NEEDFUL COUNSEL FOR Lukewarm Christians: BEING A CONSIDERATION OF Some part of the Message sent to the ANGEL OF THE CHURCH in LAODICEA.  
By CHARLES PHELPES, a Servant of Jesus Christ, in the Gospel of the Grace of God to Mankind.  PROV. 19 20, 21. 
Hear counsel, and receive instruction, that thou mayest be wise in thy latter end.  
There are many devices in a man's heart: nevertheless, the counsel of the Lord, that shall stand.  
LONDON, Printed for Benjamin Southwood at the Star, next to Sergeants-Inn in Chancery Lane. 1672.   

TO THE READER.  
THough this Epistle (a part whereof is spoken to in the ensuing Treatise) was directly and expressly sent to the Angel and Church in Laodicea; yet it also (as well as the rest of the Messages, or Epistles) was spoken by the holy Spirit unto the Churches in general; and therefore, every one that hath an ear is exhorted and called upon to hear what the Spirit saith unto the Churches. Rev. 3. 22. And it is therefore of concernment for others, for all that have received the Word of the beginning of Christ, to mind and consider what is reproved and faulted in this Angel and Church; what is threatened to them; and the counsel given by the Amen, to cure their distemper, and prevent the judgement.—  
It is possible that other Angels and Churches, and particular persons, who have formerly been called to the fellowship of his Son Jesus Christ our Lord, and who have received the word of God, as it is in truth the word of God, may also suffer a decay of those things that have been wrought in them by the glorious Gospel, and grow remiss, heartless, and indifferent, as it fared with this Angel and Church, and as our Saviour hath premonished, that because iniquity should abound, the love of many would wax cold. Matt. 24. 12. And especially toward the time of the end he hath foretold us there would be a general security in such as are of his Churches and people, in such as profess to wait for and attend his coming, as he signifieth in that parable of his mentioned. Matt. 25. 15. In which he saith, not as in many other Parables, The kingdom of Heaven is like, etc. But, Then shall the kingdom of Heaven be likened (by those therein) unto Ten Virgins,— which went forth to meet the Bridegroom— And while the Bridegroom tarried they all slumbered and slept: They did not with zeal and fervency hear Christ, watching daily at at his Gates, waiting at the posts of his doors, that they might find him, as his grace instructeth, and is operating in those that have it, and yield up themselves to it. Prov. 8. 34. 35. But in too great a measure were grown slothful, heartless, and secure: And surely this is written and recorded for our admonition and warning, upon whom the ends of the world are come, to the intent we might give such earnest and diligent heed to the things we have heard, the word of Christ, which is as a fire, that our hearts might burn within us, and be inflamed with love to him, and filled with such an high prising of him, and the unsearchable riches of him, as to sell and forgo all we have for the excellency of him and them, that we may gain him, and be found in him. Luk. 24. 26, 27, 32. Jer. 23. 29.—  
Seeing then that it is possible, and may so come to pass, that others, yea any who have received the grace of God, may become Lukewarm, and neither hot, nor cold, and may go backward and not forward. Jer. 7. 24. If they abide not in Christ Jesus as they have received him; it is good and needful for us all to examine ourselves in the light of the Lord, and search our hearts and ways, that we may see and discern what manner of persons we are; and what discovery the light of the glorious Gospel of Christ maketh of us: Let us not rest contented in any good thoughts we may have of ourselves; For, not he that commendeth himself is approved, but whom the Lord commendeth. 2 Cor. 10. 18. Nor let us conclude that we are in a good condition, because others may think well, and speak highly of us, that are our brethren and companions, for a man may have a name among the Churches that he liveth, and yet be dead. Rev. ●. ●. But let every man prove, and approve his own work, and then shall he have his rejoicing in himself alone, and not in another, not in another's good thought or opinion of him. Gal. 6. 4. We may have run well in former times, we may have run from all our own things unto Christ, and followed him through good report, and bad report; and yet now be letted and hindered from that fervent demeanour and exercise ourselves. Gal. 5. 7, 8. We may have been called unto Christ, and called according to purpose, and yet again be removed from him that called us into the grace of Christ. Gal. 1. 6. We may have gone after him in the Wilderness, as it were, and yet now go far from him, and walk after vanity, and become vain, and so grieve him, and his good spirit, by whom we have been called to the knowledge of the truth. Jer. 2. 2-5. Let us not then be high minded but fear Let us no● say in●●ur hearts, our mountain is so settled that we can never be moved; our hearts have been and are so upright with him, and close cleaving to him, that we cannot departed from him; But let him that thinketh he standeth take heed lest he fall. 1 Cor. 10. 12. And come we to the light, that ourselves, and deeds may be made manifest and discovered. Joh. 3. 20, 21. That if this loathsome iniquity of Lukewarmness be with us, we may cleanse ourselves therefrom, lest we provoke him, who is slow to anger, to abhor us, and to sp 〈…〉 out of his mouth.  
And be we well assured of this, that if once we entertain, and retain such high and unsober thoughts of ourselves, and of our attainments and enjoyments, as to say, We are rich, and increased with goods, and have need of nothing, and so shut the door upon and against Christ Jesus; and suffer him to stand and knock thereas; we shall but deceive ourselves, if we imagine we are free from this nauseous distemper; we may then be confident that blindness hath happened to us in some, yea in a great measure; and may upon sure grounds judge and conclude ourselves to be like to this Angel and Church, and fear he will deal with us as he threatneth to do to these, if we continue and persist in our high thoughts of ourselves; For Pride goeth before destruction, and an haughty Spirit before a fall. Prov. 16. 18. He will save the afflicted humbled people, those who are poor in spirit, who have nothing to glory in before God, but the Lord Jesus Christ, and him crucified; But his eyes are upon the haughty, that he may bring them down. 2 Som. 22. 28. 1 Cor. 1. 29-31. Oh! Let us not lift up ourselves in our do, knowledge, attainments; for we have cause sufficient to take shame to ourselves that we are so barren and unfruitful in the knowledge of our Lord and Saviour Jesus Christ: Nor let us think ourselves, or others to be any whit the better because of our thinking, or speaking highly of ourselves; but rather suspect ourselves, and know, that this is an evidence, and cause of our Lukewarmness: We may say, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are we, and yet steal from, and defraud others, and commit adultery, etc. Jer. 7. 4-10. We may boast that our hearts are right, and cry, come see my zeal for the Lord of Hosts, and departed from, and destroy inferior Idols, and yet serve Golden ones. 2 Kings 10. 15, 16, 25. 29. We may speak one to another, and say, come I pray you, and hear what is the word that cometh forth out of the mouth of the Lord; and may come unto his Servants and Prophets as the people cometh, and sit before them as God's people, and hear his words; and the word of his servants may be unto us as a very lovely song of one that hath a pleasant voice, and can play well on an Instrument; and yet we may not do what we hear, but our hearts may go after our covetousness. Ezek. 33. 30-32. We may come into God's presence, and stand and pray with ourselves. (as being so holy that others may not come near us) God, We thank thee we are not like other men; and yet those we separate from, may be justified rather than we. Luk. 18. 11-14. We may know we have knowledge, and yet know nothing as we ought to know. 1 Cor. 8. 13. We may boast that we are rich, and full; and yet be so carnal that God's servants cannot speak to us as unto spiritual ones. 1 Cor. 4. 8. with chap. 3. 15. We may bestow all our goods to feed the poor, and give our bodies to be burned, and yet not have charity, and so it may profit us nothing. 1 Cor. 13. 3. We may plead that we have prophesied in Christ's name, and in his name have cost out Devils, and in his name done many wonderful works; and yet not be built upon the rock, which is Christ, and so be rejected in conclusion. Matt. 7. 22-27. We may glory in our building of Temples for God, and yet forget our maker; and count the great things of his Law strange things to us. Isa 66. 1, 2, 3. Hos 8. 12-14. Oh! take we heed of seeking our own glory, or boasting of ourselves, or of any of our own things before him; though we may be in any measure perfect, or so graciously reputed, yet let us not know our own souls thereby. Job 9 20, 21. Though we be righteous, yet let us not lift up our heads. Job 10. 15. Though we know nothing by ourselves, yet know we, we are not thereby justified. 1 Cor. 4. 4. And be we well assured, that when we cry we are full, and come not continually unto Christ as the only foundation of faith▪ fountain of grace and truth, bread of life, god tried in the fire, robe of righteousness; great and fundamental ●itness and evidence of God's love, we are lukewarm, and neither cold nor hot, and deserve to be spewed out of his mouth.—  
And though in a right examining ourselves in the glass of the perfect law of liberty, we perceive it to be thus with us; and that we deserve to be abhorred of him, and to be put away as dross; and he is rebuking and chastening us; yet notwithstanding consider we, as many as he loveth, he rebuketh and chasteneth, that we may not be discouraged, or fai●t in our sighing; but rather let us anoint our eyes with eyesalve that we may see the excellency of Jesus, of his Cross, and of what he hath thereby effected, and obtained into himself, and is become; and the vanity and unprofitableness of all other things in comparison of him, that we may be zealous, and h●t in spirit and demeanour, and so sake all we have, that we may win him, and be made partakers of him, and of those unsearchable and durable riches, and that everlasting righteousness in him, for that is his end in all his counsels, calls, and admonitions; yea and in all his rebukes and chastisements, while it is the day of his grace and patience: It is in love to our souls that he doth rebuke us and order afflictions to us, not for his pleasure, but for 〈◊〉 that we might be partake s of his holiness Heb. 12. 9-11. Joh. 5. 42-45. Wherefore lift up the hands that hang down, and the feeble knees, and make straight paths for our feet, and he will forgive our sins, and turn again, and have compassion on us, for he is gracious, and ready to repent him of the evil threatened by him, and deserved by us. Heb. 12. 10. 13. Joel 2. 1. 12. 13.—  
I shall add no more here (having spoken so largely in the following Treatise) but to desire thee to consider what is said; and what agreeth with the Testimony of Christ, receive, and hold fast; and what swerveth therefrom refuse and reject: And the Lord give us an understanding in all things; and help us so hearty to embrace and retain the word of truth, that though now we see not Christ we may love him above all, and believing in him, may rejoice with joy unspeakable and full of glory; receiving the end of our faith, even the salvation of our souls, so he desireth who is  
thy Servant, in, and for the Lord Charles Phelpes. Lyn. Sep. 15. 1671.   

Needful Counsel, etc.  Rev. 3. 18. I Counsel thee to buy of me gold tried in the Fire that thou mayest be Rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. 
THE Words, we see, are a gracious, needful, and instructive Counsel given to the Angel of the Church of Laodicea: In which let us consider.  

1. The Person that counselleth [1]  
2. The Person or Persons counselled [thee]  
3. The counsel itself [I counsel thee to buy of me Gold tried in the Fire, etc.]   
1. The person counselling [1] Who is that? He is described to us vers. 14. and giveth such a descritpion of himself as in which he giveth us to understand, that he is excellent and comely for the escape of such as have fallen away by their iniquities, and thereby brought themselves into a loathsome condition; and deserve, and are threatened to be cast forth as abominable branches persisting therein; though such have destroyed themselves, yet in him is help, salvation, and recovery for them.—  
Vers. 14. These things saith the Amen] to wit, he in whom all the promises of God are yea and Amen. 2 Cor. 1. 20. Ratified, Confirmed, Sealed, and so made sure, even by his precious blood, which is the blood of the New Testament, and everlasting Covenant, Matt. 26. 28. Heb. 10. 29. & 13. 20. & 9 15, 16. Those great and precious promises appertaining to Life and godliness, yea to this life, and that to come, are not only assured by the word of God, and confirmed by his Oath, which yet are two immutable things, in which it is impossible for God to lie, and therefore might quicken and encourage lukewarm ones to flee for refuge to lay hold on that hope set before them; but actually made firm by the blood of the testator, who is also in the virtue thereof raised, and as the forerunner entered into Heaven, and is the Mediator of the New Testament, that by means of death for the redemption of the transgressions under the first Testament, they which are called may receive the promise of the eternal Inheritance: He Mediateth, and maketh Intercession for the taking away the iniquities of those that come to God by him; and that the contents of that Covenant may be dispensed to them according to their needs and capacities: God hath promised, and Christ hath actually said, and is, the Amen to them. Rev. 1. 18. Heb. 8. 6. and 9 15. It may seem, in that Jesus Christ doth first describe himself by this title of the Amen, that these likewarme ones did not keep in believing remembrance the promises, and the firmeness, and immutability of them, and certainty of their performance according to the tenor of them, being ratified by such precious blood, and ascertained by such a faithful and true witness; and therefore they grew sluggish, remiss, and indifferent, and there was a great abatement of their former fervency, either fearing they should be left in sufferings, or not provided for, or dispensed unto according to their wants; and therefore to recover them, he telleth them his name is the Amen: The consideration hereof is powerful to stir up to diligence, and to recover us from our decays, to cause us that we shall not be slothful, but followers, diligent followers, of them who through faith and patience inherit the promises. Heb. 6. 10, 20. To strengthen us to hold fast the profession of our faith without wavering; and to consider one another to provoke to love and good works, not forsaking the assembling of ourselves together. Heb. 10. 22, 25. To engage us to come out from amongst men, and to be separate, and not touch the unclean thing, but to cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord. 2 Cor. 6. 16, 18. & 7. 1. if these exceeding great and precious promises given to the Apostles to minister, and ministered by them in, and with the glorious Gospel be in us, received and entertained by us, and abound; if they be suffered to dwell richly in us, and to have their perfect work, so as we limit them not, nor hold them in unrighteousness, they make us that we shall not be idle, or unfruitful in the knowledge of our Lord and Saviour Jesus Christ: They will provoke us to flee from, and escape the corruption that is in the world thorough lust; and besides, giving all diligence thereto, they will enable and stir us up to add to our faith virtue (courage, zeal, resolution of spirit, magnanimity, to be as bold as lions) and to virtue, knowledge (that we may use our fervour and zeal aright, and that not about meat, and drink, and days, and places, and gestures, in which the kingdom of God consisteth not; but in contending earnestly for the faith once delivered to the saints) and to knowledge temperance (to have sober thoughts of ourselves, of our knowledge, virtue, parts, gifts, attainments; and to be temperate in our use of, and exercise about the things of this world, in which there may be excess; and in our joys and griefs thereabout) and to temperance, patience (patiently continuing in well doing, in faith, in virtue, in knowledge, in temperance; etc. Patiently enduring whatever reproaches and persecutions we may meet with in walking in Christ, and in the exercise of those efficacies of his grace; and resting in the Lord, and waiting patiently for him) and to patience, godliness (worshipping him in the spirit, and rejoicing in Christ Jesus, and having no confidence in the flesh; and imitating, and following him as dear children according to the light, and instructions of his grace) and to godliness, brotherly kindness (loving the brethren with delightful and peculiar manner of love, not pretending we are right worshippers of God, while we are without brotherly kindness to those borne of him; For every one that loveth him that begat, loveth them also that are begotten of him: For if a man say, I love God, and hateth his Brother, he is a liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen and to brotherly kindness, charity (that free manner of love which is exercised towards others, not because of somewhat lovely and amiable in them, but from an higher reason, and motive, even from the constraining operation of the love of God in Christ, and thence to have fervent charity among ourselves, and to love all men) To these things will these precious promises, confirmed by such precious blood, enliven, and quicken us, if they be suffered to dwell richly in us; for hereby we shall be made partakers of the Divine nature, in union and fellowship with it, interest in it, usefulness of it, and conformity to it. 2 Pet. 1. 4, 9 Oh exercise we ourselves to godliness (to Christ, who is the root and foundation of godliness) for it is profitable unto all things, having promise of the life that now is, and of that which is to come. 1 Tim. 4. 8. with chapt. 3. 16. Oh! how effectual were the promises with the Patriarches in former times (when they were not so confirmed as now) to make them forsake their Country, Kindred, and Father's house; To confess themselves strangers and pilgrims on the earth, etc. These believed caused Abraham, the Father of the faithful, not to consider his own body now dead, neither yet the deadness of Sarah's Womb— but was strong in faith, giving glory to God; and being fully persuaded that what God had promised he was able also to perform; and therefore it was imputed to him for righteousness: Now it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe on him who hath performed the promise made to the fathers, in raising Christ from the dead, who was delivered for our offences, and raised again for our justification. Gen. 12. 1, 3. Heb. 11. 13, 16. Rom. 4. 16, 25. with Act. 13. 32, 33. Heb. 11. 17, 19 The Apostle Paul, to recover the Galatians from their wander, setteth before them that Christ is the Amen, to him the promises are made, and in him confirmed, and with him assured to those that receive him, so as in being Christ's they are Abraham's seed, and Heits according to promise. Gal. 3. 16, 17, 29. & 4. 28. and 5. 1. And so here, Christ declareth himself to be the Amen, To cure these of that Lukewarmeness they were polluted with; and assureth them, that in opening, and giving entertainment to him, he would come to them, and sup with them, and they with him. And that he that overcometh should sit with him on his Throne. Rev. 3. 14, 20, 21. Oh were this considered by us, that God hath not spared his own Son, but delivered him up for us all, how would this make us confident that with him he will freely give us all things also! How would this cause us to mount up with wings as Eagles, to run and not be weary, to walk and not faint; and encourage and engage us to listen to his counsel whom God hath given for a Covenant to the people? For the Lord God is a Sun and Shield, and will give Grace and Glory; and no good thing will he withhold from them that walk uprightly. Rom. 8. 32. Psal. 84. 10, 12.  
The Faithful and True Witness.] This may be an explication of the Amen, and show us what is further meant by, and contained in that expression.  
These two words [Faithful and True] may mean one and the same thing; or we may say,  
He is the faithful Witness in that work whereto the Father appointed him; hence the Apostle instructeth the Holy Brethren to consider the Apostle and Highpriest of our profession, who was faithful to him that appointed him, namely, in that hard and difficult work of humbling himself, and becoming obedient to death, even the death of the Cross, Heb. 2. 9, 18. & 3. 1, 2. He is in his Cross a faithful witness of the greatness and sincerity of the father's affection to us. Isa. 55. 3, 4. Who is meant by the faithful Witness here spoken of, may be plainly seen, and wherein is he so firstly and fundamentally, Rev. 1. 5. Jesus Christ, the faithful Witness, and the first begotten of the dead. And so,  
1. As he died for our sins, by way of propitiation, and as the Peace maker, so he is a faithful witness of the father's love, and that he is not willing any should perish; but that all should come to Repentance: He is the great sign, and undoubted evidence of the heat and ardency of God's love towards us poor sinners, even towards every poor sinful Creature of Mankind, in that he, by the Grace of God, tasted death for every man: in this was manifested the love of God towards us; because God sent his only begotten Son into the world, that we might live through him; herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins, 1 John 4. 9, 10. God so loved the World that he gave his only begotten Son, etc. John 3. 16. This is the great sign of God's love to us, and it is an evil and adulterous thing to seek after any other, Mat. 12 39 The Jews require a sign, but we Preach Christ crucified, Christ the power of God, the great witness and manifestation of his power and goodness toward us. 1 Cor. 1. 22, 24. and he is the faithful witness therein of the truth and faithfulness of the father in performing his promises according to the tenor of them; for he that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things also! Isa. 55. 3, 4. Rom. 8. 32. Yea in what he hath suffered he is the faithful witness also of the freeness and ardency of his own love toward us; his love was so fervent, as that many Waters could not quench it, nor could the Floods drown it; it was strong as, yea, stronger than Death; such his Grace, that he laid down his life for us, he died for all: and such the preciousness of his Blood, that in the virtue thereof he is raised again, hath purged away our sins, made peace, slain the enmity, broken down the middle wall of partition between God and Mankind, taken out of the way all that was in it contrary to us, abolished death, and destroyed him that had the power of death; that is, the Devil, and obtained into himself all Spiritual Blessings in Heavenly things, and confirmed a new Testament, and everlasting Covenant. Oh what a faithful witness is he of the greatness and fervency of his own and his father's love! and how powerful therefore is the view of him in his Cross, to cure us of our lukewarmness! do ye thus requite the Lord, O foolish people and unwise? is he not thy father that hath bought thee? Oh how doth this love constrain us to love him, and to cleave to him with full purpose, to give him our hearts, and let our Eyes observe his ways? and how doth this encourage and embolden us to follow him fully, who hath delivered us from our enemies, that we might serve him without fear, and who is become the treasury of all God's fullness, that we might come with boldness to the Throne of his Grace, and hold fast our profession? Yea, and to return to him when we have fallen by our iniquities; for herein he showeth us he hath no pleasure in the death of him that dieth, and so not in the death and destruction of poor, wretched, miserable, blind, naked, lukewarm ones: Oh fear not to come unto, and walk before him, and be perfect, let not your hands be slack; by this ye are saved, if ye keep in memory what at first was declared unto you, unless ye believe in vain; viz. That Christ died for our sins according to the Scriptures, and was buried, and that he risen again the third day, according to the Scriptures, 1 Cor. 15. 2. 4. O foolish Galatians (saith the Apostle) who hath bewitched you, that ye should not obey the Truth (that ye should not continue in tunning well, but grow remiss) before whose eyes Jesus Christ hath been evidently set forth crucified among you, Gal. 3. 1. with Chap. 5. 7.—  
2. The faithful Witness and Martyr, as a Peace-preacher, who laid down his life in Testimony to the Truth of that Gospel which he received from his father, and declared to us: on this account he gave his back to the smiters, and his Cheeks to them that plucked off the hair, he hide not his face from shame and spitting, he set his face as a flint to endure whatever afflictions, reproaches, persecutions, he might undergo for the truth, for which purpose he was born, and to which end he came into the world, that he might bear witness to the truth, John 18. 37. and to this he did bear witness to the death, and sealed to the truth of that Gospel with his Blood; This the Apostle setteth before Timothy to encourage him to fight the good fight of faith, that Jesus Christ witnessed a good confessiom before Pontius Pilate when he knew what things he should suffer on that account, 1 Tim. 6. 12, 14. Away with this lukewarmness, and let us come unto, and follow him whithersoever he goeth, enduring hardness as good Soldiers of Jesus Christ, who profess him to be our Captain, the Captain of our Salvation, he hath set us an example that we should follow his steps, 2 Tim. 2. 1, 3, 8. The Apostle setteth before us his being a faithful Witness in both respects, viz. as a Peace maker and Peace-preacher, to provoke us to fervency of Spirit, and demeanour: Let us, saith he, (not faintly, or fearfully go, but) run (and that not for a season only, but) with Patience, the race set before us (as for our lives, and for a Crown, an incorruptible Crown) looking unto Jesus,— Who for the joy set before him endured the Cross, despising the shame, and is now set down on the right hand of the Throne of God: For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds, Heb: 12. 1, 3.—  
And the true Witness] in his Testimony, in which he hath declared what he hath done and the father's love in him, and that he is the Amen, he is the truth itself, and his word is the word of truth, Prov. 8. 6, 8. Psal. 119. 160. 1 John 5. 20. The true light now shineth, 1 John 2. 8. His word was always true, but the truth of it is now made more apparent in the preaching of the Gospel according to the revelation of the Mystery; his record is true concerning all things; there is no lie of it; but he is a true witness in what he speaketh of God the Fatheir, himself, the work of the Spirit, Mankind, sin, righteousness, judgement, life, death, and of what he is become, and hath for us, Gold tried in the fire, white raiment; and of the lothsomness of this lukewarmness to him; these things he saith, Who is holy, he who is true, Rev. 3. 7. He is true and worthy to be listened unto, and believed by us in all his declarations, promises, discoveries, requirings, instructions, reproofs, threats, etc. a faithful and true witness, who will not lie, one who is faithful to the interest of our Souls, Prov. 14. 5. a true Witness, who delivereth Souls from their transgressions, wander, lukewarmnesses, who hath power to deliver from sin, Satan, fears, evils, dangers, yea from the wrath to come; and is able to save to the utmost all that come to God by him, Prov. 14. 25. 1 Thes. 1. 10. Heb. 7. 25. Oh! hear the instruction, and hearken to the Counsel of this true Witness, that you may be delivered; he that hearkeneth to Counsel is wise, that you may be zealous and repent.—  
The beginning of the Creation of God] He is before all things, and by him all things consist, Col. 1. 17, 18. the beginning both of the first and old Creation, and that both.—  
1. In giving a being to it, when it forehad none, it was God's Creation, but made by him; God Created all things by Jesus Christ. Eph. 3. 9 By him were all things created visible and invisible;— All things were created by him and for him, Col. 1. 16. he is the creator of the ends of the Earth that sainteth not, neither is weary, there is no searching of his understanding; he knoweth how, and hath understanding to help us, when we are faint, dead, dry, decaying, He giveth power to the faint, and to them that have no might he increaseth strength, Isa 40. 27, 29. Oh Lord God, saith the Prophet, Behold thou hast made the Heaven and the Earth by thy great power, and stretched out Arm, and there is nothing too hard for thee, Jer. 32. 17. What cannot he do that created all things? (and All things were made by him, and without him was not any thing made that was made, John 1. 1. 3.) he can restore heat and health, and heal us of our wounds, and cure our loathsome distempers, when our bruise is incurable, and wound grievous, and we have no healing Medicines, nor is there any to plead our cause, that we may be bound up, Jer. 30. 12, 17.  
2. And He is the maker of the Creation of God, when it was marred by man's seeking out foolish inventions: The Earth and all the inhabitants thereof were dissolved, he beareth up the Pillars thereof. Psal. 75. 3. He upholdeth all things by the word of his power. Heb. 1. 3. the world was made by him, preserved from perishing, and upheld when it was marred, spoiled, and dissolved by the iniquity of Mankind. John 1. 10. and therefore, though you have destroyed yourselves, and deserved to be rejected, and cast off, and out from his presence and favour for ever; yet in him is your help, neither is there Salvation in any other. Acts 4. 12. Oh, turn again unto him from whom you have revolted; He hath made peace by the Blood of his Cross, by him to reconcile all things to himself. Col. 1. 20.  
And he is the beginning of the new Creation, through, and by means of his personal abasement and sufferings, the Captain of our Salvation was made perfect through sufferings. Heb. 2. 10. In him there is a complete Creation, he is the beginning, the first born from the dead, that in all things he might have the Preeminence; for it pleased the father that in him all the fullness should dwell. Col. 1. 18, 19 In him dwelleth all the fullness of the Godhead bodily, and in him we are complete (completely prepared for, and furnished with all furniture) who is the head of all Principality and Power. Col. 2. 9, 10. In him our Nature is restored again into the Image of God, after a more glorious manner then ever it was made in the first public man, and so there is in him a complete and perfect provision of all things that may tend to our being brought back to God in our own persons, and so made new Creatures, as every one is that is in him; because he died for all, and rose again. Jam. 3. 9 Ephes. 2. 10. 2 Cor. 5. 14, 17. there is in him justification and acquittance from the guilt of our first sin and sinfulness; So as all that have sinned, and are come short of the Glory of God, are justified freely by his Grace, through the Redemption that is in Christ Jesus. Rom. 4 25. & 3. 23, 24. and he hath obtained forgiveness of our personal sins, gifts for men, yea for the rebellious also, healing of our diseases, decays deadnesses: Gold to enrich poor, wretched miserable ones; White Raiment to cover our shameful nakedness, eyesalve to cure our blindness, and dimsightedness, Spirit to quicken and inliven us, and to put heat into, and recover lukewarm ones: The last Adam was made a quickening Spirit, to quicken those that are dead in trespasses and sins. 1 Cor. 15. 45. there is in him perfection for every man. Col. 1. 28. he hath by his Blood obtained eternal redemption, forgiveness of our sins for ever, by that one offering of his body offered once for all, and the recovery of our loss, even of all the Glory of God, of which we came short by sinning against God, he hath restored that which he took not away. Heb. 9 12. so as that in him there is helpfulness and Salvation for us, when we have rendered ourselves vile, and brought ourselves into a loathsome condition; he is the fountain of life, of living waters, of Grace and truth, the treasury and store-house of all God's fullness for us, that he may dispense thereof to us according to our various wants and capacities, and that of his fullness we may receive, and Grace for Grace: indeed he is the beginning and end of this new Creation, the Author and finisher of the faith, whose hands have laid the foundation, and whose hands shall finish it, and he shall bring up the top-stone with shouting, and crying Grace, Grace to it. Rev. 1. 8, 11. Zech. 4. 7, 9, Heb. 12. 2.—  
This is the Counsellor, the Counsellor of peace, that giveth this gracious and useful Counsel, on him resteth the Spirit of Counsel and might, and his name is Wonderful, Counsellor, the Mighty God, the Everlasting father, the Prince of peace, one who died for us, and in his Cross and Testimony, the Amen, the faithful and True wi●ness of of the father's graciousness and faithfulness, and him in whom all the promises are established and ascertained, and the beginning of the Creation of God, one in whom is all help, and healing for us, Isa. 11. 2, 3. & 9 6. Oh that we may hear his Counsel, and receive his instruction, that we may be wise in the latter end! Prov. 8 14 & 19, 20.  
2. We have next to consider, and speak to the person or persons counselled, both whom, and what manner of Persons, this blessed Counsellor, giveth this needful and good Counsel to.—  
1. To whom, and that is directly and expressly to the Angel of the Church of the Laodiceans (a Church still our Saviour calleth it, though it was so greatly polluted, that it was threatened to be spewed out of the mouth of Christ: And so the Corinthians, to whom the Apostle writeth, are called the Church of God at Corinth, concerning whom, or some amongst them, the Apostle thus speaketh. I fear least when I come I shall not find you such as I would and that I shall be found unto you such as you would not; lest there be debates, envyings, wraths, str●●es, backbitings, wispering, swell, tumults, and lest when I come again my God will humble me among you, and that I shall bewail many which have sinned already, and have not repent of the uncleanness, and fornieation, and lasciviousness which they have committed. 2 Cor. 1. 1. w●th Chap. 12. 20, 21. see also Gal. 1. 2. Rev. 3. 1, 2. 2 Thes. 2. 4. To the Angel of this Church he directly speaketh) that is, to their Messenger or Messengers. Mal. 2. 7. Rev. 2. 24. to those that were over them in the Lord, and did, or should go before them in the word of the Lord, Chap. 1. 20. and this Counsel is given to the Angel in the first place.  
Because by their office and furniture they are Ministers of Christ, and stewards of the mysteries of God; and it is required of them that they be found faithful in communicating to others, what is given and imparted to them for their good, 1 Cor. 4. 1, 2. They are set to watch for the Souls of others, as they that must give an account. Heb. 13. 17.  
And to them first to signify, that they are first to re-receive from Christ what they give and communicate to others; they also are to be swift to hear slow to speak: that they may speak his words they are first to hear what he speaketh to them, and to eat his words, consider them, digest them, meditate on them, Receive in their Heart all the words he speaketh unto them in his Testimony, and hear them with their ears, and then go and speak to his people, and cause them to hear his words, that so they go not before they are sent, for what have they worthy communicating, but what they receive? Ezek. 2. 7, 10. & 3. 1, 3, 10, 11, 17. Rev. 10. 9  
And to them; because they themselves might be polluted with this distemper, and be lukewarm, and through their slothfulness and negligence, doing the work of the Lord negligently, they might be some occasion of this distemper in the Church, as our Saviour signifieth, that while the servants also slept, the enemy came and sowed tares. Matt. 13. 25. And to them first might this Epistle be sent, and counsel given, that they might judge and take shame to themselves, and receive reproof, and be recovered; and when they themselves did repent, and were converted, they might be instruments of returning, restoring, and strengthening their brethren, as Luk. 22. 32.  
And yet also this counsel was given to the whole Church in Laodicea, as appeareth, in that Jesus Christ giveth instruction to John that what he saw he should write in a book, and send it unto the Seven Churches which are in Asia, unto Ephesus— and unto Laodicea: Yea the instruction and counsel given to this Church is needful to be minded, and considered by the residue of the Churches; yea and to be heard by every one that hath an Ear; as is signified Rev. 3. 22. He that hath an Ear let him hear what the Spirit saith unto the Churches.—  
2. And to what manner of persons this counsel is given, we may be helped to see and understand in what followeth.—  
Vers. 15. I know thy works,] By [knowing] here, is not only meant, a seeing and understanding what they were, and of what nature; for so he seethe and knoweth all things. Joh. 21. 17. Nor at all an owning and approving them: Indeed the word [know] doth many times signify, approve, as, the Lord knoweth the way of the righteous; he owneth it, and will preserve it for ever, as opposed to the perishing of the way of the ungodly. Psal. 1. 6. And so the Lord knoweth them that are his, that come unto, and abide upon the foundation of God. 2 Tim. 2. 19 So 1 Cor. 8. 3. Joh. 10. 27. But in this sense, he did not know their works, for their works were not perfect before him; as Rev. 3.  
2. But hereby [know] is meant, I take notice off, and wistly observe thy works; I consider them, and the nature and quality of them: In this sense it is often to be taken both as with respect to God and men: So with respect to God, and by him it is said, Hos. 13. 5. I did know thee in the Wilderness; namely, he did then take notice of them, to provide for them, and take care of them; and rebuke and chasten them as need was: So the Psalmist, it seemeth, useth considering, and knowing, as words of a like signification, when he saith, thou hast considered my trouble, thou hast known my soul in adversities. Psal. 31. 7. So with respect to men, As, not knowing (minding, considering, taking notice) that the goodness of God leadeth thee to repentance. Rom. 2. 4. So it is used in this sense in the beginning of every of the messages to the Churches: And in that he saith, I know, I take notice of thy works, he signifieth.  
1. That he doth not pass sentence upon men, or their works, he doth not approve, or reprove, till first he considereth their works; he taketh notice of them, and pondereth all their go, before he justifieth, or condemneth. Prov. 5. 21. Hence in every of the Epistles to the Seven Churches, after he directeth them, and giveth a description of himself, he first saith, I know thy works, Rev. 2. 2, 9, 13, 19 chap. 3. 1, 8, 15. The Lord is a God of judgement, and by him Actions are weighed. 1 Sam. 2. 3. So when the cry of Sodom was great, and their sin grievous, he saith, I will go down now, and see whether they have done altogether according to the cry of it which is come unto me, and if not I will know, Gen. 18. 21. He is excellent in power, and in judgement, and in plenty of justice, he will not afflict; men do therefore fear him. Job 37. 23, 24. And this is for instruction to us, that we should not reprove, or fault another, till we consider what his works are, and know and take notice that they are such as are condemnable by the light of the glorious Gospel; but to be imitators of Christ Jesus according to the instructions of his Grace,—  
2. In that he saith, I know thy works, he signifieth his love to us, and care of us; such is his love and kindness towards us that he considereth our works, that if they be not perfect before him, and in his sight, he may rebuke us, and not suffer sin upon us. Levit. 19 17. So great is his charity towards us that he covereth our sins, so as to seek and pursue our good; and such is his charity, that it leadeth him to take notice of our works, that when need is he may reprove us; and sanctify, and cleanse us with the washing of water by the word. So when he declareth his love and faithfulness towards Israel, he saith, I have been a rebuker of them all; and addeth, I know, I take notice of Ephraim, and Israel is not hid from me:— They will not frame their do to turn unto the Lord. Hos. 5. 2, 4.  
3. He herein gives us to understand whose works he knoweth especially, and taketh notice of; I know [thy] works; their works that have had means and advantages. He knoweth not, in this sense men's works, till he preventeth them with his goodness; he looketh not to gather Grapes of Thorns, nor Figs of Thistles; he knoweth that in us, as of us dwelleth no good thing; and that our works must needs be evil, and unprofitable before his Grace bringeth salvation to men, as it doth to all men in due time. Titus 2. 11. But when he hath vouchsafed some means, and afforded some light to men, than he looketh down from Heaven to see if there be any that understand, and seek after God. Psal. 14. 2. He fashioneth men's hearts alike, and (then) he considereth all their works. Psal. 33. 15. But especially when men are brought unto, and planted in his Vineyard, than he pondereth what their do are: He expecteth that there should be some return from them suitable to the means used, pains taken, and care exercised towards and about them. So he saith, for instruction to us also, Behold (mind this well, and give attention to it) these three years I come seeking Fruit of this Figtree. Luk. 13. 7. So when he telleth us what he had done to his Vineyard, that he fenced it, and gathered out the stones thereof, and planted it with the choicest Vine, and built a Tower in the midst of it, and also made a Wine-press therein, he addeth, and he looked that it should bring forth Grapes. Isa. 5. 1. 2. Matt. 21. 33, 37. He taketh notice of them especially, whether there be with them the work of faith, and labour of love; he expecteth that that earth which is so enclosed, and ordered; and which drinketh in the rain that oft cometh upon it, should bring forth herbs meet for him by whom it is dressed, even the work and labour of love, that it may receive further blessing from God. Heb. 6. 7, 10. His eye is continually upon his Church and Churches, as to preserve, and deliver them from evil, and to dispense to them whatever may fit them for fruitfulness before him, that they may show forth his praises who hath called them out of darkness into his marvellous light: So to observe what impression his Grace hath upon them, how it is received by them, and what it produceth in them; or whether it be received in vain; That so he may rebuke and chasten them, as he doth, as many as he loveth. Rev. 3. 19 You only, saith he, have I known of all the families of the earth, therefore will I punish you for all your transgressions. Amos. 3. 2. Hence when John in vision saw Christ in the midst of the Seven Candlesticks, he saith, his eyes were as a flame of fire Rev. 1. 14. To denote unto us the piercingness of them, and that he is very exact, and observant in his inspections amongst the Churches, to see and take notice what their works are; and to manifest the evil of what he doth reprove amongst them; for answerable to the greater privileges and advantages they have above others, accordingly he doth expect more from them; unto whom much is given, of them shall much be required; and to whom men have committed much, of them they will ask the more. Luk. 12. 48.  
4. And here he signifieth what he knoweth, and taketh notice of, thy [Works] not their profession only: Men may profess to know God, trust in him. love him, cleave to him, and yet in works deny him, being abominable, and disobedient, and to every good work reprobate and void of judgement. Titus 1. 16. Men may say they believe the Testimony of God concerning Christ, yea, they may be persuaded of the goodness and truth of it; and have some love to it, and hold it forth as their opinion, and plead for it against opposers; and yet not so receive the love of the truth as to be saved thereby, or to suffer it to work effectually in them, and to bring forth the work of faith, and labour of love, as it doth in those that hearty receive it, and suffer it to dwell richly in them. 1 Thes. 1. 3. & 2. 13. But what doth is profit, my Brethren, saith the Apostle, though a man say he hath faith, and have not works? Faith if it have not works (its proper works) is dead, being alone. Jam 2. 14, 26. They are not men's pretences and professions simply, he taketh notice of, but whether the word of God be received by them as it is in truth the word of God, so as to work effectually in them, to redeem them from their iniquities, and turn them to God from Idols, and to fulfil in them the whole good pleasure of God's goodness, and the work of faith with power: And were the faith, the word of faith, believed with the heart, it would work by love, as from God's love as the motive of it, so in the exercise of love toward Christ and God in him, so as to part with all as loss and dung for the excellency of the knowledge of Christ, that they might win him, and be found in him; and towards men, and brethren. Galat. 5. 6. And truly he is one who knoweth men's works, and without respect of persons judgeth according thereto. 1 Pet. 1. 17. Men may appear to be somewhat when they are nothing, and profess themselves to believe on the name of the only begotten Son of God, whise notwithstanding they love darkness (their sins and vanities) rather then light. Joh. 3. 18, 19 They may have a great many leaves upon them, and make a fair face in the flesh, while yet their works may not be upright before him: But these he taketh notice off, as here he saith, I know thy works.—  
But what did he observe in his taking notice of their works, and pondering them?  
Surely he saw that their works were not perfect before him, and thence saith, and observeth.—  
That thou art neither cold, nor hot.] Not cold, there was still some profession of the faith with them, some seeking God, waiting upon him, and approaching to him; they had not wholly lest off all professed worshipping shipping of him, and calling upon his name, but still reckoned themselves Christians; they might still read, and hear, and pray, and speak one to another, and have some use of the ordinances of Christ among them, and have a form of godliness; they had not wholly and professedly left off the thing that was good, but there was some warmth with them still; and they might, and did surely assemble themselves together, for they were yet reckoned by Christ a Church of his, a Golden-candlestick, that did in some measure receive, and bear forth the light; yea, there might appear with them a great deal of fervency in their outward professions, and behaviours of themselves: They were not cold.  
Nor hot.] Not zealous, vers. 19 Not fervent in spirit serving the Lord. Rom. 12. 11. Their hearts did not burn within them. Luk. 24. 32. They were not inflamed with love to him, and the things of his kingdom: Or, as considering the scope of the place, they were not hot, that is, they did not so value Christ, and the things above where Christ sitteth at the right hand of God, the things most excellent, that durable riches and righteousness in Christ, as to buy them, with a relinquishing and selling all that they had; they did not so highly value Jesus Christ that pearl of great price as to part with their sins and idols, and to go on to count all but loss and dung, that they might be made partakers of him, to hate Father and Mother, Wife and Children, Brethren and Sisters, yea and their own lives also for the sake of Christ Jesus, and to take up their cross and follow him. That this is here meant by [hot] appeareth, by the counsel he giveth them, I counsel thee to buy of me Gold etc. And by the reason and end of his rebuking and chastening them, that they might be zealous and that their zeal might be exercised and evidenced in receiving and obeying that counsel, and so in buying. vers. 19 And by his call to them, and desire of their attention; behold I stand at the door and knock. verse. 20. He was not readily received, it seemeth, but the door was shut against him, and somewhat else entertained in his room and stead; and he was fain to knock for admission and entrance, and to stand there, till his head was filled with dew, and his locks with the drops of the night, as Cant. 5. 2. While they gave their love to others, and took in others instead of their husband, and embraced the bosom of a Stranger: This was the heat they were destitute of, and in this sense they were not hot; they did not forsake all things for Christ Jesus; they were as silly doves without heart, professedly waiting upon God, but yet retaining sin in their hands, or double mindedness in their hearts. Hos. 7. 11. Or they were seeking their own things, their praise, honour, glory, name, or to establish a righteousness to themselves; and though they might appear to be, and might be zealous, yet not in a good matter. Gal. 4. 18. They were like to a man that hearing of an excellent commodity at such a Mart, or Market, goeth thereto; he is not so cold as to stay at home, but taketh so much pains as to go to the place where it may be had, and looketh upon it, and liketh it, and heareth delightfully what is spoken in commendation of it, and taketh delight in approaching to it; but yet he is not so hot as to come up to the price of it, though he may bid somewhat, and be willing to part with something; yet he hath not such an high estimate of, and affection to it, as to prefer it before all other things, and to purchase it how dear soever it be: Truly such an one though he be not cold, yet he is not hot; such a man is hot that is resolved to have such a commodity whatever it cost him, that spareth no pains or cost: In such a sense they were not hot; they were not so cold as wholly to desist from a professed waiting at Wisdom's posts, but they might come and sit before God as his people, and hear his words; and it might be as a lovely and pleasant song to hear what was spoken in the praise and commendation of that Gold tried in the fire etc. But still their hearts went after their covetousness, or their pride, and high thoughts of themselves; they conceited themselves to be rich and increased with goods, and therefore did not forsake all that they had for Christ; they did not so highly prise him, nor so ardently affect him as to count, and go on to count, all other things as dung and dog's meat in comparison of him. Ezek. 33. 31, 32. Oh let us search and try our hearts in the light of God's testimony, and see if we also be not such manner of persons, such Lukewarm ones, as these were to whom this counsel was given; the testimony of Christ, the perfect law of liberty, is a faithful glass, that giveth a true and impartial discovery of all things and persons; it pierceth even to the dividing asunder of So●l and Spirit, and Joints and Marrow, and is a discerner of the thoughts and intents of the heart. Heb. 4. 12. Therein let us examine ourselves, and not trust to our own hearts, or lean to our own understandings, for the heart is deceitful and desperately wicked above all things; and he that trusteth therein is a fool: Our wisdom, and understanding will pervert us, and make us believe we are hot, when indeed we are but lukewarm: We may seem hot in hearing, in praying, in conferring, in contending for the faith of the common Salvation, in frequenting the assemblies of God's people, in speaking one to another, and to others: we may have a form of Knowledge, and appear zealous in visiting other Societies of God's people, and take much pains, and be at much cost; yea, we may lavish Gold out of the Bag, and weigh Silver in the Balance; and as the Apostle saith in another case, give all our goods to feed the poor, and for pious uses, and yet be but lukewarm still, and set up the stumbling block of our iniquity before our eyes, and do all this to deck our Idol with; we may not be hot notwithstanding all this, not willing to be redeemed from our iniquities, or love to our Idols; and though we may appear fervent, yet not be so in seeking and serving the Lord, but be seeking our own things, our own name, praise, applause, the life of our own hands; we may be desirous of vain Glory, or do these things to consume upon our lusts: Oh let us come to the light of the Lord, and therein view ourselves, our hearts and ways, and as therein our Lukewarmness is discovered, let us cleanse ourselves therefrom in the light and strength of God's Grace, which bringeth Salvation to all men. 2 Cor. 7. 1.  
This is the iniquity, the provoking iniquity of those in God's Church, in his Vineyard, that they are not Hot; for though they cannot heat themselves, but must be heated with a Coal from his Altar; yet unto, and in in their turning at his reproofs, and letting go the things faulted, and discovered to be evil and unprofitable He would pour out his Spirit to them, and make known his words, which are as fire, and would even make their hearts burn within them, Prov. 1. 23. with Jer. 23. 29. Luke 24. 32. The light of Israel would be as a fire unto them.  
And this is that he expecteth from those in his Church, not only that they be not Cold, but that they be Hot, not only that they hear, pray, assemble, confer, approach to him, and have a name among the Churches, that they live (which they may have while they are dead) Rev. 3. 1. but that they have such an estimate of Christ, and the things of him, as to count all other things but vile and unprofitable in comparison of him; and so, that they be hot in buying the truth with selling all that they have: such is the excellency of this blessed Treasure presented before them, and commended to them; and such advantages they have in the Church to see the Beauty and Glory of it, and to hear of its preciousness in their assemblings together, and such their fellowships together, that they might have heat begotten, preserved and increased among them, Eccles. 4. 11. and therefore he expecteth from them that they should be zealous, he may say to them as to his Vineyard of old, What could have been done more to my Churches that I have not done in them, that they might have counted all things as loss for my sake, even the things most gainful, and been filled with zeal as hot as fire, in seeking the knowledge and enjoyment of me, and promoting the things of my Kingdom, even with such zeal as would have consumed them, and made them ready and willing to forsake and forget all for me? and when notwithstanding all his goodness and graciousness to them, they are still destitute of this heat, and ardency of affection to him, oh, this incenseth him against them, and provoketh him to anger, who is slow thereto? and so much is signified to us in what followeth.  
I would thou wert cold or Hot.] As if he should say, I cannot away with this temper, or distemper of thine, as Ver. 16. it is very offensive and provoking to me, and therefore I wish thou wert rid of thy loathsome temper, and wert either Cold or Hot: It is somewhat like to what Elijah saith to the Israelites, why halt ye between two opinions? if God be God follow him, but if Baal then follow him. 1 Kings 18. 21. Or like to the saying of Joshuah, If it seem evil to you to serve the Lord (in sincerity and truth, with a putting away the Gods which your fathers served) choose you this day whom you will serve, whether the the Gods which your fathers served that were on the other side of the flood, or the Gods of the Amorites, in whose Lands ye dwell? Josh. 24. 14, 15. As if he should say, do not make a show of serving the Lord, while together therewith you do indeed serve your Idols: But either be hot in serving him only and sincerely, and put away; and renounce your Idols; or else be Cold, and leave off your professed waiting on him, and follow such other Gods as you shall choose, this neutrality and indifferency is very displeasing and unbearable to him in his Church and Vineyard; this Samaritanism in which men fear the Lord, and serve their own Gods, and indeed it is reputed by him as not fearing him at all, 2 Kings 17. 32, 34. His Grace instructeth moveth, and strengtheneth us, to love and cleave to him with all our Heart, Soul, Mind and strength, Mark 12. 29, 30. but when the heart is divided, then shall men befound faulty. Hos. 10. 12.  
But here we might for our usefulness propose these two Questions.  
Question 1. Whether seeing this faithful Counsellor, wisheth that they were either Cold or Hot, it be alike to him which of them they were? or whether it were all one to him whether they were Cold or Hot?  
Answer. No surely, he is not indifferent herein, he would rather they were Hot in buying the Truth, and giving hearty entertainment to him; and therefore he counselleth them, To buy of him Gold tried in the fire, that they might be rich. Ver. 18. And therefore be rebuketh them (sharply reproveth them) and chasteneth them, that they might be zealous and repent. Ver. 19 And therefore he standeth at the door and knocketh, that they might open unto him, receive him, and entertain him hearty. Ver. 20. Nor was it alike to the Prophet (when he reproveth the Israelites for halting between two opinions) whether they followed God or Baal; for he earnestly desired that they might join to, and hearty and sincerely follow the Lord God of Israel, and to that end Prayeth. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again. 1 Kings 18. 37. And the like we may say of Joshuah, Chap. 24. 15. Christ is in the bosom of the father, and knoweth his heart and thoughts, and hath revealed that God is not willing that any man should perish, but that all should come to repentance, 2 Pet. 3 9 and still he is more unwilling that any of those little ones, that have tasted of his graciousness, should perish; because he is the Saviour of all men, especially of them that believe, Mat. 18. 11. 1 Tim. 4. 10. He is acquainted with, and is the faithful and true witness of, the sincerity and ardency of the father's love and compassion to all, while it is called to day, that he would have all men to be saved, and come to the knowledge of the truth; for God sent him not into the world to condemn the world, but that the world through him might be saved. 1 Tim. 2. 4, 6. with John 3. 17. God hath no pleasure, none at all, neither secret nor revealed in the death of the wicked, but rather that they should turn and live. Ezek. 11. 23, 32. and he and Christ Jesus are one; and therefore the Amen, the faithful and true Witness is not indifferent whether his Churches, and those in them be Cold or Hot; but he is one that hath pleasure in uprightness, and loveth that those in his Church should cleave to him with full purpose, and give him their hearts, and would that they should be wholly and altogether his: to whose mind also the Apostle Paul was framed, when Agrippa said, almost thou persuadest me to be a Christian. I would to God, saith he, that not only thou, but all that hear me, were both almost, and altogether such as I am, and not so indifferent as he was. Acts 26. 29. And this the Apostle also desired with understanding, as knowing Gods good will towards all men was, that they should hearty receive the love of the truth: had he been of the mind of some men, that God hath a secret Will concurring with the destruction of the greatest part of Mankind in a personal consideration, he could never in faith have poured out such a wish to God for all them that heard him; but knowing God is love, and that he hath manifested himself so to be in giving his Son by his Grace to taste death for every man; from hence his hearts desire and prayer to God for them was, That they might be saved from their iniquities and vanities, as Rom. 10. 1. 3. And therefore thus Christ Jesus speaketh, to show 〈◊〉 how abominable their present temper was to him.  
Question 2. Whether it be better for the Churches, or those therein to be Cold then Lukewarm, it is better without Controversy to be Hot, and fervent in Spirit, in seeking and serving the Lord, and diligently pursuing the things of his Kingdom: but whether it be better for Lukewarm ones to be Cold?  
Answer. Truly properly and fully it is not better to be Cold then Lukewarm, for neither is good; but it is worse to be Lukewarm in God's Vineyard, and more abominable to him, and in his account, who judgeth righteously then to be Cold; and so to be Cold is not so bad, in some respects as to be Lukewarm; For,  
1. The iniquity of Lukewarmness in his Churches is more provoking in his sight; because the Clouds do more abundantly Rain Rain upon them that come into, and frequent the Assemblies of God's people, then upon those who are Cold, and come not amongst them, and they oft drink in the Rain that cometh upon them; they have more advantages given to them than others, and more opportunities to hear, and be acquainted with the excellency of Christ, and the enriching nature of that Gold tried in the fire, and therein, and therewith to see the vileness of their sins, and vanity of their Idols, wisdom, works of Righteousness, high thoughts, and conceits of themselves, that they might turn to God from all their Idols, and have their Hearts drawn off from all other Objects, and united to Christ Jesus: hence those that are among his people, do in their evils overpass the deeds of the wicked. Jer. 5. 21, 28. So it is said, That Manasseh made Judah, and the Inhabitants of Jerusalem to do worse than the Heathen, not simply as to matter of fact, but worse; because the Lord spoke to them and his people (by his Prophets) but they would not hear. 2 Chron. 33. 9, 10. Hence oftentimes this is declared as an aggravation of the iniquity of God people, that they sin under such advantages, and in the enjoyment of such nighness, means and opportunities: therefore the Lord saith concerning the Priests and Prophets: Yea in mine house have I found their wickedness, etc. Jer. 23. 11. and 11. 14, 15. Isa. 66. 4. and answerable to the greatness of their iniquity, as being thus aggravated, answerable will be their judgement, so persisting; yea, and more swiftly will God proceed against them, especially now when more clear light then formerly is vouchsafed: he that was grieved forty years with his people in former times, was provoked after three years in latter; because of the unfruitfulness of those in his Vineyard, to say, Cut it down, why cumbreth it the ground? So he here threatneth he will spew them out of his mouth, and accordingly he may have so done with this Church long since: Thou Capernaum, saith our Saviour, that a●t exalted to Heaven, shalt be brought down to Hell; for if the might Works which have been done in thee had been done in Sodom, it would have remained until this day; but I say unto you it shall be more tolerable for the Land of Sodom at the day of Judgement, then for you. Mat. 11. 20, 24. That Earth which (drinketh in the Rain that o●t cometh upon it, and yet) beareth Briars and Thorns, is rejected, and nigh unto Cursing, whose end is to be burned. Heb. 6. 8.  
2. It is worse to be Lukewarm in God's Vineyard; then Cold; because those that are Cold may sooner be made sensible of their Condition, and fall down under reproofs, and be made to perceive the sadness of the state they abide in, or have brought themselves into by their departure then Lukewarm ones; When persons are Lukewarm they are ready to say. Aha we are warm, we have seen the fire; blessed be the Lord for we are rich, and increased with Goods, and have need of nothing, they are highly conceited of their good Condition, and think, and say they are hot enough already, they are in a good temperate Condition, and need not to come nearer the fire. Seest thou a man wise in his own Eyes, there is more hope of a fool (of a brutish person that hath no understanding) then of him. Prov. 26. 12. Their good cannot so easily be sought and effected, as the good of those may that are Cold, and who have outwardly left off their former profession; for the Lukewarm ones are ready to fill their mouths with Arguments, and to plead their own Innocency, and to stop their ears from hearing faithful reproof; they have excuses at hand; they can presently say, Wherefore are ye jealous of us? Or why find ye fault with us? What would you have us to do? We are not Cold, we read, hear, pray in our families, frequent Assemblies, use the Ordinances of Christ, and are called by his Name; they are ready to thank God they are not like other men, or like to what they themselves sometimes were, and not only justify themselves herewith before men, but endeavour so to do before God also; they not only weary men but God also with clearing themselves, and pleading for themselves, and take it ill at his hands, and are even angry that he doth not approve them, and hear their Prayers, and grant their requests. So when the Lord sent the Prophet to reprove his people, he acquainteth and telleth them they were not Cold, and that they had this to plead for themselves, and excuse themselves withal, that they might still hold fast deceit, and refuse to return; and because hereby they were blunt, and unapt to receive correction, and to turn at reproof, therefore the Prophet is charged to put to the more strength. Cry aloud, saith the Lord, (for their ears are heavy; and they are very dull of hearing) spare not, lift up thy voice like a Trumpet (that they may be afraid, and run together. Amos 3. 6. And show my people their transgression, and the house of Jacob their sins. Yet (though they are so greatly polluted, they are not quite cold, but are lukewarm, for) they seek me daily, and delight to know my ways as a nation that did righteousness, and forsook not the ordinance of their God; they ask of me the ordinances of justice, they take delight in approaching to God. Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our souls, and thou takest no knowledge? When as notwithstanding all this professed waiting upon God, and frequent approaching to him, they were not hot, they did not part with the things reproved, but their hands were defiled with blood, and their fingers with iniquity; their iniquities separated between them and God, and their sins hid his face from them that he would not hear: And yet they thought they were warm enough, and looked that God should accept them, and approve them: But (saith the Lord) their webs shall not become garments, neither shall they cover themselves with their works. Isa. 58. 1. 3. & 59 1. 6. They were ready to cry, they had built an house for God's name, and the place of his rest; and had kept his ordinance, and walked mournfully before him, and thought this would have excused them, and obtained God's favour for them, though they were loaden with iniquity, and were serving their idols. Isa. 66. 1. 2. But when they are quite cold they have not such things to say for themselves, but sooner fall under reproof: As the Ninevites that had not God's name called upon them, nor his word and ordinances amongst them, sooner humbled themselves before God than the Jews, who had the Scriptures read amongst them every Sabbath-day, and fasted, and prayed etc. Because they thought eternal life belonged to them, and that they were already in a good and happy condition. Matt. 12. 41. And as our Saviour saith to the Pharisees, Publicans and Harlots enter into the kingdom of God before you: For John, saith he, came unto you in the way of righteousness, and ye believed him not, but the Publicans and the Harlots believed him. Matt. 21. 32, 33. Oh how hard is it for a rich man to enter into the kingdom of God Now then, by how much the more; they are the more hardly admonished, and more difficultly recovered then those that are cold, by so much the more is their temper more sad; for they sport themselves with their own deceive.—  
3. The Lukewarm ones are worse than those that are cold, because by their seeming to be religious, and to do their former works, they cause the name of God, and his doctrine to be evil spoken of; and so do more injury to others; suitable to what the Apostle saith; Behold thou art called a Jew (and so we may say a Christian) and restest in the law, and makest thy boast of God (as if he were thy God, thy Father, and thou hadst an interest in him) and knowest his will, and approvest the things that are more excellent— and art confident that thou thyself art a guide of the blind, a light of them which sit in darkness, an instructor of the foolish, a teacher of babes, which hast the form of knowledge, and of the truth in the law: thou therefore which teachest another, teachest thou not thyself?— thou that makest thy boast of the law, through breaking of the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, (through such lukewarm ones, who seem to be religious, and yet hold fast a lie in their right hand, and so their religion is vain) Rom. 2. 17, 24. When persons are grown quite cold, and come not into the assemblies of God's peculiar people, there is not then such occasion given to the adversary to speak reproachfully of the worthy name of Christ, and his doctrine, as when men frequent those assemblies, and frequently tread his courts, and appear to do their former works; when those that profess to believe the Gospel of Christ, and are frequently amongst them that make profession of it, and hold it forth to others; when such (I say) hold fast deceit, and refuse to return, when such walk on in darkness, fulfilling the desires of the flesh, or of the mind, the mouths of others, by occasion of them, is opened against Christ, and his Gospel, as if he were a Minister of sin, and it a doctrine of licentiousness: Others among whom they live will be ready to say, these are the men that pretend to have learned the truth as it is in Jesus, and to have embraced the doctrine of Christ more sincerely then others: They say they believe Christ died for all, and gave himself a ransom for all; and they hear, and pray, and read, and usually go amongst such as assemble themselves often and professedly to wait upon God, and to edify themselves; but yet you may see, they are as much polluted as others, their heart goeth as much after its covetousness as the hearts of any other; and they are as proud and censorious, and highly conceited of themselves, and as uncharitable and unmerciful as others; surely this doctrine teacheth them to live as they list, and assureth them they shall have peace though they walk after the imagination of their own hearts: This is a doctrine of looseness and licentiousness, it is certainly an heresy, or otherwise it would have some other manner of efficacy on these men that make a trade of hearing it, and being amongst those that profess it: Oh how by occasion o● such is the doctrine according to godliness evil spoken of, and reproached, as if it were a doctrine of profaneness! How is God's name hereby polluted? Hence the Lord as one highly displeased and provoked, thus speaketh to his people in former times, who did not servently and sincerely seek and serve him: As for you, O house of Israel, thus saith the Lord God, go ye, serve ye every one his own idols, and hereafter also if ye will not hearken to me, (to obey my voice, and give glory to my name) but pollute ye my holy name no more with your gifts, and with your sacrifices. Ezek. 10. 39 As if he should say, you had better be quite cold then thus lukewarm; did you wholly follow after your idols, and make no profession of serving me, my name would not be so greatly polluted as now it is, while you call upon me, and yet serve your own idols. Oh! this tendeth very much to the blemishing of God's worthy name called upon us, and to the defiling God's sanctuary, when persons are serving their idols, and sowing to the flesh, and yet come the same day into his Sanctuary, and appear to take delight in approaching to him, as if they were delivered to do those abominations; or as if the grace of God heard, and in some sort received by them, gave them encouragement to serve sin, or follow their vanities, from which indeed it cometh to redeem them, and to that purpose bringeth salvation to all men. Ezek. 23. 38, 39 Jer. 7. 9, 11. Titus. 2. 11, 12. Oh how loathsome, displeasing, and provoking is this to him who hath deserved so well at our hands, that we should be for him only, and give him and none other our loves, and who loveth truth in the inward parts! he well knoweth not how to bear with, or endure such evil and unkind requitals, or to away with such a loathsome temper, or frame, as is that of Lukewarmness to him; and so much he giveth us to understand in what followeth.—  
Vers. 16. So then, because thou art Lukewarm, and neither Cold nor Hot, I will Spew thee out of my Mouth.—  
In this sharp rebuke and threatening, the faithful and true Witness signifieth to us the loathsomeness, and unbearableness of this temper or distemper of theirs unto himself: it was such, and so grievous to him, that he could not away with it, though they were not Cold, but there was still some form of Godliness, and profession of Religion upon them, they seemed to be Religious, and made mention of the God of Israel, and called themselves of the Holy City, and stayed themselves upon the God of Israel, yet this was not in truth nor in righteousness, as Isa. 48. 1, 2. Their Religion was vain, and they more odious in this Condition to him, then if they had been quite Cold; like to that, Isa. 1. 11, 16. To what purpose is the multitude of your Sacrifices to me, saith the Lord? I am full of the  Offerings of Rams.— When ye come to appear before me, who hath required this at your hand to tread my Courts? bring no more vain Oblations, In●ense is an abomination to me, the new Moons and Sabbaths, the calling of Assemblies I cannot away with, it is iniquity (or grief) even the solemn meeting: Your new Moons and your appointed Feasts my Soul ha●eth, they are a trouble to me, I am weary o bear them; and when you spread forth your hands I will hid mine eyes from you, yea when ye make many Prayers I will no● hear you, your hands are full of Blood: like whereto also is that. Amos 5. 12, 21, 27. I know your manifold Transgressions, and your mighty sins, etc. I hate, I despise your Feast-days, and I will not smell in your solemn Assemblies; thou, buy offer me Burnt offerings, and your Meat offerings, I will not accept them, neither will I regard ●he Feace-offering, of your fat Beasts: Take thou away from me the noise of thy Songs; for I will not hear the melody of ●●y Viols.— For ye have born the Tabernacle of your Moloch and Chiu. your Images:— Therefore I will cause you to go into Captivity. This was greatly provoking to him that they were so Lukewarm, and did not buy the truth with a parting with their abominanations, and Idols: So here he threatneth he will spew them out of his mouth; because they were Lukewarm. A Metaphor taken from Lukewarm meat, that is displeasing and bu●den some to the Stomach; or rather from Lukewarm water that is loathsome and offensive, and causeth vomiting: and it is as if he should say, I will abhor you, and cast you out, and you shall be cut off from my Congregation, I will not keep you in my mouth to plead for you, or to speak a good word for you, but you shall be cut off from among my people and Churches, your temper is so loathsome and grievous to me, that it were more bearable to me if you did not tread my Courts at all; you had better never profess to wait upon me, then under that profession to hid, and keep close, and make provision for your sins and Idols. He that killeth an Ox is as if he slew a man, he that Sacrificeth a Lamb, as if he cut off a Dog's neck, he that offereth an Oblation, as if he offered Swine's Blood, he that burneth incense as if he blessed an Idol; while men chase their own ways, and their Soul delighteth in their abominations. Isa. 66 3. Ezek. 14. 3, 11. and therefore he threatneth to abhor them, and vomit them out of his mouth, unless they did receive timely admonition, and repent. Vers. 19 Leu. 18. 25, 28. In which he signifieth.  
1. That his Churches and people are especially in his mouth; as they are in his heart to love them, and to delight in them, and in his hand to hid, protect, and defend them from their enemies, and from all evil; so also in his mouth, he taketh up their names into his lips, and maketh intercession for them especially. Psal. 16. 4 Heb. 7. 25. Yea, though they are Lukewarm, and are thereby become offensive and loathsome in their temper, yet he doth not presently reject them, but pleadeth for them as his Church, and that they may be so continued: He hateth putting away from this nighness. Mal. 2. 16. He is slow to anger, and it is his work, his strange work, his Act, his strange Act, to cast such forth out of his house, and vomit them up; and therefore he saith not: I have spewed thee out of my mouth, but I will do it; namely, if they did still so persist and abide: He remembreth for such the kindness of their youth, the love of their espousals, when they have forsaken him the Fountain of living Waters, and hewed to themselves broken Cisterns that can hold no water, and when they have forgotten him days without number. Jer. 2. 2, 13, 32. This Church of Laodicea was not always in this sad and abominable Condition; but it was sometime hot and fervent; and was so taken with Christ, and his love and loveliness, that the Apostle Paul did joyfully behold their order (in seeking first the Kingdom of God and the righteousness thereof▪) and the steadfastness of their faith, and therefore instructed them: As they had received Christ Jesus the Lord, so they should walk in him; rooted and built up in him, and established in the faith as they had been taught, etc. Col. 2. 6, 7. Christ was so precious to them, that through their beholding, belief of, and and delight in his preciousness, they were made a Church of his, and called out of the State, Condition, and fellowship of the world into him, and unto fellowship with him, and were bottomed and built upon him, and begotten by him to a lively hope of his mercy, and this still Christ remembreth; and for such he maketh intercession, though they are become unlovely, and unpleasant, till they are put out of his house; yea, when they have fitted themselves for being cast out, such is the graciousness of this faithful and true witness, that he interposeth himself for them while, and as it may be for their good, that further patience and forbearance may be exercised towards them, and further means used, that they may in the light and strength of his Grace recover themselves, and turn unto him from whom they have revolted, and backslidden; So when the Lord of the Vineyard came three years seeking fruit on the Figtree that was planted in his Vineyard, and found none, and was so greatly incensed, that he gave order to cut it down, that it might no longer cumber the ground; this gracious Vinedresser stepped in, and pleaded for it. Lord, let it alone this year also, till I shall dig about it, and dung it (that it may bring forth fruit, and so be still continued in that ground) Luke 13, 6, 8. So when he complaineth of, and to his people. Thou hast been weary of me, O Israel.— Thou hast not honoured me with thy Sacrifices;— But thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities: Yet he addeth. I, even I am he that blotteth out thy transgressions for mine own name sake, and will not remember thy sins. Isa. 43. 22, 25. Though they were not so fervent as to give him no rest; though they did not weary him in crying after wisdom, and lifting up their voice for understanding, as those that would take no denial, but instead thereof were weary of him; yea, and found him so much unpleasant work, as to weary him with their transgressions, in hiding, and covering them, and washing and cleansing them from them, yet he continued to be gracious and merciful to them; he knoweth not how presently to reject them, but when he speaketh against them, he doth earnestly remember them still, and his bowels are moved and stirred towards them; yea, when he threatneth to give them up to destruction: because they are bend to backsliding from him, and though called to the most high, not at all exalt him; yet he crieth out (as one full of good bowels towards them. James 5. 11) How shall I give thee up? How shall I deliver thee? (as one that well knoweth not how to do it) mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger;— For I am God and not man, the holy one in the midst of thee, etc. And thus gracious is he towards such unworthy and backsliding ones for his own goodness, and because he remembreth the kindness of their youth. Hos. 11, 1, 9 Jer. 31. 18, 20. Nay, when he putteth them away from their former nighness to him, yet he doth not presently give them a Bill of divorce; but is calling unto them to return to him, and proclaiming his graciousness and readiness to receive them again, and stretching forth his hand towards them, though they have treacherously departed from him as a Wife from her Husband, and played the Harlot with many lovers, taking in strangers into the Bed of love instead of their Husband. Isa. 50. 1, 2. Jer. 3. 1, 20, 22. He is not quick to vomit them out of his mouth, who are so unpleasant and loathsome to him, that he well knoweth not how to keep them in; he cannot easily put them from among the Children, or cast them out from being of his congregation; but is still stretching out his hand to such rebellious ones, while it is called to day, to draw and strengthen them to come to him, and embrace them in returning. Isa. 65. 2, 4. Oh the infinite graciousness and kindness of this faithful and true witness, and of the Father in him! Oh that we may never abuse such goodness, or turn such grace into wantonness! That we may never despise the riches of his patience, forbearance, and long-suffering towards us, but may so know, consider, and take notice of his goodness, and of its tendency and operation, that we may be zealous and repent: For if still our hearts be set in us to do evil, and we continue in our provocations, because sentence is not speedily executed, this will provoke him at last to execute what he threatneth; he will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses, neglecting, and lightly esteeming him who is the God of Salvation, who hath prepared for us, and is discovering, and exercising to us such Salvation in and through Christ Jesus. Psal. 68 18, 21. And this leadeth us to the next.  
2. But though he be slow to anger, and of great kindness, and ready to repent him of the evil threatened, yet in their still continuing in this distemper, after such gracious counsel given. vers. 18. Such rebukes and chastisements used. vers. 19 And such wonderful condescension and patience exercised. vers. 20. at last he will spew them out, and vomit them up as his Church, un-son them, un-church them, cease to plead for them as his Church, cast them out of his Vineyard into the field of the World; So, when he looked for Grapes, and behold wild-grapes, he than saith, and threatneth, that he will take away the hedge of the Vineyard, and it shall be eaten up, and break down the wall thereof, and it shall be trodden down; and he will lay it waste, it shall not be pruned, nor digged, but there shall come up briers and thorns; and he threatneth that he will command the clouds that they rain no rain upon it. Isa. 5. 1, 6. So the vine-dresser saith, if after his digging about, and dunging the fruitless figtree, it bring forth fruit well; but if not, after that the Lord should cut it down; He would not always intercede for it, if it still after further means used remained barren and unfruitful. Luk. 13. 9 He can take away his kingdom, and remove the Candlestick out of his place. Matt. 21. 43, 44. Rev. 2. 5. Behold Israel after the flesh, if God spared not the natural branches, take heed lest he also spare not thee; behold therefore the goodness and severity of God, on them which fell, severity, but towards thee goodness, if thou continue in his goodness, otherwise thou also shalt be cut off. Rom. 11. 20, 23. He can cast them out of his house that are in it, and will do so, if they persist in rebelling against him; and love them no more, but forsake them, and cast them off for ever. Hos. 9 15. 1 Chron. 28. 9 Of a truth, God is no respecter of persons; he is not tied to any man's person, but Christ is the Amen, to him are the promises made, and in him they are confirmed, and sure to all the seed who are begotten and born of the spirit, and led by the spirit; for as many as are led by the spirit of God they are the Sons of God; in him all the promises of God are yea and Amen; and if we be Christ's, then are we Abraham's seed, and heirs according to promise; But if a man (that hath been ingraffed into him) abide not in him, he is cast forth as a branch, and withereth, and men gather them, and they are cast into the fire, and burned. Joh. 15. 1, 6. In abiding in him is safety, and security, none can pluck them out of his hand, or mouth, that hear his voice, and follow him, as he is drawing them, and working in them both to will, and to do, of his good pleasure: But beware of him, saith God, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him; he will not forgive if we sin against him, and serve other Gods, and continue so to do, but will spew such at last out of his mouth, though he be long-suffering, and plenteous in mercy and goodness: He that hath an ear let him hear what the spirit saith to the Churches: For he can do the same to any particular person that hath an ear, if he grow lukewarm, and remiss, which he can do, and threatneth to do to such a Church: Oh that every one of us may consider that our standing is by faith, that so we may not be high minded, but fear: The Apostles had a good usefulness of considering the terror of the Lord, to quicken them to diligence in seeking and serving the Lord; And the Apostle Paul including himself with the Holy Brethren saith, if we sin wilfully after the knowledge of the truth received, there remaineth no more Sacrifice for sin; but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries: Oh consider this ye that forget God Exod. 23. 20, 24. Rev. 3. 16, 22. Rom. 11. 20. 2 Cor. 5. 8, 11. 1 Cor 9 27. Heb. 10. 26, 29.  
Ver. 17. Because thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable (or piteous) and poor, and blind, and naked.—  
This Verse containeth in it either,  
1. An evidence and demonstration that they were Lukewarm, and is a declaration of the cause and reason of their Lukewarmness; their high thoughts and conceits of themselves made them so, And so there was more hope of a fool (of such as were Cold) then of them. Prov. 26. 12. When men are highly conceited of themselves, and think that they are already rich, this will make them grow indifferent and remiss and slothful; and though they come daily, and sit before God as his people, and seem to take delight in approaching to him, and remain in the assemblies of his people, yet it will make them do what they do out of Custom, and for fashion-sake, or in service to some Idol, and it will cause them to be like a door that turneth upon his hinges, it will keep them at a stand; and though they go backward and forward like such a door, yet they will at last be but where they were at first, they will not grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, it will hinder them from being hot, from such a prising of Christ as to hate all for his sake, that they may win him, and be found in him. Prov. 26. 12, 16. The full Soul loatheth the Honeycomb, and that causeth a man also to wander from his place as a Bird from her nest. Prov. 27. 7, 8. Thus it was with Israel of old, when they were low and mean, and little in their own eyes, and in the day of their espousals; oh then what fervency, and heat of Spirit, and demeanour was found with them! they followed the Lord out of the Land of Egypt and through the Wilderness, through a Land of deserts and pits, through a Land of drought, and so the shadow of death, through a Land that no man passed through, and where no man dwelled; but when they conceited themselves to be rich, and said they were Lords, free persons, now no longer in bondage as when they were in Egypt; they were now brought out of the house of Servants (a type of the state of the world) and were become owners, grown rich, and increased with goods, now they were become possessors, and had need of nothing, than their former fervency was gone, they would come no more to him, but forsook him when he led them by the way, and forgot him days without number, and trimmed their way to seek love elsewhere, and yet wiped their mouths, and said, they were innocent, and therefore surely his anger should turn away from them, and still flattered him with their lips, and called him, My father, and the guide of my youth. Jer. 2. 7, 31, 35. Oh! blessed are they that hunger and thirst after righteousness, for they shall be filled. Mat. 5. 6. But the full and rich he sendeth empty away. Luke 1. 53. The Apostle Paul confesseth, and acknowledgeth that he had not yet attained, neither was already perfect, and therefore forgetting the things behind, and reaching forth to the things before, he pressed toward the mark, for the prize of the high calling of God in Jesus christ: he run as for his life, and did strive as for an incorruptible Crown, he was fervent in Spirit, and laboured and endeavoured, that whether present or absent, he might be accepted of the Lord; and he instructeth the believers who were perfect, upright-hearted, to be like-minded with him, to reckon themselves to be imperfect as to attainment; That so they also might run with patience the race set before them. Phil. 3. 12, 16. 1 Cor. 9 24, 26.  
Whereas on the other hand, when men begin to take notice of themselves, and to think more highly of themselves then is meet, and of their knowledge and attainments, this cutteth off the feet, and maketh persons to be Lukewarm, and when a price is put into their hand for getting wisdom, they have no heart thereto; this high thought of themselves, maketh them sit lose from Christ, and lightly to esteem the Rock of their Salvavation; and though it blow up men like a Bladder, yet it doth not build them up: according to that, we all know we have knowledge (every one is too ready and forward to take notice of that) knowledge (even the knowing and taking notice of our knowledge puffeth up, maketh men appear high and full, but it is but with wind, but it edifieth not, as Charity doth, which is not puffed up. And when men are so puffed up by their fleshly mind, it taketh them off from an high estimate of Christ, and causeth them to wander from him, and not to hold the head, from which all the body by joints and bands having nourishment ministered and knit together, increaseth with the increase of God. Compare 1 Cor. 8. 1. with Chap. 13. 4. and Col. 2. 18, 19 It is much to be feared that we have also too high conceits of ourselves, and therefore though we are not quite Cold, yet such thoughts make us Lukewarm; we are too apt to think we know all already, we have attained to excellent Ornaments, and are pure in our own eyes: Oh that we may come to the light of the Lord, and therein see and examine ourselves, and if this iniquity be found with us, put it far away; for this thinking of ourselves more highly than we ought, is that which is the cause of our loathsome temper; or  
2. This Verse is a reason of Christ's threatening, and of that woe and judgement threatened. Ver. 16. I will spew thee out of my mouth, because thou sayest I am rich, etc. Oh! what a provocation to Christ is it, what a loathsome thing in his sight, that such babes as we are should boast, as if we were come to a perfect man, to the measure of the stature of the fullness of Christ! that we should imagine and say, we have need of nothing, when so little a portion is known of him by us, that we should think and say, we are whole, what need then have we of a Physician? What need of a Mediator to intercede for us? We do by ●●●h like thoughts and say, make the Cross of Christ, and Preaching of it, foolishness to ourselves, and render it a needless and undesirable thing; and they do lead us to set light by, and undervalue Christ, and to give our hearts unto, and take up our contentment in our attainments and receipts, which are indeed broken Cisterns which can hold no water, and which we make as Idols to ourselves, and incense him against us, who will not give honour to another, nor his praise to graven Images, his name is jealous, and he cannot, he will not endure it, that we should give our loves to, and take up our rest in any thing besides himself, who was crucified for us, and in whom only there is rest for our weary Spirios; His jealousy (when his love is abused or slighted) is cruel as the Grave, the Coals thereof are Coals of fire, which hath a most vehement flame. Cant. 8. 6. He cannot bear it, that those that are espoused to him should treacherously and adulterously departed from him, and cast their eyes upon, and give entertainment to other lovers, and therefore when any do so that have been called to the fellowship of himself, the fire of his jealousy is kindled against them, and he (as here) threatneth to cast them off. woe (saith our Saviour) to you that are rich: for ye have received your consolation: Woe unto you that are full, for ye shall hunger. Luke 6. 24, 25. Manifold afflictions shall come upon them, and they shall weep and howl for those miseries that shall come upon them. James 5. 1. He that filleth the hungry with good things, doth send the rich empty away. Luke 1. 53. Such he will abhor, and vomit them out of his mouth as most loathsome persons to him: Oh! how sad and calamitous is their condition who boast and witness of themselves that they are pure, sinless, perfect, as to attainment; there is a Generation who are pure in their own Eyes, though yet they are not washed from their filthiness; and oh how lofty are their Eyes, and their Eyelids lifted up! they can witness their enjoyment of all that is to be enjoyed, now in this day, that they have no sin in them, and that they are perfect in themselves: Woe unto them, they have their happiness now, their portion in this life; and those that are in any measure like to them are loathsome to Christ, and the more loathsome and abominable, the more they are like to them. It was displeasing to the Lord that Job had such an overweening conceit of himself, of his knowledge, purity, innocency (though he was destitute of such light, and advantages as are afforded to us) and it brought forth evil fruit in him, even to condemn him that was most just; and that good man when convinced of his evil, was ashamed of himself, and confesseth that he was vile, and professeth he would lay his hand upon his mouth. Once, saith he, have I spoken, but I will not answer; yea twice, but I will proceed no further, and when his eye saw God he did abhor himself, and repent in dust and ashes. Job 40. 3, 5. & 42. 4, 6. This is a becoming thing for us to be low in our own eyes, to take notice, and be sensible of our vileness, bruitishness, shortness in every matter, and to acknowledge that when we have done all that is commanded us, yet we are unprofitable servants; to confess with him, That? we are more brutish than man, and have not the understanding of a man, that we have neither learned wisdom, nor have the knowledge of the holy. Prov. 30. 2, 3. That we have yet much wanting and lacking in our faith in him, love to him, and conformity to his Image: To this man will he look, that (instead of boasting what he is, and hath done, and proclaiming his own goodness) is poor and of a contrite Spirit, and trembleth at his word, that hath nothing to glory in but the Lord, Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Isa. 66. 1, 2. 1 Cor. 1. 29, 31. But the proud, the rich, the full he knoweth a far off: The foolish (such as are vainglorious boasters, who lift up the Horn on high, and speak with a stiff neck, who commend themselves, and their own mouths praise themselves, such) shall not stand in his sight. Psal. 5. 5. with Psal. 75. 4, 5. His eyes are upon the haughty, that he may bring them down. 2 Sam. 22. 28. And their conceitedness is so unpleasing and distasteful to him, that he cannot away with them; but if they repent not, he will at last spew them out of his mouth, he will not plead for them as his Church, but cast them forth as an abominable branch, and then how will they be exposed to all miseries, afflictions, and judgements whatsoever? Oh! consider we this, that pride may be hidden from us, and that we may not be wise in our own eyes, but viewing ourselves in the Glass of the Lord's body, may take shame to ourselves; For pride goeth before destruction, and an haughty Spirit before a fall. Prov. 16. 18. & 18. 12. & 29. 23. Were we but comparing ourselves with that object that is proposed to us, and set before us in the glorious Gospel, and viewing what is the breadth, and length, and depth, and height thereof, and considering that love of Christ which passeth knowledge, that Peace of God which passeth all understanding, and seeing what treasures of wisdom and knowledge are hid in Christ: oh what cause should we see to be abased, and to bewail our dimsightedness, and shortness of understanding, and comprehending these things, and see cause to complain of, and acknowledge our great incompleatness in ourselves, and in conformity unto him; yea, to cry out of our uncleanness, unlovingness, barrenness, leanness, and witheredness! If the Apostle could confess of himself and his Brethren, that they saw in part, and knew in part, and that their present knowledge was as far short of that attainable, and hereafter to be enjoyed, as a Child's knowledge of the understanding of a man, what cause have we rather to humble ourselves, and hid us in the dust, who are so far short of what they had attained to? 1 Cor. 13, 9, 12. Surely his Grace is vouchsafed to us to lay us low, and hid pride from us, and break us off from our high thoughts of ourselves, and though the Spirit that dwelleth in us, as of us lusteth to envy, and leadeth us to lift up ourselves: yet he giveth more Grace, Grace abounding and exceeding the corruption of our natural Spirit, that our lofty looks may be humbled, and our haughty hearts bowed down; wherefore he saith, God resisteth the proud, but giveth Grace to the humble. Jam. 4. 5, 6. Humble we ourselves therefore under the mighty hand of God, and suffer we those high thoughts of ourselves to be purged out of us, and mortified; or otherwise we shall never be servant in Spirit in seeking the Lord, and yielding up ourselves unto him: The Apostle saw it needful and profitable to give this admonition to every one of the believers, that they should not think more highly of themselves, or of their parts, gifts, and attainments, than they ought to think, but to think soberly, and this he giveth unto them through the Grace given to him, and to that end he giveth it, That they might present their bodies, as moved and strengthened by the Mercies of God, a living Sacrifice to him, etc. And not be conformed to this world, but be transformed according to the renewing of their mind, etc. Rom. 12. 1, 3. Implying, that if they had unsober thoughts of themselves, and did think of themselves above what was meet, this would hinder them from an hearty yielding up themselves to the Lord, as those alive from the dead, and their members as instruments of righteousness unto holiness, they would otherwise be apt to think and say, They had need of nothing, and so expose themselves to wrath, as here: Because thou sayest I am rich, [rich in knowledge and utterance, the unsober taking notice hereof is very hurtful, and pernicious, and puffeth up men, bloweth them up like a Bladder. 1 Cor. 8. 1. And maketh them grow careless and negligent when opportunities are afforded to them for buying that Gold tried in the fire, and to despise, and set light by those helps afforded them of God] And increased with goods [they intimate, that time was when they were poor, and had nothing, but now they are enlarged, and grown rich, and their substance is increased: Time was when they were in bondage to the Law, or rudiments of this world, and were without Christ and God in the world, but now they are the Temple of the Lord, the Church of Christ, they are not like others, or like to what sometimes they themselves were, they have now excellent ornaments, they have a great gift of prayer, and can enlarge themselves therein, they can speak freely, and fluently for the truth, they can plead, and contend earnestly for the faith of the common Salvation, and have so much to say for it, and such strong and weighty Arguments, that they can silence opposers, and so stop their mouths that they have nothing material to say; they have much mortified their corruptions, subdued their lusts, cleansed their ways, escaped the pollutions of the world, and have put on bowels of mercy, kindness, meekness, long-suffering, temperance, sobriety, etc. They were become like those that trusted in, and whose heart was lifted up because of their beauty, and who made to themselves Images of God's fair lewels of his Gold and Silver, which he gave them, Ezek. 16. 4. 19 & 28. 17] And have need of rothing (or of no Man) [need of no Instruments, though they did not leave off the assemblings of themselves together, but seemed to take delight in approaching to God, yet they knew all already, that could be said to them they needed nothing to be perfected in them, for they had nothing lacking, nothing to be healed; for there was nothing lame in them, they needed no teaching, they were such knowing persons, and had such great understanding, they had need of no edification, they had attained already, they needed no reproof, they were clean in their own eyes, and free from those evils that others might charge them with, and fault them for; they were even saying, Blessed be the Lord, for we are rich; God we thank thee, we are not like other men, we have all we desire to have, we have need of nothing; this was not only their thought, but their Language, they so said concerning themselves: But what account did the faithful and true witness, who will not lie, give of them? For it is not be that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10. 18. Did he confirm their saying, and witness the same of them, which they said of themselves? No, they were their own witnesses, he giveth them to understand that they were greatly mistaken, and deceived in that he saith] and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. What a great mistake and error was here? Do those that are so highly conceited of themselves think their case is so sad? No, these knew not, their high and unsober thoughts of themselves blinded them, and made them worse than fools, Prov. 26. 12. And their blindness, and ignorance was apparent, and their shame and nakedness visible to such as had their eyes open; they were blind, and yet they thought, and said they saw; and truly, ignorant persons usually are most highly conceited of themselves, as the Apostle Paul signifieth, when he saith, I would not have you ignorant,— lest you be wise in your own conceits. Rom. 11. 25. They thought themselves to be rich and full, and see how empty and poor they were, while they thought themselves to be something (as men may do) when they are nothing, they deceived themselves. Gal. 6. 3. And if any thinketh he knoweth any thing, he knoweth nothing yet as he ought to know. 1 Cor. 8. 3. The fool regeth, and is confident (thinketh himself to be in a good and happy condition, that he hath need of nothing, is so secure that he can never be moved) but the wise man seareth (he is not highminded, but feareth, he is always jealous of himself) and departeth from evil. Prov. 14. 16. with Rom. 11. 20. See also what a mistake was in the Corinthians, who were high minded, and highly conceited of themselves: Now ye are full (saith the Apostle) now ye are rich (increased with goods) ye have reigned as Kings without us, etc. We are fools for Christ's sake, ye are wise in Christ (ye can be his Disciples, and followers of him, and yet are so wise, that you can keep your substance, and be free from trials, reproaches, and persecutions; or, ye can declare the Testimony of God successfully, and yet make use of excellency of speech and wisdom) we are weak, but ye are strong, ye are honourable (you have esteem and repute amongst men) but we are despised, etc. But what manner of persons were these that had such high thoughts of themselves? See what the same Apostle saith of them. I Brethren could not speak unto you as unto Spiritual, but as unto Carnal, as unto Babes in Christ.— I have fed you with Milk, and not with meat; for hitherto ye were not able to bear, neither yet now are ye able, for ye are yet (arnal; for whereas there is yet among you envying, and strife, and divisions, are ye not Carnal, and walk as men? 1 Cor. 4. 8, 10. with Chap. 3. 1, 4. As there is that maketh himself poor, and hath great riches, who appeareth as one that hath nothing, and yet possesseth all things; so there is that maketh himself rich, yet hath nothing. Prov. 13. 7. Such a mistake there was with this Church, and is with many that have high thoughts and conceits of themselves, Herein they are like a dream of a night Vision, as when an hungry man dreameth, and behold he eateth, but he awaketh, and his Soul is hungry; or as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his Soul hath appetite. Isa. 29. 7, 8. To such a sad and loathsorn condition may such bring themselves, who have believed on the name of the only begotten Son of God, by turning their eye from Christ, and doting upon, and admiring themselves, their knowledge, parts, gifts, receipts, attainments: Oh, that we may look into the perfect law of liberty, and con-continue therein, that we may so behold our own vileness, sinfulness, shortness, and incompleatness in ourselves, that we may be low in our own eyes, and so preserved from this lukewarmness, and quickened, and inflamed with love to Christ, to seek after the knowledge and enjoyment of him, and for that cause to part with and forsake all things; Yea, and with fervency to hold forth the profession of our Faith without wavering, that we may overcome by the blood of the Lamb, and word of our testimony, not loving our lives to the death; that none of the things we may suffer, may move us, nor may we count our lives dear to ourselves, that we may finish our course with joy.—  
These are the persons to whom this faithful and true witness whose name is, Wonderful Counsellor, speaketh; and to whom he giveth this useful and gracious counsel.—  
We have in the next place to consider, and speak unto.—  
3. The counsel itself; I counsel thee to buy of me Gold tried in the fire, etc.  
We may note in general from the person counselling, persons counselled, and counsel itself given to them.—  
1. That when men have sitted themselves for being spewed out of Christ's mouth, and brought themselves into such a condition that they deserve to be no longer pleaded for by him as his Church, but to be vomited forth as loathsome, and he threatneth so to deal with them, yet while it is called to day, such is the graciousness and mercisulness of this faithful and true witness; such is the loathness and unwillingness of Christ and God in him to execute what he threatneth, that he is long-suffering to such unworthy, and ill-deserving ones, and giveth good and wholesome counsel to such, that they might hear it, and receive it, that so the judgement threatened may not be executed upon them: He had said, [I will spew thee out of my mouth,] but before he doth so, he here saith [I do counsel thee (in the present time, to buy, etc.] So when the Lord had been declaring the wonderful iniquity of his people in former times, and commanded it to be recorded, and threatened judgement, desolating judgement, yet before he executeth the sentence he giveth good advice to them. Now go (saith the Lord to the Prophet) writ it before them in a table, and note it in a book, that it may be for the time to come (the latter day, to warn and admonish us) for ever and ever: That this is a rebellious people (though they fast, and pray, and tread God's Courts) lying children, children that will not hear the Law of the Lord; which say to the Seers, see not, and to the Prophets, prophecy not to us right things, speak smooth things, prophecy deceits.— Therefore this iniquity shall be to you as a breach ready to fall, swelling out in an high wall, whose breaking cometh suddenly at an instant; and he shall break it as the breaking of the potter's vessel that is broken in pieces (he shall divide them and separate them one from another, and make such a breach amongst them, as cannot be repaired by them again; Thus he threatneth, and yet to these he saith.) In returning (to him from whom ye have deeply revolted) and rest, ye shall be saved, (namely from the judgement deserved and threatened, or from the evil of it.) In quietness and confidence shall be your strength; yea and though they would not presently listen to this counsel, yet still he saith; therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted that he may have mercy upon you, etc. Isa. 30. 8, 18. Thus also when the Lord by the Prophet Jeremy had threatened sore judgements on his people for their multiplied and heinous provocations, and commanded him once and again, and a third time, not to make intercession for them, nor to lift up a cry, or prayer for them, yet such was his unwillingness to destroy them, and such testimony he giveth of his willingness to receive them, in returning to him, that their hands might not hang down, nor their knees be seeble, that he acquainteth them with the end and intention of such threaten, and giveth unto them good counsel. At what time I shall speak (saith the Lord) concerning a nation, and concerning a kingdom to pluck up, and to pull down, and to destroy; if that nation against whom I have pronounced turn from their evil, I will repent of the evil that I thought to do unto them:— Now therefore go to, speak to the men of Judah, and inhabitants of Jerusalem saying, thus saith the Lord, behold I frame evil, and devise a device against you, return ye now every one from his evil way, and make your way and do good. Jer. 7. 16. & 11. 14. & 14. 11. with chap. 18. 7, 11. To this also agreeth that in the Prophet Zephany: Where after God had pronounced great evil on them that swear by the Lord, and that swear by Malcham, that halted between two Opinions, and were lukewarm ones, not singly, sincerely, and fervently serving and glorifying the Lord, that their goods should become a booty, and their houses a desolation; that he would send a day of wrath, trouble, and distress, and their Silver and Gold should not be able to deliver them in the day of the Lord's wrath; yet before he dealeth with them according to his threaten, and their deservings, he saith, Gather yourselves together, yea gather together, O nation not desired; before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you: Seek the Lord all ye meek of the earth, which have wrought his judgements, seek righteousness, seek meekness; it may be you may be hid in the day of the Lord's anger. Zephan. 1. 4, 18. & 2. 1, 3. See also, Jer. 36. 3. Hos. 9 14, 17. & 11. 7, 8. with chap. 14. 1. 2. Joel 2. 1, 3. So in the Epistles to other of these Churches; when he threatneth to remove their Candlestick out of its place, and to fight against them, yet he expressly, or intimately counselleth them to remember from whence they were fallen, to repent, to do their first works, that there might be a turning away of the evil pronounced. Rev. 2. 5, 16. his end, while it is called to day, in threatening and lifting up his hand, is not firstly to execute the judgement threatened, for that is his work, his strange work, but to awaken us out of our sleep, to make us afraid, that we might run together unto him, prepare to meet him, and turn to him that smiteth, and seek the Lord of hosts; and therefore he giveth good counsel to such as have greatly provoked him, and incensed him against them, and deserve to be abhorred by him; and it is out of his pity and compassion that he thus threatneth before he punisheth, and lifteth up his hand before he striketh, this is out of faithfulness, and not out of hatred to us, that we might consider ourselves, and ways, and fall down before him, and turn from our iniquities, that we may understand his truth; and it is good and profitable for us to take notice of this, and set our hearts to it; for many times when God reproveth us in his word; when he heweth us by his Prophets, and slayeth us by the words of his lips, in setting our sins in order before us, or when he layeth his hand upon us, and his judgements are as the light that goeth forth; we have such evil thoughts of him, and are so jealous and distrustful of his love to us, that we are ready to think and say, there is no hope, the case is desperate, we have loved strangers, and after them we will go: he hath forgotten to be gracious, he hath shut up his tender mercies in displeasure, and will be no more fayourable to us: But now his gracious end in threatening and childing of us, being known and considered by us, would be powerful to encourage us to look toward his holy Temple, and come into his house in the multitude of his mercies, when we say, we are cast out of his sight, and are in deepest affliction, and he threatneth to cut us off; as, Jonah. 2. 2, 4, 7. It was not out of ill will, or hatred to this Church that he threatneth to spew them out of his mouth, but out of love and compassion to them; and therefore vers. 19 he saith, As many as I love, I rebuke (viz. sharply reprove when, and as they need it) and chasten, be zealous, therefore and repent: Oh that we may so set our hearts to, and diligently consider this, that at such a time as this, when he is pronouncing evil, and threatening to break us in pieces, and destroy his places of the assembly, we may return to him, from whom we have wandered, with the whole heart, and not feignedly, and lift up our hearts with our hands to God in the Heavens, who is gracious and merciful, and ready to repent of the evil pronounced! Oh that we may yet turn unto him from all our iniquities and idols, that he might turn again, and have compassion upon us, and delight to do us good, and make us glad according to the days where in he hath afflicted us, and the years wherein we have seen evil.  
2. In that he saith, Thou art poor, and miserable, and wretched, and blind, and naked; I counsel thee to buy, etc. He giveth us to understand, that thosE persons are truly and verily poor, that are with out, and destitute of this Gold, that is to be bought of the faithful and true Witness, they are naked indeed, and in the account of God, that have not this White raiment, whatever they may have of this world's goods, treasure, clothing or accommodations; these do not truly, and indeed enrich, and  a man: Though a man had an house full of that Gold and Silver that cometh out of the Earth; yet alas, he may be miserable enough for all this, it is Christ, and those treasures in him that are the true riches, the true Mammon, which is substantial and durable, Luke 16. 9, 11. It is the Mammon of unrighteousness, uncertain riches, that which perisheth, and deceiveth, which our wisdom so highly esteemeth, and leadeth us to set our hearts and affections on, and covet after greedily all the day long; these riches below are not real substance, hence the Proverb saith. Labour not to be rich, cease from thine own wisdom: wilt thou setthine eyes upon that which is not? (which hath no real being, or sure continuance) for riche● certainly make themselves wings, they flee away as an Eagle towards Heaven. Proy. 23. 4, 5. It is that wisdom only that is from above, that causeth those that love her to inherit substance, and she will fill their Treasures Prov. 8. 10, 21. And so persons here may be blind, and naked indeed that are without Christ, though they have never so much of Philosophy, of that Science which is falsely so called; and though they are clothed with never so costly Apparel, and glorious array, the wisdom which is from beneath, which is natural and earthly, will not open the eyes of our understandings to know God's name, or his Son's name, this will not render us wise in the account of Christ, for the Wisdom of this World is foolishness with God; nor can we cover the shame of our nakedness in his sight: Let us then not lift up ourselves by these things. Jer. 9 23. 1 Cor. 1. 29, 31. But this more properly appertaineth to what followeth.  
3. In that he counseleth these miserable ones to buy, he intimateth to us, that not only such as are sensible of their condition, are counselled, invited, and called upon to come to Christ the fountain of living Waters, but such as are insensible also, such as are poor, miserable, wretched, blind, naked, and know it not; and this is generally true as with respect to Gods preventing men with his Grace, that bringeth Salvation to all men; when he first calleth to, and counselleth men in, and with his glorifying his Son unto them, they are dead in trespasses and sins, they are deaf, and wretched, and blind, they know not the sadness of their condition; hence he calleth to such: Hear ye deaf, and look ye blind that ye may see Isa. 42. 18. They are at first dead to whom the Son of God sendeth forth his voice, destitute of all Spiritual li●e and light; they are ignorant, and out of capacity by and wisdom or light of theirs to know what their condition is. John 5. 25. And hence men generally have such a good esteem of themselves, and of their condition, and ways, and think highly of themselves; as the Jews, who though they did search the Scriptures, yet would not come to Christ that they might have life, and therefore had not the love of God in them; yet they thought themselves to be in a good Case, and that Eternal life did appertain to them▪ John 5. 39, 40. And those that made mention of the God of Israel, but not in truth nor in righteousness: For they were obstinate, and their neck as an Iron Sinew, and their brow Brass; yet they called themselves of the holy City, and stayed themselves upon the God of Israel. Isa. 48. 1, 4. Yet to such as these he calleth and giveth good Counsel, to simple ones, who know nothing; yea, who love (and that for a long time) their simplicity, and to fools who hate knowledge. Prov. 1. 20, 23. He counselleth foolish ones who know not him, and therefore know not themselves; for he is the light of the world, yea indeed all the Sons of Man are foolish and ignorant, until, or further than they are enlightened by him: Hence that cry and call; Unto you O men, I call, and my voice is to the Sons of Man; Oh ye simple understand wisdom, and ye fools be ye of an understanding heart, to signify to us, that the Children of men are simple, and fools, and yet are called upon, and invited to come to Christ. Prov. 8. 4, 6. This may give us somewhat to answer those that abuse the Scriptures, and pervert them to the hurt of themselves, and others, when the Holy-Ghost inviteth every thirster to come to the waters, to buy and eat; this is only meant, say they, of such as are sensible of their sad condition, and such as are gracious thirsters, which hunger and thirst after righteousness, when as indeed it appeareth most directly to be spoken to such as thirsted out of necessity only, and who were seeking rest, and satisfying in vain things that could not profit them, and therefore were reproved for so doing; and this I am sure is no gracious frame, or qualification; for it is added, Why do ye spend Money for that which is not Bread, and your labour or that, which satisfieth not. Isa. 55. 1, 2. So when our Saviour saith, Come unto me all ye that labour, and are heavy laden; this is spoken, say they, of such as laboured for Christ, and were weary of, and willing to part with their sins; when as such are hereby invited, who did seek rest where it was not to be had, such as sought to know the father by the wisdom of this world, and so failed of their expectation: Hence our Saviour calleth them, all of them, to him, who knoweth the father, and none but he, and him to whomsoever he will reveal him, and in coming to him he would give them rest from their burdening and unprofitable labour. Mat. 11. 25, 29. And this is suitable to what we have noted in this place; we see here, such are called upon, and encouraged to buy and purchase, and good counsel is given to them, whose case and condition was very bad and lamentable, and yet they knew it not, they were insensible 〈◊〉 of it, and thought otherwise and better of themselves then was meet.  
4. In that he giveth such Council to these that were ignorant of their state, he signifieth to us, that the way to make men sensible of their condition, when their case is wretched, and miserable, and they know it not, is to commend to them, and lift up before them Christ, and those treasures in him, and to direct them thereunto, and not at first to preach the Law, or otherwise to use it, then according to the glorious Gospel: The Gospel of Christ is the Arm of the Lord, in which his power is put forth, and Spirit given, to give light to them that sit in darkness, and in the shadow of death; so Christ saith, The Spirit of the Lord is upon me; because the Lord hath anointed me to preach the Gospel to the poor,— (and therewith) to preach recovery of sight to the blind, to preach their eyes open, in preaching the Gospel. Luke 4. 18. So our Savionr saith, The Holy Ghost shall reprove and convince the world of sin, of righteousness, and of judgement, in, and with glorifying Christ; this way he should show unto them, and open their eyes to behold the sinfulness of their sin, in not believing on Christ, and the vanity and unprofitableness of their Idols, of their works of righteousness, judgement, etc. John 16. 8, 14. In like manner also the Apostle Paul was sent with this Gospel, to open the eyes of Jews and Gentiles, and so to show them what a sad condition they were in, how well thoughted soever they were of themselves. Acts 26. 18, 23. Prov. 8. 4, 6. Hence also the Gospel is called, The Word of Life. Phil. 2. 16. The Words of Christ are Spirit and life to them that believe not. John 6. 63. The Testimony of the Lord is sure, making wise the simple that know nothing. Psal. 19 7. & 119. 130. The Gospel is light, the Medium for discovering all things in their right and proper Colours, and for giving sight to us also. 2 Cor. 4. 4. Surely the lifting up Christ is the way to make men run unto him that were formerly insensible of their sad condition without him, because they were ignorant of, and unacquainted with his excellency. Isa. 5●. 5. Cant. 5. 8, 16. with Chap. 6. 1. In lifting him up, thereby the Spirit of God showeth unto us, and convinceth us of our deadness, as the Apostle hereby judged and reasoned, and herein shown all were dead, condemned to die, and helpless in their misery, and insensible of their condition, in that One died for all, and rose again. 2 Cor. 5. 14, 5.  
Particularly from the Counsel itself, we may note these instructions.  

1. That there is a rich treasury, and full and complete provision, answering to the needs of those that are poor, etc. and know it not.  
2. That this provision may be had by such as are poor, etc.  
3. That to the end they partake of this provision, and preparation, it is needful for them to buy it, to buy this Gold tried in the fire, etc.  
4. That they may so value it as to buy it, neeful it is that they are prevented, and strengthened by the Grace of God; they anoint their Eyes with eyesalve that they may see.   
1. That there is a rich treasury, and full and complete provision answering to the needs of those that are poor, and wretched, and miserable, and blind, and naked, and know it not, such an one as doth answer to all their needs, and may supply all their wants; here is Gold tried in the fire, to answer to their wretchedness, miserableness and Poverty, white raiment, to cover their nakedness, and Eyesalve to cure their blindness.—  
Here God assisting, we shall consider in the first branch of the Counsel.  

1. What is this Gold here commended and counselled to, and why called Gold?  
2. What is signified by its being said, To be tried in the fire?  
3. What imported in the end and motive to buy it, That thou mayst be rich?   
1. What is this Gold that is commended, and counselled, and why so called?  
The Gold here commended and counselled to, is not natural Gold, or that most excellent metal which is taken out of the Earth, and which is of such high account amongst men; and so it is not of the riches of this world; for the wretched, miserable poor, blind, naked, could not buy this in a natural sense, such have it not, nor can they obtain it, or labour for it; nor have they any thing to give in exchange for it, who are so miserably poor: Nor doth the faithful and true witness blame, rebuke, and chasten men that are poor, blind, and naked, and destitute of this Gold, simply because they are without it, as he doth these for being poor; but he is the helper of such as are naturally poor, and careth for them, and pityeth and compassionateth them, and instructeth others to be openhanded to them; nor doth he give such serious counsel to any of his Churches, to buy such a corruptible thing as is this earthly Gold; nor need we be so earnestly counselled to labour for this perishing thing; every one naturally is too much inclined to the world, and the things thereof, from the least to the greatest every one is given to covetousness; but rather on the other hand we need to be admonished, and the Wisdom of God doth admonish us, not to labour to be rich, Prov. 23. 4. Yea a man may indeed be poor and miserable enough in the account of this faithful and gracious Counsellor, though he had a sufficient quantity of natural Gold; yea, though he had the whole World, and all the riches thereof: But here this blessed Counsellor speaketh about Spiritual and Heavenly things, and commendeth to us a better and more enduring substance then any this World affordeth, or can be enjoyed in having and possessing the most pure Gold here below.— And so,—.  
1. By Gold is here meant, the Lord Jesus Christ himself, who is become the Fountain of, and in whom are all durable riches and righteousness, all that may truly enrich us. Prov. 8. 18. He is the beginning of the Creation of God, in whom originally, fundamentally and completely there is a new Creation, and all thereto appertaining; and so he is in a Spiritual consideration Gold. There is indeed a great diffimilitude in the old and new Creation in this respect; the things of the first are divers and different one from another; there a man that counselleth is one thing, and Gold another, and White raiment a third; but in the new, Christ is all. Col. 3. 11. All things are gathered together in one in Christ. Eph. 1. 10. He is the faithful and gracious Counsellor, who counseleth us to buy Gold, and he is the person of whom it is to be bought; and he is the Gold that is to be bought, even he himself as he is declared and brought to us in the Glorious Gospel, which therefore is, and is called the riches of this World. Rom. 11. 11, 12. So he is not only said to be girded with fine Gold of Uphaz, and to be girt about the Paps with a Golden Girdle, as in those visional discoveries of him given to Daniel and John. Dan. 10. 5. Rev. 1. 13. And to have a Crown of pure Gold on his head. Psal. 21. 3. But also his head (his infinite wisdom, and unsearchable judgement and understanding, and his Authority, Rule, and Government) is said to be the most fine Gold, and his hands (his works and do appertaining to our redempt on, which were wrought by him as the white and ruddy one) Gold Rings set with the Beril (wonderfully rich, curious, and enriching) Cant. 5. 11, 14. And by virtue of their Interest in, union with, and relation to him, the seven Churches are said to be Golden Candlesticks, called Golden after him, and enriched by him that is Gold indeed: Thus expressly Eliphaz calleth him, speaking to Job. If thou return to the Almighty thou shalt be built up,— Then thou shalt lay up Gold as dust, and the Gold of Ophir as the Stones of the Brook; Yea, the Almighty shall be thy Gold, and thou shalt have Silver of strength; for then shalt thou have thy delight in the Almighty. Job 22. 23, 26 So the Apostle saith, that to him was this Grace given; That he should preach among the Gentiles the ansearchable riches of Christ; namely, either the unsearchable riches he hath obtained for us, and which are treasured up in him, or Christ himself who is unsearchable riches. Eph. 3. 8. Thus also it is said, That in him are hid all the Treasures of Wisdom and Knowledge. Col. 2. 3. In like manner also, in other Metaphors, he as Preached and proclaimed in the Gospel is said to be a Pearl of great price, and Treasure hid in a field. Mat. 13. 44, 46.  
2. Now he in himself, and as declared to us in his Testimony is called and compared to Gold, to signify to us in general his preciousness, and that he is most enriching, as also is signified in the end laid down, and proposed to us to buy it, That we may be rich: The Holy Ghost doth frequently make use of the most precious things of this world, and compare him thereto, to give us some intimation of his excellency, though indeed none of them; yea, all of them cannot sufficiently acquaint us with his worthiness, or set forth all his praises; but for the helpfulness of us, and because of the infirmity of our flesh, he useth such expressions, we being better skilled in the things here below, that we might in a little measure by these be informed of his preciousness and praise-worthiness, that our Souls might be broken off from the things here below, and cleave to him, and we might seek for that in him which is truly in him, and but appearingly and seemingly in natural and earthly things; And here he useth this expression of gold, and particularly he is called and compared to gold.  
1. Because as Gold is taken out of the earth before it becometh so precious, and enriching to us. Job. 28. 5, 6. So our Lord Jesus Christ fell into the ground, and died, and was taken out of the earth, the heart of the earth, that he might become enriching to us. Herein indeed there is a dissimilitude between the natural gold, and this spiritual (as there are many between the old and new creation, and things appertaining to both) the earth is the original place of the former, but it is not so of the latter: Christ came down from Heaven, from above; he was in the form of God, and was glorious with the father's own self before the world was. Job. 3. 31. & 6. 38, 51. & 17. 5. he is (as to his divine consideration) over all, God blessed for ever. Rom. 9 5. from everlasting to everlasting he is God. Psal. 90. 1, 2. But now, that he might become unsearchable riches for us, it was absolutely necessary that he should suffer, and rise again from the dead. Act. 17. 3. Luk. 24. 26. ye know (saith the Apostle) the grace of our Lord Jesus Christ, who being rich (the proper and only Lord and Heir of all things by divine and eternal generation) for your sakes became poor, that ye thorough his poverty might be enriched. 2 Cor. 8. 9 So he faith of, and concerning himself; except a corn of wheat fall into the ground and die, it abideth alone, but if it die it bringeth forth much fruit. Joh. 12. 24. he might have remained alone in the enjoyment of his own glory, and glorious perfection, though he had not fallen into the earth; but he could not have brought us back to God, but we must have remained in our miserable poverty for ever; he could not have been communicable riches to us, as we had departed from God, and fallen by our iniquities, if he had not died for our sins, and been buried; and if also he who was delivered for our offences had not been raised again, and taken out of the earth in that same body in which he was put to death, and laid in a Sepulchre, he could not have been Gold for us, we could not have been partakers of him, and of that glory in him: If Christ be not raised again we are yet in our sins; preaching, and hearing, faith and hope is vain, and they who are fallen asleep in Christ are perished; and we must be banished from God for ever necessarily, and so continue poor, and miserable everlastingly; But now Christ is risen from the dead, and so truth (substance, and substantial riches) is sprung out of the earth, (in his resurrection) and righteousness looketh down from Heaven; and God giveth us that which is good. Psal. 85. 10, 12. and in him bodily (even in that body which the father prepared for him, and in which he bore our sins on the tree, and was taken from Prison and from Judgement) dwelleth all the fullness of the Godhead; and in him we are complete, completely provided for, and furnished with all that may truly enrich us. Colos. 2. 9 10. He is now ascended up on high and hath led captivity captive, and received gifts [in the man] for men, yea, for the rebellious also, that the Lord God might dwell among them; He is ascended, and gone up to a glorious place, and to a glorious state; in him it hath pleased all the fullness to dwell; But in that he ascended, what is it (what is signified hereby, and imported to us herein as needful hereto) but that he also first descended into the lower parts of the earth (into the womb of the Virgin, and into a great abasement, into many sorrows and sufferings; he humbled himself, and became obedient to death, even the death of the cross; yea he went down into the heart of the earth; his soul was in hell, and his flesh in the grave, in the belly, or womb of the earth) He that descended is the same also that ascended far above all Heavens, that he might fill all things (with the virtues and influences of his sufferings and sacrifice) and fulfil all things. Psal. 68 18. with Ephes. 4. 9, 10. It is through his falling into the earth that he hath exalted, and advanced our nature so highly, that he is in it become the great God and our Saviour, the Lord and Christ, the heir of all things, and inheritor of God's holy mountain: Because he humbled himself, therefore God highly exalted him, and gave him a name above every name: And he is gone up into Heaven, and and is on the right hand of God, Angels, Authorities, and Powers being made subject to him. Heb. 9 12. Philip. 2. 6, 9 1 Pet. 3. 21, 22. The Captain of our salvation is become perfect for us through suffering. Heb. 2. 10. The Lord did (in a wonderful and supernatural way) create a new thing in the earth; and it is this fruit of the earth which is excellent and comely for our escape. Jer. 31. 22. Isa. 4. 2. But this may be further spoken to in what is said, and affirmed of this gold, to wit, that is tried in the fire.—  
2. He is called and compared to gold, because as natural Gold is the most excellent metal which God hath created, so this faithful and true witness is the most excellent one, there is none to be compared to him: Gold is more precious than Iron, Brass, Silver, or any other metal. Isa. 60. 17. Numb. 31. 22. So he is precious, excellent as the Cedars (namely, as the Cedars excel other trees, so doth he other persons and things) Cant. 5. 15. He is the beginning, (the principal one, God's first born) the first begotten from the dead, that in all things (and amongst all persons) he might have the preeminence; for it hath pleased the father that in him should all fullness dwell. Psal. 89. 27, Col. 1. 18, 19 He is White and Ruddy, the chiefest among ten thousand. Cant. 5. 10. he is fairer than the children of men. Psal. 45. 2. Whatever beauty, or comely proportion they may have, their fairness is not to be compared to his; he is fair with the beauty of holiness, and there is no blemish, or spot in him, no sin in him, or wrinkle of sorrow and infirmity upon him. 1 Pet. 1. 19 He is more excellent than the Angels, he hath by inheritance obtained a more excellent name than they; for unto which of the Angels said he at any time, thou art my Son, this day have i begotten thee? All the Angels of God are required to worship him: He who is raised from the dead (even the man Christ Jesus) is set on the right hand of God in the Heavenly places; far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, and God hath put all things under his feet; and given him to be head over all things, etc. And therefore also in him we are complete, because he is the head of all principality and power. Heb. 1. 4, 14. Ephes. 1. 20, 22. Col. 2. 10. This man was counted worthy of more honour than Moses (who was the Mediator of the first Testament) inasmuch as he who buildeth the house hath more honour than the house: Moses indeed was faithful in all his house as a Servant, But Christ (not as a servant, but) as a Son (not in, only, but) over his own house (He is the Lord of it, and hath dominion over it, and he only. Ephes. 4. 5, 1 Cor. 8. 5, 6.) Heb. 3. 2, 6. & 10. 21. And he hath obtained a more excellent ministry, by how much also he is the Mediator of a better Testament, established upon better promises. Heb. 8. 6. He is a more excellent High Priest than was Aaron, or any of the high Priests under the Law: A more excellent person, they, the Sons of men, he is Jesus the Son of God, Heb. 4. 14. they had infirmity, but he is holy, harmless, undefiled, separate from Sinners, and made higher than the Heavens. Heb. 7. 26, 28. they were made after the law of a carnal commandment, but he after the power of an endless life. Heb. 7. 16, 17. they were made Priests without an oath, but he with an oath. Heb. 7. 20, 21. They were many Priests, because they were not suffered to continue by reason of death; But this man because he continueth ever hath an unchangeable Priesthood, which passeth not from him to any other (to no Vicar on earth) wherefore he is able to save to the uttermost them that come to God by him, etc. Heb. 7. 24, 25. They ministered about a worldly sanctuary; but he is the Minister of the sanctuary, and true tabernacle which the Lord pitched, and not man. Heb. 9 1. & 8. 2. They offered up sacrifices which could never take away sin, for it was not possible that the blood of bulls and of goats could take away sin; But this man, when he had offered up one sacrifice for sins for ever (even himself, his own body once for all) sat down on the right hand of God, (from ever offering any more a propitiatory sacrifice) he needeth not daily as the former High Priests to offer up sacrifice, first for his own sins, and then for the peoples, for this he did once when he offered up himself. Heb. 10. 1, 12. & 7. 27. They entered into the holy places made with hands, which are the figures of the true, but he into Heaven itself, now to appear in the presence of God for us; he is set on the right hand of the throne of majesty in the Heavens. Heb. 8. 1. & 9 24. He is more excellent than all Kings and Prophets in former times; he is anointed with the oil of gladness above his fellows. Heb. 1. 9 God hath set this King upon his holy hill of Zion, and raised up him a Prophet whom all are to hear in all things whatsoever he shall say unto them; and whosoever will not hear this Prophet shall be destroyed from among the people. Acts 3. 22, 23. He is excellent in wisdom above all men (for God hath not given the spirit by measure unto him) yea he is greater therein than Solomon, who was wiser than all men. 1 King. 4. 29, 31. with Matt. 12. 42. He is more excellent than the mountains of Prey. Psal. 76. 4. This man is more precious than fine gold, even this man then the golden wedge of Ophir. Isa. 13. 12. Man knoweth not the price of this excellent one, this wisdom that is from above, neither is it found in the land of the living— it cannot be valued with the gold of Ophir, with the precious onyx, or the Saphire: the gold and the crystal cannot equal it;— no mention shall be made of coral, or of pearls, for the price of wisdom is above rubies; The Topaz of Ethiopia shall not equal it, neither shall it be valued with pure Gold. Job 28. 13, 19 He that came down, and cometh down from above, is above all, above all other persons and things; Wisdom is better than rubies, and all the things that may be desired are not to be compared to him. Job. 3. 31. Prov. 8. 10, 11. He is more excellent than all the privileges of the flesh, and then all our works of righteousness, zeal, devotions, frames, and qualifications; and therefore the Apostle counted those things that were formerly gain to him, and in which was his life, confidence and consolation loss for Christ,; yea, he went on to count all things as loss and dung for the excellency of the knowledge of Christ, that he might win him, etc. Phil. 3. 4. 9 Oh! happy is the man that findeth Wisdom;— For she is more precious than Rubies; yea, all the things thou canst desire are not to be compared to her. Prov. 3. 13 15. There is none so excellent, none so enriching as is this Spiritual and Heavenly Gold: He doth more; yea, inexpressibly more exceed all other persons and things, then natural Gold doth excel all other Metals whatsoever.  
3. He is called and compared to Gold; because as Money answereth all things in having Gold, tried Gold, a man may have any thing here below. Eccles. 10. 19 So it is most fully and completely true here, now by faith, and in some spiritual first fruits, and shall be hereafter in the Harvest, and in a completely satisfying, and glorious enjoyment: He that hath Christ hath all things in such a manner as he hath, and enjoye● him; The father hath so loved the Son; because he fell into the ground, and died, and rose again in that his own personal body, that he hath given, and delivered all things unto him, and filled him with all fullness; he is become a Fountain of Grace and Truth, a Treasury of all forgiveness, Wisdom, Spirit, and Life; and in having, and being made partakers of him, those Treasures in him are also by faith received: In him we have Redemption through his Blood, even the forgiveness of sins according to the riches of God's Grace. Eph. 1. 7. Col. 1. 14. To him give all the Prophet's witness, That through his name whosoever believeth in him shall receive the forgiveness of sins. Acts 10. 43. & 13. 39 In this beloved one, and in having him, they are made accepted. Ephes. 1. 6. And have righteousness without works imputed to them, they are made the righteousness of God in him: So the Apostle signifieth, that in winning Christ, and being found in him, He should have the righteousness which is through the saith of Christ. Rom. 3. 22. & 4, 5, 6. & 10. 9, 10. 2 Cor. 5. 21. Phil. 3. 8, 9 To as many as receive him, to them he giveth power to become the Sons of God, even to them that believe on his name. John 1. 12. They are the Children of God by faith in Christ Jesus. Gal. 3. 26. And because in having him they are Sons, God hath given unto them, and sent forth into their Hearts the Spirit of his Son, Gal 4. 6. He that believeth on me as the Scripture hath said (saith Christ) out of his belly shall flow Rivers of living Waters: But this spoke he of the Spirit, which they that believe on him should receive: Hence Christ's being in the believers, and the Spirit's being in them are used indifferently; to signify in having him we may, and shall have the Spirit also; for it is given to him without measure, and put upon him, and resteth on him, to fit and furnish him for the work the father hath appointed him to do, and to dispense to us according to our needs, conditions, and capacities John 7. 37, 39 Rom. 8. 9, 11. John 3. 34. Isa 42. 1. & 61. 1. & 11, 1, 3. And in being made Sons they have by virtue of their union with, and relation to Christ, right and title to, and interest in that inheritance incorruptible, and undefiled, and that fadeth not away; If Sons then Heirs, Heirs of God, and Co heirs with Christ; and if Christ's, then are they Abraham's seed and Heirs, according to Promise. Rom. 8. 17. Gal. 3. 17. He that hath the Son hath life, hath everlasting life, and shall not come into condemnation. 1 John 5. 11. John 3. 36. He that hath him is a Subject of God's peculiar Love and Grace, loved with other manner of love then any of those without him are loved withal; God will love him, and Christ will love him, and manifest himself unto him: He that findeth him findeth life, and shall obtain favour of the Lord. Prov. 8. 35. In having him we have the promises, to Abraham and his Seed they were made, not to seeds as of many, but to one, even Christ; they were originally made to him, and confirmed in him, and established by his Blood; for he is the Amen; and secondarily in coming unto, and believing in him to all believers: In being Christ's they are Abraham's seed, and so the Promises are theirs. Gal. 3. 16, 17, 26, 29, Those that are born of him are the Children of the Promise .. Rom 9 7, 8. Yea, in receiving him in the Testimony, they receive him also who sent him. Mat. 10. 40. They have fellowship with Christ Jesus. 1 Cor. 1. 9 And so his father is their father, his Spirit is their Spirit, his Gospel their Gospel, his promises their promises, his inheritance their inheritance, his servants their servants, his Glory their Glory, his Brethren and Companions their Brethren and Companions, his receivers their receivers, and his Enemies their Enemies: Yea, as all things are delivered to him of the father, so by faith all things are theirs, whether Paul, or Apollo, or Cephas (whether those that had the Gospel of the Circumcision committed to them, or the Gospel of the Uncircumcision; or, whether such who as wise Master-builders laid the foundation, or such as built thereupon) or the world (the men and things of the world) or life, (to be maintained and continued as, and while it may be good for them) or death, (all afflictions, trials, temptations, necessities, straits, poverty, persecutions, yea death itself is gain to them) or things present, (those things now acted, done and enjoyed) or things to come, (at the glorious appearing of the great God and our Saviour Jesus Christ) all is theirs, and they are Christ's, and Christ is Gods. 1 Cor. 3. 21, 23. Even as in Earthly and natural Gold all the things of this world are summarily included and enfolded, as it were, and are had in having it, a man may have such Food, Raiment, Physic, Habitation, Honour, Friendship as he desireth, so, and much more truly and completely may it be said of, and applied to Jesus Christ as with respect to durable and Heavenly things: In him God hath blessed us with all Spiritual blessings in Heavenly things; yea, he himself is said to be the things themselves which are in him; because they are enfolded in him, and may be, and shall be certainly had, and partaken of, in receiving and enjoying him: As to instance a little particularly; as in him is redemption, so he is made of God to the believer redemption. Eph. 1. 7. with 1 Cor 1. 30. As in him is life, God hath given us Eternal life, and this life is in his Son; So he is our life, he is the true God and Eternal life. 1 John 5. 11. with Col. 3. 3, 4. & 1 John 5. 20. As in him are hid all the Treasures of Wisdom, so he is made of God to them that are in him Wisdom, Christ is the Wisdom of God. Col. 2. 3. with 1 Cor. 1. 24. 30. As in him is righteousness, so he is the righteousness of God, And his name is, Jehovah our righteousness. Isa. 45. 24. with Rom. 3. 21. Jer. 23. 6. As in him is Salvation, Neither is there Salvation in any other; so he is the Salvation of God, which he hath prepared before the face of all people. Acts 4. 12. with Luke 2. 30, 31. As in him is Peace, so he is our Peace, This man shall be the Peace, etc. John 26. 33. with Ephes. 2, 14. & Mica 5. 5. As in him, there is Consolation, so he is Consolation, fit and proper to comfort any one in any tribulations, and the Consolation of Israel. Phil. 2. 1. with Luke 2. 25. Yea as in him is all fullness, so he is all. Col. 1. 19 with Chap. 3. 11. And hence the Spouse rejoiceth in this, and declareth this to be the sum and compleatment of her blessedness and happiness; My beloved is mine, I am his. Cant. 2. 16. & 6. 3. And the Psalmist crieth out, Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Psal. 73, 25. And the Prophet, The Lord is my portion, saith my soul, therefore I will hope in him. Lam. 3. 24. Yea, this word of the Lord (who in the last Ages was made flesh) setteth this as complete and satisfying consolation, and encouragement before Abraham. Fear not Abraham, I am thy Shield and thy exceeding great reward. Gen. 15. 1. And indeed this is the sum of all blessedness now and hereafter, to have him to be ours; Oh Blessed is every such an one who hath the Lord for his God; For the Lord God is a Sun and a Shield, he will give Grace and Glory, etc. Psal. 33. 12. & 146. 5. & 84. 10, 11. Gen. 17. 7. 2 Cor. 6. 16, 17. Rev. 21. 3, 7. Yea, in having him, we shall not only have in and with him all things that are Spiritual and Heavenly, but in seeking first his Kingdom, and the righteousness thereof, all other things shall be added to us, which are good and needful thereto; such meat, drink, and apparel, such food, and raiment, and all accommodations as may conduce unto our seeking more to know him, win him, and be found in him. Mat. 6. 33. Godliness (even God who was manifested in the flesh, justified in the Spirit, who is the root and foundation of Godliness, and receiving and having him) is profitable unto all things, having the promise of the Life that now is, and of that which is to come. 1 Tim. 4. 8. with Chap. 3. 16. And this is great encouragement to seek him, that we may be partakers of him; For they that seek him shall not want any good thing. Psal. 84. 8, 10. And this affordeth good cause to have our conversation without covetousness, in him, and in having him, we have all things, may do all things, bear, suffer, endure, part with all things, as the Apostle saith; I can do all things in Christ that strengtheneth me. Phil. 4. 13. Oh! he is Gold indeed, that answereth all things; and therefore he may be first commended; and commend himself to us under this expression of Gold in this place and elsewhere, to instruct us, that in having and buying this Gold, we shall together herewith have all other things, White raiment, Eyesalve, etc. Job 28. 12-20. Prov. 3. 31-15. & 8. 10, 11. & 16. 16. Col. 2. 3. Mat. 13. 44-46. Length of days is in Wisdoms right hand (which is so enriching) and in her left hand riches and honour; her ways are ways of pleasantness, and all her paths are peace, she is a Tree of Life to all that lay hold on her, and happy is every one that retaineth her. Prov. 3. 15, 18. She leadeth in the way of righteousness, in the midst of the paths of judgement, that she may cause those that love her to inherit substance, and she will fill all their Treasures. Prov. 8. 18-19, 21.  
4. He is called and compared to Gold; because as Gold, especially when tried, is very delightful and desirable to the natural eye, the eye of the body, and that with which the heart is affected, even so Jesus Christ is amiable to the enlightened eye of the understanding, as he is displayed before us in the evidence and demonstration of the Spirit; the riches of this world, and so Gold which is the most excellent part of it, taketh the eye, and delighteth the heart; hence it is called, The lust of the eye. 1 John 2. 16. And the eye is said to flee upon this, even as the Eagle or Hawk fleeth upon the prey, as if the life did consist in the having and enjoying it (though indeed it doth not. Luke. 12. 15.) Prov. 23. 4, 5. Thus Achan confesseth, That when he saw two hundred shekels of Silver, and a Wedge of Gold, then be coveted them. Josh. 7. 21. It drew his affection to, and desire after them: Gold and the riches of this world are pleasing to the eye and affect hearts of men, and cause them to love them, trust in, and glory in the enjoyment of them; hence because of the vanity, emptiness and uncertainty of them, the Holy Ghost giveth such frequent admonitions, Not to set the Eye upon them, not to set the Heart upon them, not to trust or glory in them, etc. Prov. 23 5. Psal. 62. 10. 1 Tim. 6. 17. Jet. 9 23. And Holy men of God have prayed him to turn away their eyes from beholding this Object of covetousness. Psal. 119. 36, 37. Which intimateth to us how desirable this is in itself, and to us all naturally; but behold a more excellent and pleasant Object: We may say in this respect, Jesus Christ may be called Gold; because he is eminently, and most fully desirable, and taking to the Soul, as he hath been tried in the first; he is completely delightful, and there is in him that which is powerful to draw the eye, and attract the heart unto him, and cause men to lust after him; hence he is called The desire of all Nations; because he is wholly and altogether desirable, and is, and hath in him eminently that which all Nations do desire, and cover after, viz. That which may give rest and satisfying to them (though through their foolishness they are seeking it in wrong Objects, even in that which is not) Hag. 2. 7. Thus when the Spouse is describing the amiableness of her beloved, the first account she giveth of him particularly is, That his head is as the most sine Gold. Cant. 5. 11. To intimate, that in this respect he is very taking with, and delightful to the Heart; He is a wonderful enamouring Object as he is lifted up by the Spirit in the Testimony, and which is very powerful to cause men to run unto him; because of the Lord his God, and for the Holy one of Israel; for he hath glorified him; hence we are so oftentimes called upon to be hold him: So the father saith. Behold my servant whom I uphold, mine elect in whom my soul delighteth. Isa. 42. 1-7. And Christ himself saith. Look unto me and be ye saved all the ends of the Earth. Isa. 45. 22. And again he saith Behold me, behold me, to a Nation that was not called by his name. Isa. 65. 1. And the Work of the Spirit is to glorify Christ, and to lift him up as Moses lifted up the Serpent in the Wilderness, that men might look to him; And that whosoever looketh to him, and believeth in him, should not perish; but have everlasting life. John 16. 14. & 3. 14. 15, And the work of the Spouse, of all chaste ones, is to discover his love and loveliness, that men might come to Christ: Thus when the Daughters of Jerusalem inquire of her; What is thy beloved more than beloved, O thou fairest among Women? What is thy beloved more than beloved, that thou dost so charge us? She with much pleasure and contentment answereth. My beloved is White and Ruddy, the chiefest often thousands;— He is excellent as the Ceders, his mouth is most sweet; yea, he is altogether lovely; this is my beloved, and this is my friend, O ye daughters of Jerusalem. And this discovery of him was so taking with them, that they also inquire whither he was gone, that they might seek him with her; her work and business is not to direct to herself, and mainly to insist upon the commendation of herself, as doth Mystery Babylon, both Mother and Daughters, who spend a great deal of time, and use many Arguments to commend themselves, and to prove themselves to be the true Catholic Church, and that there is none like to them; Oh what contentions are there amongst them on this account! How greatly do they strive which shall be accounted the truest and chiefest? Yea; she is so far from this, that she saith to the Daughters of Jerusalem; Look not upon me, but as she delighteth to behold, and look upon her beloved, so also to praise and commend him, and make mention of his desirableness, and praise-worthiness to others, that they may inquire after, and direct their Eyes unto this alluring Object, and she is greatly pleased, and in her Element, as it were, when she is speaking of, and showing forth his praises to others; yea, this is the end why they that believe are brought into, and made of his Church, and so greatly piviledged, not that they might proclaim their own goodness, but that they should make mention of his righteousness, and show forth his praises, who hath called them out of darkness into his marvellous light; which in time past were not a people, but are now the people of God, Cant. 5. 9-16. & 6. 1. with Chap. 1. 5, 6. 1 Pet. 2. 9, 10. And his desirableness, and loveliness to the eye, is signified in several descriptions, and declarations given of him, in which he is like to, though infinitely exceeding Gold, even pleasant to behold; So he is said to be beautiful, beauty and fairness are very delightful, and desirable, the eye is affected therewith, and apt to lust thereafter; hence it is said, The Sons of God saw the Daughters of men that they were fair, and they took them to Wife. Gen. 6. 2. Upon this account, because beauty is so pleasing to the eye. even Holy men for saving themselves, have polluted themselves; As Abraham and Isaac, because their Wives were fair and beautiful. Gen. 12. 11-15. & 26. 27. Esther 1. 11. And the Holy-Ghost warneth us, Not to lust after the beauty of the Whorish Woman, to intimate to us, that beauty is very taking with us. Prov. 6. 25. 2 Sam. 11. 2. But oh how great is his beauty! He is beautiful even to admiration. Zech. 9 17. Hence the Spouse saith, Behold thou art fair, my beloved, yea pleasant. Cant 1. 16. Hence also when the Spouse declareth his amiableness, she saith first in general, My beloved is white and Ruddy; that is to say, he is Immanuel, God with us in our Nature, and for us; he was over all, God blessed for ever, and yet he took part with us of flesh and blood, and bore our sins in that his own body which the father prepared for him, and died our death, and is acquitted from our sins, and death for us, and is in our Nature become fairer than the Children of Men. Cant. 5. 10. Psal. 45. 2. Beautiful, and comely with the beauty of holiness, Again he is called the Light, and compared to the Sun. John 1. 9 Mal. 4. 2. Psal. 84. 11. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun, Eccles. 11. 7. Oh! he inlightneth the eye, cheereth the Heart, comforteth the Soul, reviveth the drooping and broken Spirit, and manifesteth all things to us in their right and proper Colours; He is the light of the World, the great manifestation of God, and of all things to us. John 8, 12. This man is more precious and delightful to behold and look upon then fine refined Gold. Isa. 13. 12. And who so looketh into the perfect Law of liberty (in which his beauty is evidently set forth before our eyes: Whoso pryeth into this, peepeth wistly, and consideringly, and stoopeth down here to behold it) and continueth; it will cause him to desire after, and delight in Christ; and, or ever he is ware, it will make his Soul, and his soul will make him like the Chariots of Aminadab. Jam. 1. 25. It will make him sick of love, unsatisfied, restless, and diseased till he more know him, yea till he fully, and completely enjoy and he made partaker of him, he being the Object in whom is the light and health of his countenance. Cant. 2. 3, 5. & 5. 8. Psal. 42. 5, 11. & 43. 5. Oh that we did more know the loveliness of this pleasant Object, this would make us desire this one thing of the Lord, and seek after it, that we might dwell in the house of the Lord all the days of our life, to behold the beauty of the Lord, and to inquire into his holy Temple. Psal. 27. 4, 5. Joh. 4. 10. In such like respects he is compared to Gold.  
2. We have in the next place to inquire and consider, what is meant by this expression, [tried in the fire] therein is signified.  
1. The wonderful afflictions and sorrows which Christ endured and underwent for us, and for our sakes; herein he was like gold thrown into the fire as that signifieth great and grievous pains, and sufferings: He was tormented (as in the fire) for our transgressions, bruised for our iniquity, the chastisement of our peace was upon him. Isa. 53. 5. He was a man of sorrows, and acquainted with grief (even made up, as it were, of sorrows) and therefore he is eminently and emphatically called, the afflicted one. Psal. 22. 24. There was no sorrow like unto that sorrow done unto him, wherewith the Lord afflicted him in the day of his fierce anger. Herein he was like gold tied, he was cast into the fire indeed, and it's but the shadow of it, as it were, woe pass through.  
All Gods waves and billows went over him, his wrath lay hard upon him, and he afflicted him with all his waves, Psal. 88 3, 16. hence he cried out, my soul is exceeding sorrowful even unto death, before men laid hold on him. Ma●t. 26. 37. 38. Mark 14. 33, 34. Joh. 12. 27. The father left him to feel the weight of our sins, and the fierceness of that fire we had kindled against ourselves; and this made him cry out and roar by reason of that horror that overwhelmed him: So hot and great was the fire of God's wrath into which he was throne, that his heart was like wax (before the fire) it was melted in the midst of his bowels; and his strength dried up like a potsherd, and God brought him into the dust of death, Psal. 22. 1, 2, 14, 15. It pleased the Lord to bruise him, he put him to grief; he made his soul an offering for our sins; he spared not his own Son; but delivered him up for us all. Isa. 53. 10. Rom. 8. 32.—  
And he endured great things from the hands of men, he was a reproach of men and despised of the people; reproach did break his heart, and he was full of heaviness, wherewith his soul was even mel●ed. Psal. 69. 20. with Psal. 119. 28. They did despitefully use him, mock, deride, and scourge him, and with wicked hands did crucify and slay him: The heathen did rage, and the people imagined a vain thing; the King's of the earth stood up, and the rulers were gathered together against him: Many Bulls compassed him, strong ones of Bashan beset him round, they gaped upon him as a roaring, and a ravening Lion: Yea dogs compassed him, the Assembly of the wicked enclosed him; and his own people were the betrayers and murderers of him: Psal. 2. 1. & 22. 6, 7, 12, 13-16. Acts 7. 52.  
And now also was the power of darkness; the Prince of this World came with the fiery darts, and he (who had the power of death) did torment him. Luk. 22. 53. Joh. 14. 30. with Ephes 6. 16. Christ was in an horrible pit, in a pit of noise, the noise whereof caused horror; and in the miry clay; his soul was in hell, and his body, or flesh in the grave; he tasted death by the grace of God for every man; even that very death which every man should have died, he tasted the whole of it, and endured the bitterness of it, and of all appertaining to the first death and hell, Psal. 40. 2. with Acts 2. 27 31. Heb. 2. 9 And so exquisite were the torments he endured, that he offered up supplications and prayers, with strong crying and tears; and cried so long that he was weary of his crying; and prayed his Father to deliver him out of the mire, that he might not sink, and that the deep might not swallow him up, nor the pit shut her mouth upon him. Psal. 69. 2-4-14, 15. The torment he endured made him fore amazed, it even astonished him, and made him afraid; the sorrows of death compassed him, and the pains of hell got hold on him, he found trouble and sorrow. Mark. 14. 33. Heb. 5. 7. Psal. 116. 3. & 18. 4. 5. Oh he was like gold indeed, cast into, and tried in the fire, and herethrough was he made perfect for us.—  
2. Tried in the fire, signifieth, that this gold was proved herein, and appeared to be so right, and excellent, as that he could, and did endure, and abide the fire; and therefore also is he called and compared to gold, because it was one of those things, and the first named, that would abide the fire. Numb. 31. 22, 23. He was proved to purpose herein, the Word of the Lord was tried. Psal. 18. 30. He is a tried stone, Isa. 28. 16. And he did not shrink from, or perish in this fire, but endured to the end; his love and graciousness was tried, and evidenced to be strong as death, yea stronger than the fire itself, which had a most vehement flame: He in what he suffered and endured, is the Amen, the Faithful and true witness and testifier of his sincere and ardent affection to us: Though the fire he was thrown into was exceeding hot, yet his love and charity towards us was so servant, as that it did exceed, and was hotter than the fire itself; He for the joy set before him endured the cross, despising the shame; he gave His back to the smiters, and his cheeks to them that plucked off the Hair; He hide not his face from shame and spitting: He set his face like a flint, as one that hardened himself against sorrow, (as Job 6. 10.) and even challenged his adversary that contended with him, to come near, and try his strength against him: his love was so perfect, that there was no fear in it, no fear that hath torment. 1 Joh. 4. 18. Isa. 50. 6-10. though he knew the bitterness of the wrath, and fierceness of the fire he was to taste of, and pass through; yet he was not discouraged; He did not fear in the days of evil, when our iniquities that were imputed to, and were to be taken away by him, did compass him about. Psal. 49. 5. but he steadfastly set his face, and established it, to bear all things, and endure all things, that were needful to be born and endured, that we might not be expelled from God. Luke 9 51. with Ruth 1. 17, 18. 1 Cor. 13. 7. thus it appeared in his great agony, and day of his distress, that he was proved indeed, and yet did, and was resolved to abide the fire: Now, saith he, is my soul troubled (exceedingly sorrowful, even unto death, environed and encompassed about with sorrows and pangs) and what shall I say? Father, save me from this hour (shall I desire this absolutely, as if he should say, Shall I pray that the Cup might be removed, that I may not taste it? No) but for this cause came I unto this hour. Father glorify thy name. This he resolved to pray for and desire whatever he suffered and endured, that his father would glorify his goodness, love, power, wisdom and faithfulness, for the good of Mankind John 12 27, 28. Yea, this Sun of righteousness came into the World as a Bridegroom cometh out of his Chamber, and rejoiced as a strong man to run a race. Psal. 19 5. Wherefore when he cometh into the World, he saith, Lo I come to do thy Will, I delight to do thy Will, though he must in doing it endure and undergo such great torments, sorrows and sufferings: Well might he say, Lo, behold it; for his love was herein proved, and appeared to be great even to admiration, such as may make us even astonished at it. Psal. 40. 6-8. Heb. 10. 5-9. It appeareth he was tried in the fire, and did abide it, he was Gold tried indeed, and this will still appear if we consider a little particularly.  
His love and faithfulness was tried in leaving such Glory, and so greatly emptying himself, and making himself of no reputation: He, the Word, was with God, yea was God, the proper Lord and Heir of all things by Divine and Eternal Generation, by whom and for whom all things were Created visible and invisible, who was over all, God blessed for ever; he was glorious with the fathers own self, enjoying the Glory of God in Heaven. The Lord possessed him in the beginning of his way, before his works of old, he was set up from everlasting, from the beginning, or ever the Earth was, then was he by him, one brought up with him, and he was daily his delight, rejoicing always before him. Prov. 8 22-30. Now for such an one to make himself of no reputation, for such an one to come down from Heaven, and to abase and humble himself to the enduring such sufferings and undergoing such shame and sorrows; Oh! here he was Gold tried in the fire indeed; He being in the form of God, in the essential form of God, thought it no robbery to be equal with God, yet made himself of no reputation. Phil. 2. 6-8, Without controversy, great is the mystery of Godliness, God became man, the Word was made flesh, the Lord became a Servant, he that was rich became poor, he that was in Heaven descended, and came into the Earth, and tabernacled among men. Oh! here was the trial of his love and faithfulness, here he was proved to purpose, and yet did abide it, and was faithful to him that appointed him, and loving and gracious to us, it is a great trial amongst men, when one that is lifted up and advanced above his brethren, is put upon it to part with, and lay aside that Glory; but his Glory was infinitely more excellent, and his person inconceivably more worthy than that of any Earthly King or Emperor, and yet he so humbled himself, and came down, and emptied himself for us.  
His love and faithfulness was tried, and he was Gold tried, in that he endured all this from the hand of his father, as inflicted, or permitted and ordered by him; it is a great probation, and toucheth the quick, when a most intimate lover woundeth with the wound of an enemy, with the chastisement of a cruel one (as Jer. 30. 14.) what he endured was from the hands of his father, who infinitely loved him, in whose bosom he was, and with whom he was well pleased; and yet by him he was cast into the fire, and did cheerfully and constantly abide it; yea, he was angry with, and sharply reproved him that endeavoured to deliver him from this fire, or some part of it; The Cup which my father hath given me to drink, shall I not drink it? John 18. 10, 11. Here he was proved indeed, and hence he crieth out, Why hast thou forsaken [Me?] me, whom thou lovest so entirely, so inexpressibly, so inconceivably, the Son of thy love, of whom thou hast given such Testimony, That I am thy well beloved Son. Psal. 22. 1. This was a trial of his confidence in his father's love, and of his obedience to him, and yet he did abide faithful, and never was jealous or distrustful of his father's affection, but in the midst of the fire, and when through the heat of it he cryeth out and roareth, yet he cryeth out. Oh my Father, and my God my God. Mat. 26. 42. & 27. 46. And though he was a Son, his only begotten Son, his infinitely beloved, and delighted in, Son, yet he learned, and shown forth obedience by the things which he suffered. Heb. 5. 9—  
His love and faithfulness was proved, in that he upon his own account had not deserved any thing of affliction or trouble from his father; For he always did those things that pleased him. John 8. 29. And God gave that Testimony of him, That he was his beloved Son in whom he was well pleased; He knew no sin, he did no sin, but was Holy, harmless, undefiled, separate from sinners; and yet that he was so dealt withal, and so tormented, doubtless this was a great trial: The Messiah was cut off, but not for himself, not for any fault of his, he had deserved no such thing. Well might the Apostle say: The love of Christ passeth Knowledge. Dan. 9 26. Ephes. 3. 19 Oh how different is our carriage when we are in trouble and affliction; we are apt to complain, and fret against God, and to be discontented, when we indeed suffer justly, and would be rid off, and delivered from the burden; though it is thankworthy that a man taketh it patiently when he is corrected or buffeted for his faults. 1 Pet. 2. 20. Yet we are apt to be murmuring and complaining when we bear the punishment of our own sin, such unreasonable Creatures are we. Lam. 3. 39 But this man did nothing worthy of death, or of bonds, and yet he endured willingly: But this was a great trial, and this may be included also in that; My God, my God, why hast thou forsaken [Me?] me? who never offended, or displeased thee at any time. Psal. 22. 1. On this account, and in this respect he was greatly tried, and yet he did willingly and readily endure the fire, and offered himself to be thrown thereinto; yea, he acknowledgeth, thou art Holy, though thou castest me into the fire who am thine Holy one, O thou that inhabitest the Praises of Israel. Psal. 22. 13.  
He was tried in enduring such great afflictions and sorrows for such persons as he did, for such ungodly ones, who did not worship God, nor desire any mercy from him; for such sinners, who had sin in us, and were greatly polluted and defiled therewith, and therefore such as he could not delight in, or have fellowship with; yea, for such as were enemies also unto him in our minds, and haters of him: This was a great trial to suffer for such, to be cast into the fire for such unclean ones, for such unworthy and ungrateful ones, who were not only undesirous, and insensible of the favour, but full of enmity against him, and haters of him that so testified his love towards us: Amongst men, scarcely for a righteous man (who giveth to every one that which appertaineth to him, and requireth from every man that which is due 〈◊〉 himself) will one die; yet peradventure for a good man some would even dare to die; yet this would be a great trial, and it is but a peradventure, Whether any one would so do or no? It is questionable whether any would lay down his life for a good man, that is beneficial and bountiful, and full of good Works, and is not so exact and rigorous as the righteous man, but giveth to others what he is not at all obliged to, and forgiveth, and remitteth what he might justly expect, demand or receive from another: But oh, how was he proved, and yet did endure, and abide faithful to the interest of our Souls? Greater love than this hath no man, then to lay down his life for his friends; but while we were yet without strength, in due time Christ died for the ungodly; and herein he commendeth his love to us, in that while we were yet sinners, Christ died for us; yea, while we were enemies, God was in Christ reconciling the world to himself, not imputing their trespasses to them, but to him, and he willingly yielded up himself to become a Sin-offering for us; he by the Grace of God tasted death for every man: This is a faithful saying, and worthy of all acceptation, That Christ Jesus came into the World to save sinners, the chief of sinners, such as were persecuters of him, and blasphemers of his Name and Gospel: Oh great trial! Oh infinite unparalled Grace! John 15. 13. Rom. 5. 8-10. Heb. 2. 9 2 Cor. 5. 19-21. 1 Tim. 1. 13-15.  
He was tried also in this, in that he not only endured such great affliction for his enemies, even for every sinful Creature of Mankind; but in that also he met with so much exercise, and occasion of grief from them, he suffered for them and from them, he was despised and rejected of men (of those, for whose ●ake and good he came into the World) a man of sorrows, and acquainted with grief, and we hid as it were our faces from him (as persons ashamed of him, who endured the Cross, despising the shame for us) he was despised, and we esteemed him not: Surely he hath born our grief, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted, (we thought and reckoned, that all he underwent was laid upon him for his own proper and personal transgressions and provocations) but he was wounded for our transgressions, etc. Isa. 13. 2-6. Those for whom he suffered, were instruments of grievance to him, not only did they lightly esteem him, so as to prefer a murderer before him, but also Heavyly afflicted him; and this was a great trial, and was so accounted and taken notice of by him, They rewarded me evil for good, saith he, to the spoiling of my Soul, or depriving me of my life, though when they were sick, without strength, sick to death, I humbled my Soul for them, etc. Psal. 35. 12-16. with Rom. 5. 6. For my love they are my adversaries, And they have rewarded evil for good, and hatred for my love, Psal. 109. 3-5. Oh herein he was proved, and found faithful, he did abide the fire, he was not discouraged or hindered thereby, but gave his back to the smiters, for the smiters, and gave himself to prayer for his persecuters, though he was oppressed (unjustly proceeded against, and unworthily and despitefully entreated and used by them whose good he aimed at, and pursued) and afflicted; Yet he opened not his mouth, but was led as a Lamb to the slaughter, and as a Sheep dumb before the Shearers, so he opened not his mo●th against them. Isa. 53. 7. Yea, he prayed and died for them, who with wicked hands did crucify and slay him, And being raised again was sent, and did come to bless them, in turning every one of them from their iniquities. Isa. 53. 12. Acts 3. 13, 14, 15-26. Yea, at that time when he was numbered with transgressors, and hanged between two Thiefs, and most unmercifully and inhumanely entreated, mocked at, and reproached, then said Jesus. Father forgive them. Luk 23. 34. Oh wonderful trial! Oh matchless love!  
He was greatly tried also in the greatness and depth of the abasement, whereto he was abased for us, a small condiscension in such an excellent and glorious person, for such unworthy ones would have been admirable: But as that would not have sufficed for our recovery, so such was the cordialness of his love, and fervency of his affection to us, that he did not avoid or shrink from that great abasement, whereto it was absolutely necessary he should humble himself, that we might be redeemed from the curse of the Law, and our loss might be again recovered for us, he laid not hold on the Nature of Angels, when many of them had sinned, to keep them from falling, or to recover them; though that had been wonderfully beneath him; but he was made a little lower than the Angels, his own Creatures, in a Nature inferior to theirs; yea, he did not partake of our Nature, as it was when first Created by God, but as it was become through our seeking out foolish inventions, and was in all things like unto us, sin only excepted, he partook with us of flesh and blood, of weakness and mortality, and was subject to all our infirmities, to hunger, thirst, weariness, painfulness, and was poor and needy, and took upon him the form of a Servant, who was Lord of all, and was made in the likeness of men, (yea, of sinful flesh) and being found in fashion as a man, he still and further humbled himself, and became obedidient to death, even the death of the Cross, that cruel, shameful and accursed death. Phil. 2. 6-8. He came down from Heaven, and descended into the lower parts of the Earth, not only into the Womb of the Virgin, but into greatest, and deepest afflictions, Sorrows and troubles,; yea, his Soul was in Hell, and his Flesh in the Grave. Acts 2. 27-31.  
He was tried, and found faithful, in that such was his power in himself, and with the father, that he could have acquitted himself from those sufferings which he endured from his enemies: He was not at first necessitated to undertake for us; but his Grace and free love moved him thereto, and he could afterwards have confounded his foes, and that way, or otherwise have delivered himself out of their hands, as he did do many times in the days of his personal ministration, and some proof and demonstration he gave of his power to have destroyed them; had he pleased; when they came to apprehend him; for when he told the band of Men and Officers, who were sent to take him; that he was the person they sought for, as soon as he had said unto them, I am he, they went backward, and fell to the ground. John 18. 3-6. So when Peter drew out his Sword out of its place, and smote off the ear of the High-Priest's Servant, after our Saviour had bid him put it up again, etc. He addeth, Thinkest thou that I cannot now pray to my father, and he shall presently give me more than twelve Legions of Angles, (as intimating, that such was his interest with his father, that had he prayed he might have been rescued from their destruction with a great and Heavenly Host of those Glorious Angels, and needed not Peter's Sword to avenge his quarrel) but how then should the Scriptures be fulfilled (in his breaking the head of the Serpent, and healing that first breach between God and Manking, and doing, and becoming that whereby we might be brought back to God) Mat. 26. 52-54. He was not forced to suffer what he did, but he might have avoided all, had he so pleased, and this is a great trial of love and patience: We may pretend to patience in sufferings when we cannot help ourselves, but if the power were in our hands, we should be apt presently to get rid of the trouble; but though Christ was such a mighty one, yet he readily and cheerfully undertook for us at first, and patiently endured to the last such an hot fire; He was not a Passive simply, but Active and forward also, in all his abasement; not only was he sent into the World, but he came, and came rejoicingly, Lo I come, I delight to do thy Will. Psal. 40. 6-8. Not only was he made flesh, but he laid hold on the Seed of Abraham, in that body the father prepared for him. Heb. 2. 16. Not only was he put to death, but he died, yea to show his forwardness he breathed forth, and commended his Spirit into the hand of his father before they died, who were crucified with him; and he so soon died, that the Governor admired at it. Mark 15. 44. He emptied himself, and made himself of no reputation, and took upon him the form of a Servant, and he (further) humbled himself, and became obedient to death, even the death of the Cross. Phil. 1. 7, 8. Oh that, that mind that was in Christ Jesus, where more in us. Ver. 6. Here was a trial indeed, and herein was love inexpressible, love incomparable.  
He was tried in his obedience to his father, and in his love to us, and in his power, in grappling with such, and so many and great enemies, in his so great abasement, and in the day of his calamity, when the father's wrath lay heavy upon him: They prevented him in the day of his fog, when his God forsook him, and hid his face from him. Psal. 18. 18. They persecuted him whom God had smit●en. Psal. 69. 26. When he was weakest, and his Soul was exceeding sorrowful even unto death, than was their hour and the power of darkness, than his and our enemies appeared in their strength against him: He had all our sins, even all the trespass 〈…〉 f the World upon him, He bore our sins in his own body to the Tree; and this was so great a burden, that his heart even failed, and these were such a multitude, that they were more than the hairs of his head. Psal. 40. 12. 1 Pet 2. 24. And these must be born and taken away, there must be an abolishing of them, or else there could have been no deliverance for us. Heb. 9 26. He had our death to die and overcome, and this was so great a death, as that we had perished in it for ever, had we died it according to the first Sentence. 2 Cor. 1. 10. He had the Devil, who had the power of death, and his Instruments, to grapple with and overcome; Satan thrust sore at him that he might fall. Psal. 118. 13. He had the Law, as it was against us, to satisfy and endure the curse of, and so to blot out that hand-writing that was contrary to us; And Heaven and Earth shall pass away, but not one jot or title of the Law, till all be fulfilled. Mat. 5. 18. Here he was proved to purpose in his love, power and patience; and herein he did abide the fire, and made it evident and apparent, that God laid help upon one that was mighty, and he gave a wonderful proof of his patience, and submission: For in ●aiting he waited for the Lord until he inclined his ear and heard him, and brought him out of the horrible pit and miry clay. Psal. 89. 19 & 40. 1, 2. Here was a trial of his strength and here it appeared to be very strong; for though all these compassed him about like Bees, yet they were extinct as the fire of Thorns; for in the name of his God he hath destroyed them. He hath made purgation of our sin. Heb. 1. 3. He hath abolished our death. 2 Tim. 1. 10. He hath 〈◊〉 death destroyed him that had the power of death, that in the Devil. Heb. 2. 14. He hath led Captivity Captive, spoiled Principalities and Powers, and made a show of them openly, triumphing over them in himself. Psal. 68 ●3. Col. 2. 15. He hath overcome the World. John 16. 33. He hath broken down the middle wall of partition that was between God and Mankind; having abolished in his flesh the enemity, the Law of Commandments in Ordinances. Ephes. 2. 14, 15. Col. 2. 14. His own right hand, and his Holy Arm hath gotten him the Victory. Psal. 98. 1. He hath delivered us in himself from the hand of all our Enemies, that we might serve God without fear of them. Luke 1. 74. And he is gone up with a shout, the Lord with the sound of a Trumpet. Sing Praises to our God, sing Praises; Sing Praises to our King, sing Praises. Psal. 47. 5, 6. and 68 18.  
Yea (to add no more to this) he was tried, and proved in the fire, in that all he endured was of no real personal advantage to himself: He could not be added to by it; but it was wholly for the sakes and good of others: This excellent one, who is charity, did not seek his own things. 1 Cor. 13. 5. Oh! this was Grace indeed, free love, no fore-worthiness of ours did move him to undertake this difficult work, no future advantage to himself did strengthen and encourage him to enter into, and abide in this fire to the last; but it was the good and commodity of others, of us unworthy ones, of us unable ones to make any retribution for such an admirable kindness; He that was rich for our sakes became poor, that through his poverty (not he but) we might be enriched. 2 Cor. 8, 9 The chastisement of our peace was upon him, and by his stripes we are healed. Isa, 53. 3-6. The Messiah was cut off, but not for himself. Dan. 9 26. He was delivered for our offences, and raised again for our justification. Rom. 4. 25. Christ once suffered for sins, the just for the unjust, that he might bring us to God. 1 Pet. 3. 18. He did not look on his own things, but the things of others. Philip. 2. 5-8. He got no real addition of Glory, or happiness to himself, by all his induring, and therefore when he had finished the work which the father gave him to do, enduring the Cross, and suffering the curse, he than prayeth, and now, O Father glorify thou me with thine own self, with the Glory I had with thee before the World was. John 17. 4, 5. He did through sufferings enter into his own Glory, which was his before, but now he entered into it in our Nature, and for us, That the World through him might be saved. Luke 24. 25, 26. And God raised him from the dead, and gave him Glory, that our Faith and Hope might be in God; and that so we might not perish, but might have everlasting life. 1 Pet. 1. 20, 21. John 3. 14-17. Oh! in all this was love, love without comparison, love beyond comprehension: Let us look upon it, that we may be ashamed of our love, or rather bewail our want of love, and not proclaim our goodness, and say; We are rich and increased with goods, and have need of nothing: Is this the manner of man, thus to express love? Surely we have let slip the view of, and departed from the consideration of his love, while we are doting upon, and boasting of, and lifting up ourselves by, and glor 〈…〉ing in our love: Oh! consider also how he hath been tried, that we may not complain of, or faint under our trials; But that we may run with patience the race set before us, look we unto Jesus, who for the joy set before him endured the Cross, despising the shame, etc. And consider diligently the excellency of this Gold, and how it hath been tried, that we may be zealous, and buy it, whatever it cost us.  
3. His being tried in the fire, doth signify, that he was herein and herethrough purified and refined, and came forth as Gold out of the fire, full of lustre, splendour, and glory. Job 23. 10. Indeed he never had any pollution of his own, or any mixture of sin cleaving to him, he was the Holy one of God, he knew no sin in partaking of our Nature; for he was made partaker of it by a wonderful work of new Creation; so as that he, and he only partook not of the filth, or pollution of our sin; he did indeed partake of our sorrows, sufferings, afflictions; He was in all points tempted like unto us, yet without sin, Heb. 4. 15. He had no sin of his own to answer for, he did no sin, neither was guile found in his mouth. 1 Pet. 2. 22. But yet he had our sins laid upon him, and was by imputation spotted, as it were with our spots, and deformed with our afflictions and wrinkles.—  
Though he knew no sin, yet God made him to be sin for us, and imputed the trespasses of the world unto him, the guilt of our natural, and necessary sin and sinfulness; even the guilt of the disobedience of the first man Adam, in which we all sinned, and from whence we are necessarily polluted and defiled; and of all the unavoidable branches thereof, this was imputed to, and laid upon, and accepted by him as his to answer for; and he his own self bore our sins in his own body on the tree. 1 Pet. 2. 24. All we like sheep have gone astray, we have turned every one to his own way, and the Lord laid on him the iniquities of us all. Isa. 53. 6. and he confesseth these as his own, when he saith; Mine iniquities have taken hold upon me, so that I am not able to look up, Psal. 40. 12. and saith to his father, my guiltiness is not hid from thee. Psal. 69. 5. he becoming our surety, and undertaking for us, all our debts were charged upon him, and our trespasses were imputed to him, and he bore our sins in his own body; and so by the imputation of the father, and by his own gracious acceptation, our sins became his own sins. Heb. 7. 27. he is that Lamb of God that did bear the sin of the world. John 1. 29.  
But he was tried in the fire; therein and thereby was he purified from our sins, from the guilt of them, and so he is pure. 1 Joh. 3. 3. He was manifested to take away our sins, and in him is no sin. 1 Joh. 3. 5. He appeared once in the end of the World to put away sin by the sacrifice of himself, and is without sin, and shall so appear the second time unto salvation, to all them that look for him. Heb. 9 26. 28. To this purpose the Apostle saith, Without controversy, great is the mystery of godliness, God was manifest in the flesh, justified in the spirit, to wit, He was justified, acquitted, and discharged from the guilt of our sins, in the spirit's raising him from the dead who died for our sins, and was buried. 1 Tim. 3. 16. and He through the eternal spirit hath offered himself without spot to God. Heb. 9 14. he having fully paid our debt, and completely satisfied for our sins in his bearing the judgement of the world, and being tormented for our transgressions, he is released by the father and taken from Prison and from judgement; and hath by himself made purgation of our sins, and purged them from before the presence of God, made peace and atonement for them, and redeemed us in himself from the curse of the law, and through that redemption that is in him, all that have sinned, and come short of the glory of God, are justified freely: inasmuch as he as our surety, and as the public man and last Adam, is justified; and is through his personal abasement and sufferings become a lamb without blemish, and without spot. Heb. 1. 3. & 7. 27. Col. 1. 20. Gal. 3. 13. Rom. 3. 23, 24. and chap. 5. 18. 1 Pet. 1. 18, 19—  
Yea, and also he partook of our infirmities, he partook with us of flesh and blood, of weakness and mortality. Heb. 2. 14. he himself took our infirmities, and bore our sicknesses. Matt. 8. 17. It behoved him in all things to be made like to his brethren, the sons of men, such an one as they were become, as the fruit of sin, as distinguished from sin itself. Heb. 2. 17. He was a man of sorrows, and acquainted with grief, and was deformed, as it were, with that reproach, shame, and dishonour, which appertained to us. Psal. 69. 19, 20. and was in that body subject to corruption (though he did not abide so long in death as to see it) as is implied, in that the Apostle saith, God raised him from the dead now no more to return to corruption. Acts 13. 34. he partook of our infirmities, sorrows, griefs, and had a mortal body, in which he was crucified, and put to death, and died, and was buried; his visage was marred more than any man's, and his form more than the sons of men. Isa. 52, 14. & 53. 2. He was covered over with the wrath of God for our sins, and by his permission and ordering, he was covered over with shame from men; so as he had no form, nor comeliness, no appearing beauty outwardly to make him desirable: When his God forsook him, than he was a reproach of men, and despised of the people: all they that saw him laughed him to scorn, they did shoot out the lip, they did shake the head, saying, He trusted on the Lord that he would deliver him, let him deliver him, if he delight in him. Psal. 22. 6,— 8. as intimating, that though he made his boast of God, and said he was his Father, yet he would not own him as his Son; and therefore said they, God hath forsaken him, persecute and take him, for there is none to deliver him. Psal. 71. 10, 11. and how he was covered with reproaches, as if he had been a gluttonous person, and a wine-bibber, a friend of Publicans and Sinners, as if he had cast out Devils by Beelzebub the Prince of Devils; as if he was a deceiver of the people; as if he was guilty of blasphemy against God, and of stirring up sedition amongst the people, the Scriptures of the Evangelists abundantly show to us.—  
But in this respect also, he is tried in, and came purified out of the fire; and hath in himself overcome and abolished that death he died. 2 Tim. 1. 10. and put off all mortaliry and weakness in his resurrection; that mortal body of his hath put on immortality; his body that was so marred and without form, is now become a glorious body; and he therein, and he only, is a spiritual man; death in him is swallowed up into victory; and he is become the first-fruits of them that sleep; and his triumphing Song is, Oh death, where is thy sting? Oh grave, or hell, where is thy victory? The sting of death is sin (this he hath purged away) and the strength of sin is the law (this he hath answered, and satisfied, and hath gotten himself the victory, and) thanks be to God which giveth us the victory through our Lord Jesus Christ. Phil. 3. 21. 1 Cor. 15. 42-47-55-57. he hath put off all weakness, grief, sorrow, pain, mortality, and restored our nature in himself into the image of God in a more glorious manner, than ever it was in the first creation, even into perfect righteousness, integrity, immortality, and eternal life; and he is in our nature glorified with the father's own self, with the glory he had with him before the world was: Therein he is become eternal life for us who was delivered for our offences; and such glory and lustre is upon that body, that it is above the brightness of the sun at midday, such as we are not capable to behold, unless wonderfully and miraculously strengthened: It was so glorious, as that the sight of it struck Saul blind three days. Acts 26. 13. & 22. 11. & 9 17. and this seen in a vision by John, caused him to fall down at his feet as dead. Rev. 1. 17. and when Daniel also saw him in vision, there remained no strength in him, but his comeliness was turned into corruption, and he retained no strength. Dan. 10. 5-8. and he was tried in, and came purified out of the fire from all the wrath of God, and from all the reproaches, and shame, and dishonour cast upon him by his enemies: God hath actually testified of him that he is the Son of his love, and that he is well pleased in him; of this he hath given assurance to all men, in that he hath raised him from the dead: He was declared to be the Son of God with power, by the spirit of holiness in the resurrection from the dead. Rom. 1. 4. though they gathered together against him, and unjustly condemned him, and said, and intimated that he was not the Son of God, yet God did stand at his right 〈…〉 and to save him from the judges of his soul. Psal. 109. 30, 31. he wiped off, as it were, all that dirt, reproach, and ignomy wherewith they covered him, and testified he delighted in him, in sending from above, and taking him out of great waters. Psal. 18. 16, 17. And in setting him on his own right hand, and glorifying him in the Gospel. He is purified in and through this fire, from all the guilt of our sins, and from all the weakness and mortality of our Nature, and from all the hidings of God's face, and from all the calumnies, slanders, and dishonours of his enemies; yea, from all trouble and grievance, and is now an inconceivably glorious one, full of lustre, and splendour: And this will be furher showed in what followeth.—  
4. This Gold is said to be tried, to denote and signify, that this work, this trying work is over and past, though the virtue and glorious fruit of it remaineth, and abideth for ever: It is not said, Gold [trying] but [tried] in (or out of) the fire; for (as before is said) he is acquitted of all our sins, that were imputed to him, and hath overcome, abolished, and got rid of all our weakness and mortality, and all occasions of grief and trouble, and is not (as some ungodly, and Antichristian Spirits affirm blasphemously) dying in some, or in any, in every Age of the World: Those that so say make his sufferings and Sacrifice like those directed to under the Law, they even count the blood of the Covenant a common thing, like the blood of Bulls and Goats take away sin, and therefore was daily offered; but herein his Blood and Sacrifice is distinguished from, and infinitely preferred before all legal Blood and Offerings, in that his is not to be itterated, or repeated; and so by consequence he can suffer no more, as the Apostle intimateth in the dissimilitudes he maketh between the former Priests, and their Offerings, which they offered according to the Law, and our Highpriest, and his Offering, when he saith. Nor yet that he should offer himself often as the Highpriest entereth into the Holy place every year with blood of others; for than must he often have suffered since the Foundation of the World (which to imagine and affirm is the greatest, and firstborn of absurdities, as the Apostle doth intimate) but now once in the end of the World hath he appeared to put away sin, by the Sacrifice of himself. Heb. 9 25, 26. Christ being raised from the dead dieth no more, death hath no more Dominion over him; For in that he died; he died unto sin once, but in that he liveth, he liveth unto God. Rom. 6. 9, 10. And this Christ proposeth unto John to strengthen him against his fears. He, saith John, laid his right hand upon me, saying, Fear not,— I am he that liveth, and was dead, and behold (consider, and set thine heart unto this, give attention hereto) I am alive for evermore, Amen: This is a true, and faithful saying. Rev. 1. 17, 18. Were he always trying, always suffering and offering, there could be no perfection by his Blood, if he were always dying in some, in every Age, or always to be offered up a propitiatory Sacrifice, than would his Blood and Sacrifice be like that Blood, and those Sacrifices under the Law, which could not make the comers thereunto perfect; for the Law made nothing perfect: But Christ hath once, and but once, suffered for sins, the just for the unjust. 1 Pet 3. 18. And by his own Blood he entered in once into the Holy place, having obtained Eternal Redemption. Heb. 9 12. And offered up one Offering, that of his one body once for all, and this man when he had offered up one Sacrifice for sins for ever, sat down on the right hand of God, from ever suffering any more, or offering any more Sacrifice, or Offering for sins, Heb. 7. 27. & 10. 10-12. And hath by his one Offering once offered, perfected for ever them that are sanctified; whereof the Holy-Ghost also is a Witness to us. Heb. 10. 14, 15. And this Holy-Spirit convinceth the World of righteousness, evidenceth that Christ hath completed righteousness, a perfect righteousness in and by himself for us; and therein showeth and demonstrateth the unprofitableness of ours, in that he is gone to the father, and we see him no more, no more coming down to suffer, or offer any new Offering, or to repeat that Offering of his own body for us; nor hath he given, or left behind him instruction to any one who may pretend himself to be his Vicar, to offer him up a propitiatory Sacrifice for the sins of quick or dead. John 16. 10. Heb. 10. 10-14. In this Phrase then, or manner of speaking is implied, and intimated to us, the preciousness of his personal abasement and sufferings, and herein is evidenced that his Flesh is meat indeed, and his Blood is drink indeed, that we might eat his Flesh, and drink his Blood, and rejoice and glory in nothing, save in the Cross of Christ; in that he is tried, not trying, but come out of, and delivered from the fire, taken from prison and judgement, and is ascended up where he was before. John 6. 54-62. And it is also a powerful admonition to us, not to count it a common thing, not to despise or set light by it; for there remaineth no more Sacrifice for sins, he can die no more; so that, If this Blood and Sacrifice be rejected, and trodden under foot, till the day of Grace and patience be at an end, there remaineth nothing but a certain fearful looking for of Judgement and fiery indignation. Heb. 10. 26-29. It was witnessed of him who was dead, that he liveth, and he was made a Priest after the power of an endless life, and that by his Oath, who swore, and will not repent, Thou art a Priest for ever after the order of Melchisedech; and so ever liveth to make intercession for them that come to God by him; And is therefore able to save them to the uttermost. Heb. 7, 8. 16-25. Rev. 2. 8. This is Gold, not trying, but tried, in (or out of) the fire, 1 Pet. 3. 18. 1 Cor. 15. 3, 4. Rom. 6. 3, 4.  
5. In this Phrase and expression, in saying, Gold tried in the fire, is also signified, that he is become Gold for us who was tried, even that same person, in that same body; the same that was tried, the same is become Gold for us, precious and enriching, even as it is with natural and earthly Gold, that precious Metal of the Earth: The same substance that is cast in, the same cometh out again, and is Gold tried, only the Dross and mixture is taken out; so it is here, this Spiritual and Heavenly Gold which was in the fire, and was then Gold, the most precious one, even he, the same Jesus, who died for our sins, and was buried, he in that very personal body is raised again, discharged from the guilt of our sins, and free from the fruits thereof: God did not leave his Soul (which was made an Offering for our sins. Isa. 53. 10) in Hell, nor suffer his Flesh (in which he was put to death. 1 Pet. 3. 18) to see corruption. Acts 2. 27-31. So the Apostle Peter saith. Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye crucified, both Lord and Christ. Acts 2. 36. He that descended is the same also that ascended far above all Heavens, even into the presence of God, that he might fill all things. Ephes. 4. 8-10. The Stone which the bvilders set at nought, and disallowed, the same is made the head of the Corner. 1 Pet. 2. 7. It is even he, the same person, who was delivered for us, that is raised again, and taken from prison and judgement; And in him dwelleth all the fullness of the Godhead bodily, even in the body of his flesh. Col. 2. 9, 10. And this same Jesus shall so come in like manner, As those men of Galilee saw him go into Heaven. Acts 1. 9 11. And herein is he preferred before David; He fell on sleep, and was laid unto his fathers, and saw corruption, and his Sepulchre is with us (saith Peter) unto this day; but Christ, whom God raised again, saw no corruption. Acts 13. 36, 37. & 2. 29-32. And Christ in those forty days after his resurrection, in which he was seen of his Apostles, Shown himself alive after his passion, by many infallible proofs. Acts 1. 2, 3. And shown them his hands and his feet that were nailed to the Tree, and his side that was pierced with a Spear of a Soldier, and his Disciples did see and look upon, and handle his raised body, by which it appeared he was not a Spirit simply, but hath a body that hath flesh and bones: And these infallible proofs are given us, that we may know and be assured, That Jesus is the Christ, the Son of God, and that believing in him we may have life through his name. Luke 24. 36-40-48. John 20. 19-31. And of this the Apostles are Witnesses, and have testified, That he is the first born from the dead, brought forth out of the heart, or Womb of the Earth, as Ionas was out of the Belly of the Whale. Mat. 12. 40. Col. 1. 18. Rev. 1. 5. And it is he, that person, that same Jesus that is very Christ. Acts 9 22. Anointed with the Holy-Ghost; And in him, this firstborn from the dead, it hath pleased all the fullness to dwell, even all the fullness of the Godhead bodily; and so he is become Gold for us, and hath the pre-eminence in all things. Col. 1. 18, 19 & 2. 9, 10. And hath all Dominion given unto him: Because he humbled himself, and became obedient to death; even the death of the Cross, therefore hath God highly exalted him, and given him (who so humbled himself) a name above every name, that at the name of Jesus every knee should bow, etc. Philip. 2. 8, 9 And it is needful and good for us to be rooted and grounded in the hearty persuasion and belief hereof, that we may be saved, and preserved from those evil and Antichristian Spirits that say, There is no resurrection of the dead, and so by consequence, that Christ is not raised again, and then we are yet in our sins, and the Apostles are found false Witnesses of God, and faith is vain, and those who are fallen asleep in Christ are perished: But Christ is risen from the dead, and is become Gold for us, even the same that was tried in the fire. 1 Cor. 15. 3, 4-12-20. And herein he answereth to, nay, infinitely exceedeth and goeth beyond Gold, that is the most incorruptible Metal, Yet it will perish though tried with fire. 1 Pet. 1. 7. It may canker and rust. Jam. 5. 3. And is called a corruptible thing. 1 Pet. 1. 18. But his Blood is said to be, and is precious, as opposed to corruptible, of infinite value and worth, and highly to be esteemed by us, because it is incorruptible. 1 Pet. 1. 18, 19 And he himself, in his own body in which he died for us, is in the virtue of his precious and incorruptible Blood raised again, no more to return to corruption. Acts 13. 34. And is become incorruptible Seed, even the Word of God, which by the Gospel is preached unto us, he liveth and abideth for ever. 1 Pet. 1. 23-25. Isa. 40. 8. And whosoever is born of this Seed shall live for ever, this man continueth ever, and therefore hath an unchangeable Priesthood,; He was dead and is alive, and liveth for evermore, and whosoever believeth on him, though he were dead, yet shall he live; and he that liveth and believeth shall never die. 1 John 2. 17. John 11. 25, 26. In such like respects he is said to be Gold tried in the fire.—  
3. In the next place let us consider what is imported to us in the end, why he counselleth this Angel to buy, which is also a powerful Motive and Argument used to move us, to have such an high estimate of this Gold, as to buy it at any rate: [That thou mayst be rich] To which I shall speak more briefly; because what is intimated herein, hath been noted formerly. In this end than is signified unto us.—  
1. That those that have not this Gold tried in the fire, they cannot indeed be rich, or enriched with the true riches, but are poor miserable Creatures in the eyes of him that judgeth righteously, though they have large possessions, much Gold, and a multitude of Rubies: We may apply that saying of the Prophet to them; Surely these are poor;— For they know not the way of the Lord, nor the judgement of their God. Jer. 5. 4. Alas all the substance here below will not procure the love and favour of God, in which is life. Cant 8. 7. These riches will not deliver from the stroke of God's hand, or from the Testimonies of his displeasure: Will he esteem thy riches? No, not Gold, etc. Job 36. 18, 19 They profit not in the day of wrath or death. Zeph. 1. 18. Prov. 11. 4. They are deceitful riches, they promise somewhat, or rather we promise to ourselves much contentment and blessedness in the enjoyment and possession of them, but they are not, there is no substantial and durable good in them. That rich man in the Parable, whose ground brought forth plentifully, so as he was careful and thoughtful how to dispose of his fruits, not having room where to bestow them; and therefore resolved to pull down his Barns, and build greater, and there to dispose all his fruits, and his goods; Yet be was not rich towards (or with) God, Luke 12. 16-21. And so more generally is it true with respect to the enjoyment of these uncertain riches; though men bless themselves in the possession of them, and think highly of themselves because of them, and others account them in an happy and good condition; yet if they have no better than these uncertain riches, if they have not a Right and Title to, and Interest by saith in a better, and enduring substance (which men only can have in having Christ) they are in truth but miserable men, piteous persons, objects of p●ty, however they lift up themselves hereby, and are praised and admired at, and bowed down to by others: And as a man when he awaketh lightly esteemeth, and despiseth his dream; because he than perceiveth there was no truth in it, it was but a dream, though in his sleep he thought himself to be in a most desirable and blessed condition, he fancied himself to be rich and full; and needing nothing, but now perceiveth it is otherwise then he imagined; so when the Lord awaketh he will despise their Image; namely, their prosperity in this World, and those worldly riches, which are called an Image, either because men bowe●own themselves to them, and worship them, and trust in them; or also and rather in that place, because they are not, they have but the likeness of true riches, and are no more the true riches than the dream of happiness is happiness indeed; nor are they that are possessed of them any more enjoyers of substance than one that embraceth an Image or Picture, is of the party thereby represented. Psal. 73. 12-20. He doth but embrace a shadow, a very lie, that which will not satisfy: He that loveth Silver shall not be satisfied with Silver, nor he that loveth abundance with increase. Eccles. 5. 10. And this might be useful to instruct and move us to take heed and beware of covetousness, and to have our conversation without it, not to labour to be rich in those riches, for they are not, and a man that hath them; yea, though he had all the riches of the World, is notwithstanding that▪ a poor, miserable, wretched man. Prov. 23 4, 5. Luke 12. 15. And it showeth us how lightly God esteemeth these riches, in that he dispenseth them to the men of the World, and counteth them but poor ones that have never such an abundance of them, and it is powerful to admonish them that have them not to trust in these things; for they will but deceive them when they are in greatest need, they will then, or before, certainly make themselves wings, and flee away; nor lift up themselves above others, because they are herein preferred before them; for they are in truth as miserable as the poorest man in the world, notwithstanding these riches; for this is but the wealth of the heathen, of uncircumcised ones. Zech. 14. 14. Yea, herein they are in a worse condition than those that are destitute of these uncertain riches, in that through their idolatrous esteem hereof, and trusting herein, they are hindered from seeking after the true riches, as is signified by our Saviour to his disciples. Matt. 19 21-24. Verily I say unto you (saith Jesus) that a rich man shall hardly enter into the kingdom of Heaven: Again I say unto you, it is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. Mark. 10. 23 24.  
And the same also may be said of other things that are reputed, and called riches, and in the having and enjoyment whereof, men think themselves to be better than others: As the wisdom of this world, though a man be rich therein, rich in knowledge and utterance, yet if he have not this gold tried in the fire, he is but in a piteous condition; for the wisdom of this World is foolishness with God; and the Lord knoweth the thoughts of the wise that they are vain. 1 Cor. 3. 18,— 20. Yea and though a man be concerning the righteousness of the Law blameless, and endeavoureth to avoid all evil forbidden by the holy and righteous law of God; and to do the things required thereby, and so to walk blamelessly among men; and hath this as his gain and riches, this will but deceive him; for this is not the true riches, and so it will not profit him, 〈…〉 and therefore the Apostle for Christ did count all but dung and dogs-meat that he might win Christ, Isa. 57 12. Phil. 3. 4,— 9 It is signified to be an evil of a like nature, and as dangerous for a man to trust to his own righteousness, as to turn from his righteousness, compare Ezek. 33. 13. with chap. 18. 24. Nay, whatever a man hath as his riches who yet hath not Christ, he is but a poor miserable man; whatever marks and signs he hath, whatever good works he hath been doing, or exercising himself in and unto; though he should give all his goods to feed the poor, and his body to be burnt: What visits, good motions, visions, revelations, gifts, utterance, promises brought to his remembrance, etc. Whatsoever he hath, yet he that hath not the Son, hath not life, hath not forgiveness, hath not the favour of God, and fellowship with him. 1 Joh. 5. 12. he hath not father, promises, inheritance, he is but a poor piteous man, how highly conceited soever he be of himself, and how highly soever he be esteemed by others: The Father loveth the Son, and hath given all things into his hand: He that hath the Son, that believeth on him as the Scripture hath said, hath everlasting life; he that believeth not the Son, and so hath him not, whatever frames, works, sufferings, knowledge, gifts, parts, attainments, visits, motions, soever he hath, or pretende●● to have, yet he shall not see life, but the wrath of God abideth on him. Joh. 3. 16,— 18. 36. 1 Joh. 5. 10, 11, 12, 13. Acts 4. 12. Joh. 8. 24. They are poor, miserable Angels and Churches, whatever outward order they are in, or whatever ordinances they are under, or whatever face and appearance they have in the flesh; or how great soever their boasts are of themselves, though they say they are rich, and increased with goods, etc. who have not Christ as their beau●y, and glory, excellency, and comeliness. Isa. 4. 2,— 5. Cant. 5. 9,— 16.  
2. In this end and motive also is signified to us, that be we never so poor and miserable as with respect to the riches, wisdom, righteousness, etc. of this world; and though these riches here below, of what nature or kind soever they be, will not truly enrich us, yet in buying, and being made partakers of this Gold tried in the fire, we may be rich, truly rich, Christ is, and hath unsearchable riches. Ephes. 3. 8. So that he that hath him is with him made partaker of the true, durable, and substantial riches, of those which perish not, but endure unto everlasting life. Joh. 6. 27. Riches and honour are with him, yea durable riches— his fruit is better than Gold, yea then fine gold; and therefore those that love him shall inherit substance, and he will fill all their treasures. Prov. 8. 18,— 21. He hath riches of understanding, in him are hid all the treasures of wisdom and knowledge; and they that receive and retain him, their hearts are comforted with, and they are made partakers of the riches of assurance of understanding. Col. 2. 1,— 3. They are made partakers of the excellency of the knowledge of Christ, which knowledge hath an excellency in it above all other knowledge, it passeth all knowledge, for here-through they are filled with all the fullness of God. Phil. 3. 8. with Ephes. 3. 10. By this knowledge their Chambers (their upper and principal parts, their minds, understandings, hearts, and souls) be filled with all precious and pleasant riches. Prov. 24. 4. Christ is made of God to them wisdom. 1 Cor. 1. 30. He hath riches of mercy. Rom. 9 23. He is rich therein. Ephes. 2. 4. And they are blessed with this great blessedness, and enriched with these great riches, who have and retain him, even the weakest in the faith; their sins are forgiven them for his name sake, and they receive the forgiveness of them through his name. 1 Joh. 2. 12. Rom. 4. 5. 7. He is rich in mercy to all that through faith in his blood call upon him, they are justified from all things from which they could not be justified by the Law of Moses: Rom. 10. 12. with Acts 10. 43. & 13. 38, 39 He hath riches of grace, he is full thereof. Joh. 1. 14. And of his fullness, they that receive him, receive, and grace for grace. vers. 16. So as they are made sons of God, by grace they obtain that favour of the Lord. Joh. 1. 12. And what admirable grace is this, according to that; Behold what manner of love the father hath bestowed upon us (who were by nature the children of wrath even as others. Ephes. 2. 3.) that we should be called the sons of God. 1 Joh. 3. 1. This is marvellous grace and favour: and because they are sons, they have the spirit of grace given unto them, even the spirit of God's Son, whereby they cry, Abba, Father. Gal. 4. 6. They have the treasures of righteousness given unto them, Christ is made of God to them righteousness, and they are made accepted in, and clothed upon with him. Prov. 10. 2. 1 Cor. 1. 30. Ephes. 1. 6. And have liberty and freedom to come with boldness to the throne of grace, that they may obtain mercy, and find grace to help in time of need. Heb. 4. 16. And they are heirs together of the grace of life. 1 Pet. 3. 7. He is very rich and enriching, and evidenced so to be, in that length of days is in his right hand: God hath given to us eternal life; and this life is in his Son; ●he that hath the Son hath life. Prov. 3. 14-16. 1 Joh. 5. 11, 12. And this is so enriching that it is powerful to take off our minds from the things here below; according to that, set your affection on things above, and not on things on the earth; for ye are dead and your life is hid with Christ in God:— Mortify therefore your members that are upon the earth. Col. 3. 13, 4. He hath riches of Glory; God hath set a Crown of pure Gold on his head, and given him glory, and he shall appear in his glory; and those that receive and have him are called to the obtaining of the glory of our Lord Jesus Christ. Psal. 21. 2. 3-5. Col. 3. 4. Titus 2. 13. 2 Thes. 2. 14. 1 Joh. 3. 2. Yea, what shall we say? Though they that have him are as having nothing, yet in enjoying him they are as possessing all things, now by faith, some spiritual first fruits; and hereafter they shall possess, and be possessed of them in a glorious enjoyment and fruition of them: In the fear and worship of the Lord, are riches, honour, and life. Prov. 22. 4. This is the way then for those that are wretched, and poor, and miserable, to become truly rich, in buying this gold tried in the fire, for the Lamb hath worthily received riches. Rev. 5. 12. And with him God freely giveth all things. Rom. 8. 32. What a great encouragement then, and motive to us all is this, to hearken unto, and come to Christ, to seek him till we find him, which we shall do in seeking him in his way? for that good name of his is rather to be sought after, and chosen, then great riches, and his loving kindness rather than silver and gold. Prov. 22. 1. How much better is it to get Wisdom then Gold? And to get understanding is rather to be chosen then choice silver. Prov. 16. 16. Hence when the holy Ghost saith, the fruit of wisdom is better than gold, yea then much fine gold; he afterwards saith; Now therefore hearken unto me, O ye children, etc. Prov. 8. 16-20-32-34. Aswell as also it is useful to admonish them that have those riches here below not to despise the poor of this world that are in Christ, and walk after the spirit, for they are truly rich: So much the Apostle James saith to them who did despise the poor, and lightly esteem them: Harken my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which he hath promised to them that love him. Jam. 2. 5. They, in having Christ Jesus, have in and with him in Heaven by faith a better, and an enduring substance; better substance then that of this world, and that which is enduring; whereas these riches below are uncertain. Heb. 10. 34. And they are quickened to a lively hope by the resurrection of Christ from the dead to an inheritance incorruptible and undefiled, and which sadeth not away, reserved in Heaven for them who are kept by the power of God through faith unto salvation, etc. 1 Pet. 1. 3, 4. Yea, they that have the word of reconciliation in their hearts, and have it fitted to their lips, how poor soever they are in this world, yet they have a treasure in earthen vessels, by which they are indebted to, and do enrich others also. Rom. 1. 14, 15. 2 Cor. 4. 7. with chapt. 6. 10. And this might therefore warn others, and especially those that have the faith of our Lord Jesus Christ, not to despise these poor ones; for how poor soever they are amongst men, and as with respect to the riches of this world, yet Christ hath loved them, and washed them from their sins in his own blood; and hath made them Kings and priests unto God, and they shall reign on the earth. Rev. 1. 5, 6. & 5. 9, 10. Yea and the consideration hereof, that those that have Christ, have in and with him unsearchable riches, is proper and powerful to comfort such against those occasions of sadness and sorrow they meet withal by reason of their poverty, Strairs, and necessities in this World: blessed are such poor ones, for theirs is the Kingdom of God. Luk. 6. 0. and to encourage them to rejoice in their King, to whom all things are delivered of the Father; though they are as the filth and offscouring of all things, and are like unto him in their outward condition who had not whereon to lay his head; yet in being called unto the fellowship of Christ, and made partakers of him, and united unto him, all things are theirs; and in due time they shall inherit the earth, yea they shall inherit all things, and reign for ever and ever: This consideration the first and the last, who was dead and is alive, proposeth to, and setteth before the Angel of the Church in Smyrna to comfort him; I know thy tribulation, and thy poverty, but thou art rich. Rev. 2. 9 And the mindfulness hereof is powerful to preserve us from immoderate sorrow; and they who do consider it in the greatest necessity are kept from fainting; While they look not at the things that are seen, but at the things not seen; for the things that are seen (both the good and the evil) are temporal; but the things that are not seen are Eternal. 2 Cor. 4. 16-18.—  
3. In that he saith, That [thou] master be rich; it declareth, and showeth unto us the great Grace of our Lord Jesus Christ, and of the father in him; it was not, nor is, his own good and profit, this faithful and true witness aimethat, but the profit and benefit of others, that they may be saved, to whom the Apostle also was in some measure like-minded, and signifieth, that he was herein a follower of Christ. 1 Cor. 10. 33. & 11. 1. This was his end in all he hath done for us, and is become, even our advantage and benefit; such was his Grace to us, that to this end he became poor, that through his poverty we m●ght be made rich. 2 Cor. 8, 9 He was made of a woman, made under the Law, to redeem them that were under the Law, even all Mankind, for they were under it. Gal. 4. 4, 5. with Rom. 3. 19 He who knew no sin, was made sin for us, that we might be made the righteousness of God in him. 2 Cor. 5. 21. He bore our sins in his own body on the Tree, that we being dead to sin might live to righteousness. 1 Pet. 2. 24. He died for all, that they which live might not henceforth live to themselves, but to him that died for them, and rose again. 2 Cor. 5. 15. He was raised again for our justification, even for the justification of all those for whose offences he was delivered, viz. of all Mankind. Rom. 4. 25. & 3. 23, 24. And God ha●h given him Glory, that our faith and hope might be in God. 1 Pet. 1. 21. Christ once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. 1 Pet. 3. 18. And that feast he hath prepared in himself, 'tis for all people. Isa. 25. 6. And so he is the same in what he is now doing, as he was in what he hath done. Heb. 13. 8. He seeketh not his own things; he proposeth not, nor aimeth at any personal advantage to himself; but it is our good, profit, and benefit which is in his eye: He is the Mediator between God and Men, who appeareth in the presence of God for us, making intercession for us, even for transgressors, and ever liveth to make intercession for them that come unto God by him, to take away their fins, and procure Grace and Mercy for them. John 1. 29. Heb. 9 15. 24. & 7. 25. 1 John 2. 2. He preacheth the Gospel by his Spirit to our Spirits, and therein giveth us good counsel (as here) for our good, that we poor and miserable ones might hear his Word, and listen to, and receive his counsel, and so be wise for ourselves. Prov 9 12. Hence also he saith: Hear Counsel, and receive instruction that thou mayst be wise in thy latter end, even profitable to thyself, that thou mayst be rich. Prov. 19 20. with Job 22. 2. Here he counselleth poor wretched ones to buy Gold, that they may be rich, and White raiment that they may be clothed, and that the shame of their nakedness appear not, and to anoint their eyes with Eyesalve that they may see: It is our happiness he aimeth at, and not his own; for though we receive his counsel it is no profit, or advantage to him: Can a man be profitable to God, as he that is wise may be profitable to himself? Is it any gain to him that thou makest thy way perfect. Job. 22. 2, 3. & 35. 7, 8. Yea, and when he rebuketh and chasteneth, it is for our profit, that we might be zealous and repent, and so be partakers of his holiness. Rev. 3. 19 Heb. 12. 6-10. And the consideration hereof that he is gracious, a free and cordial lover of us, that seeketh not his own things, nor aimeth at his own commodity, but ours, as is brightly and abundantly manifested in his great abasement, and humbling of himself to death, even the death of the Cross, may be useful to us, to encourage and move us to come with boldness to his Throne; for it is a Throne of Grace, erected not for his own advantage, or advancement, but for the good and benefit of poor, unworthy, undeserving, ill-requiting, and ill-deserving ones. Heb. 4 15, 16. And to take and drink of the Water of life, of which he is the Fountain; for we may take of it freely without money and without price. Rev. 22. 17. Isa. 55 1, 2. And this might also move and strengthen us to be followers of him as dear Children, as far as we have ability and opportunity, and to that end to put on Charity, that we may not seek our own things, but the good of others: To this the Apostle solemnly exhorteth the believers, setting Christ before them as the motive and example. Philip. 2. 1-6. 7. In lowliness of mind, saith he, let each esteem other better than himself; namely, let him think and judge that another is rather to be eased, and spared then himself: If there be a burden to be born, or some reproach or persecution to be endured, let him rather bear, endure, and undergo it, than his brother should; let him not seek to deliver himself, and be content that he is free, though it fall upon his Brother, but rather choose to bear and endure it himself, that his brother may be eased and freed; and that this is the meaning of the exhortation appeareth by what followeth. Look not every man on his own things, but every man also on the things of others: Let that mind be in you, which was also in Christ Jesus; who being in the form of God, thought it no robbery to be equal with God; but made himself of no reputation,— and became obedient to death, the death of the Cross, not for himself, but for us, and for our sakes; surely he hath born our griefs, and carried our sorrows, the chastisement of our peace was upon him; it was our good he designed, and not his own; and rather than we should suffer the curse we had deserved, he endured the Cross, and suffered the curse, he bore our sins in his own body on the Tree: How might this move and prevail with us, to bear one another's burdens, and so fulfil the law of Christ. Gal. 6. 2. Herein perceive we the love of God, that he laid down his life for us, and we ought to lay down our lives for the Brethren, even in the room and stead of them, and for their good: But who so hath the world's good, and seethe his brother have need, and shutteth his bowels from him, how dwelleth the love of God in him? My Brethren let us not love in word, neither in Tongue, but in deed, and in truth. 1 John 3. 16, 17, 18.  
4. In that he here commendeth himself to us under the name of Gold, and proposeth such an end to us, to move and persuade us to buy it, that we may be rich; herein is intimated and signified to us his willingness, and cordial desire that we should listen to him, receive and obey his gracious counsel, embrace and close with him, and part with, and suffer the loss of all things for the excellency of him; therefore doth he so aptly, and enamouringly present himself to us, and make use of such engaging, alluring Arguments and Motives, he knoweth we all naturally love riches; our hearts are taken with Gold, and our eyes set upon that, as a most desirable and delightful and desirable thing, and which is very pleasant to behold; he knoweth we would fain be rich, and our wisdom moveth and leadeth us to desire so to be, and to labour to that end. Prov. 23. 4 Now than he thus in the first place describeth himself, and calleth himself, and commendeth himself to us, under the name of Gold tried in the fire, and counselleth us to buy it, that we may be truly and indeed enriched, that we might be assured of his good will to us, and earnest desire that we should listen to him, and that he may outbid all other persons and things, that we might be taken with, and enamoured on, and give our hearts and affections unto him, he thus representeth himself to us as such a delightful and desirable Object, that we might receive his heavenly, and advantageous counsel, and open unto, and give entertainment unto him; so when the Spirit of error and delusion useth many alluring Arguments to persuade men to listen unto, and embrace her, that she may seduce and destroy them, that she hath decked her bed with cover of Tapestry, with carved works, with fine linen of Egypt, that she hath perfumed herself with Myrrh, Aloes, and Cinnamon, and thence inviteth, Come, let us take our fill of love until the morning, let us solace ourselves with loves: To the end none might listen thereto, and be enticed, and deceived by her, the Wisdom of God calleth also, and glorifieth herself by her Spirit unto the Sons of men: Doth not wisdom cry? and understanding put forth her voice? she standeth in the top of high places (that her voice may be heard far and near) by the way in the places of the paths— unto you O men, I call, and my voice is to the Sons of man,— hear, for I will speak of excellent things (such things as excel what the whorish woman proposeth and presenteth) and the opening of my lips shall be right things,— receive my instruction, and not Silver, and Knowledge rather than choice Gold (though those seducers and deceivers should set before you, and promise to you Gold and Silver to corrupt you, yet my instruction is better) for Wisdom is better than Rubies, and all the things that may be desired are not to be compared to it: (yea and also)— Riches and honour are with me, yea durable riches; My fruit is better than Gold, yea then fine Gold,— and those that love me shall inherit substance, etc. Prov. 7. 10-27. & 8 1-21. So when sinners (such as miss their way and mark) are inticeing, and saying, Come with us, let us lay Wait for Blood.— We shall find all precious substance, we shall fill our houses with spoil, cast in thy lot amongst us, that we might not consent or embrace their evil counsel, though they set motives of profit before us. Wisdom cryeth without, she uttereth her voice in the Streets, she cryeth in the chief places of concourse, in the openings of the Gates, in the City she uttereth her words (in which she, sheweth how precious and enriching she is, and how happy they are that listen to her, that whoso findeth her, findeth life, and shall obtain favour of the Lord) and saith, Turn at my reproofs, Behold I will pour out my Spirit unto you, I will make known my words unto you; which are pure words as Gold tried in a Furnace of Earth purified seven times: To the end we might hear and receive his counsel, that we might be wise for ourselves, and enriched by him. Prov. 1. 10-22. Psal. 12. 6. His willingness that we should be made partakers of himself, and his readiness to communicate and impart this Gold, is signified to us in his thus commending it, and using such Motives and Arguments, as are most taking with, and pleasing to, and desirable of us; all which might provoke and persuade us to buy this Gold. But we shall add no more to this first branch of the counsel.  
In the the next place we come to the second branch, viz.  
And White raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear.—  
This is a further branch of the good and wholesome counsel given by the Amen, the Faithful and true Witness the beginning of the Creation of God, who is the Counsellor of Peace, that giveth this good counsel: In which consider we—  

1. The thing further counselled unto by this excellent one, and that is, White raiment.—  
2. The end why this Angel and Church is counselled to buy this White raiment; That thou mayst be clothed, and that the shame of thy nakedness do not appear.   
1. The thing which this Counsellor further counselleth this Angel and Church to buy, and that is, White raiment, or Wh●te Garments.  
They were not only wretched, miserable, poor, but naked also, and there is that provided which answereth to that part of their need, namely, a clothing for their nakedness, a covering for their shame, that it might not appear.  
That we may have some understanding, and usefulness of this branch of the counsel, let us, God assisting, inquire into, and consider.—  

1. What is this White raiment, here counselled unto?  
2. Why this Raiment is said to be White, and what is imported therein?   
1. What is this White raiment here counselled unto?  
In general we may say, it is such Raiment as is only to be had, and bought of this Wonderful, Counsellor, the Amen, the Faithful and True Witness, and not such White raiment as is to be bought here below, by which some persons distinguish themselves from others, and in which they glory, as if they were, because of this, better than others, and what this white raiment here commended to us, is, we may be helped to know and understand by the Holy Spirit in the Scripture of Truth; namely, that it is righteousness, even the righteousnesses of the Saints, according to what we find spoken. Rev. 19 8. It was granted unto her (the Lambs Wise) that she should be arrayed in fine linen, clean and white; For the fine linen is the righteousness of Saints, viz. that wherewith they are clothed and adorned: And so frequently in the Holy Scriptures, righteousness, is compared to a Garment, clothing or covering, as where Job saith; I put on righteousness, and it clothed me. Job 29. 14. And again, let thy Priests be clothed with righteousness. Psal. 132. 9 So it is said, The Lord hath covered me with the robe of righteousness. Isa. 61. 10. And the joining here Gold and Raiment together, aptly answereth to that motive and inducement given by the Holy Ghost, to persuade us to receive Wisdoms instruction, viz. That with her are durable riches (Gold tried in the fire) and righteousness, (white raiment) Prov. 8. 18-20. So that the White raiment here commended to us, appeareth to be righteousness.  
But this righteousness, which is the White raiment, is not (as after may be shown) our own righteousness according to the law, or any works of righteousness of ours; For by the deeds of the Law can no flesh living be justified in the sight of God. Rom. 3. 20.  
But the White raiment here spoken of is.—  
1. The righteousness of God without the Law, even that righteousness which Christ hath wrought by, and completed in himself for us, and is become therethrough; for this is his name, Jehovah our righteousness. Jer 23. 6. And so Jesus Christ himself, through, and by means of that righteousness he hath wrought and completed for us in himself, is likened and compared to a Garment, and believers are instructed to put him on, as Rom. 13. 14 Put ye on the Lord Jesus Christ: And as many as are baptised into Christ, are said to have put on Christ. Gal. 3. 27. And it is both taken for granted they have put on the new man (Christ) and they are instructed still and further to put him on. Col. 3. 10. Ephes. 4. 23, 24. And they that follow after righteousness, are such as seek the Lord for it, even the Lord of whom the righteousness of the Servants of the Lord is. Isa. 54. 17. And in whom it is. Isa. 45. 24. And who is made of God to them righteousness. 1 Cor. 1. 30. Yea, that righteousness which is come by him, it is unto all that have sinned; and upon all that believe, as their Ornament and Raiment. Rom. 3. 21-23. And in the Prophet he is oftentimes prophesied of under this Title, or expression of righteousness; As I bring near my righteousness, it shall not be far off. Isa. 46. 13. And my righteousness is near, and near to be revealed. Isa. 51. 5. & 56. 1. with Rom. 3. 21, 22. And Christ is, and in him appeareth the righteousness of God, and he is become righteousness for us.—  
1. In taking our Nature upon him, and therein being made sin and a curse for us, and so by cying our death, even tasting death by the Grace of God for every man; and so this righteousness is without the Law, without the works or Sacrifices thereof, though Christ did no sin in the days of his flesh, but always did those things that pleased the father, and observed the Law; yet that could not be righteousness for us; but to the end he might prepare, and become righteousness for us, he must have our sins laid upon him; and therefore God made him, who knew no sin, to be sin for us (by imputing the trespasses of the World to him) that we might be made the righteousness of God in him. 2 Cor. 5. 19-21. As well as also he must die our death, according to that, If righteousness come by the Law, than Christ died in vain. Gal. 2. 21. In which is implied, that to the end he might bring in everlasting righteousness, he must die, and be cut off from the Land of the living. Dan. 9 24-26. righteousness, could not come by the Law; namely, by our keeping the Law of ten words, or by any works of ours according thereto; for by the Law is the knowledge of sin in all we do, in our best, as well as in our worst works: nay, righteousness could not come by Christ's keeping and observing of it, though he did always keep it, and never transgress it in thought, word or deed; for than he died without any just or sufficient cause, he died in vain: And again, righteousness could not come by the Law of the former Priesthood, or by any gifts, Offerings or Sacrifices appointed by it; for then Christ died in vain: It was not possible the b●ood of Bulls and Goats could take away-sin: Where o'er when he cometh into the World, he saith, Sacrifice and Offering thou wouldst not, but a body hast thou prepared me: In burnt-offerings and Sacrifices for sin thou hast had no pleasure, than said I, Lo I come to do thy will O God; namely, to do that which the Law could not do, to take away sin, and bring in righteousness. Heb. 10. 4-10. To this end he was the Lamb of God who was slain for us; he was delivered for our offences. And it was needful that Christ should suffer for our sins, being put to death in the fl●sh, that this raiment of righteousness might be prepared for us; for we had sinned against God in our fi●st father Adam, and were thereby become liable unto the judgement of God, and had deserved death in an utter separation from the presence of God; and God, who is a God of truth, and without iniquity, and to whom it is impossible to lie, and therefore he cannot by any means in clearing clear the guilty, had said and threatened; In the day thou eatest thereof, in dying thou shalt die. Gen. 2. 17. And cursed be he that confirmeth not all the words of this Law to do them; namely, as is explicated by the Apostle, that continueth not in all things written in the Book of the Law to do them. Deut. 27. 26. Gal. 3. 10. And therefore man having sinned, and thereby fallen under curse and death, unless the justice of God be satisfied, and his truth fulfilled, there can be no righteousness for us, no accepting of us, no forgiveness of our sins, nor mercy to be shown to us; For Heaven and Earth shall pass away, but not one jot or tittle of the Law shall pass till all be fulfilled, Mat. 5. 17, 18. Therefore to the end that Christ might bring in, and become righteousness for us, God laid on him the iniquities of us all, and he was wounded for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him; he was made under the Law for us, that were under it, and God went to Law with him, and executed the judgement of the World upon him. Joh. 12. 31. And put him to death in the flesh for us; and he by the Grace of God tasted death for every man; that is to say, he died the death of all, and tasted death for every man in the room and stead of every man; he died that death which was the due desert of every man, which they should have died, and which was the Wages of their sinning against God; and this he did for every man, even for the good and behoof of every man; So that we thus judge, saith the Apostle, that if one died for all, then were all dead; all have died that first death, not in their own persons, but in the last Adam, who undertook for, and was the representative of all Mankind. 2. Cor. 5. 14. And his death is as acceptable with the father, and as virtuous and satisfactory, as if all had died in their own persons, and infinitely more comfortable to us; for had that death been died by us, we had perished in it for ever; But now by his stripes we are healed, in whom mercy and truth are met together, righteousness and peace have kissed each other. Isa. 53. 5. Psal. 85. 10. He hath redeemed us from the curse of the Law, being made a curse for us; for it is written, cursed is every one that hangeth on a Tree, that the blessing of Abraham (viz. righteousness and life) might be in Christ Jesus for the Nations. Gal. 3. 13, 14. And there was a necessity for Christ's so humbling himself, and becoming obedient to death, even the death of the Cross; that righteousness might come by him; both because God is a God of truth, and his word cannot be broken, and he is infinite in holiness and purity, a God of such pure eyes that he cannot behold iniquity, nor clear the guilty, unless he take vengeance on our sins, and until his justice be satisfied, and truth fulfilled; which is all now done in Christ, in whose flesh God condemned our sin. Rom. 8. 3. As well as also Christ must needs have suffered; because there is no other person or thing that could redeem us: No man could redeem his Brother, nor give to God a ransom for his Soul, the redemption of the Soul is so precious: No Offering appointed by the Law could purge away our sin; God took no pleasure in them to any such end, thousands of Rams, and ten thousand Rivers of Oil, would not have made our peace; Lebanon was not sufficient to burn, nor the Beasts thereof sufficient for a burned Offering: All Nations before him are as nothing and they are counted to him less than nothing, and vanity: Yea the Heavens were not clean in his sight to this purpose, nor any of the Heavenly Spirits; but Christ must be abased and die or us, or else there could be no righteousness for us. Acts. 17. 3. Heb. 10. 4-12. Psal 40. 6. 8. Isa. 40. 15-17. And that it was needful Christ should suffer is signified to us, in that when he was in his great agony and distress, and cried out, Father, if it be possible let this Cup pass, etc. Yet still it was continued to him, and not removed from him; doubtless to instruct us, that it was impossible the Cup should pass from him, and yet righteousness be prepared for us, and mercy shown to us. Mat. 26. 39 This way than he hath prepared righteousness for us, and herein God appeareth to be just, and his righteousness is herein declared, and shown forth. Rom. 3. 25. Aswell as also we may hereinsee the vanity and unprofitableness of all our works of righteousness, and of all we could do to prepare a clothing and covering for ourselves; and the folly and ignorance of those that think to make a garment for the clothing themselves; or to make their peace with God by any of their works, sacrifices, gifts, sufferings; Alas they are insufficient to this purpose In the cross oh Christ pride is hidden from us, and from all, that no flesh might glory in his presence. 1 Cor. 1. 29, ●0, 31. And yet here also is a lifting up for all, in that in which they are cast down, and good cause and reason, though not to glory in ourselves, yet to rejoice and glory in the Lord; who died for us, that righteousness might come by him; and in the Father, who raised up righteousness from the east. Isa 41. 2. And herein we may see the infinite grace of God in the abasing his Son, and of Christ in so greatly humoling himself for us; and be moved with thankfulnesS to lay aside our pride, and stou●-heartedness, and submit, and humble ourselves to receive, and accept of this righteousness of God without the law. prepared, and completed by Jesus, who died for our sins according to the Scriptures; and was buried; and who also risen again the third day, according to the Scriptures: And this leadeth us to a further consideration.—  
2. He who died for our sins, is also raised again as the public man; and is in our nature, and for us justified in the Spirit, even in the Spirits raising him from the dead, acquitted from all our sins imputed to him; and so he is raised for our justification, acquittance, and discharge. Rom. 4. 25. 1 Tim 3. 16. And in this God hath evidenced and declared his righteousness in releasing him, and taking him from prison and judgement, who had died our death, and paid our debt; it was not possible he should be holden of death, because he had fully satisfied his justice, and fulfilled his truth; and God hath therefore in raising him, evidenced and manifested his righteousness, and testified to all men that he is welpleased in, and satisfied with his personal abasement, and sufferings, in that he hath raised him from the dead; He hath declared him to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead. Rom. 1 4. And Christ, (not by the blood of bulls and goats, but) by his own blood, in the virtue whereof he is raised, and hath offered himself, his raised body, a spotless sacrifice through the eternal spirit unto God, which is an offering and a sacrifice of a sweet smelling savour unto him; entered in once into the holy place, having obtained eternal redemption, Heb. 9 12-14. Ephes. 1. 2. That is to say.—  
He hath finished the transgression, to wit, the transgression of the first public man, in which we all sinned, and from whence we are necessarily polluted; and made an end of sins; of the necessary branches thereof; he hath purged away the guilt of this sin and sinfulness from before the presence of God; so as now the wrath of God from him, abideth not on any man on that account, nor is any man held out from God because of his natural and necessary pollution simply: The father henceforth judgeth no man otherwise then by Christ, but hath committed all judgement to his Son. Heb. 1. 3. Dan. 9 24. Joh. 5. 22. And all that have sinned are justified freely by his grace through the redemption that is in Jesus Christ. Rom. 3. 23, 24. He once appeared in the end of the World, to put away, and abolish sin, by the sacrifice of himself: He was manifested to take away our sins, and in him is no sin; he hath not failed therein. Heb. 9 26. 1 Joh. 3. 5. Ezek. 18, 2, 3, 4.  
He hath obtained also the forgiveness of our personal sins, in which we sin after the similitude of Adam's transgression; he hath obtained power to make reconciliation for the people. Heb. 2. 17. Dan. 9 24. he hath received gifts for men yea for the rebellious also. Psal. 68 18. in him there is forgiveness, and in his name it is preached unto all nations, beginning at Jerusalem, which was even the slaughter house of the Prophets; and where our Lord was Crucified Luk. 24. 47. with chap. 13. 34. in him the Apostles had in their ministration to declare redemption through his blood, even the forgiveness of sins, according to the riches of God's grace. Ephes. 1. 7. Col. 1. 14. This man, when he had offered up one sacrifice for sins, for ever sat down on the right hand of God, from ever offering up any new sacrifice, or repeating, or reiterating the former. Heb. 10, 10-12. & 7. 27.—  
He hath also obtained a recovery of our loss; all have sinned, and come short of the glory of God, in which, and unto which they were created: God made man in his image, in a righteous and happy condition; but man in seeking out many inventions thereby lost that image of God; and Adam begat children in his own image. Gen. 1. 26, 27. Eccles. 7. 29. Gen. 5. 3. But now Jesus Christ, the second man, hath restored that which he took not away; he is the last Adam, in whom mankind is again created in the image of God, after a more glorious manner then in the first Adam; He hath restored our nature in his person into the image of God, into perfect innocency. 1 Joh. 3. 5. 1 Pet. 1. 19 integrity, righteousness, immortality, and eternal life. Jam. 3. 9 2 Tim. 1. 10. 1 Job. 5. 10, 11. Isa 45. 24. in him it hath pleased the father that all fullness should dwell; and there is in him perfection for every man. Col. 1. 18, 19-28 & 2. 9, 10. And he is become a quickening spirit; and herein preferred before the first man Adam, who was made a living Soul, and abiding in that condition in which he was created, might have conveyed life to his posterity; but being fallen could not quicken dead ones, neither himself, nor any of his posterity. But Christ is a quickening Spirit, to quicken those that are dead in sins and trespasses. 1 Cor. 15. 45. The living quickening bread that giveth life unto the dead world, and they that eat him, even they shall live by him. John 6. 33-35-51-57. All things are here ready and prepared for all men in him, he is made of God wisdom and righteousness, etc. And this righteousness he hath now openly showed in the sight of the Heathen; and hence all the Earth is called upon, and exhorted to make a joyful noise unto the Lord, to make a loud noise, and rejoice and sing Praise. Psal. 98. 15. Jesus Christ hath recovered all our loss into himself, and is glorified in our nature, with the Glory he had with the father before the World was. John 17. 5.  
And he hath obtained the Inheritance of new Heavens, and a new Earth, of a better and more glorious Inheritance than the first man had in the first Creation, and an excellent Dominion over the works of God's hand; and so as with respect to these two last branches, the Apostle showeth to us, that Christ, who by the Grace of God tasted death for every man, hath obtained that which the first Adam had, and lost. Compare Psal. 8. 4-8. with Heb. 2. 6-9. And there shall be in due time a restitution of all things, when God shall send us Jesus who now is preached to us. Acts 3. 20, 21. The whole Creation shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God. Rom 8. 19-21. And all this is that righteousness which Christ hath prepared for us, and which they shall partake of that believe on him, as the Scripture hath said: In him there is the forgiveness of all our sins, yea he is made of God to the believer redemption, which none imputation, or forgiveness of sins is righteousness without works, whereby our sins are covered. Rom. 4. 5, 6, 7. with Psal. 32. 1, 2. And a robe of righteousness, in being clothed upon wherewith, they are made accepted in the beloved Ephes. 1. 6. Those that buy this are righteous even as he is righteous. 1 John 3. 7. And Christ doth present them in the body of his flesh in which he was raised again from the dead, Holy and unblameable, and unrebukeable in his sight Col. 1. 22. And as found in him they are all fai●, and there is no spot in them, Cant. 4. 7. Christ is become theirs, and they are clothed upon with him, and reckoned after him; being buried with him in baptism, wherein also th●y are risen with him through the faith of the operation of God, who hath raised Christ from the dead. Col 2. 12. Ephess. 2. 5, 6. And they are begotten to a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible and undesiled, and that fadeth not a●ay, reserved in the Heavens, 1 Pet. 1. 3. Christ is made of God to them righteousness. 1 Cor. 1. 30. And this the righteousness they have to appear before God in, the best and first robe, even Christ himself, and the righteousness he hath wrought and obtained this the Wedding Garment Luke 15. 22. Mat. 22. 11.  
2. By this White raiment, or those White Garments, are meant the fruits of this righteousness believed, and believed in. Jam. 3. 18. For this the Apostle prayeth for the Phllippians, That their love might abound yet more and more in all knowledge,— That they might be sincere, and without offence, being filled with the fruits of righteousness, which fruits) are by Jesus Christ (received and believed in) unto the Glory and praise of God. Philip. 1. 9-11. And of these fruits, there are some more inward, and some more outward.—  
1. Those more inward and wrought in the Spirit of the mind by the Spirit in the Testimony in glorifying Christ, and taking of his things, and showing unto us, are Humility. This is compared to a Garment; Be ye all clothed with Humility. 1 Pet. 5. 4. And this Garment these needed to buy of Christ; for they were lifted up with high thoughts and conceits of themselves. They said, They were rich, and increased with goods, and had need of nothing; they needed therefore to buy, and to be clothed with this Garment, that their shame might not appear; namely, to put on, and be clothed especially and firstly with all humility of mind. Acts. 20. 19 To put on humbleness of mind. Col. 3. 12. And needful it is for us all to be inwardly apparelled herewith, to have a low esteem of ourselves, of our knowledge, parts, gifts, attainments; or otherwise we shall sit lose from Christ, as they; We are Lords, we will come no more unto thee. Jer. 2. 31. Those that are puffed up with their fleshly mind (notwithstanding their voluntary humility) do not hold the head Jesus Christ, but treacherously departed from him. Col. 2. 18, 19 Good therefore it is for us all, and especially for the Angels. 1 Pet. 5. 15. To put on this, to judge ourselves unworthy Creatures, less than the least of God's mercies and favours. Gen. 32▪ 10. The chief of sinners. 1 Tim. 1. 15. The least of Saints. Ephes. 3. 8. To count that we have not yet attained, neither are already perfect. Philip. 3. 12, 13. To say when we have done all that is commanded us, we are unprofitable servants. Luke 17. 9, 10. To be nothing. 2 Cor. 12. 11. And therefore to come to Christ as the only foundation of our faith, as he died for sinners, ungodly ones and enemies, yea▪ as by the Grace of God he tasted death for every man, and is raised again: as the reason of our hope, as the beginning of our confidence: To come unto, and abide in him as the fountain of our light and teaching, as our only Rabbi, and to learn the truth as it is taught in Jesus: To put on him as our righteousness to appear before God in, whose righteousness is prepared for all that have sinned: To feed upon him as our bread, even on his flesh as given for the life of the world: To have our approach to God by and through him as our only way, and to come in through that low door opened for every poor sinful Creature of Mankind, to be comforted in all our tribulations and sadnesses with God's consolations, even with the consolations of and in Christ, and not to have some secret thing with us to comfort us. Job. 15. 11. with 2 Cor, 1. 3-5. To have our rejoicing in Christ where all may rejoice with us, and to have no confidence in the flesh, in any privileges thereof, or in any works of righteousness of our own. Philip. 3. 3-8. And to think soberly of ourselves; yea, and this humility is also to be exercised in all our words, and demeanour. Ephes. 4. 2. And this humility is the Spirit effecting, and bringing unto us, that it might be put on by us in glorifying Christ, and commending unto us the freeness of God's love in him; showing that he hath prepared righteousness for us, and imputeth it to every one that believeth freely, without any works of ours; Where is boasting then? It is excluded; By what Law? Of works? Nay, but by the Law of faith. Rom, 3. 21-28. And that he saved us from our ignorance of him, and enmity unto him, according to the rule of his mercy; and so not by any works of righteousness of ours: By Grace ye are saved, through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast. It is by Grace, as the motive whereby he was moved to bring salvation to us as opposed to debt; he was not indebted to us for any goodness of ours; or by any purpose, or promise on his part necessitating him thereto; but it was freely by his Grace he saved us, and by Grace as the Argument and motive wherewith he prevailed with us, even through the discovery of the freeness and greatness of his love as commended to us continually in this, that while we were yet sinners Christ died for us. Ephes. 2. 1-8. with Rom. 4. 4. Tit. 3. 3-5. And so what ever the believers have received, it is by Grace; for who maketh thee to differ? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it. 1 Cor. 4. 7. And so his forgiving the sins of those that come to God by him, and cleansing them from their filthiness, and giving unto them a new heart, and new Spirit, it is not for their sakes, but for his own name sake, and were this known, and taken notice of by them, it would cause them to be ashamed and confounded, and powerfully hid pride from them, and clothe them with humility. Ezek. 36. 21-32. And indeed, nothing doth so powerfully work and tend to the humbling of us as his Grace; and to this end he giveth more Grace, Grace abounding our natural pollution and corruption: wherefore he saith, God resisteth the proud, but giveth Grace to the humble. Jam. 4. 5, 6. yea, and to the effecting this humility in us, he proposeth to us, and setteth before us the humility of Christ, That we might learn of him who was lowly (not in his outward carriage only, but also) in heart, and in so doing we shall find rest to our Souls. Mat. 11. 29. Philip. 2. 4-6, 7.—  
Zeal for God, to be clad therewith as with a Cloak. Isa. 49. 7. This was that which this Angel and Church were much wanting in, and destitute of; they were Lukewarm, and neither Cold nor Hot, as we have seen before: This was needful therefore to be bought by them in and with humility, and unless that be put on, this cannot be had by us; for while men have high thoughts of themselves, and their attainments, this disposeth them to lukewarmness, and hindereth them from being zealous. Now that zeal that is to be bought of Christ, it is principally, Fervency of Spirit in selling all that we have for Christ, that we may win him, and be found in him, as before is shown. And fervency of Spirit in seeking after the knowledge of him, and promoting the things of his Kingdom contending earnestly and fervently for the faith of the common salvation; and not giving place by subjection; no not for an hour, that the truth of the Gospel may continue with us; and so highly valuing and prising Christ and his Gospel, and fervently loving him and it, as not to love our lives unto the death for his sake, and his Gospels, but willingly to lay them down, and lose them, when called thereunto: The zeal of God's house did even eat up Christ; and such zeal is to be bought of him as whereby we may not please ourselves, but deny our own wisdoms, wills, designs, affections, erterprises, yea, and forsake all that we have, that we may be his Disciples, and follow him in the regeneration. Rom. 12. 11. Luke 14. 26, 27-33. And this zeal he is effecting in us, especially and principally by lifting up himself by his Spirit, and rendering himself more precious than all the things of this world, than all our enjoyments, relations, attainments, lives, etc. that so we might run with the feet of our Souls, even with hot and fervent affections unto him, from all other things; Because of the Lord his God, and for the holy one of Israel, who hath glorified him. Isa 55. 5. And that we might follow him whithersoever he goeth. And laying aside every weight, and the sin which doth so easily beset us, run with patience (in enduring afflictions, and in a patiented continuance in well-doing, and patiently waiting for the Lord) the race set before us, looking off from all other things unto Jesus. Heb. 12. 1, 2, 3. This is a needful and useful garment to be put on by us in and with Humility, in putting on the new man, and in being clad wherewith, we shall be Instruments of good to others and provoke very many to seek and follow the Lord with us. 2 Cor. 9 2. and especially needful for the Angels of the Churches, that they may be ensamples to the flock, and fervently seek their good. Colos. 4. 12, 13. And abundant need, and great cause have we now to buy this of Christ in these last, and lukewarm times, in which iniquity doth abound, and the love of many wax Cold As was also soretold by our Saviour. Math. 24. 12. And to that end, that this Angel and Church might be zealous and repent (change, and forsake their evil and high thoughts of themselves) therefore out of love and faithfulness, the faithful and true witness did rebuke and chasten them, Rev. 3. 19  
Bowels of mercy, kindness, etc. Are also to be put on by his Angels and Churches; not only outward acts of mercy, but bowels of mercy, having an inward affection to men, pitying, and compassionating the ignorant, and those that are out of the way; and being kind also, in hearty desiring the good of them, that they may be saved. Col. 3. 12. And these garments aptly follow, and are joined with zeal; for when the love, and loveliness of Christ is so known, believed, and considered by us, as to inflame our hearts with love to him, together herewith also his love is so infused, and diffused into the heart by the holy Spirit, as to fill us with love to all, and so with bowels of mercy, pity, and compassion; and with an hearty kindness to them, and earnest desire, and endeavour of their good: This filleth with bowels towards all, yearning toward them, and breathing for their good, that their eyes might be opened, and that they might be turned from darkness to light, and from the power of Satan to God; the love of Christ known and believed frameth, and constraineth hereto: And so it frameth us to be like-minded unto Christ, and God in him, to be merciful as our father which is in Heaven is merciful. Luk. 6. 36. And especially his grace teacheth, and strengtheneth the believers, in putting on the new man, to put on as the elect of God holy, and beloved, bowels of mercy, kindness, etc. one to another; exercised in a desire and endeavour of their good especially, avoiding what is contrary to bowels of mercy, and kindness, as judging one another, condemning one another; and in doing what springeth therefrom; as forbearing one another, and forgiving one another, if any have a complaint against any, even as Christ freely forgave them, that they should do likewise. Col. 3. 12, 13. with Luk. 6. 36, 37. And as we have opportunity, doing good to all men, especially to those that are of the household of Faith. Gal. 6. 10. 1 Joh. 3. 16, 17, 18.—  
Meekness is also to be put on by them as a garment. Col. 3. 12. To this the believing women are instructed; whose adorning, saith the Apostle Peter, Let it not be that outward.— But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which (though it be despised and laughed at by men, yea, by many that profess godliness, yet) is in the sight of God of great price; for after this manner, in the old time, the holy women also who trusted in God adorned themselves, etc. 1 Pet. 3. 15. And this is joined with, and put as the consequent of lowliness. Ephes. 4. 2. And of humbleness of mind. Col. 3. 12. And meekness and lowliness of heart were conjoined in our Saviour. Matt. 11. 29. And unless we so receive the grace of Christ as to be clothed with humbleness of mind, we cannot adorn ourselves with this garment of a meek and quiet spirit: for pride and high thoughts of ourselves will cause us to be soon angry, and fill us with contention, strife, envying, confusion, and every evil work. Prov. 13. 10. Isa. 16. 6. And this is to be exercised in subjection unto those that God hath set over us. 1 Pet. 3. 3-5. And in quiet bearing injuries, afflictions, reproaches, and persecutions for the Gospel's sake; and not endeavouring to resist the evil, or leave our place of subjection. Psal. 37, 7-11. In seeking the restoring of those that are overtaken with a fault. Gal. 6. 1. In instructing those that oppose themselves. 2 Tim. 2. 23, 24. In giving a reason of the hope to him that asketh us. 1 Pet. 3. 15. And in all our receiving the engrafted word with the instructions thereof, and the reproofs of its instruction, which are the way of life. Jam. 1. 21. And this is also a fruit of the spirit, which he is effecting in those that believe, in glorifying Christ, and discovering his excellency, and that excellent example he hath jest us, that we should follow his steps: It is the fruit of that wisdom that is from above, even of Christ, and is therefore called, meekness of Wisdom. Jam. 3. 13-17. Gal. 5. 22. And is with the former to be put on by us, especially in those last days in which evil men, and seducers are grown worse and worse, deceiving, and being deceived; and especially the Angels are to be clothed herewith: The Servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness instructing them that oppose themselves, etc. 2 Tim. 2. 23, 24.—  
Charity also is to be put on; Above all these things put on Charity, which is the bond of perfectness. Col. 3. 14. Above all things have fervent charity among yourselves. 1 Pet. 4. 8. Let all your things be done with charity. 1 Cor. 16. 14. Charity is distinguished from brotherly kindness. 2 Pet. 1. 7. Brotherly kindness hath for its motive and object somewhat lovely, and amiable in the party loved; but Charity is a free manner of love, fastening on, and flowing forth toward the party loved, not because of any worth, or worthiness in him, yea notwithstanding great unworthiness, and manisold evils be found in him. Thus it is in God; God so infinitely loved, pitied, and compassionated the world, that he gave his only begotten son. There was nothing of worth or worthiness in the world to move him so to do, for all the world was become guilty before God, and subject to his judgement. By one man sin entered into the world, and death by sin. Rom. 3. 19 & 5. 12. All were become ungodly, sinners, and enemies; and so, great unworthiness was found with them, yet he loved them, and so loved them as to give his Son to be the Saviour thereof; because he himself is charity, the fountain and original of love. 1 Joh. 4. 8-10. Thus also it is in a measure with those that have known and believed the love that God hath towards the world, and so are born of God: The charity they are instructed to put on, It is such a manner of love as is towards another without any goodness, or worthiness in the party loved; yea, notwithstanding great unloveliness be found in him; and it is begotten and moved, and exercised from an higher motive, and from a reason without him, namely, from the love of Christ, and God in him. 2 Cor. 5. 14. 1 Joh. 4. 7. I say unto you that hear, That God is love, and how he hath manifested it. Love your enemies, bless them that curse you, etc. Luk. 6. 27. This being put on, and walked in the exercise of, will cover the multitude of sins, so as still to be seeking the good of the party loved. 1 Pet. 4. 8. And indeed in putting on charity, we put on all the other garments before spoken of; and therefore above all things this is to be put on by us: In putting this on we shall put on humility; for Charity vaunteth not itself, is not puffed up. 1 Cor. 13. 4. It taketh no notice of its doing or works, so as to be hindered from pursuing the good of another, but it leadeth one to humble himself to that end, as it was eminently found in Christ, such was his Charity; as that though he was rich, for our sakes he became poor: that through his poverty we might be enriched. 2 Cor. 8. 9 He humbled himself and became obedient to death, etc. Charity doth not behave itself unseemly, as those that want humility do, in proclaiming their own goodness, knowledge, etc. Philip. 2. 3-7. In putting on this we shall put on zeal, and fervency in looking upon, and endeavouring the good of others, that God in all things may be glorified through Jesus Christ, and hence this is called fervent Charity. 1 Pet. 4. 8. And is so fervent and hot as that many waters cannot quench it, neither can the floods drown it; it is even strong as death. And casteth out all fear that hath torment in it. Cant. 8. 6, 7. 1 Joh. 4. 18. In putting on this we put on bowels of mercy, kindness, etc. it filleth with bowels of pity, and compassion towards others; Charity seeketh not her own, but the profit of others that they may be saved. Charity is kind. 1 Cor. 13. 4, 5. Hence our Saviour first instructeth his Disciples to love, and then to do good, to lend, to be merciful, not to judge, not to condemn, to give, forgive, etc. As signifying, love includeth, and leadeth to all mercy and kindness, and acts of it. Luke 6. 27-38. Charity openeth the bowels of our compassion on sight of the needs, and necessities of others. 1 Joh. 3. 16-18. In putting on Charity we put on also meekness and gentleness in bearing injuries, unkindnesses, and ill requitals from others, and in being long-suffering toward them, and not presently turning away from them though they be dull of hearing, unteachable, untractable: yea, though they are froward, evil, and incensed against us, and are enemies to us because we tell them the truth, and endeavour their good and profit. Charity suffereth long, and is kind all the while; it is not easily provoked, thinketh, projecteth, surmiseth no evil, it is even blind, and leadeth those that are filled with it to demean themselves as blind ones. Who so full of Charity as Christ? And who (saith God) is blind as my servant, or deaf as my messenger that I sent? who is blind as he that is perfect, and blind as the Lords servant, seeing many things, but thou observest them not, etc. Isa. 42. 19, 20. So also Charity beareth all things, endureth all things, all burdens cast upon it, and yet Charity never faileth. 1 Cor. 13. 5-7, 8. All is included in one word, Thou shalt love, etc. Gal. 5. 13, 14. Rom. 13. 8-10.—  
2, And by the fruits of righteousness, and so by those White garments, are meant, those more outward; the works and acts of love and mercy, exercised unto others; so receiving and holding fast the Grace of God, as that in its efficacies and outward works, it may be seen and beheld of all men. Acts 11. 23. Holding forth the word of life in word and conversation; as our Saviour instructeth his Disciples. Let your light so shine before men, that they seeing your good works, may glorify your father which is in Heaven. Mat. 5. 16. This is an Ornament which becometh such as profess godliness, even good works. 1 Tim. 2. 9, 10. And to that end the Grace of God moveth, and instructeth us to cast off the works of darkness, such as rioting and drunkenness, chambering and wantonness, strife and envying, which are the garments of darkness, proceeding from our ignorance and blindness; these are to be cast off as an unclean, filthy and dishonourable garment: and to put on the Lord Jesus Christ, in the efficacies of his righteousness believed. Rom. 13. 12-14. And so we are instructed to put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, viz. to put off, and put away lying, anger, wrath, malice, blasphemy, filthy communication, stealing, etc. and to beclothed outwardly with love, peace, humility, mercy, temperance, sobriety; and to have our speech always with Grace, seasoned with Salt, both which, namely, good words and works, tend to adorning the Doctrine of God our Saviour in all things. Ephes. 4. 22,— 31. Col. 3. 5-8, 9— 15. & 4. 5, 6. Tit. 2. 10-12. And so by this White raiment is meant, the righteousness which Christ hath wrought and completed for all without them, and which he is become through and by means of his personal abasement and sufferings, and the fruits thereof, both those more inward and outward.—  
2. Why this raiment is said to be White, and what is imported therein?  
1. In general we may say, in this expression there is allusion and reference unto the Garments that the Priests and Levites did wear, and were clothed with, and in which they did then minister; which Moses, the Mediator of that old Testament or Covenant, was appointed to make, or cause to be made. Exod. 28. 39-43. Levit. 16. 4-23-32. So it is said, the Levites, when they ministered, were arrayed in white linen. 2 Chron. 5. 12. And now the Priesthood being changed, there is made of necessity a change also of the Law. Heb. 7. 12. We have an High priest after a more excellent order than was Aaron's, even after the order of Melchisedech; and he is King of righteousness, who hath brought in an everlasting righteousness, and who is clothed therewith as with a robe. Isa. 61. 10. And hath it to confer upon, and cloth with, all that are born of him. Heb. 7. 1, 2. 1 John. 2. 29. & 3. 7. This was he whom Daniel in vision saw, That certain (or one) man, clohed in linen, in White raiment, whose Loins were girded with fine Gold of Uphaz. Dan. 10. 5. with Rev. 1. 13. And the same he speaketh off again, Clothed in linen, which was upon the Waters of the River, etc. Dan. 12. 6, 7. with Rev. 10. 6, 7. And he is girt about the Paps with a Golden girdle. Righteousness is the Girdle of his Loins, and Faithfulness the Girdle of his Reins. Rev. 1. 13. with Isa. 11. 5. He is a more excellent Highpriest than any of the former, and answerably his raiment is more excellent than theirs. Aaron had on, when he ministered the Linen Coat, Linen Breeches, Linen Girdle, and Linen Mitre, outward Material, white Raiment; but he hath put on righteousness as his Garment, Girdle, Breastplate, etc. And all those that are born of, and come unto him, are made Priests, be they Jew or Gentile, wise or unwise, male or female, bond or free. They are a Spiritual Priesthood, to minister unto him, as all the males that were born of Aaron in former times were Priests; so now Christ is actually in our nature glorified, and become the father and begetter of Priests by a birth from above, and no difference here between male and female; for they are all one in Christ. Gal. 3. 27. This privilege of being Priests is not confined or limited to a mid-order of outward Officers, between and distinct from Bishops or Elders, and Deacons; for there is no such order mentioned in the writings of the Apostles; nor is it limited to any outward Church-chosen Officers whatsoever: Nay, men are so far from being the only Priests because chosen by the professed Church, that they are not therefore Priests at all. But all those that are born of Christ the Everlasting father, and begetter of Priests, whether in, 〈◊〉 or out of outward Office in the Church, are an Holy Nation, and God's Heritage, or Clergy. 1 Pet. 5. 3. Yea, though those that were in former times born of Aaron, and were of the Tribe of Levi, were outward and bodily Priests to offer bodily Sacrifices, in which they were Types of Christ, and their Sacrifices, of his; Yet all Israel might then in obeying his voice have been Spiritual Priests, according to that. Exod. 19 3-6. The Lord said to Moses, Thus shalt thou say to the house of Jacob, and tell the Children of Israel (and not of Levi and Aaron only) You have seen what I did to the Egyptians, etc. Now therefore if ye will obey my voice indeed, and keep my Covenant, than ye shall be a peculiar Treasure unto me above all people; for all the Earth is mine: And ye shall be unto me a Kingdom of Priests, and an Holy Nation: These are the Words which thou shalt speak unto unto the Children of Israel. And now, all that come unto Christ the living Stone, disallowed indeed of men, yea, of the bvilders also, but chosen of God and precious, they also as lively Stones are built up a Spiritual house, an Holy Priesthood. 1 Pet. 2. 4, 5. And there are none else that are Priests of Gods owning, and approbation, though there are many others that are called so; but all these, whether male or female in the flesh, that so hear and learn of the father as to come unto Christ, are joined unto the Lord, and so are Spiritual Levites, and made one Spirit with him, and partake of his Spiritual Blessings by faith, and in a first-fruits of the Spirit, according to their needs and capacities, and they are Priests: And that they may minister unto him and before men, he washeth them in his own Blood. Thus in our Types that the Priests might minister unto the Lord, they were to be washed. Exod. 29. 4. And when they came into the Tabernable, or unto the Altar, they were always to wash. Exod 30. 17-22. And therefore the Laver was set between the Tent of the Congregation, and the Altar, that they might wash before they came to the Altar. Exod. 40. 6, 7. 29-32. So Christ who is the Laver and Fountain of living Waters through his Blood, washeth those that come to, and believe on him continually, even the weakest as well as the strongest. He forgiveth their iniquities even of the little Children also, and they receive the remission of them through the opening of his name. 1 Joh. 2. 12. Acts 10. 43. He sprinkleth their Hearts from an evil Conscience, and their Consciences from dead works, and their Bodies with pure Water. He gave himself for his Church, that he might sanctify and cleanse it with the washing of Water by the Word. Ephes. 5. 25, 26. Heb. 10. 22. And as in our Types of old the Priests had peculiar Vestments, white Garments prepapared for them, and put on, to minister in. Exod. 29. 5, 6. & 40. 13, 14. So Christ clotheth his Priests also with more excellent Raiment; He clotheth them with a robe of righteousness. Isa. 61. 10. Psal. 132. 9 He is made of God to them righteousness. 1 Cor. 1. 30. And with the fruits of his righteousness, as before. Ephes. 4. 23, 24. Col. 3. 10-14. And he anointeth them, not with Materal Ointment, as the Priests in former times were. Exod. 29. 6. & 30. 23-30. & 40. 9-13-15. But with the Spirit, and with some useful gifts. 2 Cor. 1. 21. And so they are prepared to offer up Spiritual Sacrifices acceptable to God by Christ, as their Highpriest and Altar. 1 Pet. 2. 5. Rev, 1. 5, 6. And the Sacrifices they offer are broken and contrite hearts, broken off from all rejoicing in themselves, or confidence in the flesh, and filled with abhorrency of, and sorrow for their sins. Isa. 66. 13. Psal. 51. 17. And Prayers unto God in the name of Christ, Psal. 62. 8. & 50. 14, 15. & 141. 2. And the Sacrifices of Praise continually; that is, the fruit of their lips, confessing to his name, and holding forth the Word of life. Heb. 13. 15. Also to offer up their bodies a living Sacrifice, holy and acceptable, as moved and strengthened by the mercies of God. Rom. 12. 1. And to do good and communicate; For with all such Sacrifices God is well pleased, being offered by Christ as the Altar. Heb. 13. 15, 16.—  
Or as this counsel is given directly and expressly to the Angel, that he should buy White raiment; so there may be reference had to the Raiment the Angels, those glorious Spirits, were wont to appear in; as it is said of that Angel that rolled back the stone from the door of the Sepulchre wherein the body of our Lord was laid, That his Raiment was white as Snow. Mat. 28. 2, 3. Mark. 16. 5 The like also is said of the Angels that spoke to Christ's Disciples, when he was taken up into Heaven. Acts 1. 9, 10. And of that which appeared to Cornelius. Acts 10. 3-30. See also Rev. 15. 6.—  
And it is needful that the Angels of the Churches especially should be arrayed with White raiment, and not with works of darkness, and in putting on Christ as their righteousness, and the fruits of righteousness, they have those Garments, as is before shown, and are therein in some measure like to Angels, meetly apparelled to carry the glad tidings of the Gospel, and to be Instruments of of good to others in word and conversation. Tit. 2. 2-8. Isa. 52. 7-11. 1 Tim. 3. 1-7. & 4. 12. Tit. 1. 6-9.  
2. More particularly this Raiment is said to be White, to note the purity of it; So those White Garments of the Priests in former times are said to be holy. Thus is it is said, Aaron shall put on the holy linen Coat, and he shall have the linen Breeches upon his flesh, and shall be girded with a linen Girdle, etc. These are the holy Garments. Leu. 16. 4-32. Ezek. 44. 16-19. So Clean and White, and Pure and White are put together; to signify, that whiteness, and cleanness or purity, do meet together here. Rev. 19 8. & 15. 6. And so this White Raiment is holy; the Priests in former times were so legally and typically, but this is so in truth; they were clothed in white linen, but Christ's Angels and Priests that minister unto him are clothed with righteousness. Holiness becometh his house for ever. Psal. 93. 5. The righteousness of Christ, or Jehovah our righteousness, is holy; Christ is the holy one. 1 Joh. 2. 20. Without spot and blemish. 1 Pet. 1. 19 There is no pollution in this righteousness of his; 'tis called the righteousness of God without the Law, which he hath prepared and accepted; and it must therefore necessarily be pure and spotless. For he is a God of purer eyes, then to behold evil. Habak. 1. 13. And the fruits of this righteousness as produced by Christ are holy and pure; and though as put on, and worn by us there are mixtures cleaving to them, yet Christ is daily cleansing them, and making them acceptable and well-pleasing to God. 1 Pet. 2. 5. Heb. 13. 15, 16. And the believers are instructed daily to cleanse themselves. 2 Cor. 7. 1. And when one of the Elders demandeth, what are these that are arrayed in white robes; Himself answereth, These be they which came out of great tribulation, and have washed their Robes, and made them White in the blood of the Lamb. Rev. 7. 9-13, 14. And indeed this is white raiment, the purity and whiteness whereof is inward as well as outward; it is white throughly, as in white linen, it is sincerely pure, and this is completely true of the righteousness of God without the Law, which Christ hath brought in for us without us, and imputeth to him, that believeth in him, and in a measure true of the fruits of righteousness; those Garments are entirely pure and white, and not like those things which are so outwardly only, but inwardly are black and uncomely, yea loathsome and abominable some of them: The Apostle calleth Ananias the Highpriest, whited Wall, he sAt to judge him according to the Law, and appeared righteous, when as he was indeed and truly inwardly unrighteous. Acts 23. 1,— 3. Our Saviour saith of the Scribes and Pharisees, that they were like unto whited Sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness; even so they also appeared righteous unto men, but within they were full of hypocrisy and iniquity. Mat. 23. 25,— 28, But whatever clothing they had, and how white soever it appeared to man on the outside, they had not on this White Raiment here commended; for this is throughly and entirely White; not like a whited Wall or Sepulchre, but white as Snow. Mat. 28. 3. or Wool. Rev. 1. 14.—  
3. This Raiment is white as the light. Mat. 17. 2. Shining and glistering. Mark 9 3. Luke 9 29. Such as being bought by his Angels and Churches, and put on, and found in, is powerful to give light to such as have their understandings darkened; and to discover and Cure their errors and mistakes, and so tendeth to the profit and benefit of those that are without, to open their eyes, and Cure their ignorant thoughts and imaginations concerning the disciples of Christ, and the Gospel professed by them. While men see them clothed with, and appear before God only in the righteousness of another, even of Christ, who was delivered for our offences, and raised again for our justification; it preserveth them from having idolatrous esteems of them, and worshipping them; for herein they may see that they are sinners in themselves, and men of like passions with others, and that they could not work righteousness for themselves; nor have they any other righteousness to be clothed with, and rejoice before God in, then that which is manifested by the faith of Christ to be for all poor sinners aswell as themselves. Act. 14 15. Rom. 3. 22. and hereby men may be convinced that the true and unfeigned beelivers have nothing in themselves to glory in; but in their gloryings they glory in the Lord, where others may glory with them, and be also encouraged to come unto Christ Jesus for forgiveness, and righteousness: And while they put on, and are clothed with the fruits of his righteousness, and show by a good conversation their works with meekness of wisdom; it tendeth to stop the mouths of such as are ready to say, that Christ is the minister of sin, and his Gospel a 〈…〉 Doctrine, and ministry of unrighteousness, and giveth men encouragement to be licentious; for when they see that the Grace of God that bringeth salvation to all men is so hearty received by them, as that thereby they deny ungodliness and worldly lusts, and put on bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, etc. and walk soberly, righteously, and godly in this present world; this cutteth off occasion from them that desire occasion, and maketh them ashamed that falsely accuse the Gospel, and hearty belivers; and is a powerful means for the winning them into Christ, who will not be won by the word: Whereas on the contrary, when those that profess to be Christ's disciples, receive his grace in vain, and walk dishonestly, they give occasion to the adversaries of the truth to blaspheme the name of God, and his Doctrine: Hence the Apostle Paul exhorteth the believers to do all things, which God in the Gospel is working in them, both to do and to will of good pleasure, without murmuring and disputing, that they might ●e blameless and harmless the Sons of God without rebuke, in the midst of a crooked and perverse nation; among whom shine ye as lights, etc. Philip. 2. 13, 14, 15, 16. To the same purpose the Apostle Peter beseecheth the believers, as strangers and pilgrims, to abstain from fleshly lusts that war against the Soul, and to have their conversation honest among the Gentiles, that whereas they speak against them as evil doers, they may by the good works which they shall behold, glorify God in the day of visitation. 1 Pet. 2. 11, 12. Mat. 5. 15, 16.—  
4. This Raiment is said to be white, to signify unto us, that it is raiment of praise and beauty, of rejoicing and gladness; it betokeneth and occasioneth joy and rejoicing, as opposed to that clothing, and those garments wherewith persons usually cover themselves when they are in heaviness, affliction, and sadness, and when they have cause of sorrow and mourning: This appeareth to be the meaning of the expression in Eccles. 9 7, 8, 9 Go thy way, eat thy bread with joy, and drink thy Wine with a merry heart, for God hath already accepted thy work (even those works wrought in God, in Immanuel. Joh. 3. 21) let thy Garments be always white (as a token of joy and mirth) and let thine head want no Ointment, live joyfully, etc. And so on the contrary, when men are mournful, they walk in black, as Mal. 3. 14. What profit is it that we have walked mournfully, or in black? And indeed this raiment is beautiful and joyous, and that which may cause butter on and wearer of it to rejoice at all times, especially in that plenteousness of redemption in Christ through his blood, even the forgiveness of sins, and in that everlasting righteousness which he hath brought in and completed, and which he giveth to the buyer; Yea, when they are in heaviness through manifold temptations, yet believing what Christ hath done, and is become, they rejoice with joy unspeakable, and full of glory. 1 Pet. 1. 6-8. Rom. 15. 14. & 14. 17. This the Garment of praise for the Spirit of heaviness, which Christ is appointed to give to them that mourn in Zion. Isa. 61. 1-3-10. The beautiful Garments which Zion is called upon to put on, and therefore to awake, awake, instead of those dirty, dusty dejected ones, wherewith they were clothed in times of affliction and sadness; and in this they may rejoice continually, in that righteousness of Christ which shall never be abolished, but shall remain for ever and ever; and most fully shall they do so, when they are made completely partakers of it. Isa. 52. 1, 2-7. with Chap. 51. 4-9. So much is imported in that vote and desire; Let thy Priests be clothed with righteousness (with white ralment) and let thy Saint's shout for joy; that only joy inwardly, but outwardly also, express and testify it: Psal. 132. 9-10. So when (in our types) the Levites were arrayed in white linen, their work was with joyfulness to praise and thank the Lord, because he is good, for his mercy endureth for ever. 2. Chron. 5. 12, 13. And surely they have not o● by faith, and in usefulness this white and and rejoicing raiment, that lie under discouraging and disqu●ering sadness and heaviness, as if there were no forgiveness in Christ for them; no robe of righteousness prepared to cover the shame of their nakedness, and who are complaining, and judging, and speaking hardly of the God of our righteousness, instead or praising him, and making mention of his righteousness, even or his only,—  
5. White raiment signifieth, that raiment where with those that overcome are clothed, and which God giveth to them that run with patience the race set before them, as a token of his approbation of them, and Testimony of his wellpleasedness with them: So he that hath the seven Spirits of God saith, He that overcometh, the same shall be clothed in white raiment. Rev, 3. 4, 5. And it is said, White robes were given unto every one of them that were slain for the word of God, and for the Testimony which they held. Rev. 6. 9-11. And they also who came one of great t●●butation, who shall hunger no more, neither thirst any more, neither shall the Sun light on them, or any hea●. Chap. 7. 9-7. And this is the raiment which the Lambs Wile hath on for the consummation of the Marriage with the Lamb; and with which his victorious Army shall be arrayed. Chap. 19 7, 8-11-14. And this is that White raiment this Church and Angel is instructed to buy; And to seek glory, honour and immortality, by a patiented continuance in well-doing. Rom. 2. 7. To them who forsake all for Christ's sake, that they may win him, and follow him in the regeneration, God now giveth the victory through our Lord Jesus Christ, and the raiment of victorers by faith. 1 Cor. 15. 57 1 John. 5. 4, 5. And will give it completely in Spirit to them who are faithful unto the death; and in the first resurrection they shall have it gloriously in Soul and body reunited. On such like accounts this raiment is said to be white, and such manner of instructions are contained in the expression—  
2. We have in the next place to inquire into, and consider the end why this Angel and Church is counselled to buy this white raiment, which is also a Motive and Argument used to stir up to fervency in buying, viz. [that thou mayst be clothed, and that the shame of thy nakedness do not appear] in which end is signified unto us.—  
1. That those that have not this excellent and durable clothing here commended and counselled to, even the righteousness of God by saith, and the fruits thereof; those that part not with, and suffer not the loss of all things for the excellency of the knowledge of Christ, that they may win him, and be found in him, they have a shameful nakedness upon them: This is true generally, as with respect to all mankind, as they are and while they reman in their natural estate and condition. God did indeed at first make man in his Image, after his likeness, and gave him dominion over the works of his hands, in this lower part of his Creation. Gen. 1. 26, 27. God made man, viz. Adam, and all mankind in him upright. Eccles. 7. 29. He Created them in righteousness and holiness. Ephes. 4. 23, 24. Col. 3. 10. He made him a little lower than the Angels, and Crowned him with glory and honour; the Glory of God was upon him in that righteousness, holiness, purity, innocency, and integrity that was upon him, and in that dominion given to him. Psal. 8. 5. Rom. 3. 23. 1 Cor. 11. 7. The Law of God was in his heart, and there was in him a natural bent and inclination to love, and live to the Lord his God with all his Heart, Soul, mind and strength, and to love his neighbour as himself And then while they were in honour, and in this upright and honourable condition, though they were naked, as with respect to any clothing, or covering from without, there was no shame upon them, and they were not ashamed. Gen. 2. 25. But Adam, in listening to the temptation and lie of the Serpent, was by him deceived; first in the female, and then in the male, and eating of the forbidden fruit, and therein seeking out many inventions to better his condition, and to be as Gods, to attain to an higher state, and to have a selfsufficiency in himself, sinned against God. And by this one man sin entered into the World, and death by sin, and so death p●ssed upon all men, in whom all have sinned. Rom, 5 12. So he brought shame upon himself, and all his posterity; and now he was ashamed and afraid, because naked. Gen. 3. 10, 11. There is now a nakedness upon mankind naturally; they are without, and destitute of that original clothing that was upon them, that righteousness and uprightness. All have sinned and come short of the glory of God, in which, and unto which they were Created. Rom. 3. 23. They are destitute of the understanding of a man as at first Created by God. Every man is brutish by his Knowledge, and void of sound Wisdom. Job. 11. 12. Prov. 8, 4, 5. & 30. 2, 3. There is none that understandeth. Jer. 10. 14. They are destitute of the righteousness in which they were Created, of that love to God, and one another: They have lost the Image of God in which they were Created Rom, 3. 9, 10, 11, 12. Yea, and they have sinned, and are sinners; and as they come into the World they are polluted and defiled: They are conceived in sin, and shapen in iniquity. Psal. 51. 5. Who can being a clean thing out of an unclean? not one Job. 14 4. & 15. 14 & 25. 4. And so they are naturally inclined to all that is evil: Every imagination of the thought of man's heart being only evil, and that continually. Out of the heart of man proceed evil thoughts, murders, adulteries, blasphemies, an evil eye, covetousness, pride, foolishness; and these things defile the man: Yea, he is very abominable, drinking in iniquity like water; even as a thirsty man drinketh in water to cool his thirst, and refresh him, so man drinketh in iniquity; or as a Fish continually drinketh in water. Job. 15. 16. Gen. 6. 5. & 8. 21. Mat. 15. 19, 20. Mark 7. 20-23. And when they come to act, they do abominable works, such as are shameful, and of which they are ashamed, when the eyes of their understandings are opened, and they see things in their right and proper colours. Psal. 14. 1, 2. Rom. 6. 21. Aswell as also there is the guilt of sin upon them, and they are by nature obnoxious to the wrath of God, and liable to his judgement. Rom. 3. 19 Ephes. 2. 3 And the fruits of sin, in weakness, shame, death, etc. A shameful nakedness is upon them in Soul and body; from the Crown of the head to the sole of the foot, there is nothing upon them but filthiness and uncleanness, sinfulness and misery. And this might hid pride from us, and take us off from boasting in our birth and parentage, or in any work of ours or in any thing natural to us, and help us to cease from man; for whereof is he to be accounted? for we are all as an unclean thing, sinful shameful Creatures. And it may also cause us to admire at the riches of God's Grace towards us, who prepared for us such excellent raiment for the covering us, when we were in our blood, and so polluted a 〈…〉 defiled, at so dear a rate and cost, as by the abasement of his only begotten Son, who therefore was cut off, that he might obtain justification and forgiveness; and bring in everlasting righteousness.—  
Yea, and they remain and continue naked and destiture of all that is good, and lie open to the storms of God's anger; and their nakedness is more shameful, who, after means is vouchsased, and light extended, love darknessrather than light, and believe not on the name of the only begotten Son of God; on such the wrath of God abideth, be they never to wise, rich, and honourable in this world; and they shall 〈◊〉 see life. Joh. 3. 18, 36. The Lord, after he had affo 〈…〉 means to lead men to repentance, looked down from heaven upon the children of men, to see if there were any that did understand, and seek God: They are all gone aside, they are together become filthy (stinking and shameful) there is none that doth good, no not one. Psal. 14. 2, 3. Rom. 3. 1, 2, 9-11. Their iniquity is greater than formerly it was, and their shame more shameful, in that there is lewdness found with such in their filthiness; and they refuse to be washed and cleansed, when God is purging them, and causing the scum to swim aloft. Ezek. 24. 13. Rom. 2. 4, 5. Hos. 11. 3-5. And this exposeth men to the wrath of God upon a new account, though yet, while it is called to day, Jesus Christ the righteous is the propitiation and covering for such like shameful evils, even for the sins of the whole world; so taking away the sin of the world, that judgement may not be speedily executed, but that he may procure, and exercise further patience, and extend further means, to open their eyes, and to turn from darkness to light, and from the power of Satan unto God. 1 Joh. 2. 2. Joh. ●, 29. Act. 26. 18.—  
Yea those Angels and Churches, who after the tastes of the graciousness, 〈◊〉 the Lord depart from him, have a shameful nakedness upon them; for in departing from him they depart from their raiment, which will only cover the shame of their nakedness, and clothe them, as afterwards: Hence the Apostle severely reproveth the Galatians, and showeth the greatness of their iniquity, in that after they had known God, or rather were known of God, and were by him called into the grace of Christ for all forgiveness and righteousness, That yet they should listen to those witches that came amongst them, and by them be perverted to seek to be justified by the law; and to perfect by the flesh what was begun in the spirit. Gal. 1. 6-8. & 3. 14. & 4. 8. & 5. 1-8. Thus also his Church in former times, did shamefully herein, and laid themselves naked and open to God's displeasure on this account: Hence the Lord by way of complaint thus expostulateth with them: O Generation, see ye the word of the Lord, have I been a wilderness unto Israel? A land of darkness? Wherefore say my people, we are Lords (we are rich, and increased with goods, and have need of nothing) We will come no more unto thee? Can a Maid forget her ornaments, or a bride her attire? Yet my people have forgotten me (who was their clothing and ornament) days without number. Jer. 2. 31, 32. with Isa. 6●. 10. Hos. 2. 2-7. Jer. 3. 20-25. Thus it was with this Angel and Church of Laodicea, who treacherously departed from the Lord, as a Wife from her Husband, and entertained other lovers besides him; and though he had stood at the door and knocked, yet they turned a deaf ear to him: Hereby they became naked, destitute of their clothing, and liable, and lying open to his wrath, so as he threatened to spew them out of his mouth as a shameful thing. Rev. 3. 17-20. When once such forsake the Lord, how naked, polluted, and shameful become they! from the sole of the foot even unto the head there is no soundness in them, but sin and shame, wounds, and bruises, and putrifying sores; and it must needs be so when they forsake the Lord the fountain of living waters, and robe of righteousness. Isa. 1. 2-4-6. Jer. 13. 25-27. And all this therefore might be of usefulness to us, and to God's people generally who have wandered from mountain to hill, and forgotten their resting place, to return to him from whom we have revolted, with whom is forgiveness of our sins, and healing of our backslidings; and to buy of him this White raiment that we may be clothed, and that the shame of our nakedness appear not; considering also (as is further signified to us in the end here proposed to move and induce us to buy) That,  
2. We cannot clothe ourselves, nor cover the shame of our nakedness with any garments of our own making, and preparing: Nor can we be clothed, so as the shame of our nakedness appear not, with any other raiment then that which is to be bought of the Amen, the faithful and true witness, etc.  
Our outward bodily garments will not cover our shame from the eyes of him with whom we have to do, unto whom all things are naked (though they may cover that of the outward Man from men) nor from them who have the eyes of their understandings opened in and by the knowledge of Christ; but still our vileness and sinfulness will appear, notwithstanding them: The most rich, costly, and neat array, yea, all the glory and splendour of the World, will not cover our filth and uncomeliness, our sin and misery; but on the contrary, the shame of our nakedness doth more appear oftentimes through, and by means of this outward clothing; and there it may be seen and read how we glory and pride ourselves in that which was the fruit of our sin: And therefore insobriety in apparel is signified to be so far from covering our sinful shamefulness, as that itself is shameful, and rendereth us more so: As where the Apostle exhorteth the believing Women to adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array. 1 Tim. 2. 9 As intimating, that insobriety in this outward clothing is immodest and shameful: Yea, this doth greatly provoke God to wrath, especially when his judgements are in the earth, and God is calling to weeping and to mourning. See how on this account God threatneth to deal with the daughters of Zion (Women, it seemeth, being through their weakness most incident to this vanity and evil; and most frequently polluted herewith) Moreover the Lord saith, Because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking, and mincing as they go, and making a tinkling with their feet: Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and will make naked their secret parts. In that day the Lord will take away the bravery of their tinkling ornaments about their feet; and their cauls (or networks) and their round tires like the Moon; the chains, and the bracclets, and the mufflers; the bonnets, and the ornaments of the legs, and the head bands, and the tablets, and the earrings: the rings, and nose jewels, the changeable suits of apparel; and the mamles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the veils: And it shall come to pass, that instead of sweet smell, there shall be stink; and in stead of a girdle a rent; and in stead of well set hair, baldness, etc. Isa. 3. 16-26. And yet though this will not cover our shameful nakedness, but is itself shameful The believers stand in need of being admonished of insobriety in this outward and bodily array: And therefore the Holy Ghost hath given such like warnings by his servants, that they should not fashion themselves according to their former lusts in their ignorance. 1 Pet. 1. 13, 14. And that the believing women should have a chaste conversation; and not adorn themselves with that outward, of plaiting the hair, or wearing of gold, or putting on of apparel. 1 Pet. 3. 14. For even believers themselves as men and Sons of Adam, are apt to exceed in this outward clothing, and to glory herein, as if this would hid their shame, and beautify them: And from their too high esteem hereof they are ready to have the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons; to respect them who have a gold ring, and goodly apparel; and mean time to despise such as have vile raiment on them. Jam. 2. 1-6. And are therefore admonished not to love the pride of life, in which is included, pride of Apparel; and not to be conformed to this world, in the customs and fashions thereof; but transformed by the renewing of their mind. 1 Joh. 2. 15, 16. Rom. 12. 1, 2. With this outward array, and with the glory and splendour of this world is MYSTERY BABYLON clothed; and would here by insinuate that she is the true Church of Christ; and this is its outward ornament; and hereby she deceiveth many: This woman is arrayed in purple, and scarlet colour, and decked with gold and precious stones: And with this outwardly glorious woman the Kings of the earth have committed fornication; and the inhabiters of the earth have been made drunk with the wine of her fornication; for indeed this is the attire of an Harlot: But herewith she thinketh to cover the shame of her nakedness; and her daughter harlots imitate this Mother of abominations. But this is not the raiment that his Angels and Churches are to be clothed and covered with; that is to be bought of him who is the Wonderful, Counsellor. Rev. 17. 15. & 18. 3-7-9-17. Psal. 45. 13, 14.—  
Nor will our wisdom, or any excuses, or cover thereby made, cover the shame of our nakedness from the eyes of him before whom all things are naked, and opened: We think, many times, this way to hid and conceal our sinfulness and vileness, as Adam did at first: He covered his transgression by hiding his iniquity in his bosom: Job. 31. 33. So we would hid and cover our shame, or some part of it, by shameful cover; and this many ways.— As,  
Sometimes by keeping silence, and not confessing our sin and sinfulness when reproved. Psal. 32. 3, 4. Prov. 28. 13.—  
Sometimes men hid their sin and shame under their tongues, when though they say, they have sinned, and are sinners, because this is generally acknowledged, and therefore it is no shame so to confess; yet they confess not their proper iniquity for which God is rebuking them; or they extenuate and excuse it. Job. 20. 12, 13.  
Sometimes they seek to cover one sin with another, and add sin to sin, that they may cover their shame: As sometimes, men seek to cover their adultery, or uncleanness with murder, or with some other sin. 2 Sam. 11. 4-8-13-15. & 12. 12. Or to hid their theft by lying, or by swearing and forswearing, thinking this way to clear themselves. Leu. 6. 2, 3. & 19 11, 12. Prov. 30. 9 Yea this way of lying is a general covering men have wherewith they think to cover their other evils, not from men only, but from God also; to which Satan is tempting men powerfully; and in, and walking in which they are very like to Satan; for he useth lying in all his sinning at first, and always from the beginning: When he speaketh a lie he speaketh of his own, for he is a liar and the father of it. Jer. 2. 23, 35. Joh. 8. 44. And great need have we, every one of us, to pray with David, remove from me the way of lying, and grant me thy law graciously Psal. 119. 29. Sometimes men think to cover their evils by committing them in secret, and in the dark: The murderer in the night is as a Thief: The eye also of the Adulterer waiteth for the twilight, saying, none eye shall see me; and disguiseth his face: In the dark they dig through houses— they know not the light; for the morning is to them even as the shadow of death; if one know them they are in the terrors of the shadow of death. Job. 24. 14-17. & 22. 12-17. Isa. 29. 15, 16. So those that persecute and murder the innocent many times do it in the dark, or in secret, pretending that they are enemies to them, not because they worship God, but because they are deceivers, and malefactors, Ezek. 9 9 Joh. 18. 30. & 19 12. So those that walk in abominable idolatry act it in the dark many times. Ezek. 8. 7-12. And generally those gross lusts and evils are therefore called works of darkness, because men commit and serve them in the dark. Rom. 13. 12, 13. 1 Thes. 5. 7. And hereby the workers of iniquity think to hid themselves, though they are greatly mistaken and deceived: For there is no darkness or shadow of death where the workers of iniquity may hid themselves. Job 34. 21, 22. Sometimes men think to cover their other evils with hypocrisy; feigning and pretending themselves to be worshippers of God, and religious persons, that they may continue in their sins unsuspected. Mal. 2. 13. Matt. 23. 14, 15. So those that came to entangle our Saviour in his talk, that they might deliver him to the power and authority of the governor, feigned themselves just men. Luk. 20. 20-23. And of Israel generally it is said, every one is an hypocrite, and an evil deer; they thought to cover their evil do with their hypocrisy. Isa. 9 17. Sometimes, and too frequently, men think to hid their sin and shame, by charging God foolishly therewith; Thus Adam sought to hid his iniquity by laying it secretly upon God himself, as if he were the cause of it, Gen. 3. 12. And men belly the holy one, and think this way to cover their transgressions, either.—  
1. By saying he is the author of their sin, and moveth them to what is evil, as too too many do, who say, all is of God, and therefore there is no sin; or that God persuadeth, and inclineth them to evil: Nay the holy Ghost seethe it needful to give this warning to the believers themselves: Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man Jam. 1. 13. Oh what wickedness is in our hearts! Rather than we will take shame to ourselves, and acknowledge our evils, we are naturally ready to condemn him who is most just, and to impute evil to him who is not a God that hath pleasure in wickedness; yea, who is of purer eyes then to behold evil. Psal. 5. 5, 6. Hab. 1. 13. Rather than cry guilty, we would make him who is holy, and none is holy as he, like the Devil himself, who is called, and is the tempter, and wicked one emphatically.— Or,  
2. Men would excuse themselves, and lay the fault upon God, by saying, God doth not seasonably give them grace; and if God would have given them grace, they would have done better; like that wicked and slothful servant who said, he was an austere master, reaping where he had not sown, and gathering where he had not strown, Matt. 25. 24-26. So men would wipe their own mouths, and secretly signify; they could not abstain from such, or such evils, they had no power in themselves, and God withheld from them his grace; Whereas indeed the grace of God in due time bringeth salvation to all men, in the receiving whereof they might be kept from their iniquities; See what the holy Ghost saith to such an intimately evil charge. Mica. 2. 7. O thou who art named the house of Jacob, is the spirit of the Lord straitened? Are these (thy evils, and iniquities) his do? as intimating, they are none of his do, because his spirit is not straitened, but he is graciously and seasonably calling unto them, O do not this abominable thing which I hate! And while he calleth he stretcheth forth his hand, that men might lay hold on his strength, and be preserved from that which causeth shame. The spirit indeed which dwelleth in us lusteth to envy, and to all that is evil; but he giveth more grace; grace abounding our natural corruption, while he calleth to us; wherefore he saith, God resisteth the proud, that receive not, or receive not to purpose, his grace, but giveth grace continually, and more abundantly to the humble, that turn at his reproofs, and in the light and strength of his grace. Jam. 4. 5, 6.  
Many such like cover our wisdom leadeth us to make use of to hid the shame of our nakedness withal; in which we do but add sin to sin, and think to hid our shame with what is shameful; but alas none of these will avail us; for Hell is naked before him, and destruction hath no covering; Hell and destruction are before the Lord, how much more than the hearts and ways of the children of men? Job 26. 6. Prov. 15. 11. Job 34. 21. & 28. 11. Dan. 2. 22. Jer. 16. 17. And he will hereafter bring to light the hidden things of darkness, and will make manifest the counsels of the heart. 1 Cor. 4. 5. Job 20. 12, 13. Yea, now while it is called to day, and for our good, while we make it our work thus to cover our shame and sin, he will make it his work to discover and reveal it. Psal. 32. 2-5. 2 Sam. 12. 12.  
Nor can any cover the shame of their nakedness, or wash away their filth by any washings, sanctifyings and purifyings of their own: But though they wash them with Nitre, and take to them much Soap, yet their iniquity is marked before the Lord. Jer. 2. 20-22. Isa. 66. 17. Though they should wash themselves with Snow water, and make themselves never so clean, yet God will plunge them into the ditch again; their own clothes will make them to be abhorred: Their cover will but make them more shameful. Job. 9 30, 31. He hath declared that our works, and our righteousness shall not profit us; our Webs shall not become Garments, nor shall we be able to cover ourselves with our own works. Isa. 57 12. & 59 6. By the deeds of the Law shall no flesh be justified in the sight of God. Rom. 3. 19, 20. This covering will appear too narrow to wrap ourselves in, when the Lord shall rise up as in Mount Perazim. Isa. 28. 13-15. 20, 21. We cannot make our Peace with God by any Sacrifices, or works of our own; nor establish to ourselves such a righteousness as will render us acceptable before God: but those that sought after righteousness as it were by the works of the Law, they attained not righteousness; they obtained not what they sought after. Rom. 9 31-33. & 10. 2, 3. & 11. 7. Hence saith the Apostle. We who are Jews by nature, and not sinners of the Gentiles (not so notoriously wicked as they) knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, (the word of faith hearty believed) even we have believed in Jesus Christ that we might be justified by the faith of Christ, and no● by the works of the Law; for by the works of the Law shall no flesh be justified, Gal. 2. 15, 16. If righteousness could have come by the Law, than Christ died in vain. Gal. 2. 21. Nor can any hid their sin and shame by any outward professions and practices, by their being hearers only of the word of truth, and making a trade of hearing, by their prophesyings in Christ's name o● casting out Devils, or doing many wonderful works in his name, or by their eating and drinking in his presence, and using and observing his ordinances. Those that would cover themselves with those things will appear to be workers of iniquity, notwithstanding such like clothings of themselves; for they cover themselves with a covering, but not of God's Spirit, and so even add sin to sin. Mat. 7. 22-24 Luke 13. 24-27. Isa. 30. 1. Oh! that we may all so consider the unprofitableness and insufficiency of all our own works of righteousness, and of our cover of ourselves, that we may cease from confiding and trusting in them, and may seek the Lord, and in him seek righteousness, in whom God hath prepared it for us, and for all: And this leadeth us to the next thing, viz.  
3. This white raiment, that is to be bought of this gracious and faithful Counsellor, is that wherewith we may be clothed, so as the shame of our nakedness may not appear. We cannot clothe ourselves, nor cover the shame of our own nakedness, as is before said: But there is excellent raiment prepared for all men by him, who gave himself an Offering, and a Sacrifice for a sweet smelling Savour to God. And so much might be typically signified by Gods covering and clothing our first parents when they had sinned, and thought to have hid their shame with fig-leaves; like whereto are all our cover, and hidings of our shameful nakedness. Gen. 3. 7. The Lord God, after he, in denouncing the curse on the Serpent, had promised, That the seed of the woman should break the head of the Serpent. And after Adam in closing therewith, and belief thereof, called his wife's name Evah, clothed the man and the woman with Coats of Skins; probably with the Skins of the beasts that were offered by faith in Sacrifice, to type out, and point forth, that our clothing and covering must be prepared and made by the Lamb of God, which he prepared himself for a Burnt-Offering, and by his Sacrifice who is sacrificed for us, and thereby indeed is white raiment prepared for us, and for all, as is before shown. Gen. 3. 15-21, 22.  
Now then in this instruction contained in the end proposed to move us to buy this White raiment, viz. [that thou mayst be clothed, and that the shame of thy nakedness do not appear] is further signified unto us.—  
1. That this raiment is proper and sufficient to cover the shame of our nakedness so as it appear not; namely, the righteousness which Christ hath brought in, and completed through his personal abasement and sufferings, who in the virtue thereof is raised again; and which he himself is become, and it doth cover their shame that have it, and put it on, even from the face of the Lord, viz. there is contained herein the forgiveness of our sins, and blotting them out, so as they shall no longer be remembered, or retained in Heaven, and giving unto, and making them partakers of forgiveness by faith, that believe on Christ; for this is the blessedness the believers on his name do receive. To Christ give all the Prophet's witness, as the sum and end of their Testimony, that through his name whosoever believeth in him, shall receive the forgiveness of their sins. Acts. 10. 43. And by him all that believe are justified from all things from which they could not be justified by the Law of Moses. Acts 13. 39 If we (in belief of his goodness, and of the truth of his Testimony in reproving, and discovering our vileness and sinfulness) confess our sins, he is faithful and just to forgive us our sins, and the Blood of Jesus Christ his Son cleanseth us from all unrighteousness. 1 Joh. 1. 7-9. And this forgiveness of sins, as it is an imputing righteousness without works, so it is expressed by covering sin; even as David describeth the blessedness of the man to whom the Lord imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Rom. 4. 6, 7, 8. with Psal. 32. 1, 2-5. To the same purpose also the Psalmist speaketh, when he acknowledgeth to the praise of God's Grace, and as a ground of encouragement to desire his further mercy. Thou hast forgiven the iniquity of thy people, thou hast covered all their sins. Psal. 25. 2. And indeed the righteousness of Christ, which he hath brought in and is become, is to this end a complete clothing and covering for all our shame; inasmuch as there is contained therein both an acquittance and justification from the guilt of our first sin and sinfulness; aswell as also plenteous redemption, even the forgiveness of men's following and personal sins, in which they sin after the likeness and similitude of Adam's transgression; yea, and in him there is perfect innocency, integrity, immortality, and eternal life; which the believer is now receiving by faith, and in some first-fruits of the Spirit; but the adoption, the redemption of the body, and the Harvest of the Spirit, is to be waited for till the Lord himself shall descend from Heaven; but even now; those that with the heart believe in him; They are made by faith the righteousness of God in Christ: Christ is made of God to them righteousness; their sins are forgiven them for his name sake; he loveth them and washeth them therefrom in his own Blood; and they are made accepted in the beloved: And he in the body of his flesh through death doth and will present them holy, unblameable and unrebukeable in his sight, they continuing in the faith grounded and settled, and not being moved from the hope of the Gospel. Col. 1. 22, 23. Oh infinite Grace of God in Christ to sinners! Oh blessed and everlasting righteousness! How might this move his Angels and Churches to buy this White raiment, this blessed covering here commended to us, and set before us. Isa. 61. 10.  
And the fruits of this righteousness believed, do cover the shame of our nakedness from men: Hence that, Behold, I come as a Thief, blessed is he that watcheth and keepeth his Garments, lest he walk naked, and they see his shame. Rev. 16. 15.—  
2. This White raiment is that also wherewith we may be clothed; that is to say, covered from the Rain, and Storm of God's wrath, and from the evil of all adversities and afflictions. This is one use of raiment, as to cover our nakedness, so also to be a covering from the Storms, and Cold that otherwise would annoy and hurt us, so it is here; Jesus Christ, who of God is made to the believers righteousness, and who is become White raiment, doth hid and secure them from the evil of all judgements, wrath, and afflictions, etc. So when the Psalmist had been saying. Thou hast covered all the sins of thy people; he addeth. Thou hast taken away all thy wrath. Psal. 85. 2, 3. Riches profit not in a day of wrath, but righteousness delivereth from death. The righteousness of the upright shall deliver them; but the wicked shall fall by his own wickedness. Prov. 10. 2. & 11. 4-6-8, The Branch of the Lord, and the fruit of the Earth, is a place of refuge, and a Covert from Storm, and from Rain. Isa. 4. 2-5. This man is an hiding place from the wind, and a Covert from the Storm, a shadow from the heat, when the blast of the terrible ones is as a Storm against the Wall; and shall appear gloriously so to be when he shall reign in righteousness. Isa, 25. 14. & 32. 1, 2. Being justified by Faith, we have, by faith, Peace with God through our Lord Jesus Christ, even deliverance from his wrath, and from the fears and terrors thereof. Rom. 5. 2. & 15. 13. Oh blessed privilege! the wrath of God abideth not on him, who with the heart believeth unto righteousness, so as to harm or hurt him; but this White raiment covereth, and clotheth him, so that when God's judgements are poured forth, and they occasion trembling to the outward man: Yet he can by Faith and in Spirit rejoice in the Lord, and joy in the God of his Salvation. Habak. 3. 16-18. And whatever fatherly chastisements God be ordering to such an one, yet it is in love and faithfulness, and to a gracious end, even for his profit, that he may be made more a partaker of his holiness. Heb. 12. 6-11. And such also shall dwell safely, and shall be quiet from the fear of all evil. Prov. 1. 33. Psal. 91. So as when in the World they have tribulation, yet in Christ, who hath overcome the World, they shall have peace. Joh. 16. 33. Philip. 4. 7. On this account Salvation and Righteousness may be so often put together; as Psal. 98. 2. Isa. 45. 8. & 46. 13. & 51. 5-8. & 56. 1. & 62. 1, etc. Yea, and Salvation and righteousness are put one for another; as whereas in 2 Chron. 6. 41. It is thus voted and desired. Let thy Priests be clothed with Salvation; it is thus rendered. Psal, 132. 8, 9 Let thy Priests be clothed with righteousness. And again, in answer to that Prayer and desire it is said. I will clothe her Priests with Salvation. Ver. 16. I say, on this account Righteousness and Salvation may be so oft put together, and one put for another, to signify, that this Raiment will save and secure us, as from our sins, so from all storms, tempests, rain, judgements, afflictions; etc. I mean, from the evil of them now, and hereafter fully and gloriously from them all. Upon the wicked God shall rain snares, fire and brimstane, and an horrible tempest, this the portion of their Cup; but it shall not be the portion of them that are clothed with this Raiment of righteousness; For the righteous Lord loveth righteousness. Psal. 11. 6, 7. This is armour on the right hand and on the left, to defend them from evil that put it on. 2 Cor. 6. 7. And such are instructed and strengthened not to fear the reproach of men, nor be afraid of their revile; because they shall perish, But this righteousness shall be for ever, and this Salvation from generation to generation: And the work of this righteousess ●●all be peace, and the effect of righteousness, quietness and assurance for ever. Isa. ●1. 6, 7, 8. & 32 17. Yea, and this White raiment is not only proper and effectual to save and secure from Storms and Cold, but also to warm and make not lukewarm ones, to make them fervent in Spirit, in seeking and serving the Lord, and to cause them, forgetting the things that are behind, and reaching forth to the things that are before to press toward the mark for the prize of the high calling of God in Jesus Christ. Philip. 3. 6-9. 14, 15.  
3. With this White raiment also his Angels and Churches may be clothed, that is to say, Adorned: So Garments are used amongst men for Ornament; and it is fully true of this White raiment, it is an excellent Ornament, and it doth greatly adorn and beautify those that put it on; those Garments are wonderfully beautiful in themselves, and give an Ornament of Grace to the head of those that buy them. Prov. 1. 9 & 4. 9 Isa. 52. 1. This is that which doth beautify them in the eyes of God, so as they are accepted of him, and delighted in by him. So the Church acknowledgeth, That the Lord God had covered her with righteousness as a Bridegroom de●●●eth himself with Ornaments, and as a Bride adorneth herself with her Jewels. Isa. 61. 10. As intimating, this is an excellent Ornament and Jewel. So the Prophet saith; The Lord himself shall be to them that come to Christ as the rest and foundation, a Diadem of beauty, and as a comely Ornament, and adorning attire. Isa. 28. 5-12-16. Jer. 2. 31, 32. This is that which maketh his Church all glorious within. Psal. 45. 13. This inward adorning is in the sight of God of great price. 1 Pet. 3. 3. Yea, this is a Kingly and Priestly Ornament, and therefore it is called a Robe; 'tis a Garment for beauty and Glory: Hence it is said, The Lord God hath covered me with a Robe of righteousness, as a Bridegroom decketh himself as a Priest with Ornaments. Isa. 61. 10. & 4. 2. Exod. 18. 2-4, 2 King. 22. 10-30. Rev. 7. 9-13, 14. Christ hath washed them from their sins in his own Blood, and hath made them Kings and Priests unto their God, and as such he is clothing them, and they by faith are putting on this beautiful and glorious Raiment. Rev. 1. 6. & 5. 10. 1 Pet. 2. 4, 5-9.  
And the fruits of this righteousness render them comely among men, so as being clothed, and filled therewith, they have a good report of all men, as it is said of Demetrius. 3 John. 12. Though yet they hate them, and hereby those that speak evil of them as of evil doers, shall be occasioned to glorify God in the day of visitation. 1 Pet. 2. 9-11, 12.—  
And hereafter they shall be gloriously arrayed herewith, as with a Robe, and as Kings shall reign with Christ on earth, they shall then inherit the Earth, and delight themselves in the abundance of peace, then shall God bring forth their Righteousness, their white raiment, as the light, and their judgement as the noon day. Rev. 5. 10. & 20. 4-6. Psal. 37. 6-11-22-29-34. Isa. 32. 1. Such like instructions are contained in this end here proposed, to move and engage us to buy this white raiment here commended to us.—  
We should now come to speak to the third thing here counselled unto, to wit, To anoint our eyes with eyesalve; but to this in due time, God assisting— This which hath been said shall suffice for this first instruction; And we now come to speak to the second— Viz.  
2. That Christ Jesus, and this preparation in him, may be had, and partaken of, by those that are miserable, and wretched, and poor, and blind, and naked, and know it not, while it is called to day; This is imported to us in this counsel, in that he saith, who is the Amen, the faithful and true witness, I Counsel thee, etc. And this will further appear if we diligently mind and consider these things.—  

1. That the ground and cause of all, was for every sinful soul of mankind.  
2. The preparation is made ready in Christ, the last Adam, for all.  
3. This is discovered to all, and especially where the Scriptures are vouchsafed in due time; and they are invited.  
4. It may be had freely, without any worth or worthiness.   
1. The ground and cause of all this provision in Christ was for all men, for every sinful soul of mankind, That is to say, Christ was made of a Woman made under the Law, for the good of all; and to the end he might become a fountain for all, according to their needs and capacities. Gal. 4. 4, 5. with Rom. 3. 19 He came into the World, and was abased therein, and further, that he might become the Saviour of the world. Joh. 3. 17. & 4. 42. 1 Joh. 4. 14. And this was not whispered, or spoken in secret, or in the ear, by our Saviour; but publicly spoken, and loudly proclaimed by him, that we might know he was not ashamed of reporting this good news; Jesus cried, and said,— If any man hear my words, and believe not, I judge him not (in this day of grace and patience) for I came not to judge the world but to save the world. Joh. 12. 44-47. It was in love, in infinite pity and compassion to the world of mankind, and so to those that are wretched, and miserable, and poor, and blind, and naked, that God gave his only begotten Son; And therefore it is thus expressed by his Son, and that disciple whom Jesus loved; God so loved the World, so infinitely, in expressibly, yea inconceivably merciful, and kind was he, that he gave his only begotten Son. Joh. 3. 16. 1 Joh. 4. 8-11-14. As to say,  
1. Jesus Christ took upon him the nature of all men; and was, as the Son of Abraham and David, and so the witness and evidence of the truth and mercy of God to them, in whom God hath showed himself to be a God keeping covenant and mercy. Luk. 1. 54, 55-68-75. Acts 13. 32, 33. So also the Son of Adam. Luk. 3. 23-38. Yea, the Second man, who was foreordained of God, and interposed himself for the good of mankind, while there was none in a personal being but one, even the First man, in whose loins all were, and who was the representative of all mankind, and so in his room became the Public man, for the good, recovery, and bringing back of mankind to God, which had departed from him in the First man, and so were justly banished from him in the righteous sentence of his Law. 1 Cor. 15. 47. Yea, He the Second man is the last Adam, of whom the first was the figure, or type. 1 Cor. 15. 45. Rom. 5. 14. And the truth falleth not short of the type in those things most materially intended thereby, but rather exceedeth it, as the Apostle giveth us to understand. Rom. 5. 15, 16. Heb. 9 13, 14. And hence when Christ was actually born, the Angel saith, Behold I bring you good tidings of great joy which shall be to all people; for to you (men, as distinguished from, and opposed to us Angels. Heb. 2. 16.) is born this day a Saviour, which is Christ the Lord: And the multitude of the heavenly host confirm, and set their seal to the truth hereof, praising God, and saying; glory be to God in the highest, on earth peace, goodwill (not evil will) towards men. Luk. 2. 10-14. Hence also he is so frequently called; the Son of Man, yea, only so called when one person is spoken of (indeed when spoken to, Ezekiel, and Daniel are so called; but he is never so called when spoken to, but always when spoken off, or speaking of himself.) I say, He is so often called the Son of Man, even of that kind or species of creatures; because he partook of the nature of man, and undertook their cause, and was the Heir of man's misery, to the end he might become their Saviour: And by means of the King's making a marriage for his only begotten Son, in which our nature was married to the Divine nature in the person of the word the Son of God, all things are ready and prepared for all mankind: Which doth clearly intimate to us, that he came into the world in a public capacity and condition, for the good, and behoof of all men. Matt. 22. 1-4-8. Luk. 14. 16-23. Isa. 25. 6.  
2. And being made of a woman, he was therein, and by the will of God, made under the Law; and had the guilt of our old sins, the wages whereof was the first death, imputed to him, and laid upon him: When God was in Christ reconciling the world to himself, he did not impute their trespasses to them; But he made him, who knew no sin, to be sin for us who knew it, and were guilty of it; and that to a gracious end, that we sinners might be made the righteousness of God in him. 2 Cor. 5. 14, 15-19-21. He is the Lamb of God, who had imputed to him, and did bear in his own body to and on the tree, the sin of the World; even the guilt of the disobedience of our first Father, in whom we all sinned; and of all the necessary branches thereof; God caused them all to meet on him, that he might put away, and abolish them by the sacrifice of himself. Joh. 1. 29. with Rom. 5. 12-14. 1 Pet. 2. 24. Isa. 53. 6. Heb. 9 26. Dan. 9 24.—  
3. And God went to law with him for them, and executed the judgement of the world upon him. Joh. 12. 31. He was wounded for our transgressions, bruised for our iniquities. Isa. 53. 5. God spared him not; but delivered him, and brought him into the dust of death for our offences; and he by the grace of God tasted death for every one of that nature, in which he was for a little while made inseriour to the Angels, even for every man without difference. Heb. 2. 9 And gave himself aransom, and price of redemption to God for all men. 1 Tim. 2. 4-6. We thus judge, saith the Apostle, That if one died for all, then were all dead; and be died for all, even for all that were dead. 2 Cor. 5. 14, 15. And such is the excellency and preciousness of his personal abasement and sufferings, sustained by him in that body, which the father prepared for him, wherein he humbled himself, and became obedient to death, even the death of the cross, that he is in the virtue thereof raised again from the dead; and hath given himself an offering, and a sacrifice for a sweet smelling savour to God: All which doth demonstrate, and is a fundamental evidence, that this preparation in Christ may be had by such as are wretched, and miserable, and blind ones: For if Christ, who was delivered for our offences, and died for our sins; be not raised again; we are yet necessarily in our sins; and preaching, faith, and hope are in vain, and to no purpose.—  
2. Through and by means of his death, in the virtue whereof he is taken from prison and from judgement, there is in Christ a perfect and complete provision for mankind: There is in him, and he is become unsearchable riches; And he hath completed, and brought in everlasting righteousness, according to that motive and argument laid down, and set before men, and the sons of man, to move them to hear, and receive wisdom's instruction. Prov. 8. 18. with vers. 4-10. Rev. 5. 12. Truly there is a rich preparation and treasury of all spiritual blessings prepared and treasured up in Christ for every sinful creature of mankind without difference, or respect of persons. Isa. 25. 6. Luk. 14. 12-21. Col. 1. 28. Matt. 11. 27, 28. There is in him unsearchable riches for all; and this was preached and proclaimed among the Gentiles. Ephes. 3. 8. 9 And in him there is forgiveness of sins, even of rebellious sins for all that need it, while it is called to day; And this our Saviour commanded his Apostles to preach in his name unto all nations; yea, to begin at Jerusalem, which was a bloody city, even the slaughter house of the Prophets, which killed the Prophets, and stoned them that were sent unto them; according to what the Martyr Stephen saith: Which of the Prophets have not your fathers persecuted? And they have slain them which shown before of the coming of the just one, of whom ye have been now the betrayers and murderers. Ezek. 22. 2-4. & 24. 6-9. with chap. 7. 23. Act. 7. 52. Yet for such as these there is forgiveness of sins in Christ, and through this man to be preached unto them. Matt. 23. 37. Act. 1. 8. And God hath caused righteousness to spring up before all nations. Isa. 61. 11. He hath provided and made ready this White raiment, even the wedding garment for all; and it is contained in that provision prepared, in which all things are ready: And therefore when the King demanded of the person who was without it, friend, how camest thou in hither not having a wedding garment? The man was speechless, he had nothing to say by way of excuse for himself; which he might have had, and needed not to have been speechless, if there had been none prepared for him: But the invitation was, all things are ready; and so righteousness, this white raiment which we are counselled to buy. Matt. 22. 4-11-14. So it is said, the Jews, who were zealous of the law, and established a righteousness to themselves according thereto, attained not righteousness, because they submitted not, or humbled not themselves to accept of God's righteousness, which is now manifested by the saith of Christ to be far and unto all without difference; even prepared for them in Christ Jesus. Rom. 3. 20-22. and 10. 2, 3. with Jam. 4. 6. 7. Yea Christ is become a rich treasury and fountain, a blessed object, in whom there is prepared forgiveness, healing, all riches, and clothing for those Angels and Churches of his that after tastes of his graciousness have wandered from him, and lightly esteemed him, and followed after other lovers, whose evil, and iniquity herein is more highly displeasing and provoking to him, than the iniquity of others, that have not known God, or rather been known, and owned of him, as they have been; And as Moses lifted up the serpent in the wilderness, so must the son of man be listed up, saith our Saviour. Joh. 3. 14. The Serpent of Brass was commanded to be lifted up, and was set up by God's appointment for the healing of such as were stung by the fiery serpents; because their soul loathed that Manna, which at first they admitted at, and was so welcome to them, and the sweetness and goodness whereof they had ostentimes proved and tasted. Numb. 21. 5-9. with Exod. 16. 15-31. Even so must the son of man be lifted up in preaching, as one in whom there is durable riches and righteousness, forgiveness of their sins, and healing of their diseases, and a covering for their shameful nakedness, who have lightly esteemed the rock of their salvation; and of the rock that begat them have been unmindful, and forgetful, after they have met with joy and peace in believing. To such may be applied what Eliphaz saith to Job: If ye return (from your wander and revoltings) to the Almighty, ye shall be built up— yea, the Almighty shall be your gold, and ye shall have silver of strength; for than shall ye have your delight in the Almighty. Job 22. 23-26. And though such have dealt very treacherously, and done very shamefully in forsaking their resting place, yet there is forgiveness of their sins, and a robe to cover the shame of their nakedness with him. Hos. 2. 5. & 14. 14. Isa. 1. 10-15-17. And he is therefore exercising long-suffering, and rebuking and chastening, and hedging up their ways with thorns, that they might not overtake their lovers, but might be awakened to consider their ways, and turn from their evils unto him their former Husband, that he may forgive them, which he will not do, while they abide, and go on in crooked paths, in which whoso walketh shall know no peace. Hos. 2. 5-7. Jer. 36. 3. Isa. 59 8. Nay, though such have spoken, and done evil things as they could, and have been insatiable, committing adultery with many lovers, and have long continued therein, even forgotten their glory and ornament days without number; yet still, while called to day, there is forgiveness and healing with him for such, and on their returning to him in the encouragement of his grace, he will take away all iniquity, and receive them graciously. Jer. 3. 1-5-15. with chap. 2. 32. Because he is an infinite fountain of living waters, and ready to pardon. Jer. 2. 13. Neh. 9 17. Nay, though for their Adulteries and neighings he hath put them away, yet still there is mercy with him for such as these; and Christ Jesus hath power to redeem, and deliver them from their sins, and from the wrath thereby procured. Isa. 50. 1, 2-4. Oh! What encouragement is this for us all, not to continue in sin because grace hath abounded. Psal. 130. 4. But to return to him against whom we have sinned, and from whom we have revolted, that he may wash us, heal our backslidings, enrich, cover, cloth, and adorn us with himself, and that enriching treasure, and comely garment which is with him for us.  
3. This excellent provision in Christ may be had by men; because he is discovering it to all in due time, and inviting and strengthening them to come and partake of it. Christ is a Testimony, and doth testify to all in due season what he hath done for them, and is become, and hath obtained into himself, according to the means vouchsafed; he glorifieth himself by his Spirit to them, that they might seek the Lord, the Lord himself to be their Gold and Raiment, their riches and righteousness; he maketh proclamation that there is with him by means of his death, waters, wine and milk, bread, good, farness, all that men need, and which may render them truly happy, and is calling them, that they might run unto him because of the Lord his God, and for the holy one of Israel, who hath glorified him. Isa. 55. 15, 6, 7. He the mighty God, the Lord, is calling from the rising of the Sun to the going down there ●f, even the simple ones that love their simplicity, and scorners that delight in scorning, and fools that hate Knowledge, and all tha● labour and are heavy laden, that tyre themselves with their Idols, and seek rest where it is not to be found, to turn at his reproofs, and come unto him. Psal. 50. 1. Prov. 1. 20-23, 24. & 8. 1-11. Mat. 11. 27, 28. And greater means and advantage for hearing and knowing his voice he affordeth us, that have the Scriptures in the Records of them vouchsafed to, and continued amongst us; and more plainly he calleth and inviteth us, and more powerfully stretcheth forth his hand to us, and useth most forcible Motives and Arguments to us, that he might persuade and prevail with us to come to himself, this full and blessed Treasury. Rom. 3. 1, 2. Psal. 19 7. & 147. 19, 20. He that gave instruction to men, that when they make a feast they should call and invite the poor, the maimed, the lame, the blind, hath himself gone before them herein, and set them an example, that they should follow his steps. As he hath prepared a rich provision, and satisfying feast for all people; So in due time he calleth them also, and inviteth them to it, even such as are poor, and maimed, and halt, and blind. Luke 14. 12-21. Yea, and he calleth to his Angels and Churches, to remember from whence they are fallen, and to do their first works again, to return to him from whom they have wandered and departed; with intimations that in so doing he will still continue them as his Churches, and will blot out their transgressions, and forgive them, and cover their shameful nakedness. Rev. 2. 5-16. & 3. 3. He proclaimeth his goodness, and readiness to pardon, to such as have backslidden from him as a backsliding Heifer, and inviteth them therefore to return to him. Jer. 3. 12, 13, 14-22. & 4. 1. As he preventeth men at first with the discovery of his goodness, and manifesteth himself to them that asked not after him. Isa. 65. 1. So also when men, after they have been brought nigh unto him, and enriched by him, have played the prodigal, and run away from, and forsaken him; yet he still remembreth for them his mercy, and remembreth the kindness of their youth, and love of their espousals, and seeketh out his flock when they are scattered, and have scattered their ways to strangers. He is such a gracious Shepherd, that he seeketh that which was lost, etc. Jer. 2. 2-4. Ezek. 34. 12-16. He is graciously calling unto, and inviting, and alluring such to return unto him; in returning unto whom, he will give himself unto them, and with himself all things. He who is the God of mercy doth prevent them, and remember them still when they have forgotten him, and proclaimeth his goodness to them, and therewith inviteth them to return. He is the Lord, he changeth not, therefore the Sons of Jacob are not consumed; but though they have gone away from his Ordinances, and have not kept them; yet he saith, Return unto me, and I will return unto you, &c Jer. 31. 18-20. Ezek. 18. 30-32. Mal. 3. 6. 7. And this showeth unto us, the infinite graciousness of Christ Jesus, and of the father in him; and his loathness that men should still continue in their wander from him. Luk. 15. 1-11. And it is therefore powerful to purge out of us those evil and unbelieving thoughts that are in us: We are apt and ready to say, When we have sinned, there is no hope, he will be no more gracious to us. Jer. 2. 25. The consideration hereof, that he calleth us, might purge them out, and help us to be of good courage, and come unto him, seeing he inviteth us to partake of his fullness; Even as when they said to the blind man, be of good comfort, rise, he, the Saviour, calleth thee; he presently casting away his garments, rose, and came to Jesus: So also it might prevail with us, that seeing this gracious one calleth us, and standeth at the door and knocketh, to open, and come unto him, and part withal for the excellency of him, That we may win him, and be made partakers of him. Mark. 10. 49, 50. Jer. 3. 22, 23, 24. 1 Sam. 12. 20.—  
4. This provision in Christ may be had and enjoyed by us, because we may have it freely, without any real worth, or worthiness; and otherwise we could not have it. Alas these to whom this most gracious counsellor here speaketh, were wretched, and miserable, and poor, and naked; they had nothing to give, or part with that might in the least be compared unto, or valued with, this Gold tried in the fire, and white raiment, and yet they are counselled to buy; and it is intimated in the counsel that such may have it; and therefore it is supposed and signified, that they may have it freely: This provision was freely prepared, as with respect to us, all was of grace, and not of, or from any merit of ours; we had deserved nothing of good from the hand of God; nay, we had deserved to have been utterly expelled from the favour, and merciful presence of God. 2 Sam. 14. 14. We were dead at Law, condemned to die; and dead in sins and trespasses, filthy and polluted ones, and altogether unable to help ourselves, as water spilt upon the ground that cannot be gathered up again. 2 Cor. 5. 14. But the God of all grace, without any goodness of ours to move him thereto, and contrary to our deservings, so loved us, as to give his Son by his grace, his free love, to taste death for every man. Heb. 2. 9 And in him, who is raised again from the dead for our justification, all that have sinned and come short of the glory of God, are justified freely by his grace through that redemption in Christ Jesus. They are redeemed without money. Isa. 52. 3. Rom. 3. 23, 24. And in Christ, before we know it, there is freely prepared the forgiveness of our personal sins, in which we sin after the likeness of Adam's transgression. The free gift is of many offences unto justification. Rom. 5. 15, 16. And a full fountain of grace and truth; yea, there God hath freely given to us all things. Joh. 1. 14-16. 1 Cor. 2. 12. Psal. 68 10. And proclamation is made, and invitation given to men of this preparation freely; and men are invited to come that have no money nor price, no goodness nor worthiness of their own; yea, he that is a Thirst, and whosoever will, may come, and take of the water of life freely, Isa. 55. 1. Rev. 22. 18. & 21. 6. Our Lord Jesus, in the last day, the great day of the feast of Tabernacles, stood and cried (even with a loud voice, that all might hear) If any man thirst (whether out of necessity, or from a former taste of his graciousness) let him come unto me and drink: There was that in him prepared for any Thirster, that might cool his thirst, refresh and comfort him; And it might be freely had by any Thirster; by such an one as had no gracious frames, or qualifications. Joh. 7. 37. And to those that receive Christ Jesus, he giveth with him all things freely. Rom. 8. 32. Yea, he is ready to forgive, and accept, and love freely, such as he hath been provoked with for their treacherous departing from him, upon their returning again to him from whom they have revolted. As he saith, I will heal their backslidings, I will love them freely. Hos. 14. 14. He frankly forgiveth them whose sins are many. Luk. 7. 42-48. And this doth evidence, that this provision may be had; and is a great consolation to the poor, not only to such as are naturally so, but to such as are so in a spiritual consideration, to such as have no goodness, greeness, graces, who have nothing in themselves to encourage them; yet such are invited, and may partake of this enriching, satisfying, covering, and adorning preparation proposed to, and set before them; and may therefore encourage such to come to the waters. How many are there that are so poring upon their own unworthiness, and nothingness, as that thereby they discourage and hinder themselves, and at last conclude there is no hope for them? This consideration might encourage them, and cause them to lift up the hands that hang down, and to come to this fountain of the grace of God. Joh. 4. 10.  
And this Instruction, as thus demonstrated, to wit. That Christ, and this provision in him, may be had by such as are wretched, and miserable, and poor, etc. Yea, by any sinful worthless creature of mankind, while God is exercising long-suffering, and vouchsafing means, and striving with, and calling to them, may be of usefulness to us.—  
1. To take us off from listening unto, or entertaining those false witnesses of God in Christ, who shut up the kingdom of Heaven against men; and even in their Doctrines say, Christ died not for all men, nor by the grace of God tasted death for every man, but only for the fewest of mankind; and so by necessary consequence, there is nothing prepared in Christ for the greatest part of mankind, No gold, no forgiveness, no righteousness, etc. When our Saviour inveigheth against the scribes and Pharisees, the first woe he denounceth upon them, in the hearing of the multitudes and his disciples, was, because they shut up the kingdom of Heaven against men; which was indeed their great evil, and cause of the following evils for which they are so sharply, and severely rebuked. Matt. 23. 1-13. And at another time, when there were gathered together an innumerable company of people, insomuch that they trod one upon another; He said first of all to his disciples in their hearing; Beware of the leaven of the Pharisees, their evil doctrine, which is hypocrisy. Luk. 12. 1. 2 Pet. 2. 1. Oh! Let us also beware of such doctrines as deny the grace of God in Christ to mankind, as declared in the Scriptures; and hold we fast those wholesome words, the words of our Lord Jesus Christ, and the doctrine which is according to godliness. As well as also it may take us off from others, who though they plainly deny not that Christ died for all, and is raised again; or that any man may in coming to him be enriched by him; yet they confess not this, they speak it not out, nor make it the subject matter of what they say, so to exalt Christ that men might run to him, but press men first to do such and such duties, and then direct them to Christ, when they are thus and thus qualified, like those teachers to whom God said, This is the rest wherewith you may cause the weary to rest (even Christ as witnessed in the law, and by the Prophets) and this is the refreshing; but they would not hear; but the word of the Lord was unto them precept upon precept, etc. And hereby they caused God's people to go astray, and to forget their resting place: Isa. 28. 12, 13-16. Jer. 50. 6. Instead of directing men to Christ, and calling, and moving them to come to this fountain, they press men to establish a righteousness to themselves, and to be justified by the Law, or to perfect by the flesh what was begun by the spirit; like those evil workers who came amongst the Galatians. chap. 3. 14. & 5. 14. 1 Joh. 4. 3.  
2. Seeing this provision may be had, and had freely, by such; it showeth unto us the great and admirable grace of Christ, and of the Father in him, and that he is not willing that any man should perish, but that all should come to repentance and be saved. 2 Pet. 3. 9, 15. What could have been done more for us, to assure us of his cordial affection to us, and hearty desire of our good? as Isa. 5. 4. Herein he hath manifested, That he is love, and manifested his love to us, which was secret comparatively before; Because he sent his only begotten Son into the World, that we might live through him. 1 Joh. 4. 8, 9, 10. And hath in him provided all things for us; it hath pleased the Father that in him should all fullness dwell, and in him is all compleatness for us. Col. 1. 19 & 2. 3, 9, 10. And calleth and beseecheth us to be reconciled, and to receive his grace to purpose, and offereth it freely to us, 2 Cor. 5. 19-21. & 6. 1. Yea, and he spreadeth, and stretcheth out his hand all the day long to rebellious ones, and draweth them with cords of a man, with the bands of love. What greater assurance can he give of his cordial love, and good will to us, and that he would have all men to be saved, and come to the knowledge of the Truth? O that such Grace may not be despised, or abused by us. Isa. 65. 2, 3. Rom. 10. 21. Hos. 11. 3, 4. 1 Tim. 2, 4-6, 7. Rom. 2. 4.—  
3. It may encourage us all to receive this Council, and buy of him this enriching Gold, and White raiment, to come to him in whom is all fullness, in whom dwelleth all the fullness of the Godhead bodily. O! let us not say, we are such unworthy ones, and have so evilly and shamefully requited him, that he will be no more gracious to us; He knoweth us better than we know ourselves; He is greater than our hearts, and knoweth all things. And seeing he inviteth us, let us not delay, or make excuses, or so give way to our discouragements as to say, The case is desperate; but let us return to him from whom we have departed by our iniquities: He knew these to whom he givith this gracious counsel, who knew not themselves; and knew them to be piteous miserable ones; and yet he giveth this good counsel to them. Here he saith, I know thy works, and yet, I counsel thee to buy of me, etc. As also he telleth his people in former times; I knew thou art obstinate, and thy neck an Iron sinew, and thy brow brass;— I knew thou wouldst deal very treacherously, and waste called a transgressor from the womb; and yet how gracious was he to them, and still calleth upon them; harken unto me, O Jacob. Isa. 48. 1-4-8-12. He is not unacquainted with, or ignorant of our great unworthiness, and manifold provocations of him, but he knoweth all our ways, and actions; yea, our secret sins which have been acted in the dark, and with greatest secrecy; and yet he calleth us, and stretcheth forth his hand to us. Let it be so considered by us that we may not so mind our wretchedness as to continue at a distance from him; but receive we his counsel, and be wise, and not refuse it. How well did our Saviour take it, and how greatly pleased was he with the Woman of Canaan who still believed and hoped in his mercy, and was not discouraged though he intimately called her dog, and seemed to give her a repulse? She acknowledged herself to be as bad as she was called; but she did not therefore conclude there was no mercy for her; no, but considered what there was for such an one as was as bad as she was called. Matt. 15. 22-28. The consideration of his graciousness might make us willing also to come, such as we are, and to let go all things for this rich and blessed commodity, for that is needful to our partaking of it; And this leadeth us to the next Instruction.— Viz.—  
3. That to the end the wretched and miserable, etc. May have and partake of this preparation and provision, needful it is to buy it; To buy this gold, and white raiment; it may be had by us, as is in part shown in the former instruction; but that it may be received and enjoyed by us, it is thus to be had; it is be bought by us: therefore the Amen saith, I counsel thee to buy of me etc.— here consider we.  

1. What is this buying here counselled unto?  
2. Why it is called and compared to buying?  
3. Show that it is needful to buy; and that in the present time and opportunity; and then make some use.   
1. What is this buying here called for, and counselled unto?  
The buying this excellent provision, It is a getting it into our possession, an having, or obtaining it: hence whereas in one place the Holy Ghost saith, get Wisdom, and withal thy get get understanding. In another place, He saith, buy wisdom and understanding. Compare Prov. 4. 5-7. with chap. 23. 23. It is an having a property and right in, and title to it as ones own; againing or possessing it. Phil. 3. 8, 9 Truly God hath given us mankind eternal life, and this life is in his Son, as in a fountain and treasury: and so as included therein he hath given us gold, white raiment, durable riches and righteousness: And so it is every man's own by Christ's purchase, and God's gift in him. The true riches, in that respect, are more ours, than the Mammon of unrighteousness is. Luk. 16. 10, 11. but yet no man hath this life, or those riches, but he that receiveth, hath, and is possessed of Christ, in whom is this provision; and with whom God giveth, and in receiving whom men receive all things by faith, and in some first-fruits of the spirit. 1 Joh. 5. 10-12. Rom 8. 32. 1 Cor. 1. 30. And those that by observing lying vanities forsake him, they forsake their own mercy. Jonah 2. 8. it is indeed their own mercy, but they have it not; but by this means deprive themselves of it: But the buying is an obtaining, having, and receiving these excellent things here proposed to, and set before us.  
2. Why is this getting, receiving, and having this Gold and White raiment called and compared to buying here, and elsewhere? To that we may answer— 1. Negatively. 2. Affirmatively.—  
1. Negatively, Not as if we had any thing of real, or equivalent worth, or value, to part with and give for this excellent provision here invited to. Thus men usually buy commodities in this world, by parting with money, or some other thing for them, which is, or is looked upon to be in some measure worthy that they buy, and get a property in; but so it is not called buying here. And this will in some measure appear if we consider these things.—  
1. The things here commended to us are the principal, and most excellent things, and no other thing is to be compared to them; this provision here invited to is above all, above all the things we may, or can desire; and much more above those we are possessed of. That which is said of Wisdom may be said of this also; it is more precious than Rubies, and all the things we can desire are not to be compared herewith: Man knoweth not the price thereof, neither is it found in the land of the living.— It cannot be gotten for Gold, neither shall Silver be weighed for the price thereof; it cannot be valued with the Gold of Ophir, with the precious Onyx, or the Saphire, etc. Prov. 3. 13-15. & 8. 10, 11. & 16. 16. Joh. 3. 31. Jam. 3. 17. It is even the Lord himself, and what is treasured up in him, and all nations are before him as nothing, and they are counted to him less than nothing, and vanity: To whom then shall we liken him? or what likeness shall we compare unto him? Isa. 40. 15-18-25. & 46. 5, 6. The world and all the things thereof; and all we enjoy, and are possessed of, are not to be compared to this unsearchably rich treasure which we are here counselled to buy. Cant 8. 7.—  
2. And it also appeareth that by buying is not meant parting with any thing as a valuable consideration, if we consider what manner of persons they are that are counselled to buy; to wit, such as had no worth or worthiness in them, such as were indigent worthless creatures; such as were wretched, and miserable, and poor, and blind, and naked; and therefore such as could give nothing in exchange for this excellent commodity, that might in the least be valuable therewith, or comparable thereto; And elsewhere such are invited to buy that have no money nor price. Isa. 55. 1, 2. Luke 14. 21.  
3. And it further appeareth that this is not meant by buying, because it is highly provoking to God to think that we can purchase the gift of God with any thing we have as a valuable consideration: This was the great and heinous iniquity of Simon Magus, to think that the gift of God might be purchased with money: And therefore Peter said unto him, Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God. Act. 8. 18-23.  
2. But this is called, and compared to buying.  
1. Because we must part with somewhat that we may be made partakers of Christ; As in in buying any commodity a man must part with one thing for another; so here, We must part with what we have, even all that we have of our own. We must be like the wise Merchant, who when he had found one Pearl of great price, he went and sold all that he had, and bought it. Matt. 13. 44-46. So must we do, we must part with and forsake all we have, that we may have this Gold, and white raiment; As to say, We must at first and always let go our Pride, and high thoughts and conceits of ourselves, and of our being in a good condition already, and without Christ: This was the great and fundamental evil found with these, as is before noted; they said they were rich, and increased with goods, and had need of nothing; and hereby they grew remiss and lukewarm; and therefore unless this evil and high conceit of themselves were abstained from, and parted with by them, how could they with fervency seek the Lord? Hence this faithful and gracious counsellor instructeth and admonisheth them. Vers. 19 Be zealous and repent; and the latter is needful to the former; And so it is as if he should say, that you may with earnestness and intention of spirit seek to know and be made partakers of Christ, and those durable riches in him; needful it is that you repent, change your minds, let go your proud and lofty thoughts and conceits of yourselves, and of the goodness of your present condition, that you may seek the Lord, the Lord himself, and that substantial preparation in him; Forsake your unrighteous thoughts, without which you cannot return to the Lord, with whom is plenteous redemption. Isa. 55. 1-6, 7. Wash your hearts from wickedness, how long shall vain thoughts lodge within you? Jer. 4. 14. This haughty concert of the goodness of their present condition, was that which hindered the leaders of the people in ●or●e● times from coming to Christ as the rest. and refreshing and directing others thereto, because they thou ●●t the evil should not overtake nor prevent them; They had made a covenant with Death, and with Hell were they at agreement; they were not afraid of death or hell; they were in an happy estate already. Isa. 28. 12-15. and this hindered the Jews from entertaining Christ and his Gospel; they thought they were whole already, and that eternal life appertained to them; they had it in the Scriptures assured to them; and they knew all already, and took it heinously that they should be reproved, or faulted for any thing, or that the goodness of their condition should be suspected; hence they came not to Christ that they might have light, life, and righteousness. Matt. 9 10-12. Joh. 5. 39, 40. & 9 40, 41. Luke 11. 45. God doth in due time give grace to us, that we might have our high thoughts of ourselves subdued, and that we might hate them. Oh! that it may be received by us to such end and purpose. Jam. 4. 5, 6, 7. 2 Cor. 10. 4, 5.—  
So also we must let go, and forsake our double mindedness, and halting between two opinions. This Angel and Church were somewhat polluted herewith, they were lukewarm, and neither cold nor hot; they were not so cold, as to leave off all professed waiting upon Christ, and use and observance of his ordinances; nor so hot, as to be chastely and singly for him, to be for him, and for him only; which is a very sad and nauseous distemper, and very loathsome and provoking to Christ Jesus: and therefore needful it is that we cleanse ourselves in the light and strength of God's grace here-from. And indeed this is the consequent of pride and high conceits of ourselves, and of the goodness of our conditions, and of our attainments and enjoyments, as hath been foreshewn; and as also appeareth in Jam. 4. 5, 6-8. The grace of God that bringeth salvation to all men, cometh first to save us from our pride and high thoughts of ourselves; and then, and therewith, instruction is given to cleanse the heart from cou●le-minde●ness. This double-mindedness as it is very 〈◊〉 and dangerous, so also it is very frequent and ordinary amongst many professors, who have a great form of godliness upon them. They have some appearance of love for the grace of God in Christ to man-ward; and they will come to hear the Gospel in and amongst the Societies of God's people, and seem to take delight therein: And yet also they have love to, and an heart for those differing and contrary doctrines which deny the grace of God to mankind; or confess it not, speak it not out openly; and all are honest and godly men with them, both those that declare and contend for the faith of the common salvation; and those that deny, and contend against it; they have a soul, and a soul, two souls; one inclined toward them that preach the Gospel of Christ; and another towards those that bring another doctrine, and preach another Gospel; though these doctrines are as far different from one another as Heaven and Earth, as some that are enemies to the grace of God in Christ to every man, have said, and acknowledged; yet these can love both, and commend both, and receive good from both, as they pretend. Their heart is divided, now shall they be found faulty. Hos. 10. 2. Yea, this is that they call charity, to have a good opinion and esteem of all that make a fair face in the flesh; though many of them preach another Jesus, or Spirit, or Gospel, besides him whom the Apostles have preached, or that the believers have received and accepted, when as indeed it is not charity: For charity rejoiceth not in iniquity, but rejoiceth in the truth; but it is the fruit of their instability, and want of fervent love to Christ and his Gospel, which, were it in them, would cause them not to endure evil doctrines, nor those that bring them. Rev. 2. 2-6. These persons are like the waves of the sea, driven with the winds, and tossed, and unstable in all their ways and walkings; ever learning, and never able to come to the knowledge of the truth. Let not such persons think they shall receive any thing of the Lord; though he giveth liberally to all men, and upbraideth not for former, or present unworthiness, yet this will deprive the soul of good, and hinder such manner of men from receiving what God is giving liberally unto them. Jam. 1. 6-8. O that we may all cleanse our hearts herefrom in that fountain prepared and opened in and through the blood of Christ! Christ being ascended up on high, hath in these last days especially given such excellent gifts to men, that thereby we might know which are sound and wholesome words, and which are evil and pernicious, that we might abhor the evil, and cleave to the good with full purpose of heart; and might not henceforth be Children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive; that our hearts might not be so simple as to be beguiled and deceived by the good words and fair speeches of them that cause divisions and offences contrary to the Apostles doctrine, but might be established with grace, and receive and abide in the doctrine of Christ, in which whosoever abideth he hath both the Father and the Son. And that if any man (how appearingly holy, or learned soever he be) bring not this doctrine (whatever doctrine else he bring, if this be not the sum of his message) we should not receive him into our house (give no entertainment to him as a bringer of another doctrine) nor bid him, God speed (say not, the blessing of the Lord be upon you, the Lord prosper you) for he that biddeth such an one God speed, is partaker of his evil deeds: He is a sharer with him in all the mischif he doth to others, Be not therefore carried about with divers and strange doctrines; for it is a good thing the heart be established with grace. Ephes. 4 8-11— 14. Rom ●6. 17▪ 18. Heb. 13. 7, 8, 9 2 Joh. 9, 10, 11. 1 Joh. 2. 24-26. Gal. 1. 6-9. 2 Cor. 11. 13, 4.  
The wisdom of this world also, our own and others, must be ceased from, and parted with, otherwise this will pervert us, and hinder us from coming unto, and following after Jesus Christ. Isa. 47. 10. 1 Cor. 3. 19, 20. Hence that instruction and admonition; Trust in the Lord with all thine heart, and lean not to thine own understanding; be not wise in th●●e own eyes, fear the Lord and departed from evil; As intimating to us, that our own wisdom and understanding will hinder us from trusting in him hearty, and fearing and worshipping him. Prov. 3. 5-7. The preaching of Christ and him crucified, the commending and proclaiming the excellency, and excellent ends and virtues of his personal abasement and sufferings, and of what he hath done and obtained into himself, and is become. This is a sapless unsavoury thing to our wisdom, and to them that seek it, and follow after it; and our wisdom causeth such to departed from, or wander out of the way of understanding. Hence whereas the Apostle in one verse saith, The preaching of the Cross is to them that perish foolishness; he saith in another; The preaching of Christ crucified is to the Greeks, who seek after wisdom foolishness, to signify to us, That those that seek after the wisdom of this world they are such as perish as their sin, go astray from the right way; and while they are so doing, the Cross of Christ, and the preaching thereof is a foolish thing to them; they perceive no form or comeliness, no beauty or excellency, no desirableness in his sufferings, or in him who by means thereof is become the habitation of the fullness of the Godhead bodily, and in our nature. Compare. 1 Cor. 1 17, 18. with verse 22. 23. Col. 2. 9, 10. It is an unsavoury thing to our wisdom to be directed always unto Christ, and to come unto him continually as the only foundation of faith, reason of hope, fountain of light and teaching, answer of the conscience towards God, matter of seeding, robe of righteousness: Our wisdom leadeth us rather to do somewhat that we may have our life in, and acceptation by, and dependence upon: And therefore that we may be wise in e●●●n the flesh of the Son of Man which was given for the 〈…〉 e of the world, and drinking his blood, in the discoveries, consolations, operations, teachings, requirings, and admonitions thereof, needful it is for us to become fools, and to cease from our own wisdom, that we may thus be made wise. 1 Cor. 3. 18. with Prov. 9 4-6 12. Matt. 11. 25— 28. Rom. 1. 20-22. or our wisdom will lead us to have our fear toward God taught by the precepts of men; or to have our faith standing in their wisdom. Isa. 29. 13, 14. 1 Cor. 2. 15. This is a great Idol in the World, and too much set up in the Temple of God, to the polluting and defiling it; and that which God is staining the pride of, and famishing now, in glorifying and exalting Christ Jesus as the Wisdom of God; and that which he will make lean, and wholly famish in due season: Oh! that it may now be so considered by us, that we may cease therefrom, and so flee from idolatry. 1 Cor. 1. 19-30, 31. & 3. 17, 18. Zeph. 2. 11. Prov. 23. 4.—  
We must also cease from, and sell our own righteousness, that of our own working in our own wisdom and strength, even all confidence in, and dependence upon that for life and acceptation; otherwise this will hinder us from hearty embracing, and putting on this White raiment here commended to us: Possibly this might cause Laodicea to be so Lukewarm, and so much to shut the door against Christ, and deny, or refuse entertainment to him, though he had stood at the door, and still did knock. vers. 20. and however certain it is, that not only our righteousness and our works shall not profit us. Isa. 57 12. But it is hurtful also, and hindereth from coming unto Christ, being confided in; it filleth men so with pride and boasting. Rom. 3. 27. as that it leadeth men, not only to despise and undervalue others, and to say to them, stand by thyself, come not near unto me, for I am holier than thou. Luk. 18. 9-11. Isa. 65. 5. but also to reject, or not to accept of God's righteousness, which is prepared in Christ for all, and manifested so to be in the doctrine of Christ. Rom. 3. 20-22. So much the Apostle giveth us to understand when he saith; the Jews, who had a Zeal of God, yet seeking to establish a righteousness to themselves, they submitted not (humbled not themselves) to the righteousness of God. Rom. 9 30-33. & 10. 2, 3. with Jam. 4. 6, 7. & 1 Pet. 5. 5, 6. This was that which was an impediment to the Pharisees, and hindered them from coming to Christ; they thought and conceited themselves to be whole, and then they needed not a Physician. Mark 2. 17. they had a righteousness, and appeared righteous before men, and knowing themselves hereby, they were letted from coming to Christ; Yea, the Publicans and Harlots entered into the Kingdom ●f Heaven before them: Nay, they were the greatest enemies, and most fierce opposers of Christ, and his Gospel, of any persons whatsoever; and shut up the Kingdom of God against others, neither entering in themselves, nor suffering others that were entering, to enter. Matt. 5. 20. & 21. 33, 34. & ●3. 27, 28. with vers. 13. What a great enemy was Saul, who had his life in his own works of righteousness, to Christ and his Gospel? He verily thought he ought to do many things contrary to the name of Jesus, and was exceedingly mad against the Gospel, and its declarers: He was concerning zeal persecuting the Church, and concerning the righteousness of the Law blameless: But after the kindness and love of God to man ward appeared to him, he did count all but loss for the excellency of the knowledge of Christ Jesus his Lord, that he might gain him, and be found in him; not having his own righteousness which was of the Law, but the righteousness which is through the faith of Christ, even the righteousness of God by faith: We must suffer the circumcising efficacy of the grace of God to cut off this foreskin of the heart, or otherwise we shall not be of the circumcision; who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Phil. 3. 1-4-7-9, 10. Matt. 13. 44. Gal. 2. 16. & 3. 10-12. 1 Cor. 1. 29— 31.—  
We must also abstain from, and mortify our desires of the praise, honour, and glory of this World; and of their favour, friendship, and approbation; for this is a very great hindrance from coming unto, and following after Jesus Christ; from hearty believing in, and confessing him: How can ye believe, saith our Saviour, which receive honour, or glory, one of another, and seek not the honour that cometh from God only. Joh. 5. 40-44. While men are set for the praise and reputation of men, and of them who have a form of godliness, denying the power thereof, they dare not, they cannot singly cleave to the Lord, lest they should displease, and lose their favour. This friendship of the World is spiritual uncleanness, and enmity with God, as the Apostle signifieth when he saith; Ye Adulterers and Adulteresses, know ye not that the friendship of the world, of the profane ones, or of the Saints thereof, is enmity with God; whosoever therefore will be a friend of the World, he is the enemy of God. Jam. 4. 4, 5. Truly if a man will be a Disciple and follower of Jesus Christ, He shall be hated of all men; and have his name cast out as evil for the son of man's sake: And that not only by profane ones, but by many that appear righteous towards men; yea, by such as have a zeal of God, but not according to knowledge: Therefore that a man may come after Jesus Christ, needful it is that he go out of the Camp, bearing his reproach; and be willing to be made the filth and offscouring of all things. Luk. 6. 22, 23-26. Rom. 8. 28, 29. with Isa. 52. 13. 1 Cor. 4. 9-13. Heb. 11. 24-26. & 13. 12. This desire of vain glory, is inconsistent with walking in the Spirit; Hence the Apostle saith, If we live in the Spirit, let us also walk in the Spirit; let us not be desirous of vain glory. Gal. 5. 24-26. And this will hinder from confessing Christ, as it did the rulers who believed on Christ, but did not confess him; for they loved the praise and glory of men rather than the praise of God. Joh. 12. 42, 43. The grace of God must be therefore so received as to cut off this lust and desire, that we may cleave to the Lord with full purpose, and follow him in the regeneration: He is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men but of God. Rom. 2. 29.—  
We must also part with, abstain from, and mortify our covetousness, our love of money, and the riches of this World; for this is a very hurtful and pernicious affection and lust of the flesh; and is therefore to be mortified by us, that we may seek Christ and those things that are above where he sitteth on the right hand of God. Col. 3. 15. It is easier for a Camel to go through the eye of a Needle, then for a man that loveth and trusteth in his riches to enter into the Kingdom of Heaven. Mark. 10. 21-24, 25. If any man love the world, the love of the Father is not in him. 1 Joh. 2. 15-17. Money is also one of the great Idols of the World; and the loving and lusting after that is the worshipping of an Idol: Covetousness is idolatry, and the covetous man is an Idolater. Ephes. 5. 5. Col. 3. 5. Yea, this love of money is the root of all evil, which while some have coveted after they have erred from the faith, and pierced themselves through with many sorrows. 1 Tim. 6. 9-11. Matt. 6. 24. Needful therefore it is to be fled from us, that we may be made partakers of Christ, and that rich and enriching provision that is prepared of God for us in him. Luk. 12. 15. Psal. 119. 36, 37.—  
Yea, we must mortify, and abstain from our inordinate affection to our nearest and dearest relations, and to our natural lives also, that we may rightly come unto, and be made partakers of, and follow after Jesus Christ, Col. 3. 5. So much our Saviour signifieth, in what he speaketh to the multitudes, by occasion of the first bidden guests refusing to come to the Supper prepared for them, when they were once and again invited: He turned, and said unto them; if any man come unto me and (in coming) hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own life also (which is more than all to us, and harder to be parted with. Job 2. 4.) he cannot be my Disciple, etc. Luk. 14. 24-27. He that loveth Father or Mother more than Christ is not worthy of him; and he that loveth Son or Daughter more than him, is not worthy of him: And he that taketh not his Cross, and followeth after him, is not worthy of him. Matt. 10. 37-39. Luk. 9 59-62. Joh. 12, 25, 26. Those who will indeed be joined to the Lord, and be spiritual Levites, and so be one spirit with him, must be herein like to Levi of old; who said unto his Father and Mother, I have not seen him, neither did he acknowledge his Brethren, nor know his own Children. Deut. 33. 8, 9 'Tis needful to our partaking of, and having fellowship with him in his riches and inheritance, that we be like-minded, in a sense, with the Father; he hath given unto Christ the pre-eminence in all things, and amongst all persons; so also it is necessary that we in our hearts, loves, and esteems should so honour him, as to prefer him before our chiefest joy, and before our nearest, and most beloved friends, enjoyments, and relations: And if we so honour him not, we shall be looked upon as despisers of him, and such as set lightly by him; and shall also be lightly esteemed of him. Col. 1. 18. Isa. 13. 11, 12. 1 Sam. 2. 30.  
Yea, Not to enlarge any further hereto particularly, we must sell and part with all that we have, as is before said, all our own things, that we may have and obtain this gold tried in the fire; and this white raiment for clothing and covering the shame of our nakedness: Our sins and idols must be let go, and abstained from: We must forsake and bid farewell to all we have, that we may be the Disciples of Christ. Luk. 14. 26-33. We must sell all that we have, with the wise man and merchant, that we may be made partakers of this Pearl of great price, and treasure of invaluable worth. Matt. 13. 44-46. We must deny, and renounce ourselves daily, as Christ said to the People, and his Disciples also, our wisdom, wills, designs, enterprises, affections and lusts; our own righteousness, our confidences, consolations, hopes for Heaven; our pride and desires of vain glory, our covetousness, intemperance, uncleanness, anger, wrath, etc. We must lay apart all filthiness and superfluity of naughtiness, that we may receive with meekness the engrafted word, which is able to save our souls: We must cast off the works of darkness, that we may put on the armour of light; and abstain from rioting and drunkeness, chambering and wantonness, strife and envying, that we may put on the Lord Jesus Christ. Matt. 16. 24— 26. Mark 8. 34-36. Luk. 9 23-25. Jam. 1. 21. Rom. 13. 12-14. Titus 2. 11, 12. 1 Pet. 2. 11, 12. Col. 3. 15, 6-8-12. And this is the first Reason why this winning Christ, and obtaining this durable riches and righteousness in him, is called and compared to buying here and elsewhere; because we must part with, and sell somewhat for him, and those excellent treasures in him, to wit, all that we have.—  
2. This gaining Christ, and that preparation in him, is also called and compared to buying, because that which we must part with, though it be indeed nothing worth, yet we have naturally a goodly, and high esteem thereof; it is naturally highly valued by us, and of very great account with us, through our blindness and ignorance: We are by nature and first birth empty, and void of all spiritual understanding; though we would be wise, yet we are born like a wild Ass' Colt; hence we are ready to mistake, to call evil good, and good evil; to put light for darkness, and darkness for light; To make an Idol of Christ, and God in him, and to prefer broken Cisterns before the fountain of living waters: We are strongly inclined to be highly esteeming, and valuing our own things, which we must sell, and let go that we may have Christ, and those unsearchable riches of him; especially such things as are commendable amongst men, and which are the object of the desires of the mind; as to say particularly: The wisdom of this world is of high account amongst men, and men are apt to glory herein, as if it were some goodly thing: Though it is, and is declared to be, foolishness with God; and every man by his knowledge is brutish, and like a beast. 1 Cor. 3. 3. 19 Jer. 10. 14. & 51. 17. Yet this is unto a man in his natural condition, as his right eye; this is that which he is most tender of, and most highly prizeth; and he looketh upon it as a most useful and beneficial thing, both for knowing and finding out God in the wisdom of God, and for glorifying him to others; though he is much mistaken herein. 1 Cor. 1. 21. Matt. 18. 9 And those that have more of it than others, and are rich in this wisdom and knowledge, look upon themselves in the enjoyment hereof as happy persons, yea, as the only blessed ones; and judge and give forth others to be accursed. Joh. 7. 47— 49. And are ready to say as they did; the law shall not perish from the Priest, nor Counsel from the wise. Jer. 18. 18. Doubtless (as is before said) this is one of the great Idols, and Gods of the world; and too much, and too often, set up also in the temple of God, to the polluting and defiling it; which men adore and worship, and lift up themselves by, and make their boast of; and upon every occasion ask counsel of this stock, and this staff declareth to them. So also the works and do of the flesh, which are wrought by the wisdom and strength thereof, our own righteousness according to the Law, this is highly esteemed amongst men; and men are apt to confide herein, and think on this account eternal life appertaineth to them: This is even their life, their riches, their gain; though in truth it be nothing worth, for we are all as an unclean thing and all our righteousnesses are as filthy rags. Isa. 64 6. Thus it was with the Apostle Paul when he had his confidence in the flesh; he was alive once without the Law, he thought himself to be in a very good and happy condition. Rom. 7. 9 His own righteousness which was of the Law was gain to him, before the righteousness of God without the Law was believed and received by him. Phil. 3. 4-7-9. And thus it was more generally with the Pharisees, they trusted in themselves that they were righteous, and despised others. Luk. 18. 9 And even so it is now: Those who are seeking righteousness as it were by the works of the Law, and according thereto have endeavoured to avoid the evils thereby forbidden; and to do and perform the things thereby required and enjoined; such as have a zeal of God, but not according to knowledge; and who are establishing a righteousness to themselves, they have high and goodly esteems and conceits of of their own works, zeal, appearing righteousness, and holiness; this is money and price in their eye naturally, though it be filthy and unprofitable in the pure eyes of God. So the riches of this world, which are the object of covetousness, are highly accounted of amongst men, though they are uncertain riches, the Mammon of unrighteousness, and not the true riches. Luk. 16. 9-12. But such as perish; and which while enjoyed render not a man any whit the more truly happy in the account of God; yet how do men bless themselves hereby, and think highly of themselves? and how do they trust herein as if they were therefore in the favour of God This Mammon is one of the Gods of the World also, which men, while they are judging and acting as men, do give their loves unto, and place their affections upon, and delight in; and in time of trouble cry thereto, saying, Arise and save us. And so we might say of all the rest, but shall not enlarge hereto any further particularly in this place. But in general we may say; the body of sin is called flesh; and the affections and lusts thereof, our members, such as fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, etc. Because they are naturally so near and dear to us, so greatly valued and highly prized by us, as ourselves, our life, riches, goods, right eye, hand, foot, etc. Rom. 6. 6. with Gal. 5. 17. Col. 3. 5. Matt. 18. 8, 9 Mark 9 43, 45, 47. Therefore the parting with these that we may obtain that durable riches and righteousness in Christ, is well called and compared to Buying, because though they are really and in truth nothing worth, yet we have such an over-high account of them, and such an endeared affection to them naturally.  
3. This winning Christ and that provision in him is called, and compared to buying, because as in buying, earnestness and diligence is to be used and exercised; and to that end there must be some high account of the commodity to be bought, for it's worth, necessity, or usefulness, without which men will not ordinarily be diligent. Thus it was with Jacob's Sons when they went down into Egypt to buy Bread, what diligence and earnestness was found with them, in going such a long journey to get provision for themselves; because they knew they could not, in an ordinary way, subsist without it? Gen. 42. 2-10. And thus also that we may partake of this gold, and white raiment, needful it is that we so highly value them, as to be servant and zealous in seeking them. Indifferency of Spirit was that which hindered this Angel and Church from buying, they were lukewarm, and neither cold not hot; and unless this temper were removed, they could not be made partakers of this heavenly commodity, as is before said. So elsewhere the holy Ghost signifieth, that diligence and importunity is to be used, that we may get the wisdom that is from above. If, saith he, thou criest after wisdom, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasure: then shalt thou understand the fear of the Lord, and find the knowledge of God, etc. Prov. 2. 1-6. On such like accounts, and for such like reasons, this gaining Christ, and that most excellent provision in him, is called, and compared to buying. And we shall add no more to this second particular, but come to the next formerly proposed— Viz.  
3. To show that these heavenly commodities must be bought, and that in the present time, and opportunity; and this may appear, in that this gracious counsellor, who is the Son of the Father in truth and love; and who hath given such an unquestionable evidence of his grace towards us in laying down his life for us, giveth this counsel to this Angel and Church; and giveth it to the end they might receive it, and in receiving it, mi●hr not be spewed out of his mouth, without which they should. We may be confident, he would not so seriously give such counsel to such persons, were it not needful to be received, and obeyed by them: But we may a little further demonstrate it in some particulars— As to say.—  
1. This Gold tried in the fire, and White raiment, must be bought, that is, as before is said, we must part with all we have for it, though never so delightful to us, and desirable of us, our sins and idols; or else they will hinder us from servently and diligently seeking after Christ, and that salvation and provision in him, as is also before often intimated: For these are contrary the one to the other. Gal. 5. 16, 17. For what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? 2 Cor. 6. 14, 15. When a man's right hand is already filled with a lie, he must put that away, and let it go, or otherwise how shall he receive and entertain the truth of God? Isa. 44. 20. If any man seem to be wise in this world, it is needful for him to become a fool, that he may be made wise; to cease from his own wisdom, and plack out this right eye, otherwise it will pervert him, and keep him out of the way of understanding. 1 Cor 3. 18-20. Prov. 3. 5-7. & 23. 4. Isa. 47. 10. A man must hate his own thoughts that he may love God's Law. Psal. 119. 113. For all our thoughts, imaginations, wisdom, and knowledge, is evil and brutish: Yea, our wisdom is earthly, sensual, and devilish. Gen. 6. 5. Jam. 3. 15, 16. Our high conceits of ourselves, and of the goodness of our condition without Christ, must be abstained from, or else, how shall we highly value him, and those treasures in him, and earnestly seek to be made partakers thereof? When we think we are in a safe and happy condition already, and are rich and full, it will hinder us from seeking those spiritual blessings in Christ Jesus. Isa. 28. 12-15. Mark. 2. 17. Prov. 27. 7. While a man trusteth, and confideth in his own righteousness, and believeth, and is confident that will be profitable unto him, and render him accepted with God, this will keep him from submitting unto, or accepting of the righteousness of God, which is through the faith of Christ; and cause him to take offence at Christ; and stumble at that stumbling stone. Rom. 9 31-33. & 10. 13. Matt. 21. 31, 32. In like manner, if the friendship of this world be sought after, and delighted in by us, it will be an hindrance to us from closing with, and cleaving unto Jesus Christ: The friendship of this world is enmity with God, he therefore that will be a friend of this world is the enemy of God. Jam. 4. 4. The love of the world and of the Father cannot consist, and stand together. 1 Joh. 2. 15. Also that a man may serve Christ Jesus, it is needful that he take heed and beware of covetousness; for the love of money is the root of all evil. No Servant can serve two Masters, for either he will hate the one, and love the other; or hold to the one, and despise the other; he cannot serve God and Mammon. Luk. 16. 13. It is impossible for one that trusteth in his riches, and setteth his heart thereon, to enter into the kingdom of God. Mark. 10. 22-25. Drunkenness also, and uncleanness must be mortified and abstained from, or else they will hinder from receiving, and walking in Christ Jesus. Whoredom, and wine, and new wine take away the heart. Hos. 4. 14. Yea, any sin or idol loved, retained, and cherished, after light vouchsafed, will lead a man to undervalue Christ, and his things; and hinder from an hearty embracement of him, and earnest pursuit after him. Every one that doth evil hateth the light, neither cometh he to the light, lest his deeds should be discovered and reproved. Joh. 3. 19, 20. Job 24. 13. It is therefore absolutely needful to our being made partakers of Christ, and those treasures in him, to flee from what is reproved, and discovered to be evil, by the sight of the Gospel; because the carnal mind, the body of sin, and its members, is enmity against God: for it is not subject to the Law of God, neither indeed can it be; so than they that are in the flesh cannot please God. Rom. 8. 7. 8. Hence the requirings and instructions of the grace of God are usually thus given to us; To hate the evil, and love the good; to abhor what is evil, and cleave to that which is good. Amos 5. 15. Rom. 12. 9 To turn from darkness to light, and from the power of Satan to God. Acts 26. 18-20. 1 Thes. 1. 9 To repent, and believe the Gospel. Mark 1. 15. Matt. 21. 32. To cease to do evil, and learn to do well. Isa. 1. 16, 17. To forsake all that we have, that we may be Christ's Disciples. Luk. 14 26-33. To put off the old man, and put on the new. Ephes. 4. 22-24. Col. 3. 8-10. To deny ungodliness and worldly lusts, and to live soberly, righteously, and godly Titus 2. 11, 12. and many more such like expressions. All which show unto us, that it is needful for us to part with all our own things as reproved and discovered to be evil, and vain; that we may embrace, and give entertainment unto that which will render us truly happy in the enjoyment; for our sins and idols are directly contrary unto, and fill us with hatred and enmity against Christ Jesus, and those spiritual and eternal blessings in him. Hence the Apostle saith, that Christ Jesus, the living stone, though 〈◊〉 be 〈…〉 itely precious in himself, and in the eyes of the Father, and precious to him that believeth. 〈…〉 et 〈◊〉 disallowed indeed o● men, yea, and of the bvilders also; Of all that are no more t●en men; or judge, and act no otherwise then men, who favour the things of men: He is of them disallowed, as opposed to chosen and precious; that is, he is refused and ●●probated of them, and looked upon as a vile one. Or, as the Prophet rendereth it, to which it may seem the Apostle reserveth; he is despised and rejected of men, he hath no form or comeliness in their eyes. 1 Pet. 2. 4. with Isa. 52 2, 3. It is therefore of necessity, to the end we receive him, and those enriching excellencies in him, that we bay them, in selling all that we have, our sins and vanities.—  
2. That we may enjoy this gold and white raiment, needful it is that we sell all that we have, and so buy them, because our sins and vanities, not only indispose and hinder us from receiving Christ and his riches, and durable clothing, and fill us with enmity there-against, and alienation therefrom; but also our affectionate retaining, and cleaving with purpose to our sins and idols, after the grace of God bringeth salvation to us, rendereth us unworthy of him●; and we thereby provoke him to withhold himself, and what is spiritually good, from us. Jer. 5. 25. He is not worthy of him who preserreth any thing before him; so much our Saviour saith concerning those who, when they were bidden, refused to come: The King of glory, when the feast was actually prepared in Christ, sent forth his Servants, saying; tell them which are bidden; Behold I have prepared my dinner, my Oxen and Fatlings are killed, and all things are ready, come unto the feast: But they made light of it, and went their ways, one to his Farm, another to his Merchandise; and another had married a wife, and therefore his plea is, he cannot come; of these he saith, they which were bidden were not worthy: They acted most unseemly and foolishly, in refusing such a blessed and rich feast, for such vain and unprofitable things; their refusal was unsuitable to, and unworthy of such grace testified and manifested to them; and thereby they deprived themselves of good, and so provoked the King to anger, that he professeth none of those unworthy refusers shall taste of his provision. Matt. 22. 1-8. Luk. 14. 16-24. He that loveth Father or Mother more than Christ is not worthy of him; and he that loveth Son or Daughter more than him, is not worthy of him; And be that taketh not his Cross and followeth after him is not worthy of him. Matt. 10. 37, 38. God hath crowned his Son, who by his grace tasted death for every man, with glory and honour; and hath given unto him the preeminence in all things, and amongst all persons: For it hath pleased the Father that in him should all fullness dwell. Col. 1. 18, 19 He is the chiefest of ten thousands; one whom God hath preferred before all persons in Heaven and Earth; and whom he hath glorified with his own self with the glory which he had with him before the world was. He is more precious than Rubies, and all the things we can desire are not to be compared unto him: He is more excellent and glorious than the mountains of Prey: In him he hath prepared for us all the treasures of wisdom and knowledge: Sound wisdom is his, and in him; He hath brought in everlasting righteousness; and this is prepared of God for us in him: He hath obtained for us durable riches, unsearchable riches of grace and glory. God hath given to us eternal life, and this life is in his Son: Yea, in him are prepared all spiritual blessings, in whom dwelleth all the fullness of the Godhead bodily. And he as become such an excellent one, and as thus furnished, is giving himself to us in his Gospel, and with himself all things, that we might, for the excellency of the knowledge of him, suffer the loss of all things, and count them but dung and dogs-meat, that we might win him, and be sound in him. Now then, doth not this render a man unworthy of him, that shall prefer his own wisdom which is brutish; his righteousness which is filthy; his works which are empty and unprofitable; his glory which is vain; his Mammon which is false, and uncertain; and his pleasures which are 〈◊〉 and but for a little time to be enjoyed: before him who is altogether lovely, only satisfying, and enriching; and who rendereth, and maketh them eternally happy and blessed that receive and retain him? Do not such men by observing lying vanities, sorsake and deprive themselves of their own mercy? Jona 2. 8. Are they not unworthy of him, and worthy of the severest punishment, that trample under foot the Son of God; and count the blood of the covenant a common and profane thing? Heb. 10. 29. Is not their sin herein like unto, and yet much greater than was the sin of Esau, who for one morsel of meat sold his birthwright? Heb. 12. 16, 17. Is not this justly the condemnation, the cause of men's condemnation, that Christ the true light hath come; and men loved darkness rather than light? to wit, preferred their sins and idols before Christ, in whom God hath taken up all his well pleasedness; and whom he hath to loved that he hath given all things into his hand. joh. 3. 19, 35, 36. Is not men's iniquity herein like that of the jows, who would not have this man to reign over them, but rejected Christ, and preferred a murderer before the Prince of life? Acts 3. 14, 15. And are not they unmeet for, and unworthy of him, who, when called to the waters, wine, milk, bread, that which is good, fatness, to a feast of fat things, refuse this; because it must be bought, though without money and price; and yet willingly spend and weigh money for that which is not bread; and labour for that which satisfieth not? Isa. 55. 1, 2, 3. Surely this is great unworthiness and unthankfulness; a most foolish and unkind requital of his goodness, who in his love and pity hath redeemed us, and is now calling us to the enjoyment of himself by his grace; and it must needs provoke the God and Father of our Lord Jesus Christ to anger, that men so lightly esteem the Son of his love, as to prefer lies before him who is the truth; and empty appearances before the substance: Yea, they shall all be damned persisting herein, who believe not the truth, but have pleasure in unrighteousness. 2 Thes. 2. 10-12. How shall they escape who neglect so great salvation? Heb. 2. 3. Them that honour him, who give unto him the precedency and preeminence in all things, to whom the Father hath given it, he will honour: But those that despise him, who preser Wives, or Children, or their own wisdom, or righteousness, or lives before him, shall be lightly esteemed. Mark 10. 29, 30. 1 Sam. 2. 30. O Lord the hope of Israel, saith the Prophet, all that for sake thee shall be ashamed; and they that depart from me, shall be written in the Earth (not in Heaven) because they have forsaken the Lord the fountain of living waters. Jer. 2. 10-13. & 17. 13. & 18. 14, 15. Oh! That this may be so considered by us, that we may not render ourselves so foolish, and demean ourselves so unworthily, as to love other things rather than him, which is hatred of him! Joh. 3. 19, 20. But that we may so consider his infinite and incomparable worthiness, that we may hate all for his sake, that we may gain him, and be made partakers of him, and may abide in him, that when he shall appear we may have confidence, and not be ashamed before him at his coming.—  
3. Yea, it is needful this Gold, and White raiment be bought in the present time, and opportunity; therefore this gracious and faithful counsellor instructeth us to do it in the present time; I Counsel thee to buy, etc. Behold, now is the accepted time, behold now is the day of Salvation. 2 Cor. 6. 1, 2. Now is the Mart, as it were, in which these enriching commodities are set to sale, and may be had and bought by us: And if the present opportunity be neglected, and let slip by us, we may deprive ourselves hereof, and be guilty of the greatest folly and madness imaginable. They were truly called foolish Virgins, and were so with a witness, who slumbered and slept when there was an opportune season for buying; and afterwards while they went to buy, the Bridegroom came, and those that had formerly bought, and were ready, went in with him; and the door was shut, and these foolish ones were excluded. Matt. 25. 6-12. What cause have we therefore to watch, and redeem the time, for we know neither the day, nor the hour when the Son of man cometh? Matt. 25. 13. Certainly our life-time is the only time allotted us for buying; In the grave whither we are going, there is no work, nor device, nor wisdom, nor knowledge. Eccles. 9 10. The night is then come when no man can work; and our times are in the hand of the Lord, and not in our own: There is no man hath power over the spirit to retain the spirit, and there is no discharge in that war; but when he pleaseth, he can take away our breath, and then we return to our dust, and in that day all our thoughts perish. Oh! that we may therefore seek the Lord, and this gold and white raiment, while he and it may be found; and whatever our hand findeth to do, let us do it with our might. Isa. 55. 6. Eccles. 9 10. To day if ye will hear his voice harden not your hearts. Strive now to enter in at the strait gate, for many shall seek to enter in▪ and shall not be able. Luk. 13. 24. Go to then ye that say, to morrow we will buy, we will seek after those heavenly treasures when we have more convenient season; Whereas you know not what shall be on the morrow; for what is your life? It is even as a vapour that appeareth for a little time, and then vanisheth away; but now hear counsel, this gracious and needful counsel, and be wise, and refuse it not: And do like that wise man spoken of, Matt. 13. 44. The kingdom of Heaven is like unto a treasure hid in a field, the which when a man hath found he hideth, and for joy thereof goeth, and selleth all that be hath, and (presently) buyeth that field: So let us do, Walk we circumspectly, not as fools, but as wise redeeming the opportunity, because the days are evil. Ephes. 5. 15, 16. Let us in the present season, and perpetually while we are here in this world, buy the truth, even Christ, and those unsearchable riches of him, with a relinquishing, and parting with all that we have; though they are never so gainful to us, or amiable and lovely in our eye; and in so doing we shall be made parttakers of him who is infinitely better than all we have to sell for his sake.—  
And this whole instruction as thus spoken unto, and considered by us, viz. That to the end we partake of Christ, and those enriching and heave 〈…〉 treasures in him, it is needful we buy them, with selling all that we have, though they appear never so goodlu and ; may be of usefulness to us.—  
1. To show unto us the Reason why the flock of Christ is such a little flock, and so few hearty join themselves unto him; it is because they that will receive him, and be his Disciples, must sell all that they have, which many will not do: If men might have him and keep their sins and idols also, many would flock unto him, and be followers of him. Yea, many there are who call themselves, and are called Christians, who only cleave unto him by flatteries; and are not indeed, and in truth united to him as their head, nor built on him as their foundation, and so are not of his flock in a peculiar consideration: But they are like those we read of, who would eat their own bread, and wear their own apparel, only they would be called by his name, to take away their reproach. Isa. 4. 1. The straitness of the gate is such that they are not willing to pass through it; and this is that which maketh it so straight: There is room enough for any man to enter, but in entering he must leave all his own things behind him, as hath been said: And because of this, many unreasonably take offence at Christ, and will not come unto him that they may have life. Joh. 5. 39 40. Wide is the gate, and broad is the way which leadeth unto destruction; A man in walking therein may hold fast deceit, and follow after, and serve his lusts and abominations, his surfeiting, drunkeness, uncleanness, covetousness, hatred, malice, vainglory, his own righteousness, etc. And many there be therefore which go in thereat; because straight is the gate, and narrow is the nay which leadeth unto life, and few there be that find it. Matt. 7. 13, 14. Yea, many there he that are willing to part with some things, yea, with many things; but yet there is some proper evil, or way of iniquity which doth more easily beset them. Heb. 12. 1. And which is most delighted in by them, which they still retain, and will not let go, and part with, that they may win Christ, and be found in him. Herod heard John Baptist, knowing that he was a just man, and an holy, and observed him; and when he heard him he did many things, and heard him gladly. Mark 6. 20. But still he held fast his beloved iniquity; he would not put away his Brother's wife, but because John told him, it was not lawful for him to have her, he laid hold on John, and put him in Prison, adding this above all his evils; and would have put him to death before he did, but that he feared the multitude. Matt. 14. 2-10. Luke 3. 19, 20. The young man that came to our Saviour, and said unto him, Good Master, what good thing shall I do that I may have eternal life; He had done many things also, and it might have been thought he would not have stuck at the straitness of the gate. But yet when our Saviour saith, One thing thou lackest yet, sell all that thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come, and follow me; when he heard this he went away very sorrowful: for he had great possessions. Matt. 19 16-24. Mark 10. 17— 25. Luke 18. 18-27. So it is with many others also; When the glad tidings of the Gospel are first declared to them, they are ready to wonder at those gracious words; and they are unto them as a lovely Song of one that can play well on an Instrument, and hath a pleasant voice; yea, possibly the Gospel may have some impression upon them; and they are made willing to part with some evils thereby; and yet when this Gospel showeth them the necessity of parting with all reproved, and beginneth to draw them out of their elements, they then forsake the Lord the fountain of living waters. How zealous did those Jews appear to be who took shipping, and followed Jesus, as if they had been regardless of their own outward affairs and concerns! And how were they enquiring of Christ what they should do that they might work the works of God, that they might have that meat which endureth unto everlasting life! And praying him, Lord, evermore give us the bread of life: And yet when he told them what it was, because it did not answer their expectation, but reproved them, and their other feeding, how many were offended at Christ, and went back, and walked no more with him. Joh. 6. 24-34-66. This is the condemnation, that lign is come into the world, and men loved darkness rather than light, because their deeds were (and were discovered by the light to be) evil: For every one that doth evil hateth the light neither cometh he to the light, lest his deeds should be reproved and discovered. Joh. 3. 19, 20. Let this be considered by us, that we miscarry not also after the examples of others, which are recorded for our admonition.—  
2. In that they that will have Christ, and the unsearchable riches and righeousness of him, must buy them, with selling all that they have, this showeth unto us the mistake of many in their thoughts of the Doctrine of the Gospel. How many are there that think and say, this Doctrine of the Gospel is a smooth, easy Doctrine, a Doctrine of looseness, and licentiousness: If, say they, Christ died for all, Then men may live as they list, and do whatsoever is right in their own eyes, and yet they shall be saved. It seemeth by their thus speaking they conclude, those that Christ died for may live as they list; And so the Elect, as they call them, for whom only, they say, he died, may do whatsoever is good in their own eyes. Oh miserable mistake! How ignorant are such persons of this sound Doctrine, which is a Doctrine according to godliness? This Doctrine indeed proclaimeth liberty to us, and calleth us to liberty, a gracious, and glorious liberty; only not to liberty for an occasion to the flesh. Gal. 5. 1, 13. It proclaimeth unto us a liberty from sin, not to sin: for this is a cursed liberty; and yet it is that which their Doctrines make way for, who are enemies to the grace of God in Christ to the world of mankind, while they would lay it upon and charge others with it. But herein Christ's Gospel meeteth with no other use in the world than himself did while he was here in his personal ministration. The zealous ones amongst the Jews did falsely accuse Christ with being a vicious person; the men of that generation, those who were the men of the times then, they said of the Son of Man, Behold a gluttonous person, and a wine bibber, a friend of Publicans and sinners: But saith he, Wisdom is justified of all her Children. All the Children of Christ and the Gospel know, that this is but a slander. Luk. 7. 31-35. Matt. 11. 16-19. There is no other Doctrine besides, that so showeth the vileness of sin, and necessity of our being washed therefrom in the blood of Christ, as doth this Doctrine of the Gospel: For the grace of God that bringeth Salvation to all men, hath appeared, teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously and godly in this present world. Titus 2. 11-14. 2 Cor. 5. 14, 15. Rom. 5. 18. with chap. 6. 13. But this slander of theirs is the issue of their ignorance and prejudice; and what better fruit can be expected from such evil and bitter roots?  
3. This instruction may also show unto us the great evil of those that deny that Christ hath died for all, and by the grace of God tasted death for every man; for these render it impossible for the greatest part of men to be made partakers of that darable riches and righteousness in Christ. The Doctrine of the Gospel maketh the gate unto life straight enough, and yet no straiter then is needful; But these shut up the kingdom of Heaven against men, and neither enter in themselves, nor suffer them that are entering to enter. The little finger of this Doctrine is heavier than the loins of the Gospel to the greatest part of man kind. Nay, indeed as with respect to one part of men, there is no straitness in the gate at all; and with reference to the other, and greatest part, there is no gate open for them at all, were their doctrines as true, as they are counted by many: But these herein are false witnesses of God, and like the evil spies that brought an evil report upon the Land of Canaan, and thereby discouraged the hearts of many of their brethren: Take we heed and beware of those evil and pernicious doctrines that cause to err from the words of knowledge, and way of truth.—  
4. Seeing we cannot have these heavenly commodities without buying, in selling all that we have; let us so seriously consider the excellency of them, that we may be made willing to let go all things as lo●s and dung 〈◊〉 for the excellency of the knowledge of them, that we may be made partakers of them: For the great and eternal worth, and excellency of these considered, will make this yoke easy, ano this burden light. And this leadeth us to the last instruction propounded to be considered by us.— viz.—  
4. That to the end the wretched, and miserable, and poor, and blind, and naked may buy this gold tried in the fire, and this white raiment here commended to us; it is good and neeful for them that they anoint their eyes with eye salve that they may see.—  
This, though the last mentioned and counselled unto, is surely needful to the former; for without knowledge the soul cannot be good. Prov. 19 2. How should any man so highly prise any commodity, as to part with all his substance for it, that seethe no worth or excellency in it? And how should Christ's Angels and Churches part with all they have for those heavenly treasures, if they see no beauty in them why they should desire them? There is no earnest desire after, or high prising of that which we are ignorant of, and see no worthiness in.  
Now then in this Instruction here propounded, we shall speak unto these three things contained therein, which may be usefully, and profitably considered by us.— As to say.—  

1. That Christ's Angels and Churches may be blind, and ignorant of the excellency of Christ, and those treasures in him.—  
2. That there is eyesalve prepared for such blind ones also, wherewith anointing their eyes they may see.—  
3. That to the end they buy Christ, and that in him, it is neeful they anoint their eyes herewith, that they may see.—   
1. That Christ's Angels and Churches may so departed from him, as to become blind and ignorant of the excellency of Christ, and of those treasures hid in him: Thus it appeareth here in this place, in which our Lord saith to the Angel, Thou art blind; and counselleth every one that hath an ear, to hear what the spirit saith to the Churches; as intimating, this was spoken to them all for their admonition; and that it might so befall them also, if they did not look diligently lest they failed of, or fell from the grace of God. God's people may become foolish, and not know him, they may be sottish children, and have no understanding. Jer. 4. 22. Yea, the Pastors may become brutish, and not seek the Lord. Jer. 10. 19-21. The blindness here spoken of is not the being destitute of natural, or artificial wisdom, the wisdom of this world; for this men may have, and yet be sufficiently blind in this consideration we have to speal of, for the wisdom of this world is foolishness with God. Where is the wise? Where is the Scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? 1 Cor. 3. 19 and chap. 1. 18-21. But the blindness here spoken of is, a being without the wisdom that is from above, a being destitute of spiritual understanding; And so this Angel was blind, if not wholly, yet in a great measure; and in so great a measure as that our Saviour, the wisdom of God signifieth that he was blind. Those that are watchmen amongst God's people, and who have high conceits of themselves for knowledge, and piety, may yet have their eyes blinded with darkness. His watchmen, saith the Lord, are blind; they are all ignorant; there may be blind guides, blind leaders of the blind, and how sad is it when it is thus? Then surely their leaders cause them to err, and they that are led of them are destroyed? Isa 56. 10. & 3. 12. & 9 16. Matt. 15. 14. & 23. 24. Jer. 2. 8. This Angel and Church might be in such a condition as the Apostle Peter speaketh of when he saith, He that lacketh these things (to wit, these great and precious promises ministered in and with the Gospel; he in whom these are not, and abound not, dwell not richly; so as he addeth not to his faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly-kindness; and to brotherly-kindness charity; such an one) is blind, and cannot see afar off; he is purblind: He may see some things near hand, but he is so blind he cannot see these things afar off; he cannot see within the vail; he cannot see into Heaven where Christ is, nor those things above where he sitteth. Deut. 30. 11, 12. Col. 3. 1. Nor that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ: And the reason of that blindness the Apostle speaketh of, and of this our Saviour chargeth this Angel and Church with, and reproveth them for, may be one; to wit, the forgetting that they were purged from their old sins; letting slip what they heard from the beginning, to wit, that Christ died for the sins of Jews and Gentiles, and so of all men, according to the Scriptures; and that he was buried; and that he risen again the third day, according to the Scriptures: Whereby Christ purged our old sins, our first sin, and sinfulness, and through the knowledge whereof he washed our hearts from an evil conscience, and spoke peace to us and made us free: Had they kept this in an hearty believing remembrance, they had been saved, and preserved from this blindness; and they should have continued in the Son, and in the Father: But receiving and entertaining a forgetfulness of this purgation, and of the means whereby it was effected, this contracted blindness to them. 2 Pet. 1. 3, 4-8, 9 1 Cor. 1●. 14. 1 Joh. 2. 24-27. 2 Joh. 6. And this blindness of theirs appeared, and was evident in two things: (and wherever these things are found, doubtless they are in some measure blind, and so in the condition of this Angel and Church) That is to say,  
1. They were grown lukewarm, as hath been said, and did not so perceive the preciousness of Christ as to be zealous and servant in seeking after him, that they might win him, and be found in him: In letting slip the word of the beginning of Christ, the vision of all, the God of this world had blinded their minds, that they did not so discern the beauty and comeliness of Christ, as to cry after the knowledge and enjoyment of him, and those spiritual and eternal blessing in him; but they were grown remiss, and indifferent: Those that in seeing see, and keep in their view the excellency of Christ, are far from this distemper: To them that believe, he is precious, 1 Pet. 2. 6. As new born babes desire the breast, so they earnestly desire after more acquaintance with, enjoyment of, and conformity unto him. 1 Pet 2. 2-4. And they are even sick of love, and restless in their spirits after him: As the hart panteth after the water brooks, so their souls pant after him; they are even consumed with desire, and nothing will satisfy them but him: Whom have they in Heaven but he? and there is none on earth they desire besides him. Psal. 42. 1, 2. & 84. 1, 2. & 63. 1, 2. & 73. 25. Cant. 2. 3-5. Their soul followeth hard after him, and their zeal even consumeth them, and leadeth them to long, and inwardly breathe after, and earnestly lust for him, who is the chiefest among Ten thousands. Psal. 63. 3-8. With their soul they desire him in the night, yea, with their spirits within them they seek him early. Isa. 26. 7-9. But contrarily, it is a certain evidence of blindness, when persons are grown so heartless and indifferent, that they content themselves, without him; and deny, or delay to give entertainment to him; when he standeth at the door, and knocketh for admission, as it was with these. Rev. 3. 20. When men by observing lying vanities forsake him, and will none of him; when they prefer their works, riches, righteousness, lusts and vanities, before him, and those excellent treasures in him, which only will truly enrich, cloth, satisfy, and adorn them; it appeareth evidently to him who knoweth all things, and to those who have their understandings opened, that ignorance and darkness hath blinded their eyes. Isa. 52. 13, 14, 15. So much the Apostle saith concerning the Galatians: O foolish Galations, saith he, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, etc. Gal. 3. 1. It was evident that they were become foolish and blind, and that some person or persons had cast a mist before their eyes, in that they were removed from Christ, and that grace in him; and did seek righteousness, and sanctification elsewhere, and endeavoured to perfect by the flesh that which was begun by the spirit: When Christ was first displayed before them, he was then so excellent in their eyes, that they turned unto him from their sins and idols; they did run well; for they did run unto him for all wisdom, righteousness, and strength, because of the Lord his God, and for the Holy one of Israel, who had glorified him. Oh than what blessedness did they meet with, and speak of, in Christ! But afterwards letting slip the preaching of the Cross, they turned again to weak and beggarly elements: And on this account the Apostle calleth them foolish ones, blind ones, and bewitched persons; it appeared evidently their eyes were blinded, or otherwise they would have kept their first esteem, and high prising of Christ. Gal. 3. 15. & 4. 8, 9, 13-15. & 5. 7. with, Isa. 55. 15. So also it was too much with this Angel and Church; they were blind, and it appeared that they were so, in that they shut out Christ when he knocked for entrance, and undervalved him: And we may safely conclude as with respect to ourselves, and others, that blindness hath happened to us in a great measure, when our love to, and zeal for Christ is gone, and we are grown lukewarm.—  
2. It appeared also and was evident that they were blind, because together with their low esteem of Christ, they had high thoughts, and conceits of themselves, and of the goodness of their condition without him, and of their knowledge, parts, gifts, righteousness, and integrity: They said they were rich, and increased with goods, and had need of nothing; when as in truth it was far otherwise with them; for they were wretched and miserable, etc. They conceited they knew, and were ready to say they were wise, and the Law of the Lord was with them, when as indeed they were brutish and foolish. Jer. 8. 7, 8. This was an undoubted evidence of their blindness, and is so of any man's, when he beginneth to be so well thoughted, and highly conceited of himself. Truly those that walk in the light as God is in the light, they are helped to see, and bewail their shortness in every thing; and while they hear songs, even glory to the righteous, they are ready to cry out, our leanness, our leanness, woe unto us, the treacherous dealers have dealt treacherously with us; yea, the treacherous dealers have dealt very treacherously. Isa. 24. 16. They are ready with shame to complain, that they are more brutish than man; and that they have not the understanding of a man; that they have neither learned wisdom, nor have the knowledge of the holy. Prov. 32: 2, 3. Job 26. 14. 1 Cor. 13. 19-12. They are ready to confess and acknowledge, that they have not yet attained, neither are already perfect (as to attainment) but they follow after, if that they may apprehend that for which also they are apprehended of Christ Jesus: They count not themselves to have apprehended, etc. Phil. 3. 11-16. Yea, the nearer the light they come, the more they see their vileness, readiness to halt, insufficiency to any thing that is good, uncleanness and pollution; so that they even abhor themselves in dust, and ashes; and cry out as persons undone, because of their great uncleanness, and manifold defilements: Their comeliness is even turned into corruption, and they retain no strength at all. 2 Cor. 3. 5. Psal. 38. 17-19. Job. 40. 4, 5. & 42. 5, 6. Isa. 6. 3-5. Dan. 10. 8-16, 17. Rev. 1. 17. As persons made sensible of their shortness of the knowledge of him, and conformity unto him, they cry out; Open our eyes, give us understanding, teach us thy law graciously; unite our hearts to fear thy name: Wash us throughly from all our iniquities, etc. Psal. 119. 18-20. 33. 34-37. 129, 130. & 130. 7, 8. & 86. 7. It is therefore an evidence without controversy, of men's great blindness and ignorance, when they have such an overweening conceit of themselves, and of their knowledge, fullness, and sufficiency, of their goodness and uprightness, as had this Angel and Church. Such persons are like to the Pharisees of old, who were very pure in their own eyes, and had some kind of righteousness, and appeared righteous before men: They had very high thoughts of themselves, as if they where whole, and knowing persons, and needed nothing; hence some of them say, are we blind also? As if it were an heinous thing to suppose so of them. Job. 9 40. And one of them in speaking to Christ saith, Master, thus saying thou reprochest us also. As if it were a reproach to them to be suspected as, or reproved for, being guilty of such evils as were justly charged upon them. Luk. 11. 44, 45. Thus also it is with many persons that have had some understanding of the grace of God in Christ to mankind; as they begin to lessen, and abate in their love to, and esteem of Christ; so together here-with, they think unsoberly of themselves, and are puffed up with conceits of their knowledge, integrity, and upright-heartedness; when as indeed this is nothing else then the fruit and evidence of their blindness and ignorance. Nay generally, such as deserve most to be reproved and blamed; and who give too frequently occasion to the adversary to speak reproachfully of that worthy name called upon them, they are the forwardest in proclaiming their own goodness, and most tender of their reputation, and most incensed against such as are seeking and pursuing their good: As if the God of this world had blinded their minds, that they might the more securely go on to their own destruction. And surely, as hath been said, such like goodly thoughts of themselves; as were found with this Angel and Church, are an evident demonstration that they are blind; and professing themselves to be full, and wise, they become still more foolish and brutish: And expose themselves to that great judgement of being spewed out of the mouth of Christ.—  
And this consideration that Christ's Angels and Churches may, after they have been enlightened into the knowledge of the truth, become blind again, as it sared with this Angel and Church, may be of usefulness to us all.—  
1. To admonish us, not therefore to follow any as our guides, because they are of the Church of Christ, yea, though they are Angels therein; for it is possible, though their eyes have been opened, yet by letting slip what they have heard, they may become blind again: And if the blind lead the blind, both will fall into the ditch. Matt. 15. 14. Nay, it is certain they are blind if they be grown lukewarm, and remiss, and sit lose from Christ, or shut him out; and together herewith are lifted up with pride, and high thoughts of their knowledge, fullness, attainments: Concerning such it may be said; harken not to the words of these Prophets, they make you vain, they speak a vision of their own heart, and not out of the mouth of the Lord. Jer. 23. 15, 16. When once the vision of all is unto them as the words of a book that is sealed; and they have no knowledge of, or delight in it: When Christ, who is therein witnessed of, and lifted up, is disallowed, and slighted by them; and they conceit themselves well enough without him; it is a certain evidence and sign that they are blind, their eyes are covered and closed; and how should we then safely follow them? Isa. 28. 12-16. & 29. 9-11. Let us remember them who have spoken unto us the word of the Lord, and follow their faith unto whom Christ is precious; and consider them, the end of whose conversation, in all they are exercised unto, is Jesus Christ the same, yesterday, and today, and for ever. Heb. 13. 7-9.  
2. Seeing they may become blind who have been enlightened into the knowledge of the truth; let us examine ourselves; and search and try our hearts and ways, whither it be not so with us: These things are written for our instruction and learning, upon whom the ends of the world are come: Let us not think we have ever the more a good understanding, because we think and say, we are rich, but rather suspect ourselves, if such a vain thought lodge within us: For if any man think he knoweth any thing, he knoweth nothing yet as he ought to know: But if any man love God in Christ, if his heart cleave unto him with full purpose the same is known and owned of him. 1 Cor. 8. 13. There is indeed a great boast of knowledge in the world in these last days, and men have high conceits of themselves, and of their riches and fullness; but, Oh that, notwithstanding their crying up of their knowledge, and the goodness of their condition, it appear not at last that they are blind, and foolish, and destitute of love to Christ, and that gold and white raiment which he hath to sell! Yea, let us all be jealous of ourselves; and let us not be highminded, but fear: Doubtless if once we think we are Lords, and come not continually unto Christ, we are not such persons as we conceive ourselves to be, but darkness hath blinded our eyes: And if we be convinced it be thus with us; and to the end we may know what condition we are in.—  
3. Be we all exhorted to listen to the counsel here given unto us by this wise and gracious counsellor, to wit, let us anoint our eyes with Eyesalve, that we may see: And that we may so do, is to be seen in the next place— viz.—  
2. That there is Eyesalve also prepared for them that are blind, wherewith anointing their eyes they may see. We have seen before, that there is gold tried in the fire, for those that are wretched, and miserable, and poor: And white raiment for naked ones, wherewith they may be clothed, so as the shame of their nakedness may not appear. And here is signified to us, that there is Eyesalve also to be had, to cure and heal the blindness of the eyes. In Christ, as declared in the testimony, there is all compleatness prepared for us, for supplying all our wants, and healing all our diseases. Psal. 103. 13. Colos. 2. 3. 9, 10. In that feast which is prepared by means of the marraige of our Nature to the Divine Nature, in the person of the word, the Son of God; there is a complete provision for us poor, empty, miserable, diseased creatures: And hitherto are invited, not only the poor, and the maimed, and the halt, but the blind also: For therein there is cure and healing for them. Matt. 22. 1-4-8. Luk. 14. 16-21. The father hath so loved the Son, that he hath given all things into his hand, into his possession, and dispose, Joh. 3. 35. And though it be marvellous in our eyes, and hath been wondered at, that the blind should receive their sight; yet it is easy with him unto whom all power is given both in Heaven, and on earth. Matt. 15. 30, 31. & 28. 18. Though there be no healing medicine among men, yet he can heal this disease also, no word is impossible unto him. Jer. 30. 12-17.  
But before we come to speak to this Instruction particularly, it may be useful to consider and give Answer unto this Question, which may reasonably be propounded. viz.  
Quest. Why doth the Amen, the faithful and true witness, counsel this Angel and Church to buy of him Gold, and White raiment; and not also this Eyesalve? Wherefore is the Phrase here altered? He had said. I counsel thee to buy, as with respect to the two former particulars; and now the Phrase is changed, and here he saith, anoint thine eyes, etc. What may the Reason hereof be?  
Answ. 1. In general we may say, doubtless there is good reason for it, though it be hidden from me, who am such a babe, and so unskilful in these things: For there is not the least word, variation, or change, made use of in the Scripture by the Spirit of God, but it is so used and done in much wisdom, and upon weighty accounts, all the words of whose mouth are in righteousness, and given forth in judgement: And therefore oftentimes called judgement, and judgements. Isa. 51. 4. Psal. 105. 5. And hence I believe, though I may not see wherefore, that there is good cause for the altering the manner of expression here in this part of the counsel: And had I more anointed mine eyes with this eyesalve, I might have better seen the cause, so as to have been helpful to others, in giving a satisfactory Answer hereto. But,  
2. More particularly; I conceive, as hath been intimated before, that though this part of the counsel be placed last in the order of words, yet it is first to be received and observed in order of nature; for how can we so highly value this gold and white raiment, as to buy, in selling all that we have, unless we first in some measure see the worth and value thereof? Now, therefore this Eyesalve is brought unto us preventingly, and we are instructed to anoint our eyes herewith, before it be required of us to buy: The eye must first be opened, before we can turn from darkness to light, and from the power of Satan unto God. Acts 26. 18. It cannot reasonably be expected from us, that we should forsake all we have, or be saved from our sins and idols, until our eyes be opened, and we see, and have found this treasure: Hence that call, Look unto me, and be ye saved, to wit, from your iniquities and vanities; but first, look unto me, saith Isa. 45. 22. The kingdom of Heaven is like unto a treasure hid in a field, the which when a man hath found he hideth; and for joy thereof goeth and selleth all that he hath, and buyeth that field: But first, before he buyeth, in selling all that he hath, he findeth it, and discerneth and perceiveth the excellency of it, so as it causeth joy unto him. Matt. 13. 44-46. Prov. 31. 16. So here; this Angel and Church is instructed without, and before buying to anoint their eyes; and then, and to that end, that they buy those unsearchable riches, and invaluable treasures of Christ Jesus, which are here set before them, and the excellency whereof is propounded to them.—  
Now then in speaking unto this Instruction, we shall inquire into and show.—  

1. What are these eyes of theirs here spoken of, and which they are called upon to anoint?—  
2. What is this Eyesalve here commended to them, wherewith they should anoint their eyes?—  
3. What is this anointing the eyes which is here called for, and counselled unto?—  
4. Show, That this is prepared for them, and brought unto them, that they may anoint their eyes herewith.—   
1. What are these eyes of theirs here spoken of, and which they are called upon to anoint:—  
To this we may say; Not their outward or bodily eyes: For here the holy Spirit speaketh of spiritual things, as hath in some measure been shown. And it appeareth their blindness was not upon the bodily eye, because they would then have known it: But of these he saith, thou knowest not that thou art blind. They were insensible of their misery; which very rarely, if ever, persons are of their outward blindness; unless such as are wholly bereft of judgement: But there are other eyes, to wit, those of the soul, the mind, or understanding of a man; that faculty of the soul whereby a man may see, when it is opened, such things as the bodily eye cannot discern: And of these inward eyes our Saviour here speaketh: Their understandings were darkened. Ephes. 4. 18. Their minds were blinded. 2 Cor. 4. 4. & 3. 14. These eyes are called, the eyes of the understanding. Ephes. 1. 18. Of these eyes our Saviour speaketh, when he saith to his Disciples; perceive ye not yet, neither understand? Have ye your hearts yet hardened? Having eyes see ye not?— How is it that you do not understand? Mark 8. 17-21.— And of these eyes the Apostle meaneth, when he saith to the Galatians; who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified, among you? Gal. 3. 1. He was never crucified in the view of their bodily eyes, for he was crucified at Jerusalem; but he was set forth crucified before the eyes of their understanding in the glorious Gospel. These eyes may be sufficiently blind and dark as with respect to spiritual things, though the bodily eye be never so quicksighted; and though a man may be rich in the knowledge and sight of natural or moral things: So it was with this Angel and Church; and therefore this gracious and faithful Counsellor instructeth, and counselleth them to anoint their eyes, to wit, of the understanding, with this Eyesalve.  
2. What is this Eye salve here spoken of, and commended to them, by this faithful and true Witness?  
This also is to be understood in a spiritual consideration; and hereby is not meant the Wisdom of this world, or of the Princes of this world; for this will not open the eyes of the blind into the knowledge of the Cross of Christ, and the ends and virtues thereof, nor into the preaching thereof: But these things are foolishness to them that seek after this wisdom, 1 Cor. 1. 18-23. The natural and animal man receiveth not the things of the Spirit of God, for they are foolishness unto him; nor can he know them, because they are spiritually discerned, 1 Cor. 2. 14. And hence the Holy Ghost hath instructed those that are wise with this seeming wisdom, to become fools, that they might be wise, as before, 1 Cor. 3. 18-20. and admonished the believers to beware of Philsophy, Col. 2. 8, 9 And the Apostle avoided 〈◊〉 use of it, in declaring the testimony of God, 1 Cor. 1. 17. and Chapter 2. 15.  
But by this Eyesalve is meant, the Word of Truth, the Gospel of our Salvation, especially the first branch of it; in which is declared to us the sufferings of Christ, and what he hath thereby effected for us in himself, and obtained into himself, and is become.  
And that this is meant by the Eyesalve here commended to us, may appear.  
1. By the name put upon it, and that by this same Apostle to whom this book of the Revelation was sent and signified; it is by him called an action, and the anointing: So the Apostle saith to the believers; Ye have received an unction from the Holy one, and ye know all things; That is, they had received the truth, the word of truth, which appeareth to be the thing meant by that expression; That which they had heard from the beginning, to wit, that Christ died for our sins according to the Scriptures and was buried, and risen again the third day, according to the Scriptures, 1 John 2. 20-24. with 1 Cor. 15. 1, 4. And so it is called the anointing; which is the very same thing, when he saith, The anointing ye have received of him abideth in you; and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie, etc. 1 John 2. 27. And in this testimony of Jesus, the Holy Spirit, which is the Oil wherewith Christ was anointed above his fellows, is always present in the faithful declaration of it, Isa. 61. 1. Heb. 1. 9 Acts 10. 38. Yea, because this Gospel was given forth by the Spirit; and because the Spirit is always present with it; therefore it is especially as now revealed) both called the ministration of the Spirit, and the Spirit, 2 Cor. 3. 6, 8. John 6. 63. Ephes. 6. 17. John 7. 38, 39 & 3. 6. Acts 7. 11.—  
2. It appeareth also, that by this Eyesalve is meant the Gospel of Christ, or testimony of the Lord, because this is that which openeth the eyes of the understanding, that men may see; for which purpose, and to which end, this Angel and Church is counselled to use this Eyesalve: So it is said, The testimony of the Lord is sure, making wise the simple; to wit, opening their eyes, and revealing to them that object, in knowing which they may be made wise: And the commandment of the Lord (the old and new Commandment, the Gospel of Christ) is pure, enlightening the eyes, Psal. 19 7, 8. So much the Prophet elsewhere also signifieth, when he saith, The entrance of thy words (namely, the word of the beginning of Christ) giveth light, (to discover all things) and it giveth understanding (to wit, capacity for seeing) unto the simple: It giveth both light and sight, without both which a man cannot see; though a man's eyes be never so good, yet he cannot see in the dark. But this testimony of the Lord is the medium for discovering all things; and this giveth capacity for discerning the things discovered also. So wonderful are the testimonies of the Lord, especially in the first and fundamental things of them, Psal. 119. 129, 130. So also the Apostle signifieth, that the Spirit of wisdom and revelation is given in the knowledge, or doctrine of Christ, both for opening the eyes of the understanding, and for discovering and revealing Christ, and all things in him, Ephes. 1. 17, 18. Certainly, as the power of the Lord was present with Christ to heal bodily diseases and infirmities, to cure the deaf and blind, while he was here in his personal Ministration, Luke 5. 17. So also the hand and power of the Lord, yea, his arm is put forth in and with this word, so as the preaching of the Cross is the power of God for healing the diseases of the Soul; for giving sight to the blind minds of men, Psal. 107. 20. 1 Cor. 1. 17, 18, 23, 24. Hence it is said, That the Spirit of the Lord was upon Christ, because the Lord anointed him to preach the Gospel to the poor, and therewith to preach recovering of sight to the blind, Luke 4. 18. He is become a good Physician, and he giveth sight to the blind, by anointing them with that oil that is in the name of the Lord. And the Apostle when he was sent to the people, and to the Gentiles, to open their eyes, and to turn them from darkness to light, etc. was sent with this Eyesalve to preach the first and great things of God's Law to them; and so much he giveth us to understand, I continue, saith he, to this day, witnessing both to small and great; saying none other thing, than those which the Prophets and Moses did say should come to pass. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles, Acts 26 17, 18-23. To the same purpose also he speaketh to the Ephesians, Chapter 3. 8, 9 Unto me is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all men see; to wit, in thus preaching: Thereby he made them see, that they might see. This was the Eyesalve which is here commended unto us. Ignorant are they of the wonderfulness of the testimony of the Lord, and of its excellent usefulness for converting and restoring the Soul, That call it the letter, and a dead letter, as if it were meet for nothing: When as indeed it is the power of God for saving men from their blindness, and ignorance, and from all their iniquities and idols; and they prove and experiment it so to be, that with the heart believe it: Hence it is called, not only the Gospel of our salvation, but the salvation of God also, Ephes. 1. 13. Acts 28. 28. And as Christ is called the Light, both because he discovereth all things to us faithfully, and openeth the eyes of the blind; So also the commandment is said to be a lamp, and the law light; because hereby all things are manifested; and this giveth understanding: Yea, herewith Christ is present unto the end of the world; and hereby he giveth light to them that are in darkness, John 1. 6-9. with Prov. 6. 23. Isa. 42. 1-7. Jesus Christ, in showing unto his Apostles in the Scripture the things concerning himself; to wit, that he hath suffered and risen again from the dead the third day; then, and thereby opened unto them the Scriptures; and opened their understandings, that they might understand the Scriptures, Luke 24. 25-27, 32, 44, 45-47. This then is the Eyesalve wherewith they should anoint their eyes, to wit, the testimony of Jesus, (especially in the first things of it) which is the spirit of prophecy, Rev. 19 10. and the unction whereby they might▪ 〈◊〉 all things, 1 John 2. 20, 21.  
3. What is this anointing the eyes here called for, and counselled unto?  
Surely hereby is meant, a receiving this Testimony of Jesus, and retaining it in the midst of the heart; Or, as having reference to the Metaphor, a putting it upon the eye, and suffering it there to abide, and enter in, and take place; not resisting, or putting it away. Herein is implied, that this Eyesalve is brought nigh in due time unto men; yea, to such also as have suffered a decay of those things wrought in them by the glorious Gospel: The word is nigh thee, saith the Apostle, in thy mouth, and in thine heart; that is the word of faith which we preach. 'Tis brought nigh to men in the preaching of it, that it might be received and entertained by them, Rom. 10. 8. Now that which is here required, is, that they should anoint their eyes herewith, that they should embrace it, and not put it away from them: This was the great evil found with the Jews, when the Apostles preached the Gospel to them; and that which caused them to turn to the Gentiles, That when the word of God was spoken to them, they put it away from them, and would none of it: Had they entertained it, it would have opened their blind eyes; but they refused it, and rejected this word of salvation sent to them, Acts 13. 45, 46. The contrary hereto was required of this Angel and Church; Namely, that they would receive, and let that abide in them, which they had heard at the beginning; As 1 John 2. 20, 21-24. John 9 11-15. Luke 9 44. As Salve will not cure any bodily infirmity or distemper, unless it be laid upon it, and applied thereto: So also it is needful, to the end our spiritual blindness may be removed and cured, that this Eyesalve, the testimony of Jesus, be received and kept by us, and laid to our eyes, as it were, and suffered there to abide; according to what the Proverb saith: My son, attend to my words, incline thine ear unto my say; let them not departed from thine eyes, (but apply them thereto as Salve) keep them in the midst of thine heart; for they are life unto those that find them, and medicine to all their flesh, Prov. 4. 20-22. & 3. 21-23. And so certainly that which is contained in this counsel, that they should anoint their eyes, is like unto that; My son, keep my words, and lay up my commandments with thee; keep my commandments, and live, and my law as the apple of thine eyes: Bind them upon thy fingers, writ them upon the table of thine heart, etc. Prov. 7. 14. John 14. 21-24. 1 John 2. 4, 5. The anointing then here called for, and counselled unto, is an embracing and keeping upon the eyes those things they had heard from the beginning in the Gospel of Christ; which would heal and cure their blind eyes, and help them to see and behold that which at present they were ignorant of, and unacquianted with, Revel. 3. 3. 1 Corinth. 15. 2, 3, 4—  
4. We come in the next place to show, that this Eyesalve is prepared for the blind, and brought nigh unto them in due time, that they might anoint their eyes herewith, that they may see. This Gospel hath been witnessed and preached from the beginning; The Spirit of Christ in the Prophets did testify beforehand the Sufferings of Christ, and the Glory that should follow, 1 Pet. 1, 9-11. And therewith God was converting and restoring the soul from its wander and diseases, Psal. 19 7. But now the mystery is so opened, as in former times it was not. The mystery which was kept secret since the world began, is now revealed, and made manifest; and by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith, Rom. 16. 25, 26. And this Gospel, as thus revealed, is in the Scriptures of truth preserved amongst his Angels and Churches, through the wonderfulness of Gods working, whereby they have great advantage given unto them, Rom. 3. 1, 2. This is committed to them, and they are betrusted with it, in the records thereof, that thereby they might anoint their eyes, and might shine as lights in the world, holding forth the word of life, 1 Tim. 3. 15. Phil. 2, 15, 16. And in due time God is bringing this nigh unto them, and giving it unto them, that it might be received. This commandment, this word of faith, is not hidden from thee, neither is it far off: It is not in Heaven, that thou shouldst say, who shall go up for us to Heaven, and bring it unto us, that we may hear it, and do is? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thine heart, that is the word of faith which we preach, saith the Apostle. Deut. 30. 11-14. with Rom. 10. 8, 14-21. It is given unto the blind in due season, as is intimated, in that the Wisdom of God saith, Receive my say, Prov. 4. 10. Receive my instruction, Prov. 8. 4-10. & 19, 20. For a man can receive nothing, except it be given him from above, John 3. 27. As God hath written unto us excellent things in counsels, and knowledge, even the great things of his Law; so in due time he is showing them unto men, to them that have the Name of Christ called upon them especially; and bringing nigh unto them, and strengthening them to receive and embrace them; that the eyes of their understandings might be enlightened thereinto, and thereby, into all things needful to be known and understood by them: Yea, and this Eyesalve may be had freely in its preventing operations; not only without money and price, without worth and worthiness; for so the Gold and White Raiment may be had, as hath been shown; but also without buying. And we are not instructed, as before is said, to buy this Eyesalve, to part with any thing, before we anoint our eyes; but we are counselled to receive, and apply this to our eyes freely, that we may see: And then, and so to buy those unvaluable treasures here commended to us.  
And this instruction may be useful to us.  
1. To show unto us the sinfulness and provoking nature of their sin, and justness and severity of their punishment; who close their eyes, or remain blind, when such Salve is prepared for them, and brought nigh unto them in due season: Such have no cloak for their sins, but are willingly ignorant, who reject or despise this remedy provided for them of God. And how shall they escape, that neglect so great salvation? If there were no Salve prepared for the blind, or if it were not brought nigh unto them, or might not be had freely, men might have some excuse; they might say, Alas, we are blind, and how then should we seek for healing? and poor and miserable, and how then should we buy it? But what will they now have to say, who perish for lack of knowledge, especially where the Scriptures are vouchsafed? If they shall be inexcusable, unto whom the Word and Oracles of God have not been afforded, nor committed, Rom. 1. 19, 20, 21. How much rather inexcusable will they be, and of how much sorer punishment, suppose ye, shall they be counted worthy, who remain in blindness and ignorance, unto whom he hath given and showed his word, and afforded more choice advantage and means? Psal. 147. 19, 20. Rom. 3. 1; 2. For the hurt of the daughter of my people, I am hurt, saith the Prophet, I am black, astonishment hath taken hold on me: Is there no balm in Gilead? Is there no Physician there? Why then is not the hurt of the daughter of my people recovered? Jer. 8. 20-22. Great is their sin, and terrible will be their judgement so persisting, that hate knowledge, and will not choose the fear of the Lord: Or after their eyes have been opened, wink therewith, and close them, and will not behold the Majesty of the Lord, nor make use of this Medicine prepared, lest they should see with their eyes,— and understand with their heart, and be converted, and Christ should heal them, Matth 13. 13-15. Prov. 1. 20-29. Isa. 27. 11. Oh that we may none of us be guilty of such like folly and madness as this is!—  
2. In that this Eyesalve is prepared and brought unto the blind; and to such of them also as are become blind after their eyes have been opened; we may herein perceive and see, that God hath no pleasure in the destruction of such: He would have all men to be saved, and come to the knowledge of the truth: And much rather unwilling is he, that those little ones should return unto, and remain in blindness, who have known God, or rather been known of him, 1 Tim. 2. 4-6. Matt. 18. 11. He hath every way of his goodness provided for us miserable and helpless ones, that we might not remain in our miserable condition, but might be brought back to God, Psal. 68 10. 1 Pet. 3. 18. There is a Medicine prepared, and in due time brought nigh unto us, and which may be had freely by us, to the end we might be healed and cured: For this gracious Counsellor hath no pleasure, none at all in our misery and destruction, while it is called to day: For he came not to judge the world, but to save the world. And in him we may see the Father, and be assured that he is not willing that any man should perish, but that all should come to repentance, John 12. 44-47. 2 Pet. 3. 9, 15. Therefore he hath not only provided durable riches, that we might be enriched thereby, 2 Cor. 8. 9 and durable clothing, that we might be covered and adorned therewith, Rom. 13. 12-14. but Eyesalve also, for giving sight unto us, Isa. 42. 1-6-7. And may not he then say to us, as he did to his people in former times? Judge, I pray you, betwixt me and my vineyard; what could have been done more to my vineyard that I have not done in it? Isa. 5. 3, 4. May he not appeal to us, and say, What iniquity have you found in me? Have I been a wilderness unto Israel? a land of darkness? Jer. 2. 5-31. May we not herein read, and be assured of his gracious heart towards us, and know that he hath no pleasure in the death of him that dieth, though he be rebuking and threatening of them? Ezek. 18. 32. Rev. 3. 19 Oh that we may never despise such testimonies of Love, and riches of goodness, but that we may thereby be led to repentance; and moved and prevailed with thankfully to accept of his abundant grace, Rom. 2. 4, 5.  
3. It may also be useful unto us to persuade, and prevail with us, to suffer the word of exhortation, and to anoint our eyes with this Eyesalve, that we may see. Let us not by observing lying vanities forsake our own mercy; but be we exhorted to receive and keep our father's commandment, and forsake we not the law of our mother; but let us bind them continually upon our heart (like a Salve to a Sore) and ●ye them about our neck, that they may lead us, and guide us; for the commandment is a lamp, and the law light, Prov. 6. ●0-23. He is a gracious Counsellor, who giveth to us this good counsel; one who hath given intallible proof of the truth and sincerity of his love to us, in that he laid down his life for us, that he might take it up again: And who is desirous of our good, and would not that we should continue in our blindness and ignorance; and hath therefore prepared for us, and is bringing nigh to us this Eyesalve, that we might make use of it, that we might embrace it, and our hearts might retain his words, that we might live. Consider we the easiness of his Yoke, and lightness of his Burden which he putteth upon us. His Commandment herein is not grievous; he doth not require we should purge away our sin by Sacrifice, or make our peace with God by any wisdom or strength of ours: He calleth not upon us to get and provide for ourselves Eyesalve, or to go and seek it we know not where. We might then say, Alas, we are blind and poor, how should we do such things! But behold the easiness of his requirings; he only saith, Anoint thine eyes with Eyesalve; apply it, and let it not departed from thine eyes. If he had commanded us some hard thing, there had been reason sufficient for us to have done it, if possible; because our good is so much concerned herein, and ours only: For it doth not adventage him at all; how much rather when he saith, Anoint and see, Micah 6. 6-8. Matth. 11. 28— 30. 1 John 5. 3. 2 King. 5. 13. Let us then hear his counsel, and receive his instruction, that we may be wise in the latter end, Prov. 4. 15. & 19 20. Or otherwise we must needs be, and remain in a miserable condition. And this will further appear in the last Particular; viz.—  
3. That to the end Christ's Angels and Churches may win him, and those heavenly Treasures hid in him, it is needful, That they anoint their eyes with this Eyesalve, that they may see. This is intimated to us in the counsel here given; and in the end of it. And indeed this branch of the counsel may give answer unto, and remove a doubt, that may be, and arise in our jealous hearts, on the hearing of this counsel given to such wretched piteous persons as these were: For they might be ready to say,—  
Question. How may we be persuaded to believe the contents of this Counsel? This Counsellor threatneth to spew us out of his mouth, and telleth us that we are poor miserable creatures; and speaketh as if he were highly offended with us, and greatly incensed against us: How can we then believe that he should in earnest propose to us such enriching gold, and such excellent raiment, as is here commended to us? Whence should such grace be to such unworthy ill deserving one's as we are? It is possible that that which he here calleth upon us to buy, is nothing else but counterfeit, and not so excellent as he would persuade us it is; how shall we know whether this be right gold, or such excellent raiment, as it is signified to be?  
Answer. To give answer to such a jealousy, and suspicious thought, this may be added; or however it is proper to purge it out of us. It is indeed admirable grace, excellent loving kindness, such as cannot be expressed or conceived; and it may well be marvellous in our eyes, if it be duly considered by us, Psal. 36. 7. But yet to the end we might be assured of, and satisfied in the goodness and reality of the Treasures here commended to us; before he requireth us to buy, he first, in order of nature, willeth us to anoint our eyes with this Eyesalve, that we may see. He might upon his own authority, as being our Lord, have commanded us to buy, and to have depended wholly upon his word for what he saith, without seeing with our eyes; but he condescendeth to us in a more gracious way, and instructeth us to open our eyes that we might be satisfied. And in some sort, though not fully, he dealeth with us as he did with Thomas, when he was so slow of heart to believe; yea, resolved not to believe that Christ was raised again, except he saw such things as might remove all doubtfulness out of him; our Saviour was then pleased to give him such an evident demonstration, and infallible proof of the truth of what he was doubtful concerning, that he crieth out, as one abundantly convinced of his former evil; My Lord, and my God: So in some sort he dealeth here; though he presenteth not himself to our bodily eyes, yet he counselleth us to anoint the eyes of our understanding, that we may see, and might no longer have any doubtfulness remain in us, John 1. 39-46.  
In this Instruction then let us consider these two things which are needful to be spoken to.—  

1. What is that we should anoint our eyes for, that we may see?  
2. Why is it needful to anoint our eyes herewith, that we may see?   
1. What is that we should anoint our eyes for, that we may see? What is it that is needful to be seen by us? To this we may say, it is needful to our buying those excellent Treasures, to see—  
1. The Lord Jesus Christ himself, and that durable riches and righteousness in him; and the means whereby he is become such a rich treasury and store-house of all the fullness of grace and truth, that of his fullness we might receive, and grace for grace; to wit, his humbling himself, and becoming obedient to death, the death of the cross; for all this is the price of his blood, and procurement of his sufferings for us. This is needful for us to see, even those heavenly and blessed commodities that are here to be bought by his Angels and Churches; It is but a reasonable thing we should see what we are invited to buy in parting with all for; And Christ, and the unsearchable riches of him are discovered to us in, and by this eyesalve, the testimony of Jesus, and we are thereby enabled to behold them. As well as also, here is shown unto us the abasement of Christ, wherethrough he hath obtained all things into his hand for us; here we may see the great sufferings he endured for us; so the Apostle signifieth, that in this Gospel, Jesus Christ was evidently set forth crucified, before their eyes, the eyes of their souls. Gal. 3. 1. So the Author 〈◊〉 the Hebrews saith, we see Jesus, who was made a little lower than the Angels, that by the grace of God he should taste death for every man. Heb. 2. 9 Here we may see, that he who was in the form of God, and thought it no robbery to be equal with God, made himself of no reputation, and was made flesh. Joh. 1. 14. That he bore our sins in his own body. 1 Pet. 2. 24. And the great sorrows and sufferings which he endured for our sakes, how he was tormented for our transgressions, bruised for our iniquities; how his soul was in hell, and his flesh in the grave; that he endured such great sorrows, that there was no sorrow like unto his sorrow, wherewith the Lord afflicted him in the day of his fierce wrath. Lam. 1. 12. Here we may also see the preciousness of his sufferings and blood, whereby he hath redeemed us from the curse of the Law; and obtained into himself eternal life, eternal redemption, a full, and complete treasury of all things that pertain to life and godliness; and his beauty and glory, his excellency and comeliness is here presented to us, that it might be seen by us: Here we may see Jesus, who was made a little while inferior to the Angels, crowned with glory and honour. Heb. 2. 9 Here with open face, as in a glass, we may behold the glory of the Lord. 2 Cor. 3. 18. Here we may see that he is become a good foundation of faith, a rich fountain of all spiritual and eternal blessings; wisdom, and righteousness, and sanctification, and redemption; That he is more precious than rubies, and that all the things we can desire are not to be compared unto him. Prov. 3. 15. That he is more glorious and excellent than the mountains of Prey. Psal. 76 4. That he is more precious than gold, yea, than the golden wedge of Ophir. Isa. 13. 12. That God hath highly exalted him, and given him a name above every name. Phil. 2. 7-9 That he hath given him the preeminence in all things, and amongst all persons. Col. 1. 18, 19 That the Father so loveth him, that he hath given all things into his hand; so as he that looketh up to, and believeth in him, hath everlasting life. Joh. 3. 35, 36. Matt. 11. 27, 28. Here we may see, that he is the chiefest of ten thousands; that he is altogether lovely, and that none are to be compared unto him. Cant. 5. 11-16. And this we are called upon to see, and behold, as declared to us in his testimonies, and especially in the testimony of his mouth. The Father calleth upon us to behold his Servant, and Son: Behold, saith he, my Servant whom I uphold; mine elect, in whom my soul is well pleased, I have put my spirit upon him. Isa. 42. 1. Matt. 12. 18. And, Behold the man whose name is the Branch. Zech. 6. 12. Behold I have given him for a witness to the people, etc. Isa. 55. 14, 5. Jesus Christ calleth upon us also to behold himself: Look unto me, saith he, all the ends of the Earth, and be ye saved. Isa. 45. 22, 23. with Rom. 14. 9-11, 12. And saith, Behold me, Behold me, unto a nation that was not called by his name. Isa. 65. 1. & 55. 5. It is also the work of the holy Spirit to lift up the Son of Man, as Moses lifted up the Serpent in the wilderness, as a complete object in whom is prepared all helpfulness and healing for every stung creature, that men might look unto, and believe in him. Joh. 3. 5, 9-9-14-16. It is his work and office to bear witness of his blood, and the love of God as therein commended everlastingly; and to glorify Christ, and take of his things, and show unto us; of his sufferings, and the glory which therethrough he hath received. 1 Joh. 5. 6. Joh. 16. 13, 14. 1 Pet. 1. 11. Yea, as the father, word, and holy Ghost, are one, one in essence, and being; so one also in their testimony; and this is the record, that God hath given unto us (mankind) eternal life; and this life is in his Son. 1 Joh. 5. 7, 11. Yea, he is the sum and subject matter of the testimony of all those holy men by whom God hath spoken unto us from the beginning of the world, to the end we might see and behold him: To him give all the Prophet's witness. Act. 10. 43. Of this horn of salvation God spoke by the mouth of his holy Prophets that have been since the world began. Luk. 1. 69, 70. 1 Pet. 1. 10, 11. Acts 3. 22-25. & 26. 23. Joh. 5. 39 The Baptist was a man sent from God to bear witness of him as the light, the fountain, in whom is all the fullness of grace and truth; and he saith, Behold the Lamb of God that taketh away the sins of the World. Joh. 1. 6, 7-15, 16. 29, 33-36. The Apostles also were witnesses of him. Joh. 15. 27. Yea, the fullest and clearest witnesses of him; they saw, and did testify, that the Father sent the Son, the Saviour of the World. 1 Joh. 4. 14. They preached not themselves, but Jesus Christ, and him crucified, and therewith Jesus the Lord. 1 Cor. 1. 23, 24. 2 Cor. 4. 5. To them was this grace given, and Apostleship, foe obedience to the faith among all nations. Rom. 1. 5. & 16. 25, 26. To them was this grace given, to preach the unsearchable riches of Christ; and to make all men see, etc. Ephes. 3. 8, 9 It evidently appeareth therefore, that it was needful they should anoint their eyes with this eyesalve, that they might see this blessed object, that hath been, and is so constantly, and unanimonsly witnessed of, and directed unto by God, and all those that have been taught and led of him. All agree in one concerning him, to the end we might see and believe in him, who hath so testified his love towards us as to lay down his life for us, that he might become our Saviour; and who is through and by means of his blood exalted and glorified; and become the habitation of all the fullness of the God head; the fountain of life, the fountain of living waters, the Sun of righteousness, the treasury of wisdom and knowledge: Yea, all that the Father hath is his. Col. 2. 3. 9 Psal. 36. 8, 9 Mal 4. 2. Joh. 16. 14, 15. And that this is the object which they are called upon, and counselled to see and behold; and to that end to anoint their eyes with this eyesalve, appeareth from the scope of the place we are speaking unto: For here the faithful counsellor had been commending unto them, and counselling them to buy gold tried in the fire, that they might be rich; and white raiment, that they might be clothed, and that the shame of their nakedness might not appear. And now he addeth, anoint— that thou mayst see, to wit, this gold, and how it hath been tried, and the excellency of it; and this white raiment, etc. And this is a glass which discovereth all things to us: Here we may look upon those things which cannot be seen with the bodily eye. 2 Cor. 4. 18. As Moses by faith saw him that is invisible: Heb. 11. 27. And in some sense as Abraham saw the day of Christ, and was glad. Joh. 8. 56. So may we behold and see in this word of faith (which is the evidence of things not seen. Heb. 11. 1.) the preciousness of the blood of Jesus Christ, and his excellency and fitness for us, and for our helpfulness, by means thereof.—  
2. To the end we may buy this gold, and white raiment, and thereto sell all that we have; needful it is to anoint our eyes with this eyesalve that we may see; namely, that we may see the vileness, and odiousness of our sins, which are to be abhorred by us; And the emptiness and unprofitableness of our idols, which we are to abstain from, that we may have these excellent and durable commodities here commended to us; for while we are ignorant hereof, we shall be ready to think that we part with, is better than that which is commended to, and set before us: While we remain in our blindness, we are ready and apt to mistake; and to call evil good, and good evil; and to set our hearts upon that which will not profit; yea, to cleave unto that which will destroy us in conclusion if it be not parted with, and fled from: While persons are in darkness, they are under the power of Satan, and led captive by him at his pleasure. Acts 26. 18. Ephes. 5. 5-8. So much the Apostle signifieth concerning the Gentiles that remained in darkness, when he saith; they have their understandings darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart; who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness; as if nothing were pleasurable unto them, but what is abominable. Ephes. 4. 17-19. So the Apostle speaking of the believing Gentiles saith, that in times past (namely when they were darkness) they walked according to the course of this world, according to the Prince of the power of the Air, the spirit that now worketh (rulingly, and prevailingly) in the children of disobedience. Ephes. 2. 1, 2. with chap. 5. 8. But to this we may add more afterwards. Now therefore it is needful that we see our sins, and vanities, that we may be willing to part with, and relinquish them: and with this eyesalve in the testimony of Christ we may see: Therein all things that are reproved, are made manifest by the light; the light doth faithfully discover them in their right and proper colours, to the end we might stand up from them, and might flee from our iniquities and idols. Ephes. 5. 11-14. And indeed the holy Spirit, that breatheth in this testimony, doth in, and with glorifying Christ, and discovering the transcendent excellency of him, show unto us also the sinfulness of sin; and the emptiness of all those objects in which naturally we are seeking rest; and on which we are placing our affections; that we might turn from our vanities unto him, who is worthy to be cleaved unto by us. So when the Lord by the Prophet saith, Behold they are all vanity, their works are nothing, their molten images are wind and confusion; He than addeth, Behold my Servant whom I uphold, etc. Isa. 41. 27-29. & 42. 1. The holy Spirit in glorifying Christ, and taking of his things, and showing unto us, doth therein, and therewith convince the world of sin, of righteousness, and of judgement; and teacheth the believers all things, and leadeth them into all truth. Joh. 16. 8-14. In bearing witness of Christ, and in his testimony, the holy Spirit showeth unto us the odiousness of our sins, that we might see, and behold it, that we might abhort and abominate them; in that God hath taken such vengeance on them in the person of his son, who knew no sin: Though God testified of him that he was his beloved Son, in whom he was well pleased, yet when but the guilt of our sin was imputed to him, he spared him not, but condemned our sin in his flesh: It pleased the Lord to bruife him, He did put him to grief. Isa. 61. 2. Rom. 8. 3-32. Isa. 53. 10. This seen and beheld by us, would help us to abhor it, and say, How shall we that are dead to sin, live any longer therein? Rom. 6. 13. And here may we also see the necessity of our being washed here-from, in that he is become such a fountain through his blood for cleansing us. Zech. 3. 1. And it was his very end in being manifest, that he might take away our sins. 1 Joh. 3. 5. He bore our sins in his own body on the tree (not that we might live any longer thereto, but) that we being dead to sin, might live to righteousness. 1 Pet. 4. 1, 2. and chap. 2. 24. And in his cross and testimony, we may also see the vanity of our idols, and our vileness in serving them; that we might turn therefrom to God, to serve the living and true God. 1 Thes. 1. 9, 10. Here we may see the brutishness of our wisdom. Now is the Judgement of this world, saith our Saviour: Here you may take a view, and have a discovery of it, in that those that were Princes of the World for wisdom, crucified the Lord of glory; and were also, before his hour was come, the greatest enemies to him; and thought that their taking him out of the way, and killing him, would much have tended to their security, when as, on the contrary, it brought, and hastened destruction upon them. Joh. 12. 31. 1 Cor. 2. 8. Joh. 11. 47, 48. With Matt. 21. 39-41. Joh. 7. 45-49. Here may we see the unprofitableness of our works of righteousness; in that he only could, and hath brought in by his death, and resurrection, everlasting righteousness; and there was no other way for the completing it for us; for if righteousness could have come by the law, or by any other way whatsoever, than Christ hath died in vain. Gal. 2. 21. The Holy Ghost, saith our Saviour, shall convince the world of righteousness; namely, he shall show and evidence the unprofitableness of all our works of righteousness; and of all righteousness according to the law; and that righteousness could not come by the works or sacrifices thereof; in that he is gone to the Father, and we see him no more: He cometh no more down to suffer, or offer sacrifice, but his sacrifice is accepted of God, so as he hath set him down on his own right hand. john 16. 10. with. Hebr. 10. 1. 2. 11. 12. and he hath prepared righteousness for all men, without the law, as hath been said. Rom. 3. 20-22. here we may also see the vanity and helplesness of the riches of this world; in that we were not redeemed with corruptible things, as Silver and Gold: They that trust in their riches, and boast themselves in the multitude of their wealth; none of them can by any means redeem his Brother, nor give to God a ransom for his own soul. 1 Pet. 1. 19 Psal. 49. 6, 7. Here also we may see the emptiness, and worthlesness of all the glory and honour of this world, in that our Lord Jesus neither had, nor would accept of it: But he was rejected and despised of men, a worm and no man, a reproach of men, and despised of the people: All they that saw him laughed him to scorn, they did shoot out the lip, they did shake the head. Joh. 6. 15. Isa. 53. 2-4. Psal. 22. 6, 7, 8. Nor had he, nor did he seek for, the favour and friendship of this world, but the world hated him, because he testified of it, that the works thereof were evil. Joh. 7. 7. & 15. 18-20.—  
Yea, in and by this one thing, by this unction, we may know all things that are needful to be known by us, and see them in their right colours: Hence the Apostle determined to know nothing in and unto all things, but Jesus Christ, and him crucified. 1 Cor. 2. 2. And it is needful we should know the vileness of our sins, and the vanity and unprofitableness of all those objects on which naturally we are placing our affections; and in which we have been seeking rest, and satisfaction to our spirits.—  
3. It was needful for them to see themselves, and to see what manner of condition they were in; and what manner of persons they were: And to this end, that they might see this, needful it was they should anoint their eyes with this Eyesalve, that they might behold themselves, and know what state they were in: They were at present very much mistaken; they thought their condition was very good, and that they were so happy that they needed nothing, but this was the fruit of their blindness and ignorance; for had they viewed themselves in the Testimony of Jesus, they might have perceived it was far otherwise with them. And indeed this is generally the fruit of men's blindness; they are many times pure in their own eyes, who are not washed from their filthiness. Prov. 30. 12, 13. Such fools are men, that all their own ways are clean in their own eyes. Prov. 16. 2. And they who have not the love of God in them, yet think that eternal life appertaineth to them. Joh. 5. 39-42. It is therefore a very ignorant and false saying of those men, who tell us, that what the Apostle speaketh of the believing Jews before the Gospel was received by them, to wit, that they were the children of wrath by nature even as others. Ephes. 2. 3. Is only meant and spoken of what they were in their own apprehension and imagination: For they who are furthest off from the light do least of all know themselves: And are most ready to be highly thoughted of themselves, while yet they are most miserable: Who were more confident of the goodness of their condition, than were the Pharisees: who yet generally were furthest off from the kingdom of God, further off then were the Pulicans and Harlots. Matt. 21. 31, 32. & chap. 23. Yea, the Apostle Paul, who includeth himself in the former saying, as one who was by nature a Child of wrath even as others; yet did not think so, when he was foolish, and while he was ignorant of God's righteousness, but had confidence in the flesh, and thought himself alive, and in a good and safe condition. Phil. 3. 4-7. Rom. 7. 9 And so it is more generally true: Such as kill, steal, commit adultery, swear falsely, and burn incense to other Gods, will yet cry, the temple of the Lord are we, until they are convinced by the light of God's testimony. Jer. 7. 4— 10. Such can in words make their boast of God, and call him father, who are of their father the Devil; and say, they hope to be saved by Christ, as well as any others: And call their doing the works of the flesh, their infirmities and weaknesses, and that they are herein like to Paul when he saith, the evil I would not, that do I; in which they lie, and speak not the truth; and yet thus they deceive themselves. Rom. 2. 17-24. Joh. 8. 41-44. And, as hath been said, this Angel and Church were greatly deceived, and did deceive themselves, in thinking themselves to be something when they were nothing. Gal. 6. 3. And it was therefore needful for them, and is so for us also, to know ourselves, and our estate and condition: And this is made known to us, and we may see it in and by this Eyesalve, this testimony of Jesus, in and by which all things are discovered, and made manifest. Ephes. 5. 13, 14. He that is an hearer of the word of truth, and not a doer, he hath this great advantage given him in hearing, that he may see and behold himself: He that is an hearer only is like unto a man beholding his natural face in a glass: For he beholdeth himself, and seethe what manner of person he is, though he liketh not the discovery which is there given of him; and therefore he goeth his way, and then forgetteth what manner of person he was, the which before he was enabled to see by that glass. Jam. 1. 22-24. He that doth evil hath, in and by the light, while it is vouchsafed, a discovery made of himself, and of his works, to the end he might continue beholding, and so cleanse himself from what is reproved. That he might turn from darkness to light, and love light more than darkness; but in going on to do evil, to make a trade of it, he hateth the light, neither cometh he to the light, lest his deeds should be reproved and discovered; for he is convinced of the impartiality of the light in its discovery: And for such folly he is condemned while he persisteth therein. John 3. 19, 20. In this light then let us behold ourselves; and with this Eyesalve let us anoint our eyes, that we may know ourselves: This is a needful lesson to be learned by us, to know ourselves; but not the first, as many through mistake say: But first, it is needful to know Jesus Christ, and him crucified, as declared in the Gospel; and therein, and therewith we may know ourselves. 1 Cor. 15. 14. with chap. 12. 2. 2 Cor. 5. 14. We ourselves, saith the Apostle, were sometimes foolish; we did not know Christ, nor God in him, nor ourselves, nor any thing rightly; but he saved us here-from by the washing of regeneration, and renewing of the holy Ghost: Even by discovering to us, and causing to appear before us his kindness, and love in Christ to man-word. Titus 3. 3-5. He that is an unbeliever, and unlearned, an ignorant person, when he cometh amongst them that prophecy, that plainly and to edification declare the Gospel, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and in this light he beholdeth himself, so as he will fall down— and report, that God is in such declares of a truth. 1 Cor. 14. 3, 24, 25. For the word of God, the Gospel of Christ, is quick and powerful; and sharper than any two edged Sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. Heb. 4. 12. Therein then let us see and know ourselves, and behold what condition we are in, that if we be like this Angel and Church, we may learn to be zealous, and repent. And this which hath been spoken, shall suffice to the first inquiry here propounded to be considered, to wit, What should they anoint their eyes for, that they might see? And now we come to the second, viz.—  
2. Why is it needful to our buying, that we anoint our eyes with this Eyesalve, that we may see:—  
To this, in what we have said before, we have spoken in some measure, and shall therefore be the briefer in what we shall further speak to this Enquiry.— And so—  
1. It is needful to our buying, that we anoint our eyes with this Eyesalve, that we may see; because the sight of those things that are before spoken to, is very powerful to move and prevail with us, to receive this blessed and needful counsel here given to us, and to buy those heavenly commodities here proposed to, and set before us. The object, and sight of the eye, was occasionally the in let to our misery and calamity at first. When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise; she took of the fruit thereof, etc. Gen. 3. 6. So now also the objects of the eyes, which are presented before us in the Gospel, are forcible to persuade us, and make us willing to come unto, and close with Christ, when the eye of the Soul is opened with this Eyesalve. The eye affecteth the heart, Lam. 3. 51. It inclineth the affection, and maketh us willing to buy that, which while we are in ignorance and blindness, we care not for, nor know how duly to prize and value.— As to say particularly.  
While we anoint our eyes with this Eyesalve, and see, and continue looking upon the preciousness of the Blood of Jesus Christ, as it is discovered to us in this testimony; and his beauty and glory by means thereof. While we behold this Gold, this enriching Gold, and see, and consider how it hath been tried in the fire, and how proper it is to make us truly rich; and how certainly and infallibly it enricheth them that have it, this is apt and powerful to draw the love and heart thereto, and to cause us to covet after it: As it is a powerful Cord to us naturally to draw our hearts to the riches of this world, to behold and see them with our eyes; As he confessed, who said; When I saw two hundred shekels of silver, and a wedge of gold— then I coveted them, and took them, Josh. 7. 21. 1 John 2. 15, 16. So when we see in this Glass this excellent Gold, the price whereof is above Rubies, yea above all the riches of this world, it is a forceable motive to engage our hearts to seek to be made partakers hereof. If thou knewest the gift of God, saith our Saviour, and who it is that saith unto thee, give me to drink, thou wouldst ask, etc. John 4. 10. How did the knowledge and consideration of this better and enduring substance in Heaven, make the Hebrews willing, in the days of their first Illumination, to take joyfully the spoiling of their goods, and to endure reproach and shame, and to be companions of them that were shamefully entreated: Heb. 10. 32-34. What blessedness did the Galatians speak of? And how did they turn from idols to God: And how ready would they have been, if it had been possible to have plucked out their eyes, and given them unto them that were instruments of preaching Christ unto them, when he was evidently set forth before their eyes in the testimony of Jesus? They were willing then to part with all for his sake, Gal. 3. 1. & 4. 13-15. And was it not the excellency of the knowledge of Christ, that made the Apostle willing to suffer the loss of all things, even of those things also that formerly were gainful to him; and to count them but dung, that he might gain him, and be found in him? Phil. 3. 7-9. And to this very end, That a nation he knew not, and nations that knew not him, might run unto him, he saith, Behold me, behold me: As intimating, That the seeing and beholding him is very powerful and prevalent to overcome, and persuade us to close with and embrace him, Isa. 55. 5. & 65. 1. And so the beholding and seeing this White Raiment, and the excellent and useful nature and property thereof, is proper and powerful to incline us to seek that we may have it, that we may be clothed therewith, that so the shame of our nakedness may not appear, Josh. 7. 21. Phil. 3. 4-9. Doubtless the beholding with the eyes of the understanding, that plenteousness of Redemption in him, even the forgiveness of our sins; those Treasures of Wisdom and Knowledge hid in him; that everlasting Righteousness brought in by, and treasured in him; that eternal Redemption obtained by his Blood; that fullness of Grace, Truth, Spirit, and all things pertaining to life and godliness prepared in him; that Eternal Life given us in him: As these things are discovered to us in the testimony, and his complete and unparallell d comeliness and amiableness by means hereof, it would enamour our hearts on him, and inflame us with love to him; and even make us sick of Love, and unsatisfied in our desires, till we more know him, win him, and be found in him; yea, till we see as we are seen, and know as we are known, and be ever with him, Cant. 5. 10-16. & 2. 3— 5. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun, Eccles. 11. 7. But how much more pleasant and alluring is it, to behold this Pearl of great price, this Sun of Righteousness, this Robe of Salvation, this excellent one, who is fairer than the children of men; yea, who is the true God, and eternal life! And how powerful is the sight of him, to keep us from our sins and idols: 1 John 5. 20, 21—  
So also the seeing our sins and idols, as discovered in his Cross and Testimony, is very powerful to move us to cast them away, and part with them, as hath been also in part signified before: There sin is rendered most abundantly sinful, and our idols most evidently unprofitable and vain: Hence the Apostle saith, Whosoever abideth in Christ, in the sight and knowledge of him, as appeareth by the opposition, sinneth not: Though sin be in him, and moving for service, yet he doth not commit it; He doth not willingly yield up his mind or members to the service thereof: And on the other hand, Whosoever sinneth, hath not seen him, nor known him. He hath not anointed his eyes with this Eyesalve, that he might see; nor seen with his eyes as thus anointed: He that doth evil, hath not seen God, 1 John 3. 6, 8. 3 John 11. He that seethe, and abideth in the sight of, the end wherefore he was manifested, to wit, to take away our sins; and of his faithfulness therein; for in him is no sin: he that beholdeth and considereth the bitter Cup Christ drank off, and the shameful, cruel, accursed death he died for our sins, who was the Son of God, to the end he might redeem us from all iniquity; and what a Fountain he is become, in whom is all forgiveness, righteousness, rest, refreshing, washing and cleansing, eternal life, etc. Such an one is preserved from sowing to, and siding with that sin that dwelleth in him; he getteth an escape, and fleeth from the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ. 2 Pet. 2. 20. So much the Apostle James also signifieth, when he saith, Whose looketh into the perfect law of liberty, and continueth, he being not a forgetful hearer of the word, but a doer of the works, this man shall be blessed in his deed. The man that continueth looking in this Glass, this Testimony of Jesus, is a doer; he layeth apart all filthiness, and superfluity of naughtiness, as it is discovered, and made to swim aloft, Jam. 1. 21-25. This truth known maketh him free from the bondage and slavery of his sins, John 8. 31-33. And he is made willing by these arguments contained in the Gospel, to sell and part with his iniquities and abominations, Rom. 6. 13. And so also, in beholding Christ crucified, and looking upon the Cross of Christ which he hath endured and overcome, and the glory which there-thorow he hath received, a man may be broken off from his idols. The world (the wisdom, righteousness, riches, honour, glory, pomp, and splendour, favour and friendship, customs and fashions of the world) is crucified unto such an one as is thus exercised through the Cross of Christ, Gal. 6. 14. So as he keepeth himself from those idols, 1 John 5. 20, 21. Thus when the Apostles preached Christ to men, and he was received, and beheld in his Gospel by them, they then turned to God from their idols; and were washed, and sanctified, and justified in the name of the Lord Jesus, etc. 1 Thes. 1. 5-9. and 2: 13. 1 Cor. 6. 9-11. and 12. 2. with Chap. 15. 1, 2, 3, 4. The seeing our sins and idols in this testimony, will make us willing to sell them, and part with them, that we may have and enjoy this Gold and White Raiment.  
In like manner, the beholding and seeing in, and with this Eyesalve, what a sad condition we are in without Christ, and without this durable riches and righteousness here presented to us▪ this is a powerful argument to engage and move us to seek the Lord while he may be found, that we may win him, and be found in him, and be made partakers of him, in whom there is blessing prepared for all the kindreds of the earth, Acts 3. 25. The seeing and considering, that without him we are wretched, and miserable, and poor, and naked, and undone creatures; and that abig ding such, we shall be spewed out of his mouth, and become miserable for ever; for nothing besides him will secure from evil, and satisfy us with good. This is a forcible motive and argument to move us to be hot and fervent in Spirit, that we may buy of him those inestimable Treasures here counselled unto, which only will render us blessed and happy in the enjoyment of them: As it appeareth here in this place, the scope of it being considered by us, Rev. 3. 15-19, 20. Acts 2. 37.—  
2. It is also needful for us to anoint our eyes with this Eyesalve, that we may see; because not only are there such powerful arguments proposed to, and set before us in this testimony of Christ, to move us, and make us willing to buy: But also there is a mighty and supernatural power put forth in, and with these arguments in this Gospel to convert us, and to turn us from darkness to light, and from the power of Satan unto God; and so from our sins and idols unto the living and true God, Acts 26. 18-23. The Gospel of Christ is the power of God; his arm and power is put forth therein to effect in us what he requireth of us, Rom. 1. 16. 1 Cor. 1. 18-23, 24. His hand and mighty power is stretched forth herein all the day long, to enable us to turn to him in and at his reproofs; and to cast away our sins and abominations out of his sight, Prov. 1. 20-24. Isa. 65. 13. Rom. 10. 21. God hereby worketh in us both to will, and to do, of good pleasure, Phil. 2. 12-15. Not only is the Gospel the instrument he maketh use of to gloriole his Son in and by, and to show us the vileness and vanity of all other things: but it is that also which he accompanieth with the power and presence of his Spirit: So that he that rejecteth, rejecteth not man simply, but God, who giveth of his Spirit in and with his word, 1 Thes. 4. 3▪ 8. And hence these weapons, the arguments of the Gospel are mighty, mighty through God, to the pulling down strong holds, etc. For God is in them of a truth, 2 Cor. 10. 4, 5. 1 Cor. 14. 24, 25. In looking unto Christ, beholding and minding what he hath done for us, and is become, and what is treasured up for us in him; and therein seeing our sins and idols, and in how sad a condition we are without him; God is saving us from our iniquities and vanities, and enabling us to run from them to Christ. To this end his grace bringeth salvation in due time to all men, saving strength and power, Tit. 2. 11. Hence he saith, Look unto me all the ends of the earth, and be ye saved: Not, Save yourselves; But, Be ye saved. As intimating, in our looking unto him, to enable us whereto also he is preventing us with power, God is saving us, that we might be saved, Isa. 45. 22. To the same purpose also the Apostle saith, We all (not some of us only, but we all) with open●face as in a glass, beholding the glory of the Lord, are changed, not change ourselves, but we are transformed, changed out of one form into another, from the love and service of our sins and vanities, and out of our miserable condition into his image, even as by the Spirit of the Lord, who is in, and with this object as declared and discovered to us in this Glass, 2 Cor. 3. 18. God in and by his Spirit is so present in and with this Gospel of Christ, that he that receiveth that, receiveth Christ, and him who sent him, Matth. 10. 40. And he that despiseth and resisteth that, despiseth and resisteth God, Christ, and his Holy Spirit, Luke 10. 16. Acts. 7. 51. The hand of the Lord is put forth in, and present with the arguments of the glorious Gospel, to convert and turn us from our evils and vanities unto Christ, and to make us willing, who naturally are without an heart, and unwilling to gain and buy Christ, and the unsearchable riches of him, Acts 11. 20, 21. & 3. 13-19. It therefore evidently appeareth, that it is very needful for us to anoint our eyes with this Eyesalve, that we may see.—  
3. And on the other hand, it is needful for us to anoint our eyes with this Eyesalve, that we may in seeing see the excellency of Christ, and vileness, and unprofitableness of all other things, to the end we may part with them for him; or otherwise we shall be, and abide under the power of Satan, as hath been also before said. He hath his power in darkness; and while men remain blind, he can deceive them, and lead them captive at his pleasure, Col. 1. 13. Acts 26. 18. Hence it is said, those evil principalities and powers are the rulers of the darkness of this world; he ruleth and prevaileth over them who remain in blindness and darkness, and serveth himself of them, making them do his lusts and requirings, Ephes. 6. 12. He so blindeth the minds of them that believe not, that anoint not their eyes with this Eyesalve, that the Light of the glorious Gospel of Christ, who is the image of God, may not shine unto them; that they may not perceive his excellency and comeliness. And together herewith also, he commendeth, and rendereth excellent, needful, and pleasurable the things which indeed are vile, evil, and abominable; For he is the God of this world, of such as are, and remain in ignorance, 2 Cor. 4. 4. 1 John 5. 19 He prevailingly persuadeth them, that the lust of the flesh, the lust of the eyes, and the pride of life, are most , and worthy to be earnestly sought after, and affectionately embraced by us; and that no fruit is so good and pleasant, and worthy to be said on by us, as that which is forbidden us of God: For as the Serpent beguiled Eve through his subtlety at first, so he is also endeavouring to deceive us, and to corrupt from the simplicity that is in Christ Jesus, 2 Cor. 11. 13. And what may he not persuade those that are in ignorance to do? And whither may he not lead them? Through ignorance he prevailed with the Jews, to prefer a murderer before the Prince of life; and at last to kill him with wicked hands, Acts 3. 14, 15, 17. 1 Cor. 2. 8. Through ignorance Saul was a Persecutor, blasphemer, and injurious; and verily thought he ought to do many things contrary to the Name of Jesus, Acts 26. 9 1 Tim. 1. 13.  
Through ignorance men worship stocks, and stones, and prefer vain things before Christ, and those durable and most excellent treasures hid in him; and are enemies unto, and haters of him, and of those that call upon his name, Isa. 44. 17-20. & 45. 20-22. John 15. 18-22. & 16. 13. Through ignorance men are establishing a righteousness to themselves, Rom. 10. 2, 3. Yea, not to enlarge hereto, while men are blind, they are in a condition to sleight Christ, and to follow all that is evil, according to their proper inclination, and to prefer their sins and idols before him. When the Apostle giveth us an account of the sadness of the condition of himself and others, before the Grace of God was received by them, he first telleth us, they were foolish, Tit. 3. 3. As intimating to us, that that leadeth to all that is evil. This was doubtless a great cause of the evil found with this Angel and Church, of undervaluing Christ, and preferring other things before him, to wit, their blindness; they had in a great measure lost, or let go the knowledge and sight of Christ, and of all other things as discovered in him, which sometimes they had had.— All which show unto us, in some measure, why it is needful for us to anoint our eyes with this Eyesalve, that we may see.—  
And this instruction, as thus spoken to, may be usefully considered by us.—  
1. To show unto us the great evil, and sad judgement of them who endeavour to bring men into, and keep them in blindness and ignorance; these are not like-minded after the example of our Lord Jesus, who instructeth the blind to anoint their eyes, that they may see; nor like the Apostles, who instructed the Believers, to add to their faith virtue, and to virtue knowledge; and to grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 1. 6, & 3. 18. and endeavoured their helpfulness hereto: But they are rather like to those thiefs spoken of, against whom the Lord was, and is, who did steal away his word every one from his neighbour, Jer. 23. 29, 30. Or like unto them unto whom our Saviour saith, Woe unto you Lawyers; For ye have taken away the key of knowledge: Ye entered not in yourselves; and them that were entering in, Ye hindered, Luke 11. 52. They serve Satan's design, and do his lusts.—  
2. It showeth unto us the wickedness and abominableness of that saying, That Ignorance is the Mother of Devotion: It may be indeed the Mother of that which they call Devotion; to wit, of their Idolatry and Superstition: But of that which is true Devotion and Religion it is not, but an enemy thereto, and that which keepeth men therefrom. When the Believers to whom the Apostle Peter writeth, were in darkness, they then walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries, 1 Pet. 2. 9, 10. with Chapter 4. 3, 4.—  
3. And let it exhort us all to cry after knowledge, and to lift up our voice for understanding, and to apply our eyes to God's testimony, and not let that depart from them, that we may look to Christ that we may be enlightened, and our faces may not be ashamed, Prov. 2. 1-6. & 4. 1-8. & 8. 10, 11. & 16. 16.—  
I shall add no more to this, but to pray God to give us the Spirit of wisdom and revelation in the knowledge of Christ, to open the eyes of our understanding, and to reveal Christ to us, and therethrough to make us willing for the excellency of the knowledge of him, to suffer the loss of all things, and to count them but dung, that we may win him, and be found in him, and abide in him; that when he shall appear, we may have confidence, and not be ashamed before him at his coming: Even so,  
Amen, Amen.  
December 19 1670.  
The End.