THE VALLEY OF VISION, OR A clear sight of sundry sacred Truths.  
Delivered in Twentyone Sermons; by that Learned and Reverend Divine, RICHARD HOLSWORTH, Dr. in Divinity, sometimes Vicechancellor of Cambridge, Master of Emanuel College, and late Preacher at Peter's Poor in LONDON.  
The particular Titles and Texts are set down in the next lease.  1 Sam. 3.1. 
And the word of the Lord was precious in those days, there was no open Vision.  Habakkuk 2.2. 
Writ the Vision, and make it plain upon Tables, that he may run that readeth it.  
LONDON, Printed by M. S. and are to be sold by R. Tomlins at the Sun and Bible in Pie-corner; and Rob. Littlebury at the Unicorn in Little-Britaine. 1651.   

The particular Titles and Texts in the ensuing work.  

The People's happiness. One Sermon on Psal. 144.15. Happy is that people, that is in such a Case, yea happy is that people whose God is the Lord.  
The Penitents Pattern. Six Sermons on Hosea 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.  
The Sufferers Crown. Four Sermons on Jam. 1.12. Blessed is the man that endureth temptation: for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him.  
The Saint's Heritage. One Sermon on Psal. 119.111. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart.  
David's Devotion. One Sermon on Psal. 119.48. My hands also will I lift up unto thy Commandments, which I have loved, and will meditate on thy Statutes.  
The Vigilant Servant. Two Sermons on Psal. 123.2. Behold, as the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress: so our eyes wait upon the Lord our God, until that he have mercy upon us.  
The Saint's Progress. Two Sermons on Psal. 84.7. They go from strength to strength, every one of them in Zion appeareth before God.  
The Guest-Chamber. Two Sermons on Luk. 23.11.12. 
And ye shall say unto the good man of the house, the Master saith unto thee, Where is the Guest-Chamber, where I shall eat the Passeover with my Disciples.  
And he shall show you a large upper room furnished, there make ready.   
Angel's Inspection. Two Sermons on 1 Pet. 1.1 2. Which things the Angels desire to look into.    

TO THE READER.  
HOw eminent an instrument the Author of this Treatise was, of God's glory, and the Churches good, is unknown to none, who in the least degree were acquainted with his person, and profitable pains. They knew him to be composed of a learned Head, a gracious heart, a bountiful hand, and (what must not be omitted) a patiented back, comfortably, and cheerfully to endure such heavy afflictions as were laid upon him.  
The more pity therefore it was that so worthy a man should die issueless, without leaving any Books behind him, for the benefit of Learning and Religion. Considering what might be the cause thereof, it cannot be imputed to any envy in him as grudging us the profit of his pains (one so open handed of his Alms, could not be close fisted of his labours, for a general good) Rather it proceeded, partly from his modesty, having the highest parts in himself, and the lowest opinion of himself; Partly from his judicious observation, that the world now a day's surfeits with Printed Sermons, 
1 Kin. 10.21.  which like Silver in the reign of Solomon, are not respected by some they are so plentiful, whilst they are abused by others, who lazily imp their wings with other ●ens plum● wherewith they soar high in common esteem; yet have not the ingenuity with that son of the Prophet to confess; 
2 Kin. 6.5.  Alas! it was borrowed.  
As for the private notes which he left behind him, as Aristotle told Alexander of his physics, that he had written them as if he had not written them; meaning that the language was so dark and obscure, that few could understand it: so, his hand was only legible to himself, and almost useless for a● her.  
Yet that the world might not totally be deprived of his worthy endeavours, I trust, his pains will meet with commendations in most, with just censure in none, who being exquisite in the Art of Shortwriting (the only way to retre●ve winged words, and fix them to stay amongst us) hath with all possible accurateness first taken, and now set them forth (by the permission (as I am credibly informed) of the Author's best friends) to public view. I say possible accurateness, seeing a candid Reader knows how to make his charitable allowances, in things of this nature.  
It is said of Demosthenes, that the best part of his Orations were wanting when they were read; because the Orator when uttering them, enlivened each sentence, word, and syllable with a true tone, and proper accent in his pronunciation. Two best parts than may be said to be wanting in Dr. Holsworths' Sermons. One, because read, and not spoken by him; the other, because not transcribed from his own copy, but taken from his mouth when he preached them, as well as Art and industry can perform.  
Indeed, when the Mother looked upon the Babe which was laid by her, 
1 Kin. 3.21.  Behold it was not the Son which she did bear. But should this glorious Saint take a review of these Sermons as now set forth; as he would probably wonder at the alteration of the clothes, and dressing thereof not so fine and fashionable: yea, perchance m●●●t wonder at the complexion, and colour thereof, not so lively, sprightful and vigorous as he left it: yet notwithstanding he would acknowledge an identity of feature and favour, and his natural sympathy would challenge a true relation in the same, and own it for a true offspring of his own, a weak child, but no changeling.  
How ever, it is a happiness, when surviving Authors, see their own works set forth to their 〈◊〉 contentment. Various were the proceed in Divine providence to two honourable Families, the one in Ireland, the other in Wales, The Family of St. Laurence of Hoath by Dublin, 
Camden's Brit. in the County of Dublin.  hath for some hundreds of years been observed, never to have an Orphan, or Minor, the Son always being of full age before the Father's death; Whereas amongst the ancient Earls of Pembroke for five descents together, the Son never saw the Father. The felicity of the former, 
Idem in Pembrook-Shire.  is appliable to those who behold their own Books perfected, and finished in their life times: Whilst I read the sad success of the latter, in such whose posthume books appear in this world after their Authors are gone into a better. To such books that want Fathers, I wish good guardians, as I hope this hath not light on the worst of them.  
What remains, but that we wish the Reader all profit by the ensuing Treatise of so worthy an Author, equalled by few, exceeded by none in our age. It is sadly recorded of Paul and Barnabas, the contention was so sharp betwixt them, that they departed one from another. Whose difference is thus moralised by some, who observed Saint Paul a great Doctor, a Controversall divine, Saint Barnabas, a good man, and comfortable Preacher (therefore called the Son of consolation) that skill in Schoole-Divinity, and practical profitable preaching, seldom agree in the same person. But if ever they were reconciled to the height in any of our Nation, it was in the worthy Author of these works; by which that thou mayest reap benefit is the hearty desire and prayer of  
Thy servant in Christ Jesus, THO. FULLER.   

The People's Happiness. A SERMON PREACHED IN St. MARIES IN CAMBRIDGE, Upon Sunday the 27 of March, being the day of His MAJESTY'S happy Inauguration: By RI. HOLDSWORTH D. D. Master of Emanuel College in Cambridge, Vicechancellor of the University, and one of His MAJESTY'S Chaplains.  
Printed by Roger Daniel, Printer to the University of Cambridge, Anno Dom. 1642.   

TO THE KING'S MOST EXCELLENT MAJESTY CHARLES, By the Grace of God, King of England, Scotland, France, and Ireland, etc.  
Most Gracious Sovereign,  
I Had not adventured to bring these unpolished meditations into the public light, much less to have set them before the Sun, but that Your Majesty was pleased to because them to Yourself, and to draw them as by Your own beams, so under Your own shade into Your Royal Presence, that being first animated with the gentleness of Your beams, they might not be dazzled with the splendour. Neither is this the least of Your Princely excellencies, 
Matth. 8.1.  that You please as Christ in the Gospel, to come down from the Mount, for the more free access of Your people; and know, with Moses, to put the vail of Goodness over the shinings of Majesty, so that the meanest of Your subjects may be refreshed with the light of Your countenance notwithstanding the lustre, and draw livelihood from the splendour, through the serenity, finding the medium of their happiness as well as the object to be, under God, in Yourself. It is not to be expected at this present, that the irradiations of this light should be so vigorous in a cloudy Region: we now see to our grief what a misery it is to have the Royal influence intercepted as of late it hath been, and still is, by those disastrous obstructions, which at first had only the appearance of Elia's cloud, 
1. Kings 18.44.  like the hand of a man; but are since grown to that vastness, as they threaten to the whole Kingdom such ruin as our sins call for: Yet in the midst of these sad distractions, it is Your Majesty's comfort, that as their occasions are from below, so their disposal is from above, both for the exercise of Your Princely clemency and patience, and for the trial of the sincerest loyalty of Your subjects; yea, and religious hearts, through all these clouds, can discern, and do with thankfulness acknowledge the saying of Solomon to be most true, 
Prov. 16.15.  In the light of the King's countenance there is life: the life of the whole State, that it may happily rise to the former glory, wherein it so long flourished: the life of the Church, that it may recover out of this sad languishing condition into which it is brought: the life of the Universities, that they may fruitfully spread forth their numerous branches to all parts of the Land: Lastly, the life of this small inconsiderable Tractate in as many degrees, as Nature hath bestowed it upon man; in that Your Majesty vouchsafed, first to require a copy in writing, then to command it to the Press, then to afford it Your Patronage, whilst it presenteth to the world some little portion of that great happiness, which this eighteen years we have enjoyed, under your blessed government. I wish the Argument had had a better workman, but what is defective in the Sermon, shall be supplied by my prayers, That the happiness hereafter spoken of, howsoever it be now eclipsed, may again shine forth in full strength, through Your Majesty's great prudence; whose Royal beams as they are powerful for the fostering of piety, so I hope they shall be powerful also for the dispelling of all foggy vapours, that may hazard either to prejudice the welfare of Your people, or to pervert their allegiance. Which as it hath been hitherto untainted, to the envy of other Nations and honour of our own: So, that it may be always inviolably preserved, is the daily prayer of  
Your Majesty's humblest subject and servant, Ri. Holdsworth.   
PSALM 144.15. 
Happy is that people that is in such a case: yea, happy is that people whose God is the LORD.  
THe Genius of this Scripture, as it is very graceful and pleasing in itself, so it is also very suitable to the respects of this day, on which we are met together. It presents unto us what we all partake of, if we be so well disposed as to see it, F●licitie or Happiness. And if a single happiness be too little, behold it is conveyed in two streams; the silver stream, and the golden. It is reached forth, as it were, in both the hands of Providence. There is the happiness of the left hand, which is Civil, in the first clause of the words; and the happiness of the right, which is Divine and Religious, in the second. Answerable to these are the two welcome aspects of this day: the Civil aspect or reference, which ariseth from the annual revolution, as it is Dies Principis, a day of solemnity for the honour of the King: and the Religious aspect from the weekly revolution, as it is Dies Dominica, a day of devotion for the worship of God. In these there is so evident a correspondence, that I cannot but congratulate, both the day to the text, and the text to the day, in regard of their mutual complications. For we have, on the one side, both clauses of the text in the day: and on the other, both references of the day in the text. Happiness is the language of all: and, that which adds to the contentment, it is Happiness with an Echo, or ingemination; Happy and Happy. From this ingemination arise the parts of the text; the same which are the parts both of the greater world and the less. As the heaven and earth in the one, and the body and the soul in the other: so are the passages of this Scripture in the two veins of Happiness. We may range them as Isaac doth the two parts of his blessing, Gen. 27. The vein of civil happiness, 
Gen. 27.28.  in the fatness of the earth: and the vein of Divine happiness, in the dew of heaven. Or (if you will have it out of the Gospel) here's Marthaes' portion in the many things of the body: 
Luke 10.41, 42.  and Mary's better part in the Vnum necessarium of the soul. To give it yet more concisely, here's the path of Prosperity in Outward comforts; Happy is the people that is in such a caset and the path of Piety in comforts Spiritual; Yea, happy is that people which have the LORD for their God.  
In the handling of the first, without any further subdivision, I will only show what it is the Psalmist treats of: and that shall be, by way of Gradation, in these three particulars. It is De FELICITATE; De Felicitate POPULI; De HAC felicitate populi: Of happiness; Of the people's happiness; Of the people's happiness, as in such a case.  
Happiness is the general, and the first: a noble argument, and worthy of an inspired pen, especially the Psalmists. Of all other there can be none better to speak of popular happiness, than such a King: nor of celestial, than such a Prophet. Yet I mean not to discourse of it in the full latitude, but only as it hath a peculiar positure in this Psalm, very various and different from the order of other psalms. In this Psalm it is reserved to the end, as the close of the foregoing meditations: In other Psalms it is set in the front, or first place of all; as in the 32, in the 112, in the 119, and in the 128. Again, in this the Psalmist ends with our blessedness, and gins with God's; BLESSED BE THE LORD MY STRENGTH. In the 41 Psalm, contrary, he makes his exordium from man's; BLESSED IS HE THAT CONSIDERETH THE POOR: his conclusion with God's; BLESSED BE THE LORD GOD OF ISRAEL. I therefore observe these variations, because they are helpful to the understanding both of the essence, and splendour of true happiness. To the knowledge of the essence they help, because they demonstrate how our own happiness is enfolded in the glory of God, and subordinate unto it. As we cannot begin with Beatus, unless we end with Benedictus: so we must begin with Benedictus, that we may end with Beatus. The reason is this, Because the glory of God it is as well the consummation, as the introduction to a Christians happiness. Therefore as in the other Psalm he gins below, and ends upwards: so in this, having begun from above with that which is principal, Blessed be the Lord; he fixeth his second thoughts upon the subordinate, Blessed, or happy are the people. He could not proceed in a better order: he first looks up to God's kingdom, then reflects upon his own; as not meaning to take blessedness before he had given it. There is no man can think, but this is the best method. It is the method of Saints, as we see 1. Sam. 25.32, 33. and 2. Chron. 31.8. First, Blessed be the God of Israel; then, Blessed be the people of Israel. Nay, it is the method of Angels: 
Luke 2.14.  they first sing, Glory to God; then, Good will towards men. It must also be the method of every Christian, whensoever we are about the wishing of blessedness, either to ourselves or others, to begin from heaven, and ascribe it first to the LORD. That we may receive, we must give: give what we have, and give what we mean to have. To give is the way to get: both to get the thing, and to get the greater degree. It is an undeniable consequence, If beatitude be the ultimate end of man, and the glory of God the ultimate end of our very beatification; than it follows necessarily, That by giving more glory to God we gain more of beatitude to ourselves, because more of the supreme and beatifical end. So that he who will attain to the Psalmist's comfort, must observe also the Psalmist's order: that he may end assuredly with BEATUS, he must learn to begin with BENEDICTUS. That's the first considerable thing in the order as touching the essence of true happiness. The other is concerning the splendour, which flows from the other part of the variation: in that the Psalmist doth end this psalm, as he gins divers of the rest, with Happy or Blessed; to represent, as it were, unto us utramquesplendoris paginam, the two great excellencies of blessedness by the double situation of it. Happiness is both the bonum Primum, and the bonum Vltimum, of a Christian: the spring of all good things, and the crown: the spire, and the basis: the first and the last of things to be desired; the first for eminence, the last for fruition. In the descents of Christianity the first, because we move from it to inferior ends: happiness giveth law to all our actions; we move from it, that we may in time come to the possession of it. In the order of ascent it is the last: for having climbed once thither, we go no further, but set up our rest. It hath this resemblance with God himself, who is the Donour of it, That it is both the beginning and the end, before which nothing should be loved, and after which nothing can be desired. Answerable to these two respects are the positures of happiness in the Psalms. As in military affairs, it is the custom of Emperors to promise the Donative to their soldiers when they go forth to war, that they may encourage them; but not to give it till the war be ended, that they may reward them for their service: In like manner (saith S. Ambrose) doth the Psalmist: velut praeco magni Imperatoris, he disposeth of beatitude both ways: he prefixeth it to the beginning of some Psalms, that thereby we might be invited to piety; he annexeth it to the end of others, to teach us not to look for it before our work be done. So even by this we may learn how to order and dispose of ourselves to happiness. Since it hath the double reference, it must have also the double honour, and the double esteem, yea and our double endeavours for the attaining of it. Then we give it the double, when we set it in both places, make it both our first and our last, the prime of our life, and the perseverance. We must look through all things upon happiness, and through happiness upon all: through all upon it, as not resting in any thing else; and through it upon all, as seasoning every act of our life with the thought of happiness. Otherwise, if we think to give it our last respects without our first, pretend what we will, there is no hope to overtake it. Thus fare even worldly men will go: they are willing enough to hear that they must make it their last work, and they fulfil it in a sort to the letter, but not to the meaning. The love, the hope, the care of their own happiness, they put them off all to the last: A very preposterous course for a man to begin where and when he should have ended, and to defer his first of motion to his last of rest. It is too late for the foolish Virgins to cry, 
Matth. 25.10, 11.  Lord open when the door is shut: and a vain thing to expect happiness as our end, unless we make it our beginning, and give it the same place in our hearts and actions, which holy David affords it in his meditations: the first place in other Psalms, as the best introduction to all other discourses; the last in this, as a delightful farewell to be always fresh in remembrance. That shall serve for the first step of the Gradation, the general part of the argument handled: It is De FELICITATE.  
The second is more special: it is defelicitate Populi; HAPPY, or, BLESSED ARE THE PEOPLE. In the former part of the Psalm he speaks of such things as concern his own happiness; Blessed be the Lord MY strength, vers. 1. Send down from above, and save ME out of the great waters, vers. 7. Rid ME and deliver ME from the hand of strange children, vers. 11. And he might as easily have continued the same strain in the clauses following, That MY sons may grow up as the young plants, MY daughters may be as the polished corners of the temple, MY sheep fruitful, MY oxen strong, MY garners full and plenteous: and accordingly he might have concluded it also, Happy shall I be, if I be in such a case. This, I say, he might have done, nay, this he would have done, if his desires had reflected only upon himself. But being of a diffusive heart, and knowing what belonged to the neighbourhoods of piety, as loath to enjoy this happiness alone, he altars his style, and (being in the height of well-wishes to himself) he turns the singular into a plural, Our sheep, Our oxen, Our garners, Our sons and daughters; that he might compendiate all in this, Happy are the people. Here's a true testimony both of a religious and generous mind, who knew in his most retired thoughts to look out of himself, and to be mindful of the public welfare in his privatest meditations. S. Ambrose observes it as a clear character of a noble spirit, to do what tends to the public good, though to his own disadvantage: And Salvian, in his first Deprovidentia, doth recon this as the principal thing which made the Fabii and the Fabricii, and other Roman Worthies so renowned in their times, That they were content to expose themselves to want and danger for the prosperity and safety of the public. But (alas!) there are few such spirits in our time: It is a rare thing to find a private man, who cordially devoteth himself to the good of the Community. It was the complaint of Plato in his time, That every man was impetuously carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Thucydides the Historian in his, Vnusquisque rem suam urget: and of Tacitus in his, Privatacuique stimulatio, & vile decus publicum. S. Paul himself was driven to this complaint, Phil. 2.21. All seek their own. Where he left we may take it up: Our own settling, our own security, our own wealth, our own advancement, is all we generally look after. There is hardly any man to be found, whose bent is not towards himself: Whereas the public is the private infinitely multiplied; and so much the more of nearer concernment, as it is of larger extension: whereas again man is only a world in a figurative sense of speaking, and that but a microcosm or little world, that is in effect, a small part of the great; yet, as in some other things, so in this also it falls out, The Allegory devours the letter, the private eats up the public, the part the whole, the overweening respect to the little world doth every where almost overturn the greater. I know there are many which make fair shows, goodly pretences, great ostentation of the contrary: You shall have them often crying out, The Public, the Public; and as fast as the Jews did, The Temple, the Temple: but it is with the like insincerity; for their aim is wholly for themselves. So we show ourselves hypocrites even in things civil, as well as in religion. Each godly man is of another temper. His word is that of S. Ambrose, Mihi parcior, foris totus: or that of the Orator in Sallust, Adsum en Caius Cotta, voveo, dedóque me pro Republica. It was a brave resolution in a Heathen: but it concerns us Christians more. For he was only a part of one Community: we, each of us have a share in two; being members of the Church, as well as the State. So there is a double tie upon us: and that we should daily remember it, it is insinuated in the Lord's prayer: in which as there is one express petition for the public; so there is a respect had to it in all. There is nothing singular, not an I, nor a Me, nor a Mine; but all plural, We, Us, Our: noting that it is every man's duty, even in his prayers, to be zealous for the Community. But the text will not allow me that scope, to speak of this zeal to the public as 'tis the duty of private men, but as it is an excellency of Kings and Princes. It's true, I might call it a duty even in them also; God requires it of them as a duty: but it becomes us to repute it an excellency, both because the benefit is ours which redounds from thence, and likewise because it is more eminent and illustrious in them, then in other men. In others it's limited and ministerial, in a Prince supreme and universal. He is the influxive head, who both governs the whole body, and every member which is any way serviceable to the body: The glorious Sun that gives light both to the world, and to the stars themselves, which in their several stations are useful to the world. Here's enough to define it an excellency, to have the care and trust of the whole in himself. Yea but further, to tender it as himself, and to set the weal of the public in equipage with his own happiness, and to fold them up together, his own in the public and the public in his own; is so high an ascent of goodness, that it were a great wrong to such virtue, to style it by any less name than an excellency. In this particular I might easily be large: but it requires not so much proofs, as acknowledgements and retributions. Therefore I will briefly proceed both ways: and first give you a few examples for proofs; and then, I am sure, there is no man so unworthy, but will think himself obliged to retributions. The first example shall be taken from Moses: whom Philo reckons among Kings; and so doth the Scripture, Deut. 33.5. For howsoever he had not the name, he had the power and authority: yet even in that power he was not more Regal, then in his tenderness over the people. At one time his tenderness was so great toward them, that because he could not do them so much good as he desired, he besought the Lord to take away his life; Numb. 11.15. At another time he was so perplexed with the fear of their destruction, that he requested of God, either to keep them still in the land of the living, or to blot him out of the book of life; Exod 32.32. hereby showing himself not only the miracle of Nature, as Philo calls him, but of Grace too, in pledging for them that which was more worth than his life, his very salvation. It was a rare example of Castor and Pollux, so highly magnified by Authors, That being twins, and (as the Poets feigned) one born mortal, the other immortal, Pollux (to show his love to his brother) yielded so fare, as to take to himself a part of his brother's mortality, and to lend him as much of his own immortality: being better pleased to enjoy a half immortality with the good of his brother, than a whole one alone by himself. It is known by all to be a fiction: yet if it were true, it is fare short of this proffer of Moses. He knew full well what belonged to immortality, and to the ●avour of God: yet in effect he beseecheth God, either to take them into his favour, or to put him out of it; as content to hazard not half his immortality, but all, out of his love to the Israelites, notwithstanding they were a people ungrateful both towards him and towards God. After this of Moses I know no example so transcending as that of the Prophet David: who (besides that he urgeth it almost in every Psalm, The peace of Jerusalem, The salvation of Israel, The felicity of Gods chosen, The blessing of the people) in one place he argues for it even to his own destruction: You have it, 1. Chron. 21.16, 17. It is there recorded, that seeing the angel of the Lord with his sword drawn over Jerusalem to destroy it, he thus reasons with God for the safeguard of the public: Me, me; adsum qui feci; IT IS I, EVEN I IT IS THAT HAVE SINNED: In me convertito ferrum; LET THY HAND BE AGAINST ME, AND AGAINST MY FATHER'S HOUSE, NOT ON THY PEOPLE: FOR THESE SHEEP WHAT HAVE THEY DONE? He that considers these words will hardly be able to tell what most to wonder at; the condescending of his love, or the overflowing. He declared here, saith S. chrysostom, a depth of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an affection more spacious for love, than the sea for water; and for tenderness softer not only then water, but then oil. To lay down, as it were, his own royal neck under the sword of the Angel, when he saw it hanging over him by a less third, then that of Damocles: To open his own religious breast, to receive the blow, that he might ward it from the people: To value the people's safety so fare above his own, as to interpose himself betwixt the sword and the slaughter: O how fare doth he here renounce himself, and recede, not only from royalty, but from life itself! It is much which is mentioned in the text, that he should name the people first to the happiness: more, that he should offer himself first to the punishment: very much, that he should put the people betwixt himself and the blessing: fare more, that he should place himself betwixt the people and the curse. He made himself in this SPECULUM PRINCIPUM, the mirror of Princes: a mirror, into which (as we may well presume) our Gracious Sovereign King CHARLES hath made frequent and useful inspections: for it is manifest by many passages of his reign and happy government, that the tenderness of his love towards his people, if it doth not fully reach, yet it comes close up to the recessions of David. It is the more remarkable, for that he hath this virtue as it were in proper and by himself, he is almost the sole possessor of it. The most of ordinary men, as living more by will then reason, are all for holding: so stiff and inflexible, so tenacious and unyielding, even in matters of small moment; that they will not stir a hairbreadth. Entreat them, persuade them, convince them; still they keep to this principle (and 'tis none of the best) O●tein all, Yield nothing. It is a nobler spirit that resides in the breast of our Sovereign, as appears by his manifold yield and recessions. Of such recessions we have many instances in the course of his Majesty's government. I might go as fare back as his first coming to the Crown: when he receded from his own profit, in taking upon him the payment of his Father's debts, which were great, and but small supplies to be expected from an empty Exchequer: yet the love of justice and his peoples emolument overswayed him, and armed him with Epaminondas his resolution, Totius orbis divitias despicere, prae patriae charitate. Having but glanced at that, I might draw a little nearer to the third of his reign: when, in that Parliament of Tertio, he was pleased to sign the, so much desired, Petition of Right: a Title which, I confess, takes me much: both because it speaks the dutifulness of the subject, in petitioning, although for right; and the great goodness of a Gracious Prince, who knows how to recede from power, and in some case even from prerogative, when besought by prayers; and rejoiceth, not to sell his favours, but to give them. For I have heard some wise men say, That that single grant was equivalent to twenty subsidies. But the time will not give me leave to dwell, as I should, upon particulars: therefore I will call you nearer to the transient remembrance (and but the transient, for it is no pleasure to revive it) of the commotions in the North. The eyes of the whole world were upon that action, and they all are witnesses what pains and travel were taken, what clemency and indulgence was used, what yield and condescensions, both in point of honour and power, to purchase, as it were; by a price paid out of himself, the peace and tranquillity of both kingdoms. Whereby he made all men understand, how much more pleasing it was to his Princely disposition, with Cyrus in Xenophon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to conquer, not by might, but by clemency. By clemency, I say, the word which I named before, and I cannot name it too often. It is the virtue God most delights in, to exercise himself; and 'tis the copy also which he sets us to write after: It is the virtue which draws both eyes and hearts unto it; in that it maketh Royalty itself, which is so fare above, to become beneficial and sovereign: It corrects the brightness of Majesty, calms the strictness of Justice, lightens the weight of Power, attemperates whatsoever might cause terror to our mind and liking. If we never had known it before, yet the only time of this Parliament would teach us sufficiently how much we owe to the King's clemency. The laws and statutes which have been made this last year, are lasting and speaking monuments of thief royal recessions, as well to posterity, as to ourselves. Surely if the true picture and resemblance of a Prince be in his laws; it cannot be denied, that in the acts, for triennial Parliaments, for the continuation of the Parliament now being, for the regulating of impositions, pressing of soldiers, courts of Judicature, and others not a few of the like nature, are the lineaments, and expressions to the life, of the perfect portraiture of a Benign and Gracious Prince, who seems resolved of a new way, and hitherto unheard of, by wholesome laws to enlarge his subjects, and to confine himself. Yet it may be said, It is not his only hand which is in these laws: the proposal of them is from others, although the ratification be in him. Be it so: But the ratification is tenfold to the proposal; nay, it is the life and essence of a law. So we owe the laws themselves to his goodness. Nay, and if it be granted, that the proposal of such laws comes from others; let us then look to the many gracious messages, which occasionally have been sent, at several times, to that great Assembly. In these he speaks only by himself; and in so gracious a manner, that to read some passages, would ravish a loyal heart, as well as endear it. In some of them we may see, how he puts the happiness of his people into the same proximity with his own: in others, how he neglects his own for our accommodation. In that of January the 20, you have these golden words: That he will rather lay by any particular respect of his Own dignity, then lose time for the Public good: That, out of his Fatherly care of his people, he will be ready, both to equal, and to exceed the greatest examples of the most Indulgent Princes, in their Acts of Grace and Favour to their people. Again, in that of the 28 of January there is yet more tenderness. He calls God to witness (and with him the attestation of that sacred name is very religious) that the preservation of the public peace, the law and the liberty of the subject, is and shall always be as much his care and industry, as the safety of his own life, or the lives of his dearest children. Lastly, in the other of the 15 of March there is more than yield and concessions; a gracious prevention of our desires: for he is pleased to excite and call upon that Great Council, even the second time, to prepare with all speed such Acts, as shall be for the establishment of their privileges, the free and quiet enjoying their estates and fortunes, the liberties of their persons, the security of the true Religion now professed in the Church of England. What now shall we say to these things? Is not that of Solomon made good unto us (Prov. 16.10.) A Divine sentence is in the lips of the King? Have we not good cause to take up Ezra's benediction (Ezr. 7.27.) Blessed be the Lord which hath put such things as these into the King's heart? Such things as these we were not so ambitious as to hope for: I trust we shall not be so unworthy as to forget. For myself, I could wish that, according to the duty of this day, I could set them forth as they deserve. But they need no varnish of Oratory: neither was it my intendment to use them further, then for the proof of the proposition in hand; to show you how this highest excellency of Princes, in the care of their people's happiness, is radiant in our Gracious Sovereign. Yet you may remember also that I told you, The point needs not so much proofs, as retributions. It calls aloud upon us for all dutiful returns, of honour, love, obedience, loyalty, and thankful acknowledgements, into that Royal bosom, the first mover and original under God of our happiness. In the sphere of Nature there is none of us ignorant, how willing the members are to make return to the head, for the government and influence they receive from thence: they will undergo hardship, expose themselves to danger, recede from things convenient, nay necessary; they will not grudge at any plenty or honour which is bestowed upon the head; knowing by instinct that from the head the benefit of all redounds to them. It is likewise obvious in the Regiment of families, which are as States epitomised; that both honour and duty belong to the Paterfamiliâs, not only for the right he hath in the house, but for the provision and support and comfort which all receive from him. Now Kings, by way of excellency, are Fathers, who look upon all their subjects as so many children, and (with that noble Emperor) account equally as daughters Rempublicam & Juliam. The very Heathen, which saw only the outside or Civil part, reputed them as Fathers: but the Prophet Isaiah, when he speaks of the Church, goes further, and calls them Nursing Fathers: 
Isa●. 49.23.  a word which in propriety of speech might seem incongruous; because they have no more of the nurse, than the bosom; nothing at all of the breasts, if what is wanting in the sex were not supplied by their tenderness. Benignity, and clemency, and sweetness of disposition, and facility of access, and compassion toward the distressed, these are their breasts, more breasts than two; the same both their breasts and their bowels, which day by day they open to thousands severally, and to all at once, for the suckling and fostering of the public. Therefore it behoves us to think of returns. By this word Christ read us the lesson, Matth. 22.21. Render, or Return unto Cesar the things which are Caesar's, or the things which are from Cesar. The protection of lives, and fortunes, and worldly comforts; let him have these back again in the honour, love, fear, obedience, supplies which belong to the Sovereign Head and Parent of a beloved people: that his throne may be established by your loyalty, his reign still prosperous by your prayers & blessings, his life lenghthened by years taken forth of your own: that so he may long rejoice to say with David, Happy are the people. So I have done with the second step of the Gradation, the special part of the argument here handled; It is De felicitate Populi.  
The third is yet more special: It is not only De felicitate Populi, but De felicitate Populari, that is, De Hac felicitate Populi, or De hoc Genere felicitatis: Beatus cui SIC, Happy they who are in SUCH A CASE, or CONDITION. What that condition is, you may see in the former words; in which there are several blessings mentioned, and all of them temporal. Plenty is one, in those words, That our garners may be filled with all manner of store; our oxen strong to labour; our sheep bring forth thousands. Peace is another, in these words, That there be no leading into captivity, no complaining in our streets. Multitude of people, especially such as are virtuous, a third, in those, That our sons may grow up as the young plants, our daughters may be as the polished corners of the temple. The safety and prosperity of David their King, a fourth (or rather a first, for it is first mentioned) He giveth salvation, or victory to Kings, and delivereth David his servant from the peril of the sword. Of all these civil threads the Psalmist twists this wreath of Happiness; Happy they who are in such a case. Now hence ariseth the scruple; Why David, a man of so heavenly a temper, and of so good a judgement in things which concern salvation, that he is said to be A man after Gods own heart, 
1 Sam. 13.14.  should place felicity in these temporals. Devout S. Paul, who of all others came nearest to David's spirit, had these outward things in no better esteem, then as dross, 
Phil. 3.8.  or dung: and our blessed Saviour, in his first Sermon, 
Matth. 5.  thought good to begin the chain of happiness from poverty, and to second it from hunger, and to continue it from suffering persecution. Non dixit, BEATL DIVITES, sed, BEATI PA●PERES, as S. Ambrose observeth. In this, I say, is the scruple, That Christ should begin blessedness from poverty, and David place it in abundance: that things earthly should be as dross to Paul, and as happiness to David. This scruple wrought so fare with some Interpreters, that they conceived it to be a defective or imperfect sentence, and that the Psalmist uttered it in the person of a worldly man: like that of Solomon, Eccles. 2.24. There is nothing better for a man, then to eat and drink, etc. Therefore, to take off the suspicion of a paradox, they interpose Dixerunt: BEATUM [dixerunt] POPULUM CUI HAEC SUNT, Men usually say, HAPPY ARE THE PEOPLE IN SUCH A CASE. But we need not flee to this refuge: It is neither a defective nor a paradox; but a full and true proposition, agreeable both to the tenor of other Scriptures, and also to the analogy of faith. For first, the Psalmist speaks not here, as in other places, of the happiness of a man, but of the happiness of a people: it is not Beatus homo, but, Beatus populus. In some other places, where he treats of the happiness of a man, he circumscribes it always with things spiritual: 
a Psal. 32.2.  Blessed is the man unto whom the LORD imputeth no sin, and in whose spirit there is no guile: 
b Psal. I 12.1.  Blessed is the man that feareth the LORD: 
c Psal 40.4.  Blessed is that man that maketh the Lord his trust: and the 
d Psal. 65.4. & 84.5. & 128.1.  like. Here otherwise, seeing he speaks of the happiness of a people, he might use more liberty to take in these out wardaccomplishments, as having a nearer relation to the happiness of a Nation or Kingdom, then abstractively of a Christian. Howsoever Aristotle affirms, in the 7th of his Politics, that there is the same happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a single man and of a whole city: Yet there is a great deal of difference, which he, being not instructed in Christianity, could not observe. Look as on the one side, the being of a State or Nation, as a collective body, is not so ordered to immortality, nor by consequence to happiness, as the being of a man: so on the other, the concurrence of temporal good things is in no wise so essential or requisite to the happiness of a man, as to the being and well-being, and so to the happiness of a State or people. Experience tells us that a man may be happy without children; a State cannot be so without people: a private man may keep his hold of happiness, though poor and afflicted in the world; a State is only then happy, when 'tis flourishing and prosperous, abounding with peace, plenty, people, and other civil accessions. Men are the walls for strength, women the nurseries for increase, children the pledges of perpetuity, money as the vital breath, peace as the natural heat, plenty as the radical moisture, religious and just government as the form or soul of a body politic. Upon this ground the Psalmist well knowing how conducing these outward things are to popular happiness, he casts them all into the definition; his present argument being the happiness of a people. In the second place, admit he had spoke here of the happiness of a man, or a Christian: yet he mentions not these temporals, either as the all, or the only, or the chief of happiness; but as the concomitants and accessories. They have not an essential influx or ingredience into it: but a secondary and accidental respect they have in these two considerations. First they are ornamenta, as garnishings, which give a gloss and lustre to virtue, and make it more splendid. The Moralists say well, that they are as shadows to a picture, or garments to a comely personage. Now as in these, the shadowing makes not the colour of a picture truly better, but only seem better, and appear more fresh and orient; and as garments do indeed adorn the body now in the state of corruption, whereas, if man had stood in his integrity, they had been useless for ornament, as well as for necessity: So likewise these outward things, although in themselves they have nothing of true happiness, yet because they render it more beauteous and graceful, as the state of virtue now stands in respect of our converse with men, we may well reckon them without prejudice to virtue inter ornamenta. Then secondly, they are adminicula also, helps and adjuments, as handmaids to piety, without which virtue is impotent. Were a man all soul, virtue alone were sufficient; it is enough by itself for the happiness of the mind: but being partly body, and enjoying corporal society with others, he stands in need of things corporal, to keep virtue in exercise. Want clips the wings of virtue, that a man cannot feed the hungry, or clothe the naked, or enlarge himself to the good of others: on the other side, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Philosophers term it, sets virtue at liberty, and gives it scope to be operative. As fire, the more air & fuel you give it, the more it diffuseth itself: so the more health, peace, plenty, friends, or authority we have; the more power, freedom and advantage we have to do virtuously. Put now all these together, & the reason is evident, why the Prophet David here placeth this happiness in the things which are worse; because they are serviceable to the things which are better. Howsoever he reserves the mention of the better till afterwards; Yet he would give us to understand, that even these inferior things are the good blenssigs of God, and such blessings, as being put together, make up one part of the happiness of a people. It is true of popular happiness, as well as personal, It is not one single good, but the aggregation or affluence of many. In the twenty eighth of Deuteronomie, where Moses describes the blessedness promised to the Israelites, he reckons up all sorts of outward blessings: and agreeable to those is the conflux of these in this Psalm: The blessing of the house, and of the city; That there be no leading into captivity, and no complaining in the streets: The blessings of the basket, and of the store; That the garners may be filled with plenty: The blessings of the fruit of the body; That the children may be as young plants: The blessings of the field, That the sheep may bring forth thousands, and the oxen be strong to labour: The blessings of going out and coming in; That they may be delivered from the hand of strange children, and saved out of great waters. Here is briefly the compound of the many simples which make up this case or condition of a people's happiness. And surely if by these particulars it be defined, we may boldly say, The condition is our own, and men may pronounce of us, as truly as of any Nation, that we have been for a long time a happy people. Our deliverances from strange children have been great and miraculous, and our land it hath been a Goshen, a lightsome land; whereas the darkness of discomfort hath rested upon other Nations. The blessings of the city and field, of the basket and of the store have grown upon us in such abundance, that many men have surfeited of plenty: Our land hath been as an Eden and garden of the Lord for fruitfulness, as a Salem for peace; whereas other kingdoms do yet groan under the pressures of sword and famine. Besides these, if there be any blessing which the Scripture mentions in other places, Peace in the walls, Plenty in the palaces, Traffic in the ports, or Salvation in the gates; if any part of happiness which it speaks of in this Psalm, for plantings, or buildings, or reaping, or storing, or peoplings; we have had them all in as much fullness as any part of the world, and in more than most: only there is one particular may be questioned, or rather cannot be denied That amidst the very throng of all these blessings there are some murmur and complain in our streets. But it need not seem strange to us, because it is not new in the world. In the stories of all ages we meet with it, That men used to complain of their times to be evil, when indeed themselves made them so. I may be bold to say, There was cause in respect of sin then, as well as now, especially with godly men, who are so good themselves, that it is no marvel if they thought times a little evil to be extremely bad: as always sin swells to the eye of grace. But if we speak of outward pressures and calamities, I am certain there is not cause now as then: for the riches of the Kingdom were never so great, the peace of the Kingdom never so constant, the state of it for all things never so prosperous. Only we must give leave to the world to be like itself: As long as ambition or covetousness are in the world, men of such spirits will cry out, The times are bad, even when they are best; because they (in their own bad sense) still desire to be better. As nothing is enough, so nothing is pleasing to a restless mind. An insatiable appetite is always impatient; and, because impatient, querulous. Yet this is not the sole reason: for besides this humour of appetite, the very corruption of our nature leads us hereunto, To be weary of the present. It is the joint observation both of Divines and Moralists (as of Salvian, Quintilian, Tacitus, and others, who agree as near almost in words as in opinion) Quòd usitatum est mentis humanae vitium, illa magìs semper velle qua desunt; &, vetera quidem in laude, praesentiain fastidio ponere. Our own experience will tell us as much, if we will take pains to observe it, How, through the pravity of our own dispositions, whatsoever is present proves burdensome, whether it be good or bad. Salvian, in his third De Gubernation, sets forth this humour to the life: That men of all times were displeased with all times: Si aestus est, (saith he) de ariditate causamur; si fluvia, de inundatione conquerimur: si infoecundior annus est, accusamus sterilitatem; si foecundior, vilitatem. So winter and summer are both alike distasteful to impatient men: In scarcity things are too dear, in plenty too cheap: poverty pincheth, and abundance nauseates. If there be a little too much drought, they cry out of a famine; if a shower or two extraordinary, they are afraid of a deluge. You shall hear in good times, Quid nobis cum Davide? and in bad, Antigonum effodio: as we read of the Israelites, That even when God himself was pleased to order their civil affairs, they were not contented; but still repined, as well when they had manna, as when they wanted it. The reason is (as the Greek Historian notes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I hope we Christians are of a better temper. It beseems not us of all others to be so injurious to God, who hath singled us out to be a happy people: It beseems us not to be so unthankful to our Sovereign, under whom we enjoy these blessings. Howsoever it ought to be in the first place acknowledged, that the original of all our happiness is from heaven: yet it must be confessed withal, that the crystal pipe through which blessings are conveyed unto us, is his government: Our peace is from his wisdom; our plenty from our peace; our prosperity from our plenty; our safety, our very life, our whatsoever good of this nature, it is by God's providence wrapped up in his welfare, whose precious life (as the Orator speaks) is Vita quaedam publica, the very breath of our nostrils perfumed with multitude of comforts. 
●ma. 4.20.  What then remains, but that our thankfulness should result from all, to make our happiness complete? that so both receiving what we desire, and retributing what we owe, we may give cause unto all Kingdoms to lengthen this acclamation, and to say, Happy both Prince and people which are in such a case. So I have done with the first general part of the text, the path of Prosperity, answerable to the civil respect of the day.  
I now proceed to the second, the path of Piety, answerable to the Religious respect; Yea, happy. It's the best wine to the last, though all men be not of this opinion. You shall hardly bring a worldly man to think so. The world is willing enough to misconstrue the order of the words, and to give the priority to Civil happiness, as if it were first in dignity, because 'tis first named: they like it better to hear of the Cui sic, than the Cui Dominus. To prevent this folly, the Psalmist interposeth a caution in this corrective particle, Yea, Happy. It hath the force of a revocation, whereby he seems to retract what went before, not simply and absolutely, but in a certain degree, lest worldly men should wrest it to a misinterpretation. It is not an absolute revocation, but a comparative; it doth not simply deny that there is some part of popular happiness in these outward things, but it prefers the spirituals before them: Yea, that is, Yea more, or, Yea rather: like that of Christ in the Gospel, When one in the company blessed the womb that bore him, 
Lek. 11.28.  he presently replies, Yea, rather blessed are they that hear the word of God and keep it. In like manner the Prophet David, having first premised the inferior part and outside of an happy condition; fearing lest any should of purpose mistake his meaning, and hearing the first proposition, should either there set up their rest, and not at all take in the second; or if take it in, yet do it preposterously, and give it the precedence before the second, according to the world's order, virtus post nummos: In this respect he puts in the clause of revocation; whereby he shows, that these outward things, though named first, yet they are not to be reputed first. The particle Yea removes them to the second place: it tacitly transposeth the order; and the path of piety, which was locally after, it placeth virtually before. 'Tis as if he had said, Did I call them happy, who are in such a case? Nay, miserable are they, if they be only in such a case: The temporal part cannot make them so without the spiritual. Admit the windows of the visible heaven were opened, and all outward blessings poured down upon us; admit we did perfectly enjoy whatsoever the vastness of the earth contains in it: tell me, What will it profit to gain all, and to lose God? If the earth be bestowed upon us, and not heaven; or the material heaven be opened, and not the beatifical; or the whole world made ours, and God not ours: we do not arrive at happiness. All that is in the first proposition is nothing, unless this be added, Yea, happy are the people which have the LORD for their God. You see in this part there is aliquid quod eminet, something which is transcendent: Therefore I will inquire into two particulars; see both what it is that transcends, and what is the manner of propounding of it.  
The manner of propounding it, is, as I said, corrective, or by way of revocation: the sum whereof is thus much, That temporals without spirituals, in what abundance soever we possess them, cannot make us truly happy. They cannot make happy, because they cannot make good. They may denominate a man to be rich, or great, or honourable; but not to be virtuous. Nay, Seneca carrieth it a little further, Non modò non faciunt bonum, fed nec divitem; They are so fare from making a man good, that they make him not truly rich; because they increase desire, and riches consist in contentation. Not he that hath little, but he that desires more is poor: nor he that hath much, but he that wants nothing is rich. Yea, and we may go further than Seneca; They are so fare from making good, that they often make evil, if they be not sanctified: they possess the heart with vile affections, fill it full of carnal and sinful desires. Whereas there are four good mothers which bring forth ill daughters, prosperity is one. Truth begets hatred, security danger, familiarity contempt, prosperity pride and forgetfulness of God. In this I might well make a stop; but there is one degree more: They are so fare from making good, that they do not bring good, but many evils and inconveniences. They bring not the good of contentment, but infinite distractions: they are aureae compedes, as S. Bernard speaks, fetters or manacles which entangle the soul, that it cannot attend upon better things: Nor the good of freedom: they do enthrall the soul to that which is worse than itself; and it cannot be apprehended how a thing worse than ourselves can make us happy. Lastly, not the good of safety: for they oftentimes expose us to dangers, Multos sua felicitas stravit, as Gregory speaks. Many men their lives had been longer, if their riches had been less: their happiness made them miserable; & consolationes factae sunt desolationes, as S. Bernard again. Upon these grounds the Psalmist had very good reason to sequester them from true happiness, and, by this corrective particle, to reduce them to the second place, though he set them in the first. He knew very well that they are burdens, shares, impediments to piety, as often as furtherances. He knew them to be vain and transitory things, 
Prov. 23.5.  that we cannot hold. They make themselves wings, as Solomon speaks. They are only the moveables of happiness, Bractealis felicitas, as Seneca; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen. What's that? S. Austin seems to translate it, felicitas fallax, a fabulous and personate felicity: Nay, not only fallax, but falsa, fictitious, spurious, deceitful, which leaves the soul empty when it most fills it: that being most true which the same Father adds, felicitas fallax, major infelicitas; & falsa felicitas, vera miseria. Therefore, that I may shut up this point, let this be the use of it. We must learn from hence to regulate our judgements according to the wisdom of the Spirit revealed in the word: And that we may do, if we keep to God's method, and set every thing in the due place, where God hath seated it. Now the Scripture constantly doth give the inferior place to these temporal things. If to come after, be inferior; it sets them there: Seek first the kingdom of God, etc. Matth. 6.33. If to be below, be inferior, it placeth them there: Set your affection on things above, etc. Coloss. 3.2. Even gold and silver, the best of these things, they are seated under the feet of men, and the whole world under the feet of a Christian, Rev. 12.1. to teach us to despise it. Lastly, if to be on the left hand, be inferior; the Scripture reckons them there too: they are called the blessings of the left hand, to teach us to give them the same place in our affections. In one sense, we may put them on the right, by using them to God's glory: but in love and esteem they must be on the left. S. Hierome illustrates it by this similitude: As flax when it is on the distaff, it is on the left hand; but when it is spun into yarn, and put on the spindle, it is on the right: so temporal things in themselves, when first we receive them, they are as flax on the distaff, all this while on the left hand; but spin them forth, and use them to God's glory, they are as yarn on the spindle, transposed to the right. Thus we must learn to order them: to the right hand only for use, to the left for valuation. Otherwise, if we pervert God's order, and put them on the right; it is to be feared they will set us on the left at the day of judgement: if we elevate them above, they will keep us below; and make us come after, if we set them before. The highest place they can have, is to be seconds to piety: here holy David placeth them though he mentions piety last, yet he giveth it the precedence in this word of revocation, Yea, happy; that is, Yea first, yea more, yea more truly happy. That shall serve for the first particular, the manner of propounding this truth unto us.  
The second is the thing itself which transcends, in these words, whose God is the LORD, or, who have the LORD for their God. In the general it is an ordinary, as well as transcendent. An ordinary, because all partake of this privilege. Whereupon S. Austin asks the question, Cujus non est Deus? But S. Hierome resolves it; Naturâ Deus omnium, voluntate paucorum: In a community the God of all, even to the sparrow on the house top, and grass of the field; but the God of the righteous after a peculiar manner. To come to the meaning; we must let go the general, this ordo communis providentiae, as he is Dominus omnium, the Lord of all creatures: this brings not happiness along with it: God's ordinary and general providence entitles not to that supreme blessedness, which is in himself. The special references are only intended: and those we may reduce to these two heads. The first is ordo specialis influxûs, on God's part, the respect of his being gracious to us. Then the Lord is our God, when he shows himself benign and propitious, when he manifests his mercy and goodness in the ways of grace and means of salvation. It is so expounded Psalm 65.4. Blessed is the man whom thou choosest: and Psalm 33.12. Blessed is the nation, whose God is the LORD, and the people whom he hath chosen for his own inheritance. Being thus taken, it affords us this meditation, That there is no true happiness, but in the favour of God, and light of his countenance; that is, in God himself: both because happiness is only from him, he is the only author of it: Non facit beatum hominem, nisi qui fecit hominem;— Qui dedit ut homines simus, solus dat ut beati simus; He only makes Saints who makes men: 'tis S. Austin's elegant expression. Then again, as it is only from God, so it is only in God. As the soul, saith Austin, is vita carnis; so God is the beata vita hominis, so fully, that a man cannot be happy either way, nec absque Deo, nec extra Deum: not without God, because he is the Donor; not out of God, because he is the thing itself, and all which belongs to it. As S. Ambrose of the four beatitudes in S. Luke compared with the eight in S. Matthew; In istis octo illae quatuor sunt, & in istis quatuor illae octo: and as King Porus, when Alexander asked him how he would be used, answered in one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, like a King. Alexander again replying, Do you desire nothing else? No, saith he: all things are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So in this which we are now about it holds much more: both the four, and the eight, and all beatitudes, they are in God, so that he who hath God, must needs have all things, because God is all things. There is no notion under which we can couch beatitude, but we may find it in God by way of eminency: if as a state of joy, or glory, or wealth, or tranquillity, or security, God is all these: if as a state of perfection, salvation, retribution; God is all these: not only the giver of the reward, but the reward self; both our bonum, and our summum. A Christian is never truly happy, till he can find himself and all things in God. The fruition of God, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Pelusiota speaks) the very top of the spire or pinnacle of beatitude both here and in heaven. In hoc uno summitas beatitudinis eliquatur, to use Tertullia's words. Were a man in paradise, were he in heaven itself, and had not God; he could not be happy. Were he on Job's dunghill, in daniel's den, in the belly of hell with Jonah, nay in the infernal hell with Dives, and yet had God; he could not be miserable: for heaven is wheresoever God is, because his influxive presence maketh heaven. That's the Ordo influxûs I mentioned, for which he is said to be our God. Besides this, there is ordo Divini cultûs, on our part, The respect of our being serviceable to him: when we love him, and fear him, and honour him, and adhere unto him as we ought. To all these there is blessedness pronounced in several Psalms: to those that fear him, Psal. 128.1. to those that keep his testimonies, Psal. 119.2. to those that trust in him, Psal. 84.12. If we take it thus, the point is this in sum, There is no true happiness, but in the worship and service of God: Felice's sunt qui Deo vivunt, that's S. Bernard's: Servire Deo est regnare, that's S. Ambrose his expression: As much as this, The godly man is only the true happy man. Yet we must understand it aright: It is not to serve him only in outward profession, which either makes us his, or him ours. There are many who pretend to serve him, who cannot challenge this interest: for they serve him but with their lips; in act, themselves and their own pleasures: in this both hypocrites and idolaters, that under the show of one God set up many to themselves. The Epicure he makes his belly his God, the lascivious man his lust, the voluptuous man his pleasure, the factious man his humour, the covetous man his mammon. I name this last. It is the observation of S. Austin, in his 7 book De Civitate Dei, and of Lactantius in his second De Origine Erroris, That avarice gives laws to religion, whilst generally sub obtentu Numinis cupiditas colitur. Yea, and S. Paul expresseth it more punctually, That covetousness is idolatry, Col. 3.5. And the covetous man an idolater, Ephes. 5.5. For he doth the same to his gold, that the heathen did to their idols: he makes his gold his God; his God, because his joy, and his care, and his confidence: Those pictures he worships, though otherwise he abhors idols; to these he offers his service, he gives them his heart, he extols them, ascribes unto them the glory of his happiness: These are thy gods, O Israel, which brought thee out of the land of Egypt: this money got thee such a preferment, procured such a deliverance, prevailed in such a suit. It's the secret idolatry which runs through the world. But such men as these, they are as fare from God as from his service, and as fare from happiness as from God. Whosoever will make sure of the Lord to be his God, he must put the idols out of his heart, he must go out of himself, he must not willingly harbour any sin. Sin separates from God, excludes from happiness, cuts off both privileges, of God's being ours, and our being God's. Yet there is one thing more; with which I will conclude: Since it is so, that happiness is seated in these mutual intercurrences, of calling the Lord our God, and ourselves his people; and seeing religion is the Vinculum unionis, which makes these mutual interests intercurrent, and couples them together; it follows as the upshot of all, That the chief and choicest part of Nationall happiness consists in the purity of God's worship, in the enjoying of God's ordinances, in the free passage of the Gospel; that is, in the truth and integrity of religion. In this alone there are all sweets, all beauties, all blisses, all glories. It is as the ark of God to Israel, and as the golden candlestick to the Churches, the elevating principle which advanceth a Christian Nation above the heathen, and the reformed Churches above other Christian Nations, and this Island in which we live (I may say without arrogancy) above all. There is no Nation in the world, which hath had the condition of religion so pure and prosperous, as we, for almost these hundred years. It's true, if God calls us to account, we cannot say that we have answered our opportunities: we find not wherein to boast of our righteousness; for we are a sinful people, whose lives (for the most part of us) are as much worse, as our means and professions better than in other places. It is true also, that of later years the love of religion in most hath grown cold, and the purity by some hath been stained and corrupted: and I will not now discuss where the fault hath been; the rather, because it is every man's endeavour to remove it from himself. Only I will add thus much, That wheresoever the fault is, there is no man hath showed himself more forward to reform it then the King himself. But Princes cannot always attain their ends according to their liking, because they see with other eyes, and execute with other hands than their own. And if we should cast the faults of men upon authority, we should do wrong (I fear) to those who do not deserve it: for even this very year, notwithstanding the reformation of corruptions hath been with so much zeal and diligence endeavoured, yet the end is not attained: Nay, in some respects, it is so fare set back that, to my understanding, the state of religion hath never been worse since the first reformation, than this present year: in respect, first, of the greatness of our distractions, which have divided us all one from another: then, of the multitude of sects and sectaries which cry indeed, as the Jews before them, Templum Domini; but with a worse addition, ut Templum Domini diruatur. Lastly, in respect of the many dishonours done to the service of God, with so much scorn and scandal to religion, that in foreign parts they question, whether all this time we had any. No doubt all this is come upon us for our sins: let us remove them, and then God will bless our study of reformation. But yet in the mean time let us remember that message, which the good Bishop sent to Epiphanius, Domine, sol ad occasum descendit. Our sunshine is but yet declining; it may come to set, if we now begin to disgust this greatest blessing of religion, which God hath bestowed upon us. Let us learn to regard it more, to love it better, to bless God for it, and for his government who upholds it: a Prince so devout and religious in his own person, that if all were like him, we should have a Kingdom of Saints. In this respect, we may use Velleius his words of his Majesty, Cùm sit imperio Maximus, exemplo Major est: The lustre of his piety surpasseth the lustre of his empire. If therefore that of Synesius be true, That men generally affect to write after the copies which are set by their Princes; it behoves us all, both to take out the lesson, and to bless God for the copy. And moreover, as this day puts us in mind, let us all send up our most affectionate prayers, that his Throne may be established by Righteousness, his Crown exalted with Honour, his Sceptre be for power like Moses rod, for flourishing like Aaron's; that his happy reign may in himself outlive us all, and in his posterity be perpetuated to all generations; that succeeding ages may confess, Surely God hath been favourable unto this land, and hath not dealt so with any Nation. O how happy are the people that are in such a case! Yea, how happy are the people which have the Lord for their God  
FINIS.   

SERMON I.  Hosea. 14.2. 
Take with you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously: so will we render the calves of our lips.  
THis Text is able to make a dumb man eloquent, to set open the door of utterance, to the most illiterate tongue. If there be any one among us that labours of Moses imperfection, (who confessed of himself, that he was slow of Tongue, and impotent for eloquence) let him read this Text, and it will teach him to speak: If there be any among us that have put on David's resolution, to keep silence even from good words, let him read again this Scripture only, and he shall find a way to the passage of Speech.  
The Prophet here in this place takes on him the Office, and function of a Schoolmaster: having learned the Art of speaking, the heavenly art of speech himself, he labours to train up others to the knowledge of the same Art: and I shall not think much to be his scholar at this time, and to press these words a little further than the Prophet intended them. He gives them only as a rule of direction to the people, how to pray to God, but they may serve as a rule of direction to Ministers how to speak to the people: and indeed, if this go before the other will the better a great deal follow. That you may with speed turn to God, it becomes us to turn to you; we must call upon you, that you would please to call upon him; we must first open our mouths to you, that you would open yours before the Throne of grace.  
And indeed I must needs confess, that I have been too long silent from this Theme of repentance, considering what the times are. Our dangers are great, & our carelessness is as great no man goes about to labour to meet God. I can hold no longer; and when I look upon this Scripture, methinks I may take Elihu's speech into my mouth. Behold I am full of matter, and the Spirit within me constraineth me: My belly is as new wine, which hath no vent, it is ready to burst like new bottles. I will now speak and keep silence no longer. Me thinks I hear the Prophet behind me, calling upon me as Moses to Aaron, Up, hast thee, get thee to the congregation, the plague is begun, and they are all asleep, and there is no man that spreads his Arms, and no man that lifts up his voice to God. Speak to them, and speak to the purpose, I, speak home, call upon them, to Take to themselves words, and to return to the Lord, and say thus, and thus to him.  
And that I may do it now to purpose, I will take the words in pieces; so they present to us these two particulars.  
There is a rule of excitement.  
And there is a rule of direction.  
The form of excitement, that is in these words, Take to you words, and turn to the Lord, and say to him.  
The form of direction, that is in the other words, Take away all iniquity, and receive us graciously.  
In the former of these parts, there are two things observable; a double excitement; an excitement to duty of action, Turn to the Lord; an excitement to the duty of elocution, Take to you words, and say to him.  
In the latter, there are these two parts also.  
One direction is for grace, that is to be given from above; Take away all our iniquities, and receive us gatiously.  
The other direction is for return of thanks, for the mercies of God from below, So will we give the calves of our lips.  
I begin with the first; and that is, the rule or form of excitement, and that is double, for two duties. And the first excitement is to a duty of action, Turn to the Lord: it is not the first thing specified in the order of the words; but it is the first that I will take in, in the order of handling them: so, it will go well if we read it thus, Turn to the Lord, and take with you words and say. Thus,  
The first thing is for turning to the Lord; the duty to which they were exhorted in the former verse, yet the Prophet doth it here again: He saw their backwardness was great, and therefore he pricks them twice forward. He knew it was a duty of importance, that was to be done oft, and daily, Et nunquam nimis dicitur, quod nunquam nimis discitur. It can never be spoken too oft, that can never be learned too oft: it can never be pressed too much, that can never be learned and understood too much: as they were to do it daily, so he calls upon them daily in the former verse, and in this verse. This is so evident, that I need not stand further on it, I shall not need therefore to speak of it; nor yet of the occasion of these words, that is seen by the coherence of the Text.  
The Prophet in the spirit of prophecy foresaw the great misery that was ready to fall upon them, he foresaw the great captivity that God would bring on them, therefore nowso long before, he calls upon them to prevent those miseries; yet there was opportunity to avert the captivity: he speaks to them therefore, that they would bethink themselves; that God might turn his purpose of the captivity, that they would turn now the course of their sins, that they would Turn from their evil ways to the Lord.  
The only things I will observe here in the first Phrase, are these two.  
The meaning of the Phrase.  
And the Propositions that may be drawn from it.  
For the meaning of the phrase: it's a phrase that we oft meet with, therefore it will be worth our looking to see what duty that is here, to which the Prophet exhorts them: for to one of these two, it must needs be referred; either to prayer, or to repentance, and yet it is doubtful to which of these.  
For if we say to prayer; it is to repentance as well as that: for repentance is a turning to God as well as prayer. And if we say he exhorts them to the duty of repentance, it seems: otherwise for conversion is but half the work of repentance. Repentance consists of two acts, there are two parts of it.  
The first part of it is contrition, or humiliation, that is the penal, or passive part of repentance.  
The second part only is conversion or reforming of our ways, and that is the active part: it seems therefore it is not meant of repentance, because that is but half.  
Again if we say, he exhorts to conversion, that implies but half repentance: for conversion it implies a turning from sin, before we can turn to God. Therefore the best course will be to take in all these; humiliation as the first thing in repentance; and aversion from sin, as that that always accompanies true humiliation; and turning to God by prayer, and supplication, as that part of repentance, which is the last in act, but the first in intent: We may well take them in all, for the Scripture allows us this liberty: the Scripture sets forth to us the whole work of repentance in all the parts of it, by this one phrase of turning to the Lord, and there is no phrase used in Scripture to set out the work of repentance ofter than this, Turn to the Lord. Therefore we may take in both the duties, prayer, and repentance, and humiliation. So it is thus much in effect, Turn to the Lord, humble yourselves before God; lament your sins, renounce all those transgressions you have provoked him by; cast them from you, lest they cast you from him, cut them off, lest they cut you off: leaving your transgressions, you may come with comfort and boldness, to the Throne of grace, you may call on him, and pray to him. Both then are to be taken in; the duty of prayer, and the duty of repentance. And there is good reason for it.  
They both agree to the scope of the place: for the words are either the excitement of a profane heart, to the work of devotion, or of a hard, impenitent heart to the work of contrition, and remorse: and the next words show so much. Ashur, and your own arm cannot save you, he is the Father of the Fatherless; as if he he had said, Turn to the Lord, or pray that he would deliver you: for, Ashur, and your own arm cannot save you: and turn to the Lord by repentance, that he would pardon you, For in him the Fatherless sinde mercy; they agree with the scope of place.  
And they agree with the coherence, Take to you words, words are as necessary to be taken to the duty of repentance, as to the duty of prayer; necessary to both.  
The penitent man, when he comes before God, he takes words, they are bitter, mournful words, whereby he enlageth and openeth his heartto God: and the devout man he takes words, they are words of zeal and fervency, moving, persuasive words, that God would be reconciled: both the penitent unloads himself this way, and the devout heart he enlargeth himself, both take words. It agrees to the coherence.  
Lastly, all of them agree to the metaphor, it is called turning to God: repentance is a turning, as well as prayer, and prayer as well as repentance; so that the difference be observed in the application of this word unto them both.  
irst, repentance is a diametrical turning, a turning from the greatest evil, to the greatest good, from sin to God. Prayer is not a diametrical turning, but a collateral turning, it is not from the greatest evil to the greatest good, but from a less good to a greater good; from the works of our calling, from the exercise of lesser things, to an holy duty.  
Secondly, repentance is a final turning, never to come back to sin more; it is always a purpose to go forwards to God, and never to look back to the point it is turned from. Prayer is not a final turning, it is a temporary turning; we leave secular works to have recourse to God; but when prayer is ended, God allows, and gives us leave to manage the affairs of our calling, so it be in a decent fashion; it is not a final turning; yet both are turn.  
Prayer is a turning as Damscaene defines it, Elevatio cordis ad deum, a lifting up of the heart to God: in that it is an elevation of the heart, a turning of the heart, wherein the devout soul flies above the thoughts and meditations of all earthly things, and goes out of itself for the fruition and enjoyment of the comforts of God's spirit, that it may lay open its wants before God; it is a turning of the heart and of the voice, and of every outward part of a man: in prayer, there the eye is turned, by looking up, the hands are turned by spreading before God, the Knees are turned by bowing before his footstool, and the heart is turned by going out of itself.  
Prayer leaves the world, Transoendit mundum, as St. Ambrose speaks, it goes above the world, above the Clouds, it rests not till it come to God; prayer is a turning.  
But more particularly repentance is a turning.  
A Universal.  
A Totall.  
A Final turning or change that is wrought in the mind, in the actions of the body, in the whole man; Repentance works a change in the whole man; not in the substance of flesh, as Ambrose speaks; not a corporal, visible change wrought in the substance of the soul or flesh, or in the quantity, or dimensions of it. Though repentance bring a change in that sometimes, when it brings the body to meagernes and pining: but the change is wrought in the qualities of the mind, and the actions of the body.  
There is a perfect change.  
First, it is a general, universal turning In respect of the subject; it works a perfect change in every part, a dark understanding before, is turned to light; a servile will is now turned to liberty; rebellious affections are turned now to obedience; a hard heart is turned to softness and meekness: and so in the body, the eye of wantonness is turned to an eye of chastity; the uncircumcised ear is turned to an ear of obedience; the rough hands, as Esau's, are turned to the hands of Jacob; in every thing there is a change. This is the first thing.  
Wherein a true Christian differs from a formal; a formal Christian is changed, and turned, but not universally in every part. He turns from some sin that he gins to loathe by infirmity of nature; or because his purse will not hold out to maintain it; or the shame of the world cries him down, or for some sinister respects: but he keeps his darling bosom sin, O, his beloved sin he will not part with. He will hear in many things gladly, and reform, as Herod; he will take a half turn with Agrippa; when Paul preached, saith he, almost, almost; he was wambling; he could find in his heart to turn, but he was loath to leave his sins. But it is otherwise with a true penitent; as he turns in earnest, so he labours to make the change discernible in all parts; he casts off all the rags of old Adam, he casts out all sin, he leaves not a horn or a hoof behind. Repentance is such a grace, that it scrapes off all Leviathans scales. It is a laver that washeth away all the Lepers spots, it makes of an Aethiopian, an Israelite; it works not only a palpable, but an universal change. That is the first thing.  
Secondly, as it is universal in respect of the subject; so it is total in respect of the act. Repentance is such a turning as goes to the contrary point: it is such a turning as keeps still a direct opposition.  
And herein a true convert differs from a formal Christian: the formal Christian he turns sideways; when he gins to have some detestation of sin wrought in him, he seems to turn a little. As a man that hath his back upon the North-point; if he turn his back to the South, he stands in direct opposition to that point he looked to before: but if he turn his face to the East, or West, he may look to the North or South at the same time; he turns but half, but side ways, if he turn from the North to the East: So a formal convert, he turns, but he keeps a learing eye upon sin: he looks to sin, and to God at the same time; when he is in secret he looks to sin: but when he is in company he looks to God: he looks to Babylon, and Jerusalem at the same time, he will have his back, not upon the North, but East or West, that he may look both ways. But a true Convert turns point blank from the point he was in before to the contrary; because there is no communion between grace and sin; there is no standing between them both. Neutral, hover hearts, luke warm hearts, that partake of both tempers, such hearts God abhors more than cold, profane hearts: The godly man will not do so; he knows that grace and repentance stand in opposition, and contrariety, and repugnancy with sin; he gets clear to the other point. Sin turns our back upon God, repentance sets our face to God: sin is a madness or distemper, the frenzy of the soul; repentance brings a man to his right mind, it brings him to himself: Sin is an aberration from the mark (so some words in Scripture signify) repentance on the contrary, it takes the point of the heart, which is the arrow that we shoot up to Heaven in the sacrifice of Prayer and repentance, and it turns it just upon the mark again; it sets it right, to aim only at the glory of God; that we may glorify God in the latter part of our life, as we have dishonoured him in the former: repentance is a directing to the right mark.  
Lastly, Sin is a deviation, a turning out of the path of obedience, and from the commandments: repentance (and so the word is here used) is a turning to the right way, a bringing of our feet to that path, that God hath chalked to us. Repentance, as it is a general turning, in respect of the subject, so it is total in respect of the act. That is the second thing.  
Thirdly, as it is total in respect of the act; so it is final in respect of the time. True repentance leaves sin: so as that it takes a long farewell, it takes its great, and last adieu of sin, it saith with the Spouse in the Canticles, I have put off my coat, how shall I put it on? I have washed my feet, how shall I now defile them? I have found the smart of sin, I have put off the garment of the old man: the Serpent's skin is now gone, I am made partaker of the fleece of the Lamb: there is another garment of the robe of Christ's righteousness is drawn over me; shall I take my old rags again? shall I take that which I have put off? I have bathed my feet, my affections; I have washed my hands in innocence; I have washed my heart in the laver of epentance, with that laver that begot repentance, the blood of shall I defile myself any more in the ways and works of sin? this is the language of repentance, it leaves sin, to turn no more to it.  
Here in a true convert differs from a formal Christian; he will turn for a time, when God's hand presseth him; when he is driven to an exigent, and etremitie, he will leave his sin, but as a man puts off his garments at night, when he goes to bed, to take them when he awakes. He leaves sin in the night of affliction, and tribulation, but when the storm's over, he takes it again to himself. Such Christ speaks of in the Gospel; they are compared to dogs and to swine, to dogs that return to their vomit, and to swine, that return to wallow in the mire, scuh as the Apostle saith, that having escaped the entanglements of the world, are defiled again the second time. Such a one was Lots Wife that turned from Sodom, but looked back again: such a one was Demas, that left the fellowship of the world, and embraced the fellowship of the Apostle, but his resolution held not out, after, he left the fellowship of the Apostle, and betook himself to communion with the World.  
But on the other side, a true penitent doth not so, after he hath tasted once of the sweetness of grace, after he hath gotten assurance of the pardon of sin, it begets in him such a detestation and hatred, that though he fall into any of those sins that cost him the ploughing up of his fallow ground, and the breaking of his heart, he would not change the comfort of his estate, for the pleasures of all sins, though they were not for a season, but for eternity: repentance is a final change, so we see the phrase cleared; repentance, and prayer is a turning.  
The Prophet saith, Turn to the Lord, that is, turn your lips to him, offer the sacrifice of praise; and turn your hearts to him too, offer the sacrifice of a contrite spirit: so much for the meaning of the phrase.  
I come to the second, that is, the Propositions that arise from this duty of action. The propositions are two that arise clearly.  
The first Proposition is this, that  In public calamities that are threatened, or sent upon a Land, there is no hope of having the judgement or punishment removed, except there be a turning to God by prayer. 
The Prophet saw the judgement, and their misery, and he chalks out the means to prevent it.  
The first means is this, the turning to the Lord, that is the sum of all; there is no hope of removing the punishment, except we turn te God by prayer. That is the first, and that is the way that the Scripture chalks out to us in divers places after a divers manner.  
It shows it us sometimes, by virtue of the precept God hath commanded us, Call upon me in the day of trouble, and I will deliver thee: when trouble is nigh at hand, when any affliction perplexeth thee, when thou groanest under any calamity, lo God himself shows thee the way, and that is this, Call upon me in the day of trouble, that is, pray to me, turn to me by prayer: that which he calls there Call upon me is here Turn to the Lord; they are both phrases equivalent.  
It is not only by precept, but it is set out by promise, the Scripture chalks out this by promise, take one for all 2 Chrens. 7. That will suit with our occasion, and this Scripture. There God makes this promise, If I shut heaven, that there be no rain, or if I command the locusts to devour the Land, or if I send the pestilence that it break forth: If yet they shall turn to me, and seek my face, and pray to me, and forsake their evil ways, I will hear from Heaven, and pardon their sins, and heal their Land. There could not be a more gracious promise, nor a more ample promise, it is not only in general, if that my judgements shall break forth on them: for then, it may be, they would have wanted understanding to have applied it in particular judgements: therefore God instances in such, and such judgements; they may stand for all; in time of famine, and drought, if there be no rain; and if because there be no rain, there is no plenty; if they be not only in famine, but pestilence, he sets the means, whereby he will be induced to withdraw these judgements, If they seek my face and turn to me, and call upon my name, and forsake their evil ways. There are all the particulars of duty. Then there are all the particulars of deliverance, I will hear from Heaven, and pardon their sins, and heal their Land: that is, I will remove the judgements, and not only so; but take them to grace and favour, so, it is chalked out by promise as well as by precept.  
Nay, not only by promise, but it is chalked out, by Testimony and experience: take David's experience for all, for David was one that shown more experience of the knowledge of God's ways then any other.  
First, there is the experience of his own person, 2 Sam. 22. When I was in distress, I called upon the Lord, I cried to God, and he heard me out of his holy Temple, and my cry entered into his ears. See, David in distress called upon the Lord, and he heard him.  
If we will not believe his experience for himself, let us see it for others. That he sets down in divers psalines in general words, that The righteous cry and the Lord hears them, and delivers them from all their troubles. The order is this, when the righteous are in trouble, they cry to the Lord, and he hears them, and his hearing is his answer, and his answer is deliverance out of trouble.  
See yet, if the general will not serve; if David's experience will not serve, see it in particular Saints, Psal. 34. This poor man cried to the Lord. It is worth observing, that David breaks out into such an abruption of phrase; he named none before, if he had spoken before of one of exceeding piety, and predicated this of him, This pooro man, we might say as the Eunuch to Philip, Doth the Prophet speak this of himself, or of some other man? but it is a phrase ordinary in the Psalms, therefore take notice of it; it is in another Psalm, Her foundations are upon the holic hill; a man would wonder who he speaks of; but he knew we must needs understand it of the Church: therefore as in an holy rapture, and speaking of God's government of it, he saith Her foundations, ye know whom I speak of. So in another Psalm, the Lord hear thee in the day of trouble; one would have thought he had spoken of some body before, the Lord hear thee, thee afflicted poor soul, whosoever, In the day of trouble, the Lord hear thee: so, This poor man. I know some interpret it in reference to Christ, therefore they make it a prophecy of Gods hearing of Christ's prayer upon the cross, and in the garden; some of the ancients interpret it so: but yet it runs more directly concerning righteous men, according to the phrase of Scripture, This poor man; that is, any poor man, any righteous man: it is as much, as The righteous cry, and the Lord hears them: This psore man cried, and the Lord heard him; that is, whosoever is in distress, and perplexity, if he seek to God, God will hear him, and deliver him. We see it by experience.  
And we may see it by example too. The examples are many in Scripture, I will instance only in three; that this hath always been the course that the Saints of God, nay, that even wicked men have taken in the time of calamity, and distress to fly to the Throne of grrace, and to turn to God by prayer. Moses, when God said he had a purpose to destroy the congregation of Israel, and consume them in a moment, presently he betakes himself to his knees, and he speaks to God, O Lord this people have committed a great sin: it was the course that David took too, when he saw the Angel of the Lord with his sword drawn over Jerusalem, ready to destroy it, It is I that have sinned; it was the course that Hezekiah took, when he had a Message of death brought to him, He turned to the wall, saith the Text, and said to God, O Lord remember how I have walked before thee with a perfect heart: he turned to the Wall, that is, he sequestered himself from earthly occasions that he might Turn to the Lord, with more liberty of Spirit, and largeness of heart. It was the course that Manasses took, that filled Jerusalem with blood, when he was in chains, and captivity, and affliction, he turned to the Lord, and called upon him, and humbled himself greatly: it was the course that the Prodigal took in the new Testament, when he had not bread to eat, he saith, I will go to my Father, that is, I will turn to my Father, and say, Father I have sinned against heaven, and before thee: we see it confirmed by example, there cannot be more said.  
To confirm it by reason: for this is the most easy, and the most equal, and the most successful, and most possible course of diverting any ill we are in, or in danger of. It is the most equal and reasonable course, because God is the person that is provoked by us: he is the Judge that sends the punishment, it is his Law that is broken, his name that is dishonoured: to whom should we go but to him that we have provoked by our sins?  
It is not possible, that the turning away of judgement should be by any other way, Vain is the help of man: it is not in the Arm of flesh, to save any one from that judgement that God sends. There is no care, no providence, no foresight of man can divert judgement: we must have recourse to God.  
And it is the most successful way of all other; no man can instance in any example of any soul that ever turned to God by prayer, in the time of distress, but if God saw it needful in his wisdom to turn away plague or famine, he turned it away. Prayer is the most ready, and the most equal way.  
And Prayer is the most easy way: can any man desire to have a blessing upon easier terms, then to ask and have? to turn to God, and to have him turn to us? to turn to God, & have his judgements turned from us? that is the first Proposition; there is no hope of turning away calamities over us, but by turning to God by Prayer.  
Secondly, there is no hope of diverting judgements, but by turning to God by repentance; that is the second, Turn to God by prayer, and turn to God by repentance, or else prayer will not serve without repentance, If I regard iniquity in my heart, the Lord will not hear my prayer. The prayer of sinners is oft times accepted, but it is of penitent sinners; but the prayer of sin never: the hands of the blasphemer, and the eyes of the Adulterer, that look to Heaven, God looks with indignation upon such hands, and eyes, and hearts; we must purge our hearts from wickedness, if we will turn to God.  
These two cannot stand together, God and sin, as on the other side, pardon and impenitency cannot stand together, because pardon belongs to repentance: so sin and repentance cannot stand together, the one takes away the other: sin removes repentance, and repentance removes sin; sin makes a separation between God and us, repentance knits us again, the one destroys the other; sin makes God turn from the purpose of of mercy; Your sins have withheld good things from you: this I did to you, and would have done more, but for your transgressions: sin makes God turn from the purpose of mercy; on the other side, repentance makes God turn from the purpose of judgement.  
Lastly, Sin never meets with pardon, that is, impenitency; though sin meet with pardon, impenitency doth not: it sets a man further from God then sin, when its first committed. It is worse to go on in sin, then to commit it: But repentance always hath pardon.  
First, repentance never misseth of forgiveness; if we turn to God, he is always ready to turn to us. See in that place of the Psalm. The Lord is nigh to all that call upon him, to those that are of a broken heart, and he saves them that be of a contrite Spirit. Yet plainer in 2. Chron. 3. If ye will turn to the Lord, the Lord will not turn his face from you: yet again, Amos 5. Hate the evil, and seek the good, it may be the Lord will be gracious to the remnant of Joseph, that is, peradventure he will.  
Some may say, here is some hope, some comfort, but here is no assurance: there is no assurance in this place The Lord is nigh; he may be nigh, he is nigh to all, he may be nigh to me, but yet it may be he will not turn to me in mercy: it may be he may be too near me, as when he sends judgements, what comfort have I by that promise, the Lord is nigh? I have less comfort by that, It may be he will turn. Is salvation promised with it may be? It may be God will be gracious? There is but little comfort in that, Turn from your evil ways, and God will not turn away his face. He hath turned away his face already, I would have him turn again; he will not turn from me, but will he turn again? I, but if those places will not do it, we will find those places that shall do it to purpose, for though in the Psalm he saith the Lord is nigh, yet in Isa. 55. Let the wicked man forsake his way, and the unrighteous man his evil thoughts, well, and then forward, For he is ready to forgive, and will abundantly pardon. He will not only come nigh us, but forgive us, he will not only pardon us, but abundantly pardon. There is not only a little turning towards us, but a turning to us, and a turning in mercy, and in much mercy.  
And again, where it is said, God will not turn his face from them, and in Jerem. 18. it is said more plainly, he will not only, not turn from them, but he will directly to them. If I pronounce judgement against a Nation, if they turn from their evil ways, and turn to me, I will repent of the evil I thought to bring upon them: God condescends not only to return, but in our language he condescends; he calls upon us to repent, and he promiseth to repent: it is impossible he should repent properly, because he cannot change, but his repenting is answerable to ours; if we return wicked man forsake he will turn from the evil of punishment, if we repent of our actions, he will repent of his purpose, if they turn to me, I will return to them; there is more than not to turn from them.  
Lastly, where it is said in Amos, It may be the Lord will be merciful: in Ezek. 18. it is a certainty, God will certainly be merciful; If the wicked man forsake his wicked ways, he shall surely live, and not die. I will spare his life, he shall live and not die: so you see plainly, God hath promised to turn, and to turn abundantly, and in mercy to the penitent heart that turns to him. Thereupon those Phrases are so oft in Scripture, Zech. 1. Mall. 3. Turn to me, and I will turn to you: God conditions, I will come as fare to meet you, as you shall to meet me, I will take as much pains to save you, as you shall to save yourselves, nay I will prevent you, I will turn to you first, and make you return to me, turn to me that I may save you; God capitulates, as if it were an arbitration; how long will ye stand upon terms? I will condescend, let us meet one another half way, Turn to me: it is not for my good that I expect it, but for yours; turn to me, and I will turn to you.  
And for your better encouragement, you see plainly that repentance always meets with pardon of sin, and reversion of judgements: the impenitent never meets with pardon, when a man continues in sin: in Ezek. 18. The righteous man if he forsake his righteousness, and betake himself to a course of sin; as a wicked man when he converts, he shall live, and not die: so a righteous man when he turns to sin, he shall die and not live; and The Lord will break the hairy scalp off him that goes on in sin; that is, the Lord will pour judgements, heavy judgements, that shall fetch off hair and head, and all; he will strike him in his vitals: the Lord will break the scalp of him, not that commits, but that goes on in sin, that is, of impenitent men: it is impenitency that brings judgements upon men, or Kingdoms; for a man to think that he may continue in sin, and yet God will turn away his judgements, it is presumption: that is to make God a Liar; it is to make God a breaker of his own truth, and rule. We read that God turned, and had mercy, but they still turned to him. For, that of Ahab, we read that God said concerning Ahab, that he would not bring the evil in Ahabs days, as he had threatened: but the Text saith, that Ahab humbled himself. There is hope, it may be, saith Amos, and Ahab found it was so, he humbled himself, and God turned from his judgement. We read the same of Niniveh, when God denounced judgement against it, yet Forty days and Niniveh shall be destroyed, yet after, God gave them a longer time, forty days, and forty days, and forty years, even after his own word was gone out: but withal, we read that Niniveh turned from their sins, and repent in sackcloth and Ashes: so we read of Israel, Judg. 10. after God had denounced judgement, it is said there, That God was grieved at the heart, because of their oppression; he began to repent, as when a man reputes, there is grief of heart joined with repentance: so God, He was grieved at the heart, because of Israel: but we read that They put away their strange gods, and confessed of themselves that they had done wickedly.  
There is an instance, 2 Chron. 12. of Rehoboam, God saith concerning him, and the Princes of Judah that he would not bring those judgements, that he threatened against them, and that he would deliver them, and give them success; but we read withal, that they confessed their sins before God, and said, The Lord is righteous: still where there is removing of judgement, there is leaving of sin, and there is humiliation, and repentance. Therefore we cannot gather, that because God is merciful to the penitent, he will to the impenitent; it is presumption.  
Secondly, it is a vain thing, as well as a presumptuous, to think that God will cease correcting, if we do not cease committing, to think that God should change, that is not capable of change, that he should change his purpose of judgement, that is immutable, and we not change our purpose of sin, and going on in sin, that are made of change. Tell me if itstand not with reason that man should change, that is made changeable, rather than we should hope, that God should change, that is not capable of change? but than he is said to change, when he changeth us, and makes us better; when men are under affliction, and he sends them prosperity; when men are under the weight of sin before, and he sends them salvation; when he works this change, God is said to change: therefore the change must be on our part.  
The consideration of this makes me think, that this poisoned arrow, that destroys by night, and kills by day, this arrow of the pestilence, that runs through our streets, and Cities, and Towns, that takes so great a flight from the mother Cities, to the Daughter Cities, that flies in a moment, not only a few miles, but many, and picks out this City, and that Town, and that Country, and this street in a Cicie, and this house in a street. It makes me think that that sword will be made more sharp before God put it up, and that arrow head will be poisoned more before God call it back: why? because there is no thought of repenting: so fare are we from turning, that we have not yet learned to play the Hypocrites; we are not come so fare as the Pharisees; we are not come so fare as to dissigure our faces. There is no man almost turns his countenance, that turns his eye to the ground. We are smitten, but we are not sensible, God's hand presseth us, but we are not humbled: the Fan is sent out, but we are not winnowed: we are a corrupt floor, and a corrupt generation that go on still. We are out of the way, we, and our Princes, and Nobles, and as our fathers before us: so we have done evil, as Daniel saith, still we are a rebellious people.  
I may ask Chrisostomes' question, that he asked the people of Antioch; who is there among us all that his heart smites him? who is there among us all that once grieves for sin? that once smites on his Thigh, that makes his hand smite upon his breast, to recall himself to turn to the Lord? Nay, we may say, as the Prophet of the people of Israel, Jer. 3. I called, but they would not turn, and in Jer. 8. I harkened and heard, to see if there were any that would leave their wicked ways; but behold there was no man, they all went on in the imaginations of their own hearts, and none said, what have I done? Or as the house of Judah. Jerem. 18. I called to them for the forsaking of their sins, but they gave me this answer, Nay, but as for us, we will walk in the devises if our hearts, and do that which is delightful in our own eyes, and according to the imaginations of our own Spirits. It is the answer that we return generally to God, though we say it not with our lips, we resolve to walk according to the devises of our own hearts: and what are those? the devises of pride and vanity, of fraud and iniquity, and of lying, and reviling one another: and these are the devices of our own hearts, not the devises of God's Spirit, and of his law; and these are the answers that we return, Nay, but we will walk according to the devises of our own hearts.  
I cannot tell into what principle I shall resolve, what should be the cause of so much impenitency and hardness. Were it so that God had set us hard conditions, I should cease to wonder, but the conditions are easy, it is but Turn to me. Were it that we were not sensible of these things, and heard not these doctrines in our ears, I should not wonder: but we hear them, and harden our heart. It can be nothing but the Spirit of security, and drowsiness, that Isaiah speaks of, that possesseth us, The Spirit of slumber is on them, and they have closed the eyes of their understanding. We sleep, and promise ourselves good days, when God pronounceth evil. It were well if it were no more but a Spirit of slumber, there might be hope that we should awake, but it is as a Spirit of derision, of scorn, like Job's horse, that laughs at destruction, we laugh when our fear cometh: and as his horse is described there; so men go on in sin, they rush into the battle, though they be to encounter with God, as if they were able to meet with judgements.  
I have oft wondered, that upon all those inducements to seek heaven, and salvation, that men should neglect it so much, and I see the reason is, because men love life temporal, better than eternal: earth is heaven, this world is better than the other, yet that is some reason, because this life hath some what sensible, and we are lead by sense; it must be a heart of faith that looks after the other life, sensible men will look to this life.  
But this I wonder at, that men should not only love temporal life better than eternal, but that men should love sin better than life. There is nothing that a man hath in this world better than life, he will part with skin for skin, arm after arm, thousands after thousands, with eye, and skin, and arm, and all to save his life; shall we be willing to part with those, and not with sin after sin? were it once said, and all that a man had committed, would he give for his life, it were something, if we would part with sin after sin; no, but we love sin  than life, and that is the reason, though we be in danger, we go on in sin. Remember the voice of him that calleth, God could not propound to you a more gracious way, turn by prayer and repentance. There are many bonds that will put us upon it.  
The bond of nature calls upon us: all creatures turn to God, the insensible creatures; the Ravens, and Lions, they turn to God, and seek their meat of him; shall we be more insensible than they?  
There is not only the bond of nature, but of obedience, God calls upon us to turn, we own so much obedience to his command: we own it in duty, it is a duty, God will make us come in by the lure of judgement whether we will, or no.  
The bond of thankfulness calls upon us: whatsoever we have is from God; the blessings of this life, and the hopes of a better, our health, and strength, and means, and countenance, our wits and comforts, the hope of salvation, and the hope of the pardon of sin, all is from God: by the bond of thankfulness, let us turn to him that gives us all, that is the fountain of all blessings, we have none but from him.  
Further, there is the bond of necessity, that if we turn not to God, we can turn no where; if he take away his countenance, we are consumed into our first dust: and it were well if we were resolved into that, but we are turned into Hell, when God takes away the light of his countenance; Hell is where God is not; O! whether shall I turn saith Bernard, that I may turn to the Lord, whither shall I go but to thee? say the Disciples, Thou hast the words of eternal life: whom have I in heaven but thee, or what in earth in comparison of 〈◊〉? whether shall we fly from God? if we cannot fly ●●rom him, there is a bond of necessity that we return to him. If there were no love necessity should constrain us to turn to God.  
Again, there is the bond of congruity: God turns to us, and he turns first; and he turns wooing, and beseeching, and entreating, that we would return to him, and love ourselves: if we will not love God, yet let us love ourselves, and conform to God's gracious affection, that supreme Majesty, that is pleased to descend from that high Throne, to turn to sinful man, and to call upon him; and he turns to us now when he speaks to us, and he turns to us ever in granting our Prayers, and in exercising his long-suffering daily; that bond of congruity, should make us turn. Yet that is not all.  
There is the bond of experience in ourselves, that when we have turned to him heretofore, he hath turned to us in mercy; when we have been in trouble, we have prayed, and he hath heard us, we have confessed our sins, and he hath given us pardon, things have succeeded well.  
Nay, there is the bond of example, see it in many holy, and wicked men, there was never any that returned, to God, Rehoboam, Manasses, who not? the Prodigal, the Publican when he returned; no sooner he thought of turning to God, but God turned to him. We have that bond of encouragement to move us.  
There is the bond also of hope; hope is grounded on the promise of God; he hath promised to turn if we turn.  
Lastly, there is the bond of fear to prevail, if love will not, fear may prevail: let that bond move us; that is a great obligation; we are in danger, if we turn not, he hath Whetstone 〈◊〉 sword, and bend his bow, he hath prepared the instruments of death: he still hovers to see if we will return, and he forbears; and though we have been desperate in committing sin, let us not be desperate in impenitency; and though we have been unhappy in sinning, let us be happy in returning.  
For simply speaking, sin is not so damnable, as going on in sin, it is not so fatal and mortal to sin, as to cotinue and go on in sin. As it is with health and physic, a man were better want health, then want physic, if a man want health, there is hope of recovery if he have physic; but if he want physic, there is no hope of recovery. So, repentance is the physic, sin is the disease, it is not so much danger to sin, as to be impenitent: repentance that is the physic; if a man sin, there is a way to pardon, but if he be impenitent, there is no pardon; impenitency excludes pardon. Therefore fear should make us turn to God.  
Impenitency is that only sin, that is damnable, and mortal: impenitency is that that shuts the pits mouth: impenitency is that that settles us on our lees, that hardens our hearts, and makes God absent himself for ever, it makes judgements irrevokeable; impenitency seals up the den of the Lions, it rolls the stone to the door, of the Sepulchre, it leaves no possibility of forgiveness; it makes sin infinite, and uncureable. Therefore let us not drown ourselves in that estate, that will shut us out from all hope, not only of having judgement diverted, but of having sin pardoned. O! it is a theme that we should always think of, and never end speaking of: it is the sum of the Law, and of the Gospel; the effect of God's grace, & of his punishments, it is that that God expects at all times, from the best men, from the most wicked men.  
Therefore to shut up all with that excellent speech of Zephanie, Zeph. 1. Gather yourselves together, O Nation not desired. It suits well with us thus far, gather yourselves together, O Nation not desired. We are a Nation not desired, as the case stands: What then? Forsake your evil ways, leave your sins, turn from your iniquities, and seek God's face, it may be you shall be hid in the day of the Lords anger.  
There is another, It may be, like that of Amos, it may be you shall be hid, it is true now, it is but it may be. It may be the day is past, the day of returning. Time was when there was more than probability; it is to be feared now God is gone too fare, he hath wrestled so long, that he will not be now entreated; yet for all that, yet it may be, peradventure God will turn; we know not, he is rich in mercy, let us not be wanting to ourselves; if that succeed not that he return from this plague, yet he will turn from his wrath, to those that fear him.  
Let it be done with one consent; all the people as one man, with one mind, and voice, turn from sin, if there be any profane, let him turn from blaspheming God's name, if there be any Drunkards of Ephraim, let them turn from their revelling; and not only Drunkards, but Sippers, that tipple, and waste their time and credit, and dream over the pot; those are worse than Drunkards; for they do but waste that estate they have before men, but the other waist that precious time, that they should get salvation in, their hearts are after wine: if there be any that neigh after their neighbour's wives, any adulterous seed, any that have hands of blood and oppression, those that grind the faces of the poor, those that have fingers of covetousness; men that have fraudulent hands, that practise the mysteries of their Trade, let them turn from their evil ways, Gather yourselves together, O Nation not desired; forsake your sins, and come to the Lord, It may be you shall be hid in the day of the Lords anger. That is the sum of this exhortation to this first duty that the Prophet gives in these words; Turn to the Lord, and in turning, Take to you words.   

SERMON II.  Hosea. 14.2. 
Take to you words, and turn to the Lord, say unto him, take away all iniquity, etc.  
THERE is no commendable virtue, but it is beset with extremes on both hands, one on the right hand, and another on the left. For moral virtues it is evident; and for natural habits, whether they be outward, or inward, we may instance but in one for all; that is, The gift of speech, it hath extremes that hedge it in both ways: There is one extreme in the defect, that is, Silence; and of that it is that the Prophet accuseth the Shepherds of Israel that they did betray the salvation of the people by their silence, they were as dumb Dogs that could not bark. And the other extreme is, in excess, and that is called much speaking, and of that Solomon tells us in the Proverbs, in multiloquio, etc. In the multitude of words there never wants sin: It is so in natural language, and in civil kind of speech; and it is so also in the spiritual language, and in the conference we have with God. Prayer is the language of the heart, and it hath extremes on both hands: For the extreme that is in excess, Christ toucheth it in the Gospel, he tells us of the Pharisees, that thought they should be heard for their long prayers, and much babbling; that is one fault. And for the extremity in the defect, we have it in Job 21. and Job 32. where he complains of profane persons, those that God was not in their thoughts, and so not in their tongue, to speak of him with reverence, Who is the Almighty that we should serve him? or what help is there in the Lord that we should pray to him? The Children of Israel were guilty of both these extremes, and that kept them that they could not hit the mediocrity, to observe a good decorum in prayer to God: For the multitude of their words, the Prophet Malachy sets it down, Chap. 3. they were come to that height, they durst reason with God: Ye have rob me, saith God: They reply, Wherein have we rob thee? Ye have spoken stoutly, saith God: They reply, Wherein? They had words whereby to dishonour God, and none to please, or to pacify him. And for the defect of speech in the grace of prayer, the Prophet Isaiah tells us, Chap. 64. that he looked about and found none, that did apply themselves to call upon God, or to lay hold of him.  
It is not usual for a man to be guilty of both extremes in the same kind of sin; because that extremes are contrary one to another; yet they had a double guilt upon themselves, they were full of words in worldly matters, but altogether silent and dumb towards salvation. To speak against God, so they abounded with words, and yet to speak to him to pacify him, so they wanted them. Therefore it is this infirmity the Prophet Hosea here labours to cure in this people. He observed their defect, he saw how they turned aside; but they would not lay hold on the means of pacification; therefore now he directs them to see the right way, whence they should take their beginning to work atonement, and reconciliation with God. He speaks Ephata, he puts his finger (as it were) to their mouths to open them, to unbowel their hearts with the acknowledgement of their sins, with the in larging of their petitions to God; and thus he counsels them, Take with you words, and turn to the Lord, and say, thus and thus.  
You may remember how I divided the words, they contain two things:  
The form of an excitement:  
And a form of direction.  
The form of excitement in the first part, that is to two duties.  
One to the duty of action, Turn to the Lord.  
Another to the duty of elocution, Take to you words, and speak to him.  
Of the former I spoke in the Forenoon, reading the words so, Turn to the Lord, and in turning, take to you words: And there I shown you what was the occasion of this exhortation; what was the reason he presseth the exhortation twice upon them, of turning to the Lord, what are the duties he aims at: To stir them up to the work of prayer, that is one kind of turning; to stir them up to the work of repentance, that is another kind of turning to the Lord: An universal turning in respect of the subject, a total turning in respect of the act; a final turning in respect of the time, never to look on sin again. What the propositions were that arose hence, That there is no diversion of judgements without turning to God by prayer, and turning to God by repentance; there is no true repentance without casting away sin. This is the sum of that I delivered in the forenoon.  
Now I go on, that is, to the second excitement, to which here the Prophet would provoke and stir them, and that is, to the duty of elocution: In the former he shown them the way, what course they must take to God, Turn to him: In this he shows them the way, what course they must take for repentance, Take words to themselves.  Take to you words. 
There is no difficulty in the meaning of the phrase, there can be nothing more familer to us then that phrase, which entreats of speech, and taking of words, which is only proper to man: Yet I find that Interpreters make a little difference in the exposition of them.  
For some will have this to be the meaning that the Prophet here excites them to a duty of obedience, Take to you words: Here me now when I speak to you in these words: That is the exposition of Mercer and Zanche, listen to my words when I exhort you to repent and turn to the Lord; that is the meaning of that phrase: But others better, that the Prophet excites them here to a duty of expression of their repentance, that that would kindle in them the flame of all good desires, by getting a wholesome form of speech to come before God: So the meaning is, Take to you words; humble yourselves before God, fly to him by prayer, seek reconciliation at his hands; but take heed that you come not unprepared, unprovided; fit yourselves well before, and study how to speak to him, Take words, and then go to him, and turn: This I take to be the more proper exposition, more genuine: For if we insist in the other, the phrase of speech will not bear it, it offers violence to the Text; it is not only divers, but repugnant; for if that were the meaning, Take to you words, that is, hear my words; the Prophet would not have exhorted them to have gotten lips, but ears, not words, but attention: He doth not here exhort them so much to listen to him, as to open their own mouths to God. Therefore of necessity we must take it as the words lie, for the procurement of the language of prayer and repentance, which will be most fit for the expression of their repentance to God: So taking this thus, there are these two things to be considered in this part.  
One is the getting of words.  
Another is for the uttering and expressing of them.  
The first, in those words, Take to you words.  
The second, in the other, And say to God.  
And I shall only speak of the former at this time; that is, of the words they should take to themselves.  Take to you words. 
It hath respect to the former duty I spoke of in both the acceptions, Turn to the Lord, turn by prayer, turn by repentance, both ways it looks: When you pray to God, then get words, when you repent of your sins, then get words: It is the observation both of Cyrill, and chrysostom, he stirs them up that they should bring with them, Non aurum, non argentum, non oblationes, sed preces; he calls to them not to bring their Gold, or Silver to God's Treasury, not to bring their Sheep, or Oxen to his Altar; God was weary of those Sacrifices, he looked for repentance, it was only to bring words of prayer in humbling themselves and seeking mercy, and words of repentance in acknowledging their sins; this was the scope the Prophet aimed at: So, I will consider in it two things.  
The motives that induced the Prophet to make this exhortation, he calls upon them for words, get you words.  
And the scope he propounded to himself in it, what is the duty he would excite them to.  
First, the motive that induced the Prophet to make this exhortation here, for we have not the parallel to it in Scripture, Take to you words: It should seem they were brought to a very low ebb for piety, that they knew not the first elements and principles; that they could not go so far as wicked Israel that would flatter God with their mouth: that they were so far from true contrition, that they could not so much as bring words of confession to acknowledge their sins, though it were but from the teeth outward.  
We know they were a people of another temper, the Psalmist describes them, they were a people given too much to words, the Israelites: In Psal. 10. Their mouth is full of cursing and bitterness, mischief and vanity is under their tongue. Psal. 59 the Psalmist saith, they used to belch out their words against God, Swords were in their mouths; that is, they had all kind of words but those that they should have, words of cruelty, Swords were in their tongues; words of deceit, the poison of Asps was under their lips; words of mischief, words of rebellion against God, and yet for words of devotion, and words of repentance, there their hearts were barren. It was their backwardness to this duty the Prophet observed, and that made him frame this exhortation; they were backward to the work of repentance, they hardly knew what it meant; some general hints they had, that God was displeased, and was to be pacified, but they had forsaken the Fountain of living water: They knew how to bring words to Ashtaroth, but not to come with words of repentance to the true God. There were many impediments that kept them from using words in prayer.  
Partly, they were afraid by reason of their sins.  
Partly, they were ignorant, they knew not how to indite their prayers, to frame their bill, when they should prefer their suits to God.  
Partly, their hearts were hardened, they were not touched within; out of the abundance of the heart the mouth speaketh. Where there is not repentance within, there are no words without: The Prophet observed all these defects, their backwardness to this duty, that made him frame this exhortation, Take to you words.  
That this was their case, before, and after, and then, we may see it out of divers places of Scripture. Before the time of this Prophet, see it in Job, see it in David: After the time of this Prophet we may see it in Jeremiah, Chap. 8. I harkened and heard, but there was none that turned to the Lord: He took a Candle to look about him, and could not find a man that knew how to pray to God: That it was so in the time of this Prophet, see it in Isaiah, Chap. 64. he lived in the same time with Hosea, There is none that calls upon God, there is none that lays hold on him by prayer: The Prophet observed this well, that here was their error and defect; he might have said of them, as Job saith concerning his Friends, I waited and expected if they would speak to God, but I found they were all silent: The Prophet had long expected to see, if after all those excitements they would yet turn, if they would yet learn to make but one form of prayer, to humble themselves but in the eyes of men; but afterward finding that yet they would not return of themselves, he could hold no longer, but provokes them to the practice of the duty of repentance, that they might now show the language of repentance and prayer, Take to you words: It is as much as if he had said, How long will ye absent yourselves? Are ye not yet sensible? Neither the judgements that are insticted, nor the evils threatened, will not they yet move you? If yet they cannot stir you up in your minds to seek God, because he is gracious, yet look to your selves, seek to him for your selves, because you are miserable: If you cannot come to him of yourselves, come to me, I will learn you; if it be fear that keeps you back, I will embolden and encourage you; though your sins be many, God is gracious; though they be great, God is merciful; if ignorance keep you back, come, harken to me, I will teach you the fear of the Lord: Little Children, I will teach you to pray, and set you a form of confession; though you cannot bring repentance in perfection, bring it in the principles; though the name of tears be yet unpleasant to you, yet the name of words is acceptable; what more easy than this? I call not now for the ploughing up of your fallow ground, and the rending of your hearts, though God expect that, that you may come to that in time: All that I now require is, that you take words, and speak to the Lord in this form, Take to you words.  
So now in this part we may see there are two things commendable in this carriage of the Prophet.  
The first thing that is commendable is this, that he watcheth over them in their deficiencies, he hath an eye upon them, he studied where their imperfections lay, that he might apply himself to cure them, that he might lay on the salves: A Physician who knows not the cause, and the nature of the disease, cannot apply a remedy. The Prophet searcheth, and digs for hardness of heart in Israel, and having found it, he applies the remedy; he watcheth over them in their ignorance and backsliding. See Jeremiah, he took a Candle to see if there were a man; I harkened and heard, saith he. It was the course that the Apostles took: See Paul, Heb. 5. how he studies the condition of the Churches he wrote to. Some were strong, and he propounds the Oracles of God to them; some were weaker, and those he comes to in elements, and principles of Christian Doctrine: He comes to the Hebrews bringing the Milk of principles, and teaching them again which were the first elements of Faith: It is the course that every good Minister takes; we shall never know the state of our people, unless we study their imperfections, and watch over them: How shall we know what Doctrines to deliver to you? It is a thing you desire, to walk in clouds that we might not observe you in your imperfections; but that you may be raised out of sin, give us leave to pry into them, to be diligent to watch over our Flocks and Herds, to watch which way they walk, and how they thrive, and live, that we may know which is diseased, which is wand'ring, and which is sound, and which keeps in the Fold: That is the first thing in the Prophet.  
The second thing commendable is, he doth not only watch over their weakness, but condescend to their infirmities, he applies himself to their temper: So the Apostle Paul dealt with the Corinthians, 2 Cor. 3. And I brethren, when I came to you, I could not come to you as spiritual, but as carnal; babes in Christ: therefore I brought not strong meat, but milk, because you were not able to bear meat, nor are not yet: The Apostle condescends to their capacity, he saw the state of their stomach what meat they could bear, and what they could not digest, and he comes to them accordingly: So Hosea here, he observed that the people were not able to bear this strong Doctrine of the depth of repentance; therefore he comes to them in the first principles, he reads to them the Alphabet of repentance; he would first teach them to spell repentance: For tears, and sighs, and groans, and rending of the heart, and beating in pieces of the spirit, he knew these things were requisite to repentance, but these were harsh symptoms, he propounds not these now, but only that thy bring words. It is not now, take to you tears, but words. That is the second thing commendable in the Prophet; and that shall serve for the motive that induced him to make this excitement.  
The second thing, is the excitement itself, Take to you words, words of repentance, and words of prayer. He would instruct them in two languages at once: For every grace of the spirit hath a peculiar language; Faith hath its language, and charity hath her language, repentance hath her language, Prayer hath language for all the rest: The Prophet at once would instruct them in the language of repentance and of prayer.  
First, in the language of repentance, and that is confession of sin; that is the tongue of repentance: Take to you words of turning, turning words, words that beseem converts, words of remorse, words of contrition, words of humiliation; take to you words that you may lay open your sins before God: So, he shows them two things concerning the duty of confession of sin.  
One is the necessity of the confession of sin to the duty of repentance, no repentance without confession of sin, nor no pardon where there is no repentance.  
The other concerns the form of this confession, what manner of confession men must bring to God: Take to you these words, and turn.  
The first is concerning the necessity of the grace; Take to you words, confess your sins to God; that is the effect of it, because the Prophet would draw them into a course of diversion of God's judgements; there is no diversion of judgement without the pardon of sin, and there is no pardon without confession, therefore he presseth this duty: It is the interpretation that all take in. Confess your sins to God, and so turn to him; because without confession there is no pardon, no forgiveness. Solomon sets it down so, Prov. 17. He that covers his sins shall not prosper; that is, he that would hid them from God; he that will not open them by confession shall not prosper, as not in other courses of his life, so especially, he shall not prosper towards God, and Heaven, towards spiritual comfort; to have any comfort of pardon of sin; for God hath set this condition, if we will have him cover our sins, we must open them; if we will have him cover them, we must discover them: if we will have him shut his eyes on them, we must open our eyes upon them, and lay them open to God that knows them; there is no repentance, and no forgiveness without confession.  
On the other side, where there is an humble acknowledgement, and confession of sin to God, there pardon still follows: See it in the Thesis, He that covers his sins shall not prosper, saith Solomon, but he that confesseth, and forsakes them shall find mercy: So in the Thesis: See it in the Hypothesis in David, I said I will confess my sins, and thou forgavest the iniquity of my sin, Psal. 32. It was not only so in the time of the Law, but in the Gospel; in David's time, and in John's time, 1 John 2. If we confess our sins, he is faithful and just to forgive us our sins: If we confess them, he is faithful and just, he is not only merciful, but faithful: A man would have thought it should have run thus, If we confess our sins he is gracious, and full of loving kindness to forgive them; no, but he is just: Why? Because God hath promised pardon to the confession of sin; it is not only grounded upon his mercy, but upon his truth, and therefore upon justice: God were not just if he should not pardon sin to Penitents: If we confess our sins, he is not only gracious and merciful, but faithful and just to forgive sin: He hath bound himself, that he that makes a humble confession to God in Christ, and comes with a penitent heart by Faith in Christ, he is faithful and just to forgive sin. We see upon the hiding of our sins, pardon is excluded, upon the opening of our sins, pardon is assured. So it stands, saith Tertullian, both ways, Cum accusat excusat, cum condemnat absolvit, etc. When we accuse ourselves, God acquits us, when we condemn ourselves, God absolves us: Here is the ready way to get absolution, for a man to cast down himself. He that takes no glory to himself, but all shame, and gives glory to God, God will give grace to such a soul; otherwise, let us never think that God will pardon those that we labour to hid from him, Si faves tu peccato, etc. saith Austin sweetly; if thou take upon thee to be the advocate of thy sins, to plead for them, how shall God be the acquitter, and sin-absolver? Therefore that God may free thee from them, condemn thyself, lay the bond, and obligation and weight of thy sins upon thine own conscience; that is the way to have God to ease them, that is the way the Prophet prescribes.  
Beloved, we need not be discouraged at this Doctrine, it is not in the wit of man; and it were too bold a word to say that God himself could not invent a more easy way, we know not how far God can go, but we cannot see that God could have found a more facile way then for men to confess and find mercy, confess, and have mercy: The true confession of the lips, out of contrition of spirit by Faith in Christ is most sure to meet with pardon and forgiveness. Let any tell me whether there be a more compendious way to remission then this: It is but an easy way that is prescribed in the other word, Turn to the Lord, and the Lord assures the removing of judgements upon that. But confession of sin is more easy, it is that that is concurrent with the other, it is that that waits on it; nay, it is that that goes before; and if there be this humble acknowledgement made, if it be not out of dissimulation, and hypocrisy, God hath assured pardon to it: So different are the conditions of the Covenant at the first, and now; the precept that God gave to Adam was harder, Thou shalt not commit sin, but the commandment he gives us is easy, If thou sin, confess thy sins to God, and he will have mercy: Confession is the salve; as God alone is the Physician, so here he prescribes by the Prophet the salve for sin. Nazienzen calls it so sweetly: It is the Potion that the soul takes, it is the Plaster that is to be applied to the sore of sin. chrysostom enlargeth it, by making the proportion in the other part: Sin, that is the disease and ulcer; and repentance, confession of sin, and the renouncing of our sin, that is the remedy: The remedy, saith Gregory well, because it is the opening of the wound: Saith Origen, it is as the Vomit that is taken into the stomach, that cleanseth the stomach; so repentance unloads the conscience; confession, and casting out sin by the mouth, it is the Vomit of the soul, saith he well. Confession it is the physic, that healing Medicine that God hath prescribed to us: Austin sums up many virtues in a short compendium of words, speaking of this excellent grace of confession of sin to God. Confession of sin to God, is that which is the hope of Believers, the glory of sinners, the expeller of all vice, and all iniquity; the Tether to keep a man in compass of due obedience, the sweet bond to the soul; it is that that shuts the pit of Hell, it is that that opens the gate of Paradise, because it opens the way to the mercy of God; confession of sin is the language of repentance.  
That when I consider, I cannot but wonder that men that are sensible of sin, and of God's displeasure, should be so backward to this work, not only of repentance, but of acknowledgement of sin. It is a common fault we all labour of. First, we commit a sin, and then with Adam we hid ourselves, and get Fig-leaves, not only to hid ourselves from men, but from God. It is true, I cannot but wonder that men are loath to make their sins known to God; there is impious shame that keeps men from confessing their sins to men, because unless we tell them there are corner sins of darkness that men cannot find out; but is it shame to confess them to God? God knows them all before, why should men go about to hid that which he knows before it is committed? Why should I hid them from thee, O Lord, saith Austin, since thou knowest mine own heart better than I my self? Yet so vain we are, we think if no earthly eye see us in the commission of sin, neither doth the eye of Heaven look upon us: When we see not our selves, we think God sees us not; we desire to walk in Mists and Clouds, it is the case of every man: Tertullian sets it down well, concerning this duty of confession.  
Every may hath forehead enough for the committing of sin, their foreheads are harder than an Adamant to commit sin, but then they have no forehead to confess: It is shame that keeps them from men, and it is shame that keeps them from God. Et sic, etc. saith he, no marvel if they perish with that ill shame, and pudor, since they are more mindful of shamefastness than salvation; for if there be any shame in confessing sins to God, there is a great deal more in hiding them. But it is so far from shame, that it is the only grace, it is the first fruits of repentance, confession. Children when they are first borne, cry; it is the first expression of life, crying; and he that is borne and begotten to God again, that is, a new borne babe, the first manifestation of life is from the mouth, by confession of sin.  
O Beloved, let us not be so enured to hid our sins from God that must only pardon them, not to hid them from him, that will call us to account: If we hid them now, the time will be that he will lay them open. Christ saith in the Gospel, that that is done in secret shall be published on the house top: that that is now done in corners shall then be laid open, when all flesh shall be laid open before God's tribunal: If now it be a little shame, what will it be then? If there be shame in sin now, what confusion will there be when it shall be the forerunner of damnation and Hell? If any thing in the World will move a man to lay open his heart, to d●vide his heart, and make all naked before God, it is this consideration that all must be laid open after, the secrets of all hearts must be disclosed: And in the mean time if he would have any comfort of the pardon of sin, now, he must repent of them, and confess them. We need not be ashamed to come to God; I shown before, he hath annexed pardon to confession: See it in instances and examples, the Publican he comes with the language of confession, they were not many words, it was but a brief confession of sin, O God be merciful to me a sinner. There is the petition in the first part of the words, and confession in the next, I am a sinner, therefore O Lord be merciful; see the issue, He went away justified, saith Christ; he said little, Peter said less, Peter went out, and wept bitterly: Lego, etc. saith Ambrose, I read that Peter wept, but not that he spoke any words of confession; there was the confession of the heart; and though we read not of it, yet no doubt the voice of the mouth went with the cry of the eye; Peter wept, and confessed his sin: And mark, Peter was received again to favour, and to the honour of Apostleship, yet we read not of the words that he spoke. Every man supposeth, that he that comes to confess sin, brings words with him, yet we see not his words.  
If not that example, see David, Nathan comes to him, he makes a Parable, and then comes with a compendium, Thou art the man; David multiplies not words again; there are but three in our language, there is but one in the Latin, and in the Original; Peccavi, I have sinned: before the word was out of David's mouth, Nathan from God gives him a publication of pardon, that he had pardoned his sin: It could not be a shower confession then that that is made in one word, he could not speak more compendiously: Yes, we see in Psal. 32. he makes a shorter confession, he had but a thought, a purpose of confession, and God pardoned him, I said I will confess: God saved him a labour of further expression, because he saw the integrity of his heart; before he said, I have sinned, I said I will confess, upon the resolution of repentance, there is a resolution of forgiveness: So gracious is God, not only to meet us, but to prevent us: It was a sincere acknowledgement and confession that he made, and it was in that very purpose of confession.  
Nay, go further; for the Children of Israel went not thus far as to come to a purpose of repentance, yet God was pleased to pardon them as far as concerned outward punishment, Psal. 78. as strong a place as I know in the Scripture; David reckons up their rebellions, then after many mercies that God had showed them, he saith, They flattered God with their lips, and lied with their tongues; they made a confession, but it was an hypocritical confession, it was out of dissimulation, they flattered God with their tongues: They said, because of the necessity of punishment, We have sinned, but their hearts were not touched with their sins, They flattered God with their tongues, and lied to him with their lips: And it follows, Out of the abundance of his loving kindness he pardoned their sins, and destroyed them not: Not that God is pleased with such confessions; it is such a confession as never prevails: Hypocrisy sets a man further from pardon, because it is a double sin, yet at that time when they would not be brought to a formal confession, God forbears to punish, to encourage them after, he forbears the punishing of them for a time. As Ahab for his counterfeit humiliation, God diverts the judgement to encourage us to true humiliation. So Jehoahaz a wicked King, he continued in the sins of Jeroboam, yet when he was affticted and humbled himself before God, although it were a counterfeit humiliation, he diverted the judgement: If he show mercy to the confessions of Hypocrites that are full of hypocrisy and dissimulation, what will he do to those that do it sincerely; I say, God loves not hypocrisy, and hypocrisy is farthest from pardon; though it be, yet because they were so far from true repentance that they would not be brought to an outward form, when they brought that form, God encouraged them to go on further that he remitted the judgement temporal upon their feigned, forced, humiliation.  
Is it not then a great encouragement for us to repent, and confess our sins? Confession is a grace that shines in all Christian virtues: There is no virtue that can be practised without confession of sin; whether a man doth well or ill, confession comes in, as Austin saith sweetly, If I be ill, this is to confess to the glory of God that my sin is of my self, if I do good, this is to confess to the glory of God that all grace is from him. In evil, there we bring confession, that is, the confession of our miquities: In good we bring confession, the confession to God's praise, and of God's grace; so every way confession is necessary, In bono fact a tuo, etc. If we do any thing well God must have the glory, because he works it; if we do any thing ill, than we must confess to take shame, because all our confusion and shame is from the iniquity of our own heart. That is the first thing the Prophet would have them bring, the language of repentance; the language of repentance is the confession of sin, by acknowledging them to God,  
That is the first thing, Take with you words of repentance, confess your sins to God, he shows the necessity of confession.  
The second thing he shows not only the necessity of the duty, but he gives them direction; they are sweetly couched here, Take with you words, and go, and confess, that is, Take such words as become Converts, and Penitents. What are those words the Prophet bids them take, concerning the duty of confession? We will reduce them to four heads.  
First, Humble words, pride will not stand with repentance, I got me to God right humbly. Look upon all the confessions of prayer or sin in Scripture, they were all seasoned with the grace of humility; I am less than the least of thy mercies, saith Jacob, I am unworthy that thou shouldest come under my roof, was the confession of the Centurion; I am less than the least of Saints, because I persecuted the Church, saith Paul. Look upon the confessions of the Old Testament, how they are seasoned with humility. Ezra, Ezra 9 he confesseth in the name of the people, and he gins it so, O Lord I am ashamed, and blush to come before thee, etc. It is the very same words that Nehemiah takes, in confessing the people's sin when he was the mouth of the people, Nehem. 9 We lie under shame upon the ground, confusion covers our faces, we and our Princes, and Priests, and our Fathers, have all been rebellious against thee: It is the form of words that Daniel useth too in the confession of sin that he makes for the people, O Lord, to thee belongeth righteousness, but to us confusion. Here is then the humble strain of repentance and confession of sin, to give glory to God, and to take shame to our selves. Here is the proper dialect, the true Idiom of the language of repentance: Those are the first words he bids them take, take humble words; the confession of pride, a Pharisaical confession will not do it.  
Secondly, They must be mournful words: Tears are the laver in which confession of sin baths itself. When a man is to frame the words of confession of sin to God, the eye gives Ink, and the heart gives accents; tears are the oil in which the words of confession are steeped, and sighs and groans are the compass, and point, whereby the line of confession is drawn to God, they must be mournful words; the cry of the eye, and the voice must go together. If the heart melt, the eye will weep; if the voice howl, the eye will have sympathy; that was the form of David's confession, I roar through disquiet, I go mourning all the day long. So we see the confession of Aaron that he made before Moses, Alas my Lord; there is not only a word of humiliation, but a word of lamentation, Alas my Lord, for I have sinned, and done foolishly: And the Children of Israel, 1 Sam. 7. that they might express their humble confession of sin in such language, it is said that they were ashamed at Mizpeh; and what did they, they wept, and drew water, and poured it on the ground, and then they confessed to God that they had sinned. A man would wonder at such a ceremony, the pouring of water on the ground: What is of less moment than water spilt upon the ground? The Scripture useth that phrase to express a thing of no esteem; and they were ashamed for that purpose, to show that they could not weep enough themselves, they would by this, express the desire of their souls, that if they could, they would pour out Pails and Rivers of tears: they wished that their heads were Rivers of waters; because they could not shed tears enough, they bring Buckets, and pour them out to the Lord. Take to you humble, and mournful words, that is the second.  
Thirdly, Take with you, simple, naked words, the words of integrity and simplicity a man must bring when he comes before God in the naming of his sin: It is not enough to confess them in general, because God knows them in particular; but God looks that we should search into our hearts, and dive into our souls, and fetch up all, and leave no dregs of sin under, but evacuate all; if there be but the least behind, it will turn to poison: We must not come before God with a heart and a heart, and a tongue and a tongue, as we must bring simplicity of heart, so simplicity of speech: So we find the forms of all confessions in Scripture run thus. They contented not themselves to say they had sinned, Pharaoh, and Saul, and Judas could go so far, I have sinnod, they could not speak less, if they said any thing, yet they that said less found it made good from the heart, David said no more; but they had not true repentance, because they had one tongue in their hearts, and another in their tongue; God looks to the language of the heart. As we must bring naked open hearts, so we must bring simplicity of speech: All the confessions in Scripture run thus, with naming the sins, not in general only, but in particular. So the Israelites, Numb. 21. We have sinned in that we have spoken against the Lord, and his servant Moses; they name their sin: So in 1 Sam. 12. when Samuel presseth them home, and lays to their heart all the sins that they had committed, than they make confession, in naked simple words, We have sinned, and added this to all our sins, to ask a King: They did not only confess in general, we have sinned; but in particular, this is that sin that we have provoked God by. As David's heart smote him when he had numbered the people, presently he tells God he had sinned in this sin of numbering the people; while his heart was hit, and the sin lay upon him, he opens it to God in simple, naked words. That is the third sort.  
Last of all, There is another, bring with you forcible words, weighty words, aggravating words; such words as may exaggerate your sins against yourselves, such words: Lay them not only open, but make them more if it were possible; though it be a sin to lie to God, but though a man say with Paul, Of whom I am chief, it is far from dissimulation; he that knows his own heart, is able to say, he is the chief of sinners, though the World be able to lay nothing against him, because every man knows the sin of his own heart: Therefore he that comes to confess will not bring cold words, but aggravating words: So run all the forms in Scripture, because when we aggravate, God extenuates, and when we make more, God makes less; but we cannot make them more, but aggravate our sins in confession. Look to that in Nehemiah, how he aggravates with words after words, We have dealt proudly and stoutly with the Lord. So saith Ezra, We have hardened our hearts, and refused to obey; we have not harkened to his Commandments, we have rebelled against him, we and our Kings, our Princes, our Priests, and our Fathers. And Daniel in his confession adds, The men of Judah, and the people of Israel. There are all aggravations against the persons, and against the sins, We have dealt proudly, we have hardened our hearts, we have not harkened to God's Law, we have rebelled against him. And such were the confessions that David made, one we have in Psal. 106. We have sinned, and dealt wickedly, and committed iniquity; as if he wanted words to express himself, and it is the very same words with Daniel, and Ezra, in their confessions. David in Psal. 51. My iniquities are gone over my head, and are as a burden too heavy to bear: See, how could he exaggerate more? they are over my head, above my reach, I cannot compass them; as the flood that overwhelmes a man in the bottom of the water, and he sees nothing but destruction; so my sins are gone over my head, I cannot look to the top, or bottom, or reach them; and they are too heavy a burden, I cannot bear them; thou alone must ease me of them. Daniel and Ezra, aggravate sin in the same words, Our sins are increased up to Heaven; here was a high pitch he took to himself; not only in the knowledge of them (so every sin grows up to Heaven, because God knows them) but for multitude and increase, we have piled sin upon sin. As the Giants of old, set Pelion upon Ossa, and Parnassis upon both; so we have set one sin upon another, that they are heaped up to Heaven, the Earth is weary with bearing of them, they reach to Heaven: So, here is the form of words, bring naked, simple, humble, forcible, aggravating words.  
And after all this, when we look upon all these forms of confession, and see the practice of the Saints of old, and see the burden of sin, and of the commands, are we not all stirred up? are we not all ready to burst? Is it possible to hold, but to cast off such shame almost, and in the midst of much people to acknowledge we have sinned. Lord, we have sinned, and for our iniquities and transgressions these troubles are come upon us: If we want words of our own, let us borrow of those confessions in Scripture. We have need to take all helps, sin lies close, all helps of discovery, of removal, and of comfort; so we shall be able to express ourselves, when we see those forms that they expressed themselves in, that was the end, when the Prophet bids them take words, that is, get the language of repentance, go humble yourselves and your souls to God, take words, and go, and confess to him; that is the first thing.  
I see the time is spent, and the weather is hot, yet points that are depending one upon another, are best applied when the heart is warm; and sometimes the dependence adds so much grace to a point, that the grace of it is lost, if the season be not taken.  Take to you words. 
The language of confession and the language of prayer, Take words to you, when you turn to the Lord by repentance, then take words; and when you turn to the Lord by prayer, then take words. These two go together, confession and prayer. In Nehem. 1. there they be joined, I prayed before thee for the Children of Israel, and confessed to thee the sins of the Children of Israel. And in Dan. 9 I prayed to my God, and made my confession before him. There must be no prayer made to God, where there is no confession of sin; for if we multiply our prayers, and pray every hour, yet there goes sin between, and though it be a sin repent of, and though it be a sin that is pardoned before, yet David confessed his sin after it was pardoned: nothing moves so much to confession, as the knowledge of pardon. Prayer will not avail without confession, therefore I first spoke of the other: Prayer without confession, saith chrysostom, it is as if a Bird should have her wings at liberty, and her feet be tied: Confession is as the feet, and prayer as the wings; if a Bird have the wings free, and the feet in a snare, it cannot get up: so, though the heart pray, yet if the foot of confession be in a snare, there is no hope that the heart should fly to God, it is as a Bird that hath the wings at liberty, and the foot is in a snare; therefore these must go together, take to you words of confession and prayer. I must be brief, therefore I will reduce them to three heads.  
There are three things the Prophet aims at in this exhortation, Take to you words of prayer.  
He shows the necessity of vocal prayer, Take to you words.  
He shows the necessity of preparation to prayer, Take words: It is not only use words and pray, but take them, think before hand.  
Thirdly, He shows what kind of words the humble soul brings before God in prayer.  
These three things I will briefly touch.  
First, The necessity of vocal prayer, Take to you words. Think it not enough to turn your hearts to God: It is true, importunity of affection moves God more than importunity of speech, for he looks to the heart and reins, and requires truth in the inward parts: But though the heart be principal in the sacrifice, yet it is not the sole agent. All prayer is not included in conceived prayer: God will have honour of the lips, as well as of the heart; he did not make man all soul and spirit: as he made him part body, and part soul, so he will have honour of both. Honour him in the heart, that is the chief, else the other will not prevail, when we draw near him with our lips, if our hearts be far from him: But the heart is not the only thing, though it be the chief; get words to yourselves, get a good expression. For this purpose, God hath given man the use of speech, not only that he should converse with Men, but wi●h God; he converseth with men by intercourse of speech, with God by prayer: Prayer is the language of the heart, God is delighted with that; God is delighted with the language of prayer, or else he would not have set us so many forms in Scripture, and all those dictates. God could work grace in the heart without Preaching, but he useth outward means, because men have bodies and souls, and God can accept the prayer of the heart; but God will have both parts. Seek to God with the inward man and with the outward man. David calls his tongue his glory, for that end; for the tongue is the interpreter of the heart, the tongue is the Secretary of the mind, it is that Ambassador that every poor contrite soul sends to God.  
Those words that fly to Heaven, and pass the Clouds, are delivered and dictated by the tongue: Therefore it is that God hath made some part of the body the interpreter to all the duties of piety. Mourning is one part of repentance; the interpreter of that affection of sorrow, is the eye; if the heart mourn, the eye will weep: Humiliation and dejection of spirit, the casting down of the soul, that is another grace, within, and there is another interpreter without, the knee is the interpreter of that grace; if the heart be cast down, the body will, the knee will bow. Charity is another grace of the heart within; the interpreter without is the hand; if the heart be enlarged to wish well, the hand will be enlarged to give to the poor: And if the heart be enlarged with devotion, the hands will spread; the hand and eye move as the heart dictates, and the knees bow as the heart dictates, every part of the body is the interpreter of the soul.  
Lastly, Prayer it is a grace of the heart, but it hath an interpreter without, the tongue is the interpreter; it is the Angel or Messenger of the understanding. Clemens Alexandrinus calls it the Trumpet of the soul: The tongue, it is not only the interpreter, but the solicitor: The tongue is the solicitor that the heart sends to Heaven; God requires not the prayer of the lips, because he cannot hear the prayer of the heart, God forbidden we should think so, he knows our thoughts before they are. A man's silence is a cry to God; he heard Moses when he said nothing; he hears the silence of prayer, as well as the voice. Tertullian well expresseth it, he is not only the beholder of the heart, but the hearer of the heart: The heart hath its language, and every part of the body hath its language; the eyes language is weeping, and the hands language is lifting up, and the knees language, it is bowing, and all comes from the language of the heart: God understands the language of each part; if the heart speak, though the tongue be silent, he understands that. When a man lies upon his deathbed, and his speech is gone, the hands are lifted up, God hears that: A man may pray with his eyes, with his hands, with his knees, but he must not confine his prayer to these; he may pray with his heart, but he must not confine prayer to the heart: God will not only have us say we pray within, we pray to God, and we wish well, and never consider that God is over our heads, we send up ejaculations; but take to you words; where is the witness of your mental prayer? Take to you words.  
The point is this, I will but name it: Vocal Prayer is a great help to the ejaculations of the mind.  
It hath great advantage, in public, and in private prayer.  
In public prayer it is simply necessary; there cannot be a combination of affections, except there be vocal prayer: we cannot read the language of the heart one of another. There cannot be union of affections, except there be one voice for all: Nothing commends prayer more to God, than unity, if it be the prayer of unity; the harmony of prayer cannot be preserved in a Congregation without vocal prayer, except it be expressed by words, and forms, they are necessary, that I shall show after. There must be vocal prayer used, that the Congregation may be joined together: Therefore we pray in the last prayer, We make our common supplications. I take occasion, because people take occasion to mistake, it is not common, because they are ordinary supplications, but thus, common supplications that concern us all.  
It is needful also in private prayer, it hath these three advantages.  
First, Prayer of the tongue, it makes prayer a perfect  Sacrifice, when the tongue joins in words: Prayer is a dart, zeal points it, and words feather it; when it is pointed by zeal, and feathered by words, it flies home; when the inward and the outward man agree together, when the strings of the heart, and the language of the tongue speak one thing, then there is a perfect Sacrifice offered to God. Pray to him with the heart, and with the lips.  
Secondly, The language of prayer is needful to be expressed by the lips; because words are as bellows to the affections, they are a means to kindle good affections. Words restrain affections that they shall not rove; they confine the affections to holy and heavenly desires, they not only confine, but as I said, they kindle affections. They are as bellows. Prayer is as Incense, zeal puts to the fire in prayer, and words are the bellows that blow it up to make it flame; they make this Incense not only sum but flame. If words be wanting, prayer will cool of itself; it is impossible that a man should continue and persevere in prayer, except he use words; because the affections will rove: The heart is able to express pious ejaculations; but to persevere in prayer, without consigning to form words, or where there is a habit of prayer without words, it is impossible to continue.  
Thirdly, It is the means to glorify God more: In prayer we glorify God in body and soul: It is not enough that we glorify God within, we may do it within, but who knows it? Then it is only to ourselves; but when it is with the lips, we do it to others: Even the Saints in Heaven use language in the glorifying of God; they sing to the glory of God, hallelujah, that song of praise to God, and express it by words, because there may be a common participation, that they may make an echo: Therefore David though he were a man that had a mental gift of prayer, yet he confined not himself to it: I called to God with my voice, and he heard my prayer; I will sing of thy kindness for ever, and with my mouth I will declare it: Mark, I will sing of it, and declare it with my mouth, and call to God with my voice: Therefore because there is a necessity of Vocal prayer to glorify God, that is the first reason the Prophet saith, Take words, that is the first duty.  
Secondly, He shows the necessity of preparation: It is not only use words; the Heathen that think to be heard for much babbling, they use words, but they take not words. What is that? To study, to single, and cull out words before, to cast about where to get words. Look into the closet of your heart, and see what things you want; see what acceptable forms the Saints used, then come, and humble yourselves before God, but take to you words: The necessity of preparation in the duty of prayer is briefly laid down by Solomon, in Eccles. 5. Be not rash to utter a thing before God, for he is in Heaven. That is, Rush not upon prayer, go not into God's presence before thou be fitted, there must be holy preparation, not only before public, but private prayer. Beloved, we come to pray, and the reason why our petitions are denied, is, because our hearts rove. He will never come into God's presence with reverence one day, that prepares not somewhat the day before, that sets not worldly things aside the day before. As in public, so in private prayer, prepare before you come to Church, and after: How ever some would scare Christians out of piety, they shall not scare Christians from their duty. They say, it is superstition for a man to humble himself before God when he comes to the Church, and Congregation: they say, he must join with the Congregation, there must not be a sequestration, though it be never so short to fit himself: It is true, a man humbles and prepares himself before, but now he comes to the performance of it. I humble myself before, but now I come to the performance, give me such a heart as I may join with thy Servants to confess our sins, and to make known our wants: And this must be superstition in their interpretation, because we do not join with the Congregation: They make no conscience of it, if they did, they would not keep their own posture at the Creed, they to sit, and others stand: I will be bold to say, it is fancy. The hearts of Christians must not be troubled, whereby there comes a great deal of offence; they run out of the Church if a Minister humble himself before God in the Pulpit, what they please must be superstition. No, when we come before God, there must be preparation. David prayed before he prayed, Let the lifting up of my hands be as Incense. Micah studied before he prayed, Wherewith shall I come before the Lord, and make my supplication? What gesture shall I use? and what preparation shall I make? So should every good Christian; and the reason is good, prayer is weighty, the tongue is slippery, and the affections roving; a man had need to hedge in his heart with all preparation: If a man speak to men, as I come to speak to you, yet I dare not come without due preparation, and yet I speak to men, as myself; much more when a man comes before God. If a man when he speaks to men, labours to shun Shelves and Solicismes of speech, and to ingratiate his person, and press it home upon the hearts of his hearers, how much more when he speaks before God, that reads the language of the heart, who is a God that hears prayer, to whose presence all flesh comes. Moses, when he was to speak to Pharaoh, durst not go, because he wanted words, and was a man of flow speech, and so Jeremy; yet they were but to speak to men. If any man say there was a necessity, because they went on God's errand; that was not the reason, look back to humane orators, Demosthenes, Tully, see what preparation they made to speak before humane auditory; yet they would correct their errors, and set every word in due place; they would get words, pick up phrases, if any tittle of pronunciation were more advangious than other; they would get that, merely to prevail in civil causes for men; how much more when we come to God in prayer, and not only be orators, but petitioners, and for the best of his mercies, for grace, the richest jewel in all his Storehouse; and God that searcheth the heart, and sees if the heart and Spirit be answerable to the tongue, and hand; a man had need to be prepared beforehand: Therefore Abraham, a man that had heavenly acquaintance with God, he fitted himself before he would come in prayer; see how many prefaces he useth, six times he prays, and every prayer hath a preface, Let not my Lord be angry, and I will speak. Behold I have taken upon me to speak, that am but dust and ashes. He useth those holy prefaces to ingratiate himself with God: knowing how great an honour it is, for God to vouchsafe a mortal creature to speak to him: so will we, if we consider the greatness of God's majesty, we will pray, that we may pray, search, and examine, and see what blessings God hath bestowed, and then we shall know what to give thanks for, see what evil we have committed, and then we shall know what to mourn for; see what judgements and temptations God hath removed, and then we shall know how to bless him, what sins we are prone to, that we may know what to pray against and see what temporal things we need, and then we may know what to beg; this the Prophet would have, Take words, study words before you come, take not perfunctory words, use not such as come first to hand; deal not so boldly, and familiarly with the glorious presence of God: speak to God as if you did speak to men, nay as if you were to speak before the judge of all men.  
Lastly, here he gives a direction what words to use in prayer. The language of prayer is of a great extent: look how many our wants are, so many several forms and dialects our prayer hath; and look how various men's hearts are, so various is prayer, but for our direction, confine it to these particulars.  
First, Take to you words, that is, holy, and heavenly words, such as becomes that glorious Majesty: therefore our blessed Saviour hath taught us to pray to Our Father in Heaven, intimating that when we come to God, we must not only bring heavenly affections, but heavenly word: what are those? words that relish of heaven; words that have the coin and stamp of the Spirit of God on them, he that brings a earthly heart and carnal, earthly words to God, cannot speed: Prayer hath a dialect proper to itself: bring words; that is, heavenly words.  
Secondly, bring with you words; that is, forcible, fervent, powerful words; (come not to God with a cold temper) they are such words that must prevail: for there is a language that specially prevails with God; that is, bring such words as may importune God. It is not a cold muttering of a form of prayer that is acceptable to God; no, but pray with the heart, not only speak but call, nor call but cry, ask, and seek, and knock; if ask will not serve, seek, if that will not do, knock. There is a delight in God, to be not only spoken to, but forced, the violent take heaven, and there is no violence, but of faith, and prayer; faith by one violence, and prayer by another. The prayer of the fervent heart breaks through the Clouds; no impediment can keep it from God's throne, take fervent words, woo God, entreat him, importune him, to see if he will be entreated to turn from his wrath.  
Thirdly, take intelligent words, understand yourselves what you speak, use not such words as do not express your mind. It is a mocking of God to come to God in an unknown language. That is the great delusion of our adversaries of Rome, the great manner of cogging to delude the people, to keep them in ignorance, from knowing the word of God, and what they speak to God; that as they believe by an implicit faith, so they must pray by an implicit devotion, that if the Priest that sets them the form of prayer, or if the Church should go about to deceive them (as they do too too much, they might set a form of cursing as well as praying, and how can they understand it? and they must take it upon trust. These are not intelligible words, but I cannot proceed further.   

SERMON III.  Hosea. 14.2. 
Take to you words, and turn to the Lord, say unto him, take away all iniquity, and receive us graciously, etc.  
IT was well said by Saint Austin, that Art perfects nature, he found the proof thereof in himself; for it had perfected him: For minerals and vegetatives, you all know, that it is mechanic, and inferior Arts that perfect them. Nature gives gold, and Art purifies it; nature gives Stones that are precious, and Art makes them more precious; nature gives simples, and Art makes them confections. And for man that is the most excellent of inferior creatures, they are the ingenious and the spiritual Arts that perfect man. And every several Art hath a kind of special interest in some several persons: For memory, they are the rules of method that perfect memory. And the rules of invention, perfect parts: the rules of disputation, perfect reason, the rules of oratory, perfect speech; and generally whether we look upon the body, or whether we look upon the soul, if there be any thing in either that is defective, art either restores, or helps it, if there be any thing luxurious, art polisheth it; if any thing disorderly, art corrects it; that the Philosopher had good reason to say, Art perfects nature: for he could do nothing but by Art: now if Art give such perfection to nature, that is so lame in itself, what perfection do Christians draw from that that is the Art of all other Arts, the art of God's book, those heavenly rules of direction contained in the word of God? there is no part of man, but it perfects, for it not only perfects but changeth, it changeth our nature, not only to some degree, but to a total and complete estate. It converts the soul, it rejoiceth the heart, it delights the eye, for our actions, it teacheth us to live, for our thoughts, it teacheth us to, meditate for our speech, it teacheth to discourse godly. If there were no more Scriptures, yet this one Text that I have read, shows the proof of it.  
It's the Prophet's intendment by this Scripture to work a change in the people of the Jews to whom he preached, to work an alteration, to a better knowing of this by experience, that the word it corrects, and reforms, and there is in every part of it, a several reformation, that may be wrought, if the heart be hardened, here this Scripture teacheth to humble them, Turn to the Lord, if the arms be enfolded, this Scripture teacheth to spread them, if the lips be sowed up, if the tongue stammer, that we know not how to express ourselves before the heavenly majesty, this Scripture teacheth to open them, Take with you words, etc. So, that which was intended by him when he spoke them first, is the same that I intent when I handle them now.  
The parts you know are two.  

A rule of excitement, and  
A rule of direction.   
The rule of excitement to two duties, one to the duty of action, Turn to the Lord, of that I spoke.  Another to the duty of elocution, and that is twofold. 
There is an excitement to a general duty of prayer. The manner of prayer, Take with you words, and go to God. What words I shown the last time, the words of prayer, & of confession, those are the words; and what were the kinds of both, and the necessity of both, so far I went.  
Another is this particular form, Take words and say to him. This part I am to go on with.  And say to him. 
That is, and say thus unto him, in hunc modum, in haec verba, after this manner in these words. The Prophet's intendment is to give them a help for their infirmities in the work of prayer, he pens a form for them, he sets this as an example, and pattern of prayer, whereby they should make their prayers; a form to use when they came before God.  
He prevents an objection, Take with you words, and turn to the Lord. I, feign we would take words, but where shall we get them? what words are fit? we are ignorant, we are not acquainted with the language, that duty hath been a stranger to us; who will teach us and instruct us, Wherewith shall we come before the Lord? what words shall we use when we come before him? He prevents the objection in these words, And say to him; I will lend you words, if ye be ignorant I will instruct you; these are the words you shall use. Like a good instructor, he not only teacheth them the duty, that they are to do, but shows them the manner of the performance; he excites them to prayer, and repentance, and shows to them a pattern of prayer, he gives them this form of confession.  
You see beloved, that forms of prayer are not now taken up only: it is not a thing so new, as that so many disgraces should be put upon set forms, especially those that concern the whole people, a Church, and Congregation, they are as ancient as Paul's time. Paul is pleased to tie himself to a form; and not only when he preached (I do not say he did so always, for then there was a greater necessity) but even when he wrote. A man when he writes, hath liberty of time for variety, especially Paul having the gifts of the Spirit, yet he ties himself to a set prayer in all his Epistles, and makes it a token whereby it may be known, Thus I writ, the grace of our Lord Jesus Christ, etc. and so he shuts up all.  
Not only Paul, but our blessed Saviour, he that is the wisdom of the Father, he by whose Spirit we learn to pray; he that commenceth our suits to God; he that hath the fullness of all knowledge, therefore all variety of heavenly expressions; when he prayed before God, and in his last prayer that he made in the garden; thrice he prayed, Matth. 26. and all those times he useth the same form, he speaks the same words; he went, and prayed first, Father if it be possible: and then in vers. 22. he prays again and saith the same words: and then in verse 24. he prays and saith the same words, he could have had variety to have expressed that notion, that is, to beg assistance of his father which he needed then as man; he expressed it in that form: we have his example, it is as old as Christ's time.  
Nay, before Christ came, in the time of the Prophets, it is as old as Moses, and that is as fare as we can go. For Hezekiahs' time it is plain, 2 Chron. 29. he calls to the Priests to sing to the Lord in the words of David, and Asaph: there are many particulars.  
And therefore they are much to blame, that will bring an ill report on a good thing, that go about to stumble the consciences of the weak, as though it were an impediment for the Church of God in public to keep themselves to a set form. They might remember that there be examples, and What was written aforetime, is written for our learning.  
But we have more than examples; we have Christ's direction, When ye pray, pray thus, Our Father.  
Besides, we read of the happy success that those prayers had; and God approved of the same, when they used and kept themselves to forms; he that approved it in other Saints, will not disdain it in us; if it were piety in them, it cannot be ill in us.  
As for those flouts that they give it, that it is a stinting of the Spirit, a confining of the grace of God: that it is to keep people to walk upon crutches; and making people swim upon bladders; they are empty, vain, windy words, that become such empty Spirits: they are not the words of the Spirit of God; they are not words that savour of piety, nay not of reason.  
For yet, if they be scandalised at the forms that we make, will they at the forms of Christ, and of the Prophets? will they say that Christ that conformed to a form, and to the Prophets, that it was a walking upon crutches, and a swimming with bladders; if they lay such imputations upon the forms that we have, they will not spare to lay the same upon that of Christ, they quarrel as much against it, as at our prayers, that now superstition it must be, or I know not what vain tautology, to have the use of the Lords prayer in public assemblies. Why did Christ give it? It is the form that he would have his Apostles, and his Church use to the world's end; and as one saith well, for a man to pray otherwise then Christ would have him to pray, it is to be imputed ignorance, and folly, and sin. Our blessed Saviour had a special intendment of piety, when he set that form to his Disciples, and to the Church of God; and if therefore they find fault with that, we may well think they will be too scrupulous to find fault with those forms that the Church hath set.  
But let them not say, that preparation to prayer is a stinting of the Spirit: no, it is not a stinting of the Spirit of God; but a restraining of our own wand'ring Spirits: Preparation is not so much a confining of the Spirit, as want of preparation is an abandoning of the Spirit of God.  
It is true, it is acknowledged, and cannot be denied, that conceived prayer, is an admirable grace, where it pleaseth God to give the faculty, and power, but yet for public prayer, though the gift were had by one, it is not by all.  
There are special uses, and reasons, that in public prayers forms are to be had.  
They are special helps to the weakness of those that are not able to send up their own suits. They are special helps of devotion, where the people know not what those things are, that they are to beg of God. They are a special means, to keep in the heart, and affections within good compass, and bounds, to hedge it in that it rove not. They are special helps to community, and unanimity of prayer. That which commends public prayer is one heart, and voice, sent to God; how can that be, by so many persons as meet in this congregation, if they have not one form? if there be not uniformity kept in that?  
Besides, ordinarily, people do not so much excel in this gift, as fitly to express themselves in conceived prayer, and oft those that are great ones are wanting, We know not how to pray as we ought. The Poet said, if men follow their own desires, they seduce them: for what prayers make they?  
One Poet tells us that they would beg of God that they might have opportunity to deceive; give me grace that I may be accounted a holy, and righteous man: we may make such prayers as these, sometimes unlawful, sometimes hurtful, sometimes sinful things we should pray for; and so more sinful we should be, if we utter before God without due meditation, what we thought on before. Therefore these forms are put to us, we have mention upon record of the prayers of Abraham, of Jacob, of Moses, of David, of Hezekiah; of the Prophet Jeremiah, Daniel, Habakkuk, Nehemiah, Ezra, all theirs with many others are set down upon record. To what purpose? but that we might thereby learn to fit ourselves with words to attain a habit of prayer, by studying of these forms.  
And it is a great encouragement to know the forms that the Saints prevailed with of old; that God accepted such prayers at their hand: he that accepted them then, if we send them by the same Spirit will accept them now.  
Therefore in the course of Scripture, for all Christian duties, for all duties of piety there were forms s●t, in the old Testament; for the blessing of the people th●●e is a form so that Numb. 6. they were to bless them thus, saying The Lord bless you. When the Ark removed there was a form for that, the form than was, Arise O Lord in thy resting place, among the many thousands of Israel. When the Ark stood still, Return O Lord to the many thousands of Israel. For the work of purification, when any place was to be cleansed from the guilt of blood, that lay at the door of the City, thus they were to say, Lord be merciful to thy people, and lay not guiltiness of blood to us. In the time of repentance and humiliation; the Prophet than sets a form for them, Joel 2. Let the Priests, the Lords remembrancers stand between the porch, and the Altar, and say, spare thy people O Lord. And here Hosea seeing the necessity in regard of the great defects, and many wants of the people, he calls on them to call upon God: and that their prayer might be accepted, as one that ministered to their infirmities, and helped their necessities, therefore he gives them this form: he gave it to them, and the Spirit of God commends it to us, by leaving it in Scripture as an example for us to make our prayers by: as a warrant upon occasion, especially in public, to use such a form, Take to you these words, that I prescribe, and say thus to him.  
The Chaldee paraphrase so descants upon it, and some other Rabbis; use either these, or the like words as these, Take away all iniquity, and receive us graciously.  
So, I have done with the preparative, that is, the rule of exhortation.  
Now, Secondly, the rule of direction, and that hath two parts.  
One is precatorie, take away all sin.  
The other part is promissory, So will we render the calves of our lips.  
I begin with the first of these, that is, the part precatorie, and therein are two things.  
The parts of which the prayer consists.  
And the order of the parts.  
The parts of which the prayer consists are two.  
One is, Take away all ill.  
The other is,  
Show us good, receiveus graciously.  
The first part is for the taking away of all ill, and the worst ill, the ill of sin. It is but short, but it is very pithy.  
There are three words in it, and they all have their emphasis; it is not called sin, but iniquity; it is not this, or that sin but all: it is not only, lay it aside for a time, but take it away, remove it. So, these three make three parts.  
There is first the thing deprecated, and prayed against, that is, iniquity, and sin.  
Secondly, the extent of it, how fare the deprecation reacheth, not to a few, not to some, but all, take all iniquity away, and leave none behind.  
Then thirdly, the manner of the removing of it, a word that is very full, Take it away. We shall see the meaning of that when we come to it.  
The first is the thing deprecated, sin. The Prophet labours hereby, by setting this form, to draw them to the acknowledgement of their sin; and not only to an acknowledgement, but to an aggravation.  
To an acknowledgement, in that he wisheth them to pray thus, Take away iniquity. Saith Tertullian well, there is in all Petitions of mercy, a secret confession of sin, he that begs pardon, acknowledgeth sin. He would not only draw them to an acknowledgement, but to an aggravation: Therefore he useth not the common word, take away sin, but take away iniquity, iniquity hath a greater stroke saith Austin, it is plain that sin is common, iniquity is extraordinary. There are none of us all but acknowledge ourselves sinners, and we do not think much to be so called: but men will blush, and be ashamed, and loath to be accounted those that are impious, that have iniquity. Austin shows by it, that there is more in iniquity, then in sin: therefore the Prophet useth that phrase, to teach us what is the greatest ill, against which we are to bend all our prayers, what was the great evil against which they were to millitate with their prayers? sin and iniquity. All a Christians labours, all his examinations, all his prayers and devotion are to look this way, to the taking away of iniquity. It is the most frequent Prayer that we are to put up; it is that daily prayer, that we are to put up; what ever we do, and what ever we stand in need of: there is no blessing that we are to beg of God, but this must go in, ask in the first place pardon of sin. If a man be to sit down at his Table to eat meat, first beg pardon of sin, because sin will be a means to curse it to him; it cannot be good without God's blessing; sin may hinder the natural work of the creature; if a man be to go a journey, and beg God's protection, let him first ask pardon of sin; for that will expose him to danger: there is no keeping of sin in the house, and in the heart, first beg for the removing of that. If a man go about his work, he begs God's blessing upon his labour, but first let him ask reconciliation and pardon of sin: for sin will make a man's labour unfruitful, and unprofitable, and bring a curse upon his labour. If a man come to the House of God, to hear the word of God, and to join in prayer with the people of God, O let him, though he mean to ask a blessing, that it may edisie, yet let him first beg pardon; for sin stops the ears of a man in hearing, and stops the ears of God in hearing. When God speaks to us, if sin be not purged out of our hearts, we shall not benefit by the word, and we shall have no benefit by our prayers, If I regard iniquity in my heart, the Lord will not hear my prayer. Therefore, this is the reason the Prophet would have them bend the Forces of their endeavours, and prayers against sin. It is not, take away our punishment, or take away thy plague, they were in misery now, the Prophet teacheth them, not so much to pray for that in general, but that that they should stand upon is, Take away iniquity.  
And that is the reason, why, of all other prayers, the Devil most opposeth a man, both in making of this Petition, and in the comfort by it. He contradicts this prayer especially, because it is a choice fruit of God's Spirit: and it is that prayer that ruins his Kingdom; reconciliation pulls it down, therefore he opposeth that.  
One way whereby he opposeth it, is, by keeping men from seeing their sins. He that sees not his sins begs not pardon: if we be blind, we shall be dumb in that sense.  
If he cannot hinder from the sight, he will hinder from the sense; a man will never ask pardon of that that he feels not burdensome.  
If he prevail not with that, than he will keep them from the hope of pardon, and make them believe that their sins are unpardonable, what should I beg for pardon of sins, my time is past?  
If not that, than he labours to keep them from enjoying the comfort of pardon, he labours to blind their eyes if they have pardon, that they may not see that comfort.  
If not that, he tempts them to presumption, if he cannot hinder them of the comfort, he labours to draw them to a presumptuous opinion of their righteousness, that they have no sin to beg pardon, you are not such a sinner, etc. It were well, if there were no sin but is that a Cockatrice egg, that they should think they need not to ask pardon of sin at the h●nds of God.  
It was one of the opinions in the primitive times, but this time fare outstrips that, because worse opinions attend upon it: there were some that were gotten in unawares, I wonder whence this opinion should grow, that Christians should ever come to this height of impiety, to think it unlawful to beg pardon of sin: therefore it comes from another, because God sees no sin in his Children. But whence comes this, here is an ill bird, and an ill egg, yet it hath a dam that is older still, that is as damnable as either, that is, that Christians are not tied to any obedience of the moral law, because they are brought under the obedience of Christ: see how they hang like Samsons foxes, that were tied after a disorderly manner. First the Devil possesseth their hearts, that there is no obedience to the law of God, and thereby he stops up the fountain of all piety. If there be no obedience to the Law, it must needs follow that there can be no sin, for there is no sin without the transgression of the law, and then there no sin for God to see, and then they need not after they are in the state of justification, beg remission they need not use this prayer, Take away iniquity, nor that of Christ, forgive us our trespasses.  
There is not any of all these opinions, but they are as I conceive sprung from the misunderstanding of some orthodox point in divinity, that people not well understanding themselves, do wrest.  
As the point of justification only by faith, that point is only for our comfort: we must exclude works in justification, our works have no part in the justification of a sinner; but it doth not follow, because faith only justifies that thereupon they conclude; what have we to do with works, and obedience of the law? That is a mistake; for God, though he justify us without works, he requires obedience as a fruit of justification, and as a special pledge of that grace that he works in the heart. There is the mistake of that.  
The other, and a second branch comes from the mistake of another point that is comfortable, and hath its foundation in the book of God, that he that is truly in the state of sonship cannot fall finally; that is a fundamental point, and of great consequence: and that is clear, because else Gods promise should not be true, if God were mutable, and should bring us into a state of adoption one day, and after cast us out. This is a point of great pretty: But from wresting of this comes the other point, that because they cannot fall totally, that therefore they cannot fall at all; that because a man cannot sinne finally, that justification makes him totally gracious that he cannot sinne. For though God keep them from final sinning, yet the best Saints fall. In many things we sinne all: And he that saith he is not a sinner, is a liar, even of those that are converted. We tread awry every day, and there are many slips, and sometimes foul, gross falls; but it pleaseth God to raise us again, but it is by repentance and faith in Christ, the same way that we risen at the first.  
So, for the third point, that men need not beg pardon, it is from a corrupt original. It is a good heavenly point, that there is a certainty of salvation granted to many Saints; that certainty may be had, though it be not had by all, every one comes not to the same degree of assurance. From the mistake of this, comes the third; because we may be assured that we are in a state of salvation, and grace, and that sin is pardoned, we need not beg pardon: So, they run to popery another way. Popery is a thing that they disclaim, and while they would run from popery, they fall into another extreme, and run to popery another way. Compare them a little; A Saint may come to perfection, and keep all the moral law, say the Papists; a Christian may come to that perfection, that he need not keep it say they. Some sins are of so easy a weight, they are not to be accounted, God accounts them no sins, the first motions. God sees not these in his Children as sins say the Papists. God sees no sin in his children say they: here is their error. Say the Papists, if assurance may be had, why do we beg for forgiveness? It is fond to beg pardon, if we have assurance: So they, because the child of God hath assurance, he needs not beg pardon. Thus they run by eschewing the contrary, into the same error, in a worse manner than they. For of all other, these are most damnable. There is never an opinion that the Devil hath stirred up, that hath a worse savour and intendment in it then these. It overthrows the foundation of the Gospel, and of Christianity, and piety. It takes away Christ, and take him away, take away prayer, and repentance, and all at one blow.  
O, when there are such fundamental errors as these, shall we wonder if God send the plague to purge his floor, when these shall start up, and are not smothered? And those that should smother them do not awake authority. No man cares which way Religion goes, and how it thrives: God will purge this leaven, from the authors of these opinions, and those that should suppress it. God will not have every man preach what he will, and hold, and do what he will. And if humane Laws be offended, there is severity enough in correcting; God's law is broken daily, and no man looks after it. Of all others, that one gross point that Christians are come to, think it unnecessary, nay needless, nay sinful, to beg remission of sins; then farewell Gospel, and Religion, and all.  
St. Austin had some in his time that were of that opinion, therefore he hath divers passages against it. They had no sin. The form that Christ gave, it agrees to every Christian, it is a form that all Christians must use to the world's end; they must still pray, forgive us our trespasses as long as they live, and breath. Not only all other Christians, but the Apostles, the masters of the Flock, those that were the bell-wethers, the greater sort of sheep, that Christ committed the sheep to; yet the Apostles, when they were on the cross, in suffering, or under the axe, yet still they must pray, forgive us our sins.  
And in another place saith he, There was never any Saint in the world, or shall be, but must make this prayer, forgive us our trespasses: Only that Sanctum-sanctorum, Jesus Christ, he is excepted: he gave the form, he needed it not.  
Yet further, and that is a sweet speech, the whole Church of God saith it, and he is a reprobate that saith it not, that he is in that condition, of all other there is no greater sign than this, it is to be feared he is in a state of reprobation that will not say, Lord forgive us our trespasses, pardon our sins: Therefore there was good reason why the Prophet made them make their prayer against this iniquity, that is the transgression of the law, iniquity that makes shipwreck of conscience, and exposeth to judgement, and deprives of all comfort, and iniquity that condemneth to hell; therefore there they must settle this first petition, Take away iniquity.  
Secondly, The extent, All iniquity; there is some reason why he adds that. All is a word of universality, an indefinite word; here is no iniquity mentioned, no fin mentioned, but all wound up in a clew, all in a lump propounded. Take away all. It is not take away our iniquity, that is meant: It is not take away this, or that; pardon our Idolatry, or our rebellion, pardon our profaneness, or the adulterers that neigh after their neighbour's wives: there be drunkards of Ephraim, pardon these sins; no, pardon all. There is some reason why the Prophet would have it thus; pardon all, take away all: I conceive these three reasons.  
First, he would draw them to a general acknowledgement of sin; for however we are tied to a particular mention, and confession of those sins that our consciences are privy to, upon due search, and in our acknowledgement and humiliation to name them to God. This I have done, and this thou hast done, deliver me from blood-guiltiness O God. So, for those sins that are past our memory; as there are many, those we wind up in a general, implicit confession; as that Publican, O God be merciful to me a sinner: as here the Prophet teacheth them to say, Take away all. He would have them thereby acknowledge their aggravation of sin. All, that is, many, exceeding many: nay, all, that is, all that can be said. Take away all the iniquities that we can name, and all that the Prophet can name, or that thou canst lay to our charge. Lord, our sins are great; as scarlet for die, as sands for number: but one wipe with the sponge of thy mercy will take away all: they are more than we can express, and number, there is an all of them: It is warrantable by the example of the Saints in Scripture: And that is one of the errors of auricular confession that the Church of Rome fastens on men, because they tie men to reckon every sin, that is impossible; so they lay burdens on the consciences of men.  
It is true, it is the glory of Christians to honour God by confession, and he that studies his heart most, knows his life most: but those that we cannot reckon, it is an honour to God to reckon them up in general phrases, that we may give God the glory of aggravation. I confess against myself whatsoever I know I have done, and I confess what I have forgotten. There are sins of my sleep that I cannot remember, and of my dreams, I confess them. There are sins of my cradle, I confess to thee. There are sins that I took no notice of, before I had knowledge, pardon all my iniquities. The Prophet would draw them to an acknowledgement of all. Every man hath an All.  
And if he knew them to have an all, O what an all is that with which we are oppressed now? He that goes to reckon up the particulars of our general, the many species, & kinds in this age: it is an all that fills the world, that fills heaven, that fills the ears of God: our sins we confess to thee, of thought, and word, and deed, of ignorance, of knowledge, of presumption, of infirmity, our secret sins, our open sins, against thee, against our neighbours, against our selves. Thus a Christian goes on to aggravate against himself all these, and what ever else can be said. He that goes about to reckon our drunkenness, our adultery, our backslidings, the several degrees of our profaneness; the shedding of innocent blood, how it increaseth: there hath been more blood shed since the sickness began, more duels about the City than I have heard of in two or three years before. As if we would aggravate sin, when God comes to reckon with us. If a man should reckon the degrees of fraud that is continually practised in shops, and trades; the profaning of the Sabbath: & sin is come to that, that it is uncontrollable, that all the Magistrates in this City are not able to control a few boys, and disorderly men, that wrestle in the fields. So boys give laws to men, and so sin runs on. The sin that every man commits, if that be so infinite, the sin that the whole commits, how infinite is it? We have an all, He would bring them to an acknowledgement, that is the first reason.  
Secondly, he would bring them to a detestation, and protestation against all. They come not to distinguish when they make confession before God: take away our mortal sins, but let our venial sins alone; our greater sins wipe away; for our less, we will shift as well as we can: True repentance knows no such distinction. Though there be a difference of sins, yet in repentance, repentance makes none; not the distinction so as to exclude any. It makes distinction to mourn more for shipwrecking sins that burden conscience, and force, and strain our tears; it mourns most for them, but it acknowledgeth all. If it be but as a grain of sand, that it acknowledgeth, an idle word, an exorbitant thought, an irreligious gesture, indiscretion, & folly, they are fruits of the first sin: and these, and every of these are opposite to the law. If it be a transgression of the law, it provokes the Divine Majesty, and is an obliquity from him, and incurs his justice, if God should be extreme. Therefore when a Christian asks pardon, he distinguisheth not; here is the sin that I will lay aside; and this is the sin that I will ask pardon of, no; he reputes of none, that reputes not of all. He distinguisheth not the profitable, and the unprofitable sins: here is a sin I am crucified to, saith the old man, I will ask God pardon of that: but covetousness sticks to my finger's ends, I will not ask pardon of that. So, when nature is weak in a drunkard, he will then acknowledge, I have offended God, and sinned against the creatures in the intemperate use of them; now he dares not, for his consumption, or he must not, for his dropsy. It is not repentance that crucisies this sin, but nature: but his gaming, and intemperance, these he will keep. A true convert makes no distinction of pleasant or unpleasant sins: no, here is my Dalilah, begin with that first, all iniquity is to be relinquished; he that expects pardon of all, must renounce all.  
Thirdly, there is another reason; that thereby he might draw them to an acknowledgement of the great goodness of God, that he was able to pardon all. Take away all iniquity, all summed up together. By saying all, they acknowledge that God could and would remit all, if they repent of all, and leave all. Note, that there is no burden of sin so great, but God can pardon it, and take it away. There is a greater all of God's mercy, then of our sins; and of Christ's merits, then of our sins; for all the sins of the world put together, they are finite, he is an infinite Majesty: but in themselves God can number them, for they are written in his book. The alsufficiency of that merit and sacrifice that Christ laid down, and the price of that inestimable blood, that is infinite. There can be no number made of the virtue of those drops of blood which Christ shed: there can be no number made of that mercy, the drops of which God comprehends us with, therefore mercy and merit is greater than sin. If we can confess all, God can pardon all. Look as in nature, the Philosopher observed, that infinite is of that extent, that no finite can be proportionable: as an infinite number, though there can be none, because another number may be added: but an infinite number, ten thousand millions, it is as far off of infinite as ten, because there is no proportion, because it may be multiplied, and multiplied. So, though sins be many, as millions, it hath no proportion to the merits of Christ, why? because they are infinite: that blood is of excellent virtue, it can wash white; because it is infinite, it hath sufficiency to pardon all sin, and do it easily.  
So it is, as if he had said: O Lord we are ready to confess all, take all away; what we can, we allege against our selves; we beseech thee show mercy. We know thy mercy is greater than our sins; as we confess all, pardon thou all.  
The Scripture sets it out by an all too, the blood of Jesus Christ cleanseth us from all sin. God hath made his promise so: At what time soever a sinner repenteth, I will blot out all his wickedness. That thereby they might be drawn to acknowledge his gooodnesse and mercy, to exclude their sins; therefore the Prophet expresseth it by this all. Their sins were innumerable, but God's mercy is more innumerable: their sins were great, but God's mercy is greater; if they will have God to pardon all, they must confess all, let this be the form you will use: that is the second, the extent. Now, the third is the main, the manner of the removal they pray for, Take away: But I see the time is past, therefore I will break off.   

SERMON FOUR  Hosea. 14.2. 
Take away all iniquity, and receive us graciously, etc.  
AS every Nation in the world hath some peculiar language, whereby they do converse mutually one with another: so it is true also of all the graces of God which the Apostle calls the fruit of the Spirit; every grace of the spirit it hath a peculiar tongue, or language, a form of speech, whereby Christians converse with God.  
There is one language of faith, another of repentance, another of prayer, another of zeal, another of thankfulness. Each of these, they have several words, several kinds of dialects whereby they express themselves. The words of faith are victorious words; the words of thankfulness are glad, and cheerful words: the words of zeal are fiery, the words of prayer are winged, the words of repentance, bitter, and heavy words.  
Each of these languages, and all sorts of words, they have their particular tones, and acccents, whereby they express themselves, whereby pronunciation is made. For faith forceth out her words, thankfulness pours out her words, repentance drops them out, zeal flames them out, and prayer darts them out. There is none of all these languages, but we have a model of them in this short Scripture. The language of repentance, that is in those words, Turn to the Lord. The language of prayer in those, Take away all iniquity. The language of faith in those, Receive us graciously. Of thankfulness in those, we will give the calves of our lips. And lest any of these should be wanting, we may find the fifth too, the language of zeal, that is in the Prophet that excited the people to these duties: Take with you words, and turn to the Lord, or turn to the Lord; and in turning, take words and say, etc.  
Some of these words I have spoken of already: you may remember I divided the whole into two parts, A rule of excitement, and a rule of direction. The excitement to two duties; the duty of action, Turn to the Lord, and the duty of elocution. In general, take to you words: and in particular it hath reference to this form, say thus to him, make your prayers after this; if you cannot do that, use this prayer, that was the excitement.  
The rule of direction, or form of prayer, and thankfulness that he gives them, follows. That consists of two parts.  
One part is for the donation of grace, Take away all iniquity.  
The other is promissory for the returning of grace, the grace of thankfulness. So will we give the calves of our lips.  
I am yet in the former of these, and that consists of two parts, the precatory.  
One part is deprecatory, for the removal of ill, Take away all iniquity.  
The other is supplicatory, that is, for the pouring out, or the effusion of good, the best good, the good of grace, receive us graciously.  
I am yet in the former part, I considered three parts, according to the three words, for they have all their phasis.  
It is not, take away sin, but take away iniquity, it is a word of weight.  
It is not take away our iniquities, or this, or that iniquity, but all, the reason of that I gave also, the extent of it for the removing of all, you heard it.  
The manner of removal that the people must beg, that is in this [Take away] all, a word that is very full, of a large signification. It is more than forgive. Compare it strictly with the nature of the word, and it is more than crucify.  
The forgiveness of sins, that properly concerns culpa. Sin may be committed where it is forgiven, according to the essence of it; it is not always wholly crucified, and taken away. It is more than subdue, and mortify, and keep under sin. Sin may be mortified, though the dregs, and lees, and seeds of it are still behind, it shall never be put out wholly, out of any vessel of election in this life. But this word in the prayer extends to both: Take away, both the stain, take away the corruption, take away the guilt, take away the defilement: Take it out of thy sight, that it accuse us not, that it condemn us not, that it destroy us not, and expose us to thy judgements: and take it from us too, that it defile not, that it corrupt not, that it spread not. It is as much as those two words in Psal. 103. that forgives, and heals, and those two in two, pardon; and cleanse, it includes both, this taking away. Take it away from us, and take it away from thee; let it have no more residence in our hearts, no more appearance in thine eyes, from below, from above, both take it away.  
Nay yet further, if we shall gather together all those phrases, and forms of speech in Scripture, to express the pardon, and forgiveness, and removing of sin, all comes within the compass of this one phrase. Not to observe sin, not to impute it, not to remember it; to remove it, to cover it, to pardon it, to cast it behind his back, to shut his eyes upon it, to cast it into the bottom of the sea; in a word, to purify, to purge, to cleanse us from it; there is as much in this one word, to take it away.  
It is a word so weighty, that that frivolous distinction that is used by the Church of Rome for the defence of their doctrine of satisfaction. I will not stand upon it, the distinction is this; that when sin is pardoned, the pardon of sin it extends in part to the guilt; but it doth not extend for the removal of all punishment, because there is the penal part of satisfaction after to be performed in purgatory. A distinction that will not stand before this word; to Take away: for if there be some punishment that God exacts still, sin is not taken away. It is a frivolous distinction that stands not with sense; for that that is taken away is not; that that hath no entity hath no guilt, that that hath no being, obligeth not to punishment.  
Besides, it is not only in itself frivolous, but injurious to the satisfaction of Christ, as if his blessed merits, and intercession were able to quench the greater fire, and not to put out the less, as if it were able to free from eternal death, and not from temporal, not a death, but a dying.  
Besides, if God have pardoned, or taken away sin for the merits of Christ, than it were unjust for God to exact it; A man that forgives a debt once, it is unjust to demand it. If God have pardoned it, (and if he hath taken away sin, he hath pardoned it; if he have pardoned it,) how shall he be satisfied in punishing again? He that is gracious in pardoning, will he not be true in keeping his promise? Nay, he that is just in pardoning, as the Apostle saith, he is just and faithful to forgive sin; will he be unjust in exacting that punishment that he hath remitted?  
It is true, the question is not about the pouring out of temporal punishments in this life; for so oft times God doth, even when he hath pardoned sin, he punisheth it in his dearest servants: but those are not punishments, but chastisements, and instructions. So david's, it was not saith Saint Austin a punishment, but a plaster that God laid to David to cure his sin, it was not a punishment inflicted for sin. That is not the question about punishment continuing in this life, because they have not the nature of punishments. But the question is about punishment properly so called after this life, whether it stand with God's justice and truth, or Christ's merit, that there should be any part of satisfaction, after God hath pardoned, and taken away sin.  
It is a doctrine that will not stand before any of those words whereby pardon of sin is set forth in Scripture. In Isa. 38. God saith, he will cast their sins behind his back; that is a full word. In Isa. 44. he saith, he will remove them as a cloud; that is another full word. In Mich. 7. he will cast them into the bottom of the Sea; another full word. In Jerem. 31. he saith, he will not remember them, he will forget, & forgive them. And here, and in other places he will take them away. Their doctrine will not endure the trial of these places, they cannot stand together. For if God punish, how doth he remove it? and if God revenge sin, how doth he cast it out of his presence? how doth he forget it? for to punish is not only to remember it, but sharply to remember it, if the pains of purgatory be so sharp as they say.  
But if we look to the phrases, see how God expresseth the contrary, I will cast them Behind my back. How is that? I will not look upon them; that that is behind God is not before; that that is not before, is not seen, is not taken knowledge of. God takes no knowledge of them, therefore he punisheth not. And so, I will remove them as a cloud. A cloud, when the water is drawn forth of it, there is no more footsteps, or appearance of it: so God promised to make their sins, they shall be so far from sending out vapours of provocation, that they shall be as a cloud, they shall vanish. Again saith he, I will drown them in the bottom of the Sea. It is true, God's eye pierceth to the bottom of the Sea, and further; he looks to hell itself: but he speaks after the manner of men, that that is at the bottom of the deep, is not able to be fetched bacl by any creature, or by man; no man can go to the bottom of the Sea to search for any thing that is there, that is laid up sure, that man cannot come near it: so God will hid sin. That that is in the bottom of the Sea is more safe, then that that is at the bottom of the greatest mountain; for Art may dig there; but Art cannot come at the bottom of the Sea: even as that that is at the bottom of the Sea is taken out of man's sight, so will I wipe your sins out of my sight. Farther, I will not remember them; that which God covers, he calls not to account for; that that God remembers not, he will not revenge; that that God casts behind him, he will not cast his eye upon; that that God takes away, he will not examine. If sin come to this pass, that God pronounce it to be taken away, it shall never appear more; that that is buried, he hath taken it away, it is eternally hid. Saint Austin understood this well, when he made that excellent gradation in one of his Sermons; saith he, if God once cover sin, than it is plain that he would not see it; if he will not see it; he will not censure; if he will not censure, he will not punish; if he will not punish, he will pardon. Nay, he hath pardoned; that that he saith to take away, is to pardon; to pardon, is to blot out of the book of his remembrance, that it never rise for accusing, or condemning. We see that distinction of theirs will not stand before this word, Take away our iniquities. So, now the points hence are these two: The reasons why the Prophet chooseth this word, for he might have had great variety: not pardon thou, that is as much, not pardon, or forgive iniquity: but here is a fuller in regard of the effect. Take away. It is for these two reasons.  
First, he would draw them to acknowledge that sin was burdensome, that they did detest, and loathe it: For no man will have that taken away, that he delights in. It is plain, the Prophet would have them express such affections, that it might appear that their sins were odious and abominable, and they delighted not in them: no men would have that removed that they take pleasure in. While sin is but the pastime of the impenitent heart, no man desires it should be taken away: but the prayer of a wicked man's heart is contrary, Lord, that I may fulfil my lusts, that my sins may thrive, and go on. Where sin is sweet, and delightful, that man cannot wish that it should be taken away, these are repugnant. But where a man wisheth it to be taken away, and pardoned, it is plain there it appears a burden, and heavy. Look, in any thing natural, and civil: A servant, a man desires not to put him away, while he is profitable, but if he be unserviceable. You cast not away a garment while it is useful; but when you have done with it: when they will serve for your wearing, you will keep them; no man will cast a way that that he hath profit, or pleasure by: It is either somewhat that is hurtful, or unuseful that men cast away. So is the nature of sin; sinne only is unprofitable: what fruit have you in those things, saith the Apostle. Sin is that which is only hurtful, it exposeth men to great danger: therefore if a man would truly prepare, and fit his heart, that he may speak with enlarged affections for the pardon of sin, let him learn first to come to the sense of it, to know that sin in its nature is a burden. David calls it so; my iniquities are gone over my head: A heavy burden, greater than Aetna, greater than all the mountains pyled one upon another: but while sin is pleasing to the soul, so long it is not a burden. Water, in its place doth not gravitare. If a man be at the bottom of the Sea, and all the waves be on him, he feels no weight; If he be out of the sea, a pail of water is heavy. Why? in the Sea it is in its place. Sin, when men delight in it, is in its place, it hath no weight: he that truly desires to have it taken away, he must find it burdensome. A man that is in danger of drowning, he will cry with fervency for help: a man that sees the danger of sin, it will make him cry and roar. The reason why we do not cry with such fervency for the removing of sin, is, because we feel not the sting, and sharpness of it: Therefore a good Christian makes this a part of his study, that he may bring himself to find sin burdensome: And that may be done by these means.  
If he oft represent the purity of that law that sin transgresseth, the law of God.  
The glory of that Majesty that sin provokes, the Lord of Hosts.  
The blood of that Saviour that sin crucifies, the Lord of life.  
The honour of that profession that sin disgraceth, the profession of Christianity.  
The loss of that happiness that sin endamageth, the loss of heaven.  
The bitterness of that place to which sin exposeth, eternal condemnation.  
The comfort of that conscience that sin makes shipwreck of; that is, the conscience that is within a man, that shall either be a vessel of comfort, or woe. He that lays all these together, will begin to apprehend that sin is burdensome, that sin hath weight on it: and that the Prophet provokes them to by this word. The word signifies to take a burden from a man that is over- weary: So the same word is that that John useth concerning Christ, The Lamb of God that taketh away the sins of the world. The weight of sin lay on the world, Christ comes, and takes it away; he takes it upon himself, that he might take it from us: That they might understand thus much, therefore he chooseth this word of weight. That is the first reason to bring them to this acknowledgement that their sin was distasteful, and burdensome, because they could desire God to take them away.  
Secondly, another thing it implies, is, he would hereby bring them to the acknowledgement of the author of pardon of sin. He would hereby let them understand who alone is both able, and willing to take away sin. That is not in the power of any creature, or man himself, or any Angel, or Prophet, or Apostle, or Saint whatsoever. Here is the second thing requisite in every true convert.  
First, he must find sin burdensome.  
Secondly, that he acknowledge God to be the author of the pardon of it. It is in vain to come before God, and not to know this. He that comes to God, must believe that he is. He that comes to God to remove his sin, must believe that God must remove it.  
Shall we come to God, and believe, and trust the merits of others to remove sin? It is to mock God. Let our adversaries of Rome look to this; though they pretend God to be the author of pardon, yet let them see how it will stand with those points. One concerning the doctrine of merit: and the other concerning freewill. For if the Saints by the merit of their intercession, can procure pardon; or if those, to whom the power of the keys is committed, can properly, virtually, efficaciously, and directly remove, and take away sin: it is plain, they that hold these, cannot acknowledge God to be the sole author of pardon.  
But the Scripture runs in another phrase: God expresseth it so, and testifies of himself, that none else can do it. Isa. 43. I the Lord blot out your iniquities. The Prophet acknowledgeth so much: To thee O Lord belongeth mercy and forgiveness. As mercy and forgiveness belong to God; so the taking away of sin, that is to thee alone, It hath the force of an exclusive, because the depth of mercy belongs to him: therefore forgiveness.  
And we are happy that it belongs to him, God knows what success we should have, if it were trusted to men that are so unmerciful. Nay, if it were in the hands of Angels, though they be charitably, and well-affected to us, that are their fellow-members; yet there is a great deal of difference; the bowels of Angels would be straight if they were the dispensers of it. No, it must be a fountain that cannot be drawn dry; it must b● an infinite hath that must wash the sou●e, and that cannot be done but by the bath that is taken from Christ, and the mercy of God.  
The Jews that were ignorant, and knew nothing in the time of Christ; they knew that, who can forgive sins but God? Though they misapplyed it, yet it is was true in the thesis, and in the general, who can forgine sins out God? And Christ, unless he had been God, could not have forgiven sins; who can forgive sins but God? Cyr●l well upon the place, gives the reason, it must needs be so, because God is the Lawgiver, and the Judge; saith he, to whom can it possibly belong to pardon, and pass by, and wipe away the transgressions of the law, but to him that is the giver of the law? Therefore none of the Prophets or Apostles durst ever arrogate this privilege. Nathan when he was sent to David, though he had a commission from God, durst not speak in his own name, but the Lord hath pardoned. And if there were no Prophet or Apostle durst assume so much, shall we that are men, far inferior in place, and piety, and those special intercourses of the love, and knowledge of God?  
It is true, there is a power given to Minister's declaratory, to publish, and pronounce pardon to the truly repentant: but the power of absolution properly so called, and the power of taking away, and pardoning, that only God keeps in his own custody. Saith Ambrose well, the Minister of God doth that that belongs to his duty, when he declares, and publisheth pardon to the repentant; but he exerciseth not any power and authority, it is but Ministerial. Therefore Saint Austin observes well, that when Christ gave this power to his Apostles, and Disciples, whose sins ye remit, they are remitted: he first premiseth, he breathed on them, and said, receive ye the holy Ghost. Saith he, first they received the holy Ghost, and then whose sins yeremit, they are remitted: For it is the holy Ghost that puts away sin, and not you: It is Austin's observation.  
And we may further observe, that Christ, when he healed any, commonly he pronounced forgiveness of sins: but the Apostles, though they healed many, yet we never read that they used this word. To note, that Christ gave the power of healing to them, but he kept the power of pardoning to himself: Further than it is ministerial, he kept the power of putting away of sin to himself; for it is an act of Majesty, it cannot be so to others. God may make Angels to declare it, or men, but the power is proper to him. Christ gave the power of healing to the Apostles, but he kept the power of pardoning to himself. Saint Austin presseth it against the Donatists sweetly, who would feign have got the power to themselves. Austin asks the question, tell me the virtue of whose name takes away sin? He speaks of himself; is it the name of Austin? is it the name of Donatus? it is neither the name of Paul nor Peter: who is Austin? who is Donatus? And the Apostle presseth it, who is Paul? and who is Apollo? but the Ministers of CHRIST? But who is it that takes away sins? GOD Himself.  
This is the second thing the Prophet would bring them to know and acknowledge in this word; O Lord to thee belongs mercy and forgiveness; thou art the Father of mercy: we can feel the smart of sin, but cannot remove it; thou must either take it away, or else it will not be taken away, therefore show mercy, and come among us; either take it from us, or else it will take us from thee; remove it from us, and remove it from thee: Take away sin, and receive us graciously. I have done with the first part, the precatory part, which concerns Malum tollendum, the evil to be removed, the evil of sin.  
The second is, bonum largiendum, in these words, ●●ke away all iniquity, and receive us graciously. It is in the Original, and show us good. Yet in the Original a little further, Take away iniquity, and receive good. Like that phrase in the Psalm, He received gifts for men; that is, he gave gifts to men. Receive good; that is, show good: show thy grace; that is, as it is well interpreted in English, receive us graciously.  
Two things are to be considered in it.  
One that I propounded in the forenoon, though I came not to it; that is the connexion of this part to the other.  
The other is the order of this part with the other, why it is joined, or added to the other clause, and why it follows it; I shall hardly speak of all.  
But let us look upon the connexion; why is this clause added to the other? Is not this enough; take away all iniquity? It seems this is superfluous: for wherever sin is pardoned, grace is conveyed: where GOD takes away sin, he discovers grace: and where he crucifies the old man, he stamps the image of the new: where he frees from death, he gives interest to life; where sin is pardoned, salvation is stated upon the soul; what need this follow? this one word, take away all iniquity, is all the expression that need to be used.  
But the Prophet would bring them to a greater enlargement, and it is added for special reasons, I will bring them to these three.  
First, it is added as a clause of illustration, Take away all iniquity, so show thyself gracious & favourable. Noting this, that there is nothing doth more magnify the goodness & glory of God, than the pardon of sin; nothing doth more show his grace then that: As if he had said, thou art the Father of mercy, & we have need of mercy, thou hast mercy for thousands; and we are thousands that beg it, we pray thee to pardon our sins, and manifest thy mercy in pardoning, by receiving us graciously: show us grace in the pardoning our sins. It is the greatest evidence of the mercy of God in the pardoning of sins; it is that that glorifies God most. It is well said by the Psalmist, that his mercy is over all his works: and we may say of the grace of pardoning, that it is over all his other mercies. There are other mercies that God shows us, that concern our temporal estate; O, these come not within compare. Nay, spiritual mercies, if he preserve any, it is the grace of custody. If he deliver any from danger, it is the grace of liberty: If he accept our prayers, and receive them at our hands, that is a testimony of mercy, the grace of acceptation: but if he pardon sin, that hath all in it; that is God's tender mercy, in that he shows bowels of mercy. He opens his casket of mercy in all favours; but he opens his own bowels when he pardons sin; that includes all mercies; that David calls his tender mercies: Over all our works it is, even over the worst works of ours, which is sin: Over all Gods works it is, even over all the best of Gods works besides, in creating, preserving, and keeping. It is that that shines, and breaks forth, and surpasseth all other his attributes; it is that that glorifies God most, that honours him: yea, that God himself hrnours most. His grace and goodness appeared in the creation of the world; that was a great mercy, mercy budded out then, but that was not so great a mercy as the pardon of sin. For nullity, though it be fare off from God, yet it is nearer God than sin and iniquity is, because that is more repugnant, and contrary to his nature: it is more to pardon a sinner, then to create a world; it is more to pardon one sinner, then to make a million of men.  
It is over his works of power, over his works of justice. Justice is seen in punishing of sin, God shows his power in that: but there is a greater power seen in the pardoning of sin, it is plain: His power in executing of justice, it is as the strong man; but his power in magnifying his mercy is as the stronger man, for it binds the hands of justice; the stronger man comes and binds the strong man. Grace and mercy are the stronger attributes, stronger than justice; though both be the same in God; yet in manifestation it prevails, and exalts itself against justice. If God's power be seen in punishing, much more in pardoning, because mercy conquers justice.  
Besides, see it in ourselves; for a man that punisheth another, it argues he hath power over another: but he that pardons him that deserves to be punished, shows 〈◊〉 ●ee not only hath power over another, but over himself, because pardon is both an evidence of that power that should have been in punishing, and of a further power in sparing. So the force of mercy is double to that of justice, it magnifies God's power more, it is the last act of divine justice, the pardon of sin.  
Therefore in Scripture, mercy hath the prerogative above all other attributes in many respects.  
Of antiquity, it is older, (in regard of manifestation, we speak still) for mercy and love budded out in the creation of the world (we speak of the effects of it) but justice was not manifested till man had transgressed. It was one day older in the manifestation than judgement was; then judgement took place, when Adam transgressed, mercy was before.  
It hath the prerogative of alliance; for though the justice of God be himself, as well as his mercy: as all is but one act in God, his justice, and wisdom, and power, and mercik, all are himself; yet mercy is his more proper work: Therefore in Scripture, judgement is called his strang● work, I will bring a strange work; that is, I will execute justice. He calls it a strange work, as hetrogenicall, and contrary to his nature; he is forced to execute judgement, our sins compel him: If it were not for sin, he would not manifest judgements. Though both be natural, yet mercy is more natural in regard of the effect of it: It is nearer.  
Thirdly, It hath the prerogative of latitude, it hath a greater extent: he executes justice seldom, and upon some few; all men taste of his mercy. There is no judgement that God executes, but mercy is mingled with it. Go over any that were executed since the beginning of the world, still there was mercy in it: but there is mercy often manifested, when there is no judgement in it. Here is the difference, judgement is never entire, but there is some mercy in it; mercy is always entire, and there is no mixture of judgement in it. See the effects in regard of extent, God saith he will punish to the third and fourth Generation, the Fathers upon the Children: that is a long time, but it is nothing to his mercy, I will show mercy to thousands of generations. A thousand Generations is longer than the world shall last; For there were but 42. generations from the Creation to Christ: a hundred generations is like to be longer than the world shall last; yet God will be merciful to thousands of Generations, if it last so long; or if not, he will be so for ever, a large periphrasis, Mercy hath the prerogative of extent.  
It hath the prerogative of honour, it honours God more, and God honours it more. He makes mention by his spirit in Scripture; when he mentions judgement and mercy, mercy goes first. My song shall be of mercy and judgement: Mercy and truth are met together, still mercy is first, God gives it the prerogative. Nay usually he mentions mer●●twice, for once righteous: Gracious and merciful is God, and righteous. And at the last day, when these two attributes shall be placed at the two hands of God, we shall see which attribute hath pre-eminence, that hath the highest honour to stand at God's right hand: judgement shall stand at his left hand among the vessels of wrath, mercy at his right hand among the sheep, and the elect.  
Last of all, it hath the prerogative of duration; for though condemnation (speaking of eternal condemnation, and eternal life,) though condemnation be a line of as great length as eternal life that lasts for ever: yet speaking of temporal punishment, compared with the mercy of God; so we see mercy outlives justice in all the expressions of it, and that by a great disproportion.  
It is a great disproportion between years and months. In Rev. 11. The holy City shall be trodden down 42. months, but they shall reign with me for a thousand years. Though months be not months in that place, I come not now to examine the meaning of months: but see the comparison; there is mercy for a thousand years, there is judgement for 42. months: they shall be trodden under foot, but they shall reign a thousand years.  
It is a greater disproportion that is betwixt weeks and years: see that in Dan. 9 Seventy weeks are determined for the transgression of my people, that I may compass them with everlasting kindness. Seventy weeks are determined for transgression: God measures judgements by weeks, but he reckons the continuance of his mercy by many years, by ages, by everlasting duration, there shall be everlasting righteousness.  
Yet further, there is a greater disproportion between years and days: yet in Isa. 63. The day of revenge is in mine heart, and the year of my redeemer is come. Here is the day of revenge, the year of redemption: The day of revenge is in mine heart. There days are years, and years are days: but in the expression of them God exalts mercy that we may see it hath a larger sphere to move in.  
Yet further, there is a greater disproportion between a moment and a year, nay, between that and eternity. For a small moment have I corrected thee, but with everlasting mercy I will receive thee, as it is in Isaiah. God threatens to punish for a small moment, but his mercy endures for eternity.  
Now, to sum it up, the Prophet would make them understand thus much, that nothing magnifies God's grace and goodness more than the pardon of sin: that they might profess it, that they might make it public to his glory; his glory it is to pass by transgressions, it is a great glory to pass by many transgressions, if it be his peculiar glory to pass by any. Where sin hath abounded, grace abounds; where grace abounds, glory abounds, where much sin is pardoned, He calls them to acknowledge his mercy, and makes it an illustration of the former: Take away our transgressions, and receive us graciously. That is the first, it is a clause of illustration.  
Secondly, observe it as a clause of inducement, a motive and argument to persuade God to forgive them. So, it stands thus, Take away iniquity, because thou art gracious, because thou usest to receive favourably, therefore take away iniquity. They beg for grace in the name of grace, and mercy in the name of mercy; show mercy, because thou art merciful, take away iniquity, because thou art gracious and favourable, therefore take away iniquity. It is the strongest motive of all others, to press God from himself to pardon sin. The point is this,  He that comes before God to beg for mercy, must bring no other motive but mercy. 
There is no such strong prevalent motive with God to show mercy, as mercy; Mercy is the thing we sue for, and mercy must make God show it. He expresseth it so, I will pardon for my name sake, in one place: For mine own sake, in another place: For my own sake will I do this to the House of Israel. For my promise sake, in another place; For my mercy sake, in another place. Here are four, and they are all alike, to show that mercy comes from it self, it hath a reciprocation, it moves circularly, it gins in mercy and it ends there. For mine own sake, that is, for himself, and his mercy is himself. For my name sake, that is, as much as for my mercy: Thy name is as Oil poured out, and it appears that his name is as Oil, by his mercy, for mercy is that Oil that Swims over all liquors, it appears over all other works it is manifest to all: For my promise sake, that is as much as for his mercy, for God's Promises are Promises of mercy. So all agree in this, for my name sake, it is a name of mercy; for my Promise sake; they are Promises of mercy; for mine own sake, he is a God of mercy.  
But yet more plain, when God speaks of showing mercy, he makes it come round, to show that mercy is the thing that he will give, and the ground why he gives it, In Exod. 33. I will have mercy on whom I will have mercy. See how it runs, it is thus, I will have mercy on whom I will, that is, because I will so, if we press God for mercy, do it thus. Lord be gracious, that thou mayest be gracious, and be merciful, because thou art merciful: Pardon because thou art gracious, thy mercy hath an everlasting Duration. The Psalmist presseth it so, Have mercy on me according to thy great goodness, and according to the multitude of thy mercies take away mine offences; See how sweetly he presseth it, Have mercy according to thy goodness, he makes it come to it self; Pardon me according to thy goodness, be merciful because thou art merciful: he had no other motive. In another place he hath the same Reciprocation, Do good for thy name sake, because thou art good deliver me, because thou art good, do good, and deliver me. It is the same reciprocation that Isaiah makes, Isa. 63. He hath been good to the House of Israel, for his goodness, and because his mercies are everlasting. He hath been good for his goodness. To instance no more places, in the new Testament there is the same reciprocation that John makes, John 1. Of his fullness we all receive grace for grace: mercy for mercy, it is not only grace after grace, which is a good interpretation, the first grace, and the second grace, the grace of Acceptation, and the grace of Strengthening; the grace of pardoning, and the grace of reviving and quickening, all grace is from God. But it hath a fuller signification, Grace for grace: Grace because he is gracious, because he is merciful he shows favour, he turns it to himself. So, now the Lession is this: that, When we come to sue for pardon of sin before the Throne of Grace, we have no name to come in but the name of Christ.  
The name of Christ is a name of mercy, that is Gods own name; he that comes to plead his own merit, comes in his own name. He that comes to plead the Merits of any other, pleads in a Stranger's name. If merit and satisfaction had been that way, than were mercy no more mercy, and grace no more grace, than all the Saints of God were out of the way, for they all went in this path: Mercy was the City of refuge to which they went, and the path by which they went. Mercy was the Water in the Well, and the Pail they drew it with; they sued for mercy in the name of mercy. The Publican, David, Peter; St. Austin saith of Peter well, I read of Peter's Tears, but no man ever read of Peter's satisfaction, Peter could not go in that name. Our blessed Saviour hath taught us therefore so to pray, Forgive us our Trespasses, he taught us not to pray as the Servant in the Gospel, Have patience with me, and I will pay thee all, Lord be favourable a little longer, lend me a little life, and I will make thee satisfaction. No, that is not the Prayer, he that goes that way misseth; but here is the Prayer, Pardon and forgive for thy name sake, and for thy mercy sake; Take away iniquity, and receive us favourably, receive us to grace, and Pardon for thy mercy sake.  
This is the Form that Penitent, faith full souls look to God in: No Creature is capable of merits, therefore let men never trouble themselves with the discussion of that, it is so repugnant that the Angels, though they never sinned, cannot merit, they do but their duty. Adam in integrity could not merit, if innocency cannot merit, sin cannot, if the State of Angels cannot merit, humane cannot. Nay, the Saints that are called out of darkness, and sanctified by grace, those Saints, though it were possible they should never sin, not so much as in the circumstances of any good Act; that they should not be touched with venial sins (as they call them) with no ill thought, or idle word, or unprofitable gesture, if they were borne, and sanctified from the womb, as John Baptist, and Jeremiah, and should continue in a course of sanctification, without any treading awry, they could not merit, when they had done all, they must say, They were unprofitable Servants. He that doth his duty cannot merit; ye are but Servants when you have done all you can, nay, when you have done all you should (if it were possible) that is more than all you can: For that grace that God gives us, though it be a good evidence of his spirit, and of justification in our hearts; yet that grace of sanctification is imperfect, and no man makes a perfect improvement of God's gifts, no man lives according to the measure of grace that God bestows. Therefore when we have done all we can, we come short of what we ought. Nay, if we had done all we should, all that God requires, say, you cannot merit, you are unprofitable Servants, you have done but your duty, you have done but what God requires. If the state of restitution cannot merit, sin and impiety cannot merit. There is in the best action that we perform, in the work of Preaching, and praying, and alms, and charity, and deeds of piety, so much Leaven, so many infirmities, that he that knows the nature of sin, and the latitude, and small extent of piety, in his heart, when he Prays he prays not only for the pardon of his sins, but of his Prayers. And when he preacheth, he prays not only for pardon of his silence, and neglect, but of his performance; if there be infirmities in the best, there is no plea of merit. Our work is only this, to fly to the Throne of grace, in the name of grace, that is it that is a prevailing, forcible word with God, to plead for mercy, and beg for pardon, because he is gracious. It is a word that so prevails, that it carries always mercy with it from Heaven, it is that word that God delights in; it is that word about which prayer clucks, as the Wings of the Cherubims, about the Mercy-seat: The Wings of Prayer must flutter about the Mercy-seat, about mercy. That is the second thing, to show what the foundation of the pardon of sin is; none but mercy, it is founded in grace, therefore he adds it to the former, Take away all iniquity and receive us graciously, as an inducement to persuade God to take away all iniquity. That is the second, I will but touch the third.  
The Third is, he adds it as a clause of perfection, that makes up the perfect enumeration of the graces, Take away all iniquity and receive us graciously. There is nothing that a Christian can beg in this World, but it may be brought in the compass of one of these two. These two words are as the two Tables of Prayer, like the two Tables of the Law, in these two, there are all kind of Petitions, all the evil that is to be removed, is in that, Take away all iniquity, and all good that is to be conveyed in that, Receive us graciously. So, that he might make a Perfect Prayer for them, yet very short and compendious, and yet full. Take away all iniquity and receive us graciously, this is a Prayer that the Prophet studied, this was the Prayer that the Spirit guided him to make for them. Here are the two hands of Prayer, Take away iniquity, and receive us graciously.  
If we divide Prayer, as the Apostle doth, into four sorts, that are rather parts than kinds of Prayer, 1. Tim. 2. I beseech that Prayer, and intercession, and giving of thanks, be made to God for all men, they are all in this form that the Prophet prescribes them: Here is the deprecatory part for the removing of ill; Take away all iniquity, here is the supplicatory part; for the pouring out of all good, Receive us graciously. Here is the gratulatory part, We will give the Calves of our lips.  
Take the division of Prayer, according to that scantling that David makes, Psal. 34. For obedience gives the Law to Prayer, he refers the duty of a Christian to two heads, Eschew evil, and do good, upon that hangs all the Law, and the Prophets: according to these two are the parts of Prayer, one for the removal of evil, another for the infusion of grace; here are both, the removal of the greatest evil, take away iniquity, and pour the choicest of thy mercies on us; that is mercy, Receive us graciously. One part of the Prayer is for expelling of darkness, Take away iniquity, the other for the showing of the light of his Countenance, Receive us graciously.  
Lastly, if we divide it, as David divides prayer, Psal. 25. there he makes his Prayer, Remember Lord, and remember not; these are the two heads, an affirmative, and a negative, remember not my sins, but remember me: He desires God, both to remember, and yet to forget; here are both these, here is one part of the Prayer, that God would be mindful, receive us graciously: Another that he would not be mindful, Take away iniquity, remove it out of thy sight, forget our sins, Here is one part, that God would open his eyes, and another that he would shut them, shut them upon our sins, open them upon our persons. The one part of the Prayer fits the sin, the other the sinner: For sin, they pray that God would put it from them, and remove it; for themselves, they pray that God would take them to him, and receive them to mercy.  
Men, when they punish sin, they cut off the Sinner; but they cannot take away the sin: God is otherwise in his proceeding, he takes away the sin, and spares the Sinner. To make up the perfect part of Prayer, here is the evil to be removed, and the grace to be bestowed, Take away iniquity, and receive us graciously, here is that that concerns the time past, Lord take away iniquity, what we have done thou knowest, here is that that concerns the time to come, that we fall no more, strengthen us by thy spirit, receive us graciously. As Cyprian speaks in another place, it is the breviary of the whole Gospel; as Tertullian saith, it is the Compendium of all Heavenly Doctrine. This text here is all the Gospel, and all that is good in the Law, it is the sum of the Gospel, it is like the Lords Prayer; here are six words in it answerable to the six Petitions. Take away iniquity and receive us graciously, as Christ divides that Prayer, he refers all to two heads, one for deprecation of ill. Forgive us our Trespasses, and lead us not into temptation, deliver us from evil. The other for the pouring out of all good, Hallowed be thy name, thy Kingdom come, thy will be done, and give us daily bread. So here is for the removal of evil, and the strengthening to grace, take away iniquity and receive us graciously.  
Here is a Pattern for us, one half of his Prayer is spent for the pardon of sin, the other half for the pouring out of grace. For a man to neglect to beg pardon, that is to be unmindful of the time past, he that begs not grace, is unmindful of the time to come. By pardon we return, and by grace we stand. He that hath the consideration of Hell, that will stir him up to beg pardon, and he that sees the joys of Heaven will beg grace; for that is the path that leads thither: to make a perfect prayer, join both. The Prophet to give them a full form, he joins these, though briefly. None of them could plead, that they were not able to learn it, he joins these, that we might learn to join them in our Prayers. They are the things that God joins, therefore he joins them. They are the things that the promises of God join, therefore he joins them. They are the things that other Saints joined, therefore he joins them.  
God, when he speaks of himself he joins these, The Lord, the Lord, gracious, and merciful, pardoning iniquity, etc. They go together in God, can a man make a better prayer to God, or more perfect, then that that is taken from those Attributes, and terms that are most emynent in God? The Spirit of God joins these together in God, we may well join them in Prayer. As Cyprian saith of the Lords Prayer, it is good to come to the Lord in his own words, though there be no virtue in the words without the Spirit, God will accept the words of his own Son, when we come in the name and words of Christ. So here, it is the Spirit of God that commenceth, and makes our Suits, it is the Spirit of God that frames our Bill, that Dictates our Prayers: He is the Counsellor of the Father, he knows what the Father will grant. Shall we neglect to make such Prayers as the Spirit dictates? Can you have, saith St. Austin, a better to Copy your Prayers, than the Spirit of God? Then, here the Spirit of God joins the grace and mercy of God, we must join them in our Prayers, God will acknowledge the words of his Holy Spirit, if we come to Christ in his own words.  
As they are the words that God joins, so they are the words that are joined in the Promise: I will be merciful to their Transgressions, and I will pardon their Sins. In many of the Promises of God these two still meet; Prayer builds upon a Promise, when Prayer gets a promise, it builds, it goes up to Heaven upon promises, there is the Ladder of promises. It is impossible Prayer should miscarry, that takes the direction of the promise; God hath promised to pardon, therefore prayer sues for it, God hath promised to be gracious, therefore prayer begs it. These two are joined in the promise, therefore they should in our Prayers.  
Thirdly, they are the two that the Saints join, God be merciful to us and bless us, and be merciful unto us; he delights to put these two, God be merciful, and merciful, God take away our sins, and receive us graciously; be merciful in pardoning, and be merciful in pouring out, and diffusing the light of thy Countenance. O! when the Saints set before us the Patterns of such Prayers, it is comfortable to us; such Patterns as they sped with, when they were in our condition. It is a great encouragement and comfort, and assurance to a Christian, when I come with the Prayer of David, of the Prophets and Apostles: O! It is a comfort when a soul can enlarge itself in those Heavenly words that the Spirit of God wrought in the hearts of the Saints in former times. For this very purpose, the Prophet records this Prayer, that they might learn it then, and we treasure it up now, for it is full of the Jewels of Heavenly grace. That shall serve, to have spoken of that, Take away iniquity, and receive us graciously, the reason why he adds this clause to the other. There is one thing behind, the Order, but that I must reserve for another time.   

SERMON V.  Hosea. 14.2. 
Take away all iniquity, and receive us graciously: So will we render thee, the Calves of our lips.  
GOOD and evil, are the two bounds that are set to all obedience. That they are the hounds of obedience, the Prophet David shows in Psa. 37. where he reduceth all the duty of man to those two heads, in shunning of evil, and following that that is good, Eschew evil, and do good, and dwell for ever. That they are the bounds of the grace of repentance, the Prophet Ezekiell shows us, Chap. 38. Cast away from you all your Transgressions, make you a new heart, and a new Spirit. As the Apostle Paul, Ephes. 4. Put of the old man with the deeds thereof, and be renewed in the spirit of your mind. That they are the bounds of Prayer, our blessed Saviour shows in those two parts, Pray that you enter not into temptation; there is the one, Seek first the Kingdom of God, and the righteousness thereof, there is the other part. Lastly, that they are the bounds of the duty of thankfulness, the Psalmist shows again in Psal. 103. Bless the Lord O my soul, and all that is within me bless his holy name, that forgiveth all thine iniquities, that Crowneth thee with mercy and loving-kindenesse.  
All the Saints of God, they well know this, that piety is exercised about these two; these two are the hinges upon which the Door of piety turns, both backward and forward: upon these it is, that obedience turns, in the shunning of evil, and pursuing of good; upon these it is that Prayer turns, in deprecating evil, and petitioning for good. Lastly upon these two, the work of thankfulness turns too, in giving God praise for the diverting of evil, and for the effusion of good.  
And according to these limits we may see all these duties plainly set out in the text by the several bounds of them. Here is the work of Repentance, with the bounds thereof, in that clause, Turn to the Lord, to set out to us, as I shown before, both the term from which we must turn, the aversion of ill; and the term of happiness to which we must turn, that is, the conversion to that that is good. Put away your sins from you, turn from them, and then turn to the Lord. There are the bounds of repentance.  
For the duty of Prayer, with the bounds of that, we have it in the next words, Take away all iniquity, there is the deprecation of that that is evil, and receive us graciously, there is the Petition we make for that that is good.  
Lastly, for the duty of thankfulness, we have that in the last words, with the bounds thereof, So will we render, If thou wilt take away sin, we will render the praise of that work, and if thou wilt show, us thy Salvation, we will render the praise of that work.  
Of the first of these we spoke already, and of the last I am to speak afterward; and in the second I am conversant at this time: The form of Prayer the Prophet sets to the people, according to the bounds of it, in which I considered before, these two parts. There are the parts of the Prayer, and the order of the parts.  
The parts of the Prayer in those two.  
First, for the removal of sin, Take away all iniquity, I shown you the reasons why he directs his prayer against sin; why he would have them direct it against all sin; why he Prays against sin, for the taking of it away.  
The 2. part of the prayer is, for the pouring down of the grace they stood in need of, receive us mercifully, favourably, receive us to thy grace, In that, I shown you the reasons why it is annexed to the former part, as a clause of Illustration, show thyself Gracious by pardoning our sins.  
As a clause of inducement, we entreat thee for the goodness of thy grace and mercy to show thyself so in pardoning our sins; we come to God for grace, in the name of Grace, and for Mercy in the name of Mercy.  
Thirdly, as a clause that makes up a perfect Ennumeration of all wants that are comprised under these two heads. Take away iniquity, and receive us graciously. Thus sarr I went.  
That that remains in the second part, is only the Order of these two particulars: For there is some reason why the Prophet sets them in this Order. Why not first, receive us graciously, and then Take away iniquity? for all other blessings are Originated in the love and favour of God: It is from his love and grace, that he grants pardon to us of our Transgressions; there is no pardon of sin, where there is not grace, and favour, and love. Therefore the Psalmist Psal. 85. he sets them in another Order, O Lord thou hast been gracious to the Land. And then follows in Vers. 2. Thou hast forgiven the iniquities of thy People. First God is gracious, and then he forgives iniquity, the pardon of sin must flow from his grace, and favour.  
It is true, the love of God must of necessity go before, (in the order of nature) all the effects of his love, and favour whatsoever: the cause must be before the effect, and the Fountain before the Stream in nature. But yet the Scripture useth some difference of setting down these particulars: for sometimes it sets the one before, and sometimes the other.  
The reason is, because they are mutually enfolded, and so close knit, that one cannot be without the other: There is no greater demonstration of God's grace and favour, than the pardon of sin; if there be grace and favour, there will be forgiveness, where there is forgiveness, there is an evident testimony that God hath showed the riches of his grace; therefore though the Prophet set it here in another order, than sometimes, it is in Scripture, there is good reason for it; besides that; there may be three things said, for the justification of this order, there are three reasons of it.  
Either as they contain in them a Petition for the enlargement of the continuance of grace.  
Or for the enlargement of the Evidence and demonstration of grace.  
Or a Petition for the enlargement of the communication of his grace to them. In all these 3. senses the order is every way justifiable.  
First, in putting these two together, there is a Petition for the inlargment of the continuance of God's grace, Take away iniquity, and receive us graciously: In these two he prays for the giving of grace, and the duration and perpetuation of it. So the order is thus, Grace cannot be continued, till it be bestowed and given: In the first word he prays for the giving of it, that God would receive them to a state of reconciliation. In the second, that he would continue them, and keep them in that estate. Show thyself first gracious in pardoning our sins, and show thyself again gracious in keeping us from committing sin. What profits it, though our former sins be pardoned, if we continue in them? Therefore the Prophet teacheth them to beg, not only for forgiveness of sins, but for strengthening of grace to continue in it. To show, that apenitent faithful soul stands in need of God, after his sins are pardoned. We have not done with God when our sins are pardoned, we need a further enlargement of grace to keep us in that estate, lest we relapse. Therefore the believing soul makes up his Prayer of these two, Lord, thou hast been gracious, and I rely upon thee for the time to come, that thou wilt still. The Point is this: that, The faithful soul after it hath had a taste of the goodness of God, in the pardon of sin, it rests not there, but goes on still to beg more grace.  
A greater enlargement of favour; it must needs be so in the order of our desires. Grace is of a ravishing nature, when it possesseth the heart, it inflames it. Even in Heaven, where grace is full, there is an Appetite of complacency for desire of the continuance of that grace, and favour: though there cannot be a desire of more, where the Vessel is full. But in Earth, where grace is poured in by drops, there is an Appetite of desire, because there is want continually. And we never have grace, but that we see we want more, than a man loves grace more, when God pours in more, and he thinks he wants more.  
It is the order in Gods proceeding, he lays this method, he gives his spirit for this purpose, not only to cleanse us from sin, but to strengthen us for new obedience, not only to Seal to us our reconciliation for the present, but to keep us for the time to come. And both these are the free gift, and work of God's Spirit; it is his spirit that seals to us pardon, and it is his spirit that strengtheneth us, that we may walk by the strength of that grace.  
And the order of our necessity is such: For otherwise how should we do? It is by grace we stand, and rise, and go on, and persevere. A Christian stands in need of God in all the passages of his life, every minute, and every moment of time, for temporals, for spirituals, for naturals.  
If we look to those things of nature that we need. First, it is the goodness of God that must give a man meat for his body: And aftermear, it is a second grace to give him a Stomach: And after that, it is a third good to give him digestion: And after that, it is a fourth manifestation of goodness, to turn it to blood and spirits, that it may be healthful.  
So for temporals, it is one Testimony of goodness, that he keeps us from danger. It is a second that he keeps us in the right way: And it is a third that he brings us safe to the end of our journey.  
In spiritual things much more; if God should first prevent us with grace, and then leave us to ourselves, what security could we have? Our latter end would be worse than our beginning. We are not able to subsist of ourselves one moment of time, God's grace must have the glory and honour of all; that it may have the honour, the Prophet here teacheth them thus to pray for the first grace, and the second grace, for the beginning, and for the continuance of grace, to work the will and the Deed, that he would perfect the work. First, Take away iniquity, show thyself gracious in pardoning; and then continue that grace, keep us from sinning againo. That is the first justification, if we consider the enlargement of the continuance, so the order is good.  
Secondly, if we consider it as a Petition for the enlargement of the evidence and manifestation of grace, so it is good. For grace cannot be manifested till it be given, there can be no demonstration of the pardon of sin, till pardon be wrought, and the greatest demonstration of the pardon of sin is this, when God's spirit is powerful to subdue and crucify sin. Then it is this demonstration they beg in the second place, pardon our iniquities, and give us evidence that our sins are pardoned, that thy spirit affist us continually to crucify and subdue our sins: bestow upon us grace and favour and make us know that we have it. For as our happiness consists in the pardon of our sins, so the comfort consists in the enjoying of it. It is true, that grace and pardon of sin may be had, where it is not at all times seen and felt, and perceived; but yet it cannot be enjoyed, unless it be seen and felt; we may have the thing, but want the comfort sometimes. He that wants the comfort, for the time he wants the thing to himself, and his apprehension. Therefore when God hath pardoned, and hath showed grace, the faithful soul stays not there, it is a Heaven upon Earth to have the comfort, and assurance, and evidence of grace; that is the point: that, After the pardon of sin is had, the faithful soul stays not there, but begs for assurance, and after that, for more assurances, and still for more assurance.  
Because, there may be enlargement of assurance still, as long as we are in these days of misery. However it please our adversaries of Rome to make a mock of the certainty of Salvation, the assurance of grace, they pin many scorns upon it in their writings, though they be the Learned of them; let them enjoy their consolation, it is to be feared that they will want the comfort, that thus deride it. The Saints in Scripture did not so, they directed their prayers oft times, not only for the thing, but for the comfort and assurance of it; and as they rejoiced in the thing, so much more in the assurance, for the present. Look over those in the Old Testament, and in the New. Hear the triumph of Job, wherein he wondrously delights and refresheth himself. I know that my Redeemer liveth, and that I shall see him with these eyes. There is no word of greater assurance than this, I know. Let their Thomas Aquinas speak his mind of that word, upon those words. I know whom I have believed, 2 Tim. 1. saith he, in this word, I know, there is a certainty and assurance of hope, that hope that makes us not confounded: there is a certainty in this word, I know, I know that my redeemer liveth. Therefore David, Psal. 51. he prays not only God to cleanse, and pardon, and purify his sins, but then follows, Make me to hear the voice of joy and gladness: Cleanse me, and make me understand that thou hast cleansed me, make me have the comfort of it. Thou hast told me already, that my sins are pardoned, I have the assurance of it by the Message sent by Nathan, but there wants comfort, and joy, in the evident demonstration of it. O make me to hear the voice of joy and gladness, that the bones that thou hast broken may rejoice: that I may have the evidence of thy spirit speaking to my heart.  
Look to the New Testament, it is that particular, in which the Holy Apostle John delights, and refresheth himself, not only in the thing, but in the comfort to demonstrate the certainty, 1 John 3. We know, there is Paul's, and Jobs word again, We know that we are translated from death to life, it is God that hath pardoned our sins, and wrought this gracious change. There is a translation of the Old man to the New, we are translated, and we know it by the fruit and effect, because we love the Brethren. And in another place, We know his spirit abides in us. He not only comes, and goes, but dwells, he hath taken up his Habitation, it continues with us, we know it, even by the Spirit; there is the evidence from the effect, because we love the Brethren, we know it by that; and from the cause we know it, because we have the Spirit. What is more than we know? And what greater assurance than the Spirit? Paul makes that the great evidence, Rom. 8. We know that he hath given us of his spirit: And that Spirit witnesseth, what? That our sins are pardoned, that we are the Children of God, that we are in the state of Adoption, and Reconciliation. The Spirit witnesseth to our Spirits. Our spirits have the Testimony, and the spirit adds a Testimony to that, that by the mouth of two Witnesses every word of God might be established to the soul. There is the evidnce of grace, and the testimony of our spirit, & of the spirit of God. The Apostle Paul is very frequent in setting words of weight to evince the certainty I am persuaded that neither life nor death, nor Angels, nor Principalities, nor powers, nor any thing shall be able to separate us from the love of God. I am persuaded, it is a word of great assurance, I am confident, it is as much as we know, I am assured that neither life, nor death, that nothing can separate this bond of union, or cut this bond asunder. There is no Sword that can cut between the believing soul, and the spirit of God. It is so near a union, that the love of God makes, that nothing can come between, I am confident, I am assured that neither principalities, nor powers, nor any thing shall be able to separate us from the love of God, he had the evidence, and he shows that it might therefore be had.  
Yet another place, and that is that that before I named, 2 Tim. 1. I know whom I have believed. It is not only put in 2 Cor. 5. in the Singular, but in the Plur all, least men should have thought that Paul had it by illumination from God, it was revealed to him from Heaven; He knew whom he had believed, and that none could separate him; but shall we expect to have that assurance given us? Therefore in the Corinth's he takes in them, We know, he names some besides himself, that is, I, and you Corinthians, all beleivers, or at least those that are eminent Beleivers, if not at all times, yet at some time, if not at every time for the particular, yet for the general. We know that when this earthly house of this Tabernacle shall be dissolved, there is a House made without hands reserved in the Heavens. He speaks of the translation from the Houses of Clay, these bodies that we carry about us, to those Houses that are clothed on with immortality. God hath provided a house, and we know it, and are assured of it. The Apostles, and Saints of both Testaments they laid a great deal of their comfort in this assurance, therefore they gave Testimony to it.  
And so the Saints in all times, those that had most experience in the working of God's grace, the holy Fathers of the first times, they triumphed much in assurance. Bazill, he shows how assurance of the pardon of sin and the favour of God may be had: He brings one making the Question. O Sir, tell me how I may get it? I will tell you, saith he, if there be that spirit in you, that was in him that said, I have hated all wicked ways, you have it. For if there be the work of the spirit of God in crucifying of sin, there is certainly before, the comprehending grace in the pardoning of sin. chrysostom he moves the question in another manner than Basile, upon handling those words Rom. 8. The spirit witnesseth to our spirits, look, saith chrysostom, after all this, what cause will there be of ambiguity, of doubting? Who is there that can doubt when he hath the testimony and witness of the spirit? If the evidence of the spirit show not itself always in the same measure, we must have recourse to those evidences that God gives sometimes. And Cyprian goes on, though before him, and prosecutes the same Question, Quis locus erit ambiguitatis, etc. What place will there be for doubting & ambiguity, who can be sorrowful & fearful after these evidences it hath pleased God to communicate to us? let him standin fear of death, that is afraid to go with Christ, that is not willing to go with Christ, let him be unwilling to go with Christ that knows not yet that he hath begun to Reign with Christ, there is no man can be doubtful, saith he.  
Men, they will not deny but this oertainty may be had, except they be devoid of all experience of the working of grace. Therefore upon this weighty Pillar, Hilary lays the Foundation of justifying faith, how shall faith justify, if faith be doubtful? He speaks not of faith in every particular, but of the certainty of faith in the general, if there may not be a certainty in the general, how shall it justify? I will add that place only of St. Austin, where he solaceth himself, by gathering together all those grounds, and evidences of certainty God hath promised, he hath spoken nay he hath sworn, Hoc est promissum, etc. This is that that God hath sealed with his word, nay, with his Oath, that now there should be no place left to the Children of God, to make any doubt of God's goodness in the pardon of their sins, when they have those evidences of Sealing it by the fruit.  
We see it here, not only by the consent of the Saints in Scripture, but of the Saints in after times, that certainty may be had, and that the comfort of a man's Conscience doth much consist in this certainty. Though faith in the time of Temptation will hold beyond the evidence of these things, and though it be not always to be had, yet it may be had, there is a certainty, and it is much comfort. Therefore Christians will pray still, when they have had Experience of the sweetness of God's grace, all that they pray for, is, the enlargement of their evidence. They pray that he would give peace, and that he would speak it; that he would give Salvation, and the earnest of Salvation; that he would give the Spirit, and the earnest of it. Here is the second thing they pray for. First, that God would pardon, and then make it evident that he had pardoned in the continuance of his grace. That is the second thing.  
Thirdly, as begging the enlargement of the evidence of the thing; so begging enlargement in respect of the communication of grace, so the order is justifiable. For in putting these two together, they pray for these two things, for the pardon of sin, and for the removing of punishment. So the order stands good: For sin is first to be prayed against, before punishment: and the first suit that we are to make to God, is for pardon of sin, and then for removing of Judgement; and this method the Prophet teacheth them, Take away our sins that press us, and thy hand that presseth us; pardon us, and spare us, remove thy wrath in pardoning our sins, and then show thyself gracious in removing thy judgements. So the Point is this: that, A true Saint of God, though he be beset with calamities, and fear of punishments, and judgements on every side, yet that is not it that takes up his first thoughts, they are taken up for the removing of his sins.  
There he makes his first Prayer, there he states the fervency of his soul; because he knows the sting of sin is sharper a great deal, than the sting of punishment, and that the displeasure of God is more heavy than any judgement. There is no judgement that is a judgement, if the wrath and displeasure of God go not with it: For when God's love goes with it, it is a Chastisement, and not a judgement.  
If we compare spirituals with spirituals, than we shall see it plain and evident. The flame of sin scorcheth more, than the very flames of Hell, and more galls the Consciences. And the fire of Hell is not so terrible as the displeasure of God. Again, the fire of Hell is not so terrible, as the having of pardon of sin, is comfortable; misery is not so evil, as the enjoying of God is good.  
But if we compare spirituals, and temporals, than the disproportion will easily be seen? There is no proportion between temporal and spiritual mercies: therefore the Children of God pray for spirituals before temporals.  
Again, there is no proportion between temporal, and spiritual judgements, therefore they pray against spirituals judgements strst. First, against sin, Take away iniquity and then receive us to favour. Here is the order, and method that Christians set in Prayer. First, they look to spirituals, to pray for them, to spiritual evils, to pray against them.  
Though Christ in the Lord's Prayer have taught us another method; first to pray for Daily bread, and then for pardon of sin. He did it to condescend to our weakness, to draw us to the consideration of that that is less known, by that that is better known. We see our daily bread, and the want of temporals is discovered to us by sense, therefore these things are more familiar, and better known, but the weight of sin we know by the demonstration of the Spirit, and the inward man, therefore that is not so well known; therefore, that he might give us encouragement to rest on him for all estates, he would first draw us on, Give us our daily bread, and then forgive us our trespasses. Not that there is more necessity of the former, but he condescends to lead us from the lesser, to the greater, and from the experience of God's mercy in temporals, to rest on him for pardon of sin, not because the former is better.  
Therefore, this is one true trial, a part of that touchstone whereby a Christian may examine himself, and the truth of his grace, if it beget indignation against sin, that he prays against that first; that he find sin more burden than punishment, and grace more sweet than all temporals in the World. For even wicked men will go so far as to cry out of judgement, than Ahab will humble himself, O, but a godly man, a believing soul cries out of sin. My punishment is greater than I can bear, that was the voice of Caine. My sin is greater than I can bear, Mine iniquities are gone over my head, and are as a heavy burden, that was the voice of holy David.  
It is true, it is lawful, and God allows us to pray against temporal punishments, and judgements, but we must keep the due order. It is a preposterous course to pray against that first, before we pray for the pardon and removing of sin, because sin is the cause of punishment. He that would have judgement removed, must strike at the Root, the root is sin, from that bitter root it is, that punishment springs: cut up the root, and the Tree will not stand long. If the wound be once healed, the Plaster of punishment will fall off of itself. If sin be taken away by repentance, and turning to the Lord, than there is no such Antidote against the plague as the pardon of sin, than whatsoever the punishment is, it will drop off of itself.  
It is not only preposterous, but sacrilegious to observe that method, when we pray more for the removal of temporal judgements, then for pardon of sin, it is a sign that we love our selves, and fear for our selves, and not God, because we hate the punishment, that is displeasing to us, more than sin that is displeasing to God. If we rest on God for the pardon of sin, our affections will be suitable; to hate that most that God hates, that is sin: and if we hate it, we need not be entreated in the first place to pray for the removal of it. Yet many of us are so sensible of these outward things, that we continue in a preposterous course, we more fear the shadow of judgement, than the body of sin, the name of punishment is more terrible a great deal to us then the commission of sin. We tremble if we do but hear the report of one judgement, yet we are not afraid to go on in a multitude of sins. Like distempered Patients that hate their Physic, and love their Disease, we love the Disease of sin, yet we hate that Physic that God sends to cure us.  
Beloved, we have not so learned Christ; if the stamp of Christ be set on our hearts, here a Christian bends his forces. Piety keeps due order, devotion will in all the Prayers it makes. There is no affection, no word, no ejaculation that a godly man would willingly have out of order; he looks to all within him, he will not have his joy out of order, to bestow his joy, first upon the World, and then upon God; nor his sorrow out of order, to bestow it first upon temporal calamities, and then upon sin; nor his fear out of order, first on judgements, and then on God. No, but he sets all his affections right. First, he fears God, and the first fruits of his sorrow he bestows on sin.  
It is true, now indeed we begin to be sensible of the hand of judgement that presseth us, O let us remember that there is a greater burden lies upon us, that must be removed: The Arrows of sin are more sharp than the Arrow of the Pestilence, and if we pull off the head of the Arrow of sin, the other shall be put up in the Quiver. It is true, now the Arrow is pointed near us: God hath his mark, and as those that are skilful in that kind, they shoot, sometimes nearer, sometimes further, as Jonathan shot, when he gave warning to David; so God shoots to give us warning, he comes nearer in the Mark he propounds, he moves near by Parishes, and by Streets, and then nearer by Houses. Punishment is near, but sin is nearer, we carry it about us, we must make sin far off, before punishment, that is the order the Prophet teacheth them to keep. First, to Pray for the removal of sin, and then of punishment.  
So I have done with the Petition. Take away all iniquity and receive us graciously. The parts, and the Order of the parts.  
I now come to the last part, that is, the promissory part of the Text.  So will we give thee the Calves of our Lips. 
In the former part, the Prophet excites them to get Lips, and here to give lips; there it is, Take to you words, here, pour out your words. So we will give the Calves of our Lips.  
There are 3. things I will observe in it.  
First, the duty the Prophet excites them to here, that they make this vow and promise of, to God, it is the duty of praise and thankfulness, So will we give thee the Calves of our lips. That is, so will we bless thee, and magnify thy name, and sing to thy glory, we will speak of thy praise all the day long.  
Secondly, the metaphor under which this duty is conveyed, We will give thee the Calves of our lips, why he useth that phrase.  
Thirdly, the connexion, and coherence with the former, So will we give thee. A man would think it were an ill condition, and a duty that were misplaced, would they not give the Calves of their Lips to God, except he would take away their iniquity, and remove his judgements?  
The first thing, which I will only speak of now, is this, to find out what is the duty (that is plain of itself) to which he excites them in these words. So I will read it thus in the literal sense, Take away iniquity, so we will bless and praise thee. So, there are six things the Prophet would put them in mind of, by adding this clause.  
Two things in general.  
And four in particular; all concerning thankfulness,  
The two things in general, he puts them in mind of, are these.  
De vovendo, of making a vow and promise to God, We will give thee.  
And De solvendo, of paying that vow; he labours to bring them not only to an acknowledgement of thankfulness, as due, but to a holy engagement, that they will certainly render praise for this mercy.  
Resolution, it is one work that advanceth every duty, every civil duty, much more duties that are spiritual. There is no work that a man goes on cheerfully in, except he prepare and fit himself by resolution. Therefore it is, that many Saints of God in Scripture took this course, to bind themselves by vows to obedience; though there be bonds already lie at our door, the bond of obedience, yet when we vow as David did, to walk holily before God, this adds another vow. He that without vows, transgresseth the Commandments of God, breaks God's word, but he that transgresseth in a vow, breaks God's word, and his own too. The word that God hath given, and the word that he hath given. Therefore it is a special means to keep men in the Pale of obedience, when they hedge themselves in with holy resolutions  
I know Cardinal Bellarmine, and he more remarkably than any other of the Romish Writers, is very large and peremptory in declaring that that which is within the compass of precept, cannot fall within the compass of a vow, that no necessary duty can fall within the compass of a vow. But if there were not Testimony of the Saints in Scripture, the Testimony of their own Writers are sufficient evidence against it, besides the truth itself, Alphonsus, Picus, Cajetane, Valencia, these four they are bold all of them to express themselves to be of another opinion; that properly and directly that that we are tied to, by the necessity of precept, most properly falls within the compass of a vow, and it is most safe; for one may safely vow, that that he is tied to do, and the vowing and resolving of it, adds a second obligation, it is an awaking. Therefore David took this course, he bond himself by vow, and promise, and oath. I have sworn that I will perform thy righteous judgements. He excites himself by these Obligations, to every duty of piety, he set himself those Lessons of piety, he tasked himself to such duties; sometimes to repentance. To thee will I confess. Sometimes to obedience, I will walk in thy Commandments. Sometimes to prayer, At morning, noon, and evening, I will call on thee. Sometimes to thankfulness, Seven times in a day I will praise thee. He tasked himself to these duties, thereby to keep, and hidge in his obedience. So will every Christian, that he may keep himself in the path of Piety, he will oft consider how he walks, and consider his purposes and resolutions, and strengthen himself in holy purposes, it is a great means to arm ourselves. A heart will not easily be overcome with temptations, that is armed with good purposes; good purposes incite to Prayer, and practise, you take away perseverance, you take away practise and performance, you take away endeavour, if you take away resolution. Therefore if you will learn to keep yourselves in the ways of God's Commandments, learn oft to resolve, to purpose.  
We shall tread awry when we have done the best, but if there be a good purpose God takes that for performance, if we arm ourselves with good resolutions. Let us not take this help from ourselves, since we come short of performance, let us have endeavours, and purposes. This the Prophet teacheth them when they come to perform their thanks, they must have purposes, We will give thee. Those are the two first things he minds them of in general.  
There are other things he minds them of, in particular, and they are these four.  
The first is this, That Thankfulness is due to God for all his mercies.  
It is due, by right of Lordship, because God is Lord and owner of all we have, he is Lord of our life and being, there is the Fountain of all goodness. Whither should the streams run but back to the Fountain, to the Sea? saith Bernard, let the streams of thankfulness run back to the Head, they are drawn from grace, they come from God, the grace of pardon, and grace must return to God, the grace of thankfulness.  
And it is by right of Debt his, we own it him; it is a Debt to any man that doth us a courtesy, no less requital can be made for the least good turn then thankfulness, yet those that they do, are small, and they are tied by the bond of Charity, and by the Law of God, and they sin if they do it not: and those that they do, God doth by their hands, he inclines them to it. Then, if we account it a misery, if we be unthankful to men, we own much more of this duty of thankfulness to God, by another bond, because from him we have all mercy, and the choicest mercies. What hand soever reacheth us a Blessing, God is the Author, God gives it. And can we give him any thing less than thanks? We can give him nothing else. He gives it us when we give him thanks, and praise, we pay him with his own, we give not his mercy back in the kind, but virtually in the strength. He that gives glory to God, he gives the mercy back in strength. But we can give nothing to God, that he hath not before in a more eminent manner, whether it be praise or glory, or blessing, or reverence, or worship. His name is glorious, though we give it not; his name is admirable, he will make his glory appear, though we dishonour him. But he so interprets it in mercy, we are said to give it, when we acknowledge it. He is not capable of our gift, but when we testify that he hath it, we are said to give it. The Knee when it bows before him, worships him, and the heart when it is ravished with admiration gives him reverence, and the tongue when it speaks of his praise, gives him thankfulness; if God take these as gifts at our hands, that we own, and can add no addition by it, we can do no less then acknowledge that thankfulness is due to God for all his mercies. That is the first thing.  
A second thing, he would teach them to acknowledge, that thankfulness is especially due for the pardon of sin: when sin is pardoned, the first bud of new righteousness in the heart, O, it is thankfulness to God. Bless the Lord O my soul, and all that is within me; and then follows, That forgiveth all thine iniquities. We own God praise, and glory, for all his mercy, and goodness, but for none more than the pardon of sin; for here is the Stock upon which other graces are grafted, when once sin is pardoned, all temporal things prove comfortable. Therefore when they beg for the Pardon of sin, say they, We will give thee the Calves of our lips.  
There is thankfulness due to God, especially for spiritual mercies, and of them, for the grace of reconciliation, the forgiveness of sins. A Christian will be methodical in his thankfulness as well as in his Prayer. I shown before that devotion keeps good order, it prays for spirituals before temporals, and against spirituals before temporals. And thankfulness keeps a good order, it gives thanks for the best mercies first, and most. Though all the mercies of God be good, yet there is a difference, there is a difference between spiritual mercies, and temporal. For temporal mercies. Liberty is better than Wealth, and life then liberty, and grace then all. As God hath set an order in mercies, so thankfulness observes an order; he doth not thank God so much for temporal mercies, as for pardon of sin, that swallows up the heart, and takes up the whole latitude of the affections. There is thankfulness due for establishing us in our civil Callings, but more for calling us to the acknowledgement of the truth. There is blessing due for keeping us in this World, but more for the hope of life in another world. Many thanks are due for Creation, but more for redemption, for in Creating us, he made us once, but in redeeming us, he made us again, and in giving us the hope of life everlasting, he makes us for ever. There is great thanks due for removing temporal Plagues, but more for the removing of his wrath and our sins. Therefore the Prophet would have them understand, that as they prayed, first, Take away iniquity, so they should give thanks in that order, when their iniquities were taken away, than they should thank God for the pardon of their sins: first for spiritual, then for temporals.  
Reason shows this order; for in our Prayers we Pray for temporal things with conditions, but for spirituals without conditions, as we pray for them more fervently, so we should be thankful for them with more enlarged hearts. So in taking away temporal things, we give thanks as Job did, but in spiritual things, we give thanks when God gives them, but none gives thanks for the taking them away.  
It is true, when God withholds grace, he can make grace grow out of that separation from himself, but that is by accident, that the want of grace should be a means of the propagating of grace, but properly and directly none can rejoice in the taking away of grace. We give thanks for temporals, when we want them, but for spirituals only, when we have them. That is the second thing.  
Thirdly, another thing he would instruct them in, by adding this clause, is this, that thankfulness must be joined with Prayer: first, he teacheth them to pray, Take away iniquity, but he closeth the Prayer with thankfulness. These must go together, they are Sister-duties; and in a large sense speaking, thankfulness is a part of Prayer; therefore as Prayer enlargeth itself in expressing of wants, so thankfulness, in expressing itself in God's goodness. It is a defect we find in the missals of the Romish Church, where we find many Prayers made to Saints, but not one form of thankfulness. If it be lawful to pray to them, it is lawful to thank them for favours received by them. What a gross error is it in them, to make Prayers, and not to thank them? Those are more rare, they set them at the end of their Books. Glory and praise be to the Virgin Mary; but for the particular, since they make so many Prayers to the Saints, why do they not thank them? As in the one, they are injurious to God in praying to Saints: so in the other they are injurious to the Saints, in not thanking them, for so many mercies they receive, for the rule is firm, whom we pray to, we must give thanks to: for the mercies we may pray, we may give thanks. As Elisha spread himself upon the Child, hand upon hand, and face upon face, so in these two duties, the hands must be spread to God, and hands, and eyes must be fixed and fastened on God in giving thanks when we receive mercies, as they are fixed in begging, and the hands must be spread as wide in blessing God, as ever they were in praying to him, and the Knees must bow as low, and the voice of the lips must be lifted as loud in giving thanks for mercies, as ever they were extended in praying for mercies. It is a sign of an ungrateful heart, to be fervent in begging mercies, and to be unmindful of thankfulness. Therefore the Prophet bids them join thankfulness to Prayer.  
That is the third thing he minds them of, that thankfulness is due for all mercies, and for spiritual mercies, and that thankfulness must go along with prayer.  
The Fourth is this, that thankfulness is to be the close of Prayer, here the Prayer ends. So will we give thee the Calves of our lips. Prayer is one of those duties that I said had a Language, there are two Letters that make up the Language: Confession of sin, that is the Alpha, and thankfulness to God, that is the Omega of it.  
All Prayer opens with confession of sin, all Prayer shuts with thanksgiving; that is the end of Prayer. Prayer itself is the Key that opens to all duty, and thankfulness is the Key that locks up prayer.  
O! How sweet will the order be observed, when Prayer makes the Way, and Thankfulness closeth it; Where these two are joined, when a man is conversant in that work, be it Morning, or Evening Sacrifice, both Sacrifices meet in this; in Confession of sin there is the Dawning of the DAY, and in giving Thanks there is the Evening Sacrifice, the Latter end, and Close of Prayer.  
Christ taught us this in the Lord's prayer, after he had set down six Petitions: For thine is the Kingdom, the Powe● and the glory, to show that Prayer must be shut up with thanksgiving.  
The Apostle Paul shows it, in 1. Tim. 2. Texhort that Prayers, and Supplications be made for all, with thanksgiving. In Phillipians 4. Therefore let your Suits and Requests in all things, be made known to God by Prayer, and Supplication, and giving of thanks. In both places giving of thanks comes in the last place. With Prayer, and Supplication, and giving of Thanks. Why doth he set it in the last place? To show, that thanksgiving must close up Prayer. So will we give the Calves of our lips. That is the fourth thing.  
And how well do all these, if they be put together concur in the preparation we are to make this day for the Sacrament? Look back to the first point delivered, and see if there be not a concurrence of all these. Remember the three enlargements of the order of them, remember these six things, in joining these to them. So will we render the Calves of our lips.  
When we come here, we pray to God for his grace, and for the continuance and enlargement of his grace, therefore it is that he instituted the Sacrament, that it might be an instrument for the confirming and conveying of grace, it is the instrument that God useth. Thereupon it is, that divers of the Fathers are bold to call it, the preservative against everlasting death, the conservative to everlasting life; the salve of imortallity. We come here to beg grace, and the continuance of it, we come to beg grace, and the evidence of grace too, by the confirming, and assuring of it: For that purpose the Sacrament was instituted to confirm our faith, that we might not want a memorial of all those great things that Christ wrought for us. In this respect the Fathers call the Lords Supper, the pledge of eternity, the defence of faith, the hope of the Resurrection, because here grace is enlarged, it pleaseth God to enlarge and confirm it this way. For those that want certainty, here they may get assurance, those that have it may get an addition.  
Thirdly, here we beg pardon of sin, and we give thanks for it, and we come to have that sure to us, and make acknowledgement of it, by thankfulness.  
Lastly, here we acknowledge thankfulness to God for mercies, and make new purposes, and resolutions of obedience,, we arm ourselves with new vows.  
Now this calls all those notions back to your mind, that I delivered before. It is called therefore the Eucharist, because all God's mercies, are here summed up in the memorial of them, in this blessed Sacrament. And here we give God thanks, not for one mercy, but for all, and for the Fountain and Foundation of all. Therefore the Apostle calls it, the Cup of blessing: that is, the Cup of Thankfulness. Our blessed Saviour gave that ground to the Eucharist, for you know that he did break the bread with giving of Thanks; to show to us, saith chrysostom, how we should carry ourselves, how we should behave and demean ourselves in receiving these blessed mysteries, how we should receive these Mysteries from the hand of that gracious goodness, that fountain of mercy, that gives them with thankfulness receive them so as Christ gave them: he gave them with thankfulness.  
And here we have occasion of excitement for blessing God for the pardon of sin, and of blessing God, for giving Christ, for giving not only Christ to be with us, but to die for us, and not only so, but giving us this memorial of it, in which is the summing up of all mercy.  
So you see here is the summing up of all. Therefore let us join all these together, and when we come to the Lords Table, remember this Prayer. Take away all iniquity, and receive us graciously, so will we render the Calves of our Lips. So much of the first consideration: We look upon the duty of thankfulness, as it is set down in literal terms. So much for this time.   

SERMON VI.  Hosea. 14.2. So will we render the Calves of our lips. 
THE Word of God, as it is well stored with variety of figures, and elegancy of Speech, so it doth not abound with any more than with metaphors. For a metaphor is as a Glass in which we see by reflection, that duty which in the literal precept comes to our understanding in a more familiar manner. So, while we have any precept commended to us in both forms of Speech, there is a double benefit to us. In the literal form, God shows us the duty, and in the metaphorical form he shows us the beauties and delight, that is to be found in those precepts that he gives us. Therefore you may observe that there is hardly any duty of piety in all the Scripture, but in one place, or other, it is commended to us in metaphorical words.  
For the grace of faith, the Apostle St. John tells us in Revel. 3. I counsel thee (saith Christ to the Church of Laodicea) that thou buy of me Gold tried in the fire: faith is set out in that metaphor.  
For the grace of meekness, and innocency, St. Peter shows us the way. 1 Pet. 2. As new Born Babes desire the sincere Milk of the word, that ye may grow thereby. Simplicity and innocency is commended to us in that metaphor.  
For the grace of perseverance, St. Paul tells us in Heb. 12. Let us run with patience the race that is set before us. Perseverance goes on till it come to the end of the race, it is commended to us in that metaphor.  
For the grace of repentance, the Prophet Joel sets it down, Rend your hearts and not your Garments.  
For Prayer, David, Let it come before thee as incense.  
And for the work, and duty of Thankfulness, the Prophet Hosea in this place, which is one of the harshest metaphors that we meet with in all the Scriptures. As for Prayer, to be resembled to incense, there is a great deal of reason, that is obvious to any eye; there is a Holy breath, a Celestial smoke, that goes out of fervent Prayer, as incense from the Altar that ascends up to God. Prayer hath an ascending faculty as incense hath. But for the work of praise, and thanksgiving, to be set out under the metaphor of the Calves of the lips; it may seem at the first view, a metaphor far fetched, but that there is no title in the Word of God, but that it is added upon special worth, and reason. Therefore it will be worth our labour, as before I shown the nature of the duty of thankfulness, as far as it concerns the literal part, so now to look upon it, in the Glass of this metaphor. We will give the Calves of our lips. I told you there were 3. things that I would consider in this last part of this Scripture.  
First, what the Duty is, that the Prophet aims at, to which he would excite them, when he adds this to the former Prayer. Take away iniquity, and receive us graciously, so will we give the Calves of our lips. That is, so will we bless, and praise, and magnify thy name. According to this acception, I spoke of it in the Forenoon, I told you this duty was added, the memorial of it, to commend to them the remembrance of somewhat in general: to mind them, 
De vovendo.  
De solvendo.  
Of the Vowing, of Thankfulness.  
Of the Payment, of Thankfulness.   
The prophet hereby would engage them, he makes them to give a pledge, a Hostage to God, that if he would be gracious to them, they would not be unmindful of their Covenant again, but return praise and thanks.  
The things he would remember them of in particular, are these.  
First, That Thankfulness is due to God for all his mercies.  
Secondly, that it is due to God, especially for spiritual mercies, for pardon of sin. Take away iniquity, and then we will praise thee.  
Thirdly, that thanks and praise must go hand in hand together. There is no Prayer that we offer to God that must exclude Thankfulness. First he teacheth them to pray, Take away iniquity; and then to add, so will we give thee praise and glory.  
Then Lastly, that thankfulness is the best close of Prayer. Prayer is that that opens to all other duties, and thankfulness is that that shuts up prayer. These were the things observed in the first part in the Forenoon.  
Now the second thing that I considered in it, was to look upon this duty of thankfulness, as it is expressed in this metaphor.  
And in the third place to come to the connexion, in this Particle, So, or Then. These are the two things I am now to speak of.  
The first is to look upon the metaphor: for there is a great deal of matter couched in that if I mistake not myself. Therefore I will examine it in these two things.  
What is the ground, the foundation, upon which this metaphor is pitched, that he should rather choose this, than any other.  
Secondly, what is the reason why the Prophet rather expresseth the duty of Thankfulness in a metaphor, then in literal terms.  
The first is this, what are the grounds, upon which this metaphor is built, or whence is it derived? The Calves of our lips. There are two words, it might have been varied either way. For the first, Boves & capras, the Goats, or the Lambs of our lips; no, it is the Calves of our lips. And for the second word, it is not the Calves of our Stalls, but of our selves: and in our selves, not the Calves of our hearts. A man would have thought that that should have carried the sway, and turned the Balance; no, the Calves of our lips. There are reasons as I conceive, to be given of all this.  
The first is, for the first word, why he instanceth in this creature, rather than any other, for there were other Creatures that were offered in sacrifice. The Turtles of our lips, or the Lambs of our lips. What do we think should be the reason why he makes choice of this creature, which if we compare Creature with Creature, seems the most gross of all other to express the duty of thankfulness? We cannot say, it was only in allusion to Sacrifice, for other Creatures were used in Sacrifice, as well as Calves and Heifers. We cannot say, it was because this Creature was a Type of Christ. So it was. Luk. 15. when the Prodigal came home to his Father, who is every penitent sinner, and the Father there is our Heavenly Father, that receives sinners when they come to him. And there it is said for his entertainment, that he made ready the Fatted Calf, and Garments, and Rings: these are to explain to us the fruits of Christ's death, and Sacrifice of himself, and the Garment of his righteousness put upon us. As chrysostom well saith, the Fatted Calf is Christ, Sacrificed for our sins. Therefore compared to the Calf, Quia immaculatus, etc. Because he gave himself a Sacrifice of redemption for sin. And the Fatted Calf, because of the excellency of his Merit, and the All-sufficiency of it. Yet this is not a sufficient reason, for though Christ were typified in the Calf, he was so in the Lamb, it is so expressed by John Baptist himself, Behold the Lamb of God that taketh away the sins of the World. Therefore if that were the only reason, because it was a Type of Christ, it should run as well the Lambs of our lips, as the Calves of our lips: therefore I conceive, this reason may further be added. There is never a tittle of this Prayer, that the Prophet composed for the People, but was well pondered in the Balance of his spirit; and as I shown in the rest, that he brought them to some consideration in every tittle, and word, so he would bring them to consideration by this phrase. In Jerem. 31. the People of Israel are compared to an untamed Heifer. In Hosea 4. they are called a Backsliding Heifer. Their rebellions were so great, that they are set down by this metaphor, even Israel was an untamed Calf, or Heifer.  
Further, this Creature that they are compared to for their rebellions, it was the Creature whereby they provoked God in the Desert, they made a calf, and worshipped it. After in Jeroboams time, there were 2. set up, one in Dan, and another in bethel, and they worshipped them, and now in the Prophet's time, they said to the works of their hands, ye are our Gods. It is likely those Creatures continued in the same resemblance. They turned the similitude of God, to the likeness of a Creature that eateth hay. By this phrase it is likely the Prophet would bring them to the consideration of their sins. Take away iniquity and receive us graciously, so will we render the Calves of our lips. As it is observed of the Egyptians, and the Israelites, the Israelites Sacrificed to the true God, those that the Egyptians made their Gods. The Prophet would have them sacrifice themselves to God in that resemblance, whereby the Spirit of God, had set out their rebellion. As if they had said, we confess we have rebelled from the womb, as an untamed Heifer, we have dealt unfaithfully in the Covenant; we have made to ourselves Gods of Gold, we will now bring our selves under the yoke, not only our necks, but our lips also. We will offer our selves in that very resemblance, whereby we have dishonoured thee. In that creature we have dishonoured thy name and in that very resemblance, for the acknowledgement of our sins we come to thee. So will we render the Calves of our lips. Yet, there is somewhat more in it, why he instanceth not only in this creature, but in this condition of the creature. The Calves of our lips, it's not Ox or Heifer. It may seem this, they were novices in Religion, Vitulus is the first part; they were not acquainted to give the Sacrifice of prais; now they were brought to the sight of themselves, they would give the Sacrifice of new praise. They were enured to dishonour God, now we will sing Psalms of thanks giving, and praise thee with songs of glory, and blessing. Here was a new change, it was the first fruits, the beginning of their offering, and obedience, therefore a calf. It was not only a new part, but they acknowledge that this sacrifice of praise was imperfect, it was not yet come to any maturity, & strength, & ripeness, they did but bleat out praises yet, they could not come to sing songs of praise that were perfectly set, as other of the Saints had done before. We cannot give thee a Sacrifice acceptable for persection, but as well as we can, we give thee a Sacrifice that thou art pleased to accept for the present, there is the Calves of our lips: that is the first, why Calves?  
2ly Why the Calves of the lips? There is a double opposition, why not the Calves of our herds? Why not the calves that we take out of our Stalls? But the calves of our lips? I conceive why the Prophet sets it in this order; there are these three reasons.  
First, he would draw them hereby from all opinion of the ●pas oceratum, of their Sacrifice: they were too prone to think well of their sacrifice: therefore hereby by turning the word with this metaphorical, the Calves of our lips, he would draw them to consider that God was not delighted with the offering of the sacrifices they gave, if they kept back their hearts and themselves. The Sacrifices that God expected was praise and obedience, spiritual Sacrifices, that they should not make their boast what Hecatombs they had offered, how many Calves or Lambs, these God delights not in, he expresseth himself so, Psal. 50. I will take no Bullocks out of thy house. He cares not for their sacrifice, if they withdraw themselves; no, he expects a sacrifice, I will not take it out of thy house but out of thy heart, not out of thy fold, but out of thy self. The prophet would hereby lead them to this consideration, that they should give spiritual sacrifice, and look in their ceremonial Sacrifice to that that was moral, that God expected. The Sacrifice that God looked for, was praise, the lips to be the offering, the tongue the knife, the heart the Altar; both the Priest that offered the Sacrifice, and the Sacrifice, and the Altar, all, God would have from themselves. That is the first reason why the Prophet saith not, the Calves of the Stalls: David saith in one place, Then will we offer young Bullocks upon thine Altar; no, saith the Prophet, the young Bullocks of our lips. That is one thing.  
Secondly, Another thing, why it is not said the Calves of our stalls, but the Calves of our lips, it was for their encouragement that they might not be backward in returning, and making retaliation to God. It is not a costly, sumptuous Sacrifice, that God expects. There is nothing more cheap than words, and words of praise, that come from a sincere heart, these God calls for. Every man hath words ready, it is a Sacrifice as easy, as the moving of the lips; he would not burden them; I require it not out of thy House, or out of thy Fold; they need not go to Arabia for Spices, they need not go as Abraham's Servant, to the Field for a Calf; no, they had it in themselves, there was the fruit of the lips, the fruit of obedience, and praise, within themselves.  
Had it been propounded so, it is likely that Worldly men would have been ready to have kept back. As many of us, we are readier to give God the Calves of our lips, then of our Stalls; we love not to Sacrifice to God, of that that costs us somewhat, it should be the least and the worst, if we were to make choice of it. The Prophet would prevent them here, in their Worldly mindedness, that no man should have excuse: the Poor man could not plead, I have not wherewith to offer, he shows that God accepts any thing that comes from a good heart; the Widow's mite, the cup of cold water, the words, the Sacrifice of praise. As Lycurgus, sometimes when he set Laws to the People of Sparta, whereby they should Worship their false Gods, and they were poor, cheap Sacrifices, and one ask him the reason why? Saith he, that there may never be a Cessation. If I should charge them with costly Sacrifices, they would not continue to Sacrifice. So God, because he would not overcharge them with Sacrifices, he seeing the Worldliness of their minds, he saith, not the Calves of your Folds, but the Calves of your lips. That is the second thing.  
Thirdly, the Prophet would show hereby that God expects the choice Sacrifice of praise, the most pure, and innocent Sacrifice, as Ambrose saith well, Vitulus was the Calf that was reputed an unspotted Sacrifice. To show that he that comes to praise God must bring pure, clean, and undefiled lips. He that regards iniquity in his heart, or brings it in his lips, he offers the Calves of his lips, but God will not be pleased with a Sacrifice from that man's mouth, whose mouth is polluted with Blasphemy and profaneness, and obscene Language. A profane man cannot please God with the Calves of his lips, he hath blasphemous lips. The lips that are given to filthiness, cannot give God a Sacrifice, they are polluted. The lips that are given to lying, and fraud, they cannot give God a Sacrifice they are deceitful lips. They are pure, and chaste lips, that must be Sacrificed to God: Our lips must be of the same die, and temper, with our hearts, sincere hearts, and sincere lips, holy affections God looks for, and holy words, and holy breathe. That is the third thing, he calls them the Calves of the lips, that is, choice, extraordinary lips. He would have such lips as he would have Calves upon the Altar, he would not have Calves that were lame & defiled; so, bring such lips as are acquainted with the praise of God; these are the lips that God expects. Again, there is somewhat further, why not the Calves of our hearts, which is the chief thing in all Sacrifices, but the Calves of our lips? The lips, if the heart be absent, are not acceptable to God; he abhors the Prayer and praise that is given with the lips, when the heart blasphemes him, and the life profanes him. A man would think it were better, we will give thee the Calves of our lives, then of our lips, or at least of our spirits and hearts. For David sets out the Sacrifice of God so, to be a humble, broken heart. It is the heart that God looks to, in all these, it is neither the eyes lift up in prayer, or the hands spread, or the Knee bowing, that is accepted to God, if the heart be wanting; the heart is the life of all these. Out of the abundance of the mouth, the heart speaketh, and out of the abundance of the heart, the mouth speaketh, and the eyes are lifted up, and the Knees bow, and if there be an Absence of that, nothing is pleasing but the lips themselves are abominable, yet he saith, the Calves of our lips. There are two reasons of that.  
One is this, though he mention not the heart, yet the heart is supposed, he need not mention it, it was taken in, The Calves of our lips, that is, of such lips as proceed from a clean, pure, honest heart, because it is taken in, it is therefore not expressed. That was a thing to be supposed, that if they gave the outward man, they would give the inward: but the Prophet calls them here, because of their negligence in the expression of their thankfulness in the Outwaod man. To show them, That though mental praise be the chief thing that God looks to, when the heart is there, yet it is not the only thing; God will not only be glorified in the soul, but in the body, he will not only have the praise of the heart, but of the lips. We think to put off God, if we send up an Ejaculation, and give God a spiritual Sacrifice, it is all within. The Hypocrite is all for without, and the timorous Christian is all within: though he bow in the Temple of Baal, yet if he give God his heart, he thinks it is a good Sacrifice. But God will have praise both of the inward man, and of the outward man, because he made both, he sanctifies both, and will save both; he calls them therefore to vocal praise, with the Calves of their lips: they were grown so, that they knew not how to do this, therefore saith David, I will praise thee with a song, and magnify thy name with unfeigned lips. God looks for vocal praise, as well as mental, we must as well Praise him with our Lips, as with our Heart.  
Secondly, the heart is included, for the Calves of our lips is the Sacrifice of our selves: he that gives God a gift, must give the whole, the lips are put for the whole, because they express the whole, therefore he instanceth in this part, that is put for the whole man. It is that the Apostle sets down. Rom. 12. I beseech you by the mercies of God, that you offer yourselves a living Sacrifice to God, which is your reasonable serving of him. Then a man gives himself, when he gives the Strength of the faculties of his mind, and of the parts of his body, when he gives the glory of all his actions and intentions, when he learns to deny himself. He that Sacrificeth, he parts with that which he Sacrificeth; and he that Sacrificeth himself, parts with himself, and denies himself. He that will come after me let him deny himself. A man that gives himself in sacrifice, goes out of himself, and keeps nothing back, when a man brings carnal reason, and opens his affections, and will, to be Subject to God, when he brings all those sins which he was addicted to by nature, or hath contracted by custom, when he brings all to the obedience of Christ, and lays them upon the Altar of a penitent, contrite heart, such a man offers himself too God. It is a thing most precious with men themselves, and it is a thing most precious with God too. There is nothing of that value, that we can give to God, as our selves, he that gives his whole self, gives all the duties that can be performed by man: He gives the Sacrifice of praise and Prayer, his hands are Dedicated to God in works of Charity, his eyes in Chastity, his heart in repentance, every faculty of his mind, all his whole self is consecrated to God. That is to make a true devotion saith St. Austin, O si quis bene, etc. If any man will make a perfect vow, and Sacrifice to God, let him make a dedication of himself, Hoc est quod debetur, imago, this is that that God demands, this is that that we own, the Image of Caesar, to return to Caesar, and the Image of God to God, God made man for himself, therefore we should give our selves. See how far we do it, Christ he gave not any thing of himself, but himself for us, his whole self, we must make such a retaliation to give to God again, not any thing of ours, but ourselves, that God requires. If we give any thing to the World, we give not our selves to God, if any thing to the pleasures of sin, if any thing of our selves to our selves, we give not our selves to God. The way to keep our selves, is to give our selves to God. A man never keeps himself till he lose himself, than he is kept sure when he is laid in God's arms. The presumptuous man gives not himself to God, he gives not God his fear. The doubtful, despairing Christian, he gives not himself to God, he gives not God his hope. The covetous man gives the World his desire, the World hath his love, and his joy. He that consecrates himself to sin, let him see to whom he gives himself, not to God, who is one hat abhors iniquity, and transgression: You know who was the first author of sin; he that dedicates himself to sin, gives himself to him that is the Author of it, I abhor to name it, to whom we consecrate ourselves, Christians Baptism themselves into the name of Satan, they give themselves in Sacrifice to the Devil: To consecrate ourselves to sin, is to do so, it is plain, the Prophet puts not in the heart here, because the whole man is included; therefore he saith not, We will give thee the Calves of our hearts, but We will give thee the Calves of our lips. This for the meaning of it.  
Now look in the second place, why the Prophet makes choice of it, for there was a large Field of expressions that he could have used. David hath this work set down in much variety of Language, so we will praise and glorify thee, and give laud to thy name, so will we sing to thy praise, and honour thee in our actions, any of these would have served, yet he chooseth this, we will give the Sacrifice of our selves. The reasons that make it full, for the understanding of it, are these three, why he passeth by literal phrases, and expressions, and instanceth in a Metaphorical, So will we render the Calves of our lips.  
First, to show them, and to teach to us, that thanksgiving, and praise, is a Sacrifice. Every duty of Christianity in which a man consecrates himself to God, is called a Sacrifice. Righteousness, that is a Sacrifice, Psal. 4. Offer to God the Sacrifice of righteousness. Prayer, that is a Sacrifice or oblation. Psal. 141. Let my Prayer be as incense. So the Apostle saith, Christ offered up Prayers in the days of his flesh.  
Thirdly, repentance is a Sacrifice, Psal. 51. The Sacrifice of God is a humble contrite heart. It is not only one Sacrifice, but the Sacrifice, the eminent Sacrifice that God delights in, a humble heart.  
Fourthly, Almsdeeds, that is a Sacrifice, Heb. 13. To do good, and distribute forget not; for with such Sacrifice God is well pleased.  
Again, praise is called a Sacrifice, By him, that is, by Jesus Christ, let us offer the Sacrifice of praise.  
Lastly, thanksgiving, that is a Sacrifice, Psal. 116. and divers others. I will offer the Sacrifice of thanksgiving, and pay my vows to the Lord. Nay, and the Apostle St. Peter, 1. Pet. 2. he sets down all Christian duties under this metaphor, we are made a holy Priesthood, in him we should offer the duties of Christianity there set down, to make an oblation of them; they are every duty called there, a Sacrifice or oblation. The Prophet therefore would draw them to this Consideration, that whereas they were much busied and employed in offering legal Sacrifices, that they would look to the spiritual Sacrifices. Here are the Sacrifices that are perpetual, the other vanish, these continue under Christianity: And these are not only not taken away, but perfected in the time of the Gospel. The spiritual Sacrifices are Sacrifices that continue still: but they are spiritual ones that we offer to God. Every Christian duty is as a Sacrifice, nay, as a several Sacrifice. We may parallel it, Repentance is as a Trespasse-offring; Zeal is as a Burnt-offring, and praise is as a Free-will-offring: and thank fullness, that is as the offering of the first-fruits. He that brings sincerity to God, there is the oblation of unleavened bread. The Apostle sets it out 2 Cor. 5. The unleavened bread of sincerity. He that honours God in the works of Charity, gives the two young Turtles, his hands are as Turtles; mercy is as the young turtles offered to God. I might instance in other particulars. The incense of prayer, the Calves of praise, here the Lamb of a humble heart. There is no Christian duty but hath some proportion to some Sacrifice, it is that in truth, and effect that the Sacrifice typified. Therefore the Prophet to draw them from looking on their Sacrifices with a carnal eye, he instanceth in this, to teach them that every duty, and in particular, the duty of praise is a Sacrifice to God. That is the first thing.  
Secondly, he would not only teach them that thankfulness was a Sacrifice, but that it was a better Sacrifice, as I shown out of the Scriptures, that it is reputed a Sacrifice, so I shall show out of the same Scriptures, that it is a better Sacrifice, every one of them. For righteousness, saith Solomon, ●o do judgement is more acceptable than Sacrifice: righteousness is a better Sacrifice. For mercy, the Prophet Hosea tells us, I desire mercy, and not Sacrifice, and the works of piety more than  offerings. Mercy is there preferred before Sacrifice. For obedience, Samuel tells us in 1 Sam. 15. I will have obedience, and not Sacrifice, and the knowledge of God is more than the fat of Rams. There is the knowledge of God more than  offerings, more than the fat of Rams, that is, it is better. For repentance, David saith, Thou delightest not in  Offerings, thou desirest not Sacrifice, else would I give it thee, thou delightest not in  offerings. Then follows, The Sacrifice of God is a contrite heart, it is far beyond  offerings.  
Lastly, for the duty of thank fullness, the Psalmist saith, Psal. 69. there it is plain, that the work of thankfulness is more acceptable to God, it is better than Sacrifice, I will praise the name of the Lord with a song, and magnify him with thanksgiving: this also shall please the Lord better than a Bullock that hath horns, and hoofs. The Calves of their Stall, and of their Fold, were not so acceptable to God, as the praising of God with Songs, the Sacrifice of thanksgiving. The Prophet would teach them this, that thank fullness was not only a Sacrifice, but a better Sacrifice.  
The use I will make of this, is that that St. Jerome makes of it. Let all the Jews give ear to this, their legal Sacrifices are vanished, they are not able to stand before the spiritual Sacrifices; all the Sacrifices of obedience are better. The reasons are weighty.  
First, he that offers a Bullock, offers somewhat out of himself, he that gives obedience, gives himself, saith Gregory, in the Sacrifice, there is the flesh of Beasts offered, but in obedience, and in praise, there is our own will, our own rebellious will, the untamed Heifer of our own stubborn hearts, they are offered to God. It is better in that respect.  
Secondly, it is better in this respect also, all those that they offered in the time of the Law, they were dead Sacrifices, if we speak according to the Letter, and dying according to the institution. They were always to vanish, they were always Mortalia, now they are Mortifera; they were to die in time, and now they are deadly: then they were abrogable, now they are abominable. But he that offers duties of piety, gives God a living Sacrifice, he that offers himself. I beseech you Brethren give up yourselves a holy living Sacrifice, Rom. 12. There is a great deal of odds, therefore let the Jews give ear to this, God looks not to the Sacrifice, but it is the Offerers that God looks to, not to the Offering, not to the Sacrifice that is offered. It is recorded by some Interpreters, that there is no place of Scripture that the Jews mistake, more than this that I have in hand. For they hold that this part of the Prophecy was a prediction, not only of the Babilonish captivity, the misery that did befall them then, but of their dispersion, that doth befall them now, and hath continued ever since the time of Christ, because now they are in this great misery of their dispersion, they hold this to be the meaning of the place, We will give the Calves of our lips; when they meet in their Synagogues to this day; they read always the Law of Moses, and particularly those rites of Sacrifice: and because they have not a Temple now to offer Sacrifice in, they read the Law; and they think that God accepts that for a full offering of Sacrifice, because of this, We will give the Calves of our lips, because they read the rites of Sacrifice; mistaking this place, that is intended by the Prophet for spiritual Sacrifices. The Sacrifice that God accepts, consists not in reading, but in praising, Take away iniquity, and we will praise thee. It is not reading of words of praise, but pouring out the Spirit of praise, that God accepts: that is it that David calls the Free-will-offering of his mouth. Therefore to convince the Jews, that their Sacrifices should end in time, the Prophet shows by this, that they should be abrogated. They boast of their Sacrifices, and even now God accepts spiritual Sacrifices, far beyond them, and in time he will not look on them at all, therefore bring God the Calves of your lips.  
Secondly, let Christians give ear to this, as here is the Jews conviction, so here is the Christians enlargement, the Christians happiness. Here we see the virtue, and strength of the Law continues, when the letter of the Law is killed, the morality of the Sacrifice continues, though the ceremony be taken away. Let no man say he will not offer spiritual Sacrifices to God, lest he should seem judaical; nay, we must judaise in this particular. But how? In a spiritual sense, we must offer God the Sacrifice of the inward man, these Christian Sacrifices, unbloody, spiritual Sacrifices. Do not think that we are acceptable to God in outward performances, in things of ceremony, and things of rites, it is the substantial duties that he looks to, to give him not unleavened bread, but sincerity and simplicity of heart; not Doves, but innocency, not the LAMBS of our Fold, but simplicity and humility and meekness, not the Sacrifice, of Beasts, but of obedience. God expects not the dividing of the Creatures, but of our hearts. In a word, not the Calves of our Folds, but of praise and thanksgiving, that is the second reason why the Prophet instanceth in this phrase. He would teach them; First, that thanksgiving is a Sacrifice. Secondly, that it is a better Sacrifice.  
Thirdly, there is another reason yet, he would teach them that thanksgiving is a daily Sacrifice by this metaphor, The Calves of the lips. For Calves were such oblations as were taken in to all kind of Sacrifices. At the Consecration of their Priests, Exod. 29. they offered Calves, for the Burnt-offering this Creature was taken in, Levit. 1. This Creature was taken in for the Trespasse-offering. Levit. 4. For the Peace-offering, Levit. 9 At the solemnity of their Purification this Creature was Offered, Numb. 19 Then put it together, they used daily to Offer the Calves of their Stalls, and of their Folds: to show them therefore that more frequently they must give God praise, and thanks, that it must be a daily Sacrifice, he instanceth in this, The Calves of our lips; to show, that thanksgiving must be taken in to all the spiritual Sacrifices we offer. If a man humble his soul in repentance, thankfulness must come in, that God gives him a heart to repent. If a man distribute his goods to the poor, thank fullness must be taken in, that God hath enabled him to give. If a man pray to God, thank fullness must go along, that God hath given him a Spirit of Prayer. In hearing of the word, thankfulness must go up as a Sacrifice, that God hath given us his Ordinance; if we look upon the Sun, upon our Friends, upon our lives; look any way, before us, behind us, still there is occasion of thankfulness, because God's mercies are continued.  
Thankfulness must not only daily, but hourly, nay, every minute it must be offered, it hath that advantage of other Sacrifices. We must offer praise when God preserves us, and delivers us, and feeds us, and keeps us, and  us; nay, when he corrects us; when we rise, when we lie down, when we eat, when we fast, when we go forth, when we return, in every passage of our lives, there is occasion of the Sacrifice of thankfulness; that as they took in the oblation of Calves to all kind of Sacrifices, so he would have them take thankfulness in every duty, when they professed to turn to God in repentance; when they prayed to God Take away iniquity, and we will give thee the Calves of our lips, that he might stir them up to offer the daily Sacrifice of praise. So David makes it a daily and hourly Sacrifice, Seven times a day I will praise thee. That is, often, on every occasion, he would excite them to the practice of this duty. This is the third reason. So much of the phrase, both the ground of it, and the reason why the Prophet chose it.  
But one word more briefly, and that is of the connexion, and then I have done with this Text, and shall pick out some other suitable to the times; and there lies a great deal of weight in the connexion. Weak understandings will be too prone to wrest it, So will we give thee, Mark it, Take away iniquity and receive us graciously, so will we give the Calves of our lips. That is, forgive our sins, remove thy judgements, and then we will praise thee. Shall we think the Prophet taught them to condition with God, if thou wilt take away our punishment than we will praise thee, or else not? I could recite some such Stories out of the blindness of Popery (but because they are out of the Legend, I think them not worthy the rehearsing) of those that have cast their Images into the Water, because they did not keep them from storms, shall we think that they do condition with God? No, the pious heart brings his Sacrifice in his hand, if thou wilt save me, I will bless thee, if thou wilt not, I will bless thee; though thou pardon not our sins, we will bless thee for the continuance of our lives, what ever thou dost, we will bless thee. That cannot be the meaning of it. St. Austin presseth it well, God forbidden, saith he, that a Christian should reason thus. None of you would take it well at your children's, or at your Wife's hands, to adhere to you in prosperity, and leave you in adversity, to say, I will live with you in plenty, but when plenty ceaseth, then Farewell. Saith Austin well, look, thou wouldst be loved of thy Wife, though there be no desert in thee, though there be nothing to persuade her, because of the conjugal bond, and wouldst thou love God, for any thing out of himself? For by-respects? Thou wouldst think much if thy Wife should love thee for by-respects, and not for thy self, and wilt not thou do it for God? It is like that phrase where Jacob seems to stipulate with God in the same nature. If God will be with me, and bless me in my journey, and give me bread to eat, and  to put on, that I return to my Father's house in peace, than God shall be my God. Shall we think that Jacob so humble a man, would contract with God to bring him home in safety, and then he would serve him, or else not?  
No, oft times the Hebrew Particle is only a consequent, not a condition, and it is thus much, after, or when God hath brought me home, I will serve him more conscionably, and devoutly, I will declare it to all the World, and set up Altars to his praise, than God shall be my God. So here, Take away iniquity, and receive us graciously; when thou hast done that, than we will enlarge our hearts to pour out the Sacrifice of praise, we will multiply thanksgivings, we will do it now, yet, though there be cause now, then there will be more to do it. So, three ways it may be justified; it hath respect to three things.  
First, as it hath respect to that that the People did, so it justifies the connexion of the phrase. They had sinned, it hath respect to that phrase, Take away iniquity, and then we shall have cause, that is not all, but we shall have boldness, and encouragement to praise thee. As if they had said, as long as sin presseth us, and our iniquities stand in thy presence, so long we cannot bless thee, thou wilt not accept the praise of sinful lips; therefore first remove our iniquities, that we may give thee a pure Sacrifice of praise. We dare not look up to Heaven now our sins are on us; but receive us graciously, and pardon our iniquities, that we may bring thee a holy Sacrifice, than it will be acceptable. So it is justifiable that way, as it hath respect to the work of sin. So the Point is this.  He that will give a true Sacrifice to God, must first lay aside his sins. 
There is no oblation of thankfulness, if sin be in the way; Praise is not seemly out of the mouth of a sinner, that is, it is not acceptable, it is a reproof to him that offers it, and a dishonour to him that should accept it. It is not honour to God to take a Sacrifice from polluted lips, those lips that he hath made for himself. Therefore he hath made man's tongue, his glory, when we with one breath blasphemes that sacred name, and then perfunctorily bless him. If I regard iniquity in my heart, the Lord will not hear my Prayers, nor accept my praise. In Psal. 50. he expresseth himself so, he brings in God reproving a Sinner that calls upon his name, and doth not forsake his sins. What hast thou to do to take my name, or my word into thy mouth, since thou hatest to be reform? It is well observed of Origen, when he was to make an Extempore Sermon to the people at Jerusalem, that because he was an Eloquent man, he would speak so, he let his Book fall open to choose his Text, and it opened upon this place, What hast thou to do to take my words into thy mouth; his heart struck him, because he had put incense to an Idol, and he sat down, and wept. His heart struck him, because he knew he was conscious of the sin. O that our hearts would do so; we come to hear the word, and to Preach, and to sing to his praise, and we bring our sins with us, we make obstacles to the ascent of our Prayers by bringing our sins. O Cast away sin first. If thou come to the Table of the Lord, that is the Eucharist, there thou comest to offer the Sacrifice of thanksgiving. If thou come to the House of God to offer Prayer. If thou come to offer obedience, attention in hearing the word, cast away sin, it will poison all, it will make the word unprofitable, it will make our Prayers that they shall not ascend, nor our praises in a spiritual, acceptable vapour into God's ears. That is the first thing. There was a necessity that he should put in this phrase; so will we praise thee, for unless sin be taken away, it is impossible to please God.  
Secondly, as it hath respect to the work of the People, so to the work of God: there are two things in that.  
To the work of punishment; and  
To the work of God's grace.  
To the work of punishment, for all these three are in the former, Take away iniquity, remove thy judgement, and give us grace, take away iniquity, and then we shall boldly come to the Throne of Grace.  
Now, Secondly, remove thy punishment, and then we will praise thee. It hath respect to God's work of punishment. Not, as if we should not praise God, when his hand is upon us. A good Servant of God will praise God, not only when he smiles, but when he corrects him, not only when all is prosperous, but in the midst of his calamities and sufferings. If he shut him up in his House, he will praise him; if he makes all his storms to rise against him, he will still bless him; as Job, he blessed God when he had taken away all, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. But yet there is reason of it, take away thy punishment, and then we will bless thee: that is, than we shall have opportunity to bless thee. While thy hand is on us, our hearts are dejected: Praise is grafted on a cheerful spirit; and while our hearts are cast down, we cannot praise thee, thou must enlarge our hearts by removing thy punishment, and then we shall have opportunity to bless thee: that as Hezekiah saith, The living, the living, shall praise thee. And as David saith, Shall thy faithfulness be seen in the Grave? Or thy loving kindness in destruction? Wilt thou cut us off by judgements, and can we praise thee then? The dead remember thee not, if thou cut us of by thy plagues and storms, how shall we praise thee then? Then our lips will be sealed up, and our hands will be benumbed. O take away thy judgements, and then we shall have opportunity to praise thee. The Point is this.  The true Child of God, though he will bless God in all estates, yet than he is most disposed to Praise God, when God removes his Hand; when he makes his Rod, not to fall upon him. 
Because a dull dejected Spirit is not fit for praise; Praise must be grafted upon joy. It is a word of Exhortation to those of dejected spirits, that they chide themselves out of their Melancholy passion, since they have assurance of God's favour, that they rob not God of thankfulness. A man of a dejected spirit, he thinks God doth all as an Enemy for the worse; he robs God, he cannot praise him. Labour for a cheerful spirit, that thou mayest praise God, for it is the elevated Spirit that praiseth God. Remove thy judgements, and then we shall have opportunity to praise thee.  
Thirdly, and lastly, it hath respect, not only to the works of God without, but to the work of God inward, and spiritual, to the work of grace. It hath respect to the work of sin and punishment, and now to the work of grace. So the meaning is this, Receive us graciously, and then we shall have enablement to bless thee. See how they hang: first, Take away iniquity, and then we shall have boldness to bless thee, remove thy judgements, and then we shall have opportunity to praise thee, pour thy grace on us, and then we shall be enabled to praise thee. Thou must put words of praise into our mouths, or else we cannot praise thee, we can do nothing of ourselves. Can we give the Calves of our lips, unless thou give them to us? The Calves of our herds we have them from thee, but the Calves of our selves are harder to give. We would feign bless thee, but our lips are uncircumcised lips, they are tied, Lord do thou hollow them, sanctify them, do thou give us words, Take to you words. Where shall we get them? Do thou open our lips, and thou shalt have the glory of our lips, put the words of praise into us, and then we will praise the; we shall then have enablement to praise thee. The Point is this: The Child of God, as he depends on God for acceptance of his Sacrifice of Prayer, and performances; so he depends upon God for Enablement, that God may have praise.  
There is no duty of piety, grows upon man's own heart, there must the Spirit of God move in the heart. If it be the work of praise or Prayer, or Charity, they are all fruits of the Spirit; that is, those fruits that flow from the inhabitation, and powerful operation of the Spirit of God. They are the fruits of God's Spirit, that we may all cry, Not unto us, but unto thy name give the glory; the glory of forgiving of sins, the glory of any degree of grace, belongs to thee.  
The consideration of this will excite us to thankfulness, when we consider where the Fountain is, whence we draw, that it is above, that it is not our own arm that supports us, that it is not our own Spirit that Santifies us, or our own Spirit that suggests the words of Prayer, of praise, and thankfulness. The consideration of this, will excite us to Prayer, as well as to thankfulness. When we consider that every God gift is from above. As the Apostle saith of wisdom. If any man want wisdom, let him ask it of God. It is true of other graces: If any man want repentance, let him ask it of God, if any man want thankfulness, and charity, and meekness, let him ask it of God.  
Here we see the way paved out to us, to go to God for the beginning & enlargement of all grace whatsoever. If any want an understanding heart, it is God that enlightens the heart. If any want a contrite heart, it is God that melts it: If any want a sincere heart, it is God that strengthens it: If it be the want of a zealous heart, it is God that inflames it; if a humble heart, it is God that bows it; if of a thank full heart, it is God that enlargeth it: all is of God, all our sufficiency. Therefore the Prophet teacheth them, that the grace of Thankfulness was not poured out by the strength of their own piety, but they must have recourse to God.  
The sum of all is this, Take away our iniquities, and then we will praise thee. That is, take away our iniquity, and we will give thee the Sacrifice of righteousness; Take away our iniquity of cruelty, and we will give the Sacrifice of mercy; take away our iniquity of falsehood, and we will give thee the Sacrifice of truth: take away our iniquity of ingratitude, and we will give thee the Sacrifice of Thankfulness. Pour thy grace on us, and then we will bless thee, and bless thee in a plentiful manner, we will pay thee of thine own, give us thy grace, and we will give it thee again. It is thy grace, and not ours, let it be thine in giving, and receiving.  
O Beloved! In these times of unthank fullness and profaneness, we have lips to curse God, not to bless him. O the sins that the stones of every Street cry against in this City, that there is never a Foot of any Wall free, but there is an Oath scrabled and daubed on it; it is that that defiles the dust you tread on, and the Air you breath in; it is impossible there should be a pure air, where there comes so much pollution, from so many blasphemies in every corner of the Streets; every day millions of Oaths, and execrations. Shall we think that God will not be avenged on such a people as we are, that neither Law, nor Conscience, nor fear of Hell, nor plague, can yet keep us back from going on in that unprofitable sin that brings no advantage to us? It becomes us to look to God in this particular, that he would reform us in this, because the Sacrifice of praise must come from him. We live in an unthankful age besides; none looks to God to give him retribution for his mercies. How hath he dealt with us graciously in the last sickness? Have we given him the Calves of our lips since? Have we been so zealous in offering the Sacrifice of praise? No, no, it may be this second sickness is to punish our ingratitude for that.  
O yet return! As prayer will turn away judgements, so will thankfulness; let us offer him now the Sacrifice of that glory that belongs to him for that judgement; it may be he will deliver us; if not, we shall bless him in Heaven, if he do, we shall bless him here, and say with them in the Prophet, O take away iniquity, and receive us graciously, remove our sins, and remove thy judgements; remove our sins that we may have access to the Throne of grace; remove our iniquities, and then we will give thee the Calves of our lips.   

THE Sufferers Crown. DELIVERED In Four Sermons, on James 1.12. BY That Learned, and Reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuell College, and late Preacher at PETER'S POOR in LONDON.  James 5.11. 
Behold we count them happy which endure, etc.  
LONDON, Printed by Matthew Simmons in Aldersgate-Street. 1650.   

SERMON I.  James 1.12. 
Blessed is the man that endureth temptation: for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him.  
WHAT the scope is of these words, you will very well understand by reading of them. The Argument of them is concerning temptation, an useful argument to be known, of what kind of temptation soever we speak, though it be the temptation of Seducement. A Christian is not where safe, but as St. Ambrose well, Temptations haunt us daily, in what place, or in what Action soever we are conversant.  
If we speak here of the Temptations of Afflictions, these times will very well call for this Argument. We are now under Gods own hand, he hath brought us under a State of suffering, we had need therefore to furnish ourselves every way, because we know not how these sufferings may yet be seconded, for they yet continue.  
It is a useful Argument, and being so useful, that is the reason that the Apostle James here gives it a full handling and Explication. And indeed we may call it his peculiar argument, for none of the holy Penmen wrote or spoke so entirely, or largely of this Argument, as this Apostle, which is observable in all the Apostles, that however it is true of each of them, what was said of Tullyes' Oratory, that they were able, being endued with the Spirit from above, to speak of every point of Doctrine that doth appertain unto Salvation, and left none untouched that was necessary to be known; yet there was none of them but had some particular Argument that was peculiar almost to himself, in which he did excel.  
St. Paul went through the whole Doctrine of Divinity, yet there is one Argument in particular, that is peculiar to him; the Doctrine of Justification, that he handles above the rest.  
St. John hath one Argument that he was peculiar in, the Doctrine of Love.  
St. Peter of Judgement.  
St. Judas of Apostasy.  
St. James of Temptation.  
That you may see it is his peculiar Argument in this narrow compass of words I have read, he name the word at least six times, he sets it down in all the several parts, he defines what it is that is called Tentation, he divides it into the several Branches.  

The Temptation of Seduction,  
The Temptation of Probation,   
Or trial of these several kinds, he gives the several Amplifications.  
Of the Temptations of Chastisement, he shows the end that they are sent to us for, to try us, and when that trial is wrought, though the premises be very sharp, yet they always end in a blessed Conclusion, in blessedness, and in the Crown of life.  
For the Temptations of seduction, he shows the Original of them, both,  
Negative, they are not from God, God cannot be tempted, nor tempteth he any man.  
Affirmative, they are from our own corrupt lusts, and noisome concupiscence, Every man is tempted when he is drawn away by his own lusts and enticed. There is the sum of the words; so that in short it is a Compendium of the Doctrine of Temptation, set down in three Theological forms or elauses.  

A word of Support,  
A word of Prevension,  
A word of Information,   
And all these of special use for Edification.  
First, because when God doth afflict, and correct us, we are most of us too prone to think his hand is heavy on us, and complain of hard usage to think our afflictions sharp and irk some, therefore for this the Apostle useth a word of Support, and encouragement to establish our hearts that we do not think them long, bitter, and sharp, because they are only sent for trial, and in the end rewarded with a Crown, and that Crown, the Crown of life.  
In the second place, because we are unacquainted, and Ignorant of the dealing of God towards us, and too prone to charge him foolishly, as if he were the Author of seducing temptations, because he is the Author of afflicting, therefore for this end he lends us a word of prevention, and anticipation to keep us off from entering into such considerations and thoughts. Let no man when he is tempted, say he is tempted of God.  
In the last place, because in both these kinds we are too forward to excuse ourselves, and to put off all the blame from ourselves with a Non feci, or Non taliter feci, or Invitus feci, either with Sarah to deny, and say I did it not, or with Eve to excuse it, and say, the Serpent gave me, and beguiled me, and I was foreed to it; therefore there is for this a word of information, to teach us to resolve all to the right principle, and to lay the blame, as we do deserve, upon our selves. Every man is tempted when he is drawn away of his own lust, and enticed. Here are now the parts.  
The thing I am now to speak of and begin first with is this word of support and encouragement, and it may well be called a Support, because nothing can more uphold a man (either in the one kind of temptation or in the other) then to remember the Heavenly reward, the Crown of glory that is stated and assured to the enduring of tribulation, therefore with this now I begin with the word of Support in these words.  Blessed is the man that endureth temptation, for when he is tried, he shall receive the Crown of life. 
And to bring it to a brief, there are four descriptions here laid down, all which concern Tribulation.  
First, a description of the person to whom the promise is made, The man that endureth temptation.  
And then a description of the Reward, the excellency of the retribution, it is blessedness, and the Crown of life.  
Then the description of the assurance of this Crown, or blessedness thus promised, it is the Crown of life, that the Lord hath promised, or assured to them that love him.  
Then the description of the manner of the retribution, the time when it shall be, when he is tried, when he is fully tried, than he shall receive the Crown of life.  
The first is the description of the Person, that is the Mark at whom the Arrows of Temptations and Tribulation are shot, in whom these Darts are fastened, the description of the Person to whom the promise is made, the man that endureth Temptation. There are two words it consists of.  
There is a personal word, Beatus vir, blessed is the man.  
And then there is a passive qualification, it is such a man as endureth Temptation.  
The personal word that is the Substratum, upon which all the rest depends, and it is very remarkable here, because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not Beatus homo, but Beatus vir, there is a great deal of difference between these. Homo is a word of nature, Virro is a word that betokeneth virtue: Homo signifies a man of Mortality; Virro a man of Spirit. The difference is very obvious, and that you may see it distinctly, it is received and observed in all sorts of Authors. In profane Authors, that of Plato will serve very well to this purpose.  
Whatsoever comes near, and toucheth upon virtue, is Masculine, and Xenophon gives the reason of it, because saith he, by nature both the body and the mind of man, are so framed, as to be better enabled to endure labour, and pain, and travel and torment, than the weaker Sex.  
Then if we look to Ecclesiastical Writers, it is frequent in the Fathers. Take that of Lactantius for all, he observes that Vir and Virtus come both from the same. Therefore it is observed in the three Learned Languages, that the same word signifieth Valour and Manhood, and Fontitude, the same word signifies to be a Man, and to be Valiant.  
Then if we come to the witness of the Scripture, there is frequent use of the word to call a valiant, stout, godly, zealous man, indefinitely by the name of a man, Jer. 5.1. when God bids them run up and down the Streets of Jerusalem. See if you can find a man. It is not meant simply, if you can find Hominem, but Virum, a man, a godly man, one that executeth judgement, and righteousness, there was a multitude of hominum, abundance of men, but there was a great paucity virorum, of virtuous men. It was so in the New Testament, St. Paul in 1. Cor. 16. joins them sweetly, Quit yourselves like men, be strong, to show, that the Strength, especially Strength of the Spirit, and Fortitude, is a Masculine, and manly virtue, especially if we bring it to the Touchstone of Tribulation, and Temptation. The Spirit of a man, that is, of a righteous and religious man, is seen in nothing more, then in enduring Tribulation. Therefore that, that the Comedian said in another case, Homo homini, etc. If you altar it, it will serve here, Vir homini. What is the difference between a Man and a Man? much every way, there is a Man by nature, Vir saeculi, there is a man by Grace, Vir dei, a man of God, St. Paul hath it often. Thou O man of God flee these things. And that the man of God may be perfect, 2. Tim. 3. The same that is here indefinitely by St. James called a Man, is by St. Paul called a man of God. Reason defines a man of nature, but grace and virtue defines a man in Christianity, he is the most man, that is the most Christian. St. Jerome therefore in Tribulation and Temptation, observing the difference very well, in his Epistle to Polybius, hath this passage, for a man not to be sensible of affliction, and Tribulation, it is above the reach, above the nature of man, above a man of mortality: but for a man not to bear his affliction, it is beneath the Spirit of a man, beneath a man that should have courage and fortitude; for this present Argument we may so apply it, there is Proprium hominis & proprium viri, to have Tribulation, is Proprium hominis, to bear Tribulation with a stout courage, that is Proprium viri, proper both ways.  
It is the property of a man of mortality, to be subject to Tribulation, because our life is a warfare full of fears, and sorrows, and outcries, and Tribulations. Man is borne to trouble (as Eliphaz in Job, Chap. 5.7. speaks) as the sparks fly upward. It is natural to a man of mortality to be in Tribulation.  
Then there is another property withal, Proprium viri, the property of a man that is such by virtue and grace, to endure Tribulation, to endure as a Man, that is, as a Christian. Blessed is the man, that is, blessed is the Christian.  
This word hath three significations in Scripture; you may please to take notice of them, for it is, 

A word of Sex,  
A word of Age,  
A word of Dignity,    
A word of Sex, 1. Cor. 11.4. Every MAN praying, or Prophesying with his head covered, dishonoureth his head.  
It is a word of Age, 1. Cor. 13. When I was a Child, I spoke as a Child, but when I was a MAN I put away Childish things.  
It is a word of Dignity, So in Jam. 3. He that offends not in word, is a perfect MAN. That is, truly a man, a man indeed, a man of dignity.  
Now for this particular in this place, as it is here set down, we must not take the word any way, to distinguish Age or Sex, not as if it did betoken distinction of Age, because God did put Spirit, and virtue, and courage, into the mouths and hearts of Babes, and Sucklings, he raiseth such sometimes to be Confessors, and Martyrs, (as St. Austin speaks) before they have Age to judge of Sufferings; they have a Masculine, and manly spirit given them to endure suffering. Ireneus gives the reason well, Christ took the Succession of all ages upon him, to Sanctify all ages. Manhood to Sanctify Manhood, infancy to Sanctify it; none is a Child that God enableth.  
We must not take it, as though he excluded younger years from enduring tentation, and glorifying God that way, he that puts Praise into the mouth of Babes, may put fortitude; we must not exclude that Age, but any Age that endures temptation is a blessed man.  
And then it notes not a distinction of Sex, because we read of feminine patience of those that were more than feminine, of Agatho, and Apollonia, in the Primitive Church, of the Mother of the Maccabees, what excellent Heroic spirits had they? They went beyond the courage of men, in enduring Persecution for the name of Christ.  
Therefore under this one name, both Sexes are meant, because God gets glory to himself both ways: therefore St. Ambrose moves the Question, and answers well upon those words, Psal. 1.1. Blessed is the man that hath not walked in the Counsel of the ungodly. St. Ambrose hereupon makes the Question, Num quid a consortio beatitudinis exclusit mulieres quia virum solum beatum nuncupavit? Doth he exclude the other Sex from the fellowship and society of bliss and beatitude, because he saith, Blessed is the man? He answers well, God forbidden we should have such an Opinion, they are both equally called to grace, they have both equally title to glory, ubi labor est equalis, etc. where there is equality of grace and piety, we must not make inequality of glory and distinction of Crowns. They have both the same grace, breath after the same hope, walk in the path of the same pilgrimage, endure tribulation alike and glorify God alike therefore both have a like title to the Crown.  
It is not a word that betokens distinction of Sex but it is set down by this word, blessed is the man, to let us see that the enduring of tribulation requires a high courage and a manly spirit not a womanish nature, nor as Saint Paul in another case, he must not be a young scholar, a novice in Christianity that comes once to encounter temptation, nothing will so much try the spirit of a man as persecution and tribulation, of what nature soever it be. Admit they be temptations of Suggestion that are the Temptations of Satan, when a man is to wrestle with Principalities and powers and to encounter with spiritual wickednesses in high places, had he not need to have a great deal of grace, to have the spirit of a man, that is the spirit of a Christian.  
Admit it be the temptation of Tribulation from God, when a man (as Saint Paul saith he fought with beasts at Ephesus) is to deal with unreasonable men, to encounter with poverty in estate, with contempt and despite, he had need to pluck up his heart, to double his spirit, to get spirit, virtue, and grace; he had need to have the distillation of manhood to bear tribulation.  
It is impossible for a man to bear tribulation without virtue, so the heathen could say; we must carry it further. Virtue that is spritualized grace, moral virtue will do something and hath done much in others; but grace is the form of a spiritual man the anima animae it is of Grace, that enlivens, animates, and inables. Seneca observed well that single virtue is not enough to endure tribulation and affliction; there is in the enduring tribulation a great concurrence of all virtue.  
First prudence, in an eminent degree, when a man useth wisdom to encounter with those dangers, that he is not able to decline nor were honourable to avoid.  
Besides this, Constancy, which makes a man stand firm, that he is not cast down by any encounter. Constancy in a high degree.  
Besides these, Patience and Fortitude, thus far he goes.  
We must carry it further to those virtues he never dreamt off for there is requisite to the enduring of temptation, besides Faith, Hope, Love, contempt of the world, a humble opinion of a man's self; there is no grace that is not need full to make up this concurrence in the man that endures Tribulation, and will be entitled this blessed man here. Therefore Apuleius observes of Ulysses, that he went through as many dangers, as Hercules did labours; he that will go through his labours, had need be more than a man. He observes of Ulysses, that in all those dangers he was carried through, and supported by virtue. He went into the Cyclopus Den, and was not kept there, virtue brought him out, he went into the Poetical Hell, virtue brought him out, he sailed through Scylla and Charybdis; he drank of the Cyrcean Cups, and was not transformed, nor changed, virtue kept him upon his Legs.  
Turn this upon any of the Apostles, Prophets, or Martyrs of former time, see what carried them through so many Persecutions, with an undaunted spirit; look upon St. Paul and Job, St. Paul had as many labours as Hercules, as many dangers as Ulysses, St. Paul was night and day in the Sea, and was not drowned, he suffered Bonds and imprisonment, but the word of God was not bound. St. Paul was a Freeman in bonds, the Sea could not swallow him, what brought him forth? Faith, and grace, and virtue, the Spirit of a man, that is grace wrought in St. Paul. Look upon holy Job, he sits on the Dunghill, as chrysostom speaks, the Dunghill was as a Theatre or Stage, on which Job as a Champion was set, as a Spectacle to God, to Angels, to men, to all the World. And what was that that carried Job through so many bad Messages, so many tart and sharp encounters? That virtue and grace, that is infused into the Spirit of a man a Christian, that made him so undaunted in bearing it, that he was as St. chrysostom speaks, a man of Adamant, of flint, impenetrable, not to be moved, as a military Bulwark, impregnable. All this Grace did. Grace gives spirit and strength, whereby we are able to endure, and to wrestle with temptations, and are capable of this Blessedness here.  
Therefore to wind it up, that which Dionysius that was sometime a King, but after he was dispossessed of his Kingdom, was addicted much to Plato's Philosophy, that which he answered seasonably, when he was put besides all his glory and pomp, and one said to him; What good hath Plato's Philosophy done you? Very much (saith he) for by that I learn to endure with an equal mind, as a man, these changes up and down.  
Much is it with grace, and the Spirit of God, Grace it is infinitely better than Plato's Philosophy; besides all other benefits from grace, the word of God's grace, it both shows what we are, Homines, men of mortality, and enableth us to be what we should be; Virro, men of virtue, strong and stout, prepared for the enduring of Tribulation. Here now is this word of the Apostle, with an Emphasis set upon it, he sets it down vir, not homo, Blessed is the man that endureth tentation. Here is the first thing.  
The next we are to look on, is the passive qualification; the man that endureth temptation, or Tribulation; Temptation is the word, but tribulation is the meaning; it is not here to be understood of spiritual temptations, but of corporal temptations.  
Of the spiritual temptations he speaks afterwards, in the words that follow, but here, of the temptations of trial, not of seduction; yet the Apostle would rather express it thus, he would use this word, he calls Tribulation, temptation, as showing a holy Conquest he had gotten of it already, he expresseth it by an easy word, as St. Paul, 2 Cor. 12. he hath one word peculiar to him, that he calls tribulations, weaknesses, infirmities, St. Paul fillips them off with an easy, slight word, though he suffered so much, they were but infirmities, as St. Paul hath that word proper to himself, of infirmities and weaknesses; so St. James hath this word almost peculiar to him, to call Tribulations, temptations and trials.  
Of the temptations of ●seduction, it is not generally true, that there is blessedness and happiness for the man that endures them, a man is not to endure them but to repel them.  
If they be suggestions that arise either as it is a man's first happiness not to have them, and his 2. to overcome them; so it is a man's first misery to have them, and his 2. misery to yield unto them. Those Temptations are not to be endured, but disdained, and abhorred, and cast out of our hearts, it is not blessed is the man that endures these, but blessed is the man that Suppresseth them.  
And if we speak of injected temptations from Satan, it doth not hold in the universal, blessedness doth not always belong to the enduring of them; it is true, if God send a Messenger of Satan to buffet us, and we do not yield, he that endures patiently, shall not want the Crown promised; but the first care a Christian must take it to resist these, resist the Devil and he will flee, if a man out of faintness of Spirit yield to these temptations, he brings not a blessing, but a curse.  
So it is not to be understood of those temptations, there is not blessedness to the enduring of them, but to the repelling of them. But let them go, because it is understood here of the temptations of troubles, and afflictions, and chastisements. It is well they are called temptations.  
In two regards they are called Temptations.  
One is in regard of the good effect they should produce. The good effect is this, to be trials of that grace, and virtue, that God hath bestowed upon us; for all Tribulation is Gods sacred Furnace, his holy, celestial touchstone, whereby God takes a trial of those virtues that are in us, they are sent for the proof and trial of virtue, therefore they are called Temptations; because as temptations try of what spirit a man is, whither he be able to resist the suggestion; so affliction makes trial of a man, nothing more proves a man's Spirit of what mettle he is made then Tribulation, when the Sun shines fair, all is well with us, a little virtue will go far, but in the hour of Temptation, the day of affliction, and chastisement, and tribulation, than it is seen what is in man, there needs a greater measure of grace, and if it be there, it will show itself. It is called Temptation, because of the good effect it should produce.  
And then because of the evil effect it may produce, there are none of all these Chastisements that God sends, but if they be not sanctified they prove Temptations, poverty, pain of body, disgrace in the World, whatsoever ordinary way men take to ease themselves, ordinarily the effect is, they drive them to repine, and murmur, to ill means of supply; a Worldly man is no sooner afflicted but presently he bethinks himself what way soever he may get out of Tribulation, thus they may prove Temptations, because they may sometimes occasion Temptations to make men profane the name of God, to make men deny God, and disobey his will, and lead them out of the way of piety, thus they prove Temptations if they be not sanctified, if grace comes not between, grace comes between, and keeps them from proving Temptations, when they be sanctified, that we be not seduced, therefore they are called Temptations, and the words are used equivalently in divers places; that that St. Paul calls rejoicing in Tribulations, St. James calls, rejoicing in temptations. My Brethren account it exceeding great joy, when you fall into divers Temptations.  
And that that our Saviour calls suffering of persecution, Blessed are they that suffer persecution, St. James calls here, suffering of tentation, Blessed is the man that endureth Tentation.  
This is the passive quality, that is the Arrow that is here shot against this man of virtue, the subject of this Crown to whom this promise is made.  
But then there is the other, the entertainment that is to be given in that word, Endure tentations, it is not the having of Temptations that brings blessedness, but the right bearing of it, the word is short, but it is significant.  

In the Negative, Sense.  
In the Affirmative, Sense.   
First, blessedness is not pronounced to him that anoyds Temptation, it is true, no man is to draw it necessarily upon himself, but there are men that think themselves happy if they can withdraw their heads, and shift away out of Tribulation, though with the shipwreck of faith and conscience, and the prejudice of piety that shall never have blessedness.  
Then secondly, it is not pronounced to the despising of temptation, there are too many of that spirit, that slight the Messenger of chastisement, and correction that God sends, their hearts are hardened, as Pharoahs', and Ahabs, they are smitten, and do not grieve, as God complains in Scripture, this is one of the worse tempers of all. It is not patience, but stupidity, as St. Bernard speaks, here is a patience would make a man impatient, worthy of impatience, a State worthy of reproof, no, it is the enduring of Temptation, and Tribulation, that hath the blessing.  
What Enduring?  
Not all kind of enduring, there may be a bearing of Temptation, when there is murmuring, repining, and discontent, that is not patience, that is not to bear, and endure; but take it then,  
First, speaking in general, the enduring of tentation here mentioned, is patience, and patience is a virtue of a great extent, as St. Cyprian speaks, it is a grace that hath a great latitude, you may bring it to these four variations, to know what it is to endure tribulation.  
First, to endure, that is, stoutly, courageously, not to faint in Tribulation, a man that fainteth, more dishonoureth piety by that, than he brought honour. It is not a faint patience, that is magnified, patience is a magnanimous, a heroic virtue, it must be a magnanimous patience that endures Tribulation, that is not discouraged with enduring, but animated, and encouraged; dangers are so far from daunting the Spirit of a true patiented mind, as they do, but so much the more excite it to further enduring: that is the first, it must be endured stoutly.  
Secondly, to endure, that is, humbly, and meekly, for otherwise courage and fortitude, if it be not tempered with meekness vapours forth into fury. There are Malefactors often, when they are upon the wheel, and the rack, they will spit defiance, and seem very resolute. And many men when they are under God's hand, in any great calamity, in any great Tribulation, you shall have them so impatient, that they vomit out blasphemy against Heaven, which is not grace, the effect of a valiant spirit, but of a desperate spirit. Patience as it is a stout grace, so it is a humble grace, full of meekness, that is true patience, that is callme and gentle, not furious not fierce. That is the second, there must be, as the spirit of a Lion, so the spirit of a Dove, mingled in patience, for the enduring of Tribulation, not only to endure it stoutly, but meekly.  
Thirdly, to endure a right, that is, cheerfully, for many men can endure calmly enough, and give a still patience, it is not a still patience, that is enough, but a cheerful patience, a patience that hath alacrity, a still patience is ofttimes but a smothering patience. Men ofttimes by't in impatience, they speak no discontented words, they show no discontented gesture or look, but yet they are sullen and dejected, and thoughtful, and cast down, it shows they are not pleased with God's trial, and excercise that he sends: that that makes true enduring is alacrity; a Christian is not only content, but willing to endure Tribulation, he labours after St. Paul's flight, he breathes after that excellent spirit to glory, and to rejoice in Tribulation, he takes it, not only patiently, but thankfully, knowing that as in works of charity, God loves a cheerful giver, so in Tribulation God loves a cheerful endurer. That is the third, to endure with cheerfulness.  
Lastly, that is not enough, but for a right enduring, there must be constancy, to endure with perseverance, not to give over.  
And what is it to endure with constancy? to make patience to run to the end of her race, to draw the thread of patience to the greatest length, for constancy is nothing but the length of patience; patience in her perfect worth is constancy, they are near of kin, patience is a short constancy, and constancy is a protracted patience, were it but an hour of temptation, short tribulation, constancy were not requisite, but mere patience would serve the the turn, but Christ tells us, and the Scripture repeats it oft, David tells us, and the Apostles tell us, that Many are the troubles of the righteous, and through many tribulations we must enter into the Kingdom of God; that the end of one suffering is but a preparative a beginning to a second, God arms us, and brings us to experience of sufferings, by the first, and so to the second, and to the third, and so to many times, that he may not get glory only by us, but much glory, seeing there are many great and long tribulations, we know what we deserve, not what we shall suffer; therefore there must be constancy to patience, that we may carry away the blessing to make patience to run out to the length, He that endureth unto the end, it is he that hath title unto the Crown.  
Here are now these several ways that make up this enduring here spoken of; put these together, and you have the meaning of the Apostles words, what it is to endure tribulation.  
Yet there is one more to be added to all these, not one that is divers from these four, but that runs through all, though all these be joined together, to endure constantly, cheerfully, meekly, stoutly.  
Yet if it be not in the cause of righteousness and piety, all these are nothing, this is that must be mingled withal, it must either be for, or in the cause of piety, if it be true Christian enduring, the case of martyrdom, that is for piety, the cause of innocence, that is the case of piety, either of these causes, are the cause of God, if these go along withal the other properties than it is right.  
Though the word here be not supplied, it is understood and supplied in other places. Happy is the man that endureth tentation, saith St. James indefinitely; but St. Peter gives the supplement, If you suffer for righteousness sake, happy are ye.  
It is not every man that endures tribulation, that is happy, but he that endures for righteousness sake is happy, here, Blessed is the man that endureth tentation, but lest you should mistake, there is a supplement, Christ tells us what is that, for righteousness sake, so supply it here. Blessed is the man that endureth tribulation or tentation for righteousness sake, in and for righteousness, after a righteous manner, he it is that hath a true title to blessedness, this is the other property not distinct, but that that goes through all.  
It is true, though a man suffer for evil, and as a malefactor, whether from God immediately, or by men, he is tied to suffer patiently, even when it is for evil doing.  
But there is a great deal of difference between these two.  
The suffering patiently for evil doing, and the suffering for righteousness sake with patience, there is a great deal of difference.  
A man that suffers for sin, and suffers the just reward of his evil, his reward is a debt he owes to Justice, therefore in that case patienee is not an act of virtue properly, but an adjunct of guilt.  
But when a man suffers for righteousness sake, this suffering dedicates the devout man to God, there patience is not only an act of virtue, but a Sacrifice. The Apostle Peter, 1.2. makes these plain, when he tells us of suffering as evil doers, and as Christians. If any man suffer as an evil doer, what great matter is it, but if as a Christian, that is praise worthy, he lets us understand, that patiented suffering in evil doing is no great matter. That we are now strictly, by nature tied to do, and by Law, and bond of justice.  
Or if it be commendable as well as the other, there is a great deal of difference, the one is commendable in an inferior manner, the other in an eminent way, the one only is an act of conformity, the other of victory, to suffer patiently, and for righteousness sake: Put these together, and you have the meaning of the words.  
To shut up all, what is the use we may make? briefly thus much.  
To lead us to the right understanding of the nature of Temptations, and Tribulations, that you may see there is a great deal of comfort, and a great deal of honour and contentment in the right enduring of them, and that it is a grace to be laboured for, that we may attain. And that we may attain the right enduring of tentation: One grace above all is to be learned.  
Labour for patience under the Cross, for patience in affliction and Tribulation, labour for that grace, it is that excellent grace that hath a mixture in every grace. It is Custos, the keeper of all other virtues, of faith, hope, and Charity, and every other grace, they all come to their end by the preservation of patience, they would faint all were it not for patience; Patience lends support to every grace, as Gregory speaks well. It is the root of all those flowers in the wreath of Christian virtues, the root of all those graces. Patience, who can tell the usefulness of it? it is useful to a man in all conditions, if his li●e be prosperous, he hath need to stir up patience against the day of distress. If his life be afflicted, he needs a treasure of patience, because he hath present use of it.  
Besides, it is the grace that God honours in many places with his approbation, he promiseth a reward to no grace more frequently, then to this.  
Nay, it is the grace that God honours, with the name he takes to himself, and set us an example even from himself, he condescends to set us an Example of longanimity. Mercy itself doth not more extol God's goodness, than his patience doth, for patience is more than mercy, for patience is multiplied, renewed mercy, he could show no mercy, but for patience. Therefore he takes the name, as the God of judgement, so of patience, he sets us the example of himself, that we might learn to get this grace.  
Besides, patience is the proper mark of a Christian, if the Cross of Christ be the badge, the bearing of the the Cross, the cognizance of a Christian, a Christian is not known by any thing more, then by suffering, and therefore is to be defined by no grace more than patience the grace of suffering. In one of the first words Christ spoke in the Gospel, he calls to the Cross. Whosoever will come after me, let him take up his Cross, by the same word he called us to patience, therefore it is one of the first graces that Christ forceth, it is the very mark of a Christian.  
And it is that grace that carries a man through all encounters, that sweetens all afflictions whatsoever; admit a man endure poverty, if he have contentation he doth not feel it, it is all one not to have the world, and not to want it; he that wants not, hath abundance; contentation is abundance in the midst of want: And so for afflictions, it is all one not to have affliction, and to bear it, if there be patience; patience never feels it, no affliction can be weighty, if Patience be there it bears all.  
Impatience turns every thing contrary: If a man have fullness, yet if a man have an impatient spirit, he is in affliction, in happiness and abundance: as covetousness makes a man always want, so impatience make a man always afflicted.  
Take it by a familiar instance; if a bird taken in a lime-twig sit still; if she have a little patience, there may be hopes of recovery: but while she flutters her wings, she is more fast taken; by stirring she brings herself into greater afflictions: So a man, if he be wounded, if he be of a fiery nature, and fret within, if he be of a fretting spirit, it makes the wound worse, and not better: So if a man be in bonds and in fetters, and he begin to be impatient, and to stir much, and to strive with the bonds, the bonds will make him lame; but if he would endure them with quietness, the bonds are no bonds, he feels them not after they are once settled: So in a fever, if a man keep himself in a calm temper, and do not stir and toss up and down, by toleration the fervour of the fever diminisheth; if he be unquiet, it increaseth the fever. So it is with all afflictions that God lays upon us; if we have impatient spirits, the more we stir and fret, and vex ourselves, the more we increase our own tribulation, patience is only that that sweetens and seasons all.  
Therefore, if we will rightly come to suffer and endure tribulation: get the grace of Patience, it is worth our labour by prayer and meditation, and by whatsoever good means we may have a happy supply of it.  
Yet that is not all; for there must be the other graces joined to patience: Constancy, for patience will not come to victory, except constancy carry it to the end of the race, therefore the blessing is not joined to patience, but it is joined to constancy. Be thou faithful to death, and I will give thee the crown of life. And henceforth is laid up a caowne of righteousness, but I must finish my cou●se. A man may expect the crown when he hath run his race, not before; there is immortal glory but to those that continue in well-doing: so that it is not to those that are patiented, but that continue to endure as long as God continues to try; he that is carried to the end with constancy, hath a title to the blessing, otherwise as St. Ambrose saith of faith, it is not faith that is received, but faith that is kept, that preserves a man to God's Kingdom: so it is not patience that is not gotten, but patience that is preserved and kept by constancy; it is not patience that is fading, but that is lasting. A man may go on fare by the help of patience: but if constancy be wanting, that he go not out to the very end: if he leave before he come to the very last step, he may chance come near heaven, but constancy brings a man to it: So it was that grace that carried all the Martyrs and Saints through their pilgrimage and suffering; they had no other scaling-ladder to clim● to heaven by, but constancy, every step till they came to the top of that ladder. It is the ladder that carried our Saviour through his course & pilgrimag As he was man upon earth, he was to us both an example, as S. Bernard saith, he was obedient to death; he left not off the obedience to death, he walked along to the last, to the end. We must follow our blessed Lord if we will show ourselves his true Disciples. Saith St. Bernard, thou, whosoever thou art O Christian, set not up thy staff any where else but where Christ hath set up his: Christ sets not up his staff, his rest, until he come unto the end of his race; he obeyed to the death, even to the death of the Cross: so we must not set up our staff till we be at the end of all that God will bring us to, and then when a man is tried, he is blessed, and shall have the crown of life.  
These things put together, let us see what it is to endure Tribulation. So much for the first point, the description of the Person to whom the promise is made, the man that endureth temptation: so much for this time.   

SERMON II.  James 1.12, 13. 
Blessed is the man that endureth temptation: for when 〈…〉 shall receive the Crow●● of life, which the Lord hath promised to them that love him.  
THESE words I divided into four particulars;  
One, of the person to whom the promise is made, The man that endureth temptation.  
The other of the reward that is assured to him, Blessedness, and the Crown of life.  
The third, it is the assurance of this reward, the crown that is promised to them that love God.  
And the last is the manner, and the time of retribution, he shall receive it when he is tried.  
And of the first of these I spoke in the forenoon, and that is the description of the person to whom the promise is made.  
And now I am to proceed unto the second branch, that is, of the reward or retribution itself, it is in these words, Blessed shall he be, and he shall receive the crown of life.  
They are the words that hover over the other, the description of the person, as the opening of the heavens did over Stephen when he was stoned. Here is Stephen's agony, the man that endures tribulation: and then comes in his blessedness, the crown of life, as the opening of the heavens to encourage every Christian the better for the enduring the conflict. It follows upon the first in a very good order: for there is nothing that will stir us up more to endure tribulation with patience and submission of spirit, than the thought of the reward. It is the resolution that every man propounds to himself in any undertaking, whether it be of action or passion, quid habebo, what shall I have, if I do, or suffer? These are the voices of all men, both good and bad, worldly men and others. Even Judas himself when he went about that evil work of betraying Christ, he encouraged himself by this word, what will you give me, and I will betray him to you? Nay, and the Disciples themselves in a matter of greater moment, a thing that concerned heaven (as the discourse doth that we are now about) they propound it to our blessed Saviour; S. Peter moves him with this, Lord, we have left all and followed thee, what shall we receive? And it was the custom of Princes, when they they set about any great achievement or undertaking, to encourage the undertakers to come to the work, they propounded wages, and prizes, and rewards, that they might draw them to it.  
Generals, when they go to fight, to encourage their Soldiers to fight, they use to make promises of Donatives, to make them more resolute, and valiant. The same course here, the blessed Apostle Saint James takes in the description of the great work he was about. As a heavenly crier, he was to make publication here, of a great undertaking, the enduring of tribulation: and because he would not miss of his aim, but encourage many to come to the cheerful undertaking here propounded; he propounds to them the greatness of the reward, that he may allay the sharpness of the suffering. He lends the poor man that is in tribulation here, a staff to rest on; it is not only one staff, but two, Blessedness is the one, and the Crown of life is the other. These are good props: a thorn was in the first word, the enduring of tribulation; but here is that that recompenseth it, here is a Crown and Blessedness in these other words that I am now to speak of.  
It is not blessedness deferred; the Apostle in a great deal of wisdom gins with blessedness; he doth not name tribulation without blessedness. When blessedness is named, a man may safely name tribulation. It takes in all, what God will give, blessedness, and what the man that endures temptation is to receive from God's hand, that we cannot apprehend the glory of the crown of life.  
These are the two things:  
The one of them is the general description of the reward.  
The other the particular.  
The general description of the reward in this word.  Blessed is the man. 
It is blessedness, that is the sum of all comfort, and the retribution that is promised to the enduring of Tribulation. And what shall I now say to you of that? It is the thing that is in all your hearts, and in the hopes and aims of every man, more or less, even by the light of nature. Though it be in all our hearts, it is not in our understandings: Paul can resolve us for that, whereas other things that are good, are subject to the eye, we must not look to have it in this respect, Eye hath not seen. Of other things, the comforts of God's spirit, we may tell how they are described in Scripture, and you receive them by the ear; but of blessedness Celestial, no tongue of Angels can speak sufficiently, Ear hath not heard it. Yet the things that ear hath not heard, it is possible for the heart to imagine, we may indeed in representation, but we cannot in the fullness, It hath not entered into the heart of man to conceive. How great that good is, that is comprised in this small compendium, Blessedness, take it thus.  
There are two things acknowledged by all, even by those that have little insight into it.  
The first, that Beatitude it is the highest and the greatest of all good things, that can be expected, that nothing can be imagined above this. It is the fruition of God, it is whatsoever is set forth to us in Scripture, to make us understand that glory.  
It is not only summam, but the most spacious, it comprehends in it all good things whatsoever; Beatitude is so great a good, that as St. Austin observes, every man would be partaker of Beatitude, not only the good, but even bad men, that will not conform to the rules of piety, that lead to blessedness, they would feign have blessedness, though they care not for piety. And there is no man that hears me now, that is never so much affrighted with the name of Tribulation, but would be glad to embrace blessedness, they love the end but not the way. It must needs be a great good that all, out of that small glimpse of light that they have, yet with so much earnestness desire. It is so great a good, that it comprehends in it all good things whatsoever. It is, as St. Austin saith, the accumulation of all good, it must needs be the accumulation of all good, because it is the reward of every good action, if it be the reward of every good action, it must needs include every good comfort.  
There is no number can express those several blessednesses of the eight beatitudes, that Christ speaks of in one place, and four in another; St. Ambrose wittily moves the Question why, when Matthew reckons eight Beatitudes, St. Luke reckons but four? He answers thus, the four are in the eight, and the eight in the four, the eight are no more than the four, and the four are no less than the eight. So here, though it be but once named, yet that one is as much, as the twelve, the eight, and the four, put together. It's the accumulation of all good, therefore it is set forth in Scripture by all words that express notions that are desirable, Rest, Joy, Peace, Glory, and contentment, and immortality, all is blessedness. It is a word of that sweetness, that the Prophets, and Apostles, they still had it in their mouths; they seldom make mention of any duty, but still blessedness, though it be the end of all, is set in the beginning of those duties they enforce. Moses, and Christ, the Apostles, and Prophets, they all urge it expressly, and put us in mind of it, though in several expressions. Take the difference.  
Moses, when he propounds it as the reward of obedience, he sets it down in the future, Beatus erit, if thou walk in my Commandments, Blessed shalt thou be in thy Basket, and in thy store, in the City, and abroad in thy going out, and thy coming in. On the other fide, David when he mentions it, he puts it indeed in the present, but he sets it in the Negative, Psal. 1. Blessed is the man that hath not walked in the Counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful. In the third place, our blessed Saviour when he comes to mention it, he hath another variation, it is not in the future, as Moses, it is not in the negative as the Prophet David, but he propounds it in the plural, Blessed are the poor in spirit, blessed are the meek, blessed are they that hunger and thirst, and so the rest are all plural, when Christ propounds the purchase of beatitude, for all that suffer. Here yet it is different from them all in the pronunciation of St. James, it is not in the future as Moses, but in the present; it is not negative as David, but affirmative; it is not plural as our blessed Saviour, but singular. Not as if there were different publications, but only because he would raise it to the upshot, and improve it to the best advantage: for all the rest are in this Expression. Moses spoke not all when he propounded it in the future, Blessed shalt thou be, he doth not express all. It is not all that is given to the Saints of God to have hope of blessedness, they are not only blessed in hope, but in act; they have not only a future heaven, but a present. Not in possession? Yes, in possession, but not in full fruition; but they have some possession. The Harvest is not now, that is at the end of the World, the first fruits, that is a part of that blessedness, as grace is the beginning of glory. The first fruits they have here, and because they have the first fruits here, therefore they have not blessedness only in hope and expectation, but in actual possession, as a part of it; and not only, blessed shalt thou be, but a godly man is blessed already: therefore the Apostle improves the future to the present, not only blessed shall, but blessed is the man, that is one.  
As Moses said not all in the future; so next David said not all, when he expresseth it in the negative, Blessed is the man that hath not walked in the Counsel of the ungodly. This expresseth it not to the full. It is true, blessing is propounded to the avoiding and shunning of sin, but the greatest blessing belongs to the following, and prosecution of piety, not to do evil, is good, but to do good, is much better: it is not enough that we be not profane, nor impure, nor Blasphemers, nor Drunkards, nor Murderers, nor Liars, nor Swearers, that is not enough, yet there is part of the blessing in that, Blessed is the man that hath not walked in the Counsel of the ungodly. There is David's beatus, but it is much more that God expects of us, the doing of good; that we be holy, and pure, and believing, fruitful in good works, and in every good work, that is it that carries the greater blessing, the affirmative, doing, and fullfilling Gods Commandments, and walking in those ways that he hath appointed, that gets the greatest blessing. Therefore that is the reason the Apostle corrects it here, and improves it to David's negative. It is not Beatus qui non, but Beatus qui sit, Blessed is the man that endureth, that is the second, but that is not all.  
As David said not all in the negative, so our blessed Saviour expresseth not all in the plural, Blessed are the poor in spirit, and blessed are the meek. It is more to have it in the Singular, that brings it home to every man's heart, to every man's apprehension, and application, yet both put together make it full; blessedness is propounded in the Plural to all, and in the singular to every man that walks in the way of virtue.  
What is the reason?  
It belongs as much to every one in particular, as to all in general; the thing that all expect, is no more than blessedness, the thing that every man may look for, is no less than blessedness. Blessedness is that that will satisfy all, and blessedness is that that will enrich every particular man. Therefore the Apostle brings it lower than the plural, that every man may have a special portion of comfort for one of these two reasons.  
One reason may be this, he sets it in the singular, not in the plural, blessed is the man; as partly despairing, that there would not be many that would embrace this doctrine of the cross, it would hardly come to a plurality. Every man withdraws his neck from tribulation. Though there be the Crown set at the end of all those propositions of suffering; yet we had rather hazard the loss of the Crown, then submit our necks to bear the yoke of afflictions. The Apostle could not think there would be many, hardly a number, he could hardly say beati, but shuts it up beatus, blessed is the man, one of a City, and two of a Tribe, a few glean, a small gathering, and therefore he sets it in the singular.  
Another reason is, to let us see that in particular blessedness is every man's comfort: Though every man excel not in all graces, no not the Saints of God, yet each of them excels in blessedness. To one is given the gift of faith by the same spirit, to another repentance; he is more eminent in that: to another charity. Here are several graces and gifts; as there are several gifts, so there shall be several rewards: The reward is but one blessedness for all: Therefore in Scripture it is propounded as the retribution of every grace: As the reward of faith, Blessed is the man that trusts in him: As the reward of obedience, Blessed are they that keep his Testimonies: As the reward of purity, Blessed are the undefiled in the way. Why should I name more? the Scripture is full. But take this as the close of all, it is the reward propounded to the enduring and suffering of tribulation: Blessed is the man that endureth tribulation. It is true, of all other, a man would have thought, it might best have been spared here; for that it is the reward of faith, that a man that believes, and his hope rests in God, that he shall be blessed, these are comfortable: but that a man in the furnace of affliction, and all-besme●red, lying loathsomely among the pots as the Psalmist speaks; that Job on the dunghill, that Daniel in the Den, that Eliah in the Cave, in his flight should be blessed. A man would think there were nothing of blessedness in the state of an afflicted soul.  
Worldly men are of another opinion, they think not that blessedness can consist with tribulation and persecution: They think that blessedness consists with ease, and rest, with pleasures and profits, and honour, and applause, and the enjoyment of good things in the world: here is that they set up their rest in, here they place their blessedness. See the different voice of the world, and of Christ; of secular men, and the Apostles: Blessed are they that suffer saith Christ: O miserable are they that suffer saith the world. Blessed are they that endure tribulation saith the Apostle: nay blessed are they that never knew tribulation saith the world.  
Search but your own hearts now, whether most of us have not thus much of Atheism in our hearts, as to think blessedness to be in the good things of this world; the heaven that we look for, and the happiness that we long for, Christ and his Apostles otherwise: the spirit of God that spoke by the Prophets, and in them, otherwise; which word shall we give credit too? what voice shall we hearken too? the voice of the world, or the voice of Christ? to the voice of wicked men that are ignorant, or to the voice of the Apostles.  
In all other things you take the judgement of the most learned; those that have best experience, that have most knowledge, their judgement goes for current. Well then, shall we trust worldly men's judgement in the definition of blessedness? we do so, so blind we are; it is all one as for a man to judge of colours that is blind, or for an aguish palate to give his opinion of taste. Can worldly men that relish nothing of Heaven, judge of heavenly things? and those that only walk in the ways of misery, and look for nothing else, judge of happiness and blessedness? Then take the judgement of the Apostles, rest in that; what is their judgement? whom can you trust better in the definition of blessedness than they that now inherit it, the Apostles and Prophets that set it down to us? whom can we better trust then those that were guided by the spirit of God that forms and frames that blessedness? What is the judgement of the Apostles? you have it here of one, and in other places of oothers: it is their constant opinion that these delights and profits, and pleasures of the world, as Nazianzen saith, are a fabulous happiness, a false felicity, such a felicity as is not beatitude, more of it is in misery then beatitude. The consolations of the world, as Basile saith well, are desolate: there is nothing more unblessed than such a blessedness, here is the opinion of the Apostles.  
If you will have a better judgement, in whose judgement will you rest, but in Gods? in whose, but in Christ's? Who is so ●it to tell what happiness is, as he that gives it? It is Christ only that gives blessedness, cannot he tell what it is? who is so fit a judge of blessedness as he that is blessedness itself, God blessed for ever? the blessed and only Potentate; not blessed, but blessedness, in the vision of whose blessed face there is blessedness? who can tell better than Christ? who can better tell what is the state of sufferers, and the reward that belongs to them, than he that suffered for our sakes? you know, he himself, because he would break the way, lead the rank; that he might lead us along cheerfully, to endure Tribulation, he hath tasted the Cup first. There is no drop in the Cup of Tribulation, that Christ did not first taste of. The contempt of the World, disgrace upon the Cross, he had obloquy and reproach of a Publican, and Sinner. If torments be another drop of the Cup of Tribulation, he sustained them first; his back he laid open to the Smiters, he was stripped, and bound, and buffeted, these were the things that he sustained. If death itself be the last drop of the Cup of Tribulation, he tasted of it first. He that is the Physician, tasted the potion first, he did not only taste it, but drink it first. As St. Gregory well; the Physician he drank first, that we that are Patients, might drink it cheerfully. Who can judge of sufferings, and rewards, better than he that suffered first? that is Christ? What saith Christ? He tells us of woes, and he tells us of blessings. The woes, what are they? woe to you that are poor? No, woe to you that are rich. woe to you that mourn? No, woe to you that laugh. woe to you that are empty? No, woe to you that are full. Here are the woes, see the blessings. How begin the blessings in Matthew? Blessed are the rich? No, Blessed are the poor. So he gins, how ends he the blessings there? Blessed are those that avoid persecution? No, Blessed are they that suffer persecution. Here is Christ's description of blessedness.  
Then here is the sum of all, that the suffering of Tribulation, it is a state makes truly blessed; the right enduring of Tribulation, and affliction, is a State that makes truly blessed, not only in hope, but in act, for the present. Is there any thing of greater comfort, then that a man, when he is accounted the offscouring of the World, cast out as the Dung of the Earth, when he is vile in the eyes of all men, forsaken of all, and desolate, yet in regard of God, that poor distressed Creature that hath no comfort, that is like Lazarus in the Gospel, at that very time, shall have the comfort, and assurance of the fruition of blessedness, and the beginnings of it in himself? Here is a great deal of happiness in the suffering of tribulation, it is a state so far from being repugnant to beatitude, that it is consistent with it at the same time. And beatitude is so far from being abhorrent, or from being different from suffering tribulation, that it assures it to us. These two are still joined in Scripture, the cross, and the blessing; Tribulation, and happiness. Seeing the Scripture joins them, take heed that we do not sever them. There are two only ways whereby we may sever them.  
First, do not sever Tribulation from blessedness, that is one, take heed that we do not that.  
How is that?  
A man than severs Tribulation from the blessing, when he would feign be partaker of the beatitude, but not endure the Tribulation. As there be many men that are very good in their judgement of blessedness, and think beatitude is the best estate, yet they are loath to have the Cross along; half their judgement is good, and half naught. Remember God hath joined them, he hath made Tribulation walk before. If we will reign with Christ, we must suffer with him. If we look to live with Christ, we must also endure with him; if we will have the reward, we must look to the condition. Look over all the Scripture and you shall find that no Saint of God was ever exempted from Tribulation, Et labour & dolour, etc. as one saith, from the very first man that came into the World, to the end, godly men have still thorns in their way, persecution, and trouble, and suffering. The whole World is as a great Furnace, or as a great Ship that carries a great many souls, that are in jeopardy of the flood still: So the World is to men, it is more than so to a Christian; the Marks at which the Arrows of Tribulation are shot, are especially the whitest marks, the fairest marks; those that are pure, and undefiled in the way. The Scriptures do not where promise the blessing, without the Tribulation, Nemo, etc. saith a Father, let no man flatter himself, and promise himself, that that the Scripture doth not promise: The Scripture no where promiseth blessing, to the course of the impenitent, no where to them that decline the Cross, but to them that take it up. If the blessing be joined to Tribulation, let us join them, and not sever them: that is the first.  
Secondly, as we must not sever tribulation from blessedness, so we must not sever blessedness from Tribulation.  
How is that done?  
Men sever blessedness from Tribulation, when they pronounce godly men miserable, because they endure tribulation in the World. The World accounts them miserable, that God accounts happy; those whom God hath made happy, it is very vain and rash judgement for men to pronounce them miserable. Generally we think so, we think them miserable men, though they be holy, and righteous, if they be oppressed with Tribulation, we measure all for the present. We must not sever blessedness from tribulation. It is just as people that are ignorant, when they see the Sun Eclipsed, they think the Sun hath no light, because for the time it is darkened, they think there is no Sun, because it is cloudy, or that the Sun is lost, because he is so to sense. Worldly men are Creatures of sense, they cannot judge of spiritual things, they see the discomforts of godly men, they cannot see their comforts. The discomforts are without, the comforts are within, the one is discerned by the carnal, the other by the spiritual eye. Therefore they conclude they are miserable, because they see not their happiness; just as St. Austin saith, as if a man should conclude that the Sea were not deep, because there are shallows towards the shore; or that the whole Earth were not fruitful, because there are some Deserts barren; or that the frame of it were not round, because there are Mountainous places; so it is with these temporal afflictions. The Mountains and Hills carry no proportion to so great a body, to hinder the perfect roundness of the Earth. Blessedness is that that belongs to godly men, afflictions and Tribulations as molehills, and un-even places cannot hinder their happiness. In their own sight it may sometimes, it may be, there are shallows in Tribulation, but glory, the Sea is deep for all that, there is deep glory, and comfort reserved for them. Hear the pronunciation of the Spirit of God ofter than once, Behold we account them happy that suffer, saith the Apostle; you account them miserable, but we account them happy: and I think we have the spirit of God, he might have said so, the spirit of God taught them all these truths, we account them happy, blessed is the man that endureth temptation.  
Well, what is the sum and the use? Seeing that it is thus pronounced to those that endure Tribulation; we all are in love with blessedness, we all desire that; if we be desirers of happiness, let us do wisely, take that course that may bring us thither, labour to be found in that number that it is promised to; if we be found out of that number, we must not look for blessedness. Every man that shall inherit blessedness, must be in the compass of those qualified persons that it is promised to; labour to be of that number. I tell you blessedness is promised to holiness, Blessed are the pure in heart. He that gets purity of heart, hath assurance of blessedness. blessedness is promised to the meek, to the poor in spirit, to those that fear God, and trust in him, let us be qualified, according to the condition of these persons, and we have assurance of blessedness. Come to the Text, here is a promise, To whom is it? To those that are at ease in Zion? Or to those that Crown themselves with Rosebuds? That let no pleasures pass, those that stretch themselves upon beds of Ivory, that chant to the sound of the Organ? Those that make their Heaven, Earth, and make their happiness, pleasures, is the promise to them? No, it is woe that is threatened to them; those that eat God's people as bread, it is not blessing, but a woe to them, and the woe sleeps not. To whom is the promise here? Briefly, besides all the other promises in Scripture, here is one of the principal, Blessed is the man that endureth temptation. If we be of that number, here is blessedness. That is the first part, the reward promised, it is a great, and full reward, blessedness.  
Now I come from the general proposition of the reward to the particular. That is, to go from good to better, though there be nothing better than blessedness, yet in our apprehension, something may make it more lively in our apprehension, to our capacity. That is in the otherword, the man that endures Tribulation, shall receive the Crown of life: that is the particular reward. Blessedness is the general, the Crown of life is the particular. And in these words, as St. Crysostome saith well, there is great Emphasis, they are both emphatical, for life is the best of all natural things, and a Crown is the best of all things civil. Here is the best, and the best. O then what a blessing, and a good, is a Crown, and life, both joined together, and these in a spiritual sense. The Crown of life.  
The Apostle might have spared these words, for indeed, as I said before, there is nothing to be added to blessedness, he that names blessedness, names all. But for our further satisfaction, he adds these two words, and puts them with a For, FOR he shall receive the Crown of life. Either as a proof of the former part, or as an explication. Take them argumentatively, or exegetically.  
If you take them argumentatively, so it is good, lest any should think, St. James making the former proposition, that it was a Parodox, as worldly men are prone to do, when he said, Blessed are they that endure tribulation, he strengthens it with an undeniable reason, only by this, FOR he shall receive the Crown of life. It stands thus, where ever there is immortality, there is blessedness, and where ever there is the Crown of life, there is immortality; it is therefore called the Crown of life, because it is the Crown of eternal life, that is, of immortality, that blessedness he proves by this medium, they are blessed: FOR they shall receive the Crown of life.  
Secondly, if you take it exegetically too, it is upon good reason why this word is added, it is an explication of the former. Lest any should mistake the Apostle when he pronounced blessedness to tribulation, and have thought that blessedness might be attained in this World, he puts it off with this explication, it is blessedness, but you must not think to have that portion here, it is blessedness that is to be had, where the Crown of life is. It is the blessedness of life, but not of this, but of eternal life. You cannot have the Crowns here, those are the blessings that all Christians cannot look for, Empires, and Crowns here; but this is eternal, there they expect blessedness, where there is the Crown. They are blessed in the beginnings now, and shall be fully after; but it is there, where the Crown of life shall be put upon them. In the World (saith Christ) ye shall have tribulation, the Crown of life is in the other World, saith St. Gregory, this life is the life of conflict, that of Crowns, and Wreaths.  
It is true, a godly man hath his Crown here, Paul had one, but that was an Apostolical Crown, when he spoke to the Phillippians, my joy and my Crown, that is not every man's: but every godly man hath a Crown here. I will tell you one Crown every good conscience hath, the same that is a continual feast, the same is a Crown. Nay further, every Believer, his faith, and profession, is his Crown. It is not my interpretation, Rev. 3. To the Church of Philadelphia, Hold fast that thou hast, that none take away thy Crown. It is our glory, and our Crown, our faith, and profession. Such a Crown we have in this World; but that is not the Crown. Nay, besides, there is another Crown that every man hath, that endureth tribulation, his very suffering is the Crown. As he said of the Martyrs, as many sufferings as they have, they are Crowns that God sets on us. What Crown saith Peluciota? A most glorious Crown, a Crown of Thorns: a Crown of Thornes is more glorious than a Crown of Gold, because it makes Christ have fellowship in our death. Crowns they have here, but speaking of that Crown of immortal life, that is not to be had here, here it is a Crown laid up, From henceforth is laid up a Crown, but there it is a Crown set on. That was the Motto of the Emperor, when he had one Crown upon the Sword, and the other Crown was on his head, Tertiam in Caelis. The Saints may have the Crown of Tribulation here, but the other Crown, the Crown of life, that is for another World. As one that had three Crowns, my hope (saith he) shall be in the everlasting Crown: So the Saints have, they have one, or more here, but their hope is in the Crown of life. It is called the Crown of life, because it is given not in this life, but that Crown is set on in the life to come, which is the true life. Therefore it is so called: So you see the reason of the word.  
And it is not the only name that is given to blessedness in Scripture, there are other names, the White lily, the Robe of righteousness, the hidden Manna, the Supper of the Lamb, the Feast, and Banquet of Christ; it is called the Kingdom of God, the Crown of immortality; as well as the Crown of life. Even under the notion of a Crown it hath many names, The Crown of righteousness, in one place, A Crown of STARS, in another; the Crown of immortality, in a third: The Crown of glory, in the Revelations. And in this place, St. James anticipates, the first from whom this word fell was from St. James, The Crown of life. A word that a man would never have thought of; there may be a Crown given in life, but what is the Crown, when life is the Crown, the place, the bliss, and all comforts? It dropped first from St. James his blessed Pen, guided by the spirit, he adds this name. There are variety of names, and it must needs be so, that there must be variety of names.  
One reason is this, because the glory of Heaven is so great, that no one similitude, nor two, nor ten, nor a thousand, can express it to the full.  
Another reason is, because men are of various desires, all desire not one thing. God will satisfy every man's desire, after a spiritual manner. Some desire pleasures, and delicacies, God will answer that, you shall have delicacies; Heaven is the River of life, the hidden Manna, the Tree of life, are not these delicacies? Others desire gorgeous Apparel; others, quiet, and ease; others, Authority, God will fit all; Heaven is every thing. You shall find rest to your souls, there is ease, Enter into thy Master's joy; he is comforted, and thou art tormented. It is joy● and comfort, the white Lily, the righteousness of the Saints, gorgeous Apparel, it is the Kingdom of God, the Kingdom of glory, the Kingdom of our Father. It is honour, and Crowns, and glory, it is every thing, Heaven, look what you want, you may get there. Pursue but things celestial with the same zeal as you do things temporal, if it be honours, or profits, or pleasures, or glory, you may have them there. What honour above this, the Kingdom of God, the Crown of life? Here are the names the Spirit gives to bliss, to set an edge upon our affections; he would whet our desires to the pursuit of it. To sum up the point, there is an Emphasis in both words. The crown of life. Take them together, it is thus much.  
First, the crown of life, that is, there is true honour in Heaven. There is a shadow of honour, and fading glory in Earth; there is none, but that which is solid, and substantial there, here it is but as the cracking of thorns, as holy Job saith of the joy of the Hypocrite, the glory is short, it is but for a moment, it is but a shadow, in the best interpretation; it is substantial, solid, glory and honour, in Heaven. That you may see it is substantial, it is called a crown, as if it were massy, and ponderous, it is massy, substantial glory. That you may see it is massy and substantial, what a word doth the Apostle use! The weight of glory, the exceeding, eternal weight of glory. It is a Crown: that is one.  
Secondly, the Crown of life, Honour maximus, etc. It is the greatest honour, there is nothing higher in the estimation, and in the admiration of men, than a crown: it is the highest appendent of Majesty, Kings are supreme; those that are Gods Deputies, only accountable to God, and next to God. The glory of a King is so great, that men have hardly eyes that are great enough, but they are dazelled to look on them. Yet the Kingdoms of the World, and the glory of them are but dark and powerlesse in respect of the Crowns of Heaven. There is no Crown this World, but hath a cross upon it, there are Thorns in every Crown, cares go along with the Crown; all is not pure glory, they watch, and are troubled in the government of them that are committed to their charge. But these are Crowns of glory, and honour, of Kings without disturbance.  
There may be crosses here in tribulations; but tribulation ends all here, how? Sweetly, in a Crown, all the Saints of God are Kings, there is a Kingdom prepared for you; and they are not Kings, without the glory of Kings, here is the Crown added to the Kingdom. The Crown of a King, it is the highest honour.  
Thirdly, a Crown is the honour of those that strive, those that are put into the lists. Crowns were the rewards, always of conquerors, as St. Gregory saith very well, the Crown is the reward of victory.  
It is true, all the Saints have the Crown promised, but above all, those that endure Tribulation, have the promise of it more properly; because they are brought to the strife, to the fight of faith. It is drawn from the custom of the Heathens, they in all their Olympics, the great Spectacles they made in the view of all the world, still there were cups, and garments, and Crowns, that were the rewards of the Conquerors. And yet so poor they were, that if a Horse did but run a race, and won, he had a crown, or a cup. And thereupon Theocritus saith, see what poor things the World glories in, that bruit- Beasts are taken with; their Conquerors are Crowned, so are their Horses. But see what Crowns these are, not Crowns of Ivy, and Laurel, but made out of the Tree of life, not a cup of Gold, but of Salvation. It is the wreath of Laurel that never withers, the Crown that never fades, the Crown of life.  
The Apostle might have as easily expressed it, & said, for when he is tried he shall reap Heaven, he shall be taken into heaven, here had been a round & proper expression. No, it is not so proper, because he had mentioned tribulation before, he suits it with a word answerable, therefore having spoken of Strivers, he adds the reward, blessed are they that endure tribulation, they shall have the Crown.  
Fourthly, the Crown of life is an honour, a lasting honour, for the Crown of life, is as much as a Living Crown. Who ever saw a living Crown? They be in Heaven, living Crowns, that is, lasting Crowns, that shall not be set upon the head, but the heart. Crowns are for the head in the World, it is the highest place, and therefore being the highest place, is most conspicuous. But the Crown of life, it is set on the heart, the seat of life. What is that Crown, that is not set on the head, but on the Soul, and on the whole man? O her Crowns are but Ornaments for the head, this for all the body, it shall be all Crowns, whatsoever is upon the body glorified, or the soul, it shall be all glorious, it shall be all glory, and glory and bliss, is but the Crown. The same that the beatitude is, that is the Crown, but as it is here, it is a living Crown.  
It is true, in Revel. 4. St. John tells us, that upon the Elders heads he saw Crowns of Gold. One special reason is, because Gold is a thing all desire, and long after: he meets with men in their own desires, because every man desires Gold and Crowns, he tells us where we shall have Gold, and Crowns both, but it is in Heaven. But on the other side, lest we should think that he spoke properly, and that there were any thing in Heaven so poor, and so base, as Gold, that which he there calls Crowns of Gold, he calls in Chap. 2. the Crown of life, I, that is spiritual, to let us see that they are Crowns of Gold, but in a spiritual manner: for the same that is the Crown of immortality, the Crown of Stars, the Crown of righteousness, is the Crown of life.  
In this that it is said to be the Crown of life, it hath not the lustre of one Crown, but the glory of all Stars, and righteousness, and immortality, all are in the Crown of life, you see now, what a rise here is; these are the rises when God raiseth. Who is more on the Dunghill than an afflicted Creature? What a rise is here, for dust and ashes to be raised to the glory of Heaven? For a man in tribulation to be raised to the state of a King, the glory of a Crown? As the Apostles, and Disciples said, Did not our hearts burn? Do not your hearts leap to think of a Crown? How impossible is it for any man that is ambitious, to reach honour of less matters than a Crown, but it is for those that it belongs to, and that God hath appointed? And yet how easily may we attain a Crown that is more glorious in Heaven?  
Is not this a great excitement, and encouragement for men patiently to suffer tribulation?  
Admit the tribulation be sharp, here is that that will allay it, the tribulation is sharp, but the crown is glorious, Fear not, though the tribulation be bitter, Dum passio, etc. as Gregory saith well, while the tribulation is sifting, and winnowing, the Crown is preparing, and God is sending. There is nothing that is excellent, but it comes with difficulty; if then we be content to take things that are excellent in this World, with labour, and pains, and cost, and difficulty, shall we not bestow a little pains to go through difficulty for Heaven? It is but small straits that we are to go through for Heaven; it is but a little tribulation that is prepared before it be sent, and fitted when it is sent, if it be sharp, the Crown is glorious.  
In the second place, admit the afflictions be many, as they be sharp, as the sufferings are many, so the rewards, and Crowns are many: Every particular suffering hath a Crown; every particular grace hath the promise of a Crown, if there be several Crowns, a Crown of righteousness, and a Crown of Stars, a Crown of glory, a Crown of immortality, a Crown of life; then fear not, but God is able to make the Crowns answerable to the number of your passions. And by how much men's sufferings have been greater, as chrysostom saith well, by so much the more, the Crown shall be more bright, and splendent, as St. Austin saith well, every Saint that God the more buffets, and conflicts he hath endured, the greater shall be his reward, and more ample of glory. This for the multitude of tribulations, if they be many.  
Admit in the last place, that tribulations and sufferings be long, though there be nothing long in this World, there is nothing long, that comes to a period: for there is nothing long that is temporary. All tribulations, and sufferings, are temporary: That is too much to say, they are temporary, they are all momentary, that is less. St. Paul saith so, that which is momentary, cannot be long. What is shorter than a moment? St. Paul was able to judge, he endured many, and long tribulations. But our life is but a moment to eternity, our life is but as yesterday, saith the Psalmist, they can last but this life, and that may no● last to the next moment. They are temporary, nay, they are momentary, admit they were not, yet that Crown will recompense it, the Crown of life is immortal, here is that that will recompense it. You know the sufferings of this world are but momentaine (as I said) and yet worldly men take a great deal of pains to decline them. On the other side, the pleasures of the world are momentaine, & what pains do worldly men take to enjoy them? how much trouble is there? and what care do they take to heal a finger, if it be out of frame, or out of joint? or for the curing of any part of the body, if there be but any passion upon that? nay further, not only the care of the flesh, but what a great deal of care do worldly men take, to fulfil their lusts? How much will wicked men suffer to enjoy their lusts? what will they not suffer? then, as Demosthenes stirred up himself to follow his study the more earnestly, by the example of a Smith that was at his work before he was at his study; it is a shame for me saith he, to be in bed, and the Smith to be at work; this was Demosthenes' argument, so it may for Christians, shall wicked men endure so much to fulfil the pleasures of sin, and shall not we endure something to attain the Crown of life, and immortality, for the attaining of heaven? Si tanta, etc. If the soul, saith St. Austin, he content to suffer so much, to enjoy things that are made to perish, how much should we be content to suffer for that that cannot perish? If men will suffer so much for the flesh, what should we suffer for the immortality of the soul? for the gaining of Heaven? for the crown? It was the argument of the devout Hermit, when he saw a Harlot spend some hours in attiring of herself, he fell bitterly on weeping; being asked what was the reason? Saith he, because I cannot bestow so earnest pains in adoring my soul, as that creature doth, in decking of her body; that was his argument. And St. Paul he gives such an argument, whereas worldly men strive for a corruptible Crown, shall not we strive for that which is incorruptible? Shall not the children of light be as zealous for Heaven, as the children of the world are for pleasures? Shall not spiritual men be as zealous to attain glory, as carnal men are in momentaine things, the pleasures of sin that endure but for a season? O listen, listen to St. Paul, he pus all these together; I told you of the levity, and shortness, and paucity of tribulations, he sums them up well, and concludes thus, These light afflictions that are but for a moment, they work out a far exceeding eternal weight of glory. It is worthy all to be written in Letters of gold, there is never a word but it is full of emphasis, there were never words almost that dropped from any man's mouth, so full of excellency, as these words. For, first if you mark it, he moderates the quantity with the quality, these light afflictions. Then again he moderates the quality with the quantity, they are short afflictions, if they be great, and many, they are short, and momentaine: then he moderates both with the comparisons that follow, light afflictions, but a weight of glory; momentaine afflictions, but an eternal weight of glory. And this eternal weight of glory exceeding in quality, and quantity, St Paul would not have us think his afflictions long, and sharp, and great, and many, they are nothing so that God sends, but if they were so, shall we not endure them? If God should afflict us all our life, if we should live as long as the Patriarcks, he mingles them with comforts, though there were no comfort, a thousand year's tribulation were nothing to the glory that shall never come to an end. Jacob thought 7. years' service a short time, that he might enjoy Rachel; when his eye was upon Rachel his Pearl, than he thought 7. years, and 7. to them, but a small time. Did Jacob account so many years a small time, and shall not we account 7. days, 7. hours short? Admit it be more, it is but tribulation for a short time, if we have Rachel, if we have Heaven in our eye: fix our eyes upon immortality, upon heaven, and then all tribulation will seem not only light, but nothing, and not only short, but as if they had never been: but as yesterday are 10000 years to eternity. The world gives nothing but what is corruptible, God gives that which is eternal, all desire long life, God offers not only long life, but eternal life, not only long life, but a glorious life, expressed by the best words, though stated upon contemptible persons, those that suffer tribulation. First, they are blessed, that is the general, and then in particular, they shall receive the Crown of life.   

SERMON III.  JAMES 1.12. 
Blessed is the man that endureth temptation: for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him.  
HAVING done with the two principal parts, I am now to come to those parts that are access●ry: The special are the two descriptions I told you of before. The description of the persons, that the promis● is made unto, all under the notification of one, The man, that i●, every man that endures tentation. And the description of the reward itself, that is the other set down under two notions.  
There is the general notion which comprehends all other terms, it is blessedness.  
And there is the particular notion which is subordinate to it, the thing that is promised is a Crown, and that Crown hath the best appendix set unto it, it is the Crown of life, the Crown immortal, of these I spoke.  
Now, these other two parts that follow in this verse, they are added as an appendix, or supplement. The one a supply, De gratia dispensationis, of the cour●e and dispensation: the course that God takes in dispensing this reward under both these notions; When he is tried, than he shall receive.  
The other is of the fellowship of participation, and communion that all Saints have in the Crown. The man that endures temptation first; enlarged after, to all that love him. These are the parts I am to speak of, these two supplements of the two former.  
And the first in order is that that concerns the course and dispensation of God, in those words, when he is tried he shall receive.  
In that there are two things.  

Modus.  
Tempus.   
The manner of the exhibition, he shall receive.  
Then there is the time of reception; when he is tried, when he is fully tried, than he shall receive.  
The manner of the exhibition is very well expressed here by a receiving: He shall receive. Now recipere is a relative word; and being a relative, it must have a correlative that belongs to it; and what the correlative is of receiving, we all know. Giving, that hath reference to receiving: there can be no receiving, where there is no giving. The Philosopher saith well, dari accipere. It is true, speaking of passages between man and man, receiving doth not always necessary imply freeness of gift: there may be receiving, where there is not freeness of donation. Wages, when they are paid; debts, when they are discharged; pledges, when they are restored; commodities, when they are bought, they are truly received, yet there is no gift goes before. But yet when we speak of passages between God, and man, there is never receiving on man● part, but it is the free gift of God; because man cannot deserve of his Creator and Maker: Therefore it comes to pass, that whatsoever thing it is that we receive, the very foundation and principles of Christianity doth suppose it to be of the freeness of God, that is the Scriptures reception. St. Paul shows it very well, 1 Cor. 4. What baste thou that thou hast not received? That question it is equivalent to an universal negative; there is nothing that we enjoy, or have in the world, but we receive, and receive how? we receive it as God's free bounty, as a gift, or donative. If it be so in lesser things, much more in greater; if it be so in temporals, much more in spirituals, much more yet in eternals; the eternal of all, eternal life cannot come to us but by God's gift. So, these three things this word affords.  
First, it is a word of benignity, of free donation: he shall receive from the hands of God. The receiving here is without addition; but the addition is to be made up. Beatitude, immortality, the joy and bliss of heaven, with all things that belong to it, of all other is God's most free, and bountiful gift. So, it is still in Scripture under what similitude soever you find it. There are divers similitudes, and all glorious; still there is gift added.  
You have it set forth under the similitude of hidden manna; but of gift: To him that overcomes will I give of the hidden manna, I will give it. You have it set out under the similitude of the tree of life, but giving is added: To him that overcommeth will I give to eat of the tree of life which is in the midst of the Paradise of God. It is set out under the similitude of a Kingdom, but still of gift. Fear not little flock, it is your Father's will to give you a Kingdom. It is set out under the similitude of a Crown, the Crown of life, but of gift still: Be faithful to the death, and I will give thee the crown of life.  
It must needs be so, that the grand, great blessing is of gift; for all inferior blessings that have reference to it, they are all of gift, both the root, and the boughs, and the branches, and the leaves, and the fruit of the tree of life, they are all of gift; Glory, and what ever belongs to glory. The Gospel of the Kingdom, which points out to us this Crown that is given to u●, and of grace. To you it is given to know the mysteries of the Kingdom of God. Christ, that is the substance of the Gospel, he is the great gift that God gave freely to the world: God so loved the world that he gave his only begotten Son. Faith, that lays hold of Christ, and applies his merits, that is the gift of God. To you it is given to believe, and to suffer. The holy Ghost, that begets faith in the heart, even he is a gift, it is one of his names, Donum dei, he is the gift of God, it is one of the names that he takes; he will give to us his holy spirit. Take all in a word, both grace and glory are equally of gift. St. Paul coucheth them both in many several places: The grace that is given to us, saith he in one place: The gift of God is eternoll life, saith Saint Paul in another, all is gift.  
It is true, there is another name by which it is styled sometimes, that seems a little to derogate from the liberty, and freeness of gift: It is called wages received; it is called the reward that is given. But this word of gift regulates all, it lets us understand, that however we consider it, whether we consider it as it is, mercis laborantium, the wages of them that labour, and work in the vineyard; Or premium vincentium, the reward of them that overcome, and fight in the lists; Or repromissio credentium, the promise made to them that believe, and so being a promise, is a kind of debt and stipulation; yet in all considerations, of reward, and wages, and promise, in all it is to be taken so, to be taken as a gift.  
That we may learn all hence that that Moses said to the people of temporal Canaan, it is true much more of the ●●●est all● God hath brought you ●o that good land, not for your righteousness: so, God hath translated us all● he will if we walk in his Commandments, in time he will translate us ● to that good way to that better way, that best of all not for our righteousness, not for any merits of ours, but for his goodness, out of his bounty, because he would be pleased to give it; it is mere mercy and gift. That we may learn I say with the Elders in the Revelation: we may well learn of the Saints in heaven, and learn humiliation, and acknowledgement of them that are in possession. They had Crowns on their heads, Rev. 4. and what then? They cast down their Crowns: they take off their Crowns, and cast them down before the Throne of God and the Lamb; for what purpose? St. Gregory gives a good gloss: they therefore cast down their Crowns, as acknowledging that they were not theirs, not of their own deserving; but they were of the purchase of Christ, and of Gods bestowing, they cast them down before the throne of God. If they cast down the Crowns they have in act, we may well cast down those we have in hope, and acknowledge our own unworthiness: and we cannot acknowledge our own unworthiness, unless we acknowledge that we have received them, and received them of gift.  
What speak I of Elders? look but to the heathen, they had but a glimpse of that bliss, and glory, but a small insight of an imaginary beatitude; yet that very imaginary felicity that they dreamt of, they could not apprehend it otherwise then only the gift of God. As Lucius, no man can come to felicity without God's gift. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aeseulus, another of them, happiness and bliss is the gift of God: as if he had spoken the same language with St. Paul, the gift of God is eternal life. Even they, I say, made these acknowledgements: but we that have the dictates of the spirit, shining in the word by so many illustrations; we that have the experience and knowldg in ourselves, what, and where to seek for it, how to seek it as beggars at the throne of grace. When we receive of God, how do we receive? as God's alms, a very little blessing is God's alms: and every greater blessing, especially the greatest of all is God's largesse and bounty: So you may see life itself, not only temporal, but eternal, the Crown of life, it is called the penny in the Gospel: Call the labourers, and give them their penny. We stand at the door of grace, and knock for an alms, and God gives us an alms, that belongs to beggars, a penny; but that penny is more worth than the world: the same that is the penny there, is the Crown of life here, to let us see that it is God's gift. That is the first thing, when we are said to receive; therefore we receive on our part, because it is given on God's part, they are relatives. It is a word that signifies benignity, and donation.  
Secondly, as it is a word of benignity, so it is a word of assurance, and certainty; recipiet, he shall receive. It is in the future, and the future is not so certain as the present; not with us that have not the power of the next minute, there is nothing more uncertain to us then the future. I, but there is nothing more certain to God, and there is nothing more certain to us, than God's future. To let us see that the future is as certain as the present, when God promiseth; his future's are expressed usually by the time past, and present, as though we might as well conclude of it as if it were present. There is no blessing promised, but it is as sure in God's hands, as if we had it in our own.  
Certain it is, this Crown of life to them to whom it is promised, the persons thus qualified; it is certain I say, quia ipse dixit, Christ hath said it, whose word is faithful, and true. He that hath promised, he will perform, because his promise is as good as payments and performances.  
Certain it is, quia pise preparavit, Come ye blessed, inherit the Kingdom prepared for you before the beginning of the world. And, I go to prepare a place for you. Christ went not to heaven in vain, he went to prepare, to furnish heaven to give us entertainment; as though it were not fit for us, or we for it, till he had prepared it; the preparing was both ways, I prepare it for you, by preparing you for it; he that hath prepared, will translate; he that hath begun the work will finish it. He doth not prepare heaven for us, nor us for it that we should not meet together, but that we should meet in the time that God hath appointed.  
Certain it is, because the Saints that are gone before us enjoy the Crown of life, they are in the fruition: he that hath made good the promise to one, will to another, he hath to thousands that are gone before; there is but a small remnant to come after, and the day shall be accomplished, because they without us cannot be made perfect.  
Certain it is, because we have part in possession already, the first fruits, God hath given us the earnest; we are in Albo, we are brought into the list, the roll, the catalogue of those that do go, and are to inherit heaven: He that gath given the earnest, will give the inheritance; if there be the first fruits for the present, the harvest, the reaping shall come in the time that God hath appointed.  
Last of all, certain it is, because Christ our head is there. It cannot be, that if the head be glorified, but that the members should be glorified too: Because Christ as mediator, even his glory is not perfect without ours: the glory of the head cannot be perfected without the members. Christ's glory as mediator should not be perfect, unless he should translate his members and servants to reign with him, than it is complete. In all these considerations it is certain: Therefore we are not to take this word as an ordinary future, he shall receive, as a neutral word, a word of doubting, as ours are, but as God's future, and he is faithful that hath promised. If God say it, it shall be, he speaks it by the spirit of God, the holy instrument of that holy Arm, he shall receive. That is the second signification of the word, it notes assurance and certainty.  
Thirdly, there is yet one more, recipiet, it is a word of restitution, recipere is re accipere, to receive again, properly speaking; recipere is to receive, to get something that a man had before, that he hath lost. As it was a famous answer of the Roman Consul concerning the winning again of Tarrentum; unless you had first lost that City, I had never received it: receiving implies a thing that hath been lost. It is true of the Celestial City, the new Jerusalem, the Crown of life: Nisi Adamus, etc. Unless Adam had lost it, we had never come to the comfort of this word of receiving. Of having we might, of receiving we could not: This Crown of life was in Adam, but he lost it; but we may say faelix, etc. (in that sense, as sometime it was spoken) happy fall, that brought forth a better effect, a better Crown, a better immortality, a better bliss. The immortality that Adam lost was a doubtful immortality: Christ restores us to a certain immortality, to an immortality that shall not be alterable, that is not capable of temptation to thrust us out of it, nor any stepping awry any moment of time, to lose any the least participation of it. The Crown that Adam lost, was a Crown of innocency; the Crown that Christ restores is a Crown of righteousness, and the same is the Crown of life. Adam lost the Crown by yielding to the temptation of suggestion; and we again come to receive the Crown by enduring the temptation of trial, the man that endures temptation, he shall receive it.  
What a blessed reparation now is here, see, as we lost a silver immortality, we have gotten a golden one, and at so little expense. To say nothing of those other disbursements required in other places of Scripture, see the expense here; what is the expense? Were the expense great, there is no man but would be content to be at great expense for such a reception, the Crown of life, and immortality; if the expense were liberty, we should part with that; if it were means, we should lose them, or credit, or life itself. The afflictions of this present life are not worthy of the glory that shall be revealed. What is the expense to the receiving? It is the expense only of a little temporal suffering, which is the worst expense we can make in the world, and that expense too, hastens us to heaven, and works towards it. It is the expense of a little suffering for the receiving of a Cowne. Now wise men would do so; there is no man, but when he compares his expenses with his receipts; if his receipts exceed his expenses, he thinks himself in a good condition, his estate is sound. After the disbursement of a little suffering, when we come to look on our receipts, what they are, or shall be, we cannot but think ourselves rich, and in a good condition, whatsoever our tribulations and sufferings are. Here is the great receipt, the restitution, the repair that is made after the first loss, and the present expense; he shall receive the Crown of life. It is a word of Retribution; that is the third thing:  
So I have done with the first, here is the Modus, the manner of dispensation, God's free gift on our sufferings.  
The next is the Tempus, the time of this reception.  When he is tried. 
Then he shall receive, when he is tried. The word is well interposed, there are in it two things.  
There is a liquid suppositum, something supposed.  
There is a liquid positum, something expressed.  
The thing supposed is this, the end of temptation, and tribulation is for trial. When he is tried, when he hath endured tribulation, when he is tried. Tribulation is sent for proof, and trial. Therefore though it be tribulation and affliction that is spoken of, it is called tentation. We may well give the reason out of St. chrysostom: Tribulation is well called temptation, because it is for the trial of our Philosophy, for the trial of the graces that God hath given us, the very word temptation betokens trial; therefore it is that the Schoolmen give that definition of it. Temptation is nothing else but, Exploratio per experientiam, as Parisiensis, temptation is a taking trial by experience, they are Aquinas words, because the best knowledge is that that comes by experience, and the best experience is that upon taking of trial. Experience that is upon trial, as Galen speaks, is the best way of cognizance that we can have for the nature of any thing whatsoever. Therefore because all temptation aims at discovery and knowledge, and knowledge is taken by trial, therefore this word of trial is called temptation, though it be the temptations of suggestion, or of proving, there are divers kinds of either of these sorts.  
Of ill Temptations of Suggestion, there are three.  
Men tempt men.  
Men tempt God.  
Satan tempts men.  
Of the good there are two.  
Men tempt, and prove themselves.  
God tempts and proves men by sending afflictions.  
And the end of all these whither good, or bad, it is still trial, trial is the end of all.  
If we speak of ill temptations; if one man tempt another, the suggestions and allurements that are used, are first by feeling his disposition, how he is inclined, which way he may be moved, by taking measure of the foot of his affections, seeing which way his affections work that he may draw him. Trial is the end of that temptation.  
If it be the temptations of Satan, he never tempts, but for trial, if he knew what were in us, he would not tempt, he would convey it without temptation, there needed no suggestion: But because he knows not what is in man (though he can give a shrewd guess by the working of the mind, and fancy, and senses,) therefore he makes trial, he offers temptations to the fancy, and to the senses, to see how they stand affected to such suggestions, as he will insinuate.  
And his ways of trial are many, he hath his several ways of experimental trials, for every action that we are conversant about, and for every condition. If a man abound with the blessings of God, he hath ways of temptation for that, to try whither he can bring him to pride.  
If he be in poverty, he hath temptations for that, (and they are for trial still he proves him to bring him to diffidence, and murmuring, and repining.  
If it be any good that we do, he tries whither our hearts be of such a temper, that we may be brought to think it is of our selves. If it be any ill, he tries if he can gain force upon our hearts, that we may go on in impenitency. His temptations are like the wind that is spoken of in Job, that beat the house of Jobs Children in all the four quarters of it; he can set upon the heart in all the quarters of it. Sometimes he will convey himself into the Cabinet and Closet of our affections; sometimes he knocks at the Gate of the Senses; Sometimes he will feel the pulse of the Fancy: Sometimes he is above to tempt to pride, sometimes he is below, to tempt to despair. If he be before us, it is to hinder us in the good we are about; if behind us, it is to pull us back again by relapsing into sins that we have forsaken, and repent of. If he be on the right hand, or on the left, still he hath trials for both, to turn us out of the way: and the end of all his temptations is still trial. First, he tries how our constitution and temper stands; and then when he hath got that, than he tries how we will take the bait again. Even the Devil's temptations are for trial.  
Then, if we speak of those wherewith men are said to tempt God. Men are said to tempt God many ways, when they murmur, and repine at his dealing. When they doubt and distrust God for any attribute, his power, or wisdom, or goodness, or mercy. When out of curiosity they labour to search, whither he be so just, and powerful, and gracious, as the Scripture tells us. Men will be curious, and busy to pry into God's attributes; and still when they labour and search to satisfy themselves by tempting of God these ways, it is for trial, that we may prove whither he be so, or no. As the Pharisees tempted Christ, because they did not know that he was the Son of God. Satan himself tempted him, because he did but suspect then that he was the Son of God, it was for trial; evil temptations are for trial.  
And so are good too, there are good temptations of proof, whereby men prove themselves. St. Paul calls that by the name of temptation. Prove, or try, or tempt yourselves, whither you be in the faith, or no: know you not your own selves, etc. When a man makes inspection into his own heart, to find out how his estate stands, how he thrives in grace, whither he decline, or no, when he proves every grace, and brings it to the Touch stone; here he proves, and tries his own heart, he makes trial of his obedience, of his faith, of his patience, of his love to God, of his meekness, of his repentance, of his growth in all. These temptations to good, are trials.  
Last of all, to bring it to the point, the good trials wherewith God is said to tempt men, God tempts, and tries to see whither we will love him with all our hearts, or no, God is said to tempt men principally by tribulations, they are therefore called trials. But he hath many other ways of proving; every way whereby he reveals himself, is a way of trial. He hath as many ways of trial, as he hath ways of revealing himself. If he give us his word, it is for trial to prove whither we will bring forth fruit. If he take away his word, it is for trial, to see how we will walk in the graces that he hath given us. If he multiply blessings, it is for trial, to see how thankful we will be, and whither we will be drawn by the fair way of invitation, by mercies: If he take away his blessings, and multiply his afflictions, it is for trial still, to see how we will bear ourselves, under the Cross, and take his chastisement. Every way that he reveals himself, whither he send afflictions or remove afflictions, whither he send blessing, or take away blessings, all are for trial. Sometimes for the trial of one grace, sometimes for the trial of another. Sometimes for the trial of obedience. Exod. 26. The Lord your God proved, and tempted you, to see whither you would walk in his Commandments, or no. Sometimes for the trial of our love, Exod. 16. The Lord your God proved you, to see whither you would love him withal your hearts. And so for all, for every grace he sends a trial.  
But we must understand, that God doth not so prove for trial, as men do. We take a trial of things, because we are ignorant, we do not know them sufficiently; God therefore tries us, because he knows us; not that he may have better knowledge of us, as we take trial. No, God will take trial of that he knows already, or that he knows fully. With men every trial is taken either for the gaining, or for the bettering of knowledge. God, that knows all things, and that Searcheth the heart, sees what is in us, he discerns our thoughts long before. There is not a word in our tongues, not the least motion in our hearts, but he knows it, he needs not take a trial for his satisfaction, to gain knowledge, or to better his knowledge; he knows us better than ourselves. But there are two reasons why God makes these trials.  
One reason is given by St. Jerome.  
The other by St. Austin.  
One reason of his trials is, as St. Jerome saith, not that he may know what is in us, but that he may make others know; otherwise the lustre, and light of that grace that God hath given, if God should not make it shine out by taking a trial, it could not bring glory to God, if it were not exemplary to men, the trial of grace makes it shine. He deals with us as Rupurtus saith, as a Merchant of Small-wares, a Pedlar doth with his Pack: He knows all that is in his Pack, but when he comes where Chapmen are, he rifles, and lays out all; not that he may know, but that others may know, and be invited to buy. So God knows the furnishing of the heart, the graces that are there, but he rifles them, and lays them open by tribulation, that others may see the distinction between this grace, and that, that they seeing it, may give God the glory. Not that he may know, but that others may know. That is one reason.  
Another Reason why he tempts, and proves, and makes trial, Non ut ipse, etc. not that he may find what is in man, but that man may find what is in himself; we are all strangers to ourselves. No man knoweth the things of a man, but the Spirit that is in man, saith the Apostle. Nay, we may go a little further. The things of a man knows not man himself. It is not all that is in man that can go to the wind, and turn, and Labyrinths of the heart, there are so many partitions, and startingholes, that man himself cannot find them. We know not the weight of our graces, nor the depth of our infirmities and Errors, God it is that must discover them; and how doth he lay them open? By trials, and temptations, and tribulations; there he lets us see our infirmities, and sinfulness; it is as a Glass to let us see our infirmities on the one side, and as a glass to see the weight of grace, on the other side.  
We could not know the measure of our graces, but for trials how much patience we have, and how much faith, and how much love, and how much thankfulness, nor any grace, a man would never be able to take the true weight of it, unless it were thus discovered to him, and by these trials. Therefore he tries us, that he may discover our hearts to our selves, to make us see what he hath done for us; to make us see what we were, what we are, and what we may be, all this is by trial.  
As a Father deals thus with his Child, he takes the Child's finger and puts it to the flame of the Candle, or the flame of the fire, and bids him prove if it be hot. Not but that the Father knows, but that the Child is ignorant, that he may learn to shun it. So God deals in these Trials, he suffers us to be brought under the flame of Tribulation, to be put into the Furnace of afflictions, he puts our finger into the flame, that we may learn to know that the fire is hot, and how hot the fire is that we deserve, and had had if Christ had not come, he brings us that he may make us know it.  
So, sum it up now, and then you have the end of all kind of temptations, especially these of tribulation, they are for trial. If that be the end, there is no reason we should be out of love with God's chastisements. Were the end evil, we had cause to fear, and to murmur at tribulations; but the end is for good, and the best good of all, to bring us nearer to Heaven, to endear us more to God, to wean us more from the World, to make us better to understand God, and ourselves, fort he pollishment of those graces that God hath given us, for the attaining of those graces that yet we want, and for the perfecting of all. For the polishing of grace, and refining it, that is one end.  
Were it so, that we were all grace, and all spirit, there would be no trial then. There are two conditions of metals in which there needs not any trial of the fire. One is, if it be all gold, another is, if it be all dross. If it be all gold, it needs no purifying, if it be all dross, it will not endure it, it is not worthy the fire. So it is with Christians, were we in the World all gold, or all dross; there would be no trial, if we were all pure mettle, all Gold. Tribulation, and trials are superfluous in Heaven, where the Saints enjoy happiness, and are all pure Gold, there is no trial there, there is no suffering, all is Gold in Heaven. On the other side, were we all dross that there were no spirit at all, nothing of grace, than there would not be the refining trial: for chaff, and stubble, and dross, are not purified by the fire, but consumed, annihilate, and brought to nothing. But since our estate is so, (as we are all in this condition of mortality) that we are part Gold, and part Day; Flesh, as well as Spirit, and there is a mixture of both, thereupon for the purging away of the flesh, and for the strengthening of the spirit, that must be brought to the Touchstone, by the fiery trial of tribulation, that the graces may be tried, and the dross consumed, and burnt up. Therefore let this be the conclusion.  
You that so much love the pleasures of the World, that are so afraid to hear of any day of tribulation; remember that he that hath called us to the Crown, hath called us to the Cross; and the first lesson that he reads to us, is to take grace with all disadvantages. Never look that God will give us grace, but make sure of affliction. He gives not grace for nothing; would you have him give grace, and not get the glory of it? How should he get the glory of it, but by trial? How should he have the glory of patience, but for affliction? Or the glory of thankfulness, or of pure love, but when his Servants love him most, when his countenance is most clouded towards them? Their love, and thankfulness, and obedience, and patience, when is it seen? In tribulation. Therefore as our blessed Saviour said, concerning the Cross that Christians when they are called, must look for. They shall receive in this life an hundred fold with tribulation. Be pleased to mark the place, He that forsakes Father, or Mother, or House, or Land, shall receive an hundred fold in this life. How? That cannot be in temporals, it must be in spirituals, because one dram of grace is a hundred fold, to the World, and temporals. Shall we receive an hundred fold, that is, spiritual abundance? What follows? With tribulation, with afflictions, and trials. If God give a hundred fold in spirituals, it is with trials. No man puts Armour upon another, but for fight; the graces of the spirit are the Armour of Christians. Take unto you the Armour of God, What? The shield of faith, the Helmet of Salvation, the Breastplate of righteousness, the Sword of the Spirit. All grace is Armour, if God put spiritual Armour on Christians, they must look for a combat when their Armour is on. Grace is Armour, we must look for the trial of it; for the end of all tribulation is trial, and the end of all grace that God gives. Be content with grace upon any seeming disadvantage, it will bring abundance of advantage after. That is the first, the thing supposed here, When he is tried, he must look to be tried. The end why God sends tribulations, and temptations, is for trial, that is the first.  
The next is the thing here expounded or expressed and plainly set down, that is the time; when he is tried, than he shall receive. The Apostle adds this to prevent a Question, having made mention of that that makes all hearts leap after the fruition of it, the Crown of life. If any man should ask, as the Disciples did of Christ, O Lord when shall these things be? Blessed Apostle, when shall this Crown of life be?  
For this Question it had been a sufficient answer, In due season you shall reap if you faint not: In due season you shall have it; the time shall come, think it not long; but that is too general. Then he draws it down more particularly a little: Would you know when? I will tell you, when tribulation is ended, when the trial is fully taken; when God hath sufficiently refined you, and fitted you for Heaven, and made you as he would have you to be, when you are tried. But tell us more particularly, when shall this be? After one tribulation? It may be not. It is with many of us, as Florus saith of the Gauls at the first brunt they would be stout, and play the men more than men, at the second they would grow feeble. So many Christians it may be will endure one course of tribulation, and temptation, and endure stou●ly; but when they meet with another course that shakes them, and makes them hang down the head, than they deject themselves. Therefore we must not think to have it always after one tribulation; one tribulation is but a degree, or preparative to another; when God hath fitted us for one, we must look for more. When then, at the second, or third, or fourth, or more? No, the Apostle sets it indefinitely, because he would not go about to limit God, the holy one of Israel, you cannot tell, whither at two, or three, or four, but in God's best time, when he thinks fittest, when the trial is done, when the trial is fully made. So this word now, it is a word simple here set down but it stands for a defective word, as the Scripture useth such words oft times. When he is tried, that is thus much, when he is throughly tried, when he is approvably tried. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; when he hath endured tribulation so, as to get God's testimony, and approbation: When with God's approbation he hath endured tribulation, and is thus throughly tried, than he shall receive the Crown. That is in brief thus much, than he shall receive the Crown when he can say with our blessed Saviour, I have done the work that thou gavest me to do, Father, glorify me with thine own self; then, when he can say with St. Paul, I have fought the good fight, I have finished my course, I have kept the faith; henceforth is laid up for me the Crown of righteousness. When a man is once come to this upshot, he may look for the Crown, not till he have done his work, and gone through the labour, till than it stands not with reason that he should receive the Crown, which way soever we take it.  
Wither we consider the sufferings,  
Or the reward.  
If we consider the sufferings, admit that sufferings be, as they are as Physick to the soul, it is not fit the Plaster should be removed till the wound be healed; when the wound is healed, the Plaster will fall off. God takes not away the Physic of tribulation, till he hath wrought the cure, and done the work perfectly.  
Again, if we take these temptations, and tribulations as trials, before he have given sufficient proof, he takes not away the trial: there are other graces of God justifiable, as wisdom, so patience, and the rest must be justified. It is not fit that the fire of tribulation should be removed till the Gold be purified; then he will quench the Furnace, and take away the fire. When the Trial is wrought, he will take away the affliction. So it is, if we look to the suffering.  
Then if we consider the reward, there is good reason considering the reward; Either,  
As the reward of conquerors,  
Or the wages of Labourers.  
Doth any Captain give donatives till the warfare be ended? When the Conquest is gotten, than the rewards are given. Doth any Master pay his Servants or Labourers till the work be done? When the work is done, then Call the Labourers, and give every man his wages; every man a penny. Will you have the wages before the work be done? What is the work?  

The work of Action,  
The work of Suffering,   
Till these be done, that we can say with our blessed Saviour, I have done the work thou gavest me to do; the work of Action and passion, look not for the wages. Christ shows it in Mat. 12. When even was come, then call the Labourers. What is the even? Take it either way, for, 

The even of the World,  
The even of man's Life,    
If you take the even for the even of the World, as St. Paul doth, Which the Lord shall give me at that day. And our blessed Saviour in another place in the Gospel, The Harvest is the end of the World; then the righteous shall shine as the Sun in the Firmament. Then, when the end of the World comes. It is true that way.  
Or take it for the end of life, it is true that way, look not for the Crown of immortality till this life be ended: while we are in this World, we are still subject to sin and suffering, but he that is capable, and fitly qualified for that estate, must neither be in a state peaceable, nor sufferable; not sufferable, or subject to passion, he that is fit for the Crown: Flesh and blood cannot inherit the Kingdom of God; that is, in the state of immortality, than flesh and blood must be laid aside. When is that? When corruption hath put on incorruption, when the mortality and sinfulness of flesh and blood, is laid aside. Flesh and blood shall inherit, but it must be purified, and sanctified, and fitted: Flesh and blood clothed with immortality, and incorruption. When is that? In part at the end of life, and in whole at the end of the World, there shall be the whole Crown, the possession of life at the end of the World; the half Crown, the Coronet is set upon the soul when the work is done, when we have finished our course, not till then, and then we may be sure of it, than we shall come to hear that word of approbation, after all the trial is taken, Well done good and faithful Servant. That word is the Crown, that word is as much worth as Heaven; there needs no other Crown but God's approbation, what Crown needs there more than the golden approbation of God? It is true, that word will not be spoken till then; to that St. James alludes, when he tells us of the time to stop our stomaches, They shall receive the Crown of life, then when they are wholly, and throughly, and approvably tried. So much for that part, the first appendix that is made to these words concerning the course of God's dispensing the Crown of life, Then, when he is tried, he shall receive the Crown of life.   

SERMON FOUR  James 1.12. 
Which the Lord hath promised to them that love him.  
IN the handling of these words I shall fall upon my last day's argument, The Crown of life, but with new variety, with other Meditations, I shall present it again; but as our blessed Saviour appeared to the two Disciples in another form, and other considerations then before. Before I let you see it as a Crown of possession, now, as a Crown of promise: I than set it before you as the Apostle doth in the former words, as Corona praeliantium, the Crown of Conquest, of those that fight; and now I must present it to you as Corona amantium, the Crown of those that love. The variety ariseth from the diversity of the words as they are here set down by the Apostle; for here are three gradations of the description of this Crown of glory.  

Communis  
Propria  
Magis propria   
First, it is set down to us in a general word, which comprehends all the several branches and excellencies of that glory, by the name of blessedness, Blessed is the man.  
Then there is a special word of that general, when it is called, the Crown of life.  
Then last of all, there is another special, a more special of that special, when it is referred to the grace of love; the Crown of life which God hath promised to them that love him. So this is the part that I am now to speak of, which is the close of the verse. And there are two things that are observable in it.  
One on God's part, it is Corona promissa, the Crown promised.  
Another on our part, it is Corona amantium, the Crown of them that love him.  
These are the two things I am to speak of.  
I begin with the first of these, the first branch of this last part of the description, that hath respect to him that gives the glory, Corona repromissa, the Crown that is promised. The Apostle adds these words out of a great deal of wisdom, and foresight. He lets us see by this word that he adds here, both who is the Donor, and what is the conveyance of this excellent glory.  
If you ask about the Donor, the same is he that performs, that promiseth, that is God. He that gives us our first being, it is he only that gives us our well being. The being of nature is from him, and so is the being of glory. Nam ille solus, etc. (as St. Austin saith very well) he only can make man happy, that made man at the first. It is that that we all shall know one day, if we be so happy as to inherit it, when God translates us thither, that it is Christ's glorious hand that sets on this Crown. I but God will have us know it now before we come to it; therefore lest any man should be ignorant, he doth not reserve the knowledge, as long as he doth the thing, the thing shall be given then, it is promised now, in the mean time, it is God that hath promised it, it is God that gives it. That is the first thing that the Apostle implies.  
Then if we look to the manner of the conveyance, it is in this word, it is by promise, it comes to us by deed, by good deed, good assurance. There is no better deed then that that is written by the Finger of God, and sealed to us by the blood of Christ. The promise depends both upon the merit of Christ, and upon the truth of God. He lets us see therefore the conveyance in this word, that though we cannot yet come to see the glory of the crown in the thing, we may see it in the conveyance and promise. As he that is the Heir apparent to any great matter, but is not come to the possession, though he cannot behold the inheritance as his own with the eye of sense, he may with the eye of reason; if he cannot read it where it is Situated, he may in his deeds and conveyances. It is all that the Saints had to show for Heaven, when they were on Earth, they could see Heaven in the promise, they could see and read it in the conveyance. Abraham did see Christ's day, and he that sees Christ's day of his first appearing, by faith can see his second appearing. The Apostle tells us Heb. 11. of all the Saints in the Old Testament, though they inherited not the possession of the promises, they saw them a far off in the tenure of the promises. God deals with us, as he did with Moses, because he would not bring him to the Land of Canaan, he carries him to the Mount, and shows it him there; he shows it in a Vision, in the Vision, and glass of the promises, before he translates us, he shows us what Heaven is. Indeed when we come to Heaven, there we shall see from the Mount of Vision, but here we may look from the Valley of Vision; that we may know what the conveyance is, whence it comes, the Apostle adds this word, The Crown of life, the Crown promised.  
Yet he tells us not where it is promised, nor in what place of Scripture. The Apostles were full of quotations, yet sometimes they did forbear them too. It had been but an easy labour, but yet it was needless, being a promise of a thing so precious, as indeed all the promises are precious promises, as the Apostle speaks: being a promise so precious, he supposed that every man that was conversant in the word of God, would be sure to treasure up these Scriptures, of all Scripture, promises, and of all promises, those that concern Heaven are most precious. A man that accounts the Book of God a Jewel, the most precious of all the Jewels, are these promises that concern Heaven. He supposed that every man would pluck these, and treasure, and lay them up in the Storehouse of his heart, that he may pick comfort from them in the time of need; he names them not therefore that every man might get these.  
It was needless in another respect too; there is hardly any Book in the whole Bible, in which there are not promises of salvation. It is the sum of both Testaments, there are promises of the Crown of life every where. In the Psalms oft times; With thee is the Well of life. In thy presence, is fullness of joy, and at thy right hand there are pleasures for evermore. When I awake I shall behold thy face in righteousness. You have it in the Book of the Proverbs oft repeated, Length of days are in her right hand, and in her left hand riches and glory. You have it in the Prophets oft. Those that are just shall shine as the stars of the Firmament, in glory. It dropped oft from the mouth of Christ, and oft from the mouths and pens of the Apostles. What need was there to point out any place where the promise was made, when it is made in every place? A man cannot open the Bible almost but he shall hit on it. God would plant this foundation of faith in every part; any man that is not conversant in reading the whole, let him cast his eye on any part, he shall meet with this: there are frequent iterations of it, it was renewed daily, being the grand promise of the rest, it was fit it should have many repetitions, and many renovations.  
There was no way it could be conveyed to us by any assurance, but by promise, even the least blessings; there is no blessing that we look for in act, but it is conveyed by promise. If it be comfort to a distressed man, that is oft repeated. Come unto me all you that are weary and heavy laden, and I will ease you. If it be the promise of support and strength in sickness, that is repeated. He shall make all his bed in his sickness. What say I more? If there be promises of less blessings, there must needs be of the greatest, that that comprehends all in it, the promise of glory, the Crown of life, it is the course that God observes in Scripture, he gives all by promise, he gives it twice, because he would be sure to give Heaven to us, he gives Heaven in the PROMISE; that is, Heaven in hope, and then in act, that is in possession and fruition.  
There is a great deal of reason, if we look on our selves, or on God.  
First, look on God, it was fit he should give it by promise.  
Partly, for the better testification of his truth, that he might appear to be Deus verax, a God of his word. The truth of God could not appear, unless there were a word to make good, and fulfil his gift, and that could not be, but by promise; this glorious Attribute would fall to the ground but for that; there might be some suppositions of him to be a God of infinite goodness, and purity, but we had not had experience of it but by promise.  
And then for the demonstration of his wisdom, that he would not give Heaven, without advice and deliberation and not as we give, rashly. He took counsel, the gift of glory is a work of counsel: a work of counsel in the first ordaining, Ephes. 1. We are predestinate according to the Counsel and purpose of his will. God doth all advisedly, as he gins with counsel, so he carries it along with counsel: there is no better testimony of his wisdom, then to give it first by promise, he disposeth it by degrees, that he may appear to be a wise God, he gives it by deliberation, and therefore by promise.  
Lastly, for the better demonstration of his goodness, that he might appear to be Deus bonus. Promise is a kind of debt; he that gives a promise, makes himself a Debtor. Whereas we are all Debtors to God, debtors to his justice, in regard of our sins; debtors to his love, for our selves, and all that we have, see his goodness, that whereas we are debtors to him, he condescends to make himself by promise, and stipulation, debtors to us, as St. Austin very well,  sicut, etc. That as we should praise God as the Donor of all the good we have, so we should depend upon him as the holy debtor of all the good we look for, to testify this great goodness, he gives it, first ●y promise, and that because it is a long time before we come to possession: God stays our stomaches by a promise, as a bit before the heavenly supper: When that Supper comes, than we have fruition, and because we may have desires hot towards Heaven, and our stomaches sharp, God stays them, and gives us a little of the first fruits, and these are in the promises.  
And then there is good reason, if we consider our selves. The reason that we are so frail, and weak in faith, and have so much trouble, and conflicts, and agonies in our spirits, is because we do not converse with the promises, we treasure not up these. The promises are a great support of three graces.  
First, they are the great support of faith, faith would sink, and lag, unless it were for the promises. The promises are to faith, as Aaron, and Hur, were to Moses. Moses hands were feeble, and then Aaron, and Hur, bring a stone, and set it under. When Moses had the stone under, and Aaron and Hur supported his hands, than Israel prevailed, Moses was strengthened. The promise is as that stone, it brings the Rock Christ, it makes us look to the Rock that is higher than ourselves: It brings the Rock and sets it not only above us, but under us. The promise undersets faith, and keeps the building from tottering. Nothing can support it more than the promise. For in that the promise supports it, God supports it, and all in all his attributes. There is somewhat of all the attributes of God in the promise of his wisdom, of his truth, of the power, and justice of God, all these support saith. A man hath enough if he have but one Attribute to support him in any exigent: How strong is he that hath all these in the promise? Because God is faithful, and just, and true, the promise it is the support of faith.  
As it is the support of faith, so it is of hope, and of patience. There is no grace that hath so great correspondency with the promise, as hope, and patience.  
The promise teacheth hope to live by Providence, whereas every man can live by the present, the promise supports hope, and makes it live by the future, by reversion, it instructs hope to live by providence, not only in temporals, but spirituals.  
And as it instructs hope, so it doth patience, it is a great cherisher of patience. Patience is the grace that waits, and so doth hope; hope is patience Sister, or if you will, Patience is the Daughter of hope, and the promise is the supporter of both. The promise will teach hope, and patience to depend upon God, not only for the thing he gives, but for the time, there is a great deal of comfort in the time, it will make it submit to God's order, and method. What is God's method? This, before he gives possession, he gives reversion, the promise is the reversion, the promise is the support of hope, and patience, there is a great deal of comfort comes to a Christian this way.  
A worldly man is all for the present, he cares not for the future, if he can be happy for the present, that is the pitch he goes to. A worldly man desires to take (if it be possible) his wages before hand, he cares not for taking any thing at the last day. He is nothing for reversion, he would take all, as much as he could before. That is the reason he is left void of comfort at the hour of death, because he took up all, he knows not where to take up more, as Christ saith, He hath his reward, he hath his portion in this life: he hath no more to take, unless it be that, Son, remember thou in thy life-time receivedst pleasure, and likewise Lazarus pain, now he is comforted, and thou art tormented, he cannot take it, and expect it. A godly man contrary, he desires not to work for present payment, but he works to a day, he knows that God is a good Paymaster, he would not have all for the present; he knows the less he hath now, the more he shall have after, because he lives by the promise, he lives by hope, and hope makes him patiented, and the promise supports them both.  
It is the grace of hope that sets a man in Heaven, when he is on Earth, and the promise sets hope in Heaven: Hope cannot go to Heaven, but by the promise. A Christian could not go to Heaven on Earth, and take a spiritual flight, but for hope. The promise brings down Heaven to the heart; it inverts that Speech of St. Paul, he saith, While we are present in the body, we are absent from the Lord. But hope turns it, and makes it while we are in the body, it teacheth us how to be present in Heaven. Here is the benefit of hope, and because of hope, therefore of the promise.  
Therefore if we would look for comfort, let us look to the treasuring up of the promises, the promises support. There is no condition that befalls a Christian in this life, but there is a promise for it, there is some promise for it; whither it be of prosperity or adversity, of life, or of death, of falling, of want, there are promises for all, and the promise will still keep the head above water, what ever the affliction be, it will still keep life and soul together. If there be no b●ame of comfort appear, yet the promise will support in the midst of all distress. If a man grasp but a promise, he is well enough. If the soul be in perplexity, and doubting, it will settle it; if it be in affliction, the promise will comfort it; if it be in any distress, the promise will afford consolation, therefore make much of the promises. If salvation be promised to believers, it is hope that presently grasps, and lays hold of it, it doth it by the promise. If forgiveness be promised to the penitent, hope looks after it, and lays hold of it, and it doth that by the promise. If it be the Crown to perseverance, hope looks after that too, and lays hold of it, it doth it still by the promise. Hope is the Watchman, or the Sentinel, among the graces, as a Watchman upon a Tower will discover before all others that are below, when day breaks; if there be but the breaking of any day light, any beam of comfort to be seen, hope will discover it, and pick it up.  
Though every grace be as an eye, and hereupon the Apostle saith that the Saints in the Revelations, are full of eyes before and behind. It is not only true of the state of glory, but of grace, every grace is an eye, devotion, and prayer, that is as an eye, by which the devout soul looks up to God. And faith that is an eye by which a believing soul spies God; patience, that is as an eye to look after comfort in affliction. Every grace is as an eye, but hope that is an eye that sees for all; the sight of hope is serviceable to all other graces, whatsoever they are. It is the same to the soul, that an Anchor is to the Ship, the promise is the same to hope, as hope, is to the soul; the promise is the Anchor of hope, as hope is the Anchor of the soul. It is better than other Anchors, for in other Anchors the ship is above the Anchor, that is let down below, it takes hold upon the Earth in the Bottom. But here the contrary, the ship of the soul that is below, but the Anchor is above, the Anchor is in Heaven, there a man hath his hold, hope is that Anchor; hope is in Heaven, because the promise is in Heaven, Hope and the Promise cannot be Severed, hope is therefore an Anchor in Heaven, because the promise is seated there. There being so much comfort to be drawn from the promise, so much support to faith, and hope, and patience, so many discoveries of the goodness, and wisdom, and truth of God, that all these might appear together, and all be couched under one word, hereupon after he had told us of the Crown of life, he adds this word, so full of comfort, and enjoyment for the present, as well as for the future; therefore he saith, that God hath promised. That is the consideration in respect of God. Now I go on to another consideration on our part● there is another clause, the Crown that is promised to them that love God. Here is that that is required on our part, to get our title, and interest in the promise. A man would think that the Apostle should rather have varied it in this clause, though love be an excellent grace, and as much interressed in the promise, as any other, yet it was not so pertinent one would think to mention the love of God in this, after he had spoken of suffering, if it had run ordinarily, and regularly, it should have run thus, Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of life, which God hath promised to those that suffer for him. Having made mention of tribulation before, a man would have thought he would have continued in the course of speaking, to those that suffer for him. As Christ doth, Blessed are those that suffer for righteousness sake, for theirs is the Kingdom of Heaven. Or if the Apostle would have set it larger, yet he might have annexed it to other graces that are comprehensive as well as love, as the Crown that is promised, Timentibus, to those that fear him. Or Vincentibus, to them that overcome and persevere. Or Credentibus, to those that believe. Or Colentibus to those that serve him; all these have interest in the Crown of life: But he could not set it better, it is set by the spirit of God, but we may see good reason that the Crown is promised to those that love him.  

It is not Improper,  
It is not Straight,  
It is not Exclusive,   
It is not improper, having begun to speak of suffering, blessed are they that endure, and suffer tribulation, & tentation, he ends with love why so? there is good reason: nothing enables a man more to suffer for the name of god, than love. God never thinks we suffer for him, if we do not love him. There is no burden so light, but it is heavy if love be wanting; and there is no burden so heavy, but it is light where love is. As Bernard saith, there is nothing that love cannot make easy, and light, every yoke, Solus amor, etc. As St. Austin saith well, love is only that that finds no difficulty, it leaps over every impediment, and obstacle, there is nothing can stand in the way of love, to keep it from Christ. Nothing is hard to love, God cannot give a Command so severe to the eye of flesh, and blood, he cannot lay so much weight of suffering, but love will bear it, it makes all things easy. The Apostle St. John, he tells us in 1 John 1. of keeping the Commandments by Love; and then follows, This is love to keep his Commandments, and his Commandments are not grievious. Why are they not grievous? Love accounts every thing easy. Therefore, because he would show the way how we are to suffer, and to come to the Crown, he saith he hath reserved it, For them that love him, because love will endure, and bear all things, love will endure any thing for God. There is good reason, and it was very proper, that the Apostle should place it so.  
Secondly, it is not exclusive, it doth not exclude other graces that are not mentioned. The Crown is promised in other places, to other virtues. There is no virtue but hath the promise of the Crown made to it in some place.  
See the wisdom of the spirit of God, he so gives honour to one grace, that he passeth not by another. As you have it concerning the Saints in the Old Testament, there is an honour done to every Saint, sometimes to one, sometimes to another. Sometimes Job is memorable for patience, sometimes Abraham for faith, David for repentance: There is no Saint of God in Scripture, but hath some remarkable note of commendation; God so honours one, that he doth not forget the rest, every one in his way and kind. So it is with graces, they are all amiable, and lovely, and have commendation from Heaven, but not all at the same time. Every one interresseth in the Crown, but sometime one hath the promise, sometimes another, to encourage us to all. That we may be encouraged to patience, there is the promise to that, that we may be stirred up to purity, it is promised to that. Again, to faith, the promise is made to that, and so of the rest, every grace hath the promise: therefore because in other places the promise is made to fear, and faith, and patience, and purity, the Apostle here singles out the Mistress grace, and settles the promise on her, on love, they are not excluded though they be not named.  
Lastly, it is not a straight, narrow expression, but very full, so full that it comprehends all other expressions. Tell me what grace you would have, cannot I find it in love? Because love is the Bond of perfection; in that it is made to love, it is made to all; there is none wanting, where love is, Love is the fullfilling of the Law, it is all the Commandments, in that it is all the Commandments, it is all duties, all duties are in love; in that it is all duties, it is all graces; if love be named, all is named. As there is no grace that is in grain, that hath the true stamp, if love be wanting, and there is no grace that shall ever carry the Crown, where love is not. St. Paul makes it clear, 1 Cor. 13. Knowledge, faith, Alms●deeds, suffering afflictionss are all nothing without love. Though I have all knowledge, and all faith, that I could remove Mountains; though I spoke with the tongue of men and Angels, though I should give my body to be burned, and feed the poor with my goods, and have not love, all is nothing. There is no grace, if love be wanting, that c●n have interest in the Crown, because there can be no truth of grace, there can be no truth of faith, no truth of obedience to God, where love is wanting. As all is wanting, if love be wanting, so ●very grace is present, if love be present; therefore in that the promise is made here to love, it is made to all; there is good reason of the variation. That you may see the reason of it, the Apostle St. Paul in 1 Cor. 2. when he quotes that place out of Isaiah 46. he varies the word, being guided by the Spirit of God: the word in Isaiah is, Eye hath not seen, nor ●are hath heard, the things that God hath prepared for them that wait on him. The Apostle quotes the place, Eye hath not seen, nor ear heard, the things that God hath prepared for them that love him. Implying, that where there is love, there is waiting, where there is love, there is all. So, though suffering be not mentioned, suffering is there, and every grace, it is a large expression.  
Therefore that we may see it is large, the number is varied, there is an alteration of the number, as well as of the grace. He gins the Proposition in the Singular number, Blessed is the man. See the wisdom of the Apostle, it should according to the tenure of the same number, run thus, He shall receive the Crown of life which God hath promised to him that loves him. No, he varies the number, and saith, That God hath promised to them that love him. Lest any that are not called to suffering should doubt of the Crown, they are blessed, and shall receive the Crown of life that suffer, but God hath not called me to afflictions; he sets a gap open of comfort for them here, it is for them, and for all that love him.  
It is ordinary in Scripture to enlarge the promise, Christ enlargeth the precept, That which I say to one, I say to all, watch. As he there enlargeth the precept, so in another place he enlargeth the promise, I pray not for these alone, but for all that shall believe in my name to the end of the World. St. Paul follows it, 2 Tim. 4. The Crown of righteousness, which the Lord the righteous Judge shall give me at that day. I, Paul shall have it, but none else? Yes, not only to me, but to all that love him. So St. James here varies in a heavenly strain, he pronounceth, Blessed is the man that endureth tribulation, for when he is tried, he shall receive the Crown of life. I, he shall, but none else? yes, not only he, but it is promised to all that love him. It is no straight expression.  
To draw all to a head, you see the sum of it is thus much. It sets down the qualification of the person that shall be capable of the Crown of glory, here is the qualification, he must be one that loves God. It sets down again the qualification of that person that will stoutly, and valiantly endure tribulations, he must get abundance of the love of God in his heart. If we suffer not, if God lay it on us, we shall never reign, and if we love not, we will never suffer.  
There is no promise of God, but hath a qualification going along with it. It is a great error among us, we are ready to catch at the promise, but never to take notice of the qualification. There is never a promise made, but the person must be so and so qualified, there is a condition goes along with the promise. The condition is the qualification. As if it be the promise of forgiveness, the qualification of the person is, it is to those that are penitent, that repent, God never gave forgiveness, where there was not the work of repentance. If it be the promise of Salvation, there is the qualification of the person, he must be a Beleiver, faith comes in: God never gives Salvation, where he doth not first work faith, to lay hold of it. If it be the promise of glory, there is a qualification too, perseverance, To those that continue in well doing, there shall be glory, and honour, and immortality; there shall be eternal life to them.  
God never gave the Crown of glory, nor never will, but where he gives the grace of perseverance to hold out, here is the qualification. If it be this Crown that is here spoken of; here is the qualification, those that suffer tentation, there is one; those that love God, there is the great qualification.  
If therefore we look to have a true infallible interest in the promise, let us look to get the propriety of the qualification. If we be not persons qualified, we have no interest in the promise. Many men go on in sin, and still flatter themselves with hope in the promise, presumptuous men talk of forgiveness as familiarly as if it were written by the hand of God. Impenitent men that forsake not sin, talk of glory, and Heaven, and of inheriting the Crown, and hope for that; it is a poor hope, there is no qualification, God never gave them a promise. There can be no hope of Heaven, where there is not a promise; there can be no interest where there is not a promise; God never gave a promise of forgiveness to the impenitent, to men that go on in sin, but that forsake them; he never promised Heaven to the presumptuous man, but to him that lays hold of it by faith. If we will have interest in the promise, we must get the qualification.  
On the other side, where there is this condition, and qualification, though our names be not written upon the promise, yet the names of all that are so qualified, are as good as written. There is no promise, but hath the names of all the persons that are so qualified, graven on it, not expressly, but virtually. If the promise be made to faith, every beleiver is in that promise. If it be a promise to repentance, every penitents name is written there, as if it were set there, he hath an interest: where there is a qualification, there cannot be a missing of the promise. Look for the qualification, and for this qualification of love, Those that love God.  
It is true, there are no limits, or bounds set down, that is our great comfort; it is not said those that love God much, nor those that love God most, but simply to those that love him, to let us see, that as much love shall have a great reward, so any love if it be but little, shall have some; God will not quench the smoking flax, if it be but a spark of love, he will cherish that. If it be less than a spark, a smoke of love, he will cherish that. Yet labour to get abundance, it must not be a weak remiss love that is bestowed on God, the object is infinite, the act must answer the object. We must make our love, we cannot make it infinite, we must extend it as near infinite, as we can come. It must not be Amor remissus, or Intermissus, but perfectus, and assiduus. True love observe; no mean, it keeps no measure; no bounds can be set to true love, the love of God will enlarge, and break out more and more. We should love him wholly, and solely, we should love him so, as to love nothing besides, we should love him so, as to love all things in him, and for him, and without him nothing. We should love him with all our heart, and soul, and mind, and strength; there are four things; that is, to love him with every faculty, and with the strength of every faculty. If I had four souls (as some Philosophers dreamt that we had 3.) all those four were too little; were a man all soul, all love, all that were too little to be bestowed on God. It is a high reach, it is true indeed, but we need not despair, though it be a high reach, it is attainable by us, because it hath been attained by others. The Saints before, are magnified in Scripture, for their love of God. We have the same means, the same helps, and motives, and the same encouragements. If love be wanting (as it is very much in the World) the reason is, because men do not labour to thrive, and grow in the love of God. God deprives us of the comfort of the love of himself, because we have no more love one to another. But yet if we will apply ourselves to the means, love is recoverable, it is not all dead, nor all the sparks of love, it may be blown to a greater flame. The means are various.  
One way whereby we may profit in the love of God, is this, to empty our hearts of all carnal love, whither it be the love of the World, or of our selves. There is nothing that stands more between the love of God, and the heart, then carnal, Worldly love, and above all, this doting love of our selves. Every man is for himself, we all seek ourselves, and not the things that are Christ's, saith the Apostle, and we all love our selves, and not the things that belong to God, it is very rare to be found, the love of God, in sincerity. The reason is, the love of our selves, is so engrafted, and Printed in our hearts, that it cannot be gotten out. As he that will take his hand full of Corn, must first empty his hand, if it be full of Sand, or Earth, or Gravel. So, if we will replenish our hearts with the love of God, there must first be an evacuation, an emptying, an expulsing, and carrying out of carnal love, the love of the great World about us, and the love of the little World, the love of our selves. If any man be a lover of the World, the love of the Father is not in him, saith St. John. The love of the World, and the love of God cannot consist together. That is the first step to be taken, to love God, to put the World out of our hearts, and to go out of our selves. Christ therefore gives that rule, He that will come after me, let him deny himselve. He that will love God must unlove himself. We dote upon our selves, we are all for our selves, therefore we are nothing for God.  
That is one step, to love God.  
When we have emptied our hearts of all carnal self-love, and Worldly love, then there is another means, to consider with ourselves oft, to call ourselves to those meditations, what those motives are, that make God so amiable; how much beauty, and goodness there is in God. So much beauty, that all the beauty of the creatures, even of the Angels, further than there is something of God in them, is deformity to the excellency of God; all the glory of Heaven, further than it is a reflection of God's glory it is nothing to God's beauty.  
And the goodness of God, how great it is, and how great to us, to love us, and to love us when we were Enemies, and in so great a measure to love us, as to give his Son to die for us; to love us so much as to prepare a place for us. If his love reflect upon our hearts, it will beget love again; if we come once to think how much God loves us, how will it reflect love back? One reason we love him so little is, we do not consider how he hath loved us, and how Beautiful, and Amiable his presence is.  
When we have brought ourselves to these meditations, another step is to be frequent, and conversant in the word of God, it is the lively picture of the love of God. There are veins, and passages of God's love, and incentives to love him in every part; we shall not meet with any piece of Scripture, but it will kindle some part of love to God. He that would Print love, let him Print the Bible in his heart; if we converse with the word of God, that gives documents everywhere of the love of God.  
That is another step.  
Then the fourth, that is the step, and ascent of prayer. A man cannot love God without divine prayer. He that loves God, will knock at the gate of love, love is not to be had, but from the God of love. Saith St. Austin, pray if you will get the love of God, that he would open the door. Prayer will fetch every grace, so prayer will fetch love; for prayer is an argument of love. We cannot have recourse to God in prayer, but there will be the flight and ascent of love, when any Love-suite is sent to God, it is not lost, he that begs love, begs all; Lord that I may love thee: How much love will this prayer fetch? That is another step to attain the love of God.  
Then, when we have made this step, there is one more, the oft inquisition, that we make into our own hearts, and blame ourselves that we love him so little. O when a man is offended with himself for any thing that is contrary, it makes him diligent to attain it. A Christian that knows what belongs to the love of God, how doth he blame, and condemn himself, that he loves God so little? That he began to love him so late? How doth he grudge that any thing should carry any part of his heart, or of his love from God? He thinks the love lost that is cast upon the Creature, he thinks himself a thief that he should steal any love from God, that we should rob God of our love, and obedience, we rob him then of all, there is nothing that God desires, but our love, therefore in this regard it is, that the Apostle sets here the qualification, Those that love him.  
If we take love single, than the promise is made to love, to love first of all graces, love hath the first promise, it hath pre-eminence in the graces, and pre-eminence in the Crown, it hath the first portion.  
Then take it as it is joined, and is in concatination with other graces, it hath not only the chief place in the promise, but all, because it is all, it includes all graces, & gifts, being accepted of God, as all; the Apostle sets it down, to stir us up above all things to take care to have our hearts filled & replenished with the love of God: the promise is made to love, They shall inherit, and receive the Crown of life, which God hath promised to them that love him. * ⁎ *   

THE SAINT'S HERITAGE: DELIVERED IN ONE SERMON, BY That Learned, & reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuell College, and late Preacher at PETER'S POOR in LONDON.  Psal. 16.6. 
The lines are fallen unto me in pleasant places, yea, I have a goodly Heritage.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   
PSAL. 119.111. 
Thy testimonies have I taken as a Heritage for ever; for they are the rejoicing of my heart.  
THIS Psalm it is penned in the same strain that Solomon's Book of Proverbs is, it is not enlarged by production, but by coaugmentation. As in that Book, so in this Psalm, there are many passages (even all) that are very precious but they have no great dependence one part on another. There is in this Psalm as many several ejaculations, as there are Sentences there, but yet there is no good documentall dependence between them.  
The passages of this Psalm are rather the ebolitions of a devout ●oul, than any continued narration: A kind of dependence there is, but it is like that that was between the links of those Rings that St. Austin speaks of, that were touched with a Loadstone. The parts they do hang one upon another, not by rules of Art, but by the touch of the Spirit. And yet that is set forth with that variety, that a man that reads the Psalm will think that the Prophet David was in all the several kinds, and sorts of Divine tempers. In some passages you have him transported with the rapture of admiration; in another breaking forth into humble devout supplication; then again, into penitential confession; then into holy purposes and resolutions; and then again, making of serious, and solemn protestations to walk in the Commandments of God; and to this head we are to refer this Verse that now I have read to you.  
It is a holy protestation that the Psalmist makes, by way of Remonstrance; or declaration, to testify the great esteem that he had of the Commandments of God, and the comfort he received by them.  
Therefore I have now made choice of it, to follow the Scripture which I last handled, as a supply of that which was not there expressed. That Scripture shown to us how a Christian may draw comfort to himself in the time of Tribulation, from the consideration of the future Crown of glory, that is referred to the other life. And here now we have a Foundation of comfort laid down to us for the present, to be had, and only to be had in the word of God, in the testimonies that are divine, which were the rejoicing of David's heart, and so of all others in the same condition.  
It is set forth to us in this excellent example, the person of him that penned the Psalm, whose heart was more deeply stricken with the wound of love towards the Commandments of God, than any creature that ever breathed upon the Earth, and better versed in them. By making inquiry into that that was his practice, we shall the better learn what should be our own. For that purpose I will divide the words only into these two parts 

There is David's Profession,  
There is David's Motive,    
The Profession in these words, Thy testimonies have I taken for a heritage for ever.  
The motive in these, For they are the rejoicing of my heart.  
The profession is one of those many, that he makes in this Psalm, but more complete, and full than any, if not then all of the rest. He saith in other places of the Psalm, of God's Commandments, that he had them in esteem above gold, above fine Gold, above all riches; he comes more near home to the point in this testification here, and it is more full, when he saith he esteemed them as his Heritage, as his lot, and portion, he makes them both, as Lands, as goods, as all; above all temporal things whatsoever. That we may see it now more fully, let us,  
First consider what it is, that the Psalmist here speaks of.  
Then what it is that he testifies of it.  
The thing here spoken of, is the word of God, couched under that name. The testimonies of the Lord. Thy testimonies. It is a relative name given to the word of God, as indeed most of the names whereby it is called in Scripture (if not all) are relative.  

Some in reference to God,  
Some in reference to Man,  
Some in reference to Both,   
In regard of God himself, the word is called Voluntas domini, the will of the Lord, because it contains in it the declaration of his will and pleasure to be wrought by us. It is called, Verbum domini, the word of the Lord, because it was published by himself, Viva voce, at the first, when he gave the Commandments, and voce spiritus, by the secret voice of the Spirit after, when he inspired the Prophets, and Apostles to pen it. Then it is called, Statuta Domini, the Statutes of the Lord, because he hath established, and ratified it to be the rule of truth, and life, and Salvation for ever.  
Then in regard of man, it is called Lex Domini, the Law of the Lord, Quia ligat, it binds him to perform, and to obey, and Timor Domini, the fear of the Lord, because it begets in every one that is acquainted with it, a holy ravishing, and fear, both of the nature, and power, and judgements of God.  
Then in regard of both, it is sometimes called Mandata domini, the Commands of the Lord to be performed by us, and Judicia domini, because it contains the judgements of the Lord, to be executed upon us, if we break it. And Testimonia Domini, the Testimonies of the Lord. The Testification, (as one saith) between God and his people; both that they receive this Law, and engage themselves to obedience, and conformity to it. So now this link of words and names hath brought us to the name here used. A name more frequent than many of the rest, and more often used, when the Speech is, not only of the word of God itself, but of any thing that hath reference to it.  
First, the Tables of the Law, that contain the Commandments, they have this word on them, they are called the Tables of testimony. Then the Ark that contained these Tables, that hath this word, it is called, the Ark of the testimony. Then the Tabernacle that held the Ark, had this word stamped on it, it is called, The Tabernacle of Testimony. Here they hang, the Tabernacle held the ARK, the Ark held the Tables, the Tables held the Law; it transmitted, by the power of it, this name to all that had reference to it. And it is fitly called testimonies.  

Respectu Sui,  
Respectu Dei,  
Respectu Nostri,   
In regard of it self. First, because it was a Law given at first by many solemn testifications, as one observes. Lex & evangelium, etc. The Law, and the Gospel, were given under testimony.  
Besides, therefore the testimony, because it is the testification of all Divine sacred truths, of all things that concern Salvation. The Scriptures only give witness to themselves, there is no truth doth so, besides Divine truths, and the Commands of God. And Salvian gives the reason very well, it must needs be, Incorruptum testimonium, an uncorrupt testimony that is given by the pure, incorrupt Spirit of God, that was the Inspirer of it.  
Then again, it is a testimony in respect of us.  

Actively,  
Passively,   
Actively, because it is the testimony to be believed by us. Hence it is, that we confirm all truths Non est processio, etc. we can have no proof of any thing in Christianity, but out of the holy Scriptures. As St. chrysostom well, Sine his testibus, etc. without these sacred witnesses our inventions have no validity, they are of no force. Therefore because it is a witness to the truth, it is called God's testimony: hence we are to draw the testimony of confirmation.  
Then passively too, therefore the testimony in regard of our selves, because it testifies against us, if we do not observe and keep it.  

It is true of the Old, Testament.  
It is true of the New, Testament.   
Of the Old, God himself speaks, he Commands Moses to put the Tables in the Ark, that they might be a Witness, and Testimony against them. And our blessed Saviour speaks of the new in the Gospel, The words that I speak shall judge you, shall witness against you at the last day. They are testimonies of comfort, as St. Austin saith well, if we keep them, and testimonies of conviction, if we transgress them.  
That no man may think he can sin without a witness, there are many Books of witness will be produced. The Book of the creatures, the Book of Conscience, and the Book of God's prescience, and the Book of the Scriptures too. Every Chapter that we read, every Text that we hear at any time Expounded, will either be Pro or Contra, a testimony, a witness, either for us, for our comfort, and assurance, or else against us for our conviction, therefore in respect of us, it is called a testimony.  
Last of all, in respect of God himself, both because it doth give a testimony to him, it makes God known to us; it gives a testimony of all those attributes that are himself, of his Wisdom, of his power, of his justice, of his goodness, of his truth. The Declaration of these, we have them all in the Book of the Scriptures: there is never a Book, but there is a testification of these. In the Book of Genesis we have there a testimony of his power, in making the World. A testimony of his justice in drowning the World. Of his goodness in saving Noah. In the Book of Exodus we have a testimony of his providence, in leading the People of Israel through the Red Sea; in bringing them out of Egypt. We have a testimony of his wisdom in giving them his Law. What should I name more? In the New Testament, in the Gospel all is testimony. As the Old gave testimony to God, so the New to Christ, To him give all the Prophet's witness; not only the Old, but the New, These are they that testify of me. Every where there is testimony of Christ, of his humility in taking our Nature; of his power in working of Miracles; of his wisdom in the Parables that he spoke; of his patience, and love in the torments that he suffered for us. Both Law, and Gospel, the whole Book of Scripture, and every part of it, in these regards is fitly called, The testimonies of the Lord. And the holy Psalmist makes choice of this name, when he was to speak to the honour, and glory of it, because it was that name from which he sucked a great deal of comfort, in that it was the testimony of God's truth, and goodness, and wisdom, and power, to him, thereupon he makes so precious esteem of it, as to account it his heritage. This is the first thing, what the Psalmist speaks of; the word of God, under this name, The testimonies of the Lord.  
Now from that we may go on to the next, to see what it is that he thus predicates, and testifies of them; and it is an honourable Elogium, I have taken, or as some read it, I have chosen, or as others, I have claimed them as my heritage, and a heritage for ever. In all these variations we may see abundance of Heavenly affection in the Psalmist at this time,  
Considering that the word of God it was that great blessing that God bestows upon the Church, and hath entitled and interessed all his Servants in it, therefore David makes advantage of the premises, he challengeth his title, and interest, as being one 〈…〉, one of the Servants of God, I have claimed 〈◊〉 an Heritage for ever.  
Considering again, that the word of God is that great gift, that God reacheth out himself, the greatest gift that ever he bestowed upon the World, but the gift of his Son, and the gift of the holy Ghost, next them, the word of God, that is the great gift, and God reaching out this great gift, now David, as it were, spies God's hand extended towards him, therefore he meets him in this work; and God having a hand to give, he hath a hand to take, I have taken them as my heritage for ever.  
Yet again, remembering that they were of more worth, and esteem then all Earthly things whatsoever, more precious than gold, then fine gold, and all spoils and riches, he is here put to his choice, which way he will take, and what he would make choice of, the glory of the World, of which he had plenty, the royalty of it, or that that was more dear to his Soul, the testimonies of the Lord. What doth he? With Mary, he makes choice of the better part, here he pitcheth, and fixeth his election, I have chosen thy testimonies as a Heritage for ever. Any of these ways it is full of affection.  
And what is it now that David takes, and chooseth, and claims? The testimonies of God.  For an Heritage. 
An Heritage, it is a word that is precious, and a word that is useful. In sum, it is nothing else but this, the Lot, or portion that descends upon every man here in this World, the share, or dimensum that is allotted to him, whither it descend by succession, or be demised by gift, that is a man's Heritage in a large sense. Thereupon it is, that it is translated from temporals, to spirituals; because God is so gracious, he gives to his Servants, Bona sui, of his own good, as every thing is Gods in the World, but more especially things celestial, Divine, super- supreme blessings, these things celestial, are the good things of God, he gives to his Servants of his own good.  
Hereupon it is, that Heaven is called the inheritance of the Country. And grace which leads to Heaven, and the word of God that begets grace, is called the inheritance of the way. And indeed for Heaven itself, there is good reason why it should be called by this name of inheritance or heritage. It is that portion that God hath prepared for his Servants, before the Foundation of the World, it is that that Christ hath purchased by his own blood, he hath bequeathed it to them by will; it is demised to them by gift; Heaven it may well be called their inheritance, for they are borne to it. The Saints of God are borne to a Kingdom; they are borne, not by the birth which is natural, but by the second birth which is spiritual. It descends upon them by lineal succession, as inheritances do. It descends from Saint, to Saint, from the beginning of the World, and from the Head Christ, to all the Members, there is a spiritual succession. There is good reason therefore, why Heaven should be called an inheritance, they are begotten, and borne to it, Begotten by him to an inheritance immortal, as the Apostle speaks, 1 Pet. 1. And because inheritances descend not upon all, but only upon the first borne, God therefore gives all his Servants a right of Primogeniture, that they may be capable to inherit, all are firstborn, and all are first-begotten, as the Apostle speaks to the Hebrews, they are all Primo geniti, there is good reason then that Heaven should be called an Inheritance. But why the word of God, why the testimonies divine, should be called by the Psalmist an inheritance, why he brings them within the compass of this notion, may seem not a thing so easily understood; the word of God points out the inheritance, it is not the inheritance it self.  
Yes, there is good reason to be given of it, were there no more but this, that we consider the inestimable comfort, and Heavenly treasure that is to be found in the word of God; it is a rich Mine of all celestial treasure, it is a Storehouse of all good things, of all saving knowledge. All privileges whatsoever they are that we can expect in Earth, or Heaven, they are all contained in the word of God; here is ground enough why it is called an inheritance, he hath a good Heritage that hath all these.  
Yet there is a better reason than this, for if it be so that Heaven is our inheritance, than the word of God is, because it is the word that points out Heaven, that gives the assurance of Heaven: We have in the word of God all the evidences of Heaven. Whatsoever title any Saint hath to Heaven, he hath it in, and out of the word of God. There are the evidences in the word of God. Both the evidence of discovery, it is a holy terrior of the celestial Canaan. And the evidence of assurance, it is as a sacred Deed, or Indenture, between God and his Creature, St. Gregory said wittily, when he called it God's Epistle that he sent to man, for the declaration of his will, and pleasure; he might as well have called it, it is Gods pactionary Record, or Deed, whereby he makes over, and conveys to us all those hopes that we look for in Heaven. Whatsoever interest we have in God, in Christ, whatsoever hope of bliss, and glory, whatsoever comfort of the Spirit, whatsoever proportion of grace, all are made over to us in the promises of the Gospel, in the word of God.  
Now put this together, look as in humane affairs, evidences, though they be not properly the inheritance it self, yet they are called the inheritance, and are the inheritance, though not actually, yet virtually, because all the title we have to an inheritance, is in the Deeds, and Evidences; therefore evidences are precious things, though it be but a piece of paper, or parchment full of dust, and worm-eaten, yet it is as much worth sometimes, as a Country, as much worth, as all a man's possessions besides. So likewise it is with the Book of the Scriptures, they are not actually, and properly the inheritance itself, they are Via, the way to the Kingdom, it is called The Gospel of the Kingdom, nay more, the Kingdom itself, The Kingdom of God is come among you, or to you. Why the Kingdom? Why the Inheritance? By the same reason, both, because here we have the conveyance, here we have the Deed, here we have the assurance of whatsoever title, or claim we make to Heaven. So, here is the reason of the appellation, why the Psalmist gives them this word, he makes them his inheritance, both because they point out the Inheritance, we had never had a portion in Heaven, but by the Scriptures; they convert the soul, we had never known of such an inheritance in Heaven, but by the Scriptures.  
The Heathens that have not the knowledge of the Scriptures, they have not the knowledge of God, or of Heaven, because they bring to the knowledge, nay, they bring to the thing itself. In keeping of them, there is great reward; that great reward is Heaven. And St. Paul sets it down thus, Act. 20. to the Elders of Ephesus, We commend you to God, and the word of his grace, which is able to build you up, and to give you inheritance among them that are sanctified. Here is the ground of the appellation. Holy David seeing that Heaven was his inheritance, he was begotten to an inheritance immortal, and uncorrupt, he therefore makes the word of God his heritage, because it lead● to Heaven.  God was his portion, Thou art my portion Lord, and my hope, in the Land of the living, he makes therefore the Scriptures his portion, because they bring to the knowledge of God, he calls them his Heritage, Thy testimonies have I taken as a Heritage. Because he thought them a rich possession, he thought he was abundantly rich, if he had nothing besides, when he was owner of the comforts in the word of God. An Heritage, as if it were a holy depositum committed to his trust; and indeed so it is, it is a depositum, or trust, that God puts into all our hands, a Talent, to improve to his glory, and our comfort, not only to be preserved, but to be observed by us. An Heritage, as if it were to descend by lineal succession; so it doth, there is a continuance of the Scriptures through all ages, to the Church, therefore he adds here, they are an Heritage for ever; for ever, as noting the perpetuity. Mary hath chosen the better part, that shall not be taken from her. He makes it such an Heritage as he will not part with; he that sells all to get Heaven, will not part with Heaven to get all. For ever, that makes us have interest. If it were so in David's time, it is in ours, now to us still an inheritance. That we may see we have interest in it as well as David, the Apostle tells us God hath called us to it as an inheritance, Colos. 4. He hath called us to the inheritance of the Saints in light. He doth not say the inheritance of the Saints in Heaven, because he would let us see that the wrrd is an inheritance. Heaven is an inheritance in light, in the light of glory, and in the light of grace, in the light of the testimonies, the word here. Here is the scope of the word used by David, to show his high esteem of the word, he calls it his inheritance.  
What is the use of it?  
First, Of comfort, that seeing God hath given it to his Servants as a Heritage, if at any time there be a Famine of the word of the Lord, either in our hearts, or in the Church, upon this ground we may lay claim to it; as long as God continues a Church, he will continue the Scriptures; so long as there is any to be gathered into the fold, he will have his word whereby they may be converted; as long as there are any Saints on Earth, he will lend them this their portion.  
Then it is a Use of contentation, being that is our Heritage, whatsoever portion we have besides, make this the chief, if we have none, yet we are those that are richly endowed. There is no man but may take comfort, and contentment now, in this frame of the Psalmist, if he can bring his heart to David's temper. Rich men that have possessions on Earth, here is one possession that will be better to them then all. Poor men that have no inheritance, that it may be, as Stephen saith of Abraham, Act. 7. that have not so much as a foot in the world; not one foot to live in, though they have seven foot when they are once dead; but though his inheritance be not so much as one foot here, here is that that makes amends for all, the heritage of comfort that is in the word of God here, and of glory afterwards. He may say of it, as the Psalmist saith in another Psalm, My Lot is fallen in a fair ground, I have a goodly heritage. He that hath this portion, this ground of comfort to himself, he is abundantly rich, and rich with the riches of Heaven.  
3. There is a Use of excitement, to stir us to frame, and work our hearts to this temper of the Psalmist. Labour to get that esteem of the word of God that he had. If there were nothing else to move us to it, this name, and appellation that is given, it were enough. There are none of us all so much mortified to the World, and so much withdrawn from the pleasures, & profits of it, but we are ready to startle, and to rouse up ourselves at the name of an inheritance. If a man hear that an inheritance is befallen him, what pains will he take to go and see it? As him in the Gospel? If any of us be allied to a rich man that hath no Children, what means, and course will we not take to be thought worthy to be his heir? To succeed him in his inheritance? And this is but in temporal things. The man in the Gospel comes to Christ, and thought to have drawn this benefit from him, Master, bid my Brother divide the inheritance. He comes to Christ to suck out temporals, he might have had spirituals, he comes for half an inheritance, he might have had a whole one. We are like the Children of Israel that would take their portion on this side Jordan, earnest we are for temporals, Heavenly things we relish not. It occasioned that Speech that was used of old, and will be used, rich men though they have no Children, never want Heirs, there will still be those that pretend Heireship to their inheritance. Shall not we have that apprehension of things celestial, that worldly men have of things temporal? God is richer than all; he comes to us with offers of riches, laden with all riches, riches of the spirit, and sets open that treasury to us, in his own Son, whom he hath sent into the World, and made known what riches is in Christ by the word of God; though we see such abundance of indeficient riches, yet we are so stupid, and insensible, that we are not at all affected with it; there are very few that look after the spiritual inheritance, or the comfort of it. And if we get it, we are not so choice to part with it, as men are of temporals. Naboth thought it unlawful to part with his inheritance, though it were to a King, God forbidden that I should sell the inheritance of my Fathers. There is no Christian, but if he understand himself aright, in the way of Heaven, will be of Naboths resolution, and Naboths temper, he will never rest till he have gotten interest in the comfort of this inheritance, that is both in the word of God, and leads to Heaven, and when he hath got it, he will not part with it for all the World besides. That he may truly value Heaven, he will set a valuation upon the word of God, and work himself to David's temper; here is his profession of himself. Thy testimonies have I taken as an heritage for ever. That is the first general part, David's profession.  
The next is, David's Motive; therefore I call it his Motive, because it induced him to be of this Opinion, because, They are the joy, and rejoicing of my heart.  
Nothing will induce a man sooner to have a good Opinion of any thing, then to have joy, and comfort by it; we value, and prise every thing that affords rejoicing; if it afford true joy, it affords all. For joy is the flower that springs from every good, and is as the Crown, and contentation of all, therefore it was his motive. It runs thus, if we take it in due order. Thy testimonies have been the rejoicing of my heart, therefore I have taken them as an heritage for ever. It was David's motive, and it was a good motive. However worldly men think it is but a sour, distasteful work to be always Poreing in the word of God, they think Christians are but Melancholy Creatures, and the continual excercise and study of the Scriptures, to be but a dry, and distasteful work; yet the Saints of God that have comfort from it, they know how precious that excercise is, how much joy it brings, that the life of a Christian is a life of joy, and that his rejoicing is to be picked out of the word of God; and that will appear to us by three Propositions that are here contained.  
The first is this, that a Christian in this world hath his rejoicing; he hath his rejoicing here, his life, even while it is a life of sorrow, is a life of rejoicing. Though they be creatures of mortification, though they be Creatures daily exercised in repentance, though they be daily tried by afflictions, and tribulations, yet Christianity is such an excellent estate, that in the midst of tribulation, they find comfort; in the midst of mortification it administers rejoicing. St. Paul found it, not only in tribulation, but in other failings, therefore he saith of all, godly sorrow causeth rejoicing. It must needs be, that there must be rejoicing in godly sorrow, for godly sorrow produceth, and raiseth joy: therefore he sets it down in another place. As sorrowing, but yet always rejoicing. He sets it down with advantage; he gives sorrow, but a Si●ut, as sorrowing. As if the sorrow of a Christian in the world, were not worthy the name of sorrow. It is Sicut, but Vera gaudenti, always rejoicing, True rejoicing.  
It is a slander, and an evil report that men bring on Piety, to think it makes men sullen, and discontented, always in an afflicted estate. There is nothing makes the heart more cheerful, than a good Conscience, there is nothing brings a good conscience so much, as the favour of God, a constant walking in the ways of God's Commandments, a keeping to the rules, and ways of piety. Christianity is not so stoical as to grudge us of our joy. A Christian is so far from being deprived of joy, that he is the only Creature indeed, that hath the true title to it. It doth not take away this affection, it takes away none, it improves none more than this, Non lollit, etc. It doth not take it away, but rightly tempers it, it teacheth us to place it on the right object, to keep the due bounds, the right compass. That we may see that it doth not sequester, or exclude the comfort, or joy of the heart, the Scripture calls upon them most of all, and gives them Commands, and in junctions of rejoicing; and it doth it by reduplication, Rejoice in the Lord, O ye righteous, and lest they should not be ready to take the first admonition, Again I say rejoice, there is an injunction from that. St. Austin observes well, the Saints in the World are tied to rejoice, to rejoice in the Lord, Si non, etc. If we do not make use of this affection to God's glory, and our own comfort, we should repugn the Command of God, and more than a single Command too, there is a reduplication. And St. Basile observes from that that the word is doubled, Rejoice, and again rejoice, it notes the increase, and augmentation of their joy; they should not only rejoice a little, but much, not once, but oft, they should make it a continual work.  
There is good reason to stir us up to joy; all the bliss of Heaven is set down by joy, Enter into thy Master's joy. And not only glory, but the first fruits in this World are called by that name, the joy in the holy Ghost. To this purpose, God encourageth us to it, by the best examples, the example of the Prophets, and Apostles; and if that be too little, by the example of Angels, and if that be too little, by the example of God himself. There is joy in Heaven, joy among the Angels of God; when it is said that there is joy in Heaven for one sinner that is converted, there is joy with God. Joy, it is the affection that God honoureth, because he will be sure to Invite us to take our fill of joy, if it be right, and spiritual joy. There are none of all the Saints (if we look to them) but they had their time of rejoicing, even those that were most depressed, and afflicted. Holy David, Abraham, Job, Paul, all these had their times of rejoicing. Christianity, it is a state of rejoicing, and the Saints of God have their times to rejoice in this world. That is the first Proposition.  
Secondly, there is another that ariseth from this, as they have a true title to joy, so they have the only title to true joy; it is not superficial joy that they are affected with, it is substantial joy; substantial joy is that that is upon true grounds, and when joy is rightly seated. The right Seat, where is it? The Spirit, the heart of a man. It is joy of heart, they are the rejoicing of my heart. Otherwise joy is not substantial, if it be out of its place, from the Teeth outward, in the outward man; it is not true joy, unless it be inward. If it be outward only, it may be mirth, as Tully saith, yet not true joy, joy is that that is in the heart, and springs from the heart. Even carnal men will be full of mirth, they will have all the expressions of joy that are possible in the outward thing, but it is only superficial, dissembled joy, it is not that joy that is truly within. For in the midst of that mirth, the heart is sorry. The joy of the Hypocrite is short, for a moment, as holy Job saith. It is as the crackling of Thorns. In the midst of that mirth there is the Worm of Conscience, that damps all; that is as the Handwriting upon the Wall to Bellshazzar, when it came to be read, it filled him full of horror, and anguish, and discomfort, and vexation; there are none of these outward things that can breed cordial substantial joy.  
On the other side, a godly man in the midst of sorrow, can preserve joy of heart. It is true, a godly man is not always as the wicked, Jocund, and jovial, they are not loud in their mirth, it may be, they laugh not much, but a godly man is still joyful, when he laughs not; for there is the true mirth, and joy, that is within. As the Poet said of the running of Nilus, the running of Nilus is very still, yet it is very swift, though it make not any appearance of motion; the excellency, saith he, of the River, is in this, that it seems little to move, and yet it moves apace. So it is with the joy of a godly man, the joy of a Christian moves not outwardly, there is no revelling, he doth not make boast of his joy, but then within he hath it; he hath the Feast of a good Conscience, and there is the voice of the Bridegroom, and of the Bride. The voice of the Bridegroom must needs be there, when the voice of Christ is there, when the voice of the Spirit is there. There is the pipeing, and dancing, in a spiritual sense, and all those concommitants of mirth that attend the Feast of a good conscience. A godly man only hath true joy, he only hath cause to be so, therefore David expresseth it in Psal. 4. Thou hast put more gladness in my heart, then when their Corn, and Wine, and Oil increased. God puts gladness in the heart, the world puts gladness in a man's lips, and countenance; God stablisheth the heart, where it shall be durable, where it is substantial joy. In that it is said to be in the heart, he expresseth it to the full, it is enough to have joy there. That is the second Proposition; the joy of a Christian is true, and substantial, and right seated joy. They are the rojoycing of my heart.  
There is a third Proposition from both these. This true substantial joy it doth not spring from any other head, it comes not any other way, then by the word of God, there we must find it. We shall never find joy in Heaven, unless we first find it in the Scriptures, here joy gins the glorious joy. The grace of God, as the Apostle saith, being begun here, must be perfected after; it cannot be perfected unless there be preparations, and beginnings; these preparations are those that are wrought by the Word of God, and here they are contained. In worldly things we cannot find these, and a Christian man doth not make temporal things his joy. Rejoice not in this, that the Spirits are subject to you. That is, rejoice not in Miraculous gifts, But rather rejoice that your names are written in Heaven, in the Book of Life; and if it be there, it is written upon the promises, it is written in the Book of the Scriptures, as Hilary speaks well. A Christian knows not what belongs to other joy, to secular joy, he cannot fetch his joy from any other Fountain, or Spring, but from hence. If at any time he rejoice in temporal things, it is in a subordinate reference to spiritual: i● he rejoice in them, it is but when he forgets himself, it may be, sometimes they may affect his heart, but in the end, temporal things leave us in the lurch, they cannot continue that joy to us; we cannot carry that joy of the World to Heaven. A godly man should be so far from rejoicing in, that he is to be mortified to the World, he Sacrifices himself to the pleasures of it, do you think he will take a pride to delight in it? no, the joy that he sucks to himself, he draws from the promises of salvation, contained in these testifications, these testimonies of the Lord he draws them from the Scriptures. So here, the word of God only affords true joy; so it doth in all the references, and considerations of it. If it be the word preached, it affords joy, Act. 8. it is said of those of Samaria, There was a great deal of joy in that City, because of the Preaching of the word. If it be the word practised, It is the joy of the righteous to do good, as wise Solomon speaks; if it be the revolving of it by meditation, the meditation of it begets joy. The word of God, as it multiplies notions, so it multiplies rejoicing, so here is the way to true comfort, and joy: if any go about to find it in the World, there is nothing that we can take delight, and joy in. If any man would have this Water of Life, he must with the Woman of Samaria, carry his Pail to jacob's Well. Here is the Balm of Cilead, for every Wounded Samaritan, as St. chrysostom speaks; the Scriptures have Physic, and Medecines to heal all the Wounds of the Soul; it is so profitable, that David saith, Except thy Law had been my Delight, I had perished in mine afflictions. He was in afflictions, but he had a Cordial, he made God's Law his delight, and that kept him from Sinking, and from being Overwhelmed, with sorrow.  
They are the Waters of comfort, the still Waters of comfort, of which the Psalmist speaks in another place, they are to be found in the word of God. Here is the Treasury, and Storehouse of all joy, and comfort; if we will fetch it from any place, we must come hither, and here we are sure to find it.  
It is true, joy of itself is a natural affection, but spiritual joy is not natural; it is not from nature to know what belongs to spiritual joy; it is only the Word of God that can teach us what it is, and what belongs to it. Seneea himself had some glimpse of it. Whereas every man (saith he) thinks it is an easy thing to be Merry, what more easy? No, it is a hard thing to be joyful, though it be easy to be Merry. Joy is not so wanton a thing, as the World takes it; joy is a severe thing, in true joy there is severity, and gravity, it is an excellent virtue that way. Therefore in his Epistle to Lucelius, above all, if thou wouldst make thy life happy, learn how to joy aright; it is a Lesson hard to be learned. Aristotle in his Ethics, lays it as a Foundation, and ground of a good life; there is no greater argument of proficiency, than this, for a man to rejoice as he ought, and in what things he ought. He hath gotten a great mastery of himself, and a great victory over the World, and is come to a high pitch of knowledge, and to a high pitch of the practice of Piety, that knows how, and in what to rejoice aright. If we will learn that, we must learn it from the word of God; it is our joy, and teacheth us to rejoice aright, that is, not to rejoice in the things of the World, not to rejoice in the pleasures of sin. Hear what devout Prosper saith of them, although it be a great good to rejoice, yet to rejoice amiss in the things of the World, is a great evil that separates the heart from Heaven. If not in the things of the world, than not in the pleasures of sin, as now a days many take pleasure in nothing but only in doing mischief, whereas Charity rejoiceth not in iniquity, but rejoiceth in the truth. Piety rejoiceth not in sin, nor in the World, but what doth she rejoice in? In God, and in Christ, in the hope of Heaven, and in making use of the word of God. It rejoiceth in this, that piety is her practise, and Heaven her hope, and Christ her Saviour, and the Holy Ghost her Comforter, and the word of God her perpetual Companion.  
If we will learn to rejoice in these things, we must labour to get holy David's temper, David was a man as much perplexed with sorrow as any man in the World, he had his Tribulations, but as he was a man of sorrow, so at the same time he was a man of rejoicing, a man of joy, and those joys he still had, out of the meditation of God's testimonies; so great joy, that in one place he saith, Thy Statutes have been my song in the house of my Pilgrimage, and here he saith, they are my rejoicing, and the rejoicing of my heart. Thy testimonies have I claimed as an Heritage for ever; for they are the rejoicing of my heart.   

DAVID'S DEVOTION: DELIVERED IN ONE SERMON, BY That Learned, & reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuel College, and late Preacher at PETER'S POOR in LONDON.  Psal. 19.8. 
The Statutes of the Lord are right, rejoicing the heart.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   
PSAL. 119.48. 
My hands also will I lift up to thy Commandments which I have loved, and I will meditate in thy Statutes.  
THE handling of this Scripture may seem Abortive, it doth not come before the time, but after. It is Abortive in St. Paul's signification; because the handling, and Exposition of it comes now out of season, and after the time. It is the Elder Sister to the Text I spoke of in the forenoon, and hath a place in the Psalm many degrees before it, there are above sixty Verses passeth between them; yet I have reserved it to the second place for better your Edification; that compared with the other, I may let you see how a Christian is never to set up his rest here in this World, whatsoever pitch of piety he hath attained to, but is still to go forward, to strengthen himself with new resolution, after he hath attained some.  
Here is a good example propounded to us, for the manifestation of it; the Prophet David he doth in this Psalm intermingle professions with resolutions, and resolutions again with professions; sometimes lest he should seem to decay in practice, he quickens himself by new resolutions: Sometimes again, lest he should seem to resolve to no purpose, he makes testification of his practice; so these two follow one another through the Psalm. A module of a Testification I gave in the forenoon, in those words, Thy Statutes have I chosen as an Heritage for ever; and here now he arms himself with other resolutions, that he may advance in practice. My hands also will I lift up to thy Commandments which I have loved, and I will meditate in thy Statutes.  
So, in brief the words are nothing else but thus much, here is another Protestation, by way of remonstrance, or Declaration, of the Vows and determinations, that holy David imposed upon himself, for the keeping, and meditating in God's Statutes, and according to these, two parts I will consider in them.  
There is one part a testification of what he had done, they are thy Commandments that I have loved.  
The other it is a profession of what he would do, and that is enlarged by two concident (but distinguishable) resolutions.  
The one in the first part of the Verse, I will lift up my hands to thy Commandments.  
The other in the last, I will meditate in thy Statutes.  
In this manner I mean to speak of the words, and begin with the middle words of the Verse; and that is, a declaration of David's practice for the time past, the testification of that he had done.  I have loved thy Commandments. 
I rather take this in the first place, because I wou●d begin where I ended the last day; you may remember than I spoke to you of the love of God, the promises that are made to those that are inflamed with that Heavenly affection, The Crown of life, which he hath promised to them that love him: Now after the love of God, what argument is fittest to be spoken of, than the love of his commandments; if a man would walk through the several descents of love, all men will acknowledge that the first, and chief object of love is God; but yet they hardly agree upon the second, what is to have the next flight, and degree of the affection of our love, after God. This general principle will serve to regulate it, after God, that is most to be loved, that hath most of God in it, where there is the liveliest stamp, and Print of God, there most of our love must be bestowed, after God himself. Now there is nothing in the World but hath something of God, there are Vestigia in creaturis, the darkest, and most obscure Print; in the inferior Creatures there is the Print of God's wisdom, and power, and goodness: in the superior, in man, there is a more lively representation, there is Imago, similitudo, the Image, and similitude after which he was Created. In a Saint God is more lively, especially Saints glorified, there is a renewing of that Image, to the degree of the first perfection; so a man would think here he should terminate his love, after God, on the blessed Saints, and Angels, All my delight is in the Saints on Earth, and those that excel in virtue, saith David, but yet it is not so, there is something will go before these, there is not in all the Creatures so lively an impression of God, as in the word of God, there is more than Imago, similitudo, and more than Aliquid dei, there is a representation of all the Attributes, a lively Print of the Spirit of God, the mouth of God, the finger of God, the wisdom of God, the will of God; therefore here will be the decision of the Question, that after the love of God, the greatest of love is to fall upon his Commandments, and will upon his Commandments, for they lead not only to the knowledge of God, but to the very fruition of God. Our blessed Saviour, and John the beloved Disciple, lays it down as an axiom, This is love to keep his Commandments, the greatest testification of our love to God, is the love we show to his Commandments, in observing of them; this order David sets down himself, he was a man stricken, and touched in his heart with the love of God here: as if he had laboured for arguments, and expressions to manifest it to his own heart, and to others; he makes this as the first, and most proper effect, and prose of his love to God, that he loved his Commandments; that he might justify the first, he tells God, I have loved thy Commandments, so here is the thing he testifies of himself.  
And he doth not only make the testification to men, for men may be ignorant, there is no man that can make inspection into the affections, and the heart, to see what love is there, but he tells it to God, it is a holy ejaculation that is sent up to God, for the inlargment, and testification of his affections, I have loved thy Commandments, it is a modest expression.  
He doth it not, first, that he may put God in mind, or make him understand, and know any thing of which he was ignorant, for he searcheth the heart, he knew what david's love was, better than himself, yet he beats much upon it by many repetitions, Consider how I love thy testimonies, O how I love thy Law, I love it above gold, yea much fine gold. There are many variations of this one expression, and all presented to God, not to put him in mind, only appealing to God, he speaks these words as Peter to our Blessed Saviour, when Christ asked him the Question, Simon lovest thou me? (saith he) Lord thou knowest all things, thou knowest that I love thee. Or as Hezekiah in his holy Devotion, Remember Lord how I have served thee with a perfect heart. So David here; here were the interchangable conferences between David's soul, and his Maker, and here is one of those great expressions that he makes to him, the first, and principal testification, I have loved thy Commandments.  
In the second place, it was not an arrogant expression, he doth it not as thinking highly of his graces, not esteeming himself better then other me●, 〈◊〉 he had got the flight before them, as the Pharisee in the Gospel, Lord I thank thee that I am not as other men. It is true, he knew how to make his Boast of God, My soul shall make her boast of God. That is a holy arrogance to make our boast, and triumph of God, but only it was for the inlargment of his affections, to set us an example, to draw others after him by his holy example; it was not Ostentation, but a humble acknowledgement made to God, not all penitential: Penitential acknowledgements always come in another form. I have not loved thy Commandments, but there is an acknowledgement of thankfulness, as well as of repentance. The acknowledgement of repentance is, Lord I have broken thy Commandments; Repentance takes shame to itself. The acknowledgement of thankfulness is, Lord I have endeavoured to keep them. Thankfulness gives the glory to God, of his own graces, repentance cries, I have broken them altogether; thankfulness cries, I have laboured to keep them in part; though my practice have failed, yet my heart is toward them, I have loved thy Commandments, it is a modest expression of his love to God, in loving his Commandments. To take it in brief, it is set down here in a double advantage.  
One advantage is in the Emphasis, I have loved thy Commandments, by Commandments he understands the word of God, yet it is more powerful than so; it is not, I have loved thy word; but I have loved that part of thy word that is thy Commandments, the mandatory part. There are some parts of the will, & word of God, that even ungodly men will be content to love, there is the promisory part; all men gather and catch at the promises, and show love to these. The reason is clear, there is pleasure, and profit, and gain, and advantage in the promises: but a pious soul doth not only look to the promises, but to the Commands, the mandatory part as well as the promissory: Piety looks on Christ as a Lawgiver, as well as a Saviour, and not only on him as a Mediator, but as a Lord, and Master, it doth not only live by faith, but it liveth by rule, it makes indeed the promises, the stay, and staff of a Christians life, but it makes the Commandments of God the level. A pious heart knows in every promise there is some implicit command; in the qualification, and condition of every promise, there is an implicit Command contained; it knows that for the fullfilling of the promises, they belong to God, but the fullfilling of the Commands they belong to us, therefore it looks so, upon the enjoying of that that is promised, that it first will do that that is commanded, there is no hope of attaining comfort in the promise, but in keeping of the precept, therefore he pitcheth the Emphasis, I have loved thy word, that is true, and all thy word, and this part the mandatory part, I have loved thy Commandments; here is love to God, to love God when he Commands, that is the first advantage.  
Then the other is in the notation of the number, thy Commandments, it is plural, that is, all thy Commandments without exception, otherwise even ungodly men will be content to love some Commands, if they may choose them to themselves.  
There is no man that is set so much upon the breaking of one, but it may be he hath something in him, whereby he can incline to love some other; if it touch not his bosom, his darling sin. Herod himself heard John in many things gladly; it is the ordinary practice of Hypocrites, I, and of Profane men too, they divide the Tables between them, if they adhere to the first Table, as Hypocrites, it is with neglect of the second; if they adhere to the second, as profane men, it is with contempt of the first: it is not so with true piety, piety gives not obedience out of humour, but out of duty, it doth not obey out of choice, but it obeys out of obligation.  
It is true of obedience, what Divines very well observe of faith, and it is an excellent rule; faith never singles out his object, but lays hold of any object; if there be any truth to be believed, and assented to, faith doth not chose this, or that truth, I will believe this truth, and not the other: if it be a case of exigence, where ●aith hath to do, it doth not say I will trust God in this case, but not in ano her, it chooseth not its object, it knows that he is all powerful, to deliver out of all dangers; it knows that he is all true; as faith doth not choose its object, so true obedience singles not out its command, it chooseth not his commands, I will serve God in this Command, and not in the other; that is not to serve God, but our selves; it looks equally upon every command.  
Epictetus, I am sorry almost that it was his, yet it is a shame to us that it was his; it is impossible almost to come out of the mouth of any but a Christian) If it be thy will O Lord Command me what thou wilt, send me whither thou wilt, I will not withdraw myself from any thing that seem● good to thee. Epictetus' was a Heathen, but we may match him, and exceed him by parallel places, that dropped out of the mouths of Saints. David, I have respect to all thy Commandments. Cornelius, We are present before God to hear whatsoever shall be Commanded us of God. Non eligit mandata, he doth not pick, and choose. So here, if a man would attain to this ability, to set himself to the general obedience of all God's Commandments, he must get the love of all.  
Nothing will so tnable a man to keep them as love; love makes every weight (as I told you the last day) light, saith Austin, love never finds difficulties, the reason why men object difficulties is, because they love not: therefore if a command please them, it is Bonus sermo, it is a good saying, they are willing to embrace it, if it be contrary to their custom, and natural inclination; Durus sermo, it is a hard saying, who can bear it; there is a Lion in the way, an Adder in the Path, because they love not. Love facilitates obedience, obedience will never go through the Commandments, except it be rooted, and grounded in love, we may well say love enables to keep them, for it doth keep them, it is the keeping of all; he that loves all, keeps all, David resolves to keep all, therefore he saith he loves all. If we will get his resolution to keep them, we must get it to love them, here is the first thing, what he had done for the time past, I have loved, it is but transient, and occasional, therefore I will not stand longer on it.  
The second is not only a testification of what he had done, but of what he would do, set down by two resolutions.  
First, in the first part of the words, My hands will I lift up to thy Commandments which I have loved, here is love, the Loadstone, and the hands though they be feeble, will follow after love: the Proverb is now altered, it is not, Vbi amor, ibi oculus, I will lift up mine eyes, but my hands, his heart was enlarged, and his hands were lift up; he shows his love in the outward parts, as well as in his affections, I will lift up my hands to thy Commandments which I have loved. A new expression, and hath not a parallel, that I know of, in all the Scripture; therefore it will not be so easy to give the proper and true grounded meaning of it, why it is set in this form, I will lift up my hands to thy Commandments.  
There are other ways it might have been varied, and then the meaning would be easy, if it had been thus, I will lift up my eyes to thy Commandments, to lift our eyes to God's Commandments, is to apply ourselves to the reading, and learning of them, and to study of the mysteries of the Kingdom of Heaven.  
Or if it had run thus, I will lift up my heart to thy Commandments, there are many parallel places for it, To thou O Lord will I lift up my soul; he that sets his heart upon God, sets his heart upon God's Commandments, the heart will be lift up; though it move not in the body, it can go up to Heaven, and ascend to the place from which the Commandments come to the ●hrone of God: but it is not so, I lift mine heart, or I lift mine eyes; if it had run thus, I will stretch forth my hands to thy Commandments, there might have been a fair account to stretch out our hands to thy Commandments, to apply ourselves to practise, for a man to employ himself to, and embrace it, and delight in it. The 〈◊〉 Land shall stretch forth their hands to God, that 〈◊〉 a phrase parallel in that sense, but it is no● 〈…〉  
Lastly, if it had run thus the sense had been easy, I will lift up mine hands unto thee, we lift up our hands to God in prayer, and the proper gesture of Prayer is to spread, and lift up our hands, even Aristotle himself foresaw so much, and it was the practice of the Heathens, as appears in Homer, Horace, Virgil, and other Poets: but Aristotle, hear him for all; when we go about to make our Prayers, we stretch forth our hands to Heaven, or lift them up; the proper gesture of prayer is to lift up the hands, Paul shows it, 1 Tim. 2. I will that men pray in every place lifting up pure hands. The lifting up of the hands is put in Scripture for Prayer, but it will not bear it so, it is not good sense, I will lift my hands in prayer to thy Commandments. The Commandments are not the object for prayer to be directed to, but God. I will pray to thy Commandments, we cannot do so unless it be by insinuation, we may take it so, as a gesture of prayer. I will lift up my hands to thy Commandments, that is, to thee in thy Commandments, in the custody of thy Commandments. Obedience is a forcible Prayer, to God itself. A man that comes to God in Prayer, must bring obedience, and so lift up his hands to the Commandments.  
Or else thus, I will lift up my hands to thee, for the keeping of thy Commandments, no man can keep the Commandments but by Prayer, it is grace that must come from God, and be fetched by Prayer, by insinuation. We may take it as a gesture, but that is not the proper meaning; in all these variations the meaning had been easy, but there is an Emphasis in both words, I will lift up, and I will lift up my hands to thy Commandments, both words are remarkable.  
Sometimes the lifting up of the hands doth not betoken supplication, sometimes it betokeneth admiration, the lifting up of the hands when men are astonished and ravished, with an object it might be so: well, there was no man's soul more taken and ravished then david's, when he was in contemplation of God's commands, I will lift up my hands, admiring the excellency of the commandments.  
We lift up our hands sometimes when we betake ourselves to refuge, and David might well consider it as his refuge; he looked over all outward helps; he was in affliction and distress; he leaves all inferior helps, and hath recourse to God, and he goes the right way, in the way of his commandments.  
The hands are lift up sometimes for comprehension, when men lay hold of a thing; that is the meaning, I have lift up my haands to thy commandments, for the laying hold and practising of them, both words have an Emphasis.  
First, upon the word Elevabo, I will lift up; it implies thus much; the commandments of God are sublime. A man lifts up his hand to that that is above him; they are of a sublime nature, they are sublime commandments, they are all above us, they are sublime and high in many respects.  
Sublime in respect of the original, they come down from God: The doctrine of John Baptist, it was from heaven; all the commandments, they were given from the mount, they are higher than so; they are given from heaven, from God himself, they are sublime in the Original.  
Sublime in the matter of them; heavenly oracles, dictates of divine wisdom.  
And sublime in regard of the difficulty in keeping of them, they exceed humane strength too; nature cannot reach them; nay nor grace according to that small proportion we receive in this world: grace is infirm, but nature is altogether impotent.  
Lastly, in respect of the situation of the commandments. In truth and in deed we have them in the book of God, but they are written also in heaven. Lord (saith David) thy word endures for ever in heaven. Moses, Deut. 30. he tells the people the commandment is not fare, it is not in heaven, but in thee, in thy heart, and in thy mouth, not as if it were excluded from heaven, for that is the proper place of it: but he speaks by way of dispensation, because God made it near to men when he gave it: so he saith it is not in heaven; or else it is properly in heaven, because it is the Idea of the divine mind, will, and counsel of God; it is in heaven, because it is imprinted and graven perfectly in the hearts of the Saints and Angels: it is not only perfectly written there, but perfectly kept there, all the essential parts of the commandments, as worship, praise, obedience, adoration, they are all performed in heaven by the Saints and Angels; it is in heaven, the commandments put them together: since the commandment was in heaven, David looks after it there, he knew there was but an imperfect custody of it in earth; It is that that we pray for daily, thy will be done on earth, as it is in heaven. When we look to the commandments, let us look to heaven, there they are perfect. Holy David, when he stretched out his hands to the commandments, he reached not forward, but upward: and since they were in heaven he directs his affection, and the strength of his resolution thither, there is the reason of the first word, the verb is set with an Emphasis, elevabo, I will lift up.  
But there is another emphasis upon the other, my hands; take it figuratively, my hands, that is, my heart: the hand is put for the affections, because they are the instruments whereby the heart and affections work; love is seen in the hand, as well as in other parts, he might very well put them for the whole man: My hands will I lift up; that is, my self, my heart.  
Or take it properly; he therefore mentions his hands as the excitements, or sign, or testimony of lifting up his heart, because the heart that works in the outward man: Out of the abundance of the heart the mouth speaketh, the eye seethe, and the hand worketh, to show that his heart was lift up to God's commandments; he says, he will lift up his hands: so here is now the sum, it is nothing but thus much, the expression of the welcome, the great welcome and dutiful entertainment that he gives to the commandments of God; he presents God to his heart here, as publishing the commandments, offering them as a gift, and he reacheth out his hand to accept and take them, as Galen saith well; the hand is not only the instrument of invention, but of assumption: we take all by the hand, he would take it of God a great gift, that he would bestow his commandments. God offers, and David accepts; the dutiful welcome that he gives to the commandments of God may be paralleled, Heb. 12. Lift up the feeble knees, and the hands that hang down, & so make straight steps to your paths. Take all those parts in a spiritual sense, the soul hath hands and feet as well as the body; the feet of the soul are the affections; the hands of the soul is reason; the same that is the eye is the hand. Holy David pursues it in the same impression, he rouzeth up himself, and strengtheneth himself to keep God's commandments, he quickens every part after in other parts of the Psalm, he hath taken order for other parts: He takes order for his eyes: Open mine eyes and I shall see wonders in thy law. He takes order for his feet: I remembered my ways, and turned my feet to thy testimonies: That he might show that there was a dedication of his whole self to God, he passeth by the strength of no part; he served him with all his soul, with all his heart, and with all his strength; he gives God the strength of every part, he sets down his hands, not my eyes, or my heart only; it is not only the ordering of his feet & affections, but the strength of the whole man: I will lift up my hands to thy commandments which I have loved; here is the sum and pattern that David sets forth, it is a good pattern for us to imitate, and in what should we imitate him?  
Imitate David in resolution; the reason we come so short in piety, is, because we are not armed with resolution, we go weakly and carelessly about the work of God; we do the work of salvation that concerns our souls, negligently: nothing will keep the soul in a better temper, and keep a man more out of the way of sin, than oft to fortify and strengthen the heart with resolution, and what resolutions shall we take? the same that David takes, what is that? I will lift up my hands; how doth he lift up his hands to God's commandments? To lift up our hands to God's commandments, is to apply ourselves to the keeping and exercise of them: the hands are the instruments of action, and exercise not, but that it must be done by the heart, and every part: but therefore he refers it to the hand, because action is the life of Christianity, that to keep the commandments of God there must be action, and the hands are the instruments of action.  
Origen well; we lift up our hands, when we lift up the works of our hands to the commandments of God: and when do we lift up the works of our hands? saith he, when we walk worthy of God, and live according to his prescripts and rules, this is to lift up our hands to God's commandments.  
I but our hands are feeble, our hands are weak as Moses were, Exod. 17. We read that Moses hands were heavy, he could not hold them up; so it is with many of us, when we would walk in the ways of God's commandments, our feet are dull and feeble; when we would work the works of God, our hands are feeble, heavy hands, & in worse case than Moses: his hands were heavy through corporal infirmity, ours through spiritual: the palsy hand through the decay of faith, the withered hand by the declining of love, and the hands manacled and pinioned, and clogged with the lusts of the flesh, and the enticements of sin, how then shall we do to lift up our hands? we must say as David in another place, pray to God to strengthen us: I will run the ways of thy commandments when thou hast set my heart at liberty. I will labour to keep thy commandments, to lift up my hands when thou shalt release me and enlarge me: I will wash my hands in innocency; because our hands are clogged with sin, we must wash them in innocency, bring clean and pure hands, they are the only hands we can lift up; we must not come with hands defiled with sin. Here is the resolution of David, when he speaks of his hands, they are to be understood by way of Idea: that is, pure hands, clean hands holy hands, charitable hands; these were the hands that he would hold up to God. I have done with the first part of his resolution: I will lift up my hands to thy commandments; the other that is behind in the last words.  I will meditate in thy statutes. 
This is his second resolution, the second branch, and it is partly the same in effect with the former, but it is varied, and otherwise expressed. Here is another name given to the word of God then in the former part; there it was the Commandments, here it is the Statutes. Statute is more than precept: the second name he gives not for variety, but as a word that is more emphatical, it serves better for the expression of his purpose. The commandments of God are called Statutes, because they are , they cannot be altered and changed; thereupon it is that you have this Epithet annexed oft in Scripture, they are sure, and steadfast, and faithful. The statutes of the Lord are sure, Psal. 19 A more sure word of prophecy saith Peter. Steadfast promises, Rom. 4. Sure and steadfast commandments, Heb. 2. It is an epithet still given to show the sureness, they are called Statutes, the Latin word signifies stability; the Hebrew signifies visitation, that God visits for breaking them; yet this is proper they are called Statutes, because they are ratified, they are firm, the things that God hath established: Every thing is said to be ratified that stands. My counsel shall stand, saith God in Isa, and out of the mouth of two or three witnesses every word shall be established: therefore we stand to it, it is the rule and sum of our faith, that cannot be abolished, it is a thing ratified, thy Statutes. Statutes is more than precepts, they are unabrogable precepts, they are Statutes, Sanctions, Decrees, Constitutions. If I would enlarge myself, from this particular, I could show that hence there is an obligation laid to observe God's laws because they are Statutes: that that God by his decree hath established, we cannot nullify them by our transgressions; we nullify God's commandments as much as lies in us, as oft as we break them: to transgress the commandments is as much as in us is to cancel that that God hath confirmed, and to nullify that that God hath ratified: it is not only to break it by sin, but to break it in the validity. There is no man that transgresseth, but he wisheth there were no commandments, no rule of obedience and piety.  
It is not so with other creatures; all other creatures have a law, and it is a statute-law, because it is a law that they have not broken; they all keep those Statutes that God hath given them, and they have nothing but the instinct of nature; not only animate, but inanimate creatures; the Stars keep their courses, and the Earth and the Sea keeps its course and motion of ebbing and flowing, as the impression was first made in them when they were created: it is a firmer law that is given to man; not only that law, but the law of God's commandments: He hath given him that law that shall stand more firm; for that law of nature shall be abrogated when there shall be a dissolution of all. Heaven and earth shall pass: the law of nature, the law of the creatures shall cease, than there shall be a cessation of that: but though heaven and earth pass, not one jot or tittle: not one jot of Christ's word shall pass, it is Augustine's observation: jod is the least of all letters, and the affix is the little dash of it: Our blessed Saviour saith there shall not an iota, not an affix pass, but the least part of God's commandments shall be kept. Then, if other creatures keep their law, shall not we much more labour to observe that that God hath given us? If we labour not to keep them as statutes, we shall as judgements: if they be not done a nobis, they shall be executed de nobis: if they be not done by us, they shall be executed upon us, but I will not prosecute the word; that that he calls before commandments, he calls here statutes. A stationary exercise, he useth a stationary object: I will dwell, or stand upon the exercise of thy Statutes.  
The first was for the exercise, this for the meditation; he contents not himself with one resolution, or with the second: this whole Psalm is nothing but a multitude of holy resolutions and ejaculations; take but this one part of the Psalm, this one division that my Text is out of, see how resolutions come one on the neck of another. In vers. 46. there is one; I will speak of thy testimonies before Kings. In the 47th there is another; I will delight myself in thy commandments. After that he is not content, he gives a third; I will lift up my hands to thy commandments which I have loved: And in the latter part he closeth with a fourth, I will meditate in thy Statutes. He arms himself with resolutions, and these two resolutions are subservient one to another; the preparatory act to meditation in God's statutes, I will lift up my hands to thy commandments.  
He first prepares before he falls to meditate; he doth not rush upon the sudden as we do in prayer, uncivilly, when we come into the house of God: he fits and tunes his heart, he sets the parts in order before he goes to meditate: he composeth himself, his eyes, his hands, his heart, all the whole man, before he goes to meditate. I will first lift up my hands to thy commandments, and then meditate on thy statutes, as it is in Psal. 51. Before he will sing, he will tune, Awake my Lute & Harp, awake, my glory and myself will awake right early. David would not sing before he was prepared, he tunes before he sings, Psal. 45. My heart is enditing of a good matter: I speak of the things which I have made touching the King. He prepares his heart that he may get God's approbation: so here, before he sets seriously to meditation, he puts every affection in a right key and tune: and then when he had set all right, after he had composed his very gesture, his eyes fixed to heaven, his hands lifted to God's throne, than I will meditate in thy statutes. He sets the most heavenly act on an heavenly object: there is no object fit for meditation then the Commandments: there is no act fit for the commandments than meditation.  
Meditation is the improving of all other exercises spiritual: whatsoever meditation is an Angelical exercise: the only exercise or the chief that we know of that, the Angel's exercise in heaven is the meditating of God's will, and ways, and works: If we would conform ourselves, nay if we would attain to the height of Angels, it must be by meditation; yet we generally, the most of us are very negligent and backward in this duty; few men know what belongs to meditation, or what is the comfort of it: those that profess they love God, and delight in his commandments, though they read sometime, and hear sometime, they labour not to improve that that they read & hear by meditation: meditation is come to be the scorn of the world; I account meditation is scorned, because conference about holy things & repetition is a thing in reproach in the world.  
It is true, I know those things may be done sometimes (as they are) out of faction, and under pretence of repetition, oft times conventicles are made; but a modest humble soul will not do things for applause, or offence: but if we look to benefit ourselves by the word of God, we will take all helps to remember what we hear, and apply it to ourselves, and we cannot do it without meditation, and repetition is a great help; he will not profit by the word of God that calls not himself to account for his memory and his life, and lays them according to the level of the things he hears.  
The world is full of imagination: meditation is scarce; it is a wonder to see how men weary themselves with imagination, & suffer their hearts to run after every vanity, they think imagination is meditation when their hearts have wild roving thoughts, sometimes sinful, always vain, that is not meditation but vanity; meditation is that act whereby the heart pours itself forth to God, and is fixed on heavenly things, and makes an impression of that heavenly act whatsoever it is upon; upon it self by a reflection of the soul upon it self, in the exercise of those duties that are meditated.  
Therefore if we will benefit by reading and hearing of the word, let us oft times call ourselves to account by meditation; If we would be well acquainted with God, & conversant in heaven, it must be done by meditation. Meditation is that that makes the seed of the word take root in the heart, that ●●gests and incorporates it, and turns all to blood and spirits: we can never profit and edify by Sermons; unless by meditation, and rumination we chew the cudd after: Admit it be but a weak Sermon that we hear, some will say, what, should I meditate on that? though it be a weak one, there is matter still of meditation. A man that hath love to another man, will love every thing that belong to him; if we have a love to the word of God, there will be a love of all that belongs to it. A love of that place where the Ordinances are handled; a love of the time when the Ordinances are handled; a love of the weak hand, the earthen vessel that dispenseth it, though through much infirmities and weakness. Gregory Nazianzen observes of St. Bazile, they loved him ●o much in his time, they reverenced his virtues so much, that they would imitate him in his infirmities: it is true, there are no infirmities or errors in the word of God to be loved there; but if we have true love to the word of God, we will embrace it from an infirm hand, though it be dispensed in a weak manner. Always something may be gotten to edification, and the application of it must be made by meditation; it is that that is an excellent supply of privacy, it is the sole companion of a retired heart. A man addicted to meditation, can leave earth and go up to heaven, and walk, and converse with God, with all the commandments of God; he needs no book, he needs no teacher, that can addict himself to meditation.  
Meditation is that heavenly exercise that is the improvement of every grace; if we would thrive in all, we must addict ourselves to it; that was David's order; he was conversant in reading and hearing too: but meditation is the act that he resolves on to improve both: and as he would give God his outward man, so he will his inward: The testification of the outward man is in these words, I will lift up my hands to thy commandments which I have loved: And then because neither tongue, nor hand, nor feet, nor eye, can be acceptable to God without the heart, the inward man: he seconds his first resolution with another, as, I will lift up my hands to thy commandments, so I will meditate in thy statutes.   

THE Saint's Progress. DELIVERED IN TWO SERMONS, BY That Learned, & reverend Divine RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuel College, and late Preacher at PETER'S POOR in LONDON.  2 Pet. 3.18. 
But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   

SERMON I.  PSAL. 84.7. 
They go from strength to strength, (until,) and every one of them appear before God in Zion.  
THEY go from Company to company, from Mansion to Mansion; so some Translations read it; as alluding to the solemn journeys of the Children of Israel to the Land of Promise. Or to the annual Travel of the Jews, to appear before God for the worship of his name in Jerusalem.  
And if I should read the words so now to you, it would be a fair, and proper Lesson to us to learn, that we are now in the state of Pilgrims, We have here no abiding City. As the Patriarches of old, we still look for a Country. There is removing, and Mansions, and going from Country to Country.  
It would very well fit my self too, and be a good entrance to this new removing from Mansion to Mansion, from Company to Company. But I will not read the words so, but take them as they are expressed in the Text, From strength to strength. So, it is a short, but an accurate model of the spiritual growth of a Christian in this world, from one degree of righteousness to another, so breathing after perfection, and it is a part of that excellent Psalm that the Prophet David made, to let us understand the great comfort, and benefit, and privilege that comes to us by our frequent repairing to the House of God. One great privilege is this, that here it is that we get spiritual strength. Here we not only had our initiation to Christ, and the first seeds of Piety sown, and the first Foundation laid, but we get growth, and go on, and make progress in piety.  
There are many excellent passages in the Psalm, yet this is one of the most remarkable, for there is something in it more than in the whole Psalm itself. The Psalm itself is none of those that are called the Psalms of degrees, yet this is a Text, or Verse of Degrees. And those degrees are not such as relate to the steps of the material Tabernacle, but show the steps of our ascension, the ascent that we make up to Heaven. There are two passages in the Psalm that point at it. One in Vers. 5. In whose heart are thy ways; or as some read it thy ascensions, the degrees of proficiency whereby Christians come to stature, or great growth of piety, are God's ascensions, Gods ascensions because they lead to him, and ours because they carry us up to God.  
Another place that points to these degrees, or ascensions, is in the Title of the Psalm: it is one of those Psalms that is ascribed To him that excelleth, or to the End, showing, that the only way to excel, is to hold out to the end, and he that holds out to the end, of all others will be the most excellent, and both these are stamped, and graved upon this Verse. One part is to him that excelleth, They grow from strength to strength. Another part that is to the End, Till every one appear before God in Zion. According to these two there are two parts.  
There is the motion of Christianity.  
And the rest.  
The rest, that is God, in the last words, Every one of them appears before God in Zion.  
The motion is in the first part of the words, and there are three things in that: There is, 

Qualitas motus, and  
Meta, and  
Continuatio motus.    
The quality of the motion, they go on, they grow up.  
And the mark to which it is directed, to strength.  
And the perpetuation of the motion, From degree to degree, from Virtue, to virtue, From strength to strength.  
But before I speak of these particulars, there is one little particle in the front of the words, that sets out to us the condition of the persons (though it be indefinitely here expressed) that makes this goodly progress, this fair and lovely growth in piety. The word is indeffinite, They go, or They grow, therefore it refers to two Verses before, the fourth, and fifth, there you read who are these, they, that are here spoken of, Elessed is the man in whose heart are thy ways. Blessed is the man whose strength the Lord is. Blessed are they that dwell in thy house. It is Plural in the one, and Singular in the other. It is Singular in Vers. 5. Blessed is the man whose strength the Lord is, and according to that course and Exposition of the word, a man would have thought it should have run thus, He will grow from strength to strength. But the Psalmist purposely in a great deal of wisdom varies the word, and sets down both expressions. In the Singular, to let us see that there are not many that have these assentions of God in their hearts, or lives; there are not many that grow to a high pitch, that Grow from strength to strength, that is, to a great measure. Yet he sets it down in the Plural, to let us see that there are some of those, some, the same that he pointed at before; those that make God their strength, that have the fear of God before their eyes, and Gods ways in their hearts. That is, briery, godly men, those that mind piety, and Heaven, they will be growing, they will not stand at a stay, or as wicked men, go downward, and grow worse, and worse, as the Apostle speaks, and as David saith, From one wickedness to another. Every godly man on the contrary, the first thing he minds is to get grace: the next thing that he aims at, is to grow in grace, and that he may grow swiftly, and perfectly, They grow from strength to strength. So much of the Persons. Now I come to the other.  
First, the quality of the motion, They go. It is a corporeal word, but it hath a spiritual signification; it is a spiritual motion that is represented under this corporeal expression. Now, of corporeal, natural motions, there are two frequent.  

The Local, Motion.  
The Vital, Motion.   
Of local motions the principal, and most noble is the progressive motion, going forward: Of vital, the motion of augmentation. Now according to both, the word will carry both here, Th●y go on, or they grow; their going is their growth. We may refer it to both, both as it sets out the increase of grace by the similitude of a local motion, and as it is expressed by the similitude of a vital motion.  
First, take it as it is set out to us under the similitude of a local motion, They GO from strength to strength. It lets us see what is the perseverance of Christianity. It is strength by which a Christian walks, but it is perseverance that makes him go on still, and gain new ground, and draw nearer to Heaven. Therefore there are many frequent places of Scripture that give us charge, and put us in mind still to go on, and proceed; there are none that command us to sit still. The life of Christianity consists in motion, not in session, session is reserved for Heaven; it is a going forward, not a standing still. Station is for those that are come to their journey's end; when men have done their work, than they shall stand, and sit at the right hand of God, than they shall sit upon thrones. But now in the way, in our Pilgrimage, there is work to be done, there is a great deal of way to be r●d, and a progress to be made, we must still proceed, and go on, that is perseverance that make us go on, and hold out.  
Indeed it is true, there are some precepts for standing, none for sitting, Watch ye, stand fast, qu●t yourselves like men. But that station is not an impediment to motion. A Christian at the same time, spiritually speaking, he both stand, if he go forward, and move. That standing is not an impediment, but an advantage to motion. So, standing in nature, it is a maxim of Philosophy, nothing moves, but there must be a Basis, a centre that supports it, that is unmoveable, that gives it ability to move. So it is with Trees, the surer they are set, the better they grow. Man the firmer footing he makes, the more steadfastly, and better he walks. In Christianity, the more we are established in grace (which is the standing that the Apostle speaks of) the better we walk. The life of a Christian is both in motion, and standing; in regard of that grace that he hath received, that he may keep it, he is exhorted to stand; in regard of that grace that he looks to, and advanceth to, that he may get it, and that he wants, he is called on to move still, and go on. So we see the life of a Christian is a life in motion, he is so far from declining, and going back, that a Christian doth not at any time take up his rest, he would not willingly make any stay; with so much firmness, and eagerness doth he breathe forward, to the state of perfection, that may be attained here, and the glorious Crown that shall be set on every man's head after. And perseverance is that grace that enlivens us to motion, it is one of the Excellencies of perseverance, it keeps a man still in motion. There are three excellencies that we may note in the grace of perseverance; all accommodate to this purpose, but the last is best.  
One is, it is perseverance that sublimates all graces. It is not a particular distinct grace of itself, but that golden Thread that goes through every grace, and carries them to their pitch, and perfection. Perseverance is not faith, but the continuance, and steadfastness of faith. Perseverance is not repentance, but the habitual perpetuaion of repentance: The pitch of faith, the highest flight of love, the fullness of repentance, the lengthening of the line of patience, to the greatest extent and longitude: all these are nothing but perseverance. It is not any one virtue, but the Crown of all; it is the grace Laurel, the wreath that carries every grace, and virtue, to the height. That is once excellency.  
Another excellency is, that it is the grace that borders next upon Heaven, the next grace to Heaven is Perseverance; there is but half a step between Perseveranee, and glory. There is no grace that will carry us to Heaven of it self, without perseverance; not faith, if it faint; not love, if it decline, and wax cold, not obedience, if it give over; not repentance, or humility, or patience, or meekness, if they have not their perfect work. Faith, that will hold, but that it holds out, it is from perseverance. Love will take its flight, and mount up, but that it mounts up to the highest, to Heaven, it must be from perseverance. Obedience will follow after Christ, but to hold to the end in obedience, to be carried to the full length, it's from perseverance. So every grace hath that that is the accomplishment of it, from the grace of perseverance. Without it, as St. Bernard saith very well, neither he that fights can hope to overcome at all; or if he overcome, and conquer a little, he cannot look for the Crown, unless he conquer still, and go on. There is the second excellency of perseverance.  
The third, and principal excellency of perseverance, that that more expressly toucheth upon the Text, it is the continuation of the motion of a Christian, that that keeps a man still going. And motion is excellent in every Creature; the Creature, the more excellent it is, the more excellent it is in its motion. The Earth, that is the lowest Element, and the basest, moves not at all. The Water that is next above the Earth, moves, but not so fast as the Air that is above the Water; and the Air, though it move faster, and more constantly than the Water, yet it moves not so nobly, and constantly, and so fast as the Heavens, the celestial bodies, and the Star● of Heaven. Take but one instance, the Moon hath two motions, which she dispatcheth at once, with a great deal of swiftness, and constancy. Let men that are below blaspheme, and curse, let Dogs bark, let the Winds blow, let storms bluster, and the Clouds frown, the Moon goes on to finish her course. So a Christian if he be of a heavenly temper, there will be the motion of the Heavens, perpetuity of motion: Perseverance makes the motion perpetual, it gives perennity to the motion of a Christian, that though a Christian meet with many disc●uragements in the way of piety, temptations, and tribulations, and persecutions; yet for all this, as the Sun, and Moon, and Stars, he keeps on his motion; though wicked men oppose themselves, though St. Paul's Dogs do more than bark; though the storms of temptation bluster, and the winds of persecution gather themselves together, though Heaven, and Earth oppose, yet perseverance will carry a Christian strait on his way, through all impediments, and make him leap over all discouragements, it will bring his motion to the end, that is the excellency of perseverance. That is the first thing, if we take the phrase under the similitude of local motion, They go on.  
Secondly, consider it under the similitude of Vital motion, for as I said, their going on, is their growing on. Growth is a vital motion; for properly nothing is said to grow but that that hath life. Therefore Scaliger observes, there is a great deal of difference betwixt those two words, augmentation, and extension, things inanimate that want life, may receive extension, and dimension, but they are not properly said to grow, but things that have life, Plants, and Trees, and living Creatures. Growth therefore properly is a vital motion, and that vital motion is remarkable in Christianity, in a spiritual sense; there are many words whereby 〈◊〉 Scripture sets out these advances of Piety. When it considers us in the way of piety, it is called proceeding; when it respects the emulations of piety, it is called excellency; when it respects the operations of piety, it is called abounding; when it respects our progress in piety, it is called persevering; when to the state of piety, it is called growth. And all these, there is good reason to be given of them, in respect of the several relations a Christian hath in this World. We are viatores in this World, we must proceed, and go on. We are Workmen in the Vinyard of the Lord, we must persevere. We are lights in the World, lights must excel, that is their commendation. We are Rivers, as David makes the similitude, Rivers of God, they must swell, and abound. Christians they are the Babes in Christ, that are to come to the stature of spiritual Manhood; being Babes, they must grow. Of all other expressions those two are remarkable, when it is called abounding, and growing. David useth both these, the word of abounding or excelling, All my delight is in those that abound, or excel in virtue, Psal. 16. The other word of growth is in Psal. 92. speaking of the righteous man, He shall grow up as a ●edar in thine house. St. Paul makes use of both those words too, sometimes he exhorts to grow in grace, sometimes to abound, and excel. Strive that you may excel to the edifying of the Church. Always abound in the work of the Lord.  
The phrase, or word of abounding, is a metaphor taken from Rivers, Rivers that get increase by running. A man would think a River in continual motion should do nothing but spend itself, and not get, but lose; but the longer it runs, the more access of water flows to it, and the further its progress, the greater it is. It is little at the head, but it is great at the foot, the longer it goes on. So should a Christian be like Ezekiells' waters, that at the first were but up to the Ankles, and then ascended till they came to the Neck, till at last they covered the whole man; such is the swelling Spiritual, the excelling, and abounding in grace.  
The other word, of growing is a metaphor taken almost from all sorts of vitals. It is taken sometimes in Scripture from building; as a building from a small beginning grows to a great vastness, and magnitude; so a Christian being built on the Foundation of the Prophets, and Apostles, our blessed Lord being the Corner stone, he grows up to a holy Temple in the Lord, Ephes. 2. Sometimes it is taken from the similitude of Plants, and Trees, Hosea 14. They shall grow up as the Lily, and as the Vine, their Root shall be like Lebanon. Sometimes again, it is taken from the similitude of other Creatures, in Mal. 4. speaking of righteous men, he saith, They shall grow as the Calves of the stall. Sometimes it is taken from our selves, from the similitude of the growth of the body, corporal growth. So in Ephes. 4. he speaks of Growing up to the fullness of stature, to a perfect man in Christ. As the body first hath seed, and then life, and then supply of nourishment, and then by it it comes to height, and stature. So it is in the state of grace, there is first the seminal being of a Christian in regeneration, or the new birth; then after come the supplies of nourishment, by the influence of grace, and receiving the sincere milk of the word; after these supplies of nourishment, comes this spiritual growth.  
That you may understand it better, St. Paul sometimes calls it a growing up to strength, Rom. 15. Sometimes a growing to full age, Collos. 2. Sometimes a growing up to a perfect man. You may please to take notice, for the better understanding of it; in every place St. Paul speaks of a double man, the outward man, and the inward man; the inward man is the same in Paul's language, that the hidden man of the heart, is in Peter's; the Soul, the inner man. There is not only two parts, the Philosophers could go no further, they made two essential parts: the Scripture enlargeth more, and makes two men, the outward man, and the inward man.  
The soul alone is called by the name of the whole man, because it hath the pre-eminence; the body, it is but as the Organ, the instrument, it is the mind that is the man, What shall it profit a man to gain the World, and lose himself? Saith one Evangelist, And lose his soul, saith another. His soul is himself, it is the inner man. The reason is, because in the soul there are all the perfections of the body, not only originally, but by resemblance: there is all in the soul spiritually, that makes the spiritual man. The soul hath a spiritual mouth, and spiritual lips, saith Ambrose, whereby it converseth with God. And what are the spiritual lips of the mind? The desires of the Christian heart, and the breathe, and openings of the heart to God; here are the lips, and mouth of the soul, whereby it talks with God. And the soul hath her spiritual nostrils, that is, the judiciary faculty, whereby she resents, and discerns between good, and evil, because there is nothing more noisome to the soul than sin, and nothing more fragrant than Piety; the judiciary part is the Nostril of the mind. Then it hath its eyes too, as Paul saith, Ephes. 1. That the eyes of your understanding being enlightened; there is the lightness, and the darkness of the eye of the mind. And then she hath spiritual hands, and knees, as Paul speaketh Heb. 12. Lift up the hands that hang down, and the feeble knees, that is, cast off all dullness, and indisposition to Piety, quicken yourselves to the work. Put these together, and here is enough to make a spiritual man, and if there be a spiritual man, there must be growth.  
As in the outward man we are borne Children, yet that infancy comes by growth; much less come we to manhood without growth. If we would attain this that the Apostle calls the spiritual man, the perfect man, there must be growth, a going forward, and proceeding.  
The soul is capable of growth, as well as the body, though it grow not as the body doth; the body grows by augmentation of substance, and quantity, that is by extension of dimensions, the soul grows not so, there are no dimensions, therefore there can be no extension, but it grows in habits, and qualities, habits of all kinds, natural, moral, intellectual, spiritual, habits of all kinds, this is the more noble growth a great deal.  
This we are all to take notice of, if we be grafted into Christ, there will be growing up in him; if the new Creature be form in the heart of a Christian, there will be growing up in grace. Thereupon, grace is compared to light, to leaven, to seed; those of all things else are most multiplying, and of a diffussive, growing nature. If grace be in the heart as light, it will shine more an more. Pro. 4. If it be in the heart as Leaven, it will never leave till it work itself to a greater lump. If it be in the heart as seed, it will fructify, and multiply, from ten to thirty, and to sixty, and to a hundred fold. Let none deceive himself, it is one of the best trials whereby a Christian may prove his estate, prove himself, whether he be in the faith, or no. Wouldst thou prove thyself? There is no way so ready, and sure for the general, whereby a man may understand the condition of his soul, how his estate stands, how it is between God and his soul, whither he be in Christ, or no. If there be a growing, if there be a declining, if there be not a growth, if he wax worse, if there be but a standing still, it is a shrewd suspicion that there was no true insition. Whereas men think it enough to get into Christ; it is true, if a man get into Christ, it is enough, he cuts off none that are in that Vine, he casts off none, but take this withal, take heed thou deceive not thyself, to think thyself engrafted into him, when thou art not. If there be true insition, there will be living in Christ, and if so, there will be a growing up in him. It is so essential a sign of our true being in Christ, that unless there be this growth, we have little cause to presume that we are in him.  
Therefore it is laid down by Divines well, and by all Writers, as an Axiom in Christianity, that not to go forward is to go backward. Christ lays the foundation of it, He that is not with me is against me, and he that gathereth not with me scattereth; and Leo magnus well Paraphraseth upon it: there is no medium between these two in Christianity; he that doth not profit something daily, it is a shrewd sign, it is a true argument that he is dificient in Christ: if he go not forward, he goes backward, if he get not something, he loseth. St. chrysostom expresseth it by a sweet similitude. The state of a Christian is as a Ship sailing with the wind against the stream, now the state of that Ship is such, if the wind be stronger than the stream, it is carried against the stream, but if the wind slack, it stands not still, but goes backward if it go not forward; if it g●ine not ground, it loseth: r So it is with the state of a Christian here, Vbi incipis, etc. saith Bernard, where a man hath once set up a resolution to go no further, without doubt he declines, and when he doth not labour to grow better, certaily he grows worse. Because grace if it be in the soul, will be active; if there be a new man form, there will be motion, and the excellentest motion, growth. So, here is the sum of the phrase, under the second consideration, they go on, or they grow on. So, I have done with the first, the quality of the motion.  
The next I told you was the mark to which this motion is directed; for he that walks or moves, hath still some mark, something that he aims at; that is here set down to be strength, or virtue. They go on to virtue or strength. Both ways it is right, there is not much difference, they come to the same; because virtue and strength, especially in spiritual things, they are taken for one and the same. Virtue, and strength, in Scripture they are used as words equivalent. When the Scripture speaks of God, it is one of his glorious names that he is Dominus Vir●ute, it is Translated Lord of power, but take the Original, it is Lord of virtue. In Mark it is said He is sat down at the right hand of God, and in Matthew it is said At the right hand of power; because power, and Omnipotency is proper to God, he is called in the abstract power: The other is by addition, the Lord of strength, or of power, the God of virtue. In like manner, when the Scripture speaks of the holy Angels, this is one name that is given to them, they are called Virtutes, though the name be taken from strength, we Translate it virtues or powers; because they excel in virtue; though not in inferiors that we call moral, yet in those of a higher strain. Likewise when the Scripture speaks of Men, of Christians, it useth these two for equivalent words, those that excel in strength, and those that excel in virtue.  
The reason is, because as Plato well defines it, virtue, it hath a corroborating quality in it, the consolidation, and corroboration, or strengthening of the mind, it is from virtue. Therefore virtue and strength are used as words equivalent; so, either way we may read it. If thus, They go on to virtue, so it carries a very fair construction, it lets us see that virtue is at a distance. A man that will overtake virtue must make haste. Virtue is out of our reach by nature, it must be gotten by excercise, and action, and proceeding. It is pretty moral of Simonides, when he would describe the House of Virtue, he makes it not seated pleasantly, but among Rocks, and Thorns, because it is hard to find. Though the fruit of virtue be sweet, the way of virtue is full of difficulties. And the like moral Plato alludes to, when he would set forth that emblem that he would have before the Door of virtue, a Picture drawn, always sweeting, standing before the Door of virtue. Clemens Allexandrinus saith the same. Because it is not an ordinary motion that we are to use for virtue, it is not going, or walking, but running, there must be making great haste, a great contention of the whole man, for a man to overtake virtue. Therefore they go on to virtue: there is a journey to be taken.  
Or else, they go on to virtue, to let us see, that, A spiritual man hath virtue always in his eye.  
There is the mark he aims at; next to God, his mind is on virtue, and therefore on virtue, that he may come to God. There is nothing, next to God, and Christ, that a godly man prizeth more than grace; which is a thing that is not only the consolidation of the mind, but the beauty, O how amiable are thy Tabernacles! Thou art all fair to draw us after thee. Tully would set it down by three words of the same signification. There is nothing more amiable, and sweet, therefore there is an inviting, attracting force in virtue. To let us see, that virtue is attractive, when a man stands at a distance, it draws him forward.  
But I will not read the words so, but take them in the second construction.  They grow up to strength. 
Strength is a word frequently used in Scripture, to express the enablement of grace. Sometimes we meet with the strength of confidence, whereby we are able to rely upon God. So David toucheth upon that, The Lord is my strength, Blessed is the man that makes the Lord his strength. To make God our strength, is to put confidence in him. There is the strength of confidence. Then there is the strength of consolation, the cure of sorrow. St. Paul calls it Strong consolation. And the Prophet David when he breathed after it, he expresseth it, I am a man of no strength, that is, of no comfort. And in another place, The Lord is my strength, and my portion for ever. The Lord should be his Comforter: there is the strength of comfort. Then, there is the strength of grace, that is the enablement to go on in virtue, and piety. It is a spiritual word drawn from a corporal signification. The first signification of it, corporal strength is, the consolidation of the whole body, or of particular parts, whereby it is enabled to execute the use of it. Vigour, and consolidation is the strength of the body. So in a spiritual sense, the vigour, and vivacity of the mind, whereby it is enabled to do good, and to shun the contrary, to ●eare that which is inflicted, this enabling grace is called the strength of the mind. So take this construction, They go on to strength, because strength is gotten by motion, especially if it be moderate.  
That is the difference between corporal, and spiritual motion, corporal motion adds not, but takes away from, unless it be moderate, if there be over much labour, and motion. But in a spiritual sense, there is no motion so great, and fast, and full of labour, but it adds strength; the faster we move, the more strength we get; therefore they go on to strength, for the very strength is increased by motion.  
Then take the other, they grow up by strength. Strength is gotten by growth: men come not to strength in an instant; we are not men, and strong at once. No more is it in Christianity, no man is borne, and made strong at the same time, but we are first Babes in Christ, and then men. Indeed in the Primitive times, when grace was infused immediately, than God set examples of those that were strong in Christ, and begotten to him at the same time, Babes and men. Paul in his Conversion, at the same time was a Babe, and a man; and others that had the infusion of the Spirit, though miraculously. But it is not so now, there are many spaces between these two, a Babe in Christ, and a strong man, there must be the ages of growth must be gone through. So now, to grow to strength, is to grow to stature, for stature is the basis of strength, and age is the way to stature. So, here now is the thing, they grow up to strength, that is, to spiritual stature, to manhood, to these great enablements. Here is that we are to take notice of.  It is not enough to grow, but to grow up sensibly to that state and strength as whereby we may be more enabled to do God more service. 
To do more work, and to dispatch it with cheerfulness. It is that aim, that is laid in all sorts of conditions, and things: in civil things it holds, a man is not content to be of a Trade, but he would thrive in it. In natural things it holds, in Plants, first there is seed, and then it is sown, and then it takes root, and then it springs, and spreads, and flowers, and grows up till it come to seed again, and yields increase. So, these steps and degrees there are in Christianity, there is being, and life, and strength, and stature. These degrees hang one upon another; there cannot be strength, unless there be stature, nor that without growth, nor that without life, nor that without being in Christ. So, being is the first step, and strength is the pitch: because it is, either perfection itself, or the next step to perfection.  
So, here is the Use that we are to make of this point, to labour to understand our need of strength, we are those that must set this aim of getting spiritual strength, and so we would if we understood ourselves: for we are most of us in a condition of weakness; and those that are of a stronger growth, yet they are as a man of a good constitution, subject many times to infirmities: stronger Christians have many weaknesses, and infirmities. There is no weakness, or infirmity, that is pleasing to a Christian, or that can be pleasing to God. Paul tells us of infirmities, and he gloried in them, but they tended not to sin, but were those that the World accounted infirmities, tribulations whereby he brought glory to God; but if they be infirmities of sin, if we did know the danger of making shipwreck, it would make us love strength, to overcome these infirmities. As Maximus Terens saith, every thing would have commendations if the use of it were known; if we did know the use, and benefit by spiritual strength, how near it brings us to God, and stablisheth our hearts in his fear, it would make us endeavour, and groan after it to attain it To sum up those Uses, they are briefly these two, they are accommodate to two sorts of Christians.  
The first state is Travellers, we are Viatores, we have a journey to take, and as the Angel said to Elias, it is a long Journey that brings to Everlasting life, it is a long Journey from Earth to Heaven; but that God hath shortened the way to grace, though it seem long to sense, and be extreme long to nature; and for aught we know, we have but a little time to dispatch that long Journey in, we know not how short our life is. It is not only a long Journey, but full of difficulties. It is not only a long journey, but the way lies upward, it is hard to get forward, there must not only be moving, but climbing. It is Jerusalem that is above, there is our Country. A man that goes to an upper Room, he goes by steps, and stairs. There are these spiritual stairs that are the ascensions of God. In whose heart are thy ways, or thy ascensions. There must be breathing of ourselves, by ascending and climbing up. It being so long a Journey, and lying upward, and so many difficulties, we have need of strength; Strength is needful to Travellers, or else they will faint by the way. David understood it well, therefore as in one Psalm, he b●moanes himself for the want of strength in his Journey, He hath brought down my strength in my Journey: So in another he Prays for strength in his Journey. Spare a little, that I may recover my strength, for the going on in my Journey. What are the encumbrances of those that are much in Travels? Many fears, and dangers, meet us oft in the way, hunger, and thirst, and heat, and cold, many encumbrances. Paul sets them down when he speaks of his spiritual journey, 2 Cor. 11. he was In hunger, and thirst, and cold, and nakedness, in peril of Robbers: in perils every where. A man that would encounter all these had need have strength; as Plutarch saith of the Scythians, they boasted that they did fight against men. Good Soldiers are so well disciplined, that they can fight, not only against men, but against hunger, and cold, and thirst, against all Enemies. So, a Christian that he may be enabled so to do, he must get spiritual strength, that he may fight, not only with Beasts, after the manner of men at Ephesus, but with hunger, and thirst, and cold, and impediments in his Journey, because we are Viatores, we must have strength to accommodate us to that journey.  
Then, another estate we are in here, we are not only as Travellers, but Soldiers; and our Enemies are many, not only Companies, but Armies; as many as there are Tribulations, and Afflictions, to be endured in the World, as many as there are Temptations to seduce us to sin, as many as there are several sins to be committed; for these are the great Enemies; as many as there are Spirits in the Air, and Devils in Hell; and these are great, and many Enemies. To let us see, that they are strong Enemies, they are called Principalities, and Powers, and to show that they are many, they are called Legions.  
Besides these, the multitude of sins that a man must take heed of, that are like the Hydra's heads, cut off one, and another starts up. Cyprian well describes it; saith he, if a man be so happy as to cut off one Hidra's head, covetousness, another will come in the room of it, if he take not heed, there will come Lust, and Wantonness, and if he cut off that, if he take not heed, there will come malice, and pride, and ambition, and if he cut off these, if he take not heed, there will come up more; all these are to be encountered with spiritual strength.  
Besides these, there are many Tribulations in the World, and which is the worst affliction in the World, the many delights, and pleasures, and vanities of the World, which we account not Enemies, but friends, yet these are to be overcome. There is more danger in these then in the hardness, and Tribulations of the World. We have more cause to fear the baits of the World than the threaten, the allurements, than the discouragements of the World. It deals with us both ways. If the World plant Thorns in our way, the danger is not great because it is seen, but if it strew flowers, it is not observed, it is more dangerous. It takes hold of both; the Devil lays both to keep us from piety. Sometimes the World let's fall a golden Apple. Sometimes it lays Snares, and sets pits in the way. Sometimes it pursues a man with clamours. Sometimes it sings a Syrenean Song, that lulls him a sleep in security; here is the greatest danger, but there is danger in both, and we have need of strength to overcome both, as Cyrill saith well, he had need be a strong Christian that must overcome the rough hewed way; but I tell you he had need be a stronger Christian that will overcome the pleasures, and delights, and enticements of the World; strength is specially required for that.  
Put it together, having so many Enemies, so strong, and so busy, we have need not only of store of spiritual wisdom, but of strength, and that strength comes by growth.  
Having now put all these together, I hope I need not use any Exhortation to make you in love with that which is the improvement of all other graces, Perseverance. I told you before, strength enableth to persevere, and that we may persevere we must get strength, the one enableth to the other; by perseverance we get strength, and by strength we persevere. Thou therefore my Son be strong in the grace that is in Jesus Christ. We had need to labour to get strength, we know not what evil days hasten upon us, and every Christian that is expoposed to Temptation, hath the fear of an evil time upon him.  
We know not what Monsters God may call us to encounter with, Principalities, and powers. O now we have time, let us store up strength while we have opportunity to come to the house of God. The end of our coming here, besides giving glory to God, and calling upon his name, and worshipping of him, is to get strength. This house it is Bedlam, the house of spiritual bread. Bread is that that strengthens man. It is the house where the mysteries of Salvation are dispensed, that we may get spiritual enablement, as Basile saith, it is the School-house of the knowledge of God. Let us make this end, and use of it, propound this end to ourselves in coming hither, make this use of it, to store up, and get this strength.  
And as the house itself, so the Table of the Lord, is the Table of spiritual refreshing, the Table of spiritual strength. The other Sacrament gives us initiation, into CHRIST, our growth in Christ, and our strength is by repairing to the Table of the Lord. Therefore it was instituted by Christ, that by this spiritual Banquet and refection we might grow up in strength. Then let us labour to make this use of the Word, and Sacraments, that we may be built, and grow up to a perfect man, that we may draw spiritual strength daily from both. And when we have gotten some strength, not to stay there, but to get more, and then more, never to stay.  
That is the next point, not only to grow in strength, but still to excel in motion, and perpetuation, They go on from strength to strength, in the reduplication of the word. But thus much for this time.   

SERMON II.  PSAL. 84.7. 
They go from strength to strength, (until,) and every one of them appear before God in Zion.  
FROM strength, to strength is the way of the Text, and it must be my way of handling it, to lead you along as it were, by steps, and paces, till we come to the full understanding of it. And indeed so it is, that some Translators read the words, whereas we read, From strength to strength, they, From Doctrine to Doctrine; they go from Doctrine, to Doctrine, that is, from Edification to Edification. It very well agrees with the Context, for but two Verses before, there you have the Psalmist pronouncing a blessing to those that dwell in God's house, Blessed are they that dwell in thy house, and the House of God is Domus Doctrinae, the House of Doctrine, or Edification. So, from strength to strength, is as much as our second Assembly, from Meeting, to Meeting. It is that very House in which we are now met together. Therefore seeing I have showed you the first Doctrines, contained in the former part, the quality of the motion, they go on to strength. You will give me now leave to proceed to the other Doctrines, that follow in the second part, that is, the continuation of the motion; it is, From strength to strength.  
And for the understanding of that. First, I will let you see briefly the nature, and property of the phrase, what signification, and extent it hath; and I cannot do that better than by parallel places, and there are not many of this nature that I meet with in Scripture. There is one in 2 Cor. 3. We are changed into the Image of God, (saith the Apostle,) from glory to glory. That is, as St. Austin very well Expounds it, from a less glory, to a greater, and so to a greater glory, & so to the fullness, which is in Heaven. Or, from glory to glory, that is, from the first glory of the Creation, to the second, greater glory of justification; from the glory that we have, to the glory that we look for, from the glory of faith, to the glory of Vision. That is one place.  
Then you have another which is given us by the same Apostle in Rom. 1. From faith to faith. The righteousness of God is revealed from faith to faith. That is, either as Theophilact very well glosseth upon it, from one degree of faith to another; because faith is first in Semine, and after grows up to a greater state, from faith, to faith; that is, from the beginning of faith, to the perfection, and accomplishment of it. Or else as St. Austin further enlargeth it, from the faith that is of things present, to the faith of things to come; or from a less measure of faith that the Fathers had under the Law (that also believed in Christ) to the greater measure communicated to us in the time of the Gospel; from faith to faith. It is all one with that of the Psalmist, From Generation to Generation; that is, to all Generations. Now from these three reduplications we may well understand the meaning of the Text. As in one place it is said, We are changed from glory to glory; that is, from all ascents to glory, till we come to fullness. And in another, the revelation of the knowledge of God, is from faith to faith, that is, through all the degrees of faith, till we come to the pitch. In the third, the name of God is said to be magnified from Generation to Generation, that is, through all generations to the World's end. So, here the Saints are said to grow from strength to strength, that is, to pass through all degrees of strength, till they come to be perfect men, and as near as they can attain in this World, to the pitch, and period of perfection. Here you have the meaning of the word, what it is, From strength to strength. There is something limited, something unlimited, to both we must have reference, it is definite in the phrase, it is indefinite in the signification. For though there be but two words used, they have reference to so many thousands. If any man ask, I have attained some strength what shall I do now? Go further, and yet further. As in our life, from hour to hour, from day, to day, from age, to age: so there must be a growth from one pitch of perfection to another, till as near as we can we come to the utmost.  
But having done with the meaning of the phrase let us see what is the extent, and Doctrinal substance of the words themselves; and the Scope of the Psalmist in these. For, as I told you before, from strength to strength, is as much as from virtue, to virtue. Or if you join both words, from the strength of virtue, to the strength of greater virtue. And virtue is considerable one of these way 

There is virtue in the Habit,  
There is virtue in the Act,  
There is virtue in the Degree.    
According to these three, there are three extents, or latitudes of the word, or rather four, that will give us now the full signification of it.  
The first is the latitude, or extent of the word in respect of the habits of grace. From strength to strength, that is, from one habit of grace, to another habit of grace, that when we have attained the pitch, if it were possible, of any grace, we should not content ourselves with that, there are other graces to be attained. That as a man that will learn perfectly to read, must go through the whole list, and Alphabet of Letters, and none are to be excepted: So he that will come to take out the whole lesson of Christianity, must set out the whole lesson, Sentences, and Syllables, the whole choir of grace, and labour to come to a competent measure, and perfection of habits in all. When he hath got one, he must not rest there, but go on from the habit of one grace to another. Because all grace upon occasion brings glory to God. And a Christian hath need in this World of every grace. And every grace leads alike to the same excellency of glory, and the same Blessing, and Reward is stated upon it.  
How ever it is true, as Gregory Nazianzen saith well, some particular graces, are more proper to some particular estates, and ages of men. Repentance is a grace more proper to them that are fallen, and perseverance is a grace more proper to them that stand. A man that is down cannot be called to persevere, he is not yet raised; but a man that is up, his proper grace, that hath his footing already set in Christianity, is to exhort him to persevere, and to exhort the other to rise. So Alms-deeds, it is a grace that is more proper to him that is Rich, and contentation to the Poor. Call to a poor man for Alms, he hath the Alms of Prayer, not of relief, it is not a grace so proper.  
To carry it further, Modesty, and Sobriety, they are graces proper to them that are young; wisdom and gravity, and discretion, are graces proper to them that are in years, that are old. Thankfulness is a proper grace for him that abounds in prosperity; and Patience is a proper grace for him that is in adversity. So Nazienzen saith well, there are graces more proper, and peculiar, to certain conditions of men. But this hinders not, but that every grace is needful, and necessary to all. Because every man, may be set in every estate; he that stands now, may fall; he that hath plentifully, and therefore may give Alms, he may want, and be called to contentation. There is no Christian, but he hath need of every grace, because he may be set in every condition, and estate; therefore it is not enough to attain some one grace, and to neglect the other, to mortify some one Vice, and fall into another, that stands not with the nature of repentance, to attain to some one virtue with the contempt of another, it stands not with the state of breathing after perfection. For a man to subdue pride, and keep covetousness, or to subdue covetousness, and keep envy, and malice, each of these make him equally abominable to God. For a man to attain to the habit of charity, and not to study the grace of repentance, or to attain to the grace of repentance, and not to give accomplishment to it by the works of righteousness, and obedience, or to attain to some degree of obedience, and to neglect the graces of patience, and meekness, or the rest, he will not at all come on to many degrees of strength. There must be a connexion of all the habits of grace, we must glorify God by Charity, as well as by faith, by repentance as well as by charity, and by obedience as well as by repentance, and by humbleness of mind, and patience, as well as by obedience.  
The graces are all linked together, they make up one body, or rather, one soul of grace. As the Apostle speaks of the mystical ody of Christ. Ephes. 4. Collos. 1. In whom the body fitly compact together, so it grows up. As all the several Members of Christ, knit by the same faith, make one solid mesticall body, so all the graces together make up one choir. There is one chain of graces, that are so necessarily linked, that as in the parts of the body, take away one, and you deform the whole; so, break one grace, you mar the whole chain. Therefore the Scripture calls ever and anon, that we be fruitful in every good work; to labour, to please God in all things we do. Whatsoever things are just; what! Must I stay there? No, whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely. Here is from strength to strength. We must go from justice to purity, and from thence to honesty, and so to loveliness, and that is a good decorum in a Christians conversation.  
The Apostle Peter expressly tells us of these junctures, Add to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, to brotherly kindness, love. Here are now the several paces, and steps; these are the habits of virtues; it is all one, as if he had said in the words of the Psalmist, Add strength to strength, virtue to virtue, habit to habit. He names them severally, to show, that if it were possible to attain the perfection of some one, we must not stay there, from habit to habit, that is, from strength to strength: That is the first latitude.  
Next, to proceed from the habits to the acts of virtue, habits are dry, and cold, if they show not themselves in acts, they may glorify God within, but they cannot without, further than they manifest themselves in action. Therefore the next, from strength to strength, is, from the habit, to the act. Admit a man attain all the habits of grace named, if those graces be perfect in respect of him, they are not in respect of God; action is the activity of those graces that glorifies God, and brings the knowledge and improvement of them. St. Austin observes in one place against the Heathens, that Christian virtues far excel the m●rall virtues of the Heathen, even by the very name they are called; saith he, you call your virtues habits, we call ours gifts, you ascribe it to your selves, and therefore you call them habits because you have them, but we call them gifts, because we receive them from God, Every good gift is from above. And indeed it was a very good argument that St. Austin used; yet there is a third word may be taken that is better then both; that is, Practice. For whither we consider them as habits, or gifts, they are not perfect till they come to action. It is not the having, but the husbanding of a grace, that brings glory to God, for a man to have the habit, and not to put it in practice, it is all one as a Talon in a Napkin. Therefore the Scripture in several places, useth those two words promiscuously. To him that hath, shall be given, and he shall have abundance. Having is using, for the unfaithful Servant had a Talon, but he did not use it; And then follows, But from him that hath not shall be taken that that he hath. How can that be taken away that he hath not? He is said not to have it, because he did not use it. It is the same, from him that hath not used it shall be taken away that he hath. So the Scripture runs still. God gives the grace, and he must have the glory of his grace, and that is gotten by action. Otherwise, as Pliny observes well of Phydeus the famous Painter, that had the habit of the Art, above all of his time: saith he, that great Art, and skill that Phideus had, it was to no purpose, unless he had exercised, and practised it upon some Table. So it is with the graces, and virtues of a Christian, if he apply them not, & accommodate them to use, and occasion, that God may get glory, it is all one, as a Candle under a bushel, there is no glory to God, no light to others. What profit is there in gold itself, that is so precious if it be still in the Mine? The Mine may be rich, there may be gold in the Mine, but it is not a Treasure. It is of use when it is out of the Mine, and when it is in the hands of men, and accommodated to use, than it brings good to others, and to it self, it gets lustre, and glory. So it is with all graces, they are virtues and graces while they are in the Mine, in the habit, in the inner man, before they come to use and action, yet they are not profitable. What profit at all is there in faith, if it do not fructify? Or in charity, if it do not work? Or in repentance, if we do not humble ourselves? Or in obedience, it cannot be called obedience, for that is full of action, but what is obedience, if there be no excercise, and practise of obedience? Here is the second latitude, when we have got the habit, we are not come to perfection, there must action follow. Knowledge avails not, without practice, we must go therefore from strength to strength, from knowledge to practise, from possession to use, from habit to act; that is, from strength to strength.  
Besides this, there is a third, and I will add a fourth, and put them together. Besides habits, and acts, there is a consideration of degrees, and multiplying of acts; so the third, and fourth consideration, is from one action of Piety to another; stay not in one, or two, or three, but still go on. That is to be fruitful, and when we have attained one, or two degrees, if grace stay not, but go further, that is to climb up. That is the rule the Apostle sets in Philip. 3. He pressed forward to the mark. St. Paul got a great mastery, and conquest over Error, and sin, and made a great progress in the way of Piety, none ever came nearer perfection, then St. Paul; and at that time, when he wrote, he was still in motion, and action, yet still he did go forward, step, after step, he was content with no mediocrity, I press towards the mark, I labour for the end of the race. There is the same in Heb. 6. he bids them go on to perfection; there must be a proceeding. It is well expressed in Revel. 22. He that is holy, let him be holy still, he that is righteous, let him be righteous still. What! shall we think it is only meant of perseverance, to keep at the same stay, in the same proportion of holiness, and righteousness? That is not it, but it adds the degrees, the multiplied acts, he that is holy, let him be more holy, and he that is righteous, let him be more righteous. These are the degrees of grace, by which we must ascend to Heaven.  
If any ask me how many, and what those Degrees are?  
That Question cannot be resolved by any, who can tell the dust of Jacob? I will not say as it is in one place of Scripture, you may as well number the dust of the earth, for there is nothing of Earth in grace, but I say as God said to Jacob, See if thou canst tell the Stars in the sky; we may as easily number the Stars of Heaven, as number the degrees of the ascents of grace, that carries up to it. For if they be not so great, and so many, the degrees of grace; yet thus far, who can tell the steps of jacob's Ladder? There is a Ladder spiritual, better than that that he saw, the several steps that lead to Heaven, it is as hard to number them as the steps of that. It is true, some of the Fathers have gone about for our better direction, to give us an account of some numbers of degrees. St. Gregory in one or two places names fifteen degrees of ascent to perfection, in the scale of perfection, answerable to the fifteen degrees that carried up to the Sanctuary. But they are far more, therefore Johannes Climachus doubles the number, he makes the degrees thirty, but infinitely short: for there are a greater number of graces, and virtues, and there are twice as many degrees of every grace. St. Bernard reckons seven degrees of humility, that is but one grace of the choir, what do you think are the multitudes of degrees of the rest? And the degrees that he names, are the degrees that he conceives have been attained, who can tell the degrees that have not been attained? Therefore stay this question, the degrees are not to be numbered, but go on, it is an indefinite, as I told you.  
But what encouragement is there? If there be no period that is an endless work, and that that is endless affords no comfort.  
No, it is not endless as Statius saith of an Old man that was busy in planting, when one asked the reason why Old men should plant, they plant Trees in the earth, whither themselves are going, they are never like to eat of the fruit: And who plants a Vineyard and doth not eat of the fruit of it? O but saith he, they do good for succession, they plant Trees that may profit another age. So, a Christian, admit he do not come to the top, to the highest degree in this World, we plant grace that may bring us to another age, that may bring comfort, and glory in Heaven. We do not look to reap the fruit of our labours here, admit the pitch of all, be not attained to here, it is reserved for Heaven; here we dig, that there we may reap the fruit. But God of purpose hath set perfection out of our reach, that we may still be proficients, and go on forward, and labour after it.  
It is not with the growth of the mind, as it is with the body; in the growth of the body there is a peculiar stature set, a height, and pitch of every Creature, there is no Creature that is capable of growth, but hath a pitch. In the life of man there are those three states of growing, keeping, and losing. First, we grow till we come to a pitch, and then we do not presently decline, but there is a time to keep that we have got; that expired, we come to decline, and lose. So it is in all Creatures, plants, and living Creatures, and man, there is a stature set. Only the Naturalists observe, that the Crokadile hath no pitch; they say of that, it grows as long as it lives: therefore some of them come to an incredible magnitude; but all other Creatures have a stature set. It is not so in the growth of the mind, there is no stature, or period, but when a man hath gotten the greatest fullness as he conceives, there is still some piece of work to do, there is an Vltra, something to be added further. When he hath gotten never so much knowledge, there is somewhat of learning, and knowledge that is not perfect till he come to Heaven, when he hath the highest pitch. As we know in part, so faith is in part, it is weak faith, the strongest faith it is capable of some addition, and increase. There is an Vltra in faith, and repentance, and obedience, and every grace, if there be an Ultra of excellency, there mnst be of growth; if there be an excellency of somewhat that we have not, we must advance to that that we have not. There was no Apostle, or Prophet (and they were the Creatures that came nearest the perfection of grace in the World) that ever attained to such a pitch, but still they would climb higher, and come further; and they each of them had their Vltra. As Gregory Nicene saith well, every man hath something that he may yet amend, and repair his decays; there is somewhat more to be gotten.  
Here is the issue of the Point, since there be no particular degree we can set to ourselves, the Scripture calls on us still to grow, and go forward, and climb higher, from strength to strength, from one act of righteousness to another, and so to another; here is from strength to strength. Here is the last latitude.  
But indeed it is a Doctrine we are not much acquainted with; in the Theory we are, for we can hardly be ignorant of it: but in excercise, to look for growth, or to care to advance to these pitches of strength, few men look after it. The growth of Christians in the World is very small, shall we not think it an injury done to these times, and to this age of the Church? Though something may be pleaded, put those pleas, and see whither it be not an evident thing now in the latter times of the world, the charity, and zeal of men are cold, and small, and there is little care to Grow from strength to strength.  
First, one plea that may be alleged, is this, surely there is a great pitch, and stature of virtue, and grace, among men now, because they equalise the stature of former times.  
No, that is not so, as Jacob said to Pharaoh, I have not attained to the age of my Fathers. In these declining times of the Church, we do not attain to the stature of our Fathers. There are not those Masculine heroic Saints, there is not the faith of Abraham, nor the patience of Job, nor the humbleness of mind of Paul, nor the repentance of David.  
I will not urge it there, it may be you think that you are not to expect to come so high, to come to their stastature, they were Giants, men of great stature.  
Nay, we have not attained the stature of inferior Saints, that have been but a little before us; there is less conscience by far, and less uprightness, and integrity, and less justice, and more love of our selves, and more love of the World by far, then in the age that is but in our memory.  
Whereas Historians make a great question concerning the stature of men, and it is disputed both ways, whither the stature of men now, be not less then in former times; though something be said both ways, yet it is the general Opinion of the Ancients, Pliny, and Angelius, and he quotes Homer that in his time the stature of men was not so great as in former times. Be it so, or no, concerning the corporal stature, I am sure it is so concerning our spiritual stature; we come far short of that strength, and lustre of piety, we do not bring so much glory to God, though our means be better than any time of the Church, we do not come near any degree of them; we are dwarves in grace, in respect of them, we come far short. That plea will not serve, and that is not greatly material.  
But, though we attain not the stature of others, yet we have a competent stature of ourselves.  
Not so neither, men do not look to stature, they do not delight to excel; if they get a little formality, and semblance of some grace, to be accounted such, and such in the World, this is the greatest pitch that men look after; here is the World's perfection, as Lucetius saith of Diaphantes, he was so little a man, that he saith he was borne of Atoms. Such is our stature, that we may justly think that we are made of Atoms. Yet that may be celestial, as Publius said of the Family of the Lentuli, every Generation was less, till at last they came to Decrescit genus Christianorum. We decline, the World is not so old, as the Church seems to be, and Piety is as decrepit as the corporal strength of most men. There are great shows of stature sometimes, and of zeal, but as Pliny said of Publius Emmeus, he was a little man, and he set up for himself a great Statue. So, we set up great Statues, and Trophies, but our stature is small, like Zacheus, there is little faith, little piety, we are of such low stature that we can hardly reach to the sight of Christ. Therefore that will not serve, we have hardly any competence of stature in ourselves, so short are we of those that are gone before. But in the third place, our means of growth are not so great, if men have not convenient nourishment, and those opportunities that may further stature, it cannot be expected. Nay, that will not serve neither, our means of growth are many; there is far more Preaching of the word now, then hath been in former times. We have our weekly repair at least to the House of God, our monthly repair to the Table of the Lord, in both these there is spiritual refection, and opportunity of strength. We come often, Six or Seven times in the Year, to the one, and may come often in the Week to the other. Were our condition so with our bodies, we would think that we were in a desperate estate, that we should feed hard, and have plenty of nourishment, and great opportunities, and Cordials, and the like, and yet no strength, nor growth, certainly we would conclude that that man were in a Consumption. It is so with us, we have opportunity, and means to thrive, and yet as I said before, we are Dwarves to them that were before us, and yet we stand upon their Shoulders. A Dwarf that stands upon a Giants shoulders, may see further than the Giant can, we stand upon their Shoulders, and yet we see not half so far as they; notwithstanding all the means of grace, we come to nothing in growth and perfection.  
But lastly, though our nourishment be plentiful, our temper, and constitution is not so good; God hath not given it to us, as he did to them.  
Nay, our stomaches are as sharp, and as great. I will make it plain in other things; here we are forward, and zealous of growing in worldly things, there we have appetite enough, but misplaced: Who puts a pitch, or period to his ambitious thoughts? They would grow still in honour, and preferment. Ambition many times looks after honour, and never looks behind it. Men complain then, that they are not Elephants, and Co●●●h's, their stature is nothing. In Worldly things they 〈◊〉 be Collossa's. The covetous man for Riches hath Appetite enough, he would grow on from Riches to Riches, there are no bounds that he sets ●o himself. As he in Plato, he was called Grando, because he would have every thing great; he would have a great Hat, and great Shoes, and great Garments; so we would have every thing great but grace, there any pittance contents us, any modicum is enough; nay, it may be too much. In other things we are insatiable, in plenty; in grace, and virtue we are insensible, in w●nt: Poverty doth not pinch us in grace, and plenty doth not satisfy us in worldly things, therefore it is plain, we do not want Appetite, if we had the same Appetite to grace, as we have to the World, there would be growth. But the true reason is, we care not for growing; we set not our minds on it, if we did, we would do those things that men that labour after stature do. Men that would be of high stature, they feed hard, and oft, and take measure of their stature how they grow, and if a man find after convenient nourishment, that he doth not batten, he thinks there is some impediment, and labours to remove it. We should do so with our souls, if we did take measure, and see how we have profited since the last Sermon, or since the last year, or the last receiving of the Mysteries, than we would find since our spiritual growth is so little, that there is some distemper, our meat goes through us, it stays not with us, it doth not turn to spiritual nourishment.  
If we did take account of our stature it might be had, it is not harder in grace, nay, it is easier; for we cannot add a Cubit to our corporal man, but we may add more in our spiritual. But it is carelessness, here is the true reason.  
Here is ground for Exhortation, where there is defect, there is ground for Exhortation; let this be it, make it the work, the good, and benefit of this day's service, lay up this resolution to look after growth in strength. An Exhortation a man would think might be spared; as the Orator well observes in another case. There are somethings beyond Exhortation, they need it not, things that are by the instinct of nature, that men do of themselves, who needs to be Exhorted to be willing to live long, or to be strong, and in Health? Every man naturally inclines to it, every man is willing to have a comely stature: therefore it is a wonder that we should stand in need of these Exhortations in point of grace, yet we are so dead, and lumpish, and insensible, that Exhortations will not work upon us. Let this be the Exhortation, that we may remember this one, and it is a duty that contains all; because I cannot stand on it, there are but these two motives that I will use.  
It is necessary for us to grow; necessary in regard of it self, and necessary in regard of God.  
In regard of God, he hath given us all things that lead to perfection, and growth, he would have us walk in the practice of every grace, to bring forth fruit in the practice of every virtue, he would have us yield obedience to the Commands he gives, those many Commands in the Book of God, that should make us produce these several graces, and come to these several degrees. We had need to grow, when we look upon the work we have to do in the World, that God will call us to account for, after.  
Then it is necessary also, in regard of the state, and pitch that God hath set us. Take it in it self, or comparatively.  
In it self, it is the state of perfection, we are called to be perfect, to labour after perfection: Now how should a a man labour to grow, that hath the state of perfection set him? It is true, our perfection here is in proficiency, and acknowledging our imperfection, and advancing to perfection: But this is the greatest perfection, because this is an inducement to grow, perfection is set, that is far from us.  
Then comparatively, the stature that is set us is the state of Angels, and of Heaven, we pray to do Gods will, as the Angels, and Saints in Heaven. If we pray we must practise, and labour to do it. O! How had he need to grow that must come to the perfection of Angels? How high must he grow, that must grow as high as Heaven? The Poets when they would set things high, they do it by an Hyperbole, as high as Heaven. So every one of us, as in our affections, and desires of virtue, must grow as high as Heaven, or else we shall never come there. This should not discourage us, a low stature may reach Heaven, if we cannot come to it, it will come to us, in every grace there is somewhat of Heaven.  
But there is a higher pitch than Heaven set us, The increase of God, and The stature of Christ. How high must men grow that must grow (according to our proportion, to the similitude of God, Be perfect as your Heavenly Father is perfect, be merciful as your Heavenly Father is merciful.) How should a man grow, that will grow to be merciful as God is? We cannot come to that pitch, yet we may in similitude, though not in equality, though not in his proportion, yet in ours, we may come to be perfect men, according to the measure of the stature of Christ. You know what an infinite height of wisdom there was in the stature of Christ, as man▪ In him is all the fullness of wisdom, and the treasures of knowledge, full of grace and truth, all grace was full, and perfect. Therefore as Christ had the most absolute pitch and stature that is possible for Angels to conceive; so Christians that make the mystical stature of Christ, must labour to grow to a high pitch, that they may not seem unworthy Members of so glorious, and excellent a body. It is necessary therefore that we grow, and a great deal of need, because of these pitches that are set us.  
Then, it is not only a necessary, but an honourable thing. It is observed of the Ancients for corporal stature, and it is a good Opinion of them, Homer always brought in his Heroes, his worthies, he presented them in tall, high stature. Hector, and Ulysses, and Agamemnon, these that were Princes, men of renown, he made them come in tall stature. Pliny saith that tall stature used to be a portment fit for Princes. Therefore Augustus is commended for that, and Cornelius for the same, and Procopius concerning Beresebius. And the Scripture gives the same commendation of Joseph, Gen. 39 Joseph was a goodly person. And Saul was higher than all the people, from the Shoulders upward. And Herodotus observes, that the Ethiopians use to choose their Kings of the highest stature. And in Plutarch it is observed, that the Lacedæmonians set a Mulct upon one, because he had married a little wife, because they thought it would be a disparagement of the Princes that should be brought forth. If they had so good respect to the stature of the outward man, how goodly is it to be so spiritually to God. For corporal stature sometimes is not an Ornament; for if the mind be not answerable it is rather a disgrace; and it may be beyond those proportions that are required in Decency of stature. But we cannot exceed in the spiritual, no measure can exceed. Therefore if it be a thing so honourable, and so lovely, with men, and of God, he that is so, comes near the similitude of Christ, and of God, and is nearest the state of Tryumphants, and most out of the militant state, he is most in Heaven, and hath most of God in him. Then I will shut up this point with the Exhortation of St. Jerome, in one of his Epistles, that we all take care, as we grow in days, and years, so to grow in the knowledge of God, in grace, and virtue, in the strength of virtue that it may be said of us, as Paul saith of the Thessalonians, that their faith did grow exceedingly, and their love one towards another abounded. That is to grow from strength to strength.  
I have done with that.  
There is a piece behind, another general part, almost half the Text; but it will not now bear a general handling. It is the rest of all, it takes away the objection, From strength to strength, but when shall we rest? When we appear before God in Zion. There is the time of remuneration, and rest.  
There are three passages remarkable, I will but mention them.  
The glorious place, Zion.  
And a glorious presence there, They appear before God in Zion.  
And then Every one of them appear.  
I will but touch them briefly, for there is a double signification of all these three.  
First, Zion hath a double signification in Scripture.  

There is Zion in the Mount,  
There is Zion in the Valley,   
Though the low Zion be called Mount Zion in Scripture, it is but a Valley to Heaven: but there is spiritual Zion, that is mystical, that in the proper ordinary acception, signifies the House of God below: but in a more sublime acception, the Church of God above, the place of bliss. The Lamb upon Mount Zion. Revel. 14. & Heb. 12. We are come to an innumerable company of Angels, to the Church of the first borne in Heaven, to Mount Zion. Mount Zion is taken for Heaven itself.  
Then answerable to these two acceptions of Zion; there is a double appearing before God mentioned.  
The appearing before God in glory. And the appearing in the Courts of his presence, in the House of his worship below. The appearing before God in the Mount of Vision, when we shall see Face to face, when we shall see as we are seen; and know as we are known. And the appearing before God in the Valley of Vision, the Valley of tears, the Church below. That so oft as we present holy performances, more especially when we come into his Courts, and enter into the Gates of his presence. The Church of God is the Chamber of his presence, there we make our appearing. St. Paul tells us of our appearing before God, in the Mount of vision above; not only in that place, We shall all appear before the judgement seat of Christ; but in Collos. 3. When Christ who is our life shall appear, we shall appear with him in glory. The fruition of glory is called our appearing before God in glory.  
Of the other David speaks, when he complains, O when shall I come, and appear before God It is the Speech of an Exile. David was a banished man from the House of God, he had not free access to repair thither, therefore that made his great complaint, When shall I appear? That is, when shall I enter into thy presence, and tread in thy court's? It is worthy our consideration, that we come to the Church especially to appear before God; we should take this consideration, to make us come with reverence, and preparedness, because we come into a glorious presence. It should make us take heed how we behave ourselves here, in these places of Divine service, because we are in the presence of God. If we be conversant in Prayer, we appear in a special manner before God; fall low before his Footstool. If we hear the word of God, we appear before his presence. When we come to hear the word read, or Preached, we are at the foot of the Mount, as the People received the Law. When we repair to the Table of the Lord, we come in a special manner into God's presence, we appear before him, because Christ is present there, he gives himself for food, and God is present, for he accepts us in Christ. Therefore if we so fit ourselves to come into the presence of a man that is better than ourselves, that we may come with sobriety, and acceptation; how should we fit ourselves to come before God, in these inferior places of our appearing? It is true, we are always present to him, and he to us; but his eye, though it be always upon us, ours is not always upon him; but then our eyes are directed to him, when we come into his Courts; it is called therefore appearing before God.  
Lastly, there is the illation that knits both together, in those two words, Every one. That is, than every one.  
There is one word that is a word of connexion, and Then, what time? Then, when we are grown to stature, when we have gotten from one degree of strength to another. We must not offer to come into God's presence unless we bring the Wedding Garment, some stature, this clothing of Virtue, and grace. When we come to appear before him, there will be an account taken of each man's strength, how he hath profitted by each of these several Ordinances of grace: God will look that we give account of our proficiency, by all the means of Salvation. When we come to the House of God, and to the Table of the Lord, we should bethink ourselves, what strength we bring, what stature we come with. Much more when we appear before God in Heaven; there shall be no appearing before God in Heaven, unless there there be a perfection of competency. Heaven is made for the perfect. Paul dares not think of Heaven, till he have finished his course; and Christ calls to God to glorify him, when he had done his work. I have done the work that thou gavest me to do, glorify thy Son. We must not look to appear before God in glory, unless we go through these degrees of grace, than we shall appear before God, when we are come from strength to strength.  
Then, there is a word of distribution, it is not all of them, but every one. The universal collective would have done it: Paul saith, We shall all appear before the judgement seat of Christ. But it is more emphatical, Every one, each man in the whole, and each one for himself. Every one comes, and appears before God. In these Courts of his House, though it be in a Crowd, God observes every man's carriage, and proficiency: God takes special notice when there are thousands, as if there were but one, but all here are present before God. Much more when we come into his presence of glory, than every one shall appear, God will take account of every one, what Oil he hath in his Lamp, what improvement he hath made of his Talents. Then there shall be notice of each man's state, and measure, of every man's height, what growth he is come to, and according to his stature, shall be his reward, and Crown. The higher stature, the higher measure of glory; to him that hath gained five Talents shall be given five Cities; to him that hath gained two, two Cities; to him that hath gone through many degrees of virtue, and strength, and hath glorified God by an habitual practice of piety, there shall be a high reward, to them that have gone From strength to strength, there shall be an addition of glory to glory.   

THE Vigilant Servant. DELIVERED IN TWO SERMONS, BY That Learned, & reverend Divine RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuel College, and late Preacher at PETER'S POOR in LONDON.  2 Chron. 20.12. 
We know not what to do, but our eyes are upon thee.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   

SERMON I.  PSAL. 123.2. 
Behold, as the eyes of Servants look unto the hand of their Masters, and as the eyes of a Maiden unto the hand of her Mistress: So our eyes wait upon the Lord our God, until that he have mercy upon us.  
FOR the satisfying of your expectations I have therefore made choice of this Text at this time; as being very agreeable, whither I look to the parts of the Auditory, or the whole, or to the time, or to what circumstance soever. For the lower part, Servants may learn their duty. For the upper, Masters may have the understanding of theirs. And for all, your conditions are such, that you are those that have been held a long time between hope, and fear, with doubtful news, and ambiguous, and neutral expectations. And I may well presume it of you, because I measure you by my self: I myself that am wavering, have been wearied and tortured both with good, and bad tidings, as desirous as you to reap the comfort if they be good, or at least to know the certainty if they be bad. I have for several days gone through Texts for both parts of the day, because I was resolved to proportion my Meditations to the times, however things fall out; but at length, finding no true ground to proceed by, no certainty in this World, of any thing almost, we are not certain of ourselves; therefore I did resolve, and pitch upon this Scripture, that I might yet at least raise your expectations a little higher, and bring you from these neutral thoughts, to settled thoughts of Heaven; that I might bring you from these carnal dependencies upon man by the ear, to a sweet, and comfortable resting, and settling, and fixing, and waiting with your eyes upon God.  
And that cannot be done better than by this Scripture that I have read to you. It was penned for this very purpose, for the sustaining of the Church in doubtful exigents, or any great extremity. That this is the intendment of the words, appears by the very scope of the Psalm, which is nothing but this, a Psalm of confidence for the Church of God, when she should be in any state of affliction. And if the scope of the Psalm were silent, yet the very time would speak how it corresponds; it is the fourth of the fifteen that are called Psalms of Degrees; because they were sung upon the fifteen ascents that were to go to the Temple; and so many ascents I have had in doubtful expectation; it is now fifteen days since the first heavy tidings came to our ears, and yet we are not certain. Therefore now since we cannot find any part of truth on Earth, let us have recourse to Heaven, we shall be sure to find them there. And the whole Book of God is nothing else but tidings brought from Heaven to Earth, from God to his Creature, Evangelion, the good tidings.  
That was the course of the Saints in all exigents, still to have recourse to God by praying to him; so we shall be sure to understand the end of these thing; if we wait upon God for the issue, he will send it in good time; if we follow the example of the Prophet David here, as good Servants, to abide his leisure till he have mercy upon us. I shall handle the other clauses (but I shall dwell upon the last) because I shall have opportunity to remember your of that duty, that otherwise I had not spoken of, but that the Text 〈◊〉 on it.  
That this is the drift at which the words 〈…〉 Verse demonstrates, for there is somewhat in every Verse. In the first two Verses there is somewhat of our comfort, or lifting up our eyes to God, the waiting upon God in Prayer. In the last two Verses th●re is somewhat of our affliction, We are filled with contempt, in Vers. 3. Our soul is filled with the scornful reproach of the proud. Vers. 4. Is not this our case? If not your souls have not your ears been filled, at least some of you, with the scornful reproaches of the proud? that have asked, where is now your hope? And your help? Give them leave to enjoy themselves, but remember it is not so much for them to boast in a state flying, as those that are in hope of pursuit. But let them support their tottering ruinous cause, by insolent Questions; the Psalmist hath taught us, both what to do, and what to answer: Our hope and help stands in the name of the Lord. There is our answer. As the eyes of Servants are to the hands of their Masters, so our eyes wait upon the Lord our God. There is our refuge.  
To this holy resolution if I can bring you by handling these words, I shall think my labour very well bestowed; and think it a happy turn that you have had these doubtful thoughts, to set you upon the Rack of torture all this while. And that I may do it the better, look upon the words in particular, and I will consider in them now these four things only. There is 

The Covenant,  
The Copy,  
The Parallel,  
The Date, or Duration,    
There is the Covenant, in the which all Christians do enter here in the person of David, and that is to give God the delight of their eyes, the strength of every part, the glory of that most excellent sense, to be exercised in that act of Religion, of lifting up their eyes to God.  
Then, there is the Copy out of which we draw this Covenant, or this duty; that is in these words, As the eyes of Servants look to the hands of their Masters, and the eyes of a Maiden upon the hands of her Mistress.  
Then there is the parallel wherewith we match this Copy, in those words. So do our eyes wait upon the Lord our God.  
Then, the Date, or duration of the whole, it is, Till he have mercy upon us. These are the four parts. The Duty, the Direction. The proficiency. The perpetuation. And all these are presented unto your view by an awaking particle set in the front.  Behold. 
An ordinary word, but here it hath an extraordinary positure. Ordinarily, it is a term of attention, used for the awakening of men, to stir up their admiration, and audience: but here it is a word not only prefixed for the exciting of men, but of God himself. David is speaking to God in his Meditations. Behold, saith he. As we take it with respect to God, so it is a precatory particle: he beseecheth God to look down upon him, while he looks up unto God; look on us, as we look to thee, Behold Lord, as the eyes of Servants, etc.  
If we take it as it hath respect to man, so it is an exemplary particle, to stir them up to do the like. Behold, what we do, and do likewise; let your eyes be like ours. Behold, as the eyes of Servants are to the hand of their Masters, so are our eyes to the Lord our God. Let yours have the same fixing. So it is a word that draws all eyes after it to imitation. I hope it will be a word that will draw your ears after it to attention in the several particulars, as I speak of them in order.  
I begin with the first of these, that is, the duty here set down, the duty insisted in, the basis of the whole, the lifting up the eyes to God. We may take it, either by way of declaration, as a thing that was done; or by way of Covenant, as a thing that they promised to do. It is either a protestation of what they would do, or an attestation of what they did. Well, couch it under both notions, it hath a double force, Our eyes are upon the Lord our God, and our eyes shall be upon the Lord our God. We have it expressed in all variety in other places of the Psalms.  

In all variety of Tenses,  
In all variety of Objects,  
In all variety of Instruments.   
For the Tenses, in one Psalm it is set down in the Present. Unto thee do I lift up mine eyes O thou that dwellest in the Heavens. In another Psalm in the Future; I will lift up m●ne eyes to the Hills from whence cometh my help. These two make up the perfect frame of a man's life; he that doth for the present, and promiseth for the future, he gives God both services in sincerity in the one, and in constancy in the other; without either of these, Christianity is lame. It is not enough to say, I do, unless we add, I will; and it is not enough to say, I will, unless we for the present do, I do, without I will, is inconstancy, and I will, without I do, is Hypocrisy; therefore it is se● down in both forms, we do, and we will lift up our ey●●. There are both Tenses.  
There is the variety of all kind of objects expressed, that concerns God, it is expressed in great variety of objects. In one Psalm, I will lift up mine eyes to thy holy Oracles. In another, I will lift up mine eyes to the Hills. In a third, I will lift up mine eyes to Heaven. In many, I will lift up m●ne eyes to the Lord. These all have mutual dependence one upon another; for God gives the glory to all these. He that lifts up his eyes to God, lifts them to Heaven, because it is God's Throne; he that lifts up his eyes to Heaven, lifts them to the Hills. The Heavens are those Mountains of Spices, those hills of excellency, Hills transparent for substance, beyond all apprehension, for altitude. And he that lifts up his eyes to the hills, lifts them to God's Oracles; it is from those hills that are both more holy, and more high, than Sinai, that the Oracles of wisdom are derived from God himself; there are all variety of objects.  
And it is set down also, with all variety of instruments, for expression. To thee will I lift up mine eyes, in one Psalm. To thee will I lift up my hands, in another Psalm. To thee will I lift up my voice, in another Psalm. To thee will I lift up my soul, in a fourth Psalm. Here is a mutual dependence again. Now the whole soul offers herself to God as a Handmaid, but she goes attended with the Virgins that are her Companions, as the Psalmist speaks. For the Tongue, and Eyes, and Hands, depend upon the soul, and are serviceable to it. If the soul have an intendment to lift up the heart to God, than the hands will be ready to express her affections, and the Tongue will be ready to express her notions, and the Eye will be ready to share in the beatifical, excellent Vision; here is variety in regard of Instruments. So that now we may take it either way, or both ways, when David speaks of lifting up his eyes, we may understand it, both of the eyes of the body, and the eyes of the mind, for the eyes of the mind, they quicken, and direct, the eyes of the body; and the eyes of the body, they testify the devotion, and ejaculations of the mind, the one serves the other.  
For the eyes of the body, it is their proper duty to look up to God, God hath made them for that purpose, he set them, and gave them that positure, he hath set them in the head aloft, that they might be conversant still in beholding, as Gregory Nycene speaks; their Original, and creation that is derived from above, that with them man might behold him that gave him being, that he might look up to Heaven. There are no creatures besides, that have their eyes set so lofty as man, and man for this purpose.  
For the eyes of the mind too, God hath endued the mind with grace, and reason, and for what end? That while he is upon Earth, he should know which way to have his converse in Heaven, which cannot otherwise be done, but by the mind, that now while he is in the body, he might make himself present with the Lord: he cannot do it, but by lifting up of the heart. So it is both these eyes that are meant here, I lift up mine eyes to thee. And to show that both are meant, the Plural is used: the word is used four times in these two Verses, and it is Plural in all. Once in the first Verse, and thrice in this Verse. Unto thee I lift mine eyes, and the eyes of a Servant, and the eyes of a Handmaid: So do our eyes. David runs upon it oft, to point out that it should be done always; or to show the diversity of eyes that are in us. There are but two of the body, but there are many more of the mind. That that is said of the Saints glorified, of the living Creatures, Revel. 4. That they were full of eyes, before, and behind. There is good reason to be given of that, why they should be full of eyes, before, and behind; because they were to receive happiness in every part. Seeing beatifical happiness consists in Vision, they must be all eye, that they may be all blessed, that they may be full of vision, they are full of eyes, before, and behind; there is good reason that the glorified Saints should be full of eyes. And there is good reason that the Saints militant should be full of eyes too: The eyes that they have, have both positures, to look back to the promises fulfiled, and to look forward to the promises that are to be fulfilled; and to look down upon Earth, but not except it be to the contempt of it, and to look up to Heaven with a desire after it, they have eyes within, and eyes without, that both may be directed to God. They are full of eyes. There is the eye of devotion, that is lift up in Prayer. In the morning will I direct my Prayer to thee, and will look up. Where ever there is Prayer, there is looking up. Prayer is the Messenger that we send up, and the eye is a second Messenger that we send after it, for Conduct; the eye carries the Candle to our Prayers, to lead them the way to Heaven, it goes before them, to point them the way, there is the eye of Devotion in Prayer, and there is the eye of contemplation, that is lift up in meditation, and the eye of faith that is lift up to God in trust, and believing. There is the eye of patience in hope, and the eye of attendance in giving obedience to God. Look how many heavenly duties there are, so many eyes there are. Because there is no duty or work can be done without the light of the eye, it is that that is the Guide, and light. So now, the sum of all is this, that it is a special act of Religion to lift up our eyes to God. It is an act of Religion, not only for the mind, but to lift up the eyes of the body. It shall appear to be an act of Religion, easily, an act of piety by the contrary. The Scripture useth the other, the contrary, as an act of superstition, and Idolatry. In Ezek. 18. God blames them there and threatens them, because they lifted up their eyes to the Idols of the House of Israel, they lift up their eyes, that is, they Worshipped them; it was an act of Religion, it was religious worship they gave them, when they lifted up their eyes. When we lift up our eyes to God, it is an Act of piety, it is so, and we must make it so. There is good reason why we should make it so. We own God the strength of our bodies, as well as of our souls. He that saith, we shall worship God withal our soul, saith we shall worship God with all our strength. If we own God the strength of our bodies, we own him no part more than the eye. The eyes are the glory of the body, those Lamps have more of Heaven, than any part of the body, there is no part of the body that partakes so much of Heaven, as the eye. There is no part that God bestowed so much cost on in the creation, as on the eye. Therefore the strength of the eye must return upon him, the curiosity of the eye is such, that all the Jewels, and precious stones in the World, are not able to match the excellency of the eye. The next reason is, because when the soul is lifted up, if the eye go with it, it makes a perfect Elevation. There is the soul for all within, and the eye carries all without, there is a perfect elevation of the whole man.  
Then the third reason is, because the soul cannot be lifted up without the eye; for there is no part that the soul shows itself so much in, as in the eye. What ever the affection of the heart be, it will appear in the eye. If it be sorrow, it will appear in the eye, the eye will be dejected. If it be anger, the eye will sparkle. If it be devotion, the eye will be lift up. It is the very beams, the strength of the beams of the eye, when they are enlivened by faith, that pierce Heaven, as well as our words pierce Heaven with ejaculations. God reads the very notions, and thoughts of our hearts, in our eyes: though he need not these ways to know them, for he reads them in the heart itself, but when the eye testifies them, it is a testimony of that we think, given by our eye. There are many testimonies in the lifting up the eyes to Heaven.  
First, it is a testimony of a believing, humble heart. Infidelity will never carry a man above the Earth. Pride can carry a man no higher than the Earth neither. The proud man looks aloft, his eyes are high, yet they are below, they are upon the Earth still; the loftiness is the lowness; there is nothing lower than pride. The humble man's eye is aloft, though it be below, and the proud man's eye is low, though it be aloft; infidelity, and pride, will not carry above the Earth; but faith carries to Heaven, to the Throne of God, and looks on him as a helper, as a rewarder, and a Judge. It is a testimony of a believing heart.  
And the lifting up of the eye, it is a testimony of an obedient heart. A man that lifts up his eye to God, he acknowledgeth thus much, Lord, I am thy Servant, he acknowledgeth that he hath all from him, his body, and his soul; his body is not his own, his eyes are not his own, but for God's service; he acknowledgeth that he will dedicate to God both soul, and body, that he will subject both to his will, and appointment. It is a testimony of an obedient heart.  
And it is a testimony thirdly, of a thankful heart. A man that lifts up his eyes to Heaven, acknowledgeth that he receives every good blessing, every perfect gift from above, that he receives all from the hand of God. It is a testimony of a thankful heart.  
Then, it is a testimony of a Heavenly heart, he that lifts up his eyes to Heaven, acknowledgeth that he is weary of the Earth, his heart is not there, his hope, and desire is above. A man will cast his eye where his wishes are; he will oft cast his eyes where his heart is. Either we are all Hypocrites, or our hearts are in Heaven. If we constantly lift our eyes to Heaven, and have our hearts on Earth, we play the egregious Hypocrites with God. If we lift our eyes up to Heaven, and our hearts are not there, judge what you do. God looks upon that heart, that sends up those eyes, and sees whither the heart be there; for the lifting up of the eyes, is a testimony of a Heavenly heart. If we lift not up the heart when we lift up the eye, we tell a lie to God with our eyes. It is a testimony of a heavenly heart.  
It is a testimony of a devout heart, there is no part of the body besides the Tongue that is so great an Agent in Prayer, as the eye. The Tongue is the greatest in vocal prayer, but the eye must be next the Tongue, nay in one thing above the Tongue; for in Prayer the eye is the Interpreter of the heart, together with the Tongue. Nay, and further, it is not only the heart's Interpreter, but the heart's intelligencer, which the Tongue is not; for as a man takes order for his way, he spies, and discerns what he can discover, if there be any danger; the eye is the light of all the body: So a man that humbles himself in Prayer, he lifts up his eyes to Heaven, he looks and spies whence Salvation comes, where he shall have help, and whence he receives comfort; the soul looks up, and the eye spies out in what distress soever we are: If we be disconsolate, the eye looks up for comfort: If we be in persecution, the eye looks about for rest: If we be burdened, the eye looks for ease; if we be in want, the eye looks for supply, in every affliction, the eye spies out the comfort for all; the eye is the souls Intelligencer, therefore the lifting up of the eyes is the argument of a devout heart. Because all these good things come from above, from God, therefore the soul is lifted up, and whensoever the soul goes to be lifted up, the eye as a good Servant waits on it, it never goes alone.  
Therefore we must labour, and exercise ourselves to give God the glory of our eyes, as well as the glory of our Lips, and then we give him the glory of our eyes, when we lift up our eyes, and lift up such eyes as God requires. What eyes are those?  
Let us take heed what eyes we lift up. There are adulterous eyes, there are proud, and haughty eyes, take heed of bringing these to God, close them, close them rather, wink when you come to God, open not those eyes.  
First, therefore bring eyes that are chaste, they are Doves eyes that must look up to that God of purity. Then, they must be humble eyes that must look to that Throne of Majesty, they must not be eyes that are fastidious, and lustful. Then, they must be innocent eyes, not bloodshot, not revengeful eyes, that must look up to that God of mercy, and goodness. O how pure had a man need to make his eyes, that will look up to God? How pure should his heart be, and his eyes be? He must be purified in every part. The eye is the purest part.  
If a man do but look upon the Sun, he cannot look with his own eyes, but he must borrow eyes of others, both pure, and strong eyes. Now the eyes of the mind are the strongest, if the heart be kept innocent, and upright, and in purity, let us bring these eyes to God, look up to him with these eyes.  
I must cut off myself in my Meditations, the time runs on with swifter Wings than Speech.  
I go to the next point. Thus much of the duty, that is, the Basis of the whole. Now the other is more special, the second is the pattern, the Copy that he propounds to himself to write by.  As the eyes of Servants look to the hands of their Masters, and the eyes of a Maiden to the hands of her Mistress. 
There is the Copy, it is set down with the best advantage, if we consider the persons here meant. There are three things observable in the form of Penning this part.  
First, it is not said, simply, as Servants look to their Masters, and a Maiden to her mistress, but as the eyes of Servants are towards their Masters, and the eyes of a Maiden to her Mistress. What is the reason of this phrase? There is good reason.  
Because there is a Service that is to be done to those Masters that are set over us below, even with the eye. Not with eye-service, that is, not with eye-service alone, saith the Apostle. But there is a service that is to be done with the eye. A man may show obedience, and observance, and reverence with his eye; a man may give a shrewd, untoward answer with his eye, as well as with his Tongue. A Servant may testify his cheerful, and diligent attendance on his Master, with his eye; if there be obedience, it will appear in the eye.  
Again, it should be so general a respect, and good demeanour that Servants should carry towards their Masters, that even their eyes should testify it; their eyes should be acquainted with their Master's will, as Plau●us speaks well, a good Servant is so acquainted with his Master's affairs, that his very eye knows what his Master would have; you may read it in his forehead, though his Master speak not. And look as it is with Masters, it is hilaries Observation. A Master may give Commands as well with his eye, as with his voice, Non solum ore, etc. A Master will Command not only with his voice, but with his hand, and with his eye: so a Servant may obey, and express his behaviour, and respect, and carriage toward his Master, he may testify his obedience, not only in action, or Speech, or Tongue, but with his very eye, Non ore, etc. he eyes, and obeys with his eye, as well as with his voice. Therefore it is, As the eyes of Servants are towards their Masters. The Servant is so careful to content his Master, that he will not offend him so much as with his eye. There is the first Observation for the phrase. It is not simply said, as Servants, but the eyes of Servants.  
Secondly, it is not said simply, as the eyes of Servants are towards their Masters, but as the eyes of Servants are towards the hands of their Masters, and the eyes of a Maiden to the hands of her Mistress. Why is this word added? Was it not enough to say as the eyes of Servants are to their Masters? Why to the hands of their Masters, and to the hands of her Mistress?  
Yes, for very good reason. First, it is said to the hands of their Masters, and the hands of her Mistress, as a testimony of their submission, and subjection; because it is the hand by which they govern, it is the hand by which they correct, therefore still the Servant keeps his eye upon the hand of his Master. As Plantus saith well, it is by the hand that the Master orders, and governs, therefore the Servant hath his eye upon his hand. It is a testimony of all reverence, and a testimony of subjection, and submission, and humiliation. A dutiful Servant dares not presume to look his Master in the face, he keeps his eye only upon his hands below.  
Then, it is a testimony of his hope, it is a bountiful hand that the Master rewards with, he keeps his eyes upon his hands, thence he receives his reward.  
Last of all, it is a testimony of his obedience, he looks to his hands; he looks not that his Master should speak to him always; if it be but the pointing of the finger, but the wagging of the hand, if he know his Masters will he accounts that a Command. A Servant must not always stay so long till his Master give him a Command, but any expression of his Master will serve the turn, it stands for a Command, for an injunction. Therefore it is well observed by one of the Heathens, and by another, backward, and forward, that as Masters should be to their Servants, so Servants to their Masters. The S●rvant must be to his Master's occasions, and the Master to the Servants, as Monosillables. What meant he by it. That if he be a good Servant he should not need to have many persuasions, and entreaties, but he should be as a Monosillable, one word should be enough. See it in higher matters, that God might show himself Lord of Lords, the supreme Master, though he gave some expressions of his will in larger Commands, yet he gives the rest in a Monosillable Love, it is the whole duty of a Christian; we must be as Monosillables especially to God. The Centurion said to his Servants, to one go, and to another come, both Monosillables in our Language. The Master should be a Monosillable to the Servant, and the Servant to the Master. One syllable is enough to a good Servant, nay, a nod, or an accent is enough; if it be but the beckoning of the hand. To show, that a good Servant is of a docible disposition, and tractable, therefore it is said, he looks to the hands of his Master, to show that he is ready, he is at hand, he is at his Elbow; it is his joy, and delight, and glory, that he may do with cheerfulness, his Master's will, therefore they look to the hands of their Masters, for all these reasons it is said to the hands. That is the second expression, the eyes of Servants to the hands of their Masters.  
In the third place, it is not barely said, As the eyes of Servants are to the hands of their Masters, but it is added, As the eyes of a Handmaid are to her Mistress. Here is mention of both Sexes, and both Governors, Master, and Mistress, Servants, and Handmaid. What should be the reason? To take away all scruples, and to remove all doubts.  
The one to show this, that there is obedience, attendance, and respect, and observance, and reverence due to all kind of Masters, from Servants, whither of superior, or of inferior Servants. Apprentices think they may contemn, and despise their Masters if they be poor men. No, if they be set in that relation, they are their Governors, and of what sort or quality soever they be, there is respect to be given to them. Look as it is in the other relation of Parentage; the Scripture is careful not only to preserve the honour of the Father, but because the Mother is more subject to be contemned, and despised, therefore it takes care to preserve the honour of the Mother, of the weaker Sex, therefore twice for once of honour to the Father, we read of honour to the Mother. And as it takes order to give respect to the Master, so to the Mistress, they must have respect, let them be of what sex, or state, and condition soever, that are set over you.  
Then, the other is doubled, Servant, and Handmaid, to show, that it is the duty of all Servants to do this, of whar sex, or age soever, whether they be those that are bound, or hixed, whether they be old, or young, their eyes must be towards their Masters, not only their eyes, but their hearts, Not with eye-service, as the Apostle saith. Pleasing men, but for conscience serving the Lord. See, it is a point of Conscience for Servants to be dutiful to their Masters. I am glad I have the point in hand, I have oft desired to have an opportunity. It is your Scripture now, I pray think of it, you that are in that condition. It is a point of Conscience for Servants to give respect to their Masters, in serving them, they serve the Lord, as Serving the Lord, saith the Apostle, not with eye-service, but with the service of the heart, they must serve them with the heart, as well as with the eye, the heart must not entertain a hard surmise, or make an ill construction, they must not think evil of their Masters. They serve the Lord.  
There is very good reason for it, because Servants they are not their ●●●ne; he that doth either bind himself to another, or put himself to the jurisdiction of another, 〈◊〉 the time, be it more or less, he is not his own, he par● with himself, while that relation holds. There is nothing of Servants that is their own, their Tongues are not their own, they may not speak what they list, but what is acceptable to God. Their hands are not their own, they may not do what they list, but their Master's pleasure: their feet are not their own, they may not gad whither they list, but where their Masters send them. Their eyes are not their own, they may not look as they list; there may be wrong, and disobedience, in the looks, and God will revenge such things. They have given the interest of all their strength into the hands of their Masters, you must be Servants for Conscience sake.  
Take notice of it, because this piece of the aeconomical body is wholly out of frame, every man almost complains, and there is just cause. It is a very rare, and hard thing to find a conscionable Servant. Servants have gotten now the Reins on their own necks, they have cast off the yoke. There is no man that hath a Servant, but he must look to have half a Master. They do not remember that they are not their own; they will not only be their own, but the chief, their Tongues shall be their own, and their eyes their own, and their hands their own, they will do what they list, and speak what they list, and go where they list, and not whither their Masters send them; that they are more servile a great deal in their manners, then in their condition, they have evil Tongues, and evil eyes, and light fingers, and evil nurture every way.  
I know not how it comes to pass, but it is a thing complained of by all, there is no great House especially, nor indeed no little House, but if they have any Servants, they are those that are untoward, there are very few good Servants. A good Servant is a great Jewel, not only because he is useful, but because he is rare, and their Religion is like their state, there are few of them conscionable.  
Whether it be so that the fault be in your selves, or no, (it should be your duty to look whether it be so or no) that some of you when you were Servants, were such to your Masters, and God pays you in your kind. Generally such Children as we are, such Parents we prove; he that hath been an unfaithful Child, shall have unfaithful Children; he that hath been an unfaithful Servant, shall have such Servants. Or whether you be not careful to Teach them better, you instruct them in the mysteries of your Trades that they may serve you, but never care to instruct them in the fear of the Lord, that they may serve the Church, and serve God, and such comfort, and success you have; because you would have them only serve you, and not God, God order it so, that they shall not be serviceable to you, he punisheth you. That may be another reason, you neglect them. Or whether they get these ill conditions by your example, as indeed it falls out generally, so that Servants have a tang of the qualities, and conditions of their Masters. Euripides speaks well, like Maid, like Mistress, you may know the Mistress by the Maid, and the Master by the Servant. They observe in you distempers, and do you wonder that your Servants are so? They observe in their Masters dealing fraud, and cozenage, and do you think that they will not cousin? The Maids see pride in the behaviour of their Mistresses, they are conscious to all, and they learn these documents from them. What the cause is, I know not; it is some of these causes, or all, but it is so, every man complains it was never such a World for Servants.  
Give me leave Brethren to speak to you that are in that inferior condition; it becomes you to redeem this imputation that lies on your state, and condition, it is a good state in it self, but you make it ill by your carriage. Remember with yourselves, that though you be Servants to men, yet you are Freemen to God; he that is man's Servant, is the Lords Freeman, if he give conscionable service, serving God in his Master. Remember God will call you to account for the service you have done to your Masters, as well as of that you do to himself, and of the neglect to them, as well as of himself. Remember how bountifully God rewarded Joseph, and Jacob, when they were Servants. Remember how he thought on the People of Israel, when they were Servants in a strange Land. Remember how Christ honoured that condition (I speak that it is much for your honour) Christ honoured it, He took upon him the form of a Servant. Here is an honour done to you above your Masters; though he were Lord of all, yet here was the manifestation of his humiliation, he took the form of a Servant: that if we account it an honour to our nature above Angels, that Christ took humane nature, and not angelical, as indeed it was an honour, than it was an honour done to Servants, that Christ would stoop so low to take upon him the form of a Servant. Whatsoever place, or state Christ took he honoured it, he honoured the Manger, that he made it his Cradle; and he honoured the Cross, by that death that he was pleased to suffer, and he honoured the Grave by descending into it, and he honoured our nature in assuming it, and he hath honoured your condition, he took on him the form of a Servant.  
Learn to answer that honour, it is not an unworthy condition; labour to bring honour to your estate, to bring honour to God in your service, to bring credit to your Religion, and profession, to be better than your Masters (if they go not along with you to Heaven) to be Children of God, to be rich in grace, to be precious to him; to give your Master's faithful service for conscience sake. Remember these things, and stir up yourselves to attain to the purity of former times, to have the Circum volution to answer them. What was the condition of Servants in David's time? What Servants were they? You may learn by this Scripture; David takes it for granted, he speaks of it as a thing to be presumed on, that Servants were good then. Unless he had known them to be good, he would not have borrowed the similitude, no more would I, we then would say, as Servants should be to their Masters, and not as they are. You must labour to make the times as they have been, that we may fetch the similitude from you, to say, As the eyes of Servants are to the hands of their Masters. That is the second thing, the Copy. I am loath to break off in the midst, the end why I chose the Text was for the last part of the words, but now it will even serve for another Sermon. There will be the duty of you that are Masters, and it will be your shame more than of your Servants, that you do not serve God, and there will be directions in all doubtings, and expectations to wait on God till he have mercy upon us.   

SERMON II.  PSAL. 123.2. 
So do our eyes wait upon the Lord our God, until he have mercy upon us.  
IT is a Scripture you see that runs upon similitude, and the strength, and life of a similitude is in conformity, and proportion; and in things that are proportionable, there are in the general but two things to be considered; there is the skene, or type; and there is the draught that answers it. These are as two lines that run along one by another, and are measured out by the same quality of dimension, for length, and for whatsoever else may make them conformable. And these two lines they are very observable now in this Text. There is the first the line from which the similitude is drawn, that is the exemplary line, in the first half of the words, Behold, as the eyes of Servants look to the hands of their Masters, and the eyes of a Maiden to the hands of her Mistress; that is the line exemplary, whence the similitude is drawn; that is the Protasis, that is the line of prescription, that is the line regulative, the line that gives law to this other line that follows. That is now the line that is conformable, the line that makes the proportion to the other line, the line that hath the similitude, and Image of the other stamped on it; that is it which is the redition, the appodeses, that which answers the former line in every proportion, in every part.  So do our eyes wait upon the Lord our God, until he have mercy upon us. 
So here, face answereth face, and bone answereth bone. There is mention of Masters, and superiors in the first; of a Heavenly Master in the second. There is mention of Servants in the first; of the Servants of God in the second; of looking up in the first, of waiting in the second; of eyes corporal in the first, of eyes spiritual in the second. Only this line exceeds the other, in this one proportion, it is drawn a little longer than the former: because God's mercies are of an infinite longitude, there is nothing able to parallel them, Until he have mercy upon us.  
Of the first of these I spoke in the Forenoon, and it was but half the Journey I meant then to have taken. I shall now speak to the second part, the proportionable redition; it is the writing that matcheth the Copy that was set in the former words. If I had handled it then, it would have been but half an hour, I shall now lengthen it to the full, and trust your memories with that I delivered. The sum was but these two things. The duty of Christians, to know that they must dedicate to God, as the faculties of their mind, so the parts of their bodies, their Tongue, that is their glory, and their eyes, those are their Lamps, and the light of their bodies; and those are their perfections, if they shine in the presence of God, by looking up to him. That was the first.  
Secondly, the duty that concerns you that are of the lower sort, those that are in the condition of Servants, of what sex soever, that it is a conscionable performance that God expects at the hands of Servants, to give faithful, and constant obedience, and conformity in all things, in a submission, and subordination to God, in all things, to the will, and inclination, and direction, of their Masters. So, here is the Copy set, and that is a good draught that must exceed it; and that must be the labour of us that are to speak, and hear of it; and I will come directly to it, and there are but these two parts of it, which are two of the four which I mentioned in the Forenoon.  
There is the parallel that answers the Copy before. So do our eyes wait on the Lord our God.  
And the Date, and Duration of this duty, how long it is to be continued, Until he have mercy on us.  
So, these are the two things that now I am to speak of.  
And the first of these is the Parallel that matcheth the Copy, the proficiency that Christians make by the documents they have from these temporal relations; and it is set down here by a great deal of advantage, there is never a word but hath its emphasis, and there is never a word but will require a reason to be given of it, why it stands in this place.  
Why our Eyes?  
Why Waiting?  
Why upon the Lord?  
Why another name of excellency is added, The Lord our God?  
What is the extent of this So? So our eyes wait, which is the proportionable part. I say there are reasons to be given of all these, and instructions that will arise out of them.  
First, why he mentions eyes, so our eyes wait? For he might have varied it, so our souls wait, which is the chief scope, and intention of the Psalmist. But because he had mentioned the eyes of Servants before, he mentions the eyes of Christians, the Servants of God now, So our eyes wait. It shows us thus much, that our eye is the Handmaid of the soul, that is exercised in all those duties of piety, in which the soul is conversant. If the soul look up, the eye looks up. So the eye is a faithful Handmaid. The eye looks not down when the soul looks up; it not only looks, but waits. Therefore he mentions the eye, to show, that the eye of a Christian must be indefatigable in looking up to God. It not only bears a part with the soul in the act, but in the constancy. If the soul be breathing, the eye will still be darting up beams of love, and desire, to those same Hills to which the soul looks: therefore it may be added, here the eye waits, because it is but a perfunctory performance that is discharged by the eye, a man would think, I may appeal too to you, it is a great part of your religion, the lifting up the eye, if religion be to be measured by that, there is abundance of devotion. Men now, will not vouchsafe to bow the knee in prayer. I put a difference between those that are in Pews, and 〈…〉 are in the Isles, and between standing, and sitting, for sitting is an 〈…〉 gesture in 〈…〉 is Heavenly, 〈…〉 you stand for that purpose, 〈…〉 the 〈◊〉 in prayer, it is 〈…〉, but they will not bow 〈…〉, it is but a reach 〈…〉. The reason you desire to 〈…〉 you 〈…〉. It ●uts me to go on myself 〈…〉, affection's, and extravagant notions, and that is that that must be set upon the score of repentance; it cuts me, though I love not to look about, yet to see people in prayer look every way, is this to keep the eye waiting? When the soul labours with God in prayer, the eye will strive in fellowship with it, it will embrace an act of constancy, as well as fervency. It is an evil Maid that leaves her Mistress, it is the highest delusion of God, and deprivation of the comfort of our selves, when we give ourselves to gadding, and yet come to Prayer, therefore there is somewhat in this, that he saith the eye, not only the eye looking, but,  
The eye waiting, the reason of the second word. Now he leaves the similitude, the first line; for in the first line it is so, as the eyes of Servants look, and the eyes of a Maiden look, here it is the eye waits. There is good reason, to wait is more than to look, to wait is to look constantly, with patience, and submission, by subjecting our affections, and wills, and desires to Gods will, that is to wait. David in the second part, in the second line, he gives a better word, he betters his Copy. There is the duty of a Christian, to better his example, the eyes of Servants look, David's eyes shall wait, So do our eyes wait. It is true indeed, this word is not in the Original, therefore you may observe it is in a small letter in your Bibles, to note, that it is a word of necessity, added for the supply of the sense, because the Holy Ghost left it not imperfect, but more perfect, that he put not in the Verb, because it is left to every man's heart, to supply a Verb to his own comfort, and a better he cannot then this. And that this word must be added, appears by the next words. Till he have mercy upon us. To look till he have mercy on us, is to wait; so there is good reason why this word is added. If we look to the thing begged mercy, it is so precious that we may wait for it. It was Servants that he mentioned, and it is their duty to wait upon their Masters, they wait upon their Trenchers at meat, they wait when they go to bed, and when they rise, they wait in every place; therefore because he had mentioned the first word, he takes the proper duty, there is nothing more proper to Servants, then waiting, and if we are the Servants of God, we must wait. There is good reason in that respect, because it is a word so significant, therefore the Spirit of God varies it, he keeps not exactly to the line, so do our eyes look, but, so do our eyes wait.  
Thirdly, why he makes another variation, so do our eyes wait upon the Lord? He writes not after his Copy, for there it is, As the eyes of Servants look to the hands of their Masters. It should have run, So do our eyes wait on the hand of the Lord; he saith not so, but varies it, So do our eyes wait on the Lord. What is the reason? It would have been too straight. Though we must wait on God's gracious hand, both of power, that order all things, and of bounty, that distributes all things; yet it would have been too straight; some would have imagined that there were nothing in God to be waited on, but for his bounty, and power; No, he shows that we must at large wait upon the Lord in all that belongs to him, if we have respect to his glory, and honour, we must wait upon his Throne, if to our vileness, we must wait on his Footstool. If to his bounty, we must wait on his hand: if to his wisdom, we must wait upon his providence, if to his truth, we must wait on his promises. There is nothing in God, but it is to be waited on, in all his attributes, and relations, not only as our Master, but as our King, as our Father, and as our Shepherd. Therefore that the Psalmist might better leave it for an enlarged supply as that a Heavenly heart might intercept it, he saith not as in the former, so do our eyes wait upon the hand of the Lord, but so do our eyes wait upon the Lord. That is the reason of the third variation.  
There are but two observable besides, I shall stand a little longer on them, they are material.  
The fourth is, why he doubles this word of excellency, upon the Lord our God? For one word would have served (but that no word can serve to set out that excellency, but) having named Master before, one would think it should run, so do our eyes wait upon our Heavenly Master, as our Heavenly Lord, but he adds, the Lord our God. To show the difference between the Masters of the World, and of him that is above. The Masters here below are Masters indeed, but they are men like our selves, our Master above is the Lord our God. The Masters here, that have dominion are Domini, but sub domino, under that great Master, but he is Dominans dominantium, the Lord of Lords. They are Masters that have their breath in their Nostrils, but he is the Master that gives life, and breath, and motion, and all things. Therefore to show that we stand in a double Obligation to God, in our service, and attendance, he adds two words; we wait upon him as our glorious Lord, and as our gracious God, both ways we give him our eyes and attendance. To show this double obligation, observe in the first line, the prescription, the Copy, there are both relations mentioned, and a double notion to both relations, there is Masters, and Mistress, Servants, and Handmaid. To note thus much, by the doubling of the one, that if there be any better service in the one sex then in the other, we are to draw the pattern from that, that we may give the purest service, and attendance to God. And noting in the other, if there be any respect due to either of those, Masters, or Mistress, they should be both drowned, and swallowed up in our respect to God, he useth both words, to show, that we should yield all service to God.  
St. Austin in his Commentary on the Psalms, propounds the Question, and so doth Jerome, if that be his, he finds a double scruple, he makes two Questions. One Question is, why we are called Ansilla, in the Singular number a Handmaid? Another Question is, why Christ is called not only Dominus, but Domina. As the eyes of Servants wait on their Masters, so do our eyes upon Christ. St. Austin gives this reason, and Jerome, and it is full of wit, both these predications will hold for us that are Christians. It is Servi sumus, ancilla sumus, we are both Servants, and we are the Church, we are Servants of his Handmaid. As we are the people of God, so we are called Servants; as we are the Church of God, so we are ancilla. So for the other predication, our Lord, and Saviour is both Dominus, and Domina. He is The Lord, Our Lord, because he is our God, and Domina, he must have the duty of a Mistress, because he is the virtue, and wisdom, and excellency of God. That is Augustine's, and Jeromes. It is full of wit, but it is a little to adventurous. I durst hardly to mention it if it were not theirs, their wit is sweet, and in their intentions full of piety, but I dare not give it as a truth.  
Yet there is reason to be given why both are expressed, to show the service that we own to God. The reason is this, both words are used, because no one word can set out any part of God's excellency, look in what part you will. There is no one word can set out the glory of God in Heaven, therefore there are two words used, the glory of both lights, the glory of the light of the Sun, and of the Moon. There is no one word can set out to us the perfection of the robe of Christ's righteousness, that he  Beleivers with; therefore two words are used, he cloaths them with double Ornaments, of the Bridegroom, and of the Bride, Isa. 61. There is no one word can set out the propinquity of our alliance to Christ, therefore Christ sets it out by two words. He that doth the will of my Father is my Brother, and Sister. There is no one word can set out the tenderness of the love of God, therefore it is set out by the love of both Parents, by the love of a Father, and a Mother. Can a Mother forget her Child? And as a Father pirties his Child, so the Lord hath mercy on them that fear him. In God's love there is the love of both Parents, the constant love of the Father, and the tender love of the Mother. One word cannot set it out. So here, because all dominion is due to God, and we are to pay him, all subjection, and service, therefore one word cannot set it out, there are words of both sexes used, there is a relative to be found in both superiors, Master, and Mistress, and inferiors, Servants, and Handmaid. As the eyes of Servants, and Handmaids, so our eyes wait upon the Lord our God. There is mention of both sexes in our propinquity to Christ, and his nearness to us; that is the reason that both these are set down, So do our eyes wait upon the Lord our God.  
The fifth, and last, is that that makes the parallel, and proportion to all the former, there hangs the meaning, So. As the eyes of Servants, So do our eyes. And here now there is a great deal of matter in this word. It argued a sweet temper in the Prophet David, that he that was so great a Prince, and King, yet thought it his greatest honour to call himself by the name of God's Servant. Nay, there was yet a greater submission, he did not only reckon himself in the number of God's Servants, but he learned this lesson from the duty that Servants give their Masters, he stooped so low as to men of mean condition to be instructed.  
It is a lesson you may learn from your Servants, see what duty they give you, give you the same to God. So it seems to be but one argument, but there are four in it.  
First, De facto, from the thing that was done, as Servants give all respect to their Masters, so will we to God.  
Then, De jure, as Servants should give respect to their Masters, so will we.  
It is an argument taken from the equality, as, so, we will do it so cheerfully as they do, our delight shall be in the Lord, as they delight in their Masters. We will do it so properly as they do, we will wait on him in all things, whatsoever he Commands us, we will do; so they do to their Masters: we will do it as plainly, and evidently. A good Christian looks on God so plainly that he considers him as near him as the Master is to the Servant, God is always at hand. What shall I say? So, that is, so excellently, so constantly, and comfortably; it is an argument taken from equality.  
Nay further, it is an argument that may be pressed from a greater dependence. So, nay much more shall our eyes wait on the Lord. There is the true height of the argument. We have more reason to wait upon God, than Servants on their Masters. Servants have a compensation, and they deserve it for their work, and service; we do no service for God that deserves any thing. Servants own obedience to their Masters, not simply, but in subordination to God; we own duty, and respect to God simply. Servants, their eyes are fixed upon their Masters here on Earth, our service is to be continued in Heaven. Servants do it for a time, our service lasts always. Servants do it for men of the same condition with themselves; they give obedience to their Masters, and yet have fellowship of nature with them, and have privileges, and prerogatives of grace, commonly, they have the same title to Heaven, the same fellowship of the Spirit, yet they give true obedience to their Masters, though they have fellowship in the Spirit, and community of nature. There is no such community between our great Master, and us Christians, there is an infinite distance between God, and us, therefore we must do more. God is infinitely gracious, he pours out more blessings, we have more good from him, so then, we should not only do so, but more.  
Therefore that is it now, that Christians will lay hold on, to force the word; as David betters the copy, so let us better the similitude of David, as Servants, so we, nay more.  
But I must recall the word. O it were happy if we gave so much as Servants to their Masters. Where is the man to be found that gives more obedience to God, than Servants to their Masters, or that gives so much? Who gives so much to God as his Hireling doth to him? Who walks so faithfully to God, as a Servant that is hired but for one Week doth to his Master? That is, who gives so much service to God, as a good Servant to a good Master? Nay more, as a good Servant to a bad Master? Nay further, as the worst Servant to any Master? There is not the worst Servant, but he gives obedience to any Master generally better than we do to God. In the forenoon I told you it was a fault, Servants are grown to an ill pass, they are unfaithful; but now, Masters will justify Servants, if the Servants be ill, the Masters are worse. There is not the worst Servant but may put us to ●lush, when we consider ourselves in the obedience we own to God; because there is not the worst Servant but gives better, and more. Compare the particulars.  
The worst Servant can but dela●●●●●●, and waste his Master's goods, and they are but temporal, but we do the graces of Salvation, and the Talents that God hath given us; not only the Talents of life, and health, and strength, and richeses, that we wast on pleasures, but the Talents of grace, and gifts, and the hope of Heaven, we dilapidate out our Master's goods.  
The worst Servants murmur when they are ill used by their Masters; we grudge, and repine when God pours plenty in our laps.  
The worst Servant sleeps when his Master is absent; we sleep in our Master's presence, when he is speaking to us. Not thinking that it is the Ordinance of God; we will not take off ourselves. It is not only an irreligious, but an uncivil thing. Infirmities will grow, I yield to it, but let us strive against them, we sleep in our Master's presence.  
The worst Servant can but despise, and contemn his Master, he can but neglect his Commands, and his work, and that work is corporal, we neglect the work of our Master, and it is a spiritual work, the great work of his glory, that brings good to our selves. We are worse than the worst Servant: there is not the worst Servant in the World, but may be justified by the obedience that we give to God. Examine it by these two particulars; we are glad to hear of God as a Father; see if we account him a Master: put the two Questions in the Prophet. If I be a Master, where is my fear? If I be a Father where is my honour? If God be our Lord, and Master, where is his honour, and fear? Here are the two Questions.  
First, if God be our Master, where is our livery? Servants go in their Master's cloth without shame. When I speak of a badge, I speak not of the spiritual badge of Christianity, but of the temporal badge, for  are of Gods bestowing.  
There are the spiritual , the habit of the mind, we cast off that. For that livery, what consists it in? In righteousness, and holiness. Do we desire to adorn our minds with these? Are we attired in our Master's livery? To wear his colours? We cannot judge of the habit of the mind.  
Look on the habit of the body, are you in your Master's livery now a days? Doth God prescribe such vanities, and follies, that Creatures should delight to make themselves Puppets, that they must be flouted at, doth God prescribe such apparel? Rich apparel is as due to them that are great, as mean apparel to them that are inferior. So that there be due order, and caution kept, that they estrangenot the mind from God, that they take not up too much time, that it be in the compass of sobriety. But this makes Christianity disdained, we steal all from God. Is this God's livery? Did he appoint you to go with naked Breasts, and naked Arms? Did not he appoint apparel to cover the shame of sin? Did any of the Apostles prescribe it so? See what the Apostle saith, you are to be adorned as becomes godliness, and the profession of Christ, modesty, and religiously, and decently. Are you in God's livery? Is Christ your Master? If you be, than you may make a good account at the last day; but if there be a distinction to be made, there it will appear who are his Servants.  
Secondly, if God be your Master, where is your obedience? Obedience is the peoper duty of Servants; take away obedience, you destroy the nature of Servants. If we give obedienco to God, where are Gods Commands? What are Gods Commands? St. Austin goes about to see if he can reckon them. Saith he, God might have said if his nature were capable, as other Masters say to their Servants, wait upon me to bed, while I rest, wait upon me to the Bath, while I wash me; wait at my Table when I take sustenance. No, God needs not these inferior services; but then, what doth he command? Wait upon me in mine Ordinances, and in my Commands, in my service, in my love, and fear, that I require at thy hands. Here is the rule, are these those that we keep? If God be our Master, where are his Commands? Where is our work? Do we think the work of Christianity, the work that God hath appointed us? Do we think that that was the end why we were sent into the World, to work out our Salvation? If we think not of this, we are not Servants. There is not the worst Servant but he comes into his Master's House to do service. We have entered into our Master's house, we have taken Press-money to be God's Soldiers, and to be his Servants, then, where is his work? Is that left undone? Look but what Christ will say at the last day, when they shall be called to account. Well done good and faithful Servant. Take away the unprofitable Servant. Certainly, if Christ be the God of truth, and the Gospel the word of truth, these words shall be said at the last day, where is thy work? Where is thy account? What hast thou done? How hast thou behaved thyself? If we cast off God's Commandments, we cast off our relation: if we be not under Command, we are not under a Lord.  
O Beloved, recall yourselves, remember that it is that that the beam of Christianity hangs on; it is a high honour to be God's Servant, more than to be the Heir of the World. O what a credit is it to retain to such a Master! To belong to God, what an honour is it! He is such a Master that promiseth better freedom than other Masters; and ties himself to us, and us to him in more Obligations, and sets us an easier task, but to work out our own Salvation; and pays us better wages. Take all the Princes in the World, that are so great, and glorious, and so able to reward their Servants, put them altogether, they are as the dust of the Balance, both they, and their rewards, in comparison to the reward that God gives to the worst Servant of his. Stir up yourselves from the consideration of Servants. God gives you out comfort, and blessing, stir up yourselves to give true, and faithful service to Christ. Never look on your Servants, but think you are God's Servants. When your Servants testify their obedience to you, make David's use of it, bring it to this lesson, if we cannot exceed these Servants, remember to equal them, So, So do our eyes.  
The equality will appear by comparing, so you shall see, both the duty of good Servants to their Masters, and of Christians to God.  
First, good Servants delight in their Master's presence, so should we in the presence of God.  
Secondly, good Servants put on the same affections with their Masters. A good Servant as Euripides saith, rejoiceth if his Master be cheerful, and grieves if his Master be sorrowful, he puts on the same affection. We must put on the same affection with Christ, and God, do I not hate them that hate thee? Dost thou love them that God hates? We must put on the same affections with God (though we must hate none) put on Christ's affection, walk in love, be humble, and merciful, as he is. This is to have the nature of Servants.  
Thirdly, Servants are not Sui juris, to walk where they list, and do what they list, but they must do the will of their Masters, they are not at their own appointment, no more are we, we are not our own, we are not Sui juris, your Master hath bought you, and redeemed you out of captivity.  
Servants will grieve, to hear the name of their Masters evil spoken of. He is an unworthy Servant that can hear the name of his Master touched, and doth not as far as is modest, to his power vindicate it. So we must grieve, and be zealously affected when we hear that sacred name blasphemed, by which we are called.  
A Servant is sorry if his Master's affairs succeed not well; he labours to accommodate his Master, and to content him in every thing. It is a great discontent to a Servant, if things thrive not with his Master. So we should grieve, when God's affairs go not well on (though God will make them succeed, yet) when things go not well with the Church, and Children of God, we should lay it to heart.  
Again, good Servants wait upon their Masters for all things, for Meat, and Drink, and , and Wages, and Provision, and Custody, and Defence, and when they get these things, when they have Wages from them, they give them thanks, though they have wrought hard, and they pay them upon Covenant made. God gives plenteous wages, let us be thankful to him, and wait upon him for all we have, as Servants upon their Masters.  
Again, good Servants do not take upon them to prescribe their Masters, either time, or manner; they will not tell their Masters what they desire to do, and what they will have themselves, but they wait on their Masters, to receive their direction. We must not prescribe God, leave God to his way, though we see things improbable, God can work it out, we must leave him to his wisdom, he will bring things to pass; we must not put trust in means, and rules, but leave God to his prescriptions.  
Lastly, good Servants bear their Master's name, and not only apply themselves to the Commands of their Master, but to the desires of their Master. They always consider themselves to be in that condition, that they look to give an account. Good Servants they are not only tender of their Masters temporal goods, but of their Master's safety. A good Servant will venture his life for his Master, especially in a good cause.  
O then, let us go, and be like minded; put all these together, and by the consideration of these things provoke ourselves to the faithful obedience, and service that belongs to God. Let us mould ourselves with these resolutions. If we be Servants, for shame, for shame, do somewhat that belongs to Servants. Let us not be content to equal the Copy, but labour to exceed it; not only to say, As the eyes of Servants, so our eyes, but as the eyes of Children to their Parents, so are our eyes to God. As the eyes of Subjects are to their Prince, so are our eyes on God: and as the eyes of Sheep, are fixed upon the Shepherd, so are our eyes on God.  
As the eyes of Creatures are upon their Creator, and the eyes of the redeemed upon their Saviour, so our eyes are fixed upon the Lord our God. In all these relations we will not only labour to equal the duty, but to exceed it, and not so only, but more. So I have done with the first thing, the parallel, wherein David endeavours to match the Copy he had propounded, As the eyes of Servants are towards their Masters, so are our eyes on the Lord our God. And the reason of every word.  
Now the last thing is the date, and duration.  Until he have mercy on us. 
There are but two words, they are not long in pronunciation; but they are very long in signification. They are so long that they reach to perpetuity both ways. For first, there is no end of God's mercy, that is one word. And then, there must be no period set of our duty, and waiting, Until he have mercy on us. That word seems to be as long as the other. Indeed it is true, in it self it is not long, because God is not long in showing mercy, he is quick, if we should wait upon him only till he show mercy, we should wait now, and no longer, we should cease presently: for he shows mercy always. No, but it is to be continued by many enlargements, therefore briefly, the sum of both words is this. In one word, the word mercy, David sets down the scope at which every Christian aims after the glory of God, in shooting up all those Arrows of love, and obedience, and fear, that he sends up to God, the end, and aim of all is this, that he may attain mercy, he looks up to God for mercy. Mercy that is of a large signification, we can beg nothing of God which is not mercy. If a man be disconsolate, he looks to God for comfort. If there be a doubtful heart that looks up to God for resolution. If there be a blind heart, that looks for illumination: of a wavering heart, that looks for stablishing; all these are mercies, because they are all given in mercy. Every good thing is a mercy, because it is given in mercy. If a man be in persecution, peace is a mercy. If he be in trouble of Conscience, ease is a mercy. If he be in anguish, if he be in any exigent, deliverance is a mercy. If he be in pangs of Conscience, quiet is a mercy. All is mercy, he that waits on God for mercy, waits for every good thing.  
Secondly, the other word, Until, shows us thus much, what the period is, that a Christian sets himself in the line of obedience. It hath the same period that Donec until, until he shows mercy. Shall we think that David did mean to wait on God until he had mercy, and then to fix his eyes upon the Earth again? No, much more then, therefore know that the word Donec in Scripture, doth not always signify a determinate time, but an infinite time, until signifies eternity in two places. One in the Gospel, Joseph knew not Mary until she had brought forth her first Borne Son; not then, nor after, because she continued always a Virgin. But more plainly in Psal. 110. The Lord said to my Lord, sit on my right hand, until I make thine enemies thy Footstool. Do you think that Christ shall sit at God's right hand no longer then till all things be subdued in the end of the World, and that then he shall give over his session, and his Kingdom cease? God forbidden, but until is for ever. So here, Our eyes wait on the Lord till he have mercy on us. Not as we should make a cessation then, when God hath showed mercy. But as St. chrysostom very well, he speaks not only for a short time, as long as God shows mercy, but for all times. What do I take chrysostom, hear David expound himself, Psal. 62. My throat is dry, my heart is weary, mine eyes fail with waiting. He looked on God so long till his eyes failed, and he gives not over then, he waits still. A Christian must wait always upon God. So that word hath both an inclusive, and an exclusive force. So shall our eyes wait on the Lord, until he show mercy. That is, if he do show mercy, we will wait, or if he do not. If he send it speedily, or if he do not, still God is to be waited on. We now, if God do not send mercy, we will wait on him with contentation, or if he do show mercy we will wait on him with acknowledgement. If God delay mercy, we will wait with patience; if he speedily send mercy, we will wait on him with thankfulness; we will wait on him till then, and much more, after. Until, that is, I will wait on him then, and now, and always, we will never end this work. So the point is this,  A● true Christian must not let go his hold, his hope, his confidence, he breaks not off his Service, he breaks not off waiting upon God, though God defer to show mercy. 
He waits on God in his own occasions, though God suspend, and seem to absent himself. He waits in all the occasions of the Church. If God correct, he waits that things may be better; if God send blessings, he still waits on him, that God may continue the mercies. Here is the point, a Christian must not give over waiting on God, especially in cases of extremity. When we come to beg any mercy, spiritual, or temporal, of God, if God bestow it on us, than we are said to wait till then, because than we obtain our desire; we wait for other mercies always, for general mercies every day.  
And it is a point now worth the considering in these times, because the state of our times is so, that every man almost is ready to let go his confidence. If things succeed not in every particular according to our expectations, and desires, than we think the whole Chain of providence is dissolved, if one link be loosed, we think all the business is overturned, and all our hopes disappointed, if God answer us not in our time upon every occasion. The reason is, we know not what it is to wait on God.  
Beloved, it is true, if God were tied to one way, or means, or to one time, or to any one person, or to any one instrument, there were good cause that we should suspect our hold in the success of the affairs of the Church at all times, than we had good cause to be fearful. But God is not straightened so much, he hath ways that we know not, and times that we understand not of; and persons he can make to spring out of the Ashes of them that are taken away, that are contemptible in our eyes, and God can strengthen them, though they be as the shaking of an Olive. God will perfect this work if we be not the impediment, if our sins stay him not, if we wait. It is true, I confess it pleaseth me exceedingly, and I congratulate, and rejoice: your desires almost as much affect me with joy, as the other with sorrow, to see men in amazement at such a time, It is a sign of your love to the Church beyond the Seas: yet how unacceptable was it upon the first relation? No man knew what to speak, or what to think? It is a sign that Religion hath taken some impression. It is a sign that you have a sympathy with the Servants of God, it is a sign that you have the affections of Servants towards God. But for all this, take heed while you do right to the Servants of God, that you do not injury to God himself: because he is faithful that hath promised. Remember he order the affairs himself. God can raise up a Josuah in Moses room; I rather use the word, because I am very much delighted with the Simile of that noble, victorious Prince, he was a Moses, Was, said I? O that is a wounding word that you cannot endure: O that I could say he is, and yet I cannot say the contrary, we are kept between hope, and fear, though it be more to be feared then hoped, in that particular I am afraid. But whether was, or is, like Moses he was, and if he be, Is, God was with him as he was with Moses, in the leading of his People. He came into Germany as Moses into Egypt, with a greater band, but a small train in respect of the Enemies, but God turned his weakness to strength. He was faithful as Moses was, he sought not himself as Moses did not. Moses brought the Children of Israel out of the Furnace; he brought the poor afflicted of Germany, a good way out of the Furnace. And now that all may be like Moses, Moses Sepulchre is not known to this day, and the life, or death of that excellent Prince, is not yet known to this day, like Moses Sepulchre.  
There is yet our perplexity, yet there is our comfort; there is some comfort in that word that it is uncertain: for that that is uncertain may be otherwise; O, but I think that it may be. Howsoever be it so, or otherwise, God hath done his part; he hath not left us without a comfort. See but how he hath tempered sad Tidings with a mixture of comfort; he hath tempered the loss with gain, there is sorrow with joy, there is fear with hope, there is loss with Victory.  
Why then, if God do thus to us, and so feed us with his mercy, and support our longanimity, if he ply us thus, have we not reason to wait upon him?  
Let us now run to this word in the Text. Behold, as the eyes of Servants wait on their Masters, so do our eyes wait on God till he have mercy on us, and always, but esspecially then. For did you but know the comfort that comes by hope, and expectation; innumerable comforts come from hope.  
Hope holds life, and soul together, if things go ill; hope continues us still in life till things go better.  
Hope is the Pillar of the wavering soul; hope is the Ladder that hath one end in Earth, and another in Heaven: hope waits for all the good things that God hath promised.  
Hope is the Anchor of the soul, as the Apostle compares it. Nay, not only the Anchor saith St. chrysostom, but the Ship to that good Anchor. It must needs be well when it is both; the Ship must ride safe, for the Anchor is hope, it must be safe it self, for upon it is the Ship, the Ark, that carries the Saints through the troubles of this World; it is the Anchor that makes us keep our riding, that we dash not on the Shelves, and Rocks that encounter us.  
It is a better Anchor than other Anchors, they are always below the Ship, at the ground; but this Anchor is above, it is not fastened in Earth, but in Heaven.  
How sure would a Ship be if it were fastened aloft, to Heaven, if God had the Tacle in his hand. God hath the Cable of this Anchor in his hand. Faith is the Cable, hope is the Anchor; the Ship will ride safe if the Anchor be in Heaven.  
Let us wait, we have good cause to wait, he is powerful and can do more, he is gracious and will do: nay further, he is faithful, and hath done, and will do abundantly, beyond our expectation, and he that hath begun, will perfect it.  
O therefore let us acquaint our souls with waiting. We are so impatient, that if God give us not all at the first call, what our hearts are prompt to suggest, we think all is lost. O, if we had hope, the nature of hope is to abide, and stay God's leisure. Hope is never frustrate. See it in the example of the Saints.  
David, I waited patiently on the Lord, and God heard me. It is confirmed, and ratified by promises. Solomon sets one, Wait on the Lord, and he will save thee. David another, Wait on the Lord, and he will preserve thy soul; Wait patiently on the Lord, and he will bring it to pass. We have it ratified by promise. Nay, in experience, who ever waited, and was frustrated? Our Fathers trusted in God, and were not ashamed, he gave them their heart's desire: and he hath exceeded ours; therefore have recourse to that Anchor, and learn what it is to wait on God, that we may say as Job, Though he kill me, I will trust in him. Though he disappoint all, I will hope; my hope, and waiting shall be placed on God, my trust shall be in him, he never suffered, that stayed his leisure to be ashamed; they were had in remembrance. Therefore our eyes shall wait on him as the eyes of Servants; nay, not only so, but if that be not enough, we will not only wait but hang upon him, & not only so, but in a holy sense wrestle with him by Prayer, as Jacob did, that he would be merciful to his People, that he would take care still of that little part of the Ark, floating on the Waters. Nay, we will not only wait upon him as Servants, but as Children; and not only with the eyes of Children, but with the Tears of Children, with eyes fixed, and hands spread, and knees bowed, with lips opening, and hearts mounting, we will wait upon him; that this hope may be fixed in all our faces, and shine in all parts: thus if we do we shall make the Text complete.  
For conclusion of all. There are but two things that may perplex us, uncertainty, and fear. Uncertainty, that is one wrack, and torment; and fear is another. This hope, and waiting will establish the soul in both. Take the rule of both. For uncertainty, do as Hezekiah did, take these letters of uncertain rumours, and spread them before the Lord. For the fear, let us take our selves, and cast ourselves before the Lord, at his Footstool. For the uncertainty, let that be the Scripture. Habak. 2. The Vision is yet for an appointed time, but in the end it shall speak, and shall not lie. It shall come, and shall not tarry. Though it tarry, yet we will wait for it. For the fear, let this be the word to fix our hearts, that David hath given opportunity to handle this day. Behold, though our fears be great, yet our hopes are some: therefore as the eyes of Servants look to the hands of their Masters, and the eyes of a Maiden to the hands of her Mistress, so do our eyes wait upon the Lord our God, until he have mercy on his people.   

THE Geust-Chamber.  
DELIVERED IN TWO SERMONS, BY That Learned, & reverend Divine RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuel College, and late Preacher at PETER'S POOR in LONDON.  Matth. 22.4. 
Behold I have prepared my dinner, my Oxen and my Fatlings are killed, and all things are ready: Come into the Marriage.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   

SERMON I.  LUKE 22.11, 12. 
And ye shall say to the good man of the house, the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall show you an upper Room furnished, there make ready.  
THIS Text is not the Scripture for the day, but it is next of kin to it; it is the Story for the day, though not the Chapter, for it is the very same Story that out of another Evangelist is appointed for the Gospel of this day, and you lately heard it read to you. But I chose rather to handle it out of St. Luke, because that part which makes for my purpose is more fully set down by him. And indeed between the two Evangelists, in the recording of the Story we shall find that there is some difference, though it may be easily salved: For St. Matthew in Chap. 26. he so relates it; as if the motion of preparing the Passover, came first from the Disciples of Christ: but St. Luke in this Chapter, he so relates it, as if the motion of preparing the Passover, came first from Christ, but the very next words do make it plain to us, where he shows, that the first motion of the thing came from Christ; but the first motion of the place came from the Disciples of Christ: Therefore St. Matthew when he tells us of the Disciples of Christ propounding to their Master concerning the preparation of the Passover, I suppose the first precept went from Christ, he gave them charge to go and prepare, as it is in Luke; then they go and propound the Question concerning the place, Where wilt thou that we prepare?  
And both these considerations even in the entrance of this Scripture, might be useful for us; for, in the Narration that is made by St. Matthew, we have here propounded to us, what is the duty of a godly Servant, he will put his Master in mind of matters that are weighty, and important, not only such as concern the world, but such as concern Religion. If we follow the relation of St. Luke, there is set down the duty of a godly, and religious Master, to call upon his Servant to excite him to be frequent, and zealous, in the work of the Lord, in the service of God. According to the method that St. Matthew follows, there we may see the part of a religious people, of a good Flock, they will in case even speak to their Pastor, and call upon him for the practice of those duties that belong to him, and we will take it well at your hands. Christ himself was pleased to suffer himself to be remembered by his Disciples: God himself suffereth himself to be remembered by us, when we call for those things we need. But if we follow the method of Luke, so you shall see what is the duty of a careful, vigilant Pastor, he will oft stir up his People, his Flock, his Parish, to consider what they are doing when they come to the service of God, to whose house they come, whose Table they repair to, whose Word they hear, before whom it is that they cast down themselves; still he will call upon them to prepare for the Passover.  
Were I guilty of any great neglect, Beloved, I would hope that some of you would be so friendly as to call upon me, to put me in mind; and yet I have cause to suspect that rather the most would be so negligent as to let me alone, willing to enjoy in my idleness their own security. Therefore you shall give me leave now to prevent you, as Christ did here his Disciples, to speak to you that you make ready for the Passover; the Passover, why is there any Passover now to be kept among Christians? Yes, if you do not know it the Apostle will tell you that Christ is our Passover, 1 Cor. 5.7. He that prepares himself for the applying of the death of Christ, and the procuring of himself greater interest in the merit of his Passion, he prepares for the Passover. You know, as Christ said to his Disciples, that within these few days, after two or three days, the time will come about wherein we celebrate the memorial of his Passion, the time of his Resurrection; and this is another Passover, the Christians Easter is his Passover: and if there were not this, yet the remembrance of that work, about which we are conversant this day. As Christ is the Passover in the substance of the thing, so the Sacrament that he instituted, his last Supper, that is as the Passover, in the memorial of the benefit, it is the Sacrament that came in the room of the other; the Lords Supper, that is the Christians Passover also, and you know that those days of receiving, they hasten upon you, the next Sabbaoth, the next Friday, this very day.  
Give me leave then, to call upon you again, that you will be pleased to make ready, to prepare yourselves for those times that are to come after, and to come with preparation. Now for this purpose I am sent to you, and come to you at this time, as the Disciples were sent to the good man of the house, here it is the same word I bring to you, give me leave to ask, where is the Guest-Chamber? It is the same Master of us all that hath sent me to you, the good Master, the great Master, the very Master, that speaks here in the Text, go and prepare.  Say to the good man of the house, where is the Guest-Chamber, that I may eat the Passover with my Disciples? 
From Vers. 14. to Vers. 21. is set down to us the manner of the celebration, the sollemnizing, and keeping the Passover, and the celebrating of Christ's last Supper. From Vers. 8. to Vers. 14. is set down the preparation that was made for the keeping, and the celebrating of it. In Vers. 13. there you have the preparation actual. In the Verse before, you have the directions for the preparation, and they are principally two. There is one direction that Christ gives them at their first entry into the City, they shall meet a man bearing a Pitcher of water. The other direction that Christ gives them, is when they shall enter into the House, they shall then speak to the good man of the house, and say thus and thus to him, that is in Vers. 11. & 12. So now, in these two Verses I would entreat you to consider only these 3 things.  
There is the person to whom Christ sends them.  Say to the good man of the house. 
And there is the Message that they are to deliver to him, a form of words that Christ prescribes them.  
The Master saith, where is the Guest-Chamber  
That I may eat the Passover with my Disciples?  
Then, the third is the Success, and the satisfaction that they shall receive upon this motion made to him.  He will show you a large upper Room furnished, there make ready. 
I begin with the first, and that is the person to whom Christ sends them; here it is in the Greek, the Master of the house, the Latin word is, the Father of the Family; the English Translation renders it oft in the Gospel, the good man of the house. The Greek word that sets down to us most properly the civil respect, the Ruler of the Family; the Latin word sets down the natural respect, the Father of the Family; the English sets out best to us the Christian respect, it is most Christian, it sets down the religious respect, the good man, that is, the chief, the best man in the house.  
Four times in the Gospel I find this word thus translated, the good man of the house, in Mat. 24.12. If the good man of the house (that is, the Master of the house) kn●w at what hour the Thief would come. Likewise in Mat. 20. where it is said that those that received the penny from the Lord, murmured; the Servants murmured against the good man of the house, against him that paid them, and here in this place I cannot but delight myself with the Translation, with the Interpretation of the word, that they should so happily light upon this word, which hath the propriety only in our English tongue, as to Translate the Master of the house, the good man of the house, the very interpretation of the word will show us thus much: that Those that are eminent in place, should be eminent in piety.  
If there be any piety, or goodness to be found in a City, or in house, it is to be presumed, that it is, or should be in him that is the head, and chief; God expects it more at such men's hands, by way of thankfulness, because he hath given them more mercies, the whole is theirs, he expects it from them by way of duty, because he hath given them a greater account, they are to answer, not for themselves alone, but for others committed to their charge, they should be examples of piety, they should prescribe it to others. Otherwise, if the great wheel be out of frame, it is much to be feared that the lesser wheels will not keep a regular motion. Servants, and Children, usually tread in the steps of those aeconomical Kings, and it is a rare sight to see, and to find a sober Family, where the Master of the house is given to revelling; or a Family that is chaste, if the Master be wanton; or a Family that is religious, if the Master or Mistress be profane.  
Therefore it will be your care Beloved, to uphold the word, and to continue to yourselves, the comfort of this excellent interpretation, that still the Master of the house may relish the good man of the house. Indeed then goodness came to be neglected, when man came to affect greatness most; and it is the affectation of the words Lord, and Lady, and Sir, that makes men so far to neglect goodness, and the name too of good man of the house.  
But yet there is a way to preserve it, if you be those that govern your Servants righteously, that teach, and nurture your Children in the fear of the Lord, that set examples of piety to all. This name will still be preserved, otherwise if you set evil examples to your Servants, if you read lessons of luxury, never persuade yourselves, though you have the right, yet you lose this name, it will be the Master of the house, but not the good man of the house; it will not be the good man, but the bad man of the house, when men speak of you; that only by the way.  
We see what the name is whereby he is expressed. There are two things that I mean to consider in this point.  
The name appellative that is expressed, the good man of the house.  
His name proper that is concealed, his name is not set down, only the Disciples are directed to the chief, go to the Master of the Family; Christ tells not them, nor the Evangelist tells us, what the man's name was, none of all the Evangelists set it down.  
There are divers of the Ancients, that torture themselves very much, to find out who this man should be, notwithstanding that the Gospel doth not set down to us, neither his condition of life, or the place, or situation of his house in Jerusalem; nay, not so much as his name, who he was. Some there are, that would have it to be Simon the Leper, he at whose house Christ but six days before, was entertained. But that is impossible, for his house was at Bethanie, and this house was at Jerusalem, that they were sent to. Nycephorus is very earnest to have it to be the house of John the Evangelist, a house, saith he, that he changed with Cayphas the high Priest, for certain other possessions that he had in Galilee, and this good man here spoken of, was his farmer, or Tenant, that kept the house at that time; to him they were sent. A mere conjecture that hath no ground, or any circumstance of a ground.  
Of all other, the most probable that some gives, is that it was the house of Mark, the same house that Peter came to, when he was delivered by the Angel, and there is this probability that indeed it seems to be the house of some clandestine Disciple of Christ, some of those that were well-affected to Christ, though there were some of his Disciples that durst not appear to be so, because of the people: we read of divers, John 12. such as Joseph, and Nychodemus, and Mark, and to this house they think these Disciples were sent; but yet it is probable, but no certainty; it is better to let go these curiosities, and look to the reason. What should be the reason that Christ doth not point out the name of this man to his Disciples, nor the Evangelist to us.  
In this other, the Fathers are as much different from one another, in giving the reasons of the concealment of the name, as they are in other places very solicitous to find it out, and the reasons are many that are given, why at this time Christ when he sent his Disciples, and the Evangelist when he recorded the story, did not tell the name of the man.  
St. Ambrose gives this reason, his name is therefore concealed here, of purpose, saith he, to note that he was some mean obscure man whom they had not known ever the better, if Christ had named him, he was of inferior note, Ideo nomen non, etc. saith Ambrose, therefore, his name is not assigned, that we may conceive him to be some such man of inferior quality; but the context will not bear this reason: the next Verse that follows, the second Verse of the Text, we see he provides, and makes ready a Room large, and furnished, as the word in Mark will bear it, a Room adorned, and beautified with Hang, and other good Furniture, that must not be supposed to be the Room, or the house of a man of such inferior note as Ambrose would have it.  
Hilary gives this reason of the concealment of the name, because (saith he) there was a new name to be given to all Beleivers after, therefore the notice of the old name is not taken of this man among other Christians, he was to have the name of Christian, Non dum Christiani nominis, etc. saith he, the honour of the christian name was not yet imposed upon Beleivers, and there was another name after to be added, therefore because divers of them were to lose their old name, it was to be swallowed up, and they were to be called Christians, therefore his name is not named; but this will not stand neither, for by the same reason none of all the Disciples should have been named, for they were after partakers of the name of Christians, yea, and the name of Apostles, and yet ever, and anon they are named.  
There are others that think the reason of the concealment of the name was, because Christ would take occasion hereby to give them a testimony of his omniscience, that he doth, by telling them of meeting a man with a Pitcher of water, and because he meant to describe the house after this fashion, therefore he sends them to a house in general, that they should not know whose house to inquire for, he tells them not the name, because they should go upon that mark that Christ had given them; go and you shall meet a man with a Pitcher of water; this is very probable, but this gives not full satisfaction, because if Christ had told the name of this man's house, it had been an argument of his omniscience; notwithstanding, because he gave them such a note and mark to know it by, that they should meet that man with a Pitcher of water. Just such a sign as Samuel the Prophet gave Saul when he departed from him, saith he, When thou art gone from me thou shalt meet in the plain going up to Mount Tabor, three men with three Kids, and three loaves, and a Bottle of Wine. As he there by the spirit of Prophecy, did tell him what kind of persons he should meet, so Christ takes the same note and mark, whereby to describe this man's house to them, therefore for all this he might have named him.  
Others think the reason should be, that no man is named, to note, that all men are invited to this new Passover, that Christ would keep, therefore no man is named; that is the reason of St. Jerome, venerable Bede, and others,  omnis sciant se, etc. that all men might know themselves invited to the communication of those Mysteries. That this great solemnity of keeping the Passover, and especially of the institution of Christ's last Supper, might be made open, and plain, and manifest to all, therefore to show that all were invited, none was named, this is a good reason, but it is not textual, it is not substantial, for by the same argument then, there should none of those have been named that sat down with Christ, not he that leaned upon his bosom, none of those that were his Auditors at any time, when he delivered the Mysteries of Salvation, the Mysteries of the Gospel.  
Therefore in the last place, others give this reason, that is the most proper, that therefore the man is not named, because Judas should not know which was the house where Christ kept the Passover, and so should not prevent him by betraying him to the Pharisees, that is the reason that is given by Euthymius, Theophilact, cyril, Ne Judas traderet ante celebrationem paschatis, saith cyril, lest Judas should have betrayed him, peradventure before he had celebrated the Passover, and made all things ready, lest Judas should have told the Pharisees. Now when Judas knew not the house, Christ that knew all things meant to prevent him, that though he had Covenanted with the Pharisees before to betray him, he could not tell the house till he came with Christ, and so could not betray him so soon. This is a most proper and probable reason, yet there may be two added to this, no less probable, and profitable.  
One is, the reason why Christ did not name him to the Disciples.  
And the other, why the Evangelist doth not name him to us.  
Why Christ did not name him to the Disciples, because he was an unknown Stranger, chrysostom toucheth upon this reason, saith he, he was a man they knew not, it was all one if he had named him, and Christ could show, that whosoever he sent to, should condescend, he had the sway of his heart in his hand, and he would incline him to make him give that room that he had provided for himself. Christ would not only show his omniscience, by telling them of a man that should meet them with a Pitcher of water, but show the greatness of his power, that he sent to a Stranger, and yet inclined his heart to make ready the room, even in his absence. It must needs be supposed, that if it had been any of Christ's Followers, if it had been any of his Disciples, though of those that were his secret Disciples, if it had been any of his Allies, or Acquaintance, in all likelihood the name would have been set down to us, if not declared to the Disciples. Christ that knew the house by his prescience, knew the name. Sciebas domine Jesu nomen. etc. saith Ambrose well, Lord, thou didst know the name of the man, thou didst conceal it from thy Disciples, that they might know thee the better.  
And then the second is, why the Evangelist conceals it from us; that is upon special reason, to teach us thus much, that we should not spend our time about things circumstantial, that we should not neglect the weighty matters of the Gospel, that we should not take up our thoughts, and bestow our Studies so much on times, and persons, and places, the knowledge whereof is not so profitable, as the knowledge of the things that we should labour to be exercised in, matters that are moral, in matters of faith, in the knowledge of those things that sanctify the heart, and be directions to life; what will it profit me to know the names of the two Disciples that were sent to lose the Colt, since I have their example of obedience, though I know not their names; what though I cannot tell who was the Woman that washed Christ's Feet with her Tears, and wiped them with her hair, I may benefit no less by the example of her penitence. What if I cannot tell this man's name to whom these Disciples were sent, since I enjoy no less the example of his piety. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books, both in the Old, and New Testament, the Penman of the Epistle to the Heberws is not certainly known, and divers Books in the Old Testament, what is the reason? God will have us believe his word, though we know not the Authors; it is not the word of the Penmen, but of God, it is Written by the Spirit of God, though we know not whose hand God guided, it is not a thing material to know who was the Author, but it is our happiness that we have the Books; what would I care much, though I had never known the name of Peter (though I give all reverence to the memorial of Christ's Penmen) so I have the example of Peter's Repentance, let me get that, let me be one that treads in his steps, though I had never known him. What would it skill, or disadvantage me, if I had never known the name of Job, if I had him but described, the man that dwelled in the Land of Us, so I reach to the excellency of his patience, he is like Job, not that knows his name, but imitates his virtues. Or what would it disadvantage me if I had never known the name of the blessed Apostle Paul, since we have his excellent Writings that are a light to our Feet?  
Therefore let us not spend time in knowing persons, especially if they be concealed, the same wisdom of God that reveals the names of men for our remembrance, and imitation, in some places to teach us to look to things that are useful, and not to the knowledge of persons, or names. So much of that, that is, the Person to whom they were sent, considered according to his appellative name that is set down, the good man of the house, and according to his proper name that is concealed, and not set down, that he was Peter, or James, or Mark, or the like, it is not set down, to teach us to study the imitation of his virtue.  
I come to the second, that is the Message they were to carry.  The Master saith, where is the Guest-Chamber? 
That I shall consider three ways, there are 3. things observable.  
There is the strength of the Patent, or Commission, The Master saith.  
Here is the enquiry after the place provided, where is the Guest-Chamber.  
And the end to which it is deputed, the deputation of the end for which it was furnished, That I may eat the Passover with my Disciples.  
The first is the strength of the Commission.  The Master saith. 
It is not one of Christ's highest names that was given him while he was on Earth, nor simply the lowest. It is the lowest of all the titles of reverence that are given him, and he gives direction to them to use this word, The Master saith; of all other it was most fit; both 

In regard of Christ that sent.  
In regard of The man that received the Message.  
In regard of The Disciples that were sent.    
It was most fit not the God of Israel, not King Jesus of Nazzareth, or the Lord, but the Master, it was most fit in regard of Christ, it is a name most proper to him, the use of this word expressed great humility in Christ. It was the most proper name, One is your Master, as One is your Father. Call no man Master on Earth, even those that are our Masters in civil respects, are not our Masters in regard of Christ. The Elders in the Revelation, as they cast down their Crowns before the Lamb, so all Titles of honour, and dignity stoop to Christ; other Masters they have the Government over some particular persons, he it is alone that is the Master and Governor of all, other Teachers are called Masters, but they are Disciples, saith Austin well, before they be Masters; they teach others sometimes, but they must first learn themselves, saith Ambrose well. They first receive from Christ their great Master, those instructions that they may communicate, and impart to others, but he is such a Master as Teucheth, and Learneth not; it is he alone that teacheth all, and learneth of none, because he is the wisdom of God, therefore most properly the Master, because of the latitude of his knowledge, because of the latitude of his power.  
Then, it is a name of humility, that Christ he could not use any lower, but the Son of man, that is the name usually he professeth of himself. The Son of man came to save that which was lost. But this of Master is the lowest of all the Titles of excellency that were given him, and now he was in a state of humility, and therefore even that name he makes choice of. It is to express his humility, that he is pleased to call himself the Son of man: we never read in all the Gospel that he called himself directly the Son of God. He did hear the Confession with joy, and delight, when it was made by Peter, and the Apostles, and Disciples, but yet in the very same place, Mat. 16. he forbids them to tell the World, See ye tell no man that Jesus is the Christ; that is, the Son of God. What was the reason?  
Partly because he would not have the faith thereof prejudiced after, till his Passion, and Resurrection were over, he would not have them Preach that Doctrine; after the Resurrection they might Preach it safely, many would would be scandalised by his suffering if they had Preached it before.  
Then, another reason was out of his great humility, as he was in a state of humility, so he takes to himself Titles of humility, the Son of man, still the Son of man is in effect no more but this, as much as a man, for all men are the Sons of man, even Adam himself, that was the Father of all, was the Son of man, because he was man though he were not begotten of any, and notwithstanding that all men may be so called, yet you shall find no man in Scripture called so, but Christ; only Ezekiel in the Prophets. Ireneus observes, there are but two in both Testaments, I never meet with more, that is, Ezekiell the Prophet, and Christ; Ezekiell is so called Chap. 2. Son of man stand upon thy Feet. What is the reason he should be called so? All men are so, and all the Prophets were so: But why Ezekiel more than the rest, and he only?  
One reason may be, because in his Visions he was conversant among Angels, therefore to put him in mind that he should not be transported above measure, as Paul, because he should not be elevated, a Messenger of Satan was sent to buffet him, to take him off lest he should be puffed up with revelations: So the Prophet Ezekiel is called the Son of man; though thou be in these Visions remember thou art but man, the Son of man.  
Another reason why he is so called, may be, because he of all other of the Prophets, had most Visions, and it is the same reason why our blessed Saviour calls himself so; for he only besides Ezekiel, and he oft is called so, Dan. 7. in the Old Testament, I saw one like the Son of man, because of his Incarnation. In the New Testament he calls himself still so, he never was called by any else but, Jesus thou Son of David, and Jesus thou Son of God, but he calls himself the Son of man, out of abundance of humility. In Mat. 16. he adds this clause when it seemed superfluous, Whom do you say that I the Son of man am? The sense had been full if he had said, whom do you say that I am, yet he adds out of superfluity, so great was his humility, Whom do you say that I the Son of man, am? As he there calls himself the Son of man, and in divers places, so here too out of abundance of humility, when he sends to this Owner, the good man of the house, he saith, not the Lord, the Son of God saith, the Lord our righteousness, the Lord our Redeemer saith, but the Master saith.  
That Observation of Jerome concerning the man that came to Christ, and would have followed him. Master I will follow thee where ever thou goest, and Christ would not suffer him. Jerome observes, that the reason why he repelled him, was, because he called him Master, if he had said, Lord I will follow thee, he had not had the repulse: that Observation I say will not hold, for Christ himself that gives direction to call him Master, and now to call him Master when they were to go on such a Message as shown his Authority, shows plainly that Christ did not stomach it, he was not offended that any man should call him Master, nay, he delighted in the name: as the name of Lord sets out his Sovereignty, so the name of Master shows that he is the only chief Teacher, even he himself when he sent to this man he bids them use the name, the Master saith, it was most fit in regard of himself.  
And it was a most fit name in respect of the man that was to receive the Message.  
First, it was the fittest name for the Trial of his faith, it is not said, Jesus saith, than he must needs condescend, for who will not set open his house that Jesus may come there? But Christ will have him give a testimony of his faith, the Master saith, some men would have asked presently, who is the Master? No, but as soon as he hears the name Master, he knew they meant Christ, there he gave a testimony of his knowledge, and faith?  
Then, it was the fittest name for comfort; Christ by this adopts his Disciples, they say, not our Master, though he was so, but the Master, the Lord, the great Master, he that will be thy Master if thou wilt receive him, and welcome him, he renders thee this privilege, that thou mayst be his Disciple, it is the Master saith, it was for the testimony of his faith, and fittest for his comfort.  
Lastly, it was the most fit name to persuade him to this thing, for it is a name that hath a great deal of force, and power in it: when the two Disciples went to lose the Colt, on which Christ was to Ride to Jerusalem, and the Owner asked them why they loosed him? All the answer they gave, was this, the Lord, or Master hath need of him, as soon as ever they heard this word, it was such a convincing word that they parted presently from that which was their own, and suffered him to be carried away. When Mary was in the midst of her dumps, they were grieved for the death of their Brother Lazarus, as soon as she heard Martha come and tell her the Master is come, it put her out of her sorrow, presently she arose, there was so much comfort in the word, that she thought all comfort was come, and all sorrow was forgotten, when she heard that name, because it is so powerful, and persuasive a word in the hearts of all that know Christ.  
Lastly, it was the fittest name that they could carry, because they were Disciples, and Christ would show them by this how much obedience he found even in those that were not Disciples, and he would show them withal, how they were to go into the World to Preach the Gospel, in whose name, they were not to go in their own name. Did we Baptism in our own name, saith the Apostle, or did we preach in our own name? No, the Prophets did not so, but they came, Thus saith the Lord. Christ himself as Mediator, he came not in his own name, therefore blessed (say the People) is he that cometh in the name of the Lord. Look, saith Austin, blessed is he that cometh in the name of the Lord. Therefore whosoever he is that cometh in his own name, he is cursed, as every man is that brings his own Dreams, and inventions, and leaves the word of God; he comes in his own name. The Disciples did not, they came in Christ's name, Nun quid, etc. saith Ambrose, tell me when Paul, and Peter preached the Gospel, did they use their own words, did they not speak so, as inspired, and guided by the Spirit of God? So they said as Christ their Master said to them, to teach us thus much, that it was not by their own words, but by the word, and power of the Spirit of God's grace poured upon the Gentiles, it was not them, but he that converted by their Preaching, whose word they preached.  
Is it not so with us now? Though we be as Earthen, and more earthen vessels that speak to you now, as earthen as ever, and as weak, yet in whose name come we? Be the instruments never so mean, of the lowest, and most inferior note, yet there is that that adds Majesty to our word, we speak from God, we come from the great Master, when we press upon you any Doctrine of Exhortation, do we press the Exhortation from ourselves? When we discover to you any sin that you should leave, and forsake, is it that we call it sin, or that the Scripture calls sin? When we entreat you to give us your attention, do we entreat you to listen to us? No, if any man come in his own name, let him have your neglect, stop your ears, let him be cursed, but if we come in the name of Christ, in the name of the great Master, in the name of God; if we tell you it is he your Redeemer, your Saviour, it is he that speaks, it is the Lord your Judge, it is the Lord your Master. O who will not melt at the hearing of this name, The Master saith, it is the word that includes in it all comfort, he that can alone teach by his Spirit, he from whom you expect Salvation, whatsoever this Book speaks, whatsoever it saith, he saith, because it was penned by this Spirit, it is the Master that saith it, that is the first thing.  
Though I would have you withal, remember that it is not the Master beseecheth, but the Master saith, that is, the Master command's, Christ would hereby show that all hearts, all ears they bow to him, it is the Master saith, a man would have thought this had been but a familiar form, to come, and have made provision of a Chamber, and Lodging for Christ, to say the Master saith, nay, we come in his name not to entreat, and beseech, no, but to show that he had the supremacy, and Government of all, they do not say the Master entreats, but the Master Commands, that is the first thing, the Message, and the strength of their Commission, The Master saith.  
The next is the enquiry after the place they are to provide, Where is the Guest-Chamber?  
In this we may observe these two things, it sets out to us two things that are contrary.  
See here both the Poverty, & Plenty of Christ.  
It sets out to us, first his Poverty, he was one that stood in need of a Lodging to keep the Passover, he had no House, nay not so much as a Chamber, nay, neither he, nor his Disciples, for if any of his Disciples had had a house, or a Chamber, it is very likely the Passover should have been kept at that house, and his last Supper should there have been instituted, the word signifies an Inn; it is so called, because men commonly when they have done their business, and have baited sufficiently, they lose from such a place to another, they do not abide in the place, there is a departure, a losing, a going away, nay more, it doth not only signify the whole house, but any Room that is hired, or taken up, or marked out; Christ had not a Room, not a Chamber of his own in Jerusalem, no not for duties of piety, he was feign to go, and entreat for one, he sends his Disciples to provide one. It is that that himself saith, The Son of man hath not whereon to lay his head; even the inferior Creatures in this particular had that privilege, notwithstanding all the cunning and force of the pursuers, yet the ●oxes have Houses, and Holes, notwithstanding the Snares of the Fowlers, yet the Birds you know how they will keep their Nests, their houses and places of refuge, yet he that was the Lord of the World, had not a house on Earth, nay, not to keep the Passover, he had not a Cradle when he was Borne, he was feign to be laid in a Manger, he had not a Tomb of his own when he suffered, he was feign to be laid in a Sepulchre that belonged to another, he had not a Chamber now to keep his Passover in.  
Let the men of the World hear this, that build to themselves stately Palaces upon Earth, that desire to be kept stately, to lie softly, those whose delight is as the Prophet speaks, to build fair Houses, and strong for themselves, and think they have made themselves a name, those that dote so much upon the World, that they build so as if they were to live for eternity, is that an argument in us that we are men mortified to the world? If our affections run that way only after stately Habitations, or do we think hereby we conform ourselves to Christ? Though there is a Liberty that we may take, yet if we come to set our hearts upon such things, do we not think that they will draw so much of our affections from Heaven.  
Again, let them hear this that have no House to put their head in; here is comfort for them, though they want a Habitation, yet they want not conformity to Christ: it is so oft times now in the World, that Christ in his Members wants Lodging, they want a place to Lodge in, I will cease to wonder at it, if ever I live to see it, as we may see it too oft, the Saints of God wand'ring abroad destitute, afflicted, tormented, driven to live in Caves of the Earth, in Dens, and Deserts, and Woods, and secret places, that they may hid themselves from the persecuting of Enemies, as now in those parts of the Church beyond the Seas, I will cease to wonder, seeing that Christ their head, and Christ their Redeemer, the Lord of our Salvation, even he himself that was owner Possessor of all things, he would not take to himself the title of any house, when he was below, but was feign to borrow.  
If ever it shall be my own condition, or yours, I cannot tell, yet let us cease to repine, and murmur, and grudge at God's providence, would we not be willing to tread in that Path, and to tread it out, and walk to the end, that Christ hath set to us in his own person? The condition of divers of the best Saints of God, hath been the condition of Christ himself, therefore this shall be my contentation, and comfort, though we miss a Lodging on Earth, he that cannot get a grave in Earth, as Lazarus, we read not that he had any, yet he found a Mansion of glory in Heaven, a Bosom prepared for him, Abraham's bosom, though we be thrust out of all men's Doors here, yet God will set that open, if we be of the number of those that believe in his name, and walk in the ways of his Commandments, the path that he hath set to us, there must be our comfort, not to be ashamed of a low condition, Christ stooped to it, he had not so much of his own possession, as to call one Chamber his, to set out his poverty.  
But withal it sets out the plenty of Christ, for though a man have nothing in possession, yet if he have much in title, he is rich, Christ had nothing of his own; the whole World, and every man's house, that House is his, that he would Command, and mark out for himself, Where is the Guest-Chamber? A man would have thought that Christ spoke not of his own, there is a house that I have in Jerusalem, I have pointed out such a Room to eat my Passover with my Disciples, he saith not, tell us if thou hast a Guest-Chamber, or we entreat thee that we may have it by way of hire, and we will give thee so much as it is worth for the time, or season; lend it our Master for a while, this is his suit, and this is ours; no, but to show that Christ had right to it, Where is the Guest-Chamber? I have a Chamber in thy house that thou callest thine, If I mark, and set it a part, it is not thine, now where is the Guest-Chamber that I have marked out?  
It tells us thus much, that God hath more interest in that that is ours, than we ourselves; if he call for it, he hath interest in every man's possession, the men of the City acknowledged so much when they let the Colt go, at that word, The Lord hath need of him, so this man acknowledged as much when he let his Chamber go at the word of Christ, Where is the Guest-Chamber?  
It will be a great means to incline us (Beloved) to the right use of those things that God hath trusted us with, if we do but acknowledge that hand from whence they come, if we can but acknowledge who is the owner if we can spy that, we think ourselves owners, we are indeed under God owners in respect of men, Farmers to God, whatsoever we have is more Gods than ours, he lends us Houses for the present, for our comfort, that we may do him Service, and bring some glory to his sacred Name, but if we our selves are not our own in respect of God, are our Houses? If we be not our own, but God hath more Title to us then ourselves, what have we then? Have we a penny? God hath more title to our hearts then our selves, have we more right to our Houses then he?  
It will be a great means to establish, and comfort our hearts, when God takes away that plenty that he hath given us, he takes away his own, so long he hath trusted me with the dispensing of it, he hath made me his Steward, he will see if I will serve him in a lower condition, may I not trust him with his own?  
It will be a great excitement to charity, when God presents the poor to us, God Commands and asks, Christ begs with his mouth, he holds out his hand, he asks, what? any thing that is mine? No, for his own. The Apostle Paul hath showed plainly, those that have Houses should be as if they had none, and those that have Wives should be as if they had none. How is this that such as have married Wives should be as if they had none? Because the Church is the Spouse of Christ, Christ is the Husband, and in regard of that Marriage, the other is not to be owned; and those that have Masters, and Servants, should be as if they had none, because one is our Master in Heaven, and those that have Houses as if they had none, because our Lot, and portion is above, and those that use the World, as not using it, because whatsoever is in the World, it is nothing to the possession that God hath provided for us. If we could but once come to this, to acknowledge God to have more right to that we have; then our selves, if he call for it, and take it away, it will breed comfort in the one, and contentment, in the other, liberty, and bounty, and freedom of mind. Christ speaks oft in his word, though we hear not when he calls, Where is the Guest-Chamber? He speaks to us this word, when he tenders a miserable Spectacle, and presents it before our eyes in a poor creature that wants the necessaries of this life; many Saints of God there are that are harbourless, they come, and in them Christ speaks, where is the Lodging thou hast provided for this poor man, I mean to send him to Lodge with thee this night; they have received Angels, nay Christ himself in them, Oh, Where is the Guest-Chamber? It is that that Christ speaks to the impropriator, and depopulator, not only of the houses of men, but of the house of God, Where is the Guest-Chamber where my people should meet together to call upon my name, and to be instructed in the ways of Salvation? Hast thou turned it to a Stable, or a Barn, where my People should meet together to partake of the Mysteries of Salvation? Where is the Guest-Chamber? It is Beloved, that that they ask here, you know what is meant when we ask where is the Guest-Chamber? The Church in which we meet that is the Guest-Chamber, there we are to provide, there God hath promised to hear us; Where two or three are met together. Nay yet, there is another Guest-chamber, it is the Question that God propounds to man's heart, Where is the Guest-chamber, that I may eat, not with my Disciples, but feast with my Spirit, that I may come, and lodge, and dwell, and Sup. It is This Guest-Chamber that Christ inquires after, and I think he speaks to your hearts that are to receive now, and after, that you will labour to make your Rooms furnished there for him, the first Guest-Chamber is the Church of God, the Furniture of that is Devotion, the second Guest-Chamber is the Table of the Lord, the Furniture of that is repentance; the third Guest-Chamber is the heart, the Furniture of that is the faith, and reformation of those that believe in his name.  
Be sure that thou hast an Answer when God makes this Question, where is the Guest-chamber? Lord thou knowest better than I, here it is, though not prepared, not made ready as it should be, but though I cannot say it is ready, Lord thou canst make it ready; here is the Guest-chamber where thou shalt dwell, and lodge. You see I have dwelled longer upon this point than I would, I might have handled all, but I see I am prevented, and therefore that that serves not for the preparation of this days receiving, shall serve for the preparation of the next days receiving; and I shall go forward in the Afternoon.   

SERMON II.  LUKE 22.11, 12. 
And ye shall say to the good man of the house, the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples? And he shall show you a large upper Room furnished, there make ready.  
IT was the course of our blessed Saviour in the Gospel upon some solemn occasions to send forth his Disciples, as Noah did the Creatures into the Ark, by pairs, two, and two. Two Disciples he sent to lose the Colt, that he rod on in Triumph to Jerusalem. Two Disciples he sent here for the preparing of the Passover, when he meant to keep the last, and most solemn. And he did it upon special reason. Partly for the honour of the employment. Partly for the comfort of the Messengers. Partly for the expedition of the work. The losing of the Colt was a matter of hazard, and trouble; the preparing of the Passover was a matter of pains, and labour, he sends them therefore two. And he doth not send them at all adventure, but he gives them a mark that was infallible for their better guidance, they should meet a man bearing a Pitcher of water. It is either my happiness, or unhappiness, Beloved, that the employment is the same, and the assistance less. The end of our Preaching is the losing of the Colt, and yet not the losing, but the breaking of Creatures that are more unruly. And the end of this Sermon is a preparation, but not of the Passover, but of the Lords Supper, a Sacrament more honourable in it self, and more comfortable in the fruit; therefore that which stands in need of a great many more Disciples. The work is the same, or the like; you see the ability less. I am to come to you to speak alone, there is no Disciple to be my Assistant; and I want that guidance too that those two Disciples had. I should look long before I should spy a man with a Pitcher of Water.  
It may be observed in Scripture, that they were always fortunate, and successful journeys that had such guidances. Abraham's Servant, when he went to choose a Wife for Isaac, that was his happiness that God guided him to meet Rebecka with a Pitcher of water. Saul when he went to inquire for Samuel, that was his happiness, he met a Woman that was about the same employment, and she told him where the Prophet was. Our blessed Saviour himself John 4. was sure of a Convert when he met the woman at the well. It is that that I would feign do, but it will be long ere I shall find such a happy guidance. If I could find but one man who had a Pitcher of water, I would presently find out the Guest-Chamber. It is not the Pitcher, but the ●ountaine of water, the Tears of repentance, that are the preparative for that performance; that was that which Christ sought, that was that which the Disciples met with, that is the thing I shall desire to find here, for my guidance in the prosecution of this Scripture. It must be mine to seek, but yours to give: wheresoever there is such a Pitcher of water in the eye, there is the Guest-Chamber in the heart; and where the Chamber is so furnished, there Christ will come to feast, to eat, not the Passover, not with his Disciples, but with his Spirit in the faithful soul, not himself to eat, but to give us to feed, and that of his grace, and of his goodness. It is the intendment of this Scripture, it is the intendment of my weak meditations at this time. Wherein I shall fit you better to go on, if we look first a little what we have done already.  
I told you this Scripture contains in it these 3 things.  
There is the person to whom they were sent, described here, in that he is not described. Two things were observable in him.  
The apellative name which is set down, The good man of the House.  
And the proper name which is concealed.  
The second it is the Message which they are to carry here, these two Disciples, when they are to prepare for the Passover. In that there are three things.  
The strength of their Commission, The Master saith.  
There is the enquiry of the place, Where is the Guest-Chamber?  
There is the deputation of it to a peculiar end, That I may eat the Passover with my Disciples.  
Of the two first of these I have spoken already, I shown who this good man of the house was, as far as it concerns us to know him. What was the reason why this term was set before the Commission, The Master saith, not the Lord saith, not Jesus of Nazareth saith. It was the fittest name for Christ to give them, it was the fittest for them to carry, and the ●ittest for the good man of the house to receive.  
I spoke of the inquiry after the place. Where is the Guest-Chamber? How Christ had none of his own, he had no House, nor Chamber to Lodge in, not so much as to keep the Passover. He had no house for civil, no house for religious affairs.  
Again, it shows his plenty, that he that had none of his own, could Command all, that was this man's, that was not known to the Disciples, nor known further to him, than his divine nature found him out. Thus far I went in the Forenoon.  
Now the third thing in the second general, is the deputation of this Guest-Chamber that they were thus to inquire after, to a holy, and religious purpose.  Where I shall eat the Passover with my Disciples. 
In that you see these two things propounded to us.  
There is the end to which it is deputed, That I may eat the Passover.  
And the condition of the Communicants, With my Disciples.  
The first, it is the end for which it is deputed, for the eating of the Passover. It was one end, but not the sole end, it was not the chief end; there was a greater end that Christ mentions not, that was the celebration of that last Supper of his, the first to him, his last to us. But he makes mention here only of eating of the Passover, because that only was known both to the Disciples, and to the Jews. In that we may see that of the Apostle fulfilled, it was accomplished here. Love (saith he) is the fullfilling of the Law. Therefore love is the fullfilling of the Law, because Christ is the fullfilling of the Law. God is love, and Christ is love, and Christ is only the fulfilling of the Law, and the fullfiller of it. We shall not need to stand much upon that particular, to look to the reasons why Christ would condescend to eat the Passover, as he saith in the Gospel, Then are the Children free. He said it of Tribute, it is true● of these solemnities that are religious, then is the Lord himself free. Christ was the substance of the Passover, Christ was the Institutor of the Passover, will he please to communicate? It is true indeed, in himself he was exempted, and needed not do it, but he did it for these reasons.  
First, for the honouring of his own Ordinance, it was he that appointed that Sacrament, by the dispensation of Moses to the Jews, to the people of Israel, therefore to show that he was a countenancer of his own institution, he was pleased himself to eat of it. As he was the Son of God, so he was not at all, nor could not be subject; and as he was the Son of man, because he was a righteous man, therefore he was free. He could have freed himself from those afflictions, the deliverance whereof the Passover signified; and he could have made himself free from all that injury that was offered him by the Jews, yet he was pleased to condescend so far, saith St. Ambrose well, it was thus far appointed, he that instituted the Passover, taking the similitude of flesh, yet true flesh, being incarnate, that he himself should observe that rite that himself instituted. St. Austin presseth it well, that is the part of a good Pastor, or Shepherd, to go before his Sheep in his own example, and himself to do that that he would have them to do. That he might make us zealous in all those performances that he requires at our hands, he himself was pleased to perform, and to condescend to the performance of that that concerned him not, to eat the Passover. That is the first reason.  
Secondly, another reason was, the preparative of his own Passion, he saw that his own sufferings drew nigh, the Passover itself was a Type of that, to show, that he was the true Passover, he brings into the same Room, the Passover that was the Type, and the Passover that was the Truth. As St. chrysostom observes well, at the same Table, there was both the one Passover, that was the figure, and the other that was the substance, and celebrates both. The keeping of the Passover, was nothing else to the Children of Israel, but a remembrance of that grace that was past, and a sealing of some other grace that was promised. The grace that was past, was the goodness of God in making the Angel to passover them when he smote the Egyptians; here than was the conformity, Diem transitus, etc. Christ when he was to pass from death to life, he keeps that Feast that was the solemnity of that great transcision, that God wrought for them: and being to taste of the bitterness of death, he would go in the eating of the sour Herbs, to the drinking of that sourer Cup of his Passion. To show thereby, that he was the end of all the Ceremonial Law, the end of all the Types in the Old Testament: that very Lamb which was the most eminent of the Types, was now fulfilled in the appearance and presence of Christ, as St. chrysostom saith, Sanguis ille, etc. that Lamb signified Christ, the Lamb of God; and the blood of that Lamb that was then sprinkled upon the Posts of the Door, signified, that far more precious blood of Christ that was shed for the washing away of sin. That is the second reason, that he might Preach to them by this Action, and show who was the Messiah, the true Lamb, the true Passover, as the Apostle calls him, Christ our Passover is Sacrificed for us. Therefore Christ did eat the Passover.  
Thirdly, it was also for the abrogation of it, to put an end to it. He put an end to Circumcision virtually by taking it, as he gave strength to Baptism by assuming it; by joining these two Sacraments, legal, and Evangelicall, the Passover, and the Supper; he put an end to the one, and gave strength of beginning to the other. Therefore it is that Euthimius observes, that in the celebration of the Passover, he keeps it not exactly, as it was prescribed to the Jews. It was set them the 14. day, and he kept it the 13. day. They were to eat it standing, he eat the Passover lying, and leaning. One reason why he kept it the 13. day was, because he would not be prevented in his Passion. He knew the 14. day that it should be kept, was the day of his deliverance, and betraying; therefore to make an end of that work, that was one reason he kept it sooner, and dispensed with his own Law.  
Another reason was to show (in the different keeping of it) that the Passover was abolished; all judaical shadows began to vanish; now they were dead, though their death did not appear till afterward. The Passover it was an obscure Type, as Nazianzen speaks well, of a clearer Type, the representation of the Lords Supper; and therefore was to give way to the better, and more honourable Sacrament that then Christ instituted, by joining it to the former, saith Theophilact, there was blood that was taken away by blood, ceremonial blood by the blood of Christ. There was a Sacrifice that was taken away by a Sacrifice, the legal Sacrifice by the spiritual, and the Passover itself, even while it was fulfiled, it was changed; that was another reason.  
The third reason, therefore Christ eat the Passover that he might put an end to it, and make it the last eating of it.  
Last of all, the reason why he eat i●, and kept it, was, to show his subjection to the Law, to set us a pattern and example of obedience, he was obedient in every point, not only to the Law moral, but even the Law ceremonial. For two reasons.  
One was, he became obedient, because we were disobedient, that his obedience might satisfy for our neglect. We were transgressors of the law, Christ would be a keeper of it. Saith St. chrysostom, because thou wert a Transgressor of the Law, therefore Christ was pleased to keep it; he was made a curse to free us from the curse; he was made sin to wash away our sins. He was made under the Law Gal. 4. that he might free us, that his perfection might satisfy for our infirmities. And that here now the Christians soul might find true refuge; for however I be assured that my sins, and transgressions be washed away by the blood of Christ, yet when it comes to my particular: God requires perfect satisfaction to the whole Law, that I can never do in my own person; here is our refuge, there is one in our nature that hath satisfied the Law, and all that God could require, the very extremity, and utmost letter, and period, that is Christ; and in that he is my Mediator, and Redeemer, I have done that that he did. I have done it in him, though I could not in my self. That he might perfectly satisfy, and obey for us, he was obedient to the Law.  
Secondly, to stop the mouths of all cavilling Pharisees, they were ready to object to him that he was a raiser of new Sects, that he was an Enemy to the Law of Moses, and that therefore he came not from God. No, he shows in all the passages of his life, that he was one that honoured the Law, because he was conformable to it; the Law of Circumcision, he subscribed to it: the Law of Dedication, and Offering in the Temple, he subscribed to that: the Law of keeping the Passover, he subscribed to that.  
Let now profane Wretches go, and think themselves eased of the yoke of the Law of God, in that they are called to Christian Liberty. Let men that know not the comfort of receiving the Sacrament, that is divine, of God's institution, sequester themselves, and think it is no comfort, or benefit at all, to come to the Lords Table. Our blessed Saviour by this very example, did lay before their eyes, their own refutation; that if he who was not tied to the Law, yet would please to condescend so far, he that had power of the Law, he that was the Ordeyner of the Passover, he that appointed it, if he would stoop so far that needed not to keep it, how much more ought we to conform to all the precepts that God gives us, that so oft transgress? We that stand in need of so many helps of faith, and increase of comfort, that encounter with so many temptations.  
Therefore, if we will have true comfort, let us find it in applying our whole lives to the obedience of Christ, to all those precepts that God hath given us. If Christ were so strict as even then when he abolished the Passover to keep it; we that expect so much comfort as we need, had need be stirred up to come to the Sacrament oft: that is the reason.  
The second thing is, the condition of the Communicants, that I may eat the Passover.  With my Disciples 
He doth not name himself alone, though indeed the proper work of the Disciples was not to be silent, yet he might have left them out: for it must be supposed that he would not eat it alone, for it was to be eaten with the Family, but he puts them in by way of emphasis; that I may eat it with them, with all them, and only with my Disciples.  
There are two things especially commended to us. It is, 

First, general, and then  
It is exclusive.    
That I may eat it with my Disciples, and eat it with none else, even in this particular he shown himself obedient not only to the substance of the Law, but to the circumstance of it: it was the command that God gave Exod. 12. for the eating of the passover, every one was to eat it with his Family, with his own Family; the Disciples of Christ were the family of Christ, therefore it is that he takes them in, they were his care, his sheep, his particular flock, his scholars, his pupils, his servants, his children: in which, according to what relation soever we look on it, there is true reason why he should eat it with his Disciples.  
When he went to be transfigured he took but 3. Disciples, Peter, James, and John, because that was the manifestation of his glory, it was not to be dispensed to all, but only to so many as were fit to be witnesses, but this was a work of humiliation, because it was a work of obedience, the eating of the passover, therefore there he takes all, I with my Disciples, because they had that reference to him.  
To show us how careful we should be of those that are committed to our charge; Parents of Children, Masters of servants, Tutors of their Scholars; Pastors and shepherds of their people, and flock. It is the high commendation of any man in superior place that he looks to those that are under him. God would by that Law of eating the Passover with their Family give them to understand thus much, that in these spiritual references all are alike to him; there is the same law for the servant as for the Master, there is neither bond nor free; there is as free access for the servant to the Table of the Lord as for the Master.  
Secondly, he would commend thus much to them in the fourth commandment, that it belongs to every one that is above, in superior place, to look to those that are under them. It is that testimony that Solomon gives to a virtuous matron, Prov. 31. She provides meat for her household, and a portion for her Maids. It is not only to be understood of meat temporal, but of spiritual instruction. It was a high commendation of Joshuahs' resolution, I and my House will serve the Lord. That is the testimony that God gives of Abraham, that he would instruct his Family, he would instruct his Children, he would teach them in the way of the Lord; and if you will make a good account for yourselves, you must look to make some account for your servants, and your Children,; that was the reason why our blessed Saviour's care manifested itself so much for his Disciples, he had a care of all that he preached to, and taught, but a more especlall care of them: there was never Hen so gathered her Chickens, as he clucked his Disciples about him, they were those that had a part in his temptation, they had fellowship with him in his sufferings; they were those that left all to follow him, they were those that were to enlarge the Gospel, to plant the Church, to be Witnesses to carry his name about all the World; it was necessary he should have respect to them, to instruct them by precept, and by example, and so he did. He did publish Parables to all, but he did Expound them to his Disciples; he laboured to gather all, he kept them still under his wing. He healed all Diseases, but he washed his Disciples feet; he Preached obedience to all, he practised obedience in a more particular manner before them: he called upon others to fulfil the Law, he fulfiled the Law to them; that they might be instructed, he eat the Passover with his Disciples. So I have done with the third thing, the last of the second general.  
I come to the 12. Verse, and that is the third general part of this Text, which is the principal thing to be considered in it, the success, and satisfaction that the Disciples received when they went to the good man of the house, to inquire for the Guest-Chamber. Christ tells them of the success before they come there, they knew their Errand, how they should speed; he will say thus, and thus, to you.  He will show you a large upper Room furnished, there make ready. 
In which consider only these 3. things.  
Here is something of Christ.  
And it shows us something of the Master of the House.  
And somewhat of the Disciples that were sent.  
Here is the Divinity of the Sender, a manifest argument, and proof, of Christ's Divinity that sent them, he knew before what would befall.  
Secondly, here is the great benignity, and courtesy of the Master of the House that received them; he shows them presently, upon their word, a Room, so, and so furnished.  
Then, here is the Business that is given in charge to them that went, that were employed; they must make ready in that Room, and no other.  
The first of these is the argument of the Divinity of Christ that sent them; and not one argument only, here are three couched in it.  

Here is a proof of his Divine Knowledge,  
Here is a proof of his Divine Power,  
Here is a proof of his Divine Providence,   
First, here is a proof of his Divine Knowledge; for it runs not thus, ask if there be a Guest-Chamber, but ask, Where is the Guest-Chamber? He knew there was one provided. It runs not thus, see if you can meet with one furnished, or if you can induce, and persuade him to fit a Room, but he will show you a large upper Room, so, and so furnished. Christ knew it before.  
That he had all knowledge as God, all acknowledge, there was never any so bold as to Question, he had all knowledge, incomprehensible as God, created, and uncreated, whereby he knew the Divine nature, as Thomas Aquinas saith, Abundanter, and whereby he knew whatsoever is about the Creature, in a supereminent manner. Not only so, but he had all knowledge as man, by virtue of the hypostatical union, there is a communication from the Divine nature, that there is nothing that is done, or to be done in any part, or age of the World, but Christ knows it. It is the reason that Socrates in Xenophon presseth upon them in his time, to draw them to apprehend the omniscience of God (it may be much more pressed concerning the proof of the omniscience of Christ) dost thou think that the eye of man, than which nothing is more frail, nothing more subject to miscarry, the sight of it is so easily put out, dost thou think the eye of man can pass, can discover an object some Miles distant, that it can look up so high as Heaven? and shall we think that the eye of the allseeing God doth not behold every thing at the same distance? Is it so, saith he, that the soul of man, though it be in one place can think of those things that are done in the utmost parts of the World, and at the same time can pass along from one Country to another, from Athens to Sicily, and from thence to Egypt? and shall we not think that the eye of God, the eye of him that made the eye, shall not run through the World in a moment of time? It is plain, and evident concerning Christ: things that were distant, he saw them as if they had been under his eye, and things that were future, as if they had been present. Nathanael when he was under the Figtree when Philip called him, Christ saw him; he tells the Woman of Samaria, whatsoever she had done in her life, and yet he never met with her before. He tells these Disciples that they should meet with a man with a Pitcher of Water, and withal, what the good man should say to them. Saith St. Austin, I do not ask thee now, what is it that thou dost, or speakest, but what thou thinkest that he knows not? Nay further, I do not ask thee what thou thinkest, but what thou art about to think, but he knows it better than thy self? He knows what thou wilt think at the hour's end; he takes notice of things that are done privately in the House, his eye pierced as far as the Chamber, and Room of this good man, the Owner of the House, he saw what they were doing, the Servants rubbing, and all making ready, he discerned it. He was not in Jerusalem now, but in his passage, yet he saw what was done in Jerusalem, in the House.  
Please thyself in thy secrecy, when thou art about sin, he observes all thy ways, and knows thy thoughts long before. Let the want on get into never so abstruse, and dark a corner, the eye of Christ, the eye of Majesty will find him out: he sees that very complexion that the Daughters of pride lay upon their faces; not only whatever good it is that thou delightest in, but whatsoever evil thou committest, it is all brought within the compass of Christ's eye.  
Secondly, as it is a proof of his omniscience, so it is a proof also of his divine power; in that he doth not only see what is done, but incline the good man of the House to yield to their motion. Which way soever we look on it, we shall see a beam of Omnipotency; for it must be one of these two ways. Either the Master of the House did provide the Room on purpose for Christ, or for himself, or for some other. If he provided it for Christ, than his power was manifested, that being absent he could incline the heart of a man that knew him not, to make a Room ready by the instinct of the Spirit. We read of no Message that he sent before, nay, surely he sent none, we read not of any word that passed before, and yet as if there had been a contract between them, he makes the Room ready for Christ.  
If you take it the other way, that he made the Room ready for himself, and his own Friends, for the eating of the Passover, there was a became of Christ's power too, that that which he had provided for himself by one word speaking, by this short Message by the Disciples, he diverted his purpose, and that which he had provided for himself, he gives it to Christ. The greatest argument of Omnipotency, is this, to work upon an object that is most resisting, to work upon an object that no Creature can work upon besides; and such an object there is none like the heart of man; it is not in the Power of any Creature, nay, not of all, to incline the heart of man, but only God; and of all other things there is none but hath less resistance in it, than the heart of man, before it be sanctified. And yet God by his Spirit, he works even upon that to incline it, and works sweetly as well as powerfully, to make it pliable to his own motions. That was an argument therefore of the Omnipotency of Christ, that at such a distance he could incline the heart of this man, either to make ready a Room for him, or to give that Room that he had made ready for himself, without any scruple, or dispute at all. He shown hereby, saith Theophilact, that he can even by a few infirm, vanishing words, uttered by his Disciples, make, and incline those to receive him, that did not know him at all. So it was that he wrought upon the heart of the Thief, when he was upon the Cross, to make him confess him; so it was, that he wrought at the same distance upon the heart of Mary Magdalen, to make her humble herself, and cast herself down. So it was that he wrought on Zacheus, when he was in the Tree to behold him, readily to give him entertainment. So he wrought upon the Prodigal, to fetch him out of a far Country: so he wrought upon Peter with a cast of his eye, he looked on him. It was not the cast of Christ's eye, but the power of his Spirit, that Omnipotent Spirit of Christ that brought him to repentance, to which nothing is able to be resistant. That is the second thing, it was a proof of his Divine knowledge, and of his power.  
Further, it was a proof of his divine providence, for that is the chief; in that he doth incline the heart of this man, and order things of an inferior nature, to divine purposes. Whether it were so, that this good man, the Master of the House, had provided this Chamber for the Passover, for his own celebration, whether it were a Room already furnished to civil respects, here it is that the providence of Christ appears as God, that even that which was for civil, and ordinary respects, he order so, as it shall serve for religious uses. It is his providence that Governs the World, that takes notice of all things, and brings glory out of the least effect, of what kind soever: of what condition and note soever the creature, and action be, it is within the compass of God's providence, and the providence of God so regulates it.  
Let the Epieures, and Atheists of the World, dispute against it, that it is a disparagement to God to know the least things. Shall his providence go so low as to number our hairs, to take notice of the leaves of the Trees that fall? We see not his end in it, but God knows it. Nay, in our selves we may see that it is no dishonour to God that these things fall within his providence, how must not he take notice of that of which he cannot be ignorant, but it is no disparagement. A godly man can draw wise conclusions out of things of less note. The falling of a Leaf from a Tree; the going out of a ●ubble in the water, there is nothing of less note than this, yet a wise man will draw holy conclusions hence; he sees the leaf of a Tree fall, thinks, he so must my life; he sees the bubble breath out, and saith he, so must my soul. If a wise man take notice of these things, to draw them to religious purposes. Shall we not think that God can draw infinite conclusions from such mean things.  
St. Austin, in his Commentary upon the Psalms, he takes the ●pi●ures, and reasons with them: those that disputed against God's providence, as if it were a disparagement for God to take notice of inferior things. One Argument that they brought, was, what the reason was, that it should rain on the Sea? The Sea needs no Water; there is the concourse of water; they make the argument thus, how this should come to pass, that the Earth gapes for rain, and gets it not, and the Sea hath abundance of water, and yet it raines upon it at the same time, where is providence? Poor Creatures (saith he) that do not consider the end of things. Is there no end that God raines upon the Sea, though men could not find it out; but we may find it: there are Fishes in the Sea for God to nourish, living in the salt water, how do they leap and rejoice at the sweet rain? How do they leap at the sweet water? they can fetch it out of the salt Sea. Then, here is the reason, saith St. Austin, it raines upon the Sea where there is water enough for the feeding of the Fishes; it raines not upon the Earth where there is need of water for the punishment of man.  
Another Argument they brought, was this, what was the reason that the lightning should strike the Mountain, and yet not strike the Robber that is at the foot of the Mountain, that is by the way, that takes a Purse at the same time; where is God's Providence? what is the Mountain the better, or the worse, for the striking of the lightning? If God's providence were manifested, he would strike the Thief, the Mountain hath done no evil.  
See their vanity (saith he) that will search into the depth of that providence. Percutiuntur montes, etc. Therefore the Mountains are smitten that do not fear, that men might fear that should have been smitten. Among your selves do none of your Wives beat the ground when the Child cries, to make the Child afraid? Ye yourselves will beat the Earth, that the Infant may be afraid, and tremble, and will you not suffer God to make lightning to fall upon the Mountains, to make men afraid, that they may be warned?  
Another Argument was this, what was the reason that God's judgements do overtake, and fall upon the heads of godly persons sometimes, and do not take the wicked, where is providence?  
Nay, there God's providence is seen, in that that seems a judgement to us, that falls upon the head of a righteous man, God knows him to be ready, he takes away those that are fitted, and it falls not upon the head of the impenitent, God spares him that he may repent; here is the Argument of God's providence while we reason against it. But see the iniquity of these men; if they come into a Smith's Shop and see here the Anvil, and there a Hammer, and here the Trough, and there the Fire, they would not take upon them to dispute, and ask the reason of the Anvil being here, or the Trough there; why? Because they are unskilful, and ignorant, and they would say within themselves, the Smith knows the reason of all these things, though I do not that am ignorant. Look but on the iniquity of these men, they will not find fault with the Smith in his Shop, in the Mysteries of his Trade, because they know them not, yet so presumptuous are they, as to call God's providence in question, that they are ignorant of. It is just so in other questions that they propound, what is the reason that God should take notice of inferior things? Nay, all these inferior things, God can extend them to holy purposes. What is of less moment than a Crow, or a Raven? Yet God by his providence feeds them, and made them feed Elias. What is of less value than a hair of ones head? Yet even from them God draws an argument of his providence, the Hairs of the head of the three Children were not singed in the Furnace. What is of less moment then for a man to bear a Pitcher of water? What is a Pitcher of water to God's providence? Yes, God guided it to a good end, to the Disciples, showing them hereby where they might eat the Passover. What is of less notice than the rubbing of a Floor, than the dressing up of a Chamber? Christ by his providence saw this, and ordered it at the same time for the place where he would keep the Passover, and bring glory to God. So, though we see not the reason of these inferior things God doth, he can draw great conclusions out of mean things; there is not the meanest Creature in the World, but God takes notice of it.  
But there is a difference (and so I conclude the point) Saith St. Ambrose, we are not such flatterers of God's providence, as to think that it is equally communicated to all. He regards other Creatures in general, but man in special. God takes care even over the lowest Creatures, of every Worm, but it is for the governing of them. He gives inferior Creatures no precepts, Doth God take care for Oxen, saith the Apostle? That is, doth he take such care for Oxen as he doth for men? Saith St. Bernard, the provividence of God extends to all, but his particular care extends to his Spouse, to his chosen. Out of those other Creatures it is, that God draws particular conclusions of good to them. If a man should have come into this Room, he would have thought it had been for other purposes, Christ directs it to the glory of God, that that very Room that was so furnished, should be employed to eat the Passover with his Disciples. So I have done with the first.  
There are two points behind, I shall be brief in them. We see concerning Christ, here is a proof of his divine knowledge, of his power, and of his providence.  
The next thing is to consider the humanity of him that received him (and that is more for our use) A man would have thought that there had been a contract between this Master of the house, and Christ, that he made ready the Room when he sent, so freely. There was but one word spoken, there was no denial received, there was no dispute made; had it not been that the great, efficacious power of the spirit, had wrought mightily, and strongly upon his heart, he could not have assented so presently. Therefore I will refer it to 3 heads.  
First, it was the assent of a pious heart, it makes not disputes, and saith, Who is your Master? The Master sends, Who is he? Upon what acquaintance? What have I to do with him? How came he to know that I have a Room furnished? Must I find a Guest-Chamber for him? It was the answer of Naball, Who is David? And who is the Son of Jesse? Shall I take my Bread, and my Water, and my Flesh that I have killed for my Shearers, and give it unto men whom I know not whence they be? It is the answer of the obstinate heart to God, when he comes to knock; Who is he that would enter? Is it the World? or the flesh, or sin? here is a Chamber provided; if it be God, there is none at all. This good man he raiseth no Scruples, why; I am to keep the Passover my self; shall not I be obedient to the Law? Must his obedience exclude mine? Besides, I cannot do it without a great deal of hazard, and danger of the Scribes, and Pharisees, they will know that I give entertainment to him, I shall bring myself in danger; He is not ignorant how they wait for him, and how they persecute this way to death, and will he have a Room in my House? He must pardon me. He hath none of these fears, he makes none of these scruples. That is the nature of true piety, it raiseth no vain fears, if there had been fears entertained in the way, we h●d had no Martyrs. It never saith, There is a Lion in the way, but leaps over all obstacles. If Heaven, and Earth should all be crushed together, it leaps over all impediments to come to God. So it was the Assent of a pious heart.  
Secondly, it was the assent of a charitable heart, it was a motion of charity that was made, as well as a motion of piety: therefore he makes not any covetous demands first, here is a room indeed that may serve your Master, but what will you give? at this time the whole City of Jerusalem is full of people, and I can have great allowance for my lodgings; will your Master pay for the hire of it? he makes none of those demands; nay he pretends not any excuse; it is true, I had a room, but it is taken up already, there are friends in it, I am sorry you came so late, if you had come sooner, I should have been willing to pleasure you, but now it is past: he lays in the way no discouragements, here is a guest-Chamber, here are divers Chambers, any of these inferior ones, if any of these will please and content you you shall have them, but I may not part with my best, I must not have it soiled and wronged, it cost much pains in trimming; there are none of these objections. Charity casts no doubts, it makes no scruples, I shall want my self: but with a free, and large, and cheerful heart he assents to the motion, as soon as it is made: they do but speak, Where is the guest-Chamber? and he carries them to it, here it is, and shows them the room so furnished.  
It is the property of charity, and piety to give presently, and to give the best to God: true piety will not set the Tith-cock at the end of the land, and it may be the worst; it will not bring the tith- pig to cling together; no, but out of a large, and bountiful heart, it saith, it is God's portion, he shall have it freely. This room is not mine, so much as Gods: here take it, let your Master come, and welcome, my house shall be blest with him.  
Thirdly, it was the assent of an obedient heart that knew that his house should be honoured by the presence of Christ, he knew where Christ came, he brought a blessing with him: he knew this room should be recompensed, that he should have a room ten thousand times better in heaven, that he should have one of the mansions that Christ had prepared: he knew that he cannot want a lodging that gives Christ one, therefore he provides a large room, the best, that was most fit for the train of Christ, a great upper room, it was most safe for Christ to be in a loft, because of the Pharisees that lay in wait for him, a room furnished was most answerable for so great a guest as Christ: a room prepared, this was the room.  
Shall my house be honoured with such a guest thought he? will he come, and visit me; will he tread on this floor, O welcome! welcome Saviour to my House. Must the Temple remove out of its place to my House? Shall my House be the first Christian Church? Will Christ here keep his last Passover? Will the Son of God come under this Roof? The very stones of the wall will leap for joy at his presence, it is to be feared the House will fall with joy; nay, I am sure the House will stand, because he will support it. But I am unworthy he should come under my roof, I have no fit Lodging for so great a Guest: but if he will needs come, why do you ask for a Chamber? Take the whole, not a Room only, but the whole House, and not upon loan, but upon Gift. It is mine no longer, my Servants, and Friends, and Children, and Wife, and my self and all will go out, that Christ may come in. Thus it is likely he spoke, he gave no churlish answer, he gave even that answer that Christ set down; he that inclined him to give, inclined him thus to answer.  
How can the heart deny God when he comes to beg? When he that gives all comes to ask? He comes oft to us, and goes away without his Errand. He comes ofttimes in the habit of a Poor man, and begs a lodging, and asks for the Guest-Chamber, and the Room, there are many that are furnished for worse uses, and never a Corner that Christ can be thrust into. He that found a room in bloody Jerusalem, is excluded out of the Houses of many Christians, and left in the streets. He comes oft, and solicits thy heart, and speaks to thee to pay him his own, not thine, to pay his Tithes, to burn thy double Leases, to Cancel thy soule-condemning Customs, to restore those things that thou hast taken away from him, by Laws as wicked as he that made them: thus he calls for his own. The entertainment that this humble man gave Christ in the Text, he finds it not with us; we are so far from giving him a Chamber, that we shut him out of the House: we are so far from giving him any thing that is ours, that we take from him that that is his. We take the Houses of God into our own possession: Churches, and chancels are in the power of lay-men; poor Ministers they bury, and secular men they have the fees. The Sanctum Sanctorum, that the high Priest only might enter into, and only once a year, it is now in the possession of lay-people, the place that answers to that, the Chancel, and the Church. Is this an argument of a heart that would receive Christ? Would we part with any of our Rooms for Christ, that have taken these from him? Think of it, think of it; it may be that little moiety of their estate, is that that makes all moulder away when all is done; for whosoever hath right to them, you have none. It was a better resolution that this man makes to himself, and we should practise that.  
I have done with the second thing. Here is the divinity of him that sent them, and the great benignity of him that received them; as soon as they had made the motion, he welcomes it.  
Now thirdly, here is the last thing, and then I have done, here is the business and employment of them that did go, There prepare, and no otherwise. Christ, as he sent a Message to him, so he gave a Commandment to them, he made them his Harbingers to mark out his lodging, and directs them what lodging he would have, as though he had been acquainted in the House. Make ready, there prepare for the Passover. It was the Command that was then given to them, but it is a great deal better direction to us, and concerns us more than it did them. It hath a truth now, there is a Room of this nature that Christ will be entertained in; it must be a large upper Room, and a Room furnished. St. Bernard observes it, that there are three Guest-Chambers, there are three Rooms in which Christ is received.  
There is the Chamber of the Scriptures, that is a large Room, because there is in it all saving Truths. That is an upper Room, because it was penned, and inspired by the Spirit of God that came from above. That is a Room furnished, there is a storehouse of all comforts, upon all occasions: for men in want, for men in affliction, for men in prosperity, for young, for old, for all sorts, there are truths to be applied, and directed. When is it that this Room is prepared? Then the Room of the Scripture is prepared for God, when the bread of life is rightly broken, and divided to the people, than this Room is made ready for Christ.  
Secondly, there is another Chamber, and that is the Chamber of the Church. All the properties also meet in this Room; it is a large Room, the corners of it spread to the utmost parts of the Earth. And it is an upper room, the upper part of it is in Heaven, the Church triumphant, and thence it is, that all grace comes, and falls upon it. It is a Room furnished, saith Jerome well. It is furnished with variety of gifts, and graces, with variety of Scriptures, and Sacraments that God hath provided, and appointed. It is a dineing Room, it is a Supping Chamber. It is a Guest-Chamber, properly, that saith Jerome, because there it is that we meet at the Lords Table, we partake of the Lords Supper, even to the end of the World. The Church of God, it is a supping Guest-Chamber. When is this Chamber provided, and prepared for Christ? Then when the wheat is gathered into the Barn, then when men are gathered into the bosom of the Church, and preserved there, then, when they are built up in this holy faith, than this Room is prepared.  
Thirdly, there is yet another, the Chamber of the Conscience, the Chamber of the heart, that is Caenaculum too; a spiritnal supping Room, and place for Christ, and the Spirit of Christ, I will come and sup with him, saith Christ in the Revelation, Chap. 3.20. I and my Father will come and sup with such a man. Christ will come and Sup with that man that receives him: he will sup with the faithful soul; that is, he will dwell there, and take up his lodging. Here is the Room that Christ wants, and that is the Room that we must prepare. It was a material Room that they were to provide, that Room that God calls to us for, is the Room of the heart. Think not that it is the Room, the Chamber, as St. Austin saith. Christ alludes to it, when he saith of the godly man, that in Prayer he will get into his Chamber, and shut his Door. Every man that will pray aright, enters into the Chamber of his Conscience. David saith plainly in Psal. 4. Enter into your Chamber, into the  of the heart, this is the Room that we must provide. It hath all the properties too, God will not feast in any other hearts, than those that are provided.  
First, it was a large Room where the Lord did institute, and eat his Supper. A large Room is an enlarged heart, enlarged with Devotion, and thankfulness. We must not put Christ in a corner, we must not pen him up. He will have the whole house, and the whole heart, it is that he calls for, My Son give me thy heart; that is as much in effect as Where is the Guest-Chamber? there I will lodge, there I will bait, and there I will stay, and abide and dwell, make ready that Room, let it be a large Room, and a large heart for God.  
Secondly, it must be an upper Room too, the heavenly heart is the upper Room, a heart lift up, it is the word that is used in the Psalms, I lift up my heart, yet we keep them grovelling upon Earth. Art thou not ashamed? Look upon thyself, why hath God given thee eyes, and set them in that place aloft (whereas he hath set them forwards in other Creatures) but that they should be oft lifted up to Heaven? Why hath God given man a Spirit, and not other Creatures, but that it should be lifted up oft? Is it not a shame then to have thy head aloft, and thy heart below, grovelling upon the Earth? Is it not a shame for thee to be upright in body, and to creep upon the Earth in thy mind? God, that cannot away with a heart that is puffed up, he expects a heart that is lifted up, and thus elevated to him.  
Therefore in the Old Testament we find, that in all holy performances, to signify the elevation of the heart, the Saints went up; Christ would be transfigured in the top of the Mount; he often Preached to the People from Mountains, to note, his Heavenly Doctrine. He did oft withdraw himself for Prayer, and he prayed upon the Mountains. So did Daniel get himself into an upper Room. So Peter, in the Acts, he got to the top of the House, not only for privacy, but to note, that a man that will go to meet God, he must ascend higher in his spirit. Therefore Jacob saw a Ladder in his Dream, to note, that every man that comes before God in Prayer, or in any holy performance, he must ascend. Saith St. Ambrose well, ascend thou in holy performances, let thy heart be lifted up. Do that indeed that thou art incited to in receiving the Sacrament, Lift up your hearts, it must be a Room aloft, an upper Room, We lift them up to the Lord. Then know, if thou wilt be partaker of those divine Mysteries, if thou wilt have true comfort of that supreme union, as St. Austin speaks, Pietas, etc. Devotion will knit those together, that the Elements in the World hath separated; we are separated from the Saints in Heaven, but faith, and a heavenly conversation will knit us together; we shall have union with that society. If we will give God a Room fit to welcome him, it must be a large Room, and an upper Room, a heavenly heart.  
Lastly, it must be a furnished Room; what is the furniture? The variety of graces wherewith the heart and Conscience of a man is to be adorned, that is the Furniture. Careful we are to provide furniture for our bodies, and for our Houses, and for our Chambers in which we lodge, but there is a Chamber that is in us, that is neglected. The Saints of God had a care of this, saith St. Bernard. Every Saint provided some furniture when they came to God. Mary Magdalen, the furniture that she provided was in humility, she laid a sure foundation. Thomas the Apostle, he made his provision in solidity of faith. John the Apostle, he made his provision in the enlargement of love. Paul made his furniture in the intimate, inward secrets, and Mysteries of divine wisdom; and Peter, his in repentance. So every one that will receive Christ, and welcome him, must make provision. What is the provision that he requires? Faith, and repentance; the believing heart, and the penitent heart. Let the room be washed, let there be repentance, and then it is provided. Let the Room be swept, let there be faith, and then it is provided. These are the hang, and the furniture, and much more that you may add in your own Meditations. This is the heart where Christ will lo●ge. Remember these things you that are to receive the Mysteries. This man that gave entertainment to Christ, thought it a dishonour to bring him into any Room that was not prepared, he made it ready before Christ sent, by the instinct of the Spirit, by one word of the two Disciples. God sends to you, Disciples not so powerful in speaking, but Disciples after Disciples, and entreats you to make ready. He sends not a Commanding word, where is it? He asks not so; but he beseecheth you that you would make your hearts ready.  
Now is the solemn time to bring furnished hearts; it was at this time, when Christ went in triumph to Jerusalem, they cut boughs of palm, and strewed them in the way, to show that he was the only Conqueror, it was then that they cut down boughs of trees; to show how powerful the Evangelicall Axe was that was laid to their consciences, to bring them to the duties of piety, they did not only strew boughs, but their garments; that is, saith St. Ambrose well, all their glory, and dignity, they were not ashamed to lay all at Christ's feet; it may be some of their  were costly; you, will not part with a fashion, you will not consecrate one to Christ: nay, the more you are spoken to, and entreated, the more you increase in your exorbitancy. Do you think that ever Christ will lodge in that bosom, that is set to sale to every ludibrious wanton eye? will Christ take his room there? judge ye; think with yourselves, will he remain in that brain, to sanctify the imaginations of it, that is so frizzled? and that he will glorify that face that is so altered to another colour than he gave it? do you furnish and provide your bodies so for Christ? cares he for these carriages? must these be your Easter entertainment? will ye thus prepare to come to the Lords Table? I tell you, I am conscious to myself of worse infirmities than you have. I dare not deny to adminster the sacrament to any man that reacheth out his hand to take it; if there be any that go on in sin, my charity shall think that there is repentance within: but I do it with a trembling heart: I rather wish myself No Prophet, nor the Son of a Prophet. Never come to Church and receive those mysteries in such a habit: where the outward vanity is, I say, there is not the inward preparation, there is not a making ready.  
We had need to provide more zealously, and carefully for the eating of the Lords Supper, than they for the Passover, it is a Sacrament of more worth and eminency.  
O that there were but the same man to guide you! the man with the pitcher of water.  
I come to you with the book, and with the word of God, follow yet that direction; and if you will give me the other, so shall you have the approbation here that Christ gave this man he shall not say, where is the guest-Chamber? but I have found it, here is a heart for me to dwell in, and reside in; even this man is he that hath chosen me an upper Room, large and Furnished, there I will prepare, and make ready. So much for this time.   

Angel's Inspection. DELIVERED IN TWO SERMONS, BY That Learned, & reverend Divine, RICHARD HOLSWORTH, Doctor in Divinity, sometimes Vicechancellor of Cambridge; Master of Emmanuel College, and late Preacher at PETER'S POOR in LONDON.  EPHES. 3.10. 
To the intent that now unto the principalities and powers in heavenly places, might be known by the Church, the manifold wisdom of God.  
LONDON, Printed by M. Simmons in Alders-gate-streete. 1650.   

SERMON I.  1 PETER 1.12. 
Which things the Angels desire to look into.  
THAT the Mysteries of the Gospel are things well worthy the Study of Apostles, I shown in the beginning of this Feast, from the Text that I handled the first day. I than spoke of it, and I hoped then to have made an end of these Meditations. Then I considered, that as I began this Feast with speaking of Mysteries, so there could not be a better Subject chosen for the sealing up of the same. And this Text that I have chosen now, will answer that first Scripture; for indeed it is much at one, for it shows that the Mysteries of the Gospel, are worthy not only of the study of Apostles, but of Angels. Therefore it is that I have now made choice of this Scripture to be the accomplishment, and fullfilling of that first days. Indeed they were very far fetched; however they have a good dependence in this Chapter of Peter, yet they might have as good connexion to those words of Paul. That I should make known the Mysteries of the Gospel, saith St. Paul; that is the Text I began with, and these words added to that, make it full and complete. That I should make known the Mysteries of the Gospel, which things the Angels desire to look into.  
It is a Scripture that hath some difficulty in it, and will be well worth our study, especially since it speaks of Angels, and agrees with the solemnity that is past, in a better, and nearer nature than the former. The first Text told us of the Christians Christmas; this Text goes further, and tells us how it is observed by the Angels themselves. That seeing it is the birth of Christ that administers joy to the Angels, it is the common theme of both, let us now see in these words the common study, and inspection, and speculation of both.  
That the incarnation of Christ, it was to be the rejoicing of the faithful, our blessed Saviour shows, in John 8. Abraham desired to see my day, and saw it, and rejoiced. That it was the common study of the Prophets, St. Peter shows it here, The Prophets enquired after it: that it was the common study of the Apostles, St. Paul tells us, I desire to know nothing but Jesus Christ, and him crucified: that it is the common study of Saints, the same St. Paul saith, Ephes. 3. That ye may be able to comprehend with all Saints, what is the height, and breadth, and length, and depth, etc. Now that it is the common study of Angels, St. Peter tells us; after that he had mentioned the sufferings of Christ, and the glory, and the diseent of the Holy Ghost, and the Preaching of the Apostles; he closeth all up with this honourable conclusion, Into these things the Angels desire to look. That I may the better therefore go on with the resolution, and full explication of these words, I will reduce all that I am to say of them, to these three parts, that naturally rise out of the consideration of the words.  

Qui Angeli.  
Quae bona.  
Quis radix desiderij.   
Who are the Angels here spoken of, whom the Apostle saith They desire to look into the Mysteries of the incarnation?  
What those good things are that they desire to look into?  
And what is the root of this desire, that carries them to this inspection? These are the three things I shall consider.  
First, Qui Angeli, who these Angels are, Didimus Alexandrinus in his Commentary upon this place (it seems in his time they interpreted this place of the evil Spirits, the evil Angels: and Lorinus the Jesuit he goes about to show so much out of Clemens Alexandrinus, that Clemens not only (though I find not the place) makes mention of the Interpretation, but refutes them. Therefore here now there is good occasion given, to search well into the first thing, to know who these Students are, these that are the glorious beholders, and Scrutators of this heavenly mystery, that are the inspectors here spoken of; these good Inquisitors, to know what Angels they are. Therefore briefly I will reduce it to these Propositions.  
The first, Negative, that the place cannot possibly be understood of evil Angels, of evil Spirits, for these two reasons.  
One reason is taken from the name, and appellation of Angels. Though the name be given sometimes in Scripture to the evil Spirits, yet generally when it is applied to them, there is some word of addition annexed, whereby it may be known of whom the Scripture speaks. The evil Angels, the Angels of Satan, the Angel of the bottomless Pit: the Angels that kept not their first estate, the Angels that sinned, and the like. Or if there be not some such clause of addition, yet there is always some circumstance of Interpretation, that directs, and points out who those Angels are, when the Scripture calls those evil Spirits Angels, as, The Devil and his Angels, Rev. 12. Know ye not that ye shall judge the Angels, 1 Cor. Every one must needs be sure that this is meant of the evil Angels, it cannot be meant of the good. There is some circumstance always in the Text, that points it out, when they are said to be Angels. But for the holy Angels, the blessed Spirits, they are frequently, and generally called so in Scripture, for the most part (if not always) when this word is simply met with, it is appliable to good Angels.  
And the reason is very evident, because the name of Angel is a name of function, by nature they are Spirits, by Office they are Angels, it is a name of Office, and function, and employment; since the name of Angel is a name of that holy Office, and employment that Gods puts them to, and since the good Angels are only put by God upon such employments; the evil Angels have only his restraint, and permission, they have not his direction; therefore the name of Angel cannot properly be applied to evil Spirits, without abuse of the name. Though they be Spirits, as the good Angels are, they are not Angels properly, by nature they are spirits, but by employment, Devils, in malice Devils. But the other, as they are in nature, Spirits, so in employment they are Angels. Angels, that is, holy Angels, because the name is generally applied to good Angels, when there is no such addition, that reason is sufficient. That is one reason why it cannot be meant of evil Angels, but that is not all.  
Another reason is taken from the latitude, and measure, of the knowledge of Devils, and evil Angels. Though their knowledge be great of natural things, and much strengthened by experience; yet for the Divine Mysteries of redemption, their knowledge is altogether defective in it. They are very cunning, it is very likely, in the Scriptures, because they may have them ready to ensnare men, but the saving Mysteries of the Gospel, I make doubt whether they truly understand them. I am confident the Devil did not understand the first Promise that was given so long before, how the Seed of the Woman should break the Serpent's head, before Christ's Passion. He was not sure that the Son of God should take our nature, and that Christ was he, till after the Resurrection; their knowledge therefore in Divine Mysteries is very short, and they care not to better it at all, for, the more knowledge, the more is their Torment; they care not to better it, unless it be for their own ill purposes, that they may make that knowledge a Snare for men, and a help to temptation. See it in two great Mysteries.  
One great help of our Redemption was, the Passion of Christ; it is the general Tenent of the Fathers (and upon good reason) that the Devil was altogether ignorant of it, before it was accomplished. Therefore St. Austin, and Pope Leo, give this reason why the Devil did go about to hinder it by all means, when it drew to the consummation, because than he understood that his power began to be abolished. If the Devil had certainly known that by the death of Christ, his Kingdom should have been demolished, and his power destroyed, it is probable, nay, it is certain, that he would not have gone about to have stirred up Judas to betray his Master; or the High Priest to have shed that innocent blood. Therefore St. Austin, and Leo, and others observe, that that Dream that Pilat's Wife had concerning our Saviour, when she said to her Husband that he should not have to do with that just man, to prevent his Sentence; divers of the Fathers are of Opinion, that that Dream was suggested by the Devil (though others are of another Opinion, and upon better ground, yet that was their Opinion) that thereby he might hinder the suffering of Christ. And others think upon the same ground, that he was the means of instigation, why Judas did bring back the pieces of Silver, and deliver them to the Priests, and acknowledged that he had betrayed innocent blood, that he might stay the Passion of Christ, after he knew, or came confidently to think that he was the Son of God.  
As he was ignorant therefore that his Kingdom should be destroyed by the sufferings of Christ, so he was ignorant of the first Mystery, Christ's incarnaration, and our Redemption; he was ignorant of the birth of the Son of God, that the Son of God was borne into the World; though he confessed oft, What have we to do with thee, thou Jesus the Son of God? It was a for●ed confession, and St. Jerome saith well, he was rather forced, then confessed. But however, at the beginning he knew it not; when Christ set upon his ministerial function, at the first, before his Miracles were wrought, though he had a testimony from Heaven, yet when Christ went into the Desert, one of his Temptations was, if it were possible, to sound out whether he were the Son of God, or no; therefore he puts it with an if, If thou be the Son of God; it was the voice of one that would make trial, as Hilary saith. It was a doubtful Speech, as chrysostom saith, he was in great doubt, he was at a stand, he knew not what to think, he was blinded with the lustre of the hypostatical union, it was a Mystery that he could not apprehend. He could not make these two ends meet together, when he saw Christ in the Desert, his long fasting, and that he was hungry in the end, he could not make these possibly meet, that these two should stand together, that the Son of God should be hungry, he understood it not, that the Son of man should fast 40. days, he knew it not. He knew not the Mystery of the hypostatical union, therefore he comes, If thou be the Son of God. He laboured indeed to look into the Mystery, because he knew it not; but it was not a disquisition of piety that he might believe, but of curiosity, that he might know. He laboured to pry into it, not out of love, or hope, that it might be so, but out of fear that it was so. He knew well he was to have no benefit at all by the incarnation of Christ, and therefore could have no love, and because no love, no hope, and because no hope, he desired not to make any due inquisition into it, he could have no desire of it.  
But the desire in the Text is a holy desire, and a holy inspection, being a holy desire, and a holy object, and a holy inspection, it cannot possibly be understood of the evil Angels. There is the first Proposition negative, upon these two grounds the nature of Angels, and the knowledge of Devils, it cannot possibly be meant of evil Angels. 2ly As it cannot be meant of evil Angels, so, it must necessarily be meant of holy, and good Angels, that is the Affirmative Proposition. For the good Angels, their spiritual eyes are fitted, they are made capable of such Mysteries. The Mysteries of faith, they dazzle the eyes of evil spirits, they are not able to look on them, or if he could, he hath no desire, because he finds no sweetness at all, in the Mysteries of Salvation. All his motion is to evil, all his contemplations are about evil, he moves only to evil, he cannot move to good. Whereas on the contrary, the good Angels, Nazianzen expresseth it well of them, they are altogether unmovable to evil, they have only motion to that that is good. Now here in this place, the object spoken of, is good, the speculation spoken of, is good, the desire is good; the intendment of these inspectors is good; therefore these Inspectors must be the good Angels, for three reasons.  
First, because the good Angels, their ministration was still used about the Mysteries of our Salvation in Christ our head.  
Their ministration was used in relation of the conception of Christ, and the manner of it, in pointing out the name of Christ what it should be. Their ministration was used to Christ in the Desert, after his Temptation was passed: their ministration was used to Christ in the Garden in his Agony, they came, and comforted him: their ministration was used about the Sepulchre of Christ, after his Resurrection. It being so, that they are employed about the Mysteries of our Salvation, we need not wonder if they make it their study, and speculation.  
Secondly, their ministration was used in the Mysteries of Salvation, in the Saints that are the Members, they brought news of all these things, of Christ's birth to the Shepherds; of his Resurrection to the Women, of his Ascension to the Apostles. Their ministration is used about the Mysteries of Salvation, as far as it concerns the Saints. Therefore, since this is the great Errand that is given them in charge when they are sent to the Earth; such holy Messengers would oft think of their Errand, they have great delight to contemplate these Mysteries, because God hath employed them in these, not only concerning the head, but the Members. That is the second.  
Thirdly, the Mysteries of Salvation are things that the Angels have benefit by, their share of comfort in. It is in the glass of the incarnation of Christ, that they read the glorious Mystery of their own confirmation in grace, and happiness; therefore they must needs desire oft to look in that glass, they read so happy a lesson there. It must needs be the good Angels that have benefit by these Mysteries, that are used to be Witnesses to them. Then in this first point there are these Uses redound, besides that that follows. When we look on the Persons, the Angels, there are two instructions arise, I will but name them.  
The first is this, that it is an honourable employment, and service, and study, for a man to look into the Mysteries of Salvation, to be conversant about them; we may look to them with honour, because they are speculations that befit Angels, they are angelical notions; the Mysteries of faith, and redemption, even those that are revealed, they are a study that befit the speculation of Angels; therefore it is a great honour for any man ●o be busied about them. If we had not this place to evince it by reason, the Proposition is showed plainly in Act. 17. Those Christians that are mentioned there, the Bereans, they are called Noble by the Spirit of God, for this very purpose, because they searched the Mysteries of Salvation, as they were Preached by the Prophets, and Apostles. They are called Noble Christians because they were conversant in a noble study. For this ennobles the mind, and the whole man, because it leads him to glory. It ennobles the mind, because it endues it with this honourable knowledge that is so illustrious, that there can be no better. There can be no better study in Heaven, for the Angels of God. They are called noble Bereans, because they were conversant in this study. St. chrysostom tells us, they were not called noble of themselves, those Converts, they had no outward nobility, but they are called so, for the great diligence they used, in searching the Mysteries of Salvation.  
Let profane Porphirius, and Julian the Apostate, be scandalised at the Scriptures, because of the simplicity of them, as they speak; we know there are these Mysteries in it that exceed the sight of Angels; and those Mysteries that are revealed, that they call simple, they are so abstruse, and excellent, that they are not unworthy the speculation, and study of Angels. That is the first deduction, that the Mysteries of faith are noble things to look into, they may be looked into with honour, the Angels make them their study.  
Secondly, as the Mysteries of faith may be looked into with honour; so they must be looked into with sobriety, and modesty: because they are angelical speculations; that is, they are deep, and profound speculations. Men that will be too busy to search the causes of the great Mysteries of predestination, of the Trinity, of the incarnation of the Son of God. Men that will either spy out all, or believe none, they will love nothing, unless they can see all. O here is that that may stay their busy heads, we must not dive too far; Angels cannot see to the bottom: Angels cannot see through them, he only can see through them, that sees all things, that is, God. And the great Counsel of God in these Mysteries, cannot be dived into, to the bottom, by the Angels. Because they are great, sublime Mysteries, the Angels make them their speculation.  
It is with these Mysteries as it is with the Sun, as Hilary saith, it is a good comparison of him, look as it is with the Sun, saith he, there is somewhat in the Sun that you may look on, if you will be content to see that, you may; but there is somewhat in the Sun, that may not be looked on; if you will not see that you may, you shall see nothing at all: for he that looks too fixedly on the Sun, he can see nothing at all, he loseth his eyes. So the Mysteries of Salvation, there is somewhat in them that may be understood, if you will be content to understand those things that are revealed, they may be understood; but if you will not be content to look on those things that you may, you shall lose the opportunity of understanding those things that you might. He compares them to the Sun, to teach us to look on these Mysteries with sobriety. We may well compare it with the condition of the Moon too, as well as of the Sun. There is somewhat in the Moon that was never defined; all the Philosophers, and Mathematicians, with all their curious inspections, and Instruments, cannot tell what is the Mole, what is the darkness in the body of the Moon, what the dark part is, they cannot tell exactly. There is somewhat in the Moon that they cannot tell what it is, that is, the dark part of it; and there is somewhat that we can tell what it is, the light part; by that it affords us light to discern. So, in the Mysteries of Salvation, there is a dark part that is not intelligible, and there is a part that is intelligible, that we may be bold, and must look into; here the inspection of Christians is required, it is a holy, comfortable study, to converse in the Mysteries of Salvation. But then, there is the dark part, that is non-intelligible, here we must shut our eyes, and sit down silent, and admire, and be comforted in this, that we cannot understand; that there is something in this great work that concerns us, that is impossible to be comprehended. For the parts that may be understood, look on them with the eye of inspection, but the parts that cannot be looked on, bring the eye of faith, we must not search, but believe. It is enough for us to know that they cannot be comprehended, and God will not have them known. Quod deus, etc. saith St. Austin, let us be content to be ignorant of that that God would have us ignorant of, and since we could have known nothing of these Mysteries unless God had revealed them, let us be content with that part that God hath revealed, and made plain to us; because after all is done, after the inspection of the glorious Spirits that have so much knowledge, yet still they desire more, and more, to look into them. There is somewhat in these Mysteries that will dazzle the Angels, at least, their best thoughts. That is the second thing; as we may look to them with honour, so we must look into them with sobriety, and modesty.  
I have done with the first thing, who these Angels are that are spoken of here, that have this great desire to look into these Mysteries, Which things the Angels, that is, the holy, and blessed Spirits, the good Angels that are about the Throne, that are confirmed in grace.  
I come now to the second, and shall only go on with that at this time; that is, to see what are these good things?  Which things. 
There is a great deal more difficulty in this, than the former, because the doubt is made, to what this pronoun relative hath reference. To which. The difficulties in this part are so many, that now I find myself in a Labyrinth, there is no Scripture almost more difficult. And there are variations, not only of Interpreters, but variation of Readins, that would take up almost the whole hour for a man to name the Authors that bring out variety of interpretations. Therefore I will not trouble you with that, I will not so much as gather them up together (it will be but an unuseful point) lest I seem to handle Commentaries, and not the Text. I will only touch at them in the last part, as they come in my way, and as they are useful for the understanding of this Scripture.  
Now we look to the second thing, these good things, there is no difficulty in the rest. The desire here is an ardent desire; the inspection is an accurate inspection, to penetrate with a man's eyes, so to look, as to look through, to make a good inspection. The Angels that are here spoken of, I shown to you, and made it plain, that they are the good Angels; there is no difficulty in any of these three words. Well, the only difficulty is in this word, Into which. The word is Plural, yet all the Latin, not only Copies, and Translations of the Bible, all, but some that are later; and there is no Writing of all the Latin Fathers (excepting one, or two, that is Ireneus) it is still read In quem in the Singular number, Upon whom. So the Rhemists' Translation reads it, following the vulgar Latin; they read, On whom the Angels desire to look. We read, Into which the Angels desire to look. Thereupon Gregory applies this Scripture to God himself, that the object of the Angel's inspection, it is God, understanding the three persons of the Sacred Trinity. De deo, etc. saith Gregory, these things are uttered concerning God, that it is upon him that the Angels desire to look.  
Others apply it, not to the three persons in the sacred Trinity, but to the Holy Ghost in particular; that there is so great glory, such coequal, and coessential glory of the Holy Ghost, with the Father, and the Son, that the Angels desire to bless their spiritual eyes, with the continual looking on it. And indeed there is some probability for this reading, for the Holy Ghost; for the coming of the Holy Ghost, is the immediate antecedent before the Text, the Holy Ghost came down from Heaven, and then follows, according to their reading, Upon whom the Angels desire to look.  
Venerable Bede applies it by a way himself in particular, he applies it in the Singular number, but to the second person in Trinity, Christ, and Christ considered especially in his humane nature: and the reason is somewhat probable, because in the Verse before, there is twice mention of Christ, the Spirit of Christ, and the Sufferings of Christ; and then follows, according to his reading, Upon whom the Angels desire to look. And if I should follow now this reading, and take it in the Singular number, and do that injury, and wrong to the Greek Copy; it would afford one or two very good points of instruction; and the reading is not at all dissonant to the Articles of faith. For certainly, the Angels desire to look upon God, and to behold the humane nature of Christ, and to look upon the three persons in the sacred Trinity. And if we should apply it to Christ; it would afford a good point of Instruction, whether we apply it to his humane nature, or his divine. If to his humane nature, so the point is this: that, Christ's humane nature, at the right hand of God, is made so glorious, that the very Angels themselves (as venerable Bede saith) not only desire to fill their eyes with the glorious beams of his Divine nature: but with that far transcendent excellency of glory, wherewith his humane nature is clothed.  
They desire to see the glory of his humane nature. It must needs argue a great deal of glory, as much as it is capable of, that is laid upon the humane nature of Christ, more than on the Angelical nature, though it be not a Spirit, that though in itself a body is not capable of so much glory as a Spirit, yet the humane nature of Christ, by reason of the hypostatical union, is capable of more glory than the Angels are. And it must needs be a greater glory, because the Angels desire to look into it.  
It is a point of great comfort to us, to consider that our nature hath received already so much glory in Christ our head.  
We know that our nature is capable of beatifical glory in the Members, since it hath received already in such abundance in Christ our head, it shall receive in an unspeakable manner; there shall be a great deal of beatifical glory upon the Saints: our nature in Christ is capable of glory already. That is the first point, if we apply it to the humane nature of Christ.  
Again, if we apply it to the Divinity of Christ, that the Angels look on Christ as God, it affords us a point of Instruction: that is this, There is one essential beatitude of Angels, and Saints in Heaven, of men, and Angels.  
There is no essential difference in the beatitude of Saints, and Angels. Christ saith in the Gospel we shall be like the Angels, and be as they are. What is the essential beatitude of Angels? To look upon the Son of God. Christ is (as Basile speaks) the delight of Angels. And what is the beatitude of Saints? To look upon the Son of God, We know when we shall appear we shall be like him, for we shall see him as he is. There is our happiness in looking to Christ. What is the beatitude essential of Angels? Christ tells us Mat. 18. There Angels behold the face of your heavenly Father. The face of God, the beatifical Vision, is their beatitude. And what is the essential beatitude of the Saints? Christ tells us Mat. 5.6. Blessed are the pure in heart, for they shall see God. Then, here is no difference at all in the essential beatitude of the one, and of the other. Therefore the Scripture as in one place, it calls Angels our fellow Servants, Rev. 19 See thou do it not, for I am thy fellow Servant. Angels are fellow Servants with Apostles, and fellow Ministers, and Ministers are fellow-Angells, for so Ministers are called. As they are called our fellow Servants, so the Saints are their fellow Angels, Heirs of the same Salvation. Heb. 12. We are come to the first borne that are written in Heaven, and to an innumerable company of Angels, to enjoy the society of Angels; we are fellow Heirs of the same Salvation: there is the same-Heaven for both, the same happiness for both; the same glory for both, the same inheritance for both; therefore the same happiness, because the same inheritance. There is (saith St. Austin well) one, and the same inheritance of glory, for them, and us; that is, the Heavenly, immortal inheritance, saith he sweetly, Heaven is the inheritance of both, which is as great to every one, as to all, and as great, and full of Room for many, as to few. Every one hath all Heaven, that is, all bliss, all the inheritance, yet every man hath his share, and all partake of it. There is but one Heaven for both, and one inheritance for both; and that consists in the Vision of the Son of God; because the Angels desire to look upon the Son of God; that is the second deduction that is clear; that the Angels, and Saints have one beatitude. But I may not stand upon this, because this is the forced meaning (yet I would not be deprived of it) for this reading goes not upon a good bottom, because the Interpretation follows the reading of the Singular number, and that is not to be found in any Greek Copy. As it is not so as it may have reference to the Holy Ghost; nor so that it may have reference to the word Christ, or to the word God, it is not Singular, In quem, To whom, but Plural, To which things. We must find it out as well as we can, it must be read Plurally; all the Greek Copies are so, though the meaning be Orthodox, and good, yet the reading will not suffer it to be read in the Singular, there must be a plural antecedent, for this plural relative.  
Now you will ask, as the Disciples of Christ, when he told them of the famous things that were done at Jerusalem, What things? So here, when it is said, The Angels desire to look into these things. What things? How shall we find a plural antecedent?  
Yes, well enough; there is one plural antecedent in the Verse before, the sufferings of Christ, which the Angels desire to behold. It stands in the Verse before, but it may have reference to that, that the Angels, when the sufferings of Christ were transacted, they desired to see it, and do now study it. Not that they delighted to see the Son of God brought so low, they had no pleasure in the sufferings of Christ, as sufferings, but to see him suffer patiently, and victoriously, and to lay down that meritorious blood, to offer that all sufficient Sacrifice for the whole World, that was the joy, and delight of Angels; they desired to look to the sufferings of Christ.  
Therefore St. Cyprian extends it also to the sufferings of the Members of Christ, the Martyrs for Christ; when we are in the combat and conflict, either of temptation, or suffering for the name of Christ: God looks on us, Christ looks on us, the Angels look on us. The Apostle Paul alludes to it, We are made a Theatre, a Spectacle to God, to Angels, and to men. It is a great support in all our sufferings, in all the afflictions that we undergo, that in these afflictions the Angels are Spectators, they give their applause, and they are delighted. It is the joy of Angels to see the Saints of God, suffer patiently, and constantly, and with confidence, and so, as to bring glory to the name of Christ. If we therefore refer it to the sufferings of Christ, it is a plural antecedent, and well agrees with the plural relative. Yet this is too straight, though this be part of the object, yet this is not all.  
Come a little nearer, there is another plural antecedent in this Text, and it is more general, and more long; the things that were Preached and reported, the things that were spoken, Into which things the Angels desire to look. Here now we have it, take this clause, and put it to the former clause, than there is the latitude of the object in the full extent; the Mysteries of redemption that the Prophets searched into, and the Apostles Preached, those the Angels desire to look into. The things that were Preached by the Apostles, are the same that the Angels desire to make inspection into. Of all the Latin Fathers, Ireneus only, he pitcheth upon this; for so I call him, though there be Greek fragments that go under his name, I know his Country, yet I reckon him so. He comes home, and applies it thus, into which things. All those good, and excellent things that God conveys to us by Christ, all those things salvifical, those are the things the Angels desire to look into.  
Sophronius goes further, to apply it not only to the good things of Redemption by Christ, but circumstances, and places, and the like. Unto the Nativity of Christ, to the death of Christ, to the place of his birth, into these things the Angels desire to look. I will not press it so far as he, to put forward, to go to the place of his birth. There are hardly any footsteps left for Angels to behold or discern where that place stood, where the Manger was. But thus far we may extend it to all those saving actions, and passions, that are the streams, and branches of the work of our redemption. The whole work of our redemption in the active, and passive part of it, wrought by the birth, and death, and resurrection, and ascension of Christ; these are the things which the Angels desire to behold.  
That I may not give it barely upon trust (though there be enough said to make it clear that these must be so understood) I will show it plainly, in Vers. 12. there is mention of it, the things Preached by the Apostles. In Vers. 1●. the things testified by the descent of the Holy Ghost from Heaven, in Vers. 10. the things searched into by the Prophets. What are all these things, the things searched by the Prophets, preached by the Apostles, and testified by the Holy Ghost from Heaven, what were they? The Mysteries of our redemption, in the several parts of it; the Mysteries of the Gospel, as in this Verse that I have read, and the Mysteries of our redemption, as in the two Verses before, these are the things that the Angels desire to look into. Now we have gotten the full meaning, we see in general, what the things are. Now to make the point full, there are these four properties of these things that may serve for our instruction, that the Angels desire to look into.  
The first property is this, that they are sublime speculations of Angels. Eagles stoop not to Flies, but where the Carcase is; where the Mysteries of Christ are, there are the speculations of Angels. Angels stoop not to mean, inferior contemplation. And are there any speculations more sublime than the Mysteries of our redemption? That great Mystery of Christ's incarnation, of his Passion, of his Session at the right hand of God, of his intercession; there is nothing that belongs to the work of redemption, but are sublime, montanous speculations. It is Gregory's word, upon those words, Cant. 3. He comes leaping by the Mountains, and skipping by the Hills. These leaps that are taken there upon the Mountains, he makes to be the several passages of the work of our redemption. There was a leap from Heaven to the Virgin's womb, another to Jordan, another to the Desert, another to the Cross, another to the Grave, another up in the resurrection upon Earth, and then another to Heaven, there was a leap. There is somewhat montanous, & sublime, in every passage of our redemption. When he was conceived by the holy ghost, that is a sublime speculation, he came then leaping on the Mountains: then, when he was Baptised in Jordan, then, when he was tempted in the Desert, he came leaping over the Mountains, when he laid down his life upon the Cross, and sent out that comfortable word of Consummatum est, he came then leaping on the Mountains, saith Gregory; all these speculations are sublime. To teach us, that mankind may learn to admire what they cannot comprehend, because that all these are things that Angels converse about, and study; they are things transcendent, they are beyond our reach. They are sublime speculations.  
Secondly, as they are things sublime, so they are delightful speculations. The Angels, they do not busy themselves with any sad subject; Angels they think of no heavy subject, because the beatifical state is not capable of any sorrow. However we read of some, writing of Angels, of the grief of Angels for sin: and it is the Observation of Macherius, and Jerome, and Ambrose, that as Angels rejoice at the Conversion of sinners, so they grieve at their sin, and impenitency, and sufferings. When ever there is any sin committed by any Christian, by any Servant of God, saith Macherius, there is a great deal of sorrow, and crying, in Heaven. And Jerome, and Ambrose, very plainly, as they rejoice at the Conversion, and redemption of sinners, so they mourn and lament, and weep at the miseries they suffer, and at their continuing in their sins.  
But this must be understood with a grain of Salt; for when we read of the grief of Angels, we must so understand it, as of grieving the Spirit of God; not that the holy Spirit is capable of such an affection as grief. so the Angels in that beatifical estate, are not capable of sorrow in that place; there is not one drop of sorrow comes in Heaven, there are no tears in Heaven, they shall never see tears in their eyes. But the grief of Angels is thus much, to express their sympathy with us, when we suffer, and their distaste, and dislike of sin, when we continue in it, they are said to grieve at it, as we are said to grieve the Spirit of God. But properly, Heaven is not receptive of sorrow, but capable only of joy; all the objects of Saints, and Angels, they are all objects of joy. And what could be a more delightful object for Angels to be conversant about, what more delightful than the Mysteries of our redemption? There is nothing answerable to this in sweetness, to this consideration, the goodness of God revealed in Christ, there is no such sweet, and comfortable meditation, that brings so much comfort to men, or to Angels. It is part of the Angel's happiness to think of God's goodnesss, manifested to man in Christ.  
Christ is an object so delightful that not only Angels, but God himself delights to look on Christ as Mediator, he looks on him a● Mediator, and through Christ to sinners. And that brings the delightful beams of Gods gracious aspect upon the Church, when he looks upon sinners, in, and through Christ. It is so delightful an object, Christ, that God never satisfieth himself with looking enough upon Christ. If God delight to look upon him, Angels may well employ their eyes in this service, to look upon Christ. And if Angels make it their meditation, Beloved, we may well make it ours; our eyes may twinkle when it dazzles the eyes of Angels. If Angels be employed in these speculations, O let Christians much more, they have more particular benefit by it. They are the most delightful speculations. That is the second property, they are delightful.  
Thirdly, as they are delightful, so they are not fruitless, but saving speculations. The sum of all the speculation of Angels, is Salvation; they seldom think of any other thing but Salvation. When they look upon their own happiness, and behold it in God, their thought is of Salvation. When they look for the happiness that ●e expect that is to be fulfiled in Heaven, and they are employed in, in their Ministry upon Earth, they think of Salvation; all the parts of the Angel's Ministry, and their thoughts, have reference to Salvation, because they think of the Mysteries of our redemption; there is Salvation stamped upon all the parts of them, upon the death of Christ, upon the birth, upon the Resurrection of Christ.  
It should be an incitement to us to make it the matter of our meditation; what should we delight in? What should our hearts run to? What should we busy our heads with? Take it in one word, Salvation it will be our delight, and meditation in Heaven, shall we not make it our best meditation on Earth? It should be the only thing we should think of; Angels make it not only their chief, but their only meditation. He that truly makes this the sum of his thoughts, he will not be busy, he will not delight in other things. If Angels do it, we should much more; the Angels are comprehenders, they enjoy Salvation already, we are Viatores, Pilgrims in the way: if they in the Country consider, and look upon these things that are to be accomplished in the way, shall not we much more in the way make those things our speculation that belong to the Country? That is, if Angels that have Salvation already, make it their meditation, shall not we make it ours that want it? If Angels make their meditations upon those things that concern men upon Earth, shall not we upon Earth busy our thoughts about the things of Heaven? In that the Angels make these things their study, it is a good excitement to us: as they are sublime, and delightful, so they are saving speculations, that is the third property.  
Fourthly, they are good things common to us with the Angels, they are good things that concern them not alone, they concern us as well as them, and us more than them. All the custody of Angels is employed about the keeping of men, all the speculations that Angels are employed about, is, the Salvation of men; they delight to look upon those things that concern us with them, and us more than them, for they have it already. They are brotherly Spectators; it shows, that as they are Creatures of happiness, so they are Creatures of love, that make our good things their meditation. Therefore the Apostle Judas, Vers. 3. he calls this Salvation Common Salvation. He might well do so, for it hath a great extent, it is so common, that it is not only common to all men, but common to us with Angels. It reacheth very far, from the beginning of the World, to the end of it, that is a great extent: those are the two poles of time. It reacheth from East, to West, from North, to South, that is a great distance; those are the two Poles of local distance. It reacheth to all the Patriarches, and Prophets, and Believers, to all, of all ages, and sexes, and sorts of men, this is a great extent; this is the pole of Persons. Further, it reacheth not only to the Visible Earth, and the visible Heavens, but to the invisible Heavens, not only to men, but to Angels, there are no poles of that Heaven, there is no extent. It is Salvation common to men, with men, and common to men with Angels; being the common work, they make it their common beatifical, or salvifical object; these things of redemption, of Salvation; these things that are so delectable, and salvifical, that concern our good, as well as Angels, it is into these things that they desire to look.  
Now I have done with the second thing, I have showed you who the persons are, and what the good things are. There is only one behind, that is the main, what kind of desire it is, and what is the root of this desire, and the cause of this inspection. But thus much for this time.   

SERMON II.  1 PETER 1.12. 
Which things the Angels desire to look into.  
HOWSOEVER the method of nature, and the method of Art, be justly in themselves distinguishable, yet it falls out oft times that there is the same Proceed in both, and as nature goes before, so Doctrine follows after: such is the method that I have set to myself in picking out scriptures for you during the time of this solemnity, which is still continued to me, though it be ended in itself; if we look to the method of nature, we shall find, that the Creatures they are so ordered, that man he is the horizon of all things visible, and Angels they are the horizon simply of all Creatures, Angels are the top, and man is next to them, therefore if we ascend in this order, where man ends, there it is that the Angelical nature gins, so man is in the confines of Angels above, and other Creatures below. In his body he partakes of Earthly things, in his soul he hath affinity with the Angelical nature, man being the next Creature under Angels, and Angels the only Creature above man; therefore I say, where it is the humane nature ends, there the Angelical nature gins, in order of ascending, so in those Scriptures that I have propounded to you, all the other Texts that I have chosen, have been for you, that I might show to you, in what manner you are to entertain the Declaration of these great benefits that this solemn time hath presented to us, but now where man ends, there the Angels begin, and as I shown you what your inspection should be, so now I will show you what entertainment the Angels give these tidings, and great blessings, and what their inspection is, that as they desire to look upon us when we are seemly conversant in the worship of God, so now, we may go forward to look on them in this Text, as the Scripture presents them to us, and see how they are conversant in the admiring, and entertaining of these Mysteries of Salvation, they (saith Nazianzen) keep Christmas with us. I am verily persuaded, saith he, the Angels keep this Feast, this very day (speaking of the Nativity of Christ) I will go a little further, for I am not only persuaded, but I am sure that they keep not only one day, but every day, for this their inspection, is the keeping of the Angels Christmas, the inspection into the incarnation of our blessed Saviour; which because it is a great Mystery in itself, and because the Text of Scripture that I handle wants not its difficulties; therefore I am resolved to go on in the course that the Lord set Ezekiel, Ezek. 20. Son of man drop thy words. Abstruse things are not to be cast down by whole Buckets, but by drops; so, there are three drops, three things in it, two I have gone over in the forenoon.  
First, who these Angels are.  
I shown at large, Negatively, not the evil Spirits.  
Affirmatively, that it must of necessity be understood of the good Angels; the other Angels have no delight to look into the Mysteries of Salvation, except it be for their wicked advantage, they look to Mysteries, but they are Mysteries of iniquity, not to the Mysteries of redemption, they find no sweetness in them, it must be the good Angels, those that were attendant, and employed, and their service required, and their ministration used to the Law, in the publication of it, and to the Saints of God, in the making known, and declaring those Mysteries, they have benefit in them as well as we, it is the good Angels,  
Because these Mysteries of redemption are Angelical speculations, we need not to be ashamed to be conversant in the study of them, it is an honourable study.  
Because it is fit for Angelical study, we must look on them with sobriety, the Angels set them bounds, we must not go too far. That was the first-drop.  
The second thing was, what these things are in particular that the Angels desire to look into.  
I shown in what Copies the Singular number is used, into whom, the Greek into which, the same good things that are set down in the foregoing words, the good things testified by the Holy Ghost from Heaven, certified by the Prophets before, and reported by Christ, that is in one word summarily; the Mysteries of the Gospel, those are the things they desire to look into.  
In particular, they are high speculations that the Angels look into.  
They are delightful, and plausible arguments, there are no sad thoughts come into the Angel's hearts, they study no sorrowful subject whatsoever.  
Thirdly, they are all things that concern Salvation; the Angel's thoughts run upon nothing else (though they enjoy Salvation) either in the glorifying of God for their own, or in striving to be serviceable to God in the furthering of others, their thoughts are upon Salvation.  
Lastly, they are brotherly speculations. The Angels have the good things they look to with us, they are theirs, and ours, nay, more properly ours, than theirs, they are not drawn by these means, they were confirmed in an instant, we are drawn by degrees. This is the sum of the two first parts in the forenoon.  
There is but one behind, which is the main, and will prove the longest; that is, to see, Quae radix desiderij, what is the Original, and ground of this holy desire, that the Angels have to look into these sublime, and glorious Mysteries, to make them the object of their speculation; except we find out this, we find out nothing. Because there are many things questionable, seeing oft times, inquisition comes from curiosity, or from want of desire, or from ignorance, and the Angelical nature is not subject to these defects, they are not curious to inquire into that that is concealed from them, and they are not defective in the knowledge of any thing that is necessary for them to know: therefore upon this Wheel the whole frame will turn, to find out the ground, and Original of the desire of the Angels, why they are carried with so holy, and impetuous motion, to look to those Mysteries, that though they be Mysteries of Heaven, and so above them, yet as they are things tending to Salvation, so they are beneath them; why the Angels are carried with such affection to bestow their speculations upon these Mysteries, that is the thing I am to speak of, at this time. That I may do it throughly, I will go in the Philosopher's method, he that will fill his hand must empty it, and he that will set down the true causes, must remove all false pretended causes, there must be a paring away of all weak, and tottering foundations, that there may be a firm foundation laid, therefore this method I will proceed in.  
I will first show those false grounds, and Originals, that are pretended, and there I shall touch (though I would not dwell upon them) the misconstructions that are made of this Scripture.  
And then I will set down in order, briefly, the true grounds, and Originals, and they are more than one. In this method I will go.  
And first, I will remove that that is vile, to separate it as Jeremy speaks to Winnow the Chaff from the Wheat.  
Look first upon the Chaff, there are false grounds and Originals pretended; and they may be reduced to four heads, otherwise, I can hardly find a fifth, I think.  
Either curiosity, that that might be a ground to desire to look further than was revealed to them.  
Or fear, that might be the ground, they were afraid they should not be found faithful in their service, and speculation.  
Or envy, that might be the ground, that they look to them, as maligning the happy estate of man, that he was placed in, that all this excellent provision, should be for the Salvation of man only.  
Or ignorance, that might be the cause, that because they are barred of some knowledge, that it may be was necessary, therefore desiring to come to the improvement of this excellent knowledge, they desire to know these things. Look upon them once again more particularly.  
The first false ground pretended, is fear that they should not be found faithful in their ministration, that was the fancy of Origen, though a very learned man, and of great antiquity, and of noble memorial, yet it was the fancy he propounded to himself, in his 11. Homily on the Book of Numbers. The Angels desire to look into the Mysteries of Salvation, for this reason, because they fear that else they should be found negligent; and since they are put in trust, to Minister to those that are heirs of Salvation, and that they in their kind, were to cooperate to man's Salvation, and that the Apostles, and Prophets had taken so great pains; the Apostles in making known the Mysteries of the Gospel, hence came the Angel's inspection, they were afraid they should be exceeded in their service, and employment, by the Apostles, and they should be found slothful, and not so diligent every way, as God required of them, and so they should come to be judged by the Apostles, and Saints, at the last day, according to that place, Know ye not that ye shall judge the Angels.  
I call this a mere fancy, because there are two rotten Pillars it stands on.  
One, that it supposeth that the Angels that are confirmed in grace, can possibly be slothful, and idle in their performance.  
Another, that it supposeth thus much, that the holy Angels, that as they are confirmed in grace, so in happiness, that they can be called to account at the last day, and be subject to any judgement, these things are supposed of all, and granted, and demonstrated out of Scripture, that gives them the title, of holy, and elect Angels, and Angels of light, they are grounds demonstrable in Scripture, the Angels, as they are confirmed in grace, so in happiness; being confirmed in happiness, they are not liable to account; being confirmed in grace, there is no fear that they should be unfaithful. Nay, howsoever, the Prophets, and Apostles, were the most faithful Servants of Christ, and went beyond all men whatsoever, yet their fidelity comes far short of the Angels, for there was humane frailty mingled with them: St. Paul acknowledgeth it, that laboured more abundantly then all. There was no fear of the Angels, that they should be judged by the Apostles, because they were less faithful than they. This is a mere fancy, and dream, therefore the first ground cannot stand, that is wrong.  
Secondly, let us look on another.  
The second Original, or ground pretended, is, that it might be out of ●uriosity, that being knowing Spirits, very inquisitive to know somewhat further than was revealed to them. To this head we may refer that other fancy of Turian, and Salmer, that were both Birds of a Popish feather, that are of opinion, that the things that the Angels desire to look into so much, they are the mysteries of Christ's presence in the Eucharist, they look into the Mysteries of the Eucharist, to see Christ's Body carnally present there, under the Elements of Bread, and Wine. Sameron the Jesuit, quotes Gregory for it; there is nothing tending to that purpose there. Indeed, he speaks as other of the Fathers, of the presence of the Angels in the Church of God, when we are conversant about mysteries, but not to look to that (especially that is not) that the Angels make the object of their speculation, a non entity, the Angels are not so ignorant, the Angels rejoice when they see the true adoration, & sincere worship given to God; but one the other side, they grieve, and shut their eyes, when they see God's glory given to Creatures, as it is by them. The Angels are not curious, to look into things secret, they will not greatly be delighted with superstitions that will vanish. That could not be the ground, curiosity, I call that not only a fancy, but a folly.  
A third pretended ground is, that it must be out of envy, or malignity, they had to man; because that all this excellent provision was only for man's Salvation. Howsoever, the Angels are confirmed in grace, and so had by one communication, all those good things that are dispensed to us by many; yet there is more manifestation of God's goodness to man, than appeared to Angels, more manifestation in regard of the effect. And that it is, that that was Phillippus Solitarius, one of the Ancients, the reason why the Angels make inspection into the Mysteries of Salvation, it is this, because they are not well pleased that all those privileges should be bestowed upon man. Therefore, saith he, we must interpret it thus, they desire to look into, that is, to enter into these things, to partake of them; they desire that Christ would honour, and assume their nature, as he is in man's nature, they desire that they may have the power of the keys given them, as it was to the Apostles.  
This is the greatest evil of the rest, to suppose such an irregularity, that they should desire more honour than God hath given them, and that they should envy man. No, these two, envy, and pride, were the sins of the evil Angels, that is set down by the joint consent of all ancient Writers. St. Austin may speak for all, they envied man standing, or raised, because themselves were fallen. Saith St. Austin again, they envied that man should be made after the Image of God. Pride, and envy were the sins of the evil Angels; shall any be so unworthy as to think that the good Angels are incident to those ill affections, that did cast the bad Angels out of Heaven? Therefore the third ground and Original falls of it self too. As it was not out of curiosity, so it was not out of envy, at the good of man. They rejoice at the good of man, and at the conversion of sinners, they could not have an envious disposition for any good to him. I am almost at an end of this first part: there is one thing behind, that is,  
The fourth pretended, false Original, that it might be out of ignorance, because these Mysteries of Salvation were concealed from the Angels a long time before, and even now, in a great part, therefore out of the sense, and apprehension of their want in this particular, they labour more and more, to look into these Mysteries. As if those glorious Creatures that are, and always have been from their first confirmation, in actual fruition of everlasting beatitude, should be subject to any want of knowledge, and happiness, every way answerable to their estate, and nature. Yet this misconstruction divers of the Fathers made of these words. Though it be an obliquity, yet there is a little respect to be given to their obliquities, because they were such excellent lights; yet in matter of inspection I know nothing that they err more in. For it is worth observing, there are two Opinions concerning the knowledge of the Angels, of the Mysteries of Salvation.  
One was this, that the Angels knew not the Mysteries of Redemption, before the things were accomplished, Jerome, Ambrose, and chrysostom, Nulli angelo, etc. saith chrysostom, it is a thing that was not revealed to any Angel, or Ark-Angell, or any power created, before it was brought to pass; and they ground it upon Ephes. 1. and Collos. 1. Where the Apostle saith, that God since hath make known the Mystery that was hid from Ages, and Generations. Whereas, if a man consider of the place well, he shall find that place rather refutes it, then assents to it. The Apostle saith, These Mysteries were had from the beginning of the World, from Ages, and Generations. He speaks of men, Angels are not subject to Ages, and Generations, it is out of the Angelical sphere, ages, and Generations, they wax not old, there is no distinction, there is no Childhood, or old age of Angels, there are no Generations neither: every Angel makes a species, the whole number of Angels was created at once, the Apostle saith, it was hid from Ages, and Generations, that is, from men, yet not altogether from men, they had so much that they might ground upon; it was not revealed fully, but that speaks not of Angels at all; but yet out of that respect to men that were learned. Doctor Thomas Aquinas distinction will help, that is, the Angels did not understand these Mysteries by a natural, concreated knowledge, but by a supernatural, superinfused, they had not the knowledge from the first instant of their Creation, but from the first instant of their confirmation in grace, it is superadded.  
Again, though they knew these things in substance, yet not every particular circumstance, till they were accomplished; because their experimental knowledge receives degrees, it is intended, and grows greater, they improve it by experience, it grows greater, that is the first opinion of the Ancients, concerning the knowledge of the Angels.  
The second thing is this, as they knew not the Mysteries of redemption, so they learned by the Church of God, that they learned the knowledge of these Mysteries from the Apostles that Preached, and daily now from the Preachers, so all the stream of the Ancient run. St. chrysostom saith they are Auditors with us, and learn the Mysteries of Salvation, they learn it by the knowledge they get in the Church, Jerome, Gregory Nycene (to name no more) they ground it upon Ephes. 3. where the Apostle Paul, speaking of the Mysteries of Salvation that were hidden before, about Vers. 10. To the end, that to principalities and powers, might be made known in the Church, the wonderful wisdom of God. Hence they infer, that therefore, because the Apostle saith, that those Mysteries are made known to principalities in the Church, that they were present at those Sermons, to learn further in those Mysteries, especially at the Sermons of the Apostles, that they might be instructed in the profundity, and height, and depth, and speculation of them, so they come to Sermons as Auditors.  
But indeed St. Austin that handles the question, and the place well, he shows that that place cannot be wrested to such a construction, though he gives three Interpretations. Saith St. Austin (it is worth observing) that the Apostle saith, to make known to the Angels in the Church; he saith not, in our Church; In the Church triumphant, there they make known; there is St. Augustine's own interpretation.  
Again, saith he, one word expounds another, they were hid from men, but so, as they were known to An-Angells, so as they were made known by God to Angels, but not just then, when they were made known to men.  
But if this will not suffice, the place itself makes it clear, that there cannot be such a construction wrung out of those words, the Apostle speaks, of the accomplishment of the Mysteries, they indeed are made known to Angels, by the Church, he speaks not of the speculation, the Angels could not see Christ borne, till he was borne, and a Sinner converted, till he be converted: so the Angels, they see daily in the Church the accomplishment of these Mysteries, so there is an addition to their experimental knowledge, not to their intuitive; they saw by the Preaching of the Apostles, that the fullness of the Gentiles was coming in, that the Mystery of Salvation was to be accomplished, that it was done in the Church by the Apostles; they saw that sinners were converted, and that the number of the Saints was to be consummate, because God cast out the Net, and brought them home daily, do they therefore learn at our Sermons? No, it is too high an hyperbole, and abasing of the Angelical nature; the Saints in Heaven that have not that full measure of the beatitude, that they shall at the last; the Saints that have a less measure of knowledge, than the Angels, for they are not capable of so much, yet their knowledge is far more perfect than ours is; nay then the knowledge of any of the Apostles, though they had the gifts of the holy Ghost. The knowledge of the Saints in Heaven, is such, that they need not come to learn of us, and shall the Angels? The Angels are those, that God always used their employment in the accomplishing of these Mysteries; they were employed by God about Christ; they were present with Christ in the Garden, at the death of Christ, at his resurrection, and ascension, and could they be ignorant of them, that they must come to learn of the Apostles? The Angels were used to carry glad tidings, prophetical to the Patriarches, and the glad tidings of Christ after, when he came in the flesh; the first tidings of his conception, they carried that. They were, as St. Cyprian speaks, the first Pen men, at least the first spokesmen of the Gospel, the very word Evangelium came from them first, it was taken out of their name, it is but a syllable more than that that is in their own; they were the first Evangelists, and dictatours of the Gospel, and were they ignorant of the Mysteries of it?  
It is well observed by Basile, and chrysostom, the one is Basiles word, the other is Chrysostom's: that the Angels are to men as Teachers, and Instructers, as Guardians; and Keepers to men, shall they be our Scholars and pupils? It is a dishonour to the excellent knowledge, and nature of Angels, to come to learn at our Sermons. I the rather prosecute this, because many Interpret it so; I take it to be a great abuse. The Angels have that measure of knowledge, that they need not our help, nor the help of the Scripture, though there be Mysteries in the Scripture, that they cannot sound; yet for beatifical knowledge, they have it to the full, joy, and holiness, and all to the full, there cannot be a drop added more to that they have already; they are present sometimes in the Congregation, therefore the Apostle bids us carry ourselves decently, because of the Angels. Vnreverent carriage, whatsoever we think of it, is a grief to the Angels; but they are present as Spectators, not as Disciples, and pupils; that ground is fallen, they could not desire it out of ignorance.  
I have done with the false grounds, not out of fear, not out of curiosity, not out of envy, not out of ignorance: Now I shall go on smoothly; when the hand is empty, it may be filled again.  
Now I come to the true cause, the true Original, whence this desire of this speculation comes.  
This must be supposed therefore, as a thing to be taken for granted, that as it is a beatifical object, and a beatifical speculation, so they are carried to this object with a beatifical Appetite, and desire, and a beatifical species that excites this Appetite in these Angels. It cannot be an ill ground, there can be no sinister respect, it must be a holy, and pure, and simply a pious ground. As the other were four, so I will reduce this to four heads that will afford four parts, that is the sum of that I shall speak at this time.  
The first ground of their desire is from admiration, for beholding the Mysteries of our redemption, they admire God's goodness, and they desire to admire again, and always, therefore though they look into them daily, and see what is fit to be known, yet they desire a greater rapture that they may admire God more in them, therefore they still desire more, that they may bless God. So Calvin interprets the words very well, Mirari dicuntur, etc. that they look into these Mysteries, it springs from wonderment, from a holy astonishment, and Ecstasy: the happiness of Heaven is all Ecstasy; howsoever the Ecstasies of the Apostles, and Saints below, carried them out of themselves, yet those Ecstasies perfect the understanding, they carry not a man beyond himself, there is always an Ecstasy of Admiration; and always where there is admiration, they will look, admiration and wonderment breed inspection; see it in many instances.  
The Apostles when they saw our blessed Saviour ascend into Heaven, they were stricken with astonishment, and that caused them to gaze, They looked steadfastly to Heaven, saith the Text, so the Angels apply it to them, Why stand ye gazing? they were amazed, therefore they looked after Christ, they followed him with their eyes. Amazement breeds looking: So in Luke 4. when Christ was at Nazareth, and came into the Synagogue, he took the Book of Isaiah into his hands, and it is said Vers. 20. The eyes of all that were present, were fixed on him: And what was the reason? At Vers. 22. They wondered at the gracious words that proceeded out of his mouth, therefore their eyes were fixed upon him. Admiration breeds fixing of the eyes: Whatsoever a man wonders at, he looks at; admiration it draws the eye always to the object; so here, the Angels because they are taken with a holy admiration of the excellency of these Mysteries, though they do always look into them, yet they desire still that they may be stricken with more admiration.  
See it plainly by particulars, if we speak of the Mystery of the passion of Christ, the Angels were stricken with admiration at that, they were greatly astonished; therefore Jerome applies that place in Isa. 63. Who is he that comes from Edom, with died Garments from Bozra? He applies it to the admiration of the Angels, this very Scripture was uttered when they saw Christ shed his precious blood upon the Cross, they spoke it with admiration, Who is he that comes from Edom, with red Garments from Bozra? They admired at the greatness of God's mercy in the suffering of Christ.  
So they were stricken with admiration at the ascension of Christ, though they said to the Disciples, Why gaze ye? They admired as well as the Apostles, but they were better able to carry it, but they admired; for St. Ambrose and other of the Fathers, say, that the 24. Psalm was made on purpose to express the admiration of the Angels, at the ascension of Christ. Be ye set open ye everlasting gates that the King of glory may come in. When Christ ascended, the Angels sung this Song; and St. Ambrose is of Opinion, that they answered one another, as in a Choir, one Choir sings, and asks the Question out of admiration, Who is the King of glory? The other answered them, The Lord of Hosts is the King of glory; they were stricken with admiration of Christ's ascension, therefore they looked. So Cyril on that place, and so here being stricken with the Amazement of God's goodness, therefore they desire to look.  
The Use that we are to make of it for our Instruction, is,  
First, it tells us that the Mysteries of Salvation must needs be great Mysteries that put the Angels into a rapture, that breeds the admiration of Angels. It exceedingly magnifies the excellency of the Gospel of Christ, that it must needs be an excellent Gospel that contains in it such Mysteries, the Angels themselves stand astonished at; it contains such Mysteries as are most desirable of the Angels, as draw the eyes of Angels after them, as put the Angels to an Ecstasy.  
And the Use of it in the second place is this, to imitate them in this particular; above all things learn to admire God's goodness, revealed to man in Christ; we are called upon in Scripture to be thankful, and to walk answerable to it, and they are good Uses, but we cannot make you, unless we be stricken with admiration. If a man do not first admire God's goodness in the dispensation of Christ to the Church, he cannot be thankful; and the reason why there is so little thankfulness, is, because there is so little admiration; that that dazzles the eyes of Angels, is but ordinary in our eyes, because these things are daily propounded: therefore since the Scripture calls upon us to celebrate God's goodness, and we cannot celebrate it without thankfulness, and we cannot be thankful without admiration, if we admire we shall draw our eyes after it, if we admire God's goodness, our eyes will be lift to those Hills, so to bless him, and to pray that we may have the Comfort in our own hearts. That is the first ground, and there is the first Lesson to us, it was, and is out of admiration, the Angels desire to look into those Mysteries, as they desired in the Apostles time, so still, and to the World's end.  
The second Radix whence this desire comes, is from expectation; for expectation is the Whetstone of desire: so it is that Didimus Alexandrinus Expounds these words, that the Angels being abundantly well pleased, and contented, and rejoicing in the accomplishment of those Mysteries that are already past; they look to these Mysteries still out of expectation of that is behind, for there is somewhat to be accomplished, which till it be done, the Angels themselves have not the highest pitch of their happiness, till all be gathered to the triumphant body, there is somewhat to be accomplished, and that the Angels are in expectation of, and out of expectation, they desire, looking to those things, saith Didimus, that are to be done, and brought to pass in the end of the World; and St. Barnard expounds these words, the Angels desire to look, to the time of restitution, that that time may hasten, and come about, that there may be an accomplishment of the number of the elect, and all the gracious promises that God hath revealed in his word, this they desire, and look to, so Calvin well, they desire to see the accomplishment of all those good things they have seen accomplished in the greatest part. In the part that is behind, they desire the accomplishment of that, and out of that expectation they look into these Mysteries. That is another ground.  
And it goes upon good reason, for expectation will always carry the eye, as well as admiration: always longing breeds looking: So in Judg. 5. the Mother of Sisera she expected her Sons triumphant return, she looked out of the Window, and said, why is his Chariot so long in coming? Therefore she looked to see if she could spy him: So in that place, John 8. concerning Abraham, Abraham desired to see my day, and saw it, and rejoiced. The expectation of the accomplishment of the promise made to Abraham, made Abraham look still to be carried with a holy desire that it might be accomplished. So simeon, Luke 2. when Christ was present in the Temple; simeon had long waited for the consolation of Israel, therefore when he came and saw Christ, he could not turn his eyes off him; the reason why he fixed his eyes on Christ, was, because he had long waited for the accomplishment of that day; therefore expectation made him set his eyes on him; so because the Angels are still in expectation of the accomplishment of that, that is not yet finished, therefore they look to these Mysteries: And the point is this, it shall be the Excellency of the grace of hope, that hope, though it be the grace of the way, yet hope in part is a grace of the Country; hope is a glorious grace in common to us with the Patriarches, for the Patriarches were still in expectation of the first coming of Christ, as we are of his second. Nay, it's a grace common to us, not only with Patriarches, but to us with Angels, the Angels themselves are still in hope, there is something that is the object of hope in Angels, that is the fullfilling of those Promises that Christ hath reserved to be fulfiled to the last times, the second coming of Christ to Judgement, that shall put an end, and period to these secular days of misery in this World, and turn all days into one, that glorious day, the Saints, and Angels in Heaven are still in expectation of; therefore because that is the compliment, the Consummatum est, of all the Mysteries of Salvation, therefore the Angels desire to look into them; that as Christ said, it is finished on the Cross, before he gave up the Ghost to the work of our redemption, passive, so to the work of faith, there shall be such a word pronounced at the last day; till than we live by hope, and we need not be ashamed, Hope maketh not ashamed, it is an excellent grace, common with us, to Angels.  
It is a thing to be deplored in Christianity (and I will take order to remedy it as much as I can) that among all other graces in Christianity, the grace of hope is so little spoken of, when did you hear in a Sermon hope spoken of to purpose? One of the three Sisters is almost justled out of the World, it is the twine ofaith, they hang upon each others shoulders, faith makes present, hope stays with patience; all the comfort of a Christian depends upon hope; it is lamentable that so eminent a grace should never be thought of, we know not what it is to live by hope: faith is that grace, it is true, that is to be magnified, but the setting up of that excellent grace of faith, hath almost drowned this grace of hope; while there is any thing to be fulfiled, we live by hope, and we need not be ashamed, it is common to us, with Angels: Nay, it is proper to us more than to them, for when we come to fruition, perfect fruition, hope ceaseth; when there is no expectation, there cannot possible be any hope there.  
Therefore here is the Use we are to make of the point, that as the Angels are in expectation, and live by hope, so we should labour to put in this drop of Balsam into all our comforts, to know that our life is a life of expectation, and much more of expectation than the Angels; they are in fruition, and perfect bliss, there are only some accessories to be accomplished for them, yet they live by hope: If they live by hope in Vision, shall not we much more that are in the state of mortality, and breath after fruition? But this is the very ground of the Angel's desire, and inspection into these Mysteries, hope, and expectation, because they are in expectation of the accomplishment of the rest that God will fulfil the remnant of the Elect, and the remainder of the Promises that are not yet fulfiled. This is that that breeds inspection, this is the second true ground from expectation.  
The third ground, or Radix whence this desire comes, it is from contentation, whereas in humane things, contentation makes desire to cease, in celestial things it increaseth desire, and from contentation they desire to behold: they are ravished with the great mercy of God in the work of redemption. O they desire to be more ravished, they are satisfied, and would be more; they are full, yet they desire as if they were empty; they have all, and yet they desire as if they had nothing, saith Gregory; they always see these Mysteries, yet they always desire to see them.  
I join these two together, lest any man should have mistaken the nature of Angelical desire, how it stands; and though this desire be a bar to contentation, when we understand, and conceive of desire that comes from want, we are only to limit it to humane things, so St. Austin defines desire; it is a longing after those things that we have not, no man desireth that that he hath, when he comes to fruition desire ceaseth; but Thomas Aquinas shows well by a good distinction, how desire may well stand with contentation, and fruition, Desiderium habendum, etc. Desire of things that we have not, that we may have it, that argues want, but desire of the things that we have already, that it may be continued, that argues not a necessity, and want; so the Appetite, and desire of the Angels, what is it? not of want, but complacency, not an Appetite, and desire of more, but a desire of the continuance of that they have; there is desire, and there is fruition; in their satiety, there is no dstiast, and in their desire, there is no want, saith Gregory well.  
So now it shows us the excellent, beatifical estate in Heaven, in what it consists, in that glory and joy there shall be fullness, and yet desire, there shall be the fruition of all good things promised, and yet an earnest longing after the continuation of it. Isidore sets it out sweetly, there shall be thirst in Heaven, and satiety. A man would wonder that there should be thirst in Heaven, yes, saith he, the Saints shall always be full, and shall always long, and thirst; but it is not a thirst of necessity, and there is no loathing, and distaste in that fullness.  
It shows us an excellent difference between Heavenly, and Earthly things, the nature of Earthly things how is it? Why thus: Earthly things are always desired when we want them, desire ceaseth when we have them. And again, Earthly things we love them most when we want them, and less when we have them; look over all Earthly things, and you shall find that it is so, meat, and drink, they na●ciate after fullness; all pleasures whatsoever, after a man hath taken his fill of pleasure, he disgusts them, they are unsavoury; I, those very fashions you are so much delighted in, that no Preaching, Heaven itself cannot fetch you out of. If Christ himself were on Earth, I am confident he would not prevail with you, I say, those fashions that Heaven itself, cannot fetch you out of your folly; yet after you have used them a while, use makes you sick of them, and your own humours make you weary; because all things Earthly make weary, and happy we are, that when we have them we begin to loathe, and distaste them, and be sick of them: but it is otherwise with celestial things, they are most loved when we enjoy them, & are most desired when they are had: there is no Heavenly thing that nauciates: a man is never sick of any thing that is Heavenly, there is no loathing of that; it is not so with grace, and glory, the Angels, as Pe●rus Damianus, he makes the Observation, saith he, they are always full of that they always desire, and they always desire that they are always full of; glory cannot be distasteful; nay, grace is not so, how far grace is from being distasteful, it is of that sweetness that a man never thinks he wants it, till he hath it. O how sweet is it! that grace is of such a Heavenly relish, that a man is so far from thinking he hath too much when he enjoys it, that he never thinks he hath enough; nay, he never thinks he hath it, till he hath it; this is a holy covetousness, as the Apostle saith, the very temper of a Covetous man is, the more he hath, the more he desires: it is the only temper commendable in grace, the more a man hath, the more he longs, and thirsts. Spiritual things, the more they are enjoyed, the more they are desired, this should more stir up our desire: O how should we long for Heaven that are out of it, when the Angels long so that enjoy it? When they long that are in fruition, how should not we long for the fruition? Yet Heaven we cast behind our backs, therefore we should stir up our souls as David, As the hart panteth after the Rivers of Water; nay, let us change the phrase, and turn it to a more sublime example, not as the hart, but as the very Angels pant and long, and breath, and desire to look into those Mysteries, so doth my soul after thee O God, after the place where the Angels are; say again with David, O that any would give me to drink of the Water of bethel? Nay, save the labour, God hath given us to drink of Christ, the Water of the Well of bethel; say again with David, O that I had Wings like a Dove, that I might fly away and be at rest? Nay, save the labour, he hath given thee Wings of the Dove, the holy Ghost descended in fire upon the Apostles, the gifts and graces that descended, are the Wings of the Dove, and you may save that labour. Therefore to shut up all with the holy desire of the Angels, they are always conversant about spectacles of happiness, and yet never weary of their speculation, and the more they have, the more they thirst; and the more they are satisfied, the less they are satisfied, and though they have fullness, yet they desire to have it continued. That is the third ground.  
The fourth and last ground, that is the Radix of the desire of the Angels, it grows from exultation, from abundance of joy, that they rejoice in the revelation of those Mysteries, and they desire that they may always rejoice they always desire the continuance, that they may rejoice: They rejoice, both in respect of Themselves, and in respect of Us.  
There are these two reasons of their joy, and so of their inspection, and these are the two most proper reasons of all the rest.  
One reason of their joy, is a respect they have to themselves, they rejoice in the Mysteries of Salvation, because they have the benefit of them, the benefit of Christ's meditorious work extends to Angels. The Apostle Paul shows plainly, Ephes. 1. It pleased God to recapitulate, or gather to one, to sum up to one all things, both things in Heaven, and things in Earth; that is, men, and Angels: The Apostle shows it more plainly, Colos. 1. It pleased him by the blood of his Cross, to reconcile to himself, the things in Heaven, and things in Earth: to reconcile to himself, Christ is a Medium of reconciliation to Angels, how is it to be understood? To reconcile to himself things in Heaven, and things in Earth, that is, men, and Angels. For howsoever, if reconciliation be properly taken, it is only understood of men that fell, those that were out of God's favour, were only reconciled; reconciliation is a bringing into the favour of God; those are said to be brought into God's favour that were out of it, man was out of it by sin, therefore properly it belongs to man, but analogically it extends to Angels, their confirmation is to them as reconciliation, they are confirmed in the favour of God, and in a beatifical Vision, and in glory, confirmation to them is as reconciliation to us, therefore the Apostle joins both under one word, To reconcile all things to himself, things in Heaven, and things in Earth, that is, men, and Angels. Therefore they desire to look into the Doctrine of reconciliation, they have benefit by it: Therefore St. Paul, 1 Tim. 5. he calls them Elect Angels, now Election is in Christ, in that he calls them Elect Angels, it is plain that their confirmation in this glory, is in Christ; Christ works it; hence it is, that, Collos. 2. the Apostle calls Christ, the head of principalities and powers. If Christ be the head, than the Angels must needs be supposed to be part of the body; if they be part of the body, than the other part is man; men, and Angels make up the triumphant body, the mystical body of Christ, and Christ is the head of the●; than it must follow, that Christ is a Saviour, even to Angels, in respect of Confirmation, for the Apostle saith, that Christ is the Saviour of the whole body, therefore he, of every one that is part of the body, and he is head of principalities, and powers. St. Bernard lays it down clearly, and St. Austin for all, lays that as a ground: St. Austin excellently stated this point, that it is agreed on by all, that the Angel's estate in bliss, and confirmation, it is not connatural to them, they brought it not into the World in the first Creation, but they had it after, from the grace of God bestowed upon them; if by grace, then by Christ, for he is the Pipe of all grace. St. Bernard, I say, sets it well down, when he puts together men, and Angels, how they come into one reconciliation; he that raised man, when he was fallen, kept the Angels that they should not fall, and so he was a Mediator of Redemption to them both, saith Bernard, because he confirmed the one, and erected and raised the other, he loosed our bands from us, and preserved the Angels, therefore because the Angels have benefit in the Mystery of redemption, they have part, and share, as well as man; therefore they rejoice in the work, and because they rejoice, they desire to make further inspection in regard of Exultation. That is the first reason.  
Secondly, that is not all, for as their inspection comes from joy in their own happiness; so, secondly, from the abundance of joy, that they conceive of our happiness, because we are taken into their fellowship; whereas a gap was in the order of Angels, now in the conversion of a Sinner, they rejoice that he is brought in to make up that gap, for the making up of the triumphant body, that was without an Arm till supply be made by the Salvation of men; and that they may show they rejoice abundantly in the Salvation of man, as well as their own, they disdain not therefore, that men should be accounted their fellow-heirs, and to be Keepers of the Saints, and minister to them, because they know they are fallen Members brought into the same beatitude. And it must needs be so; for if the Angels rejoice at the conversion of one sinner, much more at the gathering of all, at the redemption of mankind.  
The Use that we are to make of it, is this; if there be such joy in Angels that are in these Mysteries, that are in the fruition of them; it should stir us up if they rejoice for us, let us for our selves; we are nearer our selves then any other, let us imitate them; we cannot have a better pattern, they are confirmed in grace. Imitate them in admiration, admire God's goodness in that wondrous work, let us carry our souls out of themselves, into a holy rapture, that we may bless God sufficiently for that; imitate them in holy expectation, that as we have experience of God's goodness, in fullfilling the first promise, so rest in hope for them that are behind; rest on God, wait upon God, till he bring all to a period, say with those under the Altar, How long Lord? How long? Imitate them in hope; imitate them in joy, in desire, in inspection; there is one holy knowledge, common to us with the Angels; the knowledge of Heaven, and Salvation, there is one place of happiness common to us with them; Heaven is the happiness, and inheritance of both. As there is then common blessedness, so let there be common joy, and common study, and common thankfulness, and common desire to look into there Mysteries, to cast an assiduous eye upon them, as they do, to make all the returns that we give to God again, of praise, and thanks, make them such as the Angels. It is well said of Turtullian, we are those that are in Albo enrolled to the number of Angels, let us tread in their steps, in those works in which we are to have our fellowship with them. Let us for the great work of redemption, for the incarnation of Christ, let all that we return to God be Heavenly, and Angelical. Our joy Angelical; when is it so? When it is spiritual, and not carnal, secular joy, away with that, Glory to God on high: these are Angelical Songs, and Psalms, the Songs of the Angels; let us follow these Mysteries with Angelical Meditations; what are those Heavenly Meditations, that are Angels Meditations? O to get Heavenly hearts, often to think of the great Comfort that comes by Christ, and the knowledge of Salvation.  
Make these things our study, and our Meditation, matter of our studies, and matter of our thankfulness, and desire, matter of study, we may well make it, who would not be content to study those things that the Angels are busy about, to be Fellow Students with the Angels? Make them the matter of our thankfulness also, who would not bless God for that for which the Angels admire?  
Lastly, make them the matter of our desire; Who would not long to enjoy the Union in that place where Angels are, and where Angels though they be, yet they desire still to enjoy the comfort of the meditation of those Mysteries of our redemption, of Salvation revealed by Christ, that we preach to you; though we cannot look into them as the Angels look, yet they are the same for substance, that the Apostles Preached to you. That is the last ground; you have seen what the Angels are, what the things are, and the inspection, and the desire.  
Thus much for this Text, and this time.   

An exact Alphabetical Table, directing to the principal Truths handled in the foregoing Work.  
A 


Abounding  
ABounding a metaphor whence taken page 339   

Abrogate  
Christ kept the Passover to abrogate it page 461   

Account  
Good Angels not called to Account page 518   

Act  
Habits must be brought to Act page 359  
Adam, see Covenant   

Admiration  
Angels behold the Mysteries of the gospel's with admiration page 526  
To look on God's goodness with admiration page 528  
Advances, see Piety   

Affections  
Affections in Prayer how kindled page 54   

Afflictions  
Why good men suffer afflictions when others escape page 472  
see endure   

Alike  
In spiritual things all are alike to God page 465   

All  
All sins to be prayed against, and why page 72  
All duties to have thankfulness page 172  
see Commands, Detestation, Goodness, Love,   

Alliance  
Alliance of God's mercy page 113   

Anchor  
Hope the anchor of the soul page 423   

Angels  
Evil angels study not the Mysteries of the Gospel's page 491  
Evil angels how called in Scripture ibid.  
The name of angel, what page 492  
Angels have benefit by the mysteries of Salvation page 496  
Angels, what things they desire to look into page 501  
See Incarnation, knowledge   

Apparel  
Against vain apparel page 413   

Appearing  
Appearing before God double page 373   

Arguments  
Arguments peculiar to each Apostle page 196  
Art, see nature   

Assent  
Assent of a pious heart page 475   

Assurance  
Assurance to be prayed for page 134  
see Heaven  
Atheist, see Epicure   

Attributes  
Mercy hath the prerogative above all other Attributes page 113    B 


Body  
Parts of the body, interpreters of the duties of piety page 52  
Eyes of the body, how placed page 385  
God to be worshipped with the body page 387  
Beg, see mercy   

Behold  
Behold, what it signifies page 383   

Benefits  
Benefits by Christ how expressed. page 159   

Believe  
The word of God to be believed page 287  
The lifting up the eyes a testimony of believing page 388   

Blessedness  
Blessedness the highest good page 222  
Blessedness how propounded page 225  
Blessedness every man's comfort page 226  
Blessedness where placed by worldly men page 227  
Blessedness where placed by the Apostles page 228  
Blessedness where placed by Christ page 229  
Blessedness, the way to it ibid.  
Blessedness not to be severed from tribulation page 230  
Blessedness why set out by variety of names page 236  
Blessedness essential of Saints, and Angels the same page 503  
see Temptation, enduring, comprehensive suffering.   

Bonds  
Bonds of turning to God page 22   

Bar●hen  
Sin 〈…〉 page 105  
Sin 〈…〉 a burden page ●●6    C 


Cal●e  
Praise set out by a calf, why page 160   

Carnal  
Carnal love hinders love to God  
Carnal men's joy, what   

Certainty  
Certainty of Salvation abused page 69  
The Crown of life certain, how page 242   

Chamber  
Christ had not a Chamber of his own page 449  
Guest-Chamber page 453  
What Chamber Christ will be received in page 479  
see Heart, Conscience, Church   

Charity  
The disposition of charity page 476   

Chastisements  
Afflictions of God's Children chastisements page 103  
Not to be out of love with God's chastisements page 252   

Cheap  
God requires cheap Sacrifice, and why page 162   

Cheerfully  
Tentations to be endured cheerfully page 210   

Christ  
Pardon to be begged in the name of Christ page 118  
Why the Disciples were forbid to say he was the Christ page 443  
Ministration of Angels used about Christ page 496  
see Satisfaction   

christian's  
Admonition to Christians page 171  
see moral   

Church  
The church Christ's Chamber page 479   

Circumstances  
Not to spend much time about circumstances page 440   

Commands  
The word of God called his commands, why page 286  
Saints love God's word when it commands page 312  
All Gods commands to be loved page 33  
Love enables to keep the commands page 314  
Commands of God, what page 414  
see Prayer, Duty, Promise, Obedience, Sublime, Ever.   

Common  
Mysteries of ●●lvation common, to men, and Angel's page 511   

Comprehensive  
Blessedness the most comprehensive good page 222  
The Crown of life comprehensive page 232   

Condition  
True obedience makes no condition page 174   

Confession  
Confession of sin necessary to repentance page 36  
No pardon without confession page 37  
Confession an easy way to pardon page 38  
Backwardness to confession of sin page 40  
Exhortation to confession page 41  
Examples of pardon to confession ibid.  
Confession necessary in doing good or evil page 44  
Confession of all sins page 72  
see words, humble, mournful   

Congruity  
Bond of congruity to turn to God page 23   

Conquerors  
The Crown of life the reward of conquerors page 256   

Contentation  
Contentation of Angel's page 531   

Continual  
Spiritual Sacrifices continual page 168   

Constancy  
Temptations to be endured with constancy page 211  
Constancy, what ibid.   

Conscience  
Conscience Christ's Chamber page 480   

Covenant  
Different conditions of the two covenants page 39   

Courage  
Temptations to be endured with courage page 209   

Creation  
Pardon above works of creation page 112   

Crown  
The crown of life the reward of suffering page 226  
What crownes Christians have in this World page 227  
see victory, gold, conquerors, love   

Curiosity  
Curiosity not in good Angels page 519    D 


Damnable  
Going on in sin damnable page 24   

Daily  
Thanksgiving a daily Sacrifice page 172   

David  
David, his divine temper page 284   

Dead  
Legate Sacrifice dead page 170   

Debt  
Thanksgiving a debt page 138   

Declare  
Ministers only declare pardon page 109   

Declining  
Where there is not growth, there is declining page 343   

Degrees  
Degrees of grace to be sought after page 361  
Degrees of grace numberless page 362  
Encouragement to attain the highest degrees ibid.   

Delightful  
Mysteries of Salvation delightful speculations page 508   

Depositum  
The Scripture a depositum page 294   

Desire  
True ground of the desire of Angel's page 526  
Heavenly things should be the matter of our desire page 538   

Detestation  
Detestation of all sin necessary page 73  
Devil, see ignorance   

Devout  
Lifting up the eyes a sign of a devout heart page 389   

Divinity  
Argument of Christ's divinity page 467   

Donation  
The Crown of life of free donation page 239   

Duration  
Duration of God's mercy page 115    E 


Easie  
The most easy way to remove judgements page 14, 15  
see confess  
Eminent, see place   

Enablement  
A Saint depends on God for enablement page 179   

Ends  
God works good ends out of the least things page 473   

Endure  
What virtues required to endure affliction page 204  
What enduring hath the promise of blessedness page 209   

Enemies  
Christ obeyed the Law to stop the months of his enemy's page 462   

Envy  
No envy in good Angels page 520   

Epicures  
Atheist and Epicures objections answered page 471  
esteem, see word   

Evening  
Evening, what meant by it page 257   

Ever  
The Scriptures an Heritage for ever page 294  
Gods Commands stand for ever page 323   

Every  
Every grace why needful for every man page 357  
see Love   

Evidence  
Evidence of grace to be prayed for page 133  
Evidences, see inheritance   

Evil  
Good and evil the bounds of all duty page 127  
Difference in suffering for good and evil page 212  
see confession   

Examples  
Examples of those that sped in prayer page 13  
Examples of turning to God page 24   

Excellent  
The way to be excellent page 332  
Excellency of Creatures by their motion page 337   

Exigent  
What course the Saints took in exigents page 381   

Expectation  
Angels desire from expectation page 528   

Experience  
Experience of those that have sped in Prayer page 12  
Bond of experience to turn to God page 24  
Best knowledge gained by experience page 246   

Eye  
Hope as an eye page 268  
Lifting up of the eyes a duty page 383  
Eyes of body and mind lift up to God page 385  
The inward disposition will appear in the eye page 388  
What eyes we must lift up to God page 390  
Servants must do service with their eyes page 392  
see body, mind, prayer, soul.    F 


Failings, see Ministers   

Feigned  
Judgements diverted upon feigned Humiliation page 43   

Faith  
Promises the support of faith page 265  
From faith to faith, what page 354   

Fear  
●ond of fear to turn to God page 24  
The word called the fear of God, why page 286  
No fear in good Angels page 518  
Feeble, see hands   

Fervent  
Fervent words to be used in Prayer page 58   

Few  
There are few that will suffer Tribulation page 226  
see grow   

Final  
Repentance a final turning page 9   

Forgiveness  
True repentance always meets with forgiveness page 16  
see just   

Formal  
Formal Christions how they turn to God page 8  
see universal   

Forms  
Forms of Prayer necessary page 64  
Arguments for set forms of prayer page 65  
Forms of prayer useful in public page 66  
Forms in Scripture for several duties page 67   

Forcible  
Forcible words to ●e used in confession of sins page 47   

Free  
The Crown of life a free gift page 283   

Furnished  
The heart a furnished Room, how page 482    G 


Gift, give  
How we are said to give any thing to God page 147  
All inferior good things are of gift page 240  
see free   

Glory, glorify  
Words in Prayer Glorify God page 54  
From glory to glory, what page 354   

God  
Every grace from God page 179  
Men tempt God, how page 248  
God the Donor of the Crown of life page 260  
We must imitate God in our growth page 370.  
Excellencies of God, how set forth page 409  
see wanting, service, heart, good, goodness  
God's goodness in the pardon of all sins page 73  
We must not only shun evil, but do good page 225  
Goodness of God testified in his promises page 264  
see confession, evil, pardon   

Gold  
Why the Elders are said to have Crowns of gold page 231   

Grace, graciously  
To be received graciously, what meant by it page 111  
Gods grace enables us to praise him page 178  
Tribulation accompanies grace page 253  
Particular graces for particular states page 356  
see imperfect, pardon, heaven, God, grow, honour   

Great, greatness  
Greatness makes men to neglect goodness page 435  
The Mystery of the Gospel great page 527   

Grieved  
How Angels are said to be grieved page 509   

Grow, growth  
Who they be that grow in grace page 333  
Few grow in Christianity page 334  
Vital motion of a Christian is his growth page 338  
Several comparisons of a Christians growth page 340  
Grace compared to growing things page 342  
Growth in grace the best trial of a Christian ibid.  
Spiritual Strength gotten by growth page 347  
Several pleas that hinder growth page 364  
Means of growth many page 366  
Men desire to Grow in every thing but in grace page 367  
What course we must take to grow page 368  
Motives to spiritual growth page 369  
see declining, God, soul, Guest-Chamber, see chamber, church, heart    H 


Habits  
Christians must grow in the habits of grace page 356  
see Act   

Hand  
Hands lift up to God's commandments, what page 315  
Hands lift up, what it signifieth, page 316  
Hands feeble, what page 321  
Servants eyes to the hands of their Masters, why page 393  
Hand, the instrument of government ibid.  
See, heart, soul.   

Happiness.  
The right course to happiness page 224   

Healing.  
Gift of healing given to the Apostles page 110   

Heart.  
No sacrifice acceptable without the heart. page 161  
The heart the chief in all duties page 164  
Hands, figuratively the heart page 319  
The heart Christ's guest-chamber page 453  
None can work on the heart but God page 469  
See furnished, large, upper.   

Heaven.  
Desire of grace in heaven, how page 132  
The word assures us of heaven page 292  
Perseverance borders next upon heaven page 336  
The lifting up the eyes a token of a heavenly heart page 389  
Difference between earthly and heavenly things page 533  
See perseverance.   

Heifer.  
Israelites compared to a heifer, why page 160   

Heritage.  
An heritage what it is page 290  
Gods word an heritage, how page 291   

Holy.  
Holy words to be used in prayer page 58   

Honour.  
Mercy honours God most page 114  
True honour in heaven page 229  
The greatest honour in heaven ibid.  
God honours every grace page 270  
Growth honourable page 370  
Study of the mysteries of salvation honourable page 497  
See, Servants.   

Hope.  
The bond of hope to turn to God page 24  
Promises the support of hope page 265  
The use of hope page 267  
Comfort that comes from hope page 422  
See Anchor, eye, watchman.   

Humane.  
The Angels desire to see the humane nature of Christ page 50●   

Humility, humiliation.  
Humble words to be used in confession page 44  
Tentations to be endured with humility page 210  
see feigned.    ●. 


Jews.  
Jew's mistake of Scripture page 171   

Ignorant.  
God doth not try men because he is ignorant page 250  
The Devill ●gnorant of Christ's passion before it was page 493   

Inheritance.  
Heaven the inheritance of the Saints, how page 291  
Evidences inheritances, how page 292  
To claim God's word as our inheritance page 294  
Inheritances how sought after page 296   

Incarnation.  
The incarnation of Christ the study of men and Angels page 490  
The Devil ignorant of the incarnation of Christ till it was accomplished page 494   

Impatience.  
Impatience, the inconvenience of it page 215   

Impenitency.  
Impenitency, the cause of it page 21  
Danger of impenitency page 25  
see pardon.   

Impression.  
The most lively impressions of God in his word page 309   

Imperfect.  
Grace imperfect page 120   

Impropriators.  
Against impropriators page 478   

Iniquity.  
Iniquity, what page 70   

Intelligent.  
Intelligent words to be used in prayer page 59   

Instrument.  
God not tied to instruments page 421   

Joy.  
Things prized as they bring joy page 279  
A Christian in this world hath his joy page 298  
The glory of heaven set out by joy page 299  
Christians have the best joy page 300  
To joy aright a hard thing page 303  
Angels desire grounded on joy page 534  
Reasons of Angels joy page 535  
To joy in heavenly things page 537  
See Carnal, within.   

Journey.  
Christians have a long journey to go page 349  
Hindrances in that journey ib.   

Judgements.  
No removing of judgements without repentance page 15  
Cause of fear that judgements will continue page 20  
The word of God why called his judgement's page 286  
See feigned, prayer, praise.   

Just.  
How God is said to be just in forgiving sins page 38   

Justification.  
Free justification misunderstood page 69    K. 


Knowledge.  
A proof of Christ's divine knowledge page 467  
Knowledge of evil Angels de●ective in divine Mysteries page 493  
Angels want no knowledge that concerns their happiness page 521  
See, practice.    L. 


Labourers.  
The Crown of life the reward of labourer's page 256   

Language.  
Every grace hath a peculiar language page 36 99   

Large.  
The heart a large room, how page 481   

Latitude.  
Latitude of God's mercies page 114   

Lasting.  
The Crown of life a lasting honour page 231   

Law.  
The word of God why called his law page 266  
All creatures but man keep the law set them page 323   

Legal.  
Thankfulness, better than legal sacrifice page 169  
See Dead.   

Life.  
The Crown given at the end of life page 257  
See comprehensive.  
Lifting, see eyes, hands, mind, Religion.   

Linked.  
Graces linked together page 358   

Lips.  
Praise called the calves of the lips, why page 161 167  
What lips God will be praised with page 163  
Lips put for the whole man page 165   

Long.  
Comfort against sufferings if they be long page 233   

Lord.  
Thankfulness due to God as our Lord page 148   

Lov●  
Why the Crown is promised to love page 269  
All graces in l●ve page 271  
Every one that loves God shall be crowned page 275  
Means to get love to God page 276  
Meditation of God's loveliness begets love to God page 277  
To blame ourselves for want of love page 278  
The greatest testimony of love to God page 310  
See commands, prayer, suffering, word.    M. 


Man.  
The word man how taken in Scripture page 189  
Woman included under the name of man page 192  
Man tempts man, how page 247  
Two men in a Christian page 340  
See Incarnation.   

Many.  
Comfort against sufferings if they be many page 233   

Master.  
Obedience due to all kind of Master's page 394  
Servants learn evil of their Master's page 397  
Difference between earthly, and our heavenly Master page 407  
How to know whether God be our Master page 413  
The duty of a good Master page 430  
Christ, why called the Master page 442  
Christ the great Master page 448   

Means.  
God not tied to means page 421   

Measure.  
True love keeps no measure page 275   

Meditation.  
Preparation to meditation necessary page 324  
Meditation, what page 325  
Meditation scarce in the world page ibid.  
Meditation improves every grace page 327   

Mental.  
Vocal prayer a help to mental page 53   

Merit.  
Merits of Saints not to be trusted page 108  
No satisfaction by merit page 119   

Mercy.  
Antiquity of God's mercy page 113  
Mercy a motive to beg mercy page 116  
The end of all waiting is for mercy page 418  
See alliance, attribute, duration, waiting.   

Metaphor.  
Metaphor, what page 155  
Duties in Scripture delivered under metaphors page 156   

Mind.  
Eye of the mind to look up to God page 386   

Ministers.  
Ministers to watch their people in their failings page 34  
Ministers to condescend to people's weakness page 35  
See Declare.   

Mysteries.  
Good Angels studie Gospel-mysteries page 496 506  
See Angels.   

Mixed.  
We have need of trials because we are mixed page 252   

Monosyllable.  
Masters & servants how as monosyllables to each other page 394   

Moral.  
Difference between Christian and moral virtue's page 359   

Motion.  
Motion of two sorts page 334  
The life of Christianity in motion page 335  
Perseverance the continuance of a Christians motion page 337  
Difference between corporal and spiritual motion page 346  
The continuation of a Christians motion page 354  
See standing, excellent, vital.   

Mournful.  
Mournful words to be used in confession of sin page 45   

Mountains.  
Why the lightning strikes the mountains page 472    N. 


Name.  
Every true Christian hath his name in the promise page 274  
A new name given to Believers page 437  
The names of divers Penmen of Scripture concealed page 440  
Preachers not to come in their own name page 474   

Nature.  
To turn to God by the bond of nature page 23  
Art perfects nature page 61   

Necessity.  
Bond of necessity to turn to God page 23    O. 


Obedience.  
Bond of obedience to turn to God page 23  
Obedience singles not out commands page 313  
Lifting up the eyes a testimony of obedience page 389  
The period of a Christians obedience page 419  
Christ the pattern of obedience page 460  
The assent of an obedient heart page 476  
See condition.   

Object.  
Faith singles not out it's object page 313   

Omniscience.  
Christ's omniscience shown page 437   

Others.  
God tries us that others may know what is in us page 250   

Over.  
Mercy over God's works page 112   

Outward.  
God must have praise from the outward man page 164  
Comfort when God takes away outward things page 452   

Own.  
Servants not their own page 396    P 


Pardon.  
Impenitency never meets with pardon page 18  
Error of those that will not pray for pardon page 68  
Arguments against such as deny to pray for pardon page 71  
Pardon to be begged with all blessings page 72  
How the Devil hinders prayer for pardon page 73  
Several expressions of the pardon of sins page 104  
God the only author of pardon page 107  
Goodness of God in the pardon of sin page 111  
To beg more grace after pardon page 131  
Pardon to be prayed for before removal of judgement's page 139  
Thankfulness especially due for pardon page 147  
See confession, eyes.   

Passe-over.  
The Christians Passeover page 431  
All invited to the new Passeover page 438  
Why Christ did ●at the Passover page 459  
See, Abrogate   

Pastor.  
The duty of a Pastor to his Flock page 431   

Patience.  
Patience to be laboured for page 213  
Praise of Patience page 214  
Promises the support of patience page 266   

People  
The duty of people to their Pastor page 430   

Perfect, perfection.  
Vocal prayer makes prayer perfect page 54  
Christians to grow to perfection page 369  
Perfection, when to be sought page 374  
See Soul.   

Perseverance.  
Perseverance carries on a christian still page 335  
Excellency of perseverance page 336  
No grace carries to heaven without preseverance page 337  
See heaven, sublime.   

Physic.  
Repentance as Physic page 25  
Suffering, as physick page 256   

Piety.  
Advances of piety several ways set forth page 338   

Pitch.  
The pitch that is set to a christians growth page 369   

Place.  
Duty of those eminent in place page 434   

Pleasant.  
Sin, why pleasant to men page 106   

Plenty.  
Christ's plenty page 451   

Poor, Poverty.  
Poverty of Chsist set forth page 448  
Worldly men imitate not Christ in his poverty page 449  
Comfort for those that are poor page 450  
Christ begs in the poor page 478   

Popery.  
A new kind of Popery page 70   

Portion.  
To make God's word our portion page 295  
The most possible way to remove judgements page 14  
Pardon over God's works of power page 112  
Proof of Christ's divine power page 469   

Practice.  
Practise required of Christians page 359  
Knowledge without practice nothing page 360   

Prayer.  
Prayer what it is page 6  
Commands to pray in affliction page 11  
Promise made to prayer page ibid.  
Words of confession necessary in prayer page 50  
Bounds of Prayer page 128  
Thankfulness must be joined with prayer page 149  
Prayer begets love to God page 277  
Looking up in prayer page 387  
What the eye is in prayer page 390  
See experience, ●publique, thankfulness, vocal.   

Praise.  
Sin hinders praise page 175  
Judgements removed, occasion praise page 177  
Who are most ready to praise God page 178  
See Grace.   

Preparation.  
Preparation to prayer necessary page 55  
See meditation, present, presence.  
Godly men blessed for the present page 224  
Worldly men care only for the present page 266  
How to carry ourselves in God's presence page 373   

Presumption.  
Presumption to look for pardon without repentance page 18   

Promise.  
Prayer builds upon promises page 124  
The Crown conveyed by promise page 261  
All blessings conveyed by promise page 623  
Why heaven is by promise page ibid.  
To treasure up promises page 267  
An implicit command in every promise page 312  
See faith, prayer, support.   

Providence.  
A proof of Christ's divine providence page 471   

Public.  
Public calamities removed by prayer page 11  
See Form.   

Punishment.  
Where sin is forgiven, punishment is removed page 102  
Punishment how to be prayed against page 141  
See chastisement, pardon.   

Pure.  
God must have pure sacrifice of praise page 163    Q 


Qualification.  
Promises made to qualifications page 273  
Persons without qualifications have no interest in the promise page 274    R. 


Receive.  
To receive, what meant by it page 238   

Relation.  
Several relations of a Christian page 339   

Religion.  
Lifting up the eyes to God an act of Religion page 387   

Reparation.  
The blessed reparation by Christ page 245   

Repentance.  
Repentance, the parts of it page 4  
Repentance & sin cannot stand together page 15  
Bonds of Repentance page 128  
Repentance, what acknowledgement it maketh page 311  
See final, forgiveness, physic, presumption, totalll, vain, universal.   

Resolution.  
Resolution necessary to obedience page 144  
Resolution of David to be imitated page 320   

Rest.  
The rest of a Christian page 371   

Restored.  
To what we are restored by Christ page 244   

Reward.  
Rewards, encouragement to all sorts page 220  
Rewards when given page 256   

Right.  
Christ hath right to all things page 451   

Righteousness.  
To suffer in the cause of righteousness page 212    S. 


Sacrifice.  
Thanksgiving a sacrifice page 167  
Every duty a sacrifice page ibid.   

Satan.  
Satan tempts men page 247  
Satan, how he tempts page ibid.   

Saisfaction.  
No satisfaction for sin but Christ page 103   

Saving.  
Mysteries of salvation, saving speculations page 510   

Sea.  
Why it reins sometimes on the Sea and not on the land. page 471   

Self, Selves.  
Our selves the best sacrifice page 166  
In obedience a man sacrificeth himself. page 170  
God to be loved for himself page 174  
Every man should try himself page 249  
God tries men that they may know what is in themselves page 251   

Servant.  
The least expression to a servant should suffice page 393  
All kind of servants should be dutiful page 395  
Complaint against servants page 396  
Why men have unfaithful servants page 397  
Motives to servants to be faithful page 398  
Christians should learn of men's servants page 410  
Gods servants not so faithful as men's page 411  
Honour to be God's servant page 415  
Duties of good servants ib. page 430  
Christians to exceed other servants page 417  
See Eye, Master, own.   

Service.  
The best service to be given to God page 408   

Sharp.  
Comfort against sharp sufferings page 232   

Similitude.  
The strength of a similitude wherein page 401   

Simple.  
Simple words to be used in confession page 46   

Sin.  
He that will offer sacrifice must lay aside sin page 175  
Single, see Object, Obedience,   

Singular.  
Why blessedness is propounded in the singular page 226   

Zion.  
Zion, double signification of it page 372   

Slothful.  
Good Angels cannot be slothful page 518   

Sobriety.  
Mysteries of salvation to be looked on with sobriety page 489   

Son of man.  
Why Ezekiel was called the son of man page 444   

Soul.  
The hands and feet of the soul page 319  
The soul the whole man page 341  
All perfections of the body in the soul ibid.  
Growth of the soul, what page 342  
The eye the handmaid of the soul page 404   

Soldiers.  
Christians as soldiers need strength page 350   

Speech.  
Speech proper to man page 30  
Why God hath given man speech page 51   

Spirit, Spiritual.  
A form of prayer no stinting of the spirit page 66  
Spiritual judgements worst page 140  
Spirituals to be prayed for before temporals ibid.  
Difference in praying for temporals, and spirituals page 148  
See alike, virtue.   

Stability.  
Stability in the state of grace misunderstood page 69   

Standing.  
What standing hinders motion page 335  
How a Christian doth both stand, and move page 336   

Stature.  
Tall stature commendable page 370   

Statutes.  
The word of God why called statutes page 286  
Sin nullifies Gods statutes page 322   

Strength.  
Strength and virtue equivalent page 344  
Strength, what it signifies page 346  
Christians must grow to strength page 347  
To see our need of strength page 348  
Exhortation to get strength page 351  
Strength, how gotten page 352  
From strength to strength, what page 355  
See Growth, Soldier, Traveller.   

Sublime.  
The commands of God sublime page 317  
Perseverance makes grace sublime page 336  
Mysteries of salvation sublime speculations page 507   

Success.  
The most successful way to remove judgement's page 15   

Suffering.  
Love enableth to suffering page 269  
How Angels joyed at Christ's sufferings page 150  
See Blessedness, Crown.   

Superiors.  
Superiors care of Inferiors page 465   

Support.  
The promises support our grace's page 265   

Swearing.  
Against profane swearing page 180    T. 


Take away.  
To take away sin, what page 101  
Why the word to take away is used page 105  
Temporals, see Spirituals.   

Temptation.  
Kind's of temptation page 197 247  
What temptation's blessedness belongs to page 206  
Troubles, why called temptations page 207  
Temptations defined page 246  
See, Men, Satan.   

Testimonies.  
The word of God called his testimonies, why page 286   

Thankfulness.  
We should turn to God by the bond of thankfulness page 23  
Bonds of thankfulness, what page 128  
Thankfulness due for all God's mercies page 146  
Thankfulness, the order of it page 148  
Thankfulness to close prayer page 150  
Lifting up the eyes a s●gne of thankfulness page 389  
See all, daily, legal, pardon, prayer.   

Time.  
The time when the Crown of life shall be given page 254  
Why Christ kept not the Passeover in the appointed time page 461   

Totall.  
Repentance a total turning page 8   

Travellers.  
Christian's travellers page 349   

Treasure.  
All heavenly treasure in God's word page 292   

Tribulation.  
Tribulation not to e severed from blessedness page 222  
Encouragements to suffer tribulations page 232  
See, Grace, Trial.   

Try, Trial.  
The end of tribulation for trial page 246  
Good temptations for trial page 249  
Why God makes trial of men page 250  
The Crown given when men are tried page 255  
See God, Ignorance, Self.   

Troubles.  
The good effects troubles should produce page 207  
See Temptation.   

Truth.  
God's truth testified in his promises page 263  
See Universal.   

Turning.  
Different turn to God page 6  
Repentance what kind of turning it is page 7  
Exhortation to turn to God page 26  
See Universal.   

Two.  
Why Christ sent his Disciples by two, and two page 456    V. 


Vain.  
Vain to expect pardon without repentance page 19   

Virtue.  
Virtue stands at a distance page 344  
Virtue in the eye of good men page 345  
See moral, strength, vice.   

Vices.  
Virtues beset with vices page 27   

Victory.  
A Crown the reward of victory page 230  
Vi●all, see growth.   

Universal.  
Repentance an universal turning page 7  
Difference in the universality of turning ibid.   

Unprofitable.  
Sin unprofitable page 106   

Until.  
Until, what meant by it page 419   

Vocal.  
Vocal prayer necessary page 51  
See mental.   

Voice.  
The voice necessary in public prayer page 53  
The voice necessary in private prayer ibid.   

Vows.  
Vows necessary in duties commanded page 145   

Up▪ Upper.  
The heart an upper chamber, how page 481  
See Prayer, Religion.   

Use.  
Men said not to have that they do not use page 360    W. 


Waiting.  
Waiting, what it is page 405  
Waiting for mercy equal page 406  
All that is in God to be waited on page 407  
Waiting not to be given over, though God show not mercy page 420  
Exhortation to wait on God page 422  
See Mercy.   

Watchman.  
Hope as a watchman page 267  
Whole, see Lips, Man.   

Will.  
The word called the will of God, why page 285   

Wisdom.  
Wisdom of God shown in his promise page 264   

Within.  
True joy is that within page 300   

Witness.  
No man can sin without witness page 288   

Woe.  
To whom Christ pronounceth woe page 229  
Woman, see Man.   

Word, Words.  
Words to be taken in prayer and repentance, why page 32  
Impediments to words in prayer page 33  
What words necessary to confession of sin page 44  
What words to be used in prayer page 58  
Conversing on God's word begets love to him page 277  
Several names given the word of God page 285  
The word highly to be esteemed page 295  
The joy of a Christian from the word of God page 297 301  
How to profit by the word of God page 326  
See forcible, heaven, humble, impression, glorify, mournful, prayer, simple, treasure, portion.   

Work.  
Work of a Christian, what page 256   

World, Worldly.  
To learn of worldly men to suffer page 234  
The Crown given at the evening of the world page 257  
The baits of the world dangerous page 351  
See Blessedness.     
FINIS.