Brightman Redivivus: OR THE POST-HUMIAN OFFSPRING OF Mr. THOMAS BRIGHTMAN, In FOUR Sermons.  


Viz.  
1. Of the Two Covenants.  
2. The danger of Scandals.  
3. God's Commission to CHRIST to Preach the Gospel.  
4. The Saint's Security.    LUKE, 16.31. 
If they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead.  
LONDON, Printed by T. F. for John Rothwell, at the Sun and Fountain in Paul's Churchyard, and Hannah Allen at the Crown in Popes-head Alley. 1647.   

TO THE CHRISTIAN READER.  
CHRISTIAN Reader; here mayst thou have one speaking to thee from the Dead, for as (Heb. 11.4.) it is said of ABEL'S Faith: That by it being dead he yet speaketh: So may we truly say of this Faithful man, that being Dead he yet speaketh by his works of Faith. Witness those on the Revelation; Who, though he was silenced Living, that neither he nor his Works might speak in England: Yet now we see them have liberty to speak; when all those their Enemies are pressed to silence and shame: As he by a divine and prophetical Spirit discovered out of the Epistle to the Angel of Laodicea. And that hand which preserved those his works from the destruction of those cruel Pharaohs: that caused such Children to be strangled in the birth, hath brought these unto Light and Life: which may be called, The Post-humian Of spring of that Learned and Godly Mr. BRIGHTMAN; being borne out of due time from having the benefit of the Father in polishing, and sending them abroad, but not out of due time, in regard of the benefit they may bring to the Church of CHRIST: and they contain rich Treasures in Earthen vessels; Divine and heavenly Substances under homely Garments: They are his Notes who is worthy to be heard in the least and meanest of his Messengers; 
The glean of Brightman, better than the vintage of the Prelacy.  for they faithfully deliver the message of the great GOD of Heaven: They are glean of his Harvest, in which thou mayest find not only to fill thy hand, but thy bosom, Psal. 129. What though they be Fatherless? Pity them and use them kindly for the Father sake? Though they want his Apparel (for they were found clad in Roman Buff) yet they have his stamp and Image on them, though altered in apparel. If any Relics ever deserved respect, these do and are honourable, though not venerable in Rome's sense: Receeive these Orphans to house and lodging, they shall not get so much by thee as thou by them; but lodge them in thy Understanding and in thy Affections: thou mayest receive better Guests, than thou art ware of. They are the Discoveries of that bright Light, whose eyes were made bright by that true Eyesalve: They will lead thee right, not as the Prophet led the Assyrians into the Enemy's holds and hands, but into the Land of the living: into the land of Righteousness.  
They contain four Sermons, 
4. Posthume Sermons.  discovering several Doctrines, but all ●●●t precious Truths; The first discovers most plainly yet learnedly the two Covenants of Works, and Grace: The second will inform thee fully and profitably in the Doctrine of Scandals: through which, the world is at this stay it is. The third, represents Christ in his Prophetical Office so fully to a poor Soul, that it cannot but cry out I have enough: CHRIST JESUS is mine by the free gift of God the Father. The fourth, sets out Faith, Hope, and the Love of God very sweetly and clearly. But I shall not need to speak for them, they are of age and ability to speak for themselves. God give thee blessing in the Reading them, as I wish to mine own Soul: To which, I commend thee, and rest thine in Christ Jesus, etc.  
JOHN HALSTED.   

THE POST-HUMIAN OFFSPRING OF Mr. BRIGHTMAN.  
Galat. 4. Vers. 22, 23, 24, 25, 26. 
For, it is written that Abraham had two Sons, the one of a Bondwoman, the other of a Freewoman. But he that was borne of the servant was borne after the flesh, etc.  
TWo things of great weight are handled in this Epistle; First, the Apostle doth avouch and maintain the truth and dignity of his Apostleship, and this is done in the two first Chapters. Secondly, the Apostle doth by many reasons confirm the true manner of justification, to be, not by the conjoined works of the Law with Faith, but by Faith alone in Christ: and this is done in the 3d. and 4th. Chapter, and to the 13. verse of the fift Chap. In these words here set down, the Apostle doth most sharply tax the folly and madness of the Galatians, in that being freed from the yoke of the Law by CHRIST; they would again submit and subject themselves unto it: and this is done by an argument of contraries, or by showing the most unlike contrary condition and effect of the Law and of Faith; it is thus framed. It is a most foolish and absurd thing, for the free and ingenuous to give themselves or enthral themselves in bondage: But all that Believe in Christ, are manumitted and set free, but they that are and will be under the Law are slaves and bondmen: And this madness was partly laid open before, by showing that the Law was as a Prison, chap. 3.23. We were kept under and shut up, etc. By showing that the Law is as a severe Schoolmaster. That it is also as a tutor and guardian for such as are in their minority; and therefore all those that were or would be under the Law, they did offer themselves to be detained in Prison, and do acknowledge themselves ignorant and children, that need to be ordered and nurtured with the sharp discipline of another: now who is so fond and foolish as to delight always to be in this condition.  
The first part of the Apostles reason is not expressed and needs no declaration, as being plain to reason and common sense and experience. The second part of the Argument hath prefixed to it, an indirect reproof of this Ignorance, in the 21 verse; as if he should have said. It is a most foolish and rash part for any man to bind himself or to desire to serve any Master, and not to know what wages or reward he shall have: Will ye serve the Law, are you ignorant what is the fruit or profit of it, or if you be, why do you not inquire and you shall find, that it is the bondage of yourself and your Posterity. So that herein is the natural inconsiderations of us all detected, that we run a head in the way of error and wickedness, and never consider what will follow of it, what benefit we shall get, as the Apostle elsewhere showeth, by opposing the Romans, with the like question, Rom. 6.21. What fruit had you, etc. After this preparative, there follows the just and sufficient proof of the truth of the second part of the reasons in the 22 verse. From the type of the family of Abraham: for as the Son of a bondwoman is a servant and bound, so the Son of a freewoman is free: So the worshippers of the Law, borne of the law of their Mother, a bondwoman, are servants: But the believers in Christ borne of the freewoman, are these. The first part of this type is fully laid down in the 22, and 23 verses: the tradition, or latter part in the 24, 25, and 26 verses.  
Doct. 1 The first part, contains a double description of the Sons; first, from their common Parent: To wit, Abraham, it is written, Abraham had two Sons. Second, they are described by their peculiar and differing Parents, and this difference is twofold: First, from the adjoining or adherent condition of the Mothers. One namely, Agar, a bondmaid; the other, to wit, Sara, a freewoman. Second difference is, from the procreating or begetting causes, the one is of and by the flesh; the other is of and by the Promise: and thus have you the parts and division of the first part of the Text, of which in order.  
It is written. I where? Ans. No where in express words, but it is gathered out of the 16 Chap. and 21 Chap. of Genesis: as if he had said, by conference of Scripture, it may be gathered. Whence ariseth this observation: That the sense and collection of the Scripture, is rightly called Scripture; although the sense is not in express & entire terms, any where: and this is oft used in the Epistle to the Hebrews: This is to be noted against Arius Sabellius and such Heretics, who when they did impugn the Divinity of CHRIST, and the distinction of Persons in the unity of Essence in the blessed Trinity, they did condemn the names and words of Essence, Consubstantial, Subsistance, Unity, Trinity, which were used of the ancient Fathers; to open these mysteries, they I say, accused them of Novelty and falsehood; because not found expressly in the Scripture. But by this place of Paul we learn that there is no need that every word and syllable be found in the Scripture, so that if the reason thereof be manifest out of the true sense of the Scripture, it is all one; as if it had been written:  
Secondly, hence we learn, what we are to judge of the Sermons of Ministers. It must needs be, that in Preaching, while they open the Doctrine and exhort, that they utter many words and sentences, which in every syllable are not found in Scripture; yet while they speak out of the true sense of Scripture, all their words are the words of God: Neither is there hereby any way made for the Papists, to establish their smoky and reasty traditions, who when they hear those terms of Consubstantial, Coessential, etc. Think that they may by the like right, obtrude upon us their foolish Superstitions as authorized by Scripture; for herein as in all other things, they err fond; for though is be lawful to devise new words, the ground and meaning whereof is manifest out of the Scripture, yet to coin names repugnant to Piety, or such as through their ambiguity may bring the same in danger, is wicked and not to be attempted.  
And thus much out of the words, is it not written.  
Doct. 2 Now follows the common description of the Sons. They were two, and both of Abraham: He had also six Sons by Keturah, Gen. 25.1, 2. But Paul makes mention only of those, wherein God did principally shadow forth the condition of the Church. Now Paul makes mention of Abraham their common Father, that none might boast in the prerogative of the Flesh, as it was an usual thing with the Jews to boast of their Stock, Math. 3. But when Abraham had two Sons of such differing conditions, to what purpose is it to boast of kindred, Piety is not propagated by birth, but infused by Believing; and therefore, lest any should ascribe holiness to nature, rather than to grace, God permits oft, that the Posterity of the godly, to become wicked. As Cain of Adam, I'm of Noah, Ishmael of Abraham etc. So that it's not enough to Piety and Grace; that one be borne of godly Parents, which thing doth illustrate the grace of God, in that hence it is manifest that godliness flows alone from God's grace, and not from any humane endeavour, john, 1.12. For when as Abraham did so diligently apply and employ himself in instructing his Family, Gen. 18.19. It is likely, he left no means unattempted, whereby his son Ishmael might be instructed to Piety, he loving him so well, Gen. 17.18. Whence came it then, that Isaac was godly, and Ishmael profane. Surely hence, that God hath mercy on whom he will; neither doth Birth or humane endeavour profit any whit without the grace of God; for as in Trees, set and planted, in the which, the Husbandman bestows equal pains and care, yet God gives life and increase as seems good to him. So in distributing his graces, God doth select out of men, in every respect, equal, such as on whom he bestows his mercy, passing by others.  
Use, 1 To godly Parents, when they have discharged their duty, and yet see great difference in their Children, they must with humility, submit their wills to God, reverencing his works, adoring his Sovereignty, and so stay themselves from too much afflicting themselves.  
Use, 2 Second, this must make more sweet the grace of God, to those that are partakers of it; the more gratuitall it is, the more grateful it should be: A singular grace and extraordinary, requires a singular and extraordinary praise, as God of his peculiar people, expects peculiar service; especial to be earnest in Prayer, and frequent in Praises.  
Use, 3 Third, it must teach all Parents to run oft to God for their Children, not for worldly things, but to be partakers of the heavenly Grace; and as the conference of David's fault made him more humble himself for that Child; so though Parents beget not Children in sin in that behalf, yet all are conceived and borne in sin received from Parents, which must make them sue to God, that Grace may correct Nature. And thus much of the general description.  
In the particular description of Sons; the first difference is of the Mothers and their conditions. For one of the Sons was born of a Maid, subject to the authority of her Mistress; for he is a Servant, that may not live after his own will, but doth serve at the appointment and pleasure of another; And hence note, that when in Abraham's time and family, there were such Servants: It must needs be, that this condition and outward difference is both ancient and lawful; otherewise, this holy man would not have suffered it in his Family,  
Now who and what manner of Servant this was here mentioned, nothing is mentioned in this place; but Gen. 16.1. she is described by her Nation and name. She was an Egyptian; for it is likely, that while Abraham was driven by the famine into Egypt, (Gen. 12.8.9.) he did with his money purchase this Maid; for men for the most part, delight in servants of strange Countries as is to be seen of Joseph, advanced by Pharaoh, in Naaman's servant: divers others in Scripture, as Nehemiah waited on Ashuerosh.  
For this woman's name, it was Agar, this as occasion served, was imposed on her by Abraham or his Family, and it signifies so much as that Stranger. So then we see what manner of one the Mother of the one Son was: to wit, a Servant, an Egyptian by Nation, a stranger by her Name. But what is this to the Son? Namely this, To show her Son to be a Servant, as the Proverb is; The brat or brood follows the Belly. But you will say, It was showed before, that the condition of the Parents, neither helps nor hurts the Offspring. To this the answer is; It is true, in regard of the grace of God, but not as touching Externall and civil condition; for in this regard, such Parents such Children.  
Now this Externall condition of these Sons, God doth not make the cause of bestowing or withholding his Grace; but only a figure and type thereof. But why is the son of the Servant, first mentioned. Answ. First, because he was the elder. Second, because for the most part, the condition of the sons of this world, in carnal things, is better than the children of God; they take to themselves, lofty titles, as the Son of the servant was called Ishmaell, one heard of God: But the Son of the freewoman called Isaac, Laughter; not only of the laughter of his Parents, but because he was laughed at and scorned of Ishmael; which Paul calls Persecuting in the 28 verse: again, Ishmael grew presently into a mighty and populous Nation, Gen. 17.20. and 25. chap. 11.12 verse. But Isaac scarce crept up in many ages; but such is the will of God, who hath laid up better things for his, lest being fastened to the earth, they should forget heaven.  
The other Son was of the freewoman, of Sara, a wife, no captive, nor bought with money, and no way of Servile condition, but Free, the niece of Abraham: and this is the first difference of these two Sons, arising of the differing condition of their Mothers.  
The second difference is, in regard of the manner of Procreation; the Son of the servant is said to be borne after the Flesh, that is, after the ordinary course of Nature, without any word of God going before to that end. Secondly, he is said to be borne after the Flesh, because he was begot and borne by the counsel of the flesh; which Sara suggested to Abraham: For when they had received from God a Promise of a Son, and had long expected the same, till growing in years, she thought it vain to expect it any longer of herself; she thought it might be, that what God had Promised, he would perform by another, and so out of the desire of seed, she persuaded her Husband to go in into her Maid: This counsel was of the Flesh, and therefore that that was borne of it, is said to be borne after the Flesh.  
This practice though it did argue great Humility and Ingenuity in Sara, in not envying that honour to her Maid which she thought was denied to herself; yet herein greatly to be blamed, because she ought not by her own overhasty desire to have prevented the Lords opportunity; and therefore this her fact doth openly declare our corruption: which can not bear any long delay, but through irksomeness we are ready to attempt by unlawful means, such things as God would have effected by himself in seasonable time: neither was Abraham blameless in this, that he did so easily hearken to his wife advising so ill. But such is our Nature: thus did the Children of Lot, Gen. 19.32. Thus the Israelites, not expecting till Moses returned (Exod. 32.) made the Calf: Thus did Saul in presuming to Sacrifice, (1 Sam. 13.8, 9) And in consulting with the Witch, 1 Sam. 28.7.  
Use. This must teach us to take notice of this Corruption, so watch over it that we faint not in Faith; if God at any time defer to perform his Promise, that we be not carried to the seeking of carnal and unlawful means for the accomplishing of it, but that in Faith and Patience we possess our souls; depending on him, who is faithful, able and most wise to effect every thing in due season. The want of this, God complains of in the Israelites, Psal. 78.41. That the limited the holy one of Israel. And David was overtaken with this in his Passion, Psal. 116. I said, that all men were liars. But he that Believes, makes not haste, Isaiah 28.16. and 30.18. Blessed are all they that wait for him.  
A second thing to be observed hence, is, That albeit Ishmael was begot by holy Counsel in regard of the parties giving it, and in regard of the end, why given; yet because he was conceived without the authority of God's word, he is said to be born after the Flesh. Abraham was not moved by lust but by his wife's persuasion: If yet for all this, the Scripture doth tax this as a carnal Birth; then of what account, shall that unbridled lust be had, to the fulfilling whereof men are carried with the breach of all the bars and bonds of Nature, modesty, and the ordinance of God. Sure the damnifying of the Child so borne, should be of greater force to restrain, than the gain got by such filthy pleasure, should provoke; for (though God being bound to none, can and doth freely bestow his mercy, where seems him good) yet as much as in us lies; that which is borne by such conception, is made altogether Carnal. Not only opprobious in regard of civil condition and dishonesty of birth, (than which, what injury can be greater) but is also made naked and destitute of divine Grace; which consideration of it might take place, would be an effectual bridle to this raging and reigning sin of Lust, seeing this is so, that this action and the fruit thereof in some sort holy, is termed carnal, let us take heed of good intents; it is the Devil's subtlety to corrupt our good we do by doing it oft to bad ends, and to encourage us to do evil by propounding good ends, but both these are displeasing to God. Good intents then though never so holy, yet being besides the word, are taxed and are unlawful and dangerous; as are seen in the examples of Saul. 1 Sam. 15. In sacrificing. See what a goodly end he had, verse 11. and 12. so 1 Sam. 15. They were reserved for Sacrifices. So 2 Sam. 23. beginning. Saul slew the Gibeonite forzeale to the Israelites, yet a Plague came on the Land for the same.  
Second, It behoves us to watch over our hearts, and to examine the thoughts and suggestions thereof, that they savour not too rankly of the flesh; for even this counsel here called Carnal, had not his ground merely on the flesh, but in part of that faith which she had in the Promise of God. So subtle is the devil (says learned Beza) that he can serve his own turn, not only, of our corruptions, but even of God graces in his Children, as here, and the like in Rebecca, who grounded on the Promise of God made her; that the elder should serve the younger, was enduced to practise the accomplishment of it by unlawful and unseasonable means, to the endangering of her Son jacob, and to the obscuring of the wisdom and truth of God, which else would have appeared more glorious, being effected by God himself. Thus much of the first Son and his condition.  
The other Son was born of the freewoman by Promise, not but that he was conceived and born of Man and Woman, but it is so said; because their barren and outworn bodies were made able by virtue of the Promise to beget that Son. Rom. 4.19. For in the begetting of this seed, there was something more, than the naked strength of nature; to wit, a word of Promise, Gen. 17.19. God before had Promised to Abraham a numerous seed, Gen. 13.16. But he neither told of whom he should conceive that Seed, nor what manner it should be: But in the word of Promise, by whose virtue Isaac was conceived, every thing is determined distinctly, as that Sara his wife should be the Mother, the Seed should be masculine, a Man. His name Jsaac, and his condition, a confederate with God.  
Hence we may observe two things. 1. That there is a certain difference of men as touching God's grace, before they are bo●●er conceived; for some are sons of the flesh, as Ishmael s●me of the Promise as Isaac; neither may any say, that these are personal and particular differences of these two ●ere, for S. Paul takes away this cavil. Rom. 9 and 11. Cap. and the Type following here. It is not in the Parent's power to constitute this difference of their Children. For the Promise, according to which, they beget Children of the Promise, is made unto them of God they make it not themselves. Neither is it in the power of the Children borne, that at their own pleasure, they can make themselves Sons of the flesh, or of the Promise; For how can that be left entire to them, that went before their being and beginning: So than it is in the power of God alone, who for his infinite goodness and justice, and Sovereignty do choose most freely on whom he will have mercy as is plainly taught. Rom. 9  
Use. This teaches, that the Grace which God vouchsafes his Children is most free. And therefore most obliged unto him in unspeakable manner: For by nature, what was Isaac above Ishmael, or jacob above Esau, as God himself in upbraiding manner for their unthankfulness, witnesses against the Jews. Malachi 1.2, 3. Was not Esau jacobs' brother, etc.  
A second thing hence to be learned is, what manner of procreating of Children is pleasing to God; to wit, that which is of his Promise. For here we see, that this Son so born was enriched with all spiritual blessings, the other being passed by. First, that if any desire a holy and blessed posterity, he must seek it by Promise. But you will say, there is no such Promise extant now, as was then. I Ans. Not as touching that particular kind of propagating the Messiah, and extraordinary raising of the Church; but there is a general Promise whereby God hath promised to bless the lawful and holy conjunction of Man and Wife, they than that go a whoring after strange flesh, seek strange children, out of the Promise, which how heavy a thing it is, may easily be learned by those, who have been borne after this manner.  
Vers. 24. By the which thing, another thing is meant. I We have heard of the first part of this comparison, now follows the latter to the special application whereof, before he come, he doth admonish, that this History which he hath rehearsed, doth contain more deep matter, than it might seem at the first view. But it doth not only barely relate a thing done, but doth also shadow, and represent the condition of the future Church. And therefore he says, these are to be allegorized, which is, when one thing is signified by another, which is done two ways; first in words, second in actions, persons or things. When one thing is said in word and another is signified, that is properly called an Allegory; for so the very word Allegory sounds. As Psal. 91.13. Thou shalt tread on the Lion and the Adder. Math 5.29.30. If thy eye offend thee, etc. These are Allegorical speeches, by which another thing is meant, as is in other figurative speeches. Second, when things are used whether dead or alive, brute or reasonable, and that their persons or actions are used to signify another thing, than it is called a Type. So that in this place. This Anagogical application of a thing done, is not properly an Allegory, (for that is only in figurative words) but it is so called in a large sense, or abusive manner as Rhetoric speaks. For it is a Type indeed. For the house of Abraham was the true Church; and whatsoever in it, or in the succeeding old Church, when it was a Nation, did happen as memorable, were Types to us. 1 Cor. 10.6. Heb. 10.1. Hence arises a double Instruction.  
First, a reproof, and that of two sorts of men. First, of those, who from this place would fetch a patronage for the vanity of their wits, for while they do most wickedly, corrupt the whole Scripture by their foolish Allegories, seeking a confirmation of their error, they say the Apostle used Allegorical application, which is false, for he only used a Typical: And suppose he had done so, yet the use of it once or twice doth not infer a frequent and ordinary practice of it. Again, these men do much swarve from the purpose of the Apostle; for an Allegory being another thing then that is said, and that the whole Scripture should be an Allegory, than it must needs be, that the sense of Scripture cannot be that that the words import, and so by Allegorising, they take away all the literal sense of Scripture, which for the most part, is the true sense, but is not in an Allegory; now to do this is an intolerable wickedness, fare from the Apostle; for he doth not weaken, much less, destroy the credit and truth of the thing done, but out of the History and literal sense, as a shadow, doth deduce or extract a further truth signified.  
The second sort of men to be reproved hence, are such, as do indeed abhor Allegories. But yet do exercise great liberty in interpretation of Types, and wresting them at their pleasure; for as every imprinted stamp and form is proper to the Character by which it was stamped, and every shadow is peculiar to it own body: so every Type is an express representation or shadow of the pattern or truth to which it was appointed of God; therefore it belongs not to us to coin new and rash interpretations at our liking, neither may we in this case compare or imitate the Apostle, who had drunk deeper of the Spirit, than we have done; and if any thing be dark to us, we must refrain ourselves till God reveal it.  
The second thing to be learned hence, is the agreement twixt the old and new Church, for when so many hundred years past things done in the old Church, are Types of ours now, it must needs be, that there is great consent every where, for how can things better agree, than the Type and the thing signified by the Type, than the Seal and the stamp of the same; so that there is one and the same way to Salvation, one head, one Church, the same members, though distinguished by times and places. But in this is our condition better than theirs, that they only saw the truth in the Type and shadow, we in express feature, shape, and body. Which must teach us to be answerable in faith and manners; so many Promises performed, confirm us, and a thing done is easilier believed than that which is to be done. And so for our life, we must express more obedience, and give more honour to our God, as more is looked for at the hands of one of discretion, then of a Child. Gal. 4. at the beginning.  
Now follows the second part of the comparison itself. Which stands thus. As the two Mothers are to the two Children, so are the two Testaments to the worshippers or embracers thereof.  
In this, two things is to be considered. 1. The fitting of the Type with the thing Typified, 2. The manner of accommodation or application. The application is twofold, first, general in these words. These are the two Testaments, that is, these two Mothers are the two Testaments, the old and the new. But how can this be. Ans. Not in the thing itself or very deed, but in Type and signification; for as in the Sacrament, the earthly matter being a Symbol of the heavenly, is oft called by the name of it. As the Tree of life and of knowledge, of good and evil. Gen. 2.9. The blood of the Sacrifices is called the blood of the Covenant. Gen. 41.26. The seven fat Kine, are seven plentiful years, the Bread is the body of Christ, with infinite such speeches. So in this place, the two Mothers are the two Testaments, not that Agar or Sara were the Testaments themselves, but because they were the signs and Types thereof.  
Hence we learn, that as oft in Scripture as one thing i● called another, to consider what is the reason thereof, and not to conclude thence, that the one is forthwith the other, as Mat. 26.26. Shall we thence absurdly conclude with the Papists, that the Bread and Wine are transubstantiated, but we must know that Christ spoke after Scripture manner, calling the sign by the name of the thing signified. Thus much of the general.  
The particular Application is twofold. First of Agar, second of Sara. In that of Agar, the application itself is in verse 24. The manner of it in the 25. verse, and it is on this wise. Agar signifies one Covenant and Testament, which was given on Mount Sina, which Covenant doth beget Children to bondage. Here two things to be considered. First what Covenant is meant, second what is the effect thereof. To wit, bondage.  
The Covenant is described from the place where it was given, Sina. Which what it was and the manner of it is set down, Exod. 19, 20, 21, 22. chap. It was threefold. 1. Moral, touching the inward service of God and Eternal worship; The second Ceremony concerning the outward manner of God's worship, for the time, place, persons and Sacrifices. The third was touching the Policy and Commonwealth of the Jews.  
The effect of this Covenant, was servitude and bondage, and this was seen in two sorts of people. First in those that knew how to use the Covenant, and were the true Sons of God, and believers, yet unto these, this Covenant was a heavy bondage, to be holden with so many prohibitions, whereby sin was increased, to be cumbered with so many Ceremonies both costly and painful; but especially the Moral Law, was a great bondage to the Conscience, making them to tremble, as Psal. 119.120. David trembled at the threats therein, and in this regard the Law is truly called the Spirit of bondage to fear again. Rom. 8.15. Hence the Law in regard of these, is called a Schoolmaster, Gal. 3.24. And as long as one is under such, he differs nothing from a servant, though he be Lord of all. Gal. 4. at the beginning.  
The other sort of men who are in the bondage of the Law, are those, who knew not nor do not understand the right end and use of the Law, and so cleave to it, boast in this their Mother, as if by her right, they would claim the inheritance. It must needs be, that these men are most miserable slaves. You will say how? Answ. One is said to be borne to servitude, to whom by right of birth, nothing is due, but if he desire any liberty or dignity, he must purchase it by his own merits. So they that cleave to the Law & seek not for salvation out of the same, they have no liberty nor inheritance purchased for them, but such as they can get by their own deserts. Now it is a hard servitude when the things commanded, exceed strength, and it is a most hard and intolerable bondage to them, who for want of these things must undergo the heavy wrath of God and torments of Eternal punishment, even for violating of an impossible command. Now by the Law, every Son of the Law is bound in his own person to perform all the things of the Law, Gal. 3. Rom. 10.5. For these comes wrath, Gal. 3.10. and these are impossible, Rom. 8.3. Whence comes fear, terror, and despair, when one sees that he is excluded from all hope of Salvation by the same thing, by which he hoped once to obtain it.  
Hence we learn two things. First, that the Law suffices no man to get the inheritance of Heaven, for this belongs to the Sons and free, not to Servants. Now the Sons of the Law are servants. Hence the jews by cleaving to the Law, & not to Abraham's faith, lost the Inheritance. Gal. 3.8, 9 and 14. verse. So Rom. 4.1.12, 13, 14. verse. And Paul twice beats on this, that the jews lost Salvation because they sought it by the works of the Law, Rom. 9.31, 32. and Rom. 10.4. So that we must take heed, that we apply not ourselves to the keeping of the Law with this hope, as the Papists and common people do.  
Secondly, if the Law of God uttered from his own mouth, doth beget to bondage, then how great is their servitude that are held under the bondage and inventions of Antichrist, who are tied to Superstitions, Fasts, Pilgrimages, numbered Prayers on Beads, lying on the ground, whip. etc. O miserable souls! No tongue is able to express your misery. And all praise to God and joy to us, in that God hath broken this yoke from of our shoulders, Esa. 9.3, 4, 5. The Papists use to boast that their followers do more devoutly give themselves to the practice of good works than we do.  
What then? It may be, that a servant may use greater industry and pains then a Son; is his condition therefore better than the Sons, no: the obedience which is performed through fear, proceeds from love of itself: this which is done in love, doth come from the love of another, whom we love. Now whereas every man loves himself more than another, it must needs be, that that be greater obedience (in outward show) which comes from fear, then that is, which comes f●om love; but that greater obedience hath less truth and solidity, than this lesser; and therefore by this it cannot be rightly judged of men, it must be left alone to God. O that the Papists or seduced by them, would consider what wrong they do christians; for while they go about to make them the Sons of God, they make them most fearful bondmen, and prescribe them such a course that the longer they walk in it, the further from liberty: do you so reward your followers, do you so bless your friends. And thus much of the Application.  
Now of the reason or manner of application, verse 25. Why Agar doth resemble the Law given in Mount Sina. This is for the great agreement that is twixt Agar and Sina, and this agreement is seen in four things. 1. In Name. 2. In the Place. 3. In the Married condition. 4. In the Servile.  
As touching the Name. I think the Greek Fathers are here to be followed, chrysostom, Oecumen, Theophilact, who say, that Mount Sina had two names; the one whereof was Agar. For these men, in regard of vicinity both of time and place, when and wherein they lived, might know these things better than we can do: Again, the Article To prefixed before the word Agar, being of the neuter Gender, doth show that the woman herself is not here understood, but the name; but the name was not a Type of the Mount or of the Law, but the woman herself; and therefore the name is here taken, because the name of the Mount was the same, as the Scripture seems to teach. 1 Chron. 5.10. And other Authors, as Dion in Trajano, and Ziphilin.  
The second thing is the place of this Mount, whence is great agreement twixt Agar and the Mount, and so of the Law delivered there. The Mount was in Arabia, out of the confines of Canaan, and what doth Agar signify, but a stranger, as was showed before; so that whether we respect the name itself, or the force of the Name, it might justly and fitly resemble this Mount. Whence is manifest that God doth govern and dispose the smallest things in the earth with great Counsel and wisdom. For what is more slighter, than the imposing of a name, and yet we see here, that the names both of men and places are so wisely ordered, that they are not rashly imposed, but so as may serve most fitly, both for his own providence, as also for our Instruction, and the Law was given on this Mount, out of the bounds of the promised Land, that we might understand that it was not the Law of our Country and of heirs, but of Exiles and banished; whither also tended that, that Moses the Lawgiver could not bring the people into Canaan, but joshua did it, whom the Author to the Heb. calls jesus.  
And answers, to jerusalem that now is.] Here is touched the third argument, and it is as it were of conjugal condition, for as Agar was not the lawful wife of Abraham, but subordinated by her Mistress into the fellowship of the marriage bed. (So this may seem to be the meaning of the word in the original, which in military use properly signifies, a Rank in the Army, extended from the Forefront to the rearward or hindmost.) So was Agar subordinate to Sara in the same rank or order, but behind, in a more inferior place and order, than was Sara; and so, as Agar subordinate to Sara was correspondent to her; so was Sina to jerusalem. For this Covenant that God made with the Jsraelites on Sina, is compared to a Marriage. Ezech. 16. For this Covenant of the Law was as the fellowship, Abraham had with Agar. But as this servant though she was admitted into the fellowship of the marriage bed, yet was subject to her Mistress, so is Sina inferior to Jerusalem; to which God made a Promise of straighter fellowship. Hos. 2.19, 20. This interpretation may show strange, and is new indeed, yet me thinks, it agrees most fitly with the purpose of this place.  
The fourth Agreement is, that as Agar with her sons are in bondage, so is Sina with her Sons, and in this the jerusalem that now is on the earth, is in bondage also, both bodily and spiritual. For first, they were in subjection to the Roman Empire, and are now under the Tyranny and Superstition of the Turk and Mahomet; neither was the Inhabitants of that place only in bondage, but all those, wheresoever they dwell, which cleave to the Law. And thus much for these four particular agreements of Sina and Agar, which are sufficient to declare, that Agar was a Type of the Law.  
Vers. 26. But jerusalem which is above, is free.] Here is the second Application, of Sara to the other Testament, it stands thus: As Sara was to Isaac, such is the Church of the New Testament to the faithful; and that the Text might run more fully, some words may seem needful to be supplied, thus. But the other Mother, which is jerusalem, or is Sara, etc. As in the Text,  
This Mother the Church is described by three things. First, she is above. 2. She is free. 3. A Mother of all believers. For the first, she is said to be above, first in way of distinction from the other, & that thereby their minds might be withdrawn from thinking on the earthly jerusalem: For as this was a Type of the other above, because by the appointment of God, it had a Propitiatory, yet when the true one comes the shadow will vanish. And out of this first respect of this title, here falls to ground, the vain boasting and confidence of the jews in their earthly jerusalem; for those goodly and lofty Predictions of the Prophets of Zion and jerusalem did not concern the flesh or the earthly jerusalem but in a Type. God is not tied to any place, though it hath been beautified by him with most singular blessings, and special Promises. So then much more vain is the bragging of the Papists of their Romish Babylon, which can show no such Promise as the earthly jerusalem had, but only resembles herein this, in a reducing and reviving all the dead and buried Ceremonies of the Synagogues.  
Second, this jerusalem is said to be above, in regard of the Original of it. Because it hath it beginning from the Heavenly grace. john 1.13, 13. john 3.3, 4. Every member must be borne from above. Psal. 110.3. The birth of thy womb is as the Morning dew, which comes from above, Esa. 60.21. The graft of my planting shall be the work of my hands, that I may be glorified; hence it is. Heb. 11.10. and Heb. 12.22. We are come to the Celestial jerusalem.] From this arises this necessary and comfortable consequence, that the Church is invincible, though Satan and the world plot the destruction of it never so much. For it cannot be that the planting of God should be rooted up, and it cannot be that the earth should be stronger than heaven, Man or Devil, then God. Second, hence it follows that the Papists are no children of this Church, or else Bastards, for they will have part of the strength of Nature, and ; and not be borne wholly from Heaven; whereas this Church and every member of it is merely from above, as Isaac was not conceived by strength of nature, but by the mighty power of God and gracious Promise.  
Third, this Church is said to be above, for the common fellowship it hath with the heavenly Kingdom of glory, whence Christ told Nathaniel, john 1. at the end. That hence forth he should see the heavens open, and the Angels ascending and descending, this is that, Heb. 12.23, 24. We are come to innumerable Angels; and to the Spirits of just men, and to Jesus the Mediator, etc. So that though the faithful live here on earth, yet they have Communion with Christ. The way to the Holy of Holies, is now wide open.] This serves, First to disprove the Papists no true members of this Church, both because their Doctrine is earthly, fixing men's minds to earthly things by them Doctrine of Images, Transubstantiation, and all the manner of their worship; as also their lives and conversations i● earthly, consisting in a vain pump of outward things, and in heaping up riches, and bearing rule over the Kingdoms of the earth, and conforming themselves to such a Policy.  
Second, this serves much to strengthen God's children when we may certainly determine, that they that are the true members of the Church or earth, are and shall be members of the Church in glory.  
Third, our Conversation must be in heaven, not grovelling on the earth, but our mind and meditation must be of the glory prepared, our heart and affections of love, joy, delight, desire and hope must be fixed there, and thereby be made, to purge ourselves. 1 john 3.3. By out steadfast hope, doing the will of God in earth, as it is in heaven, as we Pray and Promise.  
The second Property, is Freedom. Because she is freed from ●he l●g●● servitude. From the bondage of Ceremonies, from the rigour, compulsion, terror, justification, curse and condemnation of the moral Law, and the consequences thereof; from the wrath of God: For Christ hath purchased true liberty from all these. Colos. 2.11, 16, 17, 18. vers. Gal. 5. at the beginning; stand fast in the liberty. John 8.36. If the Son make you free, you shall be free, 2 Cor. 3. at the end. Where the Spirit of the Lord is (as in the new Testament) there is liberty: And therefore, as Sara though for a while barren, yet because the Wife and free, remained with Abraham, and was partaker of the same dignity with him; when as Agar because a Servant, though fruitful, was cast forth. So the Church of Christ, though barren of deserts, yet because a wife and free, whose dignity and worth is not to be measured by deserts, she shall be copartner of the heavenly Kingdom; whereas Agar puffed up with her carnal conception and goodly brood of works, shall be excluded.  
Use. This property, also touches the Church of Rome to the quick, who as a lewd Son, nothing regards his Mother's true prerogatives, but doth seek to impeach them, making the state of the Church more intolerable than the jewish was.  
2. It teaches all Christians to stand fast in their liberty; as every Corporation will maintain it Charter, and every Citizen, and free Denizen will not lose his freedom; especially if purchased dear. Now there was never liberty cost so dear as ours did, we are free, not to live as we list, but to him, that freed us. Luke 1.74, 75. And it behoves us to look to it, for it had been better, never to have been freed then to suffer ourselves to be brought into bondage again. 2 Peter 2.20, 21, 22. How earnestly do men contend for liberty, once lost and recovered: and how carefully is health preserved, after it is restored from sickness. Relapses be dangerous, let us not provoke and tempt God.  
Thirdly, this serves for comfort of Conscience to the godly and weak, that are cast down with the terrors of the Law, such must know they are freed from this fear, the Law hath nothing to exact of us as debtors; for Christ our creditor hath discharged all, both punishment and perfect obedience, and hath made the Law amiable to us, it being only as a rule for Christians to walk by.  
The third property, the Mother of all; a mother doth three things. First, she conceives and brings forth Children. Second, Nourishes and brings them up. Third, Nurture's and corrects them by moderate discipline. Now the Church begets us by the word which is the seed, the Spirit is the quickener. 1 Pet. 1.21. james 1.18. Gal. 3.19. Paul travailed in birth, till Christ was fashioned in the Galatians.  
Second, she Feeds them with the same word and and Sacraments. Heb. 5. at the end. 1 Cor. 3. 1 Pet. 2. at the beg.  
Third, she restrains their Wantonness, by showing the anger of God, the unspeakable torments, of hell, by holy admonitions, exhortations and threaten.  
Of us all.] This is said for distinction from the old Church, which was of the Jews only, but this of all sorts, times and places. Hence Christ expounding the parable of the Tares, expounds the Kingdom of Heaven: First, the Church to be the World; because it is dispersed all over the same. Second, hence is taught, that all that will be Children, must be borne of this Mother, neither can they have the true God to be their Father that hath not the Church their Mother.  
Use. To plead with Rome again. Where are her Conceptions, where is the food, where true discipline; nay doth she not murder in soul and body, the true Children of the Church, giving them poison in a gilded Cup.  
Secondly, this Church is Universal, and therefore cannot be Rome.  
Secondly, this teaches all such as desire Salvation, to labour for Regeneration, 1 Pet. 2.1. For this is not as the first Generation where the Child is not sensible of it; but none have this, but they know it: True it is that the wonderful manner of working of it can not be conceived, no more than the wind can be seen, john 3.5.6, 7. But yet it may be felt and discerned by the stirring and blast thereof. And every Regenerate shall find as great a difference in himself, betwixt that bee was by Nature and now is by Grace, as a Child doth twixt the dark and straight prison of the Mother's womb, and the world which is large and light. So then, many deceive themselves, thinking they are Gods children, though they never came almost where the seed was sown, and never show themselves Spiritually alive by hungering after the milk of the Word; so that it may rankle in the breasts of the Nurses, before these will desire to draw it out; and hence comes the neglect and contempt of the Word and Ministers.  
Verse 27. Rejoice thou barren, etc.] This is the reason of the Application out of the testimony of the Prophet Esay, chap. 54.1. And by allegation of this Scripture, it is manifest, that Sara was a lively pattern of the Evangelicall Church, and the Apostle warranted by Divine authority, did undertake the interpretation of this Type. For when the Prophet in these words alluding to Sara, doth speak to the Christian Church, it is meet that by the other, either Wife or Concubine of Abraham, that the other Church should be understood; so that this Interpretation was not feigned of himself. For though the Apostles, of their own authority might propound and command any thing to the Church, as being Promised the infallible assistance of the Spirit; yet oft did departed from some part of their right, and for the weaker ones, did confirm by Prophetical authority, what they did deliver, but this was touched before.  
This testimony doth show a threefold agreement twixt Sara and the Christian Church: First, in Sterility. Second, in joy for Offspring. Third, in multitude of Posterity. For the first, Sara was long barren, even till she came to that age, that she might despair of Seed, but when she had received a Promise of a Son, sh●e was so joyed with it, that her Son had her name thence, Gen. 17.17. and 18.12. And this joy the Parents showed by an extraordinary Feast, Gen. 21.8. Then in progress of time, the seed became so fruitful, that in multitude it fare passed the Posterity of Agar, for the Ismaelites might not compare with the Israelites, either in largeness of Territory, or multitude of People. And even such like was the state of the Christian Church before Christ, while the Temple and Synagogue flourished, it was barren of any truly faithful, and sat as a widow forsaken, and so long remained thus, till all hope of ever being visited with Offspring might seem to have been taken away. But when the promised seed came, how great joy and gladness possessed the hearts of the faithful, so that it was truly said of the Angels. Luke 2.10. I bring you great tidings of joy; and now we see the Christian Church fare to pass the Synagogue, that she may now contend with her and overcome. Hence three things is to be learned. First, that judgement is not to be given of a Church's truth or being, by the multitude of her Sons; for Agar was ever fruitful, and Sara long barren, and the small number of the Church is not to be despised, much less to be forsaken. Why then doth Rome boast of her multitude, may she not be Agar for all that.  
2. The Church doth rejoice in the multitude of her Sons, that is, in the conversion of men to God, as the Angels do for a repentant sinner. Luke 15.4, 7, 9, 23. verses.  
3. God is not tied to means, for he makes the barren and forsaken woman more fruitful than the married. Psal. 113. at the end. Esa. 62.4, 5.  
Use. The meditation of these points are very profitable. For first they admonish us of our former condition, what we were once; namely, barren and forsaken. Hos. 1.10. This most diligently Saint Paul admonishes the Ephesians of, Ephesians 2.1, 2, 3, 4, 11, and 12 verses. So doth Pet. 1 Epist. 2.9. & 10. verses. For hereby we shall be stirred up to thankfulness and a walking worthy our calling, and a great means to keep in obedience. To this end God appointed a service to the jews, Deut. 26.5, 6. Wherein they should solemnly remember their former condition. So did the Prophet Ezech. chap. 16. O that we could think how deformed, ugly, wicked, and enemies we were, would it not inflame our heartt with a love of God.  
2. It must shame us now to be barren, Rom. 7. at the beg. Pa●l shows that the Law was as an unsufficient and impotent Husband, by whom we could not conceive Children to God; but now we are freed from that Husband and married to CHRIST, who is all-sufficient; so that there remains no excuse for us, and as much as in us lies, we shame our Husband; and therefore it behoves us to be fruitful in all good works, not walking in the oldness of the Letter, but newness of Spirit. No marvel if a Land be barren, that hath neither dew, Sun, nor rain to refresh it. But the Land that hath all these plentifully, and yet remains barren, is cursed and near to burning; and have not we long had all these.  
3ly. It behoves every Christian in his place and especially the Ministers, by all diligence to increase the Church, for this makes to God's glory; for the glory of a King is in the multitude of his Subjects; yea, it shall be the joy of the faithful here and hereafter; this is showed Esay. 62.4 and 5 verses, O how should this move all, to be ready to plant the Gospel where it is not, and to make smooth way for it, and to take away the stumbling blocks, that hinder the free and the fruitful course of it.  
4ly. Every true Christian must rejoice in the prosperity of the Church, and grieve in the wayning and decay thereof, as Nature teaches to mourn in the loss or affliction of natural brethren and sisters. So must grace in these of the godly; and the rather, because God's glory and the good of souls, should be more dear and ne'er to us then any outward things: yea, this is a certain token to try our hearts by, if we can rejoice and mourn in the Peace and calamity of the Church, as in the natural body, if one member be in pain, all suffer.  
5. Lastly, let us not despair of the Church, if at any time it seem to be brought to a desperate state, for it cannot perish; and God can make it, then when it seemed to have been clean withered, to flourish; as he did in Christ's time and in our Father's days, and as the jews were in captivity, Ezech. 37. And with this power and love of God to his Church, Ezechiel, doth comfort the Church chap. 17.24. that God exalts the low Tree; and abases the high; that he makes the green Tree to whither and the dry to flourish, I the Lord have spoken it, and have done it. Amen.  
FINIS.   

THE DANGER OF SCANDAL AND OFFENCES. Sermon, TWO  MATH. 18.7. 
Woe to the World, because of offences: It must needs be that offences come; but we to that man by whom the offence doth come, etc.  
IN the beginning of this Chapter, is declared, how the Disciples of Christ, had ambitiously reasoned about dignity and greatness, a part from Christ. Christ omitting no occasion, how h●e might profit his Disciples, asks them of the matter of their disputation, himself well knowing is, though he did not expressly tax their Speeches, Mark, 9.33. And knowing Pride to be the bitte● root, he exhorts to Humility and that by the example of a Child set before them. Now because that is a Carnal conceit and stron● imagination; that if one carry himself humbly and lowly, that he shall be trodden under foot of every one, and be regarded of none; therefore to prevent this, he teacheth that the humble are a special care to God, so that he will most severely punish them, who shall offer the least injury unto them; and by their insolences shall weaken the endeavour of the practice of this so holy and commendable grace, and so on this occasion, Note. falling into the mention of Scandal in this Particular, he doth with great Patheticalnesse of affection break forth to the prosecuting of the Doctrine of Scandal in general. So that the words read, do contain a most passionate exclamation, and a bitter bewailing of those horrible evils and Calamities, that hangs over the wo●ld through their Scandals: and the reason is set down Cryptically or imperfitly, which is thus enlarged. An Inevitable calamity hanging over one, or approaching one, doth make his condition miserable: But Scandals are inevitable and they draw with them misery; and therefore the state of the world thereby must needs be wretched and woeful: The first part of the reason is apparent and needs no demonstration. The second part of the reason is in these words. It must needs be, that offences come. The conclusion or last part is in the first words. Woe to the World. And in the last end of the verse, is a secret objection answered. And now of the first words containing the conclusion or thing to be proved, the meaning whereof in general is, that the world is miserable through Offences; and here are three points to be handled. First, what Scandals are, and the kinds of them. 2. The misery coming by them. 3. The inevitableness of them.  
The word here usually translated Offence, is not meant so much, sin in itself, as commonly they are called Offences, as they are indeed against both God and man. But the word offence is here taken for a peculiar effect or fruit that follows on the evil behaviour of men; and therefore is well translated Scandals, it being the Greek word here used, and it properly signifies that crooked piece of wood, to the which the bait in a Trap is fastened, which while the Mouse or other thing doth gnaw or move, it pulls the Trap on itself. It is also any block that is cast in ones way, whereby one may be endangered to stumble and fall, and so figuratively it is used in Scriptu●e for every public and open evil and sin, whither word or deed which while others do endeavour to follow by his example and authority, that did it or spoke it, being alured, as with a bait, they entangle themselves in the Devil's trap or snare; or thereby they are made to stand still or fall in the right way. And therefore this word is interpreted, by a departing as may appea●e by comparing, Math. 13.21. With Luke, 8.13. For that which in the one place is called a Scandalising, in the other is called a Falling away: And Rom. 14.13. It is directly called a stumbling-blocke, whence a Scandal may be defined to be any word or deed, giving occasion to any of falling into sin, or of falling away from the received truth or practice of Piety, or doth cause a negligence in the same.  
Now these Scandals are of two sorts. First, given. Second, taken. Scandals given, are all wicked say, and deeds, repugning the love of God and of our neighbour, and whereby the former effects are occasioned, and these are either in matters of Doctrine, or in life and manners. Thus all false and erroneous Doctrines, as of jews, Turks, Infidels, and Papists, are great means whereby many are withheld from the right way to Salvation; but especially the Papists are hereby a great scandal unto the jews who live among them; for they seeing Idols so usual in their Churches and Practices, which they justly abhor; they are made thereby to loath Christian Religion. Again, all profane and irreligious speeches of God and his worship, are of this kind, as Mal. 3.14. All blasphemous contumelies and reproaches of the truth of Paul's Doctrine was Scandalised, Rom. 3. at the beginning, Rom. 6. and Rom. 7. And our Doctrine of justification, , with other necessary truths, are so perverted by the Papists to their followers, that thereby great offence is given to the ignorant. So for wicked actions, they are Scandals, for thereby other are encouraged to evil, or made not so much to fear them (Math. 16.17.) Thus the incest of the Corinht. 1 Cor. 5. For the Scandal of the contagion is called a Leaven. And so scandals give● are by all sorts of wicked men professing Christ but especially by such who being forward and zealous in Religion, do either grow unsound, decaying or dissolute. The neglect also of good things, whither private, or such as belong to public callings, whether Civil or Ecclesiastical. As the Magistrate's Scandal is, when he doth not his duty in punishing wickedness and cherishing the good; the scandal of Ministers is, when they are negligent and careless in their Ministry: and here chief, Nonresidency and unsufficiency are grievous scandals; for hereby men are exceedingly weakened in the course of Piety, by the example of such as are counted wise and learned, and so such as whose example might safely be followed. And thus were the Pharises a great Scandal to the common people of the jews, as Christ charges them. Math. 2● They would not let the people enter into Heaven: There are also Scandals given, not only in doing things unlawful in themselves, but in things indifferent, which are not evil in themselves. Thus Peter was a great Scandal, by his eating and living as the jews, so that Barnabas was stumbled by it; and this Paul teaches plainly. Rom. 14.13, 14, 15, 16. 1 Cor. 8. and 9 chap. For though the nature and use of these things be always lawful in themselves, yet it may be offended in the external usage of them; for thereby another may be hindered, either from the truth or Piety, as is seen, 1 Cor. 6.12.  
The second sort of Scandals, are such as are taken, not given. That is, that are of such nature of themselves as might incite to Piety, and might confirm in truth, but yet are abused to the contrary. And thus every word or action, good in itself, may be the matter of Scandal, being taken to be evil, whither it be done slanderously out of malice, or out of weakness through ignorance. And that these are not to be blamed, it may appear, for even the most holy things are within this compass: All these Scandals may be referred to three chief heads. First, the word of God. Second, the works of God. Third, the godly, their say and do. For the first, the word of God is a Scandal, in either part of it, whither the Law or the Gospel. The Law is to many a Scandal, either through ignorance or wilfulness. Thus the jews were Scandalised through a carnal zeal they bore to the Lord; thus Rom. 7. The Law is a Scandal to out corruption, which while the Law restrains, it rages more and takes occasion to work Concupiscence and death. Thus also the impossibility of the Law is a great Scandal to ignorant men, they not conceiving how it should be just with God to command things impossible, to corrupt nature.  
But chief, the Gospel and Christ are great Scandals in the world, in so much, that Christ pronounced them blessed that were not scandalised at him. Math. 11. And we have divers particular examples in this case. John 6.61. and 66. Math. 15.12. Some are Scandalised at the person of Christ, because outwardly it was contemptible; some at his familiar conversing with sinners; some at his ordinary kind of diet; some for speaking against traditions, some for derogating from Moses and the Law: some at his sufferings and death; some at the Doctrine of justification, of spiritual eating his flesh, and at the secret and free work of Gods drawing men to him. joh. 6. Some are offended at the diversions that arises through the Gospel, called for this end Fire. Some are offended at the cross that follows Christian Profession. Again, many are offended at the condition and quality of the Church, as well in regard of the Preachers thereof, that they were simple unlearned Fishermen, not learned Rabbins; and now the Preachers thereof, mean men and no great wise men for the world. Some are offended at the Believers, that they are few, not many, and those of the meanest sort; Not many wi●e, noble, etc. 1 Cor. 1.26, 27. Some are offended at the Worship and service of God. These with more which might be added, do show how true this is, but without any default on the truth sake; for so dear and precious ought the word of truth and every part thereof be to us, that though the whole World should be offended, yet it may not be concealed and made merchandise of. Indeed the manner of handling of some parts of it, as of Predestination may minister offence justly; but that is not in the Doctrine, but in the indiscretion of men, handling it amiss.  
Secondly, as the word and worship of God is a great Scandal, so are the works of God: For man not being able to conceive the reason of them (for God doth not give a reason as Job speaks) yet man thinking to measure them by the line of his crooked judgement, is offended at the varying from the same. Thus David was offended at the work of God in smiting Vzzah, and was grievously troubled at the work of God in the prosperity of the wicked and affliction of the Godly. Psal. 37. and 73. So was jeremy and Habbacuck. So are many, calling into question the Providence of God by this means. Some are offended to see the wicked as live in pleasure, so die in Peace, without disturbance, when as yet the godly, besides the evil in their lives time, have much bitterness of soul and body in their death. Of all these the Prophet Hosea speaks excellently. Hosea 14. and the last verse, The ways of the Lord are Righteous, the Righteous shall walk in them, but the wicked shall stumble at them.  
Thirdly, God's children in their practices are an eyesore and offence to the ungodly, what ever they do, or say, they are not pleased. Neither john's Austerity, nor Christ's Lenity did please the jews; and this in some is through ignorance, while good is taken for evil, and evil for good. Others of malice, while good is disgraced with reproachful names, and evil is varnished with goodly pretences, and amiable names; yet, what hath the Righteous done, but that the poor sheep if she drink must be counted a disturber of the water. Thus Ahab was offended with Elias, Ahaziah and jehoram, with Elizeus, Ahab with Michaiah, Daniel offensive to Darius' Courtiers; but God forbidden that the Righteous should forsake his Integrity for all these things. And thus we have seen the divers kinds of Scandal against others, either God or men. The Scripture also shows how men are Scandals to themselves; because, by corrupt words, affections and lusts, they do make themselves at least to saker and be slothful in the way of Salvation, ensnaring themselves in sins. As Math. 5.29.30. and 9 verse. The knowledge of these things are necessary for the informing of our minds, and reforming of our judgements, and for direction in the whole course of life; that knowing them, we may avoid them. But the further use of it will appear in that that follows. Having spoken sufficiently of the first point, let us come to the second.  
The second point, is the Misery, for least Christ might be thought to speak of a light or unnecessary matter, he doth forewarn that it is most weighty, as being not the least cause of the miseries and judgements of God on the world. And this is set down in the word Woe, woe: which comprehends all evils, Ezech. 2.20. It is a word of one sorrowing, which in great grief and lamentation is usually taken up of mourners, whither for themselves or for others. And Christ doth here partly express the heaviness of it, by that is added. It were better a Mill stone were hanged about one's neck and he cast into the Sea. So that here it is used figuratively (being a Metonymya of the effect for the cause.) For a great and lamentable evil, which is to come on the world through Scandals. For it must needs be a most fearful calamity, whereby not one or two, but the whole world should be driven to an effeminate kind of mourning; because the judgements on the same are universal and grievous.  
Object. But some may say, where is this evil and sorrow.  
Answ. To this, answer is made, That Christ here speaks not of the mourning which would be, but of that which should be. He speaks of the certainty of the evil, and how men should be affected in and with the same.  
Object. But the World sees it not; and therefore laments it not.  
Answ. The wicked are careless and secure, and so the outward man and the flesh have the appetite, they have no Spiritual eye to discern when the estate of the World is truly miserable.  
But the faithful, whose eyes God hath opened to see these evils, they sigh and testify their sorrow by sighing, as the Prophets while they cried out the judgements of God to the secure people, themselves mourned and fasted, Crying my leanness, my leanness, I am pained at the heart. Esay. 24.16. Habacuk 3.2. and 16. verses, jer. 4.19, 20. jer. 9.112. Esa. 22.4. Luke 1●. 21. Christ wept for Jerusalem, when it laughed, fasted while it feasted; he foresaw the evils to come, when as they would take no notice of them; as neither the old World did, M●r. 9.24. The Father of the possessed Child cried with tears, when he saw his Son rend of the Devil; when as yet the possessed himself was not greatly sensible of the same. Appoplexies Palsies and Lethargies be dangerous, yet senseless; and as Cancers and other filthy Ulcers, do more disaffect the eyes of the beholders than they do the men themselves in whom they are. Even so it is here. So that the tru●h hereof is not to be measured by the sorrow of the world; for Christ said the World would rejoice (though woe unto it for that) and Esa. 22.12, 13. But it must be measured by that it should be and would be if it did truly and fully apprehend the present evils and future misery.  
Use. So then hence we may learn how these last times of the World are to be passed of the godly; to wit, in sorrow for the iniquities and miseries thereof: and not in pampering the lusts of the flesh, and earnall delights; whereby the mind is made drunk and made to forget its duty and office. Neither is it to be passed in seeking great things, as jeremy from God reproved Baruch. Jer. 45. But seeing these are the times, wherein Scandals are and will wax rise as Christ foretold; let us remember this lamentable evil, wherein woe and all the World are enwrapped. That being affected with sorrow according to God, we may a●oid these evils, and be counted worthy to stand before the Son of man, or may find favour and lift up our heads when the day of our Redemption shall come.  
No doubt, Christ that wept in compassion for jerusalem, did not utter this lamentable Prophecy without great grief of heart. Neither is any man so yronie, which should with sound and open eyes behold the face of miseries which is in the World through Scandals, that can refrain his eyes from tears. 
What the will of Scandal 〈◊〉?  And thus we see, what the sorrow ought to be; but let us see the evil and we shall know the sorrow the better. This evil of Scandal as touching the effect of it, is an aversion of men from God through the fraud of the Devil to impiety, to the destruction of their souls and of their bodies.  
And as touching the number of these which are taken with these Scandals as with the traps of Satan, they are not a few, but the whole World; that is the greatest part of the World, that the whole World may seem to perish by this fraud: Now in both these regards, this evil is most heavy and fearful, for the Salvation of one man is more worth than the whole World; for all the riches of it, will not pay the ransom of one soul: and what ought to be more sought for by us of God, then that we daily ask, That his Kingdom may come, and his will be done; but when we see the whole World to be carried away from God through Scandals, what is less done than that we desire; yea, the contrary is daily practised; how much vexation than must needs come to 〈◊〉 godly mind, which alone desires the glory of God and the Salvation of its brethren.  
Now if thou desirest to see how fare and wide this evil spreads, there needs no arguments to prove it. Look only on the times and manners of men, and thou mayst read it too too plainly; whither canst thou turn thy eyes, or what order and condition of men is there among whom Scandals reign not. I would the Active Scandala magnatum were not rifer than the Passive.  
How great, long ago have the Scandals of Religion been evil examples of the Truth despised. Religion so fare observed; as the estimation thereof serves our turn for advantage and preferment, have not many Consciences suffered shipwreck against this stone; in whom the love of truth waxes cold through others example. Zeal decays, Charity waxes cold, and no regard had of the Consciences of men. Only a counterfeit of Religion and shadow remains, (I speak for practise) how doth the name of God wax vile through blasphemies.  
Saint John hath reduced these Scandals, to three heads. ☞ 1 john 2.16. First the concupiscence of the flesh, lusts of eyes, and ●●●de of life, to pleasures and riches, with the beholding and enjoying whereof, the eye is never satisfied. And for pride in Honours, Ambitions, great Trains, Gorgeous apparel, strange fashions. Hath not this Gangrene ceased on many members of the Church. Who sees not how most follow the pleasures of Eating and drinking, lying soft, lofty buildings, filthy lusts; defiling their bodies which should be Temples of the Holy Ghost; while Spiritual pleasures are counted base, and are distasteful in comparison of these.  
Who sees not how all gape after profit by hook and crook, right and wrong; our lives are short, our desires unsatiable: So pride of life betrays itself in all sorts, by the contempt of others in excess of Apparel, for matter and form.  
In comparison of these; Piety, fear of God, Conscience, ●are of furthering the truth are banished; for the worldly lusts and carnal affections do as mighty prisons detain Gods sacred Truth in unrighteousness, to the provoking of his wrath from Heaven, and Scandals rainging who almost stumble not at them, to the inducing of Atheism.  
And, as if we were not miserable enough by our own natural wickedness, the Devil doth outwardly minister Scandals by all our senses, that whithersoever we turn our eyes, ears, or whatsoever we do, we incur some grievous Scandal, either given or taken. So that by this we may see in part, how great an evil is on the World.  
Use. Hence we learn, not to live by Example, to which our nature is prone. 1 Sam. 8.5. For every one thinks that is done by good right which is done by example. But, our eyes are to be directed to the Word of God, and thence to fetch the rule of life; and with so much the more earnest care, by how much there are the more Scandals; in greatest darkness, there is the greatest light needful; in the greatest dangers, there is need of the greatest guard. Now the Word is a light to our feet and a powerful instrument of God, not only for our defence, but also to east down strong holds. 2 Cor. 10.3.  
So that if ever there was need of diligent reading, Preaching, Praying, Meditation; and Christian society, daily exhortations, use of Sacraments, and all exercises of Religion, It is now; if ever there was need of the conferences of the holy, and the company of the godly; whereby our minds drooping through evil Examples, might be awaked. Our staggering and weak hearts established; our coldness warmed, and so we edified in all godliness: I say, if ever there was need, it is now; so that all endeavour must be given of all those, who with inoffensive course desire to go on in the way to Salvation, that they fall not away, nor be plucked away, (note the violence) from their own steadfastness through the error of the wicked. And here; who can sufficiently bewail the blindness of men, that when their eyes are opened to see, that multitudes is no good proof of a truth and sound Doctrine; yet cannot see, that it is as deceitful and insufficient for life and manners, yea more deceivable. Because more may see the truth, then have grace to practise it; that if it hold not in truth of Doctrine, it will much more fail for practice of life: as if Treason were naught in one or two, yet allowable in a multitude; as if one piece of counterfeit silver should be rejected, and a thousand of them go for Currant.  
And thus we have seen the misery of the World through Scandals given, consider it in Offences taken, whence through the great corruption of man, not a few evils arise. For as was showed, wicked men are offended at the Law; many at the Gospel for the Cross, through divisions; whence many pretend they know not what Religion to be of; many, because they hate the godly, are offended at their courses: they traduce the persons, calumniate their actions, and make others offended at it. Thus Cain was offended at Abel's acceptance, Esau at jacobs' simplicity, the brethren of joseph, at their father's love; wicked judas at good Mary's fact; the Covetous is offended at the liberal, the filthy at the clean, the sluggish Magistrate at the diligent, the idle Minister at the diligent.  
Whence comes a new increase of miseries; the band of love is broken twixt those of the same place, envy repining secret undermining takes place, and which is the misery of all, while some build diligently, others negligently; some with good stuff, silver, gold; others with hay and stubble. When will the building be finished, and what manner of one will it be. But let us apply this.  
Use. The use of this is. First, for every one to look to himself, and watch over his own ways, both words and works; for, are all these matter of offence, and cause of so great woe, as hath been showed; O then how careful should men be of what they say, what they do, and before whom. For be a man never so poor and base, thou art threatened this fearful Woe, if thou Scandalise him. 1 Cor. 8. Saint Paul shows two fearful evils that came of Scandals, that makes God so to punish them. First, the endangering the soul and salvation of man. Second, the trespass against the blood of Christ.  
Now what can be more wicked and unbeseeming Christian profession, then to cast away a soul, and to cause the least drop of Christ's blood to fall to the ground, O the fearful state of blasphemers, profane talkers, loose-livers, masters of disorder, actors of wickedness. Oh with what fear and trembling should our Salvation be wrought forth. Saint Paul on this consideration cried out, that if his brother should be Scandalised through his eating of flesh, he would not do it while the World stood. Lo, love and the care of Paul.  
The second use to all Magistrates and Governors to look carefully to redress these evils. O how shall they deserve of the Church and Commonwealth. For, if Christ hath avouched that the World becomes miserable through Scandals, ☞ then how much shall they engage their Country unto them, if by their means, these evils be removed, then shall they truly be called gracious Benefactors. Think it not enough if you can escape the Woe denounced against them that writ grievous Laws. If you cannot escape the Woe that comes of Scandals, which are rise through your default,  
How doth the Brownists and Anabaptists traduce our Church and draw multitudes after them, they all running on the Rock of Scandal in the Church. For the many abuses of the Ministry in the entrance and execution of the same, Whence they call into question the state of our Church, and for personal abuses, condemn the sacred Function. Now how happy a thing were it, that these things were removed, that we might have no unsufficient, idle or dissolute Ministers; who offer strange fire, and come before the Lord in their sins. Such as God himself wishes, that the Church doors might be shut against. Malach. 10.  
The third use is to the godly to mourn for these, to Pray, and with patience to wait, till the Lord may cleanse all sorts and degrees, that we may be a Holy people, and one edify another in our most holy Faith.  
Fourth, here is discovered a twofold Corruption in man. First, a great proneness and inclination to sin, for otherwise there could come no great hurt to others of evil Example, but by reason of corrupt nature which as tinder takes the least sparkle of fire, and is kindled with the least motion; sin being as some herb or weeds, that if but one slip be set in a Garden, it will run over it all. The second corruption, is a great aversion and hatred of good: for else how could it be, that the good examples of God's Saints before us, should be Scandals to us; whereas they are in themselves and ought to be to others great inducements to good, and furtherance to godliness by their example. But that man's corrupt nature is so froward, and doth loath good, and the means thereof.  
It must needs be that offences come.] Hitherto hath been spoken of the conclusion or last part of our Sermon: reason now follows the second, by which the view and sight of our evil will appear more fully. We heard before how heavy a thing a Scandal is, and what the misery ensuing was. Which had been more tolerable, if there had been any way open to escape for evils are then much qualified, when there is any refuge for them, or avoidance of them. But if all means of escaping be excluded, and all ways intercepted, than a light evil becomes sore. As (Esay 24.24.) Fear, pit and snare. Amos 5.19. Amos 9.12. Now this doth happen to the Scandals, to which above and beyond their own unmeasurable weight, there is added as pressing down, the burden of Necessity, It must needs be.  
Object. But whence comes this necessity.  
Ans. There is a threefold reason of it.  
The first, is from the revenging hand of God; for it must needs be that God be just, and his justice doth require, that his sacred truth and infinite mercy in Christ, being offered to the World are contemned and scorned, he should suffer Scandals to arise every where, wherewith, they that would not embrace the truth sincerely; being deluded, might be carried away to destruction, that those that have loved error and sin, might perish in their own snares, and in the fire, themselves had made.  
This is manifest, 2 Thes. 2.11. Examples of this, we have in Rehoboam and Jeroboam, 2 King. 12.15. The like Amos, 7.10. And most plainly, 1 King. 22. Of Ahab, who refusing the true Prophets, God permitted the Devil to be a lying Spirit in the mouth of all his Prophets, to seduce him. This is one reason of Mahometism and Popery.  
For when the world began to loathe the true God, he permitted these false Doctrines to arise to seduce many; So that the Romish Antichrist arose, who challenged the authority of God to himself, in abrogating divine Ordinances, and making new, in binding Conscience, in pardoning Sin, and in making a God of the Bread, and how many follow this worship! Now whence is it, but that by the just Judgement of God, they dash against this Rock, which have not received a love of the truth. And the same judgement of God is among us; for when the love of Religion hath long since begun to decay, God hath sent such as shall embrace the same in show only.  
Hath not this Scandal caused, that many who began to profess Religion long since, have made yet so small progress. Many that had gone well on, are gone backward, and few that increasing, persevere: hence it comes by God's just judgement, that the evil we see in others, we follow as a Banner displayed.  
This is the first Reason of this necessity, which teaches, that men are fare off from that happiness, they dreaming, feign to themselves, while they enjoy occasions and liberty of Sin without controlment; for then are they carried with the heaviest judgement of God, if they had eyes to see it, as the Prophets above did bewail the people's case in this behalf, and such as Christ in justice, left the Pharises unto; saying. Let them alone: and the Scripture, He that is filthy, let him be filthy, Dan. 12.10.  
The second Reason of this necessity, is the Depravation of man; for it must needs be: to wit, Man's wicked nature being such as it is, confirmed by evil custom. As it must needs be, that Fire burn, and an evil Tree brings evil fruit. So it can not be, that our corruption should bring forth any thing but evil. Not that this depravation was planted in us by our Maker, but that we voluntarily have contracted the same to us in the fall of Adam; for if it were in us by Creation, it could not be put off by no means, nor in no measure: As by no means, the Fire can be made to cool, or the Stone to fly; and therefore, seeing many holy men do in part put of this Corruption, it is apparent, it is not Essential to man's nature.  
Now the particular Corruptions, which in men are the procuring causes and instruments of Scandal are these. First, a want of the love of God and his Truth. Second, the want of the Love of our Neighbour. Hatred against some private persons, love of our estimation, profits, pleasures, honours; and in general the whole corruption of man, whereby the tongue is made a Scandal by evil speaking, the members of the body by being weapons of iniquity. Blindness of mind, frowardness of will, perverseness of affections, self-love, naughty Conscience, conceit of ones own wit, holiness and righteousness, and an aptness to receive any evil from another, as one body receives infection from another. These are the subserving causes, to which the Devil insinuates himself.  
Use. This consideration doth serve lively to decipher to us the greatness of the evil of sin and natural Corruption, seeing it is a sin, and a cause of sin and much woe and misery, and in all these, takes away all excuse from man, as will appear below.  
The third reason, is the final cause of Scandal, which in regard of the Elect, is their trial; for it is the will of the Father, that the elect be tried, that the chaff may be severed from the wheat, that his gold might be purged his power in preserving, might shine in our weakness, and his mercy in our misery. And the truth and power of God's graces might be known to be greater while thereby the godly are preserved from the common infection. As we admire those constitutions, on those receipts of Art, whereby men living in the midst of an infected air and persons; are yet free from the infection: this consideration affords a double use.  
Use. First, It is a singular comfort to the godly in this necessity of so great misery, that these Scandals are only for their trials, and not for their confusion it may be; their feet may trip against these blocks, so that for a while they may go slowly forward in the ways of Piety; but they shall never so fall, as to departed from God and his truth. Math. 24.24. There should be such strange delusions, that if it were possible, the Elect should be seduced, thereby inferring to their endless comfort, that it is not possible. This is the privilege of God's children, and the staff of comfort in all miseries.  
Use. Second, this may serve to admonish unstable persons, as Brownists, who if they be the children of God, as they persuade themselves, they shall not be prejudiced in their Salvation. It shall be only for their trial, therefore; considering this end why God permits these Scandals, it should be an effectual means to strengthen them against them: it shall turn to our further praise and glory, if we can will and without offence in the midst of a froward and crooked generation: And thus much of the Necessity.  
In the fourth place, a secret objection offers itself, to be satisfied, which is this.  
Object. That if a necessity be on these Scandals, than the Authors thereof, are not faulty; and this Doctrine may seem to make men desperate, since these cannot be avoided.  
Answ. To this, Christ answers; that this necessity doth not excerpt the Authors of Scandal from bla●● and punishment, for there is a double Necessity. The first, is of Coaction or constraint, when by some outward force, and not of any internal and voluntary motion; one is compelled to the doing of a thing. As a stone by force is made to fly upward.  
If such a necessity lay on man, as whereby he were made to sin against his will, than he were free from all fault. But when as this necessity do add no violence to the will, but it is carried wholly by its own swing to wickedness, as loving the same, this Necessity hath no excuse; because it takes not away freedom.  
This is briefly set down, but excellently by that learned and judicious writer Doctor Abbot, out of Barnard. It is a voluntary and miserable free Necessity, wherein, neither can necessity, Note. ☞ excuse the Will, because it is voluntary; nor the will exclude necessity, because it is entangled with delight therein. Wherein, Will takes from man, all matter of defence, and necessity bereaves him of possibility of amendment of himself. So that the Will in a strange wise causes this Necessity to herself, for there is one way, Necessity by the habit of corruption; and another way, liberty by the free motion of the Will.  

Use.  
Hence we learn, that excuse that men make, pleading Necessity, is a false plea and unsufficient, seeing this Necessity is such as was voluntary, and was also contracted and procured by our own default. The Philosophers could say, That he that offended by Drunkenness, was worthy of double punishment; First, for his fault; Secondly, for his Drunkenness. So, men are so fare from helping themselves hereby, as that they do but aggravate the matter and provoke the judge; for who would endure a Thief reasoning thus: I can do no otherwise, it is so sweet to me, and I have been so accustomed to this course.  
Second, when it is said, Woe be to that man by whom the offence comes, etc. So Christ doth show, that that Woe which belongs to the authors of Scandals, is fare heavier, then that which before was showed to hang over the World. For greater must be the punishment of advising and purposed wickedness, then of error and rashness. Greater of the seducer, t●en seduced; he that doth mingle a Cup of poison to another, ought by all equity, to undergo a greater punishment, than he sustained pain, that drank the poison. So that the authors of Scandals shall not answer for themselves alone, but for all those that have been Scandalised by them.  
Doct. And this Christ showed by his sharp reproof of Peter, Math. 16.23. Who when by a foolish speech, proceeding from ignorance and love to Christ, yet did Scandalise Christ. Christ called him Devil for the same, even because he was a Scandal.  
☞ Note. ☞ And in very truth, the authors of Scandal are in some sort worse than the Devil; for he only by persuasion and suggestion, but these do by Example and action; which doth give further encouragement, than a simple temptation; from which fear might deter.   

Now let us come to the Use.  
Use. If this thought did deeply possess the minds of men, how careful would they be of every word, lest that by idle, lascivious, filthy and blasphemous speeches, they should give occasion to others by doing the like to decay in Grace. How great modesty would be used, what gravity in outward carriage and Attire, no distemper in Eating and drinking would be seen, lest by their Example others should be drawn to sin. But are these things so? No: But as if Christ had played the false Prophet, so doth the whole World heap up Scandals, to their own, and the destruction of their brethren. Yea, if they may know, what will offend and grieve their brother, that they will do of purpose.  
But be it, that men in this world, do little perceive their misery, and the evil; there will come a time when they shall find that true, which Christ hath told.  
Therefore, my brethren; Let us remember that our s●●s extend further than ourselves, ☞ neither do we wound our own soul only by sinning; but we most cruelly slaughter all those, who shall by our Example, be encouraged to do the like; and when every mans own burden, is greater than he is able to bear; How intolerable will it be to stand guilty of all those souls, which we have destroyed by our Scandals.  
Object. Let not then the Blasphemer, Profane person, Rioter, unclean person, say, that they are but their own foes, and that they hurt no body but themselves.  
Answ. For, I say unto you all, you hurt others and shall answer for others.  
O that this one lesson could be learned, it would awake men, make them live circumspect, and those that have sinned, to repent betimes, that they might be Examples to others of good, as they had been of evil, and of praying for those, whom they had occasioned to fall.  
For most fearful is the estate of those men, ☞ for their damnation increases after themselves be dead; while in their lives time, they begat many Sons and daughters to Satan, who increasing, cause the punishment of the Authors thereof to increase; As on the Contrary, the reward and measure of glory increases to the godly, long after their deaths, while their godly labours and holy lives shall be effectual means of others good. Consider but how vehement and earnest Christ is in this point of Scandal. Math. 5.29, 30. Note. If thy right hand offend thee, pull it out; So if thy hand or foot, though they be the most necessary and useful members Pull them out and ou● them off.  
Object. What? Had it not been enough, to have said, Take hood to them and watch them?  
Answ. No: He contents not so, and therefore he is most precise and strict, we must in this case stand on no terms, and himself gives the reason of it. Mark, 9.42, 43, 44. When three several times he urges the fearful effect of Eternal misery. O how should this rouse the World's deadness.   

For Conclusion.  
Use. Let it be the careful Practice of that holy Exhortation of St. PAUL, Phil. 4.8. Let all things be done to Edification. 1 Corinth. 14. Edify ourselves in our most holy Faith, 1 Thes. 5.11. Rom. 14.19. Let us therefore follow those things that concern Peace, and wherewith one may edify another, verse 20, 21. AMEN.   
FINIS.   

GOD'S COMMISSION TO CHRIST, TO PREACH THE GOSPEL. Sermon, III  LUKE 4.18. 
The Spirit of the Lord is upon me, ☞ he hath Anointed me and sent me to Preach glad tidings.  
THese words are that portion of Scripture taken out of the 61. Chap. of Esa. Whereof Christ Preached in the Synagogue of Nazareth, where he was brought up; as a recompense for his harbour, Note. and a testimony of his love to the place of his abode. Out of which example, this laudable custom hath prevailed in the Church that in Preaching one or two verses should be read out of the Scripture; out of the meaning and interpretation whereof, some profitable Doctrine, applied to popular use and edification, might be collected. And this choice of such Scripture, was here made by Christ, as might serve to instruct the people of a most weighty point touching their Salvation. John 17.3. Showing whence Christ came, wherefore; and what great need we had of his help. Three things. These words than teach three things. First, the calling of Christ to the undertaking of the Office of Reconciliation. Second the description of the Office itself. Third, the particulars thereof, with the subject or object of the same. The calling is in the first words, and comprehends two things. First, Christ's sufficiency and furniture. Second, his Ordination and inauguration into his Office. Let us see the meaning of the words.  
The Spirit. Esa. 11.2. The Spirit with all the gifts thereof are upon him; is sent and given by God the Father, and abides in Christ. Yet it is said upon him because the Spirit came down from heaven and did visibly rest on him. On me, I, that is on my Humanity. Math. 3.16. So that these words signify thus much.  
The gifts of the Holy Ghost, proceeding from God my Father, doth reside and dwell in this my Humanity, which ye see; by which gifts, I am sanctified to this Office of Reconciliation.  
Object. But it may be said, what Excellency hath Christ by this, above others; for the Prophet Esay affirms the like of him, and so may other Holy men, that they have the Spirit.  
Answ. To this, answer is, That that of Esay is chief to be understood of Christ, and not of himself; and with great difference the Spirit doth reside in Christ and in others. And this difference appears in two things.  
First, in the Universality of the gifts in Christ. Second, in the Perfection of gifts. As touching the first God did not bestow one or two, or more gifts on the Humanity of Christ, but he poured them out most plentifully on him. John 3.34, 35. Col. 2.3.9. It pleased the Father, that all fullness should dwell in him: all gifts are not given to one, but to every member, as much as seems good to the Spirit of God. 1 Cor. 12.11. For as the head is the common receptacle of all the senses, and doth excercise their faculties, when as yet, every Sense hath it distinct Office; In the execution whereof, they are employed. Simile. So our head Christ, is most fully furnished with all necessary gifts, to the animating of his body, when as yet the members of his body have their several functions and parts, in which all their faculty or ability is circumscribed.  
For the second, all the gifts of Christ were most perfect in him, perfect Wisdom, Knowledge, justice, Holiness; not inchoate, but in their perfect maturity. There was no defect of any gift, or in any; but all were ministered unto, absolute in all parts and degrees, to the full perfection of his Humanity; and this not only from some time of his Age, but from his first Conception. Luke 1.35. To his Resurrection and Ascension. 2 Cor. 5.21.  
Now the gifts, given to the Saints, are only the first fruits, a handful and as earnest-pences. 1 Cor. 13.12. We know but in part, we Love but in part. So that we may easily see, how fare the dwelling of the Spirit in holy men, differs from the manner of the same in Christ. In the one without measure, in the other in measure. In Christ full, in us in part; in him Primarily, In us, Secondarily. So that as great difference as there is twixt the spring, and the stream flowing thence. Twixt the light of the Moon and stars, and the Sun. Simile. The one being borrowed and imperfect, the other being original, and always eguall. So great difference is there twixt Christ and his Saints in regard of gifts. And indeed, this plenitude of gifts, is one of the peculiar Prerogatives, which the Humanity of Christ hath received by the Hypostatical union; neither can they be found in any other person, who is not God and man.  
Use. The use of this, is to teach us to trust perfectly in the Salvation brought by jesus Christ. 1 Pet. 1.17. For we see here, what a Mediator and Reconciler we had, who is all sufficient, which when alone it is peculiar to Christ. Psal. 45.8. It must needs be, that the Office of Reconciliation belongs to him alone. Neither is Christ unfit for any part of it, or defective, who hath all gifts, and in all degrees. Neither is any other fit for any part of that Office, seeing there is perfection in none. So that neither Peter nor Paul, nor any Saint dead or alive; may presume to offer themselves to partake in this Function, much less may any intrude themselves. We may not feign to ourselves other Mediators, it is a burden too heavy for any to undergo. If Paul could say. 2 Cor. 2. at the end. Who is fit for these things, to wit, to be a Servant and an instrument in administering any part of these things, than who may be found meet to be the Lord and disposer of these. Christ admits no companions in any part of his Office, either Regal in binding Conscience and giving Laws, in opening or shutting; or in his Priestly Office of Praying or Sacraficing or Suffering; neither in his Prophetical Office of inward effectual teaching. Here then is overthrown the blasphemous Doctrine of the Church of Rome, usurping all these, being fare unfit for any of them.  
Use. Second Use to the faithful and all that want, to draw out of this fullness. john 1.16. Both all new graces that are wanting, as also new strength and increase of the Graces we have received. And this must be done by a lively Faith apprehending Christ, esteeming him above all, desiring him before all, and delighting in him more than all, till we may enjoy his glorious presence: neither need we fear any defect; a Spring the more drawn, the faster it rises: Pray we then, that seeing we have a dry ground, the Lord would give us of the springing water of the Spirit, that we be not scorched with heat, or pinched with drought.  
Use. Third, for comfort to the godly. No true members of Christ can fail no more than that River can fail, whose spring ceases not, or that house fall, whose foundation stands sure. No more than those members of that body can whither or die, whose head fails not to derive, Sense, motion and Spirit, and is also able to remove all inward lets. Thus much then of Christ's sufficiency. Now let us see his right of executing his Office, which appears by his Installing and Ordination: In these words. He hath Anointed me.] This is a metonymical speech of the adjunct, for the subject of the sign for the thing signified. For God appointed that the chief Magistrates, when they entered into their Offices, should be anointed with holy Oil; and now the chief Magistrate among the jews, was either Civil or Ecclesiastical: the Civil, was the King, who was Anointed. 1 Sam. 10.1, and 16. chap. 14. The Ecclesiastical, was either extraordinary, or ordinary; this, was the high Priest. Levit. 8.12. Exod. 29.30. chap. The other was the Prophet. 1 King. 19.16.  
Now this Oil did signify the gift of the Holy Ghost, wherewith they were to be endued, which entered and executed these Offices. And because the Anointing was used at such time as they were consecrated, it is but for the Consecration itself, and investing into the Office. And therefore, these words, He hath Anointed me, import thus much. 
The meaning of the Text.  For this cause, God my Father hath ordained me to this Function, and hath given me power to execute the same. Further, touching this Anointing, two things is to be considered.  
Object. First, to which of the three Offices was Christ Anointed.  
Answ. To this, answer is made, to all Three.  
Men indeed, because they receive the Spirit by measure, divers are Anointed to divers Offices, one not being sufficient to discharge many. But Christ being furnished with all fullness of Spirit, is most sufficient for all the three Offices.  
Quest. The second thing touching this Anointing, is, when and how was it done, for we read not of the doing of it at any time, nor in any place.  
Answ. For answer to this, we must know. First, He was not Anointed with outward or material Oil, but with the thing signified by the Oil, the Spirit itself. And this was done in his Baptism in Jordan. Math. 3. at the end. When he was almost thirty years old.  
Now where the Truth is, what needs the shadow. And we read in Scripture of some said to be Anointed, before there was the material Oil, of the inward Spiritual Anointing. Psal. 105.15. and 1 Kings 19.16. Elisha is said to be Anointed, and yet had nothing but Elias Cloak cast on him.  
Object. But you will say, if the presence of the Spirit, be the Anointing, than Christ was Anointed in his very Conception.  
Answ. To this answer is made, that there is a twofold Anointing. The one was Sanctity of nature, and this was from the Conception. But the other was for a public Office, and that was only in Baptism, by the visible shape of the Holy Ghost, and with the voice of the Father: having seen the meaning, let us see the instruction.  
Doct. 1. Doctrine. Christ did not of his own swing and Counsel leap into the Office of Reconciliation, but by the Authority and Ordination of God and the Holy Spirit. So that whatsoever was done by Christ in that Office, was done by the will and common consent of the Trinity. Heb. 5. chap. 4, and 5. verses.  
So that whosoever embraces Christ, he doth by the same means and at the same time come into favour with the whole Trinity, who committed this Office to Christ; as on the contrary, they that despise Christ the Anointed of God, in vain do they boast of God; when as together with Christ, they reject the Father and the Spirit. And hence appears the miserable Condition of the Jews, Turks, and all Infidels, who refuse to hearken to the Anointed of God.  
Doct. 2. Doctrine. No Creature, Man, or Angel, can perform this high Office but Christ alone; to whom is given fullness of the Spirit; yea, not only are any able, but it it not lawful for any to attempt the same but Christ alone; because there was none ever ordained or Consecrated to this Office besides him. john 6.27. Him hath the Father sealed; to wit as with his Letters Patents testifying, that Christ his Son is the only Mediator by whom he will be Reconciled. 2 Cor. 5.21. God was in Christ, reco●ciling the World. And 1 Cor. 1.30. Christ is made to us of God. Acts 4. There is no other Name or Person. by whom we may; yea, or by whom it is lawful to seek Salvation. Acts 5. at the end Acts 10. Him hath God anointed. So that always, the Apostles from this, infer that this Christ is the Saviour.  
So that all are accused of falsification and forgery before God, who presume to Translate the praise of this to any other then Christ, for they go about to Corrupt the Authentic Seal of God.  
Use. So that this serves both to demonstrate and refute the Audacious boldness of the Papists, in obtruding any into any part of the Office of Christ; for be it granted, that any, either Man or Angel, were found without sin and had the fullness of the Spirit, yet might not such presume, nor any for him, to put him into this Office; because not only sufficiency is required, but also Ordination from God. Now this can no where be showed, that God appointed any other. If Christ should need any assistant, it is either because he cannot or will not bear the whole burden, himself. The one whereof is most blasphemous against the power of God. And the other is most derogatory to the infinite love and bountifulness of Christ.  
Though in a Land, there may be many fit for an Office yet if by Charter, the King's Majesty grant it to one alone, who dare presume, not only not to set up another, but not so much as go to any other about that business or Office, but he shall incur the King's displeasure.  
And shall we not think, Simile. that if any seek for Salvation at the hand of any other, then at this joseph, that God shall not be offended? Shall one Sun in the Firmament suffice to enlighten the whole World and shall not the Sun of righteousness, Christ jesus.  
Better had these men controlled any of the works of God's Creation (yet a woe belongs to such) then of Redemption; and as their madness would appear, who to help the Sun, would light Candles, at noon day. So no less madly deal they, who would adjoin any assistants unto Christ.  
Second the meditation of this. That God anointed Christ, is the foundation of Christian comfort, both in that we may be assured, that no exception can be taken against Christ, who was sent by God himself; as also because God out of his infinite and free Love to Mankind, gave Christ to be a Saviour. And this the Scripture oft beats on, as Rom. 3.21, 25, 26. Rom. 5.8. 2 Cor. 5. at the end. And Christ himself. john 3.17. So God loved the World. For we being the parties that had offended, a Mediator should have been procured by us and from us. But we were unable to supply any, because we were children of wrath. Behold and wonder! It was Man that had offended, it was God that was injured; and therefore, in all reason it was, that if man could not by himself, yet he should have sought out one, who might have stood twixt God and him to make an atonement. But lo, the contrary, God offended, and Man offending; even God I say, the Creator, all-sufficient in himself and blessed for ever. And man, a worm, a wretch before him, yet this great God vouchsafes to send an embassage to us weak men to entreat of conditions of Peace, and to offer the blood of his own Son to be shed who was the Ambassador to confirm the league of Peace twixt himself and us. Was there ever any love like this, and wonderful! Oh the Ocean of comfort! O endless love, how should this confirm weak Consciences. How can we doubt that the Lord will fail his, when he hath done this for them all ready! O let us render love for love, that we be not worse than Publicans and sinners, who love those, that love them.  
Doct. The third Doctrine. Out of this with the former circumstance, we learn whom and what manner of ones, God doth prefer to any Office; to wit, such as are fit and are replenished with such gifts of the Spirit as the place requires; ☞ for so it is here said, Christ was Anointed, because he was furnished. So was Saul. 1 Sam. 10.9. And David. 1 Sam. 16.14. So Cyrus. Esa. 42. and 44. chap. So Joshua, Moses, and all the Apostles and Ministers, Ephes. 4.12, 13.  
Use. The use of this is, that none presume to insinuate or intrude themselves into those Offices, to the executing whereof they are not in some sort fitted of God. So that it is plain, that many that boast themselves Ministers, are nothing less; then that they would seem for, when as they art rude and altogether void of Edification. God hath not sent them, for he hath not committed his flock to dumb dogs or blind watchmen; ☞ but whosoever he doth advance unto that dignity, he doth furnish them in some good measure: and as they mock both God and men, who will enter Marriage estate, having neither ability or desires to perform Marriage duties; being either born Eunuches or so made of men: even so is it, for any to enter this holy Calling without some furniture. How dangerous is a Ship without tackling, how venturous is that Soldier that leads an Army without Armour or Weapons: no less dangerous is the case of these men. It behoves therefore those, who under Christ are appointed for Ordination, to look diligently unto this.  
Lastly, Christ contents not himself to mention his gifts, but he doth also adjoin Ordination. For these two be required and must go together. The first without the second is not sufficient. For God is not the God of confusion. The second without the first is nothing worth, it is but as a shadow or Ceremony without substance, as an outward seal to a blank: and hence it is, that neither john Baptist entered his Calling, till he was appointed by God, Luke 3. at the beginning. Nor Christ till he had been solemnly Consecrated.  
Text. To Preach the Gospel.] We have heard, who and what manner of one he is, that was sent; as also the sending itself. Now follows the end, why he was sent, to wit; to reconcile Mankind fallen through sin, from God, and that he might restore him to a better estate than he had at first. Now this Office and benefit is described. First, as it is in itself in the 18. verse. Second, this showed, what manner of one it uses to be in those, in whom it uses to be effectual, and in whose hearts it works, verse 19 And that for our threefold Necessity, is threefold every one whereof is to be considered.  
For the first.  
He was sent to Preach glad-tydings to the Poor; where these two things are to be handled. First, what is our misery, intimated in the word Poor. For without the knowledge of this, we cannot conceive the benefit; and second, what is the benefit, which is signified by the word Gospel, or glad-tydings.  
For the first. Our misery is here called poverty or beggary.] 
The first degree of our misery is beggary.  Not of the outward estate, but of the soul; but as in other things, the Spirit of God doth bring us to the knowledge of Spiritual things by comparing them with earthly; so here, for all knowing, what outward Beggary is, how reproachful, how miserable, especially where the estate hath been good, and the change hath been wilfully made through misdemeanour and riot; as also it is our case.  
Simile. So then as they are said to be poor, as touching the flesh who are destitute of all necessary succours for Life; as food, apparel, house maintenance: so they are called Beggars, as touching the Spirit, who are destitute of all things needful to Salvation, such as are, the true knowledge of God, Faith, Hope Patience, Love Holiness, etc. with the means thereof. These are the Spiritual riches, which who so wants, he is deprived of the means of Salvation and of the sound hope thereof. Now all men that ever have been, are, or shall be; are such poor men. Adam and Eve were enriched of God with these riches we have spoken of, for in these things consisted the Image of God. Ephes. 4.24. But after Adam and Eve had disobeyed, they lost these riches from themselves and their posterity, they were cast into extreme Poverty, and out of the Berry-steed of God's great Manor, and in stead of these holy and rich graces lost, there are come many foul evils, which hath ceased on all the powers of the soul and parts of the body. This woeful estate of Man, called here Beggary is set out also, Ezech. 16. Luke 15. In the prodigal Son, and is figured by the wounded man, Luke 10. And by the Cripple that lay by the Pool of Bethesda. Yea, all outward defects and diseases, as Blindness, deafness, lameness, leprosy, which were cured by Christ, are but shadows and figures of this our inward misery, which in itself is much worse than the outward, by how much, Heavenly good things exceed Earthly; Spiritual surmount Carnal, and the soul excel the body: The one also being easily apprehended the other hardly.  
Object. But it will be said, hath not Christ said, That the poor in Spirit are blessed. Math. 5.  
Answ. To which, answer must be made, that there is a twofold Spiritual poverty.  
First sort of poor. One of those who being poor, yet perceive it not, nor acknowledge it. But as some in the World being poor, yet do (as Solomon observed) boast of great riches. So here as is seen Revel. 3.17. They of Laodicea. These are not the poor in Spirit to whom Christ was sent. Math. 9.13.  
Second sort of poor. There is another sort of Spiritual poor men, to wit, such as feel and confess their poverty that they are beggars in Grace, and great debtors besides. These are called Babes. Math. 11.26. And weary and heavy laden. Math. 11.28. Such as was the sinful woman. Luke 7. And the Publican. Luke 18. And to these was Christ sent. Psal. 25.8. and Psal. 9  
Doct. The Instruction is, That hence the common condition of all men is to be known, that they are bare of those things that tend to Salvation, and so, miserable. No outward worldly condition nor riches can take away this poverty, Though one abound with gold, and precious stones, goodly houses, great Revenues gorgeous Apparel, great attendants: yet he is poor in soul. Neither is any furnished with such excellency of humane knowledge and wisdom, sharpness of wit, exactness of judgement, but for all these he remains Poor. For as he that is diseased in body, and all ulcerous, though it be outwardly covered, yet is in itself no less, (it may be,) more dangerous by concealment: And as the riches of the mind doth not help the outward means of estate; So much less doth the outward riches lessen the soul's Poverty.  
Use. The use whereof is, to take down the crest of all worldly glory: What dost thou boast of thy glittering garments, sumptuous buildings, noble parentage, beauty; when as in the mean while they are stained with the loathsome Leprosy of sin; and therefore as one would choose to be borne of poor Parents, so they be clean and sound, Simile. then of the greatest Nobility diseased and leprous. So much less can any truly boast, of any worldly thing, being borne defiled, and attainted of Treason before God: what will thy dainty meats do thy body good, when thy soul wants bread and water: ☞ What will thy large possessions help thee, if thou canst not have so much as a corner in heaven wherein thy soul may lay her head. O take heed of that saying passed on the rich worldling, Luke 12. Thus it is, when one is rich in the world and is not so with God. What will thy great attendants do thee good, as Lord of all, when as yet thou art subject to Man, Devils, and slave to many sins. Let us therefore acknowledge our poverty, not in words only; but in true sense and humility of heart, that we may find true riches; let us cease from this our wisdom (indeed folly) of heaping up dirt and clay, and in mean while neglect Pearls.  
Use. Hence we may learn how we are to come to the word of God (to wit) with souls feeling this Beggary and thirsting after the divine help. For whereas there is two sorts of Beggars, as was showed; Christ was sent that he might show the force and efficacy of his Preaching on those that feel and see their sins: and this we see comes daily to pass; for how is it, that many are given to Idolatry, Superstition, blasphemies, disobedience, etc. Hear the word of God and profit nothing, is it not from this, that they feel not their misery; and therefore are not such, as to whom Christ was sent to work on. Can a vessel full of water receive any other liquor, Simile. must it not first be emptied. So while the mind swells with a vain conceit and proud opinion of itself, it is capable of nothing, neither do we use to give any thing to such beggars as by their insolency proclaim they want nothing; yea, we scarce believe them lamenting their misery; and do we not by this our dealing, quit & clear the justice of God, & show that rightly we are so dealt withal, to whom it is Preached, as if it were not Preached, his holy Ordinance becoming unfruitful unto us; captivate then thy mind and abase thy heart as oft as thou comest to hear, and behold thy Nakedness, poverty, filthiness; then as truly poor and humbled in thyself, thou shalt hear the comfortable voice of Christ calling thee. Esa. 55.1, 2. John 7.37, For so he hath promised. Luke 1.53.54. And thus much of the first degree of our Misery.  
Been of Christ. 1 Now let us see the benefit of Christ answering the same. It takes his beginning from the Prophetical Office of Christ. Now the Prophetical Office of Christ consists in declaring the will of God to the people. Now that part of God's Will for declaring whereof Christ is sent, and is called The Gospel or glad tidings of Salvation exhibited to every Believer by Christ: And this remedy is most agreeable to our misery; for that is, Ignorance of God, deprivation of Salvation, Spiritual poverty.  
Now the Gospel is the treasure of Knowledge and Wisdom, Colos. 2.3. The rich Pearl, Math. 13. Nay, the superexcellent riches of God's grace, Ephes. 2.7. and 3.7. This brings us the wedding Garment that covers our Nakedness, Math. 22.11. Bread, water, wine, and Milk to refresh us, Esa 33.3. Hence did the Father supply to his prodigal Son all things wanting at his return, Luk. 15. Yea, this is truly called Glad tidings; For it declares how we are delivered from four great Evils: As first, the weight of Sin; 2. The intolerable burden of God's anger. 3. The Power of Death. 4. The tyranny of Satan. And not only these good Tidings, but doth further comfort us with the Tidings of four singular Good things. First, the Image of God to be restored. 2. God's favour. 3. Eternal righteousness and perfect Redemption. 4. An inheritance purchased and all freely, without any impossible condition.  
Object. But how may it be said, That Christ was sent to Preach, when as he never preached, but for a short time, and hath long ago ceased from this.  
Answ. To this, answer is made, Christ may be said to Preach two ways. First Mediately; second Immediately. Outwardly, and inwardly.  
Now the immediate and vocal Ministry of Christ is ceased, but the mediate, which is internal and effectual in his Children, that is not ceased. The outward, Christ performed as a minister of Circumcision, and touched the outward care, but was oft ineffectual, and this after a time, laying aside, he put over this service and Office to men. Ephes. 4.11. 2 Corinth. 5.20.  
Doct. Now the outward Preaching alone, cannot persuade the Consciences of men. No, Christ himself did not, as is evidently in many instances of the Gospel. As even in this at Nazareth. And this Christ would have so, because the condition of sense should not be better than the condition of Grace, and that more might not be ascribed to his Carnal presence, then to his Spiritual and holy Ordinance. But Christ did ordain this Outward, that it might be as a way and gate to that inward Preaching; for Christ will not ordinarily Preach or speak inwardly to an●, ☞ to whom the Word is not outwardly Preached by some sent from God. Rom. 10.14.  
Secondly, The other kind of Preaching is the internal, whereby Christ doth make men believe & persuades their Consciences; That he is the Son of God and Saviour of the World. And this Preaching is peculiar to Christ, and is perpetual; neither doth he lay it aside himself, or put it off to any Creature. 1 Cor. 3.6. Neither he that plants, nor he that waters. is any thing, to wit, as touching this inward work. So Mat. 3. john Baptizeth with water, but Christ with fire; that is, with the Spirit which purges as fire. This thus opened, there arises Instructions hence both to People and Ministers.  
Use. First, seeing the outward Preaching of the word is the beginning of all the benefits of Christ; ☞ for it is the means both to declare it and to apply it.  
In vain are all other benefits expected, where this is wanting can any Building be reared, where no foundation is laid, can a man come to the end of a thing, the beginning and middle and means whereof, he hath neglected: Shall we by the despising the only way into the house, attempt to enter in by another, Christ himself near propounds to us, a Ladder of three distinct steps, by which we should ascend Heaven. Can we, omitting the lowest step, to wit, of his fitting and Consecrating, reach the highest and effect of all; this is most certain and worthy to be imprinted in men's minds, That to whom Christ is not a Prophet, Doct. to them he is neither Priest nor King. ☞ He must ●●rst be our wisdom, before he can be our justice or Sanctification. 1 Cor. 1.30. This Ministerial Function, is the chief of all divine worship, and the soul and life of the rest; it is the road and the highway whereby we are brought to Christ, and whereby we are admitted into his treasures.  
Second the Preaching exercised in Christ's own person, is not only the beginning and means of the other benefits of Christ; but even that external Office performed by his Ministers, ☞ so that the Prophesying and Preaching of Christ himself is despised, when the outward Ministry is little regarded. Math. 10.14.  
This point serves to strengthen us against the Scandal, which our corruptions doth take at the infirmity of the Ministers: For the Preaching of the Gospel, by reason of the outward abjectness of those to whom it was committed, was always counted of the World folly. What was more divine than Christ, who ever spoke more graciously, yet who more contemptible for his outward abject estate; they were astonished at his words, yet they said; Is not this the Carpenter, and are not his brethren with us. Mark. 6. But if we shall consider, That Christ is King or Priest to none, to whom he is not a Prophet, and he is not a Prophet, to those that contemn his Ordinance of Preaching, than men shall he made to give due respect to the same.  
Use. Third, as touching the Ministers, they ought not to be daunted, if they see the prove contemn their Ministry; for let them remember, that they, as Christ were sent to the poor, so that if one or two poor embrace our Doctrine, we have wherein to rejoice. Ezech. 2.5.  
Doct. Out of these words, may be raised another profitable observation, to wit, What was the matter of Christ's Doctrine, to wit, the Gospel and not the Law. For this cause came he out of the bosom of his Father. john 1. The Law was given by M●ses, etc. So that this doth richly commend the Office and benefit of Christ, for the Gospel fare surmounts the Law.  
Object. But it may be said, Did not Christ teach the Law (Math. 5.) and other places, as to the youngman Luke 29.  
Answ. To this answer is made, He did it ●●t as his chief Office, but as a preparing of men thereby to the Gospel; for as the proper office of a Carpenter is ●o build, not to pull down, Simile. and of a Physician to heal, not to make sick, yet they are forced oft to do both; Even so was CHRIST.  
Simile. He saw that the Law was so taught, as that men were made to trust in it to look for Salvation by it, as being possible to be kept; and so to exclude all help and necessity of any other Saviour. So that most needful it was, that Christ should show that the Law rightly understood was impossible to be kept, that so they might seek Salvation elsewhere.  
This being remembered, to return to the Point, to wit, The excellency of the Gospel, it will soon appear by the riches and benefits it brings with it. As first, Pardon of Sins. Secondly, gift of Righteousness. Thirdly, adoption of Sons. Fourthly, acceptance into the favour of God, yea unto life everlasting. Fiftly, gift of the Spirit, Faith, Hope, Patience, Love, Holiness, etc. Sixtly, freedom from the Curse of the Law, Hell, Death, and dominion of Sin. Seventhly, Communion with the blessed Trinity, 1 Joh. 1. at the beginning. Eightly, access unto the throne of Grace. Ninthly Peace of Conscience, Perseverance: Sanctification of all afflictions, with all other riches of Christ, all which are wrought by the Gospel, which how great they are may be seen by the contrary or the want of them; as to be under the gui●t of Sin▪ wrath of God, Children of Satan, Curse and Death bondage, sting and woe me of Conscience, debarred God's presence, and reserved for the fearful society of Satan: And as the excellency of the Gospel doth partly appear hereby, so will it further, by considering how it differs from the Law.  
For the Law, first is Natural; second the Gospel is Supernatural, both for matter and the manner of Revealing, (joh. 1.18. Colos. 2.16. 1 Cor. 2.7.) Had not he wisdom of God found out this means of Salvation, and published the same; all the wits of Men and Angels had not been able to have devised such a way, whereby God's justice might be fully satisfied, and yet infinite Mercy extended to miserable Man.  
Secondly, The Law and Gospel differ in the way that leads to Righteousness and Salvation. For the Law says by Doing. The Gospel, ☞ by Believing. The Law teaches, it must be done by ourselves. The Gospel admits and sets forth Another, Philip. 3. Gal. 3. Rom. 10.5, 6, 7.  
Thirdly, they differ in the manner and nature of the Promises annexed to either. For the Legal requires the condition of our Righteousness, and that every way perfect. But the Evangelicall requires not our own but accepts another's nor exacts Perfection in us, but only Sincerity. Rom. 4. By debt, and freely distinguishing the Law and the Gospel.  
Fourthly, They differ in their effects, for the Law causes wrath, Increases sin, gives not strength to do the things Commanded. But the Gospel, brings Peace, Righteousness, and 〈◊〉 the Ministry of the Spirit. This is largely and excellently taught. 2 Corinth. 3.  
Use. The knowledge of these things are most necessary. First, they show the excellency of the Ministry of the new Testament. 2 Cor. 4.1, 2, 3. So that the Ministers thereof need not to be ashamed. Rom. 1.16. It is the power of God to Salvation. Ephes. 3.7.8, 9 And hereby, the meanest Preacher of the Gospel is become greater than john Baptist, namely in regard of his Office; Because they are publishers of these glad-tydings accomplished by Christ.  
Use. Second, this shows the happy condition of the faithful now. Math 13. Luke 10. Blessed are the eyes that see those things which you see, etc. Heb. 12.17 18, 19  
Use. Third, it admonishes all Christians of their duty, and that they take heed they neglect not the same. Heb. 2.1, 2, 3. If they escaped not that transgressed the Law, much less shall they that offend against the Gospel. For Christ is the Prophet whom who so will not hear, must be destroyed. Acts 3. at the end. God suffered evil entreaty of his Servants, but after he had sent his Son, and they had despised him, presently he took away the Vineyard. Woes were denounced against Corazin, Bethsaida and Capernaum, wherein is showed that their state should be worse at the day of judgement, than Sodom and Gomorrha.  
Use. Fourth, this teaches the simple, to distinguish the Law and the Gospel, the knowledge whereof is the key of the whole Scripture, as whereby all the wiles of the Papists may be discovered and avoided. They commonly teach, that the Gospel is the new Law, and a more perfect Law, whence they inferred their Doctrines of Counsel and works of Supererogations. But alas, if the Gospel were a more perfect Law, it were woeful tidings to all mankind: Hereby also may appear that the Law and Gospel cannot be joined in the point of justification; for as these two are quite contrary. To to do a thing by ourselves and to do it by another; to have a thing by desert, and to have it of free gift, and such are the Law and Gospel in the justification of a sinner.  
To Preach deliverance to the Captives.] That which before was set down in general only, both in regard of the Benefit, as also of the Misery of man; this same, after the usual manner of Scripture, is described more particularly and as opposites set together, do make each other more conspicuous; so is it here, a Misery and a mercy, a defect and a supply. And as the disease is before the remedy, so it must first be handled: and it is expressed in the word Captives, wherein as before, the outward and bodily Captivity is used to express and declare our inward miserable Captivity and bondage.  
Captives.] As God sold his people into their Enemy's hands, suffered their houses to be pulled down, the fields and Vineyards to be spoilt, and in wrath to commit them to their fury; even so, through sin we fall into a most cruel bondage, far passing that of Egypt or Babylon, both for the misery itself, as also for want of means of deliverance. Now this Captivity is fourfold. The first Captivity is under Original corruption, whereby the Mind is captived in the chains of ignorance, error and vanity: The Will is manacied with perverseness, the Affections with contrariety, violence, insolency and importunity; and by the daily fruit of this, by actual transgressions, we bring ourselves into a great bondage, as the Israelites were by the Philistines, who had not so much as a weapon among them.  
The second Captivity is under Satan. 2 Tim. 1. at the end Luke 11.21. Ephes. 2.2, 3. Wherein he deals no less cruelly with those whom Spiritually he possesses, than he did with those whom he bodily possessed. ☞ Depriving them of the use of their members, Tongues, Ears Eyes; making them to offer violence to themselves, and to cast themselves into fire and water. And this cruel bondage under these two might be showed by many particulars, as that they command most base and ignominious services, they give no rest to their vassals, day nor night.  
The third, is the dominion of actual transgression and sinful corruption and affections under which the wicked serve a most sore bondage. One being a slave to Lust, another to Pride, another to his Belly, a fourth to Honours; ☞ another to Passion and Pride: and thus have the greatest Monarches been slaves. As Alexander and Heliogabulus.  
The fourth bondage, is of Mortality and the Grave called by St. Paul the bondage of Corruption. Rom. 8. With all the attendants, Sickness, pains, diseases, death itself; and to these might be added the bondage of the Law.  
Object. But it may be asked, Whither, since all are under this bondage, shall they be delivered from the same.  
Answ. To which is answered. That this Captivity is either felt and lamented Or it is not to the first only the benefit belongs, not to the second.  
Use. This serves to abate. First all carnal Prerogatives, for it doth level the Sceptre with the Matrock, for all entering into the World by the same passage, and springing out of the same root, are alike; and being borne of a Bondman and bondwoman, must needs be bound. O that Princes! Nobles, Wise, Rich, and Beautiful would consider this. jer. 9.24. For what would it avail to be all these, and yet to be in vassalage to some conquering Power.  
The knowledge of this, Note. made Theodosius rejoice and praise God more for making him a Christian, than an Emperor, knowing that Religion brought that to him, and took that from him, which all the Sceptres in the World could not. To what purpose is it for men to talk of their Nobility, when lost by attainter; and for a Prince taken Captive to brag what he was, is but vanity and vexation, and this is right our condition.  
Use. Second, let us labour all to apprehend this misery by a serious meditation of it, that we may know our Natural misery, that we are not freemen, but bond slaves. This is most necessary to prepare in us a desire to be freed, and to be stirred up to seek and use the means of it. And till this be wrought in some measure, we neither shall seek remedy, nor have any right to any thing Christ hath done. But how great is the blindness of men, any outward misery affects us, but no inward or Spiritual.  
Simile. If thou sawest one enjoined a task to dig in the hardest Mine, fed with water and bread, and after many miserable days and veeres so spent, should for his hire be thrown from some steep Rock. Wouldst thou not judge his care most miserable, yet there is none of us, but by nature our estate is more wretched, while after many weary years spent in the slavery of sin and Satan, we should receive for our pay, death and damnation, yet who considereth this.  
Labour then for pardon of sin and release of bondage, for till such time, thou canst live no more in Peace, than a condemned man in Prison, daily expecting his Execution. If such a one should build, purchase, and keep a stir in the World, all would pity his folly and madness, and yet we deal more madly for our Souls and Salvation.  
Use. Third, this serves for comfort to all that feel their bondage and sigh under it, thou canst no sooner be weary of thy condition, but thou shalt find a Ransommer. Math. 11.28. Rom. 7. Wretched man who shall deliver thee; Thanks be to God for these sakes Christ came, Esa. 61.3.4, 5.  
And thus much of the misery described by the first particular, the remedy follows.  
Deliverance, suitable to the Misery.  
Here is two points. First of the kind or manner of our Deliverance. Second, of the Measure of it. For the first, we must know that there are four kinds of ways for delivering Captives. First, by Exchange. Second, by free Manumission. Third, by force and violence Fourth, by price and Ransom. The first of these hath no place in our Deliverance; for whom or for what should the exchange be. But for the other three means, though they are differing, yet do all sweetly agree and concur in our deliverance: For if we look into the Original and fountain of our deliverance. It streams from the most free and everlasting love of God, yea from the bowels of compassion in our God, pitying us in our misery. Luke 2.75, 76, 77, 78.  
Again, if we consider Satan, who did cruelly detain us in bondage, we are delivered by force. Colos. 1.16, 17. And Luke 11.27. Christ buckled with Satan and spoilt his holds and triumphed over him. Colos. 2.14, 15, 16. and 30. If we respect the justice of God, which was offended, and so had justly given us over to thraldom. We are delivered by the all-sufficient ransom and satisfaction which Christ made and paid, whereby God's wrath is appeased, the Law fulfilled, and through the efficacy of the said death and resurrection in the hearts of God's children by the Spirit of God, the power and dominion of sin is abolished, his strength abated, and man endued with the strength of God to encounter against sin. And thus much of the kind and manner of Deliverances.  
Now follows the Measure, which is not fully as yea, in regard of actual enjoying the same. Not that there is any defect in our Deliverer, nor that any damage shall ensue to us thereby; but this is so disposed of, as may turn to God's greater glory and our further good.  
When David's Ambassadors were disfigured with their shorn beards, and curtailed , they were not meet presently to come into his Presence, but were enjoined to stay for a time.  
Even so, being deformed and mangled with Sin, Simile. and ugly Lazars, we are unfit to come into that glorious presence, till we be wholly stripped of the Old man, and clad with the New, which will not be, but by death. So that God's wrath is already removed, the guilt and condemnation of sin is taken away with the dominion. Only the relics remains and bodily death, but so as they shall no whit hinder our full deliverance.  
So that, true it is; we must Die, Simile. that the truth of God's threats may take place, which once denounced, could not be revoked; but as Assuerosh, though he could not revoke the sentence of Death, sent against the jews: yet he sent forth another Edict, whereby he armed the jews against their Enemies. Simile. Even so, God at the suit of Christ made another decree, whereby we might be armed against our enemy Death; so that though we die, yet he prevails not against us, by reason of the great change that is made in Death. For, whereas his Power was extended to whole-man, Soul and Body, he is altogether restrained of the one; and whereas his Power was perpetual, it is now limited to a very short time: Yea, whereas Death and Sin were the greatest friends, they are set at greatest odds: For as Death came in by Sin, so Death is made the destroyer of Sin, Simile. like as the Worm that breeds in the Tree, kills the tree. Before, Death was the Devil's Sergeant to arrest us and to carry as without bail to perpetual Prison; but now it is made the Lords gentleman Usher to conduct us to Heaven: Before it was said, Thou shalt Die and not Live, now it is said, Dye that thou mayst no more die, but Live eternally.  
Use. Let us apply this for our Instruction. First, we are taught hereby to walk worthy this Deliverance, Luke 1.74. Upon this ground are made all Exhortations in the Scripture, Rom. 12.1, 2. 1 Pet. 1.17, 18. It had been better otherwise never to have been delivered, 2 Pet. 2. at the end. Math. 12. When the Devil is cast out of a man, he seeks rest, etc. And if a Bondman be escaped, and catcht again, more bonds are laid on him the eye of his Keeper more observes. He that once escapes Fire and Water and will cast himself into them, is well worthy to perish. Simile. He that is once set at liberty out of Prison and will run into riot again, till he be cast in the second time, he may lie till he rot. Shall Christ break our bonds, and we make new ones: Shall he kill Sin and take away the sting of it, and shall we put life and sting again into it: When the Israelites were delivered from Babel, how did they Watch, build with one hand and prepare to fight with the other, to defend their Liberty; and as Ez●● reasoned, Chap. 9.9. That when as we were bondmen, thou O God, forsook us not in our bondage; and seeing thou hast stayed us from being beneath for our Iniquities and hast given us such a Deliverance, shall we return to break thy Commandments, wouldst not thou be angry, till thou hadst consumed us, so that there should be no more escaping: Even thus ought we and must we reason with ourselves; Nay, what can we say, if we resist not Sin. Have we not a Promise we shall vanquish. When we were weak, unskilful in battle; nay, wilful not listing to fight, and our Enemies were strong, resolute and well appointed, no marvel if we turned our back. But now that the advantage is to us, and disadvantage to our Adversaries, what can we say, if we faint? who will pity that man that suffers himself easily to be spoilt of his goods by Robbers, having on himself good armour and well weaponed, and being stronger than the Thief. Let us then stand fast and not betray our Liberty, but oft meditate of the bitterness of our former bondage: one that being long in Prison, and there fed of scraps; if being delivered, he pass by and sees other at his old diet, he partly trembles, partly his stomach rises at it, and so should it be with us.  
Secondly, This doth admonish us of Thankfulness: No benefit to this, Exod. 12. The night of their Deliverance out of Egypt was solemnly to be kept. Yet this was nothing, and therefore to be forgotten in comparison of the Deliverance from Babel, jerem. 16.14. Now this of ours fare exceeds both the other, as being but temporary and bodily Deliverances, from Miseries seizing on the body, which Death would have ended. And yet for this, how doth the Psalmist stir up the people, Psal. 107. To thankfulness, verses 1, 2, 8, 13, 16, 21, 31. Nay, it is to be observed, that the Scripture speaking of Deliverance from the bondage and guilt of Sin, calls all Creatures to rejoice with Man, for this his happiness, and the fruit of it, Esa. 44.22.24. Rejoice ye heavens for the Lord hath done it, etc. Esa. 49.13. And sure great cause have we, Psal. 116.8. Therefore he infers in the first and 2d. verses, That he will love the Lord dear, and that he will walk before God in the Land of the living. And in other places, meditating of it. He breaks forth. Lord what is man that thou art mindful of him. What was the Lord God more tied to us then to the Angels falling, yet passing by them in woeful misery, hath vouchsafed us mercy. Simile. As if a Noble man and a Peasant being both Traitors, the King should cause judgement to be executed on the Noble man and yet pardon the mean man; yet thus hath God dealt with us.  
Use. Let us then labour earnestly with our own hearts to frame them to true thankfulness. Let us consider, who was the Lord that he should look on such dead Dogs as we are. And if Elizabeth could cry out in admiration! whence is it That the Mother of my Lord should visit me; what ravishment of affection should possess us?  
Let us acknowledge this unfeignedly, and give him the glory of his Power, Wisdom, Goodness, Justice, Truth, Holiness; for all these appear in our Deliverance. Let us study to express thankfulness by avoiding what is displeasing to God, and by doing that may please him: Otherwise if forsake good and cleave to evil we shall be cast off from God and all goodness, and shall be tied by an inseparable bond to all perfection of evil, as a just and befiting recompense of our own choice.  
Use. Third, the meditation of this Deliverance offered in the word Preached, show d cause that the messengers thereof should be entertained with all willingness and thankfulness. Esa. 52.7, 8. And because this is not thought of it is that men are so dull and heavy in entertaining the word and the Ministers thereof. And thus much of the first particular.  
Now follows the second.  
Verse 18 To Heale the broken hearted.] Herein by a second comparison the misery of man is set forth with the remedy by the benefit of Christ. Where first, of the Misery.  
This broken heartedness is a fruit of sin and Corruption, whereby the heart as with a mighty burden is bruised (yea so heavy it is, that God affirms of himself, that he is pressed with sins, as a Can is pressed that is filled with sheaves, Amos. 2.13.) And the whole man is made to go drooping and languishing. Now this being the general estate of all by nature, as the former was in regard of the effect of sin. Yet because in Scripture they only are properly called broken hearted, who feel the burden of their sin; therefore by this, is understood all those who are smitten in heart and wounded in Conscience for their sin, being called also in Scripture, the sick, the humble the poor and contrite, the weary and laden, the soft and melting heart. Whereas the other, not truly pressed with the burden of sin, but dead in it and senseless of it, they are termed the whole, (to wit, in their own fancies) the Proud, the lofty, the righteous, the fat heart, the hard and stony hearted.  
Doct. The Instruction hence is, That the promises of the Gospel and the benefits of Christ belong only to the contrite in heart. The Scripture is a plentiful witness in this case, Esa. 57.15.116. Esa. 65.4. ●sa. 61.4. Math. 9.12.13. Math. 11.28. Examples of this truth, Luke 7.37. and 47 verses. Luke 15. The prodigal Son. Luke 28. The Publican. Acts 2.37.38. Acts 16. The jailor: And the truth of this is most apparent. For Christ was sent to no other but such, Use. and no other will seek unto him: For none will rest on Christ for their Salvation, till they ●ee not other meanus to escape Condemnation, none will ever s●ek to Christ to be their Redeemer, till they perceive they are the bondslaves of Satan, Rom. 7.10. they will never look for the riches of his righteousness till they feel their own poverty. Never desire Chr●sts garment, till they see their own nakedness till any feel themselves Sick they will never seek to the Physician, he that is full despises an honeycomb, and what cares he for a pardon that thinks he hath not offended. And so of necessity, there must be a knowledge of sin, that there may be ask, seeking, knocking; without which, there is no obtaining again: who can imagine, that Christ who is infinite in wisdom will unadvisedly bestow his benefits on such as finding no want of them, desire them not absent, nor esteem them present; and so can never, nor will be thankful for them. Who can in reason conceive that he will offer himself a Saviour to such as acknowledge themselves not condemned, that he will redeem those that confess not themselves Captives, or heal those that think themselves sound, or that he will vainly spend his precious Blood in cleansing them who take themselves holy. So than it is apparent that none are or shall be partakers of Christ but the broken hearted.  
Use. This serves. First to discover the small number of those, who can justly lay any claim to Christ, for who almost sees his sin and groans under the burden of it. Nay, is not sin become a delight no burden, a sport and pastime, do they not hid it under their tongue as a most sweet thing, as job speaks. So that they are loath to part with it. Yea the Spiritual Physician that shall offer to purge this Corrupt humour, he must look to suffer the same things, that the bodily Physician doth at the hands of the Frantic.  
Use. Second, It serves to admonish and exhort all to labour for this Grace of being broken hearted. It is the first degree to health, to feel the disease. And till this be in the soul, there is and will be a scoffing at all the riches of Christ, as is to be seen in the jews. Acts 2.13. Till they were pricked, and then they sang another song. The like John 4.11.12. A lewd Strumpet could frump Christ till her sins were laid open. Yea this doth most plainly appear in the Example of Paul. Rom. 7.9.10. Who while he truly knew not sin, nor the burden of it. Was alive in his own conceit, and thought himself a jolly man, and so proudly scorned, yea persecuted the Doctrine of Christ. Now to the procuring of this sight and sense, there is required a lively sight of Sin, as it is set forth in the glass of the Law, with the heinousness and filthiness thereof, as being against an infinite Majesty, against a holy Law, and so most vile, against a good Law and so most evil, against a just Law, ☞ and so most unrighteous, and without all just excuse. The Punishment also of sin is seriously to be considered of, as it is to be seen in many heavy spectacles, as Adam and Eve, Sodom and Gomorrha, the Old World, the Angels fallen, and infinite persons with Dives in Hell torments. And lastly, in the glass of Christ's most bitter Agony.  
If we did daily look the face of sin in the glass of all these, it would awake us, and make us to fly from the vengeance to come. To this end it was, that john Baptist so thundered before Christ; hence it was, that Christ so opened the Law, and shown the Spiritual sense and deep search of the Law. Hence it was, that Christ at first dealt so rigorously with the debtor. Math. 18.23, 24, 25. And with the young man bidding him sell all. Luke 19 So t●at we must he content that the Law works on our Conscience and first slay us as is did Paul, before we shall be truly alive.  
Third, this serves for the comfort of the afflicted. Use. Art thou humbled at the sight of thy sins, happy art thou. To thee belongs all the promises of God and Christ with all his riches. Thy case is blessed. As darkness is not descried by darkness, Simile. ☞ Note. so neither is Sin but by Grace. No Element is weighty in his proper place. No more is sin in a natural man. He that is dead, feels nothing. So that in that thou feels, thou art alive; and if hereby thou art made to hunger and thirst after Christ's righteousness, thou shalt be satisfied. And thus much of this misery. The remedy follows. To Heale. Christ is oft compared to a Physician, so are his Ministers and his word. jer. 8. at the end. Is there no Balm at Gilead, Christ healed the bodily diseases, but it was but to make the people understand, that he came to cure the Soul, and herein Christ applies himself to our misery. Are we hungry, he is Bread; are we Thirsty, Naked, Poor, Weary, Sick; then he is Water, Garments, Riches, Ease, and Physic. But as the sickness is Spiritual so is the remedy. And as the sores and diseases are many, so many are the Salves and Plasters of Christ. They are four principally 
1 Gods promises. ☞  the first sovereign Balm or Nectar, is the suppling Oil of his gracious Promises, which are most true and most free; and therefore may not be counted as Physick of no value, and these leaves and fruit of the tree of life. Revel. 22.2. Are every where dispersed over the whole book of God, able to revive the fainting Spirit. Some whereof, are, Esay 40.1, 2, 3. Esay 42.2, 3. Esay 51.5, 6. Esay 54.9, 10. If the World shall not be drowned again, because God hath said it; no more shall an afflicted Soul be cast away. Yea jer. 31. at the end. jer. 33. If God's Covenant with Day and Night, and with Sun, Moon and Stars can be broken, then may the truth of God's promises fail. Nay they shall not, though Heaven and Earth pass.  

2 Salve is Christ jesus blood.  The second Sovereign Salve that Christ cures withal, is the plaster of his own heart blood. He doth not only help by promising, but he performs it itself. He doth not only give the Receipts, but he makes it and affords the Ingredients, which grow alone in his garden. Hereby Christ takes away the guiltiness of sin, and eases the Conscience and heart of that burden that did crush it. Esa. 53.3, 4, 5. 1 Pet. 2. at the end. john 1. The Lamb of God. Heb. 9 How much more shall the blood of Christ, etc. Yea whereas there are three great wounds and running sores in Man: First guiltiness of Adam's sin. Second, Corruption of Nature. Third, actual disobedience. Christ the heavenly Physician doth cure all those. ☞ The first by his Death. The second, by the holiness of his Nature imputed. The third, by his obedience to the Law.  

3 Is the working of the spirit.  The third Plaster Christ afford and provides; is the effectual work of his Spirit, which is as a defensive and disperser, and consumer of all the Corrupt humours, that they grow not to a head. These takes away the dominion of Sin, and eats out the Core of Corruption, drying up the filthy streams of sin, and opening a new spring for Holiness and Sanctification. This Plaster is taught, Rom. 6.2, 3, 4. Phil. 3.10. Heb. 9.14.  

4 The Intercession of Christ.  The fourth and last effectual Remedy; is the Intercession of Christ for whereas there are two things, which are ready to cause the sore to break out again, being healed. To wit, our daily sins, and our failings and coldness in our best actions. The Intercession of Christ doth help both these. For he doth thereby daily remember his death to God his Father, that it may be effectual for 〈◊〉 our si●s, past and to come, and he doth forthwith as the great high Priest, take his Censer and step into the gap, when at any time we have made a breach. And for our Prayers, he doth perfume them with his sweet Incense. Revel. 8.4, 5.  
Use. To reach us whither to run in all our miseries, not to the deceitful confections of the Romish Church, which are like the Plaster and Salves of many dishonest Surgeons. They do but venom and cause the sore to rankle, But let 〈…〉 to Christ, who is able and willing, however excluded any coming to him for bodily 〈…〉 in the ●●guish of s●●●●, he hath said, He would not break the broken Reed, nor quench the smoking Flax. O then, let us beseech him with David to heal us and he will restore us. Psal. 38. How ready is he to embrace & heal the widest gaping wounds; as of Manasseh, the sinful Woman, the prodigal Child, yea many of the murderers of himself, whereby they murdered themselves in Soul, he healed.  
Secondly, Let it teach us thankfulness. How is the bodily Physician honoured and rewarded; Much more the healer of thy Soul. Psal. 103. Luke 17. Remember the Leper that was cleansed, he requires no other gift. He shown great love to thee and all Mankind, that he stayed not for sending, but he came to visit us. Which is strange in the World, to see the Physician seek to the Patient, and not the Patient rather to the Physician. O then! should we not love our Physician, should we not follow his direction, which is, being healed, Go thy way, and Sin no more. And seeing Christ hath made his Minister the Apothecary to temper and administer these Heavenly Physics, how should we seek to their Shops, the places of God's worship; how should all that are diseased, come and lie down at this Pool of Bethesda, waiting till the Lord effect our cure: there God opens his School of Physic and Surgery. Examine what comes from thee, what thy Pulse is. Observe thy heart, if any Lust of uncleanness, Ambition, or Covetousness like a Pleurisy vex thee; here mayst thou have a vein opened: If any Fever of malice vex thee, it may be abated. If any swelling of Pride and Vainglory, it may be taken away. Doth any Vital part waste in thee, or any Spiritual Consumption cease on thee; as if any defect in thy Liver, that the Word turn not to good nourishment, or if thy Lungs be naught, that thou growest cold and feeble in Prayer, here mayst thou have remedy. Doth the Palsy, Lethargy, Apoplexy or such stupifying diseases creep on thee, here mayst thou have those gross and tough humours expelled. Doth loathsome Leprosy begin to rise up in botches, here it may be cured. O then! seeing there is such Sovereign confections, why is not the sore of my daughter healed. Let it not be said of Israel as it was of Babel, We would have cured her and she would not be cured. Lest the Physic of the Word not prevailing, God send his scaring Iron, and make Incisions. Yea excisions, which God for bid.  
Use. Lastly, Ministers and Spiritual Physicians are admonished how and whom they heal, to wit, the Broken and not the whole. Ezec. 34.16. We must take heed how we draw a dead skin over the wound, before it be thoroughly searched: For, as we may not wound and gall the wounded with sharp wine of threats and rebukes, so neither may we power in Oil into festered sores, and daub with untempered Mortar: ☞ we must take heed we slay not the Souls which we should revive, and quicken those we should kill, Ezech. 13.18.19, 20, 21, 22. For so to do brings death, and was a cause of destruction to the old people of God. Lament. 2.13, 14. O the misery of a Land through foolish and flattering Physicians. And thus much of the second Metaphor, declaring our misery, with the remedy correspondent.  

Vers. 28.  Recovering of sight to the Blind.] This is the third comparison or Metaphor expressing our misery, by a word fetched from the defect of bodily sight, and applied to the Mind. This shall not need much to be insisted in, because partly it hath been handled before as a branch of our Spiritual Captivity. Yet because the Scripture is most frequent in the use of this, as much delighting in it it shall be profitable a little to view the Spiritual blindness by that of the body, the understanding is the eye of the Soul, and the informer and director to the Will, affections, and so to all our actions; now therefore for it to be blind, who sees not the great inconveniences thereof. For if the eye be darkness, how great is that darkness: and if the blind lead the blind both shall fall into the ditch; now the Scripture doth exceedingly beat of the minds blindness; true it is, that in things pertaining to this life, there is some conceits; as also in Moral and Civil actions and Virtues. But in the chief, to wit, in things Spiritual; i● is stark blind. 1 Cor. 2.11, 12. Where the reason is given, because the things of God cannot be discerned, but by the Spirit of God; as none can know what is in man, but the Spirit of man; and in the 14 verse of the same chapter, he shows that the natural man discerns not the things of the Spirit of God; yea they are folly to him. So that, as a Beast is stark blind in things to be apprehended by reason, neither can they be made so plain, that he can conceive them; because he wants reason. Even so, things Heavenly and Spiritual cannot be comprehended by the depth of reason. The truth of this doth further appear by the estate of men, both within and without the Church at such time as Christ came into the flesh, and the Gospel began to flourish. In the Church was many learned Scribes and Pharises, and yet they could not see Christ that was the Sun of righteousness, and how ignorant did Nicodemus show himself, yea indocible in the point of Regeneration. joh 3.  
For others, out of the Church, the University of Athens then flourished, but how did they entertain the Truth delivered by Paul. Acts 17. Eloquent Tully, alive a little before. But learned and Divine Seneca, and learned and modest Pliny lived in the times of the Gospel, but favoured it not. ☞ And the whole state of the World, that it was almost three hundred years, before Religion was countenanced in the World, is a Testimony sufficient of the World blindness. So then, for the true manner of God's Worship, and the right way to Salvation, with all things subordinate to these. Man in his best wisdom cannot conceive. Now to say no more hereby may appear. That this is a great misery. These bodily defects may be supplied by others, if thou be'st blind, thou mayst be guided. But here every man must have an eye for himself, another's knowledge will do thee no good if thou remain blind thyself. Now as bodily blindness to any whatsoever is very uncomfortable and disadvantageous. For the blind eat many a Fly, and can hardly discern Poison f●om wholesome meats, yet for some men of some special condition to be blind is very prejudicious. As first, For a Traveller who can take never a step forward but is either ready to stumble, or to fall into some ditch, or to go out of his way. So that if some be not adjoined that guide him, (which is here denied) he must needs perish, by one misfortune or other, running into the mouths of wild devouring beasts while he straggles the Forest of this World. Secondly, For a watchman to be blind is most heavy and miserable, for he can foresee nothing, nor discover evils approaching. Thirdly, for a a Soldier, because he must needs be wounded, not knowing which way to decline the battery against him. Fourthly, for an overseer and keeper of precious Jewels and such like. Now all these are our conditions, we are Travellers in the unbeaten and straight way to Heaven. We are all and aught to be Watchmen to foresee the judgements of God; we are all Soldiers in the Lord's Battle; we are all keepers of our own Souls and what other precious Jewels we have from God, Which the Devil lies in wait for. How miserable then needs must the condition of Man be, by reason of this blindness.  
Use. This serves to teach us to take notice of the World's misery, and to bewail it both in ourselves and others: We can take it for a great judgement for any to be borne blind in body. Yet we never bewail ourselves, being such in Soul.  
Second, Hence may we learn a reason of the World's boldness in going on in Sin, as that of the Proverb, Who so bold as blind Bayard. The blind man because he sees no danger, he fears none. That which the eye sees not, the heart rues not. One plodding through a desert of wild beasts in the night though continually there is but a step twixt him and death, he fears nothing; but if the Light arise, and he see in what danger he is, he is at his wits end for fear. So is it with blind ignorant men. Now whither this Ignorance be simple or affected, whither in the mind or in the restraining of the knowledge, through perverse violentnesse of affections, or self-conceit, the danger is alike; yea greater to these latter, as is seen in the Church of Laodicea.  
Use. Lastly, hence may we learn the reason, why after so long teaching and diligence, there is great Ignorance. It comes from the blindness of man's mind and heart, which is so habuated, and hath so hardened man's heart, that the Seed falls as on the highway, and the fowls, that is, Satan devours it, and thus much of the misery. Now follows the supply.  

Vers. 18.  Recovery of sight.] We read of Christ giving sight to many blind in body, all which were shadows of this great work of Spiritual Illumination, this benefit is in general, the grace of Sanctification or more especially of Illumination and Christian wisdom and prudence whereby we may be made to discern twixt things that differ. How great and necessary this benefit is, may appear both by Paul's earnest Prayer unto God in the behalf of the Ephesians. Ephes. 1.18, 19, 20. and Ephes. 3. and 18, 19, 20. And his putting them in mind of it, having received it. Ye were darkness, but now ye are Light, and so also his earnest Thanksgiving for it in all his Epistles. as Ephes. 1.8. Colos. 1.3, 4, 5, and 12. verses. Phil. 1.3, 4. And so in both his Epistles to the Thessalonians. We may see it also by the earnest Prayers of David. Psal. 119. And by that serious counsel that Christ gives to the Church of Laodicea. Now for the manner how Christ doth perform this, we must know, that there are three things required to good Sight. First, a clear Object. Second, a right Organ or Instrument the eyes. Third, the Medium or means of transporting the Object to the eye.  
Now in all these regards, Christ doth help the sight. For first, for the Eye itself, the Mind; he doth cause the thick scales to fall off, and doth take away all inward disturbances and annoyances, and fits it for the right performing of his action, he settles the eye, that it be not distorted.  
Secondly Christ helps the sight by clearing the Object, and making it nearer to our view. For if the thing to be seen with the bodily eye, be either dark or too remote, it is not discernible. Such were heavenly things, they were too dark and hard for us, they were too fare off, too small: God hath given us Spectacles, to make them seem bigger; the Word is made more easy and clear, in the face of Christ. 2 Cor. 3. The veil is taken away, and we all behold with open face the glory of God, verse 17, 18. And so for the Medium or means, that is should not be too much disturbed; the Lord hath given gifts to men, for the further opening of the Word, and for the expelling or removing those outward hindrances, which might darken the same.  
Use. This serves to show unto us the great benefit of the Word, which is oft compared to Light, especially the Gospel. Luke 1.78, 79. This Christ himself taught. Math. 4.16.  
Shall we esteem it a great benefit to have a Torch or Lantherne held out in a dark night and shall we not esteem this. Doth not this make us escape the Woe of those who through ignorance call Light darkness, good evil, and sour sweet: How joyful is the light and comfortable, who would desire to live in the World, if Egyptian darkness possessed it. How is the true state of every thing hid in the darkness; bad Wares are not known from good. Counterfeit God from current. Crooked things from straight, false ways from right, clean things from unclean; deformed from beautiful. So that while we were in Ignorance, we lay secure in our sin, and had perished in our security, never misdeeming our estate; but as Agar and her Son did scoff at Isaac, so should we have done at the promise of Heaven. And as Agar cast forth, & in perplexity was vexed, till God further opened her eyes to see the Well. So when by the Law we had been awaked to see our ugly face and fearful estate, we should utterly have dispaired, if God had not showed us a second vision of the Gospel. Oh then, with what thankfulness and reverence should we embrace this Light and sight thereby, as the blind man in the Gospel, followed Christ.  
Second, let us walk in the Light; the night is past and the day is come, let us walk honestly as in the day time. Let us walk in the light while we have it; and now having sight, let us not wallow in filthiness as before, let us direct our paths aright, and order our steps by counsel, carefully avoiding whatsoever might draw us out of the right way to Salvation. And having our eyes restored, let us learn oft to look up to our Maker. And thus much of the third manner of expressing our Misery.  

Vers. 18.  To set at liberty the bruised.] This is in effect the same with the second, and is again inculcated by Christ both as well to make a deeper impression of us in our Misery, that cannot sufficiently be expressed in many words; as also more fully and effectually to commend unto us the benefit of Christ: Both which doth argue our dulness and backwardness either to apprehend our own Misery, or Gods great mercy. The matter then being the same, I will not be too trouble some to detain thee longer in the same.  
Let us come to the fift and last manner of expressing the great glad-tydings of the Gospel, wherein also secretly is included our Misery.  
The acceptable year of the Lord. 
Vers. 19 ] These words will admit a double interpretation. As first, by allusion to the year of Jubilee, which among the Jews was a most acceptable time, and that for five causes. First, Bondmen were set at liberty. Second, ☞ debts were released or at least not exacted. Third, Inheritances sold or mortgaged, then returned to their ancient houses and lines. Fourth a●● servile works ceased. And fift, there was great joy and feasting. Levit. 25.8. It was a year of Reconciliation. Now Christ compared his coming in the flesh, Simile. fitly to this year. All those former being figures of that which indeed was performed by Christ; for by him, we that w●re Spiritual bondmen, are set at liberty. Our debts of Sin are released. Our inheritance of Heaven that was forfeited, is returned to us against; the servile works of the Law and our own strength do cease; and the Trumpet of Reconciliation is sounded through the World.  
Away then with Pope's jubilees, what need we shadows, where the Truth is come.  
Use. Secondly, the time of the Preaching of the Gospel is this accepted time, as Paul expounds it. 2 Cor. 6.2. For this is the time of Reconciliation. While this sounds, there is time, and Heaven gates are open. But when this Trumpet shall cease blowing, then shall Heaven gates be shut. Let us then embrace this time, let us hearken to the exhortation of the Apostle. Heb. 3. While it is called to day, harden not your hearts. jer. 13.16. Give glory to God before ever your feet stumble in the dark Mountains. Let us take heed, the speech of Solomon. be not verified on us. Prov. 1.22, 23, 24, 25, 26. O ye foolish, how long will ye love foolishness, because I have called and ye wou d not hear; I, you shall call and I will not hear, And so too late we lament with the jews, Lament. 1.1, 2, 8, 17, 18, verses. O let us hear that pathetical voice to jerusalem. Math. 23. O jerusalem jerusalem! How oft would I, etc. And Luke 19 O that thou hadst known in this thy day, etc. Let not the folly of the pharisees fall on us, that we should be skilful to know the Skies and seasons, but to know the times of Salvation we have no knowledge.  
Let not the silly birds rise up to witness against us. Jer. 8.5, 6, 7. The Stork, the Swallow, and the Crane know their appointed times, but my people have not, lest this day being expired, we here that there be no remedy. And then there follows that which the Prophet Esay adds to these words, The Day of vengeance of our God. The time of the Gospel is a most happy time to the receivers, but a heavy time to the rebellious aund unbelievers. Luke 19 Those mine Enemies that would not have me reign over them, etc.  
Hence David so earnestly exhorts Kings themselves to be wise, and to kiss the Son, yielding subjection betimes. He hath an Iron Sceptre, and a more fearful judgement will fall on the contemners of the Gospel then of the Law; as is notably taught, Heb. 2.1, 2, 3, 4, 5.  
Hence Christ denounces such heavy woes against the Cities where he had Preached and it is worth observing, To whom and for what he denounces those Woes. He denounces them not to Nazareth, nor so 〈◊〉 to jerusalem, as to Bethsaida, Corazin, and Capernaum, where he h●● Preached most, and done most miracles.  
Now Nazareth and jerusalem all knew and thought worthy of destruction, because they expelled Christ and thought to kill him. But the other places harboured Christ, he had open liberty to teach, the Ruler of the Synagogue, the Courtier, (john 4.46.) and the Centurion, were all for Christ. The people followed and reverenced him, so that they were highly conceited of themselves, that they should have no mean place in Heaven; but Christ denounces Woe against them; because they had not unfeignedly Repent and wholly turned unto God, and brought forth fruits worthy the same.  
Deliverance to the Captives.] This is in order the third degree of man's Misery, and doth add weight to the former. For to be poor and destitute of necessaries, is heavy; but if that any disease or torment be added, the burden is heavier. But if to these two, there come a third affliction, that the same should be taken Captive, carried into a strange Country, be evil entreated, fare from all friends and acquaintance, without any hope of return. Where this is, what is wanting to the perfection of misery; yet so it is with man. And all this is caused by one and the same thing; namely Sin, for as in regard of Spiritual riches, it being poverty; and as it looks unto the Law, it wounds the Consciences and breaks the heart, as is after showed. So as it respects Satan, it is the very sphere under which we are sold, the chains wherewith we are bound, and by which we are carried fare from God. Esa. 59.2. It is that by which we cease fight against Satan, and throwing away our weapons of defence and offence, we even fly into his Campe. So that Sin in divers respects doth work the divers degrees of our Misery. And this the Scripture teaches plentifully. john 8.44. Rom. 6.16. And that by nature we can do nothing but Sinne. jer. 13.23. 1 Kings 8.46. Prov. 20.9. Eccles. 7.21.  
So that, by Sin men are made the Devil's Captives, and we must know, that men are not judged what they are, by their stock, whence they are borne, nor by the place, wherein they live; nor by the like circumstances, but by their studies and actions, as if one an English man by Nation, Noble by birth, a Courtier; yet in mind and heart be wholly a Spaniard, bewraying our Counsels to them, and helping theirs; whose Servant would such a one be counted, sure not of our Prince; but even a secret and close factor and Servant of Spain.  
So it is with us, it little avails to be borne in the Church, or of Christian Parents, to profess Religion, to be present at the Word and Sacraments, if our wills do serve the Devil.  
Use. Is That we learn to abhor Sin, even for this cause, that it doth bring us into bondage. Who loves not, and from his heart desires liberty? Wherefore are Laws, but that we may live freely; whence are wars, but to recover lost liberty; for which, many have jeoparded lives and live. And shall we so much esteem the liberty of the Body, and neglect it for the Soul, which is so much the more excellent, by how much the Soul excels the body. What do we then by Sinning? Surely this, we cast away our Liberty.  
Egypt was a figure of Hell, Pharaoh of the Devil. The iron Furnace of death, the Clay, works of Sin; whereby Satan holds us bound. Now how were they delivered? Sure by Christ alone, and that by his Blood, and that war figured two ways. First, the Paschall Lamb was to be slain, with the blood whereof, the doore-posts were to be sprinkled and so free from the destroying Angel. This was a Figure of Christ, who by his Blood shed, destroyed the first borne of death, even by his power and strength; and this was the first degree of our Redemption. The second degree and absolute, was the Drowning of them all in the Red Sea.  
Now that was a figure of Christ, which did open the way of safety to the Jsraelites, and brought utter destruction to the enemies. So that we see a double Deliverance in this shadow; first a Killing of the chief strength and darlings of the enemies, but yet not a freedom from the pursuing of the enemies. The second was, wherein all Perished, not one escaped. So it is with us, The sprinkling of the blood of Christ hath cut the nerves of Satan and Hell. But when by Death we shall be drenched into the Sea of his blood, we shall be free from all assaults of enemies.  
A second Type was in joshua, whose Victories were lively shadows of Christ. For as by the blowing of Rams horns, the Walls of Jericho fell; so by the Preaching of the death of Christ, the horn of Christ, the Ram Sacrificed, being blown, it caused the pillars of Satan's Kingdom to shake, and the doors to open.  
Use. To strengthen our Faith against that horror wherewith Satan seeks to shake our Consciences. He devices what he can to afflict us, sets the grisly face of Death before our eyes, calls to mind the filthiness of our Sins, he opens even Hell it self, & makes us to behold it, he proclaims the severity of God's justice. Now true it is, we are not able in our own strength to stand against the least of these, but in the power of Christ we shall be more than Conquerors, and dare boldly behold the same.  
Use. Second, know that true Liberty consists in being freed out of the bondage of these cruel Enemies; and therefore not so to live, as that we suffer ourselves to be entangled again.  
By the Broken heart, is not meant a heart lightly bruised, or somewhat broken; but a heart broken into the smallest pieces, as Corn is broken twixt the Millstones, or as any thing is beaten to powder in a Mortar. Now the heavy Millstones and the strong Pestle or Hammer that doth this, is the Law of God with the Attendants, The sight of Sin, the apprehension of the Curse, the wrath of God, the fear of Hell, Death, Damnation and the Devil.  
Seeing Christ cures such only, it much concerns us to stir up this sense of Sin in us, and to avoid all such things, whereby it may be deadened and we lulled asleep; and to this end Christ diligently warns us of two things. Luke 21.34. The first, is Surfeiting and all wanton and riotous Pleasures and delights, For this takes out of the heart all sense and fear of Sin, Curse, Death, Hell. Esa. 22.115. Amos 6.3. For how can any Godly sorrow take place amidst all voluptuous delights; the like is showed, Esa. 57.4, 5, 6, 7, 11 verses. For when day and night is spent in devising and musing of outward and Carnal pleasures, what room is left for holy Meditations, examinations and considerations, which was the means that made David turn to God's testimonies.  
So that if we regard our Souls health, we must avoid the excess of Carnal delights, and think it much better to sorrow here a while, and to be comforted hereafter; then for transitory delight to incur Eternal torment. So for the second, the cares of this World is a manifest hinderer, for they choke the Word, it cannot have it perfect work; this is seen in Dives; this is seen Luke 14.18. In the refusal of the Invited guests. This also is observed, Amos 8.4, 5. They thought the Saboth long, because their minds were after their Covetousness.  
Use. Second, Let all those receive Comfort that groans under their Sins; for Christ is ready to heal such of all Afflictions; there is none to that of the wounded Conscience, for such may and do complain as the people of God, Lament. 1.12, 13, 14. But be thou of good comfort, for now is Salvation and Health nearer to thee then before. For sense and feeling is of the Living not of the Dead; whip a dead man and he regards it not: the force of a drawing Corasive and searching, is not felt in the dead and proud flesh: the sense of the judgements of God do argue, that the Mind is quickened by the Power of the Spirit and is not quite dead in Sin, and Satan being now to be cast out makes a tumult, being quiet before while no force was offered him, Math. 12.29. The Israelites when ready to come out of Egypt, were pressed with sore bondage. Even so it befalls all the Broken hearted.  
Object. But they will say. I feel myself forsaken of God?  
Answ. So said David, Ezechias, and other holy men in the anguish of their Spirit and apprehension of the Flesh; but ye are not to judge of the grace of God by your own sense and feeling, but by Faith; which against feeling persuades the heart, that God is gracious, Psal. 22.2.  
Use. Third, That by all means, we take heed of Sin; for do we not see, what companions it hath, the wrath of God, curse, death, etc. Which though now they be held from thy eyes through the pleasure thou takest in Sin; yet when that short vanity shall vanish they will seize on thee with such horror, as thou would wish thou hadst never been borne. Let us then bethink how foolish a thing it is, for so small a pleasure, to plunge ourselves into such Miseries. Is it not a lamentable thing, that men endued with reason, should suffer themselves to be taken as Fishes, which have no understanding, or conceit of danger and evil; and yet it is so, the Hook is b●●ted, the bait swallowed and the fish is taken.  
Pleasure is the bait of Sin, which while men greedily swallow, they are taken of Satan by the jaws, and we suffer our selves to be as easily deceived as is the silly Bird by the cunning Fowler.  
Were it not a part of great madness for any willingly to stab himself or cut his own throat with a Dagger, because it was curiously gi●ded; or to drink Poison sweetened a little with Sugar: When Cyrus warred against the Amazonits' and saw himself the weaker, he used this policy; He counterfeited flight, and left their Tents wherein were great store of Wine. The Amazonits' finding it fell on the prey and drank securely, than Cyrus suddenly returning, slew them all: Even after this manner, the Devil deals and how many are slain by him, swallowing the full cups of Pleasures. Take we heed then, etc. Thus much of this Misery.  
The Remedy follows.  
To Heale.] Great is our Misery by the curse of God hanging over our heads; but, most heavy had it been, if there had not a Remedy been found by Christ: The brazen Serpent, for as he of all Creatures is the most abject; so was Christ in his Humiliation, a Worm and u● Man, etc.  
Sight to the Blind.] This adds yet to out former Misery, for when to Poverty, inward Affliction, outward bondage and Captivity, shall be added the taking away the comfortable use of the Eye, and on a contrary, uncomfortable Blindness falls on us, it is a great increase of Misery: and more heavy is the blindness of the Soul, then of the Body. This Blindness consists chief in three things: First, in a want and inability of saving Knowledge in things Spiritual; Secondly, in the not knowing our Misery the filthiness of Sin, the horror of Eternal death and wrath of God; Thirdly, the ignorance of the Remedy of all these.  
But it may be said, that these (happily) may be true, of Pagans and such as are out of the Church; but all that are in the Church, taught by the word of God, they know and can spe●●e distinctly of these things.  
To this, it may be answered, That the knowledge of all men sticking in the dregs and mire of Nature, is mere Blindness, and fare differing from that, the Regenerate have, as shall be showed by Examples. One borne blind, by the relation of others, and some help of the other senses, comes to some knowledge of Colours of the brightness of the Sun, Moon, and Stars, and of other things done in the World. But if on the sudden, his eyes should be opened; such an inexpected shape and show of things wou●d offer themselves to his eyes, that he would think, he knew nothing before; And as it comes to pass with us: For as our minds may have some conceit of Towns and Countries fare of, by the relation of others, and inspections of Maps, yet our knowledge is fare otherwise then theirs, who have seen exactly these several Countries distinctly. Even the like difference is 'twixt the knowledge of a Natural man and one renewed, for the one sees Sin naked in his lively colours, and abhors from his heart the filthiness of it: But the other sees it a fare off, and through a false and deceitful glass of pleasure or profit, whence follows a desire of committing sin. And as a Drunken man is not altogether blind, but sees those things before his feet, and yet, one while knock his face against this Wall, another while, stumbles against a stone and yet feels no pain of this hurt, till he hath slept out his Surfeits.  
So the Natural man being drunk with Pleasures, dashes his face against this Sin, his foot against another, continually reeling and falling into some ditch, and never grieves for all these, but even as the Drunkard is still a thirst, he desires more; so these, run most greedily after Sin. But after he is once throughly awaked, he wonders how he hath escaped alive and perished not in one danger or other. Even such, is the knowledge of the Natural man.  
Use. To teach all Natural men not to trust themselves and their own senses, concerning sin and other things belonging to Salvation, but they must know they are Blind and Drunken, and so not fit to judge of these things, and so they must suffer themselves to be guided by others, till the Spirit of God vouchsafe to open their eyes. Thus much of the Misery, the Remedy follows.  
Recovery.] Which is a wonderful enlightening of the mind, whereby it is able to judge twixt good and evil, true and false, and I say it is wonderful; for when this is once come into the mind, Sin, the wrath of God, Christ and his benefits, do seem such strange things from that they did before, as that we shall wonder both at our own Blindness and Ignorance, as also stand amazed at the Excellency of the thing we see; as the Queen of Saba did at the sight of Solomon's glory. For this Recovery is nothing but a raising from the sleep and drunkenness of Sin, whence it is said of them, They come to themselves, and 2 Tim. 2.26. To come to sobriety of mind: and this is seen in the example of Paul, and manner of his conversion as himself reports it. Acts 26.13. Then we feel our wounds, Acts 2.37. This Light is wrought by the Spirit. 2 Cor. 3. By the Preaching of the Word. Acts 26.18. A representation of this, Christ gave in the Blind man, john 9 For what was that Clay tempered with spittle, which anointed his eyes, but the Ministers, men made of Clay; the word of God is like the spittle came out of Christ's mouth: An unlikely matter to open Eyes. So is the Preaching of the word by silly men.  
Use. To learn with what diligence we should tend the Ministry of the word, it should be so much esteemed of us, as Christ himself; to whom we have no other access to Christ, then in and by this. Sure great is the blockishness of the World. If a man have any disease in the bodily eye, what running and seeking is there and a diligent and willing applying of things prescribed; but to Cure the minds blindness, no regard is had to that.  
Second, content not ourselves with any Knowledge, but such as is effectual and hath such fruits as the opening of the bodily Eye hath. If one long shut up in Prison, afflicted with bonds and chains, should suddenly understand, his bonds were loosed, the door opened; so that he might fly, and yet did not move himself to get out. All would judge such a one blind both in body and mind, even so is it here; we boast of our chains, and as if not being sure enough bound to Satan, we cast more bands on our hands, and feet, and put our necks into his Iron yokes.  
Let us then think, to whom we make ourselves servants by sinning, to whom we give our hands, when they are used to fight or filching, to whom we lend our Eyes, when used to wantonness; our Ears, when used to idle and filthy talk; our Tongues, when used to slandering and lying; our Members, when abused to uncleanness. In all these and the like we give ourselves vassals unto Satan.  
And that we may grow into a more earnest hatred of Sin, let us a little consider the Misery of this Captivity: there are some kind of servitudes, that have some refreshing and ease, as such as are borne Servants or bought do find either through a meekness of their Master's nature, or through their diligence to please, receives some kind usage, and recompense, or protection; as we have examples in Scripture. But there is another sort of servitude, as when one serves an Enemy, as being taken in war, even for his Country, or kindred and profession, is used with all discourtesy. Now this is our estate, we are taken by Satan, our arch Enemy, whose hatred is unspeakable; because we were made in the Image of God: his envy unresistable, because the Lord meant good unto Mankind, and neglected the Angels fallen. Now then, what an Enemy provoked by ancient hatred, incensed with daily envy at our good, what (I say, such a one can and will do all these indignities) must they look for, that are taken Captives of them. joseph endured a hard bondage, but yet at length found favour and advancement. But we while we are Captives to Satan, are without hope of coming thence, and of ever satisfying our cruel Tyrant, or of being benefited by him. joseph was not urged to forsake his Religion, but this is all the intent of Satan, thereby to make us as odious to God as himself, and to make us stink in God's nostrils: The Israelites were in sore bondage in broiling in the fiery furnace, in being tied to a task impossible, in being beaten, in having their first borne murdered. Yet all these were but outward miseries and bodily, and some comfort was in it, that these things were exacted of them, not to much to reproach or disgrace them, as to satisfy the covetousness of the Prince. But our Captivity is both of body and Soul; and is merely to the reproach of our Persons and to the dishonour of God our Lord, and not any way to benefit Satan: So that our Captivity is with no less cruelty, than we read executed, 2 Sam. 12.31. Yea, herein is the greatest cruelty exercised, where we are made to bring most woeful Destruction on our own heads. As if some cruel Tyrant should compel one adjudged to Death, to gather Wood, to build the fire, to cast in great store of Pitch and Brimstone, and then to cast himself into the Fire with a pair of bellows in his hands to kindle the flame most fiercely. Even so deals Satan, while he carries us from one Sin to another, and heap them together, there is nothing but fuel of God's wrath: the adding of new Sin is as Brimstone to kindle it. Lo thus in some part may we conceive the woeful Captivity and the cruelty therein exercised by Satan on all his Vassals; let us then tremble at the same, let not his alluring baits of Pleasure deceive us, which ends in much woeful Misery, let us not wilfully heap coals of Fire on our own heads.  
Use. O what Thanks are due for so great Deliverance. O how should we breathe after the same, Rom. 7.24. Thus much of this part of man's Misery.  
Now follows the Remedy.  
To Preach Deliverance.] As Sin in divers regards did perfect the divers degrees of our Misery; so in like manner doth the benefit of Christ: and as our Poverty was and is healed by the Prophetical Office of ●hrist. Our wounds and broken-heartedness by his Priestly office; so this by his Kingly the effect of his Priestly: And this Point is plainly taught, Colos. 2.15. Where he is set forth after the manner of Emperors who led in Pomp their conquered Nation; for as their great Pomp was showed more in the Riches of the vanquished then in the Prowess and Nobility of them, which followed the Emperor sitting in his triumphing Chariot adorned with Garlands, his Soldiers attending making Verses and insult us over the Conquered.  
Even so CHRIST our General triumphed in the Chariot of the Cross, spoiling Principalities and Powers; that is, all the strength and troops of Devils. Then did he cancel the Law which was as a Bill obligatory, and hath so every way subdued them, that the faithful of Christ have great cause of joy, and dare with confidence insult over their enemies, and tread on the neck of them, as joshua made the Israelites on the Canaanites, 1 Cor. 15.26. The truth as also the manner of this will appear by comparing it with the Type.  
The acceptable Year.] Alluding to the year of jubilee set down, Levit. 26. Touching which three things are to be considered. First, the Number; second, the Name; third, the Privileges. Touching the Number, it was the Fifty years, which consists of Seven seven weeks. It may seem that God of purpose did not appoint any short time for this Festivity, but to have extended the space of it, as fare almost as the bounds of Man's life. To this end (as may probably be conjectured) that we might understand, that this happy estate cannot be attained, but we must pass through many troubles before; and God would not put a further distance of space, least men should despair the living so long as to be partaker of the joy thereof. Thus in wisdom, with respect to us, the Lord doth vouchsafe to dispose of things.  
For the second thing. The Name, it was so called of the Rams-hornes, whereof the Trumpets were made, wherewith that Feast was proclaimed and published, the Tenth day of the seven Month, which was called the Feast of Expiation. Now this was a lively Figure of Christ's death; for those Trumpets were of Rams-hornes, and there the Feast had the name: Which argues, it was for some special reason, and it is this, That the Death of Christ, was figured thereby; for Trumpets were made of the Ram sacrificed. So by the Power and joyful voice of Christ's death, Reconciliation was brought to the people. 3. For the Privileges. They are mentioned in the Books, by all which it is manifest, That this Year was a lively representation of the Life to come; for all these things are there fully accomplished: And the Gospel was also figured, as that whereby all these were begun in the Faithful, and by what degrees we come to it; is, by the former benefits of Christ and the gracious effects of God's Spirit, by being poor in Spirit, and contrite in Heart.  
Sight to the Blind.] Use to see our Natural estates that we are so miserable, and our Misery is the greater in that it is not acknowledged, but it is easy to demonstrate it; for first, if one walk by the way and there be before his feet a most deep Gulf, beside him a rich Treasure, and he see neither of these, but neglect the Treasure and fall into the ditch, who will not say, such a one is Blind; and yet do not we so naturally.  
Secondly, who will say that he sees, who discerns not 'twixt Light and Darkness, who takes Coals for Gold, and yet do not all men so by Nature, 1 Corinth. 2.14.  
Thirdly, the Blind know not whither to go, or which way to turn them. So we in the undertaking any thing out of the Word of God, we know not what to do aright, thence especially in Religion; we are apt to wander and to turn into one by-path either of false Doctrine, Superstitions, Traditions, or bad manners: Besides our stumbling and faltering in our pace, and our oft falling, doth argue our great Blindness, so that we need not deny it; it being as palpable in us as in the men of Sodom, who were smit with Blindness, they could not find the Door; so neither we the door of Heaven.  
For Conclusion.  
Of all Sins, take heed of the Contempt of the Gospel; for as a company of his Majesty's subjects rising up in Rebellion, the King should graciously offer them Pardon, if they will truly submit themselves: If they should proudly disdain this Pardon, were it not a greater Sin than the former, and would more provoke the King to a severe and ●●●●y Execution against them; even such is the Condition of us all. We have risen up against God, he hath graciously Pardoned us, shall we refuse it: Oh fare be it from us; Though we have been once miserable by nature's Corruption and diseases, yet let us not make ourselves twice more wretched and without all excuse, in rejecting Grace, and the means of Curing and Salvation: Which the Lord for his mercy's sake grant unto us, Amen.   

THE SAINT'S SECURITY. Sermon, FOUR Which was Preached in St. MARY'S in Cambridge, A●no Dom. 1590. Decemb. 4. Written for his own use in Latin and now Translated: The words are out of the Epistle of  JUDAS, the 20, and 21 verses. 
But ye Beloved build yourselves in your most holy Faith, praying in the Holy Ghost, and keep yourselves in the love of God, etc.  
MAny wicked men had scattered many capital Errors through the Churches, while the Apostles themselves were alive; teaching (as Aecum●n, writes) That Sin was indifferent, denying the Lord. Judas the Apostle, to whom with the other Eleven belonged the joint ear of the Church determined to oppose against these men, and to guard the Faithful with some aid, least unawares they should fall into the Devil's Snares, being circumvented by him. The Apostle therefore makes this the drift of his Epistle, to encourage and instruct the faithful how to fight for the maintenance of the Truth of the Gospel the Doctrine of Faith, least by hearing wretched men, they be cast from their station; and that this exhortation might have more force with them, he uses a most forceable reason after this manner. From what thing there is great danger lest we should swerve, and from which to swerve is a most grievous Sin; for that thing, every one must earnestly contend. But there is great danger of falling from the Faith, and a grievous Sin it is, procuring fearful Punishments; and therefore it is most necessary to see to this. The first part of the reason being plain, and such as will be confessed, he confirms the second part; first of all, showing the danger in the fourth verse. That the Enemies of the Truth are su●h as will not openly and directly oppose against the same but will slyly seek to undermine it, as subtle and close Pyoneers.  
Second, he shows in 5, 6 and 7 verses, How heinously God took at any time the defection from the Truth and turning to Sin by woeful and evident examples; as of the Israelites in the Wilderness, of the Angels that kept not their first Estate, and of Sodom and Gomorrha, in that they regarded not the admonition of Lot. Now because men are more sensible of the grievous punishments of Defection, than they are of the danger of Falling, Fearing more the punishment, than Sin the cause. Therefore, the Apostle pulls back his foot again, and betakes himself to a more lively and large demonstration of the danger. And therefore from the 8 verse to the 20. Doth set down, a most full description of the wicked, the show whereof and kinds are painted forth so terribly, that worthily it may awake any to circumspection, what these men speaks, what they meditate, and what mischief they nourish in their secret hearts, he brings forth to light; and all these things are done so plainly and particularly, that none can but marvel at, as well the diligence of the Holy Spirit, as his care of us, in that he hath so marked and branded these wicked men in the foreheads, that every one might know them and avoid them. And that none might wonder that such swarms of wicked men should arise at the light of the Gospel, he shows that this was no other thing then such as was long since foretell by Enoch of these last Times, and lately also by some of his fellow Apostles, St. Paul, and St. Peter. So then the greatness both of the danger from these evil men, as also of the Sin of defection being opened sufficiently in this 20 verse and following, he concludes his Exhortation: but the very conclusion is not expressed in so many words, to wit, That they must fight, but in the room thereof, it is declared, by what means and after what manner the faithful must contend. For in vain might one discover a danger, unless some means be prescribed for the avoiding of it. He therefore shows that the faithful must contend both for themselves and for others. For themselves in the 20, and 21, verses; and for others their brethren, verses 22, 23. Whereas they are not in a like danger or fault; therefore to some, one kind of means must be used, for they that are fallen by Infirmity, must be restored by the Spirit of Lenity. Gal. 6. at the beginning. But they that have betrayed themselves into their Enemy's hands, and drawn others, they must be brought home again with Terror and severity, by showing them their dangerous estate wherein they stand.  
For themselves. The way of safegarding themselves, is by the diligent practice of one chief thing, they must keep themselves in the Love of God. And fence themselves with it as with a Trench, but to the making of this fence, they need three things, as three ditches or banks (to wit,) Faith, Prayer, & Hope. Briefly. There are four things commended to every Christian, whereby he may defend himself against the force of the wicked. (to wit.) Faith, Prayer, Love of God, & Hope. Now let us speak of each particular in a word first admonishing this, that this care ought not less to touch us, than those ancient Christians to whom jude wrote, Yea, it much more concerns us, diligently to provide for ourselves, lest our Faith being vanquished, we be brought into bondage, yea everlasting destruction, we being in as great danger as ever were any. For we see (Reverend Fathers,) into what times and manners we are fallen; for although at the mention of so great Impiety as the Apostle here speaks of, There is none but doth fear and tremble, yet these are the times wherein Christ foretold, That Iniquity should abound, the Charity of many wax cold, and in which the Son of man, when he came to judgement, should scarce find Faith in the Earth. The Apostles time was the best, and as the Spring time, fit to grow and increase the Church; but these our times, are Autumnal, fit for gathering fruits, which if they be not reaped in their due time, do grow flush and whither through too much ripeness, and go backward, while at last, the grain or Seed being shaken and fallen to the earth, there remains nothing but empty blades.  
I confess, that the horrible Impiety of Popery, is by the power of God (blessed be his Name) long since banished, our Church with the neighbour Countries are illustrated with the beams of the truth. Yet there doth slyly creep some secret and lurking evil, in the wrapping itself in the cloak of Religion, which doth weaken all the strength of Religion: We will all be called Christians, and all profess we know the true God. But who almost denies him not with his deeds. We all make a show of Piety; What? Did I say All. I would it could truly be so said. For many do so hate the semblance of Piety, that they abhor from all show of honesty.  
But be it, that all profess Piety, but how few make Conscience of any Sin; Yea, who is it not almost, that under this name of Religion, thinks not that all liberty is granted to filthy lusts. So that although these times have whereof they may boast, (if they knew to use the good given them) yet it is come to that dissolute negligence in all Piety, that there is none but can witness that to be true, which Christ and his Apostles once foretold of the miseries of the Times. Wherefore, seeing Iniquity, the flood gates being set open, doth pour forth itself into our Age; let us think that this exhortation of the Apostle doth merely concern us. And let us be armed and prepare ourselves to the battle, and let us diligently attend The Precept of the Spirit, that we may be found worthy to escape these heavy times. And now let us come to the first particular propounded before.  
The first succour of preserving the love of God in us, is Faith itself. For this only certainly knows, that we are received into favour, Through the al●ne mercy of God for Christ's sake. It feels all our sins blotted out, it knows that nothing can befall us, which is not a furtherance to good. Wherefore it must needs be, that while this shall remain in our hearts, it will m●ke the greatness of God's love to us, most clear and sure. And not this only but it doth also so vehemently inflame us to a mutual love, that we shall desire to show ourselves thankful by all means; The Woman that had many Sins forgiven Loved much; and the debtor, Loves much, whose debt forgiven was the greatest. 1 john 4.19. We Love him, because he loved us first.  
But let us see the Precept itself. This Faith is declared in this place by a twofold argument. First from the adjoin of Holiness called a Holy Faith; because this alone doth teach us to think holily of God and to conceive honourably of him. It doth purge the heart and endue and season it with true holiness. Acts. 15.9. 1 Pet. 1.19, 20. The second thing by which Faith is here described, is the subject Our, the common Faith of all the faithful; for the Apostle doth not exhort Christians to build themselves of another Faith, whereof themselves have either none or a very slender notion; but by this speech, he doth warn that no man privately coin to himself a new Faith, devised from that, the holy Scriptures would have one and common to all. Hence Paul calls the same Faith a common Faith, as jude did a common Salvation. Tit. 1.4. 2 Pet. 1. chap. 1, verse. The thing exhorted to be performed touching this Faith, is noted in this word Build up; which is a figurative speech taken from Architectors or Masons; for as that they build not on one side or other besides the Foundation laid; but doth rear their building, just and strait on the groundwork, and after the work once begun, they never intermit their labour, till they have finished the just building. So if we desire to bear the force and assaults of the wicked, it behoves us that ourselves, and all our actions, thoughts, and words, be laid on no other, than the sole foundation of Faith, and that we never give over so doing till we have brought our work to some perfection. So that two things are here commanded. First, that whatsoever we do, we refer it to Faith as to the square thereof. Second, that we labour daily to increase in Faith.  
As touching the first.  
What Faith is. That Faith, whereby all our actions and counsels must be ordered, (as fare as I can judge) is not only a certain and steadfast manner and knowledge of things to be done, and not to be done, (for why should this be called most Holy) neither is this certain persuasion, common to all Christians. But rather hereby is meant that justifying Faith, whereby we are persuaded and assured, that ourselves with all ours, are acceptable to God through Christ, with the object and ground of this Faith, to wit, the Gospel and Promises of God. For though we were most certain, that that we do is lawful and expedient, yet unless it come from this Faith, it is sin and cannot please God. For, such works as cannot expect God a rewarder of them by his Promise, such as are all those, that are done without this Faith, though they be most glorious outwardly, yet they cannot stand before God.  
Object. It may be asked, how then must this be done, that all our actions may be grounded on Faith.  
Answ. To this answer is made, that Paul teaches this plainly. Colos. 1.10, 11, 12, and Colos. 3.16, 17. What ever you do, do all to the glory of God.  
Object. If it be demanded, how all things may be done after this manner.  
Answ. The next words do teach, giving Thanks, or rather, being Acceptable: verse 15.  
So that the meaning of Paul in this place is, Do all things in the name of jesus, and daily think of that infinite mercy of God, which you have obtained by jesus Christ; and therefore, what ever you do in word or work, study to show yourselves thankful to GOD through CHRIST.  
The like direction St. Paul gives. Colos. 2.6, 7. So walk in Christ, rooted, and built and established in the Faith. Sure a most godly and wholesome Precept; For if the sense of God's mercy did always dwell in our hearts, and that we would examine all our thoughts, say, and deeds thereby, as by a Goldsmith's Scales, what dishonest things would at any time be undertaken of us; or if it were begun, would not soon be rejected with many Tears. Esra. 9.13, 14. Who would not accuse himself sinning, and secretly reprove himself after this manner. Is this my wicked thought, saying, or deed, worthy and beseeming him, all whose sins God hath pardoned in Christ, whom he hath drawn out of the jaws of Death, whom he hath adopted for his Son and heir of everlasting life? Shall I show myself thus thankful for all his benefits. Deut. 32.6. Yea rather O God Seeing my goodness extends not to thee. Psa. 16. I will take the cup of Salvation and give thanks, I will admire thy goodness, saying. Lord what is man. Psal. 144.2, 3. Thus if we would square all our projects according to the Gospel apprehended by Faith, we should not build hay, & Stubble, but Silver and Gold: And thus much of the first Point, of applying all our actions to the rule of Faith. Now it follows, how we may apply it to increase our Faith.  
There are divers degrees of Faith. There is a little Faith. Math. 8.26. There is a great Faith. Math. 15.28. There is a fullness of Faith (Rom. 4.21.) of Abraham who was fully persuaded and assured; and then the mind and heart of a Christian is like to a Ship carried with a full sail. Heb. 10.22. Yet this is not meant, that the Faith of the best is perfect in itself, but respectively in comparison of those that are weaker. Hence (1 john 2.14, 15.) divers names of ages are given to Faith. For it hath its Maturity. I writ to you Fathers, that is, to you which have long believed and increased in Faith. Faith hath its youth, I writ to you young men, It hath its Infancy. I writ to you Children and Babes. For these ages St. john doth Spiritually understand for the measure of the knowledge of Christ, and for the time which they had for the getting thereof. Mark. 4.28. Our hearts when they have received the seed of the Word, are compared to the Earth, which first brings forth the Grass, than the stalk, than the fruit in the stalk, noting the increase of Faith and Grace. Which also is done in the Parable of the Mustardseed and of the Leaven. Math. 13, And the Gospel doth acknowledge no other righteousness for Salvation, then that which is of Faith to Faith, that is, from a lesser degree to a greater.  
So that, let this be the Point.  
Doct. That Faith as soon as it is cast into the heart, is not suddenly perfect; but as seed hath its daily increasing, Hence (2 Thes. 1. chap. 3.) Paul praises God and commends the Thessalonians for increasing in Faith. And yet further exhorts them to it. 1 Thes. 3.1, 2. And Paul though he commend and that justly, the Faith of the Romans'. Rom. 1.4. Yet he desires to see them to strengthen them, and exhorts them to go on. Rom. 15.14.  
So then hence it follows, that every one must carefully endeavour that his weak Faith may be increased, and that he grow on forward to Grace. Phil. 3.12, 13, 14. St. Paul sets himself for a precedent. Solomon avouches, that the Righteous man mounts in increase of Righteousness, as the Sun doth till it come to his full height. Prov. 4.18. Ephes. 4.11, 12, 13. There is showed that it was a chief end of Christ's Ascension to Heaven, to furnish his Church with such gifts, as that every member might attain his due proportion, and St. Peter shows, that all the faithful are as living Stones, which daily do increase. 1 Pet. 2.7. Whosoever therefore he be whither Noble or Ignoble learned or unlearned, unless he be a living stone, he is not a Stone of this building For as S. Pet. teaches. 2 Ep. 1.6, 7 v. Unless there be a joining of one Grace to another, Christians will be idle and unprofitable in the knowledge of Christ; hence on the one side are those serious exhortations. 2 Cor. 7. at the beginning. To grow up to perfect Sanctification. And on the other side, sharp reproof of those, who decay in Grace. Revel. 2.4, 5. How great force then should these things have, to stir up our dead minds, and to give our utmost endeavour to this end. What? Shall we play the men in our youth and first times, and become children and weaklings when we have been long fed.  
Every thing moves swifter nearer the Centre. Do we not see, how in all things which are not perfited in their birth, what care and diligence both in Art and Nature are used, to finish the same. What pains do the beasts take to perfect and nourish their young, the Husbandman diligently covers the Grain in the Earth, breaks Clods, draws Furrows, Weed and drive away all destroying Beasts. And no less care is in any other Trade, whither Merchandise or Mechanical.  
When as therefore, there is the same nature and condition of our Faith, shall not we apply all our care hereunto, especially, the Lord so encouraging us, To him that hath shall be given, and to him that hath not shall be taken away. Luke 8.18. Mark. 4.24. With what measure you meet, etc. That is, according to our diligence and sincerity in the use of the means, such will be the measure of the Lords blessing for increase. If we Hear, Read, Pray, seldom and coldly, our increase will be slender as he that sows sparingly shall so reap.  
But alas, in what things do men Macerate themselves with cares, pains, watch, but in such things as are frail, short and unprofitable, from which Christ earnestly dissuades. john 6.27, 28. But Faith is not dear to the World, though it alone free us from the slavery of Satan, and makes us the Sons of God, sets us at liberty, this opens heaven to us, that was shut. Yea it represents it to us in this life, and gives us both a pledge and taste of it.  
Use Let us not content ourselves with a bare name of Faith, neither let us think it sufficient, to have our minds brightened with any manner of knowledge as with Lightning, but if at any time, we have felt the lively heat thereof in our hearts, let us cherish, and add new matter to it, that it may flame forth.  
What is the reason, why, when we profess the true God, true Christ, and sincere Religion; Yet all this our knowledge and profession is idle and unfruitful. Many regard not Faith at all, others content themselves with a name or Vizard thereof.  
Hence it is, that true Religion doth abound with no less swarms of wicked men, than once the horrible Popish Superstition.  
For as a Picture, being the work of Art; Simile. doth not so much resemble the shape of a Man, as the Carcase itself, which is the frame of Nature; and yet this avails no more than the Picture, to execute the functions belonging to Men.  
So the Popish Superstition was only a Picture and counterfeit of Religion, the work of men's hands, Simile. and therefore fare inferior to our solid and substantial Portraiture which God himself hath fashioned with his own hands, and doth exceed the other in Beauty and Truth of all the Members: But when as by our carelessness, we do deprive Religion given us of God, of the life and Soul thereof; this our Carcase which we scarce hold is no more available to perform the Office of a Christian, than that Antichristian imitation of the worship of God.  
Wherefore (my Brethren) if there be any care of freeing the Church of God, (the dear Spouse of Christ,) from those opprobies and imputations, wherewith for our sakes, it is unjustly charged of the Adversary, if we desire to prove to ourselves, that our Faith hath taken deeper root, then that ever it should whither away with the heat of the Sun, if we desire any comfort in adversity and in the hour of death, let us apply ourselves to increase and cherish Faith.  
Object. But some may say, what means dost thou show us of doing this.  
Ans. To which answer is made, that every thing is perfitted by the means it was begot and begun, and is brought up by the same it was brought forth, 1 Peter 2. at the beginning.  
But notable is that place, Heb. 20.25. Showing how Faith, Hope, and Charity are increased; for in the former words he had exhorted to these, and in the 25 verse, he shows the means, which are two. First, is, that we cleave to the holy Assemblies with a holy mind, and never suffer ourselves profanely to be pu●led away, nor of our own accord to forsake them. And secondly, to apply at all times mutual Exhortations.  
Use. Let us practise these two, as is exhorted Heb. 3. Let us take heed of discouraging any in good, of giving evil example, of exhorting to ungodliness. Alas then, it is easy to see why so little Faith appears, why it decays; because Prophesying decays, and men grow weary of it. Christian admonition is intolerable. What greater policy can be of the Devil, then to stop the breath of Faith, and to dry up the breasts thereof. As therefore we desire the preserving and increase of Faith, let us make much of the means, this will soften the heart; for as Grain cannot grow, if the ground be not moistened continually, so our hearts grow so hard that good things cannot thrive; and especially this burden lies on those, Simile. who are as common bvilders of others Faith, that they do it willingly, and to this end, That such as be set in such places, be kept to their tasks.  
How can a building go forward, if some bvilders build, and the others loiter, and who sees not the necessity of this; how can a Soldier escape unwounded without his Shield of Faith, this is that also, that sets the edge on the Sword of Faith, called also the Breastplate. 1 Thes. 5.8. For even all the parts of the Christian. Armour, are hammered on this Anvil, and smit out with this Hammer, and are wrought with this fire. And thus much of the first Christian duty, or of the first succour, whereby we may be preserved in the Love of God.  
The second follows.  
And that is Prayer, which is as a certain Embassage whereby we entreat for Rain, Assistance; for Faith, Hope, and Charity are by the gift of God, made as it were our household Servants, but so great is our wickedness, that unless a new supply be duly levied out for us daily, to the opposing the same, that for any base reward of Honour, Riches or Pleasures, we should betray those excellent gifts and our whole Salvation, (as much as in us lies) to the Devil. Wherefore, the Holy Ghost would not have us trust too much to our natural strength, but to place all hope of Victory in foreign aid. The Faithful can do all things, but it is in Christ strengthening them. Phil. 4.13. Whence St. Paul Ephes. 6. Having exhorted to take the whole Armour of God, at last adds this, as a safe defence and Munition, Prayer. As if all the other had been of little force to saveguard, unless this from above did make a new supply. Let us then see how we may receive some benefit and use of this succour. This the Apostle shows in a word, adding this, Praying in the Holy Ghost, that is, by the same.  
Object. But when or how is this done?  
Answ. To this, answer is made. What true Prayer is. It is to call on God in true Faith by Christ, for things necessary according to the will of God; and all this, with a certain divine and heavenly commotion or stirring of the Mind, whither through sorrow for the feeling of our own wants, or of joy through the sense of God's favour. In this manner calling on God, we may be said to Pray in the Holy Ghost, because the Spirit doth stir up in our minds all these things.  
For we of ourselves (such is our Ignorance and blindness) know not altogether what we should Pray for as we ought; and therefore the Spirit doth help this infirmity, and doth teach us being in a strait, what we should ask; and not this only, but when as a wonderful blockishness of heart doth wholly possess us, the same Spirit doth mollify our hard hearts, and doth infuse such lively heat into our minds, whereby we tremble at our own unworthiness, and rejoice in the most acceptable mercy of God. Whence also it doth suggest sighs that cannot be uttered, and doth also so enlarge and delight the heart with heavenly ●oy, as is to be seen, Rom. 8.26.  
Object. But why doth the Apostle, presently after the exhortation to maintain Faith, adjoin the Invocation of the Spirit. Doth not the mention of the Holy Spirit seem altogether superfluous in this place. For all Believers together with Faith, receive the Spirit; neither doth he leave them, who have once received him. So that the Faithful whensoever they Pray, do it by the Spirit.  
Answ. But I answer, that this is fare otherwise, and therefore of singular purpose, the Apostle admonishes them, that they do not only Pray, but they do it in the Spirit. Luke 9.54. How ready were james and john, to ask of God that fire might come down, etc. But Christ reproved them, telling them they knew not what Spirit they were of. For they Prayed not with the Holy Spirit, but from the Flesh, or the Spirit of Pride, rashness and revenge. Likewise Luk. 22.40. When Christ had taught his Disciples what they should Pray, and yet they being destitute of the heat and earnestness of the Spirit, knew not how to Pray, this thing Christ had commanded them; and therefore in verse 45. Christ found them on sleep, in his greatest extremity they could not watch one hour. james 4.2, 3. Ye obtain not, because ye ask not, ye ask and have not, because ye ask amiss. By all this it is apparent, that the Faithful themselves, who have tasted of true Faith, and have received the first fruits of the Spirit, do oft by negligence fall into security, that either a long while they intermit the duty of Prayer, or their Tongue is divided from their Hearts, and perform it so coldly, that if God did not pardon the same unto them they should undergo some heavy judgement for their negligent wantonness, wherefore we are admonished of two things in this p●ace. First, that we apply ourselves to appear before God by daily Prayer. Second that we do it by the Spirit, in a true sense of our own want and Misery.  
For the first.  
This is fitly adjoined to the former, for Prayer is the breath of Faith, and while Faith lives it cannot but breathe this breath. For he that feels his own wants (as Faith teaches it) and know, that the way to speed is Begging, and is also persuaded of the love and favour of God, how can he but Pray, Who would not ask a thing h●e much esteemed, if he think he should speed in his suit. And sure it is, as in other divine graces. Faith as the Mother produces Prayer, and Prayer as the Daughter, preserves the Mother; gathering daily strength and food for her, and then it doth, not only for the present, but als● for future times; for this gain we get by Prayer, that we only obtain not a relief of our present necessities in things grante● that were asked, but for time to come we gather assurance of entertainment: As in the World, where we have found favour an● kind invitements, we gather much confidence against an evil day, and sure, who sees not, that these our days require assiduity in Prayer. When at home and abroad there are great dangers from Antichrist and other wretched men, even to the whole Church and every member thereof.  
Who sees us not environed on all sides with all enemies, Atheists, Epicures, Sophisters, Wolves, Hypocrites, and Persecutors; so that, when there is little wanting, but that the Ship of the Church is like to be covered over with Waves and Billows, why do we not solicit God with oft and earnest Prayers. Saying, Master, save us, or else we perish.  
Use This also should move us, that we see all Iniquity to be multiplied, which Christ foretell, should be in the last time. Doth not the divine administration of his Word (to omit other notes) which God hath ordained in his Church to beget and nourish children to him, is not this long ago become barren and unfruitful.  
God doth plentifully afford to us Manna and Partridges, but doth not God withal, send leanness into our Souls; when as God hath contracted and drawn in to himself, his saving Arm, and hath broken the staff of his heavenly Bread. What remains unless we will perish quickly, but that we run to God, that he would be pleased to keep us safe and sound from the contagion of the Times, and that he would strengthen us in true Faith, and make us persevere to the end.  
The other caution is, that we Pray by the Spirit; that we offer not the Sacrifice of fools. For it is not enough, to right Praying, that one persuade himself that he is Faithful, but he must also see, that the Spirit be not quenched by the neglect of those means, wherewith it will be cherished in our hearts; and that it be not grieved with any filthiness committed, but that it may flourish and stir up those inaffable sighs in us, wherewith God is exceedingly delighted for Prayer is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, effectual or opperative, when we Pray not perfunctorily, but fervently. james 6 16. For God doth fill the hungry and thirsty alone, he enriches the poor, heals the sick, confirms the weak; and this choice God doth make in bestowing his benefits, that he that comes with the widest heart and largest desire, he shall receive most, and as Christ speaks of hearing. Mark 4.24. Take heed how you hear, for with what measure you meet, it shall be meeted to you again. That is, according as are our pains, labour and desires in seeking and ask things heavenly, shall be more or less, such will be the measure of God's Graces in us. The same is verified in Praying. For should God pour forth his heavenly riches, on men that are not privy to their own wants, and do only through custom slightly ask them, when as there is none of us that would give the least halfpenny to a Beggar ask coldly and lazily.  
Let us then (my Brethren) look well to our Hearts and Lips when we come before God to ask, that we utter nothing, but what comes out of a lively sense of the heart, and a high estimation of the worth of the Grace required, both which proceed from the Spirit. Take heed that when our Hearts should be lifted up, it be not pressed down with security, and when our Faith should be carried in the Bark of a good Conscience, that we make not the least leak in it. For how can we ask or entreat for that, which our Conscience tells us, we can have no hope to receive it, preferring more Inditements and accusations against us, than we can utter petitions with our mouths for ourselves. And thus much of the second duty commended to a Christian as a succour, both of his Faith, before mentioned; as also of the principal thing exhorted unto in the words following.  
And keep yourselves in the Love of God.] This is the chief thing aimed at, to the which all the other things do serve. To wit, Faith, Prayer, and Hope.  
The Love of God may be, yea is taken two ways in the Scripture. First passively, for that whereby we are beloved of God, or God's love to us. And this is that so frequent in the Scripture. Second, it is taken actively, for the love wherewith we love God. If we refer this precept, to the former kind of love, how can we preserve ourselves in the same; for we can neither procure the love of God toward us, by any merits; nor preserve the continuance of it.  
But to resolve this doubt, we must understand that the passive love of God is taken two ways.  
First, for the love wherewith he loved us, before we were borne, or the World was made. This love is wholly gratuitall. neither did the Lord find any thing in us, by which he should be swayed with the least inclination of love to us, 1 John. 4.10. Yea there was in us contrary matter of hatred. And this love in itself is never interrupted, never increased or diminished, but is one and the same, constant and equal. And of this Love of God as it is in God, the Apostle gives not charge here, for we have no part or act in this, that we can preserve it.  
Only touching this, we are willed, never to let go the sense of it out of our hearts, in which meaning the Apostle uses the word Love, Rom. 8.35, 39 And therefore it is said, Keep yourselves in the Love of God, Note. and not keep for yourselves the Love of God. The other sort or part of this passive love, is that, which is called actual beneficence or bountifulness, by a Metonimye of the cause for the effect; that is, those effects of love, and for those kindnesses wherewith lovers do prosecute them they love.  
So that to this, are referred, first the will and pleasure of doing good and then the actual beneficence itself. And this love of God is not alike towards all the Elect, but is greater towards these. That is, he doth bestow greater benefits on those, who have fully and wholly put off all corruption of Nature, such as are the Saints in Heaven. On these I say, he bestows more, than he doth on those Elect, which either lie still in their sins, as not yet called, or then he doth on those, in whom the grace of Regeneration is begun; and yet he bestows more on these latter, then on the other; and so we may conclude that they are dearer to him. john 14.21. He that Loveth me, shall be Loved of my Father, etc. Wherein he doth show, that he doth bestow a greater measure of love on the Elect called, who now actually love Christ, than he doth on them that know him not.  
For God loves his own gifts, and the more they are, the more he loves, and the more lively Image of himself, he loves more than an obscurer, To the same purpose are these words, john 14.23.  
Doct. Whence it is apparent, that the more one loves God, and observes and keeps his word, he is the more beloved of God and Christ, and doth find the presence, operation and abode of God and his Spirit, more effectual and fruitful in him, than they do that do less love him.  
And thus much of the Passive love of God, with the two degrees thereof.  
The Active love of God, is that whereby we love God. 1 john 2.5. If any keep my word, truly the Love of God is perfect in him. That is, he shows that he doth sincerely love God, not in word, but in deed expressing it, as St. John speaks of our love one towards another.  
Now to apply this distinction of Love.  
Quest. If you ask whither of these two the Apostle means.  
Answ. Surely neither must be excluded, for though they are distinct, yet never severed; the last being an effect of the former, and a meaner to retain the same; though it be no cause thereof.  
Yet the Passive love of God must have the pre-eminence, and is chief meant, and as an argument that this is so, may be that Precept of Christ in the same words. john 15.9. Abide in my Love, and the Apostle here may seem not darkly to allude thither.  
And whereas this love of God was expressed in two degrees, this cannot so well be understood of the first degree, but only of the sense and feeling of that Eternal, immense, constant and most free love of God is always to be cherished in our hearts, and that by the bountifulness and operative Love of God, which is as a special means to Seal up in our Hearts the former.  
For this gratifying love of God, though it be always gratuitall, yet God would there should be some part and duty performed of the Regenerate, which while he doth bestow on us, as deserving no such thing, it might give us a taste of that secret and hidden Love of God, and might persuade us to depend and lean wholly on that.  
So that this Exhortation hath this meaning.  
Cherish in your Hearts (ye beloved) with all care and diligence, the sense of the Eternal Love of God, wherewith before all beginning, he embraced you in Christ; and because the Actual and gratifying Love of God, whereby he doth daily bestow his benefits on Soul and Body, and is most available to preserve this sense and feeling, we must give all endeavour, that we may provoke the most bountiful liberality of God, towards us; especially in things concerning our Souls and Salvation.  
Quest. Now if you ask, how this may be done.  
Answ. Sure Christ hath given us a general Rule. John 15.10.  
If we will keep his commands, we shall abide in his Love, for to those that do continue in the ways of his Precepts, God doth daily give a more plentiful increase of the gifts of his Spirit, whereby he doth make that his Eternal Love more conspicuous, and witnessed to our hearts.  
And hither belong these places above named, wherein God doth promise, that he will familiarly converse with those that do sincerely love him, that he will fix his seat there, and never remove it, as we may see, how he testified the same upon David's expressing the uprightness of his heart towards God. 2 Sam. 7.12, 13, 14, 15, 16, etc. They that Honour God, those w●ll he Honour.  
Use. Seeing God doth so largely reward the study of Holiness, and when as the great measure of his Graces in us, is a most undoubted testimony of God's eternal love; let th●s be the first rule of cherishing the love of God in us, and a most strong inducement to persuade us to it, and as a notable encouragement to confirm us in the course of Sanctification. And this reason St. Peter urges. 2 Epist. 1.10, 11 verses. To make sure our Election and calling, and to get an inward and evident testimony of God's eternal Love.  
And let us not think it in vain, to serve God, and that there is no reward in keeping his command: For if all outward advantages fail, yet this doth not; an increase of Grace whereby is increased our assurance. As St. Paul teaches. Rom. 6.22. That being the Servants of Righteousness, they had this fruit, to wit, an increase of holiness. So Rom. 5.5. Hope makes not ashamed, because the love of God is shed abroad. That is, the sense of the love of God is poured into our hearts by the Holy Spirit, for by him as a most certain pawn or witness, that we are beloved of God, and how good he is and Fatherly affected.  
So that we see by what means this sense of God's Love is brought into our Hearts even by the Holy Spirit.  
Use. And therefore, a second duty to every one that would cherish this sense of the love of God in him is that he cherish the Spirit, who is the Author and preserver hereof.  
But we shall not need to seek other means for the effecting of this then those the Apostle delivers in this place. For if there shall be a continual Meditation of our Righteousness purchased by Christ, If there shall be a serious Meditation of those good things, wherewith God rewards the Servant calling on his name, If also our hearts shall be throughly inflamed with a constant expectation of that felicity laid up in Heaven for the Faithful: What can be wanting to us, for the preserving a lively sense of this Love we speak of. See how loftily the Apostle vaunted himself in the confidence of never losing the sense of this Love, bearing himself only on these grounds and props. Rom. 8.33. Who shall separate us from the love of God in Christ, etc.  
Now what can be more renowned and Honourable, what more to be desired, than that frail and weak man should be stronger and more powerful, than Life, than Death, than the Devil, than Sin and all the terrors of Hell; and yet St, Paul doth witness that the sense of this Love alone did put this Noble heart and Victorious Spirit into him. And every godly man, truly fearing God, hath experience of this in himself.  
This is, that admirable and wonderful power, which carries men violently through glory and Ignominy, through good report and bad, through fire and torments, that they might Magnify the name of their God, whose unspeakable love they feel in their hearts. 2 Cor. 5.14. The Love of God constrains us. 2 Cor. 4.8, 9, 10.  
For when they have God's favour, they stand not much on it, that the World is against them. For say, the wicked spoil their goods, thirst after their blood; yet what need they be discouraged in heart, when they know that these light afflictions shall be recompensed with so great reward as is showed, 2 Cor, 4.15.16, 17. Wherefore let us get to ourselves, this most strong Bulwark against all the force of Satan and his adherents.  
Let us endeavour to Sanctity, that being made richer in Graces, we may have a more plentiful assurance, and deeper stamp Imprinted in our hearts, which none hath ever tasted, or shall not not with the least sipping, that sets not himself unfeignedly to this task, and makes Conscience to proceed and increase in the same course, having a pure heart, a true tongue and clean hands.  
But alas, if these things be so, who can sufficiently bewail these our days, wherein men show that they are so fare from preserving themselves in the love of God, that they are set to cast themselves out of the same, while some seek above all to preserve themselves in the love of the World, and so the love of God cannot be in them. They being carried away so with the Pleasures, Honours, and profits of the World, as they desire no other.  
Others go on in the open breach of all God's Laws, grieving the Spirit of God, provoking him to his face, and moving him to turn his Love into Anger.  
Is not the love of many waxed cold, and doth not the failing of this love in men, show that God gins to withdraw his Love, which was the beginning of the other.  
What means that deadness of men's hearts? what means either a general neglect of all means, Simile. or a formal outward use of them; which never entering into the heart, can no more strengthen the life of it, than the meat that is taken into the mouth and goes no further, can nourish the body.  
O then let us awake and hold fast our Bridegroom! Let us entreat him, and endeavour ourselves in his way, than he will enrich us with his Graces, take us into his secret Cabinet, and Seal up to and in our Souls, the Charter of eternal life. O how should this make us pray with David! O that my feet were so directed, etc. O how should Christ and his Truth be in our hearts to die and to live, how should we sigh and contend for it.  
Who would lose his Evidence. Take heed of Sin, if thou cherish it, it will so eat out the letters of thy Evidence, that thou shalt not be able to read them; and so weaken thy title and tenure in the Heavenly Inheritance, that when the Earthly shall fail, thou wilt not know, what shall become on thee. Arise then by unfeigned repentance from thy Sins, and never give over till by thy Tears, thou hast so washed out all the Spots, as that the letters of thy Evidence may be cleared, and that the Star which was so darkened, may so clearly shine, and directly conduct thee, not as it did the wise men, to Christ in the Manger, but to Christ in glory, at the right hand of the Father; whither thou shalt always be admitted, not to offer gifts, as they did; But to be filled with all purfection of happiness.  
Waiting for the mercy of our Lord Jesus Christ] Hitherto of preserving ourselves in the love of God, the last furtherance thereunto is here set down, to wit, Christian Hope. It is described by three things.  
First, from a property or effect, namely. Waiting.  
Secondly, from the object or thing waited for, the Mercy of Christ, called the Grace of Christ, 2 Cor. 13. at the end, as also the fruit thereof, Eternal Life, which often is called Hope.  
Thirdly, from the end Eternal Life. So that the sense of all is. Waiting for Eternal Life through the Mercy of Christ. Where at the first, is discovered that impudent devise and falsehood of the Popish Church, touching their double justification, the first whereof they avouch to be of Grace; but that at least of Grace and works, whereas here it is expressed, That a Christian justified waits for Mercy.  
But leaving them to their blindness, Note. let us see what may concern ourselves  
This Waiting, here expressed, is a lively property of true Christian Hope, in part, common to it with Faith. For Faith and Hope have both the same grounds, the same causes, the like effects; and therefore, as he that Believes makes not haste, so neither doth he that Hopes.  
So that, To Hope, Wait, Expect and Trust, are put all for one in the old Testament. Lament. 3.40, 41. and 1 Thes. 1.3. Describing the three common graces of a Christian, the Apostle gives to each one their peculiar property or effect; giving to Faith a Work, to Love Labour, and to Hope Patience. ☞ And this Hope every where is made a Badge of a Christian. 1 Cor. 1.10. Rom. 8.24, 25. Tit. 2.13, 14. Yea this is not only a Badge, but it is a part of the Christian Armour, and that a chief one, the Helmet (of Salvation) to cover the head and to bear of the bl●●es. Yea also it is compared to an Anchor. Heb. 6.18, 19 And therefore it had need be of good Mettle and well tempered. Now the grounds of Christian Hope are chief three.  
First, the merits of Christ, for as Faith believes justification and forgiveness, so Hope believes (as I may say) Salvation and the possession of the Inheritance. And in this regard, the Apostle hath conjoined Faith and Hope in one common description. For Christ as well purchased Heaven, as pardon of Sin, so that as Faith believes the one, so doth Hope the other; especially, since Sin being taken away, nothing can debar us Heaven.  

Esa. 54 9, 10. jer. 31.34, 35, 36, 37, verses.  The second ground of Hope is the Truth of God's Promises, not only simply in themselves, But confirmed with experience of accomplishment of many past, concluding thence, that seeing the greatest is accomplished, the less will much more; especially these Promises being ratified with an Oath. Heb. 6.16.  
The third ground, is the Pledge of the Spirit, the earnest and first fruits and a Seal. Now any of these are sufficient with men to put away doubting, much more with God.  
If Hope be not builded on these grounds as on a Rock, the House will fall, as the Papists have given experience, when the Tempest hath come on them.  
So that hereby is overthrown both the Hope of the Papist, as also of the common people. For as it is in Faith, so with Hope in the Idiot. He hopes well, but gets naught, because both his Faith and Hope are misgrounded. Arising of the ignorance of God and himself. While not knowing his deserved misery and cursed corrupt estate, he takes himself to be wholly God's workmanship, forgetting how the Devil by his finger hath marred the same. And so think that God cannot but love him, and accept his own handy work, and if happily he know and in some sort confess this yet presently all is stopped with this, that God is merciful, not thinking of his justice, without satisfaction whereof, there is no place for Mercy. Simile.  
But whosoever would not have his Hope deceive him, he must have better grounds than this conceit; for as he that for some heinous offence is cast in Prison, and for the same, hath the sentence of Death passed on him: Now for him to have not only a pardon for his offence, but also a great revenue assigned him. He hath need to have all the King's Seals and large Charters.  
Even so, must every true Christian be able to show his pardon under the broad Seal of the Word and Blood of Christ, and must also know the Conveyance, Title, Tenure of Heaven, and by what service he holds it, before he can have an assured Hope, especially there being great danger in mistaking the Title; for if we claim Heaven any other way, then that by which it is offered unto us, we can never obtain it. As the Apostle doth notably show. Rom. 9.32. Rom. 10.3. Rom. 4.16.  
Secondly, true Christian Hope doth qualify a man and fit him that while he holds this in Reversion, he may daily prepare himself for it, against it fall; and therefore, look what conditions are enjoined on his part, he will be careful to perform, and what the Word prescribes to be in them that hope for Heaven, he doth demonstrate to be in himself. As 1 john 3.3. He cleanses himself, continues in Prayer, arms himself with Patience, puts on the Shoes and all the Christian Armour, and where his treasure and purchase is, there is his heart, talk, joy and delight, and makes him that he cannot settle himself on any thing here below, he hath casted so of the fruits of Chanaan, that he cannot pitch his Tents in the Wilderness, ☞ this is plainly taught in the example of Abraham, who forsook his own Country, etc.  
The reason was, He looked for a City whose builder was God. 
Heb. 12.19.  The like of Moses, Heb. 11.27. And this effect is notably taught, Heb. 6. at the end. Where is showed, that Hope is the Sacred Anchor that pierces in.  
For as in the storm, if the Anchor be so deeply pitched, that by the violence of the Tempest, it lose not his hold; the Ship safely endures the same.  
So a Christian man having this, is secured from Storms and Rains, which the Devil and all his forces can raise.  
And therefore, Simile. Whereas we see many Christians with every light wind, so to be tossed in the World as in the deep Sea, and float here and there.  
What is the reason but that they want this Anchor, which being pitched in Heaven, they might stay themselves till the Tyranny was passed. Esa. 26.20. This is as a Penthouse to keep off the dashes. And thus having cast Anchor, let us apply this a little and so draw to shore.  
Use. Seeing these things are so, it is necessary that every one have this Anchor ready, especially in these troublous times, wherein it is not only hard, to hold on in an even course, but very difficult for a wise Pilot to escape the Rocks and Sands.  
Wherefore (my beloved) let us strengthen our weak hands and weary knees, let us call back this Hope and expectation, which may seem to be almost banished from among men.  
For why are the Profits of this life so greedily sought after? why is there no end of heaping up wealth? what mean these common fraud and circumventions one of another? Whence is that lust of ruling, every where; there being no care to profit those over whom they are set? Why will many be Pastors and will not feed their Sheep? Why do men at this day, measure the Truth, Note. not in equity of Conscience and sincerity of judgement, out of the Word; but by their private profits? Why have men cast off all care of seeking the Heavenly Inheritance, not being heirs of those, who through Faith and Patience inherit the Promises.  
They hear and partly see, that the Godly are of all men, most miserable, this Hope excepted; and they thinking this Hope to be a small comfort and secure against so great a misery, they chose rather to embrace things present, leaving Hope for Fools as they think.  
But sure it is not for true Christians, so to lead their lives as they that have no Hope, not to be grovelling on the Earth as Sons of the Earth.  
We are borne of God, and are Citizens of the Heavenly Inheritance, we are as strangers, not Denizens? why should we be curious or inquisitive in a strange Country? why do we embrace the place of our Exile, as our home.  
But we whither we be called in the Morning or at Noon, into the Vineyard; let us labour stoutly, and let us look for the penny at the end of the day. Neither will the Lord defer our Hope long.  
For lo, He comes, and his reward is with him, and yet a little while, and the Lord will come and not stay. Heb. 10. at the end.  
Our Fathers died in the Faith four thousand years since, and received not the Promises, but saluted them a fare off. Heb. 11.  
Our race that we have run, is much shorter. It shall not need, that we should lie so long in the dust, before the Creature be perfectly restored; and though it should be long, yet our days are circumscribed in the compass of a few years.  
Wherefore, l●t us li●● 〈◊〉 th●ads that hang down to the Earth, let us with great joy behold these everlasting Tabernacles.  
If we shall feed ourselves with this Hope, surely we shall abide in the Love of God, in all affliction. 2 Thes. 1.5, 6, 7. For this Hope will whet our desire, and as a Wife looking for her Husband, doth prepare herself, and will not be entangled in any business, much less set her affection on any other man.  
So the Faithful Soul longing for Christ will dispose itself for this Hope, Simile. though it moderate the desire as touching the time, yet it quenches not, nor snibs the earnestness thereof; but it cries out, Come Lord jesus, come quickly. For he shall appear to all that look for him in Faith, to Salvation.  
But the to wicked. Woe to that day! when they shall fly to the Mountains to fall on them, and the Rocks to hid them. For if the time of his first coming be so terrible as is expressed in the second and third chapters of Malachi. How then will they endure the second.  
Now the same Lord JESUS CHRIST, our Lord and our God, even the Father which hath loved us, and hath giver us everlasting Consolation and good Hope through Grace, comfort your hearts and establish you in every good word and work. 2 Thes. 2.16, 17 verses. Glory to GOD alone.    

Jmprimatur  
JOSEPH CARYL. 1646.  
FINIS.   

LONDON, Printed by Thomas Forcet, for John Rothwell, at the Sun and Fountain in Paul's Churchyard, and Hannah Allen at the Crown in Popes-head Alley 1647.