A threefold CORD To unite souls for ever unto GOD. 1. The mystery of godliness opened. 2. The Imitation of Christ proposed. 3. The crown of afflicted Saints promised. As it was compacted by M. Richard Head, M. A. and sometimes Minister of the Gospel, in his Labours at Great Torrington in Devon. Published now, after his Death, for public profit. ECCLES. 4.12. A threefold Cord is not quickly broken. LONDON, Printed by E. P. for Fr. Coals, and are to be sold at his shop in the Old-bailey, at the sign of the half-bowl, 1647. To the Readers. HOnest Readers (for I dare bespeak no other) This Posthumous work of the Reverend Author, given to my perusal by his surviving Consort, with desire to make it of public benefit, is fit for none so much as for you, who are delighted in Honest Things. Other Histrionicks, Athenian and wanton Readers, are taken up with playbooks, newesbookes, and Scandalous Pamphlets; yet would they turn their eyes upon spiritual and serious Discourses, it might prove better worth their labour, even to make them better. To all therefore that desire to be good, or to do good, I shall commend this little work, as not unbeseeming their view. The several Tractates are not large, as perhaps the subjects of them might desire, they being of great extent; yet a short and swee● representation of them will make none losers, who may read some of them in larger Volumes, set out to the full. 1 Tim. 3.16. Matth, 19. 28● Jam. 1.12. If the mystery of godliness, the Imitation of Christ, the crown of afflicted Saints, be matters delightful to you, you may pass through this little Garden, and crop sweet Flowers, growing upon every Root. The Subjects do garnish enough the Labour of the Author, and his Labour enlightens them. My prayer is, that by this Light your souls may be guided to obtain this mystery, this Christ, this crown here blazoned: Your labour then will not be lost in Reading, nor mine in persuading you thereunto. The God of Spirits write in your hearts what you read here; in him I am, Yours, bound to serve you for Jesus sake, GEO: HUGHES. August the 7. 1647. I Have read these three pious and profitable Sermons; the first, entitled, The Saints Inheritance; the second, The mystery of godliness; the third, The reward of Imitation, and do licence them to be printed and published. JOHN DOWNAME. THE SAINTS INHERITANCE. A Sermon Preached in Torrington the second of February, 1642. JAMES 1.12. Blessed is the man that endures tentation; for when he is tried, he shall receive the crown of Life, which the Lord hath promised to those that love him. We have here an Argument unto patience, and cheerful suffering, verse 10. Let the rich man rejoice, when brought low, to an ebb, like a River emptied. Durus hic Sermo; this is a hard saying, who can bear it? 'tis hard for any, especially for a great man to endure vexations, per se: harder yet? to endure them with joy. True 3 and therefore, that the man brought low may not only endure his pressures, but endure them with joy, the Apostle encourageth him thereunto, propter aliud; from, or for something else; and this no less than a crown of immortal Glory: and so would have him to go cheerfully on; assured, that his labour shall not be in vain in the Lord. In the words we have, first, a proposition; and then, secondly, the proof thereof. In the proposition, first, the subject, or person spoken of; and secondly, the 〈◊〉, or thing a firmed of him. First, the subject, 〈…〉 The 〈…〉 dinari● pitch, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; look a little back, and you shall see him, vers. 9 Let the brother of low degree rejoice when exalted; and let the ●ch man rejoice when brought low. 'Tis then some great man the Text here speaks of, some great man in adversity; and yet not simply so, but one, who being in adversity, is there by tempted; and yet (which is worse) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, endu●eth the remptation, neither shrinking from it, nor sinking under 〈◊〉 and there lies the point of Christian bravery and gallantry. By tentation, in this place then, we are to understand afflictions; whether from within, by a prick in the flesh, and the bufferings of Satan; or whether from without, by the molestations of malicious and malignant enemies, by the revisings and reproaches of the ungodly, by unkindness of friends, and the ●tinesse of such as have been near and dear unto 〈…〉 king from us the choice of our affection, 〈…〉 24.16. calls the pleasure of the heart, and 〈…〉 foe the eyes; or whether the Lord lay his hand upon our bodies, in some painful and pining sickness: in a word, whatsoever affliction the Lord be pleased to lay upon us, suppose it be that we cannot make less, by imparting it to others; all is to ●rie us. Afflictions are but trials. 1 Obser●. Dear. De●r. 8.2. And thou shaft remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wors● 〈…〉 of any thing within us, for he understands all our thought long before; Hell and destruction are before the Lord, how much more the hearts of the son●es of men? But that what is in us, may he made 〈…〉 both to ourselves 〈…〉 whether it be Pride, Impatience, or any other whatsoever Rebellions 〈…〉 Faith, Hope, Love, Patience and other the loveliest Graces of God's holy and sanctifying Spirit, which like the ●tar●es in the darkest night, are most illustrious in blackest times of trouble and adversity. Thus also would the Lord try our uprightness and sincerity: ●imes of Peace, Pl●n●ie, and prosperity there is roo●e for Satan's objection against us, as against holy job● do those, and there, serve the● for nothing? 〈◊〉 not thou thus and thus blessed them? And it may be that many in those better days served God son the blessings of his left hand, &c. Like little Children, who say their Prayers, to have their Breakfast. But when in times of great afflictions, when God is turning his Children our of doors, a-begging exposing them to eminen● dang● now to serve the Lord, now to adhere unto him, choosing rather to have our bodies torn from our souls, than our ●es from our Redeemer: This demonstrates, that we are not base and ●cenarie; that though we cannot serve God without wages, yo● did not serve him for wages; but at least, primarily for himself, and the liveliness of his Nature. Afflictions than are no arguments of God's displeasure ●ay, 1 use. Instruction in Truth, when blessed and sar●ctified, they are arguments of his love and favour; and 〈◊〉 ●ey are, when by them God separates what he hates, from he person whom he loves. I know (saith David) that out of very faithfulness thou hast caused me to be afflicted. And again, Blssed is the man whom thou chastisest, and ●chest in thy Law. Not therefore blessed, because afflicted; but therefore blessed, because by afflictions made wiser, made more holy, more humble, &c. Afflictions, like Jonathan's arrows, are sent, not to hurt 〈◊〉 but to w●rne us like the Sheph● Dog, sent out, not to bite, but to bring us in from straying, and so from danger. And if Afflictions be trials; 2 use. Instruction to D●ie. then must we, when under them, (as now at this time all of us, in respect of the publi●e) especially look to ourselves: for now as the losing, or the ●ving of some special Grace, or Blessing. Now God is trying me, whether I will repent of my sins, go home to my father's house, whether I will hold out in my journey to Canaan, or back again to Egypt, &c. Truly, what you are in affliction, that you are, and no more. Is there any among you, 3 Use. Comfort. who being under afflictions, lives by faith, manifesteth his graces, is thereby drawn nearer to God, in a spiritual● disdain of all things here below? Is there any here that truly and experimentally can say of his trouble, It● good for me that I have been afflicted, that I might learn thy Statutes? Psal. 119.71. Read here an argument of God's fatherly love; he scourgeth every son whom he receiveth: and then say of thine affliction, thus turning thee from sin and death, as David to Abigail, when she turned him from his fury; Blessed he the Lord God of Israel, who sent thee this day to meet me: Oh, the memory of this may do you good another day; It followeth: As afflictions are trials, so 'tis said of the great man under them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a word made up of two, and so would speak unto us two points: 1. 2 Obser. When God is pleased to lay afflictions on us for our trial, we must 〈◊〉, stay in those afflictions, till he that laid them on, shall please to take them off. 'Tis said of Joseph, that till the time was ●ome, the Word of the Lord tried him; God knows as how, so when, to deliver his servants: in the Mount he will be seen; and therefore in whatsoever afflictions we are, we must wait his will and pleasure, and stay his leisure too, Dan. 11.35. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end, because it is yet for a time appointed: And isaiah 28.16. He that believeth shall not make haste: The plaster must lie on, till the Sore be healed; wherefore, Jam. 1.4. Let patience have her perfect work. This makes against those who can endure afflictions for a while, but if a little lengthened, 1 use. reproof. they grow weary and impatient; saying as he in 2 Kings 6.33. Why should we walt on God any longer? Away they go to some indirect and unlawful ways; or else they murmur, repine, blaspheme, &c. And truth is, there is too much impatiency in the best, Mica 7.4. The best of them is as a briar, the most upright is sharper than a thorn-hedge: They kick, but it is against the pricks; and so by their impatiency they only hurt themselves, they make their burden more heavy, and God more angry: Read and tremble, Numb. 11.1. And when the people complained, it displeased the Lord, and the Lord heard it; and his anger was kindled, and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. Heb. 10.36. Verily you have need of patience, that when you have done the will of God, 2 use. Exhortation. you might inherit the promise: wherefore, as our Lord and Saviour adviseth, Luke 21.19. In patience possess we our own souls; this shall save us from the evil of affliction: Quamvis non ab exteriere & alieno tamen ab intimo & nostro, August. Though not from the evil that is without us, yet from the evil that is within us. Abide patiently: Might you for the least of the sins Rome calls venial, have not only deliverance from troubles, but great preferment, yield not on any terms; Heb. 11.35. And others were tortured, not accepting deliverance, that they might obtain a better Resurrection. Let not God go in these your wrestlings, till with Jacob you have got a blessing. Have you not heard of the patience of Job? Jam. 5.11. And have you not seen the end of the Lord? So soon as the Just Man, seeing the folly of his impatiency and distemper, yielded and submitted; the Lord made an end of his afflictions. See Job 40.4.) what he saith, Behold I am vile, what shall I answer thee? I will lay my hand upon my mouth. Now hear the Lord, vers. 6. Then the Lord answered unto Job out of the whirlwind, and said, Gird up thy loins now like a man, &c. And surely (as David sings) The patient abiding of the just shall never be forgotten. Nay, if thus you suffer, you shall be more than conquerors, through him that loved us. Revel, 12.11. And they overcame him by the blood of the lamb, and by the word of their testimony, and they loved not their lives unto the death. But they are malicious men, by whom you suffer, Object. (say you) and this is that that moves you. Be it so, and so it ever was, Sol. is, and will be. Gal. 4.29. But as then, he that was borne after the flesh, persecuted him that was borne after the spirit, even so it is now. But then say I: First, If because they revile, rail, reproach you, you again revile, reproach, and rail on them as fast; what difference is there, inter provocantem & provocatum, Tert●ll. between you and them? only this; they sinned first, and you sinned next. Secondly, Who, or whatsoever be the instruments of your afflictions, 'tis God permits them, he hath an hand in all your troubles; Art. 3.6. Job 2.10. Is there any evil in the city (saith the Lord) and I have not done it? Say then as Job to his Wife, Shall 〈◊〉 receive good at the hands of God, and shall we not receive evil? Say we (as our Lord and Saviour) Shall I not drinks of the Cup my Father giveth me? As for the molestations of the wicked; as Pilate unto Christ, threatening him with crucifying, because he spoke not when he was spoken unto, John 19.11. They could have no power ●ver you, were it not given them from above. Here than you must also see the hand of God, and lay your own hand upon your mouth. See what David doth, 2 Sam. 16.10, 12. And the King said, What have I to do with you, ye sons of Zerviah? So let him curse, because the Lord hath said unto him, Curse David; who shall then say, wherefore hast thou done so? It may be the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day. Psal. 38.12, 13, 14. They also that seek after my life, lay snares for me; and they that seek my hurt, speak mischievous things, and imagine deceits all the day long: but I, as a deaf man, heard not, and I was as a d●mbe man, that openeth not his mouth, &c. Nay farther, We must not only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; not only not shrink from, but not sink under the pressures God is pleased to lay upon us. So than the next point is, 2. 4 Obser. When God is pleased to try us by afflictions, we must not only suffer them to the end, but all the while with strength and courage; not only with constancy, but magnanimity. If (saith Solomon) thy heart fail thee in the day of trouble, thy strength is small. we must stand up under our burdens, as the palmtree under weights; not only, not stooping or declining, but springing up the more towards Heaven. As in the Deluge; the higher the Waters rose, the higher still mounted the ark: so the greater our trouble; are, the higher must we go in our thoughts towards, God. 2 Cor. 4.8, 10. we are troubled on every side, yet not distressed; we are perplexed, but not in despair; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. Say we then of our several pressures (as it is, Ier. 10.19.) truly this is my grief, and I will bear it. use. counsel. They who being under affliction, do either shrink from it, or sink under it, are Cowards both alike. If at any time, either through the greatness, or the length of any misery, our hearts begin to faint, check we ourselves, and say as David, Psal. 42. Why art thou ●ast down, O my soul, and why art thou so disquieted within me? Trust in God, for I shall yet praise him who is the health of my countenance, and my God. To this end, labour we for spiritual strength: My Grave (saith God, as to the Apostle, so to all in like case, 2 Cor. 12.9.) shall be sufficient for thee. And Philip. 4.13. I (saith the Apostle) am able to do all things through him that strengtheneth me: Understand him, transcendently; strengthened by Christ, we shall be able, not only to do, but to suffer any thing for his sake. Labout we for courage, fortitude, heavenly-mindedness; so shall nothing be hard unto us: Aliquando vincitur quis, non quia fortior, sed quia cum timidiore congressus, Tertull. we are sometimes beaten, not because weak, but because more cowardly and fearful. Well (say you) here is the Man that suffereth, and thus suffereth; a Man that both stayeth in his affliction, and stands up under it: What then? Secondly, The thing affirmed of him. He is blessed: And hence shall I commend unto your tenderest Meditations, two Instructions. First, As we would be blessed, we must first be tried by some affliction or other. Acts 14.22. Where you see the way to Heaven lies; first, through tribulations; secondly, through many tribulations; and this, thirdly, necessarily it must be so. God hath appointed it, 1 Thess. 3.3. That no man should be moved by these afflictions; for yourselves know, that we are appointed therecunto. And if we go forth by the footsteps of the flock (as it is in one of the Songs of Love) we shall find, all that are now in Heaven, to have gone this way. Heb. 2.10. For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. And, Heb. 13. 1●Wherefore, seeing we also are compassed about with so great a Cloud of Witnesses, let us lay aside every weight, &c. Iam●es 5.10. Take my brethren, the Prophets, who have spoken to us in the name of the Lord, for an example of suffering affliction, and of patience. 1 Pet. 5.9. Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. And this way must all follow after. Whosoever (saith the Apostle) will live godly in Christ; note that, in Christ, that is, in opposition to the world, must suffer persecution. blessedness at the first required nothing but obedience active, do this and live; but since the Fall, it requireth obedience passive also: the way to Heaven is by weeping-cross, Heb. 12.6,8. For whom the Lord loveth he chasteneth, and scourgeth every son whom he recerveth: if ye endure chastening. God dealeth with you as with sons; for what son is he whom the father chasteneth not? Those eight Beatitudes, or rather eight parts of Beatitudes, (which is one and entire) in Christ's first Sermon upon the Mount, if you mark them, run most of them in obedience passive: we must go to Canaan through the wilderness, amidst Scorpions, and by the waters of Marah. They then are much deceived, use. Conviction. who think to pass hence, à delicits ad delicias, from fleshly and worldly pleasures and delights to the joys of God's presence: deceived they are, as they shall one day find, when it shall be said unto them, amid their torments, and too late repenting, as unto Dives; Remember thou hadst thy pleasure upon earth. Art thou yet at ease in Zion. & c? counsel. Well, thou m●yst yet suffer, nay thou must, there is no scaping in a mist; though going forth wind and tide serve thee, yet suddenly both may turn against thee. 'Tis reported of Nero, that having a fair Empress, he used sometimes to take her by the chin; saying, Here is a fair face, but when I list I can cut it off: So say thou of all thy fairest external blessings; here is a strong body, but God can when he pleaseth turn it into dust; here are sweet children, but God can when he will take them from me, &c. Provide for a storm, and the rather, because now the heavens lower, our banks are broken down, and the tide is breaking in: O let us no longer, like little children, play with cockle shells upon the shore. Art thou under any affliction, any distress, any extremity, & c? be not dismayed, the worst of the ways of God are better than the best of the ways of sin; for these lead to the chambers of death, 1 Pet. 1.12 think it not strange, nay think of it both as right and comsortable; for this is your landmark, now may you assure yourselves, that you are in the way, only look not back to Egypt again, nor sit still as weary, yet a little farther, and you are happy, Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby. It followeth, Secondly, As they who would be blessed, must endure tentation; so they that endure tentation, shall be blessed. Rom. 8.17. And if children's then heirs, heirs of God, and joint-heirs with Christ, if so be that we suffer with him, that we may be also glorified together. Revel. 2.10. fear none of those things which thou shalt suffer; be thou faithful unto the death, and I will give thee a crown of life. Nay, they are already blessed in the comfortable assurance of God's love and favour. Away then with all Bildad's and Zophars', use. reproof. who would draw hard conclusions on God's people in their affliction, as if God loved them not: Oh let their mouths be tied up in silence for ever. Blessed (saith my Text) is the man that endureth tentation; and who can curse where ●od hath blessed? See here with admiration, Advice. the goodness and graciousness of our God, who though he might command our obedience, both active & passive, upon the allegiance we owe unto him is yet pleased to sugar his precepts with sanctions; with propositions & promises of reward. He blesseth us as the good old father, Ephraim and Manasseth with his hands across. How happy are we to serve so good a Master; but how happy shall we be, if we do him good service? Is there any among you, who being in troubles, is thereby offended, whose feet begin to slip, whose treadings are almost gone? O look out with Moses to the recompense of reward, so shall you hasten home, and sweeten your thoughts by the way as you go; the days are sharp, but than they are short; the ways are soul, but not long; Heaven is hard at hand, and a day is coming will make amends for all your sorrows and sufferings; hold on, and the crown is yours. Afflictions are trials; and these, as we would be blessed we must endure; yea, if we endure them, neither sinking under them, nor shrinking from them, we shall be blessed. Blessed is the man that endureth tentation; and why blessed? the prose of the proposition followeth, for when he is tried, he shall receive a crown of life, &c. And here you see the blessedness of the patient man: First, defined. Secondly, assured. 1. 'Tis defined. 'Tis a crown of life: A crown speaks State and Dignity; whatsoever we are now, we shall ere long be Kings, and walk in long white Robes: You (saith Christ) that have followed me in the Regeneration; that is, in the day of new birth to all the world, in the day of Restauration of all things; shall sit on twelve thrones, and judge the twelve Tribes of Israel, Mat. 19.28. But what is a crown without life; Better (saith Solomon) be a living Dag than a dead Lion. True, but the patient man shall have at last, not only a crown, but a crown of Life, 2 Tim. 4.8. Honcesorth is la●d up for me a Crown● of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, bus unto them also that love his appearing: So then, Howsoever we have here beatudinem viato●nm, such and so much happiness as belongs to Travellers, Observ. yet is the fullness, the heaghe of blessedness behind, beatitudo patriae, we are now the sons of God, 1 Joh. 3.2. Nevertheless, it doth not appear what we shall be; but when Christ shall appear, we should appear in glory with him. Above (saith the Apostle) are such things as neither eye hath seen, ne'er ear heard, nor ever came into the heart of 〈◊〉 to conceive: The sum of all, is God's beatifical vision. In Heaven is the perfection of all good things; fullness is the perfection of measure, everlastingness is the perfection of time, infiniteness the perfection of number, immutability the perfection of state, immensity the perfection of place, immortality the perfection of life, and God the perfection of all; Psal. 16.11 In thy presence as fullness of joy, at thy right hand there we pleasures for evermore. See here the extreme folly of worldly men, use. reproof. who for perishing, and vexations vanities, are content to part with a crown of immortal Glory. Worse yet are they, who for the pleasures of s●e, which are but for a season, momentany, ye● abortive, perishing are they bud, forfeit eternal blessedness: we laugh at little children, when they let go things of worth for trisles, rattles, a nut, an apple: but certainly many among us are much more child●sh; They let go Heaven and all the riches, joys, and happiness thereof, for things that can do them no good, may do them much hurt; and when all is done, cannot abide with them. See here again a ground of patience and cheeresull suffering; your losses are many and great, counsel. but if you have not lost Heave●, you have lost nothing: Mary's better part is that which cannot be taken away: Your crosses are many and great, remember there is a crown of life behind, &c. Wherefore (as the Apostle, Colos. 3.) take your affections off from things here below, and set them on things above; look to the crown of life reserved for you: Amid all crosses, and in the hour of death, live in the comforts of this hope, and raise your minds accordingly; live like those that do believe, and expect an Heaven: Heb. 10.34. For ye had compassion of me in my bonds, and took joyfully the sp●yling of your goods, knowing in yourselves that you have in Heaven a better and an enduring substance. See here a cross with a crown. But what assurance? we see blessedness defined, but how is it assured? The assurance is twofold. 1. In regard of promise, God hath said. 2. In regard of those to whom the promise is made, They that love him. First, Obser. God hath said, Blessed is the man that endureth tentation, for he shall receive a crown of life. Hath God said it, and shall not he do it? He (saith the Apostle) is faithful who hath promised; again, all his promises in Christ are yea and amen. If we confess, 1 Ioh. 1.9. God is faithful to forgive; a strange argument, one would think, we should rather fear revenge, then expect forgiveness of sin from the Justice of God. But God is as just in performing the mercy he hath promised, as in executing the vengeance he hath threatened. See here a sure ground of hope, Use. counsel. the word and promise of our never-failing God; a sure ground (I say) wherein hope, which is our Anchor, may strongly fasten, to secure our souls in any tempest; as to hope without a promise, or upon a promile, otherwise than it stands, is to let our Anchor hang in the water, or catch in a wave, and so to expect safety: So to depend upon the promise of God, and so as the promise is made, is to settle, to stay, to save ourselves against all storms. Wherefore, take the Lord at his word, Cast not away your hope, (saith the Apostle, Heb. 10.35, 36.) And why? because there is a promise, whereby with patience and doing the will of God, we shall be sa●e amid all surges here, and at last happily arrive on the shores of peace. What (say some) will you have us to stand where no bottom is? Dub. will you have us to hang in the air? Oh slow of heart to believe; Sol. doth not the world, earth, and sea, depend on the Word of God; as you may see, Heb. 11.2. Through faith we understand, that the worlds are framed by the Word of God, so that things which are seen, were not made of things which 〈◊〉 appear. Howsoever among men, an argument from authority is not always sound, because all men are liars, farther than truth speaks for them; yet some you know have borne such sway with their followers and disciples, that their bare word have carried assent, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, such a one said it, hath stopped all further oppositions; And when God saith this or that, shall not we believe him? Psal. 9.10. They that know thy name will trust in thee, for thou never failest them that seek thee. Secondly, as God hath promised a crown of life to the patient man; so his farther assurance is, 'tis the crown God hath promised to those that love him: And hence a twofold observation. First, Obser. eternal blessedness belongs by promise, only to the holy; to these only is the promise made, Mat. 5.8. Blessed are the pure in heart, for they shall see God; Revel. 22.14. Blessed are they that do his commandments, that they may have right to the Tree of life, and may enter in through the Gates into the City. See here the gates of Heaven made fast against all the ungodly; use. with Balanm, they would die the death of the Righteons', but they will not live the life of the Righteous: They would be happy, but they will not be holy; how unequal are these thoughts? how unpossible are these hopes? In good duties (as one observes) they separate the means from the end; they think to come to Heaven, though they move not a foot, turn not their faces that way, though they live in the general neglect of all good duties: As if a man bound from hence to London, should sit down here, and yet think to attain his journeys end. Again, in evil things, they separate the end from the means; they promise themselves an escape from hell, though every step they take tend thither. Mal● esse volunt, misers esse nolunt ●mo ●dco sunt mali ●t non sint miseri, Aug. Let these read Deut. 29.19, 20. And it come to pass when he beareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, but then the anger of the Lord and his jealousy shall smock against that man, and all the curses that are written in this Book● shall lie upon him, and the Lord shall blot out his name from under Heaven. Farther, See here a necessity of an holy life; as we would be everlastingly blessed, we must live holily; for without holiness, none shall see the Lord: he that would finish his colours in brightness, must be sure to lay suitable grounds; and he that would finish his life in glory, must necessarily begin and end in grace: Away with the black colours of sin, they are an ill foundation; 1 Joh. 3.2, 3. Beloved, now we are the sons of God, and it doth not yet appear what we shall be; but we know, that when he sha11 appear, me shall be like him; for we shall see him as he is; and every man that hath this hope in him, purifieth himself, even as he is pure. 'Tis the crown God hath promised to those that love him; hence by the by, are two Questions. First, Quest. 1. Why is it not rather said, 'tis the crown God hath promised to those that do believe, or obey, & c? First, Note this ●ove arising from faith in Christ, in whom alone ●s the accep●ance of per●ons and du●es. because faith works by love, and good duties done out of love are acceptable, because they are the gifts of friends: Wicked men may abound in outward works, they may pray, hear, &c. all which howsoever materially good, and in common acceptation be commanded, may yet be made sin (and indeed too often are) because the doing of them doth not necessarily, and from within, respect either the command, or the commander's glory, but are only reducible unto him, and may in the mean time look another way; so that the goodness of those duties is not in the duties themselves, but in the right manner of doing them; wherein if we fail, the things are no longer good, at least to us. Secondly, wicked men, as they cannot believe, so neither can they love, because these things are essentially good in themselves: And although we neither do them, nor can do them with that strength and perfection the Law requireth; yet cannot the doing of them in faith be totally and altogether sinful, because they take Christ into their performance, and do intrinsically, and in the very substance of the work respect God in him. Thirdly, they who do what God commands, obedientially in saith, respect both the commandment, and his glory that gives it: he that works, not only out of common conviction, but in and with this filial affection, out of love; this is he that through Christ pleaseth God, both in his person and all his performances. Secondly, Quest. 2. Why is it not rat her said, 'tis the crown God hath promised to those whom he doth love? Because our love is better known unto us, Answ. being within us; then God's love, being without us; especially in such days as these of great calamity, wherein we are prone to doubt of, and to question the love of God; if God be with us, why is all this evil fallen on us? Now that we love God, we may be sure; not conjecturally, but certitudinali scientia, certainly and infallibly. O how I love the Lord, (saith David) Psal. 116. And we (faith the Apostle) have received the Spirit of God, whereby we know the things that are given us of God, 1 Cor. 2.12. And being assured that we love God, we may be sure that God loves us; Ille prior in amore, 1 Joh. 4.20. Howsoever our love to him, in respect of his to us, be as the running of a little stream, to the flowing of the great Ocean; or as the thirst of one, to the fountain where he drinks: yet for as much as his love to us, begets our love to him; therefore if we love him, we may be sure he loves us. Now as touching the second observation. He that endureth tentation is blessed; and why? because he shalt receive a crown of life; And why shall he receive this? because 'tis the Crown God hath promised to those that love him: But why to the patient man? because by his patient suffering he shows his love to God more than any. Now (saith God to Abraham, on the point of offering up his only son) I know thou lovest me. As the patient show their love to God by suffering, Observ. so will the Lord show his love to him by rewarding. The Covenant between God and us, stands in mutual stipulations of love. Wherefore, we having showed our love to God, by patient suffering for his sake; it remains, that he experiment his love to us in rewardfull retributions. 'Tis just with God (saith the Apostle) to render to you that are troubled, rest and peace, &c. It sufficeth not then, Use. that we suffer, unless we suffer in love; and if we love, we shall serve, and suffer long, as Jacob for Rachel, and think all nothing, only because we love. Love is that lively motive, which makes our obedience full; 'tis that virtue which comprehends all other virtues. Gradn eminentia; for if we do and suffer out of love, we are at the highest pitch possible attainable. Love (saith the Apostle) fulfils the Law, nor can any virtue so long hold out; 'Tis as strong as death, Cant. 8.6, 7. Acquaint yourselves with God's transcendent excellencies, but above all, set your thoughts a working in deepest and humblest meditation of his love to you in Christ. God loved us, loved us first; loved us being enemies; yea, so loved us, as to give his son to us; yea, as to give him to death for us, to an accursed and shameful death; and he asketh nothing of us but this, that we believe in him, and so he good to our souls: If Faith be in the work, Love will break out, yea break out into tears of joy, to an exrasie, Psal. 31.21. Psal. 116.1. I love the Lord, because he hath heard my voice, and may supplications; because he hath inclined his ear unto me; therefore I will call upon him so long as I live, Gal. 2.20. The result of all is this: we must suffer and endure afflictions, Obser. as out of love, so with joy. The Argument. That which makes for our eternal blessedness, is to be endured with joy: But Afflictions makes for out eternal blessedness; erge, not that we are to rejoice in our afflictions, but in the act, exercise of our patience, or rather Christ's working them in us; and so in the assurarce of God's love and favour: as the penitent not in his sins, but in his tears for sin; Acts 5.41. And they departed from the presence of the counsel, rejaycing that they ween counted worthy to suffer shame for his Name; And 2 Cor. 12.10. Therefore I take pleasure in infirm●ies, in reproaches, in necessities, in persecutions, in distresses for Christ's sake. But be you therefore cheerful in afflictions, they are but for a few days, and then comes glory: Every Bird can sing in a clear Heaven, only the Nightingale sings in a storm; Rom. 5.2, 3. By whom we have access by faith, into this grace wherein we stand, and rejoice in the glory of God: and not only so, but we glory in tribulation, knowing that tribulation worketh patience, &c. If your hearts grow heavy, recover yourselves with David, Psal. 42.5. Why art thou so sad, O my soul, and why so disquieted within me? Trust in God, for I shall yet praise him, who is the health of my countenance, and my God. Soli Deo gloria. THE mystery OF godliness. I Timothy 3.16. And without controversy, great is the mystery of godliness; God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. WHat the Evangelists speak of Christ by way of history, the Apostle here discovers as a great mystery: Without all controversy great is the mystery of godliness, &c. Where, behold (as in a Scale of Gradation) first, a mystery; secondly, a great mystery; thirdly, a great mystery of godliness; fourthly, a great mystery of godliness without all controversy. Next, the veil being as it were rent, we see what that great mystery is, God made manifest in the flesh. So then, the Apostle here shows you, first, that there is a mystery; secondly declares what that mystery is. First, a mystery: This word in its own language speaks some sacred and secret thing, full furnished with matter of knowledge, but not clearly understood; either because there is something between us and it, or because itself is too hard for us: and Mysteries there are many. 1 Cor. 13. If (faith the Apostle) I knew all Mysteries: thereby giving us to understand, that there are Mysteries of several sorts, some greater, some lesser: whatsoever others are, this is great. Secondly, a great mystery: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This, saith the Apostle, speaking of Marriage, Eph. 5.32. is a great mystery, because it shadoweth forth unto us the Union that is betwixt Christ and his Church: But, Thirdly, 'tis not only great, but godly; a mystery of godliness: godliness is the scope of it; it teaches not only to believe what God promiseth, but to obey what God commandeth: and godliness (faith the Apostle) is great gain; it hath the promise of this life, and the life to come: it's therefore a Trade (saith one) of a good return, which way soever you look. Nay more; Fourthly, the mystery here is not only great, a mystery of godliness, but all this without controversy. There are many great Mysteries in the world, but not great without controversy; nay, not without great Controversies. The world you see is full of desperate Disputes about Truth, whilst Truth herself lies neglected in the middle; like Moses his body, when the devil and the Archangel strove about it; dead, and buried, no man can tell where: Religion (as one complains of old) is even lost in Questions about Religion: we pull so violently in our unprofitable Disputes, that at length breaking the Rope, we sall more asunder, yea, the one side, if not both, must at last fall to the ground. But what is the mystery here? so great, so godly, and both without controversy. God made manifest in the flesh. So that here is, first Height, God; secondly, Depth, in the flesh; thirdly, Breath, manifest; that is, God not only made man, but showing himself a man. First, Height, God, Job 6.26. Secondly, Depth, God in the flesh, that is, the Godhead not absolutely considered, but as personally restrained to the son; and to him not simply neither, as he is God, but as a Person subsisting in the Godhead. The Word was made flesh, saith S. John, that is, the second Person; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Word of God: who, as we begat words out of our thoughts, beget his son out of himself, as it were by thinking within himself an eternal Generation. Not the Father, nor the holyghost is made man, for then there should have been two sons, but the middle person between both: as to preserve the integrity of the blessed trinity, so the better to undertake the office of Mediation between God and man. But yet, though Father and holyghost had no communion with the incarnation of the son, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Damascen, otherwise then by assent, and approbation: yet for as much as the son is of the same substance with the Father, coeternal, coessential with him, God blessed for ever, Amen: for as much as the Word and deity are both one subject, should we exclude the nature of God from incarnation, we should make the son of God not to be very God. Undoubtedly therefore, the Nature of God, in the Person of the son, is incarnate: and therefore, though incarnation may not be granted to any Person, but one; yet may it not be denied to the Nature, which is common to all. Now this second Person assumed not the person of one man; for than had that only been saved, which was assumed: but wisdom, to the end she might save many, built her House of that nature which is common to all: nor did he assume a person already made, for then should he have two persons, the one assuming, the other assumed: he took man's nature to his Person, that is, not only the body; but the soul of man, that so the whole man, body and soul, might be saved. Yea, he took not only the substance, but the properties and qualities of our nature. We may say of him, as S. James of Elias, he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a man of like passions with us; in all things like us, saving in sin. But how without sin? He came not from Adam, as we do, and therefore had not the corruption of Adam, as we have: he took the substance of our nature, but not by the way of ordinary generation. He came of man, but not by man: he was the immediate fruit of the womb, but not of the loins, and so is sree from the touch and taint of our corruption; he is the holy thing. Moreover, he was conceived by the holyghost: As Mary was the passive and material principle of this precious flesh, so was the holyghost the active and efficient; both stopping the course of original sin in the Virgin, and sanctifying the materials, from the first moment of her Conception. But is not Christ than the son of his own Spirit? No: Fathers indeed beget their Children out of their own substance, but the holyghost only framed flesh for him, from whom he himself proceeded: They both made the handmaid of the Lord, whom from thence, all generations shall call blessed. It followeth, thirdly, breadth. Thirdly, not only is God made flesh, but made manifest in the flesh; he pitched his Tabernacle among us: The Word (saith S. John) was made flesh, and dwelled amongst us. He came (faith the Apostle) on the form of a servant, he went about doing good. We have seen him with our eyes, we have heard him with our ears, felt him with our hands, say his Witnesses. And why all this? Why made flesh? And why made maifest in the flesh? first, That God might be satisfied in the same nature wherein he was offended: secondly, That Satan might be destroyed in the same nature wherein he destroyed man, Heb. 2.14. See here what God can do in a piece of Clay. To work curiously in Gold, or Silver, much commends the Workman: but to do the same in mouldering Earth, commend: him more; so is it here: 'Tis a Si●le borrowed from the council of Ephesus. Thus also would God restore us to our lost glory: Rom. 3. ● All have sinned (faith the Apostle) and come short of the glory of God. For the restoring of this ●age, we must back to God again: But alas, there is no coming near him, for he is a cousuming fire; and who can dwell with everlasting burnings? Besides, He (faith the Apostle) ●wells in laght inaccassible. 1 Tim. 6.16. Could we come near him, we cannot see him, for he is invisible. Behold, the S●nne of God is made the son of Man, that we by this might be made the sons of God, 2 Cor. 3.18. Gal●. 4.4, 5. Thus also would God advance the nature of man, disgraced by sin, and made odicus unto him: because we could not come to him, he comes to us, in our flesh is made man; just as if a King should lovingly and graciously return to that city, from whence not long fince he) turned away in great and just displeasure. He (faith the Apostle) took not the seed of Angelr; Heb. 2.16. may mo●, he in no wise took the s● of Angels, but the seed of 〈◊〉: Quantite fecit, ex his me pro te fact us est, agnosce, Bern. Thus also would God make our nature terrible to the devil; who overcome by Christ, in our fles●, d●es not be so bold with man: as a fish that sees or feels the hook, takes heed of it, so &c. And in all this, would God have us give him the glory of his infinite wisdom, who found out that way of Life the Angels could never think of, for ever must admire: as also of his Justice, and mercy, who rather than he would have fin to go unpunished, or minunpardoned, would have his own son to come in the flesh, and so to die for 〈◊〉. And because the God head in Christ is made flesh, therefore is Christ both God and 〈◊〉 in one Persoh. There are in him two distinct nat●s; and these so distinct, that they remain both uncompounded and unconfounded, and make both but one Person. Now whereas we say, the S●e of God made the world, the son of man by his death saved the world, & 〈◊〉 comra● the reason of these ●offe and cironlar speeches, is the hypostaicall union of both natures in one Person howbeit, we must not ascribe that to the 〈…〉 ●ine challengeth; or that to the Divine, which the human hath right unto. Understand therefore, not the one or the other nature, but the Person in whom both natures are: In him, that is, in the Person, Coloss. 2.9. ●hvelleth the fullness of the godhead, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The reason of this Union: He that must redeem us, must die for us; for without blood, no redemption: and therefore he must be man. He must not only die, but overcome death, and apply the merits of his death unto us; and therefore he must be God. And God is Christ, Emannel, God with us; God and Man in one Person: Man, to die for us; God, to va●quish death: Man, to be bound; God, to lose the sourowes of death: Man, to speak from his Father to us; God, to speak to his Father for us: if altogether like Man, longe esset a Deo; if altogether like God, longe esset ab hominibus: therefore both. August. He came to redeem us from sin, Death, and the devil: as God he would not, as Man he could not; therefore, as God and Man he doth it. Thus mercy and Truth are met together, righteousness and Peace hath kissed each other. You have here Jacob's Ladder, the top whereof reacheth up to Abraham's Bosoms, whilst the foot thereof is here below, at Jacob's loins, that we may ascend up into the New Jerusalem. It being with the Sabines and the Romans (as we read in the Roma● history) as with the Tribe of Benjamsn, where every one catched a Wife of the daughters of Shiloh: and as they were joining battle, the Women being daughters to the one side, and Wives to the other, interposed themselves, and by their peculiar interest on either side, took up the quarrel. (Whatsoever the Cause of the unhappy Quarrels among us may be, sure I am, we have greater and dearer Arguments 10 make us Friends, if we could think of them.) But to my purpose. God and Man are enemies; the reconciler of both, must have an interest in both: behold Jesus Christ, God and Man. John 20.19. G● to my Brethren, and say●nte them; I ascend to my Father, and year Father; to my God, and 〈◊〉 God. When Christ shall enter our appearance in his Name, and shall say to his Father, Heb. 2.13. Behold I, and the Children which thou hast given me; This shall make God and Man friends again. And me thinks, the consideration of this, should make us all friends. How this that you have heard, first, is a mystery; considering the premises, you will easily grant it. The whole Gospel is a mystery, Coloss. 2.2. it is the mystery of God, and of Christ. Magnum Sacramentum, say the Rhemists, following the vulgar, as by the Conventicle of Trent they must: but the word in it own Language speaks a Sacred Secret, Th● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 1 Gor. 1.7. Though the Gospel be everywhere preached, yet is it not by every one understood, 'tis still a mystery. The natural man (faith the Apostle) perceiveth not the things of God, none but they to whom it's given, understand this, none but the Sparituall● To you (faith Christ) is given to know the Mysteries of the Kingdoms; note, Mysteria 〈…〉 regis: and then, they that know, know but in part, but darkly; the rest know nothing. 2 Cor. 4.3, 4. The Gospel is hid to those that are lost. Now, whatsoever in the Gospel is most mysterions, the inoarnation of the Some of God is more yet. Secondly, 'Tis a great Mysterle, both in the making, and in the ma●festing of it. First, in the making; That God should be made Man: Had he come in the shape of an Angel, or in the beauty and glory of any other Creature, above or under the sun; or had he come in the beauty and power of our nature; or as on Mount Tabor, between Moses and Elias, when his face was as the sun, and his garments as the Lightning; this had been abasement enough: but to come in the flesh of man which is but dust and ashes, oh this is that de basement beyond expression! Every precious thing is abased, by mingling with a worse; and still the worse the thing is, wherewith mingled, the more the debasement. If then Gold be abased, by being mingled with Silver; much more, when mingled with rust or Iron, or with the dross of Lead: This debasement of Christ, oh it is infinitely more, then if the So●ne of the grea●st 〈◊〉 in the World should (if it were possible he might) be turned into the basest Creature on the face of the earth. See Proverbs 30.4. Who bath ascended up into Heaven; or desconded? Who bath gathered the Winds in his fists? Who bath bound the Waters in a Garment? Who bath established all the ends of the Earth? What is his 〈◊〉, and what is his So●es Name, of thou canst tell? You may read the first Letter of his Name, in isaiah 9.6. Wonderful. And wonderful he was, and did ●derously, when he appeared unto Manaa●, Judgers 13.18, 19 B● all the Wonders that ever were; Creation and all from thence; and that which shall be last of all, but not least of all, the Resur●ection from the dead, must give place to 〈◊〉. You have here the highest pitch of God's Wisdo●e, goodness, Power, Glory, and mercy; if any thing may be said to be highest, in that which is infi●te, and exempt from all measure and dimension. Dan. 2.11. 'Tis a 〈◊〉 thing a say● Chaldeans to the Question propounded them by the King of Babel, and none can show the like, except the gods, whose dwelling is not in flesh. But here the rarity lies in the contrary; He who is over all, God blessed for ever, is come in our flesh, &c. 2 Chron. 6.18. But will Gad in very deed dwell with 〈…〉 earth? Behold, Heaven and the Heaven of Heavens cannot contain him; how much less this house that I b● built? Words of wonder. But see here a greater matter: the son of God is made the son of man; clo●thed with our flesh, and 〈…〉. Deus ●asci●ur, the great, Jeh● is become a 〈…〉 sagens where, eternity hath put on our mo●; He that is incorporeal, is clothed with our flesh; the Ancient of days is become an infant. Made of a Woman, borne of a 〈…〉, that it was given for a sign unto bel●, long before the accomplishment; a figue of Gods, own ch●ing, one Ray of the Wonders, in the depth, breath, on the beight above. Isa. 7.14. Bohold, a Virgin shall 〈◊〉 a son, and shall 〈◊〉 his name Emanuel. That the son of God, should be made the some of 〈◊〉, made of a woman, yea, that woman which he himself made: That her womb then, and the Heavens now, should contain him, whom the Heaven of Heavent cannot contain●: That he should be both God and Man in one Person, and both distinctly; and so have a Father in Heaven, without a Mother; and on Earth a Mother, without a Father: That his Father should be greater than he, and yet he equal to his Father: That ●ee should be before Abraham, and yet be borne well-nigh two thousand years after him: That he should be David's son, and yet David's Lord: That he should have neither beginning nor end of days, &c. Let Egypt cease to talk of her molehills of Brick, Ephesus of her Temple, Babylo● of her Walls, Rhodes of her Colos●e; here is a Wonder, infinitely beyond all; God is made flesh: Nay more; Secondly, made manifest in the flesh, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} What may be know●e of God, (saith the Apostle, Rom. 1.20.) is manifest in the Creatures: but here you have, God made manifest in the flesh of Man. God himself is hid from our eyes, Isa. 45.15. Truly, O Lord, thou art hid from our eyes. So that God himself is a mystery; and that which makes the Myster● the greater, God is h●d with Light: he dwells (saith the Apostle) In Light maccessible, 1 Tim. 6.16. But what have we to do with an hidden God; a God that cannot, will not be see●? Make us gods (say the people unto Aaron) may go before us, Ex●. 32. Behold here, God not only made, but made manifest in the flesh. And behold here a lower degree of abasement: Men, especially if great, howsoever abased, cannot endure to have their baseness known; Oh, tell it not in G●h. Even Nao●, in her distress, is ashamed of her Name: Call m● no more beautiful, but bitter, far the Alo●ghtie hath dealt bitterly with me, Ruth 1.20. But Christ is not only made flesh; but made manifest in the flesh: yea, so sarre from being ashamed of it; that a little before his death, he gives a Charge, to have it preached all over the world. And if the incarnation of Christ be a mystery, so great a mystery; them must we learn, silently to 〈…〉: it's no shame, to be ignorant of the things we cannot know; nay, '●is Docta ignorantia, C●lv. we are sick of our mother's Disease: we would ●aine know; the Tree of Knowledge is goodly to behold, and because we think it to be matter of great wit, to find out secrets; we venture too sarre, and to our o●ne●urt; Ex●d. 20. God is fain to set-●imits unto his people, that they press not too near the Mount. Secret things belong to God; we must here fall down in the worship of admiration, ever praising him in a mysterious ignorance. More especially in this great mystery of Christ's Incarnation Who (saith Esay that Evangelical Prophet) can declare his generation? Credere 〈◊〉 jussu●, discutere non per●aissum, Ambrof. The Virgin Mary was over-shadowed by the Holy Ghost; so that God himself hath as it were veiled the truth; and therefore we may not, must not too earnestly pry into it. And yet we must look into it, 'tis the mystery of Christ, and therefore must be learned of every Christian, so far as it is revealed, Ioh. 17.3. In the ark of the Covenant, the Cherubins had their faces towards the Mercy-seat, (the type of our Saviour) to point out unto us, that this is the mystery the very Angols desire to stoop and look into, 1 Pet 1.12. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the G●spel unto you, with the Holy Ghost sent down from Heaven, which things the Angels desire to looks into: we must therefore make our initiation into the school of Christ, by praying to him, hearing from him receiving his Sacraments. Oh ●hon (saith David) that hearest prayers, to thea shall all flesh come: as properly may we say, O thou that art manifested in the flesh, to thee shall all flesh come; Heb. 10.19, 20. Having there fore brethren boldness to enter into the holiest, by the blood of I●sus by a now and living way, which ●e bath consecrated for us, through the voile that is to say, his Flesh; and having an highpriest over the House of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, &c. Lastly, if the incarnation of Christ be so great a myster●, than it calls for revererce, in all the parts and pleces of our service; how precise were the Heathen, and to this day are, in their preparations unto devotions? The Orator could say, cast jubet lex adire sacra; how much more ought we? &c. Whosoever calleth on the Name of the Lord, let him d●part from iniqulty, 2 Tim. 2.19. Thirdly, this myster● here, is not only great, but godly; a mystery of godliness. The devil had his mysteries, for to whom but him did the Heathen of old their sacrifices, their greater and lesser Elnsinea, to Bacchus, to Ceres, and the rest? 1 Cor. 10.20. But I say, that the things which the Gentiles sacrifice, they sacrifice to Devils, and not to God. Antichrist hath his my●teries also, the very word mysterium is written in his forehead, there is not the least Ceremony among their many, but is very mystical; their Durand hath given the world a book of them, and he calls it his Rationale. We also among ourselves have our mysteries too and never so much as now, &c. too much of the Serpent, too little or nothing of the Dove● Religion is made a stalking horse unto policy, &c. But the mystery here, is a mystery of godliness; the Gospel speaketh and preacheth piety, reveals God's wonderful love unto us. Velatio deitatis revelatio charitutis, Iob. 3.16. God so loved the world, that ●e gave his only begotten son; that whosoever believeth in him, should not perish, but have everlasting life. This calls us to an holy and godly life: as Christ manifested himself in our flesh, so must we manifest Christ in our loves and conversations: O● use not this dear name Jesus, (not make wanton of his precious blood) but in your prayer● and intercessions. A mystery not only signifies as a Ceremony, but operates and works as a Ceremony doth not. The myster● of iniquity began to work in the Apostles days; no● a mystery works, as other Agents do; it makes them in whom it works, like it sel●e; wherefore as ours is the mystery of godliness, so must ●ee but selves be godly; Christ must appear in us; our light must shine; &c. Tit. 2.11, 12, 13. For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Nay more yet, as our myster●e of godliness is great, so must we increase in godliness every day more and more; we are mystical enough, abundant, yea, and manifest too in the ways of flesh and blood; O let us be as skilful, as full, and as open in the ways of life and peace; Gal. 6.16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Fourthly, and lastly, the mystery of godliness here is not only great, but great without controver●ie; all that believe it, do in admiration acknowledge it. But did not Simon Magus oppose it? Were there not some, who both thought and taught, that Christ was not God; some, that he was not man? Were not the Pharisees, Sadduces, Herod, people, Elders, all against Christ? Were not his Apostles, when he was gone, evil intereated for his sake? Was not Peter drunk, and Panl a mad man with them? Was the Gospel of Christ any more with Leo, then with them, a fable? Are there not some among us, as with whom the profession of Christ is reproachful? Un Christana, say the Italians, when they mean a fool, or a blockhend; Even so it is with as, if not worse, saith Salvian: of what esteem is Christ among Christians, when the very name is a●counted base among many? But, saith the Apostle, We know in whom we have believed; and what is foolishness to the world, is the wisdom of God to the perfect: the proposition therefore is most true, Great is the my●teni● of godliness, without all controversy: Let us therefore make no controversy about it we have already too many in the world, at the best unprofitable; I would they were gone out of the world, and their authors more wise, or gone with them. Let us humbly and heartily submit to the Gospel of Jesus Christ; and then when he which came once in great humility to redeem us, shall come again, he will take as with him, and we shall see him as he is, 1 Ioh. 2.28. And now little children abide in him, that when be shall appear, we may have confidence, and not be ashdmed before 〈◊〉 at his coming. Soli Deo gloria. THE REWARD OF IMITATION. Matthew 19.28. And Jesus said unto them, verily I say unto you, that ye which have followed me in the regeneration, when the son of man shall sit in the Throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. THe words are a promise made by our Lord and Saviour to the Apostles, but extended to the Gentiles, and so to the whole family of God; for as they exclude Judas (though present when Christ spoke) by reason of his apostasy; so they include us, though many Generations after, through many Generations, being believers. The scope is to infringe those argnments of discouragement in the ways of God, which Satan and our own corruption may and do too often press us with; What profit is there in serving God? To strengthen us against this objection; Ye (saith Christ) who have followed me, &c. answerable whereunto is that of his; if any man serve me, him will my Father honour. Observe in the words. First, a precedent of Christian Imitation, ye that have followed me. Secondly, a reward of that Imitation, ye shall sit on twelve Thrones, and judge the twelve Tribes of Israel. Thirdly, the determinate term, or time of this glory, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in the renovation, and instauration of the whole world, when Christ in his Throne of glory shall declare himself to be the son of God. First, the precedent of Imitation. ye that have followed me; Obser. Christ is the example, we are all to follow; he cries unto us as unto Matthew, Come and follow me. But who is able to find the way of a Serpent on a stone, Object. the way of a Ship on the Sea, or of an Eagle in the air? these (saith Solomon) are indiscernable; and are not the ways of Christ much more unsearchable? His name is wonderful, he rides upon a Cherub, and makes darkness his pavilion; If discernible, yet (saith the Apostle) he inhabits eternity, and dwells in Light inaccessible. The works of Christ are of two sorts; Answ. first, incommunicable; secondly, communicable. Incommunicable, As the work of his merit and mediation, these cannot be imitated; for, saith the Apostle, There is but one Mediator between God and man, the man Christ Jesus, no other name given, whereby we may be saved: They have not to do with the Censer to offer incense, who have not to do with the Altar to offer Sacrifice. Incommunicable also is the work of Government and influence into his Church, his dispensing the Spirit to the quickening of the Word, his subduing his enemies, his gathering together his people; these are all personal Honours appertaining unto Christ, as our Head and Saviour. Communicable: The actions of Christ; whereof by his Grace others have been, and may be made partakers; and these are either extraordinary, or ordinary: Extraordinary, for ministry and service, not for sanctity, or salvation; such were the miraculous works of the Apostles, by way of privilege, and temporary Dispensation to them granted. Ordinary, and universal, belonging to all his Members, as praying, fasting, doing good, &c. We are then to follow Christ, not in all things he did, but in those things only which he himself did, and hath commanded; he in the ordinary way of his obedience, must be the type and pattern of ours. Pirst, Active. Did Christ readily do what his Father commanded him? so must we; when they sought unto him to make him King, he resused that honour, and we●t unto a mountain: So ought we even to die unto the honours and pleasures of this world: How can you believe (saith Christ) if ye seek honour one of another? Was Christ meek, and gentle, and courteous? so ought we to be, and that because Christ was so. learn of me (saith he, Math. 11.29.) for I am humble and meek: And Jo●. 13.15. having washed his Disciples feet; I (saith he) have given you an example: not that we are to wash one the others feet, (for this was a custom only of that age and place) but that we are to be of like affections one to the other; all humble: Let the same mind be in you that was in Christ, Philip. 2.5. Secondly, Passive. Christ suffered, so must we; he suffered (saith the Apostle Peter) leaving us an example. If any man (saith Christ) will be my Disciple, let him deny himself, and take up his cross daily, and follow me: So that in suffering, we are of Christ's own Order, Children of the cross; and if we suffer with him, we shall be glorified with him, Rom. 8.17. Heb. 12.1, 2. Christ not only suffered, but in suffering, submitted unto his father's will; Not my will, but thine be done; So was ●ee as a lamb before the shearer, d●mbe. Thus ought we to do in all our sufferings: Si filius quante magis servuns, Bern. So shall we possess ourselves in an holy silence. Lastly, Christ being to bid the world sarewell, prays for his enemies, Father forgive them, they know not what they do: Thus ought we, not only to forgive, but also to entreat God, that he also would forgive them that hate, or hurt us. We must follow Christ through the whole walk of his moral obedience; his whole life was a living, and shining, and exemplary Precept; a visible Commentary on the Law of God, Et {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nyssen. Christianity is nothing else than an imitation of our Maker. We must be holy a● he is holy, not in respect of equality, but quality; Tam non tantum, we must be as truly and sincerely holy, following him as Peter, Elonginque, a far off, or as a little child his Father; Non passibus equis, so fast as we can; saying, as the Church in one of her Songs of Love, Draw us, and we will run after thee. The Reasons. First, this is one of the ends why Christ came into the World; for first, he came to redeem us, and then to sanctify us. This is he (saith Saint John) that came by water and blood; by blood, to take away the guilt; by water, to take away the filth of sin. Secondly, without this Imitation of Christ, no sanctification; for we are sanctified when we are renewed unto God, reindued with the Image of God, whereunto we were at first created. Now in an Image there are these two things: First, the similitude of one thing to another. Secondly, a deduction, derivation, or impression thereof on some other; from which again we take a third, a fourth, &c. in want of which we always run to the original, the prototype. Now as for the Image of God; its holineffe, Colos. 3.10. And have put on the new man, which is renewed in knowledge, after the Image of him that created him. This in our first Creation did gloriously shine in our faces; in Adam we lost it; and therefore we must all to God again for it. But this cannot be, we cannot come so near him, as to look into him, for he is a consuming fire, he dwells in light inaccessible, 1 Tim. 6.16. Who only hath immortality, dwelling in the light, which no man can approach unto, whom no man hath seen, nor can see. You see, if we could come near him, yet we cannot see him, for he is invisible: No man 〈◊〉 see him and live; All have sinned, and come short of the Glory of God, Rom 3.23. So that we may as easily see that which is invisible, and attain that which is unapproachable, as of ourselves to become holy again, unless the Lord shall please, through some veil, to exhibit his Image unto us; or through some glass, shall make the same to shine upon us: we shall live and die without it, strangers from the life of God. Behold, the son of God is made the son of man, God made manifest in the flesh, 1 Tim. 3.16. So that through his human Nature, as through a veil, we have access to the holiest of all: he is the Image of the invisible God, Colos. 1.15. and by him are we made the sons of God, Joh. 1.12. Partakers of the Divine Nature, 1 Pet. 4. and 2 Cor. 3.18. we all with open face, beholding as in a glass the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord: So that as Christ is the Image of his Father, Heb. 1.3. so are we the Image of God; but with this difference, Christ us imago equalitatis, Christianus imitationis; As the Image of an Emperor (saith Augustine) is, aliter in nummo, aliter in filio; so the Image of God is, aliter in Christo, aliter in Christiano. The renewed are the Image of God, Non quantum ad naturalia (as the schools teach) though therein us yet be some remains of our lost glory; but as renewed by Christ. Thirdly, the quality of the mystical body, where of Christ is the head and Saviour, requires this imitation; he is our head, Heb. 2.10, 11. For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings; For both he that sanctifieth, and they who are sanctified, are all one; for which cause he is not ashamed to call them Brethren, and Heb. 4.15, &c. Fourthly, Christ is the sum of all Scriptures, and therefore necessarily the rule of all holiness: as the Apostles did, so must we, preach nothing but Jesus Christ. How too blame are those, 1 use. who are so far from following Christ, that they follow man, any man, the worst, the most, and think it their safest way. But if great men, if men in authority do so, and so, than all is out of doubt. Their Religion is to them as their coin; all goes for Currant, that is stamped with authority, and allowance of the State. Nay, what fantastical Spirit so idle and ridioulous, that hath not many Disciples? What juggling Impostor so despicable, and infamous, that hath not many followers? What rebellious son of Belial, or atheistical Ruffler so execrable and odious, that hath not many observers? What Ignatian Viper, or devilish Jesuit, Monochus Damonnicus, so prodigiously wicked, so traitorously audacious, that hath not many favourers and attendants? Habet & Diogenes suos parasitas, the cynic is not without his approvers, and admirers; whilst Christ, the son of the living God, sits alone, like a pelican in the wilderness, or a Sparrow on the house top. But the men are good, &c. Yet are they but men: and all men are liars; may both deceive, and be deceived. Peter was a good man, yet once dissembled: so was Barnabas, yet snatched away by example, into the like dissimulation. You see in the Scripture, the failings of the Saints to hang on record; not that God either delights to see them, or others to gaze on them, for he hath cast them all behind his back, and blotted them out of the book of his Remembrance; but that the Apostles admonition might ever be thought on, Let him that standeth take heed lest he fall: Cavenda tempestates flenda naufragia, Aug. And that we might not think it safe to follow good men, no, not the best men in all things, nor would good men have us so to do; Follow me (saith Paul) as I follow Christ, 1 Cor. 12.1. Some there are so far from following Christ, that they go before him: These are they that despise Government, and speak evil of things they understand not. Others worse yet, are so far from following Christ, that they run from him; called after, they will not return: having nothing to plead for themselves, they make their Will their Master, and so have as many Lords over them, as Affections in them: all under the Curse of Cha●, a slave to their slaves; one to his Pleasure, another to his Profit, a third to his vanity, &c. If God move by his Spirit, that is resisted; if he allure by his Mercies, they are abused; if threatened by Judgements, they are neglected; if called by Ministers, they are reviled, &c. Oh, when men thus pull away their shoulders from Christ's yoke, when they turn their back on God, set up mounds against the Gospel, nonplus God's mercies; this is an heavy sign, that God hath left them unto themselves, a very plague of plagues: See Psal. 81.11, 12, &c. What remains, but that we send them to the Judge with this scroll on their foreheads, Domine noluerunt incantari? Some there are who follow Christ, but not constantly: Sequnntur sed non assequuntu●, Bern. With Orpha, they go a little way, and then return into their own country. Set we the example of Christ before us, 2 use. in all the things we do: If the thing be unlawful, and yet we find our Lusts swaying us that way, ask we this question; Would Christ have done this, or doth he allow it? &c. If the thing being both lawful and expedient, yet if not suitable to our person, we must here respect Christ's allowance; in all other things, we must reflect on his example. 1 John 2.6. He that saith he is in Christ, aught to walk as he hath walked. First, Religiously: Beginning all things with God, sanctifying every Creature and every Ordinance with prayer; and this longer or shorter, as the occasions are more or less serious, doing all things by the warrant of the Word; contemning our own will, that we may do our Fathers: choosing rather to lose life then our obedience, as if there were but one will between God and us; doing all things for God, and referring all unto his glory. Secondly, Christ walked holily, so must we, for without holiness' no●e shall see the Lord: if we live like monsters, Christ will never own us for his members. Thirdly, Christ walked fruitfully in his Calling, Acts 10. he went about doing good: he watched and apprehended all occasions of being helpful unto others, to their souls, to their bodies. Thus should we spend our days, and not as the most do, who bring the day to an end without the performance of any thing, the remembrance whereof may comfort them at night; nay, doing things hurtful both to themselves and others, and thus continually. Thus account: So much time spent in idle Games, so much in unprofitable company, which might have been spent in hearing, reading, praying, meduation, exercise of humiliation for my soul's health, or in works of mercy, for the benefit of my afflicted Brother; did ever my Lord and Saviour thus walk, thus converse? Fourthly, Christ walked justly towards man; never deceived any by thought, word, or deed: There was no guile found in his mouth. Never covetousness entered his heart; he gave every man his due: An admirable pattern of civil righteousness. This must we follow, we must walk as he walked, &c. Fifthly, Christ walked in the Light; and this, a threefold Light: first, in the purity of his Nature; there was no darkness in him at all; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, none at all: in his mind, no darkness of ignorance; in his will and affections, no darkness of disorder: secondly, in the light and purity of holy conversation; he never committed any works of darkness: thirdly, in communion and fellowship with his Father, who dwells in Light inaccessible. Thus must we walk. First, full of the rays of spiritual understanding; the Word of God not only dwelling in our heads, but in our hearts; and in both, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, richly. Secondly, acting that spiritual life, in our lives and conversation walking as Children of the Light, and of the Day: Qui male agit odit lucem. Thirdly, Embracing communion with our God, and rejoicing therein, as also in the place and means of his presence. Though worldly men are then only merry, when the thoughts of God are banished their hearts, yet are the Saints of God no longer well, then in his presence. 1 John 1.7. If we walk in the Light, as he is in the Light, we have fellowship one with another, and the blond of Jesus Christ his son cleanseth us from all sin. Ye that have followed Christ: you that have framed your lives according to his example; you, who together with him, are of the same mind; those are they that follow the lamb, whither soever he goes. Thus you have the Saints; and in them their motion: but what of these? You (saith Christ) shall sit on twelve Thrones, and judge the twelve Tribes of Israel. Here is their Quies. The degrees here are many; we shall arise with them, in our discourse, according to their order. First, They shall sit. we are here full of labour, subject to many changes, alterations, and discontentments. Man (saith Job) shooteth forth like a Flower, and is cut down, he vanisheth away as a Shadow, and never continueth in one stay: But a day is coming, wherein we shall rest from all our labours. Revel. 14. Blessed are they that die in the Lord, they rest from their labours: wherein we shall hunger no more, neither thirst any more, neither shall the sun light on us, or any heat, Revel. 7.16. Wherein God shall wipe away all tears from our eyes, Revel. 21.4. You see in nature, all things labour to attain their last perfection: so our bodies here, subject to mutability, to Diseases, the Stone, the Gout, fevers, by which Death entering within our Walls, surpriseth the Castle of our hearts; and thus are we still in motion, to our last Exit, always tending to perfection: whither when we come, and arrive up above sun, moon, and stars, we shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven. The Needle touched by the loadstone, never gives over his trembling motion, till it stand against the North Pole, till it come to its Point: so we, having once touched Christ, the true loadstone of our souls, by faith, neither are, nor can be at rest, till we rest not only in him, but with him; Then shall our bodies be immutable; then shall we sit down and rest for ever. Be of good comfort, your labours in Egypt, your travails in the wilderness shall not last for ever; a day of rest is coming. In the mean time, let us take the advice and counsel the Apostle Peter gives, Acts 1.19. Repent, and turn unto the Lord, that your sins may be done away, when the time of refreshing shall come from the presence of the Lord. Thus the followers of Christ shall one day sit, and rest them. It followeth; Secondly, They shall sit on Thrones. What these Thrones are, is no less unprofitable, then curious to inquire: its like they shall be of the air, because (saith the Apostle) we shall meet the Lord in the air; and if conform to that of our Saviour, it must be so: for he shall ride in the air, and make the Clouds his Chariot, Revel. 14.14. I looked, and behold a white Cloud, and upon the Cloud one sat like unto the son of man, &c. But whatsoever these Thrones are, they promise two things, sweetest Rest, and greatest State. Sweetest Rest, and tranquillity, full acquiescence, not only to their bodies (as you have heard) but to their souls. Their bodies shall be free from the pain of travail, and the mutability of corruption: their souls shall be free from the waves of trouble, and the conflicts of passion: no fear, no grief, no wrath, no desire, nor carnal affection, shall any way disturb the quietness of their sweet Repose; they shall be, as satisfied with the fullness of the Lord, so also secured by the omnipotency of his greatness. And as they shall enjoy sweetest Ease, so shall they have greatest State: for as to sit, speaks Rest; so to sit in the presence of God, speaks greatness and dignity; and this infinite, and most incomparable. But why twelve Thrones? Chrysostom and his followers, confining the words to the Apostle, makes the soul of every Christian to be a Throne, or place of residence, thus; They that receive the words of John, are the throne of John; they that receive the words of Peter, are the throne of Peter, &c. But surely the words extend farther, and have respect to Christ's tribunal, where all the Elect have their several places, and sit at Table with him in the kingdom of Heaven. Augustine thinks the number twelve therefore to be here used, because of the perfection of it, and so falls on a Platonical mystery. But not to trouble you with curiosities, the certain number of twelve, is here put for an incertain, a finite, for an infinite; so that by twelve Thrones, we are to understand an universality of Thrones, provided for the Saints in the highest places; For, saith Christ, in my father's House are many Mansions. Thirdly, On those Thrones they shall sit and judge the twelve Tribes of Israel. They shall judge. There is a judgement of power and authority, and that belongs to God the Father, for he is judge of the whole earthy: There is a judgement of honour, and delegates, that belongs to Christ, as he is man; for the Father hath given all judgement to the son: There is a judgement of assession, and witness of consent and allowance, and this belongs to the whole company of God's Elect. They shall judge the twelve Tribes of Israel. All Israel, not exempting Levi; yea, not only all Israel, but all the world, and all the creatures therein, though never so eminent and sublime in glory, 1 Cor. 6.23. Know you not, that the Saints shall judge the World? Yea, Angels, Devils. And how? as members of the mystical body, whereof Christ is the head and Saviour. Christ and his Church are one, and therefore whatsoever is given to him, is also given to her. Christ the primary Judge shall pass the Sentence, and the Saints shall approve it, and rejoice therein; they shall triumph in the truth of divine Justice, with the sweetest notes of praise and jubilation. See here the glory and honour of God's people, their advancement and super-exaltation above the stars of the morning, they are Citizens of Heaven. When God shall come to judge the world, thousand thousands of Angels shall come with him; but yet as his ministers and servants: the Saints shall fit with him, as his familiars and associates, upon Thrones, and that ever Thrones, and all the glorious host of his noblest creatures; their judgement (as the schools distinguish) is not condemnationis sed manifestationis, they condemn none, only they show forth the praise and glory of God, in the justice of the Sentence on them whom Christ condemns. Here then is ground of support to all the people of God; you are now troubled and molested by the devil and his agents, malicious adversaries, you groan under unjust Censures and accusations; be content, a day is coming wherein the Saints shall judge both the evil angels, the Devils, and all their malicious instruments. Let our care be in the mean time, so to live and converse here, as to be worthy of that honour then; far be it from them that are to judge the world, so to live, as to justify the world by their profane and impure conversation. Thus they that follow Christ, shall sit on twelve Thrones, and judge the twelve Tribes of Israel. But when? In the regeneration, when the son of man shall sit in the Throne of his Glory: Wherein you have the determinate time of Glory. Where observe, First, A Position, in the regeneration: Secondly, an Exposition, that regeneration wherein Christ shall sit in the Throne of his Glory. The Position, The regeneration, that is, the Resurrection, or otherwise the redemption of our bodies. A time is coming wherein all creatures shall be as it were new borne. Mortality shall be swallowed up of life, and this corruptible shall put on incorruption, 1 Cor. 15. Our bodies now subject to many infirmities, to hunger, nakedness, thirst, cold, many diseases, dull and heavy in the service of God, shall then be immortal, and therefore needing no bodily refreshments: immortality shall choose death out of nature, and command sleep from the eyes; then shall our bodies have strength to perform their own actions: Were such an elixir to be bought, your chemics talk of, as would free us from all diseases, and repair the ruins of old age, who would not give all he hath to have it? and such an one there is in the hands of God, an elixir of immortality. 'Tis better (saith Christ, Matth. 18.8.) for a man to enter into life, hurt and maimed, then having two hands, two feet, and so all parts entire, to be cast into hell fire: True it is, were it possible; but of this we may be sure, we cannot go to heaven, either imperfect, or without glory. Particularly. First, we shall have all the parts of our bodies perfect, and entire, though now maimed or deformed, yet than we shall be perfect. 1. Because then all things shall be reduced to their former estate of beauty and perfection, that namely the body had in its first creation. The Heavens (saith the Apostle Peter, Acts 3.21.) must contain Christ, till all things be restored. 2. 'Tis said, Revel. 21.4. There shall be no more death; If no more death to the whole man, (saith Tertullian) than no more death to any part of man. It's better (saith Christ, Mat. 18.) for a man to go halt, Object. or maimed into Heaven then, &c. Understand Christ, Ex hypothesi, not that any shall go to heaven maimed, but that if possible, i● were better so to do, then to go to hell with all the glory of the world. Neither doth Christ there speak of the body, but of the soul, and the conclusion would be this; that it is far better for a man to lose any, or all his limbs, for the saving of his soul, then to lose his soul, and so to go into hell with all his members. Fear not then to lose a leg, or an arm, or an eye for Christ, every member than shall be restored again. Hast thou lost any member for Christ, or otherwise? trouble not thyself; remember, he that gave Malcus' his ear again, who was his enemy, will much more restore to thee thy parts who act his friend. Secondly, our bodies shall not only be entire, but beautiful and lovely, though now deformed; much more, when stained with the pale and ghastly colours of death; yet than we shall be exceeding fair, far beyond the most exquisite beauty of any that lived ever since Adam, for we shall then be as Adam in his innocency, on whose beauty and splendour the beasts of the field stood gazing. Salomon's Temple was full of beauty and glory; the second Temple, the former being destroyed by the Chaldeans, was howsoever fair, yet far short of the former, in respect of beauty; but our bodies in that Day, shall be restored to greater beauty and loveliness then ever they had. O what pains do the crooked take, to make their bodies straight, or at least to app●are so, or not so crooked as they are? How far send they for complexion, and how dear do they buy it? and this at last makes them more deformed; perfect beauty is not to be had, till the Glorious morning of the Resurrection; and the way to have it then, is to be Religious now. Thirdly, our bodies shall be full of splendour; howsoever now dark and obscure, yet than they shall be as so many shining stars, Dan. 12.3. They shall shine as the sun in the kingdom of their Father, Matth. 13.43. Moses returning from God, after his forty days' conference with him, was so full of shining Glory in his face, by the Reflection of the Glory of GOD, that the people could not behold him: How full of Glory shall our bodies be, when we shall abide with God, not forty days only, but for ever and ever? Fourthly, our bodies shall be immutable, and immortal, subject to no change, not needing the Elements, or Elementary food. God doth with us, as the Goldsmith with his Gold or Silver, first melts our bodies by death, and then makes us up again to a more glorious form, as Vessels of Honour to stand before him in his Temple for ever. A sweet meditation, especially in the time of sickness, and in the hour of death, against the crawling worms, and the place of silence. I know (saith Job) that my Redeemer liveth, and that he shall stand at the latter day upon the Earth, and though after my skin, worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me, Job 19.25, 26, 27. O what means do many use, to keep themselves ali●e, yea, to preserve the bodies of their friends, being dead, from putrefaction, they embalm them in Spices, and lay them up in Marble, yet all will not do, the bodies of Kings and Queens must yield to rottenness, only a good life makes our bodies immortal. Fifthly, Our bodies shall be spiritual: 'Tis sown (saith the Apostle) a natural body, 'tis raised a spiritual body; For than they shall be sustained by the Spirit without meat and drink; not as Moses on the Mount for forty days only, but for ever and ever; and whereas now the flesh lusteth against the Spirit; there being a Law in the members, rebelling against the law of the mind; Then the body shall be subject to the Spirit, and in all things attend on him. Sixtly and lastly, This body (saith the Apostle) is sown in weakness, it riseth in power; whereas now we are weary of kneeling in prayer, weary of Prayer itself; Insomuch that Aaron and Hur must attend Moses, to hold up his inseebled hands; but than shall our bodies be able to perform their own actions, without desatigation; they shall then be able to move themselves any way with ease, upwards, downwards, backwards, forwards, more easily than now to lift up an hand; and he shall change our vile bodies, and make them like unto his glorious body, according to his mighty working, whereby he is able to subdue all things unto himself. Yea, not only man, but the Heavens and the Earth, shall in that day be as it were new borne. Behold (saith God) I create a new Heaven and a new Earth; So it is likewise in 2 Pet. 3. Whereas the Heavens now give rain and snow, &c. than they shall exhibit Christ, Matth. 26.64. Hereafter shall ye see the son of man sitting on the right hand of power, and coming in the clouds of Heaven: Whereas the Heavens are now ever whirling, and wheeling about, always winding up the thread of man's life, than they shall stand fast for ever; the Heavens shall rest from their motion, and receive a greater perfection of brightness and clarity: The air shall be purged from obscurity; the fire from consuming quality, the water from putrefaction, the earth from weeds and all hurtful creatures, yea from barrenness, she shall bring forth as before the Fall, without labour and Husbandry. And all this for the comfort of the Saints, who are to pass this way into Heaven, in their long white Robes, as Princes through some gallery, into their Chambers of Presence. Then this Earth, howsoever now a Valley of tears, shall be unto us a door of Hope in the Valley of Achor. The wicked shall see this, and by it, as through a crevice, the glory of Heaven, but themselves shut out of both. But when shall this regeneration of the Creatures be? When the son of man shall sit in the Throne of his glory. First, Christ shall come to judge the quick and dead: so it is said, Acts 10.42. And he commanded us to preach unto the people, and to testify, that it is he which was ordained of God, to be the Judge of quick and dead. So again in the 17. Chapter, verse 31. Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. And so we believe. He knows all, even our most secret thoughts: Hell and destruction (saith Solomon) are before the Lord, how much more the hearts of the sons of men? All things are naked and broken up before him; and as he knows all, so he is able to punish, and that not the body only; he can cast both body and soul into Hell. Revel. 20. Whosoever was not found written in the book of the lamb, was cast into the Lake of fire. First, this should teach us fear and trembling; Knowing the terrors of the Lord (saith the Apostle Paul) we persuade men. And (saith the Apostle Peter) if ye call him Father, who without respect of persons judgeth every man according to his works, pass the time of your sojourning here in fear, 1 Peter 1.17. Secondly, learn from hence to look to your packs: see what Wares you carry with you; for in that Day, all must be opened. Thirdly, learn hence to agree with your adversary while you are in the way. If you were to die to morrow, what would you do to day, how spend your time? And yet you may die sooner: Take heed, At the Tree falleth, there it lies. Fourthly, Art thou injured, slandered, mifused any way? Remember, a Day is coming, wherein all must stand at Christ's tribunal. You (saith Corah, with his Complices, unto Moses and Aaron) you take too much upon you, Numb. 16. And what doth Moses answer? To morrow (saith he) the Lord shall show who are his. And 1 Cor. 4.3, 4. But with me it is a very small thing, that I shoned be judged of you, or of man's judgement; yea, I judge not mine own self, for I know nothing by myself: yet am I not hereby justified; but he that judgeth me, is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God. Fifthly, Art thou afraid to appear before the Judge? Remember, it is thy Saviour the died for thee. If Pharaoh's Butler feared not to got before him, because Joseph had assured him of liberty; how comfortably then are we to appear before the Judge, being already assured, all shall go well with us? He is our Judge, who is our Saviour, and mediator: a most comfortable Meditation. I am your Brother (saith Joseph unto his Brethren) I am your Brother Joseph: This could not but comfort them, howsoever conscious of their injuries done him. So it is here. Sixthly, It Christ must be our Judge; how warily then, and holily, are we to live now, that we may not be ashamed at his coming? Peter being on the Seas, and seeing his Master on the yonder shore, girds his Coat about him: One would think, he should rather have cast his Coat from him: No, no, he was to appear before his Master, and he would appear comely. 2 Cor. 5.10. For we must all appear before the judgement-seat of Christ, that every one may receive the things done in his body, according to that hea hath done, whether it be good or bad. Seventhly, happy are all they, that are gone out of themselves into Christ: for, Rom. 8.1. There is therefore now no condemnation to them which are in Christlesus, who walk not after the flesh, but after the Spirit. Observe further: As Christ shall come to judge the world; so being come, he shall sit in the Throne of his glory. Dun. 7.9, 14. I behold, and lee are like the Some of Man 〈◊〉 w●h the Clouds of Heaven, and came to the Ancient of days, and they brought him near before him; and there was given him Dominion and Glory, and a kingdom, that all People, Nations, and Languages should serve hi●; his Dominion is an everlasting Dominion, which shall not pass away, and his kingdom that, which shall not be destroyed. Match 34.30. And then shall appear the sign of the son of Ma● in Heaven. What this sign is, me thinks may be gathered from verse the 27. As the Lightning cometh from the East and passeth to the West, so shall the coming of the son of Man be M●, saith Christ 〈…〉 here is Christ and there is Christ 〈…〉 shall be the sign of my coming, even the bright● and splendour of my Body; obscuring all other Lights, and awakening all the World. That it shall be this, is manifest, Revel. 21.23. And the city had no need of the sun, neither of the moon to shine in it; for the glory of God did lighten it, and the lamb is the light thereof. If we tell you of Christ's Glory at his Transsiguration in the Mount, you will tell us of that of Moses coming from his forty days' conference with the Lord. But the difference is great. First, the glory of Moses was only in his face; that of Christ all over his Body: secondly, when Moses veiled his face, none could see his beautle; but that of Christ appeared through his garments. Thirdly, the glory of Moses made the people afraid; but that of Christ was amiable, and lovely: Bonum est, esse hit, said they that were with him. Fourthly, Moses could not communicate his glory unto any, but Christ (saith the Apostle) shall make our bodies like unto his glorious Body. Since the Glory of Christ was such at his Transfiguration, what will his Glory be in that Day, when he shall sit in his Throne? he came in the form of a servant, was a man of sorrows, knowning infirmities; Our sins, like continual droppings of water, putting out the lump of his life. But when he comes again, O what beauty, what resplendent Majesty! But what of all this? In that day, they that have followed Christ, shall sit on twelve Thrones, and judge the twelve Tribes of Israel. Observe, First, the Saints shall partake of Christ's GLORY. Secondly, They and none but they. Thirdly, Nor they, till then. First, the Saints shall partake of Christ's Glory. God hath said it, and you know he is faithful who hath promised; All his promiser are Ye●, and Amer. See here what a good Master we serve. The World pays, his followers with trouble and carefulness, the Flesh pays her followers with corruption and filthiness, the devil his with despair and wretchedness; but Christ his with Glory, and blessedness. To hasten your desires homeward, and to sweeten your affections by the way; with Moses, look up to the recompense of Reward; God gives you leave so to do. Secondly, as the Saints shall partake of Christ's Glory, so none but they shall partake thereof, Psal. 50.5. Gather my Saints together unto me● those that have made a Covenant with me by Sacrifice. So Mal. 3.17, 18. And they shall be mine, saith the Lord of Hosts, in that day when I make up my Jawels, and I will spare them as a man spareth his own son that serveth him; then shall ye returns and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not. Again, Mal. 4.2, 3. But unto you that fear my Name, shall the son of righteousness arise, with healing in his wings, and ye shall go forth and grow as calves of the stall, and ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; in that day I shall do this, saith the Lord of Hosts. This point, like the Red Sea, opens itself for the passage of God's people into Heaven, and then closeth again on the ungodly, to their destruction. You that live profanely, &c. you are lost men, you are of the forlorn hope; for 1. Joh. 3.2, 3. Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is, and every man that hath this hope in him, purifieth himself, even as he is pure. Gather hence a necessity of a godly life; if we will be happy, we must be holy; Revel. 22.14. Blessed are they that do his commandments, that they may have a right to the Tree of Life, and may enter in through the Gates into the City. This also the Glory promised and expected calls for. 2 Cor. 7.1. Having therefore these promises, dearly beloved, let us cleanse ourselves from all hiness of the flesh and spirit, perfecting holiness in the fear of God. Alexander, invited to a Race with Plebeians, could answer. That Kings ought not to run but with Kings: So neither Christians, but with Christians. Thirdly, as the followers of Christ shall be partakers of Christ's Glory, and they only, so they only in the Regeneration, when Christ shall come in his glory, not till then, that is the day of our Redemption. First, therefore, we are to long and look out for this Day. Job 14.14. If a man die, shall he live again? All the days of my appointed time will I wait, till my change come. Rom. 8.22, 23. For we know, that the whole Creation groaneth and traveleth in pain together, until now; and notonely they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our body. Then is our jubilee; the Trumpet having sounded, and liberty proclaimed, we may enter into our possessions. Secondly, we are to comfort ourselves against all troubles in assurance and expectation of that Day, Colos. 3.2, 3, 4. Set your affections on things above, not on things on the Earth, for ye are dead, and your life is hid with Christ in God; when Christ who is our life shall appear, then shall we appear with him in glory. Recordatione temporum, meliorum spero, said a Roman, beholding the rubbish of old Marble, the ruins of ancient building. But look forward to the day coming, and the glory thereof: me thinks this should much comfort us; surely 〈◊〉 would, if we did believe. How joyful will it be to meet with our Saviour in that day, when the thought of it is so refreshing? Rabboni, saith Mary unto Christ, when her eyes were opened to see her Savicur, whom before she supposed to be the gardener: as if she should have said; What, have I found thee, whom I have so desired, so longed for? If thus it were with Mary then; How exuberant beyond expression, yea imagination great, shall our joy in that Day be, when we shall sit on Thrones with CHRIST, and all partake of his Glory? Thirdly, we are in the mean time to wait on, in the use of all holy means, Heb. 10.36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise; for yet a little while, and he that shall come, will come, and will not tarry. 1 Ioh. 2.28. And now little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. Amen. Soli Deo Gloria. FINIS.