SEVERAL DISCOURSES ON The Unsearchable Riches of Christ. The Knowledge of Christ Crucified. The Authority and Efficacy of the word. Working out our Salvation. The Observation of the Christian-Sabbath. Christ 's coming to Judge the World. Being Some REMAINS OF WILLIAM ALLEIN, M. A. Sometime Minister of the Gospel in Blanford. Carefully copied from his own Notes, and published at the Request of his Hearers. Remember them which had the rule over you, who have spoken to you the word of God; whose Faith follow, considering the end of their Conversation Heb. xiij. seven. BRISTOL, Printed by Will. Bonny, for I. Allein at his House in Bristol. 1697. TO THE READERS, Those especially, who once were Hearers of the late Mr. W. A. and now desired this Service. YOur justly Honoured-Teacher, tho' ceased from his Labours near Twenty Years ago, now once more speaks to you some great things of the Gospel, to the same ends as St. Peter wrote to his dispersed Countrymen, 2 Pet. 1.12, 13. To stir you up by the way of Remembrance, and to establish you in present Truth. The World is indeed full of Books and Preachers, yet seems to want more; or at least that surviving Elisha might receive a double Portion of Elija's Spirit: we are not allowed to wish that ascended Elijah's might be sent back to our dark impure World; Divine Wisdom has chosen other ways to amend it, but the Mantle they dropped, we may take up to divide the Jordan in our way. I cannot tell (as perhaps you may) at what times these Sermons were delivered: it appears in some of them, they were in in the time of the Author's public Ministry. Many yet remember what Excellent Piety, Learning Modesty and Meekness, enriched and adorned him and his Doctrine; and have noted that when in his former Book (which himself designed for the Press, and to have added somewhat to it) he pleads more judiciously and strenuously for a dubious notion than most others did, yet makes no such confident boast as they. Somewhere that notion occurs too in these Papers, which needs not offend any who are not of his mind in that. Many great Men of different Names in our Age, espouse most t●at he argues for, viz. that a day a●d state of the Christian Church on Earth shall be, when the impure mouths of Blasphemy now opened so wide against our blessed Lord Jesus, his perfect Wisdom sacred Truth, omnipotent Grace, and vital Headship to his Body, shall be stopped, Satan the seducer being chained up, and the whole Mystery of Godliness more clearly understood, more unanimously ●elieved, and the purifying nature of divine Truth irresistably demonstrated in the holy lives, and loving Commerces of very numerous Converts to Christ. Now who can forbear to wish at least this may prove true? To promote such a Kingdom of Christ among Men as that in Rom 14.17. was the scope of the worthy Author's Life, Study, and Labours; as witness these broken Remains: he never designed them for the Press, as appears by many abreviatures, and & c's. in his notes, even in alleging Texts of Scripture which I think the Transcriber should have filled up, but hath not: a desire to serve true Religion peaceably in his private Station, induced his consent to the motion of thus reviving his Honoured Father's Memory. It cost him not a little pains, tho' best acquainted with the Author's very small Hand: What assistance I could give in comparing his Copy with the Originals, was due upon his request; but after all our diligence, the work requires the Readers Candour, for we would not assume to correct the Atuhor's words, tho' here and there may be a Phrase ungrateful to some Ears, till they read on, where our Author delivers his sense as plain and sound as needs be desired. Once indeed I altered one Sentence, to give the meaning of it in terms inoffensive; but when the same recurred, I chose to late it p●ss. These Discourses were chose out of many, because the notes of these were most legible: the transcript has often failed in one little word, viz. in putting so for ergo or therefore, which the Author commonly wrote in a character like So: otherlike defects in the work claim excuse by Common Law. Many have writ well on these same Subjects; which as they can never be exhausted, so must be always inculcated, that Men may grow in Grace, and in the Knowledge of Jesus Christ. 2 Pet. 3. ult. It's not to be doubted but from a Man of God so well read in Holy Scripture, you'll receive what is worthy of your time and pains, and will never be disrelished by any that love the Lord Jesus in sincerity, but pleasant as bread eaten in Secret. He was a true, patiented Labourer, and most successful Comforter of many dejected and wounded Spirits, by skilful, affectionate application of Gospel-Cordials: a Man modestly zealous for Truth and Peace, and mightily was his Spirit and Conversation influenced by the pure, Heavenly Doctrine he believed and taught: Like Remains of two other excellent Allein's, Richard the geuvine Brother, and Joseph the Kinsman of our Author, have been judged worthy of such Publication. And we have later Examples of Printing the Notes of great Men, which in some parts are not more complete than these. Impartial Readers will allow that this Author was Baptised into the same excellent Spirit as they. In the Sixty third year of his Age he was called into hi● Lords rest and joy, when he had newly cut out for himself foam painful work, wherein he hoped to do greater Service to the Church in divers places, as he had every where good acceptance: when his Friends told him they thought his Siskness would be unto death, he answered, well, I know no cause I have to be sorry for that, for I know in whom I have believed, and am persuaded he's able to keep that which I have committed to him against that day. As 2 Tim. 1.2. but it's some trouble to me, that during my day I have not more improved my Time and Talon as I might. Suitable Counsels he added to those about him, to redeem the time, and hasten all the work of their Generation: and notwithstanding his penitent Reflections, (as excellent Archbishop Usher on his death bed, regretted his Sins of omission.) the Lord was pleased to cheer him in his last Conflicts, by ravishing prospects of Glory set before him, even Eternal Life, as the Gift of God through Jesus Christ. To supply what was lacking in his designed Service, is one reason of publishing these imperfect Papers. Some that saw his amiable walking in all good Conscience towards God and Man, will more reverence and love that Truth whereby he was sanctified: the Faith and Footsteps of such guides St. Paul bids us follow: and such remains may put us in mind, that England's Churches once had burning and shining Lights. Survivors sadly confess a greater scarcity of such now, and may we not do well to inquire. 1. How and w●y t●is is come to pass. 2. What are the present Consequences of God's smiting so many Shepherds; such as, scattering the little Flocks, growth of Ignorance, Error, Impiety, Ruins of Temple work, many disorders and distractions in the destitute Churches, etc. 3. What must be the Cure. Its time to inquire. For do we not see want of more able Ministers of the New Testament, not of the Letter, but of the Spirit? 2 Cor. 3.6. wise and faithful bvilders of God's House: How weak are many shoulders on whom so great work is laid, forcing an outcry for a richer anointing with the Spirit of Grace, i. e. of Love, Wisdom, Humility, Zeal, Self-denial, Heavenliness, which they had seen on others. If this depart, so much of our true Glory departs. It cannot go well in Churches without fi●ed Pastors after God's own Heart, entirely caring and watching for Souls, feeding t●em with knowledge and understanding in the great Mysteries of Godliness. Jer. 3.15. such was our Author known: not mint & anise filled his Thought, but the weighty things of Natural and Revealed Religion: if he dwelled more than some do, on sublimer Doctrines of Faith, the Texts here treated are his Warrant, together with Col. 1.24. to 29.— 2.1, 2, 3. Nor did he treat them in a way of bold, or curious speculation, but as leading to Christian Practice: upon the great things of the Gospel must Christians live, if ever they go further in Religion than a fruitless Form: It's in wrong to Christ and his Church, if any Preachers do not jointly declare these with the moral Rules of good living: I cannot see that Law and Gospel were set as variance in the Ministry of Christ and his Apostles: Nor that the Honour of Christianity can be preserved or its ends attained without tutor his Disciples, great and small, both in Principles of Christian Doctrine, touching the glorious Person, Offices, Fullness and Benefits of Christ t eir only Head, Lord and Saviour, and touching subjection to his Sovereign Wisdom in his Laws. They must be under the Law to Christ, 1 Cor. 9.21. and that in virtue of his own Grace, 1 Cor. 15.10. what kind of Evangilists must they be, that think the great discoveries of the Gospel, whereby the world was Christianized, are of little use in Preaching now? Our Author was better taught as the Truth is in Jesus, and finished his Course, fight the good fight, and keeping the Faith once delivered to the Saints: holding fast the Doctrine according to Godliness, till of his beloved Master he obtained the Crown of Righteousness: would to God that a like love to Divine Truth might prompt many others professing to embrace it, to meditate and consult speedily how t●ey may best establish and propagate it. It's not without a Providence that of late we hear of so many sudden deaths of able, useful Ministers; and may it not prove a presage of other calamities to surprise us. It's t●y spiritual Profiting, Reader, that this work aims at: and now look to thyself, that thou receive not this Grace of God in vain. T e Unsearchable Richeses of Christ are surely the better part, and being timely chosen and pursued, may be thine: choose and inherit them, study to know him, whom to know is Life Eternal. Improve that Ministry and word of Grace to day, which is still the Power of God to Salvation to them that believe, and enjoying this with other Helps, work out thy Salvation with Fear and Trembling, and God for Christ's sake will work in thee both to will and to do: So shalt thou be counted worthy to stand before the Son of Man, when he shall appear in Glory to doom this whole World to its Eternal State. This is the Intent and Call of this Essay: may the Lord of the Harvest so bless it. Amen. THE CONTENTS OF THE FIRST DISCOURSE. Eph. 3.8. Of the Unsearchable Riches of Christ. CHAP. 1. Some transient Notes on the Text. Page 1 Chap. 2. Why the things of Christ called Riches? Page 4 Chap. 3. What are these Riches? Page 6 1. Riches of Love, which is Abounding, Abiding, Effectual, etc. Chap. 4.2. Riches of Christ's Righteousness as Mediator, 1. In his works for Men. 2. In his works towards Men. Page 13 Chap. 5.3. Riches of Wisdom. 1. Speculative. Page 22 2. Practical. As 1. in Ancient Providences, and 2. About Man's Salvation. Page 32 Chap. 6.4. Riches of Christ's Power. Page 37 The Power of his Death, Resurrect. Intecession, etc. Power over all men's Hearts and over all Creatures. How exercised for us. Page 40 Chap. 7.5. Riches of Glory. Page 45 What Glory Christ hath, and will appear in. What Glory he received from the Father, and shall receive from Creatures. Page 50 Saints shall see and share in his Glory. Page 56 Chap. 8. General Application of the whole. Page 62 To those enriched by Christ, and to all, to seek a Portion in Christ's Riches. Page 66 The Second Discourse. 1 Cor. 2.2. Of Knowing Christ Crucified. Page 72 The Text and Context explained to Page 77 Divers Notes thereupon. As 1. That a Gospel Minister must resolve to go thorough with his work of Preaching Page 80 2. That he aim not at self-applause therein. Page 81 3. That he must Preach Christ, tho' he be counted a Fool for so doing Page 82 4. That he truly knows Christ when he labours to make others know Christ Page 83 5. He counts it a precious service to Preach Christ Page 85 6. Of all Divine Doctrines, none more necessary to be Preached than Christ Crucified. Page 87 Doct. 1. Knowledge of Christ is the most excellent Knowledge Page 88 1. Proved by considering 1. its object, Christ, in general, Page 92 And in particular: as his Natures, Names, Relations, Offices to the Church. Page 93 to 99 2. The Effects of this Kowledge: as Justification, Spiritual Transformation and Eternal Life. Page 100 1. Use of Exhortation with motives. Page 103 2. Means to get this Excellent Knowledge. Page 113 3. Of Comfort to such as have attained it. Page 119 Signs to Satisfy such as doubt. Doct. 2. Our Principal study should be to know not only the History, but Mystery of Christ Crucified. Page 126 That Mystery is, 1. Of Wisdom. 2. Of Love. And 3. of Virtue in his Blood. Page 132 How the Virtue of Christ's Death is conveyed to us. Page 138 Use 1. 1. Of reproof to the enemies of Christ's Cross. 2. Of Exhortation to Believe in, Confess and Suffer for Christ. Page 134 Q. How may we so Suffer as to have Fellowship in Christ's Sufferings? Page 145 Christ's Sufferings for us a ground of our worshipping him: and how that must be? Page 150 The Third Discourse. 1 Thess. 2.13. The Divine Authority of Scripture. Page 157 D. The Word contained in Holy Scripture is in truth the Word of God. Shown Page 159 1. The Spirit in Scripture gives Testimony to it. 2. Arg. from the word conv. its Authority. As 1. It's Power upon Sinners. Page 160 2. It's Holiness. 3. It's Accomplishment. Page 166 3. To make these Argum. convictive, there is required an inward work of the Spirit on the Heart. Page 170 Use 1. Of reproof to them that honour not the word duly. Page 175 2. Of direction how to receive it. Page 179 The Fourth Discourse. Phil. 2.12. Of working out our Salvation. Page 185 Sect. 1. Opening the Text. Page 186 Sect. 2. D. 1. The great busin. that requires greatest diligence, is to make Salvation sure. Page 188 1. Salvation of Believers in Christ is sure in itself, as the whole Trinity can make it. Page 193 2. It may be made as sure to them. 3. It ought to be made sure. Page 194 4. Nothing else can be made sure. Page 195 5. Nothing else is worth making sure. Page 196 Sect. 3. What is Salu. and what Assur. thereof. Page 197 Sect. 4. Use of Exhortation with motives. Page 198 Sect. 5. Directions. 1. to estranged Sinners. Page 203 Sect. 6. 2. To Saints. 1. how to get this Assur. Page 211 Sect. 7. 2. How to carry thames. in want of it. Page 213 Sect. 8. D. 2. The working out of Salvation begun should be the great desire of all Believers. Page 220 1. Their Salvation shall be perfected. 2. by degr. 3. They should desire its perfection. Page 223 Sect. 9 Use 1. Of Information. 2. Of Excitation. 3. Of Direction in this great work. Page 229 Sect. 10. D. 3. Salvation is to be wrought out with fear and trembling. Page 238 With what fear? and what not. Page 240 Sect. 11. 1. Salvation of Sinners is the work of the Trinity. Page 242 2. There is a most glorious manifest. of God in it. 3. That cannot but work fear in the Soul to which this manifestation is made. Page 245 Sect. 12. Of the not. and opposi●… of that fear. Page 249 Sect. 13. Use 2 Of Information for Sinners. Page 250 Sect. 14. Use 2. To consider well what is this work. Page 252 Sect. 15. On the motive to this work, for 13. Doct. 1. they that are in the way of Life and Salvat. are willing and doing Christian's Page 256 Sect. 16. How they are willing and doing. Page 257 Sect. 17. Use for conviction of many. Page 261 Sect. 18. Doct. 2. A gracious will is of God's working. Page 266 1. Explained. 2. Proved by these steps. 1. In Nat. Man is no free will to spirit. good. he is 1 dark. 2. dead. 3. full of enmity thereto. Page 271 2. Renewed Man hath spiritual freedom. Page 273 3. This holy free will is of God's working. Page 274 Two main Objections answered. Page 276 Sect. 19 Divers uses of this point. Page 271 The Fifth Discourse. Isa. 58.13, 14 Of Sanctifying the Gospel Sab. Page 283 Doct. In the purest Go●pel-times the●e will be a strict observ. of the Sabbath day. How this Prophet. Text proves that? Page 285 etc. Q. How God's Com. to Sanct. the seventh day can oblige us now to Sanct. the Lord's day? Page 293 Q. How the charge of the Sab. day appears? Page 294 Q. How was the Sabbath made for Man? Page 296 Q. Wherein consists the strict observ. of it? Page 299 Answered from the Text itself. Object. Who then can keep a Sab. Answered. Page 302 Q. Shall a Sab. be kept in New Jerus. or when the Church is glorious on Earth? Page 303 Use 1. Of Rep. to many for not counting the Sab. holy and honour. neither in the Judgm. nor in their Practice. Page 304 2. Of Exhortation to Sanctify it better. Page 306 3. Motives to the Exhortation. 4. Direct. how to keep a Gospel- Sab. Page 312 The Sixth Discourse. Rom. 14.10. Of Christ 's Universal Judgement. Page 317 D. 1. Christ hath a Judgement seat prepared for him. What is meant by that, and by his sitting on it? Page 319 How Christ shall then appear. What Enemies will then be Conquered. D. 2. All Men shall then appear before him to receive Sentence according to their deeds now done in the Body. Page 323 After what form Christ's Judgm will proceed Page 324 Q. Shall the Sins of the Godly be then mentio. Page 326 Use 1. Of terror to all the Wicked. Page 331 Urged by considering, that 1. 'tis the day of Christ's wrath. 2. All their sinful works will be remembered. 3. None of their seeming good works mentioned in excuse of their evil ones. 4. Their Conscience shall then be convinced. Page 337 5. Their cries & Prayers shall not be heard. Page 339 6. They'll be reward. accord. to their works. Page 340 Use. 2. Of Exhortat. make it the business of every day to prepare for that last day. Page 341 Directions how to prepare. ERRATA. Of many Slips in Spelling and Pointing, these most need to be Corrected. PReface. Page 3. Line 16. for late read let. p. 4. l. ult. r. 12 Book. p. 1. l. 8. deal Saint. p. 7. l. 28. after is add to. p. 11 l. 9 doth: This. l. 33. r. here's. page 53. 30. they. p. 54. 30. deal be. p. 62. 28. aim. p. 65. 12. is r. are. p. 67. f. trusting r. instructing as we are instructed. p. 68 32. too r. to. p. 69. 33. where. p. 78. 12. add as after Sense. l. 28. is r. if. p. 80. 20. night r. might, p. 81. 6. you. r. must. p. 82. 11. spent. p. 84. 7. exercise. p. 86. 33. Sonlike. p. 87. 2. change the Points. p. 89. 28. deal more. p. 90. 12. none. p. 97. 19 Isai. 33. p. 103. 14. search. l. 22. plenty. p. 104. 30. then read thou. p. 107. 27. appropriation. p. 108. 10. deal re. p. 110. 15. I can. p. 115. 21. deal on. p. 116. 19 deal let's. p. 122. 3. Christ was. p. 149. ult. they. P. 151. 2. constrain. p. 152. ult. be no. p. 160. 15. & p. 170. 9 deal Truth. p. 19 69. ●n r. in. p. 174. 20. fore r. for. l. 24. there are. p. 180. 19 15. r. 5 p. 199. 22. that he. p. 204. 3. r. live. p. 221. 22. we were. p. 235. 1. groaning. p. 275. 12. deal that. l. 21. his own. p. 313. ult. they. p. 323. 30. deal and. p. 333. 14. change the Points. r. and the. p. 340. 26. capacity. p. 341. ult. believe. This. p. 344. 15. Judas. l. 88 that they. THE FIRST DISCOURSE. THE Unsearchable Riches of CHRIST. EPHESIANS the iij. verse viij. Unto me, who am less than the least of all Saints, is this Grace given, that I should Preach among the Gentiles the Unsearchable Riches of Christ. CHAP. I. THE Apostle here commends the Grace of God to the Gentiles, in that they were made Fellow Heirs and partakers of his Promise in Christ, by the Gospel; and also the Grace of God to him in particular, in Calling him to Preach the Unsearchable Riches of Christ among the Gentiles. Who was a greater and more Eminent Saint Saint then Paul? He calls himself (when a sinner) the chief of Sinners: So there was ground for others to call him, when he was a Saint, the chief of Saints, yet he styles himself less than the least of Saints. For the clearing this Point, take these Considerations. First. The Judgement Saints should have of themselves, should be a Judgement of Humility. There should be a Judgement of Charity in relation to others, so a Judgement of Humility towards themselves: By the Judgement of Charity we think and speak the best of others; by the Judgement of Humility the meanest of ourselves, which there is ground to do from the knowledge we have of our own hearts, of our weakness, corruptions, etc. and we may say truly of ourselves, what Eliab spoke to David reproachfully, I know the pride and naughtiness of thy Heart. And this knowledge and experience should keep all humble. 2. The carriage of one Saint toward another, should be as of an Inferior towards his Superior, so far should we be from slighting the least, as we are from slighting Superiors. Thus we are to understand these places, Phi. 2.3. Let each man esteem others better than himself: And Rom. 12.10. In honour preferring one another: we should honour others and not ourselves, let another praise and honour thee, and not thine own lips. As there are Saints of different Ranks, in Respect of their measures of Gifts and Graces received, so those, that have more, should prefer those that have less, and carry themselves as Inferiors to Superiors. The Men in understanding should become as little Children in Humility; And as there are Saints under several Forms, and too much at a distance, their forms being as a partition-wall between them, so it were to be wished, that the Saints of each form would esteem those of another better than themselves: And as there are Saints of different degrees in their outward and worldly Estate, there are high and low, rich and poor, so the high Saints should account themselves less than the poor Saints; The rich Saints that have the Goodly Apparel should account themselves less than the least of the poor Saints, which have but the vile Garment and rags. Thus all should carry themselves with such respect to others, as if they were Superiors, and with as much care they do not offend them, as men have, that they do not offend their Superiors. The best should account themselves less than the least Saint, in that the best aught to become servants to the least. Saints should serve one another in Love, Gal. 5.13. and Luke 22.26.27: He that is greatest should be as the younger: And he that is chief as he that doth serve. Whether is greater, he that serveth, or he that is served? Christ himself gave a glorious pattern of Humility in this, I am among you as he that serveth, and therefore Saints should not excercise Lordship, but be amongst other Saints as those that serve. Let all Saints than be convinced that it is their Duty to prefer other Saints; they ought to be low and lowly in thought, speech, and behaviour. And consider, 1. This is not the least Evidence of true Grace, when we can thus account of ourselves less than the least of the Saints; Paul says, if we have not charity, so may we also say, if we have not Humility, what are we more than the sounding Brass, or a tinkling Cymbal. 2. This is the Ornament of a Saint; God's Glory is his highness; Humility is the Saints Glory; God's Glory is his loftiness, Saint's Glory is their lowliness: Be clothed with Humility, 1 Pet. 5.5. This will be like the High Priest's Garment, for Glory and Beauty. And the more we receive from God, the more humble we should be; and when we are brought nigh to God, when we come to Jesus the Mediator of the new Covenant, to God the Judge of all, when made Sons of God, and Kings and Priests ●nto God, say, as David when he was brought to the Kingdom, What am I that I should be brought hitherto? CHAP. II. HEre we may consider, 1. That the things of Christ are Riches, or why so called. 2. That there are unsearchable Riches in Christ, and why unsearchable. 3. What are these unsearchable Riches of Christ. 1. Why the things of Christ are called Riches? F●●st, because the things of Christ are things of great worth. Riches are things of worth which men esteem. Now the things of Christ are of greatest worth, which gives ground to call him the chiefest and altogether lovely. In him are the best Treasures, which should draw the hearts of men to them, and make him most worthy to be called that which he shall be, the desire of all Nations. 2. Because he hath things of greatest worth, in greatest abundance. For as he hath received the Spirit, so Riches, and not by measure. They are counted Rich that have much of this World's goods; Christ is most Rich, having the fullness of the best things. Secondly. Why Unsearchable Riches? Not because they may not be found, for Christ saith, I counsel thee to buy of me Gold, white Raiment, etc. There is no Angel with a drawn Sword to keep the way of these Riches, but every one that thirsts, and covets, may come and partake of them; But they are unsearchable or untraceable (as the word imports) in that they are above men's understanding, and beyond what men can ask or think; they cannot be comprehended, prized, loved, desired, delighted in as they deserve, but there is cause to say as the Apostle of the love of Christ, they have length, etc. which passeth knowledge, and as the same Apostle, of the decrees of God, Rom. 11.33. How unsearchable are his Judgements, and his ways past finding out! So how unsearchable are the Treasures of Christ, and his Riches past finding out; They are not past finding, but past finding out; They are not past knowledge, but past knowing out, and as the Psalmist says, Those that go down into the deep, etc. So we may say, Those that ascend up to this deep (for this is a deep like the Waters above the Firmament) There shall they see the Wonders of God. CHAP. III. WHat these Unsearchable Riches of Christ are. 1. There are the Riches of Love and Grace in Christ, which may well be called Riches, being of greatest worth, of more value than the whole World, and also being in greatest abundance; The Sun is not so full of Light, the Sea not so full of Water, as Christ is of Love and Grace to his Spouse, to his Redeemed and Sanctified ones, over whom he Reigns; and by the displaying the Banner of his Love, Saints may see what they have in Christ to rejoice in, and live upon, and sinners and worldlings and strangers from Christ, may see what there is in Christ to allure them to him. Consider these particulars. 1. The Love of Christ is an abounding Love. 1. It abounds beyond Sin; where sin abounded Grace did superabound, Rom. 5.20. that is, the power of Grace to save a sinner, is beyond the power of sin to destroy, and when Grace undertakes this work, sin shall not prevent it. Sin hath the Law for its strength, and that says a sinner must die, but what saith Paul? He loved me and give himself for me, out of love he made his Soul an offering for sin, and now who shall condemn? by which it appears that the power of his love to work out Salvation is beyond the power of sin to Destroy. 2. The love of Christ towards the vessels of Mercy, did abound beyond self-love. The Law is to love our Neighbour as ourselves; Christ did more. When Peter said Master pity thyself, he was so great an offence to him, that he calls him Satan; He pitied Souls to be saved more than his Body, and loved their lives even to his own Death. And if the Jews had ground to say, when he wept over Lazarus, behold how he loved him! much greater cause is there to say, when Christ died for sinners, behold how he loved them! If the shedding of tears was so great a demonstration of his love, what was this that he yielded his Blood should be shed? 3. It abounds beyond all the wants and weaknesses of Saints: It is not exhausted by what he hath done for them or bestowed on them; as he hath the Residue of the Spirit, so the Residue of Love and Grace, even the fullness of it, so as he accounted no suffering too great to undergo for them, so no good thing too great to give them, Heaven, a Kingdom, the fullness of Joy, Holiness, Light and Grace is not too much for his love to bestow; we cannot have less to make us happy, and 'tis not more than his love can make us partakers of. 2. The love of Christ is an abiding love, he loves with an everlasting love, here's a love not to be quenched with many waters, which no floods of either Human, or Diabolical, or Divine wrath could Drown; Having loved his own he loved them to the end, John 13.1. that is the finishing of that work he had to do for them in the World, and will to the end of his Mediatory work, till he hath brought up all the Saints to the measure of the stature of his own fullness, and when his love shall have brought him to this glorious end of his work, in perfecting all the Saints, and presenting them to the Father, who shall be all in all, and he shall have thus loved them to the end, than he shall love them without end. The Saints have then ground to comfort themselves with the abiding love of Christ: If the World pass away, if Riches come to nought, etc. yet the love of Christ doth not pass away; and when there is so constant a hatred from the World, and such abiding malice against the followers of Christ, in evil men, and evil Angels, there is an abiding love of Christ to comfort them. 3. The love of Christ was once a love fulfilling the Law, and now is a love fufilling the Gospel, it was once a love fulfilling Precepts, and now is a love fulfilling Promises, Rom. 13.10. Love is the fulfilling of the Law, such was the love of Christ, love brought him that was Lord of the Law under the Law, and carried him through it, even to perfect obedience; ●is love made him say, it becometh us to fulfil all righteousness; and by this there is Reconciliation and Peace with God, and as it was once the fulfilling of the Law, so now of the Gospel: All the Promises are yea and Amen in Christ's love. When Saints are unworthy of the good of the Promises, the love of Christ will bestow it on them. There are Promises of not remembering sin, of giving Grace and Glory, and every good thing, of putting the Law in the mind, of turning all to good, of saving out of all troubles, and love will fulfil them all; the Gospel is the Testament and Will of Christ, and there must be the Death of the Testator, that the Will may be of force. Now here we may take notice of this truth, Christ died that his will may be of force, and lives again to the Executor of his own will, and his love is the fulfilling of it; hence Christ promiseth to his Disciples, I will not leave you Orphans, I will come to you, John 14.18. Christ being dead they were Orphans, etc. but happy were it for many poor Orphans if their Father's could come again, and set all things right, and see that every Child should have his portion; now although this cannot be, yet it was so with Christ: He arose from Death, and will be the Executor of his own Will, and hence he is called the everlasting Father, having a Fatherly love and regard to all the Saints, which is everlasting, and which will perfect that which concerns them; Saints are the travel of Christ's Soul, and he must see the travel of his Soul, Isa. 53.11. Rachel said give me Children or else I die, Christ said let me die that so I may have Children, Rachel died in travel, and did not live to see of her travel, Christ died in his travel with the vessels of Mercy, and lives again to see of the travel of his Soul: Every Saint at first was a Benoni, a Son of Christ's sorrow, in that he died in bringing them forth, but afterwards a Benjamin, a Son of his right hand, he being alive for ever more, and is ever seeing them to his satisfaction, and they shall see him for ever to their satisfaction, and living again, he will see that they be partakers of that Grace and Glory that he bequeathed to them. 4. The Love of Christ is such, that when it finds not its Object lovely it can and doth make it lovely. Christ found Mary Magdalen a sinful Woman, and so not lovely, but made her lovely in converting her; Paul was an Enemy to Christ, but he converted him, his love made him lovely, it made him a Believer, a Saint, a faithful Servant unto him; This is set forth in Ezek. 16. Thou wast polluted in thy Blood, I passed by thee, and thy time was the time of love, and love made them lovely, I spread my skirts over thee, I washed and clothed thee, and decked thee with ornaments, and thy beauty and renown was perfect through my comeliness put upon thee; If we have cause to say as Isaiah, woe is me a man of unclean lips; If we abhor ourselves and repent, we may take comfort in this, Christ doth not abhor, but his love doth make us lovely. 5. The love of Christ turns all evil things to good, life, death, things present, things to come, all are yours, the love of Christ makes them so, and gives an advantageous and profitable propriety in them, and makes even Reproaches for Christ's sake Riches, and better than the Treasures of Egypt, Heb. 11.26. Riches are things of worth, so are Reproaches for Christ. The Apostles rejoiced that they were accounted worthy to suffer shame for the name of Christ: And better than Riches. 1. In that God doth not esteem any man's wealth, nor him for his wealth's sake; will he esteem thy wealth? Job 36.19. He will esteem thy Reproaches, etc. and thy parting with wealth for his sake. 2. Better Riches in regard of better gain by them, the gain of Grace, Spiritual consolation, of a Kingdom, etc. If sufferings for Christ abound consolations abound more. 6. The love of Christ is every thing we need; this is the Gold that will make us rich, Money answers all things, but 'tis most true concerning the love of Christ, 1 Cor. 15.28. That God may be all in all; so he is in himself, and by love he is all things to the Saints; Christ's love is Grace and Glory, and every good thing; Jacob might well say to Esau, I have all, Gen. 33.11. So 'tis in the Original, because God said, Jacob have I loved. 7. The love of Christ is such, that it will make him when glorified serve the Saints: As their Duty is to serve one another in love, so Christ doth this: he did in his state of humiliation, but how much more to be admired is this, Luke 12.37. Blessed are those Servants whom the Lord when he cometh shall find watching: verily I say unto you, he shall gird himself, and come forth and serve them: Here we may say as the Disciples (when Christ said, a little while and ye shall not see me, and then a little while and you shall see me) we know not what he saith; we are not to understand it after a carnal manner: Christ did serve his Disciples at his last Supper, he feasted them with himself as Crucified, and with the benefits of his Death; In his Kingdom he shall feast them with his Glory, and with himself as glorified: in that he feasted them now with signs of himself, in this with himself in sight, showing all his Riches and Glory to them; John 16.14. Christ promising the Spirit, said, he shall receive of mine and show it unto you; this he doth in the conversion of a sinner, showing the Righteousness, Merits, Power, and Wisdom and Love to his Saints: but when Christ himself shall appear, than he himself shall show them all that he is and hath; here is my righteousness, the price and value of my Blood, her's my Love and Grace, her's my Glory: He kept the Passover with his Disciples, feasting them with the benefits of his Death, in a large upper-room, furnished, etc. Heaven is indeed the large upper-room furnished; there Christ is feasting the Spirits of just men made perfect with the Glory of his Life; he shall show his Glory as having the fullness of the Godhead in him, as the only begotten of the Father, full of Grace and Truth, as a Prince and Saviour, as a Bridegroom. Joseph said to his Brethren, ye shall tell my Father of my Glory in Egypt; Christ shall, when he appears, tell the Saints of all his Glory in Heaven, and let them see and hear that which Eye hath not seen, nor Ear heard, etc. as Hezekiah shown to the Ambassadors of the King of Babylon the House of his precious things, and there was nothing of worth which he shown not unto them: This is the Entertainment that Christ will give, etc. What encouragement is this to be found in those duties to which this Promise is made? That is, Seek the Kingdom of God, give Alms, lay up Treasures in Heaven, let your Loins be girt, Lamps burning, be like men waiting for their Lord! This is farther set forth, Math. 26.29. I will drink no more of the fruit of the Vine until I drink it new with you, etc. Quest. What is that Wine? Answ. Contraries illustrate one another: now in Rev. 14.10. there is mention of the Wine of Wrath without mixture, as the portion of the wicked; on the other side, than the Wine of Love without mixture is the portion of the Saints: Pure Wrath is the portion of the Ungodly, pure love the portion of the Godly; Evil without mixture of good is the portion of the Wicked; Good without mixture of Evil shall be given to the Saints, Wicked men shall not have so much as a drop of Water to cool their Tongues: Saints not so much as a spark of Fire to torment them. Thus we see what Riches of Love there are in Christ, which we should be careful not to despise, nor abuse by indulging ourselves in any evil way, because we hear of such Riches of Love; If any shall turn Grace into Lasciviousness, they may know that there is fury that shall smoke against such, Behold the goodness and severity of God, goodness to such as continue in his goodness, but severity to such as abuse his goodness, as who knows the Power of his Love, so who knows the Power of his Wrath? His Love is above our Faith, and his Wrath above our Fear. Learn then to love Christ, because he loves; to live to him because he loves; please him, serve him, deny ourselves, take his Yoke, because he loves, and take heed we do not that abominable thing which he hates, take heed of that abominable thing, Covetousness, of that abominable thing, Pride, Lying, Deceit, Hypocrisy, Lukewarmness, and remember that he that loves Saints so much, hates sin as much, and he looks that those whom he loves should love him, and hate the thing that is Evil. CHAP. IU. 2. THere are in Christ Riches of Righteousness, Rom. 5.17. They which receive abundance of Grace and the Gift of Righteousness; Abundance relates to both, there is abundance of Grace giving, and abundance of Righteousness given; there is uncreated Righteousness in Christ as God, which is Infinite, Perfect, Unchangeable; so there is Riches of it, and no Iniquity in him. Christ may challenge all, as God did the Jews, what Iniquity have your Fathers found in me? Jer. 2.5. There is also the Righteousness of Christ as Mediator, which is twofold. 1. In his works for Men. 2. In his works towards Men. First. In his works for Men, being a surety, and representative, undertaking to fulfil that Righteousness for them, which they could not for themselves, that hereby he might reconcile them to God, and make them stand as just in his sight. Here consider. 1. Christ's Righteousness fulfilled for the Elect is a full and complete Righteousness, Christ taking the form of a Servant, did fulfil the Law, both for matter and manner, substance and circumstances: The Law requires not more active and passive Obedience than Christ yielded: The Law is exceeding broad, Christ's Righteousness as broad as that; The Law was Spiritual, so was Christ's Obedience; Sin was infinite in Evil, because committed against an infinite Person; Christ's Righteousness had infinite good in it, infinite Glory, because fulfilled by an infinite Person, who obeying was Equal with the Person commanding Obedience, and demanding satisfaction for man's disobedience; so that here are Riches of Righteousness, Paul had good reason to be found in it, What a glorious change is wrought by its imputation? it makes a sinner a righteous Person. By the Obedience of one many shall be made Righteous. 2. It's such a Righteousness, that true Believers thereby are made the Righteousness of God, 2 Cor. 5.21. which is an expression that lifts up the Creature as much as any in Scripture, showing that it is 1. A most excellent glorious and transcendent Righteousness that Believers have: the Hebre● useth to set forth exeellent things, by adding the name of God to them, as the Mountains of God, the Cedars of God, etc. So they are made the righteousness of God, that is, in having the highest and best Righteousness imputed to them. 2. There is highest likeness, and nearest conformity to God in this. Inherent Righteousness being wrought in us, and that which is wrought by us is a part of God's Image, for the new man is after God in Righteousness; but this Righteousness which is adherent and imputed, is a more glorious part of God's likeness, for this is perfect, the other here being but in part, and if we could be perfect in our works of Righteousness, yet must they be far short of Christ's works or his Righteousness imputed. 3. Believers are Righteous before God in the Righteousness of God, for Christ is not only man but God: but when we have said all, we have reason to reckon this among the unutterable things, which Paul saw when he was caught up into the third Heavens. 3. The Riches of Christ's Righteousness appears in this, that hereby we have Justification of Life, Rom: 5.18. The free gift came upon all men to the Justification of Life. Christ's Righteousness is Righteousness unto Life; as Hezekiah said, in these things is the life of my Spirit, so in Christ's Righteousness is the life of our Spirits: when sinners that remain without Christ shall die in their sins, when those that trust in their own Righteousness shall die therein, those that desire to be found in Christ, having his Righteousness, shall live by him and his Righteousness. 4. They that have Christ's Righteousness, do not only live thereby, but Reign in Life, Rom. 5.17. They which receive the gift of Righteousness Reign in Life, etc. which notes thus much, That true Believers are not in subjection to any persons or things, which may take their life from them; 'tis one thing to live, another thing to Reign in Life, we live a bodily life, but do not reign in that life, but are in subjection to a Divine decree, it being appointed to all men once to die; we are in subjection to many infirmities and sicknesses, etc. and to men that have Power to kill the body: Adam in Paradise did live more than a bodily life, but did not reign in life, Sin entered, and Death by Sin; but what a better Estate is here? A Believer being in Chri●● lives and reigns in life, being lifted up far above any power that may take it away, above the power of sin, the Law, and second death; above the Power of Satan, he hunts after the precious life, but it is hid with Christ in God, Col. 3.3. Prov. 30.31. one of the things that is comely in going is a King against whom there is no rising up: The like may we say of Believers, they reign in life, so as there is no rising up against their life; who shall lay any thing to their charge or condemn, seeing it's Christ that died? etc. II. There is Christ's Righteousness in his works towards men, in the dispensation of that power which he hath in Heaven and Earth; as a King he reigns in Righteousness; as Priest he makes Intercession in Righteousness, and as Prophet he Teaches in Righteousness, Isa. 63.1. I the Lord that speak in Righteousness. His love led him into these Offices, and not only love, but Righteousness leads him through them, and engages him to full and a faithful discharge of them; concerning this take these Considerations. 1. Saints may fly for refuge, not only to the love, but to the Righteousness of Christ, Prov. 18.11. The Name of the Lord is a strong Tower, the Righteous run thereto and are safe. Not only as he is Gracious and Merciful, but as he is Just; Righteous Servants may run to a Righteous Lord for refuge, and shall find his Righteousness a covert and hiding place, Isa. 32.1. He is Just to forgive sin, 1 Joh. 1.9. Just to Justify, Just to Sanctify, to give Grace and Peace, Just to hear Prayers, Just to deliver out of the Enemy's hand, and to bring many Sons to Glory, (but remember that not our works but God's free Grace it is that makes all this to be Just.) Being a Surety, he is a Just Surety; being a Saviour a Just Saviour, Just to give the Oil of Joy, etc. And having betrothed any to himself, he will take them to nearest communion, Hos. 2.19, 20. I will betrothe thee unto me in Righteousness, Loving Kindness, Judgement and Faithfulness; Christ ●akes a Spouse among the Captives, and when any Israelite would do so, Deut. 21.10. He was to bri●g her to his House, she was to shave her Head, pair her nails, put off the Raiment of her captivity, and to bewail her Father and Mother a full Month; so such as are taken from amongst the Captives to Sin and Satan to be betrothed to Christ, must put off the old man, and lay aside all superfluity of naughtiness; that is, all sin; for every sin is a superfluity, and bewail Father and Mother, i. e. that they are Conceived and Bo●n in Sin: and be in Christ's House; so he betrothes in Righteousness, etc. and will not be like ●he hard hearted Jews that give a Bill of Divorce, for the Lord h●tes putting away; and ●eeing he betrothes in Righteousness, Judgement and Faithfulness, therefore a time of the Marriage of ●he Lamb must come, and his Wif● shall be ●ade ready. Thus Saints may fly for refuge to, and take comfort in the Righteousness of Christ. 2. The Righteousness of Christ makes him r●ady to fulfil all Promises, ready to act for the Saints and to put forth his Power on their behalf, Isa. 11.5. there being a Prophecy of the K ngdom of Christ, it's said Righteousness shall be the girdle of his Loins, which shall make him ●eady t● reprove and argue for the me k of the Earth. He shall argue out the Saints Innocency, and ●he wickedness of the World in persecuting for Righteousness sake; he shall debate the business with them, that all may see what Reas●n ●e hath to smite the Earth with the Rod of his Mouth, and to slay the Wicked with the Breath of his Lips, and to save the meek of the Earth: Christ is well pleased for his Righteousness sake, Isa. 41.21. And when there are in the Saints so many failings, when cause to say who is blind but my Servant, and deaf as my M●ssenger, who is P●●ud, Covetous, Earthly, etc. and there is so much among them that is displeasing, when divisions, s●ri●e, and contention among Brethren, yet for his Righteousness sake he is well pleased to do them good; If we believe not as we ought, yet he remains Faithful; When the Israelites did so much provoke the Lord in the Wilderness, yet he was well pleased for his Righteousness sake to save them. 3. Christ shall prosper in a work of Righteousness, Ps. 45.4. Ride prosperously because of Righteousness; It is a Righteous thing with God to render Tribulation to them that trouble you; to Babylon, to Persecutors, to the Man of sin: In the last day it will be the great Work of Christ; as in Egypt God rendered tribulation to the Egyptians, to the Task Masters, etc. and to the Israelites Rest; so Persecutors of Righteousness most look to have their portion of wrath and vengeance from the Righteousness of Christ. 4. Christ shall be a Fountain of Righteousness to the Afflicted and Oppressed World; he is the ●un of Righteousness, he is full of Righteousness as the Sun is full of Light; the World is Empty of Righteousness, Christ is full of it; and this Sun shall arise, Psal. 85.11. And Righteousness shall look down from Heaven; it's in a great measure gone out of the Earth, and almost confined to Heaven, all kind of unrighteousness flows from under ●●e Throne, Iniquity flows thence like Water, and unrighteousness as a mighty Stream; but Righteousness shall have a time to look down from Heaven, and the Waters of Life shall issue from the Throne of God, and of the Lamb, and from thence Judgement shall run down as Water, etc. And now what abundant comfort may flow into the Saints, from the Righteousness of Christ, in his Works for and towards Believers? By the Righteousness he fulfilled for them, they are reconciled to God, believing and being in him, having this Righteousness, there is no condemnation to them; and by the other Righteousness they shall be saved from the Wrath of the Devil and wicked men; Therefore as Christ's Righteousness sustains him, Isa. 59.16. that is, it bears him up, and carries him on in a work of Vengeance upon his Enemies, and Salvation of his Servants; in the one his Righteous fury upholds him, Isa. 63.5. in the other his Righteous ●ove; so should Christ's Righteousness sustain Believers under their burdens and crosses which they meet withal in the works and ways of God; This should support their sinking and drooping Spirits, and say to those that are of a fearful heart, Be strong, fear not, for God will come with vengeance and recompense, he will come and save you: Jacob said, with this Staff I passed over Jordan; the Saints having the Staff of Christ's Righteousness may pass over Jordan, and be above the fears of Death, Satan, etc. The World with this may go through Fire and Water, and be sure to be brought into the wealthy place; Jacob with his Staff got into a wealthy State, he had a Staff in his hand, but a better Staff in his Heart; that was his dependence on the Lord his God; This is the true Jacob's Staff, which if we have, it shall sustain and uphold us for doing and suffering; It will be our stay and strength in both. And if Ch●ist hath Riches of Righteousness, and be Faithful and Just to Believers, how should this engage them to be Faithful and Just to him? He is Just to the Vessels of Mercy, in giving Repentance and Remission of sin, which should teach them to be Just to him, in giving him his due Subjection, Service, Worship and Glory; when he had undertaken it, he was just in giving himself for them, and should not they be Just in giving up themselves? and say, we are not our own, but bought with a price etc. Be Just to confess him, be Just to serve him, and suffer for him, be Just to render all their due, and especially to the Household of Faith; Comforting as being Comforted, Instructing as being Instructed, Forgiving as he Forgave, and giving freely, as we have freely received. And if Christ have the Riches of Righteousness than all wicked men that are Enemies to Christ have cause to tremble, such as break his bonds and bruise his members, that will not have him to reign over them, and would not that any of his faithful Servants and Members should live among them, hating them because Christ hath chosen them; such have cause to fear before him. As the Wrath of God is revealed from Heaven against the unrighteousness of men, so Christ's Righteousness doth engage him to punish the unrighteousness of men; as he is Gracious and Merciful, abundant in goodness, so he will not clear the guilty, Exod. 34.7. As he looks to those of a humble and contrite heart that tremble at his word, and rejoices over them to do them good, so he beholds them that are proud and rebellious, and harden themselves against him, and will bruise them with his Rod of Iron, etc. Psal. 2.9. CHAP. V. THere are in Christ Riches of Wisdom; in him are hid all the Treasures of Wisdom and Knowledge, Col. 2.3. He hath Wisdom in greatest Abundance, the Treasures of Wisdom: Solomon had Wisdom and largeness of Heart, as the Sand upon the Sea shore, wherein he was a type of Christ; but behold a greater than Solomon is here! Exceeding him more than he did the Children of the East; if any ask, as Job 2●. 12. Where is Wisdom and the place of Understandig? It's not to be found in the land of the living; The depth saith, it's not in me, and men must say, 'tis not in them, verse 23. God understandeth the way and knoweth the path thereof, and the Scripture discovereth where it is to be found; that is, in Christ. 1. Christ hath the Riches of Speculative Wisdom, in the knowledge of the highest and best Objects, of all deep things; he understands all deep Mysteries; they are no Mysteries to him; darkness is no darkness to him, but Darkness and Light are both alike; he knows the Divine Nature; That Name, which is secret to us, is manifest unto him, and he hath the knowledge of the deepest Mysteries of Nature; He enters into the Treasures of Snow and Hail, and Springs of the Sea, and walks in the search of the deep; He knows the Ordinances of Heaven, all which was hid from Job; He knows all the Mysteries of the Word, all Scripture-truths, Promises, and Prophecies; He opened the Scripture, the things concerning himself; He hath the knowledge also of the Mysteries of Iniquity, which hath been working so long: all Antichristian Counsels and co●t●ivances; He knows the Mysteries of men's Hearts. John 2. 2●. He knows what was in man: all t●e Churches shall know, those of the Synagogue oh Sa●●n shall know, yea all the World shall know that ●hri● searcheth all Hearts, etc. Rev. 2.23. He knows the depts of Satan, and is not ignorant of his de●ices. 2. Chri●● hath the Rich●s of Practical Wisdom, and thus (as it is Prov. 8.12.) I Wisdom dwell with Prudence, and find out knowledge of witty inventions; Wisdom is the knowledge that Christ hath of all things, the highest and best, the lowest and meanest; Prudence order the way and means fo● bringing about that which Wisdom judgeth best to b● d●ne: Prudence is the Guide of Action, and s conversant in doing. Wisdom counsels and consider; Prudence puts upon working that which counsel determines; He worketh all things after the counsel of his own will, Eph. 1.11. Wisdom is conversant in counsel; Prudence in working after that counsel. Many men have a great measure of Wisdom and knowledge, but they rest in knowing, and content themselves in Speculation: there is mention of a Servant who knew his Master's will and did it not; His Wisdom did not dwell with Prudence; he that knoweth to do good and doth it not, to him it is sin; 'tis not so with Christ; his Wisdom dwells with Prudence, nay he is Wisdom, etc. Prov. 8.14. As he knows how to do good, so he doth it; He knows how to convince gainsayers, he knows how to Justify, Sanctify and Save, and how to subdue and destroy his Enemies; The pleasure of the Lord shall prosper in his hand: Thus Wisdom dwells with Prudence and finds out knowledge of witty Inventions. The Scripture discovers many of the witty Inventions of Wisdom dwelling with Prudence, foretelling and promising more 1. What a wise Invention was the World, the Heavens, the Earth, and all the Host of them? These Works of the Lord are great, and to be sought out; when we consider the Heavens, the work of God's hand, the Moon and the Stars which he hath created, the Earth and variety of Creatures therein; but especially man, in the frame of his Body, but chief his Soul, There will be abundant cause of admiring the witty inventions of Wisdom dwelling with Prudence, and we may say of all, they are fearfully and wonderfully made. 2. When man was fallen by the subtle inventions of Satan, what a witty Invention came forth of Wisdom dwelling with Prudence, to recover man fallen? The Seed of the Woman shall break the Serpent's head, Gen. 3.15. 3. When the World was to be destroyed by a Flood, what a witty invention was there of Wisdom dwelling with Prudence, to save Noah and his Family, and a stock of all living creatures in the Ark? 1 Pet. 3.20. 4. When Joseph's Brethren had their witty inventions to make void his Dreams, than wisdom dwelling with Prudence had its witty inventions to accomplish them, and herein to be admired, that their wicked inventions intended by them to frustrate, were made the means to further the fulfilling of them, Gen. 50. 2●. 5. When Pharaoh thought he saw an advantage against the Israelites, they are entangled in the Land, the Wilderness hath shut them in, and now he resolves to pursue and overtake, etc. But what a witty invention was there of Wisdom dwelling with Prudence, for the Salvation of Israel, and utter destruction of Pharaoh and his Host at once by the same invention? Exod. 14. 6. When Haman had a mischievous invention to destroy the Jews, Wisdom dwelling with Prudence had a witty invention to save them, and to cut off Haman, Esther 6.7. 7. There was a witty invention to cut off those three, Shadrach, Meshach and Abednego, by setting up an Image and commanding them to worship it, and because they would not worship it, they were cast into the fiery Furnace, but then Wisdom dwelling with Prudence, that is, the Son of God appeared in the Furnace, and walked with them in the midst of the Fire, restraining it, that it had not power upon their Bodies, or Garments; only as we may conceive it did burn up their Bonds, for they were cast in in Bonds, but walked lose, which is worthy of our Observation, in that it hints to us God's great design in the fiery Trial at any time happening to the Saints, which is, to burn up their bonds; Lusts within are Bonds; these will the Lord consume by the fiery Trial; and too often outward things, as Riches, Glory, Prosperity, are like the hands of the whorish Woman, that is bonds to the Soul; which sometimes are loosed by the fiery Trial; and what is Death to Saints, but the losing of the bonds of the mortal body, that so the Soul may go to its rest? Hence Paul ●ays, Phil. 1.23. I desire to be dissolved, to be unbound, to be let lose; and to be with Christ, which is much better. And the design of destroying Daniel in the D●n of Lions, was frustrated, and ended in the destruction of the contrivers. Here we may see, 1. That there are Inventions within Inventions, of Wisdom dwelling with Prudence; within Satan's and wicked men's inventions. 2. The inventions within, that is, of Christ, are the standing inventions: Many are the devices of men's hearts, saith Solomon, but the counsel of the L rd shall stand, Christ's inventions do overrule and over come all Satan's and wicked men's in●entions. As 1. Sometimes making them prove abortive; destroying the Wisdom of the Wife, and bringing to nothing the understanding of the Prudent. 2 Setting them their bounds; thus far sh●ll ●hey come and no farther, and here shall thei● p●oud waves be stayed, etc. 3. Giving them their tendency, which is many times directly contrary to what men aim at, making them serve to the Author's destruction, men have perished, and will perish by their own inventions, and fall by their own counsel; the Lord will be known by his Judgements herein, and his Wisdom must triumph over all the Wisdom of Hell and the World. But, 1. Of all the witty inventions of Wisdom dwelling with Prudence, the most Glorious is that of the Word being made Flesh, and so made sin that sinners may be made the Righteousness of God in him; Satan had a Subtle invention to destroy; the the Lord a more witty invention to save men; what an invention was here, that one Person should be God-man, Creator and Creature; Offspring of David, and Root of David; his Son and yet his Lord? The Salvation of Sinners seemed utterly impossible; God had said, a sinner must die: There was an invention of fulfilling this Law upon a Surety which undertook for man; As an Infinite Person was offended, so there must be an infinite satisfaction, and price of an infinite value, without which man could not be reconciled to God: what a glorious invention was here? The Surety undertaking this, was an infinite Person, equal with the Father, he gave a life of an Infinite Value, he had in the humane nature united to him. A Body hast thou prepared me; It was the Body of the Son of God, and so a Sacrifice of Infinite Value, the Priest offering the Sacrifice was infinite, the Son of God: the Altar Sanctifying the Gift was the Divine Nature; What an invention was it for the redeeming of lost man? The Incarnation of Christ, the Hypostatical union was the chief of the witty inventions of Wisdom dwelling with Prudence. 2. The next is the mystical union betwixt Christ and the Vessels of Mercy, who are joined to the Lord, and become one Spirit with him; being joined as Husband and Wife, so are one Spirit; no man hates but loves and cherishes his own Flesh, even as the Lord the Church; his Name is called on the Saints; they are made partakers of his Benefits, of his Riches, Relations, Inheritance, and Glory: They are joined also as Head and Members, 1 Cor. 12. 1●. As the body is one and hath many members so is Christ; The Head is for the Members, and the Members for the Head; the Head Rules, the Members serve; the Head ascending and entering into Glory, the Members must follow the Head into that state of Glory. Being joined to Christ they have that Power and Privilege to become the Sons of God, to be Heirs and joint-heirs with Christ. 3. The next of the witty inventions of Wisdom dwelling with Prudence, which we may take notice of, is that of Regeneration; making men of Flesh Spirit; of sinners Saints; of dead alive to God: we are his workmanship, Eph. 2.10. A Saint is a work beseeming God, commending his divine skill. All the Saints shall come unto a a perfect man in Christ, as the expression is Eph. 4.13. and be prepared, as a Bride adorned for her Husband, and presented without spot or wrinkle, having minds filled with light, hearts with love, fear, and all other Graces. In this work the witty inventions of wisdom shall appear, 2 Thes. 1.10. He shall come to be glorified in all his Saints, and admired in those that Believe; as by them, so in them; Angels shall admire the work of God in and upon the Saints, for 'tis a work the Angels desire to look into, 1 Pet. 1.12. In that by the Churches the manifold Wisdom of God comes to be known unto them, Eph. 3.10. 4. Then the witty inventions of Wisdom dwelling with Prudence have been seen in doing of great things, by very inconsiderable means: It pleased God by the foolishness of preaching (as it was judged by the wise ones of the World) to save them that Believe; God hath chosen the weak things of the World to confound the mighty, and things that are not, to bring to nought things that are. Weak means therefore are not to be despised, when a Wise Omnipotent God is at work in and with them: What great things were done by a few contemptible Persons (as the World Judged) for the Conversion of many Souls, and the setting up the Kingdom of Christ? So for outward Deliverance and Salvation, God can work it by weak means; as by the three hundred men which were with Gideon, who took water in their hands and lapped, being contented with a little of the creature for present refreshment, were ready to go forward in the work they were called to; of Christ it is said, Psalm ●10. 7. He shall drink of the Brook in the way, therefore shall he lift up the lead: By these few did the ●ord scatter the great Host of the Midianites; and here Wisdom dwelling with Prudence did suggest a witty Invention and Stratagem of carrying Trumpets in their right hands, and empty Pitchers and Lamps within them in their left, which terrified the Ho●t, and brought all into confusion: and thus God can by a few of his Servants, who know how to use creatures and not abuse them, who are burning and shining lights, sounding forth the truths of the Gospel, and the Praises of the Most High, break the Rod of that Oppressor, the man of sin, as in the day of Midian Isa. 9.4. for yet a little while and the indignation shall cease, and the anger of God in his destruction, and the Lord of Host shall stir up a scourge for him, according to the slaughter of Midian at the Rock of Oreb, and he will do to him and his followers, as unto the Medianites, as to Sisera, as to Jabin at the Brook of Kison, which perished at Endor. They became dung for the Earth; not only as dung upon the Earth, but for the Earth; they had fatted themselves with the Fruits of the Earth, but at last all their glory and wealth, etc. shall be as dung to make fat the Earth. And as many of the witty inventions of Wisdom dwelling with Prudence have been discovered, so more must be. As there were witty inventions in the first Creation, so there must be in a New Creation, which shall so far exceed, that when the new Heavens and the new Earth shall be Created, the former shall no more be remembered, neither shall come upon the heart; The Glory of the latter House shall exceed the Glory of the former: what inventions shall be in and about the new Jerusalem? that City which hath Foundations, whose Builder and Maker is God, described in Ezekiel by legal Expressions, which are to be known as Christ, not after the Flesh but after the Spirit; it is the body and substance of all legal Shadows, which is set forth and shall appear in that City and Temple there described: John's Vision of the new Jerusalem is the same with Ezekiel's, which shall have the Glory of God, have light like a Stone most precious; the street thereof is pure Gold, as transparent Glass; there shall not be such darkness of ignorance, sin, corruption, and misery as now; it hath no need of the Sun or Moon, for the Glory of God doth lighten it, and the Lamb is the light thereof. 5. There have been and will be also the witty inventions of Wisdom dwelling with Prudence in works of Providence and Preservation; the Bush did burn and was not consumed; the world is set on fire of Hell, the hearts of wicked men burn with malice and anger against the Godly, the Anti christian party have a Fire continually a burning within them against the followers of Christ, and hence have made use of so much outward fire against the Saints, yet cannot destroy the Church of the Firstborn, who have the Name of God in their foreheads, and are the first Fruits of God and the Lamb. When pharaoh studied to destroy the Male children of the Hebr●ws, Wisdom dwelling with Prudence had a way to preserve them, and Moses, who was to be the Deliverer, was secured and bred up in Pharaoh's Court; Infinitely doth the wisdom of God exceed man's wisdom! and so when the time shall be for Redemption out of Egyptian and Anti-christian Bondage, as God is providing his Instruments, so he will call forth and command his Sanctified and Mighty ones for his anger, even them that rejoice in his Highness, to put down Babylon, and execute the vengeance of his Temple upon it: when Goliath defied the Armies of Israel and terrified them, God brought David to the Camp, and put it into his heart to fight with the Philistine, who being Armed (as he thought) sufficiently, the Lord knew where he was bare, and with David's Sling and Stone slew him, and David cut ●ff his head with his own Sword: In like manner must that Goliath at Rome be destroyed, by a Stone cut out of the mountain without hands, and by his own Sword; for the Kings that gave up their Power to the Beast, shall hate the Whore, etc. Saints under so long a trouble must needs have fainted, had they not believed to see the goodness of God in the Land of the living, and had they not been assured that by the witty inventions of Wisdom dwelling with Prudence, Babylon shall be made to fall, and he, that sits in the Temple of God, shall come down and sit in the dust, nay be cast into the Lake that burns with Fire and Brimstone; for the Beast and False Prophet shall be destroyed, and their Bodies given to the burning flames. 6. Lastly, as when the old World was destroyed by water, God had a witty invention to save Noah and his Family, so when the World that now is, shall be destroyed with Fire, God will have a witty invention to save whom he pleases. Now this glorious truth of the unsearchable Riches of Wisdom in Christ, affords abundant matter of Joy and Encouragement to the Saints and Servants of Christ. 1. As Christ hath the Riches of Wisdom, so he is Wise for them to do them good: The Wisdom bestowed on Solomon was for the good of the Israelites, that he might know how to go in and out before them, to do Judgement; He had Wisdom to Teach and Instruct, as we see in those Books of Proverbs, Ecclesiastes, and Canticles, Eccles. 12.9. Because the Preacher was Wise, he still taught the People knowledge, as the more wise he was, the more he taught the People knowledge: And so the more wisdom Christ hath, the more shall he teach the Saints knowledge; Solomon had wisdom to Build a Temple; so had Christ to build a Spiritual House; Solomon was wise to put a difference betwixt the Israelites and Strangers, and these he made Servants for his work, but those were free and Officers under him; and Christ shall make Believers Free, so as that they shall be free indeed: Thus as Christ is Wise, he is Wise for the Faithful, Wise to Teach, to Save, and to perfect that which doth concern them. 2. His Wisdom is to be a Fountain of Wisdom to them, in his light must they see light; by his wisdom they shall have wisdom, Christ's wisdom multiplies in Regenerated ones, as he hath a Spirit of wisdom, so he gives it; as the Sun is the light of the World, gives light to the Moon, Stars, to the Earth, and living Creatures therein, so is Christ the light of the Church; he doth give Wisdom dwelling with Prudence to his Members, he gives to men natural and civil wisdom, for their ordering of their worldly affairs, for in such things 'tis God instructs men to discretion, as he doth the Husbandman in and about his Husbandry, Isa. 2● 26. and he gives Spiritual wisdom to the Saints to know God, and order their conversation aright; his work is to give more wisdom where it is begun, and this he will do, till all the Saints come up to the measure of the stature of his own fullness; and this in the latter days will be a work that Christ will more gloriously appear in; for m●ny shall run to and fro, and knowledge shall abound. Dan. 12.4. and the Earth shall be filled with the knowledge of the Lord as the Waters cover the Sea, and the light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold, as the light of seven days: Then, as he that is feeble shall be as David, so he that is simple and but a babe in understanding, shall be as Solomon. This is encouragement to go to Christ for wisdom; As the Queen of Sheba came with her hard questions to Solomon, and he satisfied her in all, so should we come with our hard questions to Christ; every true Christian hath many hard questions about Divine Truth, about the sense of Scriptures about the dispensations of God, and concerning his own Estate, whether it be a state of Grace and Peace in which they are with God: Now he should go to Christ for satisfaction: There are hard questions among Believers in which they are divided, as about the form and pattern of God's House: Now they should seek to the Lord and wait on him, and in due time he shall reveal even this unto them, to the making of the Saints all of one Mind and Heart: then the Lord shall be King over all the Earth, and Antichrist no where King; then the Lord shall be one, and his name one; only be humble; see the way of Wisdom, ask in Faith and he will give it. Again, are there unsearchable Riches of wisdom in Christ, as Solomon was Renowned for his wisdom? Then, 1. Have a high esteem of Christ because of his wisdom; all the Kings sought the presence of Solomon to hear his wisdom, and she that was a Queen said, Happy are those thy Servants; It is better to be Christ's Servants, seeing his Glory, and hearing his wisdom, than to rule over men; David behaved himself wisely, and was Respected of all the People, 1 Sam. 18.30. shall not Christ be judged much more worthy of acceptation? David behaved himself more wisely than all the Servants of Saul, and his name was much set by, or very precious; and shall not Christ's Name be much set by? 2. Trust to his Wisdom, he knows what is good for us and how to do us good, and to make all work for good; when we have wants, he knows how to supply them; when infirmities, he knows how to help them; when dangers he knows how to deliver out of them. When there was an Achitophel giving counsel against David, he had an Hushai to defeat his counsel; when there are so many Achitophel's in counsel at Rome, here's one that sits in Heaven, whose Name is Wisdom dwelling with Prudence, who knows how to defeat their counsel. 3. Justify Wisdom; Wisdom is Justified of her Children; as wisdom justifies them, so should they justify wisdom; There is much finding fault. Flesh is apt to find fault, as Jonah said, he did well to be angry: by murmuring, by impatience we condemn the Lord; when the Flesh condemns, let the Spirit and renewed part Justify the Lord; the world is apt to find fault, Antichrist condemns the truth and ways of Christ, and sets up many Doctrines and Ordinances to make void the Doctrines and Ordinances of God; Now here Saints should Justify wisdom and confess Christ: stand up for his Truths, Commands, etc. Justify wisdom by words and works. Although we cannot and ought not to justify ourselves against the charge of God's Holy Law by works, yet there is a sense in which we ought to Justify Christ by our works. 4. Fear Christ because of his Wisdom: we reverence men much that have wisdom beyond others, and rise up before the hoary head, that is, because with the Ancient is wisdom. Here is the Ancient of days, with whom is perfect wisdom, worthy to be had in reverence by them that are round about him; the Enemies of Christ have cause to fear him, because of his wisdom; when Saul saw that David behaved himself very wisely he was afraid of him, 1 Sam. 18.15. 5. Walk circumspectedly not as Fools but as wise, Eph. 5.15. walk as wise before him that hath such Riches of wisdom; when we are amongst wise men we will speak and act as wisely as we can; much more being before the wise Lord of Heaven and Earth, be wi●e to consider the day of visitation, the things of Peace, be exact in our walkings and do: have Eyes before, behind, and within, as the beasts have, Rev. 4.6, 8. the Body hath not so; but the Mind should look before, to see the Lord before us, his will and Glory, look to the Joy before us; look behind to see what we were in the Flesh; and to Satan pursuing, the world persecuting; have Eyes within, to see our failings, imperfections, wants and what is amiss within us. 6. Let there be Wisdom dwelling within you, so as 'tis with Christ: that is, we should know and do, know and obey, know and love, if ye know these things happy are ye if ye do them, John 13.17. Be doers and not hearers only; otherwise knowledge will but aggravate sin, and increase Judgement: As we should have Eyes within, before, and behind, so also Wings, Rev. 4.8. we should make haste and not delay to keep the Righteous Judgements of God. CHAP. VI THere are in Christ Riches of Power, Job 9.4. He is Wise in Heart, and mighty in Strength, not only strong but mighty in strength, he excels therein, so that the strongest Creatures have no strength in comparison of him, verse 19 If I speak of strength lo he is strong, what do we speak of the strength of Men? Samson, Goliath and David's worthies, etc. he hath strength worthy of praise, lo he is strong. Solomon was a type of Christ in Wisdom; David in his glorious Conquests; so Samson in his strength, 1. There is his Power and Strength as he is God, the Lord God Omnipotent, all thinngs are possible to his Power; by this he weigheth the Mountains in Scales, and the Hills in a Balance, and takes up the Isles as a very little thing; to which the Power of the Nations is nothing, yea less than nothing and vanity, Isa. 40.17. 2. There is the Power as Mediator, thus. 1. There is the Power of his Death, which may be called the weakness of Christ, but yet stronger than Man, than Satan, than the World, than Sin; there is a conquering Power of his Death, Heb. 2.14. By Death he destroyed him that had the Power of Death, that is the Devil; in his works, Kingdom, etc. Satan had his power by means of Sin, and that being satisfied for, there is Redemption from his power; The Death of Christ was not so destroying to Christ's own as to Satan's Kingdom, and to the old Man which was Crucified with Christ; when a deadman touched the bones of Elisha, he was raised to live, 2 Kings 13.21. and much more when Christ dying is touched by Faith, those that are dead shall live, Rom. 5.10. We were reconciled to God by the Death of his Son; and if there be so great a Power in his Death, what is the Power of his Life? If so great a Power of Christ Crucified, what is the Power of Christ Crowned? If so great a Power of Christ in the Grave, what is the Power of Christ on the Throne of his Glory? 2. There is the Power of his Resurrection, Phi. 2.10. That I may know him and the Power of his Resurrection, which hath a justifying Power; He was raised for our Justification, Rom. 4.25. As the bonds of his Death were loosed, and Prison Doors opened, so this declared he had paid the uttermost Farthing, and thereby the bonds of Captivity were loosed to the Vessels of Mercy, who being under the bonds of Gild were loosed thereby and enlarged: There's a raising Power of his Resurrection, a saving Power of his Life. Christ quickened becomes a quickening Spirit: Because he lives the Elect shall live also, John 14.19. He is a quickening Spirit to the Soul that is Planted in the likeness of his Resurrection, and shall be to the Body: the same Spirit, by which he was quickened shall quicken your mortal Bodies, Rom. 8.11. what a glorious Power is this! And what reason had Paul to desire so much the Power of his Resurrection! and how happy are they that have the experimental knowledge of it! 3. There is the Power that Christ hath with the Father in his Mediation and Intercession. If Jacob had Power with God, then how much more Christ who could say, I know thou always hearest me, let me alone, said the Lord to Moses, etc. Exod. 32.10. What was this but to show what Power Christ as Mediator hath to hinder Divine Wrath from consuming Sinners: having taken it upon himself, he saves from wrath such as believe in him, as on the other side he hath Power to draw forth wrath against Antichrist and all his Enemies, Rev. 8.3, 5. The golden Censer is filled with Fire, and cast into the Earth; This is a sweet consideration for true Believers, that 'tis Christ their Head, Saviour, Redeemer, etc. who hath Power to dispense good and evil Grace, and wrath, having a losing and binding Power in some sort, in relation to the Father's Love and Wrath. 4. Christ hath Power over himself and his own wrath Num. 14.17. When the People murmured, because of the evil report brought upon Canaan, and the Lord threatened to destroy them, Moses makes intercession, Let the Power of my Lord be great, as thou hast said, the Lord gracious, etc. and now pardon the Iniquities of thy Servants. When the Lord pardons he hath Power over his own wrath: when men are offended and provoked, they have not always Power to keep themselves from revenge: Simeon and Levi had not Power over their own wrath, which Jacob cursed, because 'twas cruel, but the Lord hath Power over his Wrath to turn it from believing, convinced, humbled, repenting sinners; when the Lord knows, and we know also our manifold transgressions and mighty sins, Amos 5.12. 'Tis comfortable to know, that the Lord hath a mighty Power to pardon even mighty sins: as Christ lays hold on the Father's strength, so we may on his and make Peace, Isa. 27.9. 5. Christ hath Power over Men's Heart. 1. Of the Elect, to change them and to turn them from sin unto God; to take away the heart of Unbelief, the heart of stone; he can humble the proud heart, and make the rebellious heart to yield. How soon can Christ make us other Men? Saul why Persecutest th●u me? I am Jesus, and what said Saul? Lord what wouldst thou have me to do, Acts 9.4.6. 2. Of wicked men; he can bind up and bound their Malice: he can melt and incline their hearts towards his Servants; as he did once and again the heart of Saul towards David; of Ahashuerus towards Mordecai, and the heart of Cyrus to make Proclamation of Liberty for the Jews return to Jerusalem; and hence this is an Expression to set forth the Power of God, Isa. 44.24. Thus saith the Lord that stretcheth out the Heavens, v. 27.28. that saith to the Deep be dry, that saith to Cyrus, he is my Shepherd, he shall perform all my Pleasure. What comfort is this, when Saints see what bad hearts they have, they know that Christ hath power to make them better; and what malicious hearts wicked men have, Christ can either destroy, or incline them to show kindness, as he did the heart of Esau to Jacob. Gen. 23. 6. Christ hath power over all Creatures, to do with them as he pleases, and to do what he will by them: they go and come, move or not move, live or die, they are, or are not at his will: He sends forth his Spirits, they are created; he takes away th●ir breath th●y die. He hath power of nothing to make something, of darkness to make light, of evil to turn it to good, of death to bring out life from it; it's the Prerogative of God, he calls the things that are not, as though they were. 1. Cor. 1.28. and commands them to be: and much more can he confound that which is of Babylon: he can say of it, Babylon the great is fallen, is fallen. This is matter of abundant consolation to the Sainis: thy Redeemer is strong, the Lord of Host is his Name. 2. Tim. 2.12. I know whom I have believed, and I am persuaded that he is able to keep me, etc. Believers know whom they have chosen, believed in, whom they love and serve, how full of might he is, and when the power of Hell, and of the World lying in wickedness is against them, they may comfort themselves in this, the power of the Lord is for them: God made Nabuchadnezzar to know that the Heavens do Rule. Dan. 4.25, 26. that is, the three, that bear Record in Heaven, the Father, the Word, and the Spirit: which Spirit is in the hearts of Saints: also of which the Apostle says, Greater is he that is in you, than he that is in the World. 1. John 4.4. the holy Spirit is the Spirit of the Church, Satan is the Spirit of the World: the Saints comfort is they have the greater Spirit, and if their Spirit be greater than the Spirit of the World, much more is it greater than the Flesh of the World. Particularly 1. Christ's Riches of Power are to be exercised for the good of the Heirs of Salvation. Psa. 89.19. I have laid help on one that is mighty: the Father hath laid it on Christ, with his power to help Unbelief, to help Infirmities, to help the Spirit against the Flesh, the law of the Mind against the law of the Members: None will stand by me in these things but Michael your Prince. Dan. 10.21— .12.1. Let the weak then say I am strong, Joel, 3.10. In the Lord have I Righteousness and Strength, Isa. 45.24. In the Lord it is, and in the Lord I have it. 2. Christ's Riches of Power is a Fountain of Power to the Saints. 1. In Regeneration he propagates his Power, he begets and maintains a Power of Godliness in the new nature, 2 Tim. 1.7. A Power to serve God, a Power to confess his Name, to take up a Cross and follow him. Joseph's bow abode in strength when the Archers shot at him, being made strong by the mighty God of Jacob, Gen. 49.24. So are Saints strenghtened by the mighty Power of Christ resting on them; Sin is from weakness, how weak is thine heart, seeing thou dost these things? Ezek. 16.30. Virtue is a Power to do good, which is from Christ. 2. In the Resurrection Christ will give great Power to the glorified Bodies of the Saints 1 Cor. 15.43. It's raised in Power, the Power of raised and glorified Bodies shall be exceeding great; there is not such power in any thing in the World as will be in them; if God should give commission, one glorified Saint might be able to destroy a World of ungodly men. 3. In the World to come all weakness shall be swallowed up in Power; there will not be cause to complain of the Power of Sin and weakness of Grace; Heb. 6.5. there is mention of the Powers of the World to come, there is no weakness but power in that World; the power of Godliness, the power of Love, the power of an Endless Life, Heb. 7.16. of Endless Holiness, of Endless Joy, Josh. 14.11. As my Strength was then so it is now, herein was Joshua a Type of the perfect and abiding strength of the Saints in the World to come. And there being such Power in Christ learn, 1. To Trust in him, Isa. 26.4. because in him is everlasting Strength, Isa. 3.15. O my Soul thou hast trodden down Strength, Judg. 5.21. Deborah's Soul having strong Faith, and being poured out in Prayer, did most in that Victory: Deborah's Soul with Barah's Sword overcame the Host of Sisera: Saints do most with the strength of their Souls, and in this have great advantage of their Enemies, and with this they shall tread down Satan and the Man of sin; when a Saint hath no power in himself he may say, as John, there is one mightier than I, and mightier than all my Enemies, Jer. 31.22. A Woman shall compass a Man; that is, the weak shall overcome the strong, as Deborah and Jael did; one trod down the strength of the Host with her confidence, and the other slew Sisera the Captain of it; the Woman clothed with the Sun, having the Moon under her feet, though driven into the Wilderness, yet at last must compass and conquer the Man of sin, and then her Wilderness shall be as Eden, and her desert as the Garden of the Lord, and Babylon's fruitful Field shall become a Forest. 2. Fear him who hath Riches of Power; he can destroy both Body and Soul in Hell: Who art thou that art afraid of a Man that shall die, and forgettest thy Maker? Fear him that hath made Heavens, and the Earth, the Sea, and the Fountains of Water. 3. Praise his Power, Psal. 21.13. Be thou exalted Lord in thine own Strength, so will we Sing and Praise thy Power. The Saints shall have abundant matter ministered unto them in the last days, of praising the Power of Christ, and of saying Salvation and Strength to our God, and to him that sits upon the Throne, Psal. 145.11, 12. They shall speak of the Glory of thy Kingdom and talk of thy Power. 4. Be in subjection to Christ, and serve him; if we ought to be in subjection to the higher Powers, then much more to him that hath the highest Power, and take heed that we be not found in opposition to him; Do we provoke the Lord to jealousy? are we stronger than he? Job. 9.4, 5, 6. He is wise in Heart, and mighty in Strength, which removeth Mountains, and they know not. Who hath hardened himself against him and prospered? He shaketh the Earth and doth great things past finding out, and Wonders without number. And as the consideration of Christ's Power should make us ready to serve him, so to serve him with our might, Eccles. 9.10. What thou dost, do with thy might; be not heartless, cold, lukewarm in the service of so powerful a Lord. The works which he doth for Saints, he doth them with his might; The Eyes of the Lord run to and fro in the Earth to show himself strong, etc. 2 Cbron. 16.9. As he is strong, so he delights to show himself strong on behalf of those whose Hearts are perfect with him. CHAP. VII. THere are in Christ the Riches of Glory, Job 40.9.10. Hast thou an Arm like God? Deck thyself now with Majesty and Excellency: this is the Glow y of Christ; he hath the Arm of God, and like God he is decked with Majesty, and arrays himself with Glory and Beauty; he is clothed with Majesty and Honour, and decked himself with light as with a Garment: If the King's Daughter be all Glorious within, much more is the King himself, who is the Lord and King of Glory, who is most Glorious in himself, and hath the command of his Glory, being able to maintain and communicate it as he pleases, Christ hath the Glory of being every way the chiefest: that is, in Dominion, Strength, Wisdom, etc. being altogether Lovely, therefore altogether Glorious: There is an H●brew word for Glory, which signifies Weight; true Glory arises out of that which is of Weight and Worth; the World's Glory is but a shadow, which flies away as a Bird, Hos. 9.11. and is but as the Grass of the Field, Christ is the substance. If Saints shall have an exceeding weight of Glory, how much more than hath Christ? If theirs be Glory from an Hyperbole to an Hyperbole, as 2 Cor. 4.17. then how many Hyperboles are there in Christ's Glory? Christ is the gathering together of all Glory, as the Sea was the gathering of the Waters; as the scattered light created the first day was on the fourth day gathered into the Body of that great light the Sun, which rules the day, so the scattered Glory, which was here a little and there a little amongst creatures, is gathered in Christ into a fullness of Glory, which makes him the beginning or Head of the Creation of God, Col. 1.17, 18. If Zion be the perfection of Beauty, how much more is Christ? And these Riches of Glory are Unsearchable: we may well say, here we cannot order our speech by reason of darkness; i. e. the darkness in which his Glory dwells in relation to us, and by reason of the darkness of our Minds: Job 26.14. How little a portion is heard of him? When we have thought or spoken out our all, we may conclude, these are but part of his ways, and of his Glory. Now to speak what we can of his Glory, let's consider how he himself describes it, Luke 9.26. The Son of Man shall come in his own Glory, in his Father's Glory, and with the Angels, that is, the Glory he shall have given him of the Creatures, for the Creation, which is in bondage to men's lusts, and those abuses which its weary of, shall serve to set forth the Glory of Christ, which is its earnest expectation: Rom. 8. 1. There is his own glory, his eternal, essential glory, which he had with the Father before the world, and still hath, being in the form of God: and it is no Robbery to think so; when the man of Sin shows himself that he is God, that is robbery, but not so when Christ is equallized with God. The best description of his Glory is to say, he is above all. Eph. 4.6. the face of his Glory we can't see, only the back parts thereof, in his word, and works, etc. whence we may conclude, as the Psalmist, He that made the Eye shall not he not see? etc. Psa. 94.9. He that made all, was not he before all? and is not he above all? so far above all in power, that he is the Almighty: In Knowledge, that he is Omniscient: in Duration, that he is Eternal, he is the brightness of his Father's glory, and Express Image of his Person. That is his own Glory which he shall come in. Heb. 1 3. 2. There is his Father's glory which he shall come in; that is Glory which he had, and shall have from his Father, and Glory becoming so glorious a Father: Laban's Son spoke it enviously of Jacob, of that which was our Father's hath he gotten him all this glory; we may say it well of Christ, of that which was his Fathers, hath he gotten him all his Glory. There is, 1. The Glory he had from the Father in his humble Estate; for in that he had much Glory, which was manifested forth in his Miracles, in which he had a Witness from the Father: When John's Disciples asked Christ, art thou he that should come? Math. 11.5. he answers, go tell John, the blind see, the Lame walk, etc. and those works will tell what I am, Joh. 9.30. herein is a marvellous thing; he hath opened mine Eyes, and yet ye know not whence he is: Cbrist in his humble Estate had Glory under a Veil, and there was a Cloud upon the face of his Glory; Under the Law, God made a Cloud to be the Sign of his Presence, which was then his Pavilion; this was a Type of that Cloud of Flesh and humane Infirmities, wherein Christ in his D●vine Glory was covered in his humble State; although under his Feet then there was a paved work of Saphire stone, like the body of Heaven in clearness: Exod. 24.10. which was a figure of those Beams of Divine Glory which did shine from Christ's works, and go when he was in the World, declaring him to be the Lord from Heaven; much of his Glory came forth in his Speech, never Man spoke like this Man: he spoke like one having Authority: in this State he had the Glory of Grace and Virtue, of perfect Righteousness, Zeal, Power, Patience, Humility, Holiness, and Love, etc. and these were his Glory; we are changed into the same Image from Glory to Glory; that is as John 1.16. we receive of his Fullness Grace for Grace: Grace is Glory. 2. There is the Glory of his Exalted State; and if so much of his Glory did shine forth, from under his Sufferings in his low Estate, what then is the glory of his Exalted State? there is the glory of his Soul and Spirit, which in the kind of Spirits is most Excellent; being far above Angels. There is the glory of his Body, which of all bodily things is most Excellent, having a brightness above the brightness of the Sun, and above the strength of all Creatures: If we consider him in his Person as God man, so he hath the glory of being the Father's King, whom he hath set over all the works of his hands, having given him all power in Heaven and Earth, and made him the King of Glory; 'tis one thing to have the Glory of a King, another to be the King of Glory; that is, a King made up all of Glory; for they did some things which were their Shame and not their Glory. These were but as the Moon which rules the Night, having their Spots; but Christ is the King of Glory, made up all of Glory, like the Sun, that rules the Day. Particularly, 1. Christ hath the glory of being Universal King; Antichrist mainly strives for it. This is Christ's peculiar Glory, all things in Heaven and Earth, and under the Earth are subject to him; he is in Heaven at the right hand of the Majesty on High: his Eyes run to and fro on the Earth, beholding the Evil and the Good: his left hand is under the Head of the Saints, and his right hand doth embrace them; be they never so much under, yet beneath them are everlasting Arms to uphold them, and be their Enemies never so high, yet the everlasting Arms are above them, and his Hand shall be in the Neck of his Enemies, Gen. 49.8. 2. A Triumphant King; all his Enemies must be made his Footstool, and he must see his desire and designs upon them; he shall bind Satan and the Hands and Hearts of wicked Men, that they shall not hurt nor destroy in all his Holy Mountain. 3. A King Reigning in Righteousness: Righteousness is the best Glory of Kings; the King of Kings shall be most Glorious in his Righteousness; as he is a Priest after the Order of Melchisedec, so a Prince also after his order; being the King of Righteousness, he shall not Judge after the sight of the Eyes, but Righteous Judgement, Isa. 11.3, 4. as David was a King, the goodness of whose Government did extend to the Saints, being a King for them and not against them, Psa. 16.3. So is Christ much more: he is a King to relieve the Oppressed, and hearing also the cry of Oppression, so as that he shall break Oppressors in pieces, but shall save the Poor and Needy, and such as have no H●lper: in his days the Righteous shall flourish, and abundance of Peace, so long as the Moon endureth: He shall be a King, not like Saul, who was for having good things extended to him from the Israelites: He shall take off your Olive yards, etc. but like David, who was for the extending of his Goodness, etc. 4. Christ is a King having an Incorruptible Crown: Earthly Kings must die, and their Kingdoms must at last come to an end, but Christ's Kingdom shall never have an end: Earthly Kings after they have lived a while in Glory lie in glory, Isa. 14.18. that is, in some stately Monument, but Christ shall always live and never lie in Glory; much less than shall he lie down in shame; this is the meaning of the Rainbow about his Throne like an Emerald, Rev. 4.3. Anti-christ's Throne, that Throne of Iniquity which establisheth Mischief by a Law, hath not a Rainbow about it, but a hand-writing against it; the Bow in the Cloud secures the Earth from being overwhelmed again by a Flood, so the Rainbow about Christ's Throne notes its security from Destruction; it shall destroy but never be destroyed, it shall break in pieces, but never be broken. 3. There is the Glory which Christ shall have from Creatures. 1. From the Holy Angels, they are his Servants, ascending and descending upon the Son of Man, Joh. 1.51. they have their standing in, and their stability by Christ; and they do not stand idle in Christ, but ascend and descend; that is, they're running and going at Christ's Command, and are always employed in the business of the Son of Man, being his Ministers, by whom he doth his work in the World; they ascend to know, and descend to do; they ascend to receive Command, and descend to Execute them; they descend about their work, but ascend in their end, doing all to the Glory of God; and when Christ shall come, these shall be his Attendants, and be round about his Throne, Dan. 7.10. Thousands, thousands ministered unto him, and ten thousand times ten thousand stood before him. 2. From the new created World: Christ will not come into this old corrupt profane World, which is like a moth eaten Garment; the Heavens do contain him, till the times of Restitution of all things, Acts 3.21. such a restitution there must be, that there may be a better World to receive Christ, and be in subjection to Christ; the Heavens must be dissolved, and the Elements melt with fervent heat, to purge away their Dross, and that all may run into a more pure and glorious Form; f●● this fire shall be, as in some respects a consuming fire, so also a R●●●●r's fire; Men do much by fire for refining 〈◊〉, ●●d calling them into what form they p●●●s●, and also f●r Extracting Spirits; great Transmutations of things are made by fire: what great things will the Lord do by this fire at the last? the new Heavens and the new Earth shall come forth of th●s fire; for the Earth and the works therein shall be burnt up nevertheless we, according to his promises, look for new Heavens and a new Earth, wherein Righteousness dwelleth. 2 Pet. 3.10, 13. and the Lord promises. Isa. 60.17. for Brass I will bring Gold, for Iron Silver, etc. which shall have an accomplishment several ways; as, if we consider the new world in general, it shall be in comparison with the old, as if Gold were brought out of Brass, Silver out of Iron, Iron out of Stones. 1. And if in particular we consider men, first as Men in the Constitution of their Bodies, in a natural and moral Capacity, in respect of Wisdom, Understanding, and Knowledge of Natural things, and in their behaviour, so shall there be such difference from what Men are now, as if Gold were brought out of Brass, and Silver out of Iron. 2. In a politic Capacity, so there will be the like difference: which seems to be expressly hinted in that Promise, seeing it immediately follows, I will make thine Officers Peace, and thine Exactors Righteousness, in which respect there will be for Brass Gold, for Iron Silver. In the times of Degeneration, as we may observe in that Image Nabuchadnezzar saw, Gold degenerates into Silver, Silver into Brass, Brass into Iron; but in the time of Regeneration, Math. 19.28. it will be contrary; then the Iron, and the Brass, and the Silver will regenerate into Gold, and better Gold than the Head of that Image; In that the Lord Promises I will restore Judges as at the first, and Counsellors as at the beginning. Isa. 1.26. 3. In a Spiritual capacity as Saints, and in respect of Church-State; so for Brass will the Lord bring Gold; for common Stones there shall be precious Stones; I will make the Windows of Agates, and the Gates of Carbuncles, and all the Borders of pleasant Stones, Isa. 54.12. Then shall be that Church, into which nothing shall enter, which worketh abomination, or maketh a lie, neither Hypocrites, nor profane Persons; there the dark Saint shall be full of light, the weak shall be strong, the too much Earthly and Carnal Saints shall be Spiritual and Heavenly, and the divided Saints shall be all one; and this shall in an especial manner be accomplished among the Jews: When the Jews were cast off what was their condition? We see it set forth, Ezek. 22.18. Son of Man, the House of Israel is become Drossy; all they are Brass, and Tin, and Iron, and Led; they are even the dross of Silver, but when they shall be called, than they shall not be the dross of Silver, but pure Gold; nay compare them in their most glorious and pure Estate, which formerly they were in; as when they had the Law given them on Sinai, when the Tribes were brought into such excellent order, and they had Moses their Leader, and Aaron the Highpriest, when they were fed with Angel's food, and had the Cloud and Pillar of Fire, and the Tabernacle, in which was the Ark; I say, compare them in this Estate, with what they shall be at last, and we may well conclude that they are but as Brass to Gold; for than they had but the shadow, but when they shall be called they shall have the Body and Substance: Then they had the Law given by Moses, and written in Tables of Stone, but at last given by Christ, and written in Tables of their Hearts; and Christ will be their High Priest, and Prince upon a Throne, and the shall have the Cloud and Pillar of Fire too; Upon all the Glory there shall be a Defence; and as their Estate shall be more excellent than ever heretofore, so they shall be an eternal excellency, and then all Nations shall bow before Christ, and be made to serve him; and some of the chiefest in the Nations, the Kings of Tarshish, and of the Isles shall bring Presents; The Kings of Sheba and Saba shall offer Gifts: In the beginning of Christ's Kingdom not many Mighty and Noble were called; it being in great contempt, and under great Persecution; but when this shall become a great Mountain, and fill the whole Earth, and God shall beautify the place of his Sanctuary, and make the place of his Feet glorious, than many Mighty and Noble shall be called, and brought into it, Jer. 33.21. Their Nobles shall be of themselves. Rev. 21.24. there is mention of Kings bringing their Glory and Honour into the new Jerusalem, where they shall find better Glory than they bring, Isa. 49.7. King's shall see and arise, Princes also shall worship, because of the Lord which is Faithful. Isa. 60. There are four Promises made concerning Kings, with reference to these times, verse 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising, verse 10. King's shall minister unto thee; There is a time of their ministering unto the great Whore, but at last some of them will hate the Whore, and love the Saints, and minister unto them: verse 11. Thy Gates shall be open continually, that men may bring unto thee the forces of the Gentiles, that their Kings may be brought, verse 16. Thou shalt suck the Breasts of Kings; Now when this shall be, then shall the Church be prepared, as a Bride be adorned for her Husband, and have Glory suitable to Christ's Glory: When he shall come, all the Saints shall come with him, Zach. 14.5. The Saints in Heaven and all the Saints on Earth shall be all gathered unto him; they shall come from the East and West and sit down in the Kingdom of God, 2 Thess. 2.1. I beseech you by the coming of Christ, and our gathering unto him: As the Lord was present in the midst of the Camp of Israel, in the Ark, which was the sign of his presence, and all the Tribes were gathered in order about him, and the Levites next to him; so when Christ shall come, all the Saints shall be round about his Throne, and be all Priests near unto him; then Christ shall come in the Glory of the Bridegroom, and the Church shall be in the Glory of his Bride; the Angels shall be the Friends of the Bridegroom, and Saints the Bride, the Lamb's Wife. Then Christ shall have his mystical as well as his personal Glory; for as Head and Husband he accounts not himself perfect, but in the perfection of his Spouse and Members, the Church being the fullness of him that filleth all in all: this shall be the New Jerusalem, and that City and Temple mentioned in Ezek. 40. etc. set forth under legal expressions: The Law had the Shadow of good things to come, but the Body is of Christ; that City and Temple is the Body of legal shadows; when we read of a Temple, Court, Chambers, Priests, and their Garments, of Burnt-offerings, and Peace-offerings, by all we must understand that which is the Body of these legal shadow; Christ shall be the Priest by whom Believers are reconciled to God; and the Saints shall be made Priests to God; Christ the Prince, and all the Saints shall reign with him, every one shall have a Chamber, a Mansion there; now they long for the Courts of God, then shall they be in those Courts, and be Pillars there, Ez●k. 43.27. The Priest shall make your Burnt-offerings, and Peace-offerings; the meaning is, I will accept you. Now what hath been spoken to set forth the Riches of Glory that are in Christ, shows what reason there is to have the highest esteem of Christ, as better than all other beloved's; well might David say, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee: Here we may consider further. 1. The sight of Christ's Glory shall be the Saint's blessedness; Blessed are your Eyes for they see; if there was so much blessedness in seeing him in his humble State, than what blessedness shall it be to see him in Glory? the Wicked, that die in their sins shall see Death, John 8.51. He that believes on me shall never see Death; unbelievers shall see it: The Greek word imports a seeing by contemplation, and speculation; the death of the wicked is a contemplative death; as we read of some, they live a contemplative life, being for speculation, and not for practice, so we may say of the wicked in Hell, they die a contemplative death; as we read of the hurt of the second death, so very much of the hurt thereof comes by contemplation: the same words are used Rev. 11.12. when the Witnesses ascend in a Cloud, 'tis said that their Enemies behold them: they see and have the speculation of their Glory and Joy, but do not intermeddle with it; they have a terrifying and tormenting vision, but not a beatifical vision of their Glory: and the wicked see death, and their contemplative death is a proportionable punishment of contemplative wickedness, which abounds, as we may suppose, beyond practical; thoughts being more than actions: they are contemplating on that which continues and heightens their torment; they think upon the vain course they led, upon the seasons of Grace they slighted, the great Salvation neglected by them, they contemplate on the eternity of their Misery, and they think on the happiness of those that they persecuted and hated; Dives is said to see Lazarus afar off, the wicked think on the blessed estate of the Godly, but on the other side the Saints never see Death, but Light and Life; they shall see Christ and be ever with him, beholding his Glory, Joh. 17.24. Father I will that they be with me, to behold my Glory, to be in everlasting contemplation of it; and the Light of him shall satisfy, and they shall be ever seeing him: there shall not be any Cloud upon his Glory: true he shall come in Clouds, but when he comes, Clouds shall go away: when he ascended, a Cloud received him out of the sight of the Disciples; when he descends, a Cloud shall usher him into their sight, and then Clouds shall for ever pass away, that Saints may for ever see him; and then they shall see Christ, and all other things by Christ; The Lamb is said to be the light of the new Jerusalem, by this light they shall see Christ himself, as by the light of the Sun we see the Sun, and by Christ's light all other things, as the Scripture, and all those things contained therein: The Jews before Christ came, knew him by Types and Signs, but after Christ came, they knew these Types and Figures by Christ; now we know Christ by the Scriptures, but when he shall appear we shall know the Scripture by Christ; now we know the Creator by the Creatures, then shall we know the Creatures by the Creator; now the invisible things of God are known by the things that are made, then that which is invisible to us of the things that are made, shall be known by the Light and Glory of him that made them. And their seeing shall be a beatifical Vision; Christ shall then see the Saints and be satisfied, and they shall see him and be satisfied, Exod. 24.11. The Elders of Israel saw God, and did eat and drink; not as when they made the Calf, but either, they did eat of the Sacrifices, or did eat and drink Spiritually: they delighted in the Glory of the Lord, and fed their Eyes, and feasted upon the brightness of his Glory, which was better to them than the most pleasant meat: In answer to this, Christ promises that we shall eat and drink at his Table, in his Kingdom: this is the Portion of the Saints in Heaven, they shall see Christ, as God manifest in the Flesh, and the Godhead in Christ. After the general Judgement, they shall see God immediately as All in All and not only through the Manhood of Christ. 2. Christ shall be a fountain of Glory to the Saints, they shall receive of his fullness, Glory for Glory, as the Sun communicates the Glory of his Light, so shall Christ the Sun of Righteousness, which he beginning to do here, shall do it perfectly, to the filling of Souls and Bodies with Glory; they shall have the Glory of being one in the Father and the Son, Joh. 17.21. 3. Christ's Glory is a Pattern of the Saints Glory, who are predestinated to be conformed to the Image of the Son. Rom. 8.29. they shall see, and be like him, and be satisfied with his likeness: If Saints now suffer, so did Christ, and as Christ is glorified, so shall they; if we suffer, 'tis no worse with us than 'twas with Christ, and when Christ shall appear, it shall be as well with us as to a like Glory, tho' not an equal Glory with his; they shall appear with him in Glory; there shall be a Manifestation of the Sons of God, which the Creature hath an earnest expectation off, that they may be delivered from their bondage unto the power of the Man of Sin, into the glorious liberty of the Sons of God. Rom. 8.18, 19, 20. 1. A Gracious Liberty, which they have being under Grace, and in a State of Grace; being free from the Curse of the Law, from the reigning power of Sin, and from being led Captive by Satan at his will; this is a Liberty where with Christ hath made free. 2. A Glorious Liberty, where with Christ shall make them free, not only from Sin as a King, but from Sin as a Tyrant, and from any temptations and buffet of Satan; not only from pleasing Men, and walking as Men, but from all persecutions from Men for Righteousness sake: they shall not hurt, nor destroy, etc. such a glorious Liberty shall be to the Sons of God, a triumphant Liberty, as under Solomon's Reign, when there was neither Adversary nor evil Occurrent: And as the Creature, so the Saints also, having the first fruits of the Spirit, do groan for the Adoption, even the Redemption of the Body: There is a twofold Adoption, Rom. 8.23. First, by receiving power to be Sons, through believing in Christ, Joh. 1.12. 2. In receiving the Portions of Sons, and that Inheritance which belongs to them, as joint-heirs with Christ. There is also a twofold Redemption. 1. Of the Soul, from under the power of Sin, Satan, and the World. 2. Of the Body, from Persecution, and Trouble, which is the State Saints shall be in after the fall of Babylon, when there shall be none to make them afraid; as also there shall be Redemption from Death and the Grave, so that their vile Bodies sh●ll be fashioned like Christ's Glorious Body: Only, 1. Consider, if you would see Christ and be like him in Glory, see that you be found in him, having his Righteousness, Psa. 17.15. I shall behold thy Face in Righteousness, that is, thy Righteousness, those that will not submit to the Righteousness of God, must not look to be Exalted to his Glory; (yet an inherent qualifying Righteousness, also is by many, and may well be understood in that Expression.) whom he Justified, them he Glorified. 2. You must be Holy; without Holiness no Man shall see the Lord: you must be sanctified into a likeness with him in Grace, else look not to be satisfied with his likeness in Glory. 3. Confess Ch●ist and stand for his Glory; In his Temple should every one speak of his Glory, Psal. 29.9. So should we in his Spiritual House; they that delight not now to be speaking of his Kingdom, and talking of his Power, and of the Glorious Honour of his Majesty, must not look to have an Inheritance in his Kingdom: In his Temple is the joyful sound of his Glory: such as now hear the joyful sound, shall have the joyful sight of his Glory. 4. Do all to his Glory; confess he is Lord to the Glory of the Father; be just to his Glory, be sober to his Glory, be charitable and merciful to his Glory; Pray, Hear, Eat, Drink, do all to his Glory; all things are of thee, of thine own have we given thee; 1 Chron. 29.14. all Waters are from the Sea, and run to the Sea; all flows from the Grace of God, and should be to his Glory: and thus if Glory be our end in doing all, the sight of his Glory shall be our Reward. 5. Considerations of Christ's Riches of Glory should take off the Heart from all worldly Glory, Gal. 6.14. Paul was Crucified to the World by the Cross of Christ, and the World to him, the World was a dead thing to him, and he was dead to it; the World did not care for him, neither he for the World; the World did disesteem him, because of his confidence in Christ Crucified, and he did disesteem the World, knowing that Christ was infinitely better: now if the Cross of Christ crucified him to the World, much more may the Crown of Christ raise above the World: Joh. 12.32. If I be lifted up, I will draw all men unto me: this he spoke signifying what Death he should die: as the brazen Serpent lifted up did draw the Eyes of those, that were stung with the fiery Serpents: So Christ Crucified will draw the Hearts of such as are stung with the terrors of the Law: and so the Glory of Christ lifted up far above all Heavens, should draw our hearts unto him: CHAP. VIII. A General Application of the Whole. 1. WE may learn hence, what reason we have to prize Christ above, and prefer him before all other things, and to be of the same mind as Paul, who counted all things but Dung, that he might win Christ, Phil. 3.8. there is little reason for setting our hearts on Earthly Riches, but greatest reason to set them on the Unsearchable Riches of Christ; here's the Treasure, and where the Treasure is, there the Heart should be: This is the better part, which, if we choose, shall never be taken from us: he that covets and prizes them above all, may have them without price. The Poor have the Gospel of these Unsearchable Riches Preached unto them: Men travel far, and take great Pains, and can be content to endure much, the cold of the Night, and heat of the Day, as Jacob did in the pursuit of Earthly Riches, how much more should we to get Heavenly Riches? Take Christ as Saviour and Lord, as Righteousness and ●ife, than the Riches of Grace and Glory, even the Riches of Heaven and Christ's Kingdom shall be yours. Those that are young are content to engage themselves in Masters, that they may learn a Trade to get Wr●●th: of what greater concernment is it to t●ke Christ for our Master? the like to him is n●● to be found on Earth: Masters here seek gain by th●●r Servants, and aims to be enriched by them, but Christ is such a Master that aims at his Servants gain, and is for the enriching them; where I am there shall my Servant be, and what I have shall be my Servant's. Well done thou good and faithful Servant, enter into the Joy of thy Lord: now Joy by believing enters into them, and they shall at last enter into Joy, and shall not be called Magor Missabib, i. e. fear round about, but Joy round about, 2 Cor. 8.9. Ye know the Grace of our Lord Jesus Christ, when he was Rich he became Poor, that ye through his Poverty might be made Rich; and if his Poverty tend to our Enriching, how much more his Plenty? If his Emptiness, how much more his Fullness? Here consider. I. What is forbidden as evil in Relation to Earthly Riches, is commanded in Relation to the Riches of Christ. As, 1. 'Tis forbidden to covet Earthly Riches; this is an evil covetousness, Shouldest thou seek great things for thyself? Seek them not. Jer. 45.5. Give me ●either Poverty nor Riches, but Food convenient: Prov. 10.8. but 'tis a duty to covet Christ's Riches; Covet earnestly the best things: 1 Cor. 12.31. buy of me Gold that thou mayest be rich: a little Knowledge and a little Grace should not satisfy, Here we should love abundance, and seek great things for ourselves, to be filled with all the fullness of God: Eph. 3.19. 2. 'Tis forbidden to Trust in uncertain Riches; this is a cursed confidence, lo this is the man that trusted in the abundance of his wealth! Ps. 52.7. But 'tis our duty to Trust in Christ's Riches: though worldly wealth is not, yet these shall be to the Saints their strong City, Prov. 18.10, 11. Isa. 26.1, 4. 3. 'Tis forbidden to Glory in the Riches of the World, Jer. 9.23. Let not the Rich man glory in his Riches: Hose. 12.8. Ephraim loved to oppress and boasted that there by he became Rich. Zach. 11.5. They that sell them say, blessed be the Lord, I am Rich; this is a glorying that is not good; but having Christ, ye may well glory in his Riches; Let him that glorieth glory in me, etc. Jer. 9.24. 1 Cor. 1.31. Having found Christ, you have found you out substance, Prov. 8.21. II. What is wanting in Earthly Riches is abundantly made up in Christ; as Paul says, what the Law could not do, being weak through the Flesh, God sent his Son and he did it, so what Earthly Riches cannot, the Riches of Christ will do for us. 1. Earthly Riches will not profit in the day of wrath; many will be the worse, but none the better for them then. The Rich are honoured, esteemed, their favour is sought, and they are feared in the World, but will not be so in the last day; the Rich Transgressor m●st look to suffer as well as the mean, but the Riches of Christ will profit in that day, Phil. 3.9. 2 Thess. 1.10. 2. Men carry not their worldly Riches with them; when they die, they descend not after them, Ps. 49.17. but the Saints shall carry Christ's Riches with them, yea gain the fullness of them by death; whence to die is gain, Phil. 1.21. to die is great loss to carnal men, loss of the World, loss of the Soul, but when a Godly man dies there's gain; he knows as he is known, 1 Cor. 13.12. he apprehends that, for which he is apprehended of Christ Phil. 3.12. he sees what he did believe; enjoys what he hoped for, and hath all the desire of his heart given him. 3. Earthly Riches do not satisfy; He that loveth abundance, shall not be satisfied with increase, Eccl. 5.10. but the Riches of Christ will satisfy the Soul, as with Marrow and Fatness; a Man's Life doth not consist in worldly Riches, but it doth in Christ: Worldly Men are Fools in saying, Soul take thine ease; thou hast much Goods, etc. but Saints are wise when they say, Soul take thine ease, thou hast all good laid up in Christ, not for many years, but for Eternity. III. There are great mischiefs ordinarily attending Earthly Riches, which Christ 's is no way subject too. 1. They may flee away; and as the Raven from the Ark, never return any more: a man heaps up Riches sometimes, and begets a Son, and nothing is left in his hand: but Christ's Riches never flee a way; they are flowing in till there be fullness, and then they never flee away; concerning Babylon's wealth the cry will be, Alas! alas! in one hour so great Riches are come to nought, Rev. 18.16.17. but Sion's Riches never came to nought, being the durable Riches. Prov. 8.18. 2. They many times hinder men's entrance into the Kingdom of Heaven, 'tis hard for ● Rich Man to enter thither, because Riches are loved more than that Kingdom; but being rich in Christ, and having Virtue, and Knowledge, Temperance, and Godliness added to Faith, so you may know that Entrance shall be administered abundantly into the Everlasting Kingdom of Christ. 2. Pet. 1.8 11. 3. The love of Money is the Root of all Evil; a Root bearing Gall and Wormwood, as Lying, Deceit, Violence, Apostasy, Pride, etc. on the other side the love of Christ's Riches, will be a Root out of which much good will grow, as Obedience, Zeal of following Christ, Boldness to Confess him, a heavenly Conversation, with contentment with food convenient; as the love of Money is the Root of Sin, so of piercing Sorrow and distracting Cares; but the love of Christ's Riches will be a Root, out of which much Peace and Joy will grow, even that Peace which passeth Understanding, and Joy unspeakable and full of Glory. 2. Let those that are partakers of Christ's Riches take these Instructions. 1. Be poor in Spirit, when you are rich in Christ; being rich in the Spirit of Christ given you, be poor in your own Spirits; Paul said, in nothing came I behind the very chiefest Apostles, though I be nothing, 2 Cor. 12.11. whatever I have now, there was a time when I had nothing, and was nothing; I see now, but I was blind; I am Righteous now, but I was a Sinner, and by the Grace of God I am that I am, 1 Cor. 15.10. I have no Sufficiency of myself, but his Grace is sufficient for me; thus be poor in Spirit, than you are blessed, for yours is the Kingdom of God, Math. 5.3. blessed are those that are thus poor in Spirit, for they are rich; blessed are they that are empty, for they are full; blessed are they that are thus nothing, in Christ they have all. 2. Know, that it is by your Faith you are Rich, Jam. 2.5. rich in Faith, Faith seeing Christ, Faith receiving Christ, and staying upon him makes Rich. Thou standest, thou livest, thou lovest, thou followest Christ by Faith; therefore be not high minded but fear; be not low minded but believe. 3. Such as are rich in Christ, should be rich towards Christ, 1 Tim. 6.17, 18. Charge them that are rich in this World, that they be rich in good works; much more should those, that are rich in Christ be rich in good works, abounding in the work of the Lord. 1 Cor. 15 58.— 6. 20. 4. Prise the Riches of Grace, as well as the Riches of Glory, Isa. 33.6. the fear of the Lord is his treasure, as the fear of the Lord, and zeal of worshipping God, was that which brought so much treasure to Hezekiah, and filled his Treasures with precious things, so the Worship and Service of God, was esteemed by him as a great Treasure; the Treasures of Grace, which he had in his Heart, were better than the house of his precious things: he is a sound Christian that looks on the favour of God, and the fear of God as his Treasure. 5. Communicate of your Riches. As the Ministration of the Spirit, so the Riches of Christ are given to profit withal, and we should be good Stewards of them, in trusting as we are entrusted, comforting as we are comforted; when Christ gives his Riches, he gives his Charge with them, Occupy till I come, Luk. 19.13. with 1 Pet. 4.10. 6. Honour the Lord with your earthly Riches; feed Christ hungry, and cloth Christ naked; we may argue as the Apostle, 1 Cor. 9.11. If we have sown Spirituals, is it a great matter if we reap your Carnal things? If Christ sows his Heavenly, Spiritual Incorruptible Riches, is it a great matter for him to reap our Carnal? make you Friends of the Mammon of unrighteousness. Covetuos Men look on Mammon as their best Friend; Saints should not do so, but make themselves Friends with it; Not Christ; we can't make him our Friend by our Riches: Believe, come to him, Reverence him, and so he will be our Friend; our Riches cannot purchase his Friendship: but make the Saints our Friends; do good to the Household of Faith, and then when these fail, they shall receive you with Joy, and consecrate your Gain to the Lord: If Men have not a heart to it themselves, the Lord will do it for them: Mich. 4.13. I will consecrate their Gain to the Lord, etc. when covetous Men make a God of their Wealth, Saints should Honour God with it, 2 Sam. 1.21. Ye Mountains of Gilboa, let their be no Rain, nor Dew, nor Fields of Offerings; the Fields of Canaan were Fields of Offerings; of the Fruits of them were made Offerings to the Lord; so sh●●ld the Fields of Saints be Fields of Offerings; their Riches, the Riches of Offerings; and 〈◊〉 ●hat is in the hands of wicked Men is the Mammon of Unrighteousness, but shall in the hand● of Saints, be the Riches of Righteousness. 3. Comfort to such as have Christ and his Riches with him; Those t●at have the●● Portion only in this life, and enjoy their good things here, hereafter m●y have torment, and as Jam. 4.1. Go too now ye Rich Men, weep and howl, for the Miseries that are to come upon you. But go too now ye Sain●s, that are so much scorned, and contemned in the World, so much persecuted, etc. rejoice and be exceeding glad, great are your Riches ●n Christ; much have you received more e is laid up for you; great is your reward on Earth, but far greater in Heaven; If you are of the Poor of the World, you are rich in Christ; if you lose outward Riches for Chr●st's sake, you have an hundred fold, and in the World to come Everlasting Life, and the fullness of heavenly Riches: In every State you may know how to want, and how to abound; having Food and Raiment, you may very well be content, and account Food convenient as all: Phil. 4.18. I have all and abound having received of Epaphroditus, the things sent from you; what an Excellent frame of Spirit was there? and most worthy of our Imitation, and what cause is there to rejoice in filling up that which is behind, of the Sufferings of Christ? as Paul did, Coll. 1.24. seeing Christ is filling up, that which is behind of our Grace and Glory: and is the Lord Proving and Trying you as Silver is tried? doth he bring you into a Net, and lay Afflictions upon your Loins? doth he at any time cause Men to ride over your Heads? what is the Issue of all? Psa. 66.12. Thou ledd'st us through fire and Water. and brought'st us out into a wealthy Place: Heaven is the wealthy place; thither at last must their Souls be brought: The Kingdom of Christ is the wealthy Place: Into that the Church at last shall be brought: The Israelites had great Afflictions in Egypt. and were led through the Water of the Red Sea, and through Fire; afterwards the burning at Taberah, the stinging of the fiery Serpents▪ and at last were brought into Canaan the wealthy Place, were they enjoyed Vineyards, they planted not: Houses they built not: so the Church is under hard bondage in Egypt, Spiritually so called, and that may have great Trials in the Wilderness, but at last it must enter into that Rest that remains, and that wealthy place prepared for it, or moist, well watered Land, as the words import, or into a Refreshing, as the Greek hath it: Suitable to this the Apostle speaks, Of times of refreshing from the presenee of the Lord, Act. 3.19. After these sore afflicting times, under the Reign of that Man of Sin, shall be times of most sweet and abundant refreshing from the presence of the Lord, when he shall consume Antichrist with the Spirit of his Mouth, and destroy him by the brightness of his coming, and so make the Kingdoms of the World his own Kingdom. 4. See that you have a true right to those true Riches: you must have Christ, that you may have his Riches: he that hath the Son, hath life; 1 Joh. 5.12. he that hath Christ, hath his Riches; you must be in Covenant, have the Lord for your God, be his People, and all is yours; ye are Christ's, 1 Cor. 3.22, 23. you must have Christ as Saviour and Lord, and Christ must have you to be his Servants and Followers, to be his Spouse and Members, do not content yourselves with a Thought and Opinion, that his Riches are yours, but see that it be so indeed; Laodicea thought herself to be Rich but was Poor, as worldly men's inward thoughts are, as Psa. 49.11. that their Houses shall continue; and so the inward thoughts of some are, that they have an Interest in the Riches of Christ, when they are none of theirs; as he that getteth Riches, and not by right, shall leave them in the midst of his Days, and in the end shall be a Fool, Jer. 17.11. So he, that thinks he hath Christ's Riches, and hath them not indeed, in the end shall be a Fool? Math. 13.12. From him that hath not, shall be taken away, that which he hath: he that hath a Name, and not the thing: a Name to live, to be rich in having Christ, and is dead, and without Christ indeed, shall have his Name taken away: He that hath a form of Godliness, and not the Power, shall have the form taken away: He that hath Gifts and not Grace, shall have his Gifts taken from him; he that hath a Lamp and not Oil, shall have his Lamp taken from him: as 'tis said concerning Judas, his Bishopric let another take it; but on the other side, to him that hath shall be given: He that indeed is partaker of the Unsearchable Riches of Christ, shall then have them more, yea more abundantly. The End of the First Discourse. THE SECOND DISCOURSE. OF Knowing CHRIST Crucified. 1. CORINTHIANS ij.ij. For I determined not to know any thing among you, save Jesus Christ and him Crucified. THere were two sorts of men that took offence at Paul's Preaching; Jews and Greeks, as appears in Chap. 1.22. 1. Jews, The Preaching of Christ Crucified was to them a stumbling block, they dreamt that the Messiah should abide always, John 12. ●4. and never die or be crucified; they expected a Messiah that should restore the Kingdom to Israel; and that which was to be understood mainly in a Spiritual sense, they understood carnally, of outward and mundane Peace and Glory. They that had such high and large expectations of temporal felicity, would not believe in a Crucified Messiah; that Life, Salvation, Eternal Glory, and an everlasting Kingdom should spring from a Cross, from a cursed death upon it; their veiled understandings, and carnal hearts could not be persuaded of: They expected likewise some visible convincing Sign to Evidence to all the World that he was the Messiah, without which they will not believe, Chap. 1.2. The Jews require a Sign. 2. Greeks, who were Philosophers, Disputers of this World, had wise and subtle heads, these Greeks seek after Wisdom; they apprehended there was no wisdom in Paul's Preaching Chr●st Crucified. 1. Because he did not speak Reason: they deemed it commendable wisdom to deny assent, to that which was not made apparent by Arguments, clearing it to men's Reason. Paul Preached naked Truths, only upon the Testimony and Authority of God: Now as Thomas would not believe, unless he did feel, so will not these Greeks, unless these Truths be evidenced to Reason. The Jews seek after a Sign, the Greeks after a Convincing Reason. The Jew will have it made evident to his Sense by a Miracle; the Greek by a sound Argument to his Reason, that Christ Crucified is the Saviour of the World; so Natural Reason and Carnal Wisdom, is made the rule and standard for the proof and trial of Divine Truths. 2. They dislike his manner of Preaching, 'twas not sufficiently adorned with Wit and Eloquence; the Truths that he Preached were not set before them in a comely dress, they conceived both wisdom of Matter and wisdom of words to be wanting. Truths of God, Soul saving Truths are rejected, because they were not delivered in enticing words of Man's Wisdom; here's the ground of the Offence. To these groundless grounds of Offence, the Apostle replies, by urging his Commission given by Christ, his Practice grounded on and conformed to that Commission, and the Reasons why such a Commission was given him. 1. He shows his Commission, Chap. 1.17. Christ sent me not to Baptise but to Preach, not with wisdom of words, etc. not to Baptise, &c that is, this was not my principal work that he set me about, but to Preach, which is the greater and more noble work. Verbum est vis Sacramenti. Preaching is the means to beget Life: Sacraments do but seal and confirm what is begotten: the Church may sometimes subsist without the Administration of Sacraments for a time, as the Jews in the Wilderness, but not without the Preaching of the word: though Hypocrites are of a contrary mind herein: if they have Sacraments administered, and their ordinary Service kept up, no matter how little preaching there be: but says Paul, Christ sent me not to Baptise, that is, to Baptise and not to Preach, or to Baptise as my chief and principal work, but to Preach, and that not with wisdom of Words: His Commission was not to go and preach wisdom of words, or to go in the strength of natural Wisdom, or rational Arguments to convince their Judgements, or with enticing words of man's wisdom, with well-set Sentences, and Eloquent Phrases to move their Affections, but declare plain and naked Truths: set Christ Jesus before them as Crucified, urge the Testimony and Authority of God, which is the only solid ground of Faith, in the most plain and edifying way: this was his Commission. And his Practice is answerable hereto, which he declares in the beginning of this Chapter, I came not with Excellency of Speech, with enticing words, but sound, wholesome, edifying Language: not that he disliked Eloquence and Elegancy of Speech, which is to be perceived in many places of his Epistles: but he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Eminentia, that is, not with vain ostentation of his Gifts, to gain applause of Men by Excellency of Speech: he did not compose his Language in the likeliest manner to win applause, but so as to edify: Rhetoric is useful whilst it may help on good grounds, towards the embracing of Divine Truths: Non laudatur Ruditas sed simplicitas: nec vituperatur Eruditio, sed Ostentatio. And as he came not with Excellency of Speech, so not of Wisdom: He did not labour to work upon them by Natural Wisdom, by Rational Arguments, but did declare the Testimony of God. We may say of Wisdom, Reason, Philosophy, Humane Learning, etc. as the Apostle of the Law, it is good if a Man use it lawfully: if Natural Reason, Wisdom, and Learning be made subservient as a Handmaid to Faith and Religion, there is a good use of them: but if it be made the Mistress and Lord of Faith and Religion, the Standard for trial of Truths to be embraced, than they are Enemies to Faith and Religion: but Divine Truths must be urged upon a Divine Testimony and Authority. In the next place now Paul declares further the grounds of this his Practise, viz. 1. From the great esteem he had of the Knowledge of Jesus Christ, and him Crucified. I determined to know nothing among you but Jesus Christ. 2. From the powerfulness and effectualness of the plain P●eaching of Christ Crucified, it is the power of God to Salvation: in this way God's power wo●k● on Men, to the begetting of Faith and Repentance, and bringing them to Salvation. Chap. 1.18. 3. From the powerfulness and ineffectualness of that way of Preaching by the excellency of speech, etc. the Faith and Obedience begotten hereby stands not in the power of God, but in the wisdom of Men; this is the foundation of it; and so 'tis but like the House built on the Sand, 'twill not endure a stormy blast of wind; a Tempest, a little Persecution arising the whole Fabric is overturned: 'Tis observed of Paul, Ast. 14. Preaching at Lystra, with great Elegancy of Speech, for which the People admired him, and called him Mercurius, seemed to embrace him with much Affection, so that they were ready to offer Sacrifice to him; that we find no real good wrought amongst them: Their affection stood in the wisdom of Man, and so suddenly vanishes away; no sooner came the Jews among them, who were Enemies to Paul; but they persuaded them another way; and now verse 19 they stoned Paul, to whom before they were ready to offer Sacrifice as a God: that Man's Religion is vain that is not grounded on the Authority and Testimony of God, that stands not on the Power of God. This Introduction makes way for the better understanding of the sense and scope of the Text, also to show you what Preaching it is you should look after, and have in highest esteem, viz. that wherein divine Soulsaving Truths, are in the plainest manner brought home unto you, and urged upon your Consciences from the Testimony of God, as Truths which God requires you to believe, and embrace, and practice for the Salvation of your Souls, and this is Preaching in the demonstration of the Spirit and of Power. The words of the Text, are one reason laid down of Paul's way of Preaching, practised by him, in plainess of Speech and declaration of the Testimony of God concerning Christ, and him Crucified; because he esteemed it the most excellent knowledge to know Christ, and the chiefest piece of service he could perform for to bring honour to God, or procure good to Men, to Preach and to make known Jesus Christ, and him Crucified. They contain a Determination or Resolution of Paul, in the great work he had to do among the Corinthians; which he sets forth, 1. by way of Negation or Comparative disesteem of the knowledge of other things, not to know any thing. I count nothing so worthy of my study or pains to make known, or of your Search, Diligence, or Labour to know. 2. By way of Affirmation, setting forth the highest esteem of the knowledge of Christ; in these words, But Jesus Christ, and him Crucified Him I account worth knowing. Here you have, 1. an Evangelical preacher mentioned, take him for a Pattern, Paul. 2. His holy Resolution and Affection he had to his work, I determined, I fixed this Resolution, this I counted my choicest work. 3. The Persons among whom he had a mind to work, viz. the Corinthians, although by many he was accounted a Fool for his labour, and his Preaching Foolishness. 4. The subject or matter of his Preaching, Jesus Christ, and him Crucified. Something it will be needful to speak for the meaning of words. I have determined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says Calvin is often used to the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tanquam pretiosum Seligere; to make choice of, as a thing most precious: therefore he translates the word, Non eximium duxi, I counted it not excellent or valuable. Herein concur Peter Martyr, and Beza, who gives an Instance of that use of the Verb, Rom. 14.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One man esteemeth a Day; so in our Text, I have not esteemed any thing so precious and worthy to be made known, etc. Not to know, i. e. to Preach or make known, as the following words, among you declare to be the sense.— Any thing. Non quod respuendae sint Artes, etc. Muscul. Not as is the knowledge of Arts and Sciences were to be rejected, and Secular Learning despised, which Paul was not unacquainted with, and sometimes expressly makes good use of, citing that verse of Epimenides in Tit. 1.12.— But he accounted all other knowledge as nothing in comparison with the knowledge of Jesus Christ. This could not add any weight to the knowledge of Christ. But Jesus Christ: But was he not to Preach many other things concerning the Father and the Holy Ghost? etc. yea, but the meaning is, nothing but Christ, because there is no other Name whereby we can be saved, etc. nothing else as the way and means of Salvation; he alone is the Way, Truth and Life; he that knows him knows the Father, by whom 'tis we come to know and enjoy God; from whom the Spirit is to be received. And him Crucified. Although Crucified; I am not ashamed to Preach a Crucified Saviour; proud Spirits disdain believing in one hanged on a Cross; but the Ignominy of the Cross shall be no stumbling block to me: Something further seems intimated, that Paul apprehended this, to add a great deal of worth, and esteem to the knowledge of Christ, that he was Crucified, it being of absolute necessity to Salvation, that Christ must be apprehended and believed in, under this notion: and when he speaks of the Knowledge of Christ crucified, he means not only the History of Christ Crucified, that he suffered under Pontius Pilate, etc. but the mystery of the Cross: the former many may know, and yet be Ignorant of the latter; but this is the life and excellency of this knowledge, to know the Mystery, &c: that is, the Eternal Wisdom and Goodness of God in ordaining such a way for the Redemption of lost Man; the great love of Christ, the infinite satisfaction made, the virtue of the death of Christ, the glorious Conquest he made, etc. Some Observations I shall raise, and touch at, and pass by; and then come to the main point to be insisted on. From that word, I determined, observe that. Doct. 1. A Minister of the Gospel ought to put on a fixed and settled Resolution, to go through with his work of Preaching the Gospel be the work never so great, difficulties many, oppositions mighty, he must resolve to go through with it; 'tis said of Ruth. Chap. 1.18. She did steadfastly set herself, etc. or she strengthened herself; a fixed Resolution is a strengthening and fortifying a man's self before hand, against difficulties and oppositions, the more Resolution, the more strength for the work. A Minister must imitate Christ his Master, Luk. 9.51. He did steadfastly set his Face to go to Jerusalem. I shall not insist on this, only show what is required to the making of a Resolution, that it may be a strengthening to a Man. 1. It must be a Resolution of Faith, grounded on Faith. 1. That God calls and sends a man. Judg. 6.14. God says to Gideon, go in thi● thy night: have not I sent thee? God's call and mission. was his Strength; upon this he may safely resolve and undertake the work, and fear no terrors; God's Mission is our might; be assured of a divine Call, and then you may resolve to undertake the work. And, 2. A continued dependence on God for strength; God's sending at first, is not enough to carry a man through, but he must renew his strength, rely on God for actual supplies, and in this Faith fix a Resolution, and say, not by power or might, but by the might of the Spirit of God, going along and assisting in the work. 2. It must be a Resolution of Sanctifying God's Name, and Glorifying him: This must be the aim and drift, a Resolution to help to pluck Men out of the fire, to build up the Spiritual House, and enlarge Christ's Kingdom. Use. Proportionably hereto, must fix your Resolutions to Hear, Believe and Embrace the Word; you must determine to walk by it; strengthen yourselves with believing Resolutions. 1 Laying hold on the strength of Christ, to enable you to make good your Resolutions, and say, I can do nothing without strength from Christ; I can do all things through Christ that strengthens me. 2. The aim in your Resolutions must be to glorify God; the end of Hearing, of Worship and Profession must be to magnify Christ; to hold out his Name and Honour in the midst of a crooked and perverse Generation; then resolve: such Resolutions will be your strength; you must not be half Persuaded with Agrippa, but altogether resolved to be such as Paul a Zealous Doer, and Patiented Sufferer for Christ; to follow Christ according to the Gospel; as Ministers must have fixed Resolutions to Preach, so you to live in the way of the Gospel. Not to know any. 1. Paul was not like some others, who Preached with Excellency of Speech and Wisdom, to publish their Gifts, rather than to make known Christ; but I determined not to know any thing, save Jesus Christ, and him Crucified. Doct. 2. The aim of a Minister of Christ, must not be to Preach himself, or to purchase himself applause. His aim must not be to bring himself, but Christ into esteem with a People; he must not make a vain ostentation of his own Gifts but hold out the Graces of Christ; not his Wit, but Christ's incomparable Worth; not to magnify his own parts, but the Power of Jesus Christ: he must take Paul for his Pattern, 2 Cor. 12.16. Not make a gain of the People, but labour to gain them to Christ, by showing them that Christ is the greatest gain. 2. He must spend himself for the People's Souls, ver. 15. I'll gladly be sent for you, the Greek is, for your Souls; his People's Souls must be more precious than his own Body. 3. He must love abundantly, though small retribution for love, though he be less loved, because of the manifestation of his love. v. 15. 4. He must bewail those that sin, any do not repent, v. 21. so that all must be to persuade a People over to Jesus Christ, and to embrace the Gospel: proportionably must you carry yourselves, that is, you must profess yourselves to be the Servants of Christ, not to get esteem to yourselves but to Christ, that he may be magnified by you; not that you may be like the Giants of old, Men of Renown; but that Christ may in and by you have greater Honour and Renown by your Holy Christian Conversateon and Godliness. But Jesus Christ) although the Preaching of the Cross was accounted foolishness. Doct. 3. A Minister must resolve to Preach Christ, although he be accounted a Fool for his labour. He must account the Preaching of Christ a most precious Service, although the World account it foolishness; because 'tis both the Wisdom of God which the World accounts foolishness, and the Power of God which it judges weakness. Proportionably hereto, Although the World may esteem diligence to hear the Word Preached, Foolishness, and a needless labour, yet you must not be ashamed; although the world may reproach you for preciseness in the ways of Christ, and zeal in the cause of Christ; yet after that way which they account foolishness you must Worship God, and Honour Jesus Christ, which is the way that leads to Life and Salvation. Not to know, etc. knowing, is put for making known; that Paul accounts himself to know, which he is careful to make known. Doct. 4. Then a Man may be said truly to know Christ himself, when he labours to make him known to others; they are knowing Men, that communicate what they know. This were a Point very profitable to be handled, but I shall have occasion to make use of it in the main point, and so shall say the less of it now. 1. God doth not account you to know, what you do not communicate; you are in his account ignorant Persons, that labour not to Instruct the Ignorant in what you know: for the Gift of Knowledge that you have, is given to profit withal, that you may be Eyes to the Blind: Christ says that he knew not the time when the day of Judgement should be. Dominus dixit se nescire, quia non erat paratus aliis revelare. Salmeron. He accounts himself not to know, because he resolves not to make it known: whether that be the sense or not, this is a Truth, God will not account you to know, when you have opportunities to distil Knowledge to others as to your Wives, Children, Servants, and you neglect. 2. You are in danger of losing that Knowledge which you have, of letting slip the Truths you have received: Exercse of Gifts in instructing others, is a means to preserve and enlarge those Gifts; to hid your Talon will be to consume it, or else it may provoke God in Judgement to deprive you of it, as he that hide his Talon had it taken away. To him that hath (himself and in common with others) more shall be given him; but from him that hath not, shall be taken away even that which he hath. Here's a seeming Contradiction: hath, yet hath not; if you observe the occasion of this Speech, which was the taking away of the hid Talon, Math. 25, & 29. you will find thus much imported. 1. He that hath a Talon given him, and hides it, and doth not improve it to the advantage of others, he is accounted not to have a Talon: he that knows and doth not inform, and labour to benefit others by his Knowledge, is accounted not to know. 2. He that hath and hides, shall lose what he hath, it shall come to nothing: then what follows, v. 30. Cast ye the unprofitable Servant into utter darkness, etc. a dreadful Sentence! Cast ye the unprofitable Hearer, the unprofitable Father, Master, Husband, Wife, etc. that have Knowledge, and hid their Knowledge, etc. see therefore that you improve in Knowledge, come hither to gain Knowledge, and go home to communicate Knowledge, let your Families know what you learn. The Woman of Samaria having found Christ in the Mountain, goes presently and Preaches him in the City. Paul had no sooner that Voice in his Ear, I am Jesus whom thou Persecutest, but strait way he Preached Christ in the Synagogues, that he is the Son of God, Act. 9.20. He accounts himself to know what he knows among others for their benefit. Paul, according to the Interpretation given of the words, accounts it a most excellent and precious thing to Preach Christ Crucified. Hence, Doct. 5. A faithful Minister of Jesus Christ accounts the Preaching of Christ a most sweet and precious Service. Non eximium duxi. I judged no Work so desirable and excellent as this; so sweet to Paul, that he esteems it more dear than his Life, Act. 20.24. I count not my Life dear to me, so I may finish my Course with joy, and the ministry received of the Lord Jesus, to testify the Gospel of the Grace of God; he found Joy enough to carry him through all Sufferings in his course of Service and Duty; he had reward enough in fulfilling his Ministry received of the Lord Jesus; Glory enough in testifying the Gospel of the Grace of God. Christ's Meat and Drink is to do his Father's Will. Isa. 49. ●. Christ complains because of the obstinacy of the Jews, I have laboured in vain, because Israel is not gathered; this seems an uncomfortable Service; but he replies, no, there is sweetness and contentment sufficient even in labouring, though in vain among the Jews, surely my Judgement is with the Lord, and my work with my God; my Judgement, etc. or as Junius, Officium meum penes est Jehovam. My Office is with God that is he gave me an Office, and I have performed, and returned it to him in fulfilling of it, that is satisfaction and recompense enough: God witnesseth with my Conscience that my Duty is discharged, my work is with my God. In the Margin my reward. His work was a sufficient Reward; O what an excellent Pattern is this for Christ's Ministers, to account Work for Christ a reward given from Christ; Gospel work your great Glory. Likewise whatever Service Christ calls you to, who are no Ministers, know that there is sweetness enough, even in the Service; that 'tis your greatest Honour to lay out yourselves for the Honour of Christ, know you your duty to Christ to be your Dignity, your work of Faith and labour of Love to be a reward. Paul calls it a Grace to suffer for Christ, Phil. 1.29. much more to do for Christ; be so of Ingenuous Spirits in the Service of Christ: Profess the Gospel, and live according to the Gospel; live according to the Law of Faith, to the Law of Love, the perfect Law of Liberty. Account Obedience to this Law to be most Honourable. The Law of thy Mouth, says David, is dearer to me than Thousands of Gold and Silver: not only the precious Promises of thy Mouth, not only sweet Expressions of thy Love and Goodness, but the Law which requires Obedience; Self-denial, etc. this is more precious than Gold. Labour you for such holy tempers of Spirit, such Son-lke Dispositions, to be in love with Duty, to account the practising of Holiness most precious, the hearing of the Gospel Preached; a Heaven, to enjoy Christ in his Ordinances a high degree of Glory; to live a gracious Life; to be with Paul caught up into the third Heavens; well may it be so accounted, 'tis so indeed; Grace being Glory begun, and Glory above is but Grace perfected. But Jesus Christ: Hence learn, Doct. 6. Of all Divine Truths, none are of so great necessity to be made known as Jesus Christ, giving himself to be Crucified for the Salvation of Sinners. This is the main thing for Ministers to apply themselves to make known, and for People to know. The Law was given on Sinai to drive Men to Christ, to search more earnestly after him, to be delivered from the Curse of it: To him give all the Prophet's witness. Act. 10.43. he is the Principal Subject of the Gospel; he is the Kernel of Scripture; the Diamond in that Gold Ring; the Sun in that Heaven; the Ark in that Holy of Holys: Hereto than all Studies and Endeavours must be applied to know Christ, etc. Thus briefly for these Observations. The Main Points to be insisted on, are these two. Doct. 1. The Knowledge of Jesus Christ is the most Excellent and Precious Knowledge; grounded on that, Non Eximium duxi: I counted nothing so excellent or worthy to be known. Doct. 2. The labour of Ministers, and the main Care and Endeavour of the People must be this; the one to make known, and the other to know, as the History of Christ Crucified, so especially the Mystery of the Cross of Christ. 1. The Knowledge of Jesus Christ, is the most excellent and precious Knowledge. This is the groundwork and foundation in matter of Life and Salvation, the Pillar and Gr●und of Truth. Christ is called the Foundation, 1 Cor. 3 11. because all a Man's Peace, Happiness, and Joy lies on Christ as a Structure on the Foundation. A Man that hopes for Salvation, must stay and rely on Christ. He is the sole Foundation, Other Foundation can no Man lay, etc. This Foundation is laid by the Father, and fixed by his Eternal Decree; and by Christ's being Incarnate, by being laid down in the Grave, and set up at the Right Hand of God; 'tis in vain for Men to lay another Foundation, of their own Duties, and Good Works; but that you may have Life, you must be laid by the Father on Christ, in hi● Eternal Decree, chosen in Christ, that is, to be saved by him; given to Christ, and actually laid on Christ by the work of the Spirit, Baptising you into Christ, Converting, Renewing you after the Image of Christ, and then actually laying yourselves on Christ by the Exercise of your Faith, depending on, and adhering to him: so that this is the one thing needful for Ministers to Preach, and for you to know, That you may be the more convinced of this, I shall prove it by Scripture, and add some Arguments for fa●●her Confirmation. I shall begin with Scripture Testimonies, because that must be my work which Paul Professes to be his, v. 1. To declare the Testimony of God, to evidence the Truths I deliver by Divine Authority, out of the word of God: that is a Truth for Faith to rest on, which is found in the word, and founded upon the Word. Now both Old and New Testament hold forth this Truth. This was Abraham's Joy that he saw Christ's Day: the Knowledge of Jesus Christ was most precious to him: This God requires a People above all to Glory in, Jer. 9.21. Let not the Wise Man glory in his Wisdom, the wise Statesman, the Philosopher, etc. but in this, that he understandeth and knoweth me. The meanest Person that knows Christ, hath more to glory in than the most knowing Person in the World, that is Ignorant of Christ If you had with S●lomon, Understanding exceeding much, and largeness of Heart, that you could speak of the Nature, Virtues and Excellencies of all Creatures, and Ignorant of Christ, yet he that knows any thing of Christ, hath more to make him renowned. Well may we glory in this, for Christ is a People's Glory, Isa. 60.1. Christ tells his Disciples, that their condition was more happy than that of the Prophets, because they knew more of Christ: Blessed are your Eyes, etc. The Prophets were more blessed because they knew something of Christ, though but his back parts, because they knew he should come: but more blessed are you because you see Christ come amongst you, Math. 13.16. what these knew, see Math. 11.4, 5, 6. If the clearer Knowledge of Christ doth make you more blessed, than Prophets that had more intimate communion with God, and Revelations from him of future things, then certainly this is the most precious Knowledge. To know the Scripture, or to know the mind of God, what things he will bring to pass hereafter, all this is nothing to the Knowledge of Christ; for blessed are you above and beyond all the Prophets, etc. yea, this puts all Believers (since Christ did reveal himself to the World in his Offices) into a degree of Glory above John the Baptist. Math. 11.11. amongst them that are born to Women there was one greater than John; but he that is least in the Kingdom of God, is greater than he: none was greater, none of the Prophets, that is, than John, because Christ was born in his time, and he saw the Lamb of God, Joh. 1.29. but the Kingdom of Christ was not then so fully set up; Christ did not so openly manifest himself to be the Son of God. John died before Christ died and arose, and ascended; before there was a flocking of Men in unto Christ; therefore it follows, he that is least in the Kingdom of Heaven, i. e. in the Kingdom of Christ; his Kingdom of Grace set up in the World, he sees more of Christ's Glory than John did in his time, and so is greater: Certainly then the Knowledge of Christ is most excellent and precious; it makes you not only greater than great Scholars and Learned Men, but than Prophets, yea than John Baptist: will you hear Paul plainly expressing his Opinion, see Phil. 3.8. I count all things but loss, for the Excellency of the Knowledge of Christ. The Knowledge of Christ is the Excellency of Knowledge; so excellent, that in comparison with him, other things are but Dung. Col. 2.3. In him are hid all the Treasures of Wisdom and Knowledge .. Observe what kind of Excellency this is. 1. 'Tis Secret, Hidden, not outward and visible: the natural Eye cannot discern the Excellency of it, 'tis a hidden Treasure. Although Carnal Men cannot Judge it to be most Excellent, yet in Truth 'tis so. * Thesaurus dicit absconditos, quod non Eminent magno Splendore conspicul, sed potius sub crucis humilitate & simplicitate contemplibili quasi delitescunt. Calvin. 2. There are Treasures of Wisdom and Knowledge, all Wisdom is in Christ, he hath all Knowledge of all things in himself; but that is not the meaning here; Treasures of Knowledge are not only in him subjectively but objectively; there is a Treasure of such glorious things in Christ, in his Person, Nature, Offices, etc. that he that knows Christ hath a Treasure of Wisdom and Knowledge; he hath the most precious and excellent Knowledge and Wisdom that is to be gotten; such Wisdom, that it may be said of this created Wisdom and Knowledge of Christ what is said of Christ himself, the Eternal and Increated Wisdom. Prov. 8.11. Wisdom is better than Rubies, and all things that may be desired are not to be compared with it; this is the meaning of these words. Significat nos perfectè sapere, si Christum verè cognoscimus. Calvin: That we are truly wise if we know Christ truly. This will further appear if we consider. 1. The Excellency of Christ in himself. 2. The Excellent Benefits of the Knowledge of Christ. 1. The Excellency of Christ in himself: 1. In general. Christ is the most glorious Person. King of Glory, Psa. 24.7. as Death is called, Job. 18.14. the King of Terrors, that is, Omnium terribilium terribilissimum, the Terror of Terrors, the greatest of Terrors; so Christ is King of Glory, most Glorious, none like him. Moses was a Type of Christ, a typical Mediator, and had abundance of Glory from Christ by reflection. 2 Cor. 2.7. so that the Children of Israel could not steadfastly behold the Face of Moses for the Glory of his Countenance. What then is Christ the Fountain from which this Glory is derived? Heb. 3.3. This Man is counted worthy of more Glory than Moses, because he is the builder of the House: He was Moses' Lord: Moses had the Glory of a Servant of Christ. Christ is the Lord and King of Glory: Christ is then most Glorious, Hag. 2.1. The Glory of the latter House is greater than the Glory of the former, the former was only a type of Christ, a sign of his Presence; therein was the typical Glory of Christ contained; but the latter was more than a type, even the place of his real Presence: Into it the King of Glory came. Christ's Presence in the Temple made it most Glorious; hence it is that he is most Glorious: If thou then art a Temple of Christ in which he dwells, if Christ come to thy Soul, and make himself known there, then art thou filled with Glory, thou hast Excellency of Knowledge, the most precious Knowledge, because of the King of Glory: The Queen of Sheba beholding the Glory of Solomon, said, happy are the Men that stand before thee, and hear thy Wisdom; but a greater and more glorious Person is Christ, infinitely happy are they that stand in his Presence and see his Face; they will say with the Apostle in the Text, Non Eximium duxi. 2. In particular consider him. 1. In his Natures. 2. In his Names. 3. In his Relations. 4. In his Offices. 1. According to his Natures, which are two: 1. Divine, so he says, I and the Father are one: what the Father is the Son is: whatever glorious Excellencies the Father hath, the Son hath the same; the same Attributes, Eternity, Incomprehensibleness, Immutability; whatever the Father doth the Son doth, the Father worketh hitherto, and I work. So he is the Creator of Heaven and Earth, by him all things were made: he is the Fountain of all Being's, of all Excellencies; and so the knowledge of him must be most Excellent; he is called Wisdom itself, and so to know him must be the greatest Wisdom: he is the brightness of the Father's Glory, and the Express Image of his Person; that is, as a Person distinct from the Father, and the most Express Image, because he hath the very same Nature: Identical Glory with the Father in a distinct Person. If then to know God the Creator of all things, Eternal, Invisible, etc. If to know Wisdom, Infinite Wisdom; If to know the brightness of the Father's Glory be most Excellent, than the knowledge of Christ is most precious; he that sees me sees the Father. This was Moses' Request, and a most choice one, I beseech thee show me thy Glory; no greater Glory, than to behold the Glory of God; and the brightness of that is to be seen in Christ's Glory of Eternity, Glory of Omnipotency, Glory of Omnisciency, of Eternal Love; even that passeth Knowledge, unspeakable Goodness, etc. hence there's ground to say Non Eximium, etc. 2. Humane, as taking on him the Seed of Abraham. The Son of God, begotten from all Eternity in respect whereof 'tis said, who can declare his Generation? yet was born in time, and became the Son of Man. The Great God, equal with God, took the form of a Servant, so he is become Immanuel, God with us. God in our Nature, in which dwells the fullness of the God head Bodily, C●l. 2.9. that is by a Substantial and Hypostatical Union, so as that both Natures make but one Person: this was that God and Man, betwixt whom was a great Gulf; that these might meet, God comes down to Man, because Man could not come up to God. God satisfies his own Justice by himself, when Man could not satisfy for himself; so Justice and Mercy both are glorified; perfect Satisfaction and free Grace meet together; Christ taking Humane Flesh satisfies for Man; there Justice is glorified, the price of Redemption is paid, Man is freed from Eternal Misery he deserved, without any personal satisfaction of his own, there f●ee Grace is Magnified. Great now is this Mystery of Godliness, God manifest in the Flesh, a Mystery of Infinite Wisdom, in contriving Man's Salvation in a way wherein the greatest Glory of God shines forth: a Mystery of Incomprehensible Love; which makes the Glorious Angels stand amazed, 1 Pet. 1.12. well might the Apostle esteem the Knowledge of Christ as most Excellent. 2. Consider him in his Names. And so 1. His Name is called Wonderful, Judg. 13.16. Isa. 9.6. a Name that may be admired, it cannot be perfectly apprehended; this argues his Name to be most Glorious: as therefore we cannot behold the Sun because so full of Light; the greater is its brightness, the less we are able to look upon it; so the more unsearchable Christ's Name is, the greater is the Glory of it. As the Children of Israel could not steadfastly behold the Face of Moses for the Glory of his Countenance, and the Ministration of Legal Ordinances was so glorious, that they could not steadfastly behold the the Face of Moses, 2 Cor. 3.7. the like we may say, the less steadfastly we can behold the Glory of Christ's Name, the more glorious it is: 'tis Secret, so full of Glory: If Moses' Face was so glorious, etc. much more is the Eternal Name of Christ, that excels in Glory. Now if the Name of Christ be so Glorious, as that it is Secret and Unsearchable; than it must be most Excellent Knowledge in any measure to apprehend the Name of Christ. 2. His Name is The Lord, the Lord God gracious, etc. Exod. 34.5. This is Christ's Name, v. 4. 'tis said, The Lord proclaimed his Name before Moses; 'tis full of Glory, and Goodness, most Sweet and Precious: this was an Answer to Moses' Request, I beseech thee show me thy Glory. God reveals this his Name, that he might show his Glory; his Name is his Glory; so the Knowledge of Christ is most Glorious. 3. His Name is Messiah, Dan. 11.25. That is, the Anointed, Psa. 2.2. that is, one that is chosen and set apart by the Father in an Eternal Decree to gather Jacob. Isa. 61.1. The Spirit of the Lord is upon me because he hath anointed me, etc. and also fully authorized to execute all Judgement, to set about the work of Redemption, as Joh. 6.27. Him hath God the Father sealed, that is, given him a Commission to be King, Priest and Prophet; so that he may save to the utmost those that are given him to save; and lastly anointed, that is, furnished with all Gifts, Q●●lifications and Abilities, to sit him for the fulfilling his great work. The Spirit of the Lord is upon me because he hath anointed me, etc. What Spirit? See Isa. 11.2. The Spirit of Wisdom, Understanding, Counsel, Might, Knowledge, Fear. Now thus to know Christ as Messiah, such a Messiah must needs be a a most sweet and precious thing. Andrew having found Christ, and meeting Peter, he cries out he had found the Messiah. Joh. 1.41 they were so much taken with him, that they willingly leave all to follow him. 'tis worth our leaving all to know Messiah, to see where he dwelleth, and to abide with him. 4. Jesus, because he saves his People from their Sins; being the good Shepherd that gives his Life for his Sheep, Joh. 10.11. The Woman of Samaria thought Christ worth the knowing. Joh. 4.29. because he had told all things that she had done; she told this in the City, and they went out to see him; but I can tell you greater things; behold a Jesus that will save you, if you come to him, from all things that you have wickedly done: will it not be worth your study and pains to know him? If you should hear of a Physician able in cure you of all Diseases, what flocking would there be to him? would you not all desire acquaintance with him? such an one is Christ, he is able to cure you of your worst Diseases, to heal all your Soul Infirmities, and save you to the utmost; certainly he is a Person worth the knowing. 5. The Lord our Righteousness. Jer. 23.6. with chap. 33.16. He that will be for a Wedding Garment to you; he that spreads his Banner of love, and casts the Mantle of his own Righteousness to cover your nakedness, to hid your Deformities, that so the Lord may not see Iniquity in Jacob; that he may look on you as comely through his beauty put on you: surely there can be nothing more precious to a Self-condemning Sinner than to know this Name, The Lord my Righteousness, that shelters me from wrath, and t●at renders me accepted with God. Isa. 23.24. The Inhabitant shall not say I am sick, they shall be forgiven their Iniquities: their Righteousness is of me. The knowledge therefore of this name of Christ cures the Soul of its Sicknesses, of all its discomforts, and sadness, and fills it with consolation, so is most precious. 3. In Relation to his Church, so he is Head thereof. Col. 1.18. He is the head of the body, such a head as the Husband is to the Wife. Eph. 5.25. so he loveth his Church with his choicest and most tender love; he nourisheth and cherisheth his Church, v. 29. he takes care to provide for, and preserve his Church. This Relation is most sweetly set forth in the book of Cant. Chap. 4.9. Thou hast ravished my heart, my Sister, my Spouse, etc. thou hast taken away my heart; Christ's Heart is wholly taken up with his Church: none else have his heart; and from these sweet Manifestations of the love of Christ, and of the incomperable Excellencies of Christ, which the Church contemplates on, Chap. 5.10. etc. She concludes at last, v. 16. His mouth is most sweet, yea, he is altogether lovely; thus she hence concludes as the Apostle; Non Eximium duxi, etc. there is none whose Graces are so excellent, whose Love is so burning, whose Beauties are so shining, whose Dignities so high; none that hath all Power, all Fullness, as Christ; therefore I determine not to kn●w any thing among you, save Jesus Christ, etc. Again, such a head he is as the natural head in the body, that is, the Fountain of Sense and Motion: there is the Understanding and Knowledge seated: there is the light of the body; by it all nourishment is conveyed into the body; now such a head is Christ; in him dwells all Fullness; he hath the Spirit, he hath Life in himself; he hath Wisdom to inform and instruct, to make us wise to Salvation; he hath Righteousness to Justify, Grace to Sanctify, etc. so all Spiritual Good, Peace, Life, Grace is treasured up in him: how excellent then must the knowledge of him be. 4. Consider him in his Offices. And so he is 1. A King, all power is given him to save his Church, and to subdue his Enemies; he hath power to save and destroy, to give Life and to take it away; to raise up to Heaven, and to cast down to Hell: a King full of Might, King of Kings, that is, able to cast down all Kings that do oppose him; to bruise them with a Rod, etc. for he shall overthrow all the Kingdoms that will not set his Throne to be established amongst them; full of Might to save his Members, of weak he makes them mighty, even him that is feeble mighty as David, and the House of David as God, as the Angel of the Lord before them; thus Christ is a Glorious King. Now of all the Persons in a Kingdom, the People desires to know the King; and Christ being the greatest King, it must needs be the most excellent Knowledge to know him as such 2. As Prophet: He is that Prophet, the Inspirer of all other Prophets: The Woman of Samaria apprehended a great deal of Excellency in this, that Christ could tell all that she had done: but he was a Prophet that knew and could make known far greater things; he knew not only what Men had done, and what was in their Hearts, but what God had done; all his works are open to him, because what the Father wrought he wrought; and all that was in the Father's heart, his eternal saving Purposes, his Good Will towards Men, his Righteous Decrees, Christ knew all; For he is in the bosom of the Father as Son of God, and knows all things; he is the word of God, he is that Prophet to make known to Men the gracious Purposes of the Father, Joh. 1.18. He is the Lord which teacheth to Profit, and tells how Men may be saved; he makes known the things belonging to our everlasting Peace; is not he worth the knowing above all? 3. As Priest, humbling himself and becoming obedient to Death, Offering himself without Spot to God, to take away Sin by one Sacrifice of himself; he bore our Griefs, and received our Stripes. He remains still a merciful high Priest that hath compassion on our Infirmities, and knows how to secure them, and all this out of mere Love and free Grace: Now the Knowledge of Love that is most sweet, the knowledge of the greatest Love is the best Knowledge. 2. Consider the Effects of this Knowledge; further to show its Excellency: And these are, 1. Justification, and Peace with God. This Knowledge of Jesus Christ surpasseth all other Knowledge, because this produceth that Peace which passeth all Understanding. It begets Peace in the Understanding, quiets it against all perplexing doubts that aris● from the knowledge of Sin, and apprehension o● wrath, it acquits from Self-condemnation and accusations. It satisfies the will, and begets a complacency; it is well pleased upon the knowledge of Christ, and closing in with him in whom God is well pleased. It allays all Storms and Tempests of Fears, Griefs, etc. raised by the Conscience that is awakened to see its Sinful and Cursed condition. It saith to all disquieting Affections, Peace, be still; thus this Knowledge begets Peace in the Understanding and Will, Affections, a calmed Spirit: a Peace 'tis that satisfies; nay 'tis a Peace that more than satisfies: it surpasseth Knowledge, it exceeds thoughts, it goes beyond desires, it passes all; and that because Christ is Prince of Peace; that is, that none hath power to Command, to make Peace, to give Peace to a Sinner: He alone hath power of Life and Death, of forgiving, and Retaining Sin: He makes Peace by the Blood of his Cross; dies to make Peace, that he might satisfy Divine Justice, that it might not take hold of Sinners. This as Priest. He Preaches Peace. Eph. 2.17. as in the days of his Flesh he Preached to the Jews the things concerning their Peace. This as Prophet: Then the knowledge of him must needs be most precious. How beautiful upon the Mountains, are the feet of him that publisheth Peace; i. e. Ministers that Preach Peace, etc. Isa. 52.7. much more beautiful is Christ, Prince of Peace, etc. the knowledge of Christ as our Peace, is said to Justify, Isa. 53.11. Knowledge is not taken for bare Knowledge of Christ, but as comprehending Faith, affiance in Christ, which is set forth under the name of Knowledge, because this is necessary to faith, the beginning of it, its first Act; now than this knowledge of Christ must needs be most precious. The knowledge of all the pleasant and most precious Objects in the World will not Justify; 'tis not that which can quiet the Soul from trouble at the guilt of the least Sin, when Sin is truly discovered: nay not the knowledge of the Nature and Attributes of God, not contemplative knowledge of the word of God, but only the knowledge of Jesus Christ. And to set forth farther the Excellency of this Knowledge in regard of its Effects, consider, that this alone renders the Knowledge of the highest and most perfect Object sweet and delightful; that is, of God. 'Tis Death to a Man to know God out of Christ, He sees Everlasting Righteousness in God to condemn and punish; Everlasting Power to punish; and then he cannot see God and Live: he will cry out, woe is me, as Isaiah; or as the Jews, let not God speak, lest we die: O what Horror and Dread doth this beget upon the Spirits of Men! but when God comes in Christ revealing himself, reconciling himself to Men, becoming their God and Father, than the Soul can take delight in the Knowledge of God: than it can request with Moses, I beseech thee show me thy Glory: now a Man can never know too much of the Power, Justice, and Eternity of God, etc. 'Tis Eternal Life to know God, this is through the knowledge of Christ. 2. This transforms into the Image of Christ. The Heart that knows Christ aright will strive to a conformity with him, 2 Cor. 3.18. beholding as in a Glass the Glory of the Lord, are changed into the same Image, etc. where there is a learning of Christ, there is an endeavour to put off the old Man, etc. Eph. 4.21, 22. and is not that excellent Knowledge which will make you like God, partakers of the Divine Nature? 3. This makes a Man partaker of Eternal Life, John 17.3. This is Life Eternal. 1. This is the way to Eternal Life, to know Christ as Crucified, etc. 2. This formally is Eternal Life, which is begun as soon as this is wrought. The first Fruits of Knowledge, is the first Fruit of Eternal Life. The Knowledge of God through Christ perfectly, is perfection of happiness. Simeon had a sight of Heaven when he saw Christ, as Moses on Nebo, which makes him desire to departed. Use. 2. Exhortation. Be stirred up with earnestness of your desires, and endeavours, to labour after the Knowledge of Christ; as 'tis said of Samson, he bowed himself with all his might, Judg. 16.30. So do you bow your Souls with all your strength and might, to pull down high imaginations, which advance against the knowledge of Christ; and determine, desire to know nothing but Christ; search for Wisdom, that is, for the Knowledge of ●hrist, (who is the Wisdom of the Father) as for hid Treasures. The Knowledge of Chrest is the richest Treasure, so it deserves all your desires: study, searrh to be employed for the attaining of it; 'tis hid, so you must search diligently, take pains for it; you must hearken diligently, and apply your hearts to get Understanding, and the Knowledge of Christ. And as the excellency of the Knowledge of Christ, should be a strong and prevailing motive with you to set yourself to seek after the Knowledge of Christ; so great encouragement you have from the planty of means, God doth afford, whereby you may attain this Knowledge. You need not say, who shall ascend into Heaven, to bring down Christ? who shall descend into the deeps to fetch up Christ? But the word is, nigh thee, in thy mouth, and in thy heart: It comes to your hearts, and waits there for entertainment. Christ in his Ordinances is come down amongst you, he walks in the midst of the Golden Candlesticks, in the Assemblies where he is Preached, John 1.36. John and two of his Disciples stood and looked on Jesus as he walked, and he said, behold the Lamb of God This we may affirm in a spirital sense now, Jesus walks, he comes to you in 〈◊〉 word and those that have Eyes of Faith, do see 〈◊〉, and 〈◊〉 say to you, behold the Lamb of God Behold C●●ist, here ●e●●! and when you are told of Christ, what should you do, but as the Disciples 〈◊〉 they ●●ard him speak, they followed Jesus; 〈◊〉, desire more Knowledge of, and acquaintance with him, and know then that you shall find Ch●●st, not going away, ●or hiding himself, but as v 38 when they followed, Jesus turned, and saw them following, and saith, what seek ye? Christ is willing to come to you, ready to turn to you, and make himself known to you when you follow him. He will invite you to him, Come and see, I am ready to entertain you, I will be your Mediator, I will save you: Come and see, I'll reveal all my worth and excellency to you, as Hezekiah (Isa. 39) shown the House of his precious things to the Ambassadors of the King of Babylon, and all that was found in his Treasures; that will Christ do to you; he will show you the House of his precious things; that love of his which passes knowledge; that Infinite p●ice of his own blood, the value of which is enough to redeem a World lying in wickedness, the virtue of it is sufficient to conquer Sin, Death, Hell: that Infinite merit by which he prepares Mansions and Thrones for you in Heaven: In a word, all his Treasures of Righteousness, Grace, and Glory. O therefore awake then that sleepest, thou Sinner that art in a natural state, yet in danger of wrath, being under the curse of the Law, and sleepest in that condition, that is, dost take thy rest securely, not knowing the miserable condition thou art in; awake, be roused up, arise from the dead, and look after Christ, that walks amongst you, and he shall give thee Light! Eph. 5.14. He shall give the light of saving knowledge to thee, in revealing himself, who is the true light, and as the Prophet exhorts, Isa. 60.1. Arise and shine, for thy light is come; that is, Christ is come in his Ordinances, therefore arise and follow him, look after, shine, or be enlightened, know him that is revealing himself to you, so you shall have the excellency of Knowledge. For the more effectual pressing of this Use, I shall show, 1. What kind of Excellency Christ's is. 2. What Knowledge of Christ it is you must have, that you may have the Excellency of it. 3. What means to use to get it: For the first, you must know, that the Excellency of Christ, is not an outward, earthly, or sensual Excellency: we may say of Christ as he doth of his Kingdom, my Kingdom is not of this World, the Glory of my Kingdom is not such as the Glory of earthly Kingdoms; the great Privileges of my Kingdom are of another nature, as Freedom from spiritual Slavery, from Tyranny of Lusts, Remission of Sins, Right to heavenly Inheritance; Members of the Body of Christ: so we say of the Excellency of Christ, 'tis not worldly, sensual, 'tis not that which can be beheld by the Eye of the Body, nor by the Eye of natural Reason; 'tis a Divine and Spiritual Excellency: The Glory of Christ is that which he had from all Eternity with the Father; his Excellency, that in him dwells all the fullness of the Godhead; that by assuming Flesh he comes to be a meet Mediater; that in him is Power to save from sin, Righteousness to Justify, Grace to Sanctify, and Merit to Glorify: In a word, that by his blood there is a way into the Holy of the Holies, an entrance administered into the Everlasting Kingdom: that we are begotten again to a lively hope of an Immortal Inheritance. The chiefest Excellency of Christ is not that he restores Temporal Peace; All things are by Christ, there is the Promise of that: for these outward things shall be added to those that seek the Kingdom of God and his Righteousness. Those that by Christ are made Heirs of the Kingdom of Heaven, shall Inherit the Earth too: but that is not Christ's chiefest Excellency. 2. What Knowledge of Christ must we have, that we may be said to have that Excellency of Knowledge? 1. We must know Christ in both his Natures, in all his Offices; In both his Natures, that is the Excellency of Knowledge, to know him to be Immanuel God with us. If we look on him only as God, we shall but know him to be God against us; God whose Justice is offended, and wrath provoked. But look on him as God and Man, than it is God with us; so 'tis life to know him, you see him then as Mediator, as making Peace, as reconciling God and Man: there is sweetness, there is preciousness in that Knowledge. You must know him in all his Offices, as Priest to Redeem, as King to Reign, as Prophet to Instruct. You must thus know Christ, that you may see him in the latitude and fullness of his Excellency; so we see him described Rev. 5.6. A Lamb slain, there a Priest, having seven Horns, that is perfection of strength; and seven Eyes, that is, perfection of Wisdom; In consideration whereof the Saints admire him, and Sing a new Song of praise, v. 12, 13. 2. Know the Terms on which Christ tenders himself to Sinners; he is that Pearl of greatest price, an you must sell all to purchase it, you must part with your Lusts, part with Estates, with Friends; forsake all, to follow him; you must know the emptiness and vanity of these things, and that there is such infinite worth in Christ, as that he well deserves that you should part with all for his sake: you must know that 'tis a blessedness to be called to suffer for Christ's sake, that 'tis matter of rejoicing to be accounted worthy to suffer shame for his Name, then do you see the Excellency of Christ indeed, when you can account it matter of Joy to part with all for Christ, and an honour to suffer for him. 3. Know him in a way of propriety, and particular application, that you may be able to say, as the Spouse, My beloved is mine, and I am his; as Thomas, my Lord; and as Mary, my Saviour; All the Excellency of the Knowledge of Christ is in this Appropiation: If you can say that he was a Lamb slain for you; if he be your Wisdom making you wise to Salvation, revealing to you the Mysteries, etc. If your King reigning in your Hearts; if his Blood be yours, his Merit, his Spirit, his Fullness of Grace yours, that's Excellent Knowledge. 4. Be as diligent to know what Christ's Will is, that you should do for him, as what his good pleasure is to bestow on you; Benefit and Duty, Promises and Precepts. Labour as well to know the mind of Christ commanding Duties, as the will of Christ making Promises; Account as the Blessings of his Mouth, so the Law of his Mouth, dearer than thousands of Gold and Silver. As soon as ever Christ revealed himself to Paul, and said, I am Jesus whom thou Persecutest, Act. 9.5. He re-apprehended a great worth and Excellency in Christ, being Jesus a Saviour; so much as might well deserve that he should offer himself a Sacrifice of Praise to Christ, and so he asks, what wilt thou have me to do? I am bend now to do any thing for thee, thou hast made thyself known as Jesus, and thou shalt be my Lawgiver; I desire to know thy will, Lord what wilt thou have me to do? that I'll do, that alone I will do; I will know no Voice, no Mind, no Will, but thine: So you must know Christ's Will, and only Christ's Will, in matters of Religion and Worship: My Sheep know my Voice; They know nothing in matters of Religion but what is Christ's Voice. The Voice of Men requiring obedience to their Commands, in matters of Religion, and conformity to their Institutions, and Ordinances. i e. a worshipping of God in their way, that they know not; they will not practise any thing in matters of Religion unless they can see the Authority of Christ stamped on it, and the mind of Christ in it. 5. Content not yourselves with Speculative, and Historical, but labour for Experimental Knowledge; this is the Excellency of Knowledge; as Christ knew when Virtue went out from him, so labour you to know Christ feelingly, by receiving Virtue into yourselves from Christ. 'Tis not the Excellency of Knowledge, to be able to talk and discourse of Christ, to hear of him by the hearing of the Ear, but to feel Christ; this is the excellency of Knowledge. As Sin is truly known when you feel the burden, and groan under the evil of it, and are weary and heavy laden with it; so Christ is known, when you experimentally perceive the power of Christ in you, the Grace of Christ Sanctifying you, and the Life of Christ quickening you; that Christ is in your Understandings as Light and Wisdom, informing them, in your Wills, satisfying them; in your Affections, ruling in and over them. We may observe Paul expressing Conversion, by these two Phrases. 1. By revealing Christ in a Man. Gal. 1.16. that is when Men do not only hear a Voice without, this is Christ, but Christ is inwardly revealed, and the Soul is convinced, this is Christ. 2. By forming Christ in a Man, Gal. 4.19. I travel in birth till Christ be form in you, that is, that he be embraced by your Faith, and held fast in your Soul, and your Souls are made to live by Christ, and to Christ, so as that it may appear in your Conversation that Christ is in your Hearts; from both gather, that where Christ is truly known, he is revealed in a Man; the Soul comes to see and to be acquainted with Christ; yea Christ is known, not only Speculatively but Experimentally; Christ is form, the power of Christ's acts and works in the whole Soul; and when Christ is thus known, then is there that Excellency of Knowledge, see Phil. 3.8, 9 where Observe three things, wherein the Excellency and Experimentalness of this Knowledge appears to be in a Man. 1. There is an accounting all things but dung, that a Man suffers the loss of for Jesus Christ; many Men may suffer the loss of Goods for Christ's sa●e, that yet it may be have not attained to this Excellency of Knowledge; but such an Excellency of Knowledge, such a high degree of Prising Christ, as to look on Honour, on Riches, the best of Worldly Accommodations as Dung, that can part with them, yea utterly contemn them, and cast them away as Dung and Filth so I may enjoy Christ, and have Communion with him, this is Excellency of Knowledge. 2. A Man will be found trusting in Christ alone for his Justification, he knows no Righteousness, no Merit of his own, no Duties that he will be found in, and plead for his Acceptance with God: he sees abominableness in his best Performances, Iniquity in his most holy things, so that cannot render him beloved, but the more abhored: but he sees perfect Righteousness in Christ, no stain, no defect in it, and that his Beauty and Renown may be perfect through his Comeliness; that Christ's Righteousness is a perfect covering for all his Spots and Deformities; which if cast on him, that then he is so perfectly Justified that God shall not see Iniquity in him, and that if it be sought it shall not be found, and that Christ's Righteousness is not like that Covering, Isa. 28.20. that's narrower than a Man can wrap himself ●n it. If the greatest Sinner can wrap himself in this Covering, it will be enough to hid all his Iniquities. 3. There is a knowledge of the Power of Christ's Death and Resurrection; that is 〈◊〉 knows and feels a Power of Christ 's death which make● him conformable unto his death, whereby his old man is Crucified as Christ was. Sin ceases to reign in him, the strength of corruption is abated in him; and a Power of his Resurrection, whereby you have been quickened, and made to live a life of Grace, such a life as Christ lived; that is, to glorify God on Earth by doing his will. 6. Your Knowledge must be an affectionate knowledge. A knowledge of the Excellency of Christ in such a manner, as that your hearts be inflamed with love to him: Knowledge is sometime put for Love, 1 Cor. 8.3. or else it is to be interpreted as taking love to it, as John 10.15. As the Father knoweth me, so I know the Father: that is, because the Knowledge of God must infer love. As the Father loves the Son, as Beza. And certainly there is that in Christ which will beget love if it be rightly known, John 10.17. So the Father loveth me, because I lay down my life. So if we come to know the love of Christ, in laying down his life; and the unspeakable good that comes thereby, we shall love him, Cant. 1.3. therefore the Virgins love thee, and Chap. 2.3.4. Let me ask that question of you as Christ of Peter, John 21. Lovest thou me? Do you love Christ? So will you, if you know him. Yea, as he said, Lovest thou me more than these? If you do, you love him above all other Excellencies, more than these Bodies, than these Estates, than these Friends, etc. 7. Your Knowledge must be Operative. Excellency of Knowledge will beget an excellent practice, a good conversation, 2 Pet. 1.8. They shall not be barren in the Knowledge of Christ. Rev. 22.4. They shall see his Face, and his Name shall be in their foreheads: that is, shall know him, and outwardly profess him, where Christ is seen; his Name, his Honour and Dignity is born forth in a Christian practice, held out in a holy Conversation, Rev: 21.24. in the description of the New Jerusalem, i. e. the Church, 'tis said, The Lamb is the Light of it: whence follow two things. 1. The Nations of them which are saved shall walk in the light of it. They that have light, saving knowledge, and are in the way to be saved, they shall walk in the light of it, having this Excellency of the Knowledge of Christ they shall walk by it, they shall walk according to the Lamb's precepts. 2. The Kings of the Earth do 〈◊〉 their Glory and Honour to it, that is, to the ●●mb that is light etc. 1. They shall subject th●● Glory and Honour to the Honour and Excellency of Christ reigning in his Church. They shall acknowledge all to be inferior to his, their Glory shall stoop and bow to Christ, as the Moon and Stars made obeisance to Joseph in his Dream. 2. If 〈◊〉 Glory, Honour, Power, may add any Glory to Christ or may help to make this Jerusalem a praise, and afford any benefit to the Saints, they shall bring it in, and freely give it up: So where there is the Excellency of the Knowledge of Christ, all Glory and Honour will be made to stoop to Christ, and all given up and laid forth in the cause of Christ, you will rejoice to spend yourselves, and Estates, and be spent in that way wherein Christ may be magnified, the Gospel advanced, the Church profited, the Saints comforted and refreshed. 3. Means to get this Knowledge. 1. See a necessity of attaining this knowledge without which you shall never obtain Life and Salvation. This is Life Eternal, etc. If you want this knowledge you must be destroyed. Vengeance is to be rendered on all that know not God. To whom should we go, said Peter, thou hast the Words of Eternal Life. Every one that will not labour to get the knowledge of Christ must needs perish, Hos. 4.6. Isa. 33.6. Wisdom and Righteousness shall be the stability of thy times and strength of Salvation. Do as the Wise Man exhorts, Prov. 2.2. so that thou incline thine Eear unto Wisdom, and apply thine Heart to Understanding: Yea, if thou eryest after Knowledge, and liftest up thy voice for Understanding. 2. Look not on Christ after the Flesh, 2 Cor. 5.16. Henceforth know we no Man after the Flesh, no not Christ. What is it not to know a Man after the Flesh? This is not to regard those Outward and Carnal Excellencies, by which a Man gets esteem above others in the World; as Nobleness of Birth, Breeding, Beauty, Honour, Riches; not to prefer him as better before God by these. So know not Christ according to the Flesh, that is, do not look upon him in his outward condition, in his fleshly Privileges, or external meanesses; if so, Christ will either be utterly contemned or esteemed only according to his Inferior Excellencies, which will not advance him in your esteem above other men. 1. Look not on Christ in his outward meanness and lowness of his condition, in respect of which there was no Beauty or comeliness for which he should he desired. In his Birth he was mean, a Carpenter's Son, as the Jews said, this was a stumbling block to the Jews. What was in him to win their respects, or that he should be esteemed the Redeemer of Israel? What to persuade a Man to Worship him? What to be a motive and ground for Faith to be fixed on him? What to persuade a Man to forsake all to follow him? What to take off the affections from all other objects, and to unite them to him? There is no outward appearance of such transcendent Glory and Excellency, to beget a transcendency in their esteem of and affection to him. This is true when Christ is known after the Flesh, when you Judge carnally of him, and look on him only with a worldly Eye. Especially too when men consider that this is the condition of Christ's Members, who outwardly for the most part are in a mean condition, hated and Persecuted, and kept under in the World. There is no Excellency in the Knowledge of Christ if he be only known after the Flesh, therefore you must labour to have your understanding and your hearts spiritualised, refined from all carnal conceits and respects: Look on Christ with a new and spiritual Eye, and so the Apostle adds v. 17. If any man be in Christ he is a new creature: If any Man would know Christ aright, and be in him, let him become a new creature; his understanding, his heart must be new made, of a carnal one it must be made spiritual, and learn to judge of things in a spiritual way, and to see the spiritualness of Christ and divine Excellency, through all his carnal and outward appearances: In his natural Birth look through and see his Eternal Generation, not to be declared: through his swaddling see him Glorious in his Apparel, decked with Majesty and Honour, which the Wisemen saw and fell down and Worshipped him. In his Humiliation see him making way for his Members exaltation; in his becoming mean see him labouring to bring many Sons to Glory; working Salvation in his Sufferings; taking away sin by being Sacrificed, laying a foundation of Eternal Life in his Death, And rising and ascending, let your hearts be raised after him. Now know him no more after the Flesh; but consider him now as highly Exalted, Crowned with Glory and Honour, set down on at the Right Hand of the Throne of the Majesty on high. Have high thoughts of Christ, answerable to his Highness. Have Spiritual and Glorious thoughts of Christ, answerable to his Spirituality and Glory; look on him as King of Righteousness and King of Peace. According to that 2 Cor. 10.5. There must be a casting down of imaginations, and every high thing, etc. that is, because of Christ's visible and outward meaness and worthlesness there be many things in the World that get above Christ, and have the upperhand of Christ; men's imaginations and reasonings they are to throw down Christ, to depress and undervalue him, and to set up worldly greatness, honour, riches above Christ: What is to be done now? You must lay aside carnal weapons, that is carnal imaginations, and fleshly reasonings, which are as a high Wall standing up betwixt Christ and the Soul, and keeping out the true Knowledge of Christ. Jer. 4.19. there is mention made of the Walls of the Heart; which the Septuagint renders, the Senses. The Senses, the Carnal Imaginations, are a Wall which hinders the letting in of Christ; now this Wall must be broken down that the Spiritual Excellences of Christ may shine in upon the Soul; Math. 16.17. and every Thought must be brought into Captivity to Christ; that is, all high Thoughts you have of the Excellency of Worldly things must be made to stoop to Christ; you must acknowledge him infinitely to surpass all in Excellency. Thus let's look not on Christ according to the Flesh, in his outward meaness to undervalue him. 2. Look not on Christ after the Flesh, that is, let not your apprehension of any thing that is outward and carnal in Christ, be the ground of your esteem of him: Let not this be the main motive to invite you to him. As to Instance, that you may the better understand; 'tis said of Herod that he heard of the same of Jesus, therefore when Luk. 23.8. he was brought to him he was glad, being desirous to see him, having heard many things of him. Christ had a great Fame in the World; he was much talked off, so he desired to see him: many now hear many things, Christ is Preached and much talked off, there goes a great Fame of him; and this is some men's ground of coming to hear the Word, and Profession they make of being the Followers of Christ; This is to know and esteem Christ after the Flesh; but now you should not do so; all this while you come not up to see Christ in his Glory, and to behold him in his Chiefest Excellency. Herod was (upon the Fame Christ had) desirous to see Christ, and exceeding glad when he saw him; yet what follows? ver. 11. Herod with his Men of War set him at naught and mocked him and Arrayed him in a gorgeous Robe, and sent him to Pilate: If on this ground you esteem Christ, because he hath a Fame in the World, and many follow after him; if the World set against Christ, you will do as Herod did, etc. you will set him at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he accounted him as no body: so if your esteem of Christ be grounded upon his inferior Excellencies only, and on some fleshly respects, you do not esteem Christ as any thing: Others there were that followed Christ because of the Loaves, they knew Christ according to the Flesh; and many do still follow him for advantage, to gain Esteem and Credit, to be freed from Misery, that they may not go into Condemnation: all this is to know Christ after the Flesh; and if so, when occasion is given you will leave Christ, you will slight him and set him at naught; nay you will turn Enemies to him and mock him: See then, that outward and carnal respects be not the main Motive, inviting you to Christ, and raising your esteem of him. Quest. But you will say, How must we know him then? what is it that we must look on, to raise our esteem of Christ into a transcendency? Answ. Know him as Isaiah did, Chap. 9.6. To us a Child is born, to us a Son is given, etc. or as the Wise Men; or as Peter, thou art the Son of God, the Saviour of the World, thou hast the Words of Eternal ●ife. What Christ said, was wanting in them that followed him because of the Loaves, let that be in 〈◊〉, Joh 6.26. Ye follow me because ye eat of the Loaves, not because of the Miracle of the Loaves; that is, you do not follow me because I am the Son of God, sent into the World to save Sinners, which you should have been convinced off by the Miracle of the Loaves; but you follow me for the advantage of eating the Loaves: Thus you must know Christ, not after the Flesh only, not only as having Flesh, and being Man; not only as you pereceive something in him to satisfy your Carnal Desires, of being filled with temporal good things, or f●●●d from Temporal and Eternal Evils; but know him as the Son of God, and Christ anointed of the Father, to be the Saviour of the World. You will never know Christ aright in his Glory, you will never fully resign up yourselves to him till you be convinced of this: O therefore relieve this Truth, that Christ whom we Preach, is the Son of the Living God. Then you know that he is able to save, and you will believe in him; than you know that he must be worshipped and served by you, being the Great God, so you will obey him; than you will apprehend greatest love in Christ, that being God he should die for you; than you will love him, and your love will constrain you to obey him, and this is totum hominis, the whole of a Man, the whole of a Christian Man, to believe in him as the Son of God and Saviour of Men, and to be constrained by Love to Obey him. This is the second means. 3. Take heed of any conceits of a sufficiency of Knowledge. Many think they know enough of Christ, as much as they need, and content themselves with what they have; they hear not the Word, they apply not their Hearts, search not for more Knowledge: If there be any of such an Opinion, I shall leave two places for you to meditate on. 1 Cor. 8.2. You that think you know enough, know nothing as you ought, etc. You that dream of a sufficiency of Knowledge that you have, are like the hungry Man that dreams he eats, but waking he is empty: You are most deficient, 1 Cor. 3.18. Become a Fool. Though never so wise in regard of Worldly Wisdom, yet know yourselves to be Fools in respect of the Knowledge of Christ, that you do want, and this you must know that you may be wise. Joh. 14.21. 4. If you have attained any measure of knowledge, you must follow on to know the Lord, Hos. 6.3. follow on in Study, Prayer, Hearing, Meditating to get more Knowledge. His going forth is prepared as the Morning; Christ doth not reveal himself all at once, but as at going forth of the morning-light; 'tis by degrees; there is a dawning, and twilight, and then perfect light, when the Sun goeth forth in its might: so is the going forth of Christ, and so you must follow on to know more still of Christ. You are not capable of receiving perfect knowledge at once, John 16.12. I have many things to say, but you cannot bear them now. Men are at first but Babes in Christ; they, we know, increase in understanding, strength and stature by degrees; what you cannot bear now you must learn another time; you must go from strength to strength, from one degree of knowledge to another: you must follow on to know, you must grow in Grace and in the Knowledge of Christ. Use 3: Comfort to those that have gained the knowledge of Christ. I shall show, 1. Some Signs whereby to know this. 2. The grounds of comfort arising from thence. 1. The Signs, as, 1. If you know Christ in such a manner as that your Souls are raised up to an esteem of him above any thing in the World: thus it must be, and this is the least of Christ that a true Christian can have; he must love Christ more than these, Esteem Christ more than Honours, Riches, etc. in some degree; otherwise he hath not the true Knowledge of Christ: He that loveth Father or Mother more than me is not worthy of me. The Young man being brought to the Trial which he loved most, Christ or Riches, left Christ: hence it appears that he knew not Christ aright, for there is no comparison betwixt Christ and Riches. He that will nor forsake the World for Christ, is ignorant of Christ: he knows not the worth of Christ, John 11.48, 49. 2. If the word that hath been spoken unto you have been Spirit and Life; if the Gospel hath been the Power of God, to beget Faith in you, to embrace it, and lay hold on Christ revealed in it, John 6.63. As when Christ said to Lazarus, Come forth, his words were Spirit and Life to Lazarus; he cometh forth; so if the words of Christ in the Gospel, calling you to repent and to believe the Gospel have been life in this regard, if that word, Come forth from amongst them that are Sons of Belial have been life to you, then have you gained this Knowledge. When Christ said to his Disciples follow me, they followed him. O this hath Christ said to you often; you have been called on many times, have you left your Lusts to follow Christ? left the practice of Sin to practice Holiness, have Christ's words been Spirit and Life? have they been as the Seed that is cast into good ground, that lives, and grows, and brings forth Fruit? Then may you comfortably assure yourselves that you have gained the Knowledge of Christ. 3. If you can rejoice in the knowledge of perfect Holiness, Righteousness, and Justice of Christ, as well as the Merit, Grace, and Loving kindness of Christ: as well in this, that he hath no sin, and that he will not have sin to reign in his Members, as in this, that sin was imputed to him, and that he imputes it not to his Members. Many love the Knowledge of Grace, to hear of satisfaction made, etc. but yet would continue in Sin. They love to hear of a Pardon that might Privilege them to commit Sin: they would be freed from the malediction, but not tied to direction of the Law. But if you know Christ aright you will rejoice in him as pardoning Sin, and purging Sin; as in his freeing from the condemnation of Sin, so in his condemning Sin in the Flesh; as in pardoning, and exercising Loving kindness towards humbled Sinners, so in executing Judgement on impenitent and hardened Sinners, Jer. 9.23, 24. 4. If the Kingdom of Heaven suffereth violence, Math. 11.12. that is since Christ Preached, and men knew him, there is a great slocking and conc●●●se of People, as if men would take Heaven by force: the meaning is, Men will strive to enter in at the strait Gate, they will follow hard, and press towards the Mark, etc. they put on with Zeal, and Resolution in the way that leads to life: They go to Zion with their faces thitherward: that is, they come to ordinances with strong affections, as a hungry Man to a Feast: They run with patience the Race set before them: this is an evidence of the true Knowledge of Christ. 2. Next I shall l●y down the grounds of consolation they have, who have attained to the saving Knowledge of the Excellency of Christ. 1. You that have attained to Excellency of Knowledge of Christ shall have the perfection of the Knowledge of Christ. He that knows in part shall know as he is known: He that sees Christ darkly, as in a Glass shall see him face to face: He that knows his backparts shall know his foreparts. This is evident from that of Christ to the Woman of Sama●ta John 4.14. Whosoever shall drink of the Water I shall give shall thirst no more: that is, shall not thirst after other Waters; he shall not seek other comforts, he finds enough in Christ that knows Christ aright, and can say as Peter, to whom els● should I go? then hast the words of Eternal Life, he goes not to the creatures to suck comfort from them; he shall thirst no more after other things. He shall thirst no more: that is, he shall be filled with Christ; he shall have enough in Christ to satisfy him, tho' as yet he hath not; When I awake I shall be satisfied with thy likeness; satisfied with the clear Vision and Knowledge of Chrest, so, as that he shall desire to know nothing but Christ, and shall know as much of Christ as he can desire, 1 John 3.2. Now we are the Sons of God, etc. and we shall see him as he is: that is, now we see him darkly, than face to face, clearly, perfectly. Christ now looks through lattess, Cant. 2.9. but Christ shall lay himself open to our view: Then the Glory of Christ's Person shall be made visible to us; then Christ in all his Glory shall appear, than the mystery of Christ shall be made plain; then Christ who is altogether lovely shall be altogether known as lovely; then there shall be perfect knowledge of that Love of his which now passeth knowledge; then Faith shall be swallowed up in Vision, Desire shall end in perfect Delight; What comfort then may this afford to those that have in some measure attained to the Knowledge of Christ, and thirst for more? you shall have what, yea more than you thirst after. 2. There shall be wrought in you a perfect Conformity unto Christ in Glory; this shall follow upon the perfecting of your Knowledge: If you behold as in a glass the Glory of the Lord and are changed, etc. translated, etc. then much more, seeing Face to Face, you shall be changed from Glory to Glory: that is, Glory you shall have in some measure answerable to the Glory of Christ: The Glory of the Members shall be in their measure proportioned to the Glory of the head; this appears. 1 Joh. 3.2. When he shall appear we shall be like him, for we shall see him as he is: because we shall see him so, we shall be like him; and what a glorious condition shall you be then in? Christ, as you have heard, is a most glorious Person, therefore 'twill be your greatest Glory and Happiness to be made like him. 3. You have reason to be strong in Faith, you know whom you have believed, to whom you have committed your Souls for Salvation, and from whom it is you look for Life and Immortality, Glory, Honour; you know him to be the Son of God, and so that he is able to keep what you commit to him; you know his Righteousness, that it is not a Covering too narrow for a Man to wrap himself in; but adequate to the breadth of all your Sins: you know him to be Intercessor with the Father, in the bosom of the Father, nay one with the Father; so that you need not to fear the wrath of God, nor to fly from him as a Consuming Fire: you can with Moses go up to the top of the Mountain to talk with God, when others may justly fear to touch the foot thereof, lest they be consumed: you need not fear the wrath of the Devil; you know one that hath led him captive, that is able to bind that strong Man, and hath done it; you know that there is a Virtue in Christ's Blood, which you know how to make use off, and by it to overcome the Devil, who is the Accuser of the Brethren. Rev. 12.11. when he comes, and hath great wrath; then a woe is denounced to the Inhabitants of the Earth; but rejoice ye Heavens, etc. ver. 12. you have not need to fear the wrath of Man; you know Christ who is able to turn the wrath of Man to his own Glory, and to your Good. Isa. 43.1. etc. in a word, you have in all your Distresses ground of strong Consolation, and may comfort your Souls as Job did, Chap. 19.25. etc. you are assured of Safety and Salvation, therefore be strong in Faith; let not your Hearts be moved at the apprehension of Danger; hold you your Confidence steadfast to the end; let it be your care to keep a good Conscience, to hold forth the Honour of Christ; and if your Hearts suggest Dangers, answer your fears as Abraham did Isaac, the Lord will provide; Christ will take care of your Safety. 4. You that know Christ are known of Christ, he knows you for his own; he owns you, he appears for you, he knows your Souls in all your Adversities, and that as a Father pitieth his Child in all his distresses, and will do his utmost to relieve and ease it, Psal. 31.7. I know my Sheep, and I am known of mine. Joh. 10.13, 14. noting his care of them: Gal. 4.9. Since ye know God, or rather are known of God; those that know are known; as 'tis said, we love God because he first loved us; so if we know Christ, he hath first known us; if our Earthly Friends forsake, or will not own you, as Job's, and David's, yet Christ will not; he will not forget or forsake you: therefore you should be always ready to own Christ; he knows you in your Sufferings; know you him in his Sufferings, etc. and you need not to fear that dreadful Sentence of Christ, Depart from me, I know you not; to all that now know not God, and that desire not to know him so he shall say; but to you, Come ye Blessed, etc. Doct. 2. The Principal study and care of a People, must be to know the Mystery of the Cross of Christ. This Point I shall endeavour to prove, and then to unfold the Mystery, and show what 'tis you must labour to know of Christ Crucified, and so descend to Application. I. I shall prove it by these steps and degrees. 1. 'Tis not enough for a Christian to know the personal Excellencies of Christ. For although if Christ were revealed in his Personal Excellencies of Grace and Glory which follow upon the Hypostatical Union, this were enough to allure the Heart unto Christ, to close in with him; for so he were a fit Object for Men and Angels to embrace. Angels that are wholly clean and without Sin would think it an Addition to their Happiness to have him for their Head and Husband, which Happiness 'tis probable they have; but Men are guilty of Sin, and they cannot draw near to Christ to take delight in his Personal Excellencies except Sin be first done away: Christ as considered in his Personal Excellency's, is not an Object ●●●ted so Sinners; wherefore 'tis not enough so to know Christ. When Christ was transfigured in the Mount, Math. 17. His Face shining as the Sun, and his Raiment as white as the Light; Peter thought t●●n that they had seen enough of Christ, and seems to be contented with this Representation of Christ's Glory, ver. 4. 'tis good to be here, let's make Tabernacles, settle our abode; but Christ knew 'twas not good to abide there; something more was to be known of him, so he leads them down from the Mountain; they had not seen enough of Christ, they must know him in another manner; therefore ver. 9 Christ says, tell the Vision to no Man, until the Son of Man be risen again from the dead: Intimating that it was not enough to know Christ in his Glory, but he must be known in his State of Humiliation; as dying, etc. buried, and risen again: when the Apostles thought they had seen enough of Christ in beholding his Personal Excellencies, Christ then leads them to the Consideration of his Death; Christ must be known in his Personal Excellencies, but that is not enough: we must look on him as dying, as clothed with his Garments of blood, so he is a sit Object for Sinners. The Prophets of old did not only represent him in his Glory, but as dying, Isa. ●3. 1, 2. Who is this that cometh with died Garments from ●ozrah? glorious in his Apparel, and 〈◊〉 in his Apparel: This Christ himself in his Preaching of himself, declares, Math. 16.34. From that time Jesus began to tell his Disciples that he must suffer; this the Disciples were a long time Ignorant off; and so long were very rude and ignorant indeed, and knew but little of the Mystery of the Kingdom of God; although Peter could say in the name of the rest of the Disciples, thou art Christ the Son of the Living God: yet here he was Ignorant of this Mystery; and when Christ speaks of his Death, Peter rebukes him, and says, far be it from thee, for which Christ called him Satan, and said, thou savourest not the things of God: you know nothing of Christ aright, unless you be acquainted with the Mysteries of his Death. 2. 'Tis not enough to know the History of Christ Crucified: 'tis not sufficient to meditate and contemplate on the great injuries done by the Jews, the grievousness of his sufferings, and the shame he was put to: this may move the heart to a relenting and compassion to him, as it will also to read the Stories of other Martyrs; it may move the heart to indignation against the Jews for Crucifying of him, this may beget admiration of his noble and heroical love, which men may think to be Grace: this is not enough. This seems to be the fault which Christ reproved in those Women; Weep not for me, but for yourselves and children, Luke 23.28. You weep for me only out of natural pity and compassion; so indeed you may weep for yourselves, and your own miseries; so you may weep for your Children and their calamities; but you should not look on my sufferings as such as yourselves undergo, or your Children endure, you must have more spiritual more raised thoughts of my sufferings; not weep at them but rejoice in them, or weep for your Sins, but rejoice in my sufferings by which your Sins are done away. 3. You must know the mystery of the Cross of Christ, that is, not only that he died, but the ends for which he died, and the benefits thereof; that he died for our offences, Rom. 4.25. That as Caiaphas Prophesied, Christ dying the whole Nation did not perish, but some were saved by his death: Now that thus you must look on Christ is evident, because thus Christ is the object of justifying Faith. Christ in his Personal Excellency is not the object of justifying Faith, but the formalis ratio, the proper respect and consideration that maketh Christ the object of Faith as justifying, is his dying for Sin, his shedding his blood, that by it there might be the remission: therefore Christ is a pleasing and grateful object to the Soul. Christ as humbling himself, and becoming obedient to death is an object suited to a humble Soul: As the Brazen Serpent was lifted up etc. so Christ on the Cross, John 3.14. so the Scripture sets him forth, Rom 3.25. Whom God hath set forth to be a propitiatian through Faith in his Blood. Look on Christ as by his Blood there is a propitiation for Sin: so that than our care must be to know Christ as Crucified. A humbled Soul must have recourse to Christ, who is glorified and sits on the Right hand of God, and yet to him as once upon the Cross: 2. Now that I may in some measure unfold the Mystery unto you, consider a threefold Mystery of Wisdom, Love, and Virtue. 1. Of Wisdom, in these particulars. 1. Christ was delivered by the determinate Counsel and foreknowledge of God, for a most Glorious and Blessed end, that sinners in him might have the forgiveness of sins, Act. 2.23. And he Blest with all Spiritual Blessings, Eph. 1.3. Of Grace here in acceptation v. 5. and in receiving the Holy Spirit, in the saving Graces and Workings of it, Act. 2.38. Repent and be Baptised in the name of Christ, and ye shall receive the Holy Ghost; And of Glory hereafter, Heb. 2.10. He is the Captain of Salvation, by whom many Sons are brought to Glory. This end see in Eph. 1.9, 10. that is, to make a perfect Reconciliation, and to close up all breaches, betwixt God and the Elect: betwixt them and the Creatures there was Enmity, even betwixt them and the good Angels. Christ was sent that by him a Recapitulation might be made, that all might be gathered under one head, i. e. Christ for the end etc. Isa. 42.1. so that in meditating on the story of Christ Crucified, we must look back to the Eternal Counsel and Decree of God, consider that everlasting Design and Plot that was laid therein; the Covenant made betwixt God the Father and Christ. 2. See a Mystery of Wisdom in a sweet and admirable Conjunction of Justice and Mercy; such a thing that if the Angels had laid their heads together and studied to Eternity, to find out a way wherein Sinners should be saved, by the Satisfaction of Justice, and yet by Free Grace, they could not have found any; therefore the Angels desire to look into these things. 1 Pet. 1.12. Christ died for our Offences, the Son of God that was made Man, so made complete satisfaction: we have a Righteousness by which we are Justified▪ yet Justified freely by his Grace; see this Eph. 1.7. and Rom. 3.24. and Psa. 85.10. where is a Prophecy begun ver. 9 of a Spiritual Restoration from the miserable condition a Man is in, by reason of Sin, unto a glorious Estate of Happiness; of which the delivery from the Tyranny of Antiochus was a Type, which the Prophet hath respect to, as Interpreters conceive; which is spoken of, Dan. 8. ●4. Now in what way is it that Redemption is wrought out? that the Psalmist shows ver. 10. Mercy and Truth are met together: Righteousness and Peace have kissed each other. 3. See the Party offended upon the Cross satisfying for those Offences which were committed against himself; the great God that was wronged Righting himself; him that was dishonoured repairing his own Honour: This is a great Mystery; behold him made Sin against whom Sin was committed: see him that was the Just God to punish Sin, and will not clear the guilty, bearing the Griefs and carrying the Sorrows of Sinners; him making his Soul an Offering for Sin whose Heart was vexed and grieved by Sin. As God equal with the Father he was the Party Offended: As God and Man he was Mediator, so he satisfies for the Offence. 4. In that Men are Justified, Redeemed, and Saved by Christ's being Crucified on the Cross, to which Crucifixion they set a helping hand; this is a Mystery, that Men should be saved by the Death of Christ, which they were the cause of: A Man could not have conceived this, that those might be Eternally saved by Christ's Death, that did help to put him to death: and that that blood should take away all guilt, the guilt whereof lies on Men. His Blood be on us, said the Jews; that is, in the guilt of it; which surely was a most horrible Crime, yet by that Blood they may be saved: there was a Virtue in that Blood to take away the guilt of that Blood, and all other Sins from them; Is not this an admirable Mystery? See it, Zach. 12.10. Revelat. 1.7. Act. 2.38, 39 5. In that all the Elect suffered punishment of their Sins, and satisfied the Justice of God in Christ's being fastened to the Cross; and so by Christ's once offering of himself, are for ever perfected: Christ was a common Person: As in Adam all die, all sinned, so in Christ the second Adam all suffered; the Sins of all the Elect were laid on him, were imputed to him, and he satisfied for them all: And so the Elect may reckon themselves to have suffered and satisfied; according to that of the Apostle, Rom. 6.10.11. In that he died, he died unto Sin once, etc. likewise reckon you yourselves to be dead indeed unto Sin, but alive unto God through Jesus Christ our Lord: that place is meant concerning mortification of Sin, and is to comfort Believers, in that the work of Mortification is yet imperfect. This is true (as if the Apostle had said) if you look on yourselves, for the present in reality you are but imperfectly mortified; but you may reckon yourselves to be perfectly mortified by being in Christ your head, who was a common Person on the Cross; and you all were reckoned to be in him; and you may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reason, or reckon yourselves wholly dead in and through Christ. Now as for Justification, that you may truly reckon to be perfect and complete, your guilt is wholly taken off, and you acquitted and discharged in Christ's dying. 2. Here is a mystery of Love, in the Crucifying of Christ. Infinite Love appears. 1. Of the Father; as under the Cross of Christ is contained a Mystery of Infinite Wisdom of the Father, which the Apostle speaks of, Eph. 1.8. In Redemption by Christ he hath abounded towards us in all Wisdom and Prudence, as you have heard; so likewise under it is contained a Mystery of Infinite Love, which in the next verse is called the Mystery of his Will, according to his good Pleasure, which he purposed in himself: now this Mystery of his Will, was the Infinite and Eternal Love of the Father, which was the only ground of the gracious Purpose and Decree of his, to give his Son to suffer Death to make satisfaction, to pay the price of Redemption, that so as it follows verse 10. In the dispensation of the sulness of time, he might gather together in one all things in Christ, etc. that is, that by Christ he might destroy the Enmity which was betwixt God and the Elect; betwixt Good Angels and Sinful Men; betwixt Innocent Creatures and Corrupt Man; that so a perfect Reconciliation and Union might be made of Men Elect and of Holy Angels under one head, Christ: This Love of the Father we have mentioned, Joh. 3.16. God so loved the World that he gave his only begotten Son, that whosoever believes in him should not perish, but have Everlasting Life; that is to suffer Death for the World of the Elect, 1 Joh. 4.9. In this was manifested the Love of God towards us, because God sent his only begotten Son into the World, that we might live by him, that by his Death we might live. Rom. 5.8. Herein God commended his Love, as if he had said, here is a Mystery indeed, a glorious Mystery, a most high commendation of Love; in that while we were yet Sinners Christ died for us. This is a most sweet thing to contemplate on in the Cross of Christ; God gave him to die for Sinners; yea for Enemies: this is a Mystery worth the searching into; and in considering Christ Crucified, this you must labour to know. 2. Here's the Mystery of the Love of Christ, 2 Cor. 5.14. the Apostle mentions the Love of Christ was a constraining Love to him, which made him besides himself in the opinion of Men; that is, so zealous to magnify and set forth the Honour of Christ, that he was accounted for this as a Madman: But in what doth the love of Christ manifest itself? In this, that Christ died for those that were dead, to raise them to life: What death were they under? A death of Sin, Eph. 2.1, 2. in which Estate they lived to themselves, contrary to the will of God; yet Christ died that they might live. Eph. 2.6. raised with Christ, and made to set together in Heavenly Places; Well might this be a constraining love to the Apostle. This see farther set forth. Eph. 5.25, 26. Husband's love your Wives, as Christ loved his Church; How did he love? He gave himself for it, that he might sanstify and cleanse it with the washing of Water by the word: by washing of Water, that is, in Baptism, a Sign and Seal of washing by the blood of Christ, and by the word, that is, of promise of free Justification by Christ, and Sanctification to be received by Faith. This is more plainly expressed, Heb. 13.12. Jesus also that he might sanctify the People with his own Blood, suffered without the Gate. Here is Love indeed; Christ passing by, and seeing us weltering in Blood, cast out to the loathing our Persons, having no loveliness, nothing but Spots from the Crown of the Head, etc. and our defe●t being to be cast into Hell; then Christ gave himself to redeem us by his own Blood, to sanctify us by his Blood: Thus you see here is a Mystery of Infinite Love, of Divine Grace: God herein appears to be rich in Mercy, and that great Love wherewith he loved us, Eph. 2.4. is made manifest. 3. Herein is a Mystery of Virtue. There is an Infinite Virtue in the Blood of Christ, which in general is set forth by the Apostle. 1 John. 1.7. The Blood of Christ cleanseth from all Sin; particularly, there is a Virtue going upward expiating guilt, and a Virtue going downwards, taking away the guilt with the Power and Pollution of Sin out of our Nature. 1. There is a Virtue going upward to the Father taking away the Gild of Sin. Quest. How could there be such an Infinite Power in the Blood of Christ? Answ. Because it was the Blood of him that was God: the infiniteness and worth of the Person did derive an infinite worth and value to the Blood of Christ; thereby his Blood became an infinite price, proportionable to the guilt of Sin which was Infinite. As Sin becomes of Infinite guilt, from the infiniteness of the Object against whom it is committed; so Sin is an Infinite Evil, because committed against God an Infinite Good: on the otherside, satisfaction for an Offence hath its efficacy and worth from the dignity of the Person satisfying; so satisfaction made by Christ, the price of his Blood becomes of infinite value, adequate to the guilt of Sin because the Person whose Blood was shed was Infinite: You see how the Blood of Christ hath such an Infinite Virtue. For the proof of it that there is such a Virtue, see it Zach. 9.11. By the Blood of the Covenant I have sent forth thy Prisoners; (that is, by the Blood of Christ who is called the Covenant. Isa. 42.6. that is, as the Angel of the Covenant, Mal. 3.1. as the following words, a Light to the People seems to confirm;) from the Pit wherein is no water, that is, I have redeemed from under the Babylonish Captivity, which was a Type of Spiritual Redemption, and deliverance from that cursed estate a man is in by Sin. Now how is this, but by satisfying the Justice of God? paying the price of Redemption unto God, by whom a Sinner was cast into Prison, Luk. 22.20. This Cup, that is, the Wine in this Cup is the New Testament, or New Covenant, that is, a Seal of the Covenant in my Blood, that is, which is established in my Blood, because thereby is the Remission of Sins; and so a Person comes to have part in that Covenant. In this see the Virtue of the Blood of Christ. In the Covenant lies all a Christians Happiness; therein God is engaged to be his God, not to remember Sin any more, but to be his God All sufficient. Now this is a Covenant in Blood, that is, that is established and confirmed in the Blood of Christ; the Blood of Christ that satisfied Justice; therein was a repairing of all that Injury which was done to God by the Sins of the Faithful, so Justice hath nothing to plead against them: and the Riches of Grace which are contained in the New Covenant are revealed to them, and of right do belong to them: So they come to lay claim to the Love of God, and to that Eternal Inheritance prepared by Christ. The Virtue of Christ's Blood as looking upwards is double. 1. Satisfying Justice. 2. Purchasing and Meriting Everlasting Life. There is Redemption from Misery, and the Purchasing an Inheritance; both these are called Redemption. Eph. 1.1. In whom we have Redemption, that is, the forgiveness of Sins. ver. 14. until the Redemption; that is, buying again and putting into actual Possession of that Inheritance. The Blood of Christ redeems out of Misery inflicted by reason of Sin, and redeems the Inheritance of Eternal Life which was lost by Sin. Heb. 10.19. We have boldness to enter into the Holiest by the Blood of Jesus; that is, by the Blood of Jesus the way to Heaven is opened for us. 2. There is a Virtue going downwards taking away the Power and Pollution of Sin out of the Nature, and the Gild out of the Conscience: 1. The Gild of Sin out of the Conscience. God Condemns a Sinner; the Law condemns, and so his own Conscience when convinced of Sin condemns also. Now by the Blood of Christ, God and the Law are satisfied, and so a Sinner is acquitted in his own Conscience, he is freed from a eondemning Heart. 1 Joh. 3.21. If our Heart condemns us not, etc. 'Tis the Application of the Blood of Christ that frees from this condemning Heart, Heb. 10.22. Let us draw near with a true Heart, etc. having our Hearts sprinkled from an Evil Conscience; that is with the blood of Christ; an Evil Conscience is an Accusing Conscience. The sprinkling of the Blood of Christ, that is a fiducial Application of it to a Convicted Conscience acquits it from all Accusations, Horrors, Fears, etc. 2. The Power and Pollution of Sin. Heb. 9.14. How much more shall the Blood of Christ purge your Consciences from dead works to serve the living God. Which as it notes the purging of the Conscience in regard of the guilt of dead works, that is dead Services, dead Duties, performed by Men dead in Sin; so also it implies a purging of the Heart from the power of Sin, as appears by that which follows, to serve the Living God. From the Blood of Christ applied to the Conscience, a Virtue goes forth to the abating of the strength of Corruption, and enabling it to serve the living God. This see farther. Rom. 6.2. How shall we that are dead to Sin, live any longer therein; That is by Virtue of Christ's Death, having therein a Fellowship with him the strength of Corruption comes to be abated, ver. 6. Our old Man is crucified with Christ, etc. Quest. How is it that there is such a Virtue in Christ's Death, and comes to be conveyed to us. Answ. 1. The proper and principal cause to which this work of mortification of Sin is attributed, is the Spirit. Rom. 8.13. If ye through the Spirit, etc. and ver. 2. The Law of the Spirit of Life hath made me free, etc. That is the power and efficatious operation of the Spirit in me, etc. 2. The formal cause is our union with Christ, and planting into him. For hereby the Spirit of Christ, the Righteousness, Grace, Merit, Life of Christ becomes ours. Rom. 6. If we have been planted together with him, etc. The Death of Christ hath a Virtue to destroy Sin, as it makes way for the Spirit of Christ to enter into a Sinner to destroy Sin. The Death of Christ opens a way to the Throne of Grace for a Sinner, he hath boldness by the Blood of Christ, etc. Because hereby Justice is satisfied, and a Sinner is brought into favour with God; and by this taking away of the guilt of Sin, that which did separate betwixt God and us is taken away; that which did hinder the Spirit from entering into a Man is removed, and so as by the death of Christ a way is made into Heaven for a Sinner; so by it a way is made for the Spirit of God into the Heart to reign and rule there, Rom. 6.6. 2. There is a Virtue of the Death of Christ going downward, which draws Believers into a Fellowship with Christ in his Sufferings. The Death of Christ is a cause of a double mortification. 1. Inward, that is of Sin. 2. Outward; in regard of Sufferings called Deaths. 2 Cor, 11.23. This is by being planted with Christ in the likeness of his Death: that is to die to Sin as he died for Sin; and to suffer Afflictions and Persecutions with him: Christ being the Head, Believers his Members, by dying he draws his Members into a conformity with himself to suffer with him; so that all that will live Godly in Christ Jesus shall suffer Persecution: 'Tis as it were essential to them, their Suffering arise from Christ's Death. Now although Sufferings in themselves be bitter, yet considering them as arising from his Death, whence there is a Virtue that makes us to have Fellowship with him in Sufferings; so is there sweetness in Sufferings: In respect of this Paul did account all things Loss and Dung, so he might win Christ, and be found in Christ, and know the Virtue of Christ's Resurrection and Fellowship of his Sufferings, being made conformable unto his Death. Phil. 3.10. Because he could look on his Sufferings as having in them Fellowship with Christ's Sufferings, as being made conformable to Christ's Death. Now the comfort and sweetness arises from two Grounds. 1. The cause of Christ 's and his Members Sufferings; therein they have Fellowship and Conformity: 'Twas for Christ's good works that the Jews Persecuted him; so wicked men Persecute the Saints, because their own works are evil, theirs good: It was because Christ preached and proclaimed himself to be the Son of God and Redeemer that he was Persecuted; so because his Members believe in Christ and obey him as the Son of God and Saviour of the World, because they set him up as Lord and King, wicked men oppose them: His Accusation written on the Cross was, This is the King of the Jews; like unto which is yours who follow him. 2. The end of Christ's and his Members Sufferings are the same, therein is a Fellowship: Christ was made perfect through Sufferings. Heb. 2.10. And it as well behoves these Sons he brings into Glory, as Christ himself to be made perfect through Sufferings. Christ by suffering of Death was Crowned with Glory and Honour; so are his Members: Suffering with him they Reign with him. 2. There is a Virtue in Christ's Death to overcome all his own and his Church's Enemies. 1. Death the last Enemy is overcome by Death. Hos. 13.14. O Death I will be thy Death; that was by dying. By his Death Believers are delivered from Death; this is a Mystery indeed that Death overcomes Death. 2: The Devil, Heb. 2.14. By Death he overcame him that had the power of Death: By that he overcame the Devil by which the Devil thought he had overcome him. In overcoming he was overcome. This was by Death, he ransomed the Elect, paid a price, and rising again actually put Satan to the worst. Use. 1. Reproof. 1. Of those that are Enemies to the Cross of Christ; And that 1. In Opinion. Who look on Christ on the Cross as the Jews, a Malefactor, that think he was justly hanged on the Cross; but it may be only those that are open and professed Enemies of Christ are guilty of this, not any that bore the Name of Christians; but many such to be reproved for slighting, and contemning the Cross of Christ, like those Greeks. 1 Cor. 1.23. to whom the preaching of Christ crucified was but foolishness. They are Ignorant of the Mystery; they discern not the Wisdom of God, and the Love of Christ, the infinite Virtue of his Death: But as those. Heb. 10.29. The Apostle speaks of, that count the Blood of the Covenant, an unholy thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common blood, no other than the Blood of an ordinary man; not precious Blood, not Sin-destroying, Satan-conquering, Soulsaving Blood, not Hell shutting, Heaven opening Blood: I fear such are the private esteems and secret undervaluing of the Blood of Christ by too many, whatever outward Profession they make. And indeed it is too evident to be so. 1. When men esteem no more the Preaching of the Cross, etc. when that word by which Christ Crucified is set forth, meets not with Faith to mix with it, with obedient Hearts to submit to it: Certainly they are most unworthy of the great benefits of the death of Christ, that have unworthy thoughts of Christ crucified. 2. In Practice; some in a higher degree more open and manifest, as those the Apostle complains of, Phil. 3.18. Many walk of whom I tell you weeping ('tis a most sad thing which pierces a Godly Heart.) that they are Enemies to the Cross of Christ, to Christ crucified. How are they described? 1▪ Whose God is their Belly. That is that make it all their business to satisfy their fleshly desires, to take their fill of Earthly Pleasures, that serve not the Lord Christ but their own Bellies. Rom. 16.18. Such as are Voluptuous Persons, that take care only to satisfy carnal Appetites; Drunkards that abuse the Creature to riot and excess; these are like profane Esau, that for one morsel of Meat sold his Birthright: So these for one Earthly Pleasure, for wine or strong drink sell the precious Blood of Christ. If thou art such a one, if a Drunkard, etc. I must tell thee thou art an Enemy to the Cross of Christ. 2. Whose Glory is their shame; who glory in that which is their greatest shame; that is, who boast themselves to do wickedly, are ashamed of the Cross of Christ, but not ashamed to commit Sin. Some are grown to such a height in Sinning, as to be shameless and Impudent, they are open and professed Enemies to the Cross of Christ. 3. Who mind Earthly things. Those to whom earthly thing are great things, the desire of their Souls, and delight of their Eye; that could be contented with the World for their Portion, and would remain on this side Jordan; in a word, who mind Earthly things more than Heavenly: Ah! wretched men are such, they are Enemies to the Cross of Christ. 4. And lastly, Those that do in some sort prise the Blood of Christ, but not according to its full value; that come not up to account it precious in all its excellent Effects .. As such as prise it as crucifying wrath, taking away guilt, overcoming Death and Hell, but not as purifying the Conscience, not as washing from the Pollution of Sin, not as destroying the reigning power of Sin. You must know that if you prise it not according to its full value, you do absolutely undervalue it; you are Enemies to the Cross of Christ: and if so, I must declare what the Scripture says, 1 Cor. 1.18. The Preaching of the Cross is to them that perish Foolishness. If it be foolishness to you, it will be your destruction: You perish that do not prise it. So for those that are Enemies to the Cross of Christ in practice, of you the same Apostle says Phil. 3.19. Whose end is destruction. Use 2. Exhort. 1. Be not ashamed of Christ Crucified. 1. To Believe in him. This should be no stumbling to your Faith to hinder your believing, but the greatest motive to believe. This is the Formalis Ratio of justfying Faith; Faith could not be justifying if it did not look on Christ as dying; therefore be not ashamed of the Cross of Christ. If Christ had not humbled himself and became obedient unto Death, we could not have been exalted; 'twas by his Death alone that we could be freed from Death. 2. Be not ashamed to profess Christ Crucified; to fall down and worship Christ crucified. The four Beasts and twenty four Elders Rev. 5.8. fell down before the Lamb, they consider him as a Lamb; that is as he was crucified; and for this they account him worthy to receive Power, Honour, etc. and ver. 9, 12. 3. And do you really manifest this, by not being ashamed to suffer for Christ, and to bear his Cross with him; if Christ call you to suffer, rejoice with the Apostle Paul, to fill up that which is behind of the Sufferings of Christ. Col. 1 24. That is, those Sufferings of Christ which he is to suffer in Corp●re Mystico, not in Corpore proprio. As there was a most glorious design which the Father had laid to bring to pass by Christ's Death, so there is a most gracious Design which God hath to bring to pass by your Suffering for Christ: Hereby Christ shall be magnified, by a glorious Testimony that you shall give to him, sealing the Dignity, Honour, Truth, and Worth of Christ by your Suffering; hereby others shall be won to Christ, and encouraged to believe in him and to profess him; your Sufferings will be a support to others Faith; hereby yourselves shall be much benefited; you have Fellowship with Christ in regard of the cause, you suffer in an honourable cause as he did; and in regard of the end &c, And to stir you up to suffer, there can be no greater motive than love, and the love of Christ is the greatest Love. Paul Preached Christ Crucified among the Gentiles. Chap. 3.1. which wrought so much upon them, that their Hearts were extraordinarily inflamed with love to Paul, Gal. 4.14, 15. That they receive him as an Angel, and were ready to have plucked out their Eyes, etc. how much more should our hearts be inflamed with love to Christ who was crucified, who laid down his Life? Be content to lay aside your Honour for Christ's sake; he emptied himself: Be contented to part with Riches; he became poor, etc. Be content to lay down your lives; he was that good Shepherd that laid down his Life, etc. and in washing his Disciples Feet, he sa d, I have given you an Example, etc. so we may say of his Death, he gave an Example, etc. 1 Pet. 2.21. 1 Joh. 3.16. Quest. But how must we Suffer that we may have fellowship with Christ, and follow him as our Example? Answ. 1. There are some things in Christ's Sufferings, wherein we must not imitate him. As he suffered to make satisfaction to God for the Offences of Men, his Death was a propitiatory Sacrifice, whereby the wrath of God towards Sinners was appeased. You must not think that your Suffering for standing in the Defence of Religion, and the Honour of God, shall be available for such an end. To suffer Martyrdom for Christ cannot take away the guilt of the least Sin; your own bloodshed in the cause of God cannot wash you from any Sin, this cannot free you from Eternal Punishment: As the Apostle says concerning Charity, 1 Cor. 13.3. Though I give my Body to be burned and have not Charity, it profiteh me nothing; so it profiteth nothing as touching the taking away of Sin, freeing from Condemnation for Sin, appeasing Wrath or satisfying Divine Justice, that you suffer the loss of all things even of Life itself in standing for the Honour of God. You must not think that this doth merit the least degree of Glory: If there be different degrees of Glory, that those that suffer most, and do most for God, have most Glory; yet this is not because 'tis merited, but because God freely bestows more on one then on another; however the thing is not certain but controverted; so that in this Chris; t is not to be imitated, we must not make our Sufferings our Saviour's: Christ's Death cuts off such a Fellowship; and this were a great injury done to Christ, to think our Sufferings available to satisfy for our Sin, or merit favour. 2. Some things there are in his Sufferings imitable for us, wherein we must have Fellowship, etc. 1. The Cause. 2. Mind, etc. his willingness before his Sufferings, and patience under Suffering. 1. The Cause: therein have Fellowship with him, and herein I mean the Cause why the Jews did put him to death, and not the reason and cause why God did deliver him to death; for in that we have not fellowship with him; the reasons why God gave his natural Son to suffer, and why he calls his adopted Son to suffer, are not the same for the main: As Christ was given to be a surety for Sin, not the Adopted, etc. but for the exercise of their Graces, for the trial of Faith and Love, etc. for the purging of the filth of Sin out of the Nature, not the guilt of Sin from the Person; yet Christ died to give testimony to that great Truth, that he was the Son of God, and the Saviour of the World; so the sufferings of the Saints are to give testimony to the Truth: but when I say we must have fellowship with Christ in the Cause, I mean in respect of Men that were the Instruments of his Death; 'twas because he did all things well, he made both the Deaf to hear, etc. because he came to destroy the works of the Devil, and laboured to turn Men from their Vanities, etc. because he Preached himself to be the Son of God, etc. and that Men ought to come to him that they might have life, because he said that God was his Father, making himself equal with God, the Jews sought to kill him, Joh. 5.18. because he went about continually to do good, therefore the Jews sought continually to do him mischief, Joh. 10.32. Many good works have I shown you from my Father, for which of these do you stone me? Christ's question implies an affirmation, that it was for some of these that they did stone him; but the main cause of all was, that he preached himself the King of the Jews; that was the question Pilate asked of him, Math. 27.11. and was his accusation ver. 37. this did enrage the wicked World, this provoked the Red Dragon to muster up his forces against him, etc. Now be ready to suffer for Christ's sake, and see that we give the Enemies of Christ no other occasion to speak evil of us, or do evil against us but such as Christ gave them; take him for our pattern, believe in Christ with our Hearts as the Son of God, and confess him with our Mouths, let it be our care continually to go about doing good, to hold forth the Truth and Honour of Christ; especially acknowledge him as King, and plead for his Power and Prerogative; this is opposed, this is cried down by Men's words, this is practised down by their deeds, let it be our labour to set up Christ as King; for this the People of God are now and shall be persecuted; hence comes Wars and Fightings among us; because some will not have Christ to reign; now let us be zealous in this cause, be content to suffer any thing, in contending to set up Christ in his Throne. Christ himself suffered that he might be crowned with Glory and Honour, therefore let us suffer any thing, so Christ may be crowned among us with Glory and Honour, so he may rule in our Land, and be the L●ght and Glory of it, and then we shall have fellowship, etc. so by our sufferings Christ shall be exalted and we likewise. 2. Have the same mind in suffering as Christ had. 1. Be not high minded: the high minded man will not stoop to suffer; if Christ had been high minded he had never been Crucified; so if you mind high things, your own Honour and greatness, if you seek great things to yourselves, and worldly advantage, you will not suffer with Christ. Christ was humble and lowly in his mind, before he was cast into a state of Humiliation; inwardly before outwardly; in mind before in body, than was brought low by sufferings; now faith the Apostle, Phil. 2.5. Let the same mind be in you as in Christ, be so far from thinking yourselves too good as not worthy to suffer, etc. Be contented to descend from the heights you are in, to lay aside Honour, to become of no reputation; and to empty yourselves of your Estates, and become obedient to the Death, if Christ lead you thereto, to give testimony to his Truth. 2. Let there be a willingness before hand to endure the Cross, as Christ was: Christ gave them power against him, that had no power but what was given; he delivered himself up into their hands, and went up to the Passover, that the Jews might have opportunity to take him; he laid down his Life, which notes his willingness to suffer: herein we should be like him, be willing to suffer for Christ, count it your Joy, etc. this is that our Saviour requires when he says take up the Cross; take it up in the thoughts of it, preparations for it, and willingness to undergo it: God loves a cheerful giver and cheerful sufferer: as God accepts the will for the deed, but not the deed where there is no will; so God accepts willingness in suffering, not suffering without willingness; if you suffer unwillingly in a good cause, than you suffer as evil doers; the go heavily to sufferings, and well they may, they take no delight or joy in suffering; and if you suffer unwillingly, what ever your cause be, if for well doing, you suffer as evil doers, i. e. with such a mind as they suffer; but if you suffer for well doing, and willingly, happy are ye, than you suffer as Christ did. 3. Patience under the Cross; Christ had a patiented mind under the Cross, Isa. 53.7. he was oppressed and opened not his mouth, etc. 1 Pet. 2.21, 22. Christ suffered leaving us an example, that we should follow his steps. How did he suffer? 1. He did no Sin to deserve suffering; of that step you heard before. 2. When he was reviled he reviled not again; when he suffered he threatened not; that is to revenge, etc. but committed himself to him that Judgeth Righteously; an excellent pattern for us; be patiented, not provoked to wrath, be silent from threaten and revile, fiducially and contentedly commit ourselves to God that judgeth Righteously; with whom 'tis a righteous thing to recompense tribulation, to them that trouble you, and to the troubled rest; so then, because Christ suffered we must suffer, this is a call to us to follow his steps; that is, as ver. 20. but if when you do well, and suffer for it, and take it patiently, this is accepted with God. 2. This must be a ground to you of worshipping Christ and giving Honour and Obedience to him: because he became obedient unto death; so we must become obedient to him; to whom should we live but to him that died for us? Paul said that the love of Christ did so restrain him, and whose should we be in service and obedience but his that bought us? etc. Redeemed us with his own Blood, Heb. 5.8. Christ learned obedience by the things that he suffered; much more should we learn obedience to him by the things he suffered for us, Ps. 116.8, 9 Thou hast redeemed my Soul from death, etc. what follows? I will walk before the Lord in the Land of the Living; Christ for suffering of death was Crowned, etc. and because he suffered we must serve him. Phil. 2.8, 9 He became obedient to death, wherefore God also hath highly exalted him, etc. Rev. 1.5, 6. and 5.9, and 12. and let Christ have in Service what he hath purchased and redeemed; that is, the Soul from death: that Soul should bow to him; let him have Soul-services; he redeemed our lives, let our lives be dedicated to him; no less in thankfulness you can return to Christ than this; let him have that in Service which he hath redeemed from Slavery: Christ satisfying our Debts makes us Debtors to him, Rom. 8.12. as the Jews said, we have no King but Cesar, they would acknowledge no other King than him that had made them Slaves: let us say, we have no King but Christ, there is far more reason; he died to free us from the worst slavery. Quest. How must we worship? Answ. We must worship Christ in Spirit and Truth, according to his own Laws and Rules, in that way alone which himself prescribes. 1. According to his own Laws, etc. acknowledge no other Lord or Lawgiver in matters of Religion: Lord of Faith, things to be believed; Lord of Worship, things to be done: know that whatever is more than Christ commands is Sin: whatever Ceremony to be used in a Religious way, as representing and signifying some spiritual thing enjoined by Men, is Sin; that is forbid in the Second Commandment, thou shalt not make, etc. i. e. institute and appoint, or invent to thyself any way of Worship, anything to be used Religiously, to set forth any spiritual thing, but what God requires, that only thou shalt observe; herein is the great Apostasy of the Papists, and herein consisted that great Sin of our Land, which above others hath provoked God to bring this Judgement of War; that Men's Laws have been Rules to us in matters of Religion, because Men did make Ordinances, and enjoin Ceremonies to be used in a Religious way; here was an Entrenching on Christ's Kingly Office, herein was Superstition, Will-worship; and because the abomination of desolation was set up, therefore we like Ephraim are smitten in Judgement, because we willingly followed after their Commands, so are delivered into the hands of the Cruel; they that caused us to err, are causes of woe: Now that we may be healed again, let's remember whence we are fallen, and how fallen from the purity of Christ's worship, cast off all mixtures in Religion: let not our Heart hang after the Onions and Garlic of Egypt, after old Ceremonies; be longer the Servants of Men. when the Corinthians (some of them) ascribed too much to Paul, too much to Apollo, Paul reproves this, 1 Cor. 1.13. was Paul Crucified for you? intimating he must be honoured above all; his Doctrine, his Laws we must embrace and be led by in matters of Religion, who was Crucified for us; that was Christ. 2. Do what Christ enjoins in Spirit and Truth, not feignedly but in truth, not outwardly and bodily only, but spiritually; let the Service we perform be a work of our Spirits; pray with the Spirit, hear with the Spirit; and when you receive the Sacrament of the Lord's Supper, It must be done with the Spirit; and the work of the Spirit amidst all these Services, is especial in a work of Faith, laying hold on what Christ promises, and conveys in and by his Ordinances; that Grace, Life, and Strength, etc. 3. That which Christ's Crucifying especially calls for, and most nearly answers it, is the Crucifying of our Flesh with the Affections and Lusts; that our old Man be Crucified with Christ, Gal. 3.23. where you see, 'tis not enough to have some Members cut off, to forsake some particular Sins; that may be, and the body of Sin live still; but crucify the Flesh, crucify Original Corruption, that is, that strength and power of Sin which is in the Heart. Quest. Now wherein lies the strength of Sin? Answ. In the Will: when Sin hath the Will, so that what Sin a Man commits, the bent of his will, the disposition of his Soul is to commit them; if a Man sins, and wills to sin, than Sin reigns. Eph. 2.3. fulfilling the desires of the Flesh, etc. Sin is a King, when the love of Sin constrains a Man to do Iniquity, as on the other side Grace reigns, when the love of Christ constrains, etc. then crucify the Flesh, so as that Sin may cease to reign; if Sin have your Members sometimes, yet let it not have your Wills; let the strength of all your Faculties be turned against Sin; of your Understandings to search into the Evils of it, and to study out ways to overcome it; let your wills be to be freed from it, your Affections turned all against it, to hate, loath, etc. Sin cannot be wholly purged out in this life: the mortifying of Sin is a work done by degrees; as those that are hanged on the Cross, die by degrees; 'tis a lingering Death, such is the death of Sin: that railing Thief on the Cross you may take as an Emblem to set forth Sin in the Saints where 'tis Crucified; his Body hanged on the Cross, his Hands nailed, he could not rob or spoil any more; he ceased now to be a reigning Thief; but then his Tongue he used in railing against Christ; so for those that are Members of Christ, their old Man is fastened to the Cross, it cannot reign any longer; some life remains, it may struggle with the renewed part, the Flesh lusteth against the Spirit, it would fain overcome; but the Spirit of God in the Soul keeps it under, and by all the striving of Corruption again Grace, Corruption waxes weaker, till at last it be wholly vanquished. Now this Effect you must labour to show forth of the Death of Christ, and herein be conformed to him: Be planted together in the likeness of his Death: now be freed from Sin, and be no longer Servants to it; let it not reign: and as Christ being raised, dieth no more, Death hath no more Dominion over him, Rom. 6.9. so labour that Sin may in such manner be Crucified, as that it never have dominion in you again. 4. Learn hence to make use of the Blood of Christ, for obtaining your Justification and Peace with God. By the shedding of the Blood of Christ is Remission of Sins: this is the Sacrifice that makes Atonement: Christ made Peace by the Blood of this Cross. Labour for Faith to draw forth this Benefit out of the Blood of Christ, to apply it to yourselves, that it may be yours in the Justifying Effect, that peaceable Fruit of it. Now what is required of us? 1. To believe the Virtue and Value of it, that 'tis sufficient to redeem a Soul, and your Soul. 2. To believe God's offer and tender of it to you, and Christ's willingness to give it to you, if you will but embrace it. 3. That you cast your Souls into that Sea of Blood, and rest only on the Virtue of it for Life and Justification. Do thus, then rest confidently assured of acceptance with God, you may go with boldness into the Holiest, &c: Use 3. Trial. By this you may know what Knowledge you have in the Mystery of the Cross of Christ, etc. viz. if you so know him as to believe in him, to count his Blood most precious, to be resolved to obey and suffer for Christ in a due manner, and draw Virtue from his Cross for Crucifying Sin, and conquering all the World, and comforting your Hearts in all Tribulations and Deaths, this is to know the Mystery of Christ Crucified. Gal. 6.14. The End of the Second Discourse. THE THIRD DISCORUSE. A Sermon concerning the Divine Authority of the Holy Scriptures. 1 THESSALONIANS ij. xiij. For this cause also thank we GOD without ceasing, because when ye received the word of God which you heard of us, ye received it not as the word of Men, but (as it is in truth) the word of God, which effectually worketh also in you that believe. IN this Chapter you may observe two things. 1. Paul's Relation of the Story of his Preaching the Gospel to the Thessalonians, which for the manner was done with boldness, v. 2. and in sincerity, not in guile, v. 3. not out of covetousness, v. 5. but his sincerity appeared in two things. 1. Because his aim was to please God, v. 4. as pleasing God. A service is never pleasing to God, unless it be our aim and desire above all to please him. 2. In his most affectionate desire of the Thessalonians, 7.8. that is, that they might be won to Christ and be saved. Aiming at pleasing God, and a desire to win Souls to God, are always joined together. Remember these two marks of sincerity. 2. The success of his Preaching the Gospel, the good it wrought, for which he blesses God. In the Text observe, 1. The Apostles Thankfulness and Praise offered up unto God: He doth not Sacrifice to his own Net, but casts in his Net to catch Souls for Christ, and blesses God for what is done by him. The work is only God's, to make his word effectual, and all the Glory must be his. For this cause thank we God. 2. The matter of his Thanksgiving, and the ground of his praise. Because when ye received the word of God, ye received as 'twas in Truth, i. e. as it ought to be received. And therein observe further. 1, The Divine Authority of the word asserted, As it is in Truth the word of God. 2. The manner how it must be received by men: As the word of God himself. 3. The way in which it comes to work effectually; that is, by believing it. Doct. The word contained in the Books of the Old and New Testament, is in Truth the word of God: This is the first Stone that must be laid when you begin the work of saving your Souls; this is the Foundation of Religion; our Faith, our Hope, our Profession of Religion is all vain, unless this Principle be rooted in our Hearts, Heb. 5.12. I may say of some of you as the Apostle of some of them, Ye have need that one teach you which be the first Principles of the Oracles of God. Now this is one of the first of those first Principles: which that you may be instructed in. Four Truths are to be shown. Truth 1. That word which is held forth as God's, is so in Truth. It hath God for its Author. And if you ask as Christ concerning the Coin, whose Image and Superscription hath it, the Answer is, God's, give then to God the things that are God's. You must not come with the Devil's Question, no not in your hearts, yea, hath God said it? But be like the Thessalonians here, etc. That there is a God that made the World and and all Creatures, I hope is certain to you; and that this God is to be worshipped: There was a Law written in man's heart, which did teach him how God was to be worshipped: but Sin hath almost blotted out this Law, so that there remains but here and there a Character of it, and impossible it is that thereby we should come to a saving knowledge of the mind of God. 'Tis with us in respect of the things of God as with the Blind Man, Mar. 8.24. Christ put his hands upon him and asked if he saw aught: I see Men at Trees walking: So we in our natural condition, we see God as Man, and as Trees, and so fall to such gross Idolatries to worship stocks: we look on evil as good, on good as evil. Now as Christ did put his hands the second time on the Blind Man, and then he saw clearly; so God must give his Law the second time, and give us Eyes the second time, and restore a divine and spiritual Light to us; then we shall see the things of God clearly. The former of these he hath done, he lest his will upon Record, in the word, which in truth is his. The latter we must desire him to do, if he hath not done it already; and as a means to further this, I shall endeavour to prove it to you. And here take Notice of three things as necessary to establish you in this Truth. 1. There is the Spirit in Scripture giving Testimony to it, as Christ says, Though I bear witness of myself, it is true, John 8.14. So the Spirit in Scripture giving witness to itself, is true, John 3: 33, 34. Faith receives that Testimony, 2 Tim. 3.16. All Scripture, etc. 2. Pet. 1.21. Holy Men speak, etc. Truth 2. There are Arguments to be drawn from the word itself to Evidence the Divine Authority. As 1. The Power and Efficacy of the word. The word is quick and powerful, etc. Heb. 4.12. There is a twofold word of God. 1. There is the Eternally begotten word of God, that is, the Second Person, John 1.1. this is most Powerful, Omnipotent; because he is God: All the great works of God were done by this word, v. 3. All things were made by him. He is called the Word, because begotten of the Divine understanding beholding the Divine Essence: And as a word doth express, and is the Image, the Conceit of the mind, so the Son is the express Image of the Father. Now some understand that place of this word. 2. There is the written word of God, which may be called the word of the word of God. Christ is the word of the Father. This is the word of Christ, Col. 3.16. He is the great Prophet that revealed this word. Now as Christ is called the Power of God, because by him all things were made, so this word is the power of Christ; 'tis a powerful Instrument in his hand, whereby he doth all great works, Rom. 1.16. destroying Satan's Kingdom, and setting up his own Kingdom, converting Souls, &c▪ and in this respect 'tis said to be quick and powerful, etc. by this power Christ overcame the Devil, Math. 4.4, 7. ‛ It's written; now the power of the word is seen. 1. In conviction of the Conscience, a wing and restraining men's Spirits: How many proud Hearts have been made to stoop and fall down before the power of the word, and to stand trembling before it, as Act. 24.25. Felix trembled and said go thy way for this time, etc. he could not stand before the power of the word; and experience tells us what a power the word hath in awakening sleepy Consciences, in pricking Men at the Heart, that they know not what to do: in wounding men's Spirits in such a manner, as that the wise man says of it, a wounded Spirit who can bear? so as that the most exquisite torments of the body are not to be compared with it; the scorching of Fire, the dividing betwixt the Joints and Marrow, yea Death itself is nothing to it: for would not a wounded Conscience choose Death to be freed from the torment thereof? what a power is it that the word hath? when Men have gone on in Sin and taken great pleasure in it, and when they hear what the word says, that such must be damned, banished from the presence of God, and be everlastingly tormented with Devils; and that this that the word speaks, should strike such unspeakable terror to the Heart of Man; what doth this argue but that the word is powerful? Joh 18.6. as Christ spoke but a word, and his Enemies that came to take him fell back; so that men's proud and stubborn hearts should fall down before the word, and are made to say as the Devils why art thou come to torment us? this shows that there is an Almighty God speaking in the word: and this f●●ther; That some Men yet in a natural condition, who love Sin as their own Souls, should not dare to commit some Sins because the word pronounceth Judgement; and that Men that hate holiness, (as 'tis evident that many do) yet out of fear of Judgements denounced in the word, should be brought to make some Profession of Holiness▪ that as the unclean Spirit fell down and confessed Christ to be the Son of God; so Men of unclean Hearts not renewed, are forced to confess the word is of God. 2. In the Conversion of Sinners: I may say concerning the Word as Christ in his Message to John, The Dead are raised, the Deaf hear, the Dumb speak, and t● the Poor the Gospel is Preached: that a word preached should do this, shows it to be the word of God: so Men that are dead in Trespasses and Sins are raised by it, the word doth boar some men's Ears and make them hearken and obey it. Consider, that Men that take such great delight in Sin, (as we all do by Nature) working uncleaness with greediness, going to it as an hungry Man to his Meals, ready to pine away for the pleasures of Sin, and be discontent when we cannot satisfy our Lusts, as it was with Ammnon. Now that any of us, because the word says, cease to do Evil, Sin no more, should loathe what we so dearly loved, and that our hatred of Sin should be greater than our love was to it; and it may be some can tell the time, and remember the word that wrought such a mighty change: what is to be concluded hence, but that this is none other but the word of God? Again, we know how we love ourselves by nature, even so as that self-love is the supreme Law with corrupt Nature; now that such an one should (because the word says if any Man will be my Disciple let him deny himself,) cast off self-love, and self-respects, and sacrifice or give himself up to Christ, and be his only, and prise the Glory of God more than his own good, yea choose to undergo the greatest Evils rather than dishonour God, this shows the invincible power of the word. Again, if you have any knowledge of yourselves, you know what bitter enmity there is in our natures against holiness; now, that because the word commends holiness, any of us should come to delight in it; this likewise adds a Seal for the confirmation of this Truth, that the word is in truth God's word. Again you know how we naturally love the World, even so much that some can even in these plundering times, think it better to lose our Lives than our Goods; now that any should despise the world for Christ's sake, and esteem his Reproaches better Riches, only because the word doth commend Christ above the World, and propose him as the best Good: What doth this argue but a divine efficacy of the word, and the power of a God, making use of his word as an instrument of his own to bring to pass such mighty works? 3. In confounding Christ 's Enemies, Psa. 8.2. Out of the mouths of Babes hast thou ordained strength, to st●ll the Enemy: this strength of mouth ● Prayer, which is grounded on the word, and preaching: when men come with revengeful Spirits, and think to swallow up the People of God, the word shall stop and still them; the word doth gather Men together and stir them up to fight against Anti-christ, Rev. 16 16. and Rev. 17.16. The ten horns shall hate the Whore, etc. why? the word shall discover her: and hence 'tis said. 2 Thess. 2.8. That Man of Sin shall be revealed etc. he shall destroy him with the Sword of his Mouth, and brightness of his coming. Dan. 2.34. A stone cut out of the Mountain without Hands, breaks the Feet of the Image, and that shall overcome the great Roman Monarchy: What is this stone, & c.? a poor, weak, despised People of God, called by the word, believing the same, and walking by it; these shall overcome all Antichristian powers, and as the worm Jacob, thresh the Mountains. Use. To make some application of this by the way. Is there such a power in the word? and may that be truly said of the word, which is falsely of Simon Magus, it is the great Power of God? 1. Then take heed of despising it, Heb. 12.25. see that ye despise not, look well to it; if you despise the word, you despise the Power and Authority of God which is in it, and which shall be manifested by it, either in Conversion or Confusion; either in unspeakable Terror or Consolation; either it shall be the power of God to save you, and then you must believe it, and receive it with all readiness; or to condemn you if you despise it: if it do not now work effectually in you, to turn you from Sin into the obedience thereof, than it shall Judge you in the last day▪ now you may hear it speaking comfortably to you, bringing the glad Tidings to your Souls of good things; of a Saviour that is offered to you, a Pardon proclaimed, Heaven opened to Men that are shut up under Sin and Wrath, that is, if you will now suffer your Consciences to be awakened, to see what condition you are in, but if it be not harkened to, it shall speak terribly to you, and then you shall not sleep when 'tis spoken, you shall not sit carelessly under it as you do now; but than you shall know the Terrors of the Lord, you shall know the power of Divine Wrath; to prevent which, you should desire to feel the exceeding greatness of his Power in creating Faith in you, and the length and breadth of his Love which is revealed therein: so when the word is spoken to you, let me exhort you as the Prophet Jer. 13.15. Learn, be not proud the Lord hath spoken. Act. 13.41 Behold ye Despisers and wonder, I'll work that you will not believe: If you will not believe what I have said in the Word, Precepts and Promises, such Judgements shall be brought on you which you would not before believe. 2. Believe the Word, rest on it; be strong in Faith: your Faith shall not be in vain, you rest not then on a broken reed, but on the word of the great God, on the great Power of that God. The Power of God shall bring to pass whatever the word hath said, if you can believe: Whatever ye shall ask, believe ye shall receive it and ye shall receive it; 'tis the word of God. I will never fail thee nor forsake thee; Believe and the Power of God shall make it good, John 3.36. He that believeth on the Son hath everlasting Life. If any drink of the Waters I shall give, when thou passest through the Waters I will be with thee, and through the Fires, etc. Isa. 43.2. Whoever shall gather together against thee shall fall, etc. Rest now on these Promises, the Power of God shall make them good. How much comfort do we lose; what weaknesses and failings are we subject to; how much Sin do we fall into; and how much sorrow do we create to ourselves, and all for want of resting on the Divine Power and Efficacy of the word. So say to Unbelief, Get thee behind me Satan, thou art an offence to me; the greatest Enemy to Peace and Holiness: Hereby 'tis that we savour not the things of God, his precious word; but the things that be of Men. Arg. 2. 'Tis drawn from the Holiness of the Word: Holiness consists in a conformity to the will of God, and giving Glory to him: This is a Principle engrafted in Man's heart, That God is to be worshipped, and that all Glory must be given to him, and that his Will is the Supreme Law: now in the word is the will of God perfectly revealed. The Moral Law requires that which none can deny, but 'tis most just and equal that it should be done. In the Law of Nature we Sinners could never have read the will of God; but he having given the Moral Law which is nothing but the Law of Nature; so much is lest of the Law of Nature, that there is none but in their Judgements must needs be convinced, that we are bound in Conscience to obey it: so that the word gives us a perfect rule of Holiness, it shows what God is, it advances him infinitely above all things; which we must set to our Seals should be so: it says he is God, and there's none besides him; that of him are all things; that he is the chief good, and our happiness stands in enjoying him, and in his favour is our life. And it shows that he must be worshipped with our whole selves, Soul and Body; that it is the worship of the Heart and Spirit he specially requires, i. e. that we fear him and love him, and put our trust in him: it shows the vanity of the Creature, and infinite perfection of God; it discovers the Evil of Sin, and the Beauty of Holiness, 'tis a Creature-emptying, and God-advancing word: Whereas in other Doctrines and Religions besides the word, 'tis otherwise; as in Popery and Popish Traditions; there is much Ceremony but little Substance; outward, pompous and bodily service, little or none of the heart: The honour that is due to God, is given to Saints; Idols are worshipped instead of God. And in the Turkish Alcoran, happiness is placed in outward pleasures and carnal delights. Now it is far otherwise in the Scriptures; In a word, these three things well weighed, if we can judge of any thing in matters of Religion, viz. That the Scripture still gives all Glory to God, and places all Happiness in God, and that it sets forth conformity to God, and communion with God as our perfection, and also shows an exact way for attaining to both; the Law as a rule for conformity, and Christ as the way to communion with God; these things being seriously considered by us, would amount to a demonstrative and most convincing Argument, That this is the very word of God. Use. This may show us that if we would be Holy we must look to the word, and take that for our rule. If we would Glorify God, and be Glorified by God, Study the word, and if we would worship God aright we must take the word for our rule: Evermore to the Law and Testimony, Isa. 8.20. if you speak not, and walk not according to this rule, 'tis because there is no light in you. If the Custom and Tradition of men prevail more than the word, 'tis because you are ignorant of the holiness and perfection of the word. Arg. 3. Is drawn from the fulfilling of Prophecies and Promises. Prophecies of the Old Testament exactly fulfilled in the New. As those great Prophecies of Christ, concerning which we often find this or that was said or done, That it might be fulfilled which was spoke by the Prophets, Math. 1.22.2.15.— 8.17.— 12.17.— 13.35.— 21.4.— 27 35. Mark 14.49.— 15.28. Luke 4.21. John 12.38.— 13.18.17.12. And many Prophecies of the word have been fulfilled, as that which is spoken of the Beast, Rev. 13. having seven Heads and ten Horns, and another v. 11. a Beast having two Horns like a Lamb, which set forth the Civil and Ecclesiastical Roman Empire; and when the Pope got both into his hands, he was both these Beasts, and that Babylon spoken of is Rome, for that is the only City that hath reigned over the Kings of the Earth, Rev. 17.18. Those that will Study the Revelations, and observe the workings of God's Providence, shall see some of those Prophecies now fulfilling. And so for Promises. Some there are that can say, God hath been as good to them as his word to them: he hath said, Call on me on the time of trouble, I will hear: some do know that God is a a God hearing Prayers: Christ says, Come to me, etc. some have come to Christ and been refreshed by him; and some having had unspeakable Terrors, yet thus have been filled with as great Consolations. Use. This should be a means to strengthen our Faith in the word; know assuredly, that as Paul said, Act. 27.25. it shall be even as he hath said; it shall be to those that fear him and trust in him as he hath promised. The People of God heretofore have so found, and acknowledged, 1 Kin. 8.56. Blessed be the Lord that hath given rest to his People, according to all that he hath promised; there hath not failed one word of all his good promises; and many of us have had sweet experience of Promises being fulfilled, which is the sweetness of a Mercy, to see it first in a promise by Faith, and then to receive it out of the bowels of the promise: now this should be food to nourish our Faith, Psa. 74.14. Thou breakest the Heads of Leviathan in pieces; that is, destroyed Pharaoh and his great Host in the Sea, and gavest him to be Meat for the People inhabiting the Wilderness, that is, to be meat for Faith; so should those promises that God hath fulfilled be to us: God hath broken the heads of many Leviathans, some inward Corruptions are subdued, Armies of the ungodly are many times scattered; this should be food for our Faith: why should we doubt of the fulfilling any promise, when God hath begun to fulfil some? this is our Manna. Bread f●om Heaven to sustain us whilst we inhabit the Wilderness. Truth 3. To make all these Arguments demonstrative and convincing is required an inward work of the Spirit upon the Heart: to this external light of Arguments must be added the internal light of the Spirit; For the things of God knoweth no Man, but the Spirit of God, 1 Cor. 2.11. so says Christ to Laodicea, that she might see, I counsel thee to buy of me Eyesalve, that is, beg of me my Spirit. The Spirit inwardly enlightening the Heart is the Eyesalve, Rev 3.18. 1 Joh. 2.27. the anointing which you have received of him, abideth in you and teacheth you all things, and is Truth: The anointing; that is, the Spirit wherewith you are anointed: He is Truth, so as that he cannot lie: and he must give Testimony to the Truth in our Hearts, else we shall not believe it by a divine Faith; and he is Truth, so as that 'tis an Office he hath undertaken in the New Covenant to lead into all Truth; as he was promised by Christ, Joh. 16.13. The Spirit of Truth will guide you into all Truth. Joh. 15.26. The Spirit of Truth shall testify of me; and so of the Scripture he shall say to the Soul, that Christ who is spoken of in the Gospel, is the Son of God? that the Scripture is the word of God: he shall ascertain the Heart of this, and this two ways. 1. By a moral work, as the opening and expounding the word in the Ministry of it by exhortations, persuasions. Therein Truth is held forth and propounded to be embraced, and believed as the word of God; and this work of God may be resisted, as the Jews did resist the Holy Ghost. Act. 7.51. 2. By a Physical work upon the heart, working a change in the Faculty, renewing us in the Spirit of our Minds, bringing in a spiritual light into the Soul, to enable it to discern the things of God▪ when this is done, than we shall know the word of God with as great, yea greater certainty than that the Sun shines when we see it; for certainty of Faith is greater than certainty of Sense. Then we shall see the Authority of God in his word: when thus we have the Spirit of Truth, then shall we receive the word as it is in Truth the word of God; so that we may attain the full assurance of Faith in this particular, we must wait for the promise of the Holy Ghost, as Act. 1.4, 14. we cannot believe the word as it is outwardly propounded to us, unless it be inwardly revealed to our Hearts: now the Spirit of Truth who of necessity must be received by us before we can believe, is the Spirit of Promise, Eph. 1.13. that is a Spirit promised: ask him so, and he shall be given to us. 2. The knowledge of the Scripture to be the word of God containing the Mysteries of Salvation, is necessary to Salvation, Joh. 17.3. This is Life Eternal to know God and Christ; the distinct knowledge of God as Creator, as Omnipotent, most holy is necessary; and as most good, and that Man's happiness consists in the enjoyment of God, and that Man is fallen from God, and hath lost his Image in Holiness, and his presence which is Life: this is evident that we in our natural condition are alienated from the life of God, and are ignorant of him. Eph. 4.18. now the Scripture makes God known, and shows how we fell from G●d; and the principal scope of it is to discover Christ to the World as a Saviour and Mediator, by whom Sinners are reconciled to God, and restored to Communion with him: now than that we may be saved, its necessary that we search the Scriptures, for these only are able to make us wi●e to Salvation; so we shall know God, ourselves, and a Saviour. 2 Tim. 3.16. there is knowledge of God by his Creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are known by the things that are made, Rom. 1. 2●. and there is Scripture-knowledge of God; there God is known in his Son, the fullness of the Godhead is in him, he is the express Image of the Father. 3. The knowledge of what the Scripture reveals is sufficient to Salvation; this is enough to make the Man of God perfect, there is no need of men's additions; there's nothing more that's needful to be done; this furnishes to all good works, nothing more to be believed. Joh. 20.31. Many more Signs Jesus did, but these are written that ye might believe: what the Scripture reveals is Gold and Silver, fit to help towards raising up a spiritual building; what is added by Men is Wood, Hay, and Stubble. 1 Cor. 3.12. we say in matters that appertain to the worship of God, and our Salvation, as our Saviour of Communication, Math. 5.37. let your Communication be yea, yea, nay, nay; for whatever is more than these cometh of Evil; so whatever more than the word is urged or practised in matters of Religion, cometh of Evil, i. e. from the Devil principally, and from our own corrupt and proud hearts immediately, as if they were wiser than God, and could teach him how he may be served and we saved: God hath sealed up his word in such a manner, as that no addition may be made to it. See the Law, Deut. 4.2. Ye shall not add to the word which I command, nor diminish from it: by that the Jewish Talmud is excluded; and for Prophets, we may observe that the Gospel is begun with what the Prophets are concluded: as Malachy the last Prophet concludes Mal. 4.5. with this, Behold I will send you Elija the Prophet, and Mark gins with this, Chap. 1.1, 2. The beginning of the Gospel as it is written in the Prophets, behold I send my M ssenger. By this those Books justly called Apocrypha are excluded; and the last book of the New Testament. Rev. 22.18. is concluded thus▪ Whoever shall add unto these things, God shall add unto him the Plagues that are written therein: Consider two things; first, that there must be no detracting, and secondly no adding, etc. 4. The Scripture is clear in those things which are absolutely necessary to Salvation, it shows plainly what is to be believed. Three Persons, One God: what is to be done, the word is nigh in thy mouth and in thy heart; if thou shalt believe in thine heart, and confess with thy mouth, the Lord Jesus, thou shalt be saved; that word doth most plainly deliver things necessary to Salvation: true indeed, some things are hard to be understood, 2 Pet. 3.16. yet enough to Salvation is plainly discovered: so that if any do perish through Ignorance, their Ignorance shall not excuse them; the Scripture is clear in this, that we are lost and undone Creatures by nature, that all we like Sheep have gone astray, and that Christ Jesus came into the World to save Sinners; and that only such as believe in him, renouncing their own Righteousness or abilities, to do any thing in the business of their Salvation; I say such only shall not perish, but have everlasting life: the Scripture is plain in this, that only Saints shall see God; that no Whoremongers, etc. shall see God: If Persons be of very weak capacities, yet such is the plainess and clearness of the Scriptures, in things that are absolutely necessary, that they may understand them: here is milk for Babes, as well as stronger meats for more experienced Christians. As there are great Depths for Elephans to swim, so shallows for Lambs to wade through: as there are some things hard to be understood, which the unlearned do wrest, etc. so there others easy to be understood, which the unlearned may follow to their Salvation; then let none plead their want of parts as a ground of their neglect of the word, as if it were only for men of Learning to search into it; but as all have Souls to save, so let all that have the use of Understanding and Reason, search the word that they may be saved; and great encouragement there is, because if Men are willing to learn and know the things of their Salvation, and of Christ's Kingdom, they have a Promise from God to be taught; Joh. 6.45. Hebr. 8.10. we know God did enable Children to sing Hosanna to Christ, Math. 2●. Isa. 32.4. The heart of the rash inconsiderate Men shall understand knowledge, and the Tongue of the Stammerer shall be ready to speak plainly; they shall be all taught of God that are willing to learn of God; and the Spirit that leads into all truth is a Spirit of Promise. Use first. Reproof of two sorts. 1. Those that receive not the word of God with so much respect as the word of Man: And it is to be observed for the most part, that if the word be not received with the respect that is due to the word of God, than it is received with less respect than is due to the word of Man. If the word be not embraced as God's, 'tis despised more than Man's. If Men love it not above any word, they hate it more than any word; and what's the reason? 1. Because it is a great Enemy to what Men do naturally love as their own Souls. If they receive not the word so as above all to desire to yield obedience to it, than they hate it; for it reproves for an Herodias, it forbids that which is men's great delight to follow; it contemns the World, and it condemns Sinners: Hence if the word be not embraced as the word of God, with that Fear, and Reverence that is due to it, 'tis hated and despised more than the word of Man. Thus 'tis with all those that take delight in Sin, and greedily hunt after the things of the World, and care for nothing but to satisfy their own Lusts and desires; they can't but hate the Light because their deeds are evil. There is hardly a medium betwixt these two, a receiving of, and submitting to the whole word as God's, and a hatred of it in some parts at least: every Sinner hath such a disposition to the word, as Ahab to Michaiah, I hate him because he Prophecies not good to me; so the word gives not a toleration to commit Sin, which is only good in a natural Man's Eye, and therefore 'tis hated. 2. Pride is another reason: That which is generally condemned to be the Devil's first Sin, is our great Sin, Pride; the Devil thought himself too high to submit, so he rebelled against God; that he might Rule, he'll uphold and maintain a Kingdom against God, rather than submit to God, though he know that he shall be destroyed for it in the end: now there is this devilish disposition in every one of our hearts; the pride of them lifts us up against God; we of ourselves choose to be our own Lords, though we destroy ourselves hereby, rather than Christ rule over us that we might be saved: Who is Lord over us is a question arising from that proud disposition of our Hearts; the proud Men in Jeremiah said, as for the word thou hast spoken in the Name of the Lord, we will not do it; this we all do, if God do reveal his word, and not work by his Spirit. 2. Those are to be reproved that receive it but as the word of Man: some do in a sort receive the word, and think that they receive it aright; yet 'tis but as the word of Man, as 1. When they have nothing else to ground their Faith upon then humane Testimony; if the should be asked, why they believe the word to be God's? can give no other reason, then that their Fathers and Mothers said so; and 'tis generally so believed and embraced: now those that believe it because others believe it, receive it only as the word of Man; so the Papists receive it as the word of Men; and all that have no testimony from the Spirit, no true work on their hearts, etc. 2. Those that perform Duties that are required in the word to be seen of Men; as did the Pharisees, they Fasted, Prayed, and gave Alms; were zealous of the Law, all to be seen of Men; they sought the praise of Men: now they that do any thing that the word requires, to be seen of Men, see not God in his word; they that love the praise of Men, and out of that seem to be Religious, receive the word only as the word of Men: then says our Saviour, how can ye believe? 'tis impossible ye should receive the word as God's, and believe it by a divine Faith, if ye seek Honour one of another. Joh. 5.44. therefore if you come to pray and hear, only to satisfy Man's expectations of you, you receive it but as Man's word. 3. Those that take up men's Ordinances as of equal authority with the word, are as zealous for a humane form of prayer as for the word, etc. they that make Man's words equal with God's, make God's word no better than Man's, therefore said our Saviour, Math. 15.3, 9 By your Traditions you make void, etc. you urge your Traditions, as if they were so necessary as the word; and hereby you make void the word. That hath not any authority amongst you as the word of God; for Men to set their Thresholds by God's, their Posts by his, is to defile his holy name, Ezek. 43.7, 8. that i●, by making God no better than Man. 4. When Men look on the word as binding the outward Man, and not the heart: that Religion consists in a bodily exercise; that it is sufficient if we come with our bodies before God, and honour him with our lips; as Men think it enough if you yield outward obedience to their commands, for they have no power over the Conscience: Now if it be thus in matters of Religion, that our hearts are not brought into obedience to the word, that we think our thoughts and affections are free, and our hearts being lose, etc. The Pharisees gave this Interpretation of the Law: anger, hatred, speculative uncleanness they thought were no breaches of the Law; when 'tis thus, the word is received but as the word of Man. Now how many are there that in these ways only receive the word of God? 5. When the word is received but in word only. 1 Thess. 15. The Gospel came not to you in word only, but in Power. The word comes only in word, when 'tis not accompanied and set home on the heart, by power of the Holy Ghost; as on Lydia and the Jailor. Act. 16. Use 2. Exhort. To stir you up to look on, and to receive the word as the word of God. Hear, and give ear, be not proud for the Lord hath spoken. Jer. 13.15. 'Tis God that speaks in the word, God speaks Promises, God speaks Threaten, and Commands; look on each of these as coming out of the mouth of God: the word is called the Spirit of Christ 's mouth. 2 Thess. 2.8. you must not only receive it in the Letter, so indeed only it comes from Man; but as the Spirit of Christ's mouth, as breathed out of his mouth, and so as that it proves not a dead and an ineffectual Letter, but a quickening Spirit in you; that is, a new principle of Life, a new Soul in you; so as that you live by the word, act, and do all according to it. Now for direction, that the word may be received by us as the word of God, know that something is due to the whole word, and every part of it, as more general duties; and something is to be done (that is some special Duties) with respect to the several parts of the word, as distinguished one from another. 1. That which is due to the whole word, consider in these particulars. 1. Faith: you must believe it to be the word of God, upon a clear apprehension of the Divine Authority of it: your assent must be grounded on the testimony of God: Consider, there is a divine Faith, and a humane Faith; this is, when we believe a thing upon Man's testimony given of it, as the Samaritans believed in Christ for the saying of the woman, this was but a humane Faith: Divine Faith is when we believe a thing and give an assent to the truth of it upon a divine testimony that is given to it; as the Samaritans believed in Christ when they heard him, and said, now we have heard him and know that this is the Christ; this was a divine Faith: now this is necessary to a right receiving of the word. Quest. Where is this Divine Testimony that is given to the word? Answ. 'Tis contained in the word itself; for as there is a light in the Sun sufficient to discover itself, so that when the Sun shines, it's own light shows it to be the Sun; so there is a divine Light in the word, sufficient to show it to be the word of God. Quest. Why do not all then believe it to be so? Answ. Because Men are blind, and know nothing of the things of God, neither are they able to judge of them: the light of the Sun discovers the Sun, but 'tis to those that can see the light of it: so the word shows its divine Authority but to those that are enlightened; so we must have the Spirit as eyesalve restoring our Spiritual Sight, and then we shall see clearly the word to be the word of God; and this is the first duty: we must receive the word as the Thess. Chap. 1.15. the Gospel came not in word, but power, and in the Holy Ghost, and much assurance. 2. Fear. Isa. 66.2. To him God looks that trembles at his word. There is twofold trembling at God's word. 1. Slavish, only out of fear of Judgement, thus Ahab, and thus Felix trembled. 2. Filial; this is here meant, God looks to that heart that when it looks to God, and sees any thing of him, trembles: now this is a disposition of heart that's required to the right receiving the word; you must tremble at the word: that is, first, there must be in you an holy awfulness, humility and reverence of Spirit, suitable to the Greatness and Majesty, Goodness, Glory of that God that gave his word: this is contrary to that pride of heart which is in every one of us by nature: when ever we have any manifestations or go forth of the Glory of God, the out go of our hearts must be suited hereto. 2. You must have an apprehension of your own vileness and nothingness. Ezek. 2.18. there was an appearance of the Glory of God, when I saw it I fell on my Face, as apprehending his own unworthiness to behold it. 2. There are special duties that respect several parts of the word. 1. Histories related; as of the Creation, of the fall of Man, drowning the world, etc. here you must believe the report as made by God, and give not God occasion to complain as the Prophet, Lord, who hath believed our report? and look on all these as written for our Learning, on whom the ends of the World are come. 2. There is a Saviour described and set forth; which is the main scope of the Scripture: the eternally begotten word revealed in the written word, that came to destroy the works of the Devil, to save Sinners, etc. him you must embrace withal your hearts, entertain him as Abraham did: the whole word is a Gospel bringing glad tidings of Christ: the old Testament is Gospel throughout, in which Christ is (though more darkly) set forth; and in the New Testament more clearly: so that this is to embrace the word, to receive him whose name is the word of God. Rev. 19.13. to see Christ in his fullness of Glory, Merit, etc. and to receive him as the word of the Father; this is to receive the word in power, to receive Christ into our hearts, and to have him revealed in us, and to have him form within us; so as that Christ live, acts, and rules in us▪ 3. There are Promises: Now to receive these as the word of God, is to quiet our Souls in dependence on them, and assurance that they shall be fulfilled; that as his faithfulness hinds him, so his Power shall bring forth his Promises into Act. Say as Paul, I believe God that it shall be as he hath said, that not one jot shall pass unfulfilled: you must know Christ to be the faithful witness. Rev. 1.5. 4. When Judgements are threatened; know that there is a Righteousness, and Faithfulness in God that engages him to make them good; we are as averse from believing Threaten as Promises: therefore as God has confirmed his Promises by an Oath, so Threaten likewise. Amos. 9.8.10. The Sinners among God's People said, Evil shall not overtake nor prevent us. Deut. 32.40. If I lift up my hand to Heaven and say, I live for ever, I will make mine Arrows drunk with Blood: Now to receive this word, is to fear God and to prepare to meet him, as Jacob by wrestling, etc. Isa. 26.8, 9 Hos. 12.2, 3, 4, 6. 5. When God gives Precepts and lays Commands on us, know that the Holiness, Majesty, and Goodness of God deserves Obedience, and sing as the 24 Elders. Rev. 4. ult. Thou art worthy O Lord to receive Honour, etc. you must see the greatest reason of yielding Obedience. Now these qualifications make up that honest and good heart. Luk. 8.15. That having heard the word keeps it, etc. by this try the honesty of your hearts; many think they have honest hearts, because they hate no man, do no Injury, but are upright in their deal; but here's a way to try the honesty of your hearts indeed; do you not hate some part of the word; there is self-denial, mortification of Lusts required, heavenly mindedness, a seeking the praise of God only, and not of Men. Joh. 5.42, 43, 44. Rom. 2.29. Signs of true receiving the word of God. 1. Holding fast the word unde● Persecutions. Luk. 8.15. there are four sorts of Hearers, only the last that believe the word a●ight, and they grow by it and live on it, and according to it; and when Persecutions do arise for the word's sake, a mock or scoff from Men is not so grievous as the word is precious: As Christ endured the contradiction of Sinners, so can they; this is set forth as the highest of Christ's Sufferings. Heb. 12.3. Consider him that endured Contradiction of Sinners, etc. and mockings are called Cruel, they are hard to be born. Heb. 11.36. these will try whether the word be received and blest, so as to see Sin the greatest Evil. 2. If it work effectually to through Conviction, and Conversion, so that all high Imaginations stoop, and the strong holds of Sin are demolished. Agrippa was almost persuaded: So the word did not work effectually in him: The Jews did halt between two Opinions, when the word works effectually, than Men will pitch on Joshua's choice, I will serve the Lord, Josh. 24.15. and the World will be despised for the word's sake. You will go into Patmos for the word, as John did. Revelat. 1.9. rather than leave the word to escape Persecution. This Discourse concluding so abruptly seems Imperfect, but the Author's Notes proceed no further. THE FOURTH DISCOURSE. Of working out our Salvation. PHILIPPIANS, ij. xij. Work out your own Salvation with fear and trembling; ver. 13. For it is God which worketh in you, both to will and to do of his good Pleasure. THese words contain 1. An Exhortation, work out Salvation. 2. A Direction, intimating t●e way and manner in which Salvation is to be wrought out; which is, with fear and trembling. 3. An encouragement in this work, for it is God which worketh, etc. or a reason the Apostle gives of his Direction; 'tis to be wrought with fear and trembling, because it is God's work. And the Soul of a Believer eyeing and beholding God going on in this work, appearing in his glory, aught to fear and tremble, even at that glory manifested forth therein. The Exhortation is to a duty of very great consequence, there is no work that so nearly concerns us, as this the Apostle here persuades us to set about; work out, etc. so we should give diligent heed to this work. Sect. 1. Explaining the sense of the Text. Take the meaning of the words thus, work; he means not, either that Sinners in their natural state, can by working raise themselves into a state of spiritual Life; nor that Believers when they are spiritually quickened, can or should so perform Duties, as to think they shall merit Salvation thereby; nor so work as the mercenary Pharisees did, trusting in their own works. Paul was no such Legalist, but his meaning is, consider the condition of your poor Souls, that they are wretched and miserable, etc. look to the saving of them, study the way of Life; give not rest to your eyes till you have found it out; search the Gospel, wherein Salvation is revealed, labour to be acquainted with the Mysteries of Christ: work out Salvation; this is meant two ways. 1. Give Diligence to make Salvation sure to your Souls, desire that it may be made out to your Spirits in the evidence and demonstration of the Spirit. Rejoice in nothing but the assurance of Salvation; that as it is wrought out in Christ, so also in your Hearts. 2. Work out, that is, Salvation being begun to be wrought, desire the perfection and accomplishment of it. Christ having begun to save you, look to be saved to the utmost by him, having received the first fruits of the Spirit, groan for the adoption, viz. the redemption of the body, leaving the first principles of the Doctrine of Christ; that is, these being well laid, go on o perfection. Heb. 6.1. Labour to know more of Christ, and to receive more from Christ, till we attain to the measure of the stature of the f●lness of Christ. Your own Salvation: Your Heart's desire and endeavour must be that others also may be saved, but especially look to the saving of your own Souls. And indeed you cannot desire the Salvation of others, unless the Spirit of God have first stirred up your hearts to desire the Salvation of yourselves. With fear and trembling: The Apostles meaning is not, that you should have doubtful thoughts and perplexing fears about your Salvation, like such as are under a Covenant of works, whose condition the Apostle sets forth. Rom. 10.5, 6. Who shall ascend into Heaven, etc. who can tell whether we shall go to Heaven or Hell? Fear and trembling is not opposed to Faith and full assurance, but to highmindedness, to glorying in the Flesh, or to carnal Confidence. Rom. 11.20. Be not high minded but fear. Again, with fear: that is, see God in Christ working your Salvation, reconciling you to himself by his Spirit, calling in your hearts, and conforming you to himself; and so fear and tremble at the glory of Wisdom, Power and Love that shines forth from this work. For it is God which worketh, this is a reason why we should fear; take notice of the work of God in Christ, and the work of God in the Heart, causing his Spirit to dwell in an unclean Soul, to make it a holy and spiritual Temple for himself to dwell in; let the discovery of God and his glorious approach to your hearts in this great work, work fear and reverence in your Hearts; this also is an encouragement to work out Salvation, and look to be ●aved and to be assured of it, because it is a work that God hath undertaken: whatever difficulties there are in it God hath undertaken he will master them; whatever is to be done by Men, as they are to believe, they are to repent; they are to deny themselves, and to take up their Cross and to follow Christ; all this God will work in them. To will and to do, so work it out by Faith, in the good pleasure and power of God, for the perfecting of your Salvation; look that when God hath begun, God should finish: The words are a full answer to the Goaler's question; What shall I do to be saved? and being thus cleared, offer several Propositions. Sect. 2. From the first sense of those words, work out, i. e. make it evident, get assurance. Doct. 1. The great business, that requires greatest diligence is making Salvation sure. That which most nearly concerns Men to set about with all diligence, is the working out their own Salvation, the full assurance thereof in their own hearts; your work should be to make Salvation sure, Heaven sure, God and his All sufficiency; Christ and his fullness sure: The Apostle says, he that provideth not for his own is worse than an Infidel: If it be so great a fault to be so negligent of making Provision for your Family, Children, etc. then how great a fault must it be to neglect your own Salvation, not to make provision for the Soul, especially when great Salvation is offered, when the way of Life is discovered, when Christ is preached, that he is willing and able to save them to the utmost: This is a work you should set about with so much zeal, as never to rest satisfied, till the Spirit of God evidence it to your Spirits, that you are the Children of God; till you see yourselves founded on that sure foundation Jesus Christ; and till by Faith, you can see Heaven opened, and Jesus sitting at the right hand of God making Intercession for you, preparing Mansions for you; so that you may say where Christ is, I shall be; what Christ is, I sh●ll see. For the clearing of this point, weigh seriously these particulars. 1. Salvation may be made sure. Here consider, First. That for such as are ordained to Life, or are Heirs of Salvation, and have ●elieved in Christ, their Salvation is a thing in itself most su●e; Salvation is entailed to them, and this entail shall never be cut off: they shall never be disinherited, no Angel, Principality nor Power, etc. shall be able to separate from the Love of God in Christ, 'tis as sure as the whole Trinity can make it. 1. On the Father's part sure. He hath written their Names in the Book of Life. And if God writes them who shall blot them out? God the Father doth own them. The Lord knows them that are his, and this the Apostle calls a Foundation that stands sure. God's knowing, is choosing in his eternal Decree, that is, of ordering to Salvation: That's a sure Foundation, nothing shall make it void, 2 Tim. 2.19. And the Father hath covenanted with Believers to bestow Salvation and Li●e upon them, and for the making good his Covenant, hath given his Word and Oath, Heb. 6.18. The Salvation of Believers depends on immutable causes, so is most certain: If Believers should perish God should break his Word and Oath: now 'tis impossible for God to lie, so that ●●om this place you may gather, that 'tis now as impossible that a true Believer should come short of Glory and eternal Life, as it is that God should Sin. So that we may argue thus, God can't sin, so a Believer can't die. Were a Man nder a legal condition, under a Covenant o● wo●ks, he might argue thus concerning himself I have sinned, so ought to die, I have broken the ●●w, so the Law curses and condemns me, and that justly: But a Believer in a Gospel estate, under the Covenant of Grace, may argue thus, God cannot sin, so I shall be saved, God cannot lie, so I shall never die. A Believer slips sometimes and may sin out of infirmity, but the comfort i●, though he may sin, yet God cannot sin. And 'tis not a Believers not-sinning that is the Foundation on which Salvation is built: but on the impossibility of God's sinning: this is the sure Foundation. 2. O Christ's part most sure. He hath undertaken to ●ave that is mighty to save, that is able to save to t●e utmost. 1. He is able to conquer the Enemies of Salvation. 1. The Law, that's an Enemy to the Salvation of Sinners. Those that are Enemies to it, it says Curse; And it hath dominion over men that are under it. Christ was made under the Law who was above the Law, he obeyed the Law, being Lord of the Law. So hath fulfilled the Righteousness of the Law, which it required of men, and undergone the Curse due to Sinners as Sinners, and conquered the dominion and kill power of the Law, so that the Law is not against the Promises, against the Salvation of such for whom Christ is made a Curse, so that there's no power in the Law to kill a Believer. 2. Sin. Christ was made Sin, it being imputed to him; he died under the Sin of the Elect, underwent punishment, and being an innocent and infinite and most Glorious Person, he suffered as much punishment as Sin deserved, so Believers Sins shall never be punished on them. And Christ dying under Sin, he now undertakes to be the destroyer of Sin; there may be motions of Sin, but motions of Sin in Believers are but Sin's death-pangs. Christ hath given Sin a deadly wound: Our Old Man is Crucified with Christ, Rom. 6.6. Christ died for the Sins of Believers. Christ will be the death of Sin in them: This is a sure Foundation so they shall not die. 3. Satan. Christ ascended and led captivity captive. He hath taken the Devil captive that had the Elect in captivity. Satan seeks to devour, but shall but seek to devour the Elect. Christ is conqueror of Satan, the Lord shall tread Satan under your feet, Rom. 16.20. and Christ shall make them his footstool. Thus amidst the many Enemies of Salvation, Christ shall keep Believers to Salvation 2. Christ is able to make meet for Salvation, Col. 1.12. Know ye not, that no unrighteous Person, etc. shall enter, etc. 1 Cor. 6.11. into the new Jerusalem, etc. Now Christ can Wash, Sanctify, Justify: his obedience is more able to make Righteous, than Adam's disobedience to make Sinners; his Righteousness is infinite, perfect, immutable, Rom. 5.15, 17. The Justification of Believers depends on a sure Foundation. Adam's Righteousness is a slippery Foundation, Christ's a sure Foundation. No unclean thing shall enter; but Christ of unclean can make clean. 3. Jesus Christ is the same yesterday, to day and for ever: so that still Salvation depends on immutable Causes, and an immutable God, and an immutable Christ. His Righteousness is the same, sufficient to cover all Sin. His Power is the same, his Love is the same; ground not so much your hope of Salvation on yourselves, on your abstinence from Sin, or activity in Duties; there is a great deal of change, yesterday haply, lively and quick in Duties, to day dead: let an immutable Christ, Christ the same yesterday to day, etc. be in you the hope of Glory, so your Peace, Joy and assurance shall be the same. 3. On the Spirit's part sure. The Spirit dwells in Believers, and whatsoever is required of Believers, the Spirit hath undertaken to do in them, I will put my Spirit in you, and cause you to walk in my Statutes, Ezek. 36.27. That Covenant which is confirmed unto you by immutable things, hath this Promise in it: He is a Spirit of Faith, Love, Meekness, and of Light to lead into all Truth, to make the heart willing to follow Christ as King, to deny self. This Spirit is the earnest of Heaven and perfect Glory. The Father hath made a bargain, confirmed by his Word and Oath, and by giving earnest: This bargain he Seals, and the Seal is the Spirit, Eph. 1.13. This is a Seal that is sufficient to confirm Believers, that Glory shall be perfected, because they have the Spirit of Grace. That Spirit that dwells in them shall quicken their mortal bodies, Rom. 8.11. 2. As the Salvation of Believers is in itself most sure, so it may be made sure to them. 1. Some have attained it, Job 19 I know that my Redeemer liveth etc. David, Paul, Rom. 8.38. I am persuaded, etc. He includes himself; and this was not a singular privilege given to some Saints more eminent than others, or an extraordinary gift. But, 2. That which ordinarily God was pleased to bestow on the Saints, Rom. 8.15. Ye have received the Spirit of Adoption whereby ye cry Abba Father. This is true of all Believers, and the Spirit beareth witness. The Spirit where he is a Spirit of Adoption is usually a witnessing Spirit, sealing up their hearts, sealing up and treasuring Salvation in the heart. The assurance of Salvation is a precious Jewel, which ordinarily the Spirit doth treasure and seal up in the hearts of Believers: giving the first Fruits of Heaven to their hearts. And as Moses on Nebo had a view of the Land of Canaan, so 'tis not unusual for the Spirit to carry up the hearts of Believers above the World into the third Heavens, and give a sight and taste of that most Excellent Glory. 3. A way is shown in the Gospel in which it may be attained, Rom. 10.9. Say not who shall ascend into Heaven, etc. Do you doubt of Salvation? Are you in fears about it? Consider, Christ hath been in the deep, Christ is in Heaven; Confess with thy mouth the Lord Jesus, and believe with thine heart, and thou shalt be saved. As Christ coming into the Ship when tossed and almost full of water, there was a great calm, an end put to the Disciples fea●s. So Christ coming into the heart, rebuking fears, revealing himself as dying, rising and sitting at the Right hand of God, there shall then be a great calm in the heart, Christ the Peace, Joy, hope of Glory in the heart. 3. Salvation ought to be made sure, it is the Duty of all that look towards Heaven, to make their Salvation sure, this is that which should be in your aims and desires, Rejoice that your names are written in Heaven, saith Christ, Luke 10.20. This should be the matter of the Saints Joy; this implies that we ought to seek after the assurance of this, that our names are written in Heaven: Heb. 10.22. Let us draw near with a true heart, that is, ye that look on God as the Life of your heart, God in Christ reconciled, loving, embracing us, the Peace, Joy, Delight, Contentment, and Rest of the Heart. A true heart, is a heart that says concerning God, as the Rich Man concerning Riches, Soul take thine ease in God, and with full assurance of favour and acceptation with God. And then shows how it may be attained, for the Gospel as it requires things to be done, so it shows us the way how: The Gospel requires not impossibilities, but makes all its Precepts possible; The Law did not thus, it did not make its Precepts possible, but the Gospel doth, it leads to Christ, by whom whatever is required, is or shall be accomplished as to Believers: Now look to Christ, and so your hearts shall be sprinkled, fear and guilt shall be purged out of the Conscience, and Peace, Joy and full Assurance brought in, 2 Pet. 1.10. Give all diligence to make your Calling and Election sure. And if Election, than Salvation; there is a Golden Chain mentioned, Rom. 8.29, 30. if you get hold of one link of it than you have hold of all; this reaches from Eternity to Eternity; from Eternity of Election, to Eternity of Glorification; Now our care should be to fasten on this Golden Chain, this Golden Chain is fixed in Heaven, let it also be fixed in your hearts, so shall you have hope as an Anchor fixed in Heaven, and so Heaven shall have fast hold in you, and you shall have fast hold in Heaven; Heaven shall not lose you, nor you shall not lose Heaven. 4. Nothing besides Salvation can be made sure. The Life of your Bodies cannot be made sure, the Life of your Souls may, 2 Cor. 5.1. For we know that if our earthly House of this Tabernacle were dissolved we have a Building of God, an House n●t made with hands, Eternal in the Heavens. Earth cannot be made sure, Heaven may be made sure. So lay not up for yourselves treasures on Earth, but in Heaven. The favour of Man cannot be made sure, the favour of God may. Riches on Earth cannot be made sure, they will fly from you, or you shall fly from them. Riches of Glory may be made sure, worldly prosperity and happiness cannot be made sure. Earthly Men in their best estate of prosperity stand but in slippery places. But everlasting happiness in Heaven may be made sure. Honour amongst Men can't be made sure, Honour with God may. Creatures can't he made sure, Christ may: Comforts flowing from Creatures cannot be made sure: Consolations abounding by Christ may be made sure. So for other things those that have them should be as if they had them not; Those that buy as if they possessed not, those that have Wives should be as if they had none, those that have Riches as though they had not, and those that labour in the World as if they did not: because nothing of them can be made sure. So then take heed of spending yourselves for them. Salvation alone, Christ, Heaven, the favour of God alone can be made sure; so labour to make that sure and nothing else. Judge the making Salvation sure the one thing that's necessary, because that alone can be made sure. 5. Salvation and nothing besides Salvation is worth the making sure. If you have Riches, worldly prosperity and abundance, if you have health, and Houses to dwell in, Children, Men Servants, womans Servants, Sheep, Oxen, Shops full of Wares, &c Hearts full of contentment in enjoying of these things, what shall all this avail you? Riches cannot profit you in the day of wrath; all these things can't redeem your Souls yet in bondage still, going to condemnation: What shall it profit you to gain the whole World and lose the Soul, Math. 16.26. Creatures are but broken Cisterns, these are not worth the making sure, but the Fountain of living waters is worth the making sure. The Father who is the Father of Lights, his Love is worth though making sure. Christ in whom is Righteousness, Merits, Glory, in whom all fullness dwells. The Spirit, who shall be a Well of Water springing up to everlasting life, who shall be in the heart as flowing Rivers of Grace, Comforts, Joy, Fullness of Joy, Pleasures for evermore: these are worth the making sure. Sect. 3. For the further clearing of this consider 1. What Salvation is. 2. And what the Assurance of it is. 1. Now Salvation is the restoring of an undone Creature from fullness of misery, to fullness of Glory. 1. Salvation begun in this life is a Translation of a Sinner from a state of Gild, Unrighteousness, Condemnation, to a state of Righteousness and Justification, from Pollution to Purity, from Profaneness to Piety, from Wrath to Grace, from a state of Emptiness and Poverty into a state of Fullness in Christ, from the Power of darkness into the Kingdom of Christ. 2. Salvation perfected is the bringing of a Creature into the presence of God, making it partaker of the Glory of Christ. God shining to the Soul in all his Glory, Christ in his infinite Excellency: God shining on the Soul in perfect likeness and suitableness to him, We shall be like him, for we shall see him as he is, 1 John 3.3. This is that which is worth the making sure. II. What assurance of Salvation is. Now that is, when that is done in the heart which the Apostle speaks of. 2 Cor. 4.6. God that commanded Light to shine out of Darkness hath shined in our hearts, giving the Light of the Knowledge of the Glory of God in the Face of Jesus Christ, unto the Soul, than the Soul is at rest. God appearing in the Glory of his Love, reconciled in Christ: in the Glory of his All-sufficiency, Power and Wisdom; God appearing as your God to your Souls; the seeing of yourselves to be partakers of the Divine Nature with Christ; that as Christ hath the Divine Nature, so you partake with him in it; this is assurance of Salvation. Now is not this a Pearl worth the selling all to purchase it? Sect. 4. Use 1. Fxhort. To persuade you that amidst the multitude of your Affairs and Employments in the World, this may not be neglected, but with the greatest diligence prosecuted, the making your Salvation sure to yourselves: As Solomon says, above all keeping keep the Heart; so above all working work out your own Salvation, make sure that which may be made sure, and is indeed worth the making sure: You are made for ever, if once your Salvation be made sure; and whatever you are, you are most miserable, if the Salvation of your Souls be not made sure. Be not like Martha troubled about many things, cumbered with much serving, with serving your Lusts, serving of Men, serving of the Body: Take heed of losing your Lives, in seeking to save your Lives. Take heed of losing your Souls in seeking the things appertaining to the Body, of coming short of Heaven. in your toiling in Earth: but choose with Mary that better part: She sat at Jesus his Feet and heard his word, Luke 10.39. Look on this as the one thing needful, as the best part that you can choose; to hear the word of Christ, to search the Gospel of Christ, to study that Salvation that is in Christ. And wrought out in their hearts that come to Christ: behold that life and immortality that is brought to light in him. To provoke hereto, consider, 1. The Father makes it his great work to save Souls: a greater work than the Creation of the World, wherein more of his Glory is manifested, the greatest of God's works next to the Incarnation of the Son of God. Now as God makes it his great work; so next to the glorifying of that God in Christ, this should be your greatest work, to get an assurance of your Salvation. 2. Jesus Christ died to make Salvation sure to the Elect, to the Children of Promise; 'tis so glorious a work that Christ valued it above his own Life; he delighted not so much in his own Life as in the Salvation of Sinners. The Son of God pleased not himself, that he might do whatsoever pleased him: He denied himself, that might do what he pleased: He humbled himself that was Lord of Glory, that he might save poor lost Souls: He put himself into the miserable condition of Sinners, that they might be translated into his estate of Happiness and Glory; so this is a most glorious work; for to take Salvation from Christ, or make Christ sure; or the favour of God, Eternal Life in him, should be your great work; and such a work as you should not leave, though you may be reproached and persecuted in it: we should be contented to lose Temporals to make sure of Eternals; to lose Life to save Life. If you were in a Ship at Sea that was full of Gold, and in danger of drowning, you would cast out all to save your Life; so let all things stoop to this work of saving of your Souls: yet it is not always so, you may make Salvation sure, and keep your Riches, haply enjoy Peace, and not endanger your temporal lives. 3. Salvation assured shall be an Anchor sure and steadfast to your Souls, you shall see Christ holding you fast, and hereby you shall hold fast Christ. And hereby you shall have Hope, and Joy in the greatest troubles, there's no Tempest of afflictions shall carry away your hearts from Peace. Your Joy is sure Joy, your Comforts sure Comforts, if you have this sure and steadfast Anchor; nay there's no sin shall trip up your heels of Joy and Peace in Christ with the Father, in Christ's Righteousness to cover your Sin, in Christ's satisfaction for Sin; it should work in you Godly sorrow for doing any thing repugnant to his Glory; but it should not disturb a Believers Joy in God. And hereby you shall be kept steadfast in the Faith, and in the profession of Godliness, and in following the Lord Jesus; you shall be armed against all trials and oppositions, Eph. 6.13. Take the whole Armour of God, v. 14. Have on the Breastplate of Righteousness, make that sure, and that shall be the Armour of proof on your hearts, and nothing shall kill the heart of your Peace and Joy, whilst you keep that as a Breastplate v. 15. Have your Feet shod with the preparation of the Gospel of Peace. By Feet are understood also Legs. It was a custom anciently to wear a kind of Brazen Boots on the Legs, 1 Sam. 17. Goliath had such greaveses of Brass on his Legs to defend him against darts, etc. And they that have such may walk on Thorns and Briars and not be hurt. Now, have your Feet shod, that is, walk in Gospel-ways, have the Gospel of Peace in your hearts, believe the Gospel Promises, Gospel Grace, Gospel Righteousness: have a Gospel Spirit. So you are well prepared and walk through troubles, dangers and oppositions, in the midst of Satan's fiery darts, and the World's reproaches, and still the life of your Peace and Joy in the Love of God in Christ be preserved, v. 17. Take the Helmet of Salvation; Salvation being made sure shall be an Helmet on your Heads, whereby you shall receive the blows of Tongues, etc. and not be hurt; this shall defend you against all the Curses of the Law, 1 John 4.17. Herein is our Love, or Love with us made perfect, that we may have boldness in the day of Judgement. When others shall fear the Wrath of the Lamb, etc. you shall have boldness and not be ashamed in this World, etc. when your Salvation is sure, the Soul dwells in God, in the Love of God, All-sufficiency, Power, Wisdom, etc. 4. The more assurance you have of your Salvation, the less earthly will your thoughts and hearts be; this will raise your Spirits and carry them up to God in Christ. So that, 1. You shall dwell in Love, you shall dwell in God and God in you. He that dwelleth in Love dwelleth in God and God in him, 1 John 4.16. And this is a glorious habitation for a Soul to dwell in the Love of God in Christ. The World will be but the habitation for your Bodies. The fullness of the Lord Jesus, the Love of God, which hath length and breadth, etc. shall be the habitation of your Souls: The want of this, the not breathing after the Assurance of Salvation, makes men so earthly that their Souls are still travelling in the Creature, seeking Joy and Contentment in the World. 2. You'll dwell safely and secure, who can hurt those that dwell in God. God must be overcome before they can be destroyed: God is a better habitation than the World, so whilst you dwell in the World, above all labour for the assurance of the Love of God. 5. The more Assurance you have, the greater abounding of Grace there is from Christ▪ 2 Pet. 1.11. Give all diligence to make your Calling and Election sure, so an entrance shall be administered abundantly to you into his everlasting Kingdom; then shall you expect the more and receive the more, you shall come with the more boldness and receive the more Grace. 6. Now is the day of Salvation, the day wherein great Salvation is offered to you. Behold now is the acceptable time▪ now is the day of Salvation, 2 Cor. 6.2. Now in my absence work out your own Salvation. Now is the day to make Salvation sure, now Salvation is offered to you and revealed: Christ now calls on Sinners and beseeches them to be reconciled to God. Now God lets down the co●ds of his love in Christ, that you may take hold on them and live: Now is the Righteousness of God revealed for Sinners to embrace, that they may be justified: Now is the day in which the Spirit is poured forth: Now is the day in which Christ is working the works of God; that is, for calling of Sinners out of the World, and gathering the Elect into his Kingdom; by the preaching of the Gospel, for the saving of Souls, and reconciling them unto God. And this day shall have a night: And now is the day and season for you to work out your Salvation, to make it sure: A night shall come when none shall have the means and opportunity of working out their Salvation, the Night of Death or day of Judgement, which is a Night in this respect; then 'tis too late to work out Salvation, if you neglect Salvation now, you shall not escape wrath in that day. Heb. 2.3. How shall we escape if we neglect so great Salvation, which at first begun to be spoken by the Lord? 'tis great Salvation; Salvation from the greatest misery, to the enjoyment of the greatest Glory; to an exceeding eternal weight of Glory: 'tis great Salvation spoken to, not hid from you, but spoken to you that you might make it sure▪ And if the Gospel be hid when spoken, consider what the Apostle says. 2 Cor. 4 3. If our Gospel be hid, it is to them that are lost. Section 5. Use 2. Direct. 1. To Sinners: Such as are yet strangers from Christ, and from the Covenant of Promise, that you may make Salvation sure. To this end. 1. Build on a sure Foundation; let your hopes of Glory be founded on Christ: Christ is a sure Foundation. Isa. 28 16. A foundation of Justification, Sanctification, and Life that will not fail. You may be as sure of acceptance as Christ, an●●o continue in favour with God: as sure of Glory as Christ; and to remain in a state of Glory; and as sure of Life as Christ; as sure to live; because I live, ye shall lille also. Joh. 14.19. Christ's Life is a sure foundation of a Believers Life; Christ's Acceptance a sure foundation of his: Christ's Glory a sure foundation of his Glory: so then harken to the Lord's call. Isa. 45.22. Look unto me, and be ye saved all the ends of the Earth: Sinners, look to me who came to save you from your Sins; know that there is death in Sin; there is Damnation to all that are out of me, your Lusts are hurtful Lusts; if you follow them they will work out your ruin, will bring everlasting hurt to your Body and Soul. Fleshly Lust's war against the Soul, they war against the Salvation, Life and Peace of your Souls; your Life consists not in the abundance of your Riches, etc. 'Tis no profit to you to gain the World and lose your Souls in the Creature; Neither is the●e any life in you● Duties: These a●e no sure foundations to build you● Sal●ation upon; hopes of Salvation built only ●n them▪ is like a House built on the Sand. So 〈◊〉 Christ to you, look off from all those; Behold me behold Life in my Death, Peace in my Blood, Righteousness in my Obedience: Behold Love in me and Bowels of Compassion with which you shall be received by me; thus look to Christ▪ and you shall ●e Salvation in him, he that believes on him shall not be ashamèd, for he shall be sure of Salvation; You are all by nature of the World that lies in wickedness, on which condemnation is coming apace. Now prepare an Ark for the saving of your Souls; Christ is this Ark; as Noah in the Ark was safe, and sure of being safe, let the Waters rise as high as they would, the Ark carried Noah still above them; and when he was in the Ark God shut him in; and than if any would have entered in, none could. Christ is the Ark prepared for the saving of Souls, the Door of the Ark is not yet shut, Christ calls you to come in unto him; if you come not before God shuts the Door of this Ark, there is no escaping of Condemnation. O whilst it is to day, if you will hear his voice harden not your hearts, etc. the refusing to hearken will harden your hearts against Christ; there is no other name given whereby you may be saved, neither is there Salvation in any other, Act. 4.12. look whether you will there is no Salvation: you may look to the World, you may look to your Riches, Lands, etc. but there's no Salvation in them; so then say to yourselves, that its vain for me to say to my Soul, sit down here; in Christ alone is Salvation to be had; then look to him; say that it's good to be here, here I will dwell, this shall be my rest for ever. I'll commit my Soul to him, who is able to keep what I shall commit to him against that day. Christ in you the hope of Glory, Christ form in you, Christ revealed to you, Christ appearing with his Blood in the heart as well as in Heaven, Christ shedding abroad his Love, Christ believed on, Christ judged worthy of Glory, etc. most worthy of Love and Obedience, Christ esteemed as the chiefest of Ten Thousands, as altogether lovely. Christ being thus in the Heart, is the hope of Glory in that Heart, and assurance of Salvation in that Heart: when the Sun of Righteousness thus shines into your Hearts, than you shall see Salvation sure. 'Tis not the performance of Duties, praying with fervency, hearing with delight, and abstaining from this or that Sin, that is a sure ground of assurance of Salvation: any Duty and Grace if there be a beam of Christ that you see, derived from Christ the Sun of Righteousness, coming from him, and tending to him, may afford some light towards assurance; but then is full assurance, when Christ the Sun of Righteousness shines in the Soul, God shines in the Face of Christ, and sheds abroad his Love in the Heart by Jesus Christ. 2. Consider the properties of true assurance of Salvation, and the concomitants, etc. 1. The more assurance of Salvation, there is, the more Purity, true assurance is purifying. The more you dwell in the love of God, the more will you labour to be like unto God: and the more will you abhor impurity; and the more will you follow after holiness. Assurance will not make licentious; dwelling in love and walking in your Lusts; hopes of Glory, and conforming to the courses of the World; a looking for new Heavens and a new Earth wherein Righteousness dwells, and not a putting off the old Conversation; these will not consist together: He that hath this Hope purifies himself, even as he is pure. 1 Joh. 3.3. Seeing we look for such things, be diligent, that we may be found of him in peace, without spot and blameless. 2. It makes fruitful in good works, the abounding of the Love of God in the heart will cause an abounding in the work of the Lord, it will constrain you to serve the Lord, and to live to him. 3. The more Assurance, the more heavenly mindedness, our conversation is in Heaven whence we look for a Saviour: when Heaven is sure the mind will be most in Heaven. If there is your hope, there will be your hearts. This will make you willing to leave all these things, here below, this will make you sojourners here in the World: By Faith Ab●aham sojourned ●n the Land of Promise, as in a strange Land; If you look for a City that hath Foundations, then will you be strangers and Pilgrims on the Earth. 4. An earnest desire of Christ's appearing: Where there is true Assurance, a Man shall say, to be with Christ is much better. Let my beloved be like a Roe on the Mountains of Spices, let him make haste to come, let him come quickly. When there's a taste of the Love of God, the Soul would have it fully. When God shines into the hearts in some beams of his Glory, the heart would know him perfectly, and enjoy him fully. That heart that enjoys Assurance of everlasting Love, would have an everlasting and uninterrupted sense of that Love. That Soul that sees its self above danger of wrath and loss of Love, would be above danger of the withdrawing of Love. That Soul that is Assured of Eternity of Love, would be in such a condition, as not to be subject to any moment's displeasure in regard of the hidings of God's face. 3. Take heed you give not the Right Hand of fellowship to the Enemies of Assurance. As, 1. Do not love darkness and hate light: there's no greater Enemy to the Assurance of your Salvation then this. This is th● most direct way you can take, to make your reprobation, your damnation sure: This is the condemnation, this makes condemnation sure, that light is come into the World, and men love darkness rather than light John 2.19. Do not shut your Eyes from beholding the things of your Pe●ce: How should you be assured of your Salvation, if you now shut your eyes from Salvation that is spoken to you, etc. or if you refuse him in whom Salvation is to be found, and no other. Rom. 1.28 Because they liked not to retain God in their Knowledge, God gave them up to a reprobate mind etc. 2. Be not enslaved to the World, to the Riches and to the Pleasures of it, this will hinder you from desiring or seeking Salvation to be made sure. The Love of Money is the Root of all Evil, which while some have coveted after, have erred concerning the Faith: to deny the Faith to keep Riche●, this is a great cause of men's erring so dangerously concerning their Souls; that they do not provide better for them, that they study not the good of them; because their Hearts are so much glued to the World. 3. Let not Sin reign in your Mortal Bodies, that you should obey it in the Lusts thereof; so long as Sin ●●igns, you are in danger of Death; for Sin reigned unto Death, and you cannot say you are under Grace; for that Spirit that speaks peace to a Sinner, proclaims war against his Sin: that Spirit that sheds abroad the love of God in the Heart, will lust against the Flesh: that Spirit that brings Chyist into the Heart as the hope of Glory, will write the Law of Christ in the heart: and cause a walking in newness of Life. 4. Take heed of grieving and quenching the Spirit; the Spirit strives in the preaching of the Gospel, as with the men of the Old World: Noah was a Preacher of the Righteousness of Faith. Assurance is a Grace of the Spirit, a Gift of the Spirit: and if you resist the Spirit, the Spirit will not witness with you, that you are the Children of God: but against you that you are Enemies to God. 2. Be not Enemies to the dominion of the Lord Jesus Christ's Kingdom of Light. Assurance is a Privilege of his Kingdom, and of those that belong to it. When you can see yourselves translated out of the Kingdom of darkness into the Kingdom of Christ, then happy are you, than you are passed all danger of perishing. Christ will ●ose none of his, but ●aise them up at the last day. And know, that if you are o● Christ's Kingdom, you do Judge him worthy and are willing to serve him. And t●ere is nothing that more directly opposes the Assurance of your Salvation, than an unwillingness to come under the yoke, and opposing the Kingdom of Christ; a walking contrary to the Gospel, which you shall see cl●●r from that glorious Promise which Christ makes Rev. 3.12. Him that overcometh will I make a Pillar in the Temple of my God, etc. Such as overcome the Enemies of Christ, Sin, Satan and the World, and come and live under the dominion of Christ, so as that they have their conversation in the Gospel of Christ, such as walk in Christ, in his will, to his Glory, They shall be made Pillars in his Temple: This Temple is Spiritual, the Church Militant and Triumphant, this Pillar is Spiritual and notes the stability of the Sons of God, a confirmed Estate of happiness, from which they shall never fall: 'tis spoken in allusion to the Pillars of Solomon's Temple, 1 King 7.21. He set up Pillars in the Porch of the Temple; the right Pillar he called Jachin, which signifies, he shall establish; so I will make them Pillars, this notes an establishment in the favour of God through Christ, an establishment in a state of Grace and Glory. The left Pillar he called Boaz, this shall always remain in its strength; so that they are Pillars, and their Salvation is sure; that is, they shall not be overcome, but remain in their strength; that have overcome by the Spirit of Christ poured into them, whereby they are translated out of the Kingdom of Darkness, into the Kingdom of Christ. They shall go no more out; such as are in favour, shall go no more out of favour; such as are in Christ, shall go no more out of Christ: And I will write upon him the name of my God; that is, he shall be acknowledged to be the Child of God, he shall be able to see and read his Adoption, by the Spirits witnessing it in his Heart and sealing it up: and others shall read his Adoption in his holy Conversation, and in his zeal of following Christ, and his love to the Saints, etc. I will write upon him the Name of the City of my God; he shall be known to himself and others, that he is one of God's City and Household. And my new Name; he shall be honoured for King and Conqueror, he shall be highly Exalted and Crowned with Glory like to Christ. Rev. 2: 17. To him that overcometh will I give to eat of the hidden Manna; an allusion to the golden Pot of Manna kept in the Holiest of all. Heb. 9.4. which is meant of Christ. the Spiritual Manna; he shall feed on the fullness of Christ, whatever is in Christ he shall take for his own most freely, and nothing shall be withheld from him. Now Christ's Kingdom is the golden Pot wherein this Manna is hidden; so that if you come to Christ as your King, and be his Followers, you shall feed on him as Bread of Life. I will give him a white Stone. The Ancients did absolve Persons accused of any Crime, and cleared of it, by giving them a white Stone; to this Christ alludes and says, I will give him a white Stone; by this is meant, assurance of a Discharge of all their Sins, the Spirits witnessing to any that they are the Children of God. A new Name, that is, of Sons of God: this shall you know, and read, and rejoice in. By this know that assurance is part of the Glory and Privileges that they enjoy who are of Christ's Kingdom. You have not this white Stone, this new Name, that are Enemies to his Government; over whom Sin reigns, and who commit it with greediness. Sestion 6. 2. Direct. To Saints and Believers, to show them how assurance may be obtained, confirmed and continued. To make way for this, let these things be premised. 1. The Salvation of a Person may be sure, and yet he want the assurance of it. Salvation may be made sure in Heaven, yet not in the Heart; sure in regard of God's knowing them to be his, but not in regard th●ir knowing God to be theirs, or themselves to be God's, An Interest in Christ, and an evidence of that Interest are not always Companions; there may be Peace with God, and not Peace in their Conscience. 2. Assurance is a Gift of God, bestowed upon whom, and at what time God pleases; 'tis a fruit of free Grace, it is the shining of God in the Face of Christ in the Souls of Believers. Now as when the Sun arises, it fills the World with light, and makes it day, though it may be under a Cloud, and the beams thereof are not to be seen; so God sometimes shines into the Heart, and brings out of darkness into light, so far as that there may be trust and affiance in the free Grace of God through Christ; yet the light beams of his loving kindness m●y be so far withheld, as that the Soul may not have the evidence of his favour. There is a direct act of Faith, whereby Believers look on, and trust to the Grace of God in Christ▪ as the Foundation of their Salvation; this all Believers 〈◊〉. There is a reflex act of Faith, a Person's ●elieving that God is reconciled to his Soul in particular, and that Christ died for him, & c. ●his God gives at what time he pleads: ●●ith in th● fi●●● act is sometimes given, and 〈◊〉 in the la●ter. 3. The assu●●●● of Salvation having been given, it may be lo●● again; Salvation shall not be lost, assurance of it may: For a small moment have I forsaken thee, Isa. 54.7, 8. I hide my face for a moment. This God may do, 1. Out of his Sovereignty, that the Soul may acknowledge, it is the Lord, let him do what seemeth him good. 2. Out of his Love, that the Soul may set a higher esteem on the light of God's Countenance: and may be more abundantly satisfied in the beams of his Glory shining in the Soul, more than in all worldly Excellencies. And that he may look on God's Favour and Lovingkindness, as that which is better than Life; and that he may say as the Spouse, thy Love is better than Wine. Spiritual Joy is sometimes in danger to be overwhelmed in worldly Joys. The Souls of Believers are sometimes oppressed with carnal security, as the Spouse when Christ came. Cant. 5. I have put off my Coat, etc. Then Christ withdrew himself; worldly things withdraw the Heart too much from Christ; and that may cause a withdrawing of God from the Soul. Now the Directions to Saints. 1. How to get assurance are these. 1. Take heed of surfeiting with worldly Joys and Contentments. If with Solomon, you will not withhold your Hearts from any Joy, God may withhold Joy from your Hearts; the Earth being betwixt us and the Sun, this makes it night with us; if the Earth get betwixt our Hearts and God at any time, they being overtaken with worldly Contentmentt, this may intercept divine light, and keep it from you; so let your Souls dwell in God, and not like Satan, walk to and fro in the Earth and wander up and down in it. The Apostle's Rule is an excellent one: Let them that have Wives be as if they had none, and those that be Rich, as though they had no Riches, 1 Cor. 7.29.30. and those that buy as if they possessed not; that is, let not your Hearts find rest in these things; but let the love of God in Christ be your rest; live above, let your Souls dwell in God, and God will dwell in your Souls. 2. Give not way to Sin, especially take heed of doing any thing against the light of your Conscience. There is nothing more likely to cause a withdrawing of light, than a walking contrary to light: hereby light is rejected and stifled: and when Believers will have Fellowship with Sin, God may teach them to take heed of Sin by hiding himself, and suffering of their Souls to be filled with terrors. By Sin Believers may fall, though not from the love of God in Christ, yet from the light of his Countenance; That is the Apostles triumph, Rom. 8. Nothing shall be able to separate me from the love of God in Christ: yet there may be a falling from the love of God in the Heart, by Sin; so then take heed of being over taken with it; have no fellowship with unfruitful works of darkness, but reprove them. 3. Walk not in the light of your own fire, and sparks of your own kindling, the Children of Promise that are free are yet too much in bondage to the Covenant of Works, looking to a Righteousness of their own, to Duties. Grounding their hopes of favour and acceptation hereupon: God may suffer those to lie down in sorrow, that look not higher for ground of Joy: When the Wise men left following the guidance of the Star, it left them, they walked in their own light, and they go to the High-Priests, etc. and inquire of them, but when they returned than they saw the Star. 4. Be well Principled in the Doctrine of the Gospel, and labour to understand it aright. As, 1. That though the Sins of Believers have abounded, yet Grace abounds much more: that is, there is Grace enough in God and to spare, for the pardon of all Sins. God hath an infinite and inexhaustible treasure of Grace, What God's answer was to Paul may be applied to all Believers. My Grace is sufficient for thee, 2 Cor. 12.9: Paul was the chief of Sinners, and God had Grace sufficient for him, 1 Tim. 1.16. He obtained Mercy that Jesus Christ might show forth all long suffering for a pattern to them that should believe on him to everlasting life. Believe the abundance of Mercy in God through Christ, and you shall taste the fullness of it: look on Sin, and from Sin to Grace, and there is Grace sufficient for you, so you may have Peace in your heart. 2. As their disobedience bathe abounded, so hath Christ's obedience much more. As by one man's disobedience many were made Sinners, Rom. 5.19. So by the obedience of one many shall be made Righteous. There is more Power in Christ's obedience and Righteousness to Justify a Sinner, than there is in Sin to Condemn him. God is more honoured by Christ than dishonoured by Sin: because Christ is an infinite Person equal to the Father, he fulfilled the Law that was Lord of it. It appears, because sufficient to make a Sinner as Righteous as if he had never sinned, sufficient to blot out all Sin that there's no more remembrance of it. Sufficient to recompense God, etc. And besides there is merit in it. It's a price sufficient to purchase Glory, Life, etc. So that as ●here will be frequent acts of disobedience, against these set the infinite obedience of the Lord Jesus, abounding beyond them all, as a Sacrifice sufficient to take away the evil of all. 3. God had never suffered the Elect, such as are ordained to life, to have been in a state of Sin before Conversion, etc. or to do any act of Sin after Conversation, but that he intended to glorify his Grace and Mercy in pardoning their Sin, and saving them notwithstanding their Sin: this was his design from all Eternity, to magnify his Grace and Mercy towards the Vessels of Mercy. That he might make known the Riches of his Glory, Rom. 9.23. So he suffered them to Sin, Rom. 5.24. The Law entered that the offence might abound: that is, that it might be known how far, and how exceedingly it abounded. Also by the entering of the Law Sin was irritated, etc. And this that Grace might be magnified towards the Elect in pardoning them, and giving Christ to die, and saving them notwithstanding their Sin. Now this may uphold the Soul in the apprehension of Sin, God never intended that Sin should hinder the Salvation of the Elect, but to work good even out of sin, and to take occasion from thence to magnify his Grace more abundantly; so let us have recourse to Grace manifested in Christ. But though God by his absolute power might suffer sin, etc. yet sin is never theless sinful, and so we ought to withstand sin to the utmost; and we must not do Evil that Good may come of it: that is the note of Reprobates whose damnation is just. Rom. 3.8. 4. The sin of Believers may cause the hiding of love, but no hatred; they have not Indignation and Wrath, but Compassion: God looking on the relics of sin as their infirmities, that he will heal. Now as Believers out of infirmity do sometimes sin, so it is an infirmity to infer hatred in God towards them for it; for if so, than the Grace of God is not sufficient for them, and Christ died in vain for them, etc. 5. The sin of Believers may grieve the Spirit, but does not make the Spirit an en●my to Believers. Grieve not the holy Spirit whereby ye are sealed to the day of Redemption, Eph 4.30. The sins of Persons sealed by the Spirit, do grieve the Spirit; this is not to be understood properly, because the Spirit is not subject to like Passions with us, but he's said to be grieved, 1. Because sin is contrary to the mind of the Spirit. Rom. 8.27. We grieve at any thing that happens against our minds. 2. Contrary to the motions of the Spirit. 3. To the Graces and Comforts of the Spirit, which call for an obedient walking and an holy Conversation. 4 Contrary to the Office of the Spirit, viz. to comfort; the Spirit delights in comforting; so it does as it were grieve the Spirit to be hindered from it. 5. The sins of Persons sealed by the Spirit are said but to grieve the Spirit, not to stir up Wrath and Indignation, and a readiness to revenge. 6. Consider that sins should grieve, and but grieve the Godly; they should not doubt of Love, and fear Wrath, if once the Soul trusts in the Name of the Lord, and stay upon God: If once ye be founded on the Rock Christ then your sins should work grief for God dishonoured, not fear of God's Wrath: Grief for God dishonoured, and Joy in God well pleased by Christ, may consist together: This is the way o● the Gospel, but indeed a narrow way, too hard to keep in it; if ye joy in God notwithstanding sin, than not to turn to the left hand, of making light of sin; or if ye grieve, than not to turn to the right hand of questioning the love of God, and so remitting joy. 7. God may afflict yet not hate; he may afflict and that grievously as he did Job and yet be well pleased, whom I love, I rebuke and chasten, etc. Rev. 3.19. 8. For a Believer to doubt of Salvation that takes hold of Christ, and is founded on him, is his sin: For 1. The Spirit of God doth not witness that he is not a Gild of God. If the Spirit of God doth convince a natural Man that's out of Christ, of his carnal and cursed Estate, and then he say he cannot lay claim to the Promises of the Gospel, to the Benefits of Christ; this is not his Sin, because it may be that the Spirit is a Spirit of bondage in him, and witnesseth this to him, and so 'tis true: But, for such as believe in Christ and look for Salvation no other way, such never receive the Spirit of Bondage again to fear, Rom. 8.15. that is, the Spirit doth not bring them into bondage: The Spirit doth not witness that they are not the Children of God, for he should witness untruth then; but their doubting Hearts bring them into bondage. 2. 'Tis through wan● o● F●ith that such doubt of Salvation; 'tis for not believing as they ought, and that is their Sin: and Christ may reprove them as he did Peter, O thou of little Faith, wherefore did it thou doubt? As God hath made the Salvation of Believers sure in Christ, etc. so they ought to believe it to be sure● and 'tis their Sin to doubt of it; not to believe is to make God a Liar. 1 Joh. 5.10. Section 7. 2. How Believers ought to carry themselves in the want of Assurance. 1. Desire it, thir●● and long for it; account it a Mercy worth the enjoying, better than all the World can afford; and God hath promised to satisfy the hungry with good things, and not to send them empty away: so than breath after it, as the Hart panteth after the water-brooks. 3. Wait with patience of God, till he return with joy and peace into the Soul. I will wait on God that hideth his Face from the House of Israel. Isa. 8.17. 3. Exercise Faith of adherence when you want the Faith of evidence, this is the advice of the Prophet, Isa. 50.10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that is, Christ. I●a. 42.1. That fears the Lord, and serve him in Christ, being acquainted with the great Mystery of Godliness; here's Faith of adherence, which Judges Christ worthy of Glory; and walketh in darkness and sees no light; here's want of Faith of Evidence: now what should be done in this case? Still trust; still hold fast Christ, look for Salvation in him and none else; trust in the name of the Lord, trust to the mercy of God, his abundant Grace manifested in giving Christ as sufficient to ●ave you; and stay on his God. God i● his God though he knows it not; stay upon him, let the Soul he fixed on him, and say as Job, though he kill me I will trust in him: If I perish, it shall be at the feet of Mercy; and than though you may walk in darkness for a time, yet the Lord shall be a light unto you. S●ction 8, From the second sense of these words, work out; that is, desire and endeavour this that Salvation begun to be wrought out, may be perfected; so much the word signifies. Rom. 7.18. How to perform that which is good I find not. Doct. 2. The perfecting of Salvation that is begun should be the great desire of all Believers; when 'tis begun to be wrought, they should desire that Salvation may be wrought out: a Person begun to be saved, should long to be saved to the utmost. Here consider a few things. 1. The Salvation of Believers shall be perfected. This is a work that shall be finished. As in the fi●st Creation of the World, things were imperfect at first; but God did not cease Creating till Heaven and Earth were finished, and all the Host of them: so at the first Conversion, when Salvation fi●st comes to the Soul, it may be it is very imperfect, a little Faith, a little Love, but weak and faint breathe of Spirit, but smoking Flax, a bruised Reed: But God will go on in this work till every Saint be made perfect and all the Host of them. Phil. 1.6. He that hath begun a good work will perform it until the day of Jesus Christ: He widow l keep Believers till the day of Christ, and perfect their Happiness in that day which shall endure for ever. Christ dying, said it is finished; that is, the types of the Law are fulfilled: what Christ had to do towards the obtaining Man's Redemption was finished; for Satisfaction, Reconciliation, Merit, all are finished; and nothing remains but the application of Christ to the Soul, and bestowing the Benefits purchased for the Elect by Christ; that Christ lives to finish; he died to finish the work of Satisfaction and Reconciliation; he lives to finish the work of Sanctification and Glorification: He died to finish the work h● had to do respecting God's paying the price 〈◊〉 Redemption, recompensing him for the d shono●r that was done him by Sin: and he lives to finish the work he hath to do respecting the Elect; which is, to pour out h●s Spirit into their ●●●●ts, and to form them for hims●●l, and to fashion Soul and Body like to himself, this is the meaning of that place. Rom. 5.10. For if when were Enemies. we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his Life. He died to finish a work with the Father for Men, making peace for them; he lives to finish a work in them, which is to make them Holy a●d Happy: and whatever Enemies there are to the happiness of the Saints, Christ shall subdue them. 1 Cor. 15.25. He must Reign till he hath put all his Enemies under his Feet; and till all his Members be conformed in glory to him, and placed in Glory with him. Joh. 17.22.24. The Glory that thou hast given me, I have given them. Now Believers have a right to, but they shall also have the possession of it; they shall partake in Christ's Glory, in all his Glory. As the Son of God hath the Divine Nature, so they are Sons of God and partakers of the Divine Nature. As Christ is at the right hand of God, so they sit with him; Christ is King, they Kings, etc. There's no Glory that Christ hath, but they that are Saints shall partake in: see Eph. 4.12, 13. He gave Apostles for the perfecting of the Saints, till we all come to the unity of Faith and Knowledge of the Son of God, to a perfect Man, to the Stature of the fullness of Christ. Christ had a twofold State; first, of Humiliation, subject to Infirmit●s; inward, as Hung●ings, Weariness, Grief, etc. and outward, as the Reproaches of Men, Contradiction of Sinners, etc. But in this State he was the Son of God, though he did not outwardly appear in the Glory of the Son of God; and he did the will and work of him that sent him: he went about his Father's business, and he had the Father with him, because he did always those things that pleased him: this was Christ's Stature that he did grow to on Earth: Now Believers in this World grow to this measure of the Stature of Christ, or this age of his whilst he was in the World. Secondly, His Glorious State of Exaltation. This is a state of fullness. Christ being advanced to fullness of Glory. In his first estate he had the fullness of the Godhead bodily. In this latter the fullness of the Godhead clearly manifested forth in him. And he had as much Glory in his humane Nature as the fullness of the Godhead in him can bring into him: this is Christ's measure and portion of Glory. Now the Saints shall come to the measure of the statute or age o● Christ's fullness, that is, which Christ hath as Man, be like to Christ in state of Knowledge and of Glory; as in his growing estate, so in his perfect estate. Christ had as much Glory as he is capable of from the fullness of the Godhead in him; So they shall have as much Glory as they are capable of from Christ dwelling in them, as the Father in Christ, as 'tis John 17.23. I in them, thou in me, that they might be made perfect in one. This is the Saints measure. 2. There are several degrees by which the Salvation of Believers is carried on to perfection. 'Tis much disputed amongst some whether there are degrees of Glory in Heaven: whether one Saint differ from another in Glory, but this is besides the business I have in hand, nor need it to be spoken unto. Somewhat may be gathered against that Opinion of different degrees of Glory, from the place last cited, till all come to the measure of the stature of the fullness of Christ. All shall have such a measure as they are capable of from Christ. But this is evident, that it is by several steps and degrees that Saints attain to that measure of Glory. As 'tis said of those that did come from the remote parts of Judea to worship at Jerusalem, Ps. 84.7. They go from strength to strength to appear in Zion. They increase in strength and courage till they they come to Zion. So Believers increase in strength in Faith, Love, Knowledge, Holiness till they come to Heaven. Believers go from strength to strength. The Righteousness of God is revealed from Faith to Faith, Rom. 1.17. that is, there are degrees of Revelation. We are changed from Glory to Glory. The Glory of Saints is perfected by degrees, 2 Cor. 3.18. The Saint● are first Bab●s, than Men in understanding; they know first in part, after as they are known; first darkly, as through a Glass, and then Face to Face. Now is our Salvation nearer, etc. Rom. 13.11. Saints at their first conversion are further off from Salvation; then they come nearer and nearer to it daily. Christ reveals himself gradually, as Cant. 2.8. Christ coming towards the Spouse did reveal himself gradually; She first hears his Voice, The Voice of my Beloved, and then hath some sight of him: Behold he cometh, leaping on the Mountains, and skipping upon the Hills; overcoming difficulties, leaping over all, so as that nothing hinders access. And he cometh swiftly, verse 9 Behold he standeth behind our Wall, and looketh forth, or in at the Window, yet without doors, not so near as he will be, yet nearer now than he was before The Spouse first hears his Voice, and then sees him coming, and then at last enjoys his presence. I have many things to say, but ye cannot bear them now, John 16.12. In that condition they were not capable of bearing more: In this mortal estate Believers cannot bear all, that they shall hear o● Christ: they must die, and this mortal must put on immortality▪ and so shall they see and enjoy Christ perfectly. And as Christ reveals himself so the Spirit is poured out gradually, perfecting knowledge, perfecting holiness by degrees. As the ways of God manifesting himself to the World, have been by degrees, proceeding from less perfect to a more perfect way of manifesting himself, as first in Creatures made, then in Christ, and in Christ first, set forth by carnal things, Types, and Shadows representing him; then through Christ coming in the Flesh, raised up to Glory, and ruling the World by him, till all his Enemies are subdued, and the Elect perfected, than the Son shall be subject that God may be All in All; Then the Godhead shall most gloriously appear: So it is by degrees that God manifests himself in the hearts of the Elect; and by degrees that they are brought nearer and nearer to him. Here they enjoy him by Faith, in Heaven by Vision: here by Fellowship with the Spirit, having the Spirit bringing in Light, Grace and Comforts into the Soul; in Heaven they shall see God to be All in All, and be in his presence. 3. The great Desire of Believers, and Endeavour aught to be that their Salvation may be perfected. When God hath begun to save them, they should desire to be saved to the utmost. As God did require of the Jews three times a year every Male to appear at the place, which God did set apart for worship; and leave their Wives and Estates to the Protection of God, who promised that the Enemy should not so much as desire their Land at that time: This is to show that Believers ought above all to desire to appear before God, and to be in his presence; and should be content to leave all worldly enjoyments. There's nothing to be so much desired, so much prized as to be with Christ. This you may see both in Precepts and Examples, Heb. 12.1. Let us run with patience the Race that is set before us. The business of a Christian should be to run towards Heaven: As the Jews going out of Egypt, their business was to go to Canaan; so the great business of a Christian is to travel towards Heaven, and this should be their great desire. As those that run in a Race strive to be at the Mark; they put forward with all their might: so do Christians with all their Souls and strength. Heaven, and nothing but Heaven should be looked on as the place of rest, looking unto Jesus. Make Christ your pattern. What was his great desire? Father glorify thy Son, that thy Son may glorify thee. Glorify me with the Glory I had with thee before the World was. There was Joy set before him: so Christ is set before the Saints, revealed to their Faith; they should long to see him as he is, Glory is set before them, etc. In the World is Vanity, in themselves Corruption, Crosses on all hands, Shame, Reproach, etc. Before and above all, in Heaven is set everlasting Joy, Pleasures for evermore. Where this Joy is there Believers hearts should be; the mind, the will, and affections of a Believer should still be travelling towards this Joy, running a Race towards Heaven: as 'tis said of the Creature, Rom. 8.21. The earnest expectation of the Creature waiteth, etc. The Creature is in Bondage to Corruption, Slaves to Lusts; this is contrary to the end for which the Creature was made; they naturally make towards that end, to be Servants to the Saints, and to be instrumental towards the manifesting the Glory of the Creator, and to be free of Bondage: So should Saints desire perfect freedom from Bondage, to enjoy the Liberty, the Inheritance, portion, and perfection of the Sons of God, in the presence of God. This hath been the great desire of Believers, Rom. 8.23. We which have received the first Fruit of the Spirit; What is meant by these? The beginnings of Grace, Knowledge of Christ, Faith, Love, Humility, Heavenly Mindedness, the Comfort and Consolations of the Spirit; we that have received these, groan within ourselves. We would receive the whole lump of the Spirit, there are burdens we groan under. Sin is a burden, when the Spirit hath wrought Holiness, earthly things are a burden; they cannot be gotten but by the sweat of our brows; when Salvation that is purchased by Christ, is believed, then mortal estates are a burden: when immortality is brought to Light, then to be out of Christ's presence is a burden; where Glory and the fullness of Christ is revealed, we groan waiting for Adoption, etc. There's Adoption in making you Sons, and there's Adoption in bestowing the Inheritance, Glory, and Liberty which belongs to them, as they are the Sons of God. They that are Sons, and have the Spirit of Sons crying to God Abba, would fully enjoy all the Privileges, all the Glory, and all the love which belongs to them, as the Sons of God in Christ, Phil. 1.23. To departed, and to be with Christ is far better, beyond all comparison better: there's Joy without Sorrow, Holiness without Sin, Knowledge without Ignorance, Eternity of all. So to be in Christ in the World is infinitely better, then to be in the World enjoying the contentment of it, without Christ: And to be in Heaven with Christ is exceedingly much better, then to enjoy Christ only in the World. The state of a Christian in Heaven is exceedingly beyond the state of a Christian on Earth, though the Body may die and be laid in the Grave. Phil. 3.13, 14. I count not myself to have apprehended, I have not Knowledge enough, I have not Grace enough, I have not enjoyment of Christ enough; it was much he had, yet not enough, but this one thing I do, this is my main business forgetting the things behind, earthly things behind, and Grace received behind, so far as not to be satisfied there with, I reach forward to the things before. The heart reaches out, Faith is the hand that reaches out after; earnest desire carries the Soul out unto them. I press towards the Mark, as a Man in a throng, etc. through a throug of Lusts and Temptations, etc. For the price of the high calling, that I might enjoy all that Glory and happiness, that God hath provided in Christ. 2 Pet. 3 12. Looking for, and hastening to the coming of the day of God. That day hastens, and is coming, be you hastening to it, i. e. your Hearts, and Souls, by Faith, and desire that it may come, hasten to it. Sect. 9 Use ●. Information. By this it appears that many there are, that as yet are not in the way of Salvation. Because they can't say as Paul, this one thing I do. Who? 1. Such as have nothing before them, but worldly things, worldly profits and pleasures, that have their hope only in this Life, and not Hope as an Anchor fixed in Heaven, but the love of the World fixed as an Anchor in the Earth, whereby their Hearts and Souls are fastened to the World; that (with the two Tribes) could be content to have their Portion on this side Jordan; that their Houses, Lands, and Temporal Lives might continue for ever; would desire no better Portion, that see more gain in Life than in Death: this is an evidence that they have not drunk of the Water that Christ gives; their Souls have not been filled with the Glory of the World to come; they are not acquainted with the Riches of Christ; they know not the price of the High Calling of God in Christ Jesus. This is an inseparable property of a true Believer, a desire to have his Salvation wrought out, and finished; where ever this work is begun, the Heart would have it finished; where Holiness is begun, the desire of the Soul is to have it perfected. There's no greater burden than Sin to a Gracious Heart; all the Contentments of the World cannot content a believing Soul; nothing beneath Heaven, nothing without the Presence of God, nothing besides the Glory of Christ, can make it perfectly Happy: to be where Christ is, that is best of all. Faith will make us sojourn in the World; when you are in the way of Salvation, perfect Salvation is the mark which the Soul presses towards. Now lay your Hearts to the bond of this undoubted Truth, and do not conclude yourselves to be in the way of Life, if perfect Salvation be not the mark you press towards; if it be not the presence of the Lord, that you account the perfection of Happiness: if you could be contented with worldly Felicity, and your Desires are only towards the things of this Life; then the root of all Evil is yet alive, and growing in you. 2. Such as dream of a present perfection; that think they know as much as they need to know, and do as much as is needful to be done. He that thinks he knows enough knows nothing as he ought, 1 Cor. 6.2. He that thinks he hath enough of Christ, hath nothing of Christ. Where there is true Knowledge of Christ begun, the Soul is carried out with such earnest desires to know more, that it accounts itself to know nothing. I forget that which is behind. Gal. 4.9. Now we know God, or rather are known of God; we are known perfectly, but we do not know perfectly. Brethren, I count not myself to have apprehended: I follow after, I do not sit down satisfied with that I have, but I follow after that which I have not, that I may apprehend that, for which I am apprehended of God. God apprehends the Elect in Love; he apprehends by his Spirit, to bring nigh to himself, to make Vessels of Mercy and Glory: and they desire to apprehend God, and to be nigh him, and to be filled brim full with Mercy and Glory; they that are full already, are most empty. Luk. 1.53. Use 2. To stir up the Saints with more diligence to labour, to work out their Salvation, as Peter exhorts Believers, 2 Pet. 1.5. Giving all diligence, add to your Faith Virtue, to Virtue Knowledge, etc. So to add Faith to Faith, Virtue to Virtue, Knowledge to Knowledge, Holiness to Holiness, Hos. 6.3. Then shall we know, if we follow on to know the Lord. You that know any thing of Christ, should follow on to know more, and you shall know more, if you hear, if you search the Scriptures, if you ask more Wisdom and Knowledge. 2 Pet. 3.18. Grow in Grace and in the Knowledge of the Lord. Grow in all Graces, in Faith, Humility, Heavenly mindedness, and, as a great furtherance hereto, grow in Knowledge. That Salvation may be perfected, Consider what it is. The Apostle describes it by two parts. 1. We shall see him as he is. 2. We shall be like him. To see Christ as the Express Image of the Father's Person; to know God in Christ, and to enjoy him as your God, and to bear the Image of Christ perfectly in your Soul and Body, this is complete Salvation. To see him in whom all fullness dwells, and to be like him, that is the brightness of the Father's Glory, is Glory enough. So these are two great things that ought to be your mark. 1. Grow in the Knowledge of Christ. Math. 13.11. To you it is given to know the Mystery of Christ. To know the great Mystery of Godliness; to you a Spirit is given to lead you into all Truth; to you the Promises are made of being taught of God: Desire Knowledge, and believe this Promise, so more and more still of the Fullness, Excellency, and Glory of Christ shall be revealed to you. 2. Grow in a conformity to Christ. Christ is perfectly Holy, labour to be more like him in Holiness; let the same mind be in you as in Christ, the same Meekness, Compassion, Heavenly mindedness, and Zeal for the Glory of the Father. Fashion not yourselves to the World, but fashion yourselves according to the Pattern of Christ, and believe that your vile Bodies shall be fashioned like to his Glorious Body; and let this Hope he your Happiness, till you actually enjoy this Happiness. Use 3. Direction about this great work, of working out our Salvation. 1. Propose right ends to yourselves. Intermediate, and Mediate. 1. Intermediate ends, that you may have perfect Happiness, perfect Redemption from all Evils, and that an end may be put to Sin and Sorrow, that there may be no more sinning, nor no more sorrowing. The desire of your own good is not unlawful, if you desire Heaven as your Happiness, Christ as your Life, the presence of God as your best portion; this you ought to desire as your happiness, the enjoyment of God as your chief good, and perfect likeness to Christ as the most perfection, that you can be made partakers of. Thus did Paul desire his own happiness, and good, 2 Cor. 6. We which are in this Tabernacle do groan, &c, To be clothed upon, that immortality may be swallowed up of life, that Vanitv may be swallowed up of fullness, Earthly things of Heavenly, Temporal of Eternal; that is, you must not make it your Business to be Rich, Great, Renowned, and Happy in the World; but to be Rich, Glorious and Happy in Heaven. Lay not up for yourselves Treasure on Earth, but in Heaven; say not to your Souls, there are Goods laid up on Earth, but much Glory in Heaven, Treasures which Moth and Rust cannot corrupt, nor Thief break through and steal. 2. Your own Happiness must not be your chief and ultimate end, but the Glory of God. Desire that perfection of Glory may be given you, that God may have all that Glory which he expects from you. Mark that Petition. Father glorify thy Son, that thy Son also may glorify thee. Joh. 17.1. Desire your own Glory for the Glory of God: Desire perfect Knowledge, and perfect Holiness, that you may do nothing besides Glorifying God, that you may not come short of any degree of Glory that he expects from you. It is the Everlasting Exercise of the Saints in Heaven, to sing Hallelujahs. 2. Lay aside every Weight: As those that run in a Race will not load themselves with unnecessary weights, and he that strives for Masteries is temperate in all things. 1 Cor. 9.15. He will take heed of Surfeiting and Drunkeness; so in running this Spiritual Race towards Heaven, lay aside every weight, whatever may be a clog to your hearts, to slacken your diligence from endeavouring after the increase of Heavenly perfections, whatever may draw down your hearts from Heaven, what may remit your desire of Christ's appearing, and of being in his presence. As, 1. The Love of the World: This will be a heavy weight on hearts to hinder their ascending to Heaven. If the Mountains should fall upon your Bodies, these would be such a weight, that you would not be able to stir in the least motion under them: the love of the World in the heart, is as great weight upon the Spirit, it suppresses breathe of Spirit after Heaven, it quenches thirstings after Heavenly Glory: Take heed of loading your hearts with this weight, do not load yourselves with thick clay. So much immoderate love as there is to the World, so much weight is in your Spirits, pressing them down from Heaven. 2. The cares of the World: These are a weight, they beget Heaviness in your Spirits, and deadness unto Spiritual things, Luke 20.34. Take heed of surfeiting, and drunkeness, and the cares of the World. Provident cave is not forbidden, but immoderate car●king cares; take heed of being drunken with cares; these cares are choking things; Spiritual desires, joys, motions, and breathe, are in danger to be choked by worldly cares: This our Saviour shows in that parable of the Sour. Some Seed shall fall among Thorns, and the Thorns sprang up with it, and choked it, Luke 8.7. By this is meant such hearers as hear the word, and go forth and are choked, with the cares, riches, and pleasures of the World, and bring no fruit to perfection, ver. 14. If you give up yourselves to these, this will hinder the bringing Fruit to perfection. Worldly Men bar Fruit but not Fruits to perfection, no Faith, no Love, Repentance Reformation; so if Saints be overtaken with these, this will hinder much their growing onwards to perfection, in Knowledge, in Grace. 3. Worldly Sorrow. The Sorrow of the World worketh Death. 2 Cor. 7.10. The sorrow of the World, that is, grieving more for Suffering than for Sin, growing under the want of Temporals, more than of Spirituals: this is a weight, it hinders desire after a Heavenly Life, pressing on to Salvation; this depresses the Spirit. Godly Sorrow, what carefulness it wrought? what zeal? what vehement desires, & c.? Lay aside the weight of worldly sorrow. 4. Sin. Especially the easily besetting Sin. Heb. 12.1. Who shall deliver me from the body of Death? This is a weight in Paul's Spirit, when I would do good, evil is present; there's a Law in my Members, etc. Desire that Sin may be subdued, look to the Law of the Spirit of Life in Christ, to free you from the Law of Sin and Death; especially the Lusts that are most prevalent, that do most easily prevail, that the Soul is usually overtaken with; your Dalilah, Herodias, your Right Hand, your Right Eye. The following a Lust, takes off the Heart from following after Knowledge, etc. 3. Run your Race with Patience; that is, first, be not angry if the Blessing longed for be not presently bestowed: be not like those that ask, where is the promise of his coming? Hope and quietly wait for the Salvation of God. Lam. 3.26. All my appointed time will I wait till my change come. Secondly, Be not angry at the Crosses you meet with in the way of Salvation, etc. This was Israel's prevailing Sin, whereby they vexed the Spirit, etc. They could not with patience bear any Cross, in the way to the Land flowing with Milk and Honey. Satan and the World set themselves against the Heirs of Salvation, that labour to work it out, and with patience endure their buffetting: There's great reason for it; for our light Afflictions, which are but for a moment, work for us a far more Exceeding, and an Eternal weight of Glory. Afflistion is not worthy to be compared with the Glory that is to be revealed. Rom. 8.18. and 2 Cor. 4.17. Skin for Skin, all that a Man hath, will he give for his Life; endures any thing, parts with any thing, rather than part with his Life. He that will lose his Life, shall find it; lose Earth to find Heaven, etc. Psa. 84. Going through the Valley of Baca, a dry place, make a Well: this is a Well; they going to God can satisfy themselves with his Law, etc. Thirdly. Look to Jesus the Author and Finisher of Faith and Love, etc. The Author and Finisher of Grace and Glory: Believe that he (who is mighty to save) will carry on the work to perfection. The Jews had the Angel of God's presence with them to keep them, and to drive out the Canaanites, etc. In a Wilderness he fed them with Bread from Heaven; when they were ready to perish with thirst, he brought Honey out of the Rock, etc. When Sihon King of the Amorites, and Og opposed them, he slew those mighty Kings, and he made a way through the Sea and Jordan. Isa. 63.9. The Angel of his presence saved them, and in his Love and Pity redeemed them, and bore them, etc. even thus Believers have the Angel of God's presence, Christ Jesus, etc. He will bear in his Love and Pity, as by his power, as the tender hearted Mother bears her Child in her Arms: Believers they have Christ to overcome their Spiritual Enemies, Christ to feed them, and supply them with Spiritual Nourishment, Bread from Heaven, and with water of Life, giving by his Spirit; so look to Christ as the Author and Finisher of Salvation. As the Cloud and Smoak by day, and the flaming fire by night, etc. was a sign of God's presence, so God promises. Isa. 4.5. I will create on Mount Zion and her Assemblies a Cloud, etc. the shining of a flaming Fire; Shining, for Light to the Saints; Flaming, for Terror to the Enemies. Christ will be as careful of Believers now, as of the Jews of old; believe that you have the Angel of his presence, to conduct you to his presence: and so hold fast your Confidence firm unto the end, and you shall receive the end of your Faith, the Salvation of your Souls. Heb. 11.14. Christ is passed into Heaven as Priest, he bare Sin on Earth, but now he is entered without Sin; Jesus the Son of God. So hold fast your Profession. Here's an encouragement, there's no infirmities, but Christ hath felt the like. So then come boldly to the Throne of Grace, by Faith go to the Throne of Grace in Heaven, for Grace to help you to Heaven; have Hope as an Anchor fixed in Heaven on a Throne of Grace, fixed in Christ, so shall you be drawn nearer and nearer to Heaven. Section 10. With fear and trembling. As the Gospel requires Men to set about a work of following Christ, and of saving their Souls; so it gives directions for the way, and shows where strength is to be had, etc. Here you have a manifestation of the way and manner, in which Salvation is to be wrought out. Whence the Doctrine is. Doct. 3. Salvation is to be wrought out with fear and trembling. Whereas in the former Exhortation somewhat seemed to be ascribed to the Will and Power of Man, as if he could do somewhat towards the perfecting of his Salvation: This that the Apostle adds in these, and the following words, takes away all colour and ground of attributing any thing to Nature in this great work. But shows it to be the sole work of God's Grace and Power in Christ. And there being a glorious manifestation of God in this work, revealed in the Hearts of Believers, that's a ground of fear and trembling. Now for the opening of this point, I shall show, what is not meant by Fear and Trembling. 1. Not a slavish fear of Judgement. The fear of Christians should be filial, i. e. fear of dishonouring God should restrain from Sin, not fear of being destroyed, but an earnest desire of being accepted; Not a dread of Vengeance should move you to walk in Holy and Gospel ways. Christian's should not be driven to seek Heaven merely out of fear of Hell; but drawn by the Glory of Heaven, and Pleasures for evermore in the presence of God. Not driven by fear of the wrath of the Lamb, but drawn by the Cords of the Love of the Lamb. The fear of Christians should not be the fear of Slaves, but the fear of Sons: Not the fear of Cain. Every one that findeth me shall slay me, but the fear of Joseph. Gen. 42.18. I fear God. Exod. 20.20. When Israel feared because of the thunderings, etc. Moses said, Fear not, for God is come to prove you, that his fear may be before your faces that you sin not. Fear of Evils God doth not account his Fear, his fear is not Sin. Believers are set beyond the fears of Evil; they have no ground to fear wrath and vengeance: 'Tis an Infirmity to do it, and proceeds from weakness of Faith. Psa. 23, 24. 4. E●ery Believer ought to say as David: I will fear no Evil. But they may rejoice in Love, and expect good, and count that all things shall work for good to them. In Christ they are carried above all fears of Evil, for their Hearts should not fall down in them, so that fear of Evil is not the thing here required; this is forbidden elsewhere, as by Moses, fear not: so not enjoined here. 2. Fear of Doubting and Distrust. Trembling opposed to Confidence and full Assurance is not here meant. Men in a natural condition out of Christ, may well be under the tortures and rackings of this fear, they may be in bondage through fear of Death. They may be tossed with fear and doubting, and say, as Rom. 10.5. Who shall ascend into Heaven? Who shall descend into the Deep? Or, who can tell whether we shall go to Heaven or Hell? But for Believers that are in the way of Salvation, they ought not thus to fear; 'tis for such that have no other Spirit, but the Spirit of Bondage; which Believers do not receive: If they are in bondage, 'tis not the Spirit of God, but the unbelief of their own Spirit is the cause of it. We have received the Spirit of Adoption, whereby we may cry Abba Father. They are Sons, having the Spirit of Sons. Now as Christ says, the Servant abideth not in the House for ever, Joh. 8.35. He may be cast forth; and so is subject to fears: So Men in a natural estate, are in danger to be cast forth into outer darkness. But the Son abideth ever, he is beyond fear: so Believers are Sons, they are always in L●ve. The Apostle Exhorts. Let us draw near with a true Heart in full assurance of Faith, etc. Heb. 10.22. Let us come boldly to the Throne of Grace. Now if he should exhort to fear and trembling, because of doubtings of Salvation; he should conclude it to himself, and make void his other Exhortations. Again, Believers are exhorted to be in a constant frame of rejoicing. Rejoice in the Lord always, Phil. 4.4. We rejoice in hope of the Glory of God, Rom. 5.1. But fear of doubting is directly contrary to this joy. Of it the Apostle says. 1 Joh. 4.18. Fear hath torment. But against this, that place may be objected. Heb. 4.1. Let us fear, lest a promise being left us of entering into his rest, any of us should fall short. Where he seems to exhort, to fear of doubting, of coming short of Heaven. For answer, Consider. Because some there are that put their Hand to the Blow, and look back again; some that have Lamps, and not Oil; a form, and not the power of Godliness; a Faith that is not saving, but vain; so they may seem to stand and walk in the way of Life▪ but because they have no more; not true Faith in Christ, no● real Interest in, nor Union with him, they come short, or come too late; as 'tis said of the foolish Virgins. They came when the Door was shut. So the Apostle Exhorts all to fear, that is to look well to themselves, and to be searching for Salvation; and not content themselves with a form, with shows and shadows; so as to think that their Profession and the performance of some Duties, is enough to bring Men to Heaven. But they should labour to see themselves stated in Grace, interested in Christ; that so they may know that they shall not come short. The ground of this Exhortation is the Examples of the Jews, they had the Promises, the Gospel was Preached unto them: that is, Promises of rest in Canaan. But many came short. Why; They did not believe. Now there are Promises of a rest, a better rest in Heaven. Heb. 10.34. We have in Heaven, etc. Now fear, etc. that is, look well to yourselves, take heed you be not deceived, lest your Hopes prove vain: Believe the Gospel, the promises of Life made in Christ, and let the word of hearing be mixed with Faith. Take heed of an evil heart of Unbelief: if the Gospel be not mixed with Faith, the Promises of the Gospel will not profit you▪ Christ is of none effect to you, if you believe not in him: so that this is an Exhortation to those that have not yet received Christ in their Hearts, and entertained the Gospel Promises: and fear is to be taken for heed-fulness, wariness, and utmost Diligence. If once they believe, and are interested in Christ, they may be sure then, that they shall not come short. 2. What is to be understood by Fear and trembling. For this, consider the Apostle is Exhorting you to work out your Salvation; that is, make it sure to yourselves; see God in Christ, reconciling and saving; and desire that it may be carried on to perfection. Now amidst the beholding of God in Christ, and desires of perfect enjoyment; there being so much of God declared in this business, in giving Christ; and so much of his Glory shining forth; you must fear, i. e. admire, and stand amazed at the love of God; giving Christ himself to a wretched polluted Creature full of Enmity. Tremble at the infinite greatness of Divine Love; be humble, and trust not to your own strength, but to that infinite Grace and Love, in which God comprehends poor Creatures, for carrying on Salvation to perfection. S●ction 11. That this may be the better understood, consider these particulars. 1. The Salvation of Sinners is the work of the whole Trinity. Of Father, Son, and Holy Ghost. God was in Christ reconciling the world to himself. God in Christ through his Spirit, saves the Elect, and will make them perfectly happy. The Salvation of Sinners is the Father's work by ordination, he predestinates them to be conformed to the Image of his Son; he chooses to Salvation, through Sanctification of the Spirit. 2 Thess. 2.13. 'Tis Christ's work by Mediation, he makes their case his own, they being under Sin, under a Curse; he represents their Persons in undergoing Punishment, suffering Death, Rising and Entering into Glory. Believers in him died, rose, etc. Rom. 6.3 to 11. It's the Spirit's work by renovation. God will have a change, of Carnal to Spiritual; of Sinful to Holy; of Enemies to be made Obedient to the Lord Jesus: In a word, to be conformed to the Image of Christ. Christ's work is to make Peace, and to reconcile to God. The Spirit's is to conform to Christ in Grace and Glory, to fashion Soul and Body like to him. Not that the three Persons are divided in their Operations, that one doth what another doth not; but this is to be understood by way of Appropriation. The Scripture doth Appropriate to each Person one work. The Salvation of Sinners is the Father's work by purpose, Christ's work by price, Redeeming out of Misery; the Spirit's work by performance, shedding abroad God's Infinite Love in the Heart, showing God in Christ, God giving Christ, Christ giving himself to suffer Death for them: the Spirit works to will and to do, to consent to be saved by Christ, to take Christ for Saviour and Lord, and to believe in him as the Author of, and to follow him as the C●●tain of Salvation. 2. There's a most glorious manifestation of God in this work. All God's works are God's manifestations: they are his visible appearances and out-goings. The Creation was the first manifestation of God; The Heavens declare his Glory, and this Firmament show his handy work, Psa. 19▪ 1. Rom. 1. His eternal Power, and Godhead is seen by the things that are made, as 'tis said of Christ. Joh. 2.11. This beginning of Miracles he did, and manifested forth his Glory. The most glorious manifestation of God is in Christ, the Word being made Flesh, the fullness of the Godhead in him being made Flesh, made Lord and King. He has Love, Power, and Wisdom, to set up his Kingdom, and to make his Enemies his Footstool. This is the greatness of God's works, Godman being made by this work; that is, the Union of God and Man in one Person, the effect of this work. The second Glorious Manifestation next to this, is in saving Sinners by Christ. He shall come to be glorified in his Saints, and admired in them that believe. A Manifestation of Power, exceeding greatness of Power. As great a work to save a Sinner, as to raise Christ from the dead! Of Wisdom, in finding out a way to save Sinners, so as that Justice might be satisfied, and love be abundantly discovered; an infinite Satisfaction, an infinite Obedience, and an infinite price to be paid. Where should such be found; Men were not able to give it, Angels could not bring it. The Son of God became Man and Mediator, an infinite Person undertakes to lay adown his Life, and to yield Obedience; and so an infinite Price is paid, and infinite Obedience is yielded, etc. Here the Wisdom of God is most clearly seen. And, Lastly. Here's a most glorious discovery of Mercy and Grace; he makes known the Riches of his Grace on the Vessels of Mercy. When Sinners a●e Enemies and nothing lovely, God loves the Elect, so as to give Christ to taste Death for them; and Christ loves not his Life to Death. He that was in the form of God humbles himself, and puts himself into the miserable condition of Sinners, that he might translate them into his own Glorious Estate; whom he will make like to himself, and partakers with him; of the Divine Nature, and of all his Glorious Privileges. 3. This Glorious manifestation of God in the Soul, cannot but work fear and trembling in it. Fear will be the effect of the discoveries of God to the Creature. There is so much Majesty, Glory, and Greatness in it, that will awe the Heart of the Creature. When God appears in the Glory of his Justice, and Almighty Power, Then the wicked shall fear. The Kings and Captains, etc. shall cry to the Mountains, to hid them from the wrath of the Lamb. And the discovery of the infinite goodness of God will work fear in the Hearts of the Saints; they shall fear the Lord and his Goodness, because his goodness is the goodness of God, that is, infinite and exceeding great goodness to sinful nothing Creatures. The apprehension of this should work fear. Hos. 3.5. Section 12. Now this fear consists, 1. In admiration of this Glory revealed. Such Wisdom and Grace, that if it be apprehended, will raise the Soul in holy admiration of God. David said, he was fearfully and wonderfully made. Psa. 139.14. In respect of the excellent frame of the Body, such variety of parts, and so fitly composed; therein may be seen so much of the Wisdom and Power of God as may make the Heart wonder and fear that God that made him: so Persons that are saved, are fearfully and wonderfully saved; if it be revealed in the Soul, how this work is undertaken and carried by the Trinity; The Father loving from Eternity, Christ dying in the fullness of time; and the Spirit living, and acting in the Soul, making it his own Habitation; Sinners become the Apple of God's Eye, precious, etc. Christ's Members, Joint Heirs with Christ, Sinners having access to God, and are partakers of the Divine Nature. What a fearful and wonderful thing is this? So much favour shown by God to a Sinner, when there is so vast a disproportion betwixt him and God, may well beget admiration. When Saul said he would give David his Daughter to Wife. 1 Sam. 18.18. He replies, What am I? What is my Life, or my Father's Family in Israel, that I should be Son in Law to the King? The apprehension of the great disproportion betwixt him and Saul, was the cause of his so much admiring at the favour that was shown him; so there is the greatest disproportion betwixt God and Sinners. As Men, and as Sinners. As Men, they are not so much as a drop to the Ocean. And as Sinners, as great as is between Light and Darkness, etc. That such Creatures should be comprehended in love, and brought near to God▪ etc. What am I? and what is my Life, that I should be brought hitherto? Deut. 28.58. Thou shalt fear this great and dreadful name, the Lord thy God. God that is Infinite! Thy God that art a poor and inconsiderable Creature! God that is so holy, thy God that art so unholy! God that is Just, and will not clear the Guilty, thy God that has● so much abounded with Sin, clearing thee of Gild that hast so much abounded with Gild! This Name, This is dreadful! this is a wonderful, and dreadful Manifestation of God: As the Psalmist says. They that know thy Name, they will put their trust in thee. So they that know this Name, The Lord thy God, will fear and tremble. They cannot but admire at such Infinite Grace; when the Son of God was made Man, the Word made Flesh, and Crowned, etc. This was a dreadful Manifestation of God There's cause to admire at the Grace that was shown to the humane Nature of Christ; whence, as the Apostle says. Heb. 2.6. One testifies, What is Man that thou art mindful of him, etc. Thou Crownest him with Glory and Honour. And Christ himself is said to fear as Man: So as Man he is most deeply sensible of, and affected with the Grace shown to the humane nature. So a Believer may say, What am I, that God should be so mindful of me? That he should visit me with Salvation-love? That I, that am the lowest, and worst of Creatures fit for Hell, and to be a Companion for Devils, should be Co-Heir with Christ, and partaker with him, of all his Glory? 2. In Humility. The discovery of such Grace and Goodness, will bring down high Imaginations; and beget lowliness of Mind; it will convince the Creature of its own emptiness, and nothingness: This hath been the effect of the appearance of God, both to Men and Angels. Isa. 6.2. The S raphins had six Wings, with twain they covered their Faces, and with twain their Feet. Showing, that beholding the Infinite Glory of God, they were as it were ashamed of themselves; of their own emptiness, and the great disproportion betwixt God and themselves: that they were far from high mindedness, and boasting in any perfection; they saw that what they had, they had from God; and that perfection they had, came Infinitely short of God; and so rejoice in him, and not in themselves. And so many Saints. Isaiah cried, Woe is me! I am unclean, for mine Eyes have seen the King, the Lord of Host, etc. And Peter said, when the Glory of Christ's Godhead appeared in that Miracle. Depart from me, for I am a sinful Man, O Lord. An Expression of Humility, and of an opinion of his own unworthiness: even so the Infinite Grace, and Love of God in Christ's appearing, this begets Humility, this pulls Pride out of the Throne, and high mindedness: Pride falls before the discoveries of God in the Soul: This is that especially which is to be understood in this place, by Fear and Trembling. The Scripture uses this Expression sometimes, and still it signifies Humility, as Psa. 2.11. Serve the Lord with Fear, and rejoice with Trembling Be humble in your Service, trust not to your own Strength; be humble in your rejoicings, take not the Glory to yourselves: say that you are nothing, rejoice in God, and give Glory to him. Again. 1 Cor. 2.3. I was with you in weakness, and fear, and much trembling: that is, I did not boast myself to be some body. I was not with you in a proud and stately deportment; I did not seek Glory, with ostentation of Eloquence; but I carried myself with humility amongst you. Eph. 6.5. Servants be Obedient to your Masters with fear and trembling; that is, be humble and submissive, not proud and stout against them: so work out your Salvation with fear and trembling, and be clothed still with Humility, both in Heart and Life; be far from high mindedness, and carnal Confidence; think not to travel towards Heaven in your own strength. Rom. 11.20. Be not high minded but fear. So see the love of God, let your Eye be fixed on Christ, who died to reconcile, and lives to save you. Behold the Trinity carrying on the work; the Father loving from all Eternity, Christ mediating; and rejoice in the first fruits of the Spirit; believe that the Spirit of Christ that's dwelling in you, shall renew and Sanctify you, till Sin be wholly abolished; and shall quicken your Mortal Bodies, and make them like to Christ's glorious Body: and know that you can do nothing of yourselves; and so you shall work out your Salvation with fear and trembling. So that Fear and Trembling is to be taken here. 1. As opposed to Hardness, Stupidity and Insensibleness. That when God manifests forth the Glory of his Infinite Goodness in Christ unto Sinners, the Heart is no way affected or moved herewith, a fearing and a trembling Heart, that's here meant is a Heart affected with the shining forth of God's Glory in Christ. God that commanded Light to shine out of Darkness, hath shined in our Hearts, giving of the light of the Knowledge of the Glory of God in the Face of Jesus Christ. Now when the Heart is affected herewith and raised in admiration, than it fears and trembles. 2. As opposed to high mindedness, to high thoughts of a Man's self, of his worth and goodness. A fearing and trembling heart, is a heart sensible of its weakness and nothingness, 3. As opposed to Carnal Confidence, to trusting in a Man's own Righteousness and Power; as if a Man could merit Heaven by his Righteousness: or travel thither in his own strength. Section. 13. Use 1. Is of Information. By this it appears, that many there are, to whom the way of Life and Salvation is not discovered: All that think they are travelling to Heaven are not indeed going thither. Many there be that think they are working out their Salvation, but there be but few that work it with fear and trembling▪ This is the temper of those that God hath brought into the way of Life; their hearts are fearing and trembling hearts; hearts admiring at the Riches of Divine Grace; hearts that are humble, and broken off from Carnal Confidence: But how few among the multitude that would be thought to be travelling towards Heaven, have these fearing and trembling Hearts? Rom. 3.17, 18. The way of Peace have they not known, there's no fear of God before their Eyes. Christ is the way of Peace; Life and Salvation is the wo●k of the whole Trinity. If the way of Peace be known, and the Trinity be looked on as engaged in this work, it will work fear: but the fear of God is not before the Eyes of many; and so the way of Peace have they not known. As many as are without fear and Holy trembling, (I do not mean slavish fear, but reverential fear) are yet ignorant of the way of Life. 1. As many as have not their Hearts deeply affected with, and sensible of the Glory of Divine Grace and Goodness in Christ to Sinners. As many as do not fear the Lord and his Goodness, as many as hea●ing yet do not taste that the Lord is gracious. The Apostle speaks of some that counted the Blood of the Covenant as a common thing; they not apprehending the price and value of it, So many there are that look on the glad Tidings of the Gospel, the discoveries of Divine Grace, and of the Infinite Love of the Lord Jesus, but as common things; and are no way taken with the Glory of the Gospel, and the Riches of Divine Grace therein discovered, This insensibleness of Heart towards the precious things of the Gospel, this unaffected Spirit bewrays their Ignorance of the way of Life: and what a common thing it is for Persons to make light of the Gospel, and to neglect their Salvation that is spoken therein; nay, to despise the Gospel, and to discover enmity against it? There's nothing more contrary to fearing Goodness, than the making light of, and despising Goodness: and there's nothing more common than that. And what greater Evidence can there be than this, that Men are not in the way of Salvation? Hos. 8.12. I have written unto them the great things of my Law, but they were counted a strange thing, etc. 2. As many as are full of high thoughts of themselves. As the discovery of this, that Salvation is the work of the Trinity; the beholding of God in Christ will bring down high thoughts, so where high Thoughts are in the Throne, and an opinion of Righteousness in Men's selves, this bewrays an Ignorance of the way of Life. They do not fear and tremble, etc. 3. As many as work uncleaness with greediness, as freely yield up themselves Servants to Lusts; fearing and trembling doth not consist with such freedom in Sinning: the fear of goodness will restrain from wickedness. A trembling at the Infinite Glory of Divine Grace, will teach us to deny all Ungodliness. So thought the Psalmist: Psa. 36.1. The Transgression of the wicked saith within mine Heart, there is no fear of God before their Eyes. There is no fear of God in them that delight so much in wickedness; there's no trembling at the Glory and Majesty of God; where there is so much delight in walking contrary to God. They have not learned Christ as the way of Life, that have not put off the old sinful Conversation. 4. As many as do not fear an Oath. Where there is the fear of that great and dreadful Name, The Lord thy God; where there is trembling in admiration of the Glory of God; there can't but be fearing of an Oath. Where Mouths are so full of Oaths, Hearts are void of Fear. They do not reverence the Name of God in their Hearts, that do so abominably profane it with their Tongues: Vain swearing and fearing of God do not consist together. Eccl. 9.2. A continued custom of profaning the great and dreadful Name of God, and working out Salvation with fear and trembling, are things inconsistent. He counts the Name of God but a common Name; he hath very slight thoughts of God, that takes his Name in vain, Section 14. Use 2. Exhort. To consider well this that the Apostle says. Work out your Salvation with Fear and Trembling. Believers should have full assurance of their Salvation, and great confidence that God will carry it on, and yet fear and tremble. This fear is not contrary to, but the Fruit of Faith and Confidence: The more is known of Divine Love and Grace, the more we should fear. This fear and trembling shall continue, even when the Saints are made perfect, and their Salvation accomplished. The Seraphims fear and tremble in the beholding of Infinite Glory; and Christ as Man fears and trembles at the Glory of the Godhead dwelling in him. This is the best frame of Heart, a fearing and trembling frame, Reverencing, Admiring, and Adoring the Infinite Greatness and Goodness of God to poor Sinners. Hereby God is acknowledged in his greatness, and advanced; and the Creature brought low, and its nothingness is acknowledged, amidst the boldness of access we have. Fear and Trembling is planted in the hearts of Believers, that the infinite distance, and disproportion betwixt God and the Creatures might be acknowledged. So endeavour to abound in this excellent grace of fear. God is called the Fear of Isaac, he was the God of Isaac. So said God, I am the God of Abraham, the God of Isaac, and Jacob, and the fear of Isaac. So God your God in Christ, God appointing you to Salvation in Christ, should be your fear. Fear, so as to adore his Glory, admire his Grace, and fear to do any thing contrary to his Glory. Take heed of a senseless benumbed Spirit, unaffected with the glorious discoveries of the Divine goodness; take heed of high-mindedness, and of carnal confidence: be like the Church that walked in the Fear of the Lord. So walk towards Heaven in fear; run your Race in fear and trembling: you are running towards God, the presence of God; to see him in Glory. God hath given you some glimpses of Glory, so fear the more you know of it, and the nearer you ●raw to God, fear the more still, and be the more affected, 1 Pet. 1.17. If ye call on the Father, pass the time of your sojourning here in fear, forasmuch as you are Redeemed with the precious blood of Christ. There is a duty and the ground of it, because you can call God Father, God that is infinite in glory, so infinitely distant: can you call him your Father? What fear and reverence doth this call for from you? And how should you be affected with this unspeakable goodness? And were you Redeemed with precious blood? How should this goodness be admired and adored? So pass your time here in fear, all God's works are God's manifestations, and all God's manifestations are a ground of fear, Rev. 14.7. Fear God and worship him that made Heaven and Earth, the Sea, and the Fountains of Waters. So fear him that gave Christ to die for you when you were Enemies, that loves you when you are Sinners. Here's a greater work than making the Sea and Fountains of Waters; the opening a Fountain for sin and uncleanness; the Fountain of Christ'● blood. Fear so as not to sin, Exod. 20.20. Let his fear be before your faces that you sin not. Let the fear of God singly, without any other considerations restrain you from sin. As Levit. 19.14. Thou shalt not curse the Deaf that can't hear thee curse, nor put a stumbling bl ck before the Blind, but thou shalt fear thy God. That is, if you may sin and conceal it from men▪ yet let the fear of God restrain thee from sin. Fear so as to yield that glory, service, and obedience, which the greatness, grace, and goodness of God calls for. This is a most excellent grace. The fear of the Lord is the beginning of Wisdom. 'Tis the most comely frame of the Creature, that knows God; as praise is comely for the upright, so ●ear is comely: God delights in this temper. The proud he beholds afar off: such as fear and tremble he dwells with, Ps. 34 8. O taste and see that God is gracious. To give Christ, to give Heaven, what infinite goodness is this? v. 9 O fear the Lord ye his Saints, etc. Sect. 15. Work out, etc. For it is God that worketh in you both to will and to do, etc. The Apostles Exhortation, work ou● etc. doth not argue any free will in Man, or power to save himself. Man considered in his pure natural state is wholly dead to this work, he hath no will to be saved, and is without strength to work it out. A will to be saved and of doing any thing in the way of Life, is of God's working. All are exhorted, because 'tis the duty of all to will to be saved; and to walk in the way of Life: and all in Adam had once power, but as all sinned in him, so in him they last the power. As for the Elect, God out of his mee● grace and love, intending to make known the Riches of his Glory, on the Vessels of Mercy: works in their hearts a will and consent, to be saved by Christ; and a walking in obedience to Christ, who is the Author and Captain of Salvation, which is here meant by willing and doing. So these words contain the ground, why Salvation is to be wrought out with fear and trembling. Look on it as the sole proper work of God, see God willing it and Christ working it out in himself; and God working in the heart: here's infinite grace and power, tremble at the manifestation of it. Believe that your Salvation shall be wrought out, and tremble at the glorious way in which it is wrought. 'Tis God that works, so work it out with fear. Doct: 1. They are willing and doing Christians that are in the way of Life. They will and do, that are in the way of Life; they will good, and do good, they will to take Christ, and they will Christ should save them: they will Christ should reign over them; and are careful to do the will of Christ. Thy people shall be willing in the day of thy power, Ps. 110.3. They are willing to receive of Christ, and are willing to give to Christ; they are willing to receive grace, and willing to give glory. Willing to live by Christ, and willing to live to Christ. This is the will of a sound Christian, Cant. 6.12. Mr Soul set me on the Chariot of Amminadab, i. e. of my willing people. That which the Apostle speaks in relation the duty of ministering to the Saints, 2 Cor. 8.10, 11. you may apply to the whole duty of Christians. It is expedient for you to do, and also to be forward. That is to do good, and do it willingly. Now so perform the doing of it, that as there was a readiness to will, so there may be a performance also. The sum is this▪ let Will and Action go together, perform willingly, and will performingly. Let there not be performance without a willing mind: nor a willing mind without performance of that which is good. Sect. 16. Now for opening this point. First shall be showed, how and in what respects, such as are in the way of Life are willing Christians? Now they are willing Christians in two respects. 1. In respect of consent of heart to be saved by Christ. They are made to will this. To receive Christ as he is tendered in the Gospel, as the Way, Truth and Life. As Wisdom, Righteousness, Sanctification and Redemption. Christ complains of the Jews, How oft would I have gathered you as a Hen gathereth her Chickens under her Wings, bu● ye would not? Ye refuse to be gathered, and to be saved by me. Christ says, I am come that they might have life, and complains of the Jews, ye will not come to me that you might have life. Your hearts do not consent to the taking of me as li●e. Now what the Jews refused and would not, that ●●ch as are in the way of life do consent unto. They are willing to be gathered by Christ. They disclaim a Self-sufficiency, Merit, or Righteousness, and will have none but Christ. Christ my P●ace. Buy of my Gold, says Christ: I offer it and will freely give, to those that are willing to take what I offer. Now to Buy, is nothing but to consent to take what Christ offers. A Will to embrace Christ in all his fullness, and glorious excellencies. This see in Peter, To whom shall we go? We will abide in thee, and with thee: we will seek life no other way. This Will was in Paul, I desire to be found in him, not having mine own Righteousness. God offers a Covenant, he is ready to bind himself to men: he calls on men to take hold on the Covenant, to take hold on the Promi- Privileges, Grace, Blood, and Blessings of the Covenant. Now this is to take hold of the Covenant: Consent to God's Covenant, be willing it should be Ratified, and stand firm, betwixt God and you; that God may be yours and you his. Con●ent to take God in Christ as your God and Father, and Consent to be his in Christ. There is none good but one, that is God. God in Christ the Supreme good: then the will is made perfect, when it closes in with God as the Supreme good. Now this upright Will, this Consent of heart, is wrought in all that are in the way of Life. Observe the steps by which Salvation is wrought. First, the Father wills it, he chooses to Life in Christ. And wills that the Son of God should be made Man, and die, etc. This Christ was willing to do. Lo I come to do thy will. Then the Spirit is given to the Elect, he makes their hearts to Will to be saved by Christ; and draws forth a Consent from the heart to be saved by grace in Christ, and no other way: then God and the Creature both Will it. God works two ways, for saving the Elect. 1. God was in Christ reconciling the World unto himself. That is, God gave Christ. Christ Satisfied his Justice: he punished sin on Christ, and God did accept of what Christ did as perfect satisfaction. And God was in Christ. That is, while Christ was Mediating, Redeeming, Dying, and Rising, God was in him. Hereby he was strengthened for the work, and supported in it; hereby the price of his blood is of infinite Value: his Obedience of infinite Merit, sufficient to Redeem out of Misery, and to purchase an Inheritance of Glory. 2. God in the heart persuading to live to God in Christ, and to accept of Life that is offered. Thus drawing in their hearts to God as the Life of the Souls. God in the heart reconciling it to himself, making it willing to have Christ rather than the World: and God rather than the Creature. 2. In respect of Consent of heart to serve God, in Christ. The heart of a Christian is thus made willing, that God's will should be its | Rule above its own, it is made Subordinate unto it, as Israel said when the Law was given. All that the Lord hath spoken we will do. There was their consent that the Lord should Rule them, and they would fear him. So this is the will of a Christian under the Covenant of Grace, and in the way of Life. All that the Lord speaks I will do. Lord (says Paul) What will't thou have me to do? The Angels and Saints cried with a loud Voice, etc. Expressing their willingness that Christ should be honoured as King, Rev. 5.11, 12. There are two things to be observed, about the tenders of Christ in the Gospel unto Believers. 1. The fullness of God that's held forth in him, even his Blood, the Way to it: that is, Faith in his Blood, Mediation, and Intercession: hereby is access to God. 2. The Terms on which Sinners must take him. For that, Christ says, If any Man will follow me, let him deny himself, Self-righteousness, Pleasure, Profit, and any thing that stands in opposition to Christ. Let him take up his Cross, and choose to suffer rather than sin: and lose any thing rather than me, Math. 16.24. He must love Christ more than all things; then he will consent to leave all things for Christ: So let him follow me, and go whither I lead him, walking in such ways as I command him. Then the Man doth will uprightly, when he consents to take Christ in both these respects. There is fullness of good in him, and I will take him, and depend on him for every good thing. This shall be my Hope, Joy, Rest, and Life for ever. All good is treasured up in Christ, the fullness of the Godhead is in him. He seeks no further, I have found him whom my Soul loveth, and am abundantly satisfied with him. I am Empty, Poor, Blind, and Naked: I will buy of him Gold, White Raiment, Eyesalve, etc. And he hath bought my Life, bought my Service, and he is worthy of it. And I am not my own, I will glorify him. This is the will of a sound Christian that is in the way of Life. 2. They are doing Christians, Math. 7.21. Not every one that saith Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in Heaven. He that is travelling in the way towards, Heaven, is careful to do the will of the Father in Heaven. Doing his will is not the way, so as Christ is the way; but such as are in the way are doing Christians. He that looks on God as the Supreme Good, can't but look on the will of God as the Supreme Rule; and the Glory of God as the Supreme End: and if God be in the heart, he will be in the Life. God is seen in his do, he that dwells in God will work in God; and will bring forth Fruit unto God; will abound in the work of the Lord, and their labour will not be in vain in the Lord. Abound in Zeal for God's honour, fruitfulness in the work of Righteousness: Labour in the Lord, in the will of God, live Godly, Righteously, and Soberly, and you● labour shall not be in vain. Although your work deserve not a Reward, yet God will not forget your work of Faith, and labour of Love. So Christians that are in the way of Life, must be doing in the Lord; such as are travelling towards Heaven must have their conversation in Heaven: they that walk towards God, must walk with God. Sect. 17. Use. By this it appears that few there be that walk in the way of Life. Few there be that WILL like Christians, and that DO like Christians; that act like such that are in the way of Life. How few that set their Souls to the Gospel that is full of precious Promises of tenders of Mercy, it holds forth the glorious things of Christ: his infinite fullness to Sinners, and their freedom of access to it. But are not these by most counted a strange thing? Are they not made light of? How rare is it to find a plenary, and full consent of heart to the proffers of the Gospel? A full will to take Christ and to enjoy God as the Supreme Good. Hos. 5.4. They will not frame their do to turn to God. So you that follow the course of the World, that wallow in the pollutions of the World, as Drunkeness, etc. Your do are not framed like the do, of those that are turned towards God; that go towards Heaven with your Faces thitherwards: your Faces, your outward aspects, and appearances are not thitherwards; if the hearts be thitherwards, than the Face and outward appearance are so also. The will is not right in many: as Particularly. 1: You that allow yourselves in Sin, and consent to Lust. What I do, said Paul, I allow not: That is, in doing any thing that's contrary to the will of God he did not allow himself. Now if you allow yourselves in Sin, if you Sin with a secret allowance of Heart, that is contrary to the will of a true Christian. The Flesh lusteth against the Spirit, if you consent to the Flesh, and have no lusting against it, than your will, and consent is not the will of those that are in the way of Life. 2. You that delight not in the Law of God after the Inner Man, your Wills are not upright. That Will that's spoken of in the Text, is not wrought in you. Rom. 7. 2●. I delight in the Law of God after the Inner Man. There's a suitableness in my will to the will of God: the will of God's working is, that the will of God should be the Rule, or that it should stand. The Will of God's working delights in the will of God, and rejoices in acknowledgement of his Highness. Isa. 13.3. Let God be acknowledged as God, and be feared and loved, etc. his will is against Sin, and 'tis for Holiness. Rom. 7.16. If I do that which I allow not, I consent to the Law that it is good. There is consent to the Law, and descent from sin; for where there's no consent betwixt your Wills and the Law, your wills are not those in the Text. The Will that's mentioned in the Text, is 1. A Will altogether persuaded to embrace Christ. Not like Agrippa's Will, almost persuaded; not an imperfect Will, but a thorough Will; a Will that consents to God as the supreme good; consents to come to Christ as the way of Life, to take hold of Christ as the one thing necessary, and as most lovely; and to walk in the way of the Gospel as the best way. Not like this young Man's Will, he was willing to follow Christ, but not to departed from his Riches to follow Christ: He did love Christ, but his Riches more than Christ; this is but an imperfect, an almost persuaded Will. Here was not a full consent, I will take Christ whatever it costs me, though it cost me Lands, and Life, etc. This thorough Will, this willing altogether to take Christ, and to obey the Gospel, is the Will of such a one as is in the way of Life. Whoever go thorough to Heaven, have this thorough Will. The young man that was but almost persuaded and had but a half Will and Consent to take Christ, was but almost come to the Kingdom of Heaven; not far, but almost willing, etc. and so but almost a Christian. Math. 12.34. 2. A Will altogether persuaded to take a whole Christ: a whole Will to have a whole Christ. Christ as Wisdom, Righteousness, Sanctification, and Redemption. Christ to Redeem, and Christ to Reign over. I count all things but Dung to win Christ, etc. Every thing in Christ is precious to a perfect Will. As his Humiliation so his Exaltation over them: as his Obedience imputed 〈…〉 his Dominion exercised over them. His Mouth is most sweet, yea he is altogether lovely, in every part, in every Office. As the Will in the Text is not divided, so not a dividing Will: as a Will not divided, halting between Christ and the World; so not a Will dividing Christ, parting his Offices; which is a grea●er evil than parting his Garments. As not half persuasion to have Christ, so not a persuasion to have but half Christ; but a whole Will, to have a whole Christ. 3. A Will that's altogether towards Heaven; that is, that consents to this, that Heavenly things are better than Earthly, Eternal better than Temporal; and to be with Christ, is better than to be in the World: 'Tis better to be in Heaven than in the midst of Earthly Pleasures and Delights. 2. For Doing consider, that their doing who are in the way of Life, is 1. A doing the will of God. When the Will is that God's Will may stand, there will be an answerable doing. Such as are in the Flesh and broad way, have their Conversation in Lusts, but such as are in the narrow way, have their Conversation in the Will of God. Rom. 12.2. Be not conformed to this World, but be ye transformed, that ye may prove what is that good, and acceptable, and perfect will of God. An upright mind is that which proves, and finds out the will of God, and is able to distinguish it, and say this it is. An upright will is that likes it, and approves it, and consents to it; as 'tis Holy, Just and Good. The do of Christians, the just and upright do, are obeying the good and acceptable and perfect Will of God. 2. Obeying the Law as good, 1. because 'tis better to obey the Law than to obey Lusts; God's will, than our own; not for our good only, but because the Law is good; being drawn by goodness of Obedience, more than by the goodness that comes from Obedience; because 'tis the Beauty of the Creature to be in subjection to the Creator. 2 Because Obedience is acceptable, and approved of God. Obedience pleases God, though it does not pacify him. To do good and to distribute forget not; for with such Sacrifices God is well pleased. Heb. 13.16. There's a double Head of Sacrifices. 1. A Propitiatory, purifying Sacrifice, that prevents displeasure from breaking out because of Sin: as the Sacrifice of Christ offered on the Cross, and none but this. 2. A Sacrifice that God is well pleased with, and accepts of, when he is made propitious to a Person by Christ's Sacrifice, and by his Spirit works Obedience. Thus doing good is a Sacrifice of Praise which God is well pleased with. This is that which moves a sound Christian to do good; because it pleases God: this is an excellent temper. Christ pleased not himself. So Christians must not please themselves; it is God's Prerogative to do whatever pleases him; but 'tis Piety in Christians, to do whatever pleases God. This is the will of God, even your Sanctification: God's wil● is that Believers should be Holy, doing good 3. Obeying the perfect will of God; that is, 1. There's no Law, nothing that God wills to be done, that a sound Christian rejects; although he fails in many points, yet he rejects not, nor despises any point of the Law. The Carnal Mind is enmity against, and makes void the Law, but the found Mind does not; he does not Sin out of contempt of the Law, but through infirmity of the Flesh. As renewed, there's a delight In the whole will of God. I delight in the Law of God after the inner Man. Rom. 7. 2. The do of those that are in the way of Life, are not for Life, but from Life. i e. They do not this and that Duty, they love not the Saints, they abstain not from the Pollution of the World, that they may live in their do: their do proceed from Life, and are not to procure Life. They know that Christ hath done enough to procure Life, he hath obeyed the Law, and undergone the Curse of it, for Righteousness to them: they look on Christ as their Life, and not on their do as their Life. They do not to deserve by their do, but because Christ hath deserved their doings. They do not count themselves worthy by their Service, but do account Christ worthy of their Service and Obedience. Their do are not for Love, but ●hey flow from Love. They serve not in the oldness of the Letter, but in the newness of the Spirit: their Service is not old Covenant, but new Covenant Service. Sect. 18. Doct. 2. A will to embrace speritual good offered, or to do spiritual good enjoined, is of God's working. Eph. 2.10. We are his workmanship, created in Christ Jesus unto good works. A willing and doing Christian that's in the way of Life, is God's workmanship▪ a Mind ●i●led with the Knowledge of God in Christ, filled with his Glory shining in the Face of Jesus Christ; a Will drawn out to God in Christ, in sweet embraces of his Love, full of spiritual dispositions and desires, living in God, and living to God; a life full of good works, abounding in the fruits of Righteousness to the Glory of God, is the special and peculiar work of God. As God at first created the World out of nothing, there was no prae●xisting matter which God did make use of, in forming Creatures out of it, they did all come forth from God, and spring out from his Divine Power and Godhead, who said, Let there be, and they were. So consider a Man as spiritualised, his Heart set into a spiritual frame, enjoying God as his life, and living to him: thus he is made out of nothing, there is no preaexistent will or disposition, to embrace good offered, to do any good that is commanded, out of which he is educed. God doth not by moral persuasions only stir up any good in him, or blow up Coals of spiritual good in him, that are lying hid under the ashes of Carnality and Corruption, like a Talon wrapped up in a Napkin, and hid in the Earth; but by a Physical work, creating Life out of Death in the Soul: he doth not bring a greater Light out of a lesser, in the Conversion of a Sinner, but commands Light to shine out of Darkness, as in the first Creation; bringing in Spiritual and Divine Light where there was none. He doth not bring forth a full, perfect and complete will of Embracing Christ, and of laying hold on the Covenant, out of a Velleity or imperfect will towards spiritual good, towards the embracing of the Lord Jesu●: but in all that are in the way of Life, he creates such a will out of nothing; or out of that which is worse than nothing; Enmity, Contrariety, etc. God doth not bring perfect Health out of Sickness, Strength out of Infirmity, Soundness out of Wounds, Life out of an half Death, as the good Samaritan did, by pouring in Oil and Wine into the wounds of him that was half dead: but God in the Conversion of Sinners, bringeth Life out of Death, absolute, perfect Death. He creates Holiness out of nothing; where there is nothing but sinfulness, Purity out of nothing but Impurity, Obedience out of nothing but Disobedience: So this work is called a new Creation. 2 Cor. 5.17. There is nothing of the Spiritual Man remaining in them. The influence of God on the Souls of Sinners in their Conversion is not like the influence of the Sun only upon the Earth that is the Mother of Trees, Plants, Herbs, etc. the womb in which they are begotten; there's a seminal Power and Virtue i● the Earth to bring them forth; but that is weak and inefectual in itself, till the Sun by its enlivening and quickening influence, doth strengthen and draw forth that seminal Virtue: So there's no seed of Grace, no root of Holiness, no seed of God, till God sow his Spirit in the Heart; he is the Well of Water that is springing up to everlasting Life. For Explication of this point, before I come to the proof, I shall distinguish, first of Good, which is two fold. 1. Carnal, Outward, Worldly good, good that pertains to the Body and outward Man. As the enjoyment of the things of the World in a sufficiency, for Food and Raiment to preserve the Natural Life. This good Men can embrace, and they can be diligent in their several Callings to get this World's good. 2. There's a spiritual good that appertains to the Soul, which is the life, perfection, and peace of the Soul. Eternal, Everlasting good, Meat that endures to everlasting life: That is an All-sufficient God. There's none good but one, that is God: a God reconciled, believed, and enjoyed in Christ. This good a natural Man cannot will or desire, because 'tis not possible for him to apprehend it: There's no suitableness in Man for it. 2. I shall distinguish of God's working, which is two fold. . I In the old Creation. So 1. God gives to Creatures a being, some of one kind, and some of another kind, and puts several faculties and dispositions into them to work in several ways, and to bring forth Fruits of several kinds. He Created the Sun and filled it with Light, and put into it a faculty, and disposition to run a race in the Heavens, and to be the Light of the whole World. He Created the living Creatures, and gave them a power to propagate after their kind. 2. God doth by the same power, by which he created, preserve and continue them in their beings. So 'tis said, they are created by God. That is confirmed, Rev. 4.10. Conservation being a continued Creation. 3. God doth stir up the faculties, and Powers put into several Creatures, determining to several operations. This or that every Creature shall do, God concurring with them in their operations; so they all act and move by the power of God in them: So it's said, In 〈◊〉 we live, move, and have our being, Acts 17.25.28. The Spirit of God moved upon the face of the Waters, Gen. 1.2. Which imports the effectual quickening power of the Holy Ghost, which upholds, and sustains, and gives virtue to all Creatures; whereby they live, move, and have their beings. So that of all Creatures this is true, whatsoever they do, 'tis God works them to do. What a Rational Creature wills, God works it to will i● a way suitable to the faculty of Rational Creatures, that is, in presenting of objects to the understanding, thereby moving, and inclining the widow l. Now in this old Creation there's no willing or d●ing that which is good without special grace. There s no disposition or faculty towards it, there's no willing of God to take him as the Supreme Good, and the will of God as the Supreme Rule, the glory of God as the Supreme End. There's no Piety, no Holiness left in the Old Creation. Men are Corrupt, the Creature is subject to Vanity, and in Bondage to Corruption. II. Th●re is God's working in the new Creation, this gins in the Souls of Men, etc. Herein God works, i. e. of Carnal makes Spiritual; from Spiritual Death raises to a Spiritual Life, and stirs up to Spiritual Operations, and brings into Holy ways. Now as in the Old Creation it's said, all live, move, and have their being; so in this New Creation all live, move, and have their being in God. God makes New and places Holy dispositions: and God preserves and upholds them once made. God determines and stirs up by an actual influence of his Spirit. So God works to will and do of his good pleasure. For the proof of this Three things are to be cleared. 1. Consider. In the Natural man there's no free will to Spiritual good, no embracing or doing of it. There is free will to Sin in the Men of the Old Creation: Free will to natural actions, in as much as herein they act by Knowledge and Election, choosing to do this, and not that. There's no free will to Spiritual good. 1. Because they are under such darkness that covers it, that they can't know, and apprehend Spiritual objects: Spiritual things can't be apprehended but by a Spiritual Eye. Now the Soul of every Man is Carnal, 'tis imprisoned in Flesh, it dwells in thick darkness. As God is said to dwell in thick darkness, because his glory is vailed and hid, 1 Kings 8.12. He is hid by the thick covering of Carnal things, that he doth not shine forth in Spiritual glory in the World: so the Soul of man dwells in thick darkness. God is above it, and full of Glory, Splendour, and Majesty in himself; Men are under it, they are darkness, so that they cannot look beyond things Carnal: they see no good but in things Carnal. The Carnal Man perceives not the things of the Spirit of God, neither can he know, 1 Cor. 2.14. So can't choose and embrace them. What the mind can't know as good, the will can't embrace as good. Now this mind cannot judge and apprehend God in Christ to be the chief good. When Peter confessed Christ, who he was, he replies: Flesh and Blood hath not revealed this to thee, but my Father which is Heaven, Math. 16.17. There's no more of saving Spiritual Light in the Carnal Man before the New Creation then there was of Natural Light before the Old Creation. The Men of the Old Creation have Light whereby they know the Creatures, and have Souls terminated in them: but not Light whereby they know God. Whence the Apostle sais, Ye were darkness, Eph. 5.8. Men naturally dwell in the darkness, and not in the Light of the Lord. They walk in the darkness of Creature-comforts, and not in the Light of Divine glory. And that which strenghtens this argument is, that Men love darkness that covers them. They had rather dwell in darkness than in the Knowledge of the glory of God. Men do turn from Light, and would turn the Light from them. A Man hath free will towards darkness that he chooses: but not free will towards Light, that he refuses. Light is come into the World, into the Old Creation, but Men as Men in a natural temper as sinners, do evermore lo●e darkness. There must be a New Creation before Light will be received with Joy. 2. They are under a state of deadness to all Spiritual good, there's no free will in a Dead Man to Spiritual Actions, and there is no m●r●●n a Natural Man to Spiritual Actions. Ye are Dead in Trespasses and Sins. As Dead to Spiritual Life, as the Bodies that lie in the grave to Natural Life: As dead to a Life of God, as Dead Bodies are to a Life of Man. God lives in himself, he lives to his own glory, to this whatever he doth, tends. A Natural Man is alienated from this Life of God. 3 Under a state of enmity against Spiritual good The Carnal mind is Enmity against God, 'tis not subject neither indeed can be. So there's no free will to Spiritual good in a Natural Man: the Carnal mind and Spiritual good are in opposition one to another, Rom. 8.7. 2. Man renewed and raised, made Spiritual, and having the Seed of God in him, hath free will to Spiritual good. As a Natural Man hath free will in Natural Actions, he acts with deliberation and Election: So Man renewed hath free will to Spiritual Actions. This is implied, God works to will, so in a renewed estate a Man hath free will. The Lord hath shown what is good and what he requires, and the Spirit in them stirs them up to good. God hath shined in the Heart, and in the Face of Christ, and hath appeared in his Glory, shed abroad his Love, and hath taken away the Heart of Stone, in which there is no free will to God, and given a Heart of Flesh in which there is a f●ee will to God, a consent to be saved by Christ. The Spirit acting by Light and Love, convincing the Soul of the worth of Christ; and stirring up to a following of the Lord Jesus, that heart can reason out service. Christ is worthy because a Lamb slain, etc. Rev. 5.9. And the heart chooses to serve Christ: here's free will to the doing of good. When Christ is revealed in his Glory as most lovely, and the Soul is brought into the treasures of good that are in Christ; and sees a fullness in him, and then embraces him: here's a free will in embracing of good; a choosing of Christ above the World. You are not sound Christians unless you have such a free will as this. 3. That free will to Spiritual good which is in the renewed man, is of God's working. As the Apostle sais, I live, yet not I, but Christ in me, Gal. 2.20. So that a Believer hath free will, and he acts freely in the ways of God, he embraces what God shows to be good, he ch●ses the things that please God; yet not he but Christ in him. Christ lives, Christ wills, and Christ works that which is good in him. Without me ye can do nothing, John 15.5. There's no free will nor power to do good, till Christ be in the heart. I can do all things through Christ strenghtening me. I can will as I ought, and do as I ought through Christ. Christ determines to good actions, Christ stirs up to good actions. Now this will further appear by considering the great design of God in saving Sinners. As all God's works are God's manifestations, so God intends in this work a glorious manifestation of himself. 1. In his Power, as in the first Creation, his Eternal Power and Godhead is to be seen, so in the second Creation, Eph 1.19. The Apostle prays that the Ephesians might have the Spirit of Wisdom, and Revelation, to know the exceeding greatness of his Power to them that believe. God's design is not to make known the power of Nature and Free will: but his own power in the exceeding greatness of it. If the Conversion of a Sinner be but by Moral persuasion, by holding forth of Spiritual objects to be embraced; then how is it that the exceeding greatness of power is manifested to them that believe, if Faith come forth from free will, and power of Nature, only excited and stirred up by Divine Grace? etc. So certain it is that Faith is made out of nothing: there's no disposition in us towards believing, but 'tis a work of Divine Power creating it in a Soul most empty of Spiritual good. 2. In his Grace, which he declares, first in the freeness of it. For it is by mere Grace that any are called and justified. There's nothing that that puts a difference betwixt one and another, nor why one embraces the Gospel and another does not, but mere Grace, 1 Cor. 4: 7. These things I writ that no one be puffed up against another, for who maketh thee to differ? If Men have free will to good, if that Will be not merely of God's working, whereby one Man doth embrace Christ and lay hold on the Promise of Life, God doth not make him to differ, but his own free will doth so: and so this opinion directly opposes the design of the Gospel to commend Grace in its freeness. Free will established in natural men makes void free Grace. As the Apostle says, If of works then not of grace, else grace is no more grace, Rom. 6.11. So likewise if of free will, grace is no mo●e grace, and if of grace then nor of free will. So when the Gospel is Preached to all and some lay hold on it, and embrace Christ in their hearts, and follow him, and others refuse, and go on in evil ways leading to destruction: What makes the difference? Divine Grace God works a will in one and not in another; the one he brings out of darkness, and the other he leaves in darkness: and so all gr●●nd of glorying in a Man'●●elf i● taken away, that he that glories may glory in the Lord. So that free will to good is nor in nature, but where 'tis it is a fruit of free Grace. God works to will. Secondly, in the sufficiency of it, when the Creature is insufficient and can do nothing to procure pardon, and to make his Peace, Grace gave Christ. And when Christ is offered, and there's no power to embrace Christ, than Grace gives to believe in Christ, and works a consent in the will to take Christ. When there's no power against Corruption, and to do good, Grace gives the Spirit to be a living, conquering Law causing Obedience. Objection. Some may object against this truth, for establishing of free will in the Natural Man, from the general and Universal render of the Gospel. Go preach the Gospel to every Creature. God gave his Son that all that believe, etc. Rom. 12.17. Whosoever will, let him take of the Water of Life freely. To what purpose are these tenders, if there be not free will and power in Man to embrace them? Answ. 1. These general tenders of Grace do not argue in Men a freedom of will to receive Grace, or a power to believe, but only a duty to Believe: Men ought to believe, so all are called on; and unbelief is Men's sin and greatest sin. 2. The Election only shall lay hold on the Grace of the Gospel, Rom. 11.7. Israel hath not obtained, but the Election, that is, such persons as were Elected, hath obtained it; and the rest were blinded. Now because the Election is secret and hid the Gospel is preached to all alike. 3. The Preaching of the Gospel, the holding forth of the Promises of Life in Christ to Sinners, is the ministration of the Spirit to those that are ordained to Life: that's the way in which the Spirit comes down into their Souls, and is a Spirit of Faith and Love in them, 2 Cor. 3. 4. Reprobates having the Gospel Preached, and grace offered unto them, they out of hardness and unbelief in refusing, are made the more inexcusable: their Mouths are stopped not only by the Law, but the Gospel; and the Justice of God is more glorified in their Condemnation. This is the Condemnation that Light is come into the World etc. Objection. Why is unbelief and not laying hold on Grace charged on Men as their Sin, if they have not free will and power of themselves to consent to the taking of Christ? Answer. Unbelief is never the less sin for that a Man hath not power to believe. As transgressing the Law, is never less sin because a Man hath not power to keep the Law; because Man had once power given him, 'twas given him in Adam, and lost in Adam, who was the Head of all Men, and representatively every Man. There is the more of Divine Grace seen in giving Faith to any, and nevertheless of sin in any to refuse it. As 'tis Man's sin that he doth not believe, so 'tis Man's sin that he cannot believe. Sin caused the Impotency, and Impossibility of believing, so Impotency, and Impossibility doth not make unbelief no sin. Sect. 20. Use 1. Of Instruction. God works to will, and to do, the will of the Creature is determined by God to this or that, to will good to consent to embrace Christ, and things that please him. Now if the will of the Creature be determined by God, Then, 1. The will of God is not determined by the Creatures. God works in a Creature a will and consent to be saved by Christ: so the Creatures willing and embracing Salvation, doth not work a will in God to save him: as the Apostle says. We love God, because he first loved us. 1. Joh. 4.10. The love of the Creature is not the cause of the love in God; but the love of God is the cause of love in the Creature: so Man wills because God wills, and works to will: God doth not so will the Salvation of Man, because Man wills it. There's an Opinion abroad that advances the Creature, and the power of Nature to embrace good offered, and that makes the will of God in relation to Salvation, wholly dependent on the will of Man, and determined by it. They say, God wills Salvation to all alike, and is not determined to this or that Man but by the right use of free will. This day if Man's will consents to take Christ, etc. then God wills his Salvation. To morrow if he be off from willing what he did before, than God is off from willing his Salvation. And thus God's will is not the first mover and cause of things but Man's will. This is overthrown by this Text, God determines the will of Man. I● it be determined by God to will the embracing of Christ, this is of God; God works Man to will: so Man doth not work God to will; because God wills it, he makes the Creature to will it. For further clearing it, Consider. Consid. 1. God wills the Salvation of some, but not of all; the Gospel says, 1 Tim. 2.4. God will have all to be saved. But this is meant of some of all sorts; not of all, of all sorts, and God wills it; that is, calls on all Men to receive the knowledge of the Truth, invites all to come to Christ; so he wills it with his offering will, but not with his ordaining will. That thus appears. Esau was a Person God never did will to save: For before they had done either good or evil, that the purpose of God might stand; God said, the Elder shall serve the Younger, Jacob have I chosen, Esau have I hated. Rom. 9.11. There is Election of God. What is that? A choosing of one; that implies a passing by of another. If there be any such thing as Election from Eternity, which the Scripture so often speaks off, than God doth not will the Salvation of all. Consideration 2. The will and decree of God in relation to Man's Salvation, is absolute and peremptory. 1. In respect of any cause without God, no foresight of Faith, or of what the Creature will do, if it be placed in such a condition, and Grace be offered to it. Rom. 9.5. He saith to Moses, I will show Mercy to whom I will show Mercy. 'Tis not of him that willeth, but of God that showeth Mercy. Man's will is not the cause of God's will to show Mercy. 2. Absolute without alteration, the foundation of the Lord standeth sure, etc. 2 Tim. 2.19. Rom. 8.30. Whom he predestinated, them he called, and whom he ●alled, them he justified, etc. The immutability of his Council, etc. Heb. 6 18. Consid. 3. Christ was given to die for such as are ordained to life. It's true as in Adam all dye, so in Christ all are made alive. Rom. 5. It doth not follow that Christ died for every Man; Hence if any will conclude that Christ died for every Man, it may be as well concluded, that every Man shall be actually saved: but that's clear against Scripture. For, 1. Christ shall save all that he died for. For this is the will of him that sent me; of all that he hath given me, I should not lose nothing, but raise it up at the last day. Joh. 6.39. But all are not saved, so Christ died not for all. 2 Christ did not pray for all, so did not die for all. Joh. 17.9, 19 For their sake I sanctify myself; that is, sacrifice myself. For whose sake? For the Men thou hast given me out of the World▪ verse 6. Consid. 4. God in due time works in their Hearts, a consent and will to take Christ for a Saviour, whom he did will to save by Christ: As many as were ordained to Eternal Life believed. Act. 13.48. God was willing to show to the Heirs of Salvation, etc. Heb. 6.18. God makes Heirs of Salvation; his will to save them, makes them Heirs. And God shows to them his will, and counsel, and the immutability of it, and then God makes willing. None can come except the Father draws, and it follows; they shall be all taught of God. Joh. 6.45. All are drawn, and made willing, that are ordained to Eternal Life: So that God's will is the cause of the Creatures will; and not the Creatures the cause of God's. God's free will is the cause of Salvation, and not Man's free will. Use 2. Of Consolation. To such as do will to be saved by Christ, and to take him as he is offered in the Gospel; herein you may see a saving work of God on their Souls: or God in their Hearts working them to will. 1. If your will he to embrace Christ, and close in fully with the Gospel Promises; than you may re●d the will of God to save you, the will of God in giving Christ for you: this is an evidence of God's will for good. God by this writes a Book of Life in your Hearts; in which you may read your Names: read the Eternal love of God in your Electing, or accepting Christ on the terms offered, choosing him above the World, and to serve him rather than your Lusts. You may read your own Election or God. As 'tis said of Mary Magdalen, much was forgiven her, for she loved much: Pardoning love was to be read in her love: this is one fruit of the love of God on the Soul. So you may say, God wills, for the Creatures wills. This will is of God's working, and this testifi●s of God's will. 2. Such as once will to be saved, shall continue to will, and to do what they ought in the way of Life. They shall not reject Christ, they shall not cast of his Yoke, they shall so live and do, as those that are in the way of Life ought; for God will work; the immutability of God's Counsel, shall cause an immutability in their will of following Christ. As nothing shall separate them from the love of God, Angels, Principalities, Powers, etc. nothing shall alter God's will towards them, so nothing shall alter their will towards God. They shall not grow out of the Love of Christ, into utter dislike or of him; their Conversation shall be in Heaven, they shall breathe, and long for Salvation. They shall deny themselves, and walk contrary to the World; they sh●ll overcome by the blood of the Lamb, and the word of their Testimony, and not love their live● o the Death. For God shall work in them both 〈◊〉 will and do of his good pleasure, &c: The End of the Fourth Discourse. THE FIFTH DISCOURSE. Of Sanctifying the Sabbath, or Lord's Day. ISAIAH lviij. xiij. If thou turn away thy Foot from the Sabbath, from doing thy Pleasure on my Holy Day, and call the Sabbath a delight▪ the Holy of the Lord, Honourable, and shalt honour him; not doing thine own ways, not finding thine own pleasure, nor speaking thine own words. Verse 14. Then shalt thou delight thyself in the Lord, and I will cause thee to ride on the high places of the Earth and feed thee with the Heritage of Jacob thy Father: For the mouth of the Lord hath spoken it. THe occasion of making choice of this Text, is a late Discourse concerning a Reformation, which there is ground to hope there will be in the World, which will be ushered in with some sweeping Judgement: and therefore our present work is to prepare for a Storm. Many Directions were given how we may prepare for a Storm. The last was this: Furnish yourselves with those Graces, with which the day of Reformation will flourish when it comes. Now of many Graces mentioned which will live in that day, this is one; in that great day when the Church shall be glorious, through the destruction of Anti-christ, by an increase of ●ight; so that the Earth shall be filled with the knowledge of the Glory of the Lord, as the Waters cove●●he Sea, and the Spouse shall be prepared as a Bride adorned to her Husband; when the Jews shall be called and the fullness of the Gentiles shall come in, and these shall be filled with all the fullness of God; and there shall be a Church which shall be the fullness of him which filleth all in all: In this glorious day the Sabbath shall be an Holy and Honourable day in the Churches of Christ; and the Duties thereof shall be performed with great delight. Now if you will prepare for a Storm, and have some hiding place in the day of the Lord's anger: See that you be found in a strict observation of the Lord's day. Doctrine. When su●h a Reformation shall come, which shall mak● 〈◊〉 church glorious on Earth, then shall the Sabbath be looked on by the People of God, as H●ly ●nd Honourable and shall be observed as with ver● much strictne s so with great delight. Or in fewer words thus. In the last and purest of Gospel time, there ●●ll be a very strict observation of the Sabbath-day, ●ich now we call the Lord's day. Quest. You will ask, what ground there is to conclude this from these words. Answ. Let the context be well considered, and we shall see a Prophecy of such things, which as yet have not had a full accomplishment, but shall in the l●st days. And the observation of the Sabbath, is made the condition of the Promises here made; if the Sabbath be duly kept, than what is promised before, and in the Text, shall be performed; and if it be so then God commands the keeping a Sabbath under the Gospel. And as there was before, so there was when the Law was given on Sinai, a Sabbath given. There remains a Sabbath, a day of holy rest for the People of God. Let us search this Scripture then, and see whether there will not c●me forth of it a Jus Divinum for a Sabbath now under the Gospel. The Prophet was sent to show the House of Jacob their Transgressions, and in particular to reprove them of their Hypocrisy in the Duties they performed; and especially in their fasting, which was a counterfeit Fast, and then shows them what is the true Fast, and then makes many gracious Promises; which is his usual method after reproving present Evils: he makes Promises, which not only had respect to present times, but chief to the times of the Gospel, as we see plainly in the next Chapter. He mentions present Sins and present Judgements. ver. 16. He complains that no Man did endeavour to set things right, and so declares the Lord putting on Righteousness, and an Helmet of Salvation, to execute Vengeance on his Enemies: and then the Effect of this, They shall fear the Lord from the West. And then the Redeemer shall come to Zion. And in this observe how suddenly he falls into Prophesying of Gospel times, and the last of them. For so he doth, as appears, Rom. 11.26. There shall come out of Zion the Redeemer, and shall turn ungodliness from Jacob. Those words are brought in as a Proof for calling the Jews, and bringing in the fullness of the Gentiles. In like manner he doth here; which will the better appear if we consider the particulars of this Prophecy in this Chapter, which will manifest that these chief respect the last Gospel times. 1. See ver. 8. Thy Righteousness shall go before Thee, etc. that is, The Lord thy Righteousness, as he is called in Jer. 23.6. When we consider that their Righteousness shall go before, that's some evidence of this sense as best. Besides, in what time is it that Christ and the Church of the Jews shall be called by this Name? and why? In the place before mentioned it is said: Behold the days come, saith the Lord, that I will raise unto David a Righteous Branch, and a King shall Reign, and prosper, and shall Execute Judgement and Justice in the Earth. In his days Judah and Israel shall dwell safely. So 'tis to be fulfilled when Israel as well as Judah are brought out of bondage: then he shall be The Lord our Righteousness. Jer. 33.14. At the same time the Church of the Jews shall be called, the Lord our Righteousn ss. So here, Thy Righteousness, that is, the Lord thy Righteousness, etc. So this Prophecy reaches to that time of the Gospel, when the Jews shall be called; especially considering what follows, The Glory of the Lord, shall be thy Rearward; that is, there shall be a time, when the Lord's presence with, and providence towards his Church, shall be as eminently (haply more eminently) on, with, and towards the Jews, than when they came out of Egypt. Then the Lord their Ruler, went before them in a Cloud and Pillar of Fire; and when Pharaoh pursued them, the Cloud and Pillar went behind them; so than the Glory of the Lord was their Rearward. And now in this time, not only the Lord as Ruler, not only David their King, but the Lord their Righteousness shall go before them, and the Glory of Power and Grace, shall be their Rearward. 2. Verse 10. Then shall thy light rise in obscurity, and thy darkness be as the noonday. Compare Isai. 60.1. Thy light is come, the Glory of the Lord is risen upon thee. One observes that the word in the Original is of the Dual number, and so translates it, Sicut Duo meridies. As two Noons, as if two Suns should shine together: there shall be greater light than ever was before. The Lord shall appear in greater Glory, so that it's no more said, the Lord liveth that brought them up out of Egypt but that brought them out all Lands, Jer. 16.15. which was not fulfilled at their return from Babylon, but must be in the last days of the Gospel. 3. Verse 11. The Lord shall guide thee continually, and satisfy thy Soul in drought, as he did in the Wilderness, and make fat thy bones, and thou shalt be like a watered Garden, and like a Spring of Water whose Waters fail not. The best exposition is Psa. 72.7. In his days shall the Righteous flourish and abundance of Peace as long as the Moon endureth. They shall be in a flourishing condition; their Souls shall wonderfully prosper, their Garden the Paradise of God shall yield them Fruit enough. The Tree of Life shall yield them all manner of Fruits to nourish and refresh their Souls. And the Waters of life, better than the Jews Honey out of the Rock, shall flow abundantly. And observe that the flourishing state shall continue. He shall guide thee continually, and Waters f●il thee not. And in the other place, so long as the Moon endureth, or till there be no Moon, that is, no change in the Church's Prosperity and Peace. The Moon is often changing, than the l●ght of the Moon shall be as the light of the Sun, Isa. 3●. 26. That i●, as there shall be a greater, so a never-failing ●ight. Light fails in the Moon, but not in the Sun; Light shall not fail, Waters shall n●t fail. Now was it thus with the Jews after their return from Babylon? Can we find any thing like a full accomplishment of this Prophecy? No certainly. We must wait for the full accomplishment of it hereafter. 4. Verse 12. And they that be of thee shall build the old waste places. The Captivity in Babylon lasted but one Generation, the waste places thereby could not be very old. Thou shall raise up the Foundation of many Generations. That is either 1. Which have lain waste many Generations, much longer then during the Babylonish Captivity, so had not its full accomplishment after their return from thence. Or, 2. After their return from Babylon the Foundation of their Temple was laid, and then the work was interrupted, which after some Generations was revived, and that Temple built, and the top-stone laid. So one in answer to this under the Gospel says, the Foundation was laid by the Apostles, but Spiritual Temples have not been built up answerable to the Apostles Foundation; Satan and the Man of Sin have hindered this work; but at last there shall be a Temple and glorious Church built upon those Foundations, like to them that were laid by the Apostles, and the top-stone shall be laid, crying to it, Grace▪ Grace. The Grace that shall appear to be in it, shall make to cry Grace, Grace to it. 3. Calvin gives the sense thus, We may refer it to the times to come, thou shalt raise up the Foundations that shall continue very long, etc. As if he had said, other Buildings have not long continued as the Temple, etc. but this shall continue many Ages. It hath been but a day of small things with the Church; yet these small things, small Assemblies, and the small numbers of witnesses have continued in all Ages since the Apostles: much more that large and glorious Temple and City of God, which is to be built up, will continue many Generations, till at last it will be translated into Heaven, when as before Christ presented it to himself a glorious Church, so at last he shall present it to the Father, when he shall deliver up the Kingdom to him, and God will be All in All. 5. There is more yet in this Verse, Th●u shalt be call d the Repairer of the breaches, the restorer of the Paths to dwell in. All breaches made in the Church, either by the Persecution and Violence of Enemies, or by the Saints divisions, shall be made up. And the Restorer of Paths to dwell in. By Paths we are to understand the ways of God's Commands and Ordinances, the way of Divine worship instituted by God. And all ways and paths of will-worship, made and invented by Men (Anti-christian Paths) shall be for ever forsaken. And the Paths of the Apostles and Primitive Christians, which they walked in, shall be perfectly restored to the Church, which for a long time the Man of Sin hath hedged up. Compare with this Ezek. 43.11. Show them the form of the House, and the fashion thereof, and the go out thereof, and the come in thereof, and all the forms thereof, and all the Ordinances, Forms, and Laws, that they may keep the whole Form thereof, and all the Ordinances thereof. The meaning is, the paths of the Temple, the go out, and come in shall be restored, and be as well known to the Saints as the ways are now to the places of meeting, and they shall walk freely in them. Lastly. Observe the expression, they shall dwell in these paths, they shall continue and abide in them, they shall not turn out of them to the Right-hand, or to the Lefthand, but as Isa. 30.21. Thou shalt hear a Voice behind thee, saying, this is the way, walk in it, when thou shalt be ready to (or should without this Voice) be turned to the Right-hand or Left. See what these paths are Isa. 38.8. where is a Prophecy of Christ's Kingdom. An high way, and a way it shall be called, the way of Holiness, the unclean shall not pass over it. No Profane or Hypocritical Persons, for they are most unclean, and within are like Painted Sepulchers, but it shall be to those, The Reading in the Margin is very considerable, for he shall be with them, the unclean shall not be there, because the Lord shall be with them there, as before the Lord their Righteousness, the wayfaring men tho' Fools shall not err therein. Tho' in themselves Fools without Divine teaching, yet being taught of God they shall not err. Verse 9 No Lion shall be there, nor any Ravenous Beast shall go up thereon. None to affright them out of those Paths, but the Redeemed shall walk there, and as here, Dwell there. They shall be Pillars in the Temple of God, and go no more cut, Rev. 3.12. We read of lively Stones, 1 Pet. 20.4. made so by coming to Christ the living Stone; so are Saints the Materials of the Church, Stones, but living Stones, seeing Stones; upon one Stone was Seven Eyes, Zech. 3.9. So hearing Stones, speaking Stones, and walking Stones: so these Pillars shall be lively Pillars, walking Pillars, going in the House of God, but never going out of its Paths, they shall be Paths to dwell in. 6. Verse 14. I will cause thee to ride upon the high places of the Earth, thou shalt get above all former troubles and Persecutions. Rev. 17.7. The Woman, the Mother of Harlots hath a Beast carrying her, on which she rides, having Seven Heads and Ten Horns, and this Woman, Verse 15. Sitteth on People, Multitudes, Nations and Tongues, on these she rides, they carry her, and on those she rides over the Saints, and treads them down who are the true worshippers, and rides over their backs. This Woman rides upon the High places, and High Persons of the Earth, which carry this Woman, giving up their strength and power to the Beast, which is called before the Woman; here's a Beast riding over the true worshippers, whose condition is suitable to what is said, Isa. 51.23. They said to thy Soul bow down that we may go over, and thou hast laid thy Body as the ground, and as the street to them that went over. The great Whore says to the Soul, bow down; and would have them submit their Souls and Consciences to her, and to receive her Doctrine, Commands, etc. But observe, when Souls are called for, the Saints will not yield them to bow down; but thou hast laid thy Body as the ground. Saints choose to have their Bodies trodden down, rather than to bow down to an Idol with their Souls. This hath been long the condition of the true witnesses, and so will whilst the Woman rides; but what is said there? I will take the Cup of trembling out of thy hands, and put it into the hands of them that afflict thee, which say thus to thy Soul. Observe Rev. 17.16. The Ten Horns, that is, the Ten Kings that give up their power and strength to the Beast, shall hate the Whore, shall throw off their Rider, and shall make her desolate, and naked, and eat her Flesh, and burn her with Fire. And then shall the true Church ride upon the High places, and be above former troubles. How was this fulfilled to the Jews after their return from Babylon, when they were subject to their Enemies, and had seldom any breathing time from their troubles? Doubtless then this Prophecy looks far beyond these times. 7. 'Tis Promised and Prophesied, I will feed thee with the Heritage of Jacob thy Father. Q How doth this prove that this Prophecy respects Gospel-times, and in special those times when the Jews shall be called? Ans. Thus. When the Jews came out of Babylon it was but Judah that returned: And so one upon the place, who would understand it only of the Jews returning from Babylon, straitens the sense thus: The Heritage here meant is the land of Canaan, part of which was the Land of Judah: and so when 'tis said, to ride upon the High places of the Earth, by Earth in general, saith he, we are to understand the Land of Judah in particular. But, observe, the promise is, I will feed th●e with the Heritage of Jacob thy Father, and it was the whole Land of Canaan was Jacob's Inheritance, and so the Promise of being fed thus, includes the calling and bringing back of the Ten Tribes, when the stick of Joseph and Judah shall become one: Jacob gave all his Sons an Inheritance in Canaan, and now when this Prophecy shall be fulfilled, than all the Tribes shall be called, and have their Lot as is foretell, Ezek ult. Now observe, as it appears that these Promises have respect to the Gospel times, so the condition of them is a strict observation of the Sabbath-day under the Gospel. And so in this Prophecy of the Old Testament, we find a Jus Divinum for the Christian Sabbath, which may well go under its old and first Name, though another also be given it under the New Testament; The Lord's day, which now we are to observe by virtue of the Fourth Commandment, tho' the day be changed, and the Fourth Commandment does require us now to observe the first day of the week, that being made a Christian-Sabbath by divine appointment; as much as it did the Jews to observe the seventh day, which may be cleared by an Instance in the Second Commandment, which hath a negative part, not to make any graven Image, forbidding Men to institute, and appoint ways of Divine Worship; and an affirmative part, requiring us to worship God in these ways, and in the use of these Ordinances which he hath commanded. So under the Law the Second Command did bind Men, to observe the Ordinances of Circumcision, the Passover▪ and offering Sacrifices. And now under the Gospel, it bind us to observe Gospel Ordinances, as Baptism, the Lord's Supper, etc. But the Second Commandment remains the same, only hath different respects: so the Fourth from the beginning, and under the Law did oblige to the observing of the seventh day, and now the first day; yet the Command is in matter the same; there's no change in the Command, only it hath different respects. Quest. How doth this change appear? and how will it be made out, that Christ commanded the observation of the first day? Answ. It's evident there was Apostolical and Christian practice of it in the Primitive times, and so ever since; then were the solemn meetings for Worship. Act. 20.7. Upon the first day of the week, when the Disciples came together to break Bread, Paul Preached unto them till midnight. And then Collections were made for the Poor. 1 Cor. 16.2. As on the first day of the w●ek when Christ risen, the Disciples were assembled, Jesus came and stood in the midst of them; so from this time, this was kept as the Christian-Sabbath; and it may be well thought that Christ commanded the Apostles to observe it, Act. 1.2, 3. Christ gave Commands by the Holy Ghost unto the Apostles, and spoke of the things pertaining to the Kingdom of God. Now this is a great thing that pertains to the Kingdom of God upon Earth; or if Christ did not then, yet after by the Holy Ghost in the Apostles he gave this Command. And that a Christian Sabbath is now to be kep● by Divine Institution, may be gathered. 1. From Mark. 2.27. The Sabbath was made for Man, and not Man for the Sabbath. ver. 28 For the Son of Man also is Lord of the Sabbath-day. I gather this hence, Man did need a Sabbath, and it was given to Man because he doth stand in need of it; Men do need and cannot be without it▪ therefore the Son of Man who is Lord of the Sabbath, must give him a Sabbath, God shall supply all your need, Phil. 4.19. If Christ did not, than he was not so faithful as Moses; he gave a Command for a Sabbath, because the Jews did want it: therefore it is not to be questioned, but that Christ gave a Command for the Christian-Sabbath. Let this then be well considered, the Sabbath was made for Man's benefit, for his good; and he so needed it, that he can't well be without it: and Christ being Head, will give what the Members do need; the Lord will give what the Servants do need; the Husband will give what the Spouse shall need. 2. When it was given Adam in Innocency, 'twas made for Adam's good, and because he stood in need of it; and if Adam in Innocency did need a Sabbath, do not we much more now? that we may the better recover what was lost by the fall. 3. It was made for the Jews, this was one of their advantages. Rom. 3.1, 2. What advantage had the Jews? Much every way, they had Oracles, and the word of God, they had his Laws. Psa. 147. He dealt not so with other Nations; and in particucular the Law of the Sabbath was a great advantage, and as much profit in it. Now if Christians under the Gospel should not have a Sabbath given them▪ than the advantages of the Law were above the advantages of the Gospel; and the profit which the Jews had, beyond the profit of Christians; whereas the advantages of the Gospel, are beyond the advantages of the Law; the ministration whereof exceeds in Glory, in Profit, and Advantage. Quest. How was the Sabbath made for Man? Answ. 1. For man to rest in, for the rest of his Body from labour; and of his mind from thoughts, care and study about his worldly Affairs. 2. 'Tis for Man that he may set himself in a more solemn, and serious manner to praise the Lord for the great work of Redemption by Christ. i e. the work of the new Creation begun, and for the works of Providence. Sabbath work is the work of Heaven, begun on Earth. It was made for Adam, that on the seventh day he might contemplate and praise God for the work of the six days; and he was to think on God manifest in the Creatures, a●d to see the invisible things of God, his Eternal Power and Godhead in the things that were made. The Christian-Sabbath is made for the Saints to contemplate the great Mystery of Godliness, God manifest in the Flesh, etc. As Man was Redeemed, Quickened, Called, Sanctified, that he might be to the Praise of the Glory of his Grace, and to show forth the Virtues of him that died and risen again, etc. So this is the day the Lord hath made for the solemn Performance of this work. 3. 'Tis for a Man to gather Manna for the six Days. The Jews were to gather Manna for the body on the sixth day for the seventh, we on the Sabbath for the six days; this is a day to trade for the Soul, to buy of Christ Gold, white Raiment and Eyesalve, and to be digging for Wisdom, and to search out for hid Treasures. As God hath given Apostles, and Prophets for the w●rk of the Ministry, for edifying the body of Christ, so a day also for the work of the Ministry, for the edifying the Body of Christ; and to continue with the Ministry, till we all come in the unity of Faith, and knowledge of the Son of God. Eph. 4.13. Thus you see the Sabbath is made for Man, for his use, good, and benefit, and he can't be without it: his Body and Soul need it, and Christ is Lord of the Sabbath; and it being so necessary for them, he would make a Sabbath for them, and not make it void. He came not to destroy, but to establish the Law. Math. 5.17. The next thing to be handled is, that there ought to be (and when the Church shall be Gloririous in the World, there will be) a strict observation of the Sabbath. As appears in this place. 1. If thou turn away thy Foot from the Sabbath-day, to unlawful Works, to sinful Company, not go any unnecessary Journeys, or to Sports, and Recreations; you must not walk your own Steps, as well as not speak your own Words. Now there is more understood when there is less spoken; as thou must turn away thy Foot, so the Hands, the Eyes, the Ears from the Sabhath-day: the Hands from the works of thy Calling, the Eyes from the delightful beholding of Earthly things, the Ears from hearing vain Discourses and Talks about worldly matters, Men's own words. Likewise the Feet of the Soul, as thoughts and affections; with these Feet many Souls, many times travel on the Sabbath, as the Devil doth, that is, to walk to and fro in the Earth, and by observing lying Vanities, (to allude to that in Jonah) forsake th' ●r own Mercies. Now as Solomon exhorts, keep thy Foot when thou goest into the House of God. Keep your Feet when the Sabbath comes, and turn not these away from it; let not these be Instruments of Profanation on the Sabbath-day. 2. Turn from doing thy Pleasure, selfpleasing works, are Sabbath profaning works. God's pleasure is to be fulfilled then altogether, and nothing of our own pleasure is to be done in that time; all bodily Recreations are forbidden, all works tending to our worldly profit are unlawful, for we must deny ourselves in point of Pleasure, and so also in point of Profit. 3. Not finding thy own ways. Most properly the works of Men's Callings are their own ways: Let every Man abide in his Calling; the works of our Calling are our own works, these must not be done on the Sabbath-day, they are the works of the six days. 4. Not finding thine own Pleasure. As we must not set ourselves to selfpleasing works, so if any pleasurable Objects are presented and come in your way, you must not find them, that is, you should not take notice of them, nor regard them: If they find you and tempt you, do not you find them. Satan lays matter of Pleasures in your way, but do not find and take it up. 5. Nor speaking your own words. Such words as you may speak at other times: we ought not to be speaking of worldly Matters: what we must not do, what we must not find pleasure in, that we must not talk of: as we must not work, so we must not talk of work, we must not Buy, Sell, Blow, etc. so we must not talk of these things on the Sabbath; 'tis profane and profaning talk. This is the negative part, showing what is forbidden. Next is the affirmative part, 1. Call the Sabbath a delight. The Jews did bear burdens on the Sabbath, and thereby profaned it; many there are, who if they bear no burden on their backs, yet when they are engaged in Sabbath-work bear burdens on their Hearts. The Sabbath itself is a burden; these do but profane the Sabbath, to whom Sabbath-Duties are a burden. This is Evangelical, True, Spiritual keeping a Sabbath, to call it a delight. Psa. 43.4. I will go to the Altar of God, unto God my exceeding Joy. So when you go about Sabbath-work, and come to Ordinances, your aim should be to have Communion with God, and to meet with him, to worship him, and to receive Blessings from him, that you may be able to say; I will go to God my exceeding Joy. Call Sabbath-work, as well as Sabbath-blessings, Sabbath-profit, Sabbath-advantages a delight. Delight to do the Will of God, as well as delight in the Mercies he bestows upon you. If you will remember the Sabbath to keep it Holy, you must remember it, and call it a delight: and not only call it a delight, but let it be so indeed; and then your keeping of the Sabbath is the delight of God. 2. The Holy of the Lord. 1. Made Holy by the Lord's Institution. If you observe a Sabbath as Commanded by Men only, or as ● ving but the stamp of Humane Authority that ●s bu● the Holy of Men; but see the stamp of Divine Authority, and look on the Sabbath as being from Heaven, and not of Men. Honour Christ as Lord of 〈◊〉 Sabbath. 2. And made Holy to the Lord, to his Praise and Glory, made for Holy Work and that for this High and Holy End, to Glorify God. 3. Honourable. It hath been dishonoured, and made contemptible by Men that have denied the Divine Right thereof; and Men have been made Lords of it, and many make themselves Lords of it, doing and finding their own Pleasure, and so make void this Law to themselves: But as God will have a time to magnify his whole Law, and make it Honourable; so this of the Sabbath. Isa. 42.21. Thus you see with how much strictness and spirituality the Sabbath ought to be kept. As there was an outward strictness required of the Jews for its observation, beyond what is now, as for not kindling a Fire, etc. so this was a type of that spiritual strictness here foretold, which should be under the Gospel in the observation of it: God forbade the kindling a fire on the Hearth. That was a Type to show that we should not kindle a fire of worldly Lusts in your Hearts, nor warm yourselves with any delightful thoughts of any matter of Profit or Pleasure, etc. and this reason may be given, why God should forbid the kindling of Fire to the Jews. God dealt with the Jews as a Sovereign, and many things that were commanded was to declare his Sovereignty, and to prove them whether they would be obedient to him. So was the multitude of the Sacrifices and Oblations; and so this command for not kindling a fire, must be to declare his Sovereignty. But under the Gospel 'tis a time to declare his Kindness and Love, his abundant Grace, after that the Kindness, and love of God appeared towards Man. Tit. 3.4. Now God will have Mercy and not Sacrifice: In this sense, that he will declare his Sovereignty, but will deal in a more gracious and merciful way; as all Providences, So all Ordinances and Commands are full of Grace. Observe, when God proclaims his Name before Moses, Exod. 34.6. 'tis thus, The Lord, the Lord God, gracious and merciful, etc. And that will not clear the Guilty. We may take notice of three branches of this Name of God, which have respect to three different times, for the more convenient manifestation of them; not but that all of them are manifested enough at all times. 1. The Lord. So the time of the Law was for the manifestation of this branch of God's Name. 2. The Lord gracious and merciful, long-suffering abundant in goodness; so the accepted time, and day of Salvation under the Gospel, is the time for the manifestation hereof. 3. 3. That will not clear the guilty. Now the day of Judgement will be the time for the manifestation of this part of God's Name. Those that come in their guilt before him, shall feel the power of that wrath which now perhaps they little fear. Quest. If the Sabbath be to be kept with so much strictness, Who then can keep a Sabbath? Answ. 1. This is the Law, and thus it ought to be, though we cannot come up to that strictness, and spirituality which we ought to do. 2. The Will and Desire should be as exact as is commanded, and should beget in you your utmost endeavour and care, and then shall you be accepted. 3. Call it Holy and Honourable, a delight. Be sound in your Principles, set your Seal to the truth of it. 1. Call it so in your Judgement, and inward Conviction, or Assent and Consent. 2. Call it so in word, Justify it as the Holy of the Lord, speak Honourably of it and for it. 3. Call it so in your works; do that which may honour the day, and the Lord in keeping it. When we consider the high degree of exactness, and spirituality, which there ought to be in keeping a Sabbath, which is here laid down, it much confirms the Interpretation of extending this to Gospel times, and to the last and best times of the Gospel: in which, as God will liberally fulfil promises, so he will in such a measure give his Spirit, that the Saints shall more liberally fulfil this and other Commands; when as all the Law, so this of the Sabbath shall be written in the Heart. God will have a time to make Men more Holy and obedient, more agreeable to his Laws, both for substance and circumstance, matter and manner; and it shall bear much more proportion and run more parallel with his Laws then hitherto. Thus much I can boldly affirm, haply more, Consider Psal. 102.18. This shall be written for the Generations to come, and the People that shall be created shall praise the Lord, or the new ercated People, etc. As this strict injunction binds always, and makes it our Duty to keep a Sabbath: so the new created People, the Saints of the new Heaven and Earth shall praise the Lord, they shall observe it in this manner, etc. when the Divine Nature shall deeply overspread all their Faculties, when the Saints in Duties shall fly on the wings of the Spirit, and show the vigour of the new Nature, which is part of that day of Reformation: then will something be done to purpose, as in all other Christian Duties, so in this of turning away thy Foot, etc. Rev. 22.3. The Throne of God and of the Lamb shall be in it, and his Servants shall serve him. Then they shall serve him, and not their Enemies any more; and they shall serve him indeed. Now his Servants in name do serve other Lords, Hypocrites go for the Servants of God: but then his Servants shall serve him. All Servants in name shall serve him indeed, that is, all shall serve him in sincerity, so his Servant's shall serve him throughly and to purpose. 'Tis so little Service that God hath now from his Servants, that they can hardly be said to serve him: but when they are before the Throne of the Lamb, then shall Christ have abundantly more Service from his Saints. As there shall be more light, more warm Affections, heat of Love in a high degree, So there shall be much better Service. Quest. Shall there be a keeping of a Sabbath in the new Jerusalem? the Holy City? 'tis said thus, no Temple there, no Sun nor Moon. No Ordinances, because the presence of the Lamb shall supply them, and so make them useless; and if no Ordinances, than no First-day-Sabbath, but every day a Sabbath. Answ. We must distinguish between the Holy City, New Jerusalem, and the Nations of them that shall be saved and shall walk in the light of it, Rev. 21.24. Who bring their Gl●ry, and Honour into it, mentioned Chap. 20.9. That is, the Nations of them that shall be saved in the time of the Thousand Years, as it is the same word which is used for the Congregation of Israel when they went out of Egypt, travelling towards Canaan; In like manner in the time of the Thousand Years, besides the beloved City there will be a Camp of Saints, there will be saved Nations, called and converted, then travelling towards the Holy City. The Law shall go forth from Zion, and the w●rd of the Lord from Jerusalem. And they do walk in this light towards it. Now in the beloved City Ordinances cease, and the keeping of one day in seven ceases: but in the Camp of the Saints, etc. amongst the Nations saved and walking in the light of the New Jerusalem, there will be Ordinances, and the keeping of the Sabbath in manner as is here prescribed. Uses. If there ought to be so strict an observation of the Sabbath day: then, how short do men come of the keeping of it! Where are the Persons to be found that walk on the Sabbath according to this Rule? 1. How lose are some in their Principles, in writing and speaking against a Divine Institution of it, as if there were not ground for the keeping of it, but from Custom and the Commands of Men; and so it shall be but the Holy of Men, and not the Holy of the Lord: whereas this is that which makes it H nourable, and is the ground why we should call it Honourable, because it hath the stamp of Divine Authority upon it. And it's Christ that is the Lord of it, and not Man. 2. And what looseness is in the practice of almost all? Who be they that turn their Feet, the Feet of the Body and Soul from it? Where are any to be found that do not find their pleasure, and speak their own words? etc. 2. Learn what reason there is to long for that glorious Reformation which shall be in the World. As the Creatures groan to be delivered for the bondage of Corruption, and from being in such bondage to Men's lusts, who do abuse them so much to the dishonour of God, and make them the matter of Sin: So those that have the first fruits of the Spirit, should groan within themselves, waiting for the Adoption. That is, as they that believe have the power of Sons, so they should wait for the Inheritance of Sons, and long to have more of the Spirit of Sons, that thereby they may be enabled as in their whole course to carry themselves as Sons towards their Heavenly Father: So on the Lord's day they may come before the Lord in that Holy, Spiritual, and Heavenly frame which is here required. What a blessed time will that be, when he that is feeble and fails so much in Duties, shall be as David, the Man after God's own heart, doing all his will? Christ advised the Jews to pray that their flight might not he on the Sabbath-day. Many times there is flying on the Sabbath-day, and this is sad times: Sometimes there is flying from Meetings, flying from Duties for fear of Enemies; and too often our Hearts on that day are flying away from God, and the duties of his worship; upon the wings of worldly thoughts and affections. A happy time will it be with the Saints, when there shall be no flying on the Sabbath, no flying upon the wings of fear, nor no flying upon the wings of worldly love: but then David's wish shall be fulfilled to those that shall serve the Lord, and David their King, and fear the Lord and his goodness. They shall have the wings of the Dove, wherewith they shall fly to the Holy, Spiritual, Soul-refreshing rest of the Sabbath, and fly to Heaven to the Throne of God and the Lamb, etc. Use. 2. Exhortation. Let that Holy, Spiritual Strict Observation of the Sabbath, which shall be hereafter, be your pattern now. 1. It will be a good evidence of your being in Covenant, and of the truth and reality of Grace, when you can thus holily and spiritually keep a Sabbath to the Lord. This is the Man that is likely to perform the duties of his Calling on other days, to the honour of the Lord: he will work, he will Buy and Sell, he will Blow and Sow, he will Eat and drink to the honour of God; and he will be careful that his business in the World be acted in Religion, Isa. 56.1, 2. Keep Judgement, do Justice. Keep the Sabbath from polluting it. The former comprehends the duties of the Second Table, the latter the duties of the First. So necessary is it to the right worshipping of God, to keep a Sabbath, that this is put for, and made comprehensive of all the duties of God's worship. 2. Thus shall you be the better prepared for a Storm. For as here are Promises of being above troubles, of riding on the High places of the Earth, etc. So hence you may conclude you shall have protection under trouble. The true worshippers who worship God in Spirit, and rejoice in Christ Jesus, may have great confidence, and peace in their hearts in such a day, Psa. 27.4, 5. One thing have I desired of the Lord, etc. In the time of trouble he shall hid me in his Pavilion, in the secret of his Tabernacle, etc. Those that come to his pavillion-love, to be where God is, and to be near him, and to have communion with him, etc. When the Woman is in the Wilderness, she is nourished there, and when a stream comes and the Dragon casts out a flood out of his Mouth to swallow her up, the Earth shall help her: this is the Storm falling on the Remnant of the Woman's seed, during the time of the witnesses lying dead, Rev. 11. and 12. being compared 'twill appear that, those keeping the Commandments of God and testimony of Jesus, are Heirs of those Promises that are made of the Spirit of Life to enter into the witnesses, which shall make them stand upon their Feet. These shall ascend in a Cloud, and be above the Earthquake, and so in this great Storm be preserved as seed of that Glory which shall follow to the Church. 3. This is some ground to hope that God hath some special favour for England, because the Sabbath hath been called the Holy of the Lord and Honourable, more here than in any other Nation. And so to strengthen thi● Hope, be the more zealous of a strict obstruction of it. Here the Doctrine of the Sabbath hath been better taught, and a strict of s●lvation of it hath been enjoined, countenanced and encouraged by Humane Laws; and the profanation of it hath been made punishable, and although the best have come too far short of what is here required, yet a generation ha●h been here, coming nearer to this pattern than other Churches abroad have done: a●d God ha●h said, them that Honour me, I will honour. God will have a day to honour those that honour him on his day. I will make thee to ride upon the High places of the Earth. 4. Make the Sabbath a delight, and then God himself will be your delight. Delight yourselves in the Lord's work, delight yourselves in the Law, and so you shall in the Lord's favour, in the Light of his Countenance: if Grace be put in your Hearts, so that you delight to Honour God, than gladness shall be put in your Hearts, more than when their Corn, and Wine, and Oil increased. Thus you may delight in him in trouble, our rejoicing is the Testimony of our Conscience; a good Conscience witnessing our Sincerity towards God in worshipping him, is a continual Feast. Thus you shall delight in him, in a state above troubles, and shall go to God your exceeding Joy, and shall enter into the Joy of the Lord, and the Lord himself shall be your Joy. 1. Then you shall delight in God more clearly manifesting himself, and better known. The Earth shall be full of the Knowledge of the Glory of the Lord. And there shall be none to hurt you for endeavouring to know him. The Glory of the Lord shall be revealed and all Flesh shall see it, Isa. 40.5 i. e. His love bet●er known. As now 'tis shed abroad in the heart; so than it shall be shining upon the Person. The Church at last shall be a Philadelphia. Christ mentions not any thing that he had against that Church; a Type (haply) it was of the Glorious Church in the day of Reformation. Now what says Christ of that? Rev. 3.9. I will make them of the Synagogue of Satan to come and worship before thy Feet; and to know that I have loved thee, and if they indeed, then much more the Saints themselves shall know that they are beloved of God: and so delight themselves in the Lord. 2. They shall delight themselves in the works and ways of God towards them. The Providences of God shall be all delightsome Providences. Not good dispensed in and by Evil, but good apart from evil: A● Israel shall dwell al●ne, so good shall come alone, and not evil with it. Then God's works shall be like his thoughts, of good and not of evil, to grant an expected end So his works are good and there's no afflicting evil in them, and God will give the Saints their expected end, that is, what from his word they did expect to be accomplished here in the World, not the last and utmost end, that is, fullness of Joy in Heaven. 1. The groaning Creature shall have its expected end, the liberty of the Sons of God, in which its Liberty is wrapped up. Then upon all shall be written, Holiness to the Lord; and not be then the Lusts of the Flesh, though Lust of the Eye, and the Pride of Life, as all in the World is so now: Men lust after Worldly Pleasures, and satisfy their Lusts with them; the Voluptuous Man doth so, and the Glutton and Drunkard; The Lusts of the Eye being coveted by an Evil Covetuousness. The Covetous Man makes his Riches the Lusts of his Eye; and the Pride of Life, Men that have much are usually proud of it. This is the Creature's bondage and burden to be so, but then the Sons of God that possess and use them well, will honour God with their Substance, their Fields are like those of Canaan, Fields of Offerings; they shall Consecrate their gain to the Lord, etc. when thus the Creature shall have its expected end. 2. The groaning Saint and Servant of God shall have his expected end, the Adoption, the Redemption of his Body. They shall sit under their Vines and none make them afraid, and stand before the Lord, etc. and shall have Peace flowing in like a River; and Grace flowing in abundantly. I will pour out a Spirit of Grace and Supplication: Now 'tis but dropped out upon the Saints, than it shall be poured out. As Christ was anointed with the Oil of Gladness above his Fellows; so the Saints shall be anointed with the Oil of Gladness above their Forefathers, with the Oil of Grace and Gladness above them. 5. Thus shall they be fed with the Heritage of Jacob their Father. What is that? 1. God himself was Jacob's Heritage, as he said to Abraham, he would be his exceeding great Reward: so Rev. 21.3. I will be with them, and be their God, for they shall be satisfied with favour. 2. Canaan the Land flowing with Milk and Honey, was Jacob's Heritage; and what was Typed out hereby will be given to the Church, and is meant Deut. 32.13. He made him ride on the High places of the Earth, that he might Eat the increase of the Field; and he made him suck Honey out of the Rock, etc. Butter of Kine, Milk of Sheep fat of Lambs, the fat of Kidneys of Wheat; Thou didst drink the pure Blood of the Grape; these were a Type of Christ, and that fullness of Grace and Glory that is in him. There is Honey and Oil out of this Rock, Righteousness and Peace, the Joys of the Holy Ghost, the substance of that shadow, fat of Lambs, Kidneys of Wheat. He is the Bread of Life, and h● the pure Blood of the Grape. Christ will feast them at his Table, in his Kingdom. Christ himself, his Grace and Glory, the blessings of his Kingdom, Righteousness, Peace and the Joys of the Holy Ghost, is the Heritage of the Saints, and this they shall be fed with. Jacob had an Inheritance, viz. Canaan, but there were times when he was not fed with his Heritage; as 1. when he fled from his Brother Esau, who threatened to be avenged on him, and to kill him: then he was forced from his Heritage, and not fed with it: and 2: When there was a Famine in the Land of Canaan, than his Heritage failed him, and he went down into Egypt to be fed there. But there shall be a time when the true Israel of God shall not only have, but be fed with their Heritage, their Heritage shall not fail them. There is no Famine of Bread in the true Canaan, Bread shall be given them; and their Waters sure. There shall be no profane, persecuting Person, as Esau to make them fly from it. 6. A Sabbath rightly kept is as the Gates of Heaven, as Jacob said of Bethel, this is the Gates of Heaven. The Rest of the Sabbath is a figure of the Rest of Heaven, and of Christ's Kingdom. The work of the Sabbath is a figure of the work of Heaven; the Joy in communion with God, tasting in his Ordinances that the Lord is gracious, is the first Fruits of the Joys of Heaven. Heb. 4.4, 5. He speaks of the Seventh day, God did rest then from all his works, and in this place, if they shall enter into my rest. Observe. Those that keep a Sabbath aright to the Lord, do enter into the rest of the Lord: they rest from their own work, and refresh themselves in the Lord. v. 9 There remaineth a rest, or Sabbatism to the People of God, that is, a day to rest in, and rejoice in the Lord, and honour him, and this is the figure of the Eternal rest the Saints have in Heaven. Directions for a Gospel keeping of a Sabbath. To what was spoken before from the Text let the 92 Psalms be added, where we have a pattern and directory for it. The Title of it being, A Psalm for the Sabbath-day. 1. God is to be praised for making us glad through his work. v. 4. It's a good thing to give thanks, etc. to show forth his loving kindness and faithfulness; his loving kindness in giving Christ to be made Flesh, and Sin, a Curse, etc. Thou Lord hast made me glad through thy works, through the work of Redemption, Justification, Sanctification. Our own works make us sad; when we think of them, 'tis with grief and Godly sorrow: but thy works, etc. The works of the Redeemer, fulfilling Righteousness, making his Soul an offering for Sin, and making Intercession, changing me into thine Image, these make me glad. I will triumph in thy works. I am ashamed of mine own works, but I will glory in thine; I am ashamed of mine own Righteousness, which is as filthy Rags, but I will triumph in Christ's which is most perfect and glorious. I trust not to my own works, but I trust in thine, and not only trust but triumph in them, over Sin, Satan, Death and Hell. How great are thy works, and thy thoughts are very deep! We should not only take a sl●ght view, but have very serious thoughts of them, and be much in meditating on them. As the Angels desire to look into them, and with a holy admiration of them; Such Knowledge is too wonderful for me, etc. When Christ took not on him the Nature of Angels, but the Seed of Abraham, and took Sin upon him, and so loved us as to give himself to suffer Death; and passing by many, so loved me as to give his Spirit to quicken me when I was dead in Sins, and to prepare me unto Glory, what a great work is this? Now it is proper for the Sabbath to cease from our own works which weary us, etc. To contemplate on, and make ourselves glad with the work of the Redeemer. There are also the works of his gracious Providence, in which God gives great experience of his Love, Mercy, etc. to his People. Object. When we consider how much the Saints are afflicted in the World, the are chastened every morning, and in the mean time the Wicked spring as the Grass, and the workers of Iniquity do flourish; How can we be glad through God's works of Providence? Answ. Here God's thoughts lie deep; but enter into the Sanctuary of God, draw nigh and search into them, and so you shall understand that which shall make you glad. As for the wicked they spring as the Grass, but 'tis that they may be destroyed. the wicked in their Prosperity are but as Grass, and the best of them but as Grass on the Housetop: Grass soon withers, and that on the Housetop the soon of all. Thou Lord art most high, if they be more high in Worldly Prosperity, etc. As for the Godly if they now suffer, and are afflicted in their outward Man, in worldly things, 'tis that they may be saved for ever. The Wicked now prosper that they may perish for ever. This he further sets forth. Lo thine Enemies shall perish, my Horn shalt thou exalt, etc. The World being high in worldly Prosperity, are in the way to be thrown down: Saints being low, are in the way to be exalted: the wicked exalting themselves, glorying in their wickedness, in their worldly enjoyments, having exalted thoughts of themselves, shall be abased; but the Godly humbling themselves under the mighty Hand of God, shall be exalted. 2. On this day a Spirit of Prophecy should be exercised, as to praise God for, and make ourselves glad in the works that are done; so by the Spirit of Prophecy to consider from the word, what God will do, and make ourselves glad in the works that are to be done. ver. 10. I shall be anointed with fresh Oil: I have some Light, I shall have more: somewhat I know of the Mystery of Godliness, and I shall know more: Some Grace I have received, I shall have more; I have a little strength, I shall have more: the little Faith and Love I have, shall be increased: thou wert a a Spring to me heretofore, I had Grace in Conversion, and all my fresh Springs are in thee, and thence I shall have fresh Oil. 'Tis good to exercise a Spirit of Prophecy, it will make us glad amidst all our weaknesses and wants, etc. ver. 11. Mine Eyes shall see, and mine Ears shall hear my desire of the Wicked; the Church's Eyes shall see her desire on Anti-christ, the Man of Sin on Babylon the great. ver. 12.13. The Righteous shall flourish as the Palm trees; the Righteous are oppressed, but they shall flourish in and under their oppressions, and shall grow under their burdens, and take root downward, and bear fruit upwards: so doth the Palmtree bear more fruit when 'tis burdened. He shall grow like the Cedar in Lebanon, the wicked grow but as the Grass, the Saints grow like the Cedar, That is lasting, and a Tree that continues long, and the wood is very durable and lasting. Those that be planted in the House of God shall flourish, even when old. And then are most green and flourishing in Grace. When the outward Man perisheth, the inner Man is renewed. last: All this must be, that God may show himself upright; he will put a difference betwixt the Godly and the Wicked at last, to show himself upright, and that there is no unrighteousness in him. Here than we see the proper work of the Sabbath-day, and other Duties; as Preaching, Prayer, Meditation, Holy Conferences, that help forward the main Duties thereof. The End of the Fifth Discourse. THE SIXTH DISCOURSE. Of Christ's Judging all the World. ROMANS xiv. x. But why dost thou judge thy Brother? or why dost thou set at nought thy Brother? We shall all stand before the Judgement Seat of Christ. THe words are a strong and forcible argument to hold Men back from doing that which they are very prone to, that is, to judge one another. There was a great deal of dissension amongst the Believers that Paul wrote to, about the use of things in themselves indifferent; as Meats, and observation of Days; the occasion was the inequality of Believers; some converted from Gentilism, Strangers from the Commonwealth of Israel, did live in a freer use of time and meats, not observing the Jewish Feasts; not tying themselves to the use of meats that the Jews were stinted to under the Law. Others that were Jews, and were called, and embraced the Faith of Christ, being weak in Faith, did not understand that the Legal Ceremonies were abrogated by the coming of Christ; so out of reverence and respect to the Law, did abstain from meats therein prohibited, and did observe Fasts and Feasts therein enjoined. The believing Jew now contemned the believing Gentile as a contemner of the Law: on the other side, the believing Gentiles did condemn the Jews for their Judaizing, and walking contrary to the liberty of the Gospel: and the difference grew to such a height as that each side seems to condemn the other, as not having a part in Christ. Now this proud contempt of each other the Apostle strikes at, and labours to bring them down to a more charitable opinion and loving carriage one towards another. We shall all stand before the Judgement Seat of Christ. For us to Judge, is to place ourselves in Christ's Throne, to which we shall be all cited by sound of the Trumpet and voice of the Archangel, and there appear to receive a Sentence suitable to what we were in the body. We are to be all Judged by Christ, so be not Judges of one another. The words hold forth the last and most glorious part of the Administration of Christ's Kingdom: Hitherto you have heard only of Christ's ruling in the midst of his Enemies, over his Church in the midst of Enemies, or mingled with wicked; i. e. Enemies not at all subdued and made his Footstool: but at the last day he shall sit in a Seat and Throne above his Enemies, which are at his left hand to be cursed; and his Church come out from the midst of Enemies standing on his right hand to be blessed. Doct. 1. There is a Judgment-seat prepared for Christ, on which he shall sit at the last day. 2. All Men shall stand and appear before his Judgement Seat, to receive a Sentence out of his Mouth. 1. Christ hath a Judgement Seat prepared. Judas. 14. Math. 25.31. He shall sit on the Throne of his Glory; that is, he shall not appear in the form of a Servant, as when he came first in the Flesh, and was despised; but ln the form of the Son of God, made Judge, Act. 17.31. He will Judge the World by the Man Christ Jesus: he shall be Judge not only as God, but as Man, 2 Cor. 5.10. We must till appear before the Judgement Seat of Christ. After Death comes Judgement, Heb. 9.27. Judgement shall come, that is by Christ's coming to Judgement. Quest. What is meant by Judgement Seat? whether to be understood properly of a material Throne, that Christ as Man shall sit on, as Earthly Judges use to sit? Answ. That which may make for the clearing of this, consider in these particulars. 1. Christ shall descend from Heaven: in that nature which ascended, he shall descend: He was in the World, and shall come into the World again, as said the Angel, Act. 1.11. This same Jesus which was taken up from you into Heaven, shall so come, etc. that is, locally and in the same body; thus said Christ himself, I will come again, and receive you to myself, Joh. 14.3. And Paul, 1 Thess. 4.16. The Lord himself shall descend, and Saints shall meet him in the Air: as he that ascended is the same that descended into the lower parts, that is, the Grave, so the same shall descend again. He descended first by virtue of a Sentence pronounced against him; next he shall descend to give Sentence against those that were against him. 2. Christ shall visibly appear in the World, he shall not hid himself as he did many times at his first coming, but to be seen, Men shall see their Judge, Zach 12.10. They shall look upon me. Rev. 1.7. Every Eye shall see him; Saints shall see him in whom they have believed, Sinners shall see him whom they persecuted and despised. It was Job's Comfort and Confidence; I shall see my Redeemer, he shall stand the latter day on Earth: It seems he then comes further than the Air: not only Saints see, but Sinners. Numb. 24.17. Balaam said, I shall see him, but not nigh. 3. He shall appear gloriously. A Judgement seat is an honourable Place. Judges sit in their Robes in the Seat of Justice: So Christ shall be seen in his Glory. Math. 24.30. with Power and Glory: that is a visible brightness and fulgor, Math. 25.31. in his Glory; the Glory of the only begotten Son of God, i. e. that becomes such a Person: what this Glory is, we can't yet know, but shall when we see him. Math. 24.30. The Sign of the Son of Man shall appear in Heaven, that is, as some exceeding Glory and Majesty in Heaven, which shall bear witness, that Christ the Lord of Heaven and Earth draweth near to Judge the World. 1. In the Glory of the Father, Math. 16.27. that is, such Glory as declares him to be God equal with the Father, which the Jews denied; and then shall see it shall declare him to be an Infinite Person. Heb. 1.2. He is the Express Image of his Father's Person and brightness of his Glory. And as he is, so he shall be seen at that day. God shall be seen in Christ as he is in Christ, the fullness of the Godhead in Christ's humane nature shall shine forth. 2. With innumerable companies of Angels, who shall be his Ministers in gathering the Elect. He hath glorious Attendants, Math. 25.31. He shall come, and all the Holy Angels. Now he hath but a few Poor Men of the World to attend him: his followers are esteemed as himself in the days of his humiliation, Rejected of Men, despised of the People: Christ chooses now the weak things of the World, but then all his Angels shall come with him, Judas 14. Ten Thousand of his Saints, according to Enoch's Prophecy: that is, as 'tis expounded Zech. 14.5. The Lord thy God shall come, and all his Saints with thee, and Christ shall be glorified in his Saints and admired in them that believe, in making them of Sinners, Holy: of Corruptible, Incorruptible; changing vile bodies, etc. 4. At this time he shall have subdued all his Enemies, he shall appear in the Glory of a Conqueror. This is hinted in that word Seat; he shall sit down in his Seat: He appeared to Stephen as standing at the Right-Hand of God, Acts. 7.56. ready for Action, taking his Power, rising up to scatter his Enemies. And to John as Riding on a White Horse, going on Conquering and to Conquer, which work he is now about. Then he shall sit on a Seat, having Conquered by his Power, and taken his Enemies, as Rev. 19.21. The Beast and false Prophet were taken; he shall judicially proceed against them for opposing him. As God Creating the World in Six Days, rested the Seventh, so Christ having Conquered the World, shall sit down and rest from fight, and shall proceed to Judge: for that he shall appear in the Glory of a Conqueror. 1. Of Sin; by having satisfied for it, removing the guilt and condemning power as to the Saints, Heb. 9.28. he shall appear the second time without Sin: the meaning is, the first time of his appearing in the Flesh, he came with the guilt and burden of Sins, the Sins of the Elect imputed to him, than made Sin; the Lord hath laid on him the iniquities of us all: as Aaron confessed the Sins of the Israelites over the head of the Goat, and sent him into a Land not inhabited. But the second time he shall come without Sin, without guilt ● Sin's no longer imputed; he being sent away with Sin imputed, to the Grave, he returns without them, having left them in the Land of forgetfulness, i. e. the Grave, never to be brought in remembrance against Saints, because of the full satisfaction he made: so that he shall appear without Sin: that is, to the Saints a Conqueror of Sin. 2. Of the Law. He was made under the Law, being Lord of the Law, he suffered that to try its strength upon him, and the Law wrought wrath, and brought death on him; but by the merit of his obedience overcame: for he being Lord of the Law that suffered the Curse of it, God was more honoured hereby than dishonoured by the transgression of the Law, for which he suffered and so Conquered the Law. 3. Of Death. O Death where is thy sting? O Grave where is thy victory? And Christ shall appear as Conqueror of Death, Rev. 1.18. I am he that liveth, and was dead, and am alive for evermore. He hath the Keys of Death and Hell; he that was dead and laid in the Sepulchre, with a Stone rolled on the mouth of it, and Sepulchre sealed, he hath Conquered Death, and gotten the Keys: that is, Power to deliver over to, or keep from Hell. 4. He shall appear as Conqueror of wicked Men and evil Angels; Against such Men he shall pronounce Sentence of everlasting Condemnation, for their opposing and not believing in him. As for evil Angels, Judas 6. he hath reserved the Angels in chains of darkness to the Judgement of great day. As Prisoners are kept in Prison bound till the Assizes come, so are they by God's Power, that they cannot escape. Doct. 2. All Men shall stand and appear before the Judgment-seat of Christ, to receive a Sentence out of his Mouth suitable to what they were, and had done in the Body. Christ shall be Judge of all, Heb. 12.23. Abraham called him the Judge of all the Earth, Gen. 18.25. in which negative question is implied an affirmative position, that God above all others must and will do right, because from his Judgement there is no appeal. Acts 10.42. Judge of Quick and Dead: of those who being found alive at his coming shall be changed, and and of those which shall be raised from the dead to come to Judgement, 2 Tim. 4.1. Christ shall Judge the Quick and Dead at his appearing and Kingdom: when his Kingdom shall be manifest to all the World, as well as over all the World. Yea the Man Christ Jesus shall be Judge of evil Angels, they are not in full torment. Why art thou come to torment us before the time? Math. 8.29. All their ease and mitigation of torments is that they have a power over the wicked, and rule in them, tempting to Sin; thus revenging themselves on God, and revenge is sweet. Luk. 8.31. They besought him much that he would not command them to go out into the deep, into Hell. For Explication shall be shown after what form and manner Christ shall proceed in Judgement. 1. All shall be cited and called to appear before the Judgment-seat of Christ. None shall hid himself then: the wicked shall seek to hid in holes of the Rocks, and call on the Mountains to hid them, etc. but thence shall they be taken, Math. 24.31. He shall send his Angels with a great sound of a Trumpet and they shall gather his Elect, 1 Cor. 15.52 1. Thess. 4.16. As the people of God were Assembled in their Solemn Feasts and Fasts by the sound of a Trumpet; and as an Mount Sinai the Law was given with a most loud and dreadful sound; so the Summons of all to Judgement shall be some such sound, which is here call●d the last trump. When it shall be, all shall know what this sound means. And those that would not hear the sound of the Gospel, nor understand what that meant, and called Men to, shall know the meaning of the Voice of the Archangel, and shall hear the sound of the last Trump. 2. As all, so in this order: That is, first the Elect shall be Summoned and Judged, and then the wicked; this may be gathered from divers places. Math. 24.31. he shall send his Angels, and they shall gather the Elect, etc. and 25.34. the King first speaks to them on his Right Hand, 1 Cor. 15.23. every Man in his order: first Christ, than they that are Christ's; then shall he put down all rule, etc. 1 Thes. 4.16. the dead in Christ shall rise first. You may take this Argument for a further declaration of it. The Godly shall be Judges of the wicked. 1 Cor. 6.2. Do ye not know that the Saints shall Judge the World? etc. Christ is primary Judge that hath authority to give Sentence; Saints by way of astipulation, applauding the equity and righteousness of his Judgement, and in and through Christ triumphing over the World. Now this dignity affirmed of Saints, argues their being first judged, that they have received their Blessing. Ye shall sit on twelve Thrones, Judging the twelve Tribes of Israel. Math. 19 3. Those that are called to Christ's Judgment-Seat shall be examined, and give account of the things done in the Body, that is, of thoughts, words and works. 2 Cor. 5.10. that every one may receive the things done in the body; that is, reward agreeable to their actions whether good or bad. 1. The Godly must be brought to an account, Rom. 14.12. every one of us shall give account of himself to God, how he hath behaved himself; we must answer the Judge concerning our Persons, Conversations, etc. our Thoughts, Faith, all shall be enquired into. 2. Christ shall take notice of the sincere and holy works of Saints: whatever proceeds from a pure Heart, good Conscience and Faith unfeigned, out of a desire to serve the Lord Jesus. Math. 25.35. I was hungry and ye gave me Meat, etc. God is not unrighteous to forget your works of Faith and labour of Love, Heb. 6.10. which ye have showed towards his name. Show respect and reverence to the name of Christ, etc. 1 Cor. 3.13. every Man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire; which is in part made good in this Life, by the work of the Holy Ghost through the Preaching of the Gospel; causing a discerning Light to shine, to put a difference betwixt Truth and Error: and this work shall be perfected at the day of Judgement, when all Truths shall be made manifest by the revealing brightness of Christ, and all errors discovered thereby. Quest. Whether the Sins of the Godly shall be at all mentioned, or taken notice of in that great day? Answ. 1. The Sins of the Godly shall not appear against them for Condemnation, for than they must appear against the Judge, who took the guilt and punishment of their Sins upon himself: but the Godly shall triumph over their Sins, because they stand before him that died for them; therefore no fear of Death. 2. Nor to their shame; all sorrow and so shame done away; therefore if the Sins of the Godly be mentioned, yet this shall not make them hang down their Heads with shame; they shall not do as Adam, hid themselves from their Judge; these things are clear. Now some hold that they shall not be at all brought to light, because by Sentence of Justification they are covered and taken away. To this may be answered, that in the time of this Life, Believers are absolved in God's gracious sentence towards them, and in their own conscience, more privately and secretly by the witness of the Spirit; but at the day of Judgement they shall be absolved and acquitted of all Sins more publicly, even in the sight of Angels, and the whole World: Now the Spirit speaks to the Heart and Conscience, than Christ shall openly pronounce Sentence, Come ye Blessed of my Father, etc. therefore it seems not contrary to the analogy of Faith, to hold that the Sins of the Godly shall be brought to light. Nay it seems very suitable to the great design of the Gospel, which is to illustrate and commend in the highest manner the free Grace of God, the great love of Christ, the power of his Death, and Infinite Virtue of his Sacrifice. As that day is a day of Wrath to the Wicked, etc. so a day of Love to the Saints, wherein the Love of Christ shall in the fullness of it be displayed; and to commend it the more, it seems not incongruous to affirm that the Sins of the Godly shall be brought to light; even their secret Sins. He shall come to be glorified in his Saints, and admired in them that believe; his great love to Saints shall cause great admiration; that is, they shall admire the love of Christ, not only to themselves, but other Saints; and Angels shall admire Christ in the Saints: now the knowledge of Sin, and of free Grace rejoicing over it, or of the love of Christ, etc. this shall be a means to heighten much their admiration, and se● of the great love of Christ with the more lustre. 3. If the Sins of the Godly be recorded and to be read, 'tis in the Book of Life, 'tis that they may have some advantage thereby, etc. and they are all so recorded. Rev. 20. Ergo. 2. For the Sins of the wicked, that is most clear, they shall be all laid open to the view of Men and Angels at that great day: there is a Book in which all Sins are written, from an idle word to the highest Blasphemy. Math. 12.36. all secret Sins are set in the sight of the Sun. Rom. 2.16. He shall judge the Secrets of Men; there's nothing hid that shall not be manifested, this day shall declare it. Rev. 2.23 All the Churches shall know that I am he that searcheth the Hearts and Reins. Rev. 20.12. the dead are judged out of those things that are written therein. Whatever you now go about to conceal and hid, shall not be ever hid; all wickedness that lay hid under a form of godliness, etc. then the Veil shall be removed, etc. Eccles. 12.14. God shall bring every work to Judgement, with every secret thing. Eccles. 11.19. Rejoice, etc. yet know that for all this God shall bring thee to Judgement. Take notice of some particular Sins, because the Scripture doth particularise them, as Whoredom and Adultery; Whoremongers and Adulterers God will judge. Heb. 13.4. Neglect and abuse of the means of Grace; this is one of the greatest Sins, that Men shall be brought to Judgement for; it shall bring a very heavy Punishment: It shall be more tolerable for Tyre and Sidon than for this People, if you live under the light of the Gospel and walk in darkness; sit and hear the word, yet are settled on the lees of Sin: then at the last day this shall be brought in upon your account, so many Sermons you have heard and never benefitted by them; so many times Christ came to gather you, and you would not; so many times the Gospel came knocking at the door of your Hearts, and you refused to open: know that all is Recorded: likewise hard speeches, Judas 15. spoken against God, or his People, or the Commands, ways and Administrations of God, as to say, his say, his deal are hard: Christ endured, and his Members endure the Contradiction of Sinners, but you must look to be called to the Judgment-seat of Christ for Contradiction. Christ shall give Sentence against those that did speak against him. Yea not only hard speeches, but Idle words, the least Sins: if you were guilty of no Sin but one idle word, Christ might very justly cast you into Hell for it. Some are mentioned to show that all shall be remembered against you. And there is no deluding or deceiving the Judge by your colourable pretences and excuses; for he is most Wise, and knoweth all things, So there's no covering your Sins, for he is most Just, and so no corrupting him with Gifts; no overcoming with entreaties, for then wicked Men shall try and call hard, but he is most severe: no appealing from this Bar, for he is the Supreme Judge: there shall be Verity in his Inquisition, Impartiality in Sentencing, Severity in Execution. 4 Godly shall stand apart from the wicked; the Just by themselves, Unjust by themselves, Sheep by themselves, and the Goats by themselves: in this life the Wicked and Godly are mingled together, Chaff with Wheat, therefore 'tis that in this life all things happen alike to all, Eccles. 9.2. There are calamities that are common to the Godly and Wicked. The evil despise and persecute the good, and Godly as well as the Wicked dye, and rise again; but great difference appears when brought to the Judgment-seat of Christ; then the precious are perfectly separated from the vile. Then the Righteous shall have the upper hand, Ps. 49.14. The upright shall have dominion over them in the morning. 5. Christ shall publicly and solemnly pronounce Sentence to the Godly and wicked according to the word, and their own Consciences, which shall set a Seal of approbation to the justness of Christ's Sentence, Math. 25.34. The King shall say to them on his Right hand, Come ye blessed, etc. to them on his Lefthand, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels. For the time when Christ shall come to Judgement, nothing can be said, but that 'tis most certain, yet most uncertain. Most certain that he shall come, but most uncertain when he shall come to Judgement. The Lord shall come, but he so cometh as a Thief in the night. And the time is of purpose on weighty reasons concealed: that one day is concealed that it might be looked for every day: As the Lightning cometh out of the East and shineth unto the West, so shall the coming of the Son of Man be, Math. 24.27. that is, sudden and at an instant appear to all the World, that all shall at once know that he he is coming, as the Lightning in a moment shineth from the East to the West. For the time how long, 'tis called a Day, but longer space than artificial or natural day contains, as the great and manifold work of that universal Judgement day will require. Use 1. For exceeding terror to the Wicked, who now with Dives enjoy their good things, who are not in troubles, nor plagued as other Men, that live in pleasure, serving divers lusts, going whither they would; doing what is right in their own eyes, running to excess of Riot; know, that for all this, God will bring thee to Judgement, Eccl. 11.9. The wickedness that is now sweet in thy Mouth shall be bitter in thy Belly. Sin is now a wicked Man's pleasure, than it shall be his pain. A Wicked Man would not have his sins remembered and discovered, he hates the Light of the word that reproves him; when the Book of the Law is now opened to convince him of sin, he shuts his Eyes and stops his Ears, and hardens his Heart, and will not suffer himself to be convinced of sin; he fears his Conscience: but then the Book wherein all is Recorded that you have done, shall be opened, and by him that openeth and no Man shutteth, Rev. 3.7. and Conscience shall be opened. And out of that Book not only Christ shall Judge you worthy of death, the second death, but yourselves shall Judge yourselves: Christ and Saints shall Judge the Wicked, yea their convinced Consciences shall be Judges too: all ●●ose shall bear Record against you. Judgement 〈…〉 and t●ere is no escaping of it. Sudden 〈…〉 sh●ll come as travel on a Woman with 〈…〉, shall not escape: Then shall you 〈…〉 Mountains, etc. Rev. 6.16. As when 〈…〉 was destroyed by the Flood, and the 〈…〉 arising, the People did get up to the tops of Mountains, hoping that the Waters would not 〈◊〉 ●b●ve the Mountains; in allusion hereto 'tis s●d the Wicked shall cry to the Mountains, etc. Put a● Amos 9.1. He that fleeth of them shall not flee away; and he that escapeth of them shall not be delivered; though they dig to Hell, thence shall my hand t●ke th●m: that is, if they hid in Holes and C●res of the Earth; as the Grave is called Hell. Your Judge shall be Omniscient or all seeing: all ●hings are naked to him, etc. the Wicked shall know as well as the Churches, Rev. 2.23. That he is the searcher of the Heart and Reins. And an Omnipotent Judge. His Hand shall execute the Sentence he passes. Now let this dreadful day possess your thoughts, and be not so overcome with the pleasures of sin and delights of the World, as to banish all serious thoughts of Judgement: know that it is appointed to all to die, and after Death the Judgement. After Life comes Death, and after living and rejoicing in sin, comes Judgement for sin. Now let this Doctrine be to all Wicked Men as the Handwriting to Belshazzar, Dan. 5. 'twas said to him, Thou hast brought the Vessels of the Temple of God, drunk Wine in them, and praised the Gods of Silver and Gold, and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified, and then this Writing was written, Mene, Mene, etc. God hath numbered thy Kingdom, and it is finished; Tekel, thou art weighed in the balance and found too light; Peres, thy Kingdom is divided, even so for you that drink wine, etc. and praise the Gods of Gold and Silver, Brass, Iron, Wood and Stone; that love these earthly things, delight more in them than in God, and so praise them, and glorify not God in whose hands your breath is; that is, who is Lord of your Life, whose are all your ways, that is, without whose Providence you cannot move a step, yet that God you glorify not; know that there is a hand writing against you, for all this God will bring you to Judgement. To strike greater terror, Consider, 1. That day shall be the day of Christ 's wrath: now is the day of Christ's love, now is the accepted time, and the day of Salvation, a time for Sinners to make their peace, to make supplication to your Judge; but then, if this day of Grace be slighted by you, and you make it a day of sinning, of security, Impenitency, then shall that day be to you a day of Christ's wrath, wherein he shall in as great degree, declare his wrath to the Wicked, as ever he did love to his Saints. Rev. 6.17. The great day of the Lamb's wrath is come; Now you hear of wrath in a day of Grace, when yet is a time and opportunity left you to make peace, and to escape wrath; but than you shall hear of wrath in a day of wrath, when the day of Grace is ended: as for the wrath of the Father, that may be escaped by flying to Christ for refuge; being in Christ, wrath cannot break out against us, because in Christ the Father is well pleased, and he is a propitiation for sin; but if the day of Christ's wrath come on you before you have made your peace, there is none to deliver from Christ's wrath, for this is dreadful wrath: The time of this Life is the day of wicked Men's wrath, of Satan's wrath against the Godly, now they breathe out threaten; but the comfort is, their wrath shall turn to the praise of God, because wicked Men's wrath shall work for the good of Saints, therein the power and wisdom of God hath praise; but the last day is a day of Christ's wrath against the wicked; and 'tis true this wrath shall turn to the praise of God, but who is there to restrain his wrath? To be under the wrath of Man or Satan is a most miserable conditon, if there be none to restrain it; but worse under Christ's wrath. 2. All sinful works shall be remembered, and brought in upon an indictment against them, blessed is he at that day, whose iniquity is forgiven, and sin covered; that hath Christ for his Righteousness, and Faith to put him on. But the wicked shall have nothing to do with this blessedness; now they seek it not, now 'tis not esteemed by them, so great a blessedness as it is; now Men establish their own righteousness, and will not submit to the Righteousness of God; but at the last day when Wicked Men shall know the worth and want of Christ's Righteousness, than there shall be no possibility of having it; then the Books are opened and the sins of the ungodly discovered; and as the Spirit Promised to the Godly, to bring to remembrance what Christ said; to open the mysteries of the Gospel, etc. So on the other side, than the Spirit shall bring to remembrance all that the Wicked have done; all idle words, all oaths, filthy communication, all vain thoughts, sinful affections; so many times eating and drinking to excess, etc. All their sins shall dog them to the Judgment-seat of Christ, Christ shall take notice of all the unkindness shown to him; those only are mentioned Math. 25.44. to show they are great and most provoking sins: but as under one great duty commanded, all are employed, so under one great sin forbidden, all others are forbidden. And so under these great sins and injuries done to Christ, all others are included: I was hungry, etc. and these shall go away into everlasting punishment: and in the upshot these were injuries done to the Members of Christ, which he makes his own injuries by Compassion, as the Head suffers when the Members suffer: this you reckon a small matter, to pass by a Member of Christ, and not supply his wants; and if so for not feeding Christ in his Members how much more for going about to starve Christ in his Members, by taking away the Bread of Life from them; if for not visiting when sick and in prison, how much more for wounding of Saints in Name, Body, Estates, and for casting of Saints into prison. 3. No works of theirs which for matter are good, shall be remembered and accepted of in that day; every work being weighed in the Balance, like Belshazzar being found too light: whatever proceeds not from Faith in Christ, nor is done out of zeal to the Glory of God, shall be found too light: and for wicked Men's works, as hearing the Word, doing Justice, giving Alms, they shall not plead any thing for you; your Holy things shall not plead against iniquity, because there is iniquity in your holy things: self-love; seeking Men's praise; no sincere love to the Lord Jesus, no judging Christ worthy of obedience. If you do a good turn to a Man for your own ends, what thanks do you deserve? For know, whatever good you do, if it proceed not from a pure heart, a good Conscience towards God, Faith in the Lord Jesus, etc. it shall be reckoned but among your sins, Math. 7.21. Not every one that saith, Lord, Lord, that in words will call Christ Lord, but deny it in works, shall enter into Heaven; shall be judged meet for that Kingdom: But he that doth the will of my Father. 'Tis not enough to do what is good, but to do it as the will of the Father, out of obedience to his command, with an aim at his honour: yet that's not all; but he that doth the will of my Father, that obeys the will of the Father as he is Christ's Father, knowing the Son as the Father, doing the will of the Father for Christ's sake, coming to the Father through the Son, moved with love to Christ, he shall enter Heaven. Objection. But is this necessary, will some plead at the last day, that the will of the Father, of thy Father, as thy Father must be done? Is it for thy sake? etc. Why, that we can plead, Lord▪ Lord, have we not Prophesied in thy Name? etc. Then Christ shall say, Depart from me, I never knew you, I never knew you Born again, Converted, made new Creatures. I never saw you deny yourselves out of sincere love to me, and zeal of my honour, I never saw you in my Kingdom of Grace, so I will not now admit you to any fellowship or acquaintance with me: Depart, ye workers of Iniquity, whatever you have done, I look on you but as workers of iniquity; your good works that you plead, I reckon but amongst your sins. How sad a time will it be then with Wicked Men, who shall say, is our Religion vain? Shall none of our works and do profit? Have we prayed and taken so much pains from time to time, Sabbath after Sabbath, and all in vain? will God forget all? what a miserable case are we then in? Even so it shall be, nothing remembered, if you are not regenerated, if not a new Creature, if you have not true Faith in the Lord Jesus, resting in him alone for Salvation. 4. When their sinful works shall be set before them, in order and imperfection of their good works shown, than the wicked shall be convinced of both in their own Consciences: now Wicked Men will not be convinced of sin, nor judge aright of their performances, they are past feeling, Eph. 4.19. The Greek word signifies, them that having done any thing amiss can't grieve, or take shame to themselves, as Drunkards past feeling, Swearers past feeling, 1 Tim. 4.2. Having the Conscience seared with a hot Iron: That is, either professing themselves to be the people of God, their Consciences are stigmatised with the works of many foul and enormous crimes; a metaphor taken from Rogues who are burnt in the Hand, or some other part of the body: or Conscience so insensible of sin and their dangerous estate by it, and of the fearful Judgements of God, as dead and hard Flesh feared with a hot Iron. Thus 'tis for the most part with wicked Men here, but when they are called to Judgement, than their Conscience shall recover feeling, than it shall do its office in accusing, judging: here wicked Men make God a liar, they have belied the Lord and said, no evil shall come on us; then they shall set to their seal; that God is true, his word is true, his threaten are true: then as Joshua said, ye know that not one thing hath failed, Chap 23.14. so on the other side shall the wicked say at the last day, they shall know that not one thing fails of the word of God spoken concerning the ungodly: they shall set to their seal, that God is most just. Math. 22.12. that Parable of a marriage of the King's Son most probably is to be understood of the day of Judgement: There one was observed that had not a Wedding Garment, and when the King asks, How camest thou in hither? is it fit that thou shouldst be admitted to this Feast, etc. he was speechless, he had not a word to say for himself, he was muzzled, as 1 Cor. 9.9. he could no more speak for himself then a muzzled Ox can eat of the Corn he treads out: his Conscience speaks against him, so how shall he speak for himself when it shall be said, that thou wert a Drunkard, and never didst repent of this sin, and is it fit that having drunk of the Cup of Devils in thy life-time, and delighting in nothing else, that thou shouldest be admitted to my Feast, to partake in Eternal Life? Thou that madest nothing of profaning my Name, is it fit thou shouldest dwell in my presence? Thou that hadst a form, but an Enemy to the power of Godliness; when Christ shall thus accuse, Wicked Men shall be muzzled: the Gospel is Preached for a witness. Here when the Spirit of God in the word strives with Sinners to convince of sin, and would discover their damnable estate. They have somewhat to say, that as they sin, so they do somewhat that is good or will repent hereafter, or will repent before they die, etc. but then they are all speechless and past excuses. 5. Wicked men's cries and prayers shall not be heard in that day: they shall cry, Lord, Lord, they that despised Mercy shall cry, they that made light of an invitation to Christ shall earnestly seek to him; they that Christ came oft to gather as a Hen her Chickens, and they would not, then shall cry unto Christ to save them from wrath, as the Devils. I beseech thee torment me not, cast me not into the great deep. But refusing to cry in the day of Grace, and to hear Christ crying to them, their cries shall not be heard in the day of wrath. Prov. 1.24. Because I have called, (that is Christ terming himself Wisdom) and ye refused. Isa. 51.1, 2. I have stretched out my hand, a gesture of such as made Proclamation, to get attention, as Acts 21.40. Paul beckoned with the hand and there was silence, intimating, there was no means left untried to persuade them to hearken unto him: but what was the Fruit? Ye have set at naught my Council, and would none of my reproof. But Christ will deal with you as you with him; I will laugh at your calamity: that is, the wicked which make a jest at God's word, and mock, shall have the just reward of their working; they shall be requited in the same kind: then shall they call, but I will not answer, Math. 25.11. The foolish Virgins cry Lord, Lord, open to us: but he answered, I know you not. Wicked Men would go to Heaven at the last day, although now they never think of taking the right way thither. 6. Wicked Men shall be rewarded according to their works: and what reward see Rom. 2.6, 8. he will render to every Man according to his deeds, unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation, wrath, tribulation, anguish upon every Soul that doth evil: So many expressions are heaped together, to set forth the great heap of Judgements prepared for the wicked: on the Jew first, etc. all transgressors without distinction or respect to Persons, shall meet with tribulation; yet Judgement shall begin at the House of God, and those that have better means and more knowledge, and do not accordingly, shall receive the heavier: He that knows his Master's will and doth it not, shall be beaten with many stripes. Amos 3.2. You only have I known of all the Families of the Earth, therefore will I punish you for all your iniquities. That is, I have chosen, accepted, privileged you, and you only have known me, therefore those sins of ignorance which are not so great in others, are in you more inexcusable, proceeding from pure malice: according hereto at the last day their doom must be sorer. Aall Sinners at that day shall be full of wrath. All the damned are called Vessels of wrath. Now all are not of the same quantity and capaciy, one is capable of more, another of less, but every Vessel full of wrath. As throw many vessels into the Sea, one is bigger than another and can receive more, but every Vessel will be full, so the wicked shall be all turned into Hell, and to the great deep, and all shall be full of wrath, though some may have more and some less. See the reward of the wicked, Math. 25.41. Depart from me, from me who am the Way, Truth, and Life, the Light of the World, who am that only name given whereby sinners might be saved, who am the express image of the Father, by whose Blood sins are washed. Ye Cursed by the Sentence of the Law, into everlasting Fire, that is, torments prepared for the Devil; as Wicked Men are Servants to Satan in sinning, so shall they be companions of Satan in suffering. Use 2. Exhort. Let it be the great business of every day of your life to prepare for that one day of Christ's coming to Judgement; that which was Paul's Prayer for Onesiphorus, let it be your desire, The Lord grant that he may find Mercy of the Lord in that day, 2 Tim. 1.18. 1. Labour after the knowledge of Christ. He shall come in flaming fire to render vengeance on all that know not God, 2 Thess. 1.18. That is, with fiery indignation, his anger shall sparkle out in a most dreadful manner against them. Know God in his all-sufficiency, Faithfulness, Majesty, Goodness, or you shall know him in his wrath. Know Christ in his Sweetness, fullness of Love, Grace, etc. or else you shall know him in fullness of wrath. Take heed that you hate not knowledge now in the time of knowledge: if you are in darkness, that day shall overtake you as a Thief, that is, suddenly, and that day shall strip and spoil you of all your Joys and Comforts that you delighted most in: If you know the Lord aright then will Christ say, I know you. If you know, you shall be known; now hear and so hear as that you may learn the Knowledge of Christ. 2. Obey the Gospel. 1. Believe what Christ commands you to believe this is the first and great command of the Gospel, Believe in the Son as God-Man, as Mediator and Saviour, one that is able to save you to the utmost. Then you shall be prepared for that day, 2 Tim. 1.12. do as Paul He is able to keep that which I have committed to him against that day: That is, my precious Soul, which I have committed to his care and custody, to bring it forth a glorious So●●at that day, and my vile Body that he may make it a glorious Body like his own: This I have committed, by Faith, and Hope deposited with him. This is the great Command of the Gospel that you give up yourselves to Christ, that you deposit your Souls and Bodies with him, and trust him for the saving of both, that he is able and willing to do it. 2. Do what Christ would have you to do, deny yourselves to do Christ's will: Let not his Commands be grievous to you. Let your conversation be as becometh the Gospel, in Holiness, Meekness, etc. This some do conceive to be meant by the Wedding Garment, a conversation becoming the Gospel. The Gospel calls to a Feast, it contains fullness of Blessings, as Rom. 15.29. I shall come in fullness of the Blessing of the Gospel of Christ: Blessings for Soul, Body, enough for both, Eternity of both: He that believeth on the Son hath everlasting Life. He shall live and reign with Christ. This is the Feast that believers are called to. Now 'tis required in all that would be meet Guests, that they be Holy, Obedient in carriage. As you know 'tis an unseemly thing for a Man to come to the Marriage-Feast of a King's Son, only to enjoy the pleasures of that solemn meeting, without respect of decent apparel befitting such solemnity. So you that would eat of the Feast of fat things contained in the Gospel, must have decent apparel, a Conversation beseeming a Christian Calling, becoming the Gospel, suitable to it in all holy conversation and godliness: as you would lay hold on the promises and blessings of the Gospel, so you must have a Gospel-garment, a Gospel-frame of life: herein many come short, they do profess to believe in Christ, and hope for Pardon, and Mercy at that day, but have no Wedding Garment, no Gospel Garment, no Conversation becoming the Gospel: and to such Christ shall say How comest thou in hither? out with him, here's one that lays claim to Promises, and would not regard the Precepts; he comes in his filthy Garments of sin; now this is to be so doing, Mat. 24.46. Blessed, etc. that so doing; trusting in Christ, and walking in Gospel ways; endeavouring to honour the Lord Jesus as Lord and King: this is Oil in your Lamps, a heart believing the Gospel, subdued to Christ, established with Grace; Oil in the Lamp is Faith and Love; a Lamp without it is an empty Profession, and form of Godliness: your hearing, praying, professing to believe in Christ, that is your Lamp, your Eaith, Love, Zeal for the Honour of Christ is your Oil in the Lamp; have not this to seek when you should come to meet Christ. 3. Look for this day; looking for the blessed hope, Tit. 2.13. all the hope of a Christian is in that day of Christ. If in this Life only they had hope, than they were most miserable; than more miserable than wicked Men; they have pleasure and enjoy their good things; and Saints for the most part in regard of their outward Condition, have torments: So look for that day and long after it, be not overcharged wlth the cares of the World, say not, this is your rest; look for rest, for your portion and inheritance at the day of Christ's appearing: to them that look for him, he shall appear without Sin, etc. Christ hath so foretold it: and before his coming, he shall give evident signs that he may be looked for; so look beyond Friends, Estates, beyond the end of the World; beyond Life, Death, even to Christ's day; be frequent and serious in your thoughts of it, 'twill disengage your thoughts from the World. Enoch the seventh from Adam that lived in the beginning of the World, his thoughts did reach to the end of it, to Christ's appearing; though the Vision be far of, and a great while to come, Judg. 14 Enoch prophesied. The Lord shall come with ten thousands of his Saints: how much more should we look after it upon whom the ends of the World are come? now the time is so near, that Christ is as it were at the door: so watch and wait for him. 2 Pet. 2.12. Looking for, and hasting to the coming of the day of God. or hasting the coming: going forth to meet Christ; let your thoughts and desires be sent out to meet him. Use 3. Comfort for Saints; here they find trouble, etc. but they shall find mercy at that day: there shall sure right be done them, and be avenged of the wicked, as the Jews are wont to comfort themselves when they meet with any knotty place of Scripture in the old Testament that cannot understand, Elias veniet, et evodabit omnia. So Christ will come, and then woe to the wicked, it shall be ill with them: say to the Righteous, it shall be well with him. Isa. 3.10. 'tis the day of the Saints Redemption and Adoption, when they receive Inheritance, as well as have right to it. As Rom. 8.23. we wait for the Adoption, even the Redemption of our Bodies. FINIS.