ENGLAND Faithfully watched with, In her Wounds: OR, Christ as a Father sitting up with his Children in their swooning state: Which is the sum of several Lectures, painfully preached upon COLOSSIANS 1.  
By Nicho. Lockyer, M. A.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX  
I will stand upon my watch, and abide upon the tower, and intensely fix my meditation, to perceive what he will speak in me, and what I shall answer, when upon my argumentation,  Hab. 2.1. But watch thou in all things, bear evils, fulfil thy Ministry, 2 Tim. 4.5. 
Published according to Order.  
LONDON, Printed by M. S. for John Rothwell, at the Sun and Fountain in Paul's Churchyard, and Ben. Allen, at the Crown in Popes-head Alley, 1646.   

To the distressed DOMINIONS OF ENGLAND.  
EVery Creature since the fall, is very unruly, 
* Paerae Adam: all the earth is wild: 'tis the Scriptures Motto upon the creation.  and of the more magnitude any way, the more unruly; the bigger in bulk or brain, the bigger bent upon it to destroy all, neither God nor self excepted. The misery of the creatures, is distinguished in this point by Solomon oft, into folly and madness. there is a kind of madness in all inferior creatures, and as such are cast into prison: Job, out of the grate of his own prison, saw such a truth, and instanceth some of the creatures below him, instead of all the rest, though not so meekly (I think) as should have been, considering whom he spoke to. 
Job. 7.12.  Am I a Sea, or a Whale, that thou puttest, gnalai mishmar, a prison upon me? Job grants madness in creatures below him, and their imprisonment, upon this ground to be just, but saw not his own strong distemper, by which he did so criminate Christ, which neither the Whale, nor the Sea, nor any creature else below man, doth; which was not only madness, but folly and madness, (i) reason forced into more than unreasonableness. Kingdoms and Nations may for their magnitude be fitly compared to Whales and Seas, and the one as easily as the other, doth the great God cast into prison when mad; and truly, thus have the Dominions of England for the generality, been a great while, and 'tis well if all our bleeding hath any whit assuaged it; and therefore though we have suffered much, and yet may much more, we cannot look out at the grate of our prison, and criminate him that cast us in. A contented person cannot be miserable, no more can a contented Kingdom. Contentedness hath much, when she hath but a house over her head. A prisonhouse is a house, 
* Yea, a pit is a house, beth habbor, Jer. 37.16.  although not all-out so well furnished and accommodated as other houses; there is something harder fare, lodging, and usage, but yet some shelter, and some nourishment to keep life, beside opportunities to cry out at prison-windows, to enlarge short allowance, and many a refreshment comes in at windows, when doors are shut, and the man still a prisoner. The prisonhouse of the Whale is its own element, which lessens much his bondage: so I may say to these Nations, our prisonhouse hath been our own Land, which considering how small 'tis, how wasting and desolating our trial, and how near many big mouths which gape after us, is the unexpressible love of Christ: this mercy is more than all our misery. Besides, we have not been close prisoners, we have had the liberty to cry out at our prison windows, and have got many refreshments from Heaven this way, in our greatest straits and hardships, which indeed also adds much to the magnitude of our mercies. Some stars which seem but small, and scarce to twinkle with any visible rays at first looking upon, yet biggen much both in magnitude and lustre by a fixed eye upon them: So truly will all the mercies of Christ to England, in those Christians eyes, who can seriously fix upon them. Misery looked upon as mixed with mercy, is as course earth inlaid with precious Ore, very delightful and gainful; but otherwise looked on, it imbitters and worsens those on whom it is; of which great evil, England, take heed. Many now complain much of bad times, which should amongst Christians, have a Christian construction: but to speak properly in this point, times are bad only to bad hearts, and unto them indeed they are very bad. Sinners have worsened very much (I grant) in these few years of Gods heavy hand upon us, more, I think, then in many years before; thousands look now very black in the face, as near death, wrath, and cutting off, which looked but a little while ago, as Cedars in Lebanon, and as if they would have lived a long life, even life for evermore. From marad, which signifies to rebel, comes marud, which signifies poor, afflicted, cast out. They which rebel under the hand of God, against the will and ways of God, may talk and vaunt of impoverishing, afflicting, and casting out others, but Christ will bring all these upon them. The trials which were upon England in the Bishop's time, occasioned many apostates, so have those which have been lately upon us, between the King and Parliament, which generation of men, are the sharpest swords to kill a Land: 
* When changes in a kingdom, make changelings (i) from Christ, so the Hebrews call an Apostate. Deut. 21.18.  Moreh signifies, saith Mr. Ainsworth, one that turns inwardly to the worse; and such a one I may call Morah, novacula, a Razor: If there be any Razors in a Kingdom to cut the throat on't, these are they. The Eastern parts of the world had a prison, which they called Maphecheth, from Haphach vertit, to turn, because evertuntur sontium corpora, the limbs and bodies of men were wrested and turned out of joint. But though these prisons were bad, yet those are far worse which wrist and turn the souls of men out of joint, (i) further off from Christ and his will, than they were before; and yet so hath thy prison, poor England, done to many. Such sad events of God's hand, call every heart in his place, to be a faithful watchman; to be more than vigilantes, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Shepherds which gave tidings of Christ, were called, 
Sub dio degere.  Livers in the field. One may be vigilans in his bed, as the Critic speaks, though he stir not out of his house: but our condition calls every one in his place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to watch at home and abroad, in the city, and in the field; to lay out, and lie out, to know no canopy so glorious as the open heavens; my meaning is, we should so intent the good of Church and State, public and private, so watch over all, as to give out all in the work. At this height for thy welfare, England, and the glory of Christ, I have sincerely aimed and endeavoured, and shall do in the few days and little strength I have left. An acceptable testimony of what I have done, let this labour of love be to thee: what I shall further do, beside setting mine own weak house and heart in order, to go home, I know not, more than breath out my dying breath in the bosom of Christ for thee, that thou and all thy Worthies in thee, may do well and worthily, from generation to generation, till Christ come.  
Nicho. Lockyer.   

To the READER.  
'tWas a very Christian expression, that once a very Learned and worthy friend (of another Nation, and of another judgement to mine own) wrote unto me: Sir, though there be two opinions between us, yet I desire there may be but one heart; to which my desire doth so concur, that my requests to Christ are, that this Spirit may be poured out amongst all his people, in all the world. There are many, and (I think) too many opinions amongst the godly already, but if there were as many more, I hope I should be one in heart with them all, which are in Christ, and walk in him. Variety of faces is not an affliction, but matter of much admiration to behold, to such as are but humanely ingenious: So truly, variety of judgements, simply considered, is not a grief, but a glory to me to behold, when one Spirit of grace and heavenliness is in them all; for I account it a glass of Gods own making, wherein to behold his manifold Wisdom; and I further think, that he is setting many nobler spirits than mine own at work, to dig up some pearl and precious truth for me, which yet I have not. I differ, Reader, with none, but them that differ with Christ. As for them that vary in judgement from me, whose lives are holy, I am jealous that they are better acquainted with Christ than I, and so I lay my hand on my mouth, and leave them alone to their Master and mine, believing that we are as Laban said to Jacob, 
* Chinissather ish meregnehu. Because we are hid, a man from his friend. Gen. 31.49.  but hid from one another, neither hid from Christ. Our light is so dark, that a man, a Christian man is hid from his Christian friend, in matter of judgement, but there is a Mitspah, one God watching between us both, which will bring us to see one another, and himself plainly in heaven. Let this be my Apology for my spirit and opinion, to thee, Christian Reader, and to all the people of God, that so Satan by no spirit of prejudice hinder the profitable participation of this work, which speaks of no controversy between Christian and Christian, between King and Parliament, or between man and man, but of that controversy which is between God and (I fear) all men in these Dominions under which we are; and how this controversy will end, give him that loves Christ and thee, leave longer yet to study and pray ere he give thee in an answer under his hand. As for erratas, the Author, Scribe, and Press, are too full, there need the less in the Reader, or else things will be too bad. A child wrote from Christ's mouth, and another from mine, which truly I had hardly ease or life to overlook; and then, when to be printed, as hasty in this (by other hands, I cannot say by other ends then mine own, for the undertaker I take to be truly godly) as slow in the finishing of it: three Presses were employed at once, two in the City, one in the Country, and he hardly one, that should review them; so that doubtless, many things will displease others more than myself, who expect to suffer much in preaching and printing, by them that have little in them; and as for others, they will be candid, noble, and do like themselves, take in good part, parts and fragments of him whom they honour more than I  
NICHOLAS. LOCKYER.   

COLOS. 1.13. 
Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.  
Fitness for heaven is generally acknowledged in the foregoing verse, and particularly and fully explained in this and that which follows, and put into two branches, Deliverance from the power of darkness, and translation into the kingdom of Christ: Who hath made us meet for the inheritance of saints in light, etc. What is that meetness? He hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son.  
Deliverance undergoes a double acceptation; it means temporal deliverance sometimes: Attend unto my cry, for I am brought very low: deliver me from my persecutors, for they are stronger than I, Psal. 142.6. Sometimes it means eternal deliverance, soul-salvation, deliverance from sin itself and the dominion of it, and not barely from such domineering evils as sin sets up to make this life miserable: Deliver me from all my transgressions, Psal. 39.8. Deliver me from blood-guiltiness, Psal. 51.14. These expressions speak soul-deliverance, eternal deliverance; and of this nature is that deliverance here mentioned in my Text, as the words themselves explain.  
Doctr. Man now is in soul-misery, our eternal estate is undone, our eternal life slain, the blood of our souls is spilt upon the earth. There is death, and death with Emphasis; Who shall deliver me from the body of this death? Soul-death is here meant▪ man is spiritually slain, stabbed at heart, undone inwardly; he needs a deliverance from this death: So there is wrath, and wrath to come; wrath that works hereafter upon spirits, when then they have laid aside the bodies of flesh, in which they dwelled here. Even Jesus who hath delivered us from the wrath to come, 1. Thess. 1.10. That deliverance and this in my Text mean one thing, soul-deliverance, which every soul stands in need of, but some only enjoy; Who hath delivered us from the power of darkness.  

Naturally.  Man is in soul-misery naturally; we are children of wrath by nature; wrath works against us in the very womb: Jacob have I loved, Esau have I hated, and this ere they had seen the world. Corruption is got into the blood, generation is marred, man the noblest creature cannot beget a happy creature; when he goes about this work, he lays the first foundation in sin. In sin was I conceived, etc. David was marred from the beginning, and made miserable as soon as curdled in the womb, as soon as any matter was laid together for such a form. Treason stains the blood; the first man proves a traitor, and never since any otherwise, but one. The first man poisoned his nature, and then begat as he made himself, and not as God made him, and so doth all the posterity to this hour; and this makes so many men, so many worms and no men; so many base miserable things, and not one worthy of the name of a blessed creature, but the name of an uncreated thing, a piece of mere putrefaction, a worm, so in body, and so in soul, mere putrefaction in all.  

Judiciarily  Man is in soul-misery judiciarily. Justice hath traced sin to its rise, and plagued it at the fountain head. Man first abused his soul▪ and then his body; he swelled within, pride puffed up his spirit, the man would be God; pride is spiritual wickedness, which had suitable justice; man is made naked within as well as without, body and soul stripped of God, and he that would be a God, is no man, but a beast: Man that was in honour, became as the beast that perisheth, that is, perishing all over, for you know so is the state of a beast, soul and body perishing. Justice works like justice, she makes suitable revenge; to cut off a finger when the man deserves to have his neck cut off, humane justice doth not go forth so unsuitably, neither doth divine. Man abused his glory, his soul, and therefore God turned this glory into shame; man defiled this with sin, and therefore this is subjected to wrath, and made to need deliverance most, and therefore is this deliverance here from sin noted as the grand deliverance, Who hath delivered us from the power of darkness, etc.  
Man is in soul-misery universally. Wrath, death, soul-death, 
Universally▪  is passed over all men. The whole world is a great field of slain souls, not a man in the world but lies under a deadly soul-wound. Unbelief hath shut up all, and that's a soul-plague, and yet the plague of all (saith the Apostle) Jew's and Gentiles. The whole world is shut up in sin and misery, and needs a deliverance: what a great goal is one sin become! a gangrene keeps not at one part, it runs over all: There were many lepers in Israel, (saith the prophet) and he also saith, there were many widows; but I cannot say of this world, that there are many lepers and many widows, but all are lepers and widows, unmarried creatures to Christ, not one good: Who can say his heart is clean? Prov. 20.9. There is a plague of the body, but that is not every one's plague; but there is a plague of the heart, and that is every one's plague: there are mortal diseases upon the immortal souls of all, and the expression in the Text here speaks it plain, Who hath delivered [us] from the power of darkness, who hath taken us out of the common deluge.  
Use. The truth is plain before you, man is in soul-misery, he needs a soul-deliverance. Apply this point to yourselves, are you sensible of the truth of it? do you set yourselves to work answerably? Bodily misery gins to creep towards you, and you are very sensible of this; blood and wounds are like to be common, to catch hold of every one, and every one's flesh shakes. O what misery are we in, saith one! and what misery are we in, saith another! yea, but what misery is thy soul in, art thou sensible of that? dost thou feel that plague of plagues, that misery within, which hath made all so miserable without? Bodily misery is but to make sensible of soul-misery; 'tis God's pulling the rope without, to make the bell speak within, (and 'tis many thousand men's unhappiness, that they consider not this,) and it comes as the last means to do this. The sun shines a great while, as the only kind means to open men's eyes, and to bring them to see their state; but when this will not do, the sun sets, and darkness comes in the place thereof, that is, misery and calamity, to beat open these doors which love could not unlock. Look about thee England, thy last remedy is upon thee to make thee good, to make thee know thy lukewarmness, thy settledness upon thy lees, thy soul-misery. Thou beginnest to grow very poor in temporals, dost thou yet begin to see that thou art poor in spirituals? Thou beginnest to be made naked in body, dost thou yet begin to see thy soul-nakednesse; what a poor, blind, wretched, and naked Church thou art? what a pitiful soul thou hast? Bishop's may be, and Common Prayer book may be, and this and that unwarranted thing may be in God's worship; such language as this speaks how soul-miserable thou art still.  
But I will not be so general in the application of this point, I will speak particularly to you. In the night owls eyes are open, and they see: 'Tis night now in England, and very dark; ye blind creatures are your eyes open? do you yet see any thing that belongs to your souls? doth sin revive now things without are killed? your iniquity hath found ye out, have you found out it? Can you lay your hand on your heart, and say, Here's that iniquity that hath made a kingdom bleed, my family desolate, undone me and mine? Paul when the Law was preached to him, sin revived and he died, in the consideration of his wretched condition. God preaches Law now all the kingdom over, because Gospel will do no good; doth sin revive now, and can you see the wretched state of your souls? When the sons of Jacob were cast into bodily misery, than their soul-misery came to sight, what they had done to their brother Joseph, and they could lay their hand distinctly upon that within which brought so much misery without upon them. When ponds are stirred, and water let out, than frogs and toads appear, and we see what uggly things they are: Thus hath God dealt with many of you Londoners; you had great estates like great deep ponds, and now God hath let out all almost, that you may see what mud, toads and frogs are at the bottom of it in your souls, with what hearts ye got and kept your wealth: do you see any uggly creatures yet stir in your souls? ye are almost, I think, some of you, in joseph's brethren's case, ready to starve for want of bread: Can you now like them tell that within, which hath made such clean work without, which hath cleaned your teeth and your states? Sensibility of soul-misery is the thing that is driven at in all this.  
The man that complains not of soul-misery amongst all other miseries he undergoes, I am afraid is not sensible of the main evil upon him. Where there is a new man and an old in one heart, there is a perpetual war, and this very sensible, I find a law in my members rebelling against the law of my mind. That which will be death to the soul, is death to it, and the soul groans under it as in the pangs of death: Who shall deliver me from the body of this death? Corruption according to its quality, and according to its quantity, a soul sensible of its state, is sensible of both; what corrupt blood is in him, and how much, and how it runs up and down in every vein, and pricks as it goes; and no Physician like him that can do good to this diseased body, Who shall deliver me from this body of death? What a burden corruption is to you, in the body of it, and in the branches of it, and what a death it makes to your life; what a blessing desired is Christ, and what pant daily about these things you know: there is no way like this to find out what soul-sensibilitie is in you.  
Consider these things, and as you find yourselves indeed sensible of soul-misery; show it every one of you, by seeking deliverance from it, it should be all your work, what else in this world have you to do? 'Tis an employment for life, for all, to get our souls out of sin, and into Christ; and yet some of you make it a work by starts, and mar all, sink your souls lower, whilst you give but a half lift, that is, lift and let fall again: the devil a little stirred, and not cast out, takes stronger hold.  
Know your work, and know your time; know this time; You are not like to die the common death of all men, Gods sore judgements are abroad: you may have your throats cut quickly, in your beds, and how sad will it be when blood shall touch blood, a body in blood touch a soul in blood: this will be a bloody sight indeed. Sinners, me thinks you do not stir as if justice were near you, there is killing and slaying round about us, and we in the midst of all are asleep: is not your bloody cloud gathering too? There is a great cry of peace, and I think God means no such thing yet: sinners, take heed justice doth not seize on your souls, ere you know them, or it. You are making bulworks and forts to deliver your bodies, but what do you do to deliver your souls? You would not have your bodies killed, and your souls are slain already, and stink so that God cannot endure them: do you think that your bulworks will be any defence for such bodies, as have such souls in them? Will not the justice of God beat down all, to take her prey and seize upon malignants? You have more malignants in the city than you are ware of: you have a great deal of malignancy in your souls, and this will betray you all if you look not to it; there are many of you desperate malignants to God, which yet are not so to the Parliament. What souls you have, and what the condition of them is, look to it, and work out salvation for them with fear and trembling, I will not give a rush else for all your forts to defend you; justice will break through stonewalls, and mud-walls, and through all, through your flesh and through your bones, till it come into the very spring of sin, which is your souls, & there it will lie burning for ever, as things when they are at their centre, there rest. The soul is the centre of sin and wrath, and wrath will to its centre do what you can, and make what fortifications you can, if your souls be not delivered and saved from that wretched condition wherein naturally they are.   
Colossians 1.13. Who hath (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) caught us out of the power of darkness. 
I Have been more general in former attempts upon this verse, I shall now be more particular, and undertake each term as the holy Ghost hath here laid them: in which undertaking I still beg your prayers: you can tell when you miss Christ in my labours, and I can tell when you miss me in your prayers. Oil our chariot wheels well, or else we shall drive heavily, the weight of Christ's words and your souls is so great.  
Salvation as accomplished & the author of it, noted in these two terms, Who hath delivered, etc. I purpose not to stand on; but the manner of Christ's going forth to miserable man, noted in the next word, Who hath snatched us (or catched us) out of the power of darkness.  
Doctr. Christ snatcheth souls out of hell fire: the metaphor is used highly to adorn the love of Christ, in his motion towards miserable man, and it doth it indeed gloriously, as it may be I may set forth to you in several particulars, and all within the compass of the metaphor.  
1. Christ moves strongly to save; Snatching speaks an act of force; Christ overturns all that stands in his way when he puts forth to deliver a soul: omnipotence stretcheth forth his arm in this work, devils tremble, iniquity is subdued, captivity carried captive, the soul in the midst of violence, violently rescued. The Lion of the tribe of Judah moves to save as a lion strongly, terribly, none can resist his will, sinners, devils, nor men, Who hath resisted his will? Which way the will of God moves, power  seconds, he drives all before him, and takes his prey, to wit, the poor soul that is prayed upon. Two Lions contend about the soul of man, the Lion of the tribe of Judah, and that roaring Lion you read of in Peter. The Lion of the tribe of Judah is too strong for that Lion, and snatcheth the prey out of the devil's mouth, Who hath snatched us out of the power of darkness.  
2. Christ moves swiftly to save: Snatching notes swift motion. Power puts forth in order to misery, there is but a step between hell and that soul that is under the power of darkness, what therefore is done must be done speedily, or the soul is lost. Christ is a present help, he moves as a Roe, as a young Roe, very swiftly to apply remedy to miserable man. My beloved is like a Roe or a young hart, behold he standeth behind our wall, showing himself through the lattice, Canticles 2.9. When the devil hath the soul in his arms, Christ is behind him, as the spouse speaks, he is behind our walls, at hand when Satan assaults, and makes him let go his hold. The devil doth not by't gently, nor pull weakly; remedy therefore must be swift in this case, or else no remedy; the soul quickly dies with deep wounds. Poison is of differing strength, some kills suddenly and insensibly▪ all the devil's poison doth so, if not overruled in working; an antidote is answerably applied; and upon this ground the Church so prays, Make haste my beloved, and be like to a Roe, the companions harken to thy voice, make me to hear it. Some creatures take their game gently: Spannels take a duck and by't not deadly, but the devil is not such a dog, when he bites he bites deadly quickly, and therefore doth Christ snatch out of his mouth before all be desperate and past remedy.  
3. Christ moves throughly to save. Snatching out of the power of darkness, 'tis an expression that speaks a full and total assuming that which was fully and wholly another's; it notes a taking out of the devils arms into Christ's arms, a personal surprise. Christ fights for his wife, as Samson and David did, he catches his spouse out of the devils arms, and then she becomes entire his. Christ's spouse is no harlot, she doth not lie embraced between two, the soul lies not in the bosom of sin which Christ hath catched. Snatching from another varies not the propriety with us, but such a catching of a thing as is made in and by war, doth; what I snatch or catch from my enemy in war is wholly mine own. Christ gets every soul by the sword, by the sword of the spirit, what he takes out of the devil's kingdom, he takes by war, and the propriety is varied. What was not his is his, they that were not his people now are, they are his in the quality and property of the thing. They are catched by the heart whom Christ catches, that catched and all is catched; the captive now acknowledges the arms that overcame him, and stirs not from the power of these arms, neither can be taken again. Christ takes often out of the devil's hand but the devil nor no instrument of his can snatch out of Christ's hand; Christ keeps all he catches as wholly his. Whatsoever lies wrapped up in this term (us) saith the Apostle the devil hath lost, and Christ hath catched. Who hath catched us out of the power of darkness.  
4. Christ moves preventingly in the salvation of man; catching speaks an act unthought of, force surprising, the surprised dreaming nothing. Christ catcheth sinners asleep in a dead sleep; soldiers are sometimes so catched, the devil's soldiers are all so catched. Corruption was another life in Saul, he did breath out slaughter, he did move in sin in foul sin with no more pain than you breathe, so secure and senseless; and in this condition catched, surprised, and knocked down utterly unawares. Many a sinner hath confessed this way of Christ; I went to hear such a one and thought nothing, and was catched, my heart convinced and overcome, which before never cared for the word of God. Christ comes behind sinners, and ere they are ware seizeth upon them: Ye shall hear a voice behind ye, saith God. I was found of them that sought me not. Christ comes to every carnal soul before sent for, but brings his stool with him, and makes his own welcome; he catches no soul, but that soul is as much caught with him ere he leavs him, Salvation is come to thine house, said Christ. Christ comes before sent for, he takes every sinner before up, and before ready, and helps him up, and makes him ready; washes him face and hands and heart, & puts on clean raiment. The devil's soldiers are all sleepy, and keep no watch: Yet a little more folding the hands, this is every sinner's tone when Christ comes. No saith Christ, no more sleeping now O soul, the voice of the turtle is heard, I have gathered my myrrh with my spice, I have eaten my hony-comb with my honey, I have drunk my wine with my milk. Come away dear soul, come away: unaware such a sweet voice is heard behind a man, and the man is catched, and cannot withstand it.  
5. Christ moves ravishingly: Caught sounds so much in my ear. Christ's way of salvation is a ravishing way: nakedness is discovered, and glory is apparel presented, with this sweet language, Sinner wilt thou wear it? I freely give it to thee. This is love smiling, and the soul is taken: Sin made burdensome, and shoulders presented, an able porter to bear it: this is the manner of Christ's motion towards miserable man, and 'tis taking and ravishing; Know thy nakedness, and buy of me: great deformity is discovered, and absolute beauty presented, souls fall sick of love upon this, and are they not catched now indeed out of the power of sin which did so please? Light appears to him that saw none, and 'tis so glorious, so transcendently pleasant, that the soul can endure darkness no more, and is not this soul catched out of the power of darkness? Catching speaks a double power, active or passive, by the motion of a thing, or by the quality of a thing, and Christ takes both ways. The sweetness of Christ overcomes froward souls. There be fingers put out to sinners, & these fingers drop myrrh, and that takes souls; Christ doth bemyrrhe his motion: naked motion would not take: his ointments have their odour: Because of the odour of thy ointments, therefore the virgins love thee.  
Use. It is a great time of catching and taking of all hands. Who hath catched your souls? Christ or the devil? I do not know what souls you have, nor in whose hands they are, but you should, or else wo unto you: if your souls be in the hands of any but Christ, you are lost men. Command is a yoke, men are considerate under what power external they stand, but under what power internal they stand, who is considerate in this point? Satan preys upon poor souls, and yet none complain, to be pulled out of his paws; the roaring lion goes up and down devouring, and do you hear any noise, shrieking and crying out, as if there were any such soul-devouring beast abroad, or any in his paws? There is bodily sense since the fall, but no soul-sense; you will not let your Prince do what he will with your bodies; you will fight and die rather; and yet you will let the prince of darkness do what he will with your souls, enslave them, and lead them captive at his will, rend and tear them, and yet the devil is no tyrant with you; not a petition preferred in point of soul-slavery (I doubt) all this Parliament time, to the great State above.  
Sinners have you no souls? Yes. Where be they? who hath them? Christ or the devil? Christ. This should be experienced to us to do well. Whom Christ hath snatched out of the devil's power, they admire him; the person is very beautiful that redeems the soul. How beautiful was David as a Redeemer of Israel from Goliath! Heaven and earth rang what a man he was. Much more beautiful is a soul-redeemer; Who is this that cometh from Edom, with died garments from Bozra? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save, Esa. 63.1. Great things unlooked for amaze, Who is this that comes from Edom? Did I ever employ Christ to take me out of the hands of the devil, and yet he came and did it? Was I not his enemy and yet he became my friend! Was not my soul an abstract of evil, enmity, dirt, and not dirty, and yet in a sink he came and poured out love! Here the soul dwells and admires. Glorious in apparel, etc. Inside and outside of him that redeems, are glorious to the redeemed. Christ's spirit is first admired that he would come, and then his outside admired; all that that he brings with him to manage such a spirit and pleasure, the appareling of his will, is red and glorious: heart, hand, head of the redeemer, all is glorious in the eye of the redeemed. That Christ would die his outside red with his inside, his skin scarlet-coloured with his heartbloud for me, what glorious apparel is this! That a Lamb would encounter with a Lion, and surfeit him with his own blood for a prey, to make him let me go out of his paws; who is that Lamb, and what is my soul that such a deadly fieght should be made to save it! O my soul is not the price of blood upon thee? is not thy nakedness covered with scarlet of such price as puts a God in debt?  
The redeemed adore the redeemer: this is in the text, Giving thanks to the Father who hath delivered us from the power of death, etc. a redeemed soul feeds two with every mercy, himself and God; he admires love, this is feeding himself; and then he praiseth God, and this is feeding of God too. Paul could not speak about soul-deliverance, but he must make a breaking off and a breaking out, Who shall deliver me? I thank God, Christ. The soul is naturally active, but as 'tis freed by Christ 'tis much more active and ascending, it sends to God all that is done upon it: The soul blesses necessarily as 'tis blessed. Soul-blessings make their quality in us suitable to themselves, and to their own nature; so much of God as they bring with them, so much of God they leave in the soul, and the soul necessarily carries as much of God to Heaven as it hath of God from Heaven in any mercy. In the Devil's arms there is singing; drunkkards sing, and worldlings sing. In Christ's arms there is singing too, there is singing of hallelujahs, here the redeemed lift up the Redeemer; every soul in Christ's arms sings to him: all Christ's children can sing sweetly: there are songs of Zion, songs of deliverance. Divine love makes gladness of heart, a heart gladded gets into that bosom that made it so, to dilate itself, and that makes more gladness. A redeemed soul is every day more admiring & more praising him that redeemed him then other. So many souls snatched out of hell, so many sweet instruments of melody hath Christ in this world. Christ glorifies to be glorified; not a soul that Christ pulls out of the devil's mouth but he is like Jonah when he came out of the belly of hell, a humble relater of wonderful things to God and man. All that Christ takes out of the devil's bosom and sets in his own, struck him and kiss him.  
3. The redeemed obey their redeemer. Not a lamb taken out of the power of the wolf but follows the shepherd, Your obedience is come abroad unto all, saith the Apostle. Whom Christ takes, they become followers of him in the sight of all. Redemption from the power of Satan and the power of sin are the same; redeemed souls are out of both, and obey neither, they only observe him that hath taken them; I will run the ways of thy commandments when thou hast set my heart at liberty, saith the Psalmist. He speaks as a captive set at liberty that was glad of his legs, and observe what ways he takes to run in, I will run the ways of thy commandments. The soul still is in behaviour as the power under which it is; if under the power of sin, it walks sinfully; if under the power of Christ, it walks holily in his commandments. The soul is still according to the hand in which it is: would you know in whose hand and power you are? observe well then of what behaviour your souls are. Sinners you wallow in your lusts, and live according to the power of your corruption, and yet many of you plead and glory in your redemption by Christ. Your heart gives your tongue the lie, and your life speaks you slaves to the devil and your lusts. Is it a small thing to you to belie Christ and belie your souls? to distract and make void divine redemption? Are your souls redeemed, and yet are they in slavery to sin?  
Acknowledge truth that discovers you, and confess your sad state, this would better become you. A bad state is remediless whilst 'tis pled for as good: the wicked may justify themselves, but God justifies none; it will be double death to justify that which God and conscience condemn. Sinners, you cut off your souls from grace by wicked confidence; God does nothing for the man that thinks all is well, but prepare double misery for calling evil good. As corruption is in strength, let every soul complain, O wretched man that I am, etc. Corruption makes wretchedness, according to its strength, in every soul, for as lust lives it misleads; sin will bear sway where 'tis not thrust out; the old man is not as some old men that sit still and do nothing, but is very stirring; corruption as it lives is imperious, all must be her servants, gifts, parts, yea the very heart. Lust as it lives will bewitch your affection, adulterate your judgement, creep into your bosom, and become your full delight, then are you wretched souls indeed, then are you galleyslaves. Sinners consider this point; corruption as it is in strength, keeps its property in all, the best of you all will find the devil's heaven a hell, Ah Lord, what will his hell be then? You will be weary of your lives, as lust lives in you, 'tis such a bondage, make what sweet out of it you can; the more artificial you become in acting and managing corruption, the more power it hath in you, and the sooner will it kill all your felicity dead; you will suddenly in the flame of lust cry out, as that Martyr in a flame of fire, in an other case, Hell is come, is come, Satan is come, is come, as he cried out, Christ is come, is come.  
We may relieve ourselves from this point too, respecting this land. If power work irrisistablie to save the soul, the salvation of the body is much more easy to it. One devil is more strong than all the wicked men in England, and yet the power which opposeth him about the soul, which he most looks at, and contends for, is too hard for him. Fearful souls, be strong, you will see  power snatch poor England, as a brand out of the fire. Power itself, as , should relieve, and as it hath such a property, and so works, snatching creatures when almost ready to be destroyed; this should much more relieve and raise the heart. Were we much lower than we are, yet  power can put forth of a sudden, and snatch us out of the mouth of lions, and 'tis its property so to do. You are left now to fetch in your relief from God only, strike in to do it, as you behold any property of any divine attribute to put forth itself. Now you hear that this is the property of divine power, to work irresistably, 
Redemptio à nihilo que dam creatio est. Means are still enough to that power which is absolute.  and to work so of a sudden, to snatch out of misery when all is ready to be swallowed up; feed your weak souls with this, and move at the throne of grace upon it, and surely you will hear of God, and England will be raised from the dust, and have beauty for ashes: Before your pots can feel the thorns he shall take them away as with a whirlwind, both living, and in his wrath: And the righteous shall see this and joy, etc. Psalm 58.9.10. Both living, and in his wrath, as living as his wrath, is the original; like that expression used of Chora and his company, who went down quick into the pit, as living as the wrath of God that took them off. There is snatching of wicked into hell, as well as snatching of believers into Heaven.   
1. Coloss. 13. Power of darkness. 
I Do approve this translation, and possibly might join issue with it, and do well; but give me leave rather a little to touch a more strict translation according to the original. The word which is here translated power, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies licentia, a general leave, such a kind of liberty wherein one is freed to do what he will, of one hand or the other. So the Apostle uses the word to the Corinthians: If a man eat or not eat, he offends not, only (saith he) use not your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, licence, in this case to offence. As this may be a genuine signification of the word, so I believe it may give here a genuine sense: Who hath delivered us à licentia tenebrarum, from the libertinism of darkness and blindness, the lawlessness of Gentilism; for darkness here notes the rude estate of the Gentiles, their rudeness, in sacred letters, made them a lose lawless generation.  

Ignorance pollutes the will.  That I may have the favour to be candidly received in this reading of the text, I would note this to you to stand on, That darkness makes looseness, ignorance of the word of God makes a lawless soul, a Gentile. Nature is powerful as truth is wanting; for corruption puts no yoke upon herself, but doth what seemeth good in her own eyes, when nothing to contradict. Nature yields up all to will, soul, body, gifts, parts, and that's the God she sacrifices to of herself, and to none else when she hath no light; As you have yielded your members servants unto uncleanness, and to iniquity unto iniquity, Rom. 6.19. Nature yields up to will, will yields up to iniquity, one iniquity yields up to another iniquity, a less to a greater, and this is the progress of fallen man, till all be yielded up to the devil, and himself to hell. Nature acknowledgeth no supreme but Just, lust is a king of her own crowning, to this though never so base, though never so unclean, all shall serve, and to none else; As you have yielded up your members servants to uncleanness, etc. Nature is as licentious as hell, darkness is her supreme, and the prince and power which only leads her.  
The flesh hath reasonings, if the spirit cannot answer them, 
The practice, understanding.  the soul is overcome by the power of darkness, that is, darkness is put for light, bitter for sweet, and this in a way of argument; for nature is lose, and yet a justifier of herself in her way, by some blind mediums or other, which is the damning power of darkness. If we say we have no sin, saith the Apostle, intimating that nature can argue for itself; the old man hath a tongue in his head, though scarce any brains or eyes, and he will speak for himself: the grave can open her mouth and speak, as rotten as 'tis; this is a voice from the dead, sin saith 'tis no sin; and who can stand up and say 'tis, when the soul hath no light, when there is no sun in the heavens, but all powers of the soul in darkness? Darkness calls not itself so, the crow is beautiful to himself, the blackmoore fair in his own eye; sin saith 'tis no sin, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, looseness,, and lawlessness with a witness, licentiousness protested.  
Darkness pollutes conscience, conscience erroneous: 
The conscience.  the soul is lose indeed, the man will then kill Saints, and call them devils, the man will kill and slay whom he should not, and think he doth God good service. Conscience polluted, judgement is reprobate; judgement reprobate, the life is so; judgement misjudging, and Samsons both eyes be out, and all in thick darkness, and how strong soever other limbs and parts be, yet you may lead the man whither you will, and set him to grind, or to what slavery else you will, till the man hath killed himself: this is licentia insana, mad liberty, bloody looseness. Corruption is infecting, and one faculty defiles another; corruption works unto desperate lewdness, when conscience carries the man to do wickedly; this person will kill men, and kill Christ in men, Why dost thou persecute me? How long will you resist the holy Ghost.  

Ignorance Satan's proper advantage.  Finally, darkness is the devil's element, and things are powerful in their own element: Satan can lead a world of blind souls at once whither he will: Satan and corruption are the council of State in dark souls, both consulting and consenting, and they discern neither; and when these two carry all, the soul is under a full power of darkness, and a general liberty. Satan hath a kingdom, and 'tis a kingdom of darkness; the devil is in his kingdom in a dark soul, and a king in his kingdom rules all. King's give laws in their kingdom; What Satan and the flesh say, is a law to a blind soul; how lose then must the life needs be! There is a law in the members, and the execution of this law is not accounted rebellion, where the eyes be out, and the man in the dark. Dark souls are as obeying as the devil is commanding; he that follows the Lamb wherever he goes, is very holy; and so he that follows the wolf, the devil, whithersoever he leads, you may conclude is very unholy, very licentious, and under the power of darkness.  
Use. To the dark Church of England I will speak a word from this point: Thy darkness hath made looseness, and lawlessness bloody desperate gentilism and heathenism; thy children are risen up against thee to kill thee, for keeping them without light. O English earth, drink not up the blood of thy slain; take the blood of thy body, and the blood of thy soul, and throw it in the face of Bishops, Deans, prebend's, Parsons, Vicars, Curates, and all of that kind, which have and do keep thee in blindness, and taught thy children to kill Christ, and one another. For some years together looseness in tenets, lose doctrines and pamphlets filled the kingdom, directed against the Sabbath, and other main parts of Christ's will: Prelates brains hatched nothing but toads, they crept out of their mouths all the land over, and then I did sadly foresee what all was drawing too apace; lose tenets make a lose life. When I saw men's gifts and parts under the power of darkness, I did believe that their persons and fortunes would not be long behind; toads and serpents when they are generated must live, who ever be stung and poisoned to death. Unhappy Prelates! must England bleed and die rather than your pomp? all her blood yet cries against this generation. Was not this the desire of that company of men (I would not have them now imitated by any other) to throw down light every where, and keep the kingdom in darkness, and so in looseness, that every one might rise up one against another to accomplish their will, even children against father, to cut the throat of purity and Puritans through the land?  
To you more particularly let me speak from this point: See here the spring of your neutrality, you are dark; you can do any thing because you know nothing. Truth hath the power of God in it; your hearts bend any way, because you cannot set up God before them: Sinners, how have ye heard? and what have you learned? Your course speaks you lose to Christ, and to many Christians, what does it to your own consciences? Have ye light? what, and live loosely? Then you withhold the truth of God in unrighteousness, and you will suffer doubly, namely for the abuse of light and conscience. A Libertine against light fights desperately against conscience, or else hath killed it quite. God is very angry with a man that is a sinner in the day. O that thou hadst known in this thy day: sinners in the day provoke God much, and will be beaten with many stripes. The prophet Esay speaks of darkening light in the heavens thereof, Esay 5, 30. Libertines against light, darken the sun in the heavens thereof; they can snuff out the sun that shines in their souls, as one snuffs out a candle, they pull the sun out of heaven, to make pleasure to themselves in the dark, and make as if they knew nothing, what they do. Your hypocrisy is reigning, and if not looked to, 'twill be ruining quickly; these do not perish for want of knowledge, but for want of conscience.   
Coloss. 1.13. And hath translated] us into the kingdom, etc. 
WE have been at the border of hell, and now we are come to the borders of heaven: nature is as near hell, as grace is heaven. From nature to grace, and from grace to glory, is lost man's journey home again; this journey is long and man's legs weak, and not able to go it, and therefore doth God bear him from one to another, and transfer him along. Transferring notes motion from one place to another; but upon some body's shoulders, or in some body's arms, by bearing. Observe the road to heaven, and you shall see none going that way, but in Christ's arms; you will see the way narrow, and full of cripples, carried along from tithing to tithing, from sin to grace, from one grace to another, till they come home to glory, which is their kingdom.  
Doctr. Grace is God's carrying the soul to Heaven. Christ carries souls in his arms unto eternal blessedness. Fallen man can neither stand nor go, his fall hath killed him, and the dead stir not but as they are carried. When the Angel stirs the water, I have no body to put me in, said the cripple, if some body would take me in their arms, or take me upon their backs and carry me in, I might come to health and happiness. The emblem speaks our state, we are born from a miserable condition, to a blessed; from sinfulness, which is soul cripplednesse, to holiness, which is soul soundness and blessedness. Some can prevail with their wounds and wear them out; but man is not so slightly wounded; nature is deeply wounded, and lies by it: The Samaritan put the wounded man upon his own beast, and brought him to an Inn, and took care of him, saith the Evangelist, Luke 10.42. We are born from wounds to health, from nature to grace; from the kingdom of Satan, to the kingdom of Christ, by Christ's own power, we are transferred into the kingdom.  
Things have their nature, and the result of this, is their will; man moves not heaven-ward, nor will not; things that will not go to such a place, must be carried thither, or they will never come there. Christ puts himself to no more pains than needs must. They will not come to me (saith he of some, which is true of all) I must go to them and fetch them, or they will never come to me else; Christ speaks all our conditions in these words. There is not bare indisposition, but opposition resolute, and in cases of this nature, all must be carried by superior power, or nothing is done. 'Tis a hell to man to come out of hell, and they are as devils tormenting before the time, that meddle about this matter; you chain and carry distracted creatures to means of remedy: corruption hath its destructive haunt. They are a perverse and a crooked generation, Deuteronomie 32.5. they will not go God's way, and that they may not, they wreath up their legs like a Tortoise, contorti, so saith the original, when a Tortoise wreaths in his legs under it, you must carry him, if you will have him.  
Christ saves laboriously, he makes a sea of his blood so deep as to bear the soul, he makes arms and shoulders chariot wheels, carriages to bear a sinner heaven-ward, which is wonderful heavy. A sinner is a heavier burden than all the creation, he sinks all but Christ, he makes the creation groan and crack under him, he presses a world to nothing with his weight, and yet Christ shoulders him. The bearing up of the world, is not so much burden, as the bearing up the soul of man, he does the one with his word, but to the doing of the other, goeth word, person, body, soul, arms, shoulders, heart, blood, all; and yet Christ submits all these, and becomes a porter, a servant, a slave, and bears till his back and and heart break. Labour if honourable, helps to bear itself, the labour itself lends one shoulders, and gives one legs; but base labour loads itself, the servility and baseness of it is more burden than the burden, and pulls away all shoulders from it; who will put himself to drudging, base service, that is of any quality? And yet Christ did this. Drowning waters are up in this low world, and Christ strips himself, and wades, and carries over poor souls upon his back, and weaklings in his arms, some one way, and some another, as may be best ease to them, though most pain to him.  
Christ saves fatherly. Parents know no pains nor cost for children; knees, arms, bosom, soul, all open to bear them. Jacob wrapped up Joseph in his soul, and carried him up and down in his bosom: Christ is a father, and moves just so to his children; for every one of his children is a Joseph to him: he takes up a child when complaining like the Shunamite, and sets him in his lap, and keeps him their till he die; all Christ's children die in his arms, like the Shunamites son. If a child of God live an hundred years, his father never sets him down out of his arms, but carries him unto death, beyond death▪ as the Psalmist speaks. Christ wraps us up in his soul, and carries us there always, he is ever mindful of us. You have that expression in the Scripture; we are but trifles and yet Christ cannot put these trifles out of his mind; he carries our souls, as he carries his own thoughts, he minds us, up and down the world, till we come home. Compassion is, when things are laid to heart, and so carried up and down; and they are choicely carried indeed, which are so carried. Compassion carries Christ and us; compassion gathers about his heart, and that gathers his children about there too, and so they are bound up together in that bundle of life, and carried through sin and misery, to eternal felicity, into his kingdom.  
Christ saves surely: a father bears over his children, to make sure work, that they may not fall in. Between nature and grace is a great gulf, and a remove from one to the other, is not without great danger; soul transaction from corruption to grace, is with perpetual fierce conflict; the soul cannot put out a step for heaven, but Satan lets fly at it, and Christ therefore is a convoy, and he transfers from sin to grace, and from hell to heaven. As transactions of state removing this and that, have their bloody contests: so transaction of that great State, for eternity within, pulling down and setting up, have deadly contest, and the soul will be killed in the way to heaven, if not born along. When Israel went out of Egypt, not a dog barked, but when a soul goes out of the bondage of sin, into the liberty of Christ, many dogs and devils bark and by't: Christ therefore as he doth pull out, so he doth carry in, whom he fastens hold on he lets not go, whom he takes into his arms he keeps there, and still carries them there in all conflicts, to make sure work; all Christ's children fight in his arms, if the devil can kill them there so, they all fight upon this advantage every battle; passage to heaven is secured, the great whale that is master of the deep bellies us, and saves us from all storms, carries us, and conveys us to our haven, the kingdom of his dear son.  
Christ saves sweetly, 'tis pleasant travelling in his arms, a man may go a great way with ease upon another's legs; the way though long and dirty goes away one knows not how, when bravely carried▪ Christ will have none destroyed nor none tired in the way to heaven. Wisdoms waves are pleasant, they go all in coaches and chariots to heaven; 'tis the honour of the way, the state of the king in his kingdom below, to be born up and down so. The king brought me into his chambers, saith the Spouse. Christ's yoke is easy, easy indeed, because born upon another's neck: you yoke creatures so that their yoke may not pinch, you use art to lessen labour, and make work no work, and pains pleasures: Christ is excellent at this art, he doth so yoke every one, that he draws with ease, he makes every one's yoke big enough to put in his own neck together with the man, and so he draws himself and the man too, and that is an easy yoke indeed, and a little burden: as you put something of weight sometimes into a child's hand, and you carry the child with that in his hand: therefore the child easily bears, because he and his burden both, are born by another.  
This is substance according to shadow: this sweet way of salvation was typified, in Noah. Noah was transferred by an ark from an old world to a new, and that shadowed out salvation in Christ▪ and the very manner of it, Christ transferring the soul from a bad state to a good. So Israel was brought out of Egypt to Canaan, and the Scripture tells you how, just as an Eagle carries her young▪ and as a father carries his children. Have I conceived all this people, that thou shouldst say unto me, Carry them in thy bosom, as a nursing father carries the sucking children, Numbers 11.12. God was more tender than Moses, it was tedious to him to bear so many▪ and so froward, in his bosom to Canaan; yet so did God, and so would he have had Moses done▪ and because he had not patience enough to do it, he died ere he came there; 'tis dangerous not to be compassionate, according to express command, though one's burden be never so great. God took up the burden that Moses would not, and he tells you how he carried them, As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and bears them upon her wings; So the Lord alone did bear them, and no strange God with him. Deuteronomie 32.11, 12. God can bear much alone, and will, for a sinners good, and his own glory, that is, to answer types, and fulfil truth.  
Use. As Christ does bear souls to heaven, so does the devil bear souls to hell: evil spirits are very painful too. Who bears your souls? Satan carries by delusion, some are carried about by winds of Doctrine, the devil is in that wind; when error rules the life, Satan rules the heart, this soul is born in the arms of an evil spirit. 'Tis a light soul that a  will carry, but his fall will be heavy. Whom Christ carries, truth carries; the word of God, and the Spirit of God, are the two wings upon which Christ carries souls to heaven. Upon what wings do ye flee? By these you may know who carries you, whether Christ or the devil. Christ wraps up spirits in the word, and so away with them to heaven.  
Satan carries by violence. The Apostle Peter tells us of some that are carried about by a tempest, Satan certainly is in that tempest: souls born by that evil spirit, are hurried. Tempests are beside rule, and beside resistance; so are souls carried by Satan; the heart hath chosen its own way, and reason must not stir, nor divinity less; every thing is irksome that opposeth, nothing that contradicts can the man hear; this soul is in the devil's chariot, tumbling to misery apace, if God stop not no man can. The Lord seldom stops souls when they run apace, till they have fallen and hurt themselves much, if not ruined themselves quite. Christ drives gently, he goes truth's way, and truth's pace: souls carried by Christ, go no faster than truth, such make a stop at every turning, and look out, they go slowly and surely. Christ kicks at wilful spirits, but he doth not carry them; they are meek souls willing to be carried only by Christ, whom Christ carries.  
The devil bears to destruction, to ruin grace and the soul: he bears as he did bear Christ, to ruin all, body and soul. Souls carried by Satan, are carried away from God to the glory of the world, to a god which is not God. Carrying away from God is a gradual thing, some are carried away more than others, and some are carried away quite, which I will stand upon a little. I see some carried away extremely, which makes my heart tremble to behold. Men are carried away captive, that is, when evil is committed against all means used to avoid it, and that case is afflicting, but not destroying: for 'tis the case of the best sometimes. The compass is set to such a haven, and all mariners working that way, and by force of wind beaten aside.  
As the heart stands to Christ, and truth, or not; so is the man more or less carried away: some plead against their own hearts, as working so, and so unruly, and side with conscience and Christians as condemning them, and wish that as they condemn that which is naught, that so they would execute it too, and bury it quite, that like the body of Moses, neither man nor devil might find it, to make a resurrection of it again. Others plead for an evil engaged affection, against Christians, yea against conscience; and all the art lies to keep along between these two smoothly and well, that sin and the man may enjoy themselves without being notorious both, and afraid one of another▪ or both of hell; this soul is carried very fare from God, if he see it, but if not, the man is in a desperate condition, and yet Christ can bear out of this.  
Does God bear souls heaven-wards? load him, let him not want employment, cast your burdens upon him. Casting our burdens upon God, turning off perplexing thoughts; making known requests▪ and resting upon God for answers. One complains of this, and another of that, but do you complain of all to Christ, that he would give you with his everlasting arms a lift? Iniquity is too heavy for the soul, and the soul is too heavy for itself, when it only bears itself, and makes not to Christ to be born. Every thing cracks under the weight of sin: our very souls crack under the weight of sin. Sinners thank yourselves: Why is not Christ of more use with you? You would bear all alone, that will kill you: Christ can carry all alone, your souls and the guilt and filth that is in them, but none else; he did tread the winepress alone. There is art in unloading the soul upon Christ, and it lies in this; in observing particularly what loads the soul, and what Christ hath said particularly to such a case; no soul miscarries of being born to heaven that thus does.  
Christians blesse-God, he takes much pains with you: receive this, and I conclude this point. God's arms are as free for you, as yours for your children. I have often wondered at that expression, They shall run and not be weary: but now I see how it comes about, we run upon another's legs. Christians, that you keep on the way of God so cheerfully and so resolutely, against all opposition, 'tis God's bearing of you; bless him, you would wax weary and withdraw, to the perdition of your souls else. Perseverance in grace is a great deal of pains to Christ, though it be little to us. When you carry children long in your arms, over this stile and over that, do not your arms ache? Then think of Christ, what bearing your souls and your sins is, and whether it be worth thanks. Let him have the burden for the bearing, and if it were all gold: You pay porters for carrying this and that, pay Christ well, let him have your souls for the carriage of them.   
Coloss. 1.13. Into the kingdom] of his dear Son. 
CHrist hath double honour from above, external and internal, the hand of God, and the heart of God, and both here one after another to be spoken of: Preferment, and this as a great favourite: A Kingdom, and this because dear, a son of love. Into the kingdom of his dear Son, or Son of his love.  
There is a general misjudgment of Christ: We judged him forsaken of God. The Jews generally judge meanly of Christ, and so do we Gentiles; but all without warrant, for God doth not so: Christ is high in Gods esteem▪ and hath honour suitable, A kingdom here, besides a kingdom to come.  
I will make demonstration to you of Christ's kingdom here, and by such things as are in the kingdoms of men. The lamb hath a throne, mercy and justice working in power here. God sits upon the throne of his holiness, Psal. 47.8. Holiness here speaks mercy and justice, and the demonstration of these is Christ's throne, that upon which he sits▪ Christ hath no other seat nor abiding in this world, but as a dispenser of mercy and justice, God sits upon the throne of his holiness. Man can sit down upon things without himself, but God cannot, his own holiness is his throne, the whole world will afford him no rest, nor no seat to stay a moment upon, but only what himself doth in it. Some are condemned already, and by that rule some are saved already; some broken in heart, and some hardened in heart, and all these speak out Christ's throne here, in the power that doth these, sits Christ; he sits upon the throne of his holiness. Kingdom's have thrones, thrones of judicature, and so hath Christ: He that rejecteth my words, hath one that judgeth him, saith Christ. All move as if there did none sit and judge, but 'tis the misjudgment of the world; for there is a throne erected here below, and not an action done, not a word, nor a thought, but he that sits on the throne judges, he hath one that judges him. Christ's throne is invisible, but not a fancy; and to many insensible, but 'twill be the more terrible. What is done in the flesh is judged there, and what is done in the spirit is judged there; within and without you have one that judgeth you: senses cannot reach this, and pride will not; but yet this pulleth not down Christ's throne, the work goeth on, the judicature of a kingdom; these Colossians found it, they were self-condemned by truth, and carried out of themselves to Christ: Who hath brought us into the kingdom of his dear son.  
Kingdom's have throns of Judicature, and thrones of State: the Lamb hath a seat of glory in this world. Do not abhor us for thy name sake, do not disgrace the throne of thy glory: Remember thou break not covenant with us, Jeremy 14.21. Dispensation of Justice and Truth is Christ's throne of Judicature; and so dispensation of Mercy and Truth is his throne of glory; by this he sits and abides very glorious, in the midst of the Christian world, as by the other he sits very terrible in the midst of the wicked.  
Mercy is the most glorious thing that miserable man beholds: the least mercy gives Christ a seat of glory in the world; every flower in the field, every star in the heavens, every grace in your hearts, speaks out Christ's glorious seat here; name a mercy in the world, and there sits Christ in glory: under this notion is that expression, Heaven and Earth are full of thy glory. Solomon's throne had steps to it, one higher than another.  
Mercy is dispensed by degrees here higher and higher, and the highest are those which reach the heart and make that glorious, and there is Christ's highest seat of glory in this world. I may make an external demonstration of this: such parts of the creation as in which God most manifests himself for the ordering of all, that is by way of eminence called his throne. His throne is in the Heavens, saith the Psalmist, which is not spoken exclusively, as if God had his seat no where else, but comparatively, that is, no where so eminently as in that part of the creation, that order all the rest. As the most noble part of the great world is Gods prime seat, so the most noble part of the little world is his prime throne; his throne is in the heart, in that totum gubernans. Thrones are erected in chief places; more of God's state and glory is to be seen in one soul▪ then in all the creation: a spirit speaks what God is, and makes at the very esse of God as it were, whereas all other things speak but what God doth, and so make but at his back parts. Where you can find God most according to what he is in himself, and according to what similitude he makes to himself by operation, there is his seat of glory: he seated himself in the hearts of these Colossians, and shown himself as a God making covenant, which is more than remembering covenant, as the Prophet before speaks, and therefore by so much the more fitly may be called, the throne of his glory.  

Majesty.  Kingdom's have majesty: a kingdom is the union of many, to hold forth greatness and dread to its own safety. Solomon had Lions about his throne to set forth the Majesty of it, to make transaction between that and all other people with awe. Christ manageth his way in this world with majesty, Heaven and earth tremble at his presence; he utters his voice to the great world and the rocks rend: thunder is the voice of God to the great world, and with what majesty doth he express himself to all creatures below in that voice. As there are thunderings without, so there be thunderings within; in great majesty doth Christ speak to the soul sometimes, ask your consciences else: ask Felix, the Gaoler, and Cain else, yea ask your father Adam else: what a case were all these in, when Christ did but reason with them! Yea, I ask you (hypocrites if any here) is not the way of Christ full of majesty? What means those loads that gather about your hearts, and that fearfulness which surpriseth you else? Thou dost but touch the mountains and they smoke, saith the Psalmist, God doth but now and then give a touch within, and the ruddy merry face pales, and sadens presently: he doth but whisper within, and spirits fly up into the head, into the face, and about every where, and the heart within beats for want of them, ready to swoon away. Twenty years' time not enough to heal the wound of a word of God's mouth, O the majesty of that word! God's word is a sword, hath not a sword dread, especially when ranted against the breast? ask wounded spirits whether Gods words be not full of majesty. Look upon the whole creation, upon the earth, upon the sea, upon the heavens, do they not all speak the majesty of Christ? God is mightier than the noise of many waters, yea then the mighty waves of the sea, saith the Psalmist: toss, rollings and roar of the sea, do they not speak loudly the majesty of Christ? But ah sinner! the toss, rollings and roar of a troubled soul, speak the majesty of Christ's words much more. Knowing therefore the terror of the Lord we persuade men. Know ye the terror of the Lord? the majesty of God as manifested by his Word and Spirit? Paul did, Job did, the dread of God fell upon him, these Colossians did, and were brought out of it into the kingdom of a dear Son, a Son of love.  
Kingdom's have supremacy: one in chief, 
Supremacy.  and over all such as are Monarchically governed, and so is the kingdom of Christ. Christ moves, as by a majestical, so by a superior power to all, and this is basis majestatis. Christ is a great King over all, as the Psalmist titles him; he moves here below by a power above men, above the greatest of men, above Kings, and therefore called the King of Kings, and Lord of Lords; he moves by a power above Angels good and bad; his throne is above thrones, dominions, principalities, that is, those spiritual principalities which by Angels are expended; he rules, yea he captivates all, which is more. Every knee bow to him of things in Heaven, of things in earth, and of things under earth, men and Angels, good and bad. The Sun is supreme and sways all virtues of the Heavens and earth: Christ's dominion is from the sea to the world's end, there is not a power from one end of the world to the other, but 'tis under Christ. The first Adam was over all and so is the second, his motion yet but darkly speaks this, but 'twill every day now more than other; the kingdoms of the world will become the kingdoms of Christ; what he yet darkly over rules, he will take visibly into his hands, and the kingdoms shall become one▪ and under one: Israel had one Lord; the Lord thy God is one [Lord. Distance of place destroys not the Supremacy of Christ's Kingdom, nor the Monarchical government of it, which will be plain by this demonstration. Talk with Christians here and talk with Christians in the furthest part of the world, and you shall find consent of divine motion within and without amongst them all, which speaks them all under one supremacy, all subjects of one kingdom, though so fare distant: they groan under sin as you do, and extol Christ as you do; face answereth to face, and yet these faces never saw one another: pulse beat, and spirits work alike, the state is the same, the blood is the same, though it run in various veins, and some to the extreme parts of the earthen fabric. As things are in their native power Christ is above them, and supreme; and as things aspire and exalt themselves, and pretend to something above their native state; as things strut themselves, and stand a tiptoe, so Christ also is above them. Low things will stretch and lift up themselves to over-top, and this may do something amongst men, but 'twill not with God; In that wherein they dealt proudly, he was above them, said Jethro of Pharaoh and his company.  

Order, or laws.  A kingdom hath a sceptre: Kingdoms are not many together like heaps of stones, confsed, and any one upmost, but many together by rule, and this holds altogether to the weal of each. Bonds knit many together, every man lose and to his will, and then many kings but no kingdom; every man to his will, and public weal makes her will too and dies. Bread is the life of particulars, and law is the life of generals; bread is the life of persons, and law is the life of kingdoms; these are they that render one to another, as Joseph to his brethren, nourishers: I will nourish you, saith he to his brethren, fear not, etc. Christ hath a sceptre, he rules not by tyranny but by law, which law of his kingdom you have written, as the Jews had the laws of their kingdom; and not an action of God about the creature, but is in reference to the written law; all motion of Christ is according to truth. Christ doth not his own private will, but a joint will consented to by each person, and published, which is the meaning of that expression, I came not to do mine own will, but the will of my Father. He came to fulfil one volume, another volume is written, and he will come and fulfil that too, and then 'twill be well with us. Christ moves so exactly by the word, that this and not he shall judge men at the last day. Rule makes actions justice or not justice; where there is no law, there is no transgression. The shining justice of all Christ's actions, shall silence every guilty soul at the last day. Christ's course was nothing else, but a fulfilling what was written; his say seemed hard, and yet he spoke but the written word: Justice is in the worst word or work you wrangle at: his sceptre is a right sceptre, a sceptre of righteousness; his carriage is but the written word organised, and made to speak to you still as you are; the word made flesh, and wrapped up in a mouth of flesh like your own, and made to talk to you, and to tell you your own, which is the sceptre of Christ's kingdom. The sum of all is this, Christ doth manage a public state here, a kingdom, that is, he puts forth a power to the subduing and ordering of many, to their felicity and his own glory, and to the destruction of all that oppose these two.  
Use. A kingdom speaks subjection of multitudes, the ordering of many to the felicity of all, and to the glory of one, as head of all. What power Christ manages in the world, that look after in yourselves: Untaimed creatures! what do you think of yourselves? truth is of little power to subdue sin, and order the heart, and yet men think they are brought into the kingdom of Christ. You can talk, but the kingdom of God is not in word, but in power, that is, subjection to truth▪ speaks dominion. What hath conquered your souls? Christ's kingdom is obtained by conquest: did sin and your souls ever fight? 'tis a time of war, how many battles have Satan and your souls fought? you glory to be quiet men, and Satan likes it well, he is as unwilling to be troubled as you. Many sinners scarce ever gave their sinful hearts a check, and yet cannot but judge well of their condition, they so sinfully dote upon themselves, nor can they judge well of any else, that think not of them as they do.  
Satan and I have fought many a time saith one, we have had many a hot bout together; and who is overcome? Satan or thy soul? Satan is expert at his weapons, able well to defend himself, he is not conquered presently; he hath strong holds, and a strong art to hold them, Know ye his wiles, ignorant souls? you think you fight with the devil, when you set Satan to cast out Satan, one lust to cross another. Some men can distinguish between humour and reason, and can set reason to fight against humour, and both to fight against Christ. Doth truth carry you against humour and reason both, against all that opposeth? This speaks the dominion of Christ. I consulted not with flesh and blood, saith the Apostle; he doth not say I consulted not with Satan and sin: flesh and blood speaks reason, and yet when this opposeth Christ, a soul under his dominion waves it.  

Discretion  Some are not fare from the kingdom of God, as Christ speaks, and yet never come there. 'Tis an observable expression, that of Christ to the scribe, When Jesus saw that he answered discreetly, saith the text, he said unto him, thou art not fare from the kingdom of God, Mark 12.34. Reason seasonably and forcibly acted is discretion: discretion is a course divinity, and it consists in squaring action to external applause; and men that can reach this height usually stick there, which is deadly, and so I fear did that scribe; 'twas enough that he had so spoken, as to win applause, for I hear no more of him in that story. Londoners, most of you have knowledge enough, and many of you can manage it to great applause; you are not fare from the kingdom of God, and yet rest here, and you will never come there. I love discretion dearly, and yet I have observed many discreet men, the most bitter enemies to the power of godliness; they can honour nothing above their own sphere: holy zeal is wildfire with them; their own pace after Christ fast enough, and this oft times looseth Christ, soul and all. Discretion is good at measuring virtue, but bad at measuring grace, 'twill give much to Christ but not all, it lacks still one thing, as Christ said to the young man, and commonly that one thing is something which carries the heart with it, which is all: the dominion of Christ is not in that soul. Men merely discreet, are not yet brought into the kingdom of Christ.  
Some go beyond discretion, and make flaunting profession, 
Profession.  and yet prove not well. There be children of the kingdom, and yet not in the kingdom, children of the kingdom shut out, children of one kingdom shut out from another. Christ's kingdom hath some externality, many called and no more, few chosen: such as stand within the external call of the Gospel, and make as if they did hear; boast of the Temple and the name of the Lord, and depart not from iniquity, these are children of the kingdom, and yet children of that wicked one. Londoners, look to yourselves, you are children of the kingdom, Christ calls to you, all is glorious, and you all seem gloriously to hearken to it, but I observe some of your ways, and there I see you wipe off all your paint, and your life speaks your souls dead, and many friends about you mourn for the dead. I see their tears in bibles, every Lord's day. Sir pray for my father, pray for my master, they talk and make a show but have nothing in them, they have a name that they live, but are dead; O Sir, pray that they may not be twice dead and plucked up by the roots. Persons about you, they see the unsoundness of your profession, and you see nothing. Hypocrisy is a secret but a very mortal evil, it lives and thrives under all contrary forms. Children of the kingdom, look about you, and I have done.  
If you receive not the kingdom of God, as a little child, you cannot enter into it. Little infants, parents may carry them where they will: Truth must carry you whither it will, if you fight against it you cannot kill it, but you will kill your souls. Rebellious struggle are soul-stabbings; carry things by force against all divine resistance, and you run headlong to Hell. Out of self is the way into the kingdom of Christ: pleasure must be nothing, parts nothing; nothingness is the way to all. Blessed are the poor in spirit, for theirs is the kingdom we speak of. Lay your spirits naked before Christ, and let him further strip them as he will, and then cloth them, and order them as he will, and this is the way to a kingdom: it is something painful to get into Christ's kingdom, but when you are once into it, you would not be out of it again for all the world.   
Coloss. 1.13. Dear son, or son of love. 
CHrists honour and thy foundation of it, are the two things which take up this latter clause: his honour is great, to wit; a kingdom, the rule of all: his favour is great, and this raised him so high, he is a dear son, a son of love, saith the original. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The father loveth the son, and gave all things into his hand, Joh. 2.35. and Joh. 5.20. The father loveth the son, and showeth him all things that himself doth, etc. Love gives forth preferment to all God's children, not any son but riseth this way; not any adopted son, no not the natural son; he hath a kingdom because a son of love.  
Love is the common door by which all favours go forth to all children: some children are higher than others in dignity, but none by their wits, or any thing else, but all from love. Wits make their way too much with men, and 'tis all the friends which some have to rise by, but they procure no preferment with God; if not beloved, let a man be as crafty as the devil, he will never be raised by God. God flatters none; whom he cannot love he tells them so in all he doth; every thing works to throw them down, not to raise them up, as every thing tends to the advancement of them that are beloved. We do make distinction of talents, some bigger some lesser; but love hands them out all to children; God gives to all his children with his own hand, adopted sons, and the natural son have a kingdom; as dear children, as sons of love.  
God gives orderly; his heart first, and then his hand: persons are endeared, and then have all, country, city, the whole kingdom. Isaac could not bless at a distance, Come near my son, etc. God doth not cast great blessings he knows not upon whom, he takes persons very near him, relates them, and indears them, and then advanceth them. The Lord did not set his love upon you, and choose you, because ye are more in number, etc. God's order in advancing is here set forth; he first setteth his love upon persons, and then chooseth them forth for advancement according to that love; The Lord did not set his love upon you, and choose you, etc. Love singles out persons, and then singles out preferments suitably, she culls out and then crowns; so natural and so adopted sons rise to the kingdom. There are kings in wrath in a temporal sense, but none so in a spiritual: all spiritual kings are kings in love, and from love set up, and kept up. Kings of a little spot of earth, and the king of all the earth, all one in the original of their preferment, all children of love, therefore children of honour and greatness, and carry away all from all the world beside. The heart of God is the footstool up to the throne for all.  
God gives purely: nothing without him engages him to any, no not to the natural son, You are given unto, and therefore give, but God gives so to none: Who hath given unto him first? did the natural son? or do the adopted sons? All his children have what they have, because beloved; love only is the womb that brought forth sons, and a kingdom for them. Design makes you stir, but God cannot be more happy than he is, the advancing of love is all his design in all he raises; he makes persons great to make great his love, no son should have had a kingdom, neither adopted son nor natural son, had it not been to make great his love. Love is the efficient and final cause of all God's actions towards all his children; the natural son and the adopted son are made great of love and for love; set up by love, that love may be set up by them, and for no other design.  
God's gives solacingly: that is, so as to delight himself in what he gives, so as to delight the giver as well as those that are given to: all given in love makes a heaven to God and to man, to the giver, and to the receiver. The motion of father and children each to other, is by the same spirit: children move towards their father in love; and that's the heaven of their way; the advancement and kingdom which they give God in their hearts is in love. Father moves to all his children in love, and that's the heaven of his way: the fruit of the spirit is love, so the reward of the spirit is love; the one speaketh that which we give to God, and that is love; and the other speaketh that which God gives to us, and that is love: God's way within and without to all his, is in a rapture, he makes a heaven to himself in making one for us. All motions between father and children make love-meetings; we obey him in love, and he crowns us in love; adopted sons and the natural son, all God's children move in love to their father, and their father meets them in love, and embraceth them; so did Christ advance his father, and so did his father advance him as a dear son.  
Use. You see Gods general way of raising persons, he first loves and then advances, not a person in the world doth God prefer out of this method. Many men have a mind too much to a heaven here and hereafter, but no mind to look after the love of God; wrath secretly consumes these, in their blind struggle to be happy. Is hatred or love fastened upon you? so will you rise or fall, struggle and strive, and do what you can. Is despised Christ a son of God, a son of love? If he be of that seed he will rise, and will flourish into a kingdom, notwithstanding all the devils in hell oppose. Is Mordecai of the beloved seed? then he will rise, let Haman struggle his heart out. Is Haman an Agagite, of the cursed Amalekites? then he will fall, and all the favour in the world cannot keep him up.  
I am grieved to see what preposterous ways men take for preferment, the love of this man, and that man is made out after, and not the love of God, as the only medium to rise by. I view the ways of men, and sigh in secret; I see one man make a god of another to get up, and he that is indeed God, and the only giver of honour and worth neglected. Men move according to their principles, sense undoes all; greatness is neither from East nor West, advancement is by a very invisible hand, and you only catch hold of hands which you see, to lift you up to a kingdom, to such a great felicity which you aim at. How low do most men move to be high! The soul is enslaved which makes humane industry, all his endeavour to be blessed. The countenance of God sets up, or throws down man: if all the world did love you, could they make you blessed? could they raise your eternal estate? Deluded sycophants! men may give you fields and vineyards; but can they give you a kingdom, an everlasting kingdom? and yet so doth God to his favourites, to adopted sons, and to the natural son.  
Know your error, 'tis ruining, you that look only after the love of men to rise, which make so much of the love of man, and so little of the love of God. Both may be pursued, but subordinately and candidly, otherwise a man makes flesh his arm, and himself liable to the curse of such a condition. A great many men love me, but what will this do me good when I die, if this be all the favour I have? Can men's shoulders carry me to the kingdom of heaven? Will the vapours of many men's mouths make silver wings to carry my soul to heaven? What will conscience cry out for, think you, when that pale messenger comes to call you hence? Ah my soul! thou art now to leave every body indeed, thy very own body in which thou hast lived so long: Doth God love thee? conscience will ask this question again and again▪ O soul, soul. thou art to be gone out of the body presently, doth God love thee? dear soul, art thou dear to God? One spirit is going to another, two spirits must reason together about all things done in the flesh, and standers by may not plead a jot, only what is in the breast of God to plead for thee, or against thee. Sinners, what is in the breast of a God towards you? love or hatred? So will be your great happiness, or your great misery, in this world and that to come.  
Love speaks itself, and so hatred speaks itself: by Gods dealing with you, you may know whether he loves or hates you. God is dear to them which are dear to him, relations are endearing on both sides: God loves all his children dearly, and they love him dearly. Christ was dear to his father, and his father dear to him; he would rather die then disobey his will. The spirit of the natural son, is in all the adopted: if God be your father, where is his honour? Death is easier than disobedience, to a child of God. Relations have their proper nature, they that are begotten love him that begat; God hath no unnatural child. Some of you stand upon your sonship, and yet transgress the will of your father with ease: is he indeed your father which you call so, and use so? Are relations, the highest relations without bowels? can you use your father at your pleasure? Do you love God, and fight against him, against his spirit within, and against his truth and people without? Our war in England certainly discovers a great many dear children of the devil, as well as a great many dear children of God. 'Tis a time of great thoughts of heart, a time of great-stirring, and 'tis a brave time to know your hearts, and who is in them; whether God or the devil; when humours stir much, 'tis the only time to know the state of the man, and what is his distemper. God lives in every heart he loves, and stirs as he lives: how divine are the strings of your hearts now? how generally divine? how strongly divine? There are not two better things to demonstrate any one's estate; not any love speaks the love of a father. Christ looked upon the young man, and loved him; but 'twas not with any indearing love: so not any love speaks the love of a child, but that love which takes up the heart, and indears God there: How precious are thy commandments; my soul loves them, saith the Psalmist: and so elsewhere, My soul thirsteth after thee▪ Psal. 143.3. Weak souls should warm and comfort themselves in that flame they feel in their souls towards Christ and his ways.  
I am to be general in consolation to all God's people, from this point: think how you are to God, very dear, and refresh your souls with it in all sad conditions. Misery sinks us because we think every humane distress speaks divine displeasure, or at least an abatement of love. Afflicted Christians! add not to your load, God is never out with them he loves; all misery speaks not divine displeasure. Misery speaks divine displeasure only, when it makes the soul wicked, more adherent to sin, and less to Christ and Christians. Some men's bitters from God, make them bitter and sour to good; I like not that state: God would make a bastard a son, and he will not be corrected. Miseries which make you groan under sin, and groan after Christ, speak you very dear children to God, how heavy soever they be, and you should account such bitters sweets. Let such mourners cheer themselves, God is very mindful of your condition.  
As things are dear to us, so we think of them: Is Ephraim my dear son? is he a pleasant child? Since I spoke against him, I do earnestly remember him still. Thy folly may be spoken against▪ and yet thy person very dear, and thy distresses compassionately carried in mind, when thou thinkest all are slighted. Christ strikes with one hand, and strokes with the other, 'tis his usual carriage to children. Speak against them before men, and speaks for them at the same time before God his Father: Since I spoke against him, I remember him still, I do earnestly remember him as yet; recordando recordabor ejus adhuc, as they read the text, which is very lively. When misery is upon a child of God, he thinks then he is forgotten, and then he is most remembered, then 'tis not recordabor ejus, I will remember him, but 'tis recordando recordabor, I will certainly remember him, or I will earnestly remember him; now in that very time that I have spoken against Ephraim a dear son, notwithstanding all that I have laid upon him, I do as yet earnestly mind him: as divine love is towards us, so it works; if it be strong towards a person, it is very earnestly intent about him for good. Dear hearts in affliction! believe that God remembers you, and that he remembers you earnestly, your deliverance is shaping day and night, and thoughts shall never lie still till it be finished, and you confess what a deal of love is set upon you.  
Dear children, your blessedness is above all men's here, let times and fortunes favour persons as they will, troubles may be great, but yet your mercy will be certain; many may sink under them, but surely you will not, if the mercy of a God be enough to keep your head above water. Others have nothing sure, you have all sure, the mercy of God sure, in which is all. If Ephraim be a dear son, than my bowels are troubled for him▪ and I will surely have mercy upon him, saith the Lord. Dear children of God, rejoice in these sad times, your blessedness hath as sure a foundation as truth itself, if God can insure any thing, you will never miscarry. Your blessedness will be certain, let times and states turn and overturn as they will; yea, your mercies will be great. What God is in heart to any, he is in hand; where he loves much, he gives and forgives much. Dear children of God, I cannot tell exactly how great you will be, you will all have a kingdom, let this kingdom stand or fall; the natural son and the adopted sons have all kingdoms, and the one doth not envy the other, but joys in it; the natural son is still moving and mediating that this wretched world may have as full a demonstration of this as can be; that the natural son, and the adopted sons may be loved with the same love, and honoured with the same honour, is one passage of Christ's prayer, and dear children read it often. I in them and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me▪ John 17.23. Your mercies will carry correspondency with Christ, and can you tell what felicity the son hath in the father? And if you can, such a felicity will you have in the son: I in them and thou in me, that they may be made perfect in one. Dear sons of God, tell the world your greatness in your meanness, that you are beloved as Christ, and shall be as happy as he, let men and devils do their worst. We are ready to impart to you our own souls, because you are dear unto us, 1. Thess. 2.8. God is ready to impart his own soul to you, because you are dear, the greatest things are given to the dearest souls.   
Coloss. 1.14. In whom we have redemption, &c, 
JUstification hath here a double expression, proper, and borrowed, and so 'tis called redemption: proper, and so 'tis called forgiveness of sins. The cause of justification hath here likewise a double expression, remote and proximate. Remote Christ, noted in these words, in whom, etc. Proximate, his blood, which is not put abstractively, but concretly or comprehensively. In whom we have redemption through his blood etc.  
Justification, according to its double expression, I purpose to prosecute, and in that order, which here by the holy Ghost laid down, beginning first with its borrowed expression, Redemption, In whom we have redemption, etc. Redemption notes four things, a person in bondage, a prize paid a release, and a free state; all which it may be I may little open to you. Redemption notes bondage a distressed state, and such a distressed state, to wit, one thing under the burdensome and destructive power of another; so was Israel under Pharaoh. Egypt was a house of bondage, many together under a burdensome destructive power; and it was to preach their spiritual condition; and their stubbornness occasioned that strong way of instruction. God made a fescue of the body, to point to the soul: fallen man is a soul slave, under the burdensome destructive power of sin, and wrath; lust carries him captive to sin, sin carries him captive to wrath, and wrath carries him captive to hell, which is the great house of bondage for eternity; where many are together, under a tormenting destructive power as long as God is. Prisons have various rooms; but some more sad than others, much lower and darker than others; hell is the dungeon of the house of bondage which fallen man is in; all the rooms are under the same roof, under the same power and wrath, and doors out of one into another, and but a wall between room and room, but a wall between a man in sin, and a man in hell: this is a sad condition, yet universal, not a child of Adam free born. Jews and Gentiles, all are under sin, so many men, and so men slaves, [I am carnal] and sold under sin, saith the Apostle. As a slave is sold from one bondage to another, so one sin sells my soul to another, and all sin sells me to the displeasure of God: me thinks this is the Apostles fancy of the thing I am upon. Not a man but in misery, and not a misery but in sin; sin is the great house of bondage here, in which we are all, in which you are, and I am. I am carnal and sold under sin, and so are you, and this is the case of all naturally, which is intimated in the text. In whom we have redemption; the Apostle puts in himself and those to whom he wrote.  
Fallen man is under the power of sin, and under the power of wrath; sin can do what it will with the soul, and so can justice with soul and body, and yet be just. Sin is God's enemy, and hath made God man's enemy, man is under the power of the greatest adversary in the world; a punishing power is fallen man's keeper, and it follows him whithersoever he goes: some dead have a waking ghost, to tell under whose custody they are; as after a man is brought home to God and goodness, mercy follows the man to the end of his days wherever he goes, and the man under the custody of love, and of a friend for ever: so before brought home to God, man is a prisoner to wrath, and under the custody of a ruining power, and this follows him up and down the world to the end of his days, They shall follow close after thee, 
Jer. 42.16. Or cleave after you.  saith God, speaking of sword and famine. Wrath is ordered to follow close after sinners, as its prisoners, lest they should escape away before satisfaction be made. This as the other I spoke of ere while, is a general condition; as all are under the power of sin, so are all under the power of wrath, and not a man but a captive to divine displeasure naturally; ceased upon by justice, and under custody for hell, if no redemption come. The house of bondage hath three rooms, sin, wrath, and destruction, and they all lie one within another. There is a bondage of sin, and a bondage of wrath, and a bondage of corruption, as the Apostle calls the languishing state of the whole creation, and all these mutually depending, and a common condition; the earth perishing every creature upon the earth perishing, man the noblest creature, under the bondage of sin, wrath, and destruction, and all hinted here in these words, we have redemption, that is, from sin, wrath, and the fruits of it.  
Redemption notes satisfaction, power holding and losing itself, as having found a ransom. Redemption is no free thing simply, though so in order to us; what is free to us, is not to Christ, satisfaction is made to justice, and so the prisoner set free, We are bought with a prize. Power commanding, proposeth its will, will proposeth its justice, justice proposeth its violation to the delinquent, and demands it recompense according to this: violation of truth, of the least truth, is the death of God's will, and so the death of himself; the death of one thing, in justice calls for the death of another, and without delay will have it. In the day thou eatest thou shalt die. The death of God, is more than the death of all the men in the world, and therefore justice demands more for satisfaction, then mere man-dying, for if man-dying would make God satisfaction, then when all men are dead, justice would be satisfied, and so the drowning of the whole world, would have been its ransom, and the burning of this world its redemption; whereas it is but the breaking forth of justice unsatisfied, and laying up the debtors which are many in a sure prison: the death of God is unvaluable with us, and calls in justice for more than the death of mere man, and therefore God-man dies to redeem. And [for this cause he is the mediator] of the new testament; that by means of death, for the redemptions of the transgressions, that were under the first testament, etc. Hebr. 6.15. Legal redemptions had this law, to propose worth, to worth, and so to make satisfaction as exact as might be (E. G.) an eye for an eye, and a tooth for a tooth, and blood for blood, and the most precious blood for the most precious blood, the blood of a man for the blood of a man, and without blood, yea without sanguine tali such blood, their was no redemption, no redemption in a humane sense, because no satisfaction, and that pointed to this in my text, which is exactly noted, redemption through his blood.  
Redemption notes discharge, actual and full discharge. Death paid, bonds are canceled, nothing in will, and if their were, yet nothing in power to prosecute further; justice satisfied, nothing is charged, nothing in the will nor power of any; no not in the will nor power of God to charge man. Who shall lay any thing to their charge? If ye say God, he justifies, because satisfied, and can do no otherwise, 'tis the Apostles strength of reasoning. Redemption takes off obligation to justice, though not obligation to mercy. We are not under the law, but under grace. The law can charge no guilt upon a believer, because grace hath satisfied: the law can charge no guilt, but grace can charge duty, that is, what soever the royal law, and what soever the whole will of God requires, that grace which hath died obliges to. We are under grace, that is, under all the commands of it, to fulfil all that righteousness, as fare forth as we can, which grace hath fulfilled exactly; we are under grace immediately, and under the law mediately, as love to Christ sets the soul to the fulfilling of the whole will of God▪ quantum in se est. Redemption notes release from guilt, and from rigour; sin doth not dame, nor duty doth not discourage, precepts bind graciously, to the utmost of what imperfect man is able, and not to the utmost of what a perfect rule may require. Redemption is from a yoke of bondage, and not from all yokes: from a yoke of bondage to an easy yoke, and a light burden; from legal bondage, to Gospel bondage, which is perfect liberty: which is a law as James calls it, but yet a perfect law of liberty. Redemption is from all sin, but from no service, which the Gospel calls for.  
Gospel release is likewise double, in heaven or in earth, their is a losing in heaven, and a losing in earth, a discharge in the person of Christ, and a discharge in our own person, a general discharge in a general person, and a particular discharge made out by that general person, to every particular. There is peace in Jesus Christ, and preaching of peace by Jesus Christ, deliverance made for captives, and deliverance preached to captives, a ministerial discharge. Divine discharge hath a double administration, one above, and another below: heaven is made to speak and explain herself out of earth, and to tell to whom it belongs, and then the redeemed can say, that his redeemer lives; and this is God's bearing record in earth. Much love breaking forth in earthen ordinances, and running out of earthen vessels, to the sensible apprehension of the beloved; a voice from heaven in earth; in a frail corrupt state, a distinct artificial voice, Thou art all fair; and yet understood by none but the party to whom 'tis spoken; a white stone with a name fairly engraven in it, and yet none can see it or read it, but he that receives it. Our discharge in heaven, in what state and glory 'tis, is peculiar to those agents, between whom things first pass, and without hint, I think to us here. Our discharge here, in what state and glory 'tis carried, within in the soul, ask not me, but ask your own souls, for 'tis honour peculiar and private, to every redeemed soul, and carried with more state or less, according to the pleasure of God. The sum of all is this, Redemption is a sinner discharged by the death of Christ from the power of sin and wrath.  
Use. Is this condition yours? My question is general, are you bond or free? Bodily bondage is very discernible, but soul-bondage is very indiscernible: We are Abraham's children, and never were in bondage to any, said the Jews; and yet were never out of bondage to the devil. Senses pleased, conscience asleep, the man blesses himself in his condition, as the freest man in the world; he hath what he will, he can do what he will, and none within cry out of him; he can eat what he will, and drink what he will, and nothing tumbles nor wambles in his stomach in the afternoon; troubled with no bitter regurgitations from conscience, and what freer condition than this in supposition, and yet what condition more desperate slavery than this? If these men be free. they are free among the dead, and therefore if you have any life, look about you. Soul-powers are dead, and therefore is the soul so free to do what it lists; without control. Lose souls, you are no freemen, but dead men, and all friends are dead that should look to you; understanding is dead, affection dead, conscience dead, and therefore are you so lively in sin, so free to do what you list. The soul dead in sin, wrath tolls and rings out; but the dead hear nothing. The dead are buried out of God's sight, ere they are ware; hell is the grave of a dead soul, which is farthest out of God's sight of any place; and that is the Golgotha for souls, the place of spiritual skulls, where the skulls of the inward man lie. Prepare mourning, you that have dead in your houses and hearts, for the dead will be buried quickly and strangely, hell opens of a sudden, and takes in her dead, which is a strange grave and burial.  
Bodily bondage is exactly looked after, but soul-bondage not; parts are employed much without, but little within, and this fault is very common and very crying. I am afraid there is many amongst you, that do not know what spiritual bondage is, and yet it speaks out itself. There is a spirit of bondage, and a state of bondage, the one is terrible, the other is damnable, I will touch them each a little▪ that you may truly know your state and remedy. A spirit of bondage is a frequent application of the displeasure of God, without just ground. Wrath is many men's due, but they which should apply it to themselves do not, and they which should not, do; and the devil is in both, to destroy all if it were possible. Men which love their sins, and are loath to leave them, make application of nothing but mercy and these choke themselves with sweet meats, and surfeit of children's bread; men which are weary of their sins▪ and would gladly leave them, make application of nothing burr justice, and this is deadly too, if God did not pity it, and cure it. Application of God is man's prerogative alone, to restore his happiness, but it is rarely used rightly to this end; it makes bondage still, and not redemption from it, when not grounded truly upon the word. False application is still from false principles, with a diabolical power concurring. A man not well enlightened thinks his life must be perfect, ere his soul must apply Christ; but the one cannot be, and the want of the other keeps the soul in bondage, in hell here. Sin felt and loathed, Christ prized and yet unapplyed, is a spirit of bondage: fear eats out this poor soul, and if there were no dreadful do in the land, yet this soul would still be at his wit's end, because like Rachel, a refuser of his own mercy: This is a house of bondage for a time.  
We have told you of a spirit of bondage, and now we are to tell you of a state of bondage, and this the Apostle very exactly sets forth, 2, Pet. 2.19, Whilst they promised them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. Man's will proposed as a rule, and all voluntarily and violently serving this, is a state of bondage. Corruption is an ill inmate, and a worse landlord; and yet rules all in the most, and shall do so, & that is a state of bondage. The old man hath his commands, his commands are always congruous to flesh, not to truth, and obedience to these in love, speaks a servant of corruption. Men little eye their hearts, yet from thence must be drawn the denomination of your state, and not from this good action, or that, nor not from this bad action or that: Of what a man is [overcome] of the same he is brought in bondage. That which is set up within for a rule of motion, that hath overcome the man: they had taken in false light, and set up this in their souls through love, to to guide their course. Ah, saith the Apostle, you are overcome now, and brought in bondage; but then there's himself as well as he could, 'tis but a proverb saith he fulfilled, The dog is returned to his vomit; you were never but dogs; what you left for a while, you did not dislike it, it only disliked you, and this made a vomiting like a dog, and therefore are you so apt to return to it again, and to embrace such doctrines as tend to destroy Christ and grace. What principles are preferred in the soul for ordering life, you best know, look to these; I can but demonstrate to you from truth, that of these you are overcome and in bondage, if bad.  
If our discourse discover any in a state of bondage, let God be honoured, and the condition taken to heart, the soul is lost else. His you are to whom you serve, and Satan will claim his propriety, when you come to die, though he say little to you now. God's servants have a jubilee at death, the trumpet sounds, and the soul which long lived in bondage in the body, is made to go out free, to a state of freedom and felicity to all eternity. But ah! what a black jubilee is death to Satan's servants? The trumpet sounds, and bondmen with their chains gingling come forth to the Judge of all the world, and the Goalour stands up, These are my prisoners saith Satan; that shall be tried saith Christ; Judgement is given upon trial: now they are more mine, for ever mine, saith the devil: and God will not wrong the devil of his own. Now is bondage sealed, make free who can: What is done at the last judgement, is done as the acts of the Medes and Persians, that is, not to be recalled. Soul-bondage is a gendering thing, as the Gospel useth the expression, one degree of bondage genders another, till at last you be so fast bound, that there will be no losing.  
Hagarins, lay to heart your condition betime, and inquire after a Redeeemer; groan under your bondage, and the redeemer will come to you: this is that turning from transgression, which the prophet speaks of, and to which state a redeemer is promised: Esa. 59.20. And the redeemer shall come to Zion, and to them that turn from transgression in Jacob. There is the proper and peculiar law of the redeemer, which if ye observe not, ye cannot be redeemed. As every creature hath its proper action, so also it hath its proper law, and without the observation of which, it will not so act. It is the proper action of the spirit to comfort, and this spirit hath its law. you must be led by the spirit; for if you grieve him, he will not comfort you: So the proper action of the Son is to redeem, and he hath his proper law about this work▪ without the observation of which, he will not foul his fingers with filthy souls, and therefore you have him proposing the law of redemption first▪ to that man which had lain thirty and eight years at the pool; Wilt thou be made whole? Whole? why one would think it a strange question to one that had lain in that extremity so long. Wonder not at it, for your case is shadowed out in it; you have lain long under infirmities, and yet have no will to be made whole, that is, no ardent affection to be redeemed out of them, but content yourselves to rub-along in them as many lumpish persons do in some bodily diseases; you will never get deliverance in this way. Sinners will you be made whole? will you be delivered out of the bondage of sin? Do your affections burn, and your hearts beat to be redeemed? That's well: then there is but one step more, believe and you are redeemed out of bondage; and this will be wrought, it will spring and grow insensibly out of those pant and breathe which are upon you: I have seen the bondage of my people, and I have heard their cry, saith God. When bondage makes crying out: O what shall I do, and who shall deliver me! Enemies are got into a body, and are deadly strong, a body of death besets my soul, and in the midst of this body shall not I lose my soul? Now the sinner is turned from iniquity, and now the redeemer comes to Zion.  
Let the redeemed admire and adore the redeemer, this one thing I will touch, and give up the point, and I am the rather induced unto it, because 'tis the use made in my text: In whom we have redemption through his blood. Which words are spoken in way of admiration and thanksgiving, and are but the continuation of that thanksgiving, which is begun in the verse foregoing. The redemption of the soul is precious, silver would not reach it, gold would not reach it, only the precious blood of Christ would do it: precious blood must stir, and precious spirits leap from this consideration as high as heaven, and spurtle up in God's face. Freedom binds man all must be sent to heaven that is saved from hell. Let the redeemed say this, and say that, saith the Psalmist. Redemption is obligation; who ever hangs by his harp, a redeemed person must not, because he hath his advantage with him above all others, his lesson set and laid before him, yea his instrument tuned and put into his hand; his lips are opened, as the Psalmist speaks, 'tis but stir thy tongue, and matter cannot be wanting, nor affections be able to lie still. He that died for us must be perfumed and carried home honourably, and buried in his own country as Jacob was; he that died for you on earth, must be perfumed by praises, and carried to his own country, and buried in heaven. You must not bury Christ in his works, but take him up out of his works and words, and carry him to heaven, and bury him there. Nature abhors burying things in their own blood, you must not bury Christ in his own blood, but take him up out of his blood, and bathe him, and perfume him, and lay him to sleep in the arms of his father.  
The redemption we speak of here, and would have you thankful for, respects your souls, and your bodies; what mercy comes to either, is a blessing from Christ as a Redeemer. Not a deliverance in these bloody times, but from the blood of Christ, from that great redeemer that sits in heaven. Bodily redemption is but the outside of soul-redemption; I hope the blindest sight will be able to see the outsides of mercy. Blind wretches! look upon temporal redemptions which now Christ makes, and see if you can bless him for these: you had not had the lives of your bodies, nor the livelihood of your estates at this hour, had not your redeemer pleaded for you; had not he pleaded for you with his blood, you had been all ere this, tumbling in your own blood; you had had your blood trod under foot by those which have long trod under foot the blood of Christ: One redeemer works all redemptions for soul and body: one redeemer pleads in soul-cases, and in bodily cases. See a full plain place, Prov. 23.18. Enter not into the fields of the fatherless, for their redeemer is mighty, he shall plead their cause with thee. It is but one redeemer that pleads for us in spiritual things and in corporal, and therefore in all mercies both spiritual and corporal, let Christ be honoured and praised.   
Coloss. 1.14. In whom we have redemption [through his blood. 
THe way of grace is here considerable, life comes through death: God comes in Christ, and Christ comes in blood to save. The choicest mercies come through the greatest miseries; prime favours come swimming in blood to us.  
Through a red sea Israel came to Canaan. Many a man lost his life, and much blood shed, the very land flowing with milk and honey, made to flow with blood, ere Israel could inherit the promise: seven nations were destroyed ere the land of Canaan was divided to the Israelites, Acts 13, 19 Israel came to Canaan through blood, and kept in Canaan through blood, Samson was strangled in his own blood, like Christ, to keep blood and life in that blessed people. The harlot had her life by a scarlet thread, and so had the rest of her faith. As the promised land, so the promised crown, came swimming to David in blood; how many men died, and how near was David death many times, ere that promise of his honour did live. joseph's garment was dipped in blood, and he dead alive for so many years, and this was the way to his greatness, and to the saving of the life of all the holy seed.  
Sin makes mercy so deadly hard in bringing forth, to christian every precious child, every Benjamin Benoni, every son of God's right hand, a son of sorrow and death to her that brings him forth. Adam's sweets had no bitter, till he transgressed God's will, one mercy did not die to bring forth another till he died. One creature was a felicity for another, and none a death to or for another; mercy generated mercy, and man fed upon the cream and top of all, and yet the bottom as sweet as the top; man's felicity, was no creatures misery under him; they were happy in him, and he in them, and all in the presence of God to each. I will rain bread from heaven, saith God to Moses, and this was an extraordinary thing then, and yet ordinary to Adam before his fall, spiritually understood; he had all his provision without cost or toil, his felicity descended from heaven upon him as dew, heaven and earth opened, and not any one's sides or veins, and so mercy streamed upon him: he had his felicity with no more hardship than Angels.  
Man would have his pleasure, and God would have his too: divine pleasure hath turned the course of love. The sea hath run so many thousand years in such a channel, yet God can when he will turn it into another, though so broad and big an element. The sea is bottomless, but not boundless, 'tis ordered by the pleasure of God, and so is mercy; the will of God bounds it, orders it, keeps it in, and lets it forth, through what channels it will; life through death, heaven through hell. The first covenant was sealed with life, the tree of life was the seal of Adam's first grace and favour; the second covenant is ratified with death; the tree of life must die, or else none could live by eating of it: 'tis not life out of life now, as out of the first covenant, but life out of death, and this necessarily, because according to the will of God Verily, unless a corn of wheat fall into the ground and die, it abides alive, but if it die, it bringeth forth fruit, John 12.24. God hath taken counsel of his will, and turned the sea of love into a new channel; the first covenant gave out all favours without blood, but the second through blood, through Christ's blood and our own, 
Christ's cup is called Gods will, and our cup is called Christ's will.  the will of God order both these, and therefore is Christ's cup, when full of blood, said to be Gods will, not my will but thine, etc. And our bloody cup also called God's will; if any suffer according to his will, etc. Great favours to come through great hardships, is the will of God.  
Means carry proportion to their end; death to make death; the death of Christ, to make the death of the serpent; bruising to bruise, it was so proportioned by God. It shall bruise thine head, and thou shalt bruise his heel. Nature hides her choice things closest, and bids art use pains suitable to prize, to obtain them; and so doth grace, she hides life in death: our life is hid, saith the Apostle, where? In bleeding dying Christ. Wisdom order great things, to be obtained with great pains; grace, and glory, in blood, in Christ's blood and our own. Christ gets heaven by suffering, and all that will live godly with him shall suffer too. Means are generally proportioned to their end, so by God to Christ, and so by Christ to us. This world is thrown upon men; which is providence disposing, suitable to things disposed: this world is worth nothing, and comes for nothing; but the world to come is invaluable, and the way to it proportionable, the blood of Jesus Christ, and the blood of his people, the one per modum meriti, the other, per modum congrui.  
Things are prised rather as they come, then as they are, fare fetched and dear bought, makes all the prize, and gives all the worth with us weak creatures: upon this ground the Scripture when it speaks of our great fortune, tells the great prize it cost, as eyeing our weakness, who look more at what things cost, then at what things are, and as knowing if any thing will work and take with us, this will. To him that loved us and washed us from our sins [in his own blood, Rev. 1.5. Man is a legal creature. and looks much at what is given for a thing, and prizes this more than that which comes for little; he values things more under a notion of prize, then under a notion of freeness. What did this cost? why it cost Christ's own blood. Fancy works foolishly in weak brains, colour is more than the cloth; and scarlet colour a general taking colour, and therefore is Christ's garment dipped in blood, and he admired in this habit. Who is this that comes from Edom? with garments died red from Bozra?  
Use. Let no man be offended if mercy come any way to sinners, though through never so much blood and misery. Sin had totally and finally closed up every womb of grace, and it could not enter into the imagination of any creature, that ever any dram of mercy should find any way to them: that the earth opens after much sweeting and labouring, and that heaven opens after much sweeting and bleeding, to send forth favours to sinners, is beyond the expectation of men and Angels. Mercy lay buried under impossibility of resurrection; impossibilities reduced to difficulties, and grace become feasible, though with much cost, is admirable. Deadly sentence was with redoubled strength passed, and not with a syllable of revocation, for any lost creature to make the least guess at any restauration. By dying thou shalt die, etc. Here is the grave of a whole world of felicity, and a stone rolled upon it, daring all powers in heaven and in earth, to open it if they can; and that grace notwithstanding so buried, should rise and become atainable, is admirable. I wonder that all the world is not bleeding and howling in hell, and every one catching his blood as it falls, and writing out his fall in capital letters, to the glory of justice to all eternity., 'tis wonderful to me, that it is not the whole employment of all the creatures in this world, to drown one another in blood, to stab, tear, and rend one another in pieces without any ceasing, as that world below doth; that there are not two hells, a higher and a lower, an upmost, and a nethermost, and that this is not as bad as that; that all of this side heaven, is not hell outright.  
Murmuring spirits be patiented, you think much to see so much spoil and bloodshed in the land, 'tis the way of God to bring great things to man; through the blood of prime brave persons, are brave things brought forth. Is there a braver person than Christ in the land, or in any land? and yet through his sides and through his blood, must great and gallant favours come. You eye your pain, and not God's pleasure, his way is in the deep, the Leviathan tumbles there, in the sea, in the red sea, in blood and death; to life and glory; do ye think to justle God out of his ways as ye justle a man? Murmuring, is spirit justling against spirit, a bad against a good, and the worst will have the worst; for God treads such to death, as will not give him his way. You know that God fell out with his own people deadly; when they disliked the way of hardship, which he had cast them into to humble them, and to do them good under heathen princes. Let a wise man propose such an end, and such a way to it, let it be what it will, red or white, fair or foul, you honour him in all, and with joy look for good in this way: give God this honour. Wisdoms way to great things is in blood, in the blood of some prime persons, to the life and welfare of many.  
One or two things may make us give God▪ the honour of his way to such an end, let his way be never so sad in our eye. God always makes his way▪ most just, to what end soever he bends: mercy comes clothed, but like your sin, when it comes clothed in scarlet, your sins are crimson scarlet sins: you die mercies red and bloody, 'tis not God. Justice treads upon sin properly, upon man accidentally, as he lies under it; if no body did lie under sin, justice would tread no body to death, to bring life into the world, nor shed a drop of any one's blood, to bring the greatest blessings to us. God goes after man, because man will not go after God; justice follows sinners, because sinners will not follow righteousness; God doth not step a step in a way of punishment, but as you lead him, and to trace you in your ways of sin; all ways of blood and death, you chalk out to him; you lead love out of his way, and make him become bloody. God is love, fury is not in him naturally, but love, he delights not in the death of any; God is nothing but life, and so is his motion naturally, and therefore called a fountain of life, nothing runs from him naturally but life; if death run out of the fountain of life, 'tis because of poison cast in by you. Generation in blood, one mercy to die to bring forth another, is such a generation as was not known in the beginning, God never appointed things thus to generate; but life to bring forth life, and such a happy creature, to bring forth such a happy creature, & all happiness to live, each speak out fully the vastness of the fountain, and the similitude of the stream to it. The sin of the first Adam, cost the blood of the second, and all the blood that ever since hath been shed, to keep any good alive in the world. Murmuring souls you are blind, justice steres the ship, when it sails in blood with jewels to you: you would never open your mouths, at all the blood that is shed in the land, no nor at all the blood that ever hath been shed in the world, if your eyes were but open to see this first thing.  
God makes his way most sure to such an end, let the means proposed to it, be what they will; through blood and death, or hell, I will surely do thee good, saith God to Abraham, and yet they must into hardship so much, and so long; and yet still the end sure, and this hart-bleeding condition, the only sure way to it, and no other way would have been sure to such an end. Certainty of an end with us, depends upon the standing or falling of such a thing; but the certainty of God's end which he proposeth, doth not stand upon the standing or falling of this or that, but upon the resolution of his will, I will certainly do thee good. One may die, another may die, and yet whilst the will of God remains resolute to such an end, the end will live, and the dying of such prime persons is onward to it, and without which it could not be. Heaven and earth shall pass away, but not one tittle of Gods will shall fall to the ground. The certainty of God's intention you see, depends upon his will: heaven and earth may die, which are greater bodies than man, and yet God's intention live, because his will lives. I must say again, that murmuring spirits are blind, they can see nothing certain in these uncertain times, they think that all that God intends, must bleed and die, because all that men intent bleed and die, and the very men too. Blind creatures, the certainty of what God intends, doth not depend upon any of these; when all is in blood and dead, God is alive, and on in his way to his end, the unspeakable good of many.  
God always makes his way most honourable to such an end, let difficulties in the way, be what they will; though God may cast much hardship upon us, yet he casteth no disgrace upon himself, nor upon his way. His way is honourable, and glorious, saith the Psalmist; all his ways are so when he goes in blood, (for he speaks of the execution of justice there) when he goes in the death of one thing, to the life of another, he goes in in state and glory; God is always tender of his name, when he seems not tender of any person: his son, his only son, scoffed, crowned, hanged, used in all the cruelest and basest manner that men and devils could devise, and yet this son so used by men, was so managed by God and all his hardship, that the name of God was made wonderful honourable in all. Noble persons stand not upon loss, but upon their honour, they value not life, they will step every step in blood, rather than prosecute their designs basely. An honourable spirit is natural to God, he bringeth nothing about basely, he eyes not the blood of men, nor the blood of his son, nor the bravest blood that ever ran in blood vessels; but what he eyes is the accomplishment of his will honourably. Murmuring spirits! you are blind, and you are base, so you may but have your own ends, the safety of your lives and states, you care not how God brings this about, whether honourably or dishonourably. Unruly hearts are unfit to order weighty matters, such spirits must be guided by better than their own; what is done with dishonour to God, saves a little blood and forfeits a great deal. God will manage his way with honour, though he drown and burn worlds, and turn all the creation into blood. Our spirits should move like Gods; that his will may be done by me to his honour. What is my blood? What is God break my back with standing upon it, and squeeze out my blood, so that it may but colour his garments scarlet, and honourable.  
Finally, God makes his way most beneficial, when most bloody and difficult: Who can express the benefit that redounds to the Church by the blood of Christ? the like I may say of the blood of Christians, the benefit which redounds to God and to man, is not to be expressed. The like I may say of the blood that is now shed in England. Truth by fiery trials is made famous, Christ is clothed with scarlet, and crowned with glory here; a man's life is his glory, and this given to Christ in flames, is double glory put upon Christ; a man's blood veins, are the loudest trumpets on earth, to sound out any thing. What a noise hath Christ's blood made all the world over! And so the blood of Martyrs, is it dried up yet? What virtues and graces smell so sweet, and look so glorious, as those that are died rose-colour, with blood, with the blood of that earthen breast, in which they grow? Blood hath a very crying voice, it cries up guilt to heaven, and so it cries up grace in heaven and earth; it makes Christ terrible, holiness immortal, truth eternal; what is written in blood never goes out, and all that read wonder.  
I have but one thing more to say, and that is for as much as great things come in a way of hardship to fallen man, that you would all prepare for hardship. London dost thou not see? England, dost thou not feel that thy mercies come in blood? that thy redemption is likely, if ever, to be through much blood, but through much more than yet is shed, who can say? Men die daily, bloody clouds go up and down, and fall upon this city and that, and shalt thou London escape the storm? Londoners, Londoners, are you prepared to welcome in your mercies in blood? You have had a Thames of water bringing in wealth to you for a great while, are you prepared to have a Thames made of your blood, to bring in brave wealth to you for another while? God hath stirred up some brave spirits amongst you, I would all were such, and yet I see many unworthy spirits amongst you; tell such from me, their doom is coming: your blood is dear, your money dear, but how dear? Dearer to you then Christ? then Christ will trample upon both. Christ is lavish, because we are niggardly, he spoils all, money▪ goods blood, because men have no heart to offer all, to bring him in all, to this blind land; yet this men will not do, this men cannot do, till better qualified in heart. The heart must have precious principles, ere it will part with its blood like Christ, to bring great favours into the world for others. How noble spirited was Christ! he had principles, which if you labour after, will make you as he, ready and able to part with your blood, to bring more of truth into the world: he only eyed and magnified the truth of God, and the glory of God: he sought not his own will, nor his own glory; and therefore so easily parted with all that was his own, to bring in God and his love to us; let him be your pattern in this, and you will do likewise.   
Coloss. 1.14. Even the forgiveness of sin. 
THe essence of Christianity, and the foundation of all felicity. providence now puts me plainly to speak of to you. This last clause of the verse is an application of the former: what is first borrowedly, is here properly expressed: if you understand not spiritual redemption, 'tis forgiveness of sin. In whom we have redemption through his blood, [the forgiveness of sin.  
Forgiveness notes two things, and so doth sin▪ which shall be touched in their order. Forgiveness necessarily notes transgression, and therefore are they here both joined together, forgiveness of sins. Sin is transgressio legis, man out of his way his action is trespass, he eats forbidden fruit; his life is disallowed by truth, and his person abhorred by God. Man in his best state was an inferior, inferiority is minority, and hath always some observation upon it, to speak it out to beholders; the will of God was man's law and his felicity, the observation of this was was the acknowledgement of his distance, and yet his fellowship with God, and his heaven upon earth. The state of inferiority though so blessed, yet disliked; man would be no inferior, but equal another god: Dislike of condition made transgression, the soul did sin, (as that expression in Ezekiel is) as well as the body; the eye changed its object, and carried the heart with it; fruit forbidden was looked upon, and then pleasant to the eyes, and to be desired to make one wise. That heart which had the will of God perfectly written upon it, and the glorious presence of God as the daily majesty of it, broke out against both, to the prosecution of its own private will, as such an absolute being, venturing its prerogative to raise or ruin his condition, which made Adam's transgression without similitude, as the Apostle speaks (who had not sinned after the similitude of Adam's transgression.) Our transgression is the transgression of the law written in books, his was the transgression of the law written in his heart; sins of the latter sort the Apostle did mean here, forgiveness of transgression against the external written word of Christ.  
Sin notes transgression and it notes guilt: sin is an abiding thing, the act dies as soon as done, but the obliquity of the act lives as long as the soul is. Miscarriage of the hand in making a blot, that's over presently, but the blot abides as long as the paper is; Now you say, We see; therefore your sin remains, saith Christ. These words materially considered, died assoon as spoken, but the wickedness of these words lives, remains. Where? upon record in the breast of God, which is beyond all record, to meet the man when he goes out of this world. Sin hath two things in it, obliquity and obligation, transgression of truth, and obligement to wrath, God lays sin to heart, and keeps it there, though we do not. Trespass makes debt; obligation to God's displeasure, is the debt of sin, this is blood upon the man that shed it, the spots of the blood sticking fast upon the murderer to detect him, and bring him to the gallows. His blood be upon us, said they, that is, whatsoever it obliges to in this world or in the world to come, let that fall on us. Sin in the text notes three things; act, obliquity, & obligation; and forgiveness takes off all these, and I will now tell you what that is.  
Forgiveness notes remission, which is the term in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remissio, remittere quasi retromittere, which signifieth the sending of a thing back again from whence 'twas taken, the unravelling and undoing of a thing misdone, the nullifying of a disallowed and unlawful action. As sin makes void the law, and nullifies it, so doth forgiveness nullify and make void sin: obliquity and obligation not only nullified, but the very act that bore these, all nullified by forgetfulness, and therefore is forgiveness called forgetfulness, I will remember their iniquities no more. Iniquity notes the crookedness of the action, and the incongruity of it to rule, and this is as if it had never been, remembered no more. And not only iniquity is blotted out, but the very act that bears this obliquity: therefore as you read of subduing, so of destroying the work of the devil: and therefore is pardon elsewhere called blotting out iniquity as a cloud: a cloud is by superior power of the heavens nullified, neither form nor matter to be found, not any circumstance like it, to note that ever such a being was; and this is our state in Christ, we are remitted, we are retromissi, sent back again to our first condition, as when we were in Paradise, no more mentioned, nor no more thought os, then of Adam before his fall. What we were in our own person then, that we are now in the person of Christ, which lived and died for us.  
Forgiveness notes reconciliation, reconciliation notes acceptation to favour, and acceptation to favour notes peace of conscience, joy in the holy Ghost, and fruition of glory, as many blessings as heaven and earth can hold, as many blessings as a God can hold, which is greater than heaven and earth. Sin separates, God and man are out, and God-man interposeth with his life, and gives up this wholly to the last drop of blood in this quarrel, and in this is justice satisfied, and all truth fulfilled, and Christ as a general person designed so to act in the person of many, and so hath reconciled two in one body, God and man, and hath slain the enmity that was between them: And that he might reconcile both unto God in one body, by the cross, having slain enmity thereby, Ephes. 2.15, 16. that is, Jews and Gentiles one unto another, and borh unto God by the expiration of such a noble life in such a cursed death as the Cross. The sum of all is this, Forgiveness of sin is an act of God, putting all transgressions utterly out of remembrance, and esteeming our persons in crucified Christ as Christ, the dearest to himself, and so held communion with, and dispensed to, both here and hereafter,  
I say, 'tis an act of God: this act is evangelical: pardon springs from compassion, kindness makes God ready to forgive, and not any motive from without him: Thou Lord art good, and ready to forgive, plenteous in mercy, Psal. 86.5. The latter expression explains the former; good, that is, plenteous in mercy, and this makes readiness to pardon; were not God plenteous in kindness, a God rich in love, he would never be ready to pardon sin, because it destroys his visible being, all this world and all things in it, yea it destroys his invisible being; God is no God without, nor no God within: The fool hath said in his heart, There is no God. He affirms it to God's face within, the fool doth this, that is, the man that lives in his sin. Can you forget such as would crush you to nothing?  
'Tis a conditional act: Men must repent, and then God forgives. Repent that your sins may be blotted out, thus runs the Gospel throughout. Repentance hath two things; sense of sin, and faith in Christ, which grace is said to justify, because a necessary condition of justification, and without which, though not for which doth God forgive. Abraham believed, and it was imputed to him for righteousness; which is as much as if the holy Ghost had said, Abraham went in the right way of justification, and so found it, he sought it not by works, but by faith▪ (for you know that's the dispute there.) This was imputed to him for righteousness, this▪ that is, not nudus actus cred●ndi, the naked act of believing; the act abstractively considered, but conjunctively considered as such a hand laying hold of such a person, this is the condition which the Gospel calls for, that Christ be trusted in which also God works; which work being wrought, justification follows actually.  
'Tis actus numeratas, a numeral act, an act repeated, in order to sense, though not in order to the thing itself to wit, sin: a repeated act in order to chastisements, though not in order to condign punishment. We are forgiven this day, and we are forgiven to morrow, and when to morrow comes, a man must be in this to ●e again; we must pray daily for the forgiveness of debts, or else they are as not forgiven, in order to internal sense, and external suffering. Forgiveness is a daily thing with him are forgivenesses, saith Daniel; and God doth multiply to pardon, saith the Prophet Esay, 55.7. Forgiveness is actus multiplicatus, and this with the property thereof, and this property essential, and which destroyed as many misled persons now do, destroy forgiveness and destroy their souls. As such a multiplied act doth David apprehend mercy, and maketh towards it: According to the multitude of thy tender mercies, blot out my transgressions. Mercy thou hast ordained to go forth in a multiplied way, in a repeated and a renewed way, and in this way I come unto thee, saith the Prophet. Forgiveness in the court of conscience, est actus repetitus.  
I have now opened to you the weightiest point in Divinity▪ that upon which your temporal and eternal good depends, a very considerable point, and circumstanced with a very considerable time, 'tis a bloody time, a very bloody deadly time. Sinners, are your sins forgiven? A dreadful throne is palpably errected, the judge of all the world is now riding his circuit in England, and his trumpets sound sadly in every County; Drunkards, swearers, bad good, come away to judgement; Sinners, are your sins forgiven? Execution is general, great and small are trussed up every where: bodies leave blood, blood leaves spirits, spirits leave this world apace, but ah Lord, to what world do they go? England, wicked England, where dost thou bury thy dead, thy dead souls which depart by troops? in heaven or in hell? One sad thing let me tell you all, Death is at your door, therefore let every man smite his breast. and say, Shall I die in my sin, or shall I die in thy favour.   
Coloss. 1.15. Who is the image of the invisible God, the first born of every creature. 
YOu have heard of Christ according to the dignity of office, a Redeemer, a redeemer with his blood; you are now to hear of him according to dignity of person, he is as in action so in person the noblest; He is the image of the invisible God; the first born of every creature.  
Christ is admirable in action and person, altogether lovely, so in the judgement of God, and so in the judgement of those who can discern what God, and what the highest beauty is; Christ hath his encomium here by men truly discerning and hear what they say, and be taken: For his office 'tis the noblest, 'tis to make peace between man and God: for his person 'tis the noblest, 'tis the highest representation of God that is in this world, no creature in this world yields the like; he makes similitude to him, who otherwise is without similitude; if you look at calling, if you look at countenance, if you look at birth, in all these he is beyond all: if you look at calling, none is employed like him, for he brings souls out of the devil's power with his blood: if you look at countenance, he is the image of that God which is so glorious that no mortal eye can behold, and therefore called here an invisible God: if you look at birth, he is Reuben, a first born, not in reference to this little family or that, but in reference to God's great family, which consists of two worlds, three worlds, all that compass and every one of those rooms, which contain every creature. Who is the image of the invisible God, the first born of every creature.  
Some have beauty only by their place and office, and so had Saul, and in this sense merely I think called the beauty of Israel, the beauty of Israel is slain. Saul was the shame of Israel, and the plague of his family, if personally and practically considered, all his beauty then lay in his chair. So others only have their beauty in their face and skin, as Absalon; and others in their birth and pedigree, as Esau, all over rude and hairy, a rough man, but of a beautiful stock, the firstborn of a brave family: some have all these beauties without, but none within, of a good family, of a good countenance, of a good rank, but not of one good quality; but none of these are wanting in Christ, he hath a general beauty: in place a King, in countenance the image of God, in birth primogenitus cunctae creaturae, inside and outside, both are as beautiful as the other, his goodness as beautiful as his greatness; therefore both are joined together by the Prophet Zachary, and admired, How great is his goodness, and how great is his beauty? Zach. 9.17. Christ's goodness is admirably glorious and beautiful, as any other beauty so is the beauty both of inside and outside of every thing belonging to Christ, and here loftily expressed, and admired: Who is the image of the invisible God, the first born of every creature,  
The admirableness of Christ's person makes the admirableness of his action; as things are made so they act, he is incomparably made, and therefore incomparably acts, he is made higher than the heavens, and therefore of more power and glory in action than they, though they be most admirable bodies in the world in operation. Christ is in his form more noble than the heavens, those noblest bodies; according to the nobility of form so is action, and therefore are his actions mentioned in that place, as all suitable to this supreme form, wherefore he is said to save to the uttermost for evermore: which action is suitable to his form: he is made of an everlasting shape, above the heavens; these last a great while, but he longer, because higher, and because made above them; the heavens can make no everlasting operation, because they have no everlasting form; but Christ being made above them, he acts above them, and produceth everlasting things suitable to his form. See this argumentation used by the spirit of God himself, Hebr. 7.25, 26. Wherefore he is able to save them to the utmost, that is, for ever, that come unto God by him, seeing he ever liveth to make intercession for them: for such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Christ is made higher than the heavens, and therefore can produce higher effects; he is made as high as the Highest; and therefore suitable to him in action: he redeems from hell, from the torturing power, not only of men, but of devils. Alike place is that, Luke 1.32. He shall be great, and shall be called the Son of the Highest, as things are in the greatness and glory of their birth and formation, so in the greatness and glory of their action; if a Son of the Highest, he will do the highest things, things incomparably great, all shall see it and say so: if in the image and form of God, and equal to him, he will do equal to him, things which no man can do, destroy principalities and powers, and lift souls out of hell to heaven. This lies along in the story here: In whom we have redemption through his blood, the forgiveness of sins, who is the image cf the invisible God, etc.  
Compliment is to express and to gain love; Christ is in person and action complete, to express and gain affection. God is invisible, and hath no image nor lively expression of himself but Christ, what he is for wisdom, for power, for mercy, all these are out of sight, and have no expression, but in Christ; the excellency of an invisible God, shines visibly, and expressly in him, in his person and in his action, and this to gain man unto him, and therefore is it said after the mentioning of his endowments, his name shall be called Wonderful, Counsellor, the mighty God: the government shall be laid upon his shoulders, and then he shall be called this and that, etc. Transscendent honour shall be put upon him by God, and this to gain the like from men, they shall call Christ as God hath made him and endowed him, as they see the image of God in him, his wisdom, his power, his love. Invisible things do not work upon sensible creatures, therefore are the invisible things of God made visible in Christ, in his person and in his action, and this to work and win; therefore are all the beauties of Christ so exactly and so loftily related; it is the mystery of the Apostles art here, in drawing out God in Christ, and telling you who Christ is like, that he might draw love to both. The fumme of all is this, Christ is admirable both in person and action.  
Use. Matter of consolation springs from this point, what Christ is in completeness of person and action, that he is for us; his fullness is our fullness, and we are complete in him, person and action: this very use the Apostle makes, In him dwelleth all the fullness of the Godhead, and then observe what follows, and ye are completed in him, Coloss. 2.9, 10. Christ's completeness is ours; what he hath as Christ, that is, as one anointed, he hath it as a designed person in the stead and person of others, and therefore may you that believe say, I am complete in person and work; and so doth the Psalmist apply this point to his comfort. Thou art perfect, and makest my way perfect: person is comprehended under action, the perfection of Christ makes us perfect, person and action all together lovely: The Lord himself doth approve of this application of him, and calls an applicatory beauty, our beauty, and a perfect beauty. And thy renown went among the heathen for thy beauty; for it was perfect through my comeliness which I have put upon thee. Weak souls, learn to comfort yourselves as you should; your hearts need never droop for want of holiness and comeliness in the eye of God, as long as Christ is, and he is everlasting, and so are all his perfections.  
Pride kills faith, you would have an absolute beauty in yourselves to commend you to God, which will never be: pride springs from ignorance, and both have a hand in your weak state. Weak souls, you think duty makes beauty, but it doth not, it is only Christ; the glorious sun makes stars glorious. Satan tells penitent spirits, that to believe is to presume: appropriation is no act of presumption in qualified persons: Broken hearts, you are commanded to believe: Ho, every one that thirsteth, and every one that is weary, come to me, saith Christ: and you that do not see your ugliness, are wished to come to buy eyesalve that you may see. Every state of man hath its proper command and injunction of God upon it, men that do not see their deformity, the injunction of the Gospel is, that such should come to Christ for eyesalve; and such as have spiritual sight and sense, the injunction of the Gospel is, that such should believe that Christ and his comeliness is theirs; and weak hearts, you may as well justify yourselves in an act of self murder, as in unbelief; the one respects the body, the other your eternal souls,   
Coloss. 1.15. Who is the image, etc. 
SCripture expressions are above us, where lowest and plainest, but how much more where deep, and utterred exact to reach the loftiest beings; and in such a stile and strain doth the holy Ghost speak here. Men over-matched should have help from others: your prayers are doubly needed, and I entreat that they may be answerably poured forth, that our labours may be solid and sweet, to the salvation of your immortal souls, and to the joyful giving up of our own account at the great day. Christ hath a general beauty, and this particularly expressed, first his image, & then his birth, and therefore are according to his own order of expression to be prosecuted. Who is the image, etc.  
The image of God signifies several things, sometime similitude in place, and sometime similitude in qualification. Christ is the image of God in majesty, in purity, in simplicity, and Identity of being: I intent to touch all these, and then give you the use. Christ holds forth the majesty of God to man: divine majesty notes two things, infinite power, and wisdom, and Christ carries both these through the world in open view, which none else do, neither man nor Angel. What they falsely said of Simon the sorcerer, that I may truly say of Christ, He is the great power of God, he hath power over all flesh, over all spirits; men, devils, winds, seas, are all subject to him. Christ makes every knee bow to him, of things in heaven, and things in earth, and under earth, he is the head of all principality and power, Coloss. 2.10. Christ moves in an upper sphere, and moves all other after him, as he pleaseth, he sits in heaven and doth what soever he will, he puts forth an infinite power here, which I wonder this world can bear, and manages all things according to the counsel of his will, which is one beam of God: divine power working fully as it is, according to its infinite nature infinitely; and so it works in none, nor by none, but in and by Christ.  
Infinite power, puts forth in infinite wisdom, that's the complete majesty of God, and both these in Christ, and no where else. Christ is the power of God, and the wisdom of God, and both joined together by the Apostle, as always going forth together to man. But unto them which are called both Jews and Greeks, Christ the power of God, and the wisdom of God. Christ hath an almighty arm, and an almighty brain, he over-reaches all, the deceived and the deceiver; no action of his proves an abortive, or loses one whit of its scope or intention for want of due time, or due place, or any other oportune, and seasonable circumstance. In him are hid all the treasures of wisdom and knowledge. There is not any excellency accidental in Christ, so you are not to understand the term hid, but all excellency of power and wisdom, wrapped up in flesh naturally, in him there is the fullness of the Godhead bodily. 'Tis an allusion to treasure, where it lies naturally hid in the earth in a proper body; and there lies abundance of treasures, after an unexpressable measure: so in Christ lies wrapped up, wisdom, and knowledge, in their full dimensions, and according to their incomprehensible nature, as in a proper body, and answerably work to the managing of power, and therefore is it said, that he did all things well, and that he spoke and did, as never man did. The power of God fully as 'tis, and the wisdom of God, according to its naturality, and immensity of being and working, which makes up the majesty of God, and so one part of the image of God in Christ.  
Christ is the image of God, as in majesty, so in purity: justice and mercy are the purity of God, as power and wisdom are the majesty of God; Christ, as he is the power of God, and the wisdom of God, so he is the justice and the mercy of God, he is grace and truth, and the fullness of these in view. And the word was made flesh, and dwelled amongst us, and we beheld his glory, as the glory of the only begotten of the Father, full of grace and truth. Providence is full of variety of action, and all very profound, one cannot feel bottom here, yet this we can pitch upon, that grace and truth are the scope of them all: the works of God's hands are verity and judgement; all his Laws are sure, and stand fast for ever, and they are done in truth and uprightness. Christ's action is oft beyond our apprehension, and contrary to our expectation, but never beyond, nor contrary to grace and truth. Grace goes forth in truth, mercy is managed by justice; love is tendered, and if abused, wrath cuts off that person, or that people, and this is the carriage of Christ through the world. Grace and truth are the nature of God, and these in fullness, are in the person and action of Christ, which plainly speaks out what Christ is, to all the world. Under this notion is Christ called the image of God. Holiness and righteousness, was called God's image in Adam, because this was in his person and action createdly exact, but this is uncreatedly exact in the second Adam, which gives him this high title in the text; the image of the invisible God.  
Finally, Christ is the image of God, as in majesty and purity, so in simplicity of being: according to his divinity, he is essentially the same with the invisible God, and therefore called by the Author to the Hebrews, the engraven character of his person or the figure of his substance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the character of his substance, and under this notion Christ hath the attributes of God given him, and called as he is, a king eternal, immortal, invisible. Before Abraham was, Christ was, before any creature was, Christ was; in the beginning was the word. Christ was that word which began all, and will be that word which shall end all, he is Alpha and Omega, but without beginning or end of days himself: by him all things are made, and by him all things shall be destroyed, but he himself abideth for ever, as God doth.  

Immortal. 'Tis eternity in a metaphor: about is the nearest way home, in expression of high things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the graven image of his substance. Use.  Immortal. Christ was never quite dead, he was so fully in the image of God: malice killed man, but could not kill God-man, nor never will. Spirits have no flesh and blood, no deadly matter, because no mixture. Christ's divine nature is spiritual, and the spirituality of his being, not infinite as Angels, but infinite as God, and in this sense, above the reach of sense, and much more above the injury of finite force, and therefore called both immortal and invisible. And so the express image of God's person, and the brightness of his glory. The sum of all is this, that Christ is that person in the trinity, which doth most immediately and fully, hold forth God to man's observation and use, for temporal and eternal good.  
As Christ is the image of God in purity, so we are to conform to him. Whom he did foreknow, he did predestinate to be conformed to the image of his son, that is, in purity, in righteousness, and holiness, according to that of the Apostle, Put on the new man which after God, is created in righteousness, and true holiness. Sinners look well upon your souls, who are they like, Christ or Satan? Satan knows who are like him, and so doth Christ, neither will he be deceived, therefore deceive not yourselves: Death is at your door, do you not see him; after him, the next dispatch will be for eternity, and it will bear but upon the resolution of this question; whose image and superscrition is upon this soul? If you would seek to delude at that day, it will not do in the least, for conscience then shall manage its office fully, without any confront from an unsound heart, it shall speak out then, and unmask the face of the inward man to the judge of all. Deluded souls, I dread to think of you, you have used a damnable art a great while, to mask a naughty heart, and a naughty life, this trade must down now; the sword of the Lords vengeance is come to rip you up, you shall be known as you are, judged as you are. This man is as like the Devil in heart, as he can look, let children swim home to their father in blood, I will make no better conveyance for them. Let them have marshal law, will the Lord of hosts say, slay them in their beds, slay them at their doors; uggly souls, I cannot endure any longer to look upon them. But as for you that bear the image of Christ, lift up your heads, sing for joy of heart now, though all the land be so sad. Christ's image is his mark upon you for mercy, he will know you by this, in the midst of the bloodiest battle, in the midst of a fired city. You being like the Son of God, you shall have one like the Son of God, to embrace you in fiery flames, as the three children had.   
Coloss. 1.15. Who is the image of the invisible God. 
THis is said of Christ eminenter, he is what none else are in heaven or in earth for likeness to God. They are exclusive words, and make a proper rule for our right apprehension of God. When we would conceive of God as he is, we are to conceive of him as he holds forth himself in Christ, and no where else; for God hath no representation, for divine adoration but Christ; God hath no artificial similitude, nor no natural similitude, nothing grows like him, nor nothing can be made like him.  
Nature keeps her compass, and attempts nothing this way, and yet art is venturous. I admire it much; for no man hath seen God at any time, that is, as he is, only he that lay in his bosom thus saw him. Sight is the rule of art, fancy cannot work upon nothing, not our fancy. Folly makes herself visible and not God, when the man goes to make the likeness of him he never saw. Fancy is but bad at recollection when at a loss, yet a little it can do sometimes this way, call to mind such a countenance which at such a time it saw; but that which it never saw it can do nothing about that, but befool itself: No man hath seen God at any time.  
Fancy can draw to the life, and it can work at second hand; fancy can go after nature, and fancy can go after art, and make good work; she can draw from a thing drawn, from a thing itself, or from the shape of that thing; it can shape again to please itself, and continue so contemplative; but it hath neither ways relief respecting God: neither the natural form of God, nor any artificial shape can be got: Ye have neither heard his voice at any time, nor seen his shape, John 5.37. No man hath seen God to draw him to the life, nor none hath seen his shape to copy him out, ye have neither heard his voice, nor seen his shape. Christ as man is not the shape of God. There was apparition frequently under the old covenant, vision was an ordinance, and although it were an ordinance, yet God did make vision still under the shape of some other thing, & not of himself; under the shape of men, or of an eagle, or a dove. The form of man gives not a shape of the form of God; Christ as man was not the image nor the shape of God, but called so as he had a divine essence and action, as the godhead and the fullness of the godhead dwelled in him, and wrought by him.  
Though fancy hath no full shape as a copy, yet from a little, from an eye or from a toe, she can form the whole, if she hath but the shadow of a shadow, any rough draught, any groundwork, or any glimpse of such a similitude, she can with some applause set herself on work; but there is not this relief to make the image of God: Take good heed, for ye saw no manner of similitude when God talked with you in Horeb; If there were any times to get some glimpse of God, it was in Horeb, but yet then there was no manner of similitude. The result of all is this, There is no image of God but Christ, nor can be. There is no representation, for relief of apprehension in adoration, but Christ.  
Use. men's principles are strange which conceive otherwise, and yet persons abusing their light, make what apprehensions of God they please. Look how the heart is engaged, so it fancies God, and represents him to itself. A vain heart makes vain imaginations; will guides affection, affection guides fancy, and fancy guides action, when the soul is given up to sin and death: the heart chooseth its way, and then fancy & other powers set up a god in similitude to this way, to go before the man, to confirm the man in his way, and to seal his destruction; and yet thus men generally live and die.  
Some men's principles are strange, yet they will venture their souls upon the practice of them; the pride of man and the wrath of God is in this; what is the idol of any man's heart, shall become the idol of his life, to his death. God will have what is in the heart, under the man's hand to condemn him: Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and fourfooted beasts, saith the Apostle. First they became vain in imagination, then in action; the idol of the heart gins the idol of the hand, and outward man necessarily: if you would know any man's conception of God, look upon his action, if you would know what idol is in any man's heart, be but patiented a while, and he will draw it out himself in his life. How Romanists conceive of God, they give it you under their hand▪ by the many sensual helps they use in their devotion, their images, and multitudes of carnal representations, whereas God is a spirit, and under the same notion and apprehension alone, must be worshipped. Carnality speaks corruptibility, and that is admirable abominable to relieve apprehension by, respecting an incorruptible God, and yet this is the abomination of Rome, and the persons which we stand to defend ourselves against at this day.  
Men which have corrupted their own glory, strive to corrupt infinite glory, let this set an edge upon every man's sword: I go forth against a company of carnal worshippers, which destroy God, which change the glory of the incorruptible God, into an image made like to corruptible man. I know not what fire this puts in your spirits, I know what fire it kindles in God's spirit, namely, jealousy which is a kind of unquenchable fire, which burns to the third and fourth generation, and which nothing quencheth, but the blood of them that kindle it; shed this when called to it, or else God will, and yours too. Read the sad condition of this generation, Revel. 14.9. If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the holy Lamb. False representation makes false adoration, and our kingdom is full of this, and we have done little spiritually to give better instruction, and therefore 'tis no wonder that we fall corporally with them that fall; 'tis the manner of God to whip his with those with whom they sin, and commit fornication. The beast and the image of the beast, idolatry and superstition, hath swayed above three parts of us for a long time, and it will be no wonder to see scarce one part of four outlive our present misery; if there be any place to sanctify yourselves, and to save this generation, it will be well if God give you hearts to take it; know your own blindness, and it will teach you how to use your out-going against others: 
Immedicabile vulnus ense, etc.  if means to reclaim take place before cutting off, I wish that may be used every where.   
Coloss. 1.15. Who is the image of the [invisible God. 
GOd is invisible in action and in person; in the one partly, and in the other wholly; in the one for a time, and in the other till time shall be no more. God is invisible in creation, this world is a glorious fabric, but built without hands, and without tools, only with the word of his mouth: and can you see the words a man speaks? God was rather audible then visible in the making of all things: Consider all things as made, and the glory of these is invisible. Can you see thrones, and dominions, principalities and powers? spirits which serve you, or spirits which malign you, of which the air you breath in is full as the sun of beams? The heavens and all the hosts of them do you see? You have many mighty friends which you see not, and many mighty enemies, and all these in such a large room, the breadth of which above nor below you see not: look above you, and look under you, have you seen how your countryhouse is roofed and floored? Can you see the breadth of that canopy that is over you, or of that green foot-cloth, that is under you? Hast thou perceived the breadth of the earth, declare if thou knowest it all, saith God to Job, chap. 38.18. so I may say to the greatest astronomer, Hast thou perceived the breadth of the heavens, declare if thou knowest it all? If we see not the roof nor the floor, surely we see not the foundation of this world at all: whereupon are the foundations of the world framed, or who laid the cornerstone thereof? The profundity and invisibility of God in creation, doth he himself go on, thus speaking of to Job. Solomon in a like style speaks to this purpose: He hath set the world in its perfection, so that no man can find out the work which God makes from the beginning to the end, Eccles. 3.  
God in providence is invisible: Can you see those pillars upon which the world stands, upon which England now stands? Can you behold those wheels that turn round the world, and behold how in their motion still they fulfil eternal counsels? Can you apprehend as you are apprehended? Can you comprehend as you are comprehended? Can you master divine actions with your eye, as it masters you with its hand? Can you see him that speaks to the little world, and to the great world, and to the proud seas and waves which rage in both, Come thus far and no farther? He that speaks to the clouds, Water this city, and not that? and to the sword, Go and destroy in this kingdom, and not in that? Can you see that hand which leads you, that hand which feeds you, that hand which protects you, those everlasting arms which are underneath you? That bosom in which lambs are carried, and those legs on which the weak run and are not weary? Can you tell me how many servants wait upon you? and can you see of what stature they are, and what livery they wear? Is their cognizance your cognizance? When I propose such queries as these to my sad shallow soul, I am fain to break out and break off with Job, He doth great things past finding out, and wonders without number: Lo he goeth by me and I see him not, and he passeth on also, but I perceive him not, Job 9.10. A man, a Christian cannot see God many times, and yet God fast by. A man thinks God is going backward with such a business, when he is going on with it: He passeth on, and yet I cannot perceive him: Job spoke this as if this had been his case alone; but alas, 'tis not, 'tis every man's case: God goes out of sight to him; the wisest man, the most seeing man is in the dark frequently, in this point of providence, Eccles. 8.17.  
You see now that God is invisible in action, in that wherein he is most seeable, and therefore I think you will easily believe he is so in person; the materiality of his being, the immensity of his being, and the glory of being, which results from both the former, necessarily render him invisible to us. God is not only invisible in regard of his essence or godhead, but also in regard of the fullness and glory thereof, which is called light indeed in the Scripture, but yet such as to which no mortal eye can approach. The beams of the sun above, though light, yet so glorious as too big for any organ we have to take in. Things have density to terminate, colour to congregate, being, and glory of being finite; yea both not only finite, but both brought down to a suitable proportion to such a tender organ, or else our eye languishes, and closes itself, as able to make no vision. God is not simply invisible, but invisible in reference to us; Angels see him, and Saints above see him, they behold his face, which is the most invisible. God is invisible to a mortal eye, as the Apostle speaks: a mortal eye must have its adaequatae objecta, or else 'tis discouraged, and closes, and gives off its office. God hath not one adequate to render him visible to a mortal eye, neither matter nor form, neither longitude nor latitude, neither white nor ruddy, without any dimension, and without any circumscription of time or place, or any accident or shadow of them. The sum of all is what I said in the beginning, That God is wholly invisible, invisible in person and action.  
Use. Each of these are distinctly useful: that God is invisible in action tremble before him. Sinners look not after their souls, I tremble to see it, because there lies the action of God principally, a man is killed invisibly. Sin is best pleasing, the man will have his way, now God withdraws, and this action is not seen, but yet is the eternal death of a soul: thousands are thus slain, and no wounds seen, felt nor complained of. There be a great many bodies visibly slain, and this makes you shake; but there be a great many souls invisibly slain, the sword of the spirit cuts off the spirits of men utterly from God apace, therefore is hypocrisy at such a hellish height, and so many great men become as devils, and making damnation a court-complement. There be a great many slain and fallen, but weep not for these; there be a great many more slain that are not yet fallen, invisibly slain utterly cut off from God; O weep for these, for when these fall they will fall very low. Fear not, Christian, they have their death's wound that war against you, a deadly wound at heart from heaven which you see not; stand still and you will see them fall fearfully, hell pangs are upon them; do you not hear them groan to be there, by their horrid imprecations? Our war hath slain more than we see, how do men give up the holy Ghost daily! and souls breathe out their last good breath! What making of graves, tolling and ringing out is there in the other world below, if a man could see it! Sinners, tremble at these things, for I tremble to think of some of you: I see that in some of you, which I fear is yet invisible to your souls, invisible judiciary action upon your souls, beg that your eyes may be opened that you may see God's actions within you in some measure, or you are lost men.  
God's action is invisible, trust in him: when God's action carries not that in it visibly, which we look for, we think it hath nothing in it at all, nor means nothing for our good, and so let fall faith, and fall a quarrelling with God and one another; 'tis our great disadvantage at this day and nothing more, with which God is displeased, which will be more and more disadvantage to us only. Why sayest thou, O Jacob, and speakest O Israel, my way is hid from the Lord, and my judgement is passed over from my God? When we cannot see God going along with us in every thing, we think he hath cast us off; the godly despair, and the wicked presume when things are thus carried, both which are much alike good; one looseth his comfort, the other looseth his soul. When we are in the dark and know not where we are, God knows where he is, variation of action doth not prove variation of intention; one end may be intended in travel, though every day the way turn. In countries' full of mountains, ways are necessitated to turn and take compass much: there are great mountains in the Church's way, these make many turn, and put us oft to a stand, to see our way, and him that goes before us. Christians, be not discouraged, it is the manner of God to hid himself oft, when he intends to show his face gloriously. I cannot let down my faith respecting Gods intentions of love, to this bleeding land: that that God now hides himself let it make matter of prayer, as it did to David in like case, and not matter of unbelief and impatience: Hid not thy face from thy servant, for I am in trouble: hear me speedily, & deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters: let not the water-floods overflow me, neither let the deep swallow me in, let not the pit shut her mouth upon me, etc.  
Finally, for as much as God according to person is invisible to a mortal eye; long to be out of the body, that mortality may put on immortality, a mortal eye, become an immortal eye, that you may see him that dwells in that light, to which no mortal eye can reach. The body makes misery, and not felicity to the soul here; our mortal eye beholds nothing but mortality, and so all our vision in the body, makes misery, and not felicity to the soul. What is this world but a great body filled with the curse of God and what are all the creatures of this world but each others deadly executioners, and the dust of one, a grave to turn another into the same! and this is our doleful vision throughout our dying life here; our eye affects, and afflicts our hearts, and yet do not we long to go home, to have better vision, the vision of Saints, and the vision of Angels and the vision of God, in which is heaven. Know your error now, you carnal wretches: all is going away, whither are your souls going, to see God, or the devil? Know your error Christians, the glory of this world hath taken your eye, and the shame of it will take your persons, unless the Lord pity. What bloody objects do I see in the country, and what bloody objects may I see in the city! But were I in that holy city above, I know whom, and what I should see and feel to all eternity.   
Coloss. 1.15. Firstborn] of every creature. 
Firstborn, notes two things, precedence in affection, and precedence in being, in reference to all the creation: Christ is before all chosen, beloved, and endued with grace, and in this sense is called the firstborn. Whom he fore-knew, he predestinated to be conformed to the image of his son, that he might be the firstborn among many brethren. Christ and all the elect are here resembled by a family, and Christ the first brought forth, in the image of the Father of this family, and all the rest conformed to this image; Christ the first chosen and endued, and then all others chosen and endued in him. In this sense, namely, in regard of precedence in affection, is Israel called Gods firstborn, that is, in reference to all other people, the first chosen and beloved: And thou shalt say unto Pharaoh, thus saith the Lord, Israel is my son, even [my firstborn] Let my son, my firstborn go, or else I will slay thy firstborn, Exodus 4.22.  
Firstborn, notes precedency in being: there is a first coming into the kingdom of God, and a first coming into this world. First was the word begotten, and then all other things begotten by him; before any thing had being Christ had. The Lord possessed me in the beginning of his way, before his works of old: I was set up from everlasting, from the beginning, when there were no depths, I was brought forth, etc. Proverbs 8. He speaks you see in reference to the creature, and challenged priority of being, in reference to them all, and therefore called in the Revelation, the beginning of the creation of God: and therefore here also called the firstborn of every creature. Birthright you see by this hath a double consideration, natural, and spiritual, and both honourable, and to beheld up and maintained, and so doth the spirit of God here infer.  
Doctr. Birthright is an honourable thing, and to be holden up, and maintained. 'Tis taken for granted to be honourable, and to be maintained, and therefore is so used and prosecuted in reference to Christ: what is due to him by birth in a spiritual sense, is held forth and maintained, to wit, that he is the firstborn of many brethren; and what is due to him by birth in a natural sense is held forth, and maintained also, that he is the firstborn of every creature: all his privileges are protested.  
Right is the privilege of being, and felicity falls as this falls; a being without privilege, is a being without felicity; and a being without felicity, is hell. Birthright contains much: 'tis a bundle of privileges bound up by God and man, as many as grace and nature affords, to make such a being blessed, both here and hereafter. Consider a man as born, and he hath such natural privilege from nature: and consider a man as new born, and he hath such spiritual privilege from grace. That which carries the felicity of life in it, it's own worth necessarily calls for standing for; if I must stand to maintain my life against deadly creatures which invade it, much more that which is the felicity of my life: right and privilege, is the felicity of life, the felicity of natural life, and the felicity of spiritual life.  
Right not maintained, institution is despised; all runs to ruin necessarily, for one devours another. Privilege gives not only felicity, but proper felicity, that is, every one his happiness so, as not to be the least unhappiness to another. Privilege makes many heavens; a heaven for master, and for servant; a heaven for father and for child; a heaven for prince and for people; and one's heaven not another's hell. Birthright is God and nature, giving distinct propriety. This temporal good belongeth to this, and not to that; this spiritual good, belongs to this and not to that. Propriety confounded, Ahabs and Naboths vineyard become one, heaven and hell become one, children and dogs would far alike, which is sad confusion, and which nature abhors, and grace much more. What is peculiar and proper to Christ, birthright gives him, he is the firstborn of every creature.  
Use. I am to speak to two sorts of persons from this point; to you which have a natural birthright, and to you which have both a natural and a spiritual birthright. You which have but a natural birthright only, it were well if you did look for more, that you were as high in privilege as Christ, that ye had a natural and a spiritual birthright; he was the firstborn of every creature, and the first born among many brethren. Natural privilege makes natural felicity, and this becomes a snare oft times; accommodations of nature make men slight grace, which was Esau's sin and ruin; birthright in the spirituality of it, he despised, obtaining carnal content. The more of the world enjoyed, the less is Christ cared for, this is a common plague, and consider how 'tis with you. Are you beloved of God, or do you look after it? they are his firstborn, his prime birth, which issue out of the womb of love. There is a child and a pleasant child: is he not a pleasant child? So there are sons, and firstborn sons. All men are Gods sons in some sense. We are his offspring; but some are chosen out of the world, and have special love set upon them, they are called a first offspring, a prime birth, because born of love, their birth being not only from the hand of God, but from the heart of God, born of water and the spirit, brought forth to the obedience of the Gospel, by a spiritual efficacy in the word: if this be not your condition, your honour is not full, whatever your worldly privilege be, and you will soon know it; for though you seem to be sons made much of, you will quickly be cast off; none but firstborn are written in heaven, and embraced for ever. To the Church of the firstborn [written in heaven.  
Firstborn have a propriety in eternal felicity, they are written in heaven, and others are written in hell; they are joint heirs with Christ, which a state worth the looking after. You see how all things go here, tyranny tramples your privilege under foot; you are born to much, and it comes to nothing but blood and misery; you dare not go where your revenue lies, to challenge your birthright, the sword is so furbisht and set against you: had you a state in grace, were you a generation of firstborn as Christ, there were something sure to take too, let times and things work as they will. The folly of men is great, this world is only prized, and men will not be reclaimed, which is a destructive thing. Let me ask the children of this world, doth the bloody sword make you question your state, whether you are the children of God or no? born of the spirit, to an inheritance eternal, immortal, that passeth not away? Newborn are firstborn: you are as you were in life, and you will be as you never were in death. Do ye see children of this world, how black and bloody this world is? But what's that to come, where your names are written, and unto which, you are heirs! Look about you children of this world, your misery gathers every day more and more, and nearer and nearer, and it will swallow you up, and feed upon you for ever, if not prevented; your birthright is barely natural, that is, such privileges, in such a kingdom; and you had need fight hard for these; for you have no more, these gone, and all gone, lose what you are born to of flesh and blood, and you lose all: fight hard carnal creatures, or you will be quite undone else.  
Birthright is honourable and to be maintained: you that have this honour in a full sense, in a natural and in a divine sense, as Christ had, hold up your honour, and maintain it as Christ doth here by his spirit, in my text: assert your state, as Christ doth here, and not desert it: tell the children of this world what you are, children of such men, and children of such a God, that you are born to such secular privilege by man, and to such spiritual privilege by God, and will maintain it in his way, as long as blood is in your veins. 'Tis below a man to be a slave: usurped power, makes illegal yokes, and the man that will put his neck into these, is an ass, a silly beast, and not a man: as the posterity of Issachar are called upon this very ground. The soul is base, as it yields to baseness, it fears man more than God, which will be its ruin without remedy: a subdued spirit in this sense, is a silly dove, without heart, of weak principles, and of an unsound mind: so many trials, and so many plagues to this man, all that is shot at him hits him to the heart, and kills him dead: this is our misery at this day, we have a great many persons, but a few men, a great deal of stir but no action; the enemy at the gate, birthright giving up, corporal privilege, and spiritual privilege, wounded at the heart, and yet we have no heart to do our duty; something lost makes us conclude all is lost; every one kills himself with despair, that there is none to kill them, which kill Law, Religion, and all goodness. Our colour is fallen strangely of a sudden: what a deal of blood and life had we to stand for the honour of our birthright, a little while since! and what's now become of it? hath harlots got it all away from our army, and from our city too? I can look upon no man's face, but their sits a pale deadly spirit. Ah Lord! how ghastly ' 'tis! What doth it presage? the death of all? Londoners, what do you mean? will you let frogs and toads creep into your houses, and up into your beds, ere you will stir and put forth for your birthright? shall the enemy come and write up your baseness at your door, in your own blood.  
braveness of spirit for the maintenance of our privilege is much wanting, and yet I doubt will be, there is so much carnal bravery. Our armies swagger, every street stairs upon their pride; pride seeks itself, and not Christ, nor any thing that's noble. Men go forth to maintain themselves, and not to maintain right: how much do many men swagger, now Christ is turned out of all! Unsound hearts swell: pride is a fruit of rottenness, rotten wretches entrusted, have undone all: are not our lives now in as much danger as our liberties? We may thank ourselves, should we not have chosen sincere humble men to lead us forth, to stand for our birthright in the field? Humility and integrity are the foundation of true valour; others vapour, but these will be brave indeed. Look to your hearts every one, I think it will come to every man's turn to stand for his birthright. When man by man shall be singled out, trial will be quick: When the sword is at the breast, for whom art thou? for the King, or for the Parliament? for Antichrist or for Christ? Your hearts will shake unless very sound. As you find your unsoundness, make out for healing, you will betray all else when put to it to stand for your birthright; you will like Peter, in stead of professing Christ, profess that you know him not.   
Coloss. 1.15. First born of every creature. 
OF every creature.] That is, brought forth by eternal generation before any creature was. This term creature is not made a genus, in reference to Christ; but in reference to all below Christ, as Angels, and all other things. It is observable here under what genus all things below Christ are put, creatures, firstborn of every [creature, etc. Angels, a creature; man a creature; every thing man sees, hears, smells, tastes, feels, a creature. Every thing on this side Christ, is but a creature; a piece of his workmanship.  
The sin of man is aggravated upon this ground by Moses: They have corrupted themselves, they are a perverse people: Do ye thus requite the Lord. unwise people? Did not he make thee, and establish thee? etc. What I made, flies now in my face: what I made, seeks now to mar and destroy me: thus God aggravates your sins, sinners, in his word, and he will do it hereafter to your faces. I have brought forth children, and they rebel against me: creatures are the children of God's power, new creatures and old creatures. As you have children of your womb, so God hath children of his hand: the work of my hand strikes to my heart, I am stabbed by instruments of mine own making, I am slain by children of mine own womb this circumstance will heighten sin with a witness; and as sin heightens, justice will heighten, and what a hell will he have then, that dishonours his maker.  
Relation is obliging: Remember your Creator, him to whom you owe your being, who made you such brave creatures, and not toads; or else he that made you, will have no mercy upon you. 'Tis a thousand pities that every one considers not his station; men swell in pride, and walk as if they were not creatures, but gods, which is the cause of all our blood and misery at this day. The will of the Creator trampled under foot, and the creature will have his will; this is a creature making himself a God: but believe me, God will fight for his prerogative, the creature shall know he is but a creature, every creature shall know it; Princes and great men shall know they are but creatures, men shall know themselves to be but men, as the Psalmist speaks: Woe unto him that striveth against his Maker, saith the Prophet. And you will see this woe fulfilled in this land, if you pray hard, and fight hard.  
Every thing on this side Christ being a creature, let things be feared as they are. Who are ye Christians that ye should be afraid of a man, is he not a creature? Is not a King a creature? Who are ye that ye should be afraid of evil spirits, are they not creatures? Hath God made any thing too hard for himself? you bring forth children, and they grow up to be too hard for you, it is not so with God. God comforts his people upon this very ground by the Prophet, that enemies are but creatures, and he their creator: Behold; they shall surely gather together, but not by me, whosoever shall gather together against thee, shall fall for thy sake: Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work, no weapon form against thee shall prosper, etc. Esay 45.15, 16, 17. Doth God create wasters to destroy, and doth he not carry a power over them, to rule them and order them respecting his Church? Yes, saith the next verse, No weapon form against thee shall prosper. Misery is much lessened by a right consideration of things: terror is the misery of miseries. When I look upon a soldier with such deadly weapons about him, and look no further, he is terrible to me, but when I look upon him as a creature, and say to myself, I know who made the man, and who made those deadly instruments that are in his hand, who made the waster and his wasting tackling, than his dread falls. Creatures are bounded, they move as ordered; some things they can do, and some things they cannot do, nor shall not do: No weapon form against me shall prosper. If there be any power beyond devils, the Apostle Paul raiseth himself beyond fear of it, from this consideration, that they are but creatures: Neither height, nor depth, nor principalities, nor powers, nor things present, nor things to come, nor any other creature, shall be able to separate us from the love of God.  
Let things be feared as they are, and let things be loved as they are: you love husbands, wives, children, set bounds to your love, these bounds in the text, love them as creatures. The creature is subjected to vanity. Creatures are vanishing things. We pick and choose creatures, and make as it were a nosegay of them, and set them in our bosom, and no sooner there but they die: wife dies, children die, friends, fortunes, states, kingdoms die, thus do all the sweetest creatures we look upon, and this is common to every one's experience, but not to every one's instruction; yet for all this do men love the creature more than the Creator. When shall we have mortification in England? and when in London? When all is dead? 'Tis sad to behold how still we love the creature, although the Creator hath set creature to kill creature, as if he would not leave a creature alive.  
Finally, trust in things as they are: Let the rod of God, and the word of God instruct you: you are now sending forth armies. look upon them as creatures; salvation is of the Lord, for the Lords sake make not a God of creatures, lest you betray your strength and lives. It is natural to creatures to look only upon creatures, sheep will look back to behold how many fellows they have when an enemy is before them, and so will other brutes; but God expects from man better carriage. Let your hearts be sound, your faith pure, your reeds in which you trust will run into your hands else. 'Tis very clear now that you did nor trust in God, but in man, when your great armies went forth, because you have no faith, now men are gone. Papists upbraid us with the terms of solifideans, but these forementioned may I upbraid with a term near it, solofideans, trusters in earth, or carnifideans, trusters in flesh.   
Coloss. 1.16. For by him all things were created that are in heaven, and that are in earth, etc. 
THe Sovereignty of Christ is argued and demonstrated in this, as in the following expressions: He hath created all things in heaven and in earth, and therefore to be conceived of over and above all things; higher than all, and greater than all.  
Doctr. High expressions are multiplied concerning Christ, to raise high conception of him. Men are apt to conceive too low and too mean of Christ. He that cometh down from heaven is above all, saith Christ. He that is of the earth is earthly, and speaketh of the earth; but he that cometh down from heaven is above all; and what he hath seen and heard, that he testifieth, and yet no man receives his testimony, John 3. Twice is the sovereignty of Christ affirmed, and yet not once received; he lifteth and lifteth again to lift up thoughts and affections concerning Christ, as one above all, and yet all would not do. He that comes down from heaven is above all; above all on earth, and above all in heaven. He multiplies high expression to raise high conception, and yet poor low creatures would conceive of him no otherwise then of other men, nor yet hardly so well. Thus are high expressions multiplied here for the same end, which argues that man is a creature very apt to conceive very low of Christ.  
We are carnal and judge so; we frame conception from sense, objects are no otherwise then we see. Christ's outside spoke as little as another's, and less, low in condition, and low in estimation, this is natural to man, and hard to do otherwise. Thoughts must have a footstool from the world, to lift up themselves respecting persons: we lift up things not otherwise then they lift up themselves by external advantage. Christ's glory is not in this world, he comes in form of a man, and therefore judged no more; in form of a mean man, and therefore meanly judged of. What Christ is visibly is looked after, and this is little; nothing visible speaks him the author of invisible things, the maker of thrones and dominions: from nothing visible, flesh and blood can argue nothing real, to raise apprehension respecting any thing, no not respecting God himself.  
We set up things as we see them, and we set up things as we love them. Man will not conceive highly of that which he hateth: man is carnal and malicious, he makes judgement subject to sense, yea he debaseth it lower, he makes judgement subject to malice. None so blind as those that will not see; yes, those that scorn to see, Conviction is strong, and may do something upon the will, if it do but merely nill; but is not strong enough to over-bear malice. The Scribes and pharisees saw more of Christ then a mere man, and yet will take in no thought of him but what they pleased; they esteemed of him as a devil, such was their malice, when convinced he was a God, the maker of all, and above all, Angels and men. Divine rules cross carnal, a carnal spirit crossed is a devil, a devil calls Christ Belzebub, the chief of devils, and not the chief of blessed beings, as here the Apostle doth.  
We set up things as we will, and yet as God will too. Men stumble at Christ from what they please, and ruin their souls, and this is according to God's judiciary will, for he hath said it shall be so, yea that it shall be so to many. Christ is for a stone of stumbling, and for a rock of offence to both the houses of Israel, and many of them shall stumble and fall and be broke, that is, many shall have low thoughts of Christ, and so reject him, which is death without remedy. Christ is not carnally plausible, and it is so ordered of purpose for a snare to carnal wretches, which will set up nothing but what the world doth, and to accomplish judiciary will. Man eyes his will, and so doth God: man order all his actions according to this, and so doth God: sinners fulfil their own wills and Gods, when they set Christ low, and their souls lower, when they stumble at Christ, and ruin themselves. You vex not God when ye debase Christ, and destroy your souls, you only accomplish his righteous will, and your own wicked will.  
Consider the point in hand, and how it reacheth you: Christ is a mere fancy to forlorn souls. Men oppose creature to creature, this is higher than that, and this is better than that, but who opposeth Christ to all the creatures, and sets him in his thoughts above all, above earth and above heaven, above visible and above invisible things, above thrones and dominions, above every being as the being thereof? Sovereignty is peculiar state, Christ must have glory in the highest; that salutation was but due which they gave when Christ came into Jerusalem; Blessed be the King that cometh in the name of the Lord, peace in heaven, and [glory in the highest. Christ set highest in the soul, is set no higher than he should be, the king is but set in his throne: men fancy that they thus set up Christ in their thoughts, but they do but fancy it I doubt. I will give you some things to demonstrate where this is real, that the soul doth indeed as the Apostle here, look upon Christ as supreme and above all.  
Where Christ is indeed looked upon as above all, there, is fear: sovereignty holds forth majesty, divine majesty indeed in sight is humbling, you may see an instance of this in Job, who thought he had as right an apprehension of God's sovereignty as any man; but God reasons with him about this point, and Job fails: Canst thou do this? and canst thou do that? saith God, and holds out his sovereignty over all before him. Then Job answered and said, I know that thou canst do every thing, and no thought can be held from thee, Job 42.12. Job did but fancy this point before that he apprehended God as over all, but now he comes indeed to behold it, his heart shakes, and he draws doctrine upon doctrine from it. I know that he which is over all can do what ever he will: he made me of the dust with his word, and he can turn me to dust with his word. I cannot hid a fault from him; he that made the ear, shall he not hear, if I speak sin? he that made the eye, shall he not see, I do sin? and he that made the heart, shall not he discern if I think sin? The soul is full of strong argument with its self, when it doth indeed behold God as the maker of all, his sovereignty.  
Where Christ is indeed looked upon as above all, there is he esteemed. One set above all carries all: sovereignty holds forth glory, and this makes love. If I see Christ indeed a chief cornerstone, he is precious: if I see him the son of the highest, I give glory in the highest to him. As things are in height so in honour; honour carries glory, and glory carries the heart; the one seen, and the other is more seen, and sways; glory is a very taking thing: The Lord is high above all nations, and his glory is above the heavens. If I indeed behold the person of God above the earth, and above the heaven, I see him in glory above all these; and if I see him in glory above all these, I am taken with him above all. Most vaunt of light and yet have nothing in love, such apprehension is fancy and not real apprehension. Can I indeed see the sun, and not be taken with it,  
Sovereignty holds forth remedy, sovereignty is sovereign; the soul in the midst of all toss knows where to rest: persons very high oppose me, yet there are higher than the highest, that is the quieting argument. If thou seest the oppression of the poor, and violent perverting of judgement in the Province, marvel not at it, for he that is higher than the highest regardeth, and there be higher than they. The sovereignty of Christ indeed beheld, takes off disquiet, though powers opposing be never so great; the soul can argue with its fears, and find out shoulders for his burdens, as long as God is above all. He that made all is above all, and will maintain his universal sovereignty; the highest shall know they have one above them, and here the oppressed rest. A man that indeed looks upon. God as a Creator, rests his soul upon him as a faithful Creator, that is, as one that will regard the beings which he hath made, although various and so many. Great troubles make great fears, and great fears make great shifts and sins: What a fearful time, and what a sinful time is this! Princes are but men, and yet humane sovereignty makes us do any thing. Fearful souls, you do but fancy Christ's sovereignty, that he is King of kings, and the Creator of all; you have no apprehension of what you speak: you fear God and offer to Baal, as the expression is, that is, you set man above Christ, what ever you say.  
Some of you may possibly see your sin by this point, that you are not so noble spirited as you dreamt, that you have but low conception of Christ. You that are proud in spirit, carnal in affection, and fearful of men, have a base and low opinion of Christ, and Christ will require it. As long as God is supreme, a brave spirit flincheth not a step, but others do like themselves, which will be their shame and judgement. He judgeth those that are high, saith brave Job to his friends, which carried themselves high, Job 21.22. he saw his opposites high, yet this daunted him not a jot, because he beheld one higher. Judge not light of this point in hand, you cannot hear one more useful in this trying time. A man fears nothing that sees Christ above all, neither what men can say nor do; a man fears where no fear is that sees not this: Also now behold my witness is in heaven, and my record is on high; my friends scorn me, but mine eye poureth out tears unto God, Job 16.19, 20. Men think of me thus and thus, but it troubles me not a jot, I look at one that is above all men, that made all, and knows all, and will judge all; to him I refer all: all cannot daunt one in good that sees God above all. Low souls, look upon him that is high if you would become high, as high as Christ and heaven.   
Coloss. 1.16. For by him were all things created] that are in heaven, and that are in earth, visible and invisible, whether they he thrones or dominions, or principalities, or powers, etc. 
HEaven and earth, and the Author and end of both, are wrapped up in this verse and what we shall say of either, for the good of your precious souls, depends wholly upon the blessing of Christ. Christ's house is stately, but of few causes; efficient, and final: first by him, and secondly for him, were all things created: Christ's house is great, but of few rooms, Heaven and Earth: For by him all things were created that are in Heaven, and that are in Earth. Christ's family is but of few kinds, visible, and invisible. From one cause to another, from the efficient to the final; from one kind to another, from visible to invisible: from one room to another, from Earth to Heaven is a Christians journey quite home, and lies all along in this text for us to travel.  
Christ is considered under much variety of notion, and still sweet under all as a redeemer, as the image of God, as a firstborn, and here as a creator. Doctr. A holy soul cannot tyre itself in the contemplation of Christ. Their is variety of excellency in Christ; variety of time, he is Alpha and Omega: 
Variety.  variety of beauty, white and ruddy: variety of quality, mild and fierce; a lion and a lamb, a servant and a son, a Man and God, a Redeemer and a Creator. Christ is all variety of excellency, he hath all the powders of the Merchants, Canticles 3.6. In things below Christ, some have excellency, and some none: some this excellency, and some that, but none have all; and this checks the soul in his game, and withers contemplation at the root. Contemplation is soul-recreation, recreation is kept up by variety: one thing tires quickly, unless that one be all, which so is Christ and none else, he is all, Colossians, 3.11. All belonging to well being, and all belonging to being, Redeemer and Creator, for by him were all things created.  
There is congruity of excellency in Christ: 
Congruity  what things are in Christ are all suitable to a holy soul, and suitable things tyre not; we lie down where we are pleased. 'Tis with a holy soul, as 'tis with a holy God; unsuitable things tyre him presently. Your new moons, and your appointed feasts, that is, their hypocritical observations, I am weary to bear them, saith God, Esay, 1.14. Holy persons, and holy actions, things congruous to his will, in these he takes up his dwelling; his thoughts though vast and noble hire themselves here, so fare are such things from wearying of him; his thoughts respecting this world, the people, and practices of it, rove and wander, and tyre, as weary of all, till he come to Zion, and then observe what he saith of her; This is my rest for ever, here will I dwell, for I have desired it, Psalm, 132.14. Affection makes motion, and thoughts go after desires; desires suited, thoughts sit down and take up their rest, and their dwelling, and like the place of their habitation: 'tis thus with God, and 'tis thus with godly men: one holy spirit roves and tires out itself, till it meet with another; the soul of a christian flies from creature to creature, and pitches down upon this and that, but rises up again presently as one wearied, because it can find nothing suitable; and thus it doth in reference to all the creatures, till it come to Christ, and in him it finds all suitableness, and then sitteth down, suitableness to being and well-being. Christ is my redeemer, and my creator, enough for all that I can wish, and therefore here I rest saith the soul.  

Transcendency.  There is transcendency of excellency in Christ: variety and congruity of excellency, and all above expression, more than can be reached. A holy heart is deep, and loves to bathe itself in deep waters: contemplation is a soul making one deep to swallow up another; and this is so fare from tiring, that 'tis the very Heaven of a holy heart. Contemplation is a soul widening itself to swallow up infiniteness, what ever God is, if it can. Not a step of Christ towards man, but 'tis a great deep. Redemption is a great deep, and Creation a great deep, and 'tis delightful to a divine heart to dive where sweetness hath no bottom. Carnal contemplation tires: because though it find something suitable in the creature, yet but very little, and that little in a little time turns to nothing, and then the soul is not ohely tired, but vexed, which makes thoughts retreat disorderly. Divine contemplation cannot tyre, for it finds out suitable things, and yet there are more besides these still; it finds out one Heaven, and when the soul is in this, and it seethe another beyond this; when it beholdeth a Redeemer, it seethe a Creator more plainly.  
Use. This point plainly discovers many hearts not to be holy; divine contemplation is so burdensome and tiresome to them. You have vagabond persons, so you have vagabond spirits, which had rather be any where then at home. Christ and Heaven are the souls home, thoughts and spirits are all vagabonds whilst they are from this home, and yet few souls care to get here and keep here. The soul is sublime of itself but pravity bows it down; men have their corruptions, and these make their thoughts cleave to the dust. You do not observe whither your hearts go, nor what journeys they make; you do not observe their going out, nor their layings out, whither they wander; nor how prodigal when abroad; nor possible will not, because 'tis pleasing: men do contentedly lose their souls in things below Christ.  
Three things destroy divine contemplation, blindness, idleness, wilfulness. Some men know nothing of Christ, the soul cannot dwell upon nothing. Thoughts are soon tired when confounded; they clash much where there is no apprehension; one fighteth against another, and the spirit dieth in this fight, because condemned to abide in a dungeon. Confusion makes distraction, distraction makes madness; men throw off all, when they can understand nothing in divine mysteries; and I persuade myself that this hath undone many a soul. I have known learned men, who though contemplative enough in their way, yet when they set to contemplate divine things can make no sweetness to their souls, but knots, tricks, and fancies to cavil with; and 'tis impossible but that the soul should tyre quickly, that can find out nothing in Christ but knots and bones to feed on. Learned persons look about you, your contemplation is highest and yet lowest; the hid things of nature wrap you up, and the high things of Christ tyre you presently, which is nought, and speaks the heart bewitched with curiosity; high in fancy, but low and carnal in affection: such a soul as this makes its nest in the stars of this world, but God will from thence pluck it down; every soul that nests not itself in Christ, and in those glorious excellencies which shine in him will be judged, and perish as carnal.  
As ignorance so idleness destroys divine contemplation: thoughts are vain, they must be watched; man hath power to observe his spirit which beasts have not. The spirit of a man, knows the things of a man. You know how carnally your hearts work, and what do you do to reduce them? You keep no watch, sloth-betrayes your souls to lust, and lust will betray your souls to the devil. How secretly doth many a man's heart steal away Christ, and yet not so secretly but 'tis seen, and the man for want of activity lets it go, and so is accessary to the betraying of his own soul, Ah Lord! what will that man be able to say for himself in judgement, that stood still and saw his heart steal away from God to the creature, and did nothing to turn it back, made no prayer, nor shed no tears! Men complain of losses now, but who complains; O God I have lost my soul: I can never find it in Christ; 'tis sometime in wealth, in husband, and sometime in children, in houses and in lands, but never in Heaven; when it setteth about this 'tis tired presently. As the body so the soul goeth downward with ease, but up hill with much painstaking; you must be full of complaints to Christ to keep your souls in his bosom.  
Finally, as idleness so wilfulness destroys divine contemplation. Pride puffeth up, and swelled souls go more to hell then to Heaven, like-spirits bosom. The heart swelled, thoughts are all pressed and taken up to make vent for this, that there is scarce a thought to be spared to ascend to Christ. When the heart is high and haughty, Christ and Truth are under foot; and thoughts never bosom themselves in that which the heart tramples upon. Every thing that crosseth will vex a wilful man though it be truth; and vexation and contemplation are as opposite as Saul and David, as Heaven and hell. I look upon some men and they are puffed up; will leads them and not truth: I smite my breast and say, Ah Lord! where do these souls dwell? In hell certainly, and not in Heaven. Error is the fruit of pride; the soul goeth away from God and bosoms itself in a lie, as it groweth heady and high minded. Citizens look about you, I see an ignorant idle proud spirit amongst you; Christ may be much in such men's tongues, but surely he is but little in their hearts. The excellency of Christ you do not indeed dwell upon, nor find sweetness in, nor cannot as long as these evils are in your hearts.  
Let us all know our duty and do it all, Christ is to be considered; so did David, so did Paul, and so must we consider him. I will meditate of all thy works and talk of all thy do, Psal. 77. what Christ hath done as a Redeemer, and what as a Creator; what he hath done with his finger, what with his hand, what with his spirit, and what with his blood, we must meditate on all his works. Divine things are still unfruitful as unthought of; when we seek after Christ, than he brings us into his chambers; the efficacy of all that Christ is, cometh in by contemplation. Every thing in Christ is useful, the very leaves of the tree of Life are healing: consider Christ under any notion in which the Scripture holds him forth as a Redeemer, or but as a Creator, as the image of God, as the firstborn, and the like, or under any other more remote consideration, and they are all powerful to take off the heart from earth and send it to Heaven. Christ's action and Christ's person, yea and Christ's garments; all he said, and all he did, and all he wore, very virtual and instructing.  
Know your duty and know your felicity: you have now but a few things to think upon, this world is bleeding and dying apace; he that giveth all being, me thinks every one should now much think upon, when all creatures cease to be so fast. A man's tranquillity is permanent when his thoughts dwell upon Christ; let friends, means, towns, kingdoms die, and yet his Heaven lives, because his heart is lodged in one that can die no more, that ever lives. Misery is double, because loss of the creature doth not reduce thoughts to Christ: the end of affliction not accomplished, you will be afflicted seven times more, till your prodigal souls return home to their father, and leave feeding on husks.   
Coloss. 1.16. For by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities or powers, etc. 
I Have given you the respect which this verse bears to those which precede; and I am now to give out to you as I am able, what it hath in itself. If you read this verse, you will find it to consider creation, in reference to two parts, and two causes: two parts, heaven and earth, visible and invisible: two causes, efficient and final; the first is in the beginning of the verse, and the second is mentioned in the latter end; the one saith, all things were made by him, and the other saith that all things were made for him.  
Christ's method pleaseth me best. I will therefore take terms as they lie, and suck as much out of them as I can for myself and you. For by him were all things, etc. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in him were all things created, saith the original, Christ's method and Christ's expression pleaseth me best. God doth create and new-create in Christ. God doth all things respecting the creature in his Son; the Father works in the Son, the Son in the Spirit, and the Spirit in your spirits. The order of divine action is admirable; the beauty of God in his out-going is held out to us. Christ is the wisdom of the Father; all that God doth he doth in wisdom. The Lord by wisdom hath founded the earth, and by understanding hath established the heavens, Prov. 3.19. a like place to this you have Jeremy 10.12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.  
Divine action is made with delight: you have many prime agents, but God hath but one; you look more at ability to your work, than suitableness to your spirits in the agents you employ, but God doth not: you can bear discontent in the agent, so his work be well done, but God cannot: he so moveth as to have delight in both, not only in the work done, but in the agent that doth it, and therefore doth all in Christ. I was daily his delight, rejoicing always before him, saith Christ, speaking of God when in the creation of all things, Prov. 8.  

Success.  The comfort of the godly is in this point: all divine action going forth in Christ, we may conclude success; succesfulness to their good. Christ is mighty in strength and wisdom, our agents are unsuccessful for want of power, and for want of wisdom; but the agent in and by whom God acts, is mighty in both. God is mighty in strength and wisdom, he preserveth not the life of the wicked, but giveth right to the poor, Job 36.5. Where great humane power is (it is Elihu his speech to Job) men think to evade the bent and force of divine action, and to shun what God intends, as they eat what man intends, to get out of his reach as out of ours; but no such matter, for all his action shall acquire his intention, and no man shall evade it; for he works in him who is mighty in strength and wisdom. God intended a world, did he miss the accomplishment of it? Godly souls, you look much in and by whom the king acts, such and such skilful men, and mighty men, and shake and fear; but look in and by whom God acts, and comfort yourselves. Hath the king such an agent as Christ is for strength and wisdom?  

Full success.  All divine action going forth in Christ, we may conclude full success, that is, in the thing, and in the circumstance of time: Christ doth so much as God intends, and in such a time; in so many days he was to make the world, and he did it to a punctum of time, and rested with his Father: and in so many years he is to make a new world, 
First and second resurrection are timed in word, & so shall be in work; the two beloved cities will be built one after another, in their predicted time.  and he will do it exact to a punctum of time, and then give it up all to his Father, and rest with him and his Church for ever. Time is in Christ's hand as well as the work of time: the Father hath put all into his hand, my times are in thy hand. The great world may say to Christ, My times was in thy hand, in so many day's didst thou bring me forth, and so many years wilt thou uphold me. And the new world may say, My time is in thy hand, in so many years thou wilt bring me forth. You murmur that things go no faster on, the time of the new world is in Christ's hand, and it should be rest enough to a saint in all troubles, to look up and consider in whose hands worlds are transacted. God moveth in one that answers his will exact, that observeth his work and his time. Lo I come, as it is [written] in the volume of thy book. Search how it is written concerning Christ's creating this new world, and you shall see that he will come and do it exactly. Lo I come, as it is written, saith Christ, but not as impatient spirits expect: instruments must be blamed when they take not their time, (I mean instruments which we employ for our good in this time of distress) but the heart must be quieted in this, that God's agent exactly keeps his time,  
This is not all your consolation: you may argue for the choicest mercies upon this ground, that God is your Creator in Christ, Thy hands have made me and fashioned me give me understanding that I may live, Psal. 119.73. from such power you may argue to such love; from great power you may argue for great love: Thou didst create me in Christ according to such a noble being, do thou new create me in Christ, for the restauration of this being, as if the Psalmist had so said: this I think may be his meaning, and the strength of his argument. Many of you are weary of your being, you do so sin, but you might have more comfort in your being, if you did look up and consider who gave it, and what obligement lies upon him by it; he gave your being in Christ, and he will restore this being in Christ, if you plead it to him as David. Thine hands have made me and fashioned me; give me understanding that I may live. Thus do thou say to God. A child of God may argue love and compassion from any thing that God's hand doth to him, upon this very ground, because he doth all that he doth to him, in Christ.  

To ungodly persons.  Sinners, the Scripture pressetn obedience to Christ upon you from this point upon pain of death, that all things are made in and by him: how able is he to take away being from all, which gave it to all. Read Proverbs 8.31.32. After that Christ is there mentioned in state as the Creator of all, this he inferreth upon it: viz. Now therefore hearken unto me O ye children, that is, children by creation; for blessed are they that keep my ways. Hear instruction and be wise and refuse it not. He that sinneth against me, wrongeth his own soul. So he concludeth, as Christ is complete to attract love, the same will be his sufficiency and advantage to aggravate our sliding off him: for thus Christ will say to sinners at the great day, I am a firstborn, I am the Image of the Father, I am a Redeemer, I am a Creator, and yet though all these thou regardest me not; all excellencies slighted shall be turned into so many rods to lash your dead souls. The sins you love will destroy your being, and your being, being destroyed, you will fall into your Creators' hand again, and what being do you think he will give you then. God dealeth with you as you are; you are natural, and he fetcheth argument against you from nature, as what is more natural to you then your being: the lower God stoops to stir you and you yet unmoved, the more obstinate you are; you are no new creatures, therefore God argueth with you simply as creatures, and then you show yourselves blocks: you use no art about a block but to burn it, and so doth God when sinners become sots and blocks and understand not so much as the principal of their natural being, though opened and urged upon them by a God: blockish souls think on this, you will have a very hot sermon to warm you when you come to your place.   
Coloss. 1.16. And that are in earth. 
BEing and disposition of being are from Christ, he createth all, and disposeth all. You make creatures and then you place your creatures, and prefer them as you think good, and so doth Christ; and he telleth you where; some in Heaven, and some in earth: he suiteth place to person; pure persons are placed in Heaven, and impure in earth: where we are placed, is that which I am now come to tell you, in earth, for by him all things were created that are in Heaven [and that are in earth, etc.  
What kind of room we live in here these words command me to set out unto you, and then to ask you how you like it. 
1. Low.  'Tis a low room we are in here: the earth is the lowest element, lower than the air, lower than the water, and yet as earth comprehendeth both these, 'tis but God's footstool. Swear not by the earth, for 'tis his footstool; a footstool speaketh the lowest service, such is the earth and all things in it of the lowest use to God; 'tis a kitchen below stairs to scour vessels in, and 'tis a conveyance for the filth that cometh off; there is a gutter out of earth into hell, to carry away all things that offend; hell is the sink which belongeth to the earth: God hath more noble service done in one moment in Heaven, then in all the earth in all the age of it, though it be now many thousand years old. In this lower room wherein we are, here is nothing done but kitchen work, washing and scouring, kill, stripping and flaying that which is fat: Earth is the slaughter house that belongeth to hell; hearts that are made fat are killed on earth, and roasted in hell. We dwell in God's kitchen and the devil's slaughter-house, in earth: this is low, and this is the first thing: earth speaketh a lower room.  
'Tis common: Lions and Bears, Wolves and Men are all in one room in earth: Frogs and Toads, Snakes, 
2. Common.  Serpents and Men are all in one room in earth: good men bad men, yea and devils, all in one room together in earth: this room is so common that the devil is not shut out of it, he hath a door out of hell into earth, and leave to walk from one end of the earth to the other when he will. And the Lord said to Satan whence comest thou; and he said from going to and fro in the earth, and from walking up and down in it. The earth is the devil's heaven, he hath his walk allowed him here: Earth is such a common place, that you cannot walk alone in it if you would give never so much; go never so privately, yet if in earth you will have men or devils with you, and just in your walk. Many together is troublesome, especially when of contrary spirits; the devil and man never do well together in one walk. Community lessens privilege here, 'tis a hell to be where all variety and all contrariety dwell together; and yet so 'tis here, scarce two of one spirit throughout the earth, and yet these must live together in one room, agree together as they will; fight or scratch, or kill one another all is one, there is no remedy, in seventy, eighty, ninety, no possibly not in a hundred years. Heaven hath some community in it; there dwelleth East-country, West-country, North-country, South-country men, but then they are all one spirit; no walk above in which there is hearing, seeing, tasting or smelling, any contrary thing: though there be many millions more above then are here; as having been the receptacle of all travellers from hence for this many thousand years, besides the natives of the place, and yet not two spirits amongst all these innumerable numbers that disagree, or will in the space of eternity. But here one cannot walk any where, but one contradicting and afflicting thing or other meets a man: here I see a Toad, there I feel a Serpent; here I hear a Lion, there I smell a Fox; and yet all these claim a dwelling just where I do, in earth. This is the second thing: earth speaketh a common room.  

3. Dark.  'Tis a dark room: In earth we see earth, but nothing else; we cannot see Heaven in earth, no not any mansion there how stately 'tis, we cannot see Heaven nor any heavenly thing in earth; Angels are invisible, Christ is invisible; Christ cannot be seen now in earth, though the Son of the bravest world: The Father is invisible, the Son invisible, yea the Spirit by which these two work here in earth (as the wind which bloweth in your eyes, yet you cannot see it) invisible. We are here a great wide Common full of moles and molehills, all heaving and heaping up earth, but blind and do not see what we do. Bring forth the blind that have eyes, and the deaf which have ears, saith God. Earthen creatures look one another in the face, as if they had eyes and yet are all blind; some sitting in darkness, others walking in darkness, not knowing whither they go. The best persons here, are as Samson when his hair was gone, and taken by the Philistines, of some good stir and desires, but weak and blind, not able to find a pillar but as led to find a pillar but as led to it. Man is but of yesterday, and knoweth nothing, because his days upon [earth] are but a shadow, saith Job. Earth is a great room full of fools which know nothing, and set alone by themselves to wrangle and talk nonsense to no bodies disquiet but their own. This is a third thing: earth speaketh a dark room.  
'Tis a filthy room: the earth is corrupt, full of snails, 
4. Filthy.  that with creeping up and down, leave their slime and pollute all. One creature polluteth another, and man polluteth all the earth he treadeth on; Blood defileth the land, saith God. Sin rendereth not only the person, but the very place where that person liveth detestable. The earth is cursed from Heaven all over, which speaketh out the strength of divine detestation: 'tis a great brave body, with face blasted, breasts seared, bowels torn, guts and filth hanging out, poisoning and putrifying the inhabitants. which first poisoned and putrified it. All runneth into this, we dwell in a very base place: A low, common, dark, filthy room, in earth; and so indeed is the original Hebrew word Adamah, for earth, used.  
Use. How do you like your dwelling? Men are carried by corruption against truth, and pitch affection upon that which is base. O how damnably do many love their dwelling in earth! When the body dwelleth in earth and the soul too, Ah Lord! that is damnable dwelling in earth indeed. Though God hath placed your bodies in earth, yet he looketh that you should place your souls in Heaven; but show me a man that thus doth. God made your bodies earthy, but you make your souls earthy yourselves, and you will answer for it. I wonder what you find in earth, that you should make your souls dwell here. Do you not find it a low common dark unclean room? And yet must your souls dwell here because your bodies do? then you will perish as beasts, worse.  
I might go along this way and do well, but I must turn another way and tell you, that you have a base dwelling here, and therefore expect things answerable. Christians have no art to quiet their souls when things go hard: you may gather patience from the very place you dwell in; you live in a base place, and what can you expect but base usage? When your dwelling is removed from earth to Heaven, things will be better presently, as well as you would wish. You dwell in earth, and in earth dwelleth all sorts, and every one will act according to his property, and how can it be helped here? Some are backbiters, and they will kill your name: some are sycophants, and they will kiss you and hug you to death like Judas; some are hypocrites, wolves in sheep's clothing, and they will not only kill your bodies, but your souls too. The earth yields variety of deadly vermin, and you cannot tread upon all, some will tread upon you, some will crawl about you and sting you, do what you can. Distress should make mortification, but not vexation; so it did with David, it took him off from all in earth but one, whom have I in earth but thee? Distress should not disturb but subdue the heart, and yet 'tis hard to keep the spirit quiet when basely used, tell it what one will, Fallen creatures are full of passion, and strong passion can bear nothing, and yet must bear itself, which is the heaviest burden of all. All things in earth do like themselves, and therefore turn aside my soul from them: whom have I in earth in comparison of thee, O Christ.  
There is one good in earth, and that's all I know: get acquaintance with him, yea that would find comfort in your dwelling here. Blessed be one good neighbour, or how solitary should we be in earth. Defile not the land which ye shall inhabit [wherein I dwell] saith Christ, Numb. 35.34. The earth would be hell did not Christ dwell in it: you have much misery kept off by one good neighbour you have, and you might have more if you did but get more acquaintance with him. You have lived a great while in the earth, and so hath Christ: do ye know him? do ye love him? he maketh the earth a blessing as base as 'tis, to such. A man's felicity dependeth altogether upon the favour of God. let his dwelling be where 'twill. Earth is heaven, hell is heaven when God dwelleth with one there. Mourning creatures tell me, where do ye dwell? In a valley of tears? In earth doth Christ dwell with you? doth he dwell in earth too, in your hearts? then be cheered for he will wipe all tears from your eyes: and if your hearts be a rest for him, he will be a rest for them, when you have none in earth. When the earth trembles and melts, you have one that dwelleth in it that will see you shall do well. Christians visit your next neighbour often, lie in his bosom whilst you live on earth, you will live very desolate else were the earth a better place then ' 'tis.  
I pity all that live in this world 'tis so base and miserable, but them that live without God in this world, my heart bleedeth over them. Some live where they have no good neighbour, nor no friend, and they truly have a bad life on it; some live so in earth, that it were as good they were in hell almost; whipped in body, tortured in soul, longing for death and yet it must not be, because not yet full ripe for hell, Ah Lord! here is a dwelling in earth indeed: what difference now between earth and hell? All you that live in earth and live in your sins, expect such a life every hour. The earth groaneth, it beareth so many and so naught: sinners do not you groan too? Do not you groan to Christ to be better? The earth will be eased of her burden quickly, but not you; your place will be changed quickly, but not for the better; all that are now in earth will be anon in hell, that do not leave their sins quickly; the sword and strange diseases are going about for this purpose, and do you not see how they sweep the earth?   
Coloss. 1.16. Visible and invisible, etc. 
THe works of God afford man a full soul-imployment. Some things are subjected to sense, and these are called visible: but other things are not subjected to sense, but ordered for more noble powers of the soul to make at, and these are called invisible.  
The soul is manifold in its acts and operations, and so is Christ that all the soul may follow him. There is a manifold grace of God as the Apostle speaketh; a grace visible, and a grace invisible, and the soul can make at both, and so Christ would have it. The eye can see, the ear can hear, the heart can conceive; here is working without and within. Conception is operation about invisibilia unseen, things; 'tis a spirit at work upon words, shaping out to itself what they but mentioned, as countries and creatures where the body never was nor never saw, but only shall; divine conception 'tis a spirit taking shipping as it were in the word, and sailing round the world, taking in visible and invisible things, to leave out none of Christ.  
The soul is noble in its acts, and Christ would lose none for want of employment: if visible things be to low to be busied about there be invisible: if there be nothing without door to be found for employment, to wit in earth, it may find something within about invisible things, by going to Heaven. Creation is laid by Christ with gradation higher and higher, visible and invisible; if one room be too low the soul may go higher, as high as it will, as high as it hath power; the works of Christ lie as high as the tallest spirit can reach. The soul is not forced but drawn to noble action; Creation is temptation, the works of God are laid so as to entice the soul higher and higher, like jacob's ladder, till it come as high as it should be. When the eye of the body is weary of looking upon bruits, trees and such like visible things as are here, than the eyes of the soul may go one room higher in the ladder towards Heaven, to things which are not seen, to that invisible place and society above.  
The soul is remissed in his acts, in works as well as in words; Christ leaveth this without excuse. Man was never without full employment, Adam had it, and the sons of Adam have it. There is a double book of words, and a double book of works to read, and one higher than the other; one visible, and the other invisible; one for the eyes of the body, another for the eyes of the soul; and I wonder what idle souls will say for themselves when Christ cometh to reckon with them. You have a talon and employment for it; a soul, such a noble soul, and such noble employment; both neglected will lie heavy upon you, Bodily sloth you cannot bear, and soul-sloth Christ cannot bear: soul-sloth is enraging sin, and observe how angrily Christ chargeth it. Thou wicked and slothful servant] shouldst thou not have employed what I gave thee to my advantage, Matth. 25.26. take from him what he hath saith Christ, A man hath his soul taken away, that employeth it not: an idle soul becometh a besotted soul, a besotted soul is no soul; a spirit dead and buried in the flesh: powers and parts are blasted and withered when neglected.  
Soul-idlenesse about divine things, springeth sometimes from too much employment about humane, and such men neither know their hearts, nor yet this time: worldly now, and you will be worldly when the world cometh to be burnt. The soul is first let lose from divine things, and then when 'tis abroad, it will not be lured in again by them, though held up to them. Wicked worldlings, you know not what you do when you let your souls lose to the world; there 'tis cursed and becometh wild, and will not return though words of God and works of God, all that God is and doth be held up to it: and therefore is the prodigal said to be lost, for this my son was lost, etc.  
Sometimes soul-idlenesse about divine things springeth from dislike of them. Some, the God of this world blindeth them, and 'tis idle to talk to these of visible or invisible things, for all that is good is invisible to them; they know not how to set their spirits about any thing, but to make provision for the flesh to fulfil the lusts of it. Ah Lord, how blind, how base are some souls! No word of God, no work of God visible to them, under a divine notion. Idleness maketh profaneness, profaneness putteth all powers under the black rod, to wit, the devil: A soul under the power of Satan and the world, cannot employ itself well. Poor bondslaves, seek your freedom by Christ, or you will be condemned.  
You whose soul-powers are under no power but Christ's, from you is this expected, that you make full employment to yourselves about the various works of God, that you travel this world over, and the next above it as fare as you can, into visible and invisible things, and if you lose your souls this way, you will find them in Heaven: the soul getteth his perfection by much travel. Bees fill not their hives from one flower, nor in one journey, they are fain to go fare and near, from garden to garden, from field to field, from flower to flower: so must we from visible to invisible things, to fill our souls with the sweetness of Christ.   
1. Coloss. 16. For by him were all things created that are in Heaven, and that are in earth, visible and invisible [whether they be thrones, or dominions, or principalities, or powers, etc.] 
INvisible things are here named by visible for our sakes; thrones, dominions, principalities and powers, are all terms used amongst us, and we know what they mean, some chief in place and office, superiority and rule over others; and so have Angels over this lower world, at the appointment and pleasure of Christ, therefore called chief Princes in Daniel. The Prince of the kingdom of Persia, withstood me one and twenty days, but lo Michael one of the [chief Princes] came to help me, Daniel 10.13. Greek terms here sound the same with the Hebrew word Shinan, a Shanach, to second, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next to the first, as these which have the prime office and command under a King, are said to be next to him, Hester 10.3. Mordecay was next to king Ahasuerus; so Angels they are next to Christ, in ruling the visible world, and therefore called Shinan in the Hebrew, and principalities and powers in the Greek, that is, chief governor's next to Christ in reference to all the creation beside.  
Terms are here multiplied synonymically, which when they are so, 'tis for our weakness, there being no term comprehensive enough below, to express, things above, Angels being so transcendent in all eminences both of nature and office. Multiplication like to this you shall find in the first to the Ephesians, 21. Fare above all principalities, powers, might, dominion, etc. There is variety of offices amongst the Angels, as appeareth by that place forecited in Daniel, but this is not pointed at here in my text (as I think) by the variety of terms which are used, because they are all of the same signification according to the letters, and point jointly at one main thing, which Christ would have all his know. That the worlds are subordinate, that the visible world is under the dominion of the invisible world, that Christ hath an unexpressable power and strength by him at command, to overrule this world and all things in it, thrones, dominions, etc. that is, transcendent powers, which all the powers in this world call them what you will, will not fully express.  
I will demonstrate this truth unto you by some angelical properties. Angels are unexpresseable for number: the visible world is populous, but the invisible world much more populous; they live not one upon another as we do, which makes great consumption here, and yet live near together, much nearer than we can do, who are corporeal beings. The chariots of God are twenty thousand, even thousands, or many thousands of Angels. His meaning is, that God hath more for number then any general can muster up here, if he should muster up all the creatures in the world. You begin to number here from ten and twenties, they do not begin to number above so low; thousands and twenty thousands, are Gods units, there he doth but begin to number. If men will go to numbering, God will outnumber them, for his number is innumerable. Ye are come to an innumerable company of Angels, Hebr. 12.22. Our Saviour's expression doth plainly demonstrate it, that the invisible world is very populous, and that God hath a mighty vast command thereof; soldiery to still tumults here with ease, or to do what else service he will. When one of Christ's company pulled out his sword to fight for him, Put it up, said Christ, thinkest not that I can now pray to my Father, and he shall presently give me more than twelve Legions of Angels? and every Legion according to the Romans, was six thousand; twelve six thousands and more. His meaning is innumerable numbers, and all these raised presently, at a word sighed out. Certainly they are very populous above. You are here along while of raising an army of ten thousand, and when you have done it, 'tis longer ere you can raise such another; and when you have done it you cannot spare so many to wait up one person, about this poor creature, and that poor creature; and yet this is an ordinary thing with God. When Jacob went from Laban, Angels met him innumerable, and he admires it. This is God's host, saith he, and calls it Mahanaim, that is, two hosts, or two camps. God's host, one is as big as two of ours, ten of ours, and yet these employed every where, about this, and that Saint of God. Certainly the invisible world is unspeakable populous: Angels are unexpresseable for number.  
Angels are unexpresseable for majesty: the sight of their face is death to us. A man of God came to me, and his countenance was like the countenance of an Angel of God, very terrible, said Manoahs' wife to him, Judg. 13.6. it was so terrible that it would have killed her and her husband too, if God had not mightily upheld, they are so fearfully made to flesh and blood. He hath made his Angel's spirits, and his ministers a flame of fire. What is more terrible than a flame of fire? it conjures natural spirits, and makes them all crowd in upon the heart, ready to crowd the heart to death. 'Twas the presence of an Angel that rendered the bush as a flame of fire to Moses; it was a multitude of Angels, which rendered mount Sinai a burning mount, which was a terrible sight; so terrible was the sight, that Moses said, I exceedingly fear and quake, Hebr. 12. Fire is a supreme element for dread; it's an element that sits nearer God than all others do, and goes forth with more of his majesty when it descends. Angels have the advantage of a perfect image; this advantage when it was upon man, rendered him very terrible to all the creation. They have not defiled their scarlet robes; as God did put them on at first, so they wear them still, which render them full of majesty. Man hath but a little of God in him, and with him now, and yet this holds him up, and holds him out, as a creature of much state; but Angels have much of God in them and with them, he never sends out these ambassadors, but he sends the very crown-jewels with them, Christ goeth personally among them. Three Angels came to Abraham, and one of them is Christ, as you shall plainly see, if you examine the 18. and 19 of Genesis together. And so the Psalmist saith, the chariots of the Lord are so many thousands, and the Lord is among them, as in Sinai, in the holy place. Kings, they have some that wait only upon their person, and chariots only for their person. Angels they wait only upon Christ's person, where they go, one may say as the Psalmist, the Lord is among them, though men cannot always alike see it; and this I think was the reason, that Moses was called to put off his shoes, when the Angel appeared in the bush, because Christ was personally present there, among those ministering spirits that were there, to signify good to that people.  
— Angels are unexpressable for power, for courage, and strength; they affright all, but themselves are affrighted with nothing, neither with men nor with devils; they will set upon either. There is an expression, Matth. 13. towards the latter end, which demonstrates the strength and courage of Angels admirably. They are Christ's reapers of the great field of this world. The enemy that sowed tares is the devil; the tares are the children of the wicked, the harvest the end of the world, and the reapers the Angels. The Angels are they that will make an end of the world, that will cut down tares & the sowers of them, & make no more of one then of the other: they are such creatures as shall cleanse the world, and then burn the world; glean the world of all the godly, and then burn the rest: they can lay such a train, that shall blow up the world: they are those flames of fire, that will set a fire, & burn all the world at the great day: they can take up this world, as big as 'tis, and throw it all into hell, and hold it there to all eternity. They shall be instrumental about the greatest design the Scripture speaks of. The son of man shall send forth his Angels, and they shall gather out of his kingdom all that offend, and shall cast them into a furnace of fire. I judge, that good Angels are the inflicters of plagues upon the bad, and that it is they that make hell to cursed spirits, one sparkle of which, is bigger than that flame which shall burn the world; and judge you then of what courage and strength they are, that can take all the wicked men in the world, and all the wicked spirits in hell at once by the throat, and make them all roar together to eternity. All runs into this, that Christ hath an unexpresseable power and strength with him at command, to overrule the visible world.  
Let us bewail the blindness of the visible world. Would the great men of the world did know how great Christ is. Thoughts advance themselves upon no ground, pride will be the ruin of thousands, a little fleshly dying strength, makes men dare heaven; this folly will sink men to hell. This world is overmatched infinitely, and yet proud in its attempts; 'tis beset with invincible force, and yet sees nothing, nor does nothing, but rebel against all the host of heaven, and the Lord of these hosts; what strength Christ hath, he will put forth against this generation. Wicked men, fear Christ: he will eat you out like a moth else, an invisible power will carry the day against you. You can only look upon fleshly strength, and you see we have but little of this now, so God in his wisdom hath ordered things against us, and this makes you bold in your attempts: but tremble, for verily Christ hath a stratagem upon you; when you are confident, because you see little power on earth, you shall be cut off without hand, as the Scripture speaks, with an invisible force. This is Babylon's proper judgement, Thou hast trusted in thy wickedness, thou hast said in thy heart, I am, and none else besides me, therefore shall evil come upon thee, and thou shalt not know whence it ariseth, and mischief shall fall upon thee, and thou shalt not be able to put it off; and desolation shall come upon thee suddenly, which thou shalt not know, Esa. 47.11. Wicked wretches, glory not whatever your strength be. Christ hath an ambuscadoe for you, an invisible army which will consume you strangely.  
I have two things to you Christians from this point: trust in Christ, and admire him. Trust in the Lord, for with him is everlasting strength: Angels never die, no work nor no weather kills them, or tires them. You will be sure, Christians, of one complete army to lie out for you all this winter, which will cost you no money, nor need no recrute; an army of reformadoes which have been in all the fights, that have been in the world since the creation, and under such a general to get skill, as is not in the world. No men more fearful than the godly usually: I wonder at it, you have a wall of fire about you, which is better than your wall of earth. His ministers are a flame of fire, and his ministers are your ministers, and encompass you. The Angels of the Lord encamp about them that fear him. Fear springs from unbelief, and unbelief from unseen means, and this is living by sense, which if our Father Abraham had so lived in his journey to the mount Moriah, and in his journey to Canaan, he had broke his heart,: God hath in this, and in many other things shadowed out to Christians, how all things respecting the Church of Christ, shall be carried in unseen ways, and by unseen powers, and therefore commanded living by faith, and not by sight, and yet every man pleads for a life of sense. God works in a way of means, say they, which is true, but these means not always visible: As you get by such a life, so continue your argument for it. Passion is better confuted by the hand of God. then by the word of God. Unbelief is confuted with standing punishment. Lot's wife is turned into a pillar of salt, and salt is a very tormenting and yet a very lasting thing.  
Admire Christ, for he maketh it manifest that he hath an unexpressable power at command, to overrule the visible world: he letteth battles go against us for many hours together, and cutteth off our arm of flesh, and then turneth the day himself by wounded men in an instant, no man knoweth how: certainly he hath a great command by him, which neither enemy nor we are ware of. My heart bleedeth to behold how blind we are in talking of men; but my heart is more sad to hear how our adversaries curse and take on; they say that our General deals with the devil, or he could not turn about the day so against disadvantage. Poor souls, some body hurteth them and they cannot see whom; Christ's army is invisible. The devil is true enough to his cause, they need not have such hard thoughts of him, he is not false to his own kingdom as they are; Christ's hosts certainly fight against them, but when will they see and confess this? their blindness and stubbornness will break all their backs, which is sad, but what must to the sword, let it to the sword. Let us admire justice upon our adversaries, and mercy upon ourselves, let us all shout and say, Christ's army is a brave army; Christ's army is very great. Thou hast broken Rahab in pieces as one that is slain; thou hast scattered thine enemies with thy strong arm, Psalm 89.10. by Rahab is meant Egypt the generation which now are slain; and the holy Ghost goeth on and telleth us how we should attribute victory to the glory of the invisible power, and not to any fleshly arm; Thou hast broken Rahab, etc. A like Scripture you have; Hosea, 1.7. But I will have mercy upon the house of Judah; and will save them by the Lord their God, and will not save them by bow nor by sword, nor by battle, nor by horses, nor by horsemen. Therefore let us lift up our hearts and tongues now, and say to Christ, that we are saved by the Lord our God, and by his invisible host, and not by men.   
Coloss. 1.16. All things were created by him [and for him, &c: 
GOd upholdeth our way, we have traveled through many things, and we are now come to the end of all; the end of this verse, and the end of the whole creation, to wit, the glory of Christ: for all things that were created by him, were created for him. Some things are for Christ's use, and some things for his delight, but all for his glory. Any motion maketh action, but only such motion maketh divine action, as bringeth all to Christ's end. Christ's work is here mentioned, and so is man's: What is made by Christ, must be by us made for him. The Law of God's action we are to stand upon: All things must be for Christ.  
Doctr. Things may be distinguished in their kind, but not in their last ends: There is one kind of flesh of men, another of fish, another of beasts, saith the Apostle: and things may be distinguished in their place, as some high, and some low; and things may be distinguished by their parts, as some learned, and some unlearned: but none must be distinguished in their end; all creatures, all places, all parts must be for Christ. The Law is universal, nothing is absolutely given, but all the creation is put out to use for him; ten talents, five talents, one talon, not one thing in the world for man's use, but must be for Christ's; not one thing in the world made for man, but must be by man made for Christ.  
Christ in a few days made man work for all his days; things are not to be for Christ to day, and against him to morrow, but for him for ever. His praise endureth for ever. In good times, in bad times, all things must be for him, as long as they are, Christ's glory must be everlasting, as ours shall be when he cometh to order all the creation for us. Scripture expressions must have their extent. Men misunderstand this phrase in the Text that think Christ must have all things for him, when all advantages serve. All things must be for Christ in all times, till times shall be no more, and then all things are to be for us.  
Man hath a great deal of work upon him, and considereth it not, he is to take every thing by the hand, and lead it home; every thing on earth that he meddleth with, and lead it home to Heaven: husband, wife, children, goods, meat, drink, by him, and through him. and to him are all things. Some things are further from God than others, and yet all I meddle with I must up with, in one notion or other, and away with it to him. There is but one carrier to Heaven in all the earth, and that is man, and he is loaded with a witness; he must carry all that is by God and through him, to him; and this he must do though he sigh, and groan till his back break and he die, and then he will have a porters pay. You have some carriers for letters, and then you have creatures of a lower rank to carry other things; but Christ hath but one carrier for all; man must carry his words, his works, his letters and all else here below to him.  
Divinity is high in its scope: the glory of Christ is the highest thing, and nothing maketh at it but man, but he must make at nothing else. Man is not to ask what things are made of, but what things are made for; the former belongeth to Christ, and the latter to us. 'Tis an earthen world this, but man's work is to make it heavenly; 'tis an earthen boul but wants a by as to run right, and man is to put in one to make it incline Heaven-ward, and to run true to God that made it.  
Low things have a high scope, and yet as high as 'tis, man must make at it upon pain of death: we may use any thing but take the glory of nothing: if an Herod, a King feed on this dish, he dieth for it. Benjamin must have a dish of dainties alone, what fit may be given to instruments, but divine glory, this is Christ's dish, he alone must feed on these dainties; if any taste of this honey, though but with the tip of his staff, he dieth for it, and worms the meanest creatures, shall be strong enough to do it.  
Some points will bear dispute, but this will bear none, whether I am to give glory to Christ yea or no in all. God hath set a King in Zion, and 'tis sin to say, may I crown him? I must crown him with glory, though I take off mine own crown to do it. The four and twenty elders fell down before him that sat on the throne, and worshipped him that liveth for ever & ever, and cast their crowns before the throne, saying, thou art worthy O Lord to receive glory, honour, and power, for thou hast created all things, and for thy pleasure they are, and were created, Rev. 4.10, 11. There is no place for the dispute of meum and tuum in this point with Christ, for all is his: all mine are thine: as he said to his Father, so we are to say to him, all ours are his; the very crowns we wear, the things we have that render us most glorious in the eye of men, must be for Christ: all our crowns must go to his crown.  
Many will die by this law, for every man seeks his own. I and mine must live, and so must Christ and his. Skin is dear, all must go for this, but nothing for Christ; which is the life of a beast, and not of a Christian. This time discovers thousands, nothing must be for Christ, because times call for all for him. Neutrality is condemned by this point; some will be neither for, nor against Christ, which cannot be; all must be for him. Conceits are strange, where the heart is naught: can a man only be a looker on in matters of God, which concern his glory, and our eternal welfare? Flesh is fearful, and where this predominates, all the care is to look to one, and that one is self, and not Christ, which will be the shame of that one unto all forever. O how dear is name, and state, wife, and children now! But how dear is Christ? Men of the world, look into your hearts now, if ever you would know them throughly: would you not fain stand Neuters now in our cause, to give your purse some rest? Is not the pulling of your purse-strings, as the pulling of your heartstrings? Alas for me, what shall I and mine do? all will be gone, I shall be quite undone. What is Christ beleft, is all gone?  
Nothing will be for Christ, as it should be, when the heart is not, I would you would all look to this, Give yourselves to the Lord, and then you will give all that is yours. This they did, they gave their own selves to the Lord, and then to us, by the will of God. Make your hearts throughly for Christ, and you will make all other things with ease. Lusts unmortified, the heart is unruly; the heart unruly, will part with things according to its own will, and not according to Christ's. An unruly heart becomes froward; frowardness knows none but its own will. Who is David? and who is the son of Jesse? that I should take up what is mine and give to I know not who? Many things go for Christ a while, plate, horse, money, men, and of a sudden all is checked, and nothing shall be for him; the plague of this is at the heart, this was never for him; but yet men do not consider this, but plead a thousand things of this side, and that speaks all more miserable.  
Two things speak the heart for Christ, the rise and the scope of action: the heart is not for Christ, let the action be what it will, when it springs not from love. Peter lovest thou me? Feed my lambs. Naked action, though never so good, speaks not the heart for Christ, but the spring of that action. Do ye love Christ's Lambs and feed them? I will tell you a sad thing, many a soldier hath a hand for Christ, and a heart against him, and what a pity is this. So many a Citizen hath a purse a little open for Christ, and a spirit quite shut against him. Certainly our motion for Christ is heartless motion: love oils her own wheels. as long as she hath any work, or any power, and we are quickly weary of well-doing.  
The spring of action, and the scope of action, speaks the heart for God: not what you do, but at what you aim. He that seeketh his glory that sent him, the same is true, and there is no unrighteousness in him, John 7.18. The generation is spiritually plagued, which is worse than all the plagues which are upon us: men do little, and mean less: scarce a true heart amongst us. The body hath two eyes, but the soul should have but one, looking only at Christ; but show me such a man now. We are a kingdom of squinteyed persons; states are broken, any way will serve to mend them: let whose will lose, is there any way for me to gain? Trials are quick, spirits perverse; kingdoms reel, nothing to be had; you must comply and do as others do, and seek yourself, for you cannot rid it out: thus we reason. Simplicity is a rock, I see but few of these in our seas, Surely, surely, souls are drowned apace in the deluge, that is upon us. Men that did look bravely at Christ, now look basely at themselves, which speaks more wounds to a wounded kingdom: the Lord heal such hearts, or else when will this land be healed.   
Coloss. 1.17. And he is before all things, etc. 
Doctr. HEre is a term of connexion in the front of this verse, which calls for something to be spoken relatively. Circumstances are multiplied, to win respect to Christ. Much is said before, and here is more, and yet all expression too little to win affection. The heart of man naturally is damnable cold. One ornament is enough to set a man dear in your breast, but all ornaments not enough to set Christ dear. Affection naturally, is no whit divine. Christ is very honourable in gifts, and so in years, he is the ancient of days, He is before all things, and yet all nothing.  
Let us all bleed under the baseness of our affection so much should not be said to quicken, were we not all very dead. There must be some divine principal in the soul, ere any divine principal held up to it, will take it. if heaven were open to you, yet would you have no heart to go in, unless your hearts be opened too. Should Christ himself come from the dead, and stand in that glory before you, in which he stands now, at the right hand of God, yet unless something be done within, this sight without, will not gain you to him; you will tremble, and entreat him to departed.  
Sinners, know the plague of your heart: Christ is not revealed in you, and therefore all that here he saith to you, is no more stirring. You have glory after glory here, and yet nothing gains: you spit out the sourness of your souls, in the face of him that is sweet to you: I am afraid nothing is yet done within you, and is this nothing to you? And if so, your state is the more grievous to Christ. When we do not love Christ, we should confess it to him; a plague hid, Christ looks not after it, but lets it ramble and kill the soul.  
Yet must we Christ's servants, strive with you still, and fight with dead men, as long as we are in this dying tabernacle; and all that Christ saith of himself, we must say to you, though you grow worse and worse: into every chamber of the king of glory we must lead you, though it be of no taking glory to you. My text puts me now to speak of the eternity of Christ to you, he is before all things, which is one of the highest things of concernment in the world, to see what this will do. We must be sweet to sour souls, though they grow more sour by it: we must put sweets into filthy stomaches, though they cruddle in their stomaches, and spew them up again, in the face of him that prescribed them.   
Coloss. 1.17, He is before all things, etc. 
LIke to this is that expression of Christ. Before Abraham was I am. They are expressions only competent to Christ as God, and put us to speak of that which is altogether above us, to wit, the Eternity of Christ.  
Eternity is continuation without termination, quae nnllo tempore finitur, that is bounded with no time. Melchisedeck is made a shadow of eternity, he is said to be without beginning of days and end of life. You may call eternity life, for 'tis an essential attribute to the highest life: but than you cannot measure this life by days and years, no not by beginning nor endding, for 'tis without both saith the holy Ghost, Without beginning of days or end of life: Eternity is a life of and to itself, without term or dependence, any denomination from any thing without itself. You may denominate some things by some accidents that belong to them, as long, short, great, little, but eternity is without all accident, and can be called by none of these, neither long nor short, great nor little, but what it is essentially within itself, a life without all term, a life everlasting; a life from everlasting to everlasting: and such a life did Christ live whilst on earth, a life that had no term, that was before all things, and after all things.  
Eternal life is consistent with humanity, though not with iniquity, with humane nature, though not with sinful nature. The Godhead dwelled bodily with us, that is, in our nature dwelled that life which is eternal; that is, of and to itself without any term, dependence or denomination, but from itself. There is principium ordinis, & principium temporis, a beginning of order, and this is competent to Christ as the Son of God: First the Father, and then the Son. There is a beginning of time, and this is competent to Christ as the Son of man: but principium essentiae, a beginning in regard of that essence and life, which is the same in all the three Persons, so there is none: The Father is eternal, the Son eternal, and the holy Ghost eternal, without termination, or denomination known to us: The Sun is appointed for times and seasons, for days, and months, and years, Gen. 1. 'Tis a long met-yard to measure the Heavens which is wonderful spacious, and it doth it speedily; 'tis mensura motus, the measure of all motion above and below; but there is no measure for eternity but itself, but the Son of righteousness who fully comprehendeth his own being, in all the properties of it: it can be put under no definition in our terms, and so consequently into no humane conception, and therefore when spoken of 'tis very brokenly, and yet as may best reach to your apprehension, as calling it something before the eldest thing you can think of. He is before all things.  
As Christ is in being so in office, the one giveth fitness to the other: He is a King eternal, a Priest for ever after the order of Melchisedeck. Every being hath proper action; as Christ is he doth, he hath eternal life, and doth eternal actions; he blesseth for ever, curseth for ever; he blotteth out sin for ever, and writeth down sin for ever; Now go write it before them in a table and note it in a book, that it may be for the time to come for ever and ever, that this is a rebellious people, lying children, that will not hear the Law of the Lord. Esay 30.8.9. If thou forsake him he will cast thee off for ever, 1. Chron. 28.9. The works I do they bear witness of me, saith Christ, when he would convince them of what a being he was. As things are so they act, such a life generateth such a life. Whosoever shall drink of the waters that I shall give him, shall never thirst, but the water that I shall give him, shall be in him a well of water springing up to everlasting life.  
Our duty must be suited to Christ's being and moving, both which are for ever, and so must our obedience be. I will extol thee my God O King, and I will bless thy Name for ever and ever, Psalm, 145.1. the being and moving of Christ should not be separated, his Person and Office should go joint, and answerablely be observed in conversation; God and King are here coupled together by the Psalmist, and Christ as God and King lifted and extolled: I will extol thee O God my King. Christ is eternal in both, and in all other attributes, he is God-King, and God-Priest, and God-Prophet, that is, of suitable action in all these Offices to the nature of an eternal life, of a God-life (I may so speak) and therefore ought jointly still to be considered and observed. Naughty hearts suspend duty at pleasure, they consider not with whom they have to do; to day they will be holy, to morrow they will not, and in this undo themselves for ever, as falling under an eternal stroke. Being's and Offices over us must be acknowledged as they are; they are eternal, and must be obeyed eternally: Ever follow that which is good, Thes. 5.15. Religion if it cost you money, or if it cost you blood, yet you must obey, for he that liveth for ever, will otherwise make you die for ever. O England, take heed of eternal blows, if thou wave thy fidelity to Christ, to wave temporal strokes, thou wilt have eternal strokes, thou wilt be judged as Elies' house for ever, and as the Churches in the East with a perpetual desolation, and Ziim and Ochim shall dance here, and thou shalt hear the voice of the Turtle no more for ever, Esay 13. Thy bending affrighteth me more than thy bleeding; but I spare thee O weak England. Truth should be managed according to its nature, and according to its Father; 'tis eternal, and so must we cleave to it; if thou canst not receive this, the Lord have mercy upon thee England.  
I leave generals and speak to particulars: 'tis an eternal God ye have to do with, he is before all things, and will be after all things, wherefore tremble, and consider your state every one, what eternal things are done upon you. An eternal agent, hath an eternal subject to work upon; your souls are everlasting, and there Christ specially worketh, as most suitable to him: little is to be heeded what is done without, in comparison of what is done within: you complain of many strokes upon your states, names, bodies, but is there not a stroke of strokes, an eternal stroke upon your souls? Hence forth let fruit never be on thee more, Ah Lord! here is an eternal God, striking a stroke like himself! Barren souls, is not this eternal stroke strucken upon you? You of this congregation (let me wash my hands of your blood, ere my glass amongst you be quite out) what hath my eternal master done in your eternal souls by the eternal words which he hath spoken by me, since the day I came amongst you? Are not your hearts the same? as sour, as bitter, as cold, as carnal, as worldly as ever? Are not these symptoms of an eternal stroke, that God hath cursed you for your barrenness under brave means, which you a long while have had, never to be otherwise then you are? Take time to give me an answer, till I come to this place again.  
Christ being eternal, eternal mercy may be had, if wanted by any people, and with more content to Christ then lesser things: great persons delight to give like themselves. He asked life of thee, and thou gavest him long life, even life for ever more: As for natural life, Christ maketh nothing of this gift. David thought that to beg natural life had been a great request, and no doubt but he would have accounted this much in some straits but God maketh nothing of this, as being not to give like himself. An eternal God loveth to give eternally; The gift of God is eternal life. This is the privilege of the generation of them that seek him; they ask small things, and he giveth great; they ask one thing, and he giveth them a better; they ask like themselves, and he giveth like himself. Tender hearts are afraid to ask great things, but it should not be, for 'tis most becoming him with whom we have to do, and you will sooner get him to give audience about such things, then about petty temporary things. King's will not be moved in small things, but in matters which beseem their greatness, to this they are ready. Our God is ready to give the least good thing we need, to tender every hair, and every leaf, His leaf shall not whither; but he is most delighted to give the things that are most like him. When Jacob wrestleth in a case of natural life, the Angel would fain get gone: doubtless his petition lay too low, for the Text saith, he was greatly afraid, and had there not been something wrapped up in the business, that had an eternal respect, and which the Angel at this time did more look to then Jacob did, doubtless Christ would have got away: he would not have been troubled with Jacob all night only about the natural life of him and his. Let weak souls remember the carriage of the King to Hester, when she cometh upon matters of weight; the golden Sceptre is held out, and she toucheth it; What wilt thou Queen Hester? It shadoweth out what Christ is to his Church, ready to give things of weight, such a royal life and state to his Church, as he hath himself, and to continue it against all haman's.   
Coloss. 1.17. In him all things consist, etc. 
PRovidence hath put me to speak of many things, but now she puts me to speak of herself; she is a servant of servants, she waits upon every one, but now she commands you to wait a little upon her, to know what she is, and what a blessing you have in her. Of Christ as a creator you have heard, and now as an upholder, you shall hear of him. In him all things are made of nothing, and in him all things abide, or else would turn all to nothing. One thing lives in another: fish in the sea, foul in the air, brutes in the earth, but all in Christ: In him all things consist.  
There is an inconsistency in the creation by the curse, one thing cannot live by another, one thing bites and devours another, great ones eat up little ones; the whole world is a great body gnawing out itself, it hath gnawed itself to skin and bones now, 'tis so old and torn, as is very sad to look upon, or live in, and it would have gnawed itself to nothing long ere this, if Christ had not upheld; in him hath the whole creation, things in heaven and things in earth, a reconciliation of consistency; father would kill son else, and the stones in the street would rise against you all, but in him these all consist.  
The expression speaks supportation: there be many things in the world, and they all live upon one. Thou openest thy hand and satisfiest every living thing. There be many mouths in the world, and some gape very wide, and yet one hand fills them all. In whom things have esse, they have porro esse; 'tis the case of all created things, they are dependant. The noblest life below Christ, is in Christ, upheld in him, or else it would die presently. In him [we live] move, etc. Man, holy man, lives the highest life of all creatures here below, yet this is in Christ: life is the noblest thing and Christ is the fountain of this: he is the fountain of the noblest life, that any creature lives: all life, the life of plants, the life of beasts, the life of men, the life of Saints, the life of Angels, all runs from that vast spirit of life, that is in him. Look what your spirit is to the little world, that is Christ's spirit to the great world: your spirit carries life about to all, to every finger, to every toe, and to every joint; your soul is a fountain of life to all the strings, veins, and sinews of your body, so is Christ to all the creation, he gives life to all. Bread is called a staff and support, but this is but by Ordinance from Christ; for life comes not merely out of bread, it comes from Christ; life is not in bread, but in the word of blessing which comes out of the mouth of Christ. One thing would die in the bosom of another, if all were not in the bosom of Christ; children in the bosom of parents, and parents in the bosom of plenty, for in him, and not in these, all things consist.  
The expression speaks disposition. Every life hath proper motion, this also is in Christ. In him we live and [move. Look how seas and winds, and heavens, and birds, and beasts, and men move, and admire, for 'tis in Christ. Christ is not only the supporter, but the orderer of all things; 'tis not in the noblest creatures to live its own life, nor to move like to its own principle of motion: 'tis not in man to order [his steps. Man hath the noblest life, the greatest parts, and gifts, and yet 'tis not in these, to order themselves like themselves; 'tis not in man to order his life like a man: do you not see many men live like beasts? In whom is it then? 'tis in Christ. No life hath its one property independent, we cannot live of ourselves, nor we cannot move, but in Christ, although we have life; life and motion proper to it, is in him: this is true at the same height of the new man. We can do nothing of ourselves, not think a good thought; thinking good and holy thoughts, this is the property of a holy spirit, and yet this its own property is dependant; 'tis not in a holy spirit, think holy thoughts, but 'tis in Christ. To live and to act the least acts of life, is in the fountain of life. In him all things consist, that is, beings, and actions. Christ doth uphold go, as well as beings. Uphold my go in thy paths, that my footsteps slip not, Psal. 17.5. Such beings and such go, Christ upholds: he upholds the world, and disposes the world; being and government, both are upon his shoulders, that is, being and disposition of being. Who hath given him a charge over the earth, or who hath disposed the whole world, Job. 34.13.  
These things speak the nature of providence what it is: 'tis a divine condescension to the necessity of the creature: Christ becoming an ark for every species, and for every individual; power floating upon mercy, with the whole creation in its bosom. Providence is power made out of mercy into food and raiment for the body, grace and glory for the souls.  
Providence is either common or special. 
Common providence.  Common providence, is the naked supportation of being, and but a little more at best. That the wicked in hell are, is providence, but it were better for them they were not, that their misery did nihilate them, unless their mercy were more. Common providence is an act of power, dispensing things commonly: the heavens give their wealth to all, and so do the earth and the sea: the sun lights good and bad, all in and out of the world: God upholds all that fall. There is a general compassion upon our fallen condition, by which it is upheld, and lies in the way of special compassion. Some things Christ carries upon his back, others in his bosom: the one is common providence, and the other is special. He upholds all things by the word of his power, he carries all things, saith the original.  
Common providence lasts but for a time, God will not always be good to bad men. The triumphing of the wicked is short, saith Jobs friends. They flourished like a gree Bay-tree, but were suddenly gone, saith the Psalmist of the wicked. Divine deal, shall be exactly suitable to condition: wicked men, as they have not a drop of grace, so they shall not have a drop of mercy to cool them, though now they have a great deal. Providence is very promiscuous for a time, all comes alike to all; but 'twill be very proper, precise, and distinct in its way, divine dealing shall speak the man, the hand of God shall plainly speak out the heart of man; as the Lord will be known, so shall men be known, by the judgements which he executeth: this is a Cain, the brand of a vagabond is upon him, this is a Judas, the character of perdition is upon him: providence marked the one, and pointed out the other: 'tis he that dippeth with me. Both these examples rypifie, that divine carriage shall be such, to all of that side, as plainly to speak out love and hatred. Goat's shall be known by their places, providence will be so exact. If the Boar cannot be known by his hair and his tusks, yet he shall be known by the knife that is in his throat, and his roaring. Time shall be when this expression, in him all things consist, shall lose its latitude; above half the world shall be shut out of the common providence of God utterly, and then will be the devil's harvest; O what a deal of business will he have then, and how will hell enlarge itself! when he shall have the ordering of all his own in the world, as he will!  

Special providence  Special providence, is wisdom ordering all things about man, to an eternal good: using the rod and the staff to comfort; giving and taking away, clothing and stripping the body, to make the soul divine. Providence seems to be a heap of confusion, but it hath always a proper scope, and all its acts, which to us are strange, still make very directly to it. There are two sorts of vessels in the world, and these are fitted to their proper end, saith the Apostle, one to honour, and the other to dishonour; not an act of God in the world, but it hath a fitting scope in it; not an act of God about a Christian, but it hath a fitting scope to shape his soul for Abraham's bosom to fit in Christ's arms for ever. A man is not to measure special providence, by an external success of action towards him as most do, but by an internal success: how doth poverty or riches, health or sickness, better the heart? Right-hand providence, is special providence, Why withdrawest thou thy hand, even thy right-hand, pull it out of thy bosom, Psal. 74. When that hand order all to me, upon which I shall stand for ever, and orders all so, as to bring me there, and set me there, this is special providence. David speaks much of God's right hand towards him: then is a right hand upon me, when all is ordered to bring my soul to its right end, and this is in Christ. In him all things consist. In him grace is upheld, ordered, and brought to glory. Grace cannot live without Christ, glory cannot live without Christ. In him all things consist.  
Special providence is perpetual, but yet with respect to our abiding in him with whom it is; in him all things consist, and out of him Saints cannot consist. If a man abide not in me, he is cast forth as a branch and withers, which men gather and cast into the fire, saith Christ. Christ carrieth as he is leaned upon; cast burdens upon him as many as you will, and he will bear them all; lean not upon him, and he will let you fall, and all your burdens upon you. Christ cannot endure to have his children out of his bosom; if they keep in his arms he carrieth them for ever, and is never wearied with them: but let them go out of his arms, and he is tired with them presently. Special providence worketh in order to faith, though it work not simply or faith: Christ doth all freely, but yet in his own way. Go teach all nations to observe whatsoever I have commanded you, and lo I am with you always to the end of the world. In such a way Christ walketh, walk out of that way and you will never meet him. This is divinity not understood, men's ignorance is to be pitied; when we press duty as in order to which Christ moveth, they say we press it as merit, for which Christ must move: unbelief destroyeth special providence à tanto licet non à toto, in part though not in whole. Some things Christ doth to the soul, when it doth not believe, and that is to make faith; and other things he will not do till it doth believe, and yet doth all freely. In him not out of him do we consist.  
Use. Having opened unto you the doctrine of providence, I will give you the use of all. 'Tis a hard time, many are much put to it; I have nothing to subsist saith one, and so saith another: What, hast thou not Christ to subsist with? In him all things subsist, and canst not thou make a subsistence in him. Extremities put poor hearts besides themselves; this is the misery of miseries, when the soul cannot see in whom all is. My husband is dead, my trade dead, but Christ is alive, and therefore all is alive: a husband is alive in Christ, a trade is alive in Christ, better than any you can drive to maintain: It was enough to Jacob that Joseph was alive, though he and his were ready to starve. Let it be enough to every distressed heart, that Christ is alive; though trade and husband be dead. Christ hath all yet, though every one else be rob: in him all things be upheld, and in him you shall be upheld.  
Ob. In him, I may have soul-subsistence, but as for bodily subsistence surely that will fail, for the meal in the barrel is almost quite spent, and when this is gone surely I shall want my bread. Canst thou trust Christ for thy soul, and canst thou not trust him for thy body? If thou canst but look up to Christ as all things do, though not as noble things do, yet thou wilt have meat. Sol. The eyes of all things] look up to thee, and thou givest them meat. Cry but as Hagar, and thou wilt have drink. Seek but as the young Lions, they seek their bread of God; and thou wilt have bread. If thou canst but roar as they do, thou wilt be heard; and bleat and bellow as the cattles of Niniveh, some deliverance will come out. Christ is never put to it though you be, he will find one thing or other to make provision for all. The eyes of all look unto thee, and thou feedest them. Providence hath meat in her mouth for all.  
Ob. Meat may be given but the time may be long first, and my cheeks begin to grow pale already; my servants cry, my children cry, my guts cry for hunger, surely I and mine shall starve.  
Sol. No thou shalt not, providence works opportunely, thou shalt have meat in due season, these all wait upon thee, and thou givest them meat in due season.  
Ob. It cannot be: means are gone, and friends are gone; Sol. That is nothing, Christ is not gone; providence maketh strangers friends, enemies friends, ravens to feed others, whose property it is to devour; and to feed them seasonably, morning and evening. Among enemies, the children of the captivity found friends, and found favour for a tender conscience in Babylon.  
Ob. A little relief may be to me possible only enough to hold life and soul together, but under such sparing providence, life will be worse than death, when mercy is ministered nothing answerable to my necessity.  
Sol. Let not this terrify: in Christ all subsist, and subsist well; thou mayst not possibly have so much as thou hadst, nor so fine as thou hadst, but as long as Christ is, thou shalt subsist well, and thine own heart shall say so. Providence doth not always give alike, but doth always do enough for the best condition of being: and yet let me tell thee further this, Providence bringeth in sometimes a great deal more than we expect. See a brave instance in Jacob, Gen. 48.11. And Israel said unto Joseph. I had not thought to see thy face, and lo God hath showed me also thy seed. Providence is plentiful and bountiful, as well as seasonable, and bringeth in twice as much, twenty times more, than we think of, enough in supply necessity, yea enough to satisfy desire. Jacob had corn for necessity, and he had also the sight of Joseph and his posterity, and the life of Benjamin, and many gallant mercies more, which bordered upon these, even to the utmost of desires, so literally was that promise fulfilled to him, thou satisfiest the desire of every living thing. Desire is vaster than necessity, in most creatures, in man it is I am sure, and yet providence is so bountiful, that it satisfies this. Providence, not only brings about what one needs, but what one wishes, yea more, providence doth prepare things, and bestow this and that, which the heart cannot wish, nor expect; it doth prevent us with loving kindness.  
Two things must be eyed, to make Christ give out himself plenteously, for your sweet subsistence: the first is, interest. I am thine, save me, saith David. God is very tender about his own; a child shall have any thing. Remember me O Lord, with the favour that thou barest to [thy people] O visit me with thy salvation. Union draws out all the fullness of Christ; what goes beside the pipes which are laid into the founntain, are but drops, and by means of these pipes too, these droppings are upon the world: Christ would not give forth a drop of favour to the world, were there not some in it nearly allied to him; all wicked men's mercies are but as it were some droppings of the great mercies of Saints; this kingdom would not consist, were there not some Saints in it; all the upholding it hath is long of them that are united to him, from whom he cannot break off. England use thy Saints well they are thy pipes and veins to heaven, through which thy great blessings fall upon thee; All art must be used to advance interest in Christ; out of the favour of God, and you will be outed of all, whether it be the case of a person, or a whole nation. You are not my people, and I will not be your God. Lo-ammi Lo-eli. This man is none of my child, let the devil look to him, let his own father provide for him: this Kingdom is not my people, let it bleed to death and 'twill, will God say. England look to this or thou art lost, and all the world shall not save thee; let thy reformation be such as to render thee Christ's Church, that he may say England is my people, or thy consumption will kill thee. Friendship in Heaven is all, to the livelihood of a Nation, or of a person here; every thing will run cross whilst the great wheel is out with one: lets all set things right with Christ and all will run well, let disadvantages be what they will. But thou Israel art my servant, Jacob whom I have chosen the seed of Abraham my friend; fear not for I am with thee, and they that war against thee shall be as nothing.  
Interest must be made and then maintained, or else life becometh uncomfortable. When souls grow lose they find the evil of their way: Christ is tender in providence to tender hearts. 'Tis harder to bring one's heart so near God as one should, and then 'tis harder to keep it there; but yet how difficult soever, the soul shall know it is a bitter thing to departed: a spirit of love and union abates, and then flowers that smell sweet in the breast close, and Christ withdraws: My soul cleaveth after the Lord, thy right hand upholdeth me, Psalm, 93. The spirit of union must not be checked, it must work after the Lord freely: In this way the soul hath a right hand upholding it, and this maketh and keepeth the life contentful. Grace is a pursuit of Christ, they live most sweetly that run most swiftly after him; check this pursuit and you die. Unbelief maketh fear, fear setteth the soul at a stand; shall I go forward, or shall I stand still? Now God is displeased & the heart tortured for its baseness. England's fearfulness to pursue Christ, hath deprived her almost of subsistence, and tumbled her to nothing but blood. Fearful hearts pursue your Saviour that you may do well, or he will pursue you: help not on the ruin of a brave kingdom: will neglect of the ways of the Lord, keep up you, or this tottering kingdoms?   
Coloss. 1.18. And he is the head of the body, etc. 
CHrist hath many titles, and every one speaketh much, but this speaketh all; head noteth all the offices of Christ: As a Priest Christ is head, as a Prophet Christ is head, as a King, Christ is head of the most beautiful body the Church: One word of God needeth many words of man to open it. Manna lieth of a heap here, and if Christ wait to be gracious, we shall gather much. We must begin with that which is the foundation of office, fullness. Head noteth officium & basin officii, office and that which maketh sufficience to office, Christ is called head quòd omnia in capite sunt ferè dupla, as one saith, bini oculi, binae aures, binae nares, because all things in the head are as it were double, there are two eyes, and two ears, and two nostrils etc. that is, a great fullness of all exquisite sense and ability, for organisation: and under this notion I purpose first to handle this term. Rule is a noble thing, Sunbeams weaved into a crown; he must be higher by the head then the rest of Israel, that is, called out to wear this: person must be beautiful, and parts double, and so were Christ's, he is head: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, kaphal duplicavit, cùm omnia in capite sunt ferè dupla; the head hath two eyes, two ears, two nostrils, doubly organised to act itself, and all the rest; to supply itself and all the rest: so is Christ double endowed, not only for himself, but for all that shall need him.  
levitical unctions were by pouring and not by dropping, enough was poured upon the head to run down to the feet: so is Christ anointed as head, that is, double grace is poured into his lips.  
Doctr. There is store in Christ for all spiritual necessity; if any want an ear, if any want an eye, our head hath two, one for himself, and another for us; if any want an ear, Christ hath two, he is our head. If any man want any other ability Christ can furnish, for he is head and anointed so.  
Giving is made in order to receiving, receptivitie is very vast in Christ, Christ can receive what ever God can give; the fullness of the Godhead dwelleth in him. God can do no great things in our spirits, they are so little. In Christ there is proportionable capacity to infinite greatness, and there God dwelleth, furnisheth, and moveth as he is; double and triple donation is made without end. Infinite capacity will hold infinite fullness.  
Giving is made in order to an ultimate end: Christ is not the ultimate end of divine donation, Christ is not given unto merely to retain, but he is given unto to give. There is reciprocation in divine donation, every thing is given unto to give back again; the sea is filled with water to fill the earth with springs and showers: things must have much which are to supply many. Christ is anointed to anoint, Ye have received] an unction from the [holy one]. Christ hath what he hath in order to abide, and therefore called head.  
Use. Necessitous creatures consider your condition, and where your supplies lie; 'tis sad to see how poor many of you are: If there were no soul riches to be had, your poverty were no sin, but now your poverty is sinful misery, and sinful misery is sinking misery; your poverty will judge you, because there is wealth to be had; that you have no oil will shut you out quite, because there is oil to be gotten were you wise to look after it, oil enough to fill your lamps, to keep you burning and shining, till you go into that place where you shall shine for ever. Men in want lay to heart nothing, that maketh want utterly undoing; thousands live and die damnable poor: do I not unawares speak the condition of some of you? do soul wants lie heavy upon you?  
Yes, the nature of such a condition should be considered: soul-pressures are from several apprehensions, all are not kind; if this be not looked to, fullness in Christ will not be looked after, though the heart be ready to die with load: there is soul-pressure from conscience enlightened: guilt by divine ordination looketh back upon the soul daily, hourly, and the soul would look away from it, and think of no sin, nor no such thing, but cannot, visions of wrath so haunt him, and here lieth his load; if any company, if any music would cheer and charm away this evil spirit that so haunteth the man, he would get it what ever it did cost: life though bad, not at all disliked by the man, but horribly disliked of God and conscience, that the man cannot do what he would, he is so plagued within; and here lieth the burden, that the man cannot keep his sin, and not that he cannot leave his sin.  
Let such men know, that that that arrow which is shot into the heart, shall abide, and how able and full soever Christ be to power oil into wounded souls, he will pour none into these wounds, these shall gangrene and destroy the man, for they are diaboli ulcera; this is the burden of the damned, that they cannot prosecute their will, but are tormented. Pressures are pitied, which spring from love to Christ, and hatred of sin. I am sick of love, Christ is my life, more than my life, but I cannot enjoy him, therefore I sin, sink, groan and die: such bleeding is stayed, such wounds have mercy poured into them. Oppressed hearts, do you prise the fullness that is in Christ? O nothing dearer, then blessed are ye, for dispensation to you shall be full, you shall have flagons. Previous dispositions, speak the mercy coming certainly; the heavens glimmer in the east, the sun is certainly rising; affections stir, the beloved is not fare off, the way is strewed, the king is coming, there will be crying Hosanna, and triumphing anon. Panting hearts, let the king come his own pace, and he will get home to you by night, he will sup with you, and feast with you, and what ever he hath to refresh and revive the soul, you shall have it, ere any temptation shall destroy you; Christ feasting is usually at supper, his full communications are ordinarily late, but never too late; fullness of mercy, comes in fullness of time. Let passions burn strong, but not turbulent: if any thing make your beloved make haste, and come skipping to you like a young Roe, it will be this. Christ comes in a still voice, and unto still souls, that long earnestly, but wait patiently for him. Simeon waited for the consolation of Israel, and he had his bosom full. Deep waters come slowly, infinite fullness is long a emptying itself. That which works exactly, must have time: grace that goeth forth in height goes forth very exact. Of his fullness we receive, and grace for grace. Fullness works exactly, to make the recipient fully like itself, grace for grace. The best wine is kept till last. Full dispensations are best, the best wine, & these are kept till last, and they are kept by Christ, thou hast kept the best wine till last. Grace goeth forth free, but not without order, no soul hath fullness presently, though Christ be fullness always.  
Vessels of mercy are narrow mouthed (weak hearts, I speak to you to keep you quiet). O ye of little faith. You have but little faith, and yet complain that ye have not great mercy; fullness comes in, by opening the mouth wide: that dead soul that can spread himself upon the living, neeses seven times; perfect life comes in, by spreading our souls upon him that is perfect. Every thing in Christ is mine, when faith saith this in the heart, than every thing indeed, actually becomes mine. The eye of Christ becomes mine to see, the hand of Christ becomes mine to work, and the feet of Christ becomes mine to walk. Our right lies as concealed, till faith acts; there is much in the father's house, but the soul starves, till it remember itself, and own its father. I will return unto my father, and then I know I shall have bread enough, what he hath, I shall have: strong acting of faith, makes Christ's fullness yours.  
Fullness would fill your vessels, but your hands jog, and that runs besides, which should run in. There is never a time you come to these waters, but here is pouring out enough to fill you all, but every ones hand jogges almost, so that much precious water is spilt, and every one returns empty. Jacob is ready to draw water, to water all, to fill the bellies of all the cattle, but Rachel will do it herself, she is  and modest, and will not take help: Christ is willing to draw out his fullness, and to fill every heart, but we are  and modest, and will be doing all ourselves, and not trouble Christ; we will be drawing out of this thing, and out of that duty to fill our souls, and not out of Christ. Let my beloved come into his garden, and do his work himself, for I can do no more; Blow O northwind, Blow O south, and make my spices flow out, for I beat and blow, and nothing will come out but sin and shame, this brings in fullness; fullness comes out of nothing. I am nothing, preaching nothing, hearing nothing, but Christ all, and this makes him all unto the soul; the clearer in self denial, the fuller in the fruition of Christ. You rest in your works, and stagger at the promise through unbelief, and how is it possible, that fullness should fill you. You are full of self, and you cannot be full of Christ; the promises are pipes from the fountain, which are laid of purpose to fill you, and you stagger at them.  
I would every bleeding heart did know what wounds him, and who is his greatest enemy; he thinks 'tis Christ, and alas 'tis not: thou hast not a dearer friend in the world than Christ is, nor one that pities thee more; thou art the greatest enemy to thyself, and thine own unbelief keeps thee low, this is the secret leak in the vessel, which thou hast not yet found out, thou hadst been full else, long ere this. Christ is full, and art not thou full? Search thy soul, certainly there is some leak; unbelief is long ere it be seen, but when it is, no monster like it; 'tis more uggly than Satan, than that cage of unclean birds below, as that without which, Satan nor sin could do any hurt. A stubborn child that had blasphemed, was to be brought forth, and those that heard him to blaspheme, were to lay their hands on his head, and he was to be stoned. Unbelief is the frowardness of the heart, which makes you to blaspheme God, and his gracious word; bring forth this froward child, and lay your hands upon the head of it, and cast stones at it at the throne of grace: say, Lord this is that child that hath blasphemed thee, that hath dishonoured thee more than any evil, stone it to death from heaven; this suit you must pursue and follow, which would be filled with the spirit.  
Finally, fullness speaks such dispensations, as make, and settle peace in the soul, and Christ is King of peace, he is King of Salem, he hath the command of peace; he can still the raging sea with a word of his mouth, so he can a raging conscience, and he must be looked upon, and acknowledged, according to such a transcendent ability, and then he gives out, as he hath in him, fullness to supply the necessity of the soul. Lord I know that thou canst do whatever thou wilt. Now Christ works richly. Christ will have his prerogative acknowledged; grace is his own to dispose as he will, all his wealth is his own, he can advance a soul at his pleasure; if there be no word, which the soul ever yet heard, that hath spoken peace, Christ can create words, and make them so drop from his lips, as to make peace. Devils are at the command of Christ, and Angels are at the command of Christ, yea the holy Ghost is at the command of Christ, he can breathe and blow with this wind, where he lists: Christ is met half way (as it were) when the soul can thus look toward him, when Prerogative is fully acknowledged.   
Coloss. 1.18. He is the head of the body. 
HEad speaks fullness, and that which bears upon this, to wit, Office; of the one we have spoken, of the other we are now to speak. Divine ordination fills up one vessel, and then makes channel out of that for others. Office is a conveyance of gifts, for a public good; something to draw out one, to the use of many. Christ doth bear Office to the creature, which is more humility than can be expressed; he is head. The word speaks rule. Christ hath government upon his shoulders, the government of the choicest body which God hath in the the world, He is the head of the Church.  
Every corporation hath privilege, but none more than the Church; Jerusalem is free, yet not lawless, she hath a head. Universal bodies are great, the invisible catholic Church, takes up heaven and earth, and yet not masterless, all under rule, and Christ is the head of this great body.  
Christ's rule is universal, God ruleth in Jacob, to the ends of the earth, saith the Psalmist. Yea, to the ends of heaven. There is a throne in the Church militant, and Christ sits upon that: there is a throne in the Church triumphant, and Christ sits upon that. We have such an high priest, who is let down on the right hand of the throne of the majesty in the heavens, Hebr. 8.1. There is majesty below and above, and Christ sits as head upon them all, every knee bows to him.  
The rule of Christ is spiritual; he is head in the heart. The kingdom of God is within you, there are his Laws written, and there is his throne. Aaron's rod, and the tables of the covenant, were in the inner Court, and the Manna in the golden pot. The command of the purse may serve a man, but it doth not Christ, he commands the heart. My son give me thy heart. You suit your seats, so doth Christ, he makes his throne in that which is nearest him to wit, the spirit. Christ's rule, is one soul bound up in another, Paul bound in the Spirit, and that bond, bound all to good behaviour.  
Christ's rule is perpetual. Some heads may be cut off, this head my text speaks of cannot. Death hath slain many commanders, but Christ hath slain death, and him that had the power of death. Satan is the executioner of Justice, and therefore said to have the power of death, as well as in other respects; Christ hath destroyed all, and hath his life in jeopardy by none, he liveth and reigneth for ever, he ruleth by his power for ever, Psalm, 66.7. He shall rule till he hath put down all rule, and all power, and all authority, 1. Cor. 15.24. Until he and his be one, as he and his father are one till the kingdom be resigned up. There be now many powers against Christ, but he must reign till they be all down, yet not any to help him.  
The rule of Christ is Monarchical: there may be many lords over the body, but there is but one Lord over the soul, The government is upon his shoulders, that is, upon his alone. Christ had none suffered with him, and he hath none to reign with him here. Christ hath trod the winepress alone, he slew Goliath alone, and is that stone alone, that sunk into his brain; he maketh his kingdom alone, and ruleth it alone: He shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, Zacharie, 6.13.  
Use. This point is irksome, most hearts can bear no rule, contradiction is death, though it be the word of life that maketh it. Office destroyed, the soul destroyeth itself; where Christ can be no King, he will be no Jesus: such as stumble at this chief corner stone, are crushed by it; that soul that killed Christ, is killed by him, his blood is upon every heart that nullifieth him. The Lord be merciful to the souls of men: do ye know what ye do when you secretly say, this lust shall reign, and Christ shall not reign over me? You commit Adoniahs' treason, treason against the crown, that you may put by Solomon from the throne, your blood and your life will go for this. When Adam committed treason against the crown, & would become a God, God cutteth him off presently, though there were no more men in the world.  
Justice hath its heights and depths as mercy hath: treason against the King hath exquisite torture, such a death as hath many deaths in it: so 'tis in this case, spiritual treason hath double death. By dying thou shalt die thou traitor against the crown of Heaven, said Christ to Adam, and in him to all that do as he did. There is death unto death, and this the punishment of every traitor against Christ.  
This is too general: a more particular application shall be made. Your souls are under command, you have a spiritual head. You have fathers of your flesh, and you obey them; you have a father of spirits, and why do ye not obey him? Most men look least at their hearts, all the care is to order the tongue and the outward man. Hypocritical creatures, you overlook the kingdom of Christ, you look at the outside, Christ looketh at the heart, who ruleth within; all is under command, body and soul; the soul principally, and yet this principally neglected must needs be the death of all: thoughts must be brought into subjection to Christ, as well as words. Lose hearts have their plague upon them, their holiness is painted, but their judgement will be real, they have sold their souls to do wickedly, and will be paid in hell. The behaviour of the heart is all, dethrone Christ and he will fight it out with you to the death; a disloyal soul shall never have the sword depart from him, not a quiet day as long as he liveth. Our temporal king which ruleth in this land, doth but imagine that you go about to dethrone him, or take off some flowers from his crowns, and you see and feel that he fights it out with you to the death, and seemeth resolved not to give England a quiet day as long as he lives. Make spiritual application of this ye Hypocrites, ye painted tombs, that come here and profess Christ, and go out like Judas and betray him, you dethrone Christ in your hearts, you destroy the flowers of his crown; the rule of the soul is the only flower of his crown, and taking away this from him, he will fight it out with you to the death, the sword shall never departed from your souls, you shall not have a quiet day, for the hypocrisy which you know.  
Tremble Hypocrites, fearfulness will surprise you, your secret baseness will generate a secret hell, justice shall rule where truth and love cannot: the rottenness of your hearts shall have a corasite to feed upon it for ever; let every one lay these things to heart, and consider whether Christ be head there yea, or no.  
Two things demonstrate the heart indeed ruled by Christ, sin universally hated, and truth universally loved. Passions are false, strength speaketh out their truth, and who ruleth in the heart. Some spirits are indifferent for truth or error, and hold a virtue to be hot for neither, but to stand in all times of contradiction, so as to keep the skin whole; Hypocrisy ruleth in this heart and not truth, and this temper is the plague of this generation, neither hot nor cold. Cold sweats are death pangs; the soul is near his end that thus liveth. If God be God worship him, halting between many things is nothing, this speaketh the prince of darkness yet ruling: affections which break through obstacles to discharge duty, speak Christ head in the heart.  
I will not stand on qualities themselves, but at what every quality maketh, and this will be more plain to you to demonstrate who ruleth in your hearts. Fire encounters all opposites, so doth every element from a natural instinct, and so doth grace where it reigneth. Sin is the proper object of hatred, and every sin is made so where Christ indeed is head. Dominion speaketh all subdued, if any sin reign Christ doth not. Weak hearts must not here wrong themselves: the being of sin and the stirring of sin, which the Apostle calleth the motion of sin, do not necessarily speak the reign of sin. Many precious hearts when they feel sin strong in them, conclude it reigneth in them, and censure their souls exceedingly, and so make their life a hell; they please themselves in this, but Christ is not pleased. Sin maketh motions: that is nothing, how is it hearkened to? This denominateth dominion or not: doth every stirring make thee groan? wretched man, etc. Dost thou carry sin to Christ, when it is about to carry thee to the Devil? Lord, this is the plague of my heart, heal it; this universally practised speaketh the reign of Christ: some of you are by pangs plaintiffs against corruption, and then another while defendants; and plaintiffs against one corruption, upon some more than ordinary evil that falleth out upon it, and then defendants in reference to another, that taketh better to your designs: this man's eyes are out, and Satan hath him by the hand, and the Lord knoweth whither he will lead him.  
You that cannot so well understand this, may consider the next: Sin universally hated, Truth universally loved speaketh Christ's dominion indeed in the soul. Truth is homogeneal, and is all sweet to a sweet soul; the heart conquered by Christ, all his Laws are holy, just and good. Christ's yoke is easy, and burdensome things light: Truth is no pressure, not simply as a truth (I think) where the soul is sincere; the pressure is, if any, that it cannot love enough, nor obey enough things of such a noble nature. One of the first things Christ taketh is love, here he fortifieth till he hath taken all other parts; here he mounteth cannons against all that is naught, and issueth out from hence, and taketh in all that is truth. Love is Christ's fort-royal in the soul, mighty vast, and holdeth play on all sides, for all truth, and against all sin. A soul under the command of Christ loveth much, though he can do but little, loveth all truths, though he can scarce practise one. Christ is a King of glory, into whatsoever everlasting doors he cometh: every line in Christ's book is glorious, every hair upon Christ's head glorious, where he is a head. Christ's head is bushy and black as a Raven; lines of truth are black hairs of that head that ruleth, and they are all beautiful in that heart that is married to Christ. The sum of all is this, as Christ ruleth in the heart so is the life; you may look without and see who ruleth within; a through conversation speaketh a through dominion of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Having spoke to discover, a few things more I would deliver to draw your hearts to come under the rule of Christ: Whom Christ ruleth he defendeth; power attendeth truth, Christ upholdeth go in his paths: men may justle against us, but Christ will uphold. Christ will make his own way, and lead bravely if men would but follow him: this is all that Christ calls for, that men will but follow him. Fellow me saith he often, and I will make you this, and make you that. Christ will make his way rhrough the blond of thousands, through the blood of Towns, Cities, Kingdoms, but he will have his own Kingdom stand. Malice strikes craftily and desperately, yet this head will ward as well; no evil shall accomplish its end, as long as Christ reigneth; Why do the Heathen rage, and the people imagine a vain thing? The wrath of God maketh the wrath of man vain in its hottest pursuit. He is dead that seeketh thy life, saith the holy Ghost. Kings and great men rage against us, but they will burn to death with the flame that is in their breasts; a bad spirit beats out itself to death. The cannons which malice mounts are double loaded, and recoil and kill the cannoneers, and that is Christ's way of destroying those that would destroy his.  
Christ delighteth those which he ruleth: through obedience takes Christ Christ taken expresseth it. This is my beloved Son in whom I am well pleased. Christ did throughly obey and he fed upon the sweet of it here, he had meat to eat in this world, which none knew of. There is no strait when a man doth his duty, Christ maketh enlargement in bonds; joy in sorrow, life, in death. Christ doth counterwork the world; there desire is to rob us of peace, and rob us of joy; but it shall not be saith Christ, In me you shall have peace, what ever you meet with in the world. Wisdoms ways are pleasant, when bloody: when men are froward, Christ is kind; the churlishness of Laban. made God speak often and very sweetly to Jacob. Christ smileth upon tender consciences, when the world frowneth; his bosom is open to give rest, when the sighing spirit breatheth out itself to him. What is thy request Hester? will pride trample thee under foot? It shall not. As no time is unseasonable to show duty to Christ, so no time unseasonable for an obedient soul to find favour with him.  
Finally, whom Christ ruleth he crowneth: obedience maketh loss, and Christ thinketh of this, and worketh it to gain in another world. Duty maketh laying out, and yet laying up; laying out of name, state, strength, life on earth, and laying up of other guise things then these in Heaven. Hence forth is [laid up] for me a crown etc. What you lose in earth, Christ lays it up in Heaven, and when you come home you shall have it again with advantage; your name again your estate again, your life again, all that you lose in obedience to your heavenly head and sovereign. Christ doth nothing in order to merit, but much in order to bounty. If you suffer with him, you shall reign with him: Spiritually fight and maintain Christ a King, and he will crown you Kings. Troubles affright much, but alas what is man! Call upon flesh and blood, upon your weak hearts, to think of eternity you and all that quarrel with you, shall move before the King whom you obey.   
1. Coloss. 18. and he is the head, etc. 
MAnna lies in a heap in this word, as I have formerly told you: Head speaks every office of Christ; as King Christ is Head, as Priest he is Head; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head-priest, Prince-Priest, as the Greek word notes both, and as the author to the Hebrews useth the word. Christ bears office to the creature, but no inferior office: he doth officiate to rule the body, but 'tis as the chief Commander: he doth officiate to save the body, but 'tis as chief-priest, as head-priest, as prince-priest, as king of Salem. There was a principality in the priesthood under the Law, there was a holy crown put upon the mitre Exod. 29.6.  
I will demonstrate the principality of Christ's Priesthood or Priest's office. The designation of Christ to his Priestly office is noble: we are sacrificers, according to the law of a carnal commandment, our ordination is from men, but his from God; the Counsel of State above sets out this ambassador of peace; called of God, an high priest, Heb. 5.10. Christ had princely ordination, ordination as noble as his person: the Father ordained the Son: He testifieth thou art a Priest, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestatur, so the learned render that Greek word, as noting a joint act, two speaking together with one mouth, to wit, the Father and the holy Ghost, which is a most acute translation. Christ had not only his ordination by joint protestation, but by oath. What a man is invested with by word from the kings own mouth, is very noble; the word of a king hath a great state in it, but the oath of a king added makes double and triple majesty; yet so is Christ invested with his Priestly office: The Lord hath sworn and will not repent, Thou art a Priest for ever.  
As Christ's Priestly ordination was princely, so his tabernacle in which he officiates princely, it is as stately as heaven. Christ doth officiate his princely office in heaven, which was shadowed out by Aaron's officiating in the inward court, in the most holy place yearly. We have such an high priest which is set on the throne in the majesty in the heavens, Hebr. 8.1. A minister of the Sanctuary, and of the true tabernacle. Christ hath upon his mitre a crown in heaven, and he sits upon a throne of state at the right hand of God, as a princely Priest, sacrificing in a princely tabernacle, sprinkling the mercy-seat, where offended justice himself fits, to make all communication to man. Aaron's tabernacle the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umbra, a shadow, as rather the shadow of a tabernacle, than indeed a tabernacle, than a true tabernacle; a house of boughs, a leafy house: Christ is minister of the true tabernacle. There was gold and state in the first tabernacle, but it was all but painting, as it were; in the tabernacle where Christ sacrifices, there is true state, the gold that is in heaven is true gold; the golden censer that is there is true gold, the golden altar that is there is true gold. Truth is the principality of things, such is Christ's tabernacle, 'tis as true as heaven. Christ hath his tabernacle as he hath ordination, after a very immediate, and a very stately way: Aaron's tabernacle was pitched by man, burr Christ's by God himself: He is a minister of the true tabernacle which the Lord hath pitched, and not man. Aaron's tabernacle was pitched with hands, and made with hands, but Christ is a high Priest in a more perfect tabernacle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of this creation, of another creation, and of another fixation.  
Christ's sacrifice is noble, and princely as well as the tabernacle: he offers like a Prince, royal blood, not the blood of bulls and goats, which is brutish blood; but his own blood. Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, etc. Life is a noble thing, you have not such another jewel about you; but a spotless life is doubly noble, such blood did Christ offer. Life is a jewel in which all is wrapped up, a man offers all when he offers this, and that's a noble offering indeed. The widow threw in all, which was a noble offering, so hath Christ. 'Tis noble action for a great Peer, to take his life in his hand, and say, This shall go for my kingdom, Christ is the greatest Peer that ever the world saw, and yet he took his life in his hand, and said, This shall go for my kingdom, and my people: I lay down my life for my sheep. If Christ had laid down the life of all creatures for man, it had been a noble sacrifice, but he saith, I lay down [my life,] and then tell me what nobility is in this offering? Judas valued this blood basely, but God that values things as they are, takes it of more price than all your souls, and yet every one of which is of more price than the world.  
Christ doth officiate a very noble covenant, he offers faultless blood, and he officiates a faultless covenant. The covenant which Aaron did officiate was faulty; not faulty in itself, but weak through the flesh it was a covenant in the external dispensation of it so fleshly, that frail flesh could see little of Christ to better itself. Christ hath obtained a more excellent ministry, the way into the holiest of all is now via propalata, spread open; ministration is clear, and things ministered full the laws are opened unto our eyes, and given into our heart's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Every thing about Christ's priesthood is noble, so is his prosecution. The priests under the Law had their ignorances', their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erratas, and therefore were to sacrifice for themselves as well as for others; but Christ had none, he did all things well, he did live well, and die well: when he offered up that great sacrifice, he did it perfectly. Christ spoke truth when he looked over all his works, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is perfected all sides give testimony of the noble discharge of Christ's office; God smileth to look upon him, and our conscience smileth assoon as it can look upon him; he maketh the worshipper perfect, as pertaining to the conscience. Christ scarlet garment takes heaven and earth, God and his people. Who is this that comes from Edom, with garments died red from Bozra, etc. That expression may be applied either to the Father admiring the Son, or the Churches admiring of him,  
Use. You see what a complete Priest, what a Prince-priest you have, and what use do you make of him? You cannot come to the Father without Christ, his Priestly office is absolutely necessary to life. Your duties fall short of heaven, and so will your souls if you think that these, shall bring them thither: my heart bleeds to see how some ignorant persons labour much to bring all to nothing, make hard at heaven, and yet live in hell. They have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, justices of worship as the Apostle speaks of those legal Christians, and justices of the flesh, as he elsewhere speaks, they fast and pray, and are very just and exact in hours and times, and all external observance, and yet like the young man, at their wits end every foot, about their eternal condition; they run to one preacher, and to another, Good Sir, What shall I do to be saved? I am a damned man. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them there, which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to tremble, trembling worshippers to do all exact, and yet their conscience shakes, as if hell were at the door to receive them, assoon as they have done their duties. Their justices of worship, and justices of the flesh, their exactness according to the letter, make them not perfect as concerning their conscience: they pray no more, they give no more, and yet full of fear, and none more: they run to this minister and that, Sir, I fear all is naught. And so do I too, for thou makest no use of the Priestly office of Christ, thou dost not put thyself and all thou dost into the hand of a Mediator; this is talked of as possible, but if it were done indeed, it would soon set thy soul in a better condition.  
'Tis hard to convince men that they trust in their works, though the thing speaks itself in most men's consciences. Two things will discover this ruining cheat. First, consider what doth move you to duty: some persons would never pray, nor never do any holy duty, were it not for mere fear: they open their mouths heaven-ward now and then, to stop the mouth of hell, that is, justice in their own conscience. This man makes his holiness his high priest, his own action his intercessor to bring him to heaven, which if it do, than I will answer for him at the great day. Observe are spring of action, and nothing will more plainly speak, whether you make a Jesus of action. I am afraid there are souls very ignorant amongst you: blind wretches, so they be but doing something that is called holiness, 'tis enough to them, here they rest and look their souls: when affrighted by a sremon, by the word, or the rod of God, than they down upon their knees, and howl and cry, like the mariners in the ship that Jonah sailed in. A tossed condition is the only mother of most men's devotion, tossed without, or tossed within, and therefore so good, and yet alas all is stark naught. Christ is no priest to this man, no chief priest, no prince-priest, his own action is his prime priest, because 'tis trusted in. Blind wretches, consider what kindles your zeal, your conscience will be burnt else in your offering, your fire is an ignis fatuus, a strong foolish fire.  
You that get no satisfaction in this, consider the next, namely, what upholds in duty, and this will speak out whether you trust in it. Sense is some souls only relief; if duty oil not its own wheels, the soul stands still; they can find no sweet in prayer, therefore pray no more, duty will not conjure their consciences quiet, and therefore they will to the alehouse, and see whether carnal devils will drive out uncarnall, whether one hell will swallow up another; the pleasures of the flesh must take off the terrors of the spirit: Ah Lord! what a black priest is here used! This soul is desperate, the devil hath ordination to priesthood, and the alehouse, or whore-house must be his tabernacle to officiate in; hands are laid on him suddenly, and this made the last remedy to ease and quiet the soul. Here is a sad condition: O that I could cease preaching, and weep now in the face of such a forlorn wretch. Will that which dames you, save you? Will sin blot out sin? Will adding to transgression, plead for mercy in heaven, to quiet your consciences, and save your souls? The devil is Abaddon a destroyer, no saviour, so is sin. When your souls are wounded, will you give them to sin and the devil to heal? the spirit of God will finally leave you for this, so it did Saul for the like practice. Rebellion makes wounds, and when wounds heighten rebellion, God will have no more to do with that man. Let the soul bleed and bleed, and ordain what priest it will, Christ will not bleed for him. Hardened hearts, think on these things, the blood of a mediator will be charged upon you, for trampling it under foot.  
Tender hearts, let me turn to you, the sweet of this point is your portion. Double consolation springs from the priesthood of Christ, first in regard of infirmity. You would be pitied concerning your weaknesses, and compassion is natural to Christ, he is a merciful high priest, and can be no other to you. God hath ordained him to officiate in such a tabernacle, as wherein you dwell, he is in all things like to you: you are in want, and so was Christ, he had no house: you are persecuted, so was Christ: sin loads you, and so it did Christ. A Christians condition needs compassion, and Christ knows how much, and 'tis his work continually to lay it open above. There are infirmities distinct from a wounded spirit, you know the Scripture makes such a distinction, Common distresses have their weight, and 'tis more than the best soul can bear these, if it maintain not an eye to the compassion of Christ: men are wolves, dogs, they have no bowels, and the soul beats itself to death with this, till it remember the bowels of Christ. When good hearts have no compassion on earth, they are ready to conclude they have none in heaven, but you cannot injure Christ and your souls more, then by such conclusions: Christ lets men be merciless, that you may look up, and behold how merciful he is, and that he needs not this channel or that, to convey compassion in to you. Weeping eyes, sight fails them oft, but compassion never fails: 'tis mercy that a man can weep to God, and do no worse, when he can get no mercy from man. Doth not relief strangely come in now and then? Why, writ upon the forehead of such favours, I have a merciful and compassionate mediator in heaven, my intercessor above sent me this, and he will send me more; Christ hath sounding of bowels. Where are the sounding of thy bowels you may hear them from heaven to earth, in the most distressed condition, if you listen and observe diligently in all passages about you.  
Consolation springs from the priestly office of Christ, as in regard of conditions which are distinct from a wounded spirit, so in regard of a wounded spirit itself. Christ is able to save to the uttermost: the doleful cry of the wounded is, my sins will never be forgiven. Silence unbelief, be not tyrannical to thyself, for Christ will not, sin shall do thee no hurt, nor Satan, no nor God, for Christ can work him to any thing; if hell but open his wounds in heaven, he will so work his father, that thy wounds on earth will close presently. Christ is a perfect mediator, and being made perfect, he became the Author of eternal salvation, unto all them that obey, Hebr. 5.9. Either the wound of a Christian lies in the greatness of the evil which he hath done, or in the fear of what he shall do against God, and God against him; to all which I say only this, that Christ is a perfect mediator, and being a perfect mediator, no condition can be desperate.   
Coloss. 1.18. He is the head of the body, etc. 
FRom Christ as head we have gathered many things, and I trust sweet to your heart, and yet there are more. As King, Christ is head; as Priest, Christ is head; (and of these we have spoken) as Prophet, Christ is head. Christ ruleth, none like him; Christ sacrificeth, none like him: Christ teacheth, none like him. He spoke as never man spoke, Learned men were astonished at his doctrine. Whence hath this man these things, and what wisdom is this given unto him, Mark, 2.6. Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Prophet, a Prophet indeed, abundantly more than a Prophet. John was a teacher fare beyond all the Prophets before him, and therefore said to be abundantly more than a Prophet: but Christ was a teacher fare beyond John, farther beyond John then John was beyond any of the Prophets before him, and therefore he may well be called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abundantly more than a Prophet. Matth. 11.9. Concerning his Kingly office, he is said to be greater than Solomon so I may say concerning his Prophetical office, he is greater than John or any Prophet.  
I will demonstrate the superiority of Christ's prophetical office. Christ doth otherwise receive and otherwise imparts then ever any Prophets or Teachers did. Visions were transient to the Prophets, the word of the Lord came to them, and then went away again. Balaam in a trance could see much, and then of a sudden saw nothing no more than another man: so it was with the greatest Prophets; seers, and then in the dark again; the spirit of the Lord was transient, and came and went from one to another. That bad man intimateth this truth that I tell you, which struck the Prophet, and said, Which way went the spirit of the Lord from me to thee, Vision is an abiding thing in Christ: light abideth in the Sun; it doth so to day, it doth so to morrow, and it doth so for ever. Christ seethe much to day, as much to morrow, and as much to all eternity: his eye is not darkened, the spirit of the Lord is not accidentally but naturally in him: the Son lieth in the bosom of the Father. No man hath seen God at any time, the only begotten which is in the bosom of the Father, he hath revealed him. I think these terms of Father, and Son, and bosom, they point at the naturalness of Christ's ability, to explicate infinite excellency. There is no new thing to Christ under the Sun, no nor above the Sun; no new thing to Christ in earth, nor in Heaven, nor in the bosom of God: Christ is never at a loss, respecting the knowledge of things above or below, present or to come; he never needeth instruction from any in this thing or that; Who hath instructed him? The lamp in the Tabernacles went out, and Vision did fail, or at least it is conceived so by some of the learned, which undertake to interpret these things, but the lamp in the true Tabernacle never goeth out, nor vision never fails. Light dwelleth with him, Daniel 2.22. As the spirit dwelleth in the body, as the eye dwelleth in the head, which confirmeth me more in that which I said before, concerning the naturalness of Christ's abilities.  
Vision to the Prophets was of this or that particular thing. The greatest seers, were not cunctis oculati, seers in all things; in some things they knew much, and in other things nothing. David a great Prophet, and a very knowing man, yet in some points a beast. The greatest Doctors knew but in part, skilled in this knowledge or that, each had their particular eminency. But Christ hath all wisdom, and all knowledge: He is not only skilled in all the wisdom of the Egyptians to use that allusion, but he is skilled in all the wisdom and learning that is in this world, or in any other world. In Christ is all wisdom and all knowledge; yea all the treasures of these: the spring of whatsoever is admired for light and skill amongst the Sons of men. In him are hid all the treasures of wisdom and knowledge, Coloss. 2. His eyes run through the earth, so they do Heaven, and he masters all he looks upon; his understanding is infinite, and this without study primo intuitu, at the first look. There are but few things that lie naked before you, you are fain to make a stand at every thing, to make understanding but Christ makes a stand at nothing, for all things are naked [before him, that is, he looketh upon all, and understandeth all presently, his beholding of a thing, and understanding of it are the same; He is quick of understanding saith the Prophet. The Lamb opens sealed books; and though all dark say to every one else, yet he readeth and understandeth presently; when there was none found to open the book, the Lamb could, and therefore called Palmoni by Daniel, the revealer of secrets. Dark things and plain things, day and night are all one to him. He revealeth deep and secret things, he knoweth what is in the darkness, Dan. 2.22. the revelations delivered by John, are called the revelations of Christ; The revelation of Jesus Christ, which God gave unto him, etc. Revel. 1.1.  
Vision to the Prophets was by a borrowed power, their light was not connatural, but supernatural to them. Light is connatural to the Son, it is not only natural, but connatural, my meaning is, equally natural to the Son, as to the Father. The Father and the Son are one, their power one, their wisdom one, they are one in hand, one in tongue, one in vision and sight. Christ sees of himself, with his own eyes he sees all things, and as tightly as the Father, as tightly as he from whom he receives. What Christ hath as an officer, he hath it not in way of talon, interest, and inferiority, as you have things; but he hath it as his own, and as his own jointly and equally with the Father. Moses was faithful as a servant, but he as a Son in [his own house. The Church militant here, and the Church triumphant above, that is to say, grace and glory, they are all Christ's own, even as they are his Fathers; and if there be any thing beyond these, it is Christ's own too, even as it is Gods own: which I think that expression points at, where he saith, Glorify me with [thine own self] with the glory that [I had with thee] before the world was. Grace is as properly Christ's own, and as fully Christ's own, as sin is said to be the devils own; when the devil tells a lie, he tells it of his own, that is, he doth that which is natural to him, and that wherein there can be no superior to him, to lie more facilly nor more tightly than he. So what truth Christ speaks, he speaks it of his own, that is, that wherein he is natural, and not supernatural, and as it were above himself, and that wherein he is equally full and parallel to any speaker of it connatural with any that speaks this language. The parallel state of Christ with the Father, in point of imparting spiritual things, is hinted methinks in that form of speech which the Apostle James useth, chap. 1. 18. Of his [own will] he begat us [with the word of truth] that we should be a kind of first fruits of his creatures. Propagation here, which speaks all spiritual excellencies, is made coaction, or conaction in order to the persons of the Trinity, that wherein they are joint and equal, and do with one another, as two eyes which are convisive, seeing together, and seeing equally together, without the least superiority that can be discerned: Of his own will [he begat us [with the word] of truth.  
As Christ doth otherwise receive, so he doth otherwise impart light, than any other teacher. Christ was taught none like him, and he teaches none like him. Christ teacheth internally, eternally, instantly. Our teaching is discursive, we can do nothing within. Christ's words are of authority, and make their impression upon the heart, not a word that Christ speaks but goes to the heart; though many words which we speak come not to the heart, yet every word that Christ speaks goes to the hearts Did not our hearts burn within us whilst he talked with us? Christ sets the soul on fire with his breath, blows up internal powers, and breaks open everlasting doors. The prince of darkness fortifieth within us, and Christ can mount ordnances where the forts are, & shoot off terribly within, and destroy the works of the devil, that is, sin, or the soul at every shot: Christ doth with his cannon within, as you do with yours without, rend and tear woefully: You take off bodies in the very midst, so doth Christ's cannon take off sins and souls in the very midst, as Beza renders that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth. I will destroy the wisdom of the wise, 1. Cor. 1.19. tollam è medio, I will cut it off in the midst. Sin is in the midst of the soul, and Christ can mount such guns, as to cut it off in the midst.  
As Christ's ministry is internal, which none of the Prophets, was, so it is eternal. Christ's words are words are words of eternal life, or eternal death, and this simply as his words. We speak words, and they stick but a moment, Christ speaks words and they stick for ever. We make wounds, and you lick them whole in an alehouse; Christ makes wounds that no art can heal; Thy arrows stick fast in me, saith the Psalmist. The arrows which Christ shoot, they stick fast, none can pull them out but that hand that shot them. Christ can instruct and seal it. That is, make things so impressive, as beyond obliteration. O God, thou hast taught me from my youth, and hitherto I have declared thy wondrous works, Psal. 71.17. so Psal. 119.102. I have not departed from thy judgements, for thou hast taught me. Christ can teach beyond all other teachers, he can open the understanding, that is, open powers to take in, and then close up these powers to keep in for ever.  
Christ can teach internally, eternally, & he can do all this instantly: his ministry is an instantaneous ministry. We are long hammering and beating to make persons understand, and yet all will do nothing; but when Christ takes the work in hand, he makes the most ignorant creature that is, wise to salvation presently. Then] opened he their understandings, etc. Luk. 24.45. Then at that instant he made them see throughly what they never saw.  
Use. You see what an able teacher Christ is, what hath he taught you? The wisdom of the world is foolishness with God: I do not ask you how knowing you are in your particular calling, as such and such tradesmen; but how knowing you are in your general calling as Christians; how knowing of Christ and your souls? Light is come into the world, a great light: Do you see the way to heaven? Confidence speaks not saving light, but desperate blindness; many ignorant men conceit they know much, when they know nothing as they ought. The fool is wise in his own conceit, and the world is full of these fools; yea, the Christian world is full of these fools; but Christ is emptying it. Blindness and confidence makes us all bloody at this day, and the Lord grant it make us not bleed to death. We have a Laodicean plague upon us, and God seems to be spewing us out of his mouth, and yet our Laodicean spirit lives in the midst of us. We all of us think highly of ourselves, that we are rich in all spiritual excellencies, and they that contradict our conceits are fools. We are fools, saith the Apostle, but you are wise: How strong, and how general this spirit is now, you that are spiritual may see, and what it presages Christ will explain fully, if you can but hold fast a little.  
Let every man look without, and look within, look abroad and look at home: the plague of the multitude, is it not your plague? Are not you wiser in your conceits then your preacher? is not spiritual preaching babbling? When things touch your consciences, than you rage, and then the Minister is mad, because you are mad. Alas for us! Lord thou makest us men of contention, our life is a fight with beasts that will not understand us nor thee. If you had no other Prophets but us, or did reject no other prophet but us, some dispute might be made in the day of account; but we will not judge you to the Father, there is another prophet which you hear in us, and yet will not hear, and it is he that will judge you to the Father, and to your own consciences. If this will not beat off men from deluding themselves, and from bearing off Christ, I will go on.  
Some spirits are wanton: as there be light bodies, so there be light souls, such as go a whoring after lies. Fancy sick, longs after fresh speculation, if this may be had it satisfies, let it be in what it will, in things as fare from Christ as earth is from heaven, yea as hell is from heaven. It is otherwise with the soul that is taught of God, he hath a little light of Christ, and now cares for no other vision; all light is darkness, and all wisdom folly, that relates not to make Christ more known: I purpose to know nothing but Christ, and him crucified. Paul had many endowments, but they were all slighted. Christ teacheth the heart, as the heart is taught, love burns; nothing satisfies love, but what stirred it: if such an object made love, nothing but the fruition of that object will satisfy it. You may know whether Christ hath opened any thing of himself to you, by your love to him: the purity of your light will speak out itself in the purity of your love, and the purity of your affection in the purity of your action. Should you say nothing, yet a man that stands by you, may tell what your light is, and who hath taught your hearts, Christ or the devil. Some of you will swear, and curse, and lie; some of you your love as fleshly, as base as the earth itself: Hath Christ taught such things as these? No certainly, the devil is the tutor of these, and they will take their degree in hell. I have a word to you all, and conclude. A lose life broadly speaks out an uninstructed heart: what secretly sways, Christ sees, and so shall all the world, use what art you will to hid it; wherein you are intractable to the teaching of Christ, God will discover it, and require it. Read these words over and over, I will raise them up a Prophet from among their brethren like unto thee, and will put my words into his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him, Deut. 18.18, 19   
Coloss. 1.18. He is the head of the body, the Church. 
somethings have a general glory: look upon a pearl when you will, where you will, and it shines and sparkles upon you: so doth Christ. Christ is looked upon before, in reference to the world, here in reference to such as are taken out of the world; in the former he is looked upon with respect to the creation, and here with respect to the Church, and in both admired, as great and glorious.  
Christ wears a garment without seem, a general glory, his working-day suit is all full of pearls. Consider Christ under any notion in reference to this world, and you consider him in his working suit, in his country , in his travelling apparel, and yet in this, shining; earth, heaven, the Church, is filled with his glory; he is head in the one, and in other.  
Christ makes a similitude between the worlds, between this and that above; there he is all fair, and so he is here; condition suits, as the sun goes in the same height: we and they above, can see nothing but a perfection in the sun that shines upon us, and no less moves desire amongst us. Man hath an exact eye, though not an exact heart, he will see much, ere he will love a little. Things must be very clean, which you swallow; persons must be very complete and without exception, which we set over us, whatever we be ourselves, which are to move under them.  
The sun shines in order to draw, and gain. Nature is full of art to cavil; unless things have all glory, they have no glory; if there be any hole in the coat, love goes out, and gets gone there, but there is none in Christ's. Critics must be convinced, and then they will stand still and consider; perfection makes conviction in the most critical spirit, and till the soul can tell no longer how to take exception at others, it will not begin to take exception at itself.  
Use. Sinners we proffer you gold that is tried, gold that hath no dross, gold that is all gold. Look upon Christ under any notion, and make exception against him if you can; look upon him in reference to his words, and he shines in them all: look upon Christ in reference to the old creation, in reference to the new creation, or in reference to heaven, and what can you except against him? nothing. Why do you not love Christ then? It must be because you will not, or because you cannot. Some persons are convinced of the worth of Christ, yet maintain motion towards other things as dearer, and will do this: your will shall hang you, the thing which you love better than Christ, shall be the gallows. Stubborn hearts, find no compassion; Christ will plead for no man, that will not love him, although he know him, and have other encouragements to draw him on to him. My people would none of me, and I will none of them.  
Persons which are overmastered with a bad heart, and cannot do what they would, find mercy from the Lord, but others are let alone to live as they will, and die in their shame: complaining hearts, Christ is perfect in glory, would you love him? Christ shines in the world, and he shines in the Church, in the Church militant, and in the Church triumphant, he is great every where, would you love him? Yes. This is accepted. Christ accepts according to that you have, and out of this smoke shall come a flame. Holy desires, is Christ conceived in the womb of the soul, do but stay a little time, and thou wilt feel the babe leap in the womb, doth it not now? O how strongly doth that soul come to love Christ, which would love him, but cannot.   
Coloss. 1.18. He is the head of the body. 
HOw God doth suit things, is here considerable: such a body, and such a head. Christ is [the] head os [the] body. God doth nothing at random: divine dispensations are exactly proportioned, one thing is fitted to another, and this is the thing I would a little stand on.  
The ways of the Lord are equal, mercy runs into vessels of mercy. I have set [my king] upon [my holy] hill of Zion. Such a body such a head, a holy people have a holy king, my people have mine anointed over them. I have set my king upon my holy hill. The world is full of variety of condition, so is divine action shaped every one hath as he is: Iron hearts have an iron sceptre to order them, and hearts of a more noble mettle, have a sceptre of gold, every one hath a suitable offendant.  
God's way in this world, is nothing else, but a tracing of man: you eat but the fruit of your own way, when 'tis most bitter. A people of wrath, have a king in wrath, there was dispensation exactly suited. This is the carriage of God through out the world, he doth not work at random, he squares action to the thing he works about, and fits one thing to another. I am sent to lost sheep, saith the Saviour. God directs a Saviour to lost man, and a Physician to sick man; and to blind and hardened men, which think they see, Christ is sent to move in justice to them: justice naturally suits all her actions to the subject, about which she works, as mercy doth. I am come for judgemen into the world, saith Christ, to shape action to person, to suit dispensation to condition.  
The Deity speaks out itself in apt action. Some men cannot, and others will not understand God in his word, such must be dealt with another way; men that will not read words, have apt works annexed to explain them. Divine action suited to humane, renders God as it were visible to men born blind: let him that did cut off other limbs, have his own cut off, and be served just as he hath served others, and he will see a righteous God presently, which could not see it before, and you will have him speak good divinity presently, by virtue of such apt action annexed to the word, which could not understand a word of divinity before. As I have dealt with others, so God hath requited me, said Adonibezek; it is a rare artist that can draw out himself, and yet this is natural to God; by words and works together, he will draw out himself so plain, that any one shall run and read him. God can cut and hue a block so by line, so exact by the line of the word, and the manners of men, that you or any one else, the very block itself, shall tell who and what hand did it. So God hath requited me, Persons that cannot read, are set to spell words by works, their own works by God's works. God can draw out himself in any attribute, to any man's understanding, in justice, in mercy. God can suit action to any person, to any condition, and so exactly that at first sight every eye shall see himself.  
Divine action is to make conviction: Christ worketh so as to convince the world, he fitteth his hand to stop any mouth. Some are not only blind, but stubborn and dogged, and now is man an Ass, which was Balaams' case, and now God opens the mouth of an Ass to rebuke him. The Ass rebuked the madness of the Prophet. An Ass is a dogged wilful beast, and so was Balaam, and God suits him in reproof, to convince. One Ass was upon the back of another, and the worst a top, and God took his advantage as they lay one upon another, and useth one Ass to convince the other: one is wilful to go on, and the other is wilful and stops. 'Tis not easy to convince stubborn souls, God must more immediately, and more exactly speak then ordinary in this work: Divine action suited is an immediate speaking from Heaven, and proud hearts fall at the sight of this, when nothing else will do it. Some must have every thing openly told to their face, ere they will be convinced and take shame, and God doth use this way with the world to convince them. Who shall declare his way to his face? and who shall repay him what he hath done, saith the Scripture of God in order to wicked men, Job 21.31. Justice suited to sin in word and work, speaks sinner's sin to their face, that they cannot possibly deny it.  
Sinners look to yourselves, God will be even with you, walk as craftily as you will, with the froward he will be froward. Some men swell in pride, and yet please themselves in their way, that they shall carry all before them without control. Lofty hearts, you shall find a high and lofty one to deal with you, The day of the Lord of Hosts shall be upon every one that is proud and lofty, and this is the speech of a lofty God, Esay 2.12. title is advanced, brows bended, a soldier's face put on by God, when flesh swelleth and groweth proud. The day of the Lord of Hosts shall be upon the proud, etc. A stern spirit shall see nothing but a stern God. Sin is a lie, sinners perish in the heat of their pursuit, one fire kindleth another; ere fiery spirits are ware, they are cast into everlasting burning, and this is the way of God to fit things one to and for another. Tophet is prepared for the King; the Kings of Israel made a Tophet for the burning of little ones, and God suiteth this wicked action with righteous justice, and maketh another Tophet for them; you sacrifice your children to the devil, and I will sacrifice you; as if the Lord had said; God maketh burning for burning, blood for blood, tooth for tooth. Poor distressed England, comfort thyself, thy Princes and Nobles make a Tophet for thee; they burn thy houses, thy goods, and sacrifice thy little ones and great ones to devilish men, and God will fit them home if they repent not, he will make a Tophet for them, he will burn their honours, their powers, and sacrifice all to destruction; he will turn them out of all, as they turn thee and thine, Because thou hast dealt by taking vengeance, thou shalt know my vengeance, saith God to Edom.  
In great extremities it is hard to keep poor hearts quiet, the spirit woundeth itself when men wound the flesh: God is just to me in this and that, I was thus and thus. Is God just to thee, and will he not be just to them that spoiled thee? Hath he paid thee home, and will he not do it to them that are worse than thee? Justice in the exactness of it, doth but hint herself to the godly, it doth but nod upon them as it were, but she strikes full blows at the wicked, she prosecuteth her own nature in full strength, and maketh a compensation upon these creatures, because none made, nor to be had any where else. Weep not for yourselves, but weep for them that have spoilt you, Heaven and Earth shall read the justice of God against the bloody wretches of England and Ireland. They that kill with the sword shall be killed with the sword. Stand still and be quiet, let God alone to suit wicked men's plagues, if thou dost not see them paid in their own coin, then do not believe me.  
England, justify Christ: he hath fitted one thing to another, such a body hath such a head, like Priest, like people; like Prince, like people. You cry out of your king, and I cry out of you; Are not Gods ways equal? Say no, who dares. You will not have a man rule over your bodies according to his will, and you let the devil rule your souls as he will. Look into your hearts the best of you all, do you not make truth a slave, to be at the beck of your reason, and at the beck of your lusts? you make Christ a slave, and he giveth you to be slaves; you make your spiritual king a slave, and your temporal kings make you slaves. Doth not Christ fit you in your kind? Our king is so and so misled saith one, and siths and whispers: take it to thyself, so art thou misled by many base lusts: every one reapeth as he soweth; can a man gather figs of thistles. England dost not thou reap as thou hast sowed? Hast thou not had the guilt of blood upon thee a great while? hast not thou the guilt of the blood of many abroad, and of many faithful ministers and Christians at home upon thee, which could not swallow thy baseness? Hast thou not made truth bleed this many years? and that Christ maketh the bleed a few months, and a few years, is it not fit and right? To justify God is the first step to repentance: men that can do nothing but wrangle at divine action, forget the main work. Do not by't the stone that is thrown at thee, but by't thy heart; for one is as hard as the other I dare say. Pride meriteth much, but can bear but little, but justice will have its way for all that. Men that cannot be silent. shall have their mouths stopped: misery becometh mortal, when impatience groweth strong; the burden killeth, when the soul will use no shoulders to bear it. No life so bitter as that which taketh all ill at God's hand; this is hard, and that is hard, etc. and yet all is no harder than thy heart, nor yet so hard. God doth not an action without us, but to suit it to something within us.  
This point may be useful respecting time to come, and the mercy you look for. You look for great things, but how are ye fitted for them? Christ doth fit one thing to another. Great things are already, but you prize them not; the doors of God's house are open, but you have no hearts to go in: the day of small things is despised, and yet you expect great things. Israel expected milk and honey flowing, and yet could not eat the Manna that was about their tents, and did God give them their expectation? doth God give great spiritual mercy to full stomaches? doth he satisfy the loathing soul? The Israelits were judged in the baseness of their hearts, and their bodies fell in a wilderness. Just as they kept their souls, Do you not keep your souls in a wilderness, out of the fellowship of the Gospel, as the rest of the world do? you will be judged where you lie; where your souls lie cold and dead, their shall your carcases fall and die. God is spewing out hover spirits that are neither hot nor cold, but hot and then cold, that will and then will not obey Christ. Discreet stomaches, do not expect great feasts, you must have a vomit first; you are bid to come into the feast, and you have excuses, the high ways and fields shall yield guests to Christ, and you shall die in your shame. The poor unknown parts of the world, possibly may possess what Christ is now dishing out.  
Simplicity fitteth for great things, God maketh such a spirit, and then bestoweth all upon it, the choicest spiritual favours. England thy misery is double, were it but single, thou mightst soon recover. Thou hast no knowledge of God, but this is not all, if it were, means might soon make this; but thou hast no truth nor knowledge of God: there is no truth nor knowledge of God. Some spirits are wanton, and they know not what they would have; others proud, and this and that they must have: others politic, and they say, this we should have, but not yet: who can expect brave things in the midst of such a base people. Christians deceive not yourselves with dreams, for God is not mocked, he will make you open your mouths wide, ere he give great things; Open thy mouth wide and I will fill it, Psal. 81.10. You purse up your spirits, and wring and squeeze your consciences, so that there is no capacity for the reception of full soul-mercies. The new heaven will have a new earth, the holy land shall have a holy seed come into it. Can you cleanse yourselves from all your abominations? and can you do this speedily? Then may you see the good of Gods chosen, but otherwise expect as you are.   
Coloss. 1.18. Who is the beginning, etc. 
THe Apostle is in a rapture, every word speaks admiration of Christ, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is principium & praecipuum, first and chief. The term we are now upon speaks dignity, a heart taken with Christ as chief in order to all blessedness, which is a blessed frame. He is the head of the body, [the chief] the first born: this I think may be the reading of this text.  
Doctr. Divine property sparkles in this expression; A gracious heart is taken with Christ as chief. No honour, no felicity like that which Christ hath, and which he gives: Some are sons, Christ is an only son: some are kings, but Christ is King of kings: some are honourable, none above Angels, but Christ is so: To which of the Angels said he, etc. Some are wealthy, Christ hath all the sheep on a thousand hills, the utmost parts of the earth: some are beautiful, Christ is the fairest, and so in the eye of those that are best discerning, in the eyes of every gracious soul: Paul personates all the godly here, in admiring Christ as chief.  
Judgement is clear, things are discerned as they are, where the heart is truly turned to God. Babbles take fools, real excellencies wise men. Gracious hearts are wise, none of Christ's children are fools, all that truly fear him are able to discern things that differ, and so call them; The fear of the Lord is the beginning of wisdom, assoon as a man becomes a disciple of he is made a good scholar. Carnal understanding is enmity to truth, it scoffs at what it cannot comprehend with its own power. Grace hath a higher reach, Christ's children have spiritual understanding, they admire things, not by outsides but by insides, not as they are among men, but as they are with God. Christ is the lowest amongst men, but chiefest with God, and therefore so with the godly. This is wisdom and all wisdom. I may apply the latter to a Christian compared with worldly wise men; all wisdom is taken with that which shall be all in another world, that which is all and shall be all to all eternity. [He] is the beginning, the chief.  
Judgement is clear, and love is sincere in a called soul, he calls things as he finds them, and nothing tastes so sweet as the dainties which Christ gives. Sense carries you to call things as your palate relishes them, according to this you say, This is the sweetest dish at table. Love is divine in a divine heart, and as things rise in the divinity of their nature, so divine affection calls them, and admires them. One Christian hath much grace, I taste it in his discourse, and he sits high in my breast; another hath much more, and he sits much higher: but Christ hath most of all and he sits highest, he is chief. Affection is working, if it be carnal it tumbles carnal things, and sets its mark upon that which is most carnally advantageous; this is best, this will serve this time and my turn best: if it be divine it will do the like; it will tumble divine things, and that which is most divinely advantageous, this it marks, this is best, this is chief, this will best accomplish my soul. Paul personates the godly here, they call Christ as they love him, as they find him in sweetness to their souls, in his words and works; none speak like him to their souls, nor none does like him, and therefore they crown him and style him chief.  
Use. Christians, consider your condition, who is chief with you? Times are evil, the world ensnares, justice kills, men lose their souls by thousands. Ah Lord! what tolling and ringing out is there above, for sick and dead souls here below. Persons sick after the creature, their spirits are dead in the flesh: some men's palates are quite out of taste, this speaks a foul stomach, they cannot savour the things of God. Words of Christ harsh, rules of Christ scorned, these call Christ in their hearts base, not chief, however they call him with their tongue. I know no man's heart, but Christ knows all; as the creature is preferred, Christ is undervalved, as you love your souls look to this. Who will show us any good? some can call nothing good, but what is carnally good, trading is good, money is good, but nothing else: no nothing else indeed, not the heart that says so. Not Christ, but the bag was chief to Judas, though he heard so much, and saw so much of his worth, which spoke him a child of perdition; there be more of these children in the world. You Londoners have heard much, and seen much of Christ, more I think then any city under heaven, and yet to many of you, your bags and your wealth (I fear) are dearer than the Lord Jesus. Some things are afflicting, others ruining, undervaluing of Christ is damnable, the spots of this I will show you.  
Three things speak the undervaluing of Christ, truth neglected, sin approved, Christ unbelieved. Light is to walk by, men slight this, and sear their consciences, truth is neglected, when not made a rule of life. Able discoursing speaks not prising of truth, but practising. Truth is made subordinate to self ends, the plague is in the heart, love is not sincere, Christ is not prised above the world. Many will not fully follow God, because it will fully undo them: to follow truth as the world approves, is to prize Christ only as the world doth. Fear your own hearts, snares are many within and without; Christ is indeed prized, when his will is obeyed. Action speaks out affection, If you love me keep my commandments: if the heart be drawn, the foot will run; the crown wheel moving though but slowly, the little wheels run apace: the hand and the foot are but little wheels, in order to the heart, if this be drawn and moved though but a little, the other run. Draw me, and I will run after thee. Draw me, that is, my heart, and then feet and all other parts shall come. Affection puts on to action; O how willing to obey is that soul that sincerely loves! He would go, he would run, he would ride post to please God; no precept harsh where the heart is right. Christ made chief, and so is his will, above an Isaac. By faith, Abraham when he was tried offered up Isaac. God tried Abraham what was chief in his heart, himself or Isaac, and Abraham gives open testimony of his affection in his action.  
Sin approved, speaks Christ undervalved. Will is strong, lusts overcoming and pleasing to the most, and alas for such souls, Christ is not prised as chief, Approbatio mali, est reprobatio animi. Some sin from misunderstanding, God pities these: some sin from mis-affection, more than from misapprehension, they love darkness better than light, which is reprobation of mind, a soul disapproving the truth which he knows. What I would I understand not, or I know not, saith Paul, when he wrought evil, and he argues from hence, that God and the Gospel would pity him. What I do, I allow not, so you read, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nosco, to know, I think is from this Greek word  I know not. Weak hearts, you do many things amiss of ignorance, and Christ will pity you, and therefore wound not yourselves. But wilful wretches, you put bitter for sweet, you call evil good, you [love vanities] and follow after lies, the evil courses you follow, you love and approve. To prize Christ and to prize sin are inconsistent, you cannot love God and Mammon. You are positive in your evil way, you put darkness for light, you justify your course, which is drawing of Christ's blood out of his sides, and then trampling upon it, and despising of it when ye have done, which is the highest undervaluing of Christ.  
Christ unbelieved, is Christ undervalved; it is frowning upon one that smiles, boundless grace limited: The great things of my Law are made small things, saith the Lord. Lessening speaks undervaluing, it doth so respecting precepts, and respecting promises, Unbelief makes great precepts no precepts, and it maketh great promises no promises. It is the highest commendation of any dish at Christ's table, that you eat hearty of it, Christ accounts it so; it is the highest valuation of Christ, that you rest upon him, that you take life at his hands, which he proffers. Sinners, would you prize Christ? be invited then unto, unto him, by what he proffers: he will pardon you, he will purge you, he will justify, sanctify, glorify you, if you believe on him. Faith is laying Christ in your bosom, and that is proper prising of a thing; faith is an heart act, a soul going out of every thing to God, wearied with every thing as defective, and fitting down in Christ as complete. Then do I prize Christ indeed, when I behold him as all; and so appropriate him to myself, when I make him my wealth, my honour, my righteousness; when I have none in heaven, nor none in earth, but him; when I have none to present to God, to conscience, nor to the world, but him. Weak hearts, if guilt deter you from Christ, you will die in your sin, as undervaluers of remedy; salvation is brought near to you, God will not your death, repent and believe the Gospel; to day do this, and to day shall salvation come to your house.  
Ob. Sol. I know that believing speaks real prising of Christ, but I cannot believe. To this I answer: The objection lies not merely here, that you cannot believe, you will not believe. Humour is strong in many weak hearts; grace in itself and in its means rejected, and then they say they cannot believe; you cannot because you will not. Blame your will, and bleed over the perverseness of a proud heart, beg God to bring salvation yet nearer to you, nearer to your understanding, nearer to your will. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faith 'tis suadere, 'tis that act of Christ. by which he doth persuade a froward will. Beg Christ to conquer thy will, and then thou wilt have power enough to believe presently, he will persuade Japhet.  
I cannot stand to speak of particulars: I have but one thing to speak in general, and then I have done, and that is to all God's people. You prize Christ as chief, and so doth Christ you; Christ is your jewel, and you are Christ's jewels; you make him your husband, and you are to him as a wife. They are blessed indeed, which have Christ's prime love upon them: prime love gives out prime favours, you will be fed with the finest of the wheat, the fatted calf will be killed for you, the best robe will be brought for you, Benjamins' double dish, and double dainties will be set before you. Prime love works out into tender mercy, and tender mercy is mercy shaped to all your necessities, to keep you happy against all unhappiness. Some are but commonly loved, yet they live well upon it, and are merry; you are dearly beloved of Christ, and yet you cannot live well upon this: No, I shall want my bread. Shall ravens be fed, and not dear children? will not a Father, a heavenly Father provide?  
Ob. Sol. If the famine do not kill me, the sword will. Is not Christ a strong tower to the righteous, to his dear ones? is not the munitions of works your defence? your castles and rocky places will hold out but a while, Christ is a rock of ages, he saves with an everlasting salvation. Ob. Sol. But I am afraid he will be gone. If Christ do go, will he leave his dear ones behind him? Doth not the eagle carry her young? so doth Christ; I carried you upon eagles wings.   
Coloss. 1.18. The first born from the dead. 
THere are two firstborn mentioned in this chapter, the firstborn of every creature, verse 15. and the firstborn from the dead: the one respects being, the other respects well-being, and Christ is first in both these, first in being in reference to all the creation, and first in well-being, in reference to the new creation; the first that came forth from under the power of sin alive, which is the firstborn from the dead here meant, which the Apostle calls the firstborn amongst many brethren elsewhere, that is, the first in our nature in the state of divine favour. Christ broke the ice (as we speak) in reference to that body of death, under which the state of mankind lay, and so the first that came forth alive from under the guilt of sin, and the kill justice of God.  
This time is sad, so is our text, it leads us to behold a world of dead men. From the dead, etc. The term is indefinite, and speaks our condition universally. We are all by sin dead, without power to please God, and liable to wrath for ever, and Christ the first that made way out of this condition, the first that broke through that displeasure which spoilt us all. Bodily death is sad, soul-death a thousand times more sad: we must walk amongst the tombs for an hour, we are to rip up the dead, to set out the nature of soul-death.  

Demonst 1.  Breath is gone, the spirit of God is not in a dead soul. Union speaks life, Satan not Christ, lies in a sinner's heart, he is alive to sin; affection strong, action, that is, evil action, free among the dead. Such light hath such motion, ghosts walk in the dark, ways of death dead souls walk in. Spiritual death, is a soul cast out from God; a soul cast out from God, casts out God, the word of God, the operations of God; a dead soul fights against life, quickenings are as stabbings, sermons which stir are conjure; his eyes stare, his heart quakes, let Paul be gone, Felix will be in hell else before the time: the words of life, are death to a dead soul, Felix soul is in departing, whilst a world of life was imparted to him: nothing will keep life in a dead soul, but the departing of Christ, and his quickening spirit. The dead deny the resurrection, they would not be raised out of their grave, means that are used this way, are to them as conjuring from the dead, ghastly. Christ's yoke is easy, wisdom's ways are pleasant: so the devil's yoke is easy, and his ways are pleasant: the dead are at rest in sin, they feel no pain though in the way to hell, till they come there.  
Eyes closed; this also belongs to the dead in sin. The dead see nothing, godliness is a mystery, and the word of life a parable to a dead soul. Confusion covers the dead; reason is rebellion, doing is undoing, and yet the soul thinks all is well. Light is darkness, sweet is bitter, life is death to a dead soul; Jacob is Esau; the blind miscall every person, and every thing. O that thou hadst known in this thy day. The sun brought out of heaven, and set at the door, and yet not discerned; the dead see nothing in the day time; day is night to the dead, sunshine darkness; Christ close by, yet not apprehended by the dead; Christ knocks at the door, the voice though just behind, or just before, yet not heard: our Gospel is hid, though this be light, more sparkling, more shining, than all other light. Pride buds, as the Prophet speaks, sin spreads, God frowns, hell gapes, yet the dead see nothing. Spiritual death 'tis spiritual understanding quite lost, one not able to discern divine things, however externally advantaged: hold a torch to the eye of the dead, yet he sees nothing, and if ye could hold the sun close to the eyes of a dead man, yet could he apprehend nothing: the wisdom of the world is foolishness in itself, the wisdom of the Scriptures is even also the same to a dead soul, he knows nothing as he ought, not the things he gathers, and looks upon, in wisdom's house.  
Carcase stinking. The dead smell loathsome; the dead in sins do so. Malignity hath got victory, the whole state is corrupted, all the blood black and filthy in the dead. Temptations overcome, what Satan saith is law and Gospel, imaginations evil, and all so, and only so, evil; the whole bulk and carcase of Christianity, stinking to Christ & Christians. The dead are all dead, all filthy, from the crown of the head to the sole of the foot, full of sores, plague-sores, and all run, and blood & filth is wallowed in. Spiritual death is the soul under the rule of sin; sin ruling, the heart sleights truth, the heart slighting truth, life is evil, and yet pleaded for, as good, this stinks abominably in the nostrils of God. 
Hawoth pravitates wickednesses.  Spiritual death is the inward parts very wickedness, the heart given to a harlot, a strumpet is base and stinking. Affection false, and your lungs are rotten, the opening of your mouth to God, is as the opening of a sepulchre. Spiritual death, 'tis a man abominable to God, person, action, in life, in death; the dead stink always, God hates a wicked soul forever. Sin is everlasting, so is justice, the soul that lies in it, is an abomination from generation to generation. The grave and hell, do not purify the dead. Spiritual death, is a soul eternally loathing, and loathed.  
Stretched out, coffined and buried, this is the last property of the dead. Dead in sin, are stretched out with a witness; conscience is racked: Conviction is the proper divine operation in a dead soul; men under the power of sin, are under the power of wrath here; spiritual death is a heart under the mere sense and guilt of wrath. Worms eat the dead, conscience gnaweth souls that lie in their sins. The dead are stretched out and buried; the dead bury the dead: There be black bearers below, and they are fetched up when wicked souls departed, and thousands of them stand ready to carry the dead to their place. This night [they shall take away thy soul. A dead soul is stretched out, carried forth, and buried in the night, saith the Text; [This night they shall take away thy soul. Dead souls are all buried in the night in utter darkness. The sum of all is this, Spiritual death is a soul separated from God, under pollution and conviction, until condemnation.  
Use. 'Tis a time of slaughter; fields, cities, towns, dipped and died in blood. Dead bodies are many, but dead souls are more; the dead are in every house, yea almost in every bed, and yet no Lord have mercy at the door: Husband dead, wife dead, child dead, and yet no mourning for the dead. This generation affrighteth me; what are become of spiritual bowels? are they ripped up too? are bad men dead, and good men dead, and is there no life left? Ignorant men dead, men of light dead, death passeth over all; passion swayeth high and low, 'tis a pang of death, and presageth the death of all, if the Lord heal it not. Prepare coffins and graves for the dead: dead sinners, dead Christians, buy your winding-sheets, make your wills, if there be any life in me, your condition is dangerous. The axe is laid to the root now, I believe every dead tree will down, ere Christ lay down his axe.  
Danger only stirreth some men, sinners stand up from the dead, do you see nothing coming towards you? God is against you, is not he all enemies? and all engines? the sword of man may be sheathed, yet will you be cut off; not a wilful sinner will be spared, for the anger of the Lord is against you; justice visits but seldom, but when she doth, she sweeps every room. Every one that is proud, and every one that is lofty, Esay 2.12. Proud flesh is dead flesh, every one that swelleth against Christ shall be lanced; every one that stoopeth not, shall be broken: Without, Christ will sweep clean; within, he will do the same, even amongst his own, he will throughly purge [his floor. If you have any life in you think of these things. Londoners, Londoners, now trading is dead, think of your dead hearts: these two years and upward trading hath been very dead; why, this ten year, this twenty year, thy heart hath been dead: a dead name, a dead state, a dead body, suit a dead soul: If you have any love to your bodies, or any love to your souls, look out after spiritual life, or all will die for ever.  
Two things tend to spiritual life. Christ strongly applied; his ordinances throughly pursued. Christ is the first risen from the dead, and whom he taketh by the hand, arise next after him. Death and him that had the power of death Christ hath destroyed, and all that would do the like, must come to him. Perverseness will kill sinners quite; the dead want life, because they will not come to Christ. You will not come to me that you may have life. Dead hearts look to it, your sins loved and Christ rejected, you cannot live: you must let Christ kill any thing, so he will but make alive your souls, cut off any thing, a right hand, so he will but unite what remaineth to himself. Our merit must not be thought of, for alas what can the dead do! but Christ's merit and order both must. Christ killeth and then maketh alive; he slayeth pride, and bringeth souls to fall at his feet, willing to be done any thing with, and then he doth all for them.  
Waters of life are given to swooning persons, they that groan and are heavy laden with sin, and come to Christ they find ease, a spirit of life and joy. Coming to Christ is application of Christ, He hath loved [me, and given himself for [me. He satisfieth for me, he intercedeth for me, he appeareth in the face of perfect righteousness for me: All these are vital acts; the soul that indeed this moveth, is joined to all the living, and is a lively soul indeed; Christ's merit and Christ's spirit is this man's, he hath eternal life abiding in him, and is passed from death. You must drink of the waters that Christ proffereth you▪ and then you will find a well of waters springing up in you to everlasting life. He that shall drink of the waters which I shall give him, etc. If the stomach be weak to this, lively ordinances must be looked out: dead ordinances, make dead souls. Ordinances that are as the tree of life, of the Lords own planting, speak Christ to the life, and make dead souls alive.   
Coloss. 1.18. That in all things he might have the pre-eminence. 
THe latitude of Christ's dominion is here expressed, 'tis without limits, and without parallel. Some are great in such a compass, every one's Sun hath a circle, every one's glory hath circumference, every one's Sceptre hath bounds, they can command only within such a country, none are over all, not the greatest Princes that are; but Christ hath an universal command, in all things he hath the pre-eminence.  
Evil hearts swell big, and sometimes rise high; pride nesteth itself among the Stars, and yet then it is below Christ. No man is so big in conceit as Christ is in deed, nor so high in thought as Christ is really Vice when at highest is below Christ, Virtue when at highest 'tis below Christ: all is under his feet. Evil men cannot over match Christ by their sin, good men cannot over match him in their virtue, he is sweeter than the sweetest soul alive; He is the Rose of Sharon, and the Lily of the valleys, he is above opposition, and above comparison: things averse to him can take nothing from him, and things congruous to him can add nothing to him: Our righteousness extendeth not to him. Our righteousness; no nor Angels righteousness, among all things in earth and in Heaven, he hath the pre-eminence.  
The command of Christ is proclaimed in this expression, how large his commission is to control all. Universal dominion is large, too long and too broad for any creature to travel; it speaketh many things, we shall touch some. We will travel as fare in Christ's dominion as we can in an hour. The word speaketh power destructive, power instructive, power inspective. Christ hath a destructive power over all, he hath many enemies, yet not one above him; many have fought with him, but he hath slain them all: In the field Christ hath pre-eminence. I will instance but in one battle that Christ fought, Exod. 14.28. He destroyed Pharaoh and all his Host, that there remained [not so much as [one of them] saith the Text. Which is admired; again Psal. 106.11. The waters covered their enemies, there was [not one of them left.] He had amongst all the pre-eminence indeed: Enemies are many, and they are upon Christ's back, and there for a long while, and make long furrows, but he fetcheth them off his back, and layeth them under his feet, all of them. He must reign till he hath put all his enemies under his feet. 1. Cor. 15.25. If you have many upon your back, 'tis very disadvantageous in fight, you cannot so easily fetch them off all, but it is all one to Christ to have many behind him, as before him, those that are upon his back, he can fetch them off and lay them under his feet with ease, he is the best at the use of his arms, he hath the pre-eminence in war, a destructive power over all.  
Christ hath an instructive power over all, he can teach all nations, his commission is so large, English, Dutch, French; he can make knowledge cover the face of the earth, as the waters do the sea. Christ can as the sun, till all the world with light, and life, he hath power over all flesh, and he speaks it in regard of instruction, Joh. 17.2. Some spirits are very fleshly, and very sottish, yet Christ hath power over these, to make them wise. Who so is simple, let him turn in hither, Prov. 9.4. Wisdom keeps a free-school, universally receptive, that is, for all comers though never so simple, yea universally instructive, whoever comes thrives. Wisdoms house hath seven pillars, and sends out maidens every where: a complete light, and a complete power to impart it, to any soul in any place. Some hearts are very hard to learn, and yet not too hard for Christ to teach, he can teach blocks and stones, of stones he can raise seed to Abraham.  
Christ hath an inspective power over all: he hath the pre-eminence for sight; he is oculis eminentior, his eyes run through the earth, and behold all; his eye is very strong, nothing can be hid from it. Some could overrule such and such things, were they but ware of them, craft carries it with you ofttimes, when power cannot, but it cannot do so with Christ; he discovers deep things out of the darkness, not a mote in the sun, not a hair on your head but he numbers it, knows one by one, which is very exact knowledge. 'Tis like that expression in another case, Not a thought in our hearts but he knows it [altogether.] The sun is the eye of the world, and 'tis a very fair one, and looks far, and yet looks not so far as Christ, who is the eye of worlds, of this world and that world, as heaven is called, Luke 20.35. Christ looks beyond Luther, beyond Solomon, beyond Abraham, who looked a great way, and saw Christ very fare off, yea, Christ looks beyond Adam, beyond all that are or ever were. All things are naked before him, not only bodies, but spirits, whose vastness is fare deeper, and more than all the creation beside: in his book are all our members written, yea in his book is written that which hath no members, and hardly no terms to express, to wit our souls, the fabric and motion of them. He can tell where Satan is, when hid in a sheepskin; he knows his voice when he speaks in a Saint, as well as when he speaks in a serpent. Get thee behind me Satan, said he to Peter. And add but one thing more, and it will exceedingly tend to the glory of Christ's sight: he hath a presential sight, not a sight of any one at a distance as we have, every thing is full in his eye, and fast by him, because of the vastness of his presence. All runs into this, Christ hath an universal pre-eminence, a dominion over all.  
Use. Let universal power be universally laid to heart, & so I come to apply this point: our reach is short and shallow, and yet according to this we frame thoughts still of him that is above us. Thoughts of things above us, must be carefully shaped by truth, and not by fancy, divine majesty will fall else, and we shall think of Christ as of ourselves. Thou thoughtest that I was altogether such a one at thyself, Psalm 50.21. Christ will not bear men's base conceptions of him, Christ misapprehended, his majesty falls, majesty fallen in the heart, man runs wild; when men fly out, God flies out; and now you shall see one underfoot presently, Christ, or the creature that riseth up against him.  
Tremble, proud profane hearts, at the universality of Christ's power, he will have the pre-eminence over you. Sinners propose to themselves what pleaseth them, though it displease God, and bear out themselves that this shall hold, they propose what is amiss, and yet promise felicity to themselves, and that is more amiss. A soul at this height is near falling. Christ will have the pre-eminence of this proud person, wherein he deals proudly Christ will be above him. Watch your hearts sinners, they grow desperately wicked quickly: a presumptuous soul denies the universality of Christ's dominion to his face, and stands upon his guard against all the host of heaven; truth shall never command me in this. Now the man hath made his will, he will die presently: desperate hearts have suitable justice, they go down quick into the pit.  
Stoop to the universality of Christ's commands, as God hath set him, so do you, over all, in all things. Oppose Christ's least commands, to the commands of the greatest men in the world, follow the Lamb whither soever he goeth. Moses parents did their duty to Christ in him, and kept him alive, not fearing the commands of the king, Hebr. 11.23. Pharaoh puts forth an universal command, every son that is born to the Hebrews, ye shall cast into the river, and Moses parents opposed to this, the universality of Christ's power, and pursued their duty, not fearing the king's command. What command soever, or from whom soever, opposing any command of Christ, destroys the universality of his authority, and speaks sinful fear if we obey it. The universality of Christ's dominion, is the great jewel of his crown, that which distinguisheth him from all the great ones in the world; 'tis his Motto, King of kings, his grand prerogative, and yet fear destroys this quite. Let flesh and blood attend to this: nature weak, passion strong, men transported with pride, do they know not what, throw down Christ to keep up themselves. England thou art unhappy at the practice of this point, to raise the Lord Jesus above all, to give him the pre-eminence in all things, the Lord grant it be not required of us. Is our long bondage so soon forgot? Is our present bleeding nothing? Can we tell whether we shall live or die? Shall we not put Christ inprimis in our will? Shall we not give our dying breath to vote up Christ above all? are we not low enough yet, to set Christ high? to give him the pre-eminence in all things? Surely we shall be?  
Let us all look about us and know our duty; truth, not men, must be our rule, and blessed are they that can receive this: love is bountiful, she will give Christ all, she seeks not her own, she sets Christ as high as God sets him, whatever it cost her. Affection must have judgement to guide it, or else men err on the right hand; and judgement must have love to quicken it, and warm it, or else men err on the left hand; good men will become very bad, and speak and do against their conscience, and break their peace to keep a bubble whole, their honour with men and the like. I know not what hearts you have for Christ, I know what hearts we all should have, to set Christ at this height my text speaks of. Love must be very strong, conscience very tender, the heart very humble, grace very sincere, to give Christ the pre-eminence in all things. Cold hearts, brawny hearts, proud hearts, rotten hearts, your plague is great, you can never advance Christ to his pre-eminence, and look how fare you are below your duty, so fare below your blessedness.  
Hearts that can give Christ the pre-eminence in all things, have a very blessed condition, Communion sweet, dispensations full, tranquillity secure: When the strong man rules, all is at peace: 'tis true of Christ, he smiles upon them which he leads, when he can rule all, and carry all in the soul, there is sweet peace. In the world ye shall have tribulation, but in me peace, saith Christ. If the heart can endure tribulation to let Christ reign, if it can let men domineer as they will, to give Christ pre-eminence over itself, there is sweet peace in such a state: Christ keeps up the heart mightily, when name, and state, and all things without are down, and under the feet of the men of this world. Christ doth triumph in his throne, let what war will be without; and he makes war within, when kept from thence.  
Communion is sweet, and dispensations are full, when Christ hath an universal dominion. As we anoint, we are anointed; anoint Christ all over, not only head but feet, and so he will do you. Love Christ much, and he will love you much, let John lay his head in Christ's bosom, and Christ will lay his heart and his head too in John's bosom. What parts! what a spirit of light and revelation had the Apostle John! as if Christ had left his head wholly in John's breast! he fled for it, that Christ might have in all things the pre-eminence, and Christ flies after him, and gives him pre-eminence in gifts above thousands.  
Condition is secure, standing is firm indeed, when Christ hath hold of all: when there is no sand in the foundation but all rock, than winds may blow, and storms beat, and yet the building will stand. The apostasy of persons now so common, springs from hence, that they give not up all to Christ, and give him a full dominion, and a full holdfast, they will let Christ hold but a little, and then he in justice let's go all, and then all that seemed good comes to nothing. Sinners, you cut your own throats, in that you give not Christ a universal command, you will not suffer him to out the strong man quite, and therefore he returns with seven worse spirits, and so your latter end is worse than your beginning. Know what is your peace and safety in these evil times, and observe it.   
Coloss. 1.19. For it pleased the Father, etc. 
YOu set sweet briar at your door, the very entrance into some houses is taking: 'tis so in the verse I am now going upon; here is a term in the front, as full of honey as Canaan: here is an Angel at the door as glorious as heaven: you can no sooner begin to read, but your hearts must needs begin to leap, if they be as heavenly as they should be. You are smiled upon and saluted at the door, with precious words: It pleased the Father, etc. The word Father is not in the original, only it pleased: which is so rather to be expressed, that it may be fitly applied to Father and holy Ghost; for both are contented and delighted in Christ, to lay out themselves for man in him. Kindness comes from a full spring, & in a full channel to fallen man: God the Father pleased, and God the holy Ghost pleased, that Christ should come stored into the world, to restore poor souls. How freely God contrives relief for man! He eyes extremity, and waves all other motive; his own goodness sets him at work, to provide a remedy for a sad condition. It pleased the Father.  
Free motion is the purest, it speaks all love; God can move no otherwise towards things below. God is absolute, not any thing without him hath any thing above him, that is, something which he hath not to engage him. Your felicity secular is seated in many, and you contrive favour for one another, because you judge you shall need it of the same parties in another kind. God needs none, all need him, and therefore what he doth for any, must needs be at his pleasure.  
Free motion is the noblest: bounty is proposed, not merit. God will work no otherwise but freely, that every one's crown of kindness may be admired as bounty, as grace in height, as something wholly from heaven. Thou] hast triumphed gloriously, saith the Scripture; that is, our mercies are derived to us after an admirable manner, and are full of thyself and of nothing else. If a crumb be given to a dog, 'tis bounty; but if the whole feast be given to him, what bounty is this? God doth something that sin may appear sin: But sin that it might appear sin, etc. So God doth something that grace may appear grace, he dispenseth it altogether at his pleasure, that this may altogether appear, and nothing of the creature.  
Free motion is the surest: wheels must be oiled still, where motion is by instruments. If there be no motive, yet action goeth on for man's welfare, where motion is free. The mercy of God in Christ, is called sure mercy; sure, because free. What is purely free, is uncapable of cessation, from airy impediments. What God does with pleasure and out of pleasure, he never grows weary of, and thus he showeth mercy to man, which makes it sure indeed, and lasting from generation to generation. God moveth surely towards man: we are such creatures in our fallen state, that we throw discouragement upon God every moment, for ever looking towards us more; we are so froward, so throwing off of love, and therefore God hath proposed to himself, such a principle to move from, as may hold on his motion whatever he see in us, to wit, his pleasure.  
Free motion is the sweetest: God moves in the takingest way that may be, to fallen man. You love to see one give smilingly, to give much goods and with much goodness, to give with all the heart: so doth God. God gives all with all his heart; he makes every step to you in blood, and yet in delight; it pleases him to part with all to enrich you: What God puts upon you, he practiseth himself: he bids you give liberally, and give cheerfully, because he loves it: so doth he give liberally, and cheerfully, to make his motion lovely and taking. All fullness is put in Christ, and it is put there with all pleasure, and with all delight, which renders Christ very taking to man indeed. Large action with straitened affection, is a comely body with an ill-favoured face, which is not so generally taking. Christ is set out to man all fair, filled with all excellency, and this by a hand of love, which is duplex plenitudo, a double fullness, as it were. It was two deliverances to David, that he was delivered from a principle of love, that he was delivered as one delighted in▪ He delivered me, because [he delighted in me. Thus are we delivered by Christ, from a principle of pleasure and delight. It pleased the Father, that in him should all fullness dwell, for us empty creatures.  
Use. Relief is contrived very freely for fallen man: Weak hearts should comfort themselves with this point. Sin's load some souls that they can get no ease. Conscience saith too little, or else too much; sometimes it is asleep, and saith nothing, sometimes it is awake and crieth perpetually, as apprehending no remedy; this is a deadly wound, and I would I could heal it. Misunderstanding makes sorrow unkind, we measure mercy by our own comprehension, which hath killed many. Sinners, take heed what thoughts you take up of the kindness of God: God doth not come to show great kindness as you do with great unwillingness, and upon hard terms. It joyeth God, and pleaseth him to meet prodigals to kiss them and clothe them, notwithstanding all unkindness, undutifulness, unnaturalness. Gild makes horror, and horror makes distraction; distracted persons whip, and cut, and wound themselves. Dolefull conditions would be pitied above, but sinners have no pity to themselves, to think so. What sovereign balm is in Christ's merit, if sinners would be pleased to use it!  
It is pleasing to God to do good but 'tis not pleasing to us to receive it; the devil is too hard for us all. Observe Satan's wiles, we shall perish by thousands else, though God be pleased to provide salvation for sinners; and what a pity is that! Tempted souls, stir up the grace of God, and believe the word of the Gospel; you please yourselves in the thought of your sins, and in the ruin of your souls through unbelief; but God is nor pleased with it. God is pleased to contrive your salvation, and it would add to his pleasure, to see his contrivement please you and save you.  
Action hath circumstance; yours hath, Gods hath, and yet scarce a soul considers this, and yet these are the twigs in our rod that whip us, or the rays in our sun that cheer us. Denial of free grace hath four aggravations: 'Tis ingratitude: Bounty is slighted, Manna is light bread, the smiling face of God hath no lustre. God puts out his hand, and the sinner lifts up his heel, which is gross ingratitude. Love should gain love; when God smiles, we should smile upon him: when the King of glory comes, we should open the everlasting doors: our thankfulness respecting divine favours, is the reception of them our ingratitude is the rejection of them. Israel would none of me. Free grace is the sweetest dish in wisdom's house, presented to make two merry together: 'tis wine upon the lees, 'tis the fat of the kidneys of wheat, 'tis the fatted calf, and the best garment; 'tis the heart of God held out, 'tis the glory of heaven visible, to gain hearts: what heart hath that man that is not taken with these! Unkindness sinks deep into sweet spirits, God is such a spirit. Unkindness grieves God, this unkindness most of all, that the fairest of ten thousand should make love to a black-moore, that a king should make love to a beggar, and yet be rejected: Your unkindness is your ingratitude.  
'Tis rebellion to deny free grace. Now we are upon a step higher, to beat unkind souls, than we were before. The harlot Rahab by faith received the spies, and perished not with the [rebels: with them that believed not, say you. Not to receive what God freely proffers, is rebellion: it is man's will fight against Gods; the King of kings warred against within his own dominions: the King kept out from his own chair of state, to wit, the soul. Shall not God dwell in his own? Will you keep him out of his purchase, that which he hath paid such a dear rate for? The workings of our heart we observe not, we are undone by this carelessness: who strives within? and who is thrust out? Is it Christ? or who is it? 'Twere worth the inquiry, to know who 'tis that is resisted by the soul now and then. Man through carelessness continues a rebel against Christ, and knows it not: gainsayings of free grace, speaks you all rebels, and so you are called by the Psalmist, as well as in the place forecited. Men and women, study your own hearts, and tell me how they move. It is pleasing to God to embrace you: is it pleasing to you to accept him? Why not now then? your rebellion will be written in heaven, if you turn off Christ from time to time. Rebellion hath its degrees, It is rebellion to abide in unbelief one hour. The land in which we live is divided, it is deadly to behold. The King's side say we are rebels, the Parliaments side say that they are rebels: by such an account we are all rebels; and truly that's my fear, that we are all rebels to Christ, and that this is the reason he makes no better use of us, but one to destroy another. It were well if spiritual rebellion were looked after betimes, 'twill end us all else. Eternal peace, and eternal truth are worth nothing; men tread underfoot the blood of the Son of God, the grace by which they should be saved, and take pleasure in unrighteousness, and no pleasure in the good pleasure of God, which is ready to save them.  
3. 'Tis groundless wickedness; to deny the freegrace of God. Some action hath reason, and then the creature can stand upon his defence. But sinners, what reason have you for rejecting freegrace? You refuse many things for cost, you cannot refuse freegrace upon this ground, you may have it for nothing. God doth  lilies and souls alike; though they do not spin, to make their own apparel, yet have most royal habit. Every one of God's children are rich, but rise to it out of nothing: they have clothing of the best, lodging of the best, feeding of the best, and all for nothing. None go so richly, none lodge so delightfully, none far so daintily as those that embrace the good pleasure of God. Some things yield but a little of what you seek and expect, and therefore you decline them; but you cannot reject freegrace upon this ground. Free love is full love, nothing is so full; it hath all fullness in it. It pleased the Father that in him should [all fullness dwell. What thing of all the things which you are in love with, hath all fullness in it? Things with which you are taken, have commonly but one excellency, and but a little of that. You love some for their wisdom, and yet they have not all wisdom, and all knowledge. You love others for their strength and fortitude; and yet they have not all power, nor all might: yet so hath free grace, it hath all kinds of graces in it, and the compliment of all these. The Son that smiles upon us, is all light, and in him is no darkness. Ungracious hearts, think of this; it will be put home upon you, why you have no grace, why you have no wedding garment; when the great marriage day comes, you will presently be espied, by one that will then view all: here's a man hath no grace. What's the reason? Can he have none? or would he have none? To one I answer, saith God, he might have had grace and life, and it would have pleased me to have enriched him with these. To the other I will answer saith conscience, This wretched soul would have no grace, he loved iniquity and hated righteousness, therefore is he here unrighteous; he thought himself rich and well clothed, and therefore stands here now poor and naked.  
'Tis remediless wickedness to deny free grace. The miseries of man are many, and yet there is but one remedy. Free grace hath balm for every wound, which rejected, every wound is mortal: The least sin is death. The wages of sin, that is, of every sin is death. For bodily distresses, there be many remedies, if men will not pity me when I hunger, ravens may; If Christians will not pity when I am sore, dogs may: but in soul distresses, there is but one remedy, to wit, what God will please to do; if God will please to do nothing for me, none else will or can. No eye pitied thee, to do any of these for thee. God's eye pitiless, and there is no eye pitiful nor can be to the soul. 'Tis storied of the balm, that it groweth in the Holy-land and no where else, which is the reason of that speech, Is there no balm in Gilead? Mercy for your souls, is in the pleasure of God, and no where else. Sinners make no more of the favour of God, then of the favour of man: I live not upon one; the heart layeth this conclusion and swelleth, and lifteth up the heel. Ah wretches, you cannot say so of God: you live upon one, yea upon one thing in God, upon the smiles of his countenance, upon this that he is free in mercy, that it pleaseth him to save souls.  
This point hath been applied to convince and humble, and it may also be applied in the next place to cheer and revive. There are burdened hearts I believe among you, but let no distress discourage you. How great soever the wants of any be, let them come to God; it pleaseth him to lay out for you. Are your wants more than Christ hath where withal to: supply? What ever Christ hath or can do (and what is it that he cannot do) it pleaseth God to the heart, that he should employ it for you. Men under guilt fancy hard thoughts of God: my sins are great, and God will not pardon: yes he will, he is ready to forgive, it pleaseth him to forgive, he hath furnished Christ of purpose, and laid out all upon this very design, which is real demonstration of his pleasure, this way. If distress lie any otherwise, yet it should not distract, because free grace speaketh supply to any distress that you can mention: 'tis a fountain, a fountain open, every one may draw and yet none draw dry. Your straits are many, and you cannot tell which way to get out: remember the point in hand; that it pleaseth God to contrive relief. To undo knots, is a troublesome thing, especially such knots as unbelief knitteth in the soul, and yet God is pleased with this work, he is a God of peace, made up of peace; his whole pleasure, as well as his whole employment lieth this way. The God of peace establish and strengthen you, saith the Apostle: The Apostles words are of great emphasis, the Godhead bendeth strongly and delightfully this way, to settle poor weak souls, which can do nothing themselves, Doubts, cavils, and complaints are many, and God quieteth all, because his pleasure and delight is in the peace and tranquillity of poor souls; He is a God of peace, his pleasure is to make peace, and a Heaven, where he cometh. 'Tis the pleasure of things, to do things natural to them; 'tis the pleasure of wicked spirits, to torment and vex, and to make hell where ever they come, and in this sense the devil may be called the God of war: so 'tis the pleasure of God to do things natural to him, to comfort and cheer poor souls, to strengthen and establish them, to make a Heaven where ever he cometh; as a God of, and a God at this work.   
Coloss. 1.19. For it pleased the Father, etc. 
THe reason of what Christ is to man, is rendered by the Spirit of God in this Text: the cause of his greatness and fullness to maintain it, is the will of God, it pleased] the Father, that in him should all fullness dwell. 'Tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word, speak will and delight, such a pursuit and such action, as wherein there is transcendent souls rest. Behold my servant which I have chosen my beloved which my soul hath willed, Esay, 42.1. In whom my soul is at rest saith the Evangelist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same word here in my Text, which noteth that the will and the delight of God, are in the furnishing of Christ for us.  
Scriptures compared, the word you see soundeth double, the will and the pleasure of God are wrapped up in it, which we shall unfold one after another. Doctr. God shapeth every thing to man according to his own will.  
The will of God is absolute, he moveth by a perfect rule, his motion is without error, and yet guided in all, by that which is no guide in us, his own will. We have many things from earth, from Heaven, and all shaped out to us according to the will of God.  

Things below man.  Things below man are many and various, and yet God turneth and windeth them all, according to his will. Can you tell how many good bodies come out of the earth to wait upon one bad? Not one of them would do this, but that God giveth them such bodies, and shapeth them by his will, to such qualities and properties, and to such ends and purposes, as to give their life to keep up dying man. That which thou sowest, thou sowest not that body that shall be, but God giveth it a body as he willeth, 1. Cor. 15.38.  

Things equal to man.  'Tis the like respecting things equal to us. No creatures would serve one another; man would not serve man, member would not serve member; the eye would not serve the hand, nor the hand any other part, were they not all shaped to this by the will of God. God hath set the members in the body, every one of them as he willeth. 1. Corinthians, 12.18. A foot with so many toes, a hand with so many fingers, a head with so many hairs, bodies with such variety of members, souls with such variety of gifts, have all their shape according to divine will. But all these worketh that one and the self same spirit, dividing to every man severally as he will, 1. Corinthians, 12.11. One hath much wisdom, another much knowledge, another but a little of either, only enough for a toe, to be carried and guided by a bigger and nobler member, and yet as much of the will of God in this as in the other. Winds, Seas, Planners, Brutes, Men, Persons, Parts, Actions, all are carried about with one wheel, the will of God.  
Things above man are shaped also, 
Things above man.  and squared according to the will of God. Whatsoever the Lord pleased, that did he in Heaven, in Earth, in the Sea, and in all deep places, Psalm 35.6. Omnia quae voluit Deus, all things which the Lord willed, etc. God hath no other counsellor but his Will about all business; businesses here below, and businesses above in Heaven. God moveth to every thing in Heaven as he pleaseth, and maketh conveyance thence of things as he pleaseth: God hath many about him, and when he hath any business to dispatch here below, he maketh a messenger to man, of whom he will, and wrappeth up what good he will, and sendeth it along with him. The word goeth forth out of Heaven for the souls of men, from divine will: This wind bloweth where he listeth, it pleased God by the foolishness of preaching, etc. The Spirit goeth forth out of Heaven by the will of God.  
Christ goeth forth from God's will, and all that he bringeth: Gods will guideth him to send whom he will, and what he will with him, from Heaven to Earth. It pleased the Father to send Christ out of his bosom, and with him all fullness from Heaven to Earth. All runneth into this, that God shapeth every thing to man according to his will.  
Use. This maketh a distinction between God and Man. Know God's prerogative and give it him; no creature may pursue his own will. Man should know his bounds best, and he breaketh bounds worst. No man may pursue his own will, and do whatsoever pleaseth him, and yet he thinketh he may. Pride is desperate wickedness, the spirit of the Devil is in man, he would be as God, above God, and carry all by his will: The enemies said I will pursue, I will overtake, I will divide the spoil, my lusts shall be satisfied upon thee, I will draw my sword, mine hand shall destroy them, Exodus, 15.9. All these expressions show how man doth invade the prerogative of God, to move according to his will, If they have persecuted me, saith Christ [they will persecute] you. Christ relateth many sad things concerning his people, but the saddest of all is this, that he mentioned at last: all these sad things saith he, they will do unto you for my name's sake. Persecuting bloody wretches, is your will absolute? May your will be an infallible rule to you, as Gods is? Are ye men? or are ye Gods? or are ye Devils? Will you do what you will? Is it a small thing to you to destroy divine prerogative, to step up into the chair of State, to slash and cut Truth and the lovers of it, with your tongues, and pens, and hands, as you will? Malice broke out, hypocrisy striveth to hid it, men would not have their insides outward, but God giveth up man to his will, and then the heart is plainly seen: Resolution to evil, is the punishment of hypocrisy: observe these times, and you shall see men speak out themselves, and write down in red letters, what they are.  
A man fast to his will, was first very lose from God. He that seethe in secret, doth not tell all presently: looseness generateth pride, pride generateth perverseness, and now God leaveth the man to his will: A man left to his will, maketh this his rule as God doth, and is a little god in his own eyes, doth what he will. Know your condition, you that know no rule but your will: you are hypocrites discovered, a generation left of God; left by Mercy, that Justice may take you. Resolution to evil, is a sinner upon the top of the ladder, putting a halter about his own neck, and bidding the hangman to do his office when he will.  
A man pinned to his will, hath three grand plagues upon him. One is this, whatever he doth amiss is aggravated still: thou didst it wilfully. Christ bleeds, truth bleeds, conscience bleeds, and all these take their blood, and throw it in the face of this sinner, with this anguish, Ah wretch, thou gavest us these wounds with thy will, thou hast committed wilful murder: we preached unto thee, we prayed unto thee, we cried and wept unto thee, to save our blood, yet thou wouldst not. O how is Jerusalem's sin aggravated, from their will! I would have gathered thee, but thou wouldst not. I spoke words to thee, shed tears to thee, to save my blood, to love my person, and yet thou wouldst not. 'Tis made self-murder in the Scripture, which is the bloodiest murder of all, so highly is self-will aggravated. O Israel thou hast destroyed thyself. 'Tis all one as if God had said, thou hast been selfwilled. A man may fall off, and yet have his honour with Christ, if will move well; no sin is aggravated, but all extenuated, alas, the flesh is weak! But 'tis enough to me saith Christ, that the spirit is willing. Bigge-spirited sinners, think of this, you sinne nothing but big sins; the letters you make are suitable to the pen with which you writ them, 'tis a text pen you writ with, and they are all text letters which you make, and Christ will show you them in his book hereafter, and they will be very plain to be read, by men, Angels, and conscience, they are so big. Aggravation is a wilful sinner's plague, he sins nothing but big sins, all his brats are clothed in scarlet, which speaks very loud to conscience.  
Conviction is a second plague, of a wilful sinner; this is all his gratulation from Christ, fire thrown in his face. When ever Christ meets a wilful sinner,, he draws his sword at him, slashes conscience, and wounds it deeply. This sinner comes to Church, and there Christ meets him, and stabs him to the heart, with every word he speaks, which is the sword of the spirit; this sinner goes into company more suitable to him, and yet there too, Christ meets him and throws dirt in his face, the filth of his action whilst hot, that it may be the more scalding; in the midst of laughter, nips him by the heart. Whilst the Saints are before the wicked, and the blood of their names upon their tongues, sporting themselves, he makes them tremble as he did Felix. Big vessels that are high above water, are easily shot through and through: 'tis the usual practice of God, to make Pashurs' Magor-missabib, to shoot them through and through, to smite such within, as smite his without, and to make them fear round about. None in stronger terror at times, then stouthearted sinners. This makes vexation, which is our next thing to pursue.  
Devils are tormented, 'tis their proper plague; 'tis the proper plague of a man pinned to his will, to be still crossed and vexed, God doth what he can, and another doth what he can to please him, yet nothing goeth right, his will is so crooked and perverse, and this makes him mad, and this is God's way of whipping his bedlams, those that are out of their wits, against truth and holiness. One calls for mortar, and the other brings stones, the proud Babel will not up: did not that vex and torture them, think you? The great God and great-spirited men meet sometimes, and they justle and he justles, and crowds their limbs against the wall, and that mads them to the heart. Frustration of intention, and disprosperity of action, you cannot find out a worse hell for a proud man, and yet thus God dealeth usually with such spirits. God opposeth will to will, and what men say shall be, God saith it shall not be: he sets himself to walk contrary to them, which walk contrary to him, and this makes weeping and gnashing of teeth indeed, amongst wilful wretches. Can you imagine how this scourges wretches on the king's side, that God crosses their will in all things? David pleased not Saul, Jonathan pleased not Saul, God pleased not Saul, because none pleased his will, this was an evil spirit vexing him continually. 'Tis the portion of all spirits more or less, which are pinned to their will, they are vexed with an evil spirit of discontent perpetually. Continual raging enrageth God, and then he reveals his will, and then devils descend to hell, which is their place: all fiery spirits are put in a room together.  
Let wilful wretches stoop to the will of God, which is the use that Solomon makes of this point. Stand not in an evil thing, for he doth whatsoever pleaseth him. Eccles. 8.3. He speaks it in regard of the king, how much more true is it of the King of kings. That we do evil is not simply damnable, but that we stand in it. There must be but one God, one to rule by will; when we make more, than we pay for it. As God makes his will his rule in all things, so do you make his will your rule in all things, and not your own. Mine own heart is deceitful, 'tis an ill guide. Satan can get favour in every court here below, not a heart upon earth, but he finds something in it, when he comes to welcome him; 'tis dangerous to make this general commander of a man's military life in this world, which holds such correspondency, with such a deadly enemy. O that men would thus wisely consider their way, and do like disciples of Christ that have denied themselves, and not like heady persons, that have sold themselves to do wickedly. Poor creatures think that there is but one step to felicity, and that is to have their will in this thing or that. O if I had this or if I had that, what a blessed creature should I be! whereas our felicity is not in having our own will from God, but in Gods having his own will from us; our blessedness is not in ourselves, but in him; not in any thing that we propose, but in what he proposeth. 'Tis our meat and drink to do Gods will. 'Tis our felicity to rise daily to the life of Christ, who pleaseth not himself. For even Christ pleaseth not himself, but as it is written, the reproaches of them that reproached thee, fell on me, Romans 15.3.  
A word of consolation, and I have done. Some favours are long a coming, and then we are sad: it should not be, for they come as soon as God will, and sooner would not be well for us. Some persons are very bitter in their carriage, this makes others concerned therein, to weep bitterly: it should not be, no creature is bitterer to me then God will; the cup of gall and vinegar in Christ's hand, is Gods will. Father thy will be done. Men are strong, devils are strong, lusts are strong, and I think they shall never down, and this throws me down: but it should not be, for though I cannot throw these down, God will; he wills the death of sinners, when past remedy; and he wills the death of sins, when past our strength, and that he wills this is enough; I will be thou clean. That God shapes out every thing by his will, makes ill for sinners, for wilful sinners, but very well for such as are humble and penitent.   
COLOSSIANS 1.19. It pleaseth the Father, etc. 
AS this term involves the will of God, simply and singly considered, so I pursued it the last day: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it notes something dear or complacential to us, and so rendered. 1 Thes. 2.8.  the word also comprehends the strength and intention of affection, such a complacency of love, as makes one delight and rest to do such or such a thing. It gave rest to Father and holy Ghost, it delighted both to lay out liberally in Christ, for fallen man's relief. Fire hath its property, which is to burn: so doth love in God's breast to us-ward. We are now led to speak upon the property of mercy, how strongly the rivers and streams of life run: God is restless till befallen man have full relief provided.  
Doctr. It gave rest to the Father, etc.  
What agents do naturally, they do it intensely: the Sun is restless till it rise, and shine upon us. 'Tis natural to God to show mercy, as 'tis to the Sun to shine: according to this he wrought, as soon as ever he began to work, and could not tell how to work otherwise; God could not tell how to make any thing but blessed creatures, and blessed places, a Heaven and a Paradise, blessed spirits, and blessed men; God cast all that ever he did into a frame full of mercy, but man jogd his hand, and turned all out of course; God is the same still, restless till all be brought into a state of blessedness again. As the Needle is restless, till it stand to the North point, so was God, till he turned again to fallen man, as may appear by his speedy provision for Adam.  
God eyes the beauty of action; motion with delight unto good, is glorious. Delight is love in strength, love in strength is restless till it can vend itself. Since I spoke against him, I do earnestly remember him still, Jere. 31.20. Earnest affection makes mind work, memory work, head work, heart work still; it makes all restless perpetually, till the thing pitied and beloved have rest. God goes reluctantly about no act of kindness, 'tis inglorious; it may be competent to you, it cannot be to God. 'Tis below God to show kindness to us here reluctantly, though we be all here such base creatures. God delights to exercise loving kindness in the earth, Jerem. 9.24. One would think that it might be delightful to him, to shine in his own sphere, to exercise loving kindness in Heaven, to cast pearls and rays upon those noble peers, and so 'tis; and 'tis delightful also to the Sun, to shine upon dunghills, upon us base creatures, to exercise loving kindness in the earth.  
God eyes the necessity of action; unless he acts throughly, we are all lost; intense affection, makes through action; what you coldly act, you do by halves. Sin makes more than scars upon us, it makes deep wounds; you stir with all your might, when you see such distress, if there be any bowels in you. God wants not bowels, he lays our condition to heart, though we do not; our dying condition puts life into him; unless I stir, this sinner is lost, unless I stir uncessantly, this world is all lost; all are under sin, wounded, gasping, giving up: thus God puts home necessity of vital action upon himself. This is our plague, we cannot put home the necessity of things upon ourselves, we are so careless and forlorn; could we, it would make us restless, to work out our own salvation; you may see it in Paul, Necessity is upon me, and I cannot be quiet, unless I preach; unless my soul stir uncessantly, 'tis lost for ever; alas for us! we cannot put home necessity thus, though our lives lie on't, and therefore doth the Devil fetch away all under our very Citie-wals. What we cannot do, God can and doth. God pities man, because no eye else doth, our desperate condition is still in his eye, and O how his heart beats! he can neither slumber nor sleep, he watches continually, because we are groaning and dying; some hope of life, and then, and not till then, he rests. It gave rest to the Father, etc.  
Use. The property of divine motion you see, 'tis restless to good; the contrary to this is diabolical; and yet, oh Lord! how common is this in the world! to be restless to evil. Bowels work not at all, but brains work that they foam and froth again. The loss of meat, nothing; the loss of sheep, nothing; the loss of Heaven, nothing, so men may go in their own way. A man cannot be too slow to sin, nor bogle enough at a bad business, nor do too little of that which is naught; 'twere better a man had no legs, then run to evil; no brains, then acute and restless to do evil well. What grieves not you, grieves God; but if this will not do, persons shall have their course, and take as comes. 'Twere better I had nothing, no parts, than all Satan's. Restless souls to evil, you are all Satan's, you serve him with your might, with all your strength, you serve him when you are up, and when you are a-bed, you give the devil four and twenty hours to his day. God you know had his Holocaust under the Law, his whole  offerings, hair and hid, and all burnt; so the devil hath his Holocaust, his whole  offerings. Restless souls in sin, you are Satan's whole burnt sacrifices, you are all on fire of hell, heart, tongue, hand; you offer up all your rich parts, wealth; you are in the depth of sin, in the gall of bitterness; and if you can suck any sweetness out of this, do.  
What is wholly Satan's, is firmly his, give the Devil hold with both hands, and heel' hold fast. Restless souls to evil, you are close prisoners to the Prince of darkness, such as are double bolted and chained, who ever get lose, you will not. 'Tis sad to see the bent of men's spirit, 'tis nothing to them to resign up all to the Devil; you are well pleased, so is Satan; but know that he doth not so easily resign all back again; he fortifies as he takes, and will not lose an outwork gained, easily. If Satan have got hold but on a man's tongue or eye, or some such like out-part, this is not taken away from him again presently; but when he hath all, he makes impregnable works. Satan secures his throne; if he get into the soul, that soul shall sink to hell, ere he will rise out of his chair. Satan will not let you go, said I? You will not let Satan go, which are restless to sin. Two knit in love, who can part them? Satan and you burn together in affection, and God will not break the match, you shall burn together in hell.  
Till this marriage day, you shall not want tokens; can you tell how many black letters are written to conscience, whilst affection burns to evil? When you see sinners sin and smile, ask them, Doth God and your conscience smile? Face mirth is nothing to me, men's courses must not gain credit, because they are impudent. I beseech you, deal truly with your eternal souls; how oft doth your consciences smile upon you? There is no peace to the wicked. What then to him, that is nothing but wicked? What nothing but war, and wounds and blood inwardly, and yet smiles and flaunts and flouts outwardly, against good? What a bad condition is this! If you will talk of your ways, talk without to others, as God talks to you within, and then 'twill be worth the hearing: if you will write, writ as God writes within, and 'twill be worth the reading. Active spirits in ill, want not employment, conscience takes them up with reading news, from beneath. Eye time to come, eye time present; the condition is dreadful, where affection in strength works to any evil. Let it make souls break off from this course, and become imitators of God, who is restless to contrive good.  
God's motion is exemplary, you may safely make his spirit your pattern, and 'tis a blessed soul that can move as he doth. Bodies bleed to death, souls blead to death, all England giving up, and we are not restless in prayer, nor restless in preaching, nor in wrestling with God and man, to save. The hour of Christ's crucifixion is come, and a spirit of slumber is upon us; we cannot watch nor pray, what ever temptation be at our door. Jacob was renowned, he wrestled for himself and family all night, he was restless till he had gotten the blessing; but alas, our night is not over, and God knows when 'twill, and we are tired already; purse tired, spirit tired; men will do nothing, but God will if we wrestle restlessly with him. A man may do much with God, a righteous man may, one unrighteous man may by importunity. Was not the unrighteous Judge overcome by importunity? Keep on to move as a Christian, to God and to men, and make no conclusions at home; take wing, and to Heaven, and die not in the nest. Mercy still is in travail for them that are in travail for it. Error of one hand, must not make error of t'other: we have our mercies by degrees, that duty may be heightened, not flatned. Let's better every one, by our unwearied goodness. We must serve God for naught; let issues be what they will, pains must be perpetual. 'Tis God's case, as he hath to do with us, he is restless in means to gain us all; but alas! how few doth he gain! If men were restless till they had done their part, God would be restless till he had done his. Be restless till you are in God's garden, and he will be restless to make a hedge about you; give your hearts to God, God will give the hearts of men to you: be restless about your own work, be not restless about Gods.  
The carriage of God should be imitated, and the love of God should be received, and admired; these are the last things that I will urge upon you. Every heart should be taken, when divine love breaks forth, especially when it breaks forth strongly, and restlessly. Our climate is more glorious than all the world, the Sun in brightness shines continually upon us; wisdom cries in every street, and cries restlessly, cries and dies. The Crowner will sit, the debt of love will be laid to our charge; If you love your souls, be as restless to receive and admire, as God is to proffer. Mercy is our Manna, our bread from heaven, we should feed upon it; every good thing comes down from heaven, and should lead our souls thither, and then 'tis good to us. You have not a crumb of kindness but comes from heaven; but love in strength is heaven itself descending. Who can but admire, and receive this? who can but enter into heaven, when it comes to his door? What will heaven be turned into, if turned off at our door?  
Let sinners tremble, such as trample upon restless love, and gag the mouth of continual crying mercy, but let weak hearts cheer themselves: 'tis a delightful thing to God, to receive you; he is restless, and will be restless, till you have rest. Broken hearts can make nothing hold together, to do them good: with cords of love, they hang themselves. When mercy in latitude is mentioned, 'tis turned off: God hath no heart to me; why? I misspend and misuse all. Why, yet thou art invited to eat that which is good, and to let thy soul delight itself in fatness. And God is restless in this invitation; he eyes not what you have neglected, no nor what you have abused; he eyes your necessity, and his own grace; and it would delight him much, if you would now eat that which is good, and let your soul's delight themselves in fatness, Esa. 45.2. God is not pleased that I sin, but he is pleased that I believe, let my sin be what it will, dying hearts fetch life from this Text, that it pleaseth God to give Christ for you.   
COLOSSIANS 1.19. That in him should all fullness dwell. 
O Lord, how great are thy works, and thy thoughts are very deep, saith the Psalmist, Psal. 92.5. We are vaster in thoughts, than we can be in words or works; 'tis not so with God, he is as profound in expression, as in conception, and in action as in either; admirable great and deep in both. How great are thy works, and thy thoughts very deep. The depth of divine expression in action, we are now to fathom, fullness, all fullness: The work is above us, but God will be merciful to weakness, if we lose ourselves in him. If we can but admire thoughts, words, and works, of bottomless depth, as David did, and as the Apostle here doth, we shall do something on-ward of our duty, and follow the footsteps of the flock. For it pleased the Father, that in him should all fullness dwell, etc.  
Man is a creature, rather induced, then forced; as things are endowed, so they draw. What hath much, moves a little; what hath very much, moves a little more; what hath all, fetches oft some from all, to embrace this: this property only hath Christ, he hath all fullness. The expression speaks admirable perfection, reception, and fruition unto the highest blessedness; which that Christ hath, I will demonstrate to you, that I may pursue the scope of the holy Ghost, and gain you all, if it may be, to love him.  
Communication in relation to Christ is immediate; water at the Wellhead, is purest, plentifullest, sweetest. At the Wellhead, water is for quality and quantity full, one cannot so easily be deceived there in either, one cannot drink a spring dry: Christ lies in the bosom of the Father, he is in God; the Leviathan tumbles in the deep; the heart of God is deep, what is in this, Christ only knows; what he determins and means within himself, Christ imparts and none else. What Christ seethe the Father do, that doth he, Joh. 5.19. Christ is in word and action, the revelation of what was hid in God from the beginning of the world. The Apostle to the Ephesians, when he would tell you what is the riches of Christ, saith, that it is immediate riches, something that he hath, which all the world beside hath not, something that lies hid where none can come at but himself, something that is hid in God, Ephes. 3.8, 9 You have many instructers, but Christ hath none; Who hath instructed him? He dwells in light. Nothing is hid from Christ, not the things which are in God's breast, for he lies there. Christ hath immediate communication, which is full, as full as God. Christ hath vast brains, for God is his head, and none else. I would have you know, that the head of every man is Christ, and the head of the woman is man, and the [head of Christ is God] 1 Cor. 11.3. that's a brave head-piece indeed. The like place is that, 1 Cor. 3.23. And ye are Christ's, and Christ is Gods. Christ hath immediate reference to none but God.  
Communication in order to Christ is immediate, and it is universal. All fullness empties all into him. God is in Christ reconciling the world, etc. Some things will hold much, but are not filled; nothing will hold all but Christ, and he hath actual communication, according to his utmost capacity. God is in Christ, doing what he doth in this world. There is communicatio essentiae, according to which Christ and his Father are one. There be many things have God in them, but none as Christ hath, none have all God in them, none have so much of God, as that they can speak and do as God, and so as that without blasphemy they may be called God; yet so may Christ, 'tis no blasphemy to call Christ equal to God, to call him God. Christ is God, and moves as God. Whatsoever things the Father doth, these also doth the Son. There is a universality of communication, you see, to Christ. Whatsoever things the Father doth, etc. Life is quid essentiale & quid universale, it comprehends all. As the Father hath this in himself, so hath he given to the Son. As the Father hath life in himself, so hath he given unto the Son to have life in himself, Joh. 5.26. There is a universality that lies scattered in many things, as well as comprised in one, and if you heed this, this also is communicated to Christ. All the ' promises are in Christ, yea, and in him amen, (i) they are fulfilled in him first, and then by him to all others.  
Finally, Communication is exact. Christ is essentially and ornamentally the same with his Father, He is the express image of his person, and the brightness of his glory. Christ hath the same life, and the same felicities of life; he hath the same meat, the same habit, and the same dwelling; one Sun hath as many rays as t'other, and riseth as high as t'other; they move both in one sphere, they dwell in the same house, they have the same train and attendance; where one goes, t'other goes. My Father and I will come and sup with him. Christ and his Father sup together, lodge together. Esse & radiatum esse, is communicated; Glory is communicated, the very glory which God personally wears, is communicated to Christ. Glorify me with thine [own self] with the glory which I had with thee before the world was. All Christ's is Gods, and all Gods is Christ's; All mine are thine, and thine are mine. The very glory that God wears himself, the glory which he wears in heaven, that which he wore before all the world was, is Christ's. Whatsoever is under the whole Heaven, is Christ's, Job 41.11. Yea, whatsoever is above the whole Heaven, whatsoever is in Heaven, is Christ's: glory is his; thine is the kingdom, power, and glory. What glory? Why, that glory which is at the right hand of God; The choicest glory in Heaven, in the Heaven of Heavens, is Christ's, and at his dispose.  
Use. What is so complete, and yet not gain the heart, speaks that heart very naught; and yet this is very common; though Christ have all fullness, yet empty creatures care nothing for him. When cost is liberally laid out, and when all laid out will bring nothing in again, that's sad: when all in stock is out, and brings in nothing, this goes to the heart of God. I planted a goodly vine, a noble plant, a right seed, and yet that trampled under foot, said God. Fullness runs out, men's cisterns are broken, so that fullness can fill nothing; such broken cisterns must be mended, or else they will be broken to pieces. 'Tis wonderful that Christ is so full, and we are so empty; the fault is not in him, 'tis in us; it must be found out and laid to heart, it cannot go well with us else. I must speak to three sorts of men, some have nothing, and some have but a little, not one of a thousand full, with the fullness of Christ: all have their fault, and must be told on't.  
Some have no grace, nor no good nature; fare from righteousness, as the Prophet speaks; full of pride, and full of malice: Solomon spied it in his time, so do I now. The heart of the sons of men is full of evil and madness, Eccles. 9.3. Men watch not their hearts, and they please themselves in it, as loving ease, and are undone ere they are ware. Evil is a growing thing, but when dunged a little by remissness, the heart will grow full of it presently, and then the next step is, madness, as Solomon saith, full of evil and madness. The heart full of evil, and the man grows mad to maintain it, and to spread it. Alas for thee England! thou art in a sad condition, full of madmen, men whose hearts are full of evil, and mad to maintain it: men empty their chests of gold, yea they empty their veins of blood, to fill their souls and lives full of wickedness, which they love. The heart full of evil, cannot hid itself; the curse of God is upon sin in strength, to cut off the sinner that is white to Harvest. Things will struggle for life, though they die for it: full streams have their adventitious occurrences, which make overflowings. Were you at Oxford, you would see springtides every day, hearts full of evil, and overflowing, and running out at their mouth, in blasphemies as black as hell. 'Twere well if such a great plague were at such a great distance from us as Oxford: but alas for us! Oxford is full, London is full, England is full, scarce a heart amongst us but is full of evil, and mad to maintain it. What will become of us all? Hearts are full of sin, God is full of wrath, the Land is full of blood: Ah Lord! are we not in hell on earth? And yet empty hearts consider nothing.  
Delusions destroy thousands; men full of pride, their eyes are swelled out; till they feel much, they can see nothing amiss in their own ways. The Land is full of wrath; not a man of you almost, but full of distress in one kind or other, and what's this but God's broad demonstration, that your hearts and lives are full of sin, yet can you see this? sense is the first step to remedy, where this is not, notwithstanding all means, ruin not remedy is near: ah England! I fear thy condition, but yet still will pray: your hearts are full of sin, your lives full of miseries, are your eyes full of tears? O that my heart were full of grace; Christ fills the hungry, etc.  
Grace in fullness, is the felicity of life, bend not after this height, and you cannot be fully happy. Set God his distance, and be but never so little, and he cannot kiss you: unless you take him fully into your arms, he will be jealous of your love, and set you at a distance every day more than other, till he hath shaken you off for ever. Times square men's course, yea mens grace; affection and action must rise but so high, lest it set all afire, names, state, fortune; if love burn so strong as some Ministers would have it, 'twill burn us out of all. The Lord be merciful to men's baseness, this earth will not bear us long else; hell will be full of such souls, ere such souls will be full of grace. Let times be what they will, truth must be pursued to the full, this fills the soul with grace; neglect this, and 'tis impossible your hearts should be full of grace, how full soever you get your purses of money. Great things in the world, cut the throats of men, they will rather have empty spirits, then empty purses, lean souls, then lean cheeks. Ah Lord! how do the dead bury the dead in earth now! Fill one another's mouths with earth! Little of the world must serve, if we would be full of grace. This gold lies not in earth, but in Heaven, not in the world, but in truth; dig these mines throughly, and you will find all treasure, and be filled with all the fullness of God.  
Consolation springs from this point; a word of this and I have done. We have said much of Christ's fullness, and yet too little; Christians, comfort yourselves, 'tis all yours. Christ hath all, and is full, so have you in him; claim your propriety, and comfort yourselves with it, in all your distresses in this life; as Paul did; Phil. 4.18. I have all and am full, saith he, and yet had nothing in the world. The Apostle had Christ which hath all, heaven and earth: 
Qui habet habentem omnia, habet omnia.  He that hath Christ hath all, formally, or eminenter (i) whatsoever is wanting in the creature at any time, Christ makes it up, so that the soul is still full; full of content, full of joy, and that's a blessed life that cannot be made miserable. Thou hast no righteousness, but Christ hath enough, which is all thine if thou couldst see it. Thou canst not pray, but Christ hath the art on't, for he is full of the Spirit, and he makes thy requests; thou hast no spirituals, no corporals, but Chest hath all: and thou mayst from hence, as the Apostle doth, conclude, that he will supply all thy wants, Phil. 4.19. Christ will do for you according to his riches, and that will amount to very much, to the supply of all your wants, let them be what they will. But now my God will supply all your wants according to [his riches in glory] by Jesus Christ. According to that all fullness, which now Christ hath in glory, will he dispense. Lord, how full! how rich! how blessed will all Saints be! I leave them to admire this, till I can speak of it more.   
COLOS. 1.19. That [in him] should all fullness dwell, etc. 
Opportunity and assistance hath continued to pursue our work, both beyond our expectation; God must have all the glory. We spoke last day of Christ's wealth, and we found his revenue very great; we are now to tell you where it lies. Much may be nothing, so it may be situated; situation is the glory of our inheritance: Christ's inheritance lies very commodiously, very blessedly, it lies all in him: It pleased the Father, that [in him] should all fullness dwell. You dwell in your inheritance, but Christ's inheritance dwells in him. You have a hint here, how to raise estimation.  
Doctr. We are to prise persons and things according to the wealth and worth that they have in them. Christ hath all worth in him.  
Felicity makes estimation, as we contrive things to contribute to this, so we put price upon them: Man's felicity lies inward; as his soul, and not as his body is in wealth, so is he blessed. Sin is a gangrene, the bowels are gnawed, the plague of man is at his heart; health is best wealth; that's wealth indeed, that makes the soul well. Faculties fight, the Devil sets them on, the heart cannot still its own stirs; if God in this case do nothing within, the man is a poor creature for all his riches; a million of money cannot give a moment's ease, the man will be distracted in the midst of abundance, and curse his gold as an Idol god, and wish his bags his winding sheet; things ill within, and nothing can be well without; but the spirit full of God, though the purse be not full of money, the condition is blessed, and to be admired as possessing all: 'Twas Christ's case, and is here admired by the Apostle: It pleased the Father, that in him should all fullness dwell; without him he had nothing.  
Internal wealth is great; outward things are but seemingly big, like watery vapours; internal wealth is the Sun himself, and no seeming big rays of the Sun: Know ye not that Christ is in you? etc. So much grace in the heart, so much of Christ himself; soul-fulnesse is nothing else, but one spirit filling up another. Magnitude makes admiration, a ●rum of grace is great; 'tis God, the great God in you: Judgement amongst us is false; things should be weighed in an even balance, to make right estimation of persons and things. We value the casket only, and not what is in it; if vastness of estate makes difference in price, that's greatest which lies within. The weakness of God is stronger than men: So may I say, the least of God in the heart, is more than all the world. A thing may take up little compass, and yet be vastly big in price: What a great estate lies round together in some little stones? can you value one virtue? The price of Wisdom is above Rubies, and yet the seat of this is within; the inner man hath many Jewels about his neck, of inestimable price; the Bride hath a chain of Pearls given her when married to Christ, so had Christ of his Father, when married to the flesh, which is that according to which he is admired here as so wealthy, the Jewels which he had within him, in that casket of flesh.  
Internal wealth is delightfullest; riches are of two sorts, earthly and heavenly, base and glorious; grace is riches of glory, as delightful as heaven: Read how grace is called, Colos. 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit, according to the inward man. The riches of the inward man, are riches of glory. Stars twinkle and make the heavens all glorious: so Grace sparkles and makes all glorious within. Christ is transient in the world, but he dwells in the hearts, and where he dwells is his chair of State, that's glorious. The Kingdom of Christ is glorious; that's within you; the kill of sin is sweet, the soul drinks the blood of the slain, and grows fat; 'tis heaven to any soul, to be conquered by Christ, his smitings are precious balm, what are his embraces then? Not any thing in grace, but most contentful to the soul; the bitterest things about grace are sweet; the very bark and rind of grace sweet. Persons have not heaven as they have much without, but as they have much within: Heaven is all; the person that hath this in him is admirable, though never so contemptible in the world. It pleased the Father, that in him should be all the sweetest delights that are in the bosom of God, and therefore admired here by the Apostle.  
Internal wealth is the lastingest. Much for years, begets itself little every hour, to think of its end; riches, yea, life is a death; under this notion, that they will end. Life is dated; all things here are dated: Such a year, such a month, such an hour, and all mine; yea, I myself shall die; this lies cold about the heart to consider, and lessens much. Internal wealth is lasting, grace is a tree of life. Mercy, that runs only into the purse, runs out again; but Mercy, that runs into the soul, abides there for ever. You value estates, not as things hazardous, but according to what is sure. What wealth is in the heart, is sure; riches leave the body, but God never leaves the soul. Riches and honours are [with me,] yea durable riches and substance. Things have a natural advantage, to wit, the advantage of their kind, long lived by kind: spiritual life is begotten by him that lives for ever, and so long lived by kind: That which is borne of the spirit is spirit; so I may say, that which is borne of one that is eternal, is eternal. All wealth within us, is borne of the everlastingest Spirit, and is everlasting itself. Things have also, an accidental advantage, or an adventitious advantage, the advantage of their station. In Heaven, wealth is sure, saith Christ, there be no thiefs break in: so is wealth in the soul, graces are fixed stars, in a region where nothing can come to pull down, or darken. All ends in this, Persons are to be prized according to the wealth and worth they have in them.  
Use. If this rule were pursued, the world would be rightly ranked, and every one would have his place. Confusion covers the earth, for want of right judgement; beggars are on horseback, and Princes are on foot. The world is turned upside down, all is naught, this is every one's complaint: why you do it, you look not at what persons have in them, but at what you may have by them, & so you prefer them. Hypocrisy overspreads the Land, great ones love flattery, alas for us! what windy, empty, graceless wretches, do we lay in our bosom! woe unto the Land where the Prince is a child, saith the Prophet: double woe surely then to that Land, where Prince and people are children. Infatuation is a heavy stroke; there are more deadly blows upon us, than we are ware of: truth is trampled upon, and this lightly esteemed, what judgement can be in men, to make judgement of persons or ways. O ye simple, understand wisdom, saith Solomon; divine discretion is peculiar wisdom, 'tis a thing by itself to discern what true worth persons and things have in them; and yet he that cannot do this, will lay vipers in his bosom, and whet knives to cut his own throat: so hast thou done, poor England, for a long time, which makes thee bleed now so long and so deadly.  
We must plead with our Maker, and plead with ourselves. O my soul, which side of things takes thee, inside or outside? Painting is a common art, and the worst are best at it; women use it, men use it; Statesmen, tradesmen, you paint your words, your actions, you put gloss upon every thing in your shops; a man shall lose his estate, yea, a man shall lose his soul, that can look no further than outsides. 'Tis the unhappiest time that ever came, to take any thing upon trust, by the sound, or by the outside; persons, preachers, prayers, Sermons: a man may have his soul slain in the Sanctuary, his spirit turned out of the way, and bitterly beaten by watchmen. I said in my haste, (I may say it soberly) all men are liars: the Land with much bleeding, is turned into a rotten Bog; one thinks he goes safe here, and safe there, and sinks over head and ears, ere he is ware. The bosom of a neighbour is your grave, his white candid words, your winding sheet: Ah thrice unhappy man, that livest now in England, and canst look no farther than outsides! Godliness is a mystery: the kernel of Scriptures, of every word you hear, lies inward. Christ's words, are spirit and life. As the spirit and life of things is held out, so prize and embrace them, and no otherwise. Many Sermons, nothing in them; Many books, nothing in them; Many persons have fine clothes, but nothing in them: Let them go for nothing, which have nothing in them: fine , are like fine covers and titles of books, both to be valued alike, if nothing folded up in them.  
Ob. Sol. But I cannot discern what is in them?  
By what comes from them you may; 'tis proper to Christ in some sense, to know what is in man, but 'tis proper enough to us to know what is in man, by what comes from him. Doth the breath of man stink? then his entrails are rotten. The heart and the tongue trade together; the tongue hath all from within; Out of the abundance of the heart the mouth speaks. My heart was at my mouth, you have such a Proverb; 'tis true. When the mouth froths, the heart works; if men drivel upon their beards, if men's words fall as drivel upon their chin, 'tis a light soul within, brains are cracked, or spirit cursed, which is worse; and therefore say where you see such sights, as he to David, Away with this fellow, what should I do with madmen? If you cannot find what is in persons or things, suspend putting price upon them, till you can. Lay hands upon nothing suddenly, lay hearts upon nothing suddenly, let election of persons and things, be deliberate.  
If you cannot find out what is in others, yet you may find out what is in yourselves: The spirit of man knows the things that are in man. Some persons swell with pride, and I wonder at them: do you indeed know what is in you? In me there dwells no good, saith the Apostle, 'tis every man's case. 'Tis mischievous not to know what is in others, but 'tis damnable not to know what is in our own heart, in some measure. You that swell in pride, know not your own hearts, if God be not merciful to you, you will set such a high price upon yourselves, that Christ will give nothing for you, nor Christians care nothing for you. Some creatures rot in their own dung; 'tis a heavy judgement, and yet 'tis your condition, that think highly of yourselves. Were this rule I am upon pursued, things prized according to what worth is in them, there could not be a proud person amongst us. Alas! what good is in me! what is in me, is Christ's; he is all, all in all. If upon search, you find nothing in you, it should not discourage, for Christ can become all in you. Christ is for inward diseases, as well as for outward wants: if you be poor in purse, he can enrich you, yea, if you be poor in spirit, he can enrich you, Esa. 29.24. They also that [erred in spirit] shall come to understanding, and they that murmured, shall learn doctrine; Christ is excellent in working, Esa. 28.29. not a wheel in the Watch within, that goes untrue, but he can find it, and mend it.   
COLOSSIANS 1.20. And having made peace through the blood of his cross. 
THe connection of this Verse with the former, yielded us some things very useful, of which you heard the last day. We are now to consider the Verse in itself; divine favour according to its formality, causality, and extent, are here particularly set down: According to its formality, and so 'tis expressed in Synonymicall terms, Peace and reconciliation: according to its causality, and this expressed and amplified; Christ's blood, the blood of his cross. By that blood which took away Christ's life, love, between God and the creature, was made. The latitude of this love, how far it reaches, in the last words of the verse is expressed, to wit, to things in earth, and to things in Heaven. The love that breathes forth by Christ, casteth rays and beams over all. The opening of things thus divided, shall be one after another, as we come to them.  
The grand thing that belongs to our welfare, I am now to enter upon. Our blessedness lies in union with the chiefest good. Man is ruined, because out with God; God at variance communicates no blessings, and man is in hell every where, if he have not blessings. A man out with God, may have many things, but no blessings: Riches are no blessing, honours no blessing, knowledge no blessing to a man, on whom God frowns. The smiles of the Son, comprehend all the virtues, which do felicitate nature: In the love of God is wrapped up our temporal and eternal felicity. Peace and reconciliation speak the special love of God.  

definite.  Reconciliation, 'tis entire, full, and firm friendship between God and fallen man, by virtue of which, his condition in all things is blessed.  
Reconciliation speaks friendship: God and man are enemies; which falling out is sad, but God can wash his hands because it began wholly on man's side, he disliked God's will, and so threw it off, and God disliked man's practice in this, and so threw him off: they are now far off one from another. You that are far off, etc. Not far off according to presence, but far off according to affection. Man is a hater of the Lord, and the Lord a hater of man. Affection opposite, and actions are opposite: God and man fight, they seek the life of one another: fleshly lusts fight against the soul (i) against God in the soul. God considers man's venomous nature, and pursues him; that which riseth up against me shall die: The soul that sins shall die. Rebellion is death, by divine Statute, no man shall have his book in this case, saith Justice. Reconciliation is that act of Christ, which takes off this deadly pursuit: Let not this soul die, I have died: Reconciliation speaks compassion, compensation, yea, advocation; one pleads when the Sinner by reason of guilt is speechless. If crime be crying, and must have blood, let my blood go for it, saith Christ. Reconciliation, 'tis Christ personating a sinner and pleading with a displeased God, till he be overcome, and think well of one whom he said he would ruin. If we sin, we have an advocate, etc. Reconsiliation hath advocation; advocation closeth spirits and and things which differ, and begets right understanding, and so settles amity between such as were at enmity; Christ hath slain enmity.  
This friendship which Christ worketh between God and man is entire; you have I known of all the people of the earth. God knows some above all (i.) loves some above all other: Reconciliation speaks peculiar love. God carries a common respect to all; he makes the Sun to shine upon the good, and upon the bad; as a creator he upholds the whole world, which is great friendship, this speaks not reconciliation. Reconciliation speaks fatherly friendship. God's motion is wonderful, he comes very near, or goes very far off every one: If he fall out, he kills; if he fall in, he marries: Reconciliation speaks conjugal love, two united, as Father and Son; yea, two united, as Husband and Wife. Christ personates a sinner (i) stands under his notion in point of sin and wrath, and works both off, and then he privileges a sinner, he puts his own raiment upon him: The King sets Moredeai upon his own horse, and gives him royal apparel, makes him stand in his own relation, as a son. We are children and heirs [with Christ]: this speaks reconciliation, entire union and friendship. You fall out, and can never get so far in as you were; your hearts are naught: you are reconciled, yet remember something, and for this keep your distance; God doth not so. Christ mediates, and sin is put quite away, so that God remembers iniquity no more: the offender is laid where Christ is, in the bosom of God. Reconciliation it hath compensation, advocation, and remission. There is no iniquity in Jacob; nothing without, nothing within amiss, in that person, with whom God is at peace, (i) nothing amiss is imputed. The expression sets forth that peculiar love, which shines in Christ upon such, as he mediates for, they are the beautifullest in God's eye of all the world.  
Reconciliation speaks full friendship: God at peace, all is ours, he could say so much to Job, Acquaint thyself with God, and be at peace, thereby God shall come unto thee (i.) all good, Job 22.21. Communion follows union; if God become a Father, Christ will get him to come along with him, and feast with you; a father goes oft to his children. My Father and I, will come and sup, saith Christ. Reconciliation speaks full communication, feasting; divine friendship is not as humane, that works coldly, and reaches out but a little, lest it should , and undo; divine friendship works freely, because there is no fear of beggering the donor; all his care is, how to make the recipient receptive enough, rich enough. God at peace smiles, the rays of this Sun, make a very rich Region; I cannot tell you the prosperity, that goes along with divine peace. Secular peace wraps up all secular good in't, divine peace wraps up all good, Secular and Celestial. My peace I leave with you: Reconciliation is a legacy, a legacy that hath all treasure in it. In times of peace; wealth comes tumbling in: Reconciliation is a state of great income, a soul sent to from heaven daily, and presented with the choicest gifts that heaven will afford: Reconciliation, it is heaven gates set open, and the soul given free egress and regress, to ask, receive, and carry away any thing, and this not for once, but always.  
Reconciliation speaks firm friendship. Love in God is not a passion, as 'tis in you; you are off and on for trifles, his kindness is everlasting kindness, With everlasting kindness will I embrace thee. God lends his ear to be abused by none, concerning any of his children. Satan is an accuser of the brethren, but God hearkens to nothing which he saith. You cannot hearken to accusation but it takes impression, and affection flattens, which is your weakness. You have many enemies; one saith this of you, another that, and God hears all, and yet lessens not love one whit, but heightens it. A reconciled person hath one friend sure, let the world go which way 'twill, My love shall never departed, etc. Whom he loves, he loves to the end, etc. There is no condition so tickle as secular favourites, a man is an honour to day, and cast out to morrow; corruption is strong in all, and therefore every little thing byasseth us about. No state more sure, than a divine favourite. Principles within are pure foundation without firm, to wit, Christ. Reconciliation speaks persons beloved for Christ's sake, love running thorough a sure channel, and so becoming sure mercy to the soul. God was in Christ, reconciling the world to himself. Not a man in the world which God loves, but in Christ, which is a firm foundation of love. Christ waxeth not old, his beauty fadeth not, that the Father's love should decline thereby. He is the same yesterday, to day, and for ever: All 〈◊〉 into this, that I have said, Reconciliation is an entire, full, and firm friendship between God and fallen man, by virtue of which his condition is in all things blessed.  
Use. Friendship is the thing we all make after, only we mistake the main, and are undone. Whose love do you principally make after? Things here below smile, and your hearts are at rest. No man is out with me, yet God may. Divine wrath works as divine love doth, not very visibly. You cannot discern love, nor hatred, saith the Holy Ghost, by externals: You cannot tell, whether God be in or out with you, by the countenance of men, and the concurrence of outward things. God can give great earthly things, when he is greatly displeased; he can give a King, in wrath; royal gifts, and yet rage. You may be kings, and yet God in wrath with you: men that have least friendship with God, have many times most friendship with the world, 'tis their portion. Do not lose your souls in a snare; your table may be your snare; the things about you may be ordered to delude you. Some undo themselves with what they have, others with what they want: Times are hard, friendship of the world needed, and they fall out with God, to get in with than; truth slighted to get favour with the world; Ah me! the man hath thrown off God; God will shift well enough for himself, but what will such a soul do? This hard time is an affliction to hundreds, and a curse to thousands: Wretched hearts cannot tell what to do with themselves in straits, and therefore they will rather venture upon the displeasure of God, then displease a man, from whom they expect something; such buy a bubble dear, and it speaks a very ill state: I am afraid such have not tasted the blessedness which I am upon, to wit, what the love and friendship of God is, they sell it for so little.  
Persons in with God, would not be out with him again for all the world. Blind consciences can do much, sleepy consciences can do more, but seared consciences can do any thing, and not be stirred; this speaks not peace, not a reconciled state: Reconciliation makes tender consciences; 'tis too much that Christ was crucified once, I cannot crucify him again. Sin is slain, the new man tender; some friends may fall out, and fight; but Christ and a reconciled soul cannot: The heart cannot bear a disagreement, after it's once reconciled to God; much less strike a stroke against him. The soul bleeds a fresh when Christ doth, by any ones crucifying of him, much more, when it doth it itself. Temptations transport, than a good man is not himself, such cases must be spoken to alone. Reconciliation makes a very tender union: Sinners view these times, they are very bloody; God is out with us certainly, how much doth it trouble you? Are you not the same men you were, in the same ways you were? Can a man live in his sins, and be at peace with God? Can a man be at peace with his lusts, and with his God? Security slays us; nothing will break our hearts, therefore God breaks our names, our states, our bones. We flatter ourselves, but rise not to our duty; men thus in with themselves, are certainly out with God; 'tis England's heavy plague, if it be any of yours here present, abase yourselves. God speaks peace to the contrite; if you cannot judge yourselves, you will be judged, not justified of the Lord. Men that  upon themselves, are seldom cured of this plague till they die.  
God looks not as man looks; When you feast, he mourns. Victories speak not God reconciled: What victories do you see truth make upon men's lusts? Are not men as dead hearted, as stouthearted, as rotten-hearted, as ever? The works of God must be acknowledged, but not abused; you must have other things than this or that external victory, to make a true medium to demonstrate God reconciled to you. When justice kills bodies on one side, it may kill as many souls on t'other side; wrath works without and within. Lord, how many are hardened and fattened, by the blood of others! Evil men understand not judgement, but they that seek the Lord, understand all things, Pro. 28.5. A man had need pray over one act of providence a thousand times, ere he venture to interpret it once; 'tis the highest wisdom in the world, to understand the works of God. The words of God are ambiguous, the works of God are more ambiguous, yet compared they will illustrate one another; but few do this at all, not one of a thousand an artist this way, and hence 'tis that persons and Kingdoms cry peace, peace, when there is no peace. We take up words and works by rote, and ruin ourselves and others. If all the King's side were slain, yet were we never the nearer peace with God, if we continue to resist his will; He hath many ways to avenge the quarrel of his Covenant, and to make all sides know their own. Nationall peace and personal peace, have one foundation, a through embracing of Christ, as you see persons or Kingdoms pursue or falter herein, so fear or hope. He is our peace, which hath made two one, and broken down the wall of perdition. Christ is our peace; as we become one with him, we become one with God, and the creature. Christ and we two, God and we are two, God and we out, we must needs be out with one another, and with all the creation.  
Christ is the knot that knits God and man together, faith is the bond that knits Christ and man together; some of you complain that you have no peace, surely you have no faith. Broken bleeding hearts, remember who is your peacemaker, and how able he is at the work. Christ is the Prince of peace: he commanded the Seas to be quiet, so he can command your consciences, Christ hath balm at command, what ever the Father hath to refresh, Christ hath under his dispose. God rests in Christ; Infinite justice resteth in him, therefore the soul cannot but much more find rest in him. This is my beloved Son, in whom [I] rest. Doth God himself find rest in Christ concerning sin, whose purity is so exact? And canst not thou? God can object nothing, but Christ answers it: and canst thou nonplus Christ? Satan is a sophister; temptation abuseth troubled spirits, such cannot see neither the sufficiency, nor the willingness of Christ to settle their condition. 'Tis a trouble to Christ, that you bleed so inwardly; he would have but one bleed; his bowels turn and beat within him, to see your wounds raw and open; he would bind them up, and pour oil into them, and carry your souls to his lodging, and lay them in the breast of his Father, and your Father, where is rest indeed, and you will not. Reconciliation is either virtually, or actually considered: the foundation of our peace between Christ and the Father, was laid a great while ago, but actually finished between Christ and us, when we believe: the first act doth engage to the second, that God is at peace with Christ, O troubled souls, 'tis an assurance that he will be at peace with you, and you should plead it, and build upon it.   
COLOSSIANS 1.20. And having made peace by the blood of his Cross, etc. 
CHrist had dispensation made to him, in order to use: God meant to do much by him, and therefore gave much to him. Christ had full reception, and full employment; of the one you have heard, and of the other you are now to hear. Christ had all fullness, all in Heaven, and all in earth, to reconcile all that are in heaven, and that are in earth; as full as Christ was, God emptied out all, he drew out grace, he drew out nature, to the last drop of blood that was in him. And having made peace by the blood of his Cross, etc.  
Doct. Observe the condition of this world; here God gives and God takes. Every condition in this world, hath mutation. A man wears a Jewel in his breast, twenty, thirty years, forty, fifty years, and then 'tis snatched away again. The spirit returns to God that gave it. Yea Christ, and all that Christ hath, return to God that gave him: Christ lives, and then dies; dies, and then rises. Where is Christ now, and all the fullness that he hath, but in that bosom from whence he came forth? Hath not Christ bled out all into the hand of the first Donor? 'tis a brave condition which they have above, there is all giving, and no taking away, every one's life is everlasting: and as the silver cord is, so are the Jewels that are hung upon it. Above, all things are everlasting, but here nothing is so, no not Christ whilst in this world. Yet a little while, and the world seethe [me] no more. This world hath, and then loseth the biggest blessings; seethe [me] no more. This world is a little while rich, and hath all, and then a great while poor, and stripped of all. Seethe [me] no more.  
Thou shalt see an enemy in [my habitation] said God to Eli, 1 Sam. 2.32. Christ is God's habitation, his special habitation, yet is an enemy there, 
Sin of man.  whilst Christ is here. The noblest life, dies: Sin hath brought death over all, over Christ. Felicity at first was fixed; no mercy Adam had, died; transgression hath made mutation, this is the worm that lies at the root, and gnaws and kills the greenest and pleasantest Gored that grows over us here. The sin of the first Adam, hath sucked the blood of the second, and not only his blood, but the blood of all things else. That which follows in the place forecited, is here applicable. Thou shalt see an enemy in my habitation, and in all the wealth which God shall give Israel, etc. Much was made in a little time, and marred in less. Sin hath subjected the whole creation to vanity; the fall of the body of Christ, which was so firmly knit, is the liveliest demonstration of it in the world. Saul slew his thousands, and David his ten thousands, but sin hath slain its millions, hath wounded every thing to the heart, Christ not excepted, he together with all the creation groans, bleeds, dies; Some things are venomous and deadly within such a limited compass, the destructive property of sin is universal, it poisons and kills all the world over; it changes times, seasons, Kingdoms, worlds; hath swept one world away, and 'twill sweep another world away. Sin makes the Heavens wax old, and pass away, yea, that which is more firm than the Heavens, Christ's glorious and heavenly body, which was not as the Apostle saith, of this creation. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Sin hath its influence into the mutation of things; so hath the will of God. Mutation speaks affliction, 
Will of God.  affliction springs not out of the dust, but from the will of God: God sets one thing against another, and makes fight between creature and creature, between man and man unto death. I set all men every one against his neighbour, Zach. 8.9, 10. I set all men, etc. That there were men against Christ, and took away his life; that there were such men against Christ, neighbours, one in his own family, etc. God set them against him. Christ was delivered by the determinate counsel of God. Things are set their course; divine determination, byasseth every state to such an end: conditions can be no otherwise then they are. Known to the Lord are all his works from the beginning. The age of a man is set; the age of the world is set; it shall be an hundred and twenty years, saith God. Sin provokes, justice decrees, this makes condition vary necessarily: every thing shall die, rather than divine justice; this overturnes all, to keep up itself, Angels, men, the world, he which is greater and better than the world, Christ.  
The will of God, the wisdom of God, 
Wisdom of God.  hath its influence into the mutation of things here below. The being of all things is such, that no man may be secure. Mutation moulds up time into opportunity, and duty presses hard upon a man's spirit, under such a notion, it did upon Christ. I have but a day to work in, saith Christ, things will change quickly, night will come, and then there will be no opportunity to work. If Christ made use of motive from the changeableness of his condition, fallen man may much more. God is wise, condition is squared to quicken duty. God would have any thing die, rather than your grace. Were nothing dying, holy action would not be lively. Man is confident; if not poured out from vessel to vessel, he settles upon his lees. Because they have no changes, therefore they fear not God, saith the Psalmist. Fallen man is pursued in his own way, to wit, with the falling of things; now one thing cracks, and anon another thing cracks, and these all echo to one another, and speak jointly and loudly to the soul, that all will crack anon and fall. Wherefore look about thee sinner, not a thing, not a person comes into thy bosom, but breaks there, to break the heart. You mourn at the funeral of things; groans beget groans. The blood and death of things, when that cries and preaches to us, if there be any grace, if there be any nature, the heart cannot but stir. Wisdom hath ordered every thing, to preach itself to death to you; plants, brutes, men; the choicest man that ever was, that ever came into the world, went out of it again in his blood, to move, and so to save the world. Having made peace by the blood of his Cross. All runs into this, All conditions here below have mutation.  
Use. This point preaches submission. It hath been a long time of giving, and receiving, now 'tis a time of taking away, and people's hearts rise at it. God is dishonoured much by discontentedness. Had we said nothing to prove the point; that all things here below are mutable, the times in which we live are a sad demonstration of it. View how like himself God still moves, this shall be our use of the point. What condition but is full of mutation? Brave estates, brave Kingdoms bleeding to death, and brought almost to nothing; our sin is ripe, wrath is gone forth, England that was as the Queen of Nations for all fullness, is wasting to nothing. Natives that for a while have left us, and now returned to visit us, scarce know their mother-Land, her face which looked so pleasantly, is now so besmeared with blood. Here was the seat of my ancestors, but 'tis burned; there had I brave and sweet kindred, but now they are slain; and those that live, wish for death, because nothing left to live upon. We had treasure as the flints of the brook, estate to accomplish any thing, but now we faint in every undertaking, for want of silver-sinewes. We had many callings, as so many several ornaments and pillars of state, now all is turned into one, all grave-makers one for another, every one with his spade by his side, to dig into the heart of his brother, to dig out a subsistence. Light was little, but love was much; truth could not be found, but if it could, O how sweet (said we) should it be to us, dearer than all? Truth now shines in our consciences, and we care not for it: Ah Lord! this is the saddest change of all. The living are dead; the soul-living are slain, with an evil time. God's vows were upon us, but now thrown off, and because the times will not bear them. Outward changes are bad, but inward changes are fare worse. England, where are those flames of love, which blazed so gloriously a few years ago? Brethren in New-England, were precious: O that we had Ilium in Italium, New-England in old. Brethren in Holland were precious: O that we had them again, and the mercies which there they enjoy, and now they are with us, they are trampled upon as the dirt, and all their pains to hold forth Christ and truth to us. Are not these sad changes? England's outside, inside, all changed; from virtue to sin, from love to malice, from wrath to blood, and thus lies weltering, and no eye pities her, neither God's eye, nor her own. Is this Naomi? 'Twas Naomies' friends speech to her; her condition was so altered, that they knew her not. Is this pleasant? O no, saith she, call me not pleasant, call me Mara, bitterness, for the Lord hath dealt very bitterly with me. So may I say now; Is this England? Pleasant England? O no, call it Mara, bitterness, for affection is turned into gall and wormwood, she deals very bitterly with God and his people, and the Lord deals very bitterly with her.  
Contemplate truth sadly fulfilled, and then set yourselves to draw instruction from it. Mutation preaches submission; Doth God give and take? bless him, 'tis wis way: he doth so with Christ. God filled Christ's veins with brave blood, and then drew it out all; he prepared him a body, and then destroyed it; he gave him a being on earth, and then turned him into hell. Christ's tranquillity was turned into the strongest extremity; outside and inside changed: he that heard that sweet voice, This is my beloved Son, etc. cries My God, my God, why hast thou forsaken me? Condition varies, rich are made poor, whole are wounded; men cannot bear this, therefore the land is full of discontent. Sin multiplies and heightens itself as misery doth; if God be not very merciful, 'twill make misery last, till there be not a man of us left. We feel the rod, but do not bear it; sense stirs up passion, we rage, and this foments' divine displeasure; the heart listens not after God's meaning in his dealing, to accomplish that, and when is it likely that our calamities will cease? God makes changes without, to make changes within: he makes broken estates, to make broken hearts; he brings much to nothing, that he may make you contented with any thing, with mean things. There are many turn in your heart, do you consider them? No, God writes them out in your life, that you may: God takes a copy from within, for all that he does to us without. Mariners are cheerful when tossed, if their Ship be good, because they know the nature of the seas. The Ark is very good which a Christian sails in, 'tis Christ: the things we meet with here, are common to men, much more common to holy men; toss, tempests, All men are partakers of these, saith the Apostle; Christians therefore should be cheerful.  
Finally, the point in hand should commend the life to come to us, and make us long much for it. Job from a tossed state here, falls a commending the state of the dead: They that are in the grave, are at rest, etc. The earth is the grave of the body, heaven or hell will be the grave of the soul; they that are in heaven are at rest. I pity the state of men that live in their sins, they are tossed and tumbled here, and will be worse tossed and tumbled hereafter. Wicked men, you will never have rest; there is no peace to you, none here, nor none hereafter. Godly hearts, be cheerful, you shall have a condition without all distraction, you shall be tossed and tumbled no more. Labour and sorrow the Scripture makes the proprium of this life, incident to it, as the sparks fly upward; but there is no labour above, much less sorrow, lest of all greatest sorrow, which falls out by great changes. Every one's labour follows him, and they sit still above, and eat the fruit thereof, they solace themselves, in the travel of their souls, as Christ doth; as for changes, they above know none, there are no misty foggy days above, no clouds, no clapping in and out of the Sun, they are above those regions which make such mutations of weather. Were one above those impure regions of air we breathe in, and close by the Sun, one should have the strong influence and glory of it always, every day alike. Here we sojourn, and God sojourns; God is as a wayfaring man, that stays here but a night; but above we shall all dwell together, and no sojourning to make alteration of condition. If there be any felicity here, 'tis to know that our misery shall end: Lord let me know my [end] and the number of my days, how long I have to live, etc.   
COLOS. 1.20. Made peace through the blood of his cross. 
DIvine favour, according to its formality, we have handled, to wit, Reconciliation; according to its causality, we are now to pursue it, which is here mentioned Synecdochically; the blood of the cross, as including all other passions and actions prevening and conducing, to make this last act effectual to so great an end, as man's deliverance from the wrath of God. Some persons in a business bear the name of the whole; so some actions in work, carry the denomination of the whole. The blood of the cross, was the finishing act of our redemption; and therefore here, and elsewhere mentioned, in stead of all other acts. Having made peace by the blood of his cross.  
The blood of the cross, notes the very strength of cruelty, malice heightened by art, contriving many deaths into one; a death for the head, a death for the foot, a death for the arms, a death for the sides; an army of tortures divided into parties, to go their several ways in the body, and to meet all at the heart, to make as many torments as members, and as many hells as drops of blood. A forlorn state is here sadly hinted; men of parts first rejected Christ, and then employed all to cut his throat. Apostasy generates tyranny.  
Doctr. The greatest cruelty is among persons hypocritically professing Christianity. The death of the cross was inflicted upon Christ, by them that sat in Moses chair: Christ among his own loseth all friends, honours, blood; betrayed and butchered in his own family, amongst his own. He came to his own, but could not get off without the loss of his life.  
Profession is a thing of course, light draws out this, where it makes no inward change; the heart abiding naught, action will be answerable first or last, what ever the tongue say. Some do worse than they meant; a Chieverall heart stretches when reached, further than thought of. Morality is too weak to resist sin, Divinity is too weak to resist sin, if it reach not the soul: A man is as the temptation that assaults him, that hath not the sword of the Spirit in his spirit; if it be to kill, to kill cruelly, to crucify Christ; if a man's heart be not crucified by his light, he will crucify his Father, his Saviour, when temptation lies this way. Sin is so far from lessening, that it heightens itself by notional light, accidentally, though not naturally. What light takes not hold of the heart, the heart can take hold of it, to make its own way the stronger by. Light is a crutch to help Satan's cripples to go well: Low persons get a stool and become high; light makes men otherwise weaponless, armed, strong and wise to do evil.  
The justice of God also is in this point. Conviction makes conversion, or hardeneth. If Christ come near a city, and cannot get open the gates, and get in, he throws in granadoes, and sets consciences afire, when affection opens not. Instructed persons have raging consciences; mad men are bloody, they will kill any, rather than they will be whipped themselves; this was the case in reference to the Jews. Christ was as John, a burning and shining light; the light he held forth to hypocrites, did burn their consciences, and to quench this, they cared not what they did to Christ; open his own veins, and take his own blood, to quench his own Spirit. Hypocrites will take the blood of Christ, out of every member of Christ, to quench the Spirit of Christ, that burns within them.  
Use. This point is very useful, and very seasonable. Count not your external felicity very secure, nor your persons free from barbarism, because you live amongst professors of Christianity. The Word of God is a draught-net, it brings up of all sorts, whole Christians, half Christians; a man almost a Christian, will quite condemn you, and all out torture you, and yet wash his hands as innocent of your blood. Truth may do much upon the tongue, yea, much upon the heart of your neighbour, and yet not enough to secure your skin, the lives next to him. Felix trembled, Pilate suffered much in his spirit, yet did they make Christ suffer much in his flesh and Spirit. The Word is of much power upon conscience, when of none at all upon affection; affrights sometimes, but not reforms: an affrighted heart recovers itself, and becomes by so much the more resolute and hardened to desperate work. You that tremble under our ministry now, you will recover many such pangs, and be hardhearted to our death, to our crucifixion, when times turn another way. Let no man promise himself immunity from any misery, because he lives where profession is rife. The best hearts are oftentimes soon deceived; much goodness is ready to trust itself, where there is but little, and receives a wound. A Lark hath but a bad eye, to discern a true Sun from a false; she sees a Sun in a glass, and comes down to delight in it, and is ensnared. Sweet spirits know this time, you have a double disadvantage now: You think all are good, because they speak well; you will be taken with a Sun in a glass, ensnared with something like a Sun. Integrity goes with an open breast, Hypocrisy makes advantage of this, and stabs to the heart: There was never more need of this caution.  
Some out of sweetness, others out of courage are over credulous; Gedeliah lost his life this way. England hath almost lost its life, through overmuch credulousness, but from whence our credulity hath sprung, I know not. We have had fair words, shows of goodness, and would not heed real badness, and look to ourselves. 'Twas told Gedeliah, again and again, that such sought his life; so ' thath been told us, again and again, that such and such have been false and base, and yet, because they have been specious for this and that, we have been incredulous, and ruiningly venturous. Courage degenerates into stupidity, when faith builds altogether upon fancy. Stupidity speaks destruction decreed; all is destroyed that should prevent destruction. Understanding swallows fancies, judgement builds its welfare upon these; now the heart is asleep amongst Serpents: Writ Lord have mercy upon this soul, he will certainly be stung to death, ere he awake. I have spoken England's case ere I was ware: Stupidity is a common glague, our head is broke, our wounds are many, and we lay our bleeding state in the bosom of such as have served the times, to fetch life in us again. Ah Lord! may it not make a tender heart shake, to see how much we lean upon many, that a little while since, bended any way? Where wealth and advantage abound, trust may be venturous with less peril, because much will bear out a little loss, and do well; but when all is almost gone, than one must be double wary how one trusts in weighty matter. This is our case, we are at last cast, upon the brink of death and ruin, making our will in order to all privilege, civil and divine, and yet have not that mercy from the Lord, to take double heed and care, whom we make executors, to whom we leave the hope of posterity: We look at parts, honours, more than at truth of grace, in those that manage our affairs; so there be but profession and specious pretences, some court divinity to paint persons over, to look fair in the eye of men, and something like the Cause we manage, we venture all upon them.  
Naked profession is not to be trusted, the characters of this I will give you, that no man may deceive himself, nor others.  
Mere profession is vainglorious light souls paint, words, actions; their faculty lies this way: They do all things to be seen of men. A mere professor fails and flats in his noblest action, if men observe him not; his zeal dies, if the breath of men blow it not. Come, see my zeal, etc. A mere professor is a Chameleon, he lives by the air of men's mouths; he christens his children himself, and calls all virtue that he doth. Come, see my [zeal] etc. And it was but vainglory; a vice, and no virtue; a stinking weed, and no flower. They are ugly brats that Hypocrites bring forth, no body else can endure to lick them to any beauty, and therefore they lick them themselves. Come, see my zeal: Rotten lungs use art to breathe sweet; they are not troubled when they smell it themselves, they only blush when others smell it stink, and therefore use skill, to make their breath smell sweet: Come, see my zeal. Integrity hatches good, and runs away, can scarce own her own children, though they run after her; a good man cannot tell how to lay hands upon any good action, as his; but Hypocrisy calls evil good, and yet openly appropriates it: Come, see my zeal. If an upright man be any thing, or do any thing, 'tis not he, but Christ in him; he doth not say, come, see my zeal, or my wisdom, but, come and see the Wisdom and Life of Christ, in me.  
Naked profession is time-serving: 'tis a Christian squaring his religion, to please all sides. A mere professor, would have all men speak well of him, though Christ nor his own conscience do not, which is a woeful thing. Woe to your when all men speak well of you, (i) when you so order your religion and course of life, as to please all sides, though God be displeased. Religion is lovely sometimes, but not for itself; some take it up to drive designs, and can taste sweetness in it no longer, than it will conduce to some secular advantage. Christ is an abiding sweet, where the heart is upright. Christ is dear upon the Cross; when torn to pieces dear; every limb, every drop of his blood, dear; so for ever. The way of Christ is more, than the strew of it, to a real Christian; all the wealth, and all the honour in the world, are not so pleasant as one despised and persecuted truth of Christ. They are joyed in the way, they remember thee in thy ways, Esa. 64.5. They respect the way, not the strew of the way, no other strew but what Christ maketh by his going before them. They remember [thee] in thy ways, (i) Christ; For he maketh his own ways sweet, to them that simply walk in them. Times vary oft, and all present new temptations, yet one thing is constantly made at, in all where profession is real, (i) to enjoy Christ: let my soul lie still in the bosom of Christ, and move steadily in his ways, and then let times and fortunes change as they will. Real profession pursues reality in every condition; it hunts one hare, how many soever cross the way in which it goes. Distraction of times, naughtiness of men, make not Christ unpleasant, but more precious. If the world will frown, O that I could see Christ smile more. If truth be slighted, O that I could so walk, as to live some beauty into it: Integrity holds on her way, as Solomon saith. I tremble to think of this generation, we are clouds without water, carried as the wind sits, that's Judes' description of naked profession. When the Parliament prevails, than their ways are honoured; when the King prevails, than his ways are honoured; when men's persons are honoured and prospered, than their religion is honoured; mere profession is a babble, a humour, any thing, nothing; a double mind, unstable, a double mouth; sweet and bitter from the same fountain, as the cistern will best receive that is poured into: and this may be the motto of the profession of this time.  
All that hath been formerly said, to distinguish in this matter, is but one thing, and may be plainly rendered thus; Naked profession, is without internal reformation. Spirits can transform themselves, they can speak like Angels, and yet abide Devils; men can do much this way. Put ye on the Lord Jesus Christ, etc. The tongue can do this, when the heart hath never a rag upon its back. Their inward parts are very wickedness. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a turning and a turning inwardly. The Author to the Hebrews useth the latter word; We have had fathers of our flesh, which corrected us, and we gave them reverence, 
Heb. 12.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we were inwardly turned, the spirit recoiling as ashamed: An internal turning (i) when the heart is turned as well as the outward man, according to that in Malachi, The heart of the children shall be turned to the fathers, which is real profession. The Temple was the same in the outside in Christ's time, that it was in the Prophet's time before, yet he could not own it, because the inside was not the same, it had a den of thiefs in it; My Temple hath a better inside, saith he, and whips out these thiefs, and overturnes their Tables: it shadows out this, that where there is a real Temple, a true Christian, the power of all lusts, though never so many, is overturned in the soul by the power of Christ, which worketh in us.  
I will speak no more by way of discovery, but let the discovered lay to heart their condition. You which are but seeming professors, you will be real persecutors. The punishment of one sin, hardens to another. The proper plague of hypocrisy, is searing; burned spirits, are fit to burn others; so they do in hell. 'Twas a generation of seared hypocrites, which contrived the blood of Christ: are they not such, many of them, which contrive Christ's blood and torment at this day, in the Christian world? The cross we bear is the wound of friends; the enemies which cut our throats, are of our own house, of our own Land, and pretend to be of our own Religion. Would not that bloody Army abroad, be accounted Protestants, and for Protestant Religion? I send you forth as lambs amongst wolves, and yet those wolves wore sheepskins, they would be accounted of the seed of Abraham: 'tis our case, and it makes our trial the greater; our burden is heavy, but God is lightning it, glory be to his name. The axe is to the root of the tree which bore but leaves, and they are cut down apace. If this side would but mend, as fast as t'other side end, we should be a very blessed people quickly. The ripest fall first, we shall not hang long after, if our profession also be found hypocritical.   
COLOSSIANS 1.20. Through the blood of his Cross. 
AS this expression speaks cruelty, we pursued it in the last Exercise; as it speaks the causality of divine friendship, I purpose now to handle it. Christ hath by his death accomplished the favour of God. Having made peace [through the blood] of his Cross. Hanging was used under the old Covenant, onel● for some notorious crimes, as blasphemy, sacrificing to Devils, etc. and was used as a second death; first, life was taken away by some other punishment, as stoning, or the like, and then the body hanged up, to render the person as well as the fact, abominable to all, to God and man, which is the meaning of that expression, [He] that is hanged is accursed of God, Deut. 21.23. his person as well as his fact, is execrable, greatly abhorred. Thus David commanded Rechab and Barzillah, to be punished, with a double death, for that foul fact of murdering Ishbosheth, he slew them, and then he hanged them up, 2 Sam. 4.12. Such a one was Christ judged to be, a notorious malefactor, a blasphemer, one that had a devil, etc. and therefore hanged on a tree; not slain first, but tortured to death upon the Cross, which was a Romish variation from the rule, as in matter, so in form, and served in this case only to vend the height of malice against innocency, making not two deaths, but a thousand deaths in one.  
The blood of the cross speaks three things. Divine wrath fully suffered. Infinite Justice was offended, answerable displeasure broke forth; a sea of wrath in the world, and Christ in the bottom of it alive, and all the waves passing over him. I went down to the bottom of the mountains, saith Jonah, All the waves passed over me, yet hast thou brought my life the pit. These expressions speak Christ, he lay under mountains, seas of displeasure, he bore the full weight of divine wrath, he paid the utmost farthing. God is not extreme to mark what's done amiss, in reference to us, but he was so in reference to Christ; not a sin, not a circumstance of sin overlooked, of all those millions of sinners and sins undertaken for, but wrath weighed out exact in proportion to all, and laid on Christ, and he bore all. He bore the iniquity of us all. Justice mingles herself with mercy, when she breaks forth upon us; in the midst of Justice, God remembers mercy, but it did not so in reference to Christ; Justice went forth in its full strength against him, without a dram of mercy mixed with it. He was made a [curse] for us. Which words speak no mercy. The strength of sin is the Law, and the strength of the Law is the curse, all the curses written in God's book, without any mercy mixed, and all this did Christ bear upon the cross. The cross was a grand curse, a superlative punishment, which wrapped up all the misery in it, that ever justice made, or any creature felt. Christ's cup had mixture in it, but not one sweet ingredient, all corroding and speaking full and pure wrath; gall and vinegar was given him in the pangs of death:  
The blood of the cross speaks justice fully satisfied: 'tis called for this cause a Lutron, a ransom. We were sold under sin, and the blood of the cross bought us, paid the full demands of that power under which we were. The Son of man came not to be ministered unto, but to minister, and give his life a ransom for many. The blood of the cross is a ransom, that which gives full satisfaction to an offended God, under whose wrath we lay. We are bought with a price, this price is not gold, nor silver, but the precious blood of Christ. The blood of Christ, is blood of price, that this is shed, is as much as if the blood of all the creatures in the world had been shed; yea more: life is our choicest jewel, yet all creatures lives put together, and put into one bundle of life, and presented to God, he would not have taken it to ransom one soul; no, he would not have taken it as satisfactory for one sin. Justice offended is infinite, the price given for satisfaction must be proportionable, or else no satisfaction: the blood of all the world is finite, and not proportionable to infinite, and therefore God shed his blood: the blood of the cross, is the blood of him that was God-man; this made the blood of the humane nature precious blood, as Peter speaks; that is, infinitely precious, of worth to satisfy for all the sins that are, or shall be committed in the world, because all will rise but to a finite bulk, let it swell as big as 'twill; 'tis of price to satisfy for all the sins in the world, and if there were so many more than there are; therefore is that expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more, repeated twice in the fifth of the Romans, Not as the offence, so is the free gift: the price is another gets thing, then that in proportion to which it is given: for if through the offence of one, many be dead: much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.  
The blood of the cross speaks guilt fully expiated; actually in reference to Christ as an undertaker, and so also in reference to us, who are actually in him by faith. He bore our sins in his body upon the cross, saith the Apostle Peter. The levitical blood was purging, it purified the flesh, as the Scripture speaks, and pointed at Christ's blood, which purifies flesh and spirit, (i) takes away the wrath of God liable to both. Without blood there is no remission, but with blood there is remission, full remission, the blood of the cross takes out all spots. The blood of Jesus Christ cleanseth us from all sin, 1 Joh. 1.7. There is not a spot in Christ; consider him as our undertaker, as married to our nature, he is all fair. Thou art all fair my love, etc. Joshua had filthy garments, but he hath washed them white in his own blood, so have they which are in him by faith, their garments are white with the blood of the Lamb; by garments is not meant the outside only, but outside and inside, the whole person. They that are washed are clean every whit. Christ speaks of the Spouse, as the Spouse speaks of him, Thou art all fair, etc.  
Use. Sinners, do you consider how useful Christ is, and make use of him? The chastisement of our peace is upon him, that which belongs to any man's eternal welfare, is contrived upon the cross by Christ; he hath bought all into his hand with his blood, which tends to any ones good; he has the ear of God, the hand of God, the heart of God; he has Earth, Heaven, he hath eternal life, and can give it to whom he will; he hath the keys of David, the keys of those everlasting doors, he is the door to the bosom of the Father, he hath by his blood entered within the veil, bought all under his custody. Christ is furnished to do us good, and we make no use of him. Sinners tumble in their sins, and fall asleep, and wrath cuts them off ere they dream of a Saviour. There is a death in sin, to which the death of Christ is without profit; this is when the soul will go his own way. Many walk by no rule, all is fish that comes to net, all is contentful, that suits to a carnal affection: conscience jogges these souls sometimes, and then they talk of Christ, that he hath died for their sins; but poor souls, they do but talk. If the faith of such persons forementioned were faith indeed, and no fancy, the soul would be crucified, with crucified Christ. I am crucified with Christ. They which indeed appropriate the death of Christ, die with him in affection first, and then in action by little and little, according as the death of Christ is more and more beheld.  
The death of Christ is of double virtue, it makes a death of guilt, and a death of the very being of sin. The body of sin as well as the soul of sin, is dead. The body is dead, saith the Apostle, speaking of corruption. Corruption keeps in a body, all that while 'tis alive: all powers combine to beat out their own way, as will best carry the world afore it, and wink at, if not scoff at the way of Christ; this soul crucifies Christ, but is not crucified with him. The sin of this age is bloody wickedness, therefore do we bleed. Surely, we bleed not so much for small sin; our sin is crimson and scarlet coloured; we crucify Christ, his truth, his people, therefore doth he crucify us. Light riseth, so doth malice; 'tis nothing to the men of this generation, to speak bitterly, to murder bloodily, their own convictions; Christ shall die at the door, rather than they will open love to him, to destroy the advantage of this time. A man crucified to Christ, is crucified to the world; you that kill not the lusts of the world, you kill Christ, but not believe on him, and his blood shall be upon you, not to take off guilt, but to bind on guilt till you die, till blood go for blood. 'Tis a very bloody time in which we live, trials murder love to Christ, & to one another; hearty affection to Christ can hardly be found, men are so taken up with their own ends. Poverty is marching towards us like an armed man, all is falling; flesh shakes at this, and treads upon Christ, and treads out his bowels, to keep up; such wretches as these, know not their wretched condition, they have not tasted of the blood of Christ, nor know what Christ is now doing: Christ is now avenging the blood of his Covenant, upon all that tread upon it; men that do not so take hold of his blood and death, as to bleed and die with him, in name, in state, in person, shall bleed and die by him; this time is a discovery of unbelief, and a recompense.  
Unsensible persons are below discipline, these therefore I must let go. Where conscience bleeds, the blood of the cross may be of use; and to these in the last place I will address myself. Souls are loaded and troubled about many things, but where the distress is about eternal life, whether shall I live or die? Whether shall I live where Christ is or not? 'Twill be relief to such a burdened heart to think, what Christ can do for him in this case. Thou hast a tender friend in Heaven, and thy soul is precious to Christ, he hath shed his blood, that thou mightest not die, nor more despair. Things are very well between God and Christ, he hath stood in the person of many, and discharged well his undertaking: the favour of God is at his dispose: whom he intercedes for with his blood, escape the wrath of God. 'Tis sad to me to see, how some souls sink, they think peace an impossible thing for them ever to attain. What is not peace Christ's? Is not Heaven Christ's? Is not kingdom, power, and glory, Christ's? That all is Christ's, methinks should quiet the cry of conscience. That God is at peace with Christ, should generate faith in the most complaingest soul. 'Tis a facile thing for Christ to procure the favour of God: but how should one get Christ's favour? And Christ is solicitous how to get thy favour. Christ's favour comes fare easier to us, than God's favour did to him; he doth not expect your blood, to get his favour: to accept him, is to gain him; his favour is free, all that he expects, is that poor souls would but trust him, and employ him with their estates, that they would employ him and none else, to procure the love of God, and eternal blessedness.  
Can I trust Christ with my estate, I know all would be well, but I cannot believe. Why, know this, that Christ's blood hath engaged God to give faith, and every grace else unto thee; what thou wouldst do and canst not, let not that deject, put out that grace you have. When a man cannot go into the pool, 'tis hopeful to lie near it, for one or other may take him up and carry him in thither, whither he cannot go himself. Pained souls, speak of nothing but the blood of Christ, prise nothing in comparison of this; hence must come thy ease if ever: out of these pant, spring faith unto joy. Christ takes up these cripples of a sudden, and carries them into the pool of his blood. You that have the King's evil, stand in the way of the King, and though you cannot cure yourselves, yet you will lie as fair for cure as you can. In a spiritual sense, be thus prudent: in the midst of all your soule-paines, say, If ever any thing give me ease, it must be the blood of Christ; if ever any thing quiet my conscience, it must be Christ's blood sprinkled upon it: out of these honourable thoughts of proper remedy, proceeds remedy to the soul.  
Matter of faith, and matter of love, should spring from this point, if one had time to go this way. The blood of the cross speaks love in strength, love as strong as death; what speaks it in Christ, should make it in us. No such Sermon of love in the Bible, nor in the Creation, as the blood of the Cross. Enlarge this yourselves in deeds.   
COLOSSIANS 1.20. Whether they be things in earth, or things in Heaven. 
DIvine friendship, according to its formality and causality I have handled; according to its extent, I am now to pursue it, to wit, how fare it reaches, which is noted in these last words; To things in earth, and to things in Heaven. This Scripture is difficult, yet other Scriptures compared with it, will help us to see something into it. By things in earth, is meant the Elect, called and uncalled. By things in Heaven, is meant Saints and Angels. By reconciling of all these to himself, is meant the gathering of them all into one spiritual body, under one head the Lord Jesus Christ, by virtue of which the state of fallen man is restored, the state of blessed Angels confirmed, all to concentre in one common blessedness for ever; according to that Ephes. 1.10. That in the dispensation of the fullness of time, he might gather together in one all things in Christ, which are in Heaven, and which are in earth. Gathered together in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to renew the state and condition of all, Angels and men, in and under one head, which is here mentioned Jesus Christ. That Angels have the same common head with Saints, and so consequently the completion of their state in the same head, together with us, is apparent, Col. 2.10. And ye are complete in him which is the head of all principality and power. Angels are of the choir above, together with the Saints, and they all sing one tune; and they are of the fellowship below also, they are brought in as joint members of the universal invisible Church. You are come to mount Zion, to the City of the living God, to the heavenly Jerusalem, and to an innumerable company of Angels.  
The condition of the greatest states, is here considerable: The noblest creatures are beholding to Christ, things in heaven as well as things in earth. Nothing is absolute but God: men are noble, Angels are noble, but they all lean upon one more noble than themselves, or else they would fall and become as ignoble as those cursed spirits below us. Man is a little lower than Angels, Angels a great deal lower than Christ; their being is founded in his greatness, and is confirmed in his goodness. That grace which is redemption to the lower world, is confirmation to the upper.  
There would be no place for pride, if this point were well digested. None apt to swell in spirit then man; man sets us up externally a little, and then the Devil sets us up internally much; few but swell and break eternally, when gotten high in the world. I wonder at it, were you as high as heaven, as high as Angels, yet were ye below Christ. The body of Heaven in its brightness, is under his feet, Exod. 24.10. What is under Christ's feet, he can trample upon at pleasure; pride is no small sin, and yet it grows up (the Lord knows) from very small things. What hast thou that thou hast not received? What have things in heaven, which they have not, and hold not from Christ?  
The less may be said for sin, the greater 'tis, and the worse that heart in which it grows. Pride is a grand plague, 'tis one that hath taken leave of Christ and conscience, to humour himself; but Ah Lord, when will this man content himself! A man will sooner break his heart, then content his heart, which pursues the proud lusts of it. A soul devoted to itself, is as cruel a Master to serve, as the Devil: to pursue the dictates of a proud spirit, is endless work, and hell enough for any creature, if there were none else to come: Souls in this consumption, should consider their disease, and their cure. The remedy of every vice is in Christ, this tree hath leaves to cure all diseases. There is no distemper in the spirit, but Christ may be considered under such a notion as to rectify it. Consider Christ as the keeper up of Angels, and 'tis enough to keep down the spirit of any man.   
COLOSS. 1.20. Whether they be things in earth, etc. 
AS the expression points at things in heaven, 'tis useful you see; as it speaks of things in earth, 'tis more proper to us. The latitude of divine love downward, is as large as upward; it reacheth all things in heaven, and all things in earth. That he might reconcile [all things] to himself, whether things in heaven, or things in earth. The grace of reconciliation, as it works towards things on earth, is very vast; as it works towards creatures above, 'tis unexpressible; a man cannot tell how many love smiles upon in heaven, and therefore generally expressed, all things; a universal term, to note the vastness of that kindness: So as it works towards things on earth, 'tis inexpressible, 'tis called all things, to note the vastness, the unexpressible company, which Christ embraceth here below. A man cannot tell the number of spirits in earth, which Christ doth reconcile to his Father in heaven.  
Grace works unexpressibly vast to us ward.  
Doct. Grace doth abound, The Lord is upon many waters, Psal. 29.3. As providence external, so providence internal, doth reach forth itself to many. Many bodies are saved from sinking in the sea, because the Lord is upon the waters: So many souls are saved from sinking into hell, because the Lord moves upon these many waters too. The world is full of troubles, as the sea of waves, not one but meets with enough to over-turn all, if God did not uphold; the whole world would fall into a consumption and die, as big a body as 'tis, if God did not uphold. Not one, nor two, nor three, but all creatures share, in upholding mercy, or else all would sink; 'tis so in a proportion in spiritual respects. Satan is an industrious creature, to overthrow man's welfare, he goes about, seeking whom he may devour, none would escape hell, if God were not exceeding rich in mercy; Satan's desire is to destroy all, and his malice is attended with such art, that it would certainly bring forth its end, did not the special providence of Christ prevent; which it doth, and doth it to many, the grace of Christ unto life is poured out upon many souls. There are many last, which are made first, as well as many first are made last. Many are eternally saved out of the power of Satan, as many are preyed upon by him.  
Grace did work more compendiously than now it doth, before Christ's coming in the flesh; lost sheep of the house of Israel found all that dropped from heaven, and they were but few, the Lord knoweth, one of a City, and two of a Tribe. But since, a great door of love is opened, and many hundred souls in one City; yea, many thousands in one Country, come in to the Lord Jesus Christ. The white sheet of mercy that is let down from Heaven now, is great, saith the Text, and it hath all manner of beasts in it; and the Apostle makes a Comment upon it as I do. My vision, saith he, speaks the grace of Christ working now very richly; God hath showed me that I should call nothing common, or unclean. He speaks it in the case of Saul; not a man so vile, so bloody and malicious, but the blood of Christ may reconcile him to God, the love of God doth now so richly work.  
Mercy is infinite, and it works so; God shows mercy to thousands, from generation to generation. Abraham's seed are as the stars of heaven for multitude: God hath but one Son, but Christ hath many; he brings many sons to glory. Infinite mercy generates infinitely; what is in Christ, derives itself to all the nations of the earth. Aaron's rod buds, Christ's blessing buds, it multiplies into many blessings, and spreads all the world over: In thee shall all the nations of the earth be blessed. The Sun that shines upon us, shines upon thousands more, it casteth over the world, and shines upon a world; so doth the Son of righteousness. God was in Christ, reconciling a world to himself: the expression notes quantity in some sense, as well as quality, a world of worldly men.  
Use. Bounty should be admired: 'tis so respecting men, why should it not be so much more respecting God. He whose hand is open to all, all men's mouths are open to speak of his goodness. Christ is a general good, lame, blind, halt have favour; he keeps a table of kindness for all comers, he reconciles all things. Love is destroyed, when the heart is not taken with great goodness; love destroyed, there can be no marrying between Christ and the soul. 'Twas a great judgement, when their maids were not given to marry. There is no inclination to embrace Christ, when his beauty is no whit admired. Vanities destroy affection, some souls are sots, talk of any thing that is spiritual, and their hearts grow not amorous by it, but die within them, like Nabals; the curse of God is in strength here, these have made themselves Eunuches for the kingdom of darkness. Christ hath no engine to raise love like this, to wit, his bounty and sweetness, that he will give every one to drink that is dry; that Moses a fair man will marry a Blackmoore; that Abraham will lodge a Lazarus in his bosom. If goodness will not make good; if love will not draw love, let the soul marry whom he will, Christ will have none of him. Christ is noble, he will gain the heart fully, or he will marry no person in the world: Persons shall be sick of love, or they shall be unmarried to Christ. You care not whether persons love you, so you can but get their wealth. Christ is righteous, he seeks us, not ours, persons, not dowry: I seek not yours, but you. He was a friend to the Bride, which spoke that, and spoke his heart. I know not what hearts you have, nor how to woo for my Master's Son; I can say nothing but this, he is all love, he reconcileth all, high, low, rich, poor, heavenly things, earthly things, he takes dust into his bosom, and delights in it for ever.  
The contemplation of Christ's sweetness, makes the marriage knot, and the solace of the marriage when made. When is the soul in heaven? but when taken with that love which hath loved him, when considering love in its latitude: He hath loved me, and given himself for me; he reconciles all things indeed, that would not leave out me. Milk and honey is Canaan: As the soul feeds upon the riches of love, 'tis in heaven. Man is doubly miserable, he is at a loss of satisfying solace, and of the right way to acquire it, he is taken with creatures, and when he comes to lie down in their bosom to solace, they vanish and vex; a man lies down smiling, riseth up howling, because that's nothing which he made so much; and this may be the Motto of all earthly beauties, That creature is nothing which man makes all. Taken with the love of Christ, and the longer so, the stronger so, the more blessed; the soul cannot want depth here, and tumble itself ashore, as it doth when it tumbles in other waters; sweetness in this way is found bottomless. O the depth of the riches of the goodness of God etc. 'Tis a brave thing to dive the depths of kindness; if there be heaven any where, 'tis in the bottom of divine love. Things have their full solace in their proper element, this in reference to the soul of man, is the love of God, in the extent thereof. What did take up Adam's soul into Paradise, whilst he moved well, but the beauty of God, the extent of his kindness, that it reached all that Adam could look upon? and all that while had he Paradise in his spirit; but when he began to admire the beauty of forbidden things, the beauty of Diabolical fancies, than he died in his nest presently. What takes up those blessed spirits above, but the contemplation of the love of God? Here lies their full and perpetual blessedness, that they cannot nor will not look beside love. 'Tis a very desolate time in which we live, many have little left in the world to think upon, and yet set not themselves to think of that which might make all to them. Such are without solace indeed, which have none without nor within; how such poor creatures bear up, I know not, how to keep them up if they sink, I know not; there is no cordial in any distress, but the contemplation of the love of Christ, and under this notion, how large it is.  
This bleeding time makes my heart bleed, to think what refreshments to give forth to mourning persons in every corner. State is gone, friends gone, all left me gone, this the complaint of thousands. Yet he that is all, is ready to receive you all, and to impart all to you. God hath set you free of this world, to think of another which is better. Make use of the rich proffers of grace, and all will do well yet. What, doth Christ reconcile all things in earth to himself, and leave out me? Bless me, even me also, O my Father, so pray. Some are froward, and will not stir after grace, though never so plentiful, though Christ will be friends with them, yet they will not with him: How oft would I have gathered thee, and thou wouldst not? Take heed of stubbornness in sin, though Christ show mercy to thousands, yet he will be the death of such a soul. I am afraid of some of you, lest Satan should harden your hearts against the Lord Jesus Christ. Know the disposition of grace; Christ treads upon none that stoop. Know the season of grace; doth Christ knock? O than is the time when he would reconcile thee to himself. Never let that word of Christ which takes thee, be forgotten; that's a kiss of Christ's lips to gain thee; kiss the Son again. Bless God, that he would make any word of his, a sword to wound thy hard heart: Bless Christ, that he would come so near where thou dwellest, that he would not once knock, but put in his finger by the hole of the door, to make thy bowels yearn after him: when he knocks again, entreat him to knock all down, that hinders his coming in. Longing souls after Christ, are the blessedst souls in the world, who ever die unreconciled to God, they will not.  
This point will leave all men without excuse, I will touch this, and conclude: God would have all men to be saved, and come to the knowledge of the truth, and Christ acts according to this latitude; he reconciles all things to himself, he desires not the death of one sinner: Sinners, if you die in your sins, blame yourselves, not God, you will die as those that exclude yourselves, as those that judge yourselves unworthy of the Kingdom of God. Spirits deeply engaged to their lusts, have desperate reasonings against free grace; when they can say nothing to stop the mouth of men and their conscience, to keep on in their course, they allege the decree of God; and if I be decreed to life, I shall do better one day, if not, all you say, or that I shall do, will do me no good. Ah, that so much of hell should flame out of any man's mouth upon earth! What hath any soul to do with the Decree of God? God's secret will doth not contradict his revealed. What latitude of love doth his revealed will hold forth? consider that, and know, that God is real. Doth he reconcile all things? then thou art bound to believe it, and to put in for a share in that grace which is so large, which no soul ever did and miss.   
COLOSSIANS 1.21. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled, etc. 
A Double condition is here mentioned; what these Colossians are, and what they once were; They were alienated in their minds, naught at heart, souls sinful; and this they expressed in life by wicked works; very doingly evil; and yet these, though thus bad, made very good, hellfire in the soul quenched, two spirits burning one against another, reconciled by an act of love, and man and God made one in the body of Christ's flesh, to be presented blameless in the exactest eye. And you that were sometimes alienated, etc. yet now hath he reconciled in the body of his flesh, etc.  
How ever condition change, yet it's a good thing to consider what once we were. And you which were sometimes so and so. The heart is naught, it forgets its own worst and God's best acts. You were so sinful, you are now otherwise; you need be hinted and minded of both; as if the Apostle had said; Sin slips out of our minds; transgression makes lasting impression upon God's Spirit, though little upon ours. I remember what once you were, though ye have forgotten.  Doctr. We are apt sinfully to forget sin. 
Some glory in their shame, that's a sinful remembering of sin; so some die in their shame, this also is a sinful remembering of sin. Evil past thought of with joy, or thought of with despair, are both displeasing to Christ. My sin is ever before me, they are a load too heavy; this was not commended by God, though loved by a wounded spirit. There are two extremes, and both naught; broken hearts ever think of their sins, and hard hearts never; a stone as oft sighs as they. The text and point I am upon, points at a third thing, though distinct from either of these, (i) sin remembered with godly sorrow, this godly hearts are backward to, 'tis intimated in the text. Ye were enemies in your minds by wicked works: do ye remember it.  
Some acts awaken conscience, he speaks the saddest of any faculty: a carnal creature willingly neglects sad work. To call to mind what I was at such a place, and at such a time, is to throw sparkles of fire upon a sleepy dog, which will make him start up, fly out, and bark and by't fiercely. Man loves his flesh, yea he loves his spirit; he doth not love to be bit in either, if he can tell how to shift it. The best are bad, though not stark naught; good spirits are apt to play the slug, in those duties that are dolorous and painful. I remembered God and was troubled, and complained, and my spirit was overwhelmed. To remember what God is, and how unsuitable we have been to him, will trouble, yea overwhelm the stoutest spirit; we do not care to meddle with troublesome works. When sin revives we die: remembering what we were, reviveth sin: 'tis terrible to the flesh, to wound and kill itself; 'tis so spiritually, we had rather any should wake and sit up then conscience; we had rather go quietly to hell, then conscience should torment us before the time.  
Man is a lazy creature: examination of ones former state is hard work, flesh and blood shuns this quite, yea grace neglects this oft, till loss be great. I call to remembrance my song in the night; I commune with mine own heart, and my spirit made diligent search. But 'twas long first, so long, till he stood in fear of being cast off for ever, as you may see in the next verse, Psalm. 77.6, 7. A string slackened or broken in play, and 'tis laborious to be winding up the pin still to keep tune to the song one sings; to take notice how many notes too flat or too loud in play, requires a diligent ear, the labour of it makes one willing to pass by, and forget many false strokes. If the examination of small things be so laborious, much more to examine things of weight, our spiritual state when all is naught. Man doth not love hard work, nor terrible work.  
Transgression multiplies, and young children make one forget old ones; Present transgressions harden, or wound much: the heart hardened, becomes uncapable to consider any sin, the sin of last year, or of this year, or of this hour. A stone melts under no consideration; a stone thinks of nothing, neither of things past, present, or to come. Multiplication of sin, makes stony hearts. Their hearts are as hard as an adamant. You cannot beat things into a stone, no words nor blows, will make hard hearts think of their ways. Though a man eat of the evil of his way, weeks, months, years, yet will not this make him bethink himself, what steps he trod in all that while, to call his way evil, and his person wicked: Present sin, if it harden not much, it wounds much, and wounded persons think altogether of their present pain. Dolour distracts, crazy brains are weak at any thing, but worst at recollection, specially if things of weight. When wounds are deep, much bleeding inwardly, makes much faintness: Languishing dying souls, think of nothing but going to hell. 'Tis with sins, as 'tis with mercies, when a man goes about to number them, one can find no end of them, and this makes a bleeding heart leave looking backward, and look forward, to fix his eyes upon that black place, whither all sin looks; he leaves multiplying, number rises so innumerably, and turns himself to consider where all will end; the sum of all will come to this, saith he, the death of my soul for ever; because the sinner can make a kind use of no sin, he gives up the consideration of all, and lays down his soul at the foot of Justice for lost. I am sure, all sin centres whither my soul is going, saith the sinner, and closeth his eyes; though I cannot tell their number, yet I know their nature. All runs into this, We are all apt sinfully to forget sin.  
Use. God certainly hath espied this, and he is rousing up our memory. Wrath doth much, when love can do but little. God will have every one consider what he was, and what he is, before he hath done: England, unhappy England, thou dost neither, therefore dost thou bleed and die daily; thou dost not lay to heart what thou wast, nor what thou art: For twenty years together, forty, fifty years and more, hast thou been a bitter persecuting kingdom of truth and godliness: What art thou now? France is noted for pride, Germany for drunkenness, but England for persecuting the power of godliness, the last of these is the worst, and by so much the more the worst, by how much more we less think what we have been, and are. How many Saints suffered under Queen Mary! How many under Bishops! a Prelatical spirit is still alive, truth and the power of godliness persecuted at this day, and what suffering is yet behind for Christ, Christ knows. England's genius and dexterity, seems to lie this way, always to vex the Saints of the most High. Thou hast made many a conscience bleed, O England, therefore doth thy carcase bleed. Dost thou call to mind thy bitterness and baseness against Christ and godliness? Our ruins are great, this lies heavy upon us. Many think of what they had, and weep, but not of what they did, when they had such things, and weep. We are more apt to lay to heart misery, than sin, though this be the greatest misery in the world; 'twas Jerusalem's case, 'tis England's. He hath turned aside my ways, and pulled me in pieces; he hath made me desolate, he hath made his arrows to enter into my reins, he hath filled me with bitterness, he hath made me drunk with wormwood; and so goes on exactly repeating misery, Lament. 3. But observe what she saith, vers. 19, 20. Remember my affliction and my misery, the wormwood and the gall [my soul hath them still in remembrance] and is humbled in me, etc. The gall and the wormwood that God gave Jerusalem, this she had still in her remembrance, but the gall and vinegar which she gave Christ and his servants, this not so called to mind. 'Tis so with us; our losses and overthrows in the West, in the North, the gall and wormwood which God in divers fights hath given us, this is called to mind, and days of mourning, because of it, but the gall and wormwood which we have for many years, and under several Princes reigns given to Christ and his members, we call not this to mind.  
I will give you a sad demonstration, that England doth sinfully forget her sin, that she does not call to mind what she was in Bishop's time. The demonstration is this: to wit, an aptness to run into the same sin. Sin kindly called to mind, melts the heart; the heart melted, abhors its former course. Yea, what indignation, yea, what revenge! Where is this to be found now, against that barbarous and bloody sin of burdening the conscience with unwarranted things which was the sin of Bishops, and for which the Land now mourns. Are we not very apt to run into the same courses? What is that which we humbly seek for now in matters of Church-government, but divine warrant, and where this is not, that customs and courses of our own may not be imposed? and yet this accounted harsh and refractoriness by many, and persons conscientiously carried but at this height, construed and trampled on at men's pleasure, because they can stoop to nothing but the will of Christ: Consciences are of several constitutions; such as are peevish must be pitied, not knocked in head; such as are ingenuously tender, honoured; where neither of these can be found, that spirit is Prelatical, and Lording over the conscience, let it live in what breast it will. Now what pity, or what honour, tender consciences find at this present in England, of all Lands, I leave to you to judge. Satan rages at us in many, God is good to us in a few, to bind him up, or we should be buried alive again, thrown in prisons and dungeons again, as bad as ever; men's tongues talk freely this way, which speaks the heart, and what the hand should be, if other things did concur. How do men's fingers itch to be tearing our estates and fortunes, and whatsoever is dear, as formerly! Antichrist is set forth in the Scripture, under various shapes; alteration of times necessitates him to change habit, to save his life and livelihood; but he never went so like a Lamb as now, and yet a Lion still; poor hearts can tell you so, which feel how barred he pinches, name, state, conscience, etc. If this be repenting for former ill deeds, than England doth not sinfully forget her former sins.  
If inclination to former sins, make demonstration of a sinful forgetting of sin, resolution to former courses may much more; I beg that this may never gather about thy heart, O England, for death is in it: my heart bleeds for thee, when I consider, with what violence thou goest in thine own way, but in this I spare thee yet, and speak more of this to God upon my knees.  
Application hitherto hath been national, let every one turn it now, and make it personal. I was a blasphemer, a persecutor, alienated from God by wicked works, but now I have obtained mercy. I doubt you cannot all say thus. Do you lay your condition past and present to heart; and no smiting of breast; nor no change? it cannot be. What you were you are, and would be. Alas for such souls! their condition is more miserable than any, they have no mercy, nor care for none. The first step to conversion, is to consider what we have been, and are. I considered my ways, turned my feet unto thy testimonies. The prodigal came to himself, and then returned to his father. To himself (i) to consider what course he had led, what state he was in, whither that way he was in did lead. Would sinners would tread one step in the way to life: What is the course I have led? What a man, or a woman have I been hitherto? A sinner's hand to the Devils Plough, he may look back, and do well; but Satan is against it: so is a man's own heart, yet something must be done in this way against both, or the soul is unavoidably lost. Satan cannot endure that a man should commune with his own heart, his ways have no gloss at a view, he hath twenty ways to prevent the danger of losing a soul. What's passed cannot be helped, what shouldest thou trouble thyself to think upon't. God forgets thy sin, and wilt not thou? Sinner, Satan is rocking thy soul now, if thou look not to it, thou will die in a slumber. God forgets our sins, when we do remember them, and lay them upon Christ, not otherwise; when we examine ourselves and judge ourselves, and go out of ourselves to Christ. If we confess our sin, God is merciful to forgive: Many that had been thus and thus, saith the Text, came and confessed their deeds, and then found mercy from Christ. Christ will know what a man hath been out of his own mouth, ere he make him better. Christ will know what a man hath been, what a man is, and what he would be, and then goes to work hard indeed to make a miserable creature, blessed.  
Take this Item, we can do nothing of ourselves, the least good is above us: to look back upon a bad life, 'tis of grace; as well as to reform a bad life. Creepies must take hold of something when they would go: In our weakness to duty, we must lean upon the Word of God. If you want a word to lean upon, I will give you one: And they that escape of you, shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, and they shall loathe themselves, for the evils they have committed in all their abominations, Ezek. 6.9. 'Tis hard to find a looking glass to see one's life from one end to t'other, yet Christ can help us to one, and he hath promised this and more, to make us look upon all our abominations, and to loathe them and ourselves for them; a soul got thus far, will grow in grace apace; no motive to the soul to grow kind to Christ, as to think well how unkind it hath been. What a hater, and then what a lover of Christ was Paul: To look back upon badness, 'twill raise goodness, when the heart is turned; O how oft have I kicked against Christ. How oft now should I kiss him! How basely did I tread him under foot, and how tenderly now should I lay him in my bosom! Paul laboured more abundantly than they all. If you would be eminent for the strength of love, and for the truth of love, look back.   
COLOS. 1.21. You that were sometimes alienated, etc. 
THe Garden of God is pleasant, ' thath variety yet in all congruity, to make perpetual delight. We are come to consider a sad state, yet surely this will be sweet to souls that desire to know their condition: God and all creatures were in a league, all good in common, infinite felicity every one's mercy, God in the bosom of every soul, throughout the creation: Sin hath broke this league; the fat and fertile cloud that covered Adam's Tabernacle, and the Oracle upon his Mercy-seat, that was so universally audible, is drawn up, and God that was near every one, is now far from all naturally. And you which were sometimes alienated.  
Alienation speaks all misery; man quite gone from God, and God quite gone from man; body and soul under the perpetual influence, of infinite wrath. God is all, or nothing to the creature, all favour, or nothing but displeasure. Displeasure order every thing about a sinful State, as love orders all about a good condition; poison is in every dish at a sinner's Table, not a bit he eats, not a rag he wears, not a thing he does, but 'tis cursed from heaven: This is the proper expression of alienation. The fruit of thy land, and all thy labours, shall a nation which thou knowest not, eat up, and thou shalt be only oppressed, and crushed always, Deut. 28.33. These expressions suit a stranger, he is one that is blasted in all things, the divine hand of God doth only oppress him (i) only punish him, only crush and curse him always. Some men live so far from the Sun, that they have nothing but hard weather, only Winter and storms.  
Alienation is a state shut out from all divine privilege. Divine privileges are of several sorts, some signify more favour than other: a man alienated from God, is cut off from all, he is none of the Commonwealth of Israel; if he be called an Israelite, if he be called a Christian, he is miscalled. The proper title of an alienated person, is a Heathen, a Publican, a Dog. A title is a small thing, a shadow, yet God allows not this to some; an alienated person hath not the shadow of love, he may not call himself by the name of Israel, he shall answer for this, that he bears the name of a Christian, that he carries the name of the living, and is dead; that he calls himself homo, and is cadaver, a man, and is a carcase. There be many things in the Commonwealth of Israel; common and special, yet nothing so common as an alienated person can challenge any interest in. There were Candlesticks, Basins, Tongues, Snuffers, and there were Pins and Ashes, about the Tabernacle; an alienated person is not a pin, not a dust of the Tabernacle, he cannot write himself by the title of one Cinder of the Sanctuary; not the least scruple of the Church of Christ militant, he is not the dust of the balance of the Sanctuary; and yet 'tis strange to consider the spirit of strangers, they think they are wronged, when they are denied the greatest privileges of Church state, and they are wronged when they have the least: Alienated persons are strangers from the Commonwealth of Israel.  
Yea, they are stranges from the Covenant of Promise: If from the less, from the greater much more; such steps as these the Apostle makes, when expressing this thing. Aliaens are alienated from the name of God, and from the life of God, that's one expression to the life which the Apostle useth, Ephes. 4.18. Having their understandings darkened, being alienated from the life of God, because of the blindness of their hearts. Alienation speaks God gone, respecting externals, but the weight of the expression lies in this, God gone from the soul, the heart without the life of God, through darkness. The life of God, is heart-panting to follow Christ: Life makes pulsation: Did you see my Beloved? Which way is he gone, that I may go after him? Blind hearts beat out themselves after other things, no pulsation of spirit after Christ, this speaks the soul dead, alienated from the life of God through darkness. As men's principles are, so they stir to or from God, after, or away from Christ, strangers to God, their principles are strange; divinity is no rule, reason is no rule. That we may be delivered from unreasonable and wicked men. That's wickedness indeed, which destroys divinity and reason, and yet 'tis spoken of aliens, whose lust is their law, their belly their god; not one lust, but many lusts: they serve divers lusts. 'Tis a strange life that strangers to God lead, they obey that which God and nature forbids, they serve lusts against religion and reason. Reason is low divinity, teaching things necessary and comely to the body; it runs forth into many principles, and makes conscience to keep them, till temptation be strong, and then an alien becomes unreasonable, unnatural, a brute beast. Every man is brutish, by his knowledge, the founder is confounded by his graven Image, Jerem. 51.17. Pastor's brutish, people brutish; temptations came, and instructed persons waved all, divinity, reason, and moved as nonsensically as wild brutes; and this is the Proprium of an alienated state in strength, one at an utter distance from the life of God. Even amongst them that are far off from God, some are nearer than others. Thou art not far from the Kingdom of God, and yet so far, that Christ had no kingdom in the man, not simple subjection to his will, which is that alienation from the life of God, which the Apostle speaks of.  
Finally, Alienation speaks a condition without hope. At that time you were strangers from the Covenant of promise, having no hope. Divine privilege is gradual, every step to Heaven, a heaven: a stranger to God cannot the jure, set hiS foot upon one round of jacob's ladder, he cannot without presumption, promise himself any good, and yet nothing more common with persons unacquainted with Christ, then to hope for good when bad is upon them. I hope all will be better one day: but when will that day be? They do not this upon warrantable grounds; for alienation is a condition without hope; a man in this state may fancy what he will, and set his soul at a greater distance from mercy then 'tis, but he can warrantably expect no felicity for time to come, what ever his present misery be. Misery I know is gradual, some are nearer hell upon earth than others, yet the most is just, it merits no pity, neither can the largest head alive, argue any pity from extremity, but from the quality of the party in it; if he be a stranger to God, 'twill be stranger with him, yet then 'tis, and yet neither now nor then, must he or may he hope, to have things better, whilst he abides naught, an alien from God. The quality of persons is all; persons near God, let distress be what it will, and seem to set them never so far from God, yet they may and should hope: persons fare from God, must let his favour lie at the same distance from them, which they let himself; God will have none meddle with his favours in the least kind, which let alone himself, not so much as fancy them as theirs, or that ever they shall be theirs; if any thing rises in their soul this way, God blasts it. The hope of Aliens perisheth, they have no hope of good; if they create any, God blasts it; 'tis a condition without hope. All runs into this, Alienation is a condition wholly shut out from all divine privilege.  
Use. Whose condition this is, should be laid to heart speedily: men far off from God, are not far from hell. The farther from God, the less considered, that's the plague of this State. Alienation is a gradual thing; some God visits very seldom, they live so fare from him, scarce a lively stirring of heart in many weeks, in many months together. The soul goes one way, and God goes another; strangers take their leave, ah Lord, who knows when or where they will meet! aliens and strangers what is it to you, that God comes so little at you? Little or much? Nothing more sad to a sensible soul, than the loss of divine presence: God gone, a good heart is broke. Woe is me, now all is gone, now I am undone, and never till now. Why hidest thou thy face fare away? This was the wound that went to the heart, and yet this is nothing, if other things be present, to one that is a stranger. We little lament the departure of such as we know not, we let strangers come and go, and take no notice. Sinners, what do ye enjoy of God? much or little? When was he with you? Not a great while. When will he again? I know not: I doubt whether ever any more. Ah Lord! how didst thou use Christ then? didst thou as the Gaderens, thrust him out of door?  
Alienation is sometime eternised, ah tremble at that every heart! dogged usage of Christ, makes this. See my face no more, saith Pharaoh to Moses. Thou hast well said, I will see thy face no more, saith Moses, and Christ in him. What a sad parture was here! Such a parture had Saul and Samuel, but they lived not long neither of them after this. Some say to the Almighty depart: ah wretches! is not God fare enough from you already? Will you have him quite gone? This is the sin of this generation: our hearts swell against truth, we bid the Almighty depart. Sinful England, God is gone very fare from thee, dost thou not feel it? Thou wilt. Wilt thou have God quite gone? Woe unto sinners, if God judge them in the perverseness of their hearts. If God take a person or a Kingdom at their word, he returns no more till they die, he comes no more but to the funeral. Mercy is everlasting, so is justice, and it acts so upon us, upon desperate discoveries; God doth not always strike. Whom God loves, he loves to the end, and whom he hates, he hates to the end, when all means to gain love, are thrown off. Know the state of your souls, pervernesse in any sin, speaks your souls fare from God's law, Psal. 119.150. one far from God's law, is far from God: know the danger of your souls, God may be so fare gone from you, that he will not return; Ye shall die in your sins, saith Christ, or in this your sin you shall die.  
Perverse sinners must have their portion, but humble hearts must not wrong themselves. Persons never so far off, that would be near, verily God is very inclinable: conflicts are strong in some hearts, sin now and then is too hard, and then the soul concludes that condition is desperate. God will not take me by the hand, and therefore I fall and fall, and shall do so till I fall as low as hell. God hath taken something unkindly, and is gone far away. God hideth his face in wrath sometimes, and then he and the soul never meet, till the great day: that's my case, methinks I hear some poor sinner say: Conscience is out with me, that condemns me; God is quite out with me, he will not look towards me, but he forbears condemning, till that day in which he will do it once for all. This soul must be told this, The naked acting of sin, speaks not the condition desperate, God finally gone, but abiding perversely in it. Secondly, the medium of returning God to man is Christ, throw not off Christ, because thou thinkest God hath thrown off thee: The least degree of faith, will turn God about towards a poor sinner, and all good that hath forsaken him. We are made near by the blood of Christ (i) by believing in it. When mercy is thus held out, conflicting souls question the latitude of it; Christ doth make many afar off near, but he will not do this for me; such must read the latitude of the promise, none are excluded. I create peace to them that are near, and to them that are fare off: persons discourage not Christ's undertaking, let them be who they will: the work discourages not Christ's undertaking, though the greatest in the world; though it be as the creating of another world, to bring God and the soul together, yet Christ undertakes it for them that groan after it. I create the fruit of the lips, peace to them that are far off. Sin wounds, and then Satan makes it mortal, this must be looked to: 'tis the work of Christ to seek out poor souls, which are strayed away from God, and to carry them home to him in his arm.  
We that enjoy the presence of God, should joy and bless him, so I conclude this point. Alienation is a sad condition, it hints lively what the contrary is, to wit, a fruition of all privilege, a soul in the bosom of God, one ever with the Lord, which is Heaven. In thy presence is the fullness of joy: 'tis so here, God present in an Ordinance, God present in a Saint, God present in a dungeon, and there is fullness of joy to the soul, what ever be to the body. Much company spoils some, so doth much solitude others: a man is too much alone, when without God. Society is never too few, nor too many, when God is one: Delight, not too little, nor too much, when God is present. If I had never so many enemies, I would care but for the company of one to encounter them. 'Tis enemy we fear now, it should not be. Fear not, I am with thee: So 'twas spoken to Gideon, The Lord is with thee. God takes it for granted, that he hath spoken enough to settle any heart against any fear, when he hath said, we shall have his presence, Read Isaiah 64.1, 2. O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at thy presence, as when the melting fire burneth; The fire causeth the waters to boil, to make thy name known to thine adversaries, that the nations may tremble at thy presence: Let's prize much that condition which cannot be undone; having Christ with us, we have him whose presence can make mountains melt, turn any thing to nothing that nihilates our felicity.   
COLOS. 1.21. Being enemies in your mind, etc. 
SUch a tree, such fruit; what a sad state alienation from God is, appears by the effects, which are here to the life expressed; it makes a man all over naught; inside, outside, heart, hand; it casts all into a resolute posture of defiance against God. Enemies in your mind by wicked works; or, enemies with your mind, in wicked works; not nillingly, but willingly wicked; not so in affection only, but in action; not in one action only, but in many actions; enemies in their mind, in wicked [works].  
The words of God are of weight, every one hath much in it, 'twill appear so, being distinctly considered, which hath been, and shall be, our method and manner of following of him who is so far above us, and will not let one tittle of his will fall to the ground. Alienation is here anatomised, we must read lectures distinctly, upon distinct parts. They are enemies, etc. We must open this. They are enemies with their minds; or, in their minds, etc. We must read upon this also: They are thus not only in affection, but in action, in their works. We must consider this too, and by that time you will see much of a bad condition, and it may be, something of your own. The Land is overrun with enemies against Christ, therefore it bleeds and dies; 'twill be very seasonable therefore, to lay open to you, what an enemy to Christ is, which is our first work here in the Text, to follow the words as they lie. And ye which were sometimes alienated, enemies, etc.  
Sin was God's first enemy; a steady pursuit of this, renders men and Angels the next. The worst man alive as a creature, simply as a creature, is not accounted God's enemy, but as these noble creatures above all others, prostituted themselves to something besides Gods will. God had no enemies till sin came into the world; as long as all obeyed God's will, there was love and friendship all the world over. Sin hath a legal and a Gospel consideration: considered according to the former, the least transgression of rule, the eating of any fruit forbidden, enough to render man an enemy, and to be pursued so with all the plagues written in God's Book. Sin hath a Gospel consideration, and so the naked acting of sin, doth not presently denote an enemy, but the going on in it, as a constant intended and approved course. God shall smite the head of his enemies, and the hairy scalp of such as go on still in their trespasses, saith the Psalmist. Sin is an unwearied course to some, what ever rubs they meet with from the hand of God, by blows or otherwise, yet they step over them all, and go on still: That's an enemy, the spirit of an enemy is in him. Enemies fear no colours, blows, blood, death, will not divert their design against one another. The expression in the original, speaks not only resolution, but delight in sin, and there are not two fuller properties more infallibly to express an enemy ambulandis dilictis, such as walk in sins: a man's walk is his pleasure, 'tis made and contrived of purpose with much art, to suit fancy, and to give a complacency. As the outward man, so the inward man has his walks, something that with much industry he makes & shapes, to suit and delight itself, and this is preferred before all other ways; now if this be any thing dissonant to Gods will, this speaks the man an enemy.  
Some words of Christ set out an enemy more generally, others more particularly; I shall touch both: Christ is set as King over the sons of men, his Laws are written and divulged, and such as obey him not according to these, he calls his enemies: Bring those mine enemies, which would not that I should reign over them, (i) such as will not obey my will. Some disobey one part of God's will, and some another. Christ hath many sorts of enemies, but all so called from one ground, to wit, disobeying of his Laws. The Laws of Christ are said to be disobeyed, when carelessly neglected, ignorantly opposed, or maliciously rejected. Truth is truth with some men, and that's all, as one would say; it bears little or no price in affection, how plain and convincing soever to judgement; they see, and do not see (i.) see, and do not regard. O that thou hadst known in this thy day, etc. Did not Israel know the will of God? yes, there was light, but no love to it, which was as no light in the account of Christ, and this went to his heart. Such as stab Christ to the heart, are surely his enemies. 'Tis as if Christ had said, O that thou hadst regarded! and so it notes an ignorance of opportunity, a defect in affection, and not simply an ignorance of the thing itself. Love naught, and the heart is so too; hatred in the seeds of it, lie in such a soul which will spring up with a little more rain. A man naught at heart, is God's enemy. Neutrality hath the seeds of enmity; there is the buddings of hatred where love is but cold to Christ. Men that love not, hate truth: They that are not with me, are against me, saith Christ; and all that are against Christ, though never so gently, neutrally, and indifferently, yet are his enemies. Judas was an enemy when no hearty lover, as well as when an actual betrayer of Christ. Enmity is sown deep, it lies long under ground, and puts up with a very little blade at first, no body takes it for such a deadly weed as 'tis, it may be not the party in whose heart it lies; but the Lord of the vineyard, who knows all grain in its first bud, calls men and things as they are; this is a Serpent by kind, though it do not sting yet, he will do. False love is true hatred; Cinders will burn out anon, when blown.  
Christ is disobeyed, when stubbornly opposed: Some are fighters against God, and will be so, these are deadly enemies. Deliver me from my deadly enemies, saith David, Psal. 17.9. There is fight against God within, and fight against God without; strong art and industry to kill conscience, in a man's self and others; this is a bloody enemy. Christ knocks at most men's doors, though he can have entrance into few. Not a soul where the Gospel comes, but he strives and wrestles with it, to gain it to God: pravity cannot bear these conflicts, something is taken to destroy conception, vinegar is used to prevent vomiting, to stay and still the wambling stomach, that it may hold what it hath; acts of violence rushed upon, to darken that light that troubles, and any medium good, that may but stupefy that faculty that stings; when the soul chooseth his own way, this is called resisting the Holy Ghost; this is a fight under deck, a murdering Christ in the cradle, these are Christ's bloody enemies. Christ lays the axe to the root of some sinners, and some sinners lay the axe to the root of Christ; as soon as ever any word of Christ gins to take hold of the heart, as soon as ever Christ gins to stir in the conscience, or affection, (as if the soul were on fire on hell) all means are used to quench the Spirit, hell is sent for to keep out heaven, many bad spirits to keep out one good; there are sad issues of this: men kill themselves sometimes, rather than Christ should live in them.  
Opposition hath rejection folded up in it, this is distinguished from that, as it carries despite against the spirit of grace, & makes the hand bloody, if need be, as well as the heart and tongue, with the blood of God's dearest ones, these are Esau's, red all over. And the first came out red all over, like an hairy garment, and I called his name Esau, Gen. 25.25. The sum of all is this, An enemy is one that with resolution, and delight, disobeys the will of God.  
Use. What is your state? This is my errand from this point to you; Are you enemies, or friends to God? Amongst Christians this may seem a strange question, yet needful: all are not Israel, who are of Israel. Christ hath enemies in his own house, would we knew them; would they knew themselves. 'Tis a time of much opposition, party against party, this side against that; if we should all be found opposite to Christ, we are undone. Heat transports, so doth self-ends; such persons do they know not what, and are they know not what themselves; one while this, and another while that, constant in nothing, but enemies to Christ, being secretly swayed, by blind and base principles. Say we not well, that thou art so and so, and hast a Devil. Hypocrisy knows every one but herself, exactly, knows another to be a Devil, an arch enemy to Christ, but knows not herself to be so. To mistake others, proves sometimes afflicting; but to mistake ourselves is damning; O how should we beg to be delivered from this. In a trying time, wherein many prove rotten, let us do as Christ's disciples, lay our hand upon our own heart, is it I? Tell me, O Christ, is it I that am an enemy to thee? A man that looks into his heart, and then looks up to God, he will know much. He that tasketh himself but to know one, will certainly find him out; but he that tasketh himself to know many, and to call them by their names, as hypocrites, or the like, will certainly mistake them, or himself, or both. Truth and the heart compared, speak out one another. Christ puts us all upon an exact way to know the thing in question: Ye are my friends, if ye do whatsoever I command. A friend loves not only in word, but in deed; what you are in action for Christ, speaks out what you are in denomination, whether friends or enemies. Ye are my friends if ye do, etc. Good talk is cheap, hath a great many friends, if this were it. But what do ye do for Christ? Action also must have its latitude, or else doing is nothing neither. The will of Christ runs forth into many precepts, that's obedience which excepts against none. Then are ye my friends, if ye do whatsoever I command you. Truth is homogenial, one precept sweet, and all precepts are so, when the heart is right: the heart is naught, the man an enemy to Christ, that is partial in his Law. Yet this is the plague of most men's hearts: Surely Christ hath more enemies a great many then we are ware of. We are for dividing the living child, therefore are divisions and rumours amongst us; it speaks stony hearts unnaturalness to Christ, he answerably handles us; the truths we scorn, are the swords which kill us as God's enemies, as a generation of hypocrites.  
Integrity hath a double universality in it; all God's precepts are obeyed, always: a friend loves at all times; it doth not divide Christ, to day, nor to morrow, nor never will; his bowels will not bear it: all truth is of everlasting sweetness, in a sound soul. Christ is the bright morning Star: a Star holds its glory, 'tis always admirable, a man admires it to day, and admires to morrow, and so as long as he liveth; So is Christ, in the eye of him, which indeed seethe him. The Land in which we live is stony ground; Love withers, it doth so very frequently; men that were friends fall off, and become enemies: Apostate are the worst enemies Christ hath, yet how many doth this time make! The Land is full of Apostates, therefore it groans; God is avenging himself upon these enemies first, fire goeth before him, and burns up these enemies round about, Psal. 97.3. The most notorious are made exemplary amongst us; 'tis so in the proceed of God. All the adversaries of the Lord should tremble, when some are executed, and learn instruction by his judgements: that wrath is kindled which will burn you all; such of you as are not burnt here, will be burnt in hell. Wrath is a flame that never goes out; it runs all along upon the earth, as 'tis said of the fire which burned every green thing in Pharaohs time; so this burns every flourishing wicked person, first or last, here or hereafter.  
Adversaries of the Lord, cease your course: could one say nothing of the ability which Christ hath, to right himself upon his enemies, yet 'tis pity he should have any enemies he is so good: he keeps up the earth you go upon, the heavens you breath in, they would come together else, and crush you in the midst; Heaven and earth are full of God's goodness, though you be bad: you live in the fruition of these, and thousands more as bad as you, and yet he doth not grudge your enjoyment: Christ beds you, and boards you; where ever you make a meal, you sit at his Table, and live upon his expense every day: he gives you your daily bread, all comes out of his Treasure, who ever be the purse-bearer, and he pays the Reckoning, who ever carries it to the host. And now will you, nay, can you be enemies to such a friend, and cut his throat like Judas at his own Table? Christ is the spirit of your blood, the red blood of your cheeks, the white sinews of your joints, the marrow of your bones, the breath of your nostrils, and can you be enemies to such a friend? Christ numbers your hairs, writes down your members, presses all the creatures in the world, to serve and defend you, and will ye not love him? Can you be enemies to him, or any of his? Christ is naturally good, and he is morally good; he is patiented, long-suffering, abundant in this goodness. You have been transgressors from the womb, from the Cradle you have fought against Christ, making your members your weapons, & you would have killed him long ago if you could, & yet he hath not killed you. You have multiplied your transgressions, so that you have made the heavens weep now for many days together; and the earth to bleed now for many months together, you have pressed the Lord, and all the Creation with your sins, and yet you are at ease, though all these be in pain. You have been prodigals, following excess of riot, chambering, and wantonness, and yet Justice hath not eat the nose off your faces, the flesh off your bones, nor rotten you limb by limb alive, to defraud the grave of her due; and yet can you be enemies to this God? Finally, Christ is not only naturally good, and morally good, but divinely good, he is not only patiented, but merciful, not only slow to wrath, but ready to forgive; though you have been bloody enemies, yet he is ready to cleanse your scarlet sins; during all the times you have continued enemies, plotted against him, he hath not plotted against, but for you. When we were enemies, God gave his Son. Let my Son go out of my bosom, saith the Father, and let him go to a wretched world, amongst millions of enemies, and let him preach to them, pray for them, bleed over them, die for them, that they may not die. Can you now do any other, but love this God, and love this Christ? I can say no more, would I could weep out the rest, for all the enemies of the Lord, which these words will not work upon.   
COLOSSIANS 1.21. Enemies in your mind, etc. 
TRees which grow high and spread much, root deep; so doth sin: nothing grows higher, nor spreads broader than sin; it spreads over the world. The world lies in wickedness. The height of sin is answerable, if one should speak of it under such a metaphor; it reaches up to heaven. The cry of your sin is come to heaven, saith God of the sin of the people of old. And sinners are set out as climbers up to heaven, Amos 9.2. Sin is a Tree that rooteth deep, as well as shooteth high. The heart is deep, saith the Scripture, and sin roots there. If you see a man an enemy in his tongue, or in his hand, by wicked works, the root of this is in his mind. Enemies in your mind by wicked works.  
The prime seat of sin, may be our subject a while to insist on, which is in the soul. Seeds are sown where they may grow best; so doth the evil man sow Tares, where they may take and live, and that's in the mind. The soul is fit mould, to give nourishment to sin, 'twill assimilate, 'twill transform, and become one with that, which gets into it. No substance, that can or will, so mould, or consubstantiate itself with Satan, as the soul of man. Every substance will not inocculate, because there is not a fitness between all substances, to assimilate, and consubstantiate, sap and vigour will not digest themselves together. The soul is a Crabstock, fit to graft any forbidden fruit upon, it will naturally give out all its sap. The advantage of property is all, to make such a life, and in such abundance. The soul is, I cannot say blessed, but cursed, to fruitfulness in evil, as the ground is to Briars and Thorns: the mind is dunged ground by divine wrath, for every root of bitterness; in it are passions to keep sin warm, faculties to make legs, arms, eyes, any member for it, to work, provide, and defend itself, as can be imagined sufficient for any thing to subsist withal. The soul is a fountain of life, and that which lives in this, must needs live, and thrive well. As the soul when it is seated in God's breast, who is the fountain of life, than its full of such a noble life, and so, by such an advantage of nearness to him that is all: so in a proportion 'tis with lower things; that which bosoms its self in the soul, is planted by the rivers sides, 'tis in the fountain of natural life, it must needs live therefore and thrive much, because of that advantage it hath, of nearness to, and ones with, a substance so vigorous, and congruous to it.  
Sin is seated where it may best reign, that's in the mind; what conquers the heart, carries all, and giveth laws to all; the mind is the stern of the vessel, a supreme power within, a finger of God out of fight, which turns the whole vessel, that which gets, and orders this, necessarily gets and orders all. The Philistians struck at that in Sompson, by which they might be sure to rule him, and lead him whither they listed, though a strong man; they put out his eyes. These Philistians were a type of the Devil in that act: man was a strong creature, and that which Satan struck at was his eyes, darkened his mind, saith the Apostle, & then leads him whither he listed. Where Satan struck at first, there he strikes still, where he seated himself then, he abides now. When he would make a Hamon, a proud man, where doth he begin to accomplish this? Within; he puffs up the mind first, and then blows up all: Vainly puffed up with their fleshly mind; Satan makes the spirit fleshly first, and then makes all fleshly. If the eye be dark, if the heart be carnnall, all is so. 'Tis not enough to Satan to live, he is a Prince, seeks a kingdom, and so plants and seats himself, as to be Lord over all, where he sits down, and this can be no where but in the mind.  
Finally, sin is so seated, where it may best reign, and best ruin, where it may be most lively, and most deadly. Inward diseases are most mortal. There was a plague of the skin, and a plague of the skull, Levit. 13.31. If the plague go deeper than the skin, then saith God, it is a plague of the skull, and the person must be shut out from all his friends. I may tell you, that there is a plague, which goeth deeper than the skin, yea, and deeper than the skull; a plague of the brain, and of the mind, and this is mortal; it shuts out from heaven, and all good. Plagues that go deeper than the skull, exclude from all: They do err in their hearts, and they have not known my ways; their plague was deeper than the skull, it reached their hearts, and observe what followed, they were shut out with a witness: So I swore in my wrath, they should not enter into my rest, Hebr. 3.10. That which goes to the heart kills, and cuts off for ever; the Devil seated in the soul, that soul is lost for ever, such a one shall never have rest, for God hath sworn it.  
Use. You see where Sin and Satan are seated naturally. Are they disseated by grace? 'Tis the greatest blessing in the world, to get Sin and Satan throughly out of the mind. I am afraid, that few of you consider your own danger, there is malignity in you, you have taken poison down in the first Adam, hath the second given you any vomit, and made you throw it up? Physicians purge your bodies; Doth Christ purge your minds, and your consciences from defilement? Within lies defilement, which if not purged out, will spoil us for ever. Naboths vineyard was gotten into Ahabs' mind, 'twas nearer to him internally, then externally; though in the latter sense it lay very near, and it proved mortal to him; he sickened upon it, and died for ever.  
Observe well with what vigour you sin, if you would find how sin is seated; action that comes from the mind, is intent. Thoughts beat, pangs are strong, the party is with child, what it longs for, it must have, or it dies; this is minding sin, or sin gotten into the mind, which was the case of Ahab, before mentioned. Sin gotten into the mind, nothing can beat it out. 'Tis sad to consider how some men sleep, how some men talk, and walk in their sleep, yea, how they talk and walk when they are awake, just as if they were asleep, especially, if one be talking to them of heavenly things. 'Tis doleful to consider, how some sit here for an hour; thoughts quite gone, to this thing, and to that. Ah wretches! vanity is got into your minds, it holds its seat there, the plague of it is this; God cannot enter, the soul will be vexed to death, 'twill become a sot, or a Bedlam.  
Observe with what continuation you sin. Action is lasting that comes from the mind, the mind is an untired power that way it takes; only evil, and that continually, Gen. 6.5. Such another power is Satan; Satan roars like a Lion, one would think, it should tear his throat, such violent action, one would think, should make him breast, and lung-soare, and tyre him out; yet it doth not, he goes about gaping and roaring, day and night, and never gives off; he is cordial in what he doth, he minds evil, and this is the ground why he is untired. The mind is an untired power, that way it takes in all creatures; the spirit evil, and it is so only and continually. What the heart is taken up with, 'tis very intense at it; so that one may in a manner say, that its only about such a thing, and then it holds its vigour; thus is the soul towards one sin or other, whilst corruption keeps its seat in the mind. There is a busy immortal substance in the midst of you, 'twere well, if you did know about what. Some mind earthly things, saith the Apostle, (i) upon the matter only, and continually; this man is carnally minded, and it will be his death, if God be not gracious to him. If sin hold its seat in the mind against all means, there is no way but one with the man, if sin die not in the soul, the soul dies in it; Ye shall die in your sins.  
'Tis the greatest blessing in the world to get sin throughly out of the mind, not only by way of negation, but by way of actual fruition, not privatively only, but positively too. Sin throughly out of the mind, and the soul is altogether in heaven. That which cuts our wings, when we would mount up where Christ is, is that so many naughty things are in our minds. Contemplation pure, and the man is an Angel, taken up wholly with the admiring of God, and the glory of another world. Sin throughly out of the mind, and all tears are wiped from the eyes already. What makes mourning and sadness amongst Saints here, but that sin keeps still in their minds, the evil working of their minds? The mind pure, and conscience is quiet, peace is settled; nothing can burden when the mind is free. Sin throughly out of the mind, and it becomes presently the Presence-chamber of the great King; in no creature is Christ so present, as in a pure mind, the full explanation of this is above us.   
COLOSS. 1.21. Enemies with the mind, etc. 
ACcording to the former reading of these words, we were led to consider the seat of sin; and according to this reading, we are led to consider the voluntariness of sin. We are pressed to many external services of men, but we are by nature the Devil's volunteers, so and so bad, and with our minds desperately set against Christ, and this with our mind: Enemies with your mind. The expression speaks intention. Some things we do, that which we do not mean; the will is redeemed, corruption not emptied, this upon advantage surprises, and carries the soul captive to what it did never intent; this is transgression of the rule, but not sinning willingly, (i) with the mind; a captive under another, is no volunteer. I find a law in my members, carrying me captive to the law of sin. Powers within clash sometimes, several things in view, which to be followed, not agreed: debates determined, the way proposed: actus voluntarius, est actus pleno consensu, pursued with full consent, is an act with the mind. And if a Levite come from any of thy gates, out of all Israel, where he sojourned, and come with all the desire of his mind, be colarath naphsho, in all the desire of his mind, than he shall minister in the Name of the Lord his God, Deut. 18.6. There is preaching but of constraint, not with a ready mind, not toto desiderio animae, (i) not with intention, nor approbation. So there is living, and walking in ways that are divine, but not toto desiderio, with a whole desire, but with constraint. As about good things, so about bad: some sin from a coercive power, not with a whole desire of the mind. There is reluctatio debilis, & reluctatio fortis, a weak reluctancy, and a strong reluctancy: in acts of evil with the mind, there may be weak reluctation, because conscience stings, wrath and justice hems about the sinner sometimes, so that he goes affrightedly along in his course, yet this is consistent with full consent. Pharaoh and Judas had this kind of reluctation in their course, and yet were enemies with their mind, and fully consenting to what was done against Christ.  
The expression speaks extension, all powers fully consenting, and all powers to the utmost acting, to perform what is chosen and consented to. Things naturally grown to bring forth, venture one life to bring forth another, and all pangs and throws nothing, so the birth may be, though but a monster when born. What is with all the heart, is with all the might, they are joined together in expression, as they are in order of nature in working. Enemies with your mind, and enemies with your might, with full purpose, and with full endeavour; if with the heart, then with both hands, as the Prophet speaks; yea, with every finger, with every toe: An enemy with the mind, 'tis one that fills his hand to the Devil, as the expression is in another kind, 1 Chro. 29.5. 'Twas David's speech, when they were offering of jewels and wealth to the House of the lord Who then it willing to consecrate his service this day to the Lord, Lemmalloth jado haijom, etc. to fill his hand this day to the Lord, saith the original. An enemy with the heart, is one that fills his hand to the Devil, that offers like a Prince to the prince of darkness, that fills his hand with his heart in every action, that sends forth every spirit, the soul and all that is within him, into every part without him, to stand against Christ; 'tis one that doth draw out all to accomplish all that a corrupt heart thirsts after; he doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, do the wills of the flesh, as the Apostle speaks, (i) not one thing that the flesh lusts after, but every thing it lusts after. You say of a servant, that he is a willing servant, when he gives his mind to serve you, (i) when he doth every thing you bid him; not when he does one thing, and neglects another thing which you bid him, but when he doth your wills, when he applies himself to serve you in all your command, than you say, he serves you with his mind.  
Use. 'Tis a bad state this; yet too common: as you find your condition laid open, so own it. Lust will run its course, and then make its own construction of all. Every man's last shift is, when evil becomes open and ugly, he did it against his will. 'Twere well if a sinner's sentence of himself would stand, when Christ comes to sentence all things over again: 'Tis sad, when a man's servant shall lie out night after night, and told of it, and yet continue it, and stand in it, that all was against his will; so doth your souls lie out of Christ's bosom day after day, and night after night, and you have been told of it, and whipped for it, and yet so you have continued, and is all against your will? If will be so innocent, why are you so unmoved in evil? Full of action, and yet without any passion; you can do any thing to accomplish carnal ends, and lay nothing to heart to break your sleep a wink. With a light companion, and a pipe of Tobacco, you can whiff away any thing that gathers about your heart, and yet none must believe that you are not hearty in your way. Art will put off bad wares, but 'twill not a bad heart: Let's hear no more pleading for self, there needs no other demonstration of a willing transgressor. Own your condition, and what is due to it: You are enemies with your minds against God, and so he will be against you; you shall be punished with plague after plague, and God will never repent. You sin, and sin, and never repent, so will God judge you: When God lays any sad thing upon his people, he doth not afflict willingly; his people do not sin willingly, they repent; in like proportion doth God carry himself towards them. You do evil with both hands, so shall justice fight against you, and woe to that soul that God strikes with all his heart, and with all his might. God will laugh at your destruction: hearty sinners, God will be very hearty in all those acts which fit you for your home. Two in full career, one against another, one will be spoiled, and surely 'twill be that man that doth run with his mind against the Lord.  
Remedy must be speedy; two enemies that set to it with their mind, will dispatch one another quickly, if they be not parted. Wilful sinners, you cannot strike so desperately against God, as he doth against you; every blow is upon your heart, he is turning that into a stone, which work done, you will sink presently, like Pharaoh. Properties are not suspended; when you are once sinking, ah Lord! what will you catch hold on? what can you catch hold on, to keep you out of hell? Doth a stone use any struggling to keep up, when 'tis falling down? Wilful sinners, this is your judgement written in your foreheads, you will go laughing, like Bedlams, to everlasting chains: you will have no book, nor ask for none. Will as it runs its course, swells bigger and bigger, and it swells so big at last, that it will break eternally, rather than stoop to God or man. If this be the case of any sinner here, let him tie a handkerchief about his eyes, the halter is about his neck, he will be turned off suddenly, ere he is ware. Wilful sinners need remedy speedily, but of all sorts are most untractable to it: much must be done from heaven, to stop a Balaam, ere he would give back, will was so perverse. You that are Balaams, must consider how God hath now drawn his sword against you from Heaven, and give bacl, or you cannot long escape. Consider how many wilful sinners God hath slain in these few months;  and soak your stubborn hearts in their blood. What a wonder is it, that I am not yet cut off! My will hath killed many, but hath not killed me yet: it may be God hath mercy in store for me, it may be he will make me a pattern of long-suffering, as he did Saul. I have but one thing to say to you all; O that will were throughly slain, if this were throughly slain, we should have no more die.   
COLOSSIANS 1.21. In wicked works, etc. 
ACtion is the maturity of conception; the creature in external motion to some end; one spinning out his bowels into a curious engine, to live upon and delight in. Action is in some creatures, purely natural, and then instinct, a noble virtue in nature unexpressible, guides: works from hence are some very useful, others very hurtful to us, yet none properly called wicked, because all the proper acts of such creatures, in their kind. Action is in other creatures called moral; the stain of this action we are to stand upon, (to wit) what it is that speaks the actions of a man wicked.  
Moral action is as fine linen, 'twill quickly take stain from many things. Action may be called wicked, from the actor of it; that which may be righteous to one, may be sinful and wicked to another. 'Twas a wicked thing for Vzza to touch the Ark, not materially, but efficiently, because he did it. Fire burns down all sometimes, and a man knows not whence it springs. Unqualified men will be meddling with divine things, and think this is their sanctity, and 'tis their kill iniquity. We beget in our own likeness as Adam did: what the man is, that is his work. To the unclean, all things are unclean, their hearing, reading, praying, wicked works. Actions name persons, and persons name actions. What hast [thou] to do to take my name in thy mouth? [your] solemn meetings are an abomination.  
Action may be called wicked, from the matter of it; the breath of the man may poison the mess, or the ingredients which he puts into it. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame, and the sick, is it not evil? A good man may do a wicked act: the lamp gone out, zeal for God fallen, and the man takes up a dead dog, and offers it to God, he brings a dead stinking carcase, and sets it close under God's nostrils: what abominable wickedness is that! Isaac must have that which his soul loved, what pain soever be used to get it. Every dish would not down with the Patriarch: so every dish is not savoury meat to God, he must have venison, how hard soever we hunt for it. What action is unfavoury, is wicked. Persons want salt sometimes. If that have lost its savour, cast it to the dunghill, this is spoken of persons: so actions want salt sometimes. If actions have lost their savour, cast them to the dunghill, saith the Lord, as abominable things. Weakness or wantonness of palate is not with God, but perfection of will: What he commands for offering, is our obedience to bring; to bring less is wicked, to bring more is wicked; to add or detract is wicked action, according to the matter; To have Altars at Dan and Bethel, when that at Jerusalem was enough, to set up posts, to help bear up God's post, and make his house of more rooms, and more rafters than he has made it, is wicked action.  
Action may be called wicked, from the form of it; 'tis not enough that there be good metal, but there must be a good mould, to make a good bell. Christian action is a piece full of art, it must be so cast, as to carry the image and face of Christ in it, or else 'tis wicked. God looks for his image in our persons, and in our actions, or else he disclaims both as wicked. There is the matter of duty, and the circumstance, and both under express command. You shall do this, and you shall do it thus: pray and pray fervently; give and give liberally; rule and rule diligently; in the observation of these circumstances, consists the formality of action, in these small lines lies the feature of Christ, the form of his countenance; hit these and you hit the white: these observed, and a Christian brings forth a child like God, such a one as will own God, and God it any where. Hypocrisy draws out herself, not Christ in action, when matter is allowed of, but manner of divine action must depend upon the humour of the man. A humorous Christian allows such and such dishes at Wisdoms table, but he will sour or sweeten them himself, and eat what he will, and when he will; a line of his own will must be read and observed in every business, or else he is no body: this is wicked action. Life is the sum of action, this must be hid quite in the life of Christ, or else the life is wicked. [Not I] but Christ lives in me. If I act so that any thing of self lives in the action (i) that a man's own will order the will of God in any thing, though but in the least circumstance, 'tis wicked action: Formality in action, speaks the exactness of it to rule.  
Finally, Action is called wicked from the end of it: the glory of Christ is the end of action, what misseth this scope is wicked. You may extract oil from any thing, but what gives it naturally is called an Olive tree. You may force speech upon a bird, but what intends such an act, that creature which intends a word, and purposeth such a signification to others, is a man. So supreme power can force any creature in the world, to do such and such service to him, but that which doth propose and intent such service to the Lord God, and to and for his glory only, that is called Christian action. Some run as a biased bowl, with an accidental inclination to good: put some ponderous thing into one side of a bowl, as Led, or the like, and 'twill incline it in running, to the right hand or to the left, but it hath this inclination merely accidental; take out the weight in the side, 'twill not do so, but run round as it is: so put silver enough in the pockets of some persons, fill the hole in the side of the bowl, and the man will work hard and run which way you will have him; this man seeks not you but yours, not the glory of Christ, but his belly; he aims at himself, therefore shoots naught, 'tis wicked action. Intention in action, is with more or less strength; where 'tis with much strength, what is aimed at, though it be never so wicked, is made complacential to the soul, which makes wicked action notoriously wicked. Scope is universally naught, where hypocrisy is thick and deep. They do all things to be seen of men, this is action abominably wicked. Aime is the first thing stirring, though the last thing accomplished. Action is at the very root rotten and wicked, when intention is awry, therefore is this action called wicked with emphasis, violation of God's will, and loving of it. The Lord loveth the righteous, but the wicked and him that loveth violence, his soul he hateth, Psal. 11.5. He is set a degree beyond a wicked man, (i) beyond ordinary wicked men. The wicked [and him that loveth violence]; that loveth violence (i) that doth aim at it, and make it his scope, as his life and pleasure; this is so wicked, that it goes to the soul of God, because 'tis complacential sin.  
Use. Motion is a tickle thing, your life is rapt up in it. You should not work at random; with your own hands you my cut your throats; by your works you shall be judged or justified; if they be judged wicked, so shall you, and be made to eat the fruit of your ways for ever. Man is a rude creature; 'tis too strict to work by rule, any thing done is enough. Yea 'tis enough, well enough, to be called wicked enough, to judge you. Carelessness is a gradual thing, man gins to be remiss a little about his work, and then a little more, at last by divine judgement upon the soul, the man throws off all care and conscience, how he doth his duty to God or man. Am I my brother's keeper? This spoke he who a little before said as much in action to God himself, by a carnal offering to him. Consider seriously at what pitch and posture of remissness in divine action you are, if you do ill tremblingly, stop there, acknowledge that power within, that jogges you to look better to your way: if the fear of God be quite gone, that you do wickedly freely, merrily, think of that of Solomon, that God will bring every work into judgement. Wicked works have a double judgement, a judgement here and hereafter. All motion to well being is successless, much gotten comes to nothing, because heaped together by wicked works; Name withers, state, yea, strength withers; judged without, and judged within; Conscience lights a fire with some wicked work or other, and no work so good can be wrought as to quench it. They shall feel a pain in their bellies, saith the text, Job 20.20. What you work outward, God makes to work inward in the guts, to torture there, and make roaring. You that make nothing to speak wickedly, and do wickedly, God makes as light to do justly. You are undone sinners, if God engrave but one wicked work upon your conscience, this will ever be before you, and then a devil will ever be behind you, and between these two you will erect a gibbet, and hang yourselves, if the Lord be not gracious, and what a fatal wicked work will this be!  
Some hear such things as these, and then go merrily to mending their works in all post haste, and never think of their hearts nor Christ. The hand goes after the heart: do ye look without? look within too, if ever you mean to mend things. In sin was I borne, saith David, when he looked upon that bloody wickedness against Vriah. Alas for me! I brought a wicked soul with me into the world, this hath brought forth this horrid and bloody act into the world. My misery lies deeper than every one is ware. I shall shed blood again and again, I shall make Vriahs' blood touch the blood of many other men, if the Lord be not merciful to my wicked soul. Doth thy hand work naught? use it to smite thine heart, that's the first step to get it to move well. O if Christ were in my heart, I should work admirable well. I can do all things through Christ, yea and I can do all well. There needs many things in the soul, to make action holy: exact knowledge, exact faith, etc. and Christ is all these. In the dark men work naughtily: a blind soul cannot act well. Action must be squared by truth, but ignorant persons know not the rule. Christ is light, he is so in the darkest soul; as a pearl he sparkles and glisters in a dungeon, in what ever breast, in what ever dark cell you put him. Scales fell from Paul's eyes, but 'twas Christ in him that did it, and he knew Christ presently, and to doing good works he would go presently. Lord, what wilt thou have me to do? He understood much in a little while, his Master, his service, and wanted nothing but divine mission, as before he had diabolical. Lord, what wilt thou have me to do? A man is made very knowing with one Tutor.  
Affection tends to make good action; If I do this, and that, and have not love. Love alone doth not well; If the blind lead the blind, etc. Here is a great deal of love, but both fall into the ditch, and drown both it and themselves. Light and love together do well; Christ is both, he is a light of life in the soul where he is. Coldness is the property of a stone, there is no soul in this body, a stone stirs not, unless it be downward. Folly talks to the grief of the wise; I do not love sudden pangs: some will do great matters presently, and what noble works they will perform, when in the company of some, a little warmer than themselves, and no sooner these more lively spirits departed from them, but they return to their proper temper, as cold as stones, and doing nothing but descending downward to their place; these men's ears were warmed, and not their hearts. The heart fired with love to Christ, 'twill give name, state, every drop of blood to Christ, and these are noble works indeed. Noble actions are of several sorts, that's the noblest that offers up all to Christ, that forsakes all to follow him, father, mother, husband, wife, self; love doth this, she offers nothing but whole burnt-offerings, holocausts.  
Finally, faith also bears its proper part, to make a good work. 'Tis the highest art in the world to do a good work; a man must pray with the mouth of Christ, and then 'tis a good prayer; a man must give with the hand of Christ, and then 'tis good alms: a man must do all that Christ says, but then must lean only upon what Christ is, to make a good action. A man must do all, and then undo all, to make it throughly good, (i) deny all, and account all my actions nothing, myself nothing, and make Christ as fully and purely all to rest on, as if I had never so much as thought one good thought, in all my life. A man not himself, is but a bad Artificer, but a Christian, when not himself, (i) when out of himself, is a brave Artist; then a Christian works bravely, nobly, heavenly indeed, when quite off himself, and wholly in the bosom and arms of Christ, in all he doth. There go many things to make up this or that secular thing good, but one to make a Divine good, to wit Christ; there is none good but one, and there is none that properly does good but one, to wit, Christ. There is as few good Artists for the practic part of Christianity, as of any calling; many actions go through our hands only and never through the hands of Christ, and these are all lost as wicked works. All that goes out of our hands, must be put by faith into the hands of Christ, then 'tis maturated, and shall meet us as so many royal Diadems, to adorn us for ever.  
You see now the way to work well, thus work, and your work will be work and wages; 'Tis a very sweet life, to do all in Christ. Things are very lively and contentful in their own element: Set a Lark to fly in the open air, 'tis his element, 'tis his heaven, he will fly upward, upward, which is very hard work, and yet he will do this, and sing too. The breast of Christ is the proper element of a Christian, and when here, a man works nimbly, he works and sings too, goes upward towards that place above, which is very hard work, and yet sings as he goes, because he has such silver wings from Christ. If ye abide in me, saith Christ, ye will do bravely, you will bring forth good works, as a Garden, as a Vine doth fruits, smilingly. Let's work as Christ did, and we shall find our work as he did; 'twas meat and drink to him to do his Father's will; his works were all works wrought in God, as the Apostle speaks. Let a Christian set himself in Christ, when he goes about any action, and he shall find his work will be very sweet, work and wages, his meat and drink. No motion so free and delightful as Christian motion; where 'tis purely Christian. We set upon work out of Christ, and then the Chariot wheels move heavily, and we look sadly, and are tired presently, Christ's sayings are so hard to be done; by this a stumbling block is cast before men of the world, the works and ways of God evil spoken of. To work divine works, is the joyfullest, the sweetest life in the world, if a man take the advantage of his work, that is, Christ with him in every thing; a Christian and Christ will do any thing with ease, remove mountains, sins, harder to be removed then mountains, and stand and smile to behold the plagues of death: O death, I will be thy plagues; to be the plagues of the king of plagues, is brave action indeed. A man might speak more consolatory from this point. Every workman in Christ's Vineyard, hath a penny here, and Christ's penny is more than any one's pound, but I cannot stand to sum up this now.   
COLOS. 1.21. Yet now hath he reconciled. 
THe love of God is wholly dispensed as love; 'tis in giving out as in taking in, all along free, birth bears it not to this rather then to that. Not many noble, etc. friends work it not; there is but one Mediator, but one favourite in all the world, that appears in the presence of God about any such thing, and he is no respecter of persons. The vilest as soon as those that are more beholding to nature, obtain grace. And ye that were sometimes alienated, and enemies in your mind by wicked works, [yet now hath he reconciled].  
Reconciliation in the formality of it, I have already handled, this therefore I shall not meddle with again, neither is it that which the Holy Ghost doth principally point at here; but as you see by reading the whole verse, one inviting property of reconciliation, is most aimed at, to wit, that the favour of God goes forth to all sorts, that there is nothing in one sort of persons more than another, to invite or discourage God, to dispense his eternal grace; all sorts, and all at one price, may obtain the favour of God, (i)  
Doctr. The Grace of God unto life is in all respects free; and this is that sweet property of reconciliation, which according to the scope of this place, and the necessity of many poor souls at this time, I would demonstrate to you.  
The love of God is compared to a Feast; in feasting men are free, if men be not, God is, and you will say so, if some circumstances in his feasting be observed. 
universally.  God doth invite universally: You make feasts, but yet every one may not come; God sets no such bound, nor makes no such distinction of persons. Ho, every one, [as many as you shall find] bid to the marriage, Matth. 22.9. The heavens are general in their influence, not one grass on the ground, but dewed. The Ark had of all sorts brought into it; from the East, West, North and South, come and sit down in the Kingdom of God: As persons are in estate, so they invite, and so they feast. Christ is a great King over all the earth, and so he invites over all the earth; he hath one house that will hold all, he hath one table that will hold all; yea, he hath one dish that will serve all, and answerably he invites, Ho, every one that thirsts. If there be any thing looked at in those which Christ invites, 'tis something within, not any thing without. If the man be lame, blind, halt, if he be bodily sore, yet it's nothing; if he would sit at God's table, and if he would have crumbs or flagons, this is all that is looked at.  
God doth universally invite, and he doth affectionately invite, 
Affectionately.  which loudly speaks his love free. The world is deaf; 'twould discourage any one to make a feast for a company of deaf folks, stocks and blocks, that one must strain one's lungs, to make them hear, and yet it doth not discourage God; certainly his love is very affectionate, God doth lay his mouth to the ear of the deaf, and cries aloud, [Honorio] every one that thirsts. John was a crier in the Wilderness, he did Christ's work; so are we at this day, and the injunction is, to cry aloud like a trumpet; spirits, lungs, nothing to be spared, in expression of God's affection to man's eternal good. Souls are precious to God, distress is laid to heart as 'tis: bowels sound, lungs sound, [Honorio] every one, etc. vocations, interjections, etc. speaks very affectionate motion towards the distressed: Why will you die, O Jerusalem? Matters of weight move not us, we make expression from no impression; God smites his heart again and again, and then speaks and proffers love. O Ephraim, what shall I do unto thee, O Judah? how shall I give thee up? God calls and knocks, and waits; he calls and beseeches; calls and weeps: what he utters is from his heart, that it may go to our heart. Things are so moulded and shaped, as to make their own way: Every word of God, hath so much Majesty and sweetness, conviction and consolation, which plainly speaks him very free, and willing to be reconciled to man. Who puts on such apparel when he woos a Spouse, as Christ does? Who speaks such effectual words, or presents such precious jewels when he woos, as Christ doth?  
I will give you something else to demonstrate this thing to you. God pursues prerogative altogether in his gracious dispensations: Grace must needs be in all respects free, because no obligement is upon God, to give to this, rather than to that. I will have mercy on whom I will have mercy. The counsel of God's will, is his guide: Mercy goes forth and embraces this or that person, and not from any respect else, but Gods will; he does all things according to the counsel of his will: Prerogative carries all with him. God is free, and will be free, to give what he will, to whom he will; he hath no respect nor obligement upon him, nor will have: I will have mercy upon whom I will; men proffer to some persons this or that, to induce them to do this or that for them, and they say no; what we do, we will do freely: God is such a noble Spirit. The whole creation is spiritually turned into a Chaos, darkness is upon the face of the deep, upon the deepest understanding; every soul under heaven, without form and void of God. As all things were then materially, as clay in the hands of the Potter, free for God to shape how he would, one to this, another to that; so are we now spiritually: and as than he was led in the old creation by his will, so is he now in the new creation, and by nothing else; the will of none interrupts or sways a jot with God. Of his own will be begat us by the Word of truth, Jam. 1.18. Not any thing without God sways him, in what he does in the old creation or in the new, and therefore all that comes forth from him is free, and can be no otherwise.  
I will give you an argument more of this nature, and then the use of all; not a creature upon the face of the earth that can present any thing of his own to God to draw love, and to make friendship in the least kind. Distance and disparity is so great between some persons, that there is an utter incapacity in one side, to make and engage the other. What can a beggar, a vagabond, present a Prince with, to make his favour, if he would be made with a gift. The case is ours; out of naught comes naught; we are naught and nothing else, and can present nothing else to him who is nothing but good. There is [no soundness] in us, Esa. 1. 'Tis a remarkable expression, if we had any soundness, and 'twere but very light, we might present that to attract and make friendship and love, and so with something of our own, help by art a bad condition; but there is no soundness in us from the crown of the head, to the sole of the foot. What grace doth by degrees in a very long space of time, that sin did presently. Grace doth purge wholly, but 'tis long first. The God of peace sanctify you [wholly] etc. Sin corrupts wholly presently; as soon as ever Adam transgressed, it did as some strong poison, run quite over him presently, so that we are become as the Psalmist saith, Altogether filthy, Psal. 14.3. Such as are altogether filthy, cannot offer any thing of their own altogether clean, and yet so it must be, to him who is altogether so, or else it obtains nothing with him; and therefore 'tis that the Scripture speaks of our righteousness, as menstruous rags.  
Use. I have now showed, you that mercy cannot be merited, but justice may. The favour of God goes for nothing in man, but the wrath of God goes forth always for something in man: a course of sin should be trembled at: ah Lord, what will this bring about? My goodness extends not to God, but my wickedness doth. My grace merits nothing, but my sin merits much. A man may do enough to deserve hell quickly. The troubles of the whole Land are many, every Country died with blood; I know how folks speak of all this, yet not a drop of blood more shed, then merited. If thy many wounds and much bleeding prove mortal, O England, thy death will be but just desert. 'Twere well if what now is upon us, were all we have deserved, we should then give a guess, when our troubles would end, whereas now we can give none. A person or Nation pursued according to merit, perisheth avoidable. The wages of sin is death: Our remedy is free mercy, that God break off from what he is yet but entered upon, to wit, judgement; for if he go on to do but justice, woe unto us all, he will find matter enough to keep justice alive, till every person in the Land be dead. See Esa. 9 He shall snatch on the right hand, and be hungry, and he shall eat on the left hand, and not be satisfied; they shall eat every man the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, etc. And for all this his anger is not turned away, but his hand is stretched out still, vers. 20, 21. Justice will find work a great while, if this be only employed about a people, 'twill eat out all and look over the hatch for more. For all this his anger is not put away, etc. When justice hath destroyed a whole Land, yet not a jot satisfied nor pacified, but stands ready to burn it again and again. Mercy finisheth her work, that consummates the creature: justice finisheth her work too, and this consumes the creature. When justice doth finish her work, yet then 'tis righteous, 'tis in righteousness. He will finish his work [in righteousness]. If this be the determination of God upon us, that justice shall finish her work in the midst of us, we are in a consumption, and can never recover. He [will finish] his work in righteousness, etc. That's a fatal sentence. If free grace intercept not, till justice hath finished her work, 'twill eat us out all. We have deserved to die all; beat at heaven, to know whether the heart of God be hardened as yours is, and whether he be only judiciarily bend against us. And whom he will he hardens, etc. Flint to flint, strikes nothing but fire. God hardened and we hardened, nothing but blows and fire, will or can issue out of this. Plead with God for grace and compassion for the Land, or we cannot live.  
More particularly, I would make application of this point. Grace is free in soul distresses, let us all feed upon this doctrine. God doth not choose us and embrace us for our beauty, as Ahasuerus did Esther, and yet this is it that makes many poor souls, to shake off what they should take hold on. I am very filthy, preyed upon with this lust or that, & should such a one as I kiss the King of glory? Is there any reason to think, that he will take me into his arms, and make me his delight? We may not measure the ways of God, by the ways of man: Grace works above reason, that which we can give no ground for, God doth: his love passeth knowledge, in the breadth, length, height, and depth of it, in the spring of it. Why is this man or that beloved? can any man give a ground, more than that which Paul doth? It [pleased] God to reveal his Son in me. Nothing can be rendered as a reason of God's love to any thing, but to Christ; if any thing incite him towards us, 'tis that which deters us from him, to wit, our desperate condition. The poor man that lay wounded, when all passed by, Christ took compassion upon him. Grace doth so work, as best to show its own nature; the less you see in yourselves, the less you can say for yourselves, the likelier to find favour and friendship with God. Christ is come of purpose to make favour and friendship for such, that see themselves worthy of none. Let what will be said of this nature, yet tempted souls will put all off: something must be on my part, to get the favour of God, and I can do nothing, I am under the power of darkness, and cannot stir a limb: what can become of me but ruin? I cannot pray, nor hear, nor believe: yet thou mayst be blessed. When we have no legs to go forth to fetch in good things, they make legs to themselves, and come to us. As Solomon saith of riches, that they make wings to themselves, and fly away from us: so divine favours make wings and legs to themselves, and come to us. Salvation is come to thy house. Joy comes in the morning. I will not leave you orphans; I will come to you. The doctrine in hand answers this objection too, grace is in all points, and according to all circumstances free. The preparations of the heart in man, and the answer of the tongue; what to think, what to say, what to do, to make you blessed, you shall have all from the Lord. Poor creatures, at an utter loss in themselves, conclude God is so too, otherwise why should you give up your condition as desperate? When you can do no more, can Christ do no more, to set the wheel of mercy going? Yes he can, but he will not for me. Why? Because of this and that. This is all one to say, that his love is not fully free, which is a direct contradiction of the doctrine in hand. Grace hath riches in it, unsearchable riches, it works beyond what you can ask, beyond what you can think; it blots out uncleanness, blood, guilt, treason against the highest State; grieving, quenching, resisting the holy Ghost.  
All this is to tempted Christians; to men in their carnal condition, a word more, and this discourse will end. Your condition is not supposedly miserable, but indeed so. You are not the people of God, you have not obtained mercy; and yet all this may be, because grace is in all respects free. Conscience though in a dead sleep, is startled now and then, and then rages terribly; cuts and wounds, raves and tears, and then lies down again, as your bedlams do; this is a woeful condition, and by so much the more woeful, because such pangs come and go, and nothing done by them, but naked torment and despair. Such distempers of soul, are much like those distempers of body, which you call convulsions, falling sickness, it takes men by fits, upon changes of weather, condition, and the like: such as are troubled with these fits, should do well to have in readiness such Scriptures, as that 1 Pet. 2.10. Which in times past were not a people, which in times past had not obtained mercy, but now all is otherwise. And that Scripture, Ezek. 32.36. I will wash you, and cleanse you, but not for your sakes. Though at present you are such and such sinful livers, you may have mercy from the Lord, and be changed. Diabolical convulsions wry and wrest your mouths and eyes ghastly against good, and make you foam at mouth against Christ, and yet as fearfully wicked as you are, you may obtain mercy. The Apostle speaks of such a generation as these in the text; And ye which were enemies in your mind, by wicked works, hath he reconciled. God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bear men's manners, and then bears their souls out of them at last. If these things harden you in your sins, they will hasten your ruin; but if they melt you, and make you inquire after God, who is so sweet, so giving and forgiving, you will be blessed for ever.   
COLOSSIANS 1.22. In the body of his flesh. 
CHrist can make work with any instrument, out of the dust can he raise seed to Abraham: he assumes a body of flesh like ours, and in this body saves the souls of men. Earth is the basest Element, and yet out of this Christ makes a body, and doth by it the noblest things. The mean and low ways that God goes in, to bring about the greatest and bravest works, is wonderful: he chooseth weak things, and with these destroys strong. Flesh is weak, and with this he destroys spirits, the strongest spirits, principalities, powers, all the enemies of our salvation: Yea he taketh things which are not, to bring to naught things which are. One is not, meaning Joseph, which was slain, and by this one which was not, by this despised person, were all the rest made to stoop, yea by this one that was not, was all the rest, father and children saved. Joseph was in this a type of Christ, by taking a body, a humane body, he was sold into bondage, slain; one that was not, and by this brought to nought things that are, sin, Satan, hell, and made the way open to heaven, which was shut with everlasting doors.  
'Tis no matter what the instrument is, so the power used be vast. Samson with a jawbone of an Ass, slew heaps upon heaps: the arm was mighty, though the instrument was weak and unlikely. The power Christ hath, to work with, is absolute, he hath much within him, he needeth little without him, whether he hath any or none, it is all one, he is himself so mighty, he is a Samson, every hair of his head stronger than a Goliath, every finger stronger than an arm, every glo●e of his eye, more terrible than legions of devils. Christ is the power of God, the great power of God, as they falsely said of the Sorcerer, he can with his own hand work salvation. That which can do a thing alone, can do it with a small concurrence; if the hand be the hand of Samson, then whether a bone or feather be in that hand, 'tis all one, the work intended, will be accomplished, Samson will be mortal to his enemies, and accomplish his will, what ever instrument he works by. The things we use must contribute jointly with us, to the work we set upon, because we are too weak for it, we take up no instrument, but we borrow something from it which we need, and therefore pick and choose when we take up tools, lest we fail in our end. 'Tis not so with Christ, he takes up no instrument from necessity, he is so complete himself, and therefore any thing that comes next to hand, a jawbone, a sling, a nail, a clod of earth, a body of flesh like ours, weapon enough to overthrow all the powers of darkness.  
'Tis no matter what the instrument be, so that it hath but the advantage of divine ordination to such an end. All the means that God useth are effectual to his end, because he hath appointed them, and not for any cause or reason naturally in themselves. If there be no likely power in an instituted means, yet it shall accomplish its end, because instituted. I am not ashamed of the Gospel of Christ, 'tis the power of God unto salvation. To speak a few plain words of a despised person, and think by this to convert the souls of men from their wicked ways, and to bring them to heaven, and to wave a lofty strain of humane wisdom, more likely to take, I am not ashamed to do this; this course may seem folly, yet certainly it shall accomplish its work, 'twill be the power of God to salvation, because the will of God hath instituted it. That Christ should have such a frail instrument, and no other, to wit, a body of flesh, a substance capable of death, to conquer death withal, was of God's appointment; a body hast thou prepared for me, and therefore effectual to such an end.  
God eyes himself in all he doth by us: He doth so order action and instrument, as may most advance his own glory. When the instrument is great, God is little; we cannot see much of Christ, when he takes up much of any thing here below to do his will by. Man's argumentation generally, is very destructive to the glory of God: That hand which is most visible still, that did all. Saul hath slain his thousand, David his ten thousand, God none. God therefore leaves all which we so much look upon, and goes alone, and doth work with poor despised ones, which we cast off. The Stone which the bvilders refused, he must be head: Weak and unlikely things to sense, are trampled upon by us; Can death bring about heaven? Can base things bring about glory? Thus we reject and refuse things, and then God uses them, and then he is seen as God. The humanity of Christ was the fittest medium in the world, to demonstrate the Divinity of Christ by, to all the world. For such an organ as ours to be made do mighty things, made beholders put that question, What manner of man Christ was. We admire power, wisdom, and every attribute else, when they put forth themselves by poor and unlikely things, and not else. If means be likely to such an end, according to our reason, we usually never look at God, but bury the glory of all that is done, in instruments.  
Enemies to Christ should tremble at this point. The kingdom of the Devil is strong, men are confident and rage, Roundheads shall not live a man of them: God suddenly blast this pride with a little power. Men despised for valour and skill, God makes to drink the blood of despisers, so he will do, 'tis his way. Great men, and great spirits, should abase themselves, if they will not, weak things, Worms, Flies, Frogs, shall devour a king. The heart secretly riseth, but the man is openly pulled down; the ruin of the stouthearted is very notorious by two circumstances, in that it is done openly and utterly; that God useth weak means to overthrow strong, and so, as never to rise more: They sank as a stone, saith the Text. Doth a stone rise again? Jael nails Sisera to the ground, could he rise again? Ah! what is become of many thousands of the Lords enemies in this Land, which were mighty in battle? Are they not sunk as a stone, pinned to the ground, gone to their centre, to their place, whence they cannot return, and this by poor despised means? With weak instruments God doth through work: David strikes down the Philistine, and that is not all, he is used to make sure work with him, he runs and cuts off his head, which shadowed out the utter ruin of the kingdom of the Devil by Christ a despised man. God is upon a design the world will not believe; not a man shall stand before him that stands against him: The baiers of the Lord shall be destroyed, that is, all of them. If any ask how this shall be, because things are so unlikely. I answer, The Lord creates evil; he can take any thing, a hailstone, a wounded man, and form them into deadly instruments for his enemies. The fan in Christ's hand, 'tis but a weak thing, a despised company, yet he will throughly purge his floor, he will out with all that offends. When some bad humours are let out, they gather and swell again, there is no end of action in an evil heart, till there be an utter end of the man. 'Tis sad to behold, how enemies gather into a head again, when blasted from heaven; we shall prevail, we shall prevail. The Devil befools wise men; How can ye prevail, and cannot conquer the weakness of God? Poor weak things, if you cannot conquer an army of men, how will you conquer a legion of Angels? God hath a reserve which you are not ware of; you choose out your stoutest for a forlorn, but God his weakest, and yet these are too hard for you, and yet you feed your fancy, that you shall prevail: The Devil is in this (would bloody wretches were ware of it,) that he may have all; he would not have a man sit down in an evil way, till he come to his journey's end, which is Hell, the destruction of the body and soul.  
Christ hath many sorts of enemies, all should tremble at this point, that God doth great things with small means. There is a corporal war, and a spiritual war in England, and both bloody, in both Christ will conquer, how weak, and poor, and despised soever his instruments be, which he useth. When Christ drew out a party to go out against the kingdom of the Devil, observe how he furnished him with munition: Go, saith he, and take neither sword, nor staff, nor money, yet these carried it in the business they went about. Externall advantages about internal works, are much looked at, and much sway with sense: what power, what honour and wealth goes along with the ways which are professed; Christ takes neither, and yet raiseth up his Kingdom in the world; sends out men not a whit seconded from secular advantage, no power from man, but the sword of men against them; no honour from men, but the frowns of all against them, and yet turns the world thus opposite, with two or three, upside down. These are they which turn the world upside down. The world is a vast body, and holds very hard in its way, and yet this turned upside down by two or three despised ones: Thus hath Christ done, thus doth Christ do, and thus will he. Choler is a scurvy humour, it burns black men's throats and tongues. The Devil hath shot thousands in the mouth, if not in the heart, in this war, between Presbyterians and Independants. O how wickedly do some good men talk now! and yet Christ will live, and every tittle of his will shall live, though bad and good shoot at it. Satan hath as large an army in the field now, as ever was known, bad men, good men; Satan is got into Judas, yea, and he is got into Peter, Master, drive gently, drive warily, save your skin, and avoid the bloody cup, and yet Christ will be too hard for both. Christ wants wit, and wants learning, and many things else, in the eyes of standers by, and yet though so weak, conquers: God hath chose, the foolish things of the world, to confound the wise.  
God should be honoured in his way: the Psalmist breaks forth sweetly into blessing God from this ground, that God out of the mouth of babes, should ordain strength. And so Deborah notes it in her song, specially and sweetly, how Jael a woman, did a man's work, and used a man's instrument She put her hand to the nail, and her right hand to the [workman's] hammer. Women are usual very aucherd at man's work, lefthanded, but Jael is right-handed at it, she put her right hand, etc. and that which was a workman's hammer, is now a work-womans' hammer, and she blesses God, and extols him, that ●●us trod down strength by weakness, and turned a woman into a man, and a man into a beast, and butchered him on the ground: So should we now, that children are turned into men, little prentice boys, made valiant to cut off the mighty, and do the great works of the kingdom, and little towns and villages, to waste great forces. Certainly, we of this Land are very much behind hand with God, in honouring and praising of him, according to this admirable way of working. Things that are precious, you will lose none of them, you save the very dust of gold. The manifestations of God, are the most precious things in all the world; the very dust of God's feet, in every path of his, we should carefully keep, we should talk of all his do, how much more therefore of his wonderful do, when he doth much with nothing, and much for nothing, for worse than nothing, to wit, sinful man. How God goes in the Sanctuary, and how he goes out of the Sanctuary, in the family, in the city, in the country, in the army, upon what weak legs, and with what little toes, should be all written down in the heart first, and then carried up to heaven for God to read. Our father loves to have his children brought home to him often, to see them and their Nurse, how well they prosper together. You cannot present God with a more taking sight in all the world, then with one of his own actions, with its special circumstances. They were under the Law, to lay their hand of the head of some offerings, that was to point out Christ, on whom they trusted. Bring an offering to God, any action of God with its special circumstances, and you lay your hand on the head of the offering, you point out Christ to all the world, as he whom you trusted on in your way, and as he whom you would have all else, to do the like, and on none else, and this is very sweet to God, he loves to lie high in the breast of all. God hath done things in England so, me thinks, as to be crowned for ever in every English heart: by a very noise amongst the Mulberry trees, he makes the mighty run and fall: Not by might, nor by power, but my Spirit, saith God. 'Tis by how much God gains in your hearts, that you are to measure his love to you in his works. With little God doth much for you, if with much you do little for him, in speaking of him, and living to him, all will end sadly at last. If nothing will set an instrument in tune, you break it and burn it, this makes me fear our state in the midst of hope: God is very good to thee England, but thou continuest very bad, dead inwardly, dead spiritually, which according to reason, one would think, should make death corporally.  
Finally, this way of God should be trusted in; or this God, which can thus work, should be firmly rested on. When extremities are great, and little means appearing, than our hearts sink; now misery is mortal, but of our own making, for 'tis all one with God, to save with few, as with many. Nothing kills the man, so long as faith keeps alive, and faith can never die, if the soul well consider the point in hand, that any thing is enough for God to work salvation by. I am much in debt, but a little oil in the cruse left. God can bless a little, to rise to a subsistence, and to discharge off all engagements. A little of God is enough to make one very rich, very strong, very wise, very blessed in all conditions, let misery be as much as 'twill. Some are disheartened from duty, because opposites before them are many, visible advantages very few, these souls lie ensnared in their own devices, and die at a distance from God, which they have set themselves, to keep their body safe: with a little light and an honest heart, God can enable to do much, to fight with the Prince of darkness, very learned heads, and very malicious hearts. Did not God enable many poor women, and illiterate men, to befool the bloody Clergy of the former ages of the world, and to hold faith and a good conscience, in despite of all? Were not them we read of in the Hebrews, out of weakness made strong; and the point in hand tells us, that this is the way of God. Resolution should carry on to duty, and then let God alone to carry on in it, how weak soever you are, or how strong soever your enemies are. A great door was opened to Paul, and there were many enemies at it, he but one and weak, and yet along he would, and venture upon Christ, to make way through them, which makes one weak one, stronger than a thousand.   
COLOSSIANS 1.22. In the body of his flesh [through death.] 
IN several verses foregoing, the extremity of Christ's sufferings is mentioned, and yet here again. In whom we have redemption through his blood, vers. 14. This is repeated and amplified, ver. 20. where 'tis called the blood of his cross. Here is the same thing repeated, but with variation of terms, what before was called blood, and blood of the cross, is here called death. Christ did bleed to death for sinners. Christ underwent much, but it works but little upon us. Often repetition of the same thing, is for energies sake, that what is not laid to heart at once speaking, may be at second; often repetition of Christ's sufferings, speaks loudly this; That 'tis a hard thing to be kindly and throughly affected, with what others undergo for us.  
Doctr. Jacob underwent much for Laban, so did David for Nabal, heat and cold, but both coldly remembered, such cold carnal wretches they were both. Earth hath no sense; this is the state of our souls naturally. Can a stone lay any thing to heart? Such was cabals heart, and such is ours, stones as we came from the rock from whence we were digged. Affections follow sense: where nothing makes impression, there can be no compassion. We are dead in trespasses and sin: dead folks consider not who mourn for them, who die with grief for them. Faculties hardened, the child will throw aside what the mother which bore him, underwent; the pangs, the screeches, the tears of her that travelled in birth with him. Ability to duty, springs not so much from things without, as from things within: as the soul is disposed, not as the man is engaged, so the party moves. I will demonstrate to you, that disposition to this duty of being throughly and kindly affected, with what others undergo for us, is hardly attained.  
It springs from goodness purely contemplated; this is a very high thing to do. Such a one did much for me, I did as much for him, or I may do. If such be out in flesh, I am in purse. Now is others goodness killed with our own; now is not the love of God, nor the love of man thought of, and how is it possible that either should be beautiful in my eye: In such a spirit, love hath her wings cut, and no matter to work upon, which is that that gives disposition to the soul, to keep him alive for ever in my breast, which hath done any good for me. We can do nothing for Christ, nor his people, and yet all that is done for us by either, we think to be deserved. 'Tis certain, that infinite love moulders to nothing in our breast, under the notion of our own merit, one way or other, though we observe it not. If a man lose his state, his arm, his life for me, if I think he was bound to it by any thing of mine, the life of the action dies, the memory of the man and his kindness cannot live long: Not an act that Christ doth, but we dash it to death, against some industry of our own. That any creature loves me, is all love: that any one shows mercy to me, whether God or man, 'tis all mercy. I am vilder than the earth, below all desert, desire, as far as hell is below heaven: a heart at this height, stoops and takes up kindness fully, sweetly, and keeps it in memory firmly. Things taken up as mere love, stick; otherwise not: This is a high and hard thing. I may instance this to you in God; he merits every thing at our hands we do, and more than we can do, and yet he takes up all under the notion of kindness and love, and this makes him to remember all we do, and all we suffer, exactly. I remember the kindness of thy youth, and the love of thine espousals. All is kindness and love, which man shows to God. And when I was hungry, ye did [give] me this, and give me that; God looking upon all that we do for him as gift, and as kindness, this makes him to remember it always; 'tis hard to get to that pitch, which God moves at.  
It springs from love, strongly warmed; the heart must lie very near God, which hath this benefit: God hath but few that lie near him. Things of life, will not live in a dead sea: the acts of God which he doth, they are very lively, and yet these will die, if the soul be not suitable which observes them. Every degree of divine life, is not enough to keep favours done for us so divinely alive, as they should be. 'Tis more than hinted in the text. These Colossians had their Christian life, but yet not so, as to remember the love of Christ, to the life: alas, who have! 'Tis hard to melt some things, much fuel, much blowing and pains used, and yet all this must be, to dispose the matter, fitly to receive a lasting stamp and form upon it. A heart melted with love, lays to heart the least pains and kindness showed to it. Whence is this, to me, that the mother of my Lord should come to me, said Elizabeth to Mary.  
Use. As our hearts are below any duty, it should humble us, but as they are below things which are very weighty, it should humble us much more. The doctrine in hand, beats hard upon us for melting hearts. Christ suffers much for us, man suffers much for us, but neither considered by us. What any Christian suffers for you, you are to account it as Christ suffering, he makes men willing to die for you; to preach themselves dead, to pray themselves dead, to fight themselves dead; and all these die, the die of the Lord Jesus. O that there should be so many persons, bleeding in the fields for us, and so few hearts bleeding at home for them, and for ourselves! The strokes of God are various; they are most mortal which kill the soul. Our bodies are turned to dust apace, and our souls into stones as fast. Ah Lord! how brawny, how bowellesse, how hardhearted is England become, since a seat of war! Husband's lose arms, legs, lives abroad, and wife and children let starve at home. Our war is very bloody: conscience in every man slain: not a tender heart scarce amongst us, to consider the condition of the greatest sufferers for us in the Land. Naball had his ease at home, his quarters quiet and plentiful; but what David underwent abroad, to make it so at home, did not move, did not, nor would not Nabal consider. 'Tis your case, Londoners: During all these bleeding times, Christ hath been Quartermaster for you, and so appointed your quarters, that you have been very quiet, very blessed in peace and plenty; but what your brethren undergo abroad, to procure all this for you at home, which of you doth lay to heart? Vriah refused rest and solace at home, because of the sufferings and hardship, which the Armies of the Lord were in abroad. The backs and bellies of thousands of you, speak no such thing: Ah Lord! what will cure the pride and wantonness of this wicked City! Drunkenness and surfeiting now? Can you laugh when your brethren mourn, and when God frowns? ye Epicures, Can ye drink wine in bowls, and the blood of your brethren in bowls? You should at all your exorbitant meetings, thus set fancy at work; The cup at my nose, is the blood of the slain: My curious napkins and table-clothes, are the skins of Christians: my guests the ghosts of the slain: my mad lascivious songs, the groan, gaspings, and shreeching of the wounded and dying. Canst thou not think thus, when thou art in the midst of thy jovall society? O, no; 'twould spoil all my mirth, 'twould be like the hand-writing on the wall, to Belshasar. Dost thou tender more the spoiling of thy carnal mirth, than the spoiling of thy eternal soul? The guilt of all the blood that is slain, will fall upon thee, as an unsensible soul. Hadst thou rather howl for ever, then forbear mad-mirth a little while? If thou wilt not turn sinful mirth into mourning, God will turn it into howling. God loves not revenge, yet what he is exemplarily eminent in, he cannot endure that men should altogether slight. God lays to heart all that we undergo for him; in all our afflictions, he is afflicted: so should we lay to heart, all that he and his undergo for us. 'Tis the grand medium of conversion, this that I touch: What will melt the heart, if that love which bleeds to death for us, be forgotten. Sinners, Christ hath suffered the wrath of God for you; he left more wealth than this world is worth, and became poor; he left a mansion in glory, and took a body of flesh, a house of clay, and in this house died, and left you all, that you might live for ever in the fruition of all. Is all this nothing? Will you regard your sins, more than this Christ? Shall your lust live, though Christ have died? The death and blood of the Lord Jesus, will be upon you. Can you look upon pierced Christ, and not mourn? He will show you your own hardness of heart, in a like carriage; he will look upon the wounds and torments of your consciences, in the hour when you make your will, and not be affected. When mercy cannot bring forth, justice becomes the midwife, and this cries save the womb, save the womb, let what will become of the child; if this child die, and be pulled to pieces between the legs, yet another may live, if the womb be preserved. God much eyes the means he uses to do us good, he will preserve the honour of these, though thousands die which trample upon them. What Christ hath suffered for us, shall gain and save thousands, though it destroy you; though you lay not Christ's love to heart, yet Christ will have a great many to do it: When I am lifted up, I will draw all men unto me. Christ makes means, and then blesseth them to their end; men eye not this, and so die without the benefit of them. What Christ hath suffered for us; he hath promised so to order, as to make it drawing and winning of us; that his lifting up upon the cross, and from thence to heaven; shall lift up our souls from sins, and from thence to him, and to the place where he is. These words should be believingly urged, and then the work of our welfare would go on an end. As mercy stoops lowest, it takes up us; for God to make means and bless them, is mercy stooping very low, to take up them that are quite down.  
Doct. There is one point more I would willingly touch, ere I part from these words, and that is, The mortality of all earthly and fleshly things. Death passeth over all now. The body of beasts flesh, the body of our flesh, the body of Christ's flesh, dies; In the body of his flesh through death.  
Some worms are small to look upon, and yet will penetrate and consume an Oak: Sin is such a thing, small in the account of men, and yet gnaws asunder the strongest sinews. the body of Christ, transcendently compacted, not of this creation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9.11. as the Author to the Hebrews speaks, and yet sin dissolves & moulders this stately fabric. From the greater to the less, we may argue safely: If the body of Christ cannot live, in respect of sin, surely not body else can. The body of Christ would have born more than all the world, and not have cracked: Vanity of vanity, all is vanity; the body of Christ dies; the body of all other things die, which stand further off from sin then the body of Christ, and the body of man do: The body of Christ and the body of man stand in a more immediate relation to sin, and the fruit thereof, than other things of the creation do, and yet sin eats out every body of the creation, those that stand furthest off from it: the whole world waxeth old, waxeth languishing, ' thath made its will, 'twill die in a moment, the glory of this world passeth away; the forehead of this world, to wit, the heavens, will become wrinkled, and wax old.  
Wisdom will have no heaven here: Death shall gnaw the greenest gored, the strongest man's body, and every body that bears respect to it. We and our best friends die; [your father's] where are they? My father, my father, the chariots and horsemen of Israel, etc. and yet this would not hold him, his dearest friend in the world must be gone. It shadowed out Christ, he is our Father, our Father, twice as good and as dear as all other friends; that is, he is the dearest friend man hath in all the earth, and yet a fiery chariot fetches up this Father from his children here: Christ goes away, [I] go away, and ye shall see [me] no more. So said Paul to his spiritual children, and it did cut to the quick.  
Justice doth retaliate. We killed God in all, and so doth he us: we did run away from God, and left him solitary, and he makes every thing run from us, husband, wife, children, one dearer than all, Christ, and leaves us alone. The spirit of the Angels which fell, was in us when we fell; pride and malice would have pulled down God; we showed our will, but could not accomplish it upon God, but he hath upon us; not we, nor any thing in our similitude can live; if God see but our shadow and Image, he strikes at it, as we did at his: Christ fared the worse for us, he dies for having to do with us.  
Use. What God means in all this, should be inquired into. What every carnal thing dying, and yet carnal affection alive? There is demonstration enough without, of the mortality of all things, but no demonstration of this within us; our inward thoughts are, that our habitation shall endure for ever. England all over is a demonstration of this point, that all things are bleeding and dying. Christ had rather that a thousand thousands of bodies should die, than one soul: one thing is aimed at, that all things die, to wit, the death of your lust, the life of faith; and this is your lesson from this Doctrine. Can you receive it? Every thing shall live for ever, when you can love all in Christ, and admire all in Christ, and make an advantage of love by all, to Christ. All the ruins you behold in this kingdom, or in the whole creation, all the seas of blood wherein the world is at this day, are but to wash our hearts; that's very foul, which must have all without, even Christ himself turned into blood, to cleanse it. 'Tis long ere carnal affections be slain; every thing must die, and its blood be thrown in the face of conscience, ere the man will spit out what offends God. The stability of all about you, bears much upon the rectitude of your affection. Take heed how you love husband, wife, children, you may hug them to death with a sinful love: You complain of Cavalleers for killing your estates, trades, friends, but your own lust did all this spoil; could the Word, or any lesser rod have killed your affection to the world, the good things thereof would have been all alive, and in your hand at this day.  
Poor Christians should cheer themselves from this point. Thou hast nothing in this world, no wealth, no honours, no friends; thy gay clothing, is thy skin; thy lands, thy hands; thy wealth, thy health; 'twill be the case of all; all is dying, to them that have it: naked came every one out of the womb, and naked shall they thither return; every thing shall die from him that hath most: thou wilt have as much in the grave, as he that hath most out. The rich and the poor shake hands in the dust. There is danger in rich men's joy, and poor men's sorrow, about worldly things; The Doctrine in hand would cure both, if studied well; that all dies, me thinks, should make one not love much what one had, nor grieve much for what one has not, but in both, to look out after another state.  
All things are dying here, but all things are ever living and everlasting above, O that I were there! Were I in heaven, I should hear no more kneels, nor passing-bells, no noise of war. In the bosom of Christ, all is quiet; there be a great many there, and yet they do not fight, nor kill one another, nor never wil They are rivers of pleasure, which they drink of above; many going to drink at a river, fall not out, because there is water enough, and space enough; but many thirsty creatures going to a bottle to drink, fight and pull it out of one another's hand; I cannot drink, saith one, 'twill be all drunk up, saith another; such a one drinks so much: none of all these complaints when persons drink at a river, though thousands there, they drink all together quietly, because a river is a large cup, and hath springs at bottom: so is the breast of Christ, 'tis a river of pleasure, yea 'tis rivers of pleasure; thousands and thousand of thousands drink there all together, and no falling out, for want of convenience to drink, or for fear of want of water, because there be springs at bottom. 'Twere better to enjoy these things, then talk of them, one can but speak so brokenly of them.   
COLOSSIANS 1.22. To present you holy, and unblamable, and unreprovable in his sight. 
Terms here are multiplied, one thing meant, but not to be expressed to us, to wit, our state with God in another world. The end and scope of all Christ's industry is exegetically expressed in this clause, (i) one word explaining and opening another. To present you holy, (i) without spot, and without reproof, so as not to be disliked, nor reproved in the least kind, by perfect justice itself, but honoured and advanced as a complete being for ever, in the presence of God.  
To present you holy and unblamable, etc. This translation and the original run along together throughout almost, only they part in the last word: You read, in his sight, the text is, before him, and unreprovable [before him] Actions and persons come before God, and the purity of both is exactly looked after, but neither to be found in us, but both in and from Christ; from Christ not simply as the Son of God, the second person in the Trinity, but from Christ as Mediator, as the Father hath deputed the Son to take our nature, die, rise, and stand before him with us in his hand, presenting himself before the face of Justice first, and then us in his nature, in the body of his flesh, etc. To present you holy, etc.  
Divine presentation must be our subject now to stand upon, which I will prosecute according to this method; First more remotely, and then proximately. The object of divine presentation is God: All presents under the Law, they were brought before the Lord, but the goat, which was the escape goat, was presented alive before the Lord, Levit. 16.10. Presents of this nature, are our homage, wherein we lively testify who is the Lord of all, which is none but God: their offerings under the Law, they were a certain tenth of several kinds, and these of the best, and these brought to the Tabernacle, or tent of God's presence, for divine acknowledgement: so 'tis at this day. All is ours, only a certain tenth of the best, to wit, the heart, must be brought to the Tabernacle of presence, (i) to God, and to Heaven, and presented to him. My son give me thy heart.  
Wisdom so order the course of things, as to preserve propriety, that every thing should return to him who is the Lord of all, a certain tenth of it, to wit, the spirit of every thing, the spirit in eating, the spirit in drinking, the spirit in preaching, in praying, in living, in dying; the spirit returns to him that gave it. Wisdom hath so ordered, that all things in the spirit and vigour of them, should be presented to God. Man is a possessor of much, but not an absolute possessor, so as to acknowledge no superior title, he hath possession with injunction, fruition upon condition, he must extract the spirit of all the things he uses, and bundle them up in his own spirit, and bring them to the Father of spirits, and to him only, for a present of thanksgiving. [Offer to God] the sacrifice of praise.  
Wisdom so order the course of things, as to preserve state: the Sea so gives out, as to return all again into itself; to preserve its own supreme greatness, that how ever proprieties are scattered, yet the grand propriety to rest still where it first did. We have many things given unto us, to play the spiritual artist with them, to make jewels and bracelets, odours and crowns, and to put them all upon God, and upon him only, to advance his state: as the choicest things that could be got in all the holy Land, or any where else, fare or near, were for the Prince of Judah, and for him only, to raise his state and glory: which was a type of Christ, who is the glory of all the earth, who is a King higher than the Kings of Judah, higher than the Kings of the Gentiles, higher than Agag. Divine presentation is adoration, adoration is proper to God, and proper to Christ only as God; as he sits upon the throne, managing the greatness of the Godhead in the world, so crowns are brought and laid at his feet.  
The object of divine presentation may be considered as more distant or less distant, less visibly or more visibly present; as 'tis held out in the text to be considered, 'tis to be considered under the most immediate notion, as presents are made to him above. Persons and actions are oft presented to God in way of duty here, with the concurrence of Christ; hereafter both shall be brought before God in way of office, only by Christ, we being wholly passive. Christ shall appear first, and then all that are in him; Christ as Mediator presents himself first, and then we are presented by him. Here am I, and the children which thou hast given me. This presentation shall be made very accurately, every person and action; every act external, to a cup of cold water; every act internal, every good thought shall be laid open before God, every good purpose, that we would have built a house for God, and that we would have done this and that, shall be presented before God as done: all good intentions, and the person that hath them; the persons shall be presented, as the person of Christ, & his intentions, as the very actions of Christ; as perfect in both as Christ, in his person and life; so as the Father and Christ are one, Christ and we shall be one, and so be embraced for ever. We shall be presented to God, so one with Christ, as a wife is one with her husband, as a chaste Spouse without spot; throughly one in love with our husband, and so fully one in privilege.  
The properties of this presentation are these:  
'Tis very solemn; God, all the Saints and glorious Angels of Heaven, beholders of it. Things are very publicly carried above, Jewels are not secretly given and hanged in the breast, as Christ doth here; every one's instalment is with all the train and state of Nobles in bliss, every one's presentation is matter of a new song, and all the choir of heaven have it in their mouths presently, not one sits sad and mute, as unacquainted with the matter, when the rest sing; every present is opened, all the myrrh seen and smelled, by every one above, and so all sing at once, as equally revived, and reviving the reviver. Every presentation brings new acts of God; not a soul that is set before God by Christ, but peculiar ways of love and workings of God's grace found in him, and all these laid open before God, and all the Saints and Angels in heaven, and set to several songs, for all the choir of heaven to sing unto all eternity. There is joy in heaven, at the turning home, and coming in of a sinner, that is, in this lower heaven, to wit, the kingdom of grace; all the Saints rejoice exceedingly, as any one comes into God, as a shadow of that which is gloriously done above. O if a man could but see what a smiling heaven that above is all over, when any soul is brought and set down before God, by the Lord Jesus Christ!  
'Tis an eternal act. Where the soul is set by Christ when it goes hence, there it abides for ever. The things which God doth internally, are eternal; he blesseth, and curseth for ever: to whom the soul is presented hereafter, there it abides for ever; souls that are set before Satan, there they abide for ever; and such as are set before God, there they abide for ever, to behold the glory of his countenance. God when he hath his children brought home, he puts them out no more, he gives them their inheritance, and this lies all before him, and there they sit down upon it, and feed upon the sweet of it for ever. 'Tis a large inheritance that every one hath above, and yet it doth not occasion any that are brought before God, to be placed far off from him; Mansions and thrones are all prepared, and they lie all before God's throne, and stand as long as his; the windows were open towards Jerusalem, because there was God's presence; so every one's mansion is so prepared and shaped, that the windows all open towards God, they can fit in their chambers of rest above, and look God full in the face. Blessed are they that stand before thee, they always behold thy face, said that royal person, it hints one state above, and rather speaks that, than this below. Blessed, yea blessed indeed are they that sit before the Lord for ever, which sit in state as Kings, even as Solomon himself, which sit upon thrones for ever, as that greater than Solomon doth, which are joint in concurrence in all acts of state, and triumph together for ever, that where one goes t'other goes, and so ever with the Lord, ever before the Lord. Your last house, your last habit, your last condition, hath no shadow of change; not a thought that any degree of felicity shall waste and end, so much as enters into any soul before the Lord, that they shall ever be set one hairs breadth out of their place.  
Use. You that are the people of God, think on your blessed state, to sweeten what you meet with in this world. You are here made as the offscouring of all things, fit for a present to none, but to a dunghill, to all the reproaches, disgraces, and punishments that may be: this will last but a little while; there are other thoughts of you, by great Statists and Peers above; you will be gathered out of the world now quickly, as the myrrh and frankincense of it, and be made a present to the King of heaven, which he will embrace above all presents, and lay in his bosom to smell to, and delight himself in for ever. Precious things are in some Countries, but not known by the Inhabitants, they are so brutish, and so not improved, but trampled upon; 'tis so all this world over, in a spiritual sense. A brutish spirit possesseth this world, so that persons know not the jewels and treasures which lie hid in the bowels of it. There is such a precious metal amongst the earth and rubbish of this world, that shines into heaven, that may make a rich and acceptable present, to the great State above, did the world see it: their blindness is their plague; & 'tis misery enough, one would not wish them more, what ever one undergoes by them. I am tender of you the Lords people; I know you meet with much evil from evil men, let nothing sadden nor embitter you; still consider what you are in the eye of God, what ever in the eye of man: let not the bitterness of evil men, make you lose your own sweetness: still consider, how precious you are, and to whom you shall be presented for ever. The very influence of heaven, is enough for some choice creatures to live upon; some sweet dews that fall, the Bees pick out of it a sweet stock, and do well, although these dews fall but now and then: so some influences of the highest heaven, of that state and condition we shall have; choice spirits me thinks might live well upon, and wade strongly through all trials here, though they have these influences but now and then; if we did but pick up the crumbs from the Table above, if we did but consider where we shall be, and what we shall be, we should rejoice in tribulation; 'twas a sweet dish to the prodigal, when he was eating husks, to think what food was in his father's house, though he could not tell whether he should be admitted thither. The world gives us husks and bones to feed on, we may fetch a dish from heaven to mend the matter well enough, if we be so wise and so heavenly as we should be.  
We are the ruin of our own life: 'tis hard to get thoughts high enough. Present things are the things only to be minded, we must mind this, and we must mind it thus, so we necessitate our minds, and mar all. What must I only think of Shimei that curses? Must I only think of poverty? and only think of sickness that is upon me? What necessity of this? There is no necessity of this, but yet I cannot do otherwise. Wouldst thou do otherwise? No; I would not do otherwise. How canst thou be remedied then? Some are married to a Blackmore, and will not be divorced; to black melancholy spirits and humours, etc. which they love and will not hear to part with. Rachel will not be comforted. There is nothing to be said to these spirits, till their burdens have more broken and humbled them.  
Others are more ripened and mellowed by the rod, to whom my question is, Would you have your thoughts taken off from thinking so much of your calamity? Would you have your souls think much, what you shall be, and where you shall be? O yes, rather than any thing in the world. The mercy is near, yea very near, which you thirst after. Open your mouth wide, and I will fill it. Hungering, longing, and praying, this is opening the mouth wide: believe it, the Lord Jesus is at hand, he hath sent his Prodromoi, his forerunners, to lay in some provision; he will sup with you anon, and feast with you anon, and then all will be well, the soul strong, and as high and as noble as its work. Our strength to high duty, is from full presence, and full communion; The choicest advantages to get this, you should carefully use, which would do much in t'other world, which would be much above, and before him where you shall ever be. Some works have a great deal of heaven in them, read them: some persons have a great deal of heaven in them, look out and read them: some ordinances have a great deal of heaven, observe them. There is a great deal of advantage in ones standing, to look a great way. When David stood in God's house, he could see into heaven plainly, and behold all the glory above, and where his place should be for ever, and what train should follow, yea he was as if actually possessed of all. Honour the Institution of Christ, how ever despised by men, or you cannot be so heavenly and so blessed, as you would and should be.   
COLOSS. 1.23. If you continue in the faith, etc. 
AS God turns all to the good of his, so Satan labours to turn all to their hurt. The best people have one too many still at their table, though they are not ware of him, and he drops something still into every dish to curdle and sour it in their souls, how sweet and precious soever in its own nature. When the words of Christ wound, Satan then drops in gall and vinegar, to turn convictions into despair; when they comfort, he sophisticates and makes the doctrine of felicity, a medium to forget piety: this in some words of this text is hinted, in others prevented. Heaven lengthens out a holy life to all eternity, it doth so in its proper nature; 'tis a laying of our souls in his bosom, who hath us but by the hand here: 'tis not in itself, nor under any consideration to end grace here, or hereafter, but to consummate it. If you continue, etc.  
Two things of weight take up this text: the doctrine of perseverance, and apostasy, cleaving to Christ, and casting him off; both these circumstanced, and so drawn out, that their aspect speaks them to the life. To abide sweet a while, and then to putrify with the heat of times, and smell carrionly, this is not perseverance, 'tis not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, permanere, continuing in the faith, or through abiding of the faith: what's that? This is answered in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, founded, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fixed. One term alludes to a house founded upon a rock, that is unmovable. The other term alluding to stars, which continue holding forth their glory and virtue; let what stirs will be in these lower regions, they never fall from their orb, nor fail in it of any influence or lustre, for any filthy vapours or fogs, that come from the earth, they are above them all, and are faithful and firm as the Heavens; this is the property also of stars of the terrestrial globe. Apostasy is also here drawn out to the life: every fall doth not kill, but falling away, falling away from truth received, glorious truth, truth raising sweet hope, glad Gospel expectation, and be not moved away from the hope of the Gospel, etc. That truth which hath had its demonstration before all sorts of men.  
Through abiding of, or in the faith, is the first thing that we are to stand upon. By faith is meant the Gospel, as is explained in the next clause, Christ as revealed in his Word. Truth hath a latitude within and without itself; the observation of both is a through pursuit. Truth hath a latitude within itself, that is, in the matter of it; 'thas many precepts, and all these their proper extent. Thy commandments are exceeding broad: The Gospel hath many rules directory, many consolatory; when the soul sets before itself all as a rule of life, then doth it throughly abide in the faith; then are you my Disciples, if you do whatsoever I command you. The whole bosom of Christ is the seat of the soul hereafter, and the whole will of Christ, is the seat of the soul here; when the soul doth not make it so, it is wanton and wilful, and doth not throughly abide in the faith. Christ had a material garment when materially present, and it had many threads, but all weaved into one web and robe, without seam or sign of one: so Christ now spiritually present, hath likewise a spiritual garment of like form. The Gospel hath many rules, when all these are weaved together by a Christian in his life, and made a spiritual robe of state for the glory of Christ, and not one thread left out, when the soul doth put on all Christ, and clothes himself with him from head to feet, then doth he throughly abide in the faith.  
Truth hath a latitude without itself; 'tis to live as long as we. We are to be faithful to the death, so in every truth; no truth is short lived, to last a season only, as 'tis said of them, they rejoiced in his light for a season: if we make any truth short lived for any temptation whatsoever, we abide not throughly in it. 'Tis in our spiritual marriage, as in our natural, we are not freed from the careful and painful obligation of it, till death. The observation of Gods will simply considered, never ceases; they in heaven do Gods will, and are proposed as our pattern on earth, they are so exact in the observation of it; but the painful observation of God's will, which is by reason of corruption within us, and wicked spirits without us, this ceases as soon as we step out of this vile body, but not before. They move to Christ above, as Christ doth to them, with the same spirit of freedom, joy, triumph, and glory. That they may be one as we are. There is no sighing and groaning, mourning, dying, to accomplish Gods will above, all move there as the Angels, with delight; every one milks out love from the breasts of Christ, and sings over the Pail, to behold how full 'tis, and how free it comes; and yet, though it cost all these to obey any truth of God here, we are not to cease our course. Every child is brought forth with pain, but some with more than others, it costs life to bring forth some, yet it's horrible wickedness for any to strangle the birth, to prevent the pain. Benjamin must be born, though it cost Rachel her life. She was a shadow of the Church, which must bring forth Christ in all his will, though we die in travel; if you abide throughly of the faith.  
Use. You see how heaven bears, break truth, and break your back, and what groaning will that make; no groaning so sad to do, as that which is by not doing Gods will. Heaven and Gods will, are linked together, break the link, if it be but one link, and the jewel falls, and is lost. Heaven is a Jewel, hanged in a golden chain, break one link of the golden chain, and you lose the Jewel: 'Tis nothing to desperate souls to make void God's Law; I wonder at them; Is it nothing to lose heaven? to untwist the golden chain upon which your eternal treasure hangs? Transgression stupifies, this is the kill quality of sin. Sinners mind not what they do, when they throw off the will of Christ, any part of the will of Christ, you throw away your life. Heaven lies wrapped up in truth, in that truth which you will not submit to. Would something would work upon wicked hearts, upon the desperate wicked hearts of this age, that sin might abate amongst us, or else the sword of God's wrath is like to eat us out. Alas, for us all! I know not what hand of God is upon us, wrath finds a great deal of matter among us to work upon, and we can find none. When we press love to Christ, and observation of his will, every man washeth his hands. I do it, saith one, and I do it, saith another. Will you lie before the face of the Judge of all the world, now he sitteth upon the bench, upon the life and death of the kingdom? Men are worst which think themselves best; if there be any plague that kill thee England, 'twill be thy Laodicean temper, that thou thinkest thou art clean, and art not washed from thy filthiness; that thou needest nothing, and yet observest nothing evangelically, that looks like a lovely State. Our point sets us too high a great deal, to speak to this generation; it calls for exact observation, and we are by the hand of God upon us; cast into the quite contrary, a generation that had a little conscience, but now have none. Looseness and lewdness overspread the multitude, brawniness and benummedness the more ingenious; good men become bad, bad stark naught, and stink above ground. 'Tis worse than blood and death, to hear and see in every place where one comes, what mire and dirt our troubled waters cast up, as if war were a ticket under Gods own hand to dispense with all wickedness. O the oaths, the execrations, whoredoms, oppressions, outrages of all sorts, that the very highways and villages are filled with where ever one comes! The stink of your camps, enough to kill a good heart, at a great distance. 'Tis sad, that the blood and bodies of the dead, should taint and poison the living; that we should die swearing and blaspheming. If there be any tender hearts among you, carry these things home, and mourn, for I am fearful what they presage.  
The work of this point is not only to wind you off from profaneness, but wind you up to exactness, to through walking with Christ. We halt; the fruit of it is upon us, the hand of God will not yet cure it, what it may, Christ only knows. The heart must have its latitude, 'tis every ones saying this. To hit the white, is not needful; one may shoot well, that doth not this. But can one shoot well that aims not at this? I press towards the mark, I forget what is behind, if by any means I may obtain the resurrection. Here is the property of grace in life, it owns nothing but perfection; makes at nothing else; 'tis in aim and industry all Christ's. Men are charmed with their own unsoundness; the heart secretly sinfully engaged, aim and industry are really correspondent hereunto, what ever verbal flourish be made to better spirits, and persons that stand by; here is a man strangling himself in his bed, which is a condition that makes little noise, every thing is so artificially managed to destruction; yet alas, it is the common profession of this time. How far will these times bear with a profession of Gods will? How far will Christ's honour and mine consist? Here the soul wastes its strength: If there be any intense through action now on foot, it lies here, so to shape the course and posture to the right and left, that the man may take in all worldly advantages of both sides, along as he ●●es. There is much art in this, but 'tis all cursed: 'twere well if the man had less policy, and more integrity. There is much advange in this, but it comes to nothing: the plague of an hypocrite is upon this condition, which will eat a man out, if he had all the world: There is more of heaven in a plain heart in a moment, than this man sees in all his days. The advantage of through action is this:  
A man gets much of Christ, much grace, much glory. Some men's religion is a principle of juggling with conscience and the world, 'tis a temptation upon thousands at this day; these lose what they seem to have, Christ and all grace quite: Christ kicks off every Judas quite, that kisseth him, and kisseth enemies to him too, for his own advantage: but a soul that cleaves throughly to Christ, hath much of him, the dispensations of Angels. Stephen shined like an Angel, owning Christ in the face of deadly and bloody opposers. Externall dispensations cannot be stood upon; how Christ appears to honour the persons of men, that will go to the grave with him, is more uncertain; they have the face, the tongue and the food of Angels, when it may do them good, and torture devils that vex them. Externall concurrence is sure for the thing, though uncertain for the manner: Christ doth number our hairs, at all times: but what doth he do then when the head is going to be cut off? He doth make all our darkness light, that which is upon nature, state, person. Christ is with us always, according to an external goodness, one way or other. They have Rosemary and Bays, or some sweet thing or other in their hand, in the view of all, that go to the grave with Christ.  
But internally they have much of him indeed, that cleave closely to him. What a box of ravishing odours did Christ open to Mary's soul, which did perfume his body and go along with him to his grave? Can any one explain the depth of divine love, wherewith her soul was filled? That was heaven in hell: What's heaven? but the love of Christ without measure, poured into the heart. To hearten on Abraham to follow the commands of God throughly, to forsake Chaldea, Babel, and all the confusion of a blind proud generation, and to go to the land of divine ordinance, observe how God heartens him, Thou shalt have exceeding much of me without, and within; I am thy shield, and thy exceeding great reward. And this promise repeated to him and his ●●sterity in all straits and dangers. Can you measure that love which exceeds all bounds? Through action makes through reception: through action is a soul giving up all to Christ, against all opposition from men. When we give all to Christ, he gives all to us; and what a deal is Christ's all? I have all, saith the Apostle, when he wanted for Christ's sake, All: What all? A divine all. When you speak of your all, (i) of all you have, it rises sometime to a great deal, to many thousands; but what Arithmetic will express Christ's all? Shall I call his estate thousands? millions, millions of millions? I shall miscall it; 'twas never told, never guessed, nor never will, by all those exquisite beholders and enjoyers above; 'tis infinite: Can any finite creature guess, what infiniteness is? Can you tell the stars? all their numbers, all their influences? Then may you tell all the smiles, kisses and embracements, which Christ gives to such as follow him to death. This is Christ's all; he sits at the right hand of God, embraced with that glory he had with his father, before the world was, and embracing all with the same glory which are with him.   
COLOS. 1.23. If you continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel. 
Terms in themselves have been considered; their intimation also, may be usefully taken up, which is, that man advantaged is an uncertain creature in a good course. The state of man is a hid thing, what he is, what he will be: a man looks well, and yet that poison lurks in his body, which some years hence gathers about his vitals, and pales him, that friends scarce know the man, he is such a changeling. Nothing lurks so secretly as sin, not a man that knows his heart to the bottom, 'tis deceitful above all things, who knows it? A man smiles upon a holy course this year, and frowns and breaks out against it next: So much is hinted here, [if you continue] in the faith, and be not moved away. Man advantaged, is an uncertain creature in a good course.  
Light is a brave advantage, to a steady course: 
Demonst. 1.  We set our compass by lucid bodies, by the Sun, and by the Stars, and know whither, and to what part of the world we are going, which settles our mind, and makes our journey sweet, and our labour and travel lasting. Dubitation tires; every step is irksome, when a man knows no● whether he be out or in his way; and yet where no dubitation is, the soul tires. When light unto information, when light unto persuasion is made, concerning the way and the end, the soul is still in danger to turn off: If ye continue in the [faith] (i) the truth ●e have understood and believed. Pravity at some height, will be●●…wn conviction, spurn against an Angel in the way; turn for Tarsh●sh, when it knows it should go another way.  
Conviction is a noble advantage to a steady course, consolation is a nobler: to be convinced of the way, and comforted in the way, the man hath a coach from heaven to prevent tiring. Fruit that is specious to look upon, is inviting to appetite, but when we by't it, and find it to have no sweetness to our taste, we throw it away, but that which hath colour and taste too, we retain firmly, we incorporate such substances with ourselves, we eat them, and so keep their virtue so long as we are. The Gospel hath these two properties, 'tis clear light, and glad light. They were glad when they saw his star, there was vision, and consolation, a light of life; one would think now none could kill this, and yet pravity at some height, will put this to death, a consolatory light. They rejoiced in his light for a season; here is light and joy, light and life, add yet this dies, this brisk sparkling wine vapours away all its own spirits, and dies. This truth lies in the Text too; be not moved away from the [hope] of the Gospel, (i) that word which makes hope, and sets the soul at heaven door; and can one be there and not joy? Hope sets the soul like Moses, within sight of the Holy Land: Can a man see heaven, and not joy? A man may not see heaven, and yet joy. In whom, though now you see him not yet believing ye rejoice, etc. But can a man see heaven, and not joy? Can a man enter within the veil, and yet not joy? And yet when at the border of Canaan, when at heaven door, there is danger of turning back; yea, when something of heaven is given out at the door; some tastes of the powers of the world to come, may come to de distasted.  
A virtuous property is inducing, and the more general this property is, the more inducing. That property is pleasant to one palate, which is unpleasant to another; that is fair in ones eye, which is ugly in another's; but that which is glorious to every eye that sees it, sweet to every palate that tastes it, this we are doubly taken with, and cleave to. Such a thing is the Sun, of a general virtue and glory, so in every one's eye; no man ever saw the Sun, but confessed it a very glorious body, and a very reviving body. Such is the Sun of righteousness: never soul saw or tasted him, but confessed him surpassing all: the fairest, the sweetest of ten thou●●nd. Now 'tis a strange stomach, that disagrees, and nauseates 〈◊〉 ●hrowes up that which is pleasant to every palate that hath tasted it, as well as to its own when it did eat it. And yet such strange changes there are naturally, and the like spiritually, a throwing up, and a throwing off, of that which hath had its demonstration and commendation for virtue, to some of all sorts in the world, [to every creature] under heaven. [Which ye have heard] and which was preached to every creature under heaven. A man advantaged with his own experience, and with the experience of all others, may notwithstanding run against all.  
Finally, things have their steadfastness of motion, not simply, as they are advantaged, but as advantages are complete: A Watch that hath some wheels true work, and others not, will go so long, and then stand still, run so long, and then break; if every wheel be not complete work, you have a fault in the motion. Persons that have most advantage, have none complete; wheels are something mended in Saints, and set going, but not finished: The old man is outed, but not quite; the new man Christ is introduced, but not fully. What our Saviour said of societies, that may I of persons; ye are clean, but not all. Satan when he comes finds much in us, and of this takes hold, and draws aside. A Christian is near heaven, but not quite in it; past danger when quite in heaven, and not before. Some work about a Christian is complete, some again not. The work of justification is now complete, but the work of sanctification is not yet complete: the guilt of sin is done away, but the filth of it is not, and this rusteth the wheels, and makes man in his best state vanity, a light and an uncertain creature, as in his being, so in his motion. The point in hand is necessarily true, (i) so that the thing which I say, cannot be otherwise; that man advantaged is an uncertain creature in a good course.  
Use. If men advantaged are uncertain towards good, what will men be that are altogether disadvantaged, men in a state of blindness, perverseness, unsoundness? Some hold not on, others will never begin good, this is the plague of a blind soul. God unknown, is bid to departed: Christ unknown, is bid to leave the coasts, to give place to Swine: the sweetest ways of Christ unknown, men will never set foot in them. The Levites Concubine lay forced to death, and her hands, saith the Text, lay upon the threshold of the door, Judg. 19.27. so do many souls; Satan forces them to death, at the door of good; their hands, as it were upon the threshold of God's House, so near entering in, and yet there Satan, with one wile or other, forces them to death. Ignorance generates prejudice, and now you shall see a blind man fencing to keep off Christ and salvation from coming to his house. 'Twould make a man's soul bleed, to hear, with what weak things many ignorant hearts are kept off from making so much as profession of some courses that are good: they are fools, or knaves all, that go in such ways, meaning such persons as strive to come nearest the rule of the Gospel. Persons are studied, not the way that they go in: the men are giddy, and of no account, therefore away with what they profess; this is the proprium of a weak brain. If Christ himself were present, this man would stumble at him, and lose his soul, rather than he would take acquaintance of such a silly outside. Christ hath his glory within, so have Saints, and the way they walk in. [The entrance into it] as the Wiseman saith, gives understanding to the simple: Taste how good Christ is in his ways; begin the life of Christ and the Gospel. No, I will not: Ignorance begets wilfulness, and now Christ knocks no more.  
Ignorance is a great deal of disadvange to a holy course, but wilfulness a greater: This is the strong hold of Satan, the Devil crowned, and all powers internal and external united, and fight to keep the crown upon his head. Many things torment, but one thing gains a Sinner, that is, the beauty and sweetness of the Lord Jesus. High spirits shut their eyes, and shut their mouths; they will stand in no capacity of remedy, they will not come near such a person, nor such a place, not they. Why? Christ is there. Let who will be there, I will not. This is rebellion in open act, and the Psalmist explains the nature of it, 'Tis a man setting his heart awry, and such a soul surely can never move well; a Watch set wrong, cannot be steadfast in following the course of the Sun, and time of the day. And might not be as their fathers, a stubborn and rebellious generation, a generation that [set not their hearts aright] and whose spirit was not steadfast with God, Psal. 78.8. A heart set awry, is a desperate disadvantage to an even course: where such a temper is, men should think of the patience of Christ, his love overcomes a stubborn soul. O that goodness and mercy should wait to embrace a froward heart, that will not continue, no not begin good!  
Ignorance is a great disadvantage to a steady course, wilfulness a greater, but Hypocrisy the greatest of all. A double minded man is unstable in all his ways, and yet he hath many, more than any sinner besides. An hypocrites soul, is like some wild Downs that have many cross ways upon them, some this way, some that, but none to Christ, and therefore the soul loses itself, but cannot fix. An Hypocrite is one that observes the winds; not sweet gales within, but gainful gales without, from the world; his principles put him upon uncertainties; he is ever about to sow, but never sows, the wind still turns so cross: when, or where he will have a harvest, I know not. Things must be equally poised, to make steady and certain motion, and in this an Hypocrite is more disadvantaged than any man, for he hath a great sail, and a little bottom; a great head, and a little heart; great broad wings, and a little light body, like a Butterfly, and as steady in his flight. Have you not observed the flight of a Butterfly, how in and out he is? The reason may be, because body and wings carry no proportion; 'thas wings big enough, and broad enough for a body of some bulk, which wanting, it cannot master and steer its course steady in the air. Sinners have their proper punishment here; as all sins have one common punishment hereafter, to wit, hell, so they have their proper punishment here. I may say of all sins but Hypocrisy, that they are simply a not coming to Christ, but I may say of an Hypocrite, that he is one come and gone, seemingly come, and really gone, and cain's curse is gone after him, he ranges in forlorn places, and things, having seven more forlorn spirits in him then he had. Truth and integrity, is the soul of the soul; this is quite dead in an Hypocrite. A lie will choose a lie; the heart a lie, will choose any lying principles, and ah what a many lies be there now in the world! I am afraid of men's integrity, lies are so generally taking and mis-leading now: the spirit is as the things it strongly cleaves to.  
Hitherto we have spoken to persons disadvantaged, surely you will tumble up and down in your course, till you tumble to your place, if Christ show not mercy to you. I will now speak to you, which are advantaged persons with gifts: Remember the point, such are but uncertain creatures in their course: Trust not in your advantages, for the certainty and continuation of your holy course. No man's light is so big, but Satan by his proper force, or by divine commission, can blow it out; a soul in the dark, whither cannot the prince of darkness lead? Sampsons' eyes out, and a Philistine, a wicked person, may rule him. Parts looked upon, make the soul blind; and leaned upon, make the soul weak; for the man leaves a staff, and leans upon a reed, he will certainly fall, and yet he will not believe it, till he is down. Self is a gaudy thing; things that glister dazzle sight; sight dazzled, the man will move madly, you will see him run headlong into the sea, and think it green grass and woods. When a man looks upon self, the Devil always lends him spectacles, and his glasse-eyes are always a bad guide; things looked upon through his medium, are commonly of false dimension, too big, or too little.  
'Tis sad to hear, how confident some are of the steadfastness of their motion: I will die rather than I will do this or that. Though all men forsake Christ, yet will not I. Thou knowest not thyself, consider how naught thou art now, although so and so advantaged for good; as temptations shall strengthen upon thee, so wilt thou become worse, thou wilt give backward and backward still, till thou becommest stark naught. Some persons upon view of self, conclude they shall go currently on, for they find they get victory over such a sin, and over such a temptation, and the like. I would speak to this, I am afraid you know not the nature of corruption; 'tis like the sea in its motion, it will seem to lose ground, and decline such a part of the earth much, for such a space of time, and of a sudden again, by a little advantage of wind, come tumbling in, and spread over as much earth as ever, and more. Again, you know also this is its property, when it leaves one point of the earth, it will break in as fare or farther, upon another point. It falls out oft, whilst persons are treading down some external acts of evil, the soul rises and swells with conceit and fancy of its own worth and goodness; here is a Babel, a Christian blasted before finished, mouldering whilst building; these buds whither, because they want earth; their end is naught, so was their beginning, had they seen it. Such cannot hold out steady, whose spirits are lifted up with some poor glisning snail creepings of their own. Poison that breaks out in the hands and face, and struck in by some art, is not cured, but a thousand times more dangerous. 'Tis the case of many; malignity breaks out in their tongue, in their outward man, in such and such broad base courses, which do disrepute them, and by some pains and art, they stop these filthy issues, and strike the poison inward into their heart; cease drunkenness & debauchedness, and now become proud; of rakels become civilians and justiciaries. God I thank thee, I am not as such and such, no drunkard nor whoremaster. No, thou art worse, further from the Kingdom of God, further from persevering and finishing a good course, than they are from beginning of it. A man that thinks himself the better fitted for flight, for any poor waxed wings of his own, will when highest, like Icarus, melt and fall, and be drowned.  
Things that would move very steady, must rise very high; the upper region is quieter a great deal then the lower, and better for steady motion. As the soul rises above the world, above its own endowments, above all without and within itself, and sits fully and clearly in the arms of Christ, so is the steadfastness of its motion; Christ's arms do not tyre, his hands do not shake, he carries Venice-glasses full of choice liquor, and breaks not one, nor sheds not a drop out of any one. How many souls hath God put into Christ's hand! and yet he hath not lost one soul; no nor one soul hath not lost one drop committed to him to keep. Satan is at our right hand continually, but he cannot come so near Christ. We cannot carry our hands steady a moment, he doth so jog it, and the more we struggle to grasp and get into our hand, the more he jogs it; but the more we can empty out all into Christ's hand, the further still from Satan's power, and so consequently safe. This age surely is so whimsical, so drunk, so staggering, and falling, because it leans so much upon its own brain, and so little upon Christ. They that wait upon the Lord, renew their strength, they run, and are not weary; they run steadily to the last, till they have quite outrun sin, Satan, and all molesting. 'Tis sure, sweet motion, when Christ's arms still are only the Chariot-wheels in all things. I wonder this advantage is no more studied. Christians complain of the unsteadiness of their course, and the unevenness of their walking, of nothing more. 'Tis a sweet thing to use prayer much, 'tis the steadiest wind we can sail by, if there be any steady wind below; but rest not in this, but in him whom you mention by prayer. Do [thou] keep it in the thoughts of their hearts, to go on thus willingly. Prayer is here used for perseverance, but the person mentioned in prayer, and not the prayer itself, is rested upon for the thing sought. Do [thou] keep it in the thoughts of their hearts.   
COLOSSIANS 1.23. From the hope of the Gospel. 
HOpe is a glad expectation of good; something at a distance pleasing, now and then smiling upon the soul, and the soul upon it. Man since his fall, hath but little in possession, not enough to quiet his heart a moment. When I say, man hath but little, I do not mean of the things of this life, (though all this world be nothing) he hath but little of God. Many have nothing of God; they that have most, have but drops, and a thirst for flagons; in suit for much, enough to stay and quiet, Stay me with flagons, this is the panting of perfection here; and when the soul can conclude its suit takes above, and can sweetly lie down and look for a return, than it hopes.  
Joy comes not in by vision here as it doth above, but by expectation: fallen things as they lie, can glad no understanding man to look upon. All the things in this world, will not make up matter sufficient for a smile, if rightly understood: one may gather it from the composed countenance of Christ, all the time he was upon earth. This world is a big vast room, full of broken cisterns, and man the prime vessel, most broken: such a forlorn sight, can it be matter of joy? And yet there are no other prospects here below; take what house, what place, what advantage you will, to look abroad upon things here below, you cannot look besides ruin and desolation: that this shall be repaired, and all these broken cisterns mended and filled, and all made to run eternally into my soul, this may do something upon the soul, when it can rise and reach so high, and this is hope. My [flesh] shall rest in hope. Hope is a soul at rest concerning all things within and without, concerning spirit and flesh, that they shall be all perfectly well.  
The soul of man naturally sits up much now; distracted creatures, can take little rest; this is not well, that's not well, all will be worse: the world will sink, and I shall be undermost: you may guess by despair, what hope is. Despair is a soul wracking itself with what is, 
Job 13.14.  and with what will be: 'Tis one taking his flesh in his teeth, torturing and tearing all, under his own apprehension of things. God is gone; he will never return; if he do, 'twill but be to send me to my place. Hope is the correction of these distempers. God is hid, he is not gone; I shall see him, though not now; every bone that is broken, shall rejoice; every filthy issue in my soul, shall be dried up. I will wait upon the Lord that hideth himself from the house of Jacob, and I will look for him: this is hope, hope has the command of herself, but will not have the command of God. She has every thing that would rebel at her foot, but Christ in the highest esteem, of any of his daughters. Can he give bread? Will he give a crumb to me? No, I shall eat this morsel and die, groan this groan, and my heartstrings will break: You never heard hope speak such a word; she is a child that speaks just like her father. Our God is not come indeed yet, but he will come, and he will not tarry: though he pulls down quickly, yet he takes time to build up, and this time hastens. Despair looks upon mercy at a stand, hope sees it coming, and coming a great pace. My beloved comes skipping upon the mountains. (i) Certainly coming, and swiftly coming.  
Hope hath but bad external feeling, but all other senses most acute. She can see a great way, hear a great way, and the like. In a dark day, when fogs are never so thick, she can look through them, and behold the land that is far off: When she is in the belly of hell, she can look towards God's Temple. When burdens press, that sense hath nothing but torture, nothing but devils to shake hands with, yet than she can see a God, amongst a thicket of Devils, though she cannot come at him as she would: though I cannot come to him, he will come to me where ever I am; though thousands encompass me, yet I will not fear, that is, I will not despair of one to come to relieve me. Hope will carry more burdens than any grace, without sinking. In perils by sea, in perils by land, etc. In poverty, in nakedness, distressed in all kinds with a witness, but not cast down. Hope is never cast down; she will cast down any thing, men, devils, but is never cast down herself; Hope is a hardy long-lived grace, 'twill live in famine, when ' thath not a bit of bread; 'twill live in sickness, in war, in death; The righteous hath hope in his death: Hope was never known to have her heartstrings break, 'tis semper vivens. Death is the King of fears, and yet it pales not the countenance of hope; hope walks in the valley of the shadow of death, and fears none ill, (i) expects no hurt: Hope can fee no ill, no hurt in any thing, not in death, not in the grave; that house is something dark indeed, but I shall not always lie there, saith hope. Thou wilt not leave my soul in grave; though thou kill me, I will hope in thee; though thou bury me, I will hope in thee: I shall rise as Christ did, this vile body shall be changed, and made like Christ's glorious body, and then set for ever where his is. The flesh doth rest in hope.  
Hope is conversant about no ill, but about all good, and most about that which is noblest, 'tis appetitus excellentis boni, cum fiducia obtinendi: therefore is hope so often put for heaven, it doth so often go to heaven, and is so much taken up there. Looking for that blessed hope, and for the glorious appearing of that great God, and our Saviour, the Lord Jesus Christ, Tit. 2.13. and so by the Author to the Hebrews urged. To lay hold on the hope that is set before us. You see hope is put for heaven, and the reason is, because so much conversant there. Hope feeds delicately, she hath a table below, and this is nothing but the word of Christ. My soul hopeth in thy Word. She hath a table above, and this is nothing but Christ himself, and the state he wears above; this she looks upon oft, and smiles to herself, when no soul alive is ware: Rejoice in the hope of the glory of God. The two terms of hope, are hell and heaven; she goes from the one to the other, and in this way turns the one into the other, and this is all her work; she goes into every house of mourning where Christ is, and takes exact notice of every distress corporal and spiritual, and then bids the mourner be cheerful, all tears shall be wiped from thine eyes; there is a house eternal in the Heavens, though this crack and moulder, and there thou shalt sigh no more. Hope is that good Angel, that carries Lazarus and lays him in Abraham's bosom; 'tis that grace which makes heavy afflictions light, long afflictions short, by showing the soul what they work about, a far more exceeding, and an eternal weight of glory. Hope can speak nothing but Heaven, and glory, to a distressed heart. I conclude as I began, Hope is a glad expectation of good, (i) of all good, but especially the highest and the noblest good.  
Drooping hearts, think of this point, how useful is this grace for you? you have taken a house by the borders of hell, continually affrighted with evil spirits, that walk up and down in your souls, and yet you love to dwell here. Terrors take hold sometimes, 'tis a heavy stroke, than the soul refuseth comfort Sense of fin is good, but it's a wound of itself, that must be carefully dressed oft with the leaves of the tree of life, 'twill rankle and kill else. Sinner, dost thou know thy state? Yes. Dost thou know it exactly? Yes. Why, whither shalt thou go when thou diest? To Hell. Hast thou no hope of any other thing? No. Why wouldst thou stand still all this while, and let thy soul bleed to death? Was there no Balm in Gilead? No word in all the book of God that might speak matter of hope to thee? Despair in strength, is very peremptory in conclusions, but never deliberate in examinations of grounds. 'Tis a soul so tossed and tumbled between Satan and conscience, day and night, that it hath no power to ponder any thing. 
Pressus ab exemplo, discat sperare secunda.  Thou shalt go to hell, O my soul, when thou diest: Why? I have sinned. So did all the Saints that are in Heaven when they were in earth; as now thou art; did not David sin much in life, and yet what a brave hope had he in death? Sin enough in life, to make him a type of Satan, for blood and unmercifulness; and yet hope enough in death, to make him a type of Christ. Thou wilt not leave my soul in grave. Yea, but some persons sins, have a very sad consideration over others have. This is a truth, but no sin or misery must have any such consideration, as to sink the soul.  
Hold this position, all that God doth is to bring us nearer to him. If he whip us, and strike never so hard, or never so strangely, 'tis to bring us nearer him, not to drive us further from him. If he strike the body or the soul, if he let lose Satan to tempt, and let lose the heart to fall, 'tis to bring the soul nearer to God: God doth nothing to drive away thy soul from him, nor would he have any thing else do it: and wilt thou do it thyself, by every thing thou seest, hearest, feelest, & c? Despair makes use of external senses all together, more than of the Bible, and construes all things amiss: it harps much upon the intention of God. God intends my death, he holds me for his enemy; fury guides him in all that he doth about me, one may run and read his frowns in all his actions. Thou frownest always, O tempted soul, and thou thinkest God doth so. Thy soul is precious to Christ, he doth not desire its death; 'tis more precious to Christ then to thyself; Christ would save it, and thou wouldst destroy it; he means nothing else in the blackest saddest things that are upon thee, but love and mercy, therefore be not prejudized concerning his intention; the saddest things that are upon thee, if thou couldst but turn them upside down, thou shouldest see in them the smiling face of God.  
Hold one position more, that God's intentions toward us, are accompanied with the readiest means to accomplish them in us. Good is long a coming: this principle swallowed, is destructive to Hope; the next step will be this, 'twill never come; Christ long a coming, the next cross makes the soul conclude, he will never come. We may not construe Christ tedious in his motion; and yet 'tis hard to do otherwise, when much put to it: when trials are sharpest, mercy and deliverance is nearest. The Heathen rage. The Lord of hosts is with us, saith the next verse. Hold fast, I come quickly. When 'tis as much as ever one can hold, trial being so strong, than Christ makes haste, and salvation is near. This principle well laid into the soul, would make one hope to the end, hope to the last man in a battle, to the last breath in a sickness. Jacob comes hindermost of the company. Christ comes after all means are done. Isaac, which signifies laughter, is a child of old age: Christ comes out of a withered womb; the man-child that makes us laughter, comes out of means given up as barren. When Christ throws a man down, and throws him very low, then is he about to raise him. When Christ kills, then is he ready to make alive. If this were received, who could despair? Who would not hope of life, when every one gives him over? Yea of eternal life?  
Finally, hold one position more, that Satan and thine own unbelieving heart, conspire against thy tranquillity; hope is the joy of a man's life, Satan hath none, and it adds to his sorrow, when he seethe any else have joy, it greatens his hell, when he sees any else have but a little of Heaven: Final despair shuts up that cursed spirit, and all those that are with him: the worm that gnaws me, will never die; the fire that burns me, is unquenchable; the chains that hold me, are everlasting chains; the pit I am in, is bottomless, no possible passage from hence; not a drop of mercy falls in here, to coal any scorched creature, in the space of eternity; this is the tone of Tophet, these are the dismal complaints, which those restless souls below throw out, as they role to and fro in that fiery furnace. Despairing sinner, Satan is fallen in with thy conscience, to conjure thy soul into this condition. Thou art in hell upon earth, as that other phrase is, of her that is dead while she lives. Tell me. How dost thou sleep? How dost thou eat? How dost thou walk? How dost thou talk? How dost thou look? Is not thy moisture turned into the drought of summer? Thy body turned into skin and bones? Alas for thee, poor soul, God never made such a way as this to Heaven, 'tis Satan and thy own despairing heart, one evil spirit tormenting another, just as they do below; and the design is, to seal the soul up for wrath: despair is the black seal of the bottomless pit.  
Lay all this together now, and do but think how unkindly you deal with Christ for all his love and pains, which hath done so much for the tranquillity of your life, to make you hope here, and possess hereafter. Christ hath taken upon him your debts, there is not a sin that ever you committed, not a trespass against any rule, but he will be accountable for it, and in your stead, and all to make you hope. Some friends will undertake for part of ones debt, to make one cheerful, and this is much love, too much to be slighted; but then there remains something behind, and that sads and sinks the heart. How shall I pay that? Bleeding soul, Christ leaves thee no debt to pay, no sin to answer for. 'Tis lively set out in that Parable, Luk. 18.32. O wicked servant, I forgave thee all that debt, because thou desirest it; shouldest not thou also have compassion on thy fellow-servant? What should make fear, when all is discharged? If I did know it were so. Dost thou not desire it should be so? wouldst thou not have all right and sweet, between God and thy soul, rather than any thing? Yes. Why, this may be a demonstration to thee, that all is right and even, between God and thee. Did I not forgive thee all thy debt, [because thou desirest me?] God forgives debts to Christ upon exact satisfaction, but Christ forgives debts to us, upon complaining of them, and groaning under them, and desiring their discharge; upon a heart panting to be clean, the voice goes forth from Christ, I will be thou clean. Panting languishing soul for mercy, thou hast obtained mercy; thou desirest to be clean, why thou art clean; Shall Christ do all this for so little, and wilt not thou hope, and cheerfully expect the sweet of that which he so freely gives.  
Finally, Do but think, what a double miserable life thou wilt have in these times, if this grace of hope lie ruinous in thee, through any wile of Satan. Thou wilt be as a Ship without an anchor, tossed terribly, and no possibility of staying thee. Which hope we have us an anchor of the soul, both sure and steadfast. If a man cannot stay upon God in distress, he can stay no where; a soul that can stay no where, will hardly stay in his wits, when storms grow very great. What is by ordination a centre and rest for such and such a body, a light body, or a heavy body, that and no other thing will give rest to it. Christ is by divine ordination the centre of souls; were there a thousand rocks to cast anchor upon, yet no rock like this, the soul will not rest upon any else. Their rock is not as ours, themselves being judges. All men find this by experience, that what ever they pitch upon besides God, to stay and relieve themselves, it doth not do it. O that the war were ended, that the war were ended. Fearful soul, if this war were ended, thou hast a war within thee, which will never end, till thy despair end: fight without, and fight within; others killing my body, and myself kill my soul: what a woeful life is this! Hope alive, this is the sweet course of the soul, to wit, when all is black, deadly, and dismal without, than the soul draws the curtain, and withdraws from all these lower rooms, and walks in upper chambers, where no noise is, views the City and Country above, and the inhabitants and privileges thereof. Hope enters within the veil, Heb. 6.19. Yet I know a Country where no war is, an inheritance where no plundering is; neighbours and Citizens that do not kill one another, but love one another dear; that have not their swords in one another's breasts, but each other & Christ; there I shall be quickly, and the sooner, that these miseries below are so heavy on me.   
COLOSS. 1.23. 
From the hope of [the Gospel.]  
WE have considered the grace of hope in itself, and have found it a sweet flower, as any grows in the garden of God: we are now to consider the stock out of which it springs; the mould that likes it, 
The English word, Gospel, notes, Good speech: spell formerly signified speech. Gospel, quasi God spell God speech and that is glad speech indeed.  and out of which it grows, is the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies a glad word or message. When God smiles upon the soul, than the soul smiles in its course: our death or life, sits upon the lips of Christ: as Christ speaks, the soul opens or closes, lifts up or hangs down the head. Thou hast made my mouth like a sharp sword, a polished shaft, saith Christ of the Father, Esa. 49.2. What a womb the Gospel is! it brings forth twins, two, and the greatest that can be thought on, death and life; 'tis a polished shaft, not simply a shaft to kill, but a polished shaft, to make death in order to life. The Gospel is a womb that brings forth twins indeed, earth and heaven, heaven here; 'tis like the Hebrew women, quick of delivery. They were Gospel-words, which God spoke to Adam after his fall, when he spoke about the seed of the Woman, and these words reinstated him in earth, and in heaven, he had lost both else. His soul sunk within him, which made him hid and run away, and these words fetched life again to the soul, and the man again to his place. Doct. The Gospel is a grand blessing, a glad word, a God-speech.  
Our Sun was set at noon, and yet no more to have risen in this Horizon: God after our sin, had shut up his loving kindness in displeasure, and all this world was to lie under all the wrath of God, to all eternity, without one good word, without one good look; man the glory of the world, was proclaimed a Traitor, Absaloms' doom was upon him, Let him see my face no more; in this case no Mediator durst appear, not one of all the Angels in Heaven would know man after his fall, for any favour: the King had withdrawn himself, and all his train, he had bounded himself in universally like Abasuerus, that none might come to speak to him for favour in man's behalf, upon pain of death, no not concerning any matter of mercy towards man, he that should come about any such thing, came upon peril of eternal death: yet in this desperate strait, Christ like Esther puts forth, and takes his life in his hand, pleads with wrath itself, for a few, that they might be kindly entertained again, kindly thought of, and kindly spoke to: if thou must have blood, take my blood, only write down with it a few names in the book of life, a small company to be kind unto for ever, to look pleasantly upon them, and to speak sweetly to them here, and for ever hereafter. That which cost Christ so dear, surely is no small favour; he gave his blood, for a good word from God to man, a good word therefore from God, is certainly a great favour, for Christ lays not out his blood for trifles, as sometimes we do.  
It's price, its property speaks it a grand blessing: The Gospel is light, prime light, it makes exact discretion, it shines into the heart, that's the expression of it which the Apostle gives, 2 Cor. 4.6. But God which commanded the light out of darkness, hath shined into our hearts. You may discern a moat, a hair, the smallest thing that is, by a shining light; the Gospel discovers beams, moats, yea these perfectly: Then shalt thou see [perfectly] the moat that is in thy brother's eye. Take in but Gospel-light, and lay aside thine own conceited light, and thou shalt see every thing exactly, in thy spiritual state. The light of the Gospel discovers thoughts, and intentions of the heart, it divideth between the marrow and the bones, it shows how the soul is jointed, marrowed, how every sinew and string lies, and what oil is in the vessels to supple them, and make them last, whether any or none. The heart is called the hidden man, and 'tis hid indeed, from all creatures in the world, from the man himself: that's a notable light that gets into a dungeon, a vault deep under ground, that is full of damps, and makes discovery there of all the mud and dirt, of all the frogs and toads that lie there, and yet such is the light of the Gospel; where ever it comes, though into never so dark a soul, it lays open all very exactly, that is, to conviction. He that is unlearned cometh in, and he is convinced of all, and falls down, saith the text; it tells a man all that ever he did, and very exactly. A true glass, is of worth: All light flatters, but the Gospel. That's an ointment indeed, which takes off all scales, and makes perfect sight in any one, and this is the property of the Gospel; to whom soever it comes, though an idiot, as the original is, he is convinced of all; 'tis spoken as the natural property of this light, man cannot hid any thing from it.  
It makes an exact discovery of man, and an exact discovery of God, so far forth as such powers as we have here are comprehensible: it shines into our hearts, and gives the light of the knowledge of [the glory of God;] it discovers man's glory, to wit, his soul; and the glory of God, to wit, his heart and his soul towards man, two such properties as are not to be found in any light. The glory of God is his face, all other light discovers but his back parts, or if it speak any thing about the face of God, 'tis as vailed. To see the King is a great favour, but to see him in state, that's a great friendship indeed. There be many things have glory, which if any one could give one eyes to behold, we should account it a great privilege; if any one could set me, as Satan would have set Christ, to behold the kingdoms of this world, and the glory of them, as is there expressed, I should be ready to think it a great privilege, and yet all this glory, not comparable to the glory of God; all these things that glitter here below, are but the dust of that gold above, but some old cast garments, which the King lays at his feet, and gives to some poor servants and slaves, they are but as cast-rags, given to diseased creatures. The glory of God is not to be expressed: the Gospel helps us to Paul's vision, to behold unutterable things. The face of God is his glory; the face of a man is his glory. Distinguishing propriety, whether such a one be a brother, a sister, a father, I can tell you when I see his face, which is glorious to me when I behold. The Gospel gives a distinct knowledge of God, by this, and by this alone; I am enabled to look as it were in his face, and to discern in what relation I stand to him, and he to me, whether I be his child, and he my father, or otherwise. Mercy considered in such a latitude, as eternally to save, is called the glory of God; condiscension to the creature offending, taking him up in his arms. 'Tis called the glory of a man to pass by a fault, to abide sweet when others are bitter, to smile and embrace, when there is no invitement, but all discouragement; this is called the glory of a man, and this is called the glory of God. The Gospel and no light else, holds forth transcendent condescension in God; by all other light, we conceive of him as one that is austere, as one that will not yield a whit, as one that will have the utmost farthing, his own with advantage, or inflict death. The Gospel holds forth all sweet condescension in God, it sets him forth, as one inviting, come, blind, halt, as one waiting to be gracious, thirty, forty, fifty, threescore years, to the last hour, and yet giving a penny to him that came in last, as well as to him that came in first; it sets him out as one that goes about to folkes-dores and knocks, sinners do you need any mercy? do you need any thing for your souls or bodies, to make you blessed for ever? you may have it for nothing, Milk and honey, wine and oil, tried gold, and royal apparel. The Gospel sets out God as one that expostulates with man, about the matter of his good, Why do you lay out your money for that which is not bread? And why will you die? The Gospel sets out God, as one beseeching man to be reconciled, as one that delights to exercise loving-kindness, to make it his work, his daily business, to forgive sins, and to bring souls to heaven at his own cost; this is transcendent condiscension, and this is the glory of God in the eye of a poor sinner; this makes him shine more glorious than any thing in the world; and all this, the light of the Gospel discovers, discovers in us; hath shined [into our hearts] to give us the light of the knowledge of the glory of God.  
Use. The Gospel is a grand favour, but I am afraid we do not count it so: Manna is loathed, we love darkness more than light. That light which discovers us, and makes our nakedness appear, is a plague and no blessing to thousands. What is more enraging and more deadly to some persons, than the powerful words of the Lord Jesus? What is more enraging at this day, than the shining light of the Gospel? Our misery is great, the cause apparent, we shut our eyes against the light. The Prince of darkness shall rule; this is the vote of thousands. Where Satan reigns, do you expect any other but a hell, rending and tearing, howling and yelling. Brave England is turned into a hell, oppressing, racking, rending weeping, wailing, and gnashing of teeth, and why? Certainly the Prince of darkness reigns amongst us; have you a glimpse of that fiend in all this our hell and misery? If there were indeed a true love of the Gospel amongst us, could there be such fight abroad and at home amongst us as there is? As light is precious, it conquers; as light conquers, pride falls; pride fallen, the Lion is a Lamb, Lambs rend not, nor tear one another. We rend and tear one another, name, state, all that is dear, and would be to one another as the very devils are. Ah Lord! Is this a Christian Land, a Land honouring the Gospel? Doth it conquer us? Is the Spirit of the Gospel in us, whose hearts burn like hell in pride and malice against one another? The hand of the Lord is upon an hypocritical people, get it off who can. You say you love the Gospel, and yet think the Land too good for them that faithfully profess it: He that hates his brother in his heart, is a murderer; a bloody spirit is in you, a bloody hand of justice is upon you, if this right not the innocent, and publish the hyporcisie of this generation to all the world, then say, that Christ hath not spoken by me.  
Would the sword were sheathed, saith many: would it had done its work, say I. We needed through lancing, men's baseness comes out freely: 'tis a mercy to know who loves the Gospel, and how. How long will England bleed, ere good blood appear? Will that good blood be so little, as not enough to hold life in the State? O that will be sad! Sinners, look about you, you that dissemble with your light, are the plagues of the Land: do you call whom you will, troublers, this will be found the truth which I have said, you are the troublers, and the destroyers of the Land, and the ruin of all will be charged upon you. Know the symptom of a dying State: when death is seized upon the vitals, and black vapours beat up strong against the brain, we cry draw the curtains, shut the windows, keep them dark, they will be mad else. Light is scoffed at now, never more, this makes thousands cry, draw the curtain, shut the windows, keep souls dark, they will be mad else: and this is the glory of thousands, that they keep where they were, and shut out light: it is I fear a deadly state. Mayst not thou come as far short of truth, as thou judgest others to overshoot themselves? Dost thou think that none hit the white but thee? Are not errors on the left hand, as dangerous as errors on the right? Is not a cold frozen soul, a soul settled upon its lees, as base a prizer of the Gospel, as a wanton that is too lavish?  
I have but one thing more, let love be returned. Doth God give grand favours, return answerable to him. The light which shines sweetly and gloriously upon you, let it gain your souls to God. Doth Christ speak kindly unto you? Speak so to him. Doth Christ speak for your hearts, to lay them in his bosom, and for no other use? How can you deny him? Give Christ your heart, 'tis no great favour, yet Christ accounts it so, because 'tis your prime jewel: Christ doth take things according to your account, which is transcendent love: what you account your jewel, that Christ takes for one. If you make a sin, a jewel dearer than any thing, yet if at the call of the Gospel, you sacrifice this, and offer it to Christ to do what he will with it, kill it or keep it alive, he accounts this for a great favour, a jewel; What you indeed and in good earnest account great, that doth Christ, when in plainness and in simplicity you give it to him. Isaac was esteemed by Abraham a great favour from God, and when he was willing to offer this again to God, 'twas taken by God as Abraham accounted it, a great favour. The Sun loses none of its rays, by all the course it runs, none darkened nor spoilt, but sets as big, as glorious, and as smiling, as it did arise. Shall we darken any beam of that light, which shines upon us? Shall we sad the face of that Sun that smiles upon us? And yet so we do, when Christ cannot gain us by his beams of love which shine upon us. Consider how long time the Gospel hath been amongst you, and how little good it hath done. O that a heart should be so cold, that twenty or thirty years lying in the Sun, will not warm it. Hold a multiplying glass, upon the Sun that shines upon your souls, and see what this will do: say to thy soul, How many precious Gospel-Sermons have I heard! and how many thousand thousand secret words in them! how have these echoed, with a sweeter report from one within, than they were at first speaking from the person without, which delivered them! how many sweet Gospel-words! yea, how many sweet Gospel-workes, have I had! how many heart-liftings heaven-ward, and yet down again! Hath any body such a cold heavy heart as I? 'Tis good to complain of ones heart much for its badness, to him that can make it better: 'tis good to complain much of this badness, badness under goodness, prime goodness, badness under the Gospel. Coldhearted sinners, thus taber upon your breast, when you are alone; if any thing warm, 'tis well: if nothing will, draw the curtain, and take leave of friends; if the Sunshine of the Gospel can by no means fetch heat in thee, thou canst not live long, if thou wouldst give all the wealth thou hast, the fruit of the body for the sin of the soul.   
COLOS. 1.23. 
Which was preached to every creature.  
BY creature here, is meant the noblest creature, to wit, man: 'tis an expression borrowed from Christ the creator, Go and preach the Gospel to every [creature,] Mark. 16.15. (i) to all men, make no distinction of persons, nor Nations; go into every house, Jew, Gentile, and proffer peace, tender life unto every dying soul. The expression in hand, speaks of this as done, wherein lies the difficulty. Which [was preached] to every creature. An expression like unto this you have at the sixth verse of this Chapter. Which is come unto you [as it is] unto all the world. These compared, explain one another. By the coming of Christ, the wall of partition between Jew and Gentile was broken down, and their privileges made common for any, and according to this tenor was the preaching of the Gospel; so that the tenor of Grace enlarged, and generally dispensed to all sorts of persons, Jew and Gentile, is said to be the preaching of the Gospel to every creature. Besides, there may be more in the expression: though there was not in the Apostles time, an actual tender to every individual person under Heaven by preaching, which elsewhere seems to be prophesied shall be; yet the sound of that grace which was thus generally preached, went into all the earth, and so their words at second hand, unto the ends of the world. Have they not heard? Yes; their sound went into all the earth, and their words unto the end of the world, Rom. 10.18. which makes the meaning of the expression in more words to this sense: Which was divulged in the tenor of it for all, and in the rumour of it to all.  
Doctr. Mercy now is of very vast extent, God is no respecter of persons, nor respecter of nations. David becomes a leader of all sorts, every one that was in distress, and every one that was discontented, etc. 1 Sam. 22.2. Saving grace hath a universality in it. Look to me and be saved, all the ends of the earth. The brazen Serpent was lifted up in the Wilderness, to be looked upon: it did secretly hint to that unworthy people, that God would not always tie himself to them, but give mercy a larger compass, that not only Israel, but those that were dogs, and as the brutes of the Wilderness should have a Saviour lifted up among them to look upon: our Saviour, in his own expression, gives this explanation: When I am lifted up, I will draw all men unto me; not only Jews, but Gentiles. The Serpent that is now lifted up, Lions, Tigers, Bears, Wolves, all the beasts of the vast Wilderness of this world, from the one end to the other, may look upon; Look to me and be saved, all the ends of the earth.  
Mercy is proportioned to Misery: All flesh hath corrupted itself, and Christ hath power over all flesh, to give eternal life, to whom he will: not a soul so black; so speckled, but Christ can cleanse him, as white as snow: no sin, no evil spirit so strong, but he can bring him under; he is able to subdue all things to himself, men, devils, sins, etc. he shall change your vile bodies, and make them like his glorious body, according to the working whereby he is [able to subdue all things to himself], Phil. 3.21. no condition desperate to Christ; he can give sight to one that is born blind, he 〈◊〉 change the spots of the Leopard, plague spots; all things touching the fallen condition of man, are possible to him, 'twas spoken you know by himself, upon a sad fight, which none of Christ's Disciples could do good to, to wit, one rended and torn by Satan, which Christ cured with ease. There be many thousand impossibilia to us; yea, in us; not a sin in a man's soul, the least, but is impossible to us to subdue, because in our nature: Can a Leopard change his spots any one of his spots? He may lick at them, but can he remove them? 'Tis as if Christ had said, Can a sinner take out any stain in his soul? he may lick at them, by prayer, and the like, but he cannot remove them, because as a nature to him; yet I can do it; as if Christ had said, I can take out any spot, out of any cloth, out of any part, soul or body; He is able to save all that come to God by him.  
Christ hath this vast power, and he cannot suspend it. If he refuse to do what he can for any distressed creature that comes unto him, and be the most miserable in the world, he will displease his Father, which we know he would not do, he would undergo hell first. The power that Christ hath for the good of sinners, is necessarily acted: The Sun shines upon all the world, and it cannot do otherwise. Christ in the 6th of John, when he had discoursed largely according to what latitude and compass he wrought, for the salvation of souls, he puts it to this conclusion: I can do no less, saith he, for this is the will of my Father, that [every one] that seethe the Son, and believeth on him, might have everlasting life; if it be the tatterdst, the forlornst creature in the city, that looks pitifully upon me, I must look pitifully upon him, if he hang about me for soul favour, I must in no ways cast him off, but take him out of the jaws of death, and carry him in my arms to eternal life. What is the will of the Father, is the will of Christ; the will of Christ naturally, not artificially, in a way of self-denial, and contest, as the will of God is said to be a Saints will; so that what the Father would have Christ own, Christ cannot but own, for the same Spirit is in him, and in the same measure; and therefore you have him setting himself forth by the Prophet, just as I do, as one bound by that Spirit which anointed him. The Spirit of the Lord, [is upon me] and he hath anointed me to preach unto these and these, and to comfort [all that mourn]. a Christ doth not say, the will of the Lord is nakedly revealed to me, how far I shall show mercy, and how far not; but the same Spirit that speaks to me, saith he, is upon me (i.) in the same measure that it speaks to me, 'tis in me, and so necessitates me to obey, or captivates me, as my own nature, and as my own affection. God is captivated with love, toward all captives; so am I, saith Christ; he would have all to be saved, and come to the knowledge of the truth; Jew's and Gentiles; so would I too, saith Christ; the same bottomless sea of love that fluctuates in his breast, is in mine; the Father and I are one, and often Christ uses this expression, when he speaks about love to the creature.  
Use. Sinners, if ever you would be saved, consider this point well, how wide the arms of Christ are; how big the bosom of mercy is; it hath many thousands between her breasts already, and yet there is room for you. The love of Christ is not coy, 'tis not humorous, ' thath not natural antipathy against any, but persons that slight it. Sinners, sinners, I beseech you consider it, at what height you love your sins: Do you love your sins above your bodies? above your estates, and names? yet there may be hope. Do ye love your sins above your souls? this is sad, yet there may be hope. But do ye not love your sins above that love which stands with her arms open to you yet for all this? What hope can there be in this case? How can you escape the damnation of hell? as Christ spoke to this generation. There is no art to make the soul set open the everlasting doors, like telling him of the King of glory, which would come in. I conclude so, because 'tis the art the holy Ghost useth. Mercy held out in the extent of it, is the King in visible glory: drunkards, swearers, adulterers, set open your everlasting doors, the King of glory would come into you, he would forgive your sins against the light of Scripture, your sins against the light of nature, your beastly sins, I, those wherein you have been worse than beasts, your sins against your own bodies, as well as against your own souls; Love would get herself a name upon you, by cleansing and kissing of Swine, by laying a Toad in her bosom, by bringing a devil out of hell to heaven. Can you spit in the face of this Love, now in the sight of all this congregation, and turn to your lusts again? Mercy comes to all your doors, she falls down at all your feet, will you tread upon her? Mercy shows you what she would have you do, Christ humbles himself to the dust, lays himself at all your feet, if you would but do the like to him, not a soul of you should perish.  
We hold out to you now, the riches of grace, if it work kindly, you shall know it by this, the soul longs to be partaker of it: this grace must be nourished; if longing die ere it obtain, the soul is guilty of stifling the Spirit. What buds in the soul will blossom, do but keep it in the Sun: all that are weary and heavy laden, have ease; all that are oppressed with the devil, are healed: 'tis the thing we are upon. If this grace work not kindly, the soul hardens itself in its sin. If love be so large, I may go on in my sin yet a while longer, and do well enough at last; God rejects none, not young sinners, not old sinners; I will make as much as I can of my sin, and lie as long as I may in the lap of Delilah; if I must part with it, I will part with it at last, when I must part with all. Death is seized violently upon this soul, he vomits his excrements. Would a Judas speak worse than this man? I will keep my covetousness and treachery as long as I can, if I must leave it, it shall be at last, when I leave this world, my master and my hope for ever. You cannot imagine the depth of guile that is in our hearts naturally; no man will say so much as before said in words, but thousands say it in deeds; say what we will, what we can, of justice, of mercy, of the latitude of these, yet sinners will drive on in their own courses, as long as liberty, strength, and life will give leave. These hearts are dead in trespasses: Let what Sun will shine upon the dead, it warms them not; these sinners are twice dead; dead naturally, and dead voluntary; they have tasted of the sweet of their ways, and they get much wealth and pleasure by it, and they are not children, to part with a reality for a fancy.  
These are whole, and need not a Physician, our work is quickly done about these. Burdened souls, you are the proper subject of mercy, and of this discourse, the call of this doctrine is to you: Come every one of you to Christ, and ye shall have ease, he excludes none: Come unto me, all ye that are weary and heavy laden. A loaded soul is self-condemned, he cannot stand under the sense of sin and wrath; alas, who can? A soul self-condemned, hath a halter about his neck of his own making; but do not hang thyself: the King of Israel is very merciful, he hangs none that comes to him as thou dost, with a halter about his neck; hold a parley with him for thy life, thou mayst bring him to what terms of mercy thou wilt, almost. Bid Christ make Propositions of peace, Lord, what wilt thou have me to do? If he say that he will have thee do this, and do that, deny thyself, and follow him, pluck out thy right eye, and cut off thy right hand, and the like tell him, that through him thou canst do all things; give me thyself, and I will part with any thing; lend me thine hand, and I will rise, draw me, and I will run after thee. Nothing is vile to me, but that which thou forbiddest, nothing dear, but that which thou commandest; only let me touch the hem of thy garment, let me take hold of thy skirt, and I shall accomplish thy will and mine own.  
This request cannot be denied: Make this conclusion, and feed upon it, under all desertion and temptation. Christ is engaged, furnished, yea, about this very design, to give himself to thee. Christ is engaged for thee by petition; thou hast put up many petitions to him, and he hath put them up all to God, he could do no otherwise; for he is by place an Advocate, to mention and plead such cases, as are moved to him. Christ is furnished by concession, for he is heard in all that he asks: my Father heareth me always. We ask many things and miss, because we ask amiss: Christ always asketh well, and speeds well: therefore conclude of relief. You that mourn after Christ, [he will] send a Comforter. The command of God is upon Christ, [he shall be] a light to the Gentiles. When Christ engages himself by petition for any, God doth always engage him by concession, and by accomplishment for it. See thou do this poor soul good, my Son: here is for him, according to all that he needs, let it be laid out upon him according to all thou sayest, will make him happy. Must he have my Spirit? my comforting Spirit? will no less, nor no cheaper thing make him smile? will not a little Saffron mixed with some spirituous liquid, make him laugh? No, must he have my Spirit? my Joys then here ' 'tis. But be sure, my Son, that thou give it him. The injunction of God is upon Christ, He shall be a light to the Gentiles. God doth trust no Doctor, no Apothecary, none but Christ himself about drooping souls; and he puts into his hand, cordials of infinite price, and saith, that he shall give them, and his blessing with them; that he shall be, not only means of light, but Light itself, to dark souls; that is, the blessing of means, as well as means.  
That Christ is about and upon giving himself to thee, O soul, I will demonstrate to thee thus: Christ hath looked upon thee, this is the first thing a man doth, when he intends to bestow himself upon any; Abasuerus viewed the damosels first. The Son hath looked upon thee; that the Son hath looked upon thee, is apparent, for the beauty of his countenance hath taken thee, and thou wouldst fain have his Image to wear in thy breast, and if all thou hadst would buy it, how willingly wouldst thou part with it? the words which fall from Christ's lips, are as marrow, and those which suit thy state, as marrow and fatness. Surely the King hath looked upon thee, and more, he hath a liking to thee. Thou lovest him, thou mayst conclude therefore, that he loved thee first. We love him, because he loved us first, the man makes love first. Christ wooed thee long, ere he thus far gained thee, though thou take no notice of it. Nay, more than this, Christ hath bestowed love-tokens upon thee, surely he is bestowing himself to thee. Christ hath given thee by us his messengers as Abraham's servant, a golden earring, bracelets for thine hands; by the word which we preach, he hath given thee his Spirit, thou breathest as Christ doth, very sweelty. I do not smell it. No, one cannot smell his own breath, when 'tis sweet, only when it stinks much; but others smell it, in every room where thou comest.  
Would Christ were mine! Is not this the period still, of thy expression, at the end of every discourse? Such an one hath got so much and so much, saith one to thee; dost not thou reply? would Christ were mine, and then I had got more than he. Dost thou not gasp only after Christ, when thou fetchest breath deepest? That's the Spirit of the Lord Jesus, which makes sighs and groans, which cannot be expressed; he and thee sigh together; one in another, and one after another. Love is mutually set, the contract is made, only 'tis not published to the world; some deliberate time is used about this.  
'Tis a distinct thing from being Christ's, to know that I am his, and that he hath bestowed himself upon me; and all the wranglings, quarrelings, and gainsayings of Satan, and a man's own soul, will not be quite dead, till the soul be quite in the bosom of Christ. When one argues from the beams of the Sun that there is a Sun, me thinks the cavillingst spirit of unbelief that is should lie still. Had not body ever taken notice of any ray of the Sun appearing in the soul to argue from, only the word of grace pressed, and the man that was all the days of his life a vile wretch, beholding his own necessity, and the riches of goodness, and laying hold upon it, he were bound to believe that Christ accepted of him, and bestowed himself upon him. I beseech you weak souls, know two things, and you cannot but be strong: Know the riches of the Gospel, and know the obligement of the Gospel; it tenders mercy, 1. freely, and so it 2. must be owned; and so owned, though with never so much weakness, or with never so many temptations, yet that it should be effectual to your salvation: the touch of Christ's garment did the cure.   
COLOSSIANS 1.23. 
Whereof I Paul, etc.  
'TIs for some special emphasis certainly, that the Apostle doth here articulate his person, with his name, I Paul; only we are various at guessing at it. Some think he points at the signification of his name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare, which signifies to cease. As if he had said, I that am stopped and ceased from destroying the Gospel, and now made a publisher of it. Divine love can quench hellfire, check violence, stop and turn a man when in the height of rage against Christ. This bloody sinner, had a remarkable stop, by a word of love from Heaven, Why dost thou persecute me? Upon which his name was changed, to print and perpetuate providence, from Saul to Paul, (i) one stopped and ceased. No cords so strong as love, a madman cannot break them, when catched with them. Paul was a madman, a devil, yet catched and tamed presently, by a sweet voice from heaven. If you would conjure a devil quiet, if you would quench hellfire in any one's breast, if you would make cords strong enough to hold a Bedlam, imitate Christ, speak as one from Heaven, in the sweetness and strength of the Gospel; lay a mountain of love in the madman's way. Why sinner? Why wilt thou go over Christ? This will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cease his course.  
Others think the Apostle points at the signification of his name, as a Roman name. Paulus, from the adjective Paulus, which signifies little: as if the Apostle had said, Of which great mysteries, I that am little and poor in gifts, in place, in esteem, little and base every way, yet am made a dispenser; and so an expression of great humility. The more grace, the less in our own eye. The sight of God is humbling, his majesty and glory is such, that the soul necessarily falls at his feet. The lesser and lower in our own eye, the greater and higher in Gods; all that he raises, is out of the dust: out of the dust he raiseth seed to Abraham; and out of the dust he raiseth officers to look to this seed; out of the dust he raised our Saviour; and out of the dust he raiseth those Saviour's, which are in his stead, Leaders in Israel. He giveth grace to the humble, (i) much grace, grace enough for the man himself, and many more. Christ doth blow and sow altogether in low grounds, these prove very fertile. Mountains are cursed: if proud men be drawn out and set high, 'tis to be hanged by their preferment, as Haman.  
I think both significations may be eyed in this speech, and the Apostle considered as one much admiring the way of God throughout, that would look towards one so much, as to intrust him with the care of all the Churches, who a little while since was set against them all; and now turned from so great wickedness, yet possessing but little goodness, to discharge so great a trust. That I should be turned, is wonderful; but that I should be so employed, is more wonderful. The freeness of God, in all his dispensations of grace and place, should be matter of admiration.  
Doctr. 'Tis a brave eye that can tell all the rays of the Sun, and all the virtues they work, and command all powers to sit down and warm themselves, in the consideration of them. The heart is in frame, when taken with goodness, with all the goodness of God. Thou hast been very pleasant to me (saith David to Jonathan) Thy love to me is wonderful: This he spoke with an eye to all the love he had received from him, which is the right frame of the soul, in order to Christ and his: Thou hast been very pleasant to me, O Christ, throughout my course, and thy love to me hath been wonderful, to my soul, to my body, in person, in office, in every condition. They are in a perfect frame above; the spirits of just men above, are all in a rapture, because of all the love that shines upon them; there is not a beam over-looked; not a beam shines upon any soul in Heaven, but 'tis observed much, and warms him much; our hearts are in frame as they arise, to this. Heat is the right temper of the soul; I wish thou wert hot. Heat is active, activity is a soul gathering up all the goodness of God, and feeding upon it, and then is the soul healthy and prosperous, and not otherwise. The constitution of grace, is somewhat as the constitution of nature, it feeds upon variety, but variety of God; God in riches, God in honours, God in every thing: if God be missing in any person, in any dish at the Table, it stinks.  
Heat hath resolution: divine resolution tires not in duty, though never so great. Then is the soul well, when it faints not in the praises of God. Heaven is up-hill; and to skim off the cream of every creature, and to carry it up to Heaven, and to present it to God, is hard work: to find out God in every thing here below, and carry him home to Heaven, and set him upon his throne, and admire him, is great labour; and yet divine resolution doth this, doth it in order to all divine dispensations, throughout the term of man's life, and lays not down the work; no, lays not down the work to all eternity. I will mention the loving kindness of the Lord, according to all that the Lord hath bestowed upon us, and his great goodness towards the host of Israel, according to the multitude of his loving kindness, Esa. 63.7. Nothing is so numerous as sin, and mercy, but yet of the two, mercy is more numerous. The world hath not so many sins in it, as mercies; and to act divinely in order to all these, to play upon a Lute, which hath I know not how many strings; to string a man's soul, with many thousand thousand mercies that befall him, and to play upon this sweely all one's days, and never lay aside the instrument, this is a hail constitution; and yet all this but duty, divine precedent is extant. Divine precedents of this nature, are doubly binding: what any Saint of God ever did as a Saint, & in order to the rules of sanctity, that comes to me with double authority to be observed; and therefore is the Scripture cited, and the cloud of witnesses as another superadded motive. Precedents of sanctity, speak not only the precept to be obeyed, but the possibility, and honorabilitie of the precept, to be obeyed.  
Use. Saints should live at this height; they have lived at this height: this is good argumentation. How do you live? Are your souls in health? and are you strong? How do you travail then up and down after God? The Land wherein we live is full of mercies, no Land like it. Do you tread upon them, or take them up? The latter is beastly, yet very common. The Land is full of mercies, and full of nothing but brutes, that tread upon them. Brutishness in a man, is sensuality; a sensual person, is one killed with kindness; one that eats mercies, but doth not taste them; wears mercies, but doth not feel them; seethe mercies, but doth not understand the loving kindness of the Lord, nor never will: he is cursed to the dust, as the seed of the Serpent, to go upon his belly, upon his appetite; and upon no higher principle, through this world; to feed only upon dust, and upon no nobler thing, for making a God of this world. You wonder at the plague, and at the sword, but this is the greatest judgement in the Land, that no man sees the mercy that shines upon him. All the judgements that are in the Land, are but to cast shadows upon mercies, that you may see them well, and carry them and your souls to Heaven together. There should not be a judgement more among us, did you see mercy as you should: there should not a man more die, did loving kindness live in our hearts. The heart of this Land is eaten out with long tillage, God now dungs it, that things may grow well. 'Tis so with our souls: Our hearts are eaten out with vanities, nothing will come up that is divine, not spring up as high as Heaven. God plucks up all, to pluck up your hearts to Heaven; 'twill be well if this be effected, although it be not till all be dead. When all is dead, if then a man's soul grow alive to God, blessed am I, though there be but this one thing alive of all I have. England is dead, God is burying it. Our hearts are quarred with fullness, and become stones; no music can be played upon a stone. God makes music to himself with justice, seeing we can make none to him with mercy: he sets us to throw stones one at another, hard heart against hard heart, to dash out one another's brains, to kill a company of men, Canini appetitus, of a dog appetite, whose belly is as the grave, and as hell, which cry, give, give, but never return.  
Know the state of the general, and bleed inwardly. Do you see a love returning spirit in any rank, from the highest to the lowest? I England am made a mirror of mercy, a thousand thousand wounds, and yet not dead; What pen shall I take, and what book? Where shall I write this love, that it may be ever in God's eye, and mine own? Do you see such a spirit stirring, for the glory of Christ? We fall in person, we fall in purse, and we fall and flat in spirit too: nothing rises in any man that I see, but that which throws all down, Pride and self. Ego magnus, not, ego Paulus, I great, not I little and low, this may be every man's motto. Big spirits are the worst in the world to stoop, and to take up every thing of Gods, and give it to him. Big proud spirits, admire themselves: such as are taken up with admiration of themselves, can never be good at this duty of admiring God. Look over all the Kingdom, and people in the world, and tell me a people more pinned to, and doting upon its self, than we are. What a Clergy! What Magistracy! What an Army have we! So big, so acute, so perfect, as not to be expressed. This puts by the other quite, what a Christ have we! how strong! how wise! how gracious! Do ye hear men's mouths filled with this, with admiration of Christ? What ornaments do I wear in my soul, or upon my outward man, but Christ hath put them on all?  
Know the state of the general, and know your own state in particular. Do you as Paul here, admire the goodness of Christ, in all the goodness that is upon you? That you are stopped and ceased from wickedness? That you are turned to Christ? Yea not nakedly so, but turned into noble services for Christ? Entrusted with many Talents above your brethren, for the good not only of yourselves, but many more? I would willingly admire this, if it were so; but alas for me, Ob. I am not yet stopped nor turned from my wicked course: I am a swearer still, a drunkard still, a graceless useless wretch still. Why then admire that thou art not in hell: Sol. there is no man alive, no man of this side hell, but hath some mercy, yea, much mercy to admire: say, that I a swearer, am not yet in hell, in the proper place for blasphemers, O what a mercy is this! That sin and judgement are not closed unseparably all this while, in so many years, O what a wonder is this! There is not a greater aptness for fire and stubble to close, then for sin and judgement in a wicked soul: that the cover of the tinderbox should be open, and striking of fire a great many years, and a great many sparkles falling of both sides, and some in, and yet not take; that thou a naked graceless soul, open to the wrath of God, and living in a Land where wrath is pouring out, by plague, sword, and other judgements, and yet that thou shouldest escape, here is a big wonder indeed: blind soul canst thou see it? No, I have no more than others have, nor yet so much: this cuts the throat of holy admiration. How woefully is this creature plagued! Others mercies are his judgements, he cannot see what he has, because others have more. Canst thou not see what thou hast thyself? No, hold thy mercies near thine eyes: Canst thou not see them now? No. Why then I fear that thou art (beside borneblind) mad-blind, as those wilful Pharisees, and Scribes: this is a sad condition. There is no recovery of sight, when the eyes are struck out.  
If this be not thy plague, there is the more hope; for God will take the business in hand to make thee see, in a more strong way then now 'tis done by me, if all means have not been used already; as what a potent course is taken up in this case, Hosea 11.3. I taught Ephraim to go, taking them by the arms, but they knew not that I healed them, I drew them with the cords of a man, and with the bands of love, and I laid meat unto them. God will one time or other, take hold upon thy conscience, and lead thee about from mercy to mercy, and point thee to them particularly, one after another. O ungrateful soul, I did this for thee, and I did that: I saved thee from breaking thy leg such a time, from breaking thy neck such a time, from such a desperate sickness, such a time, etc. Thus doth God to persons that are asleep in ingratitude, to awaken them, and thus he doth to them that are dead. Go and tell David, [I took] thee from the sheepfold, etc. After that soul miscarriage, God set one to talk with him, with a witness, to tell him who raised him, and to what, and what use was expected of all. God will thus speak within to thy conscience, sooner or later. If this be the potent remedy of ingratitude you speak of, I have had this already. I cannot sleep sometimes, these things are so whispered in mine ears. Why, better want sleep, then want instruction from Christ. Doth it not yet do the thing? Why, beg him then to seal thy instruction. God speaks once, yea twice, yet man perceiveth it not, than he openeth the ears of man, and sealeth his instruction. Sealing instruction, is so much of Christ given forth to the soul in his word or works, as leaves the image of Christ plainly upon the soul. A thing is sealed, when there is such an impress made, as leaves the image of the seal upon the paper. Then can we see the image of God plain without, when 'tis plain upon the soul within: when one sees two Suns, than one wonders; 'tis so spiritually: when one can see Christ within, and Christ without, such are the souls that admire all the kindness of God. The Apostle saw two Suns; he looked upon himself as a converted man, and then as such an entrusted man with office: a man cannot see God without well, unless he can see him within.  
Christians, (and here be a sweet company of you) this work I see by the course of things, falls to your share, look that you discharge it well, this is my charge upon you. Christ hath no active creatures to gather him honey, and to bring it home to his door but you: there be some wild Bees, that gather a little honey, and of a scurvy wild undigested nature, but they go and hid it in holes of the earth, and in hollow trees, I know not where. How do you bestir yourselves, Christians, in gathering of honey for Christ? The garden in which you are, was never fragranter with flowers then now. Not a man you meet with, but you may wonder he is alive: not a stone in the street you tread upon, but you may wonder 'tis not coloured with blood: not a limb you have, but you may wonder 'tis not cut off: not a good Minister, not a good Magistrate, but you may wonder he is not cut in a thousand pieces; how ponderously and warily should we go up and down every where in England now, after all the great things that have been done in it, that we do not tread wonders in the dirt? What a time, what a place do we live in, and what advantages have we to bring in rich treasure to the crown of Christ, and so consequently to our own crown? And think then what hearts you have, which are frothy and wanton now. Fatherly providence hath made every mercy a thousand times bigger than 'twas, that you may see it as you should: do you do so Christians? Our house is sweeter than 'twas, husband sweeter than he was, every thing is renewed, a new gloss from an immediate hand put upon every thing; 'tis strange that things that are so varnished and inlaid from Heaven, should not divinely take us. I am jealous of you Christians, I am jealous of you, that yet Christ is a great loser by you, in the glory of his Name. Divine heat is wanting in you, though God hath rubbed you so much and so long, till he hath rubbed off the skin. A man may discern where ever he comes, that the goodness of the Lord is not in your mouths, is it in your minds? You froth at mouth, and bespatter every one that comes near you with it, that one had need down upon his knees to God, to wash his soul from the filth that comes from you: these things are against you Christians, but I spare you: Think but what God hath done, and what he is now adoing, and then think what hearts you have, that can be frothy now.   
COLOS. 1.24. 
Now I rejoice in my sufferings for you.  
Duty with its issue lieth here together, it brings forth twins, but not like each other; misery in the discharge of it, joy in the end. The better the instrument works, the worse liked of the world, and the worse used, this is sorrowful; but the more blessed of God to a gracious success, this is joyful. The child that comes last out of the womb of duty, is a pleasant child, [Now] I rejoice in my sufferings for you. The instrument that faithfully wrought, beaten; with these stripes many were healed: Paul lived to see this, this made him forget misery, whilst in it, for he was in bonds, when he spoke these words. Duty at last is sweet, it comes off with Heaven, though Hell dog it for a time. Now I rejoice.  
Esther sighs, mourns, groans, and then feasteth and rejoiceth at last: 'tis a true emblem of Christianity, 'tis clothed with sackcloth a great time, but changes garments at last. Blessed are all that die in the Lord; Persons when they end, actions when they end, though they end in blood and death, yet if in the Lord, in the discharge of duty, they are blessed with sweet success, they eat the fruit of their travail; 'twas so to Christ, 'tis so to us. Success is the crown of action, a crown from God here; Can a soul wear a crown from God here, or any where, and not joy, though a great while a putting on?  
This point must be understood. When I say duty ends well, it must be understood, duty faithfully discharged. Hypocrites are very doing, but action never comes off well; what ever joy they have in the beginning, they have none in the end; how much soever they sit up and work, yet they lie down in sorrow; what fires and sparkles soever they kindle, go all out ere they go out, and blast and not bless the soul at last: this is a universal truth, made so by the hand of justice. Behold all ye that kindle a fire, and compass yourselves about with the sparks, this ye shall have of my hand, ye shall lie down in sorrow, Esa. 50. ult. Christ crownes no hypocrite neither here nor hereafter, neither action nor person; all that is unsound, rots. They shall not eat of the travail of their soul, how painful soever their travail be, but die in travail, their hope is cut off: an hypocrites livery, yea his legacy, is nothing but a deaths-head; obedience faithfully discharged, ends well; where ever this ends, if it be in a prison, or any where else, it is with joy.  
Obedience is rejected, because of its issue, 'tis a damnable fault: they die in travail that are married to Christ, therefore I will never be married to him; he clothes his Spouse with mourning garments, and her coat is edged at end still with deaths-heads; I will never be married to him! then thou canst never come to Heaven, he brings none but his Spouse thither. Though Christ do not use his Spouse ill himself, yet he suffereth others to do it; there is nothing but blood and death in the way of God, I dare not set step in it. Many speak this in their heart, their not obeying, is a demonstration of it. A sad temptation is strongly seized upon you, if it hold you, you are lost; the fearful of this sort are shut out. There be troubles in every course under the Sun; dost thou find none in disobedience? Then the more is to come. Blood, and death, and hell, are at the end of thy way, Sinner; and yet darest thou to keep on in it? Surely thou art not so much fearful as wilful. Instruction cures distemper, when 'tis but of mere weakness; when the soul waits to turn in with Christ, and yet cannot; but where it is otherwise, lay open as much danger in one way pleaded for, as in another way pleaded against, yet the man will hold on his course, which speaks the soul engaged by will, and not so much overborne by weakness, and then there is no entrance for right principles. I would let these alone which have shut themselves up, till Christ break open doors upon them, and speak to a generation more ingenuous.  
Men that are candid, love to do things that will end well: then set upon the works of Christ. If thou be a Minister, preach Christ faithfully, who ever oppose; if thou be otherwise of any other rank, practise the will of Christ sincerely, what ever thou suffer. Things may go harsh a time, but Christ will bring about a season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now I rejoice, that ever I did this, and that ever I did that for Christ. If Christ do not bring about such a time here, he will above. O how joyful are they above, that ever they had hearts to suffer for Christ here below! Now I bless God that I lay in such a prison, what a mansion have I to make me amends? Now I bless God that ever I was hungry, that ever I was naked for Christ, what precious meat, and what glorious apparel have I, to make me amends? 'Twere enough, if the now of a Christians joy, did not come till after this life: but shall a Christian have one here? Let truth and conscience keep company in storms, and I think I may assure any man, a sweet calm here, let men and devils do all what they can; but let these two be parted, there will never be a season of joy, real joy; the soul is betrayed, that hath any other opinion or practice. The righteousness of action should only be eyed by us, as for other things, skin and bones, and goods, and such like lumber, should be all ventured in this bottom. I am for Christ, if I mourn all the days of my life, and have not one tear wiped off till I come to Heaven, all is one: so one should set out, setting Heaven at the furthest distance that can be thought of, and then a man meets with it often, long before he accounted; in this prison, or in that dungeon, where one would look for hell rather than heaven; so did Paul. Now I rejoice, etc.   
COLOSS. 1.24. 
Now I rejoice, etc.  
PAul was in prison when he spoke these words: so considered, braveness of spirit sparkles in every syllable of the expression. Now I am in the mouth of the Lion, now I am in the belly of Hell, now I am in the face of Devils, now I own Christ, and triumph in all that I undergo for his Name. Divine magnanimity we are to stand upon; 'tis a soul in all conditions openly very stout, and very amiable, in the pursuit of Gods will. Disadvantages are many in a Christian course, in none more: magnanimity knows none, 'tis one that can make a Trumpet sound admirably, where there is no echo; in a pit, in a dungeon; in his coffin, in his grave he will sing, and make his chains Late-strings; among the dead he is alive, now I rejoice. You have a Latin Proverb of war, Mars communis, war is of various event, sometimes against one, sometimes with one: so I may say of the war of a Christian, 'tis Mars communis, sometimes we come off well, sometimes we are taken and chained, sometimes the battle is so hot, that all run away: Magnanimity stands to it then, fights alone; she is oft a prisoner, but never a runaway; one is enough, to wit, Christ, though all else run away; or how ever disadvantaged otherwise, yet upon this advantage, she stands to it alone, and fights with many; yea, fights and sings, thunder's and harps: you have the voice of great thunders and of harps joined together, Revel. 14.2. The servants of the Lord, fight and thundering against Antichrist, and yet harping and singing. Est virtus omnia ad gloriam ferens. A virtue that moulds and shapes all things, good things, bad things, prisons, chains, blood, all to divine triumph.  
Magnanimity is always very stout, but always very amiable: when she breathes and collects spirits, she doth not curve her brow, frown and fret, and the like, but smiles in the face of cruelty itself. Michal scoffed David, and stoned him with her mouth, but David smiles and dances. Paul in chains at Rome rejoiceth, now I joy. In the belly of Hell, Jonah prays, yea gives thanks, I will sacrifice to the Lord with a voice of thanksgiving; salvation is of the Lord. And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land, Jonah 2.9, 10. As the verses go, and are conjoined, one would think they did carry this brave sense, that as soon as God did behold Jonah in this brave posture of spirit, not only big with prayer, but with praises, even in the belly of the Whale, that then he spoke to the Whale to give him up, that then he spoke to Hell to give up that person to Heaven, whose spirit and action was there before. There is an amiableness of person, and an amiableness of action, and Magnanimity hath both; she sets the countenance right, the eye right, and the hand right: when she is stout, 'tis in the truth, and for the truth; she pursues a noble game, and abhors all evil means to catch it; to get Earth, to get Heaven, she will not be bribed; when there is any base carriage in a business, none more ignorant of any such thing, than a Christian truly magnanimous. Christian magnanimity is borne of humility and simplicity, and hunts after nothing more, than the encouraging of the parents of which she came, but this she pursues to the utmost. Things that are of the truest and highest glory, these doth a magnanimous Christian, Nervis cunctis incumbere, intent with every sinew: all things that are simply sinful, or but of mean account, come not into his thought. 'Tis virtus tendens ad maxima, a Christian that struggles to be of all Christians the chief, for humility, for integrity, for faith, for love, for fruition, for emission, for taking in of Christ, for laying out for Christ. A Christian indeed magnanimous, is the greatest Merchant-venturer to the t'other world that is, he is mighty in stock, he hath many millions of brave spirits in his blood, and trades them out all for Christ and Heaven, in long voyages to come home rich; he hath no hand but to good, but to this he hath hand and heart, and nothing can fetch off either. Then answered I thus, and said, The God of Heaven will prosper us, therefore we his servants will arise and build, but you have no portion, nor right, nor memorial in Jerusalem, Nehem. 2.20. A Christian indeed magnanimous, hath truth in one hand, and life in the other, and this is his Motto, Take one, take both. This is his Motto every where, in liberty, in bonds, and this he speaks and smiles, (now I joy.)  
Use. We are put by providence to speak upon a seasonable subject; times call us to move bravely every one in our place. Fury is abroad, and fury is at home, nothing but a brave spirit can now kiss Christ, and smile in the face of both. Greatness will over-bear, and jostle a weak spirit, though otherwise good as a child from his father, and make him cry, and take on dolefully, for want of that countenance which did smile upon him. Power generates pride, unless it sit in a very sweet breast; the effects of this are bloody, and not a man can withstand to any purpose, but he that is steel to the back. 'Tis said of Vzziah, that when he was strong, that is, externally strong, that he was lifted up to his destruction. This Prince after his great victories, fell upon the worship of God, and carried it by his own greatness as he pleased, (which is a plague proper to pride, to be spiritually and desperately wanton; to creep into the Temple, and to confront God as highly as may be.) And the Text tells us of Azariah, and fourscore brave Priests of the Lord that withstood him, saying, It pertains not to thee, O King, to burn incense, but to the Priests of the Lord, which are consecrated; go out of the Sanctuary, thou hast trespassed, and it shall not be for thine honour. There were fourscore of these magnanimous spirits then, would there were fourscore thousand of these now in the Christian world, they are much needed, to withstand violence against the worship of God, against the privilege of Ministers and people. Blindness hardens men: fools will as soon strike with a club, as with a twig, as soon stab with a knife, as with a straw, every one that bows not down to the Idol of their fancy: this is stoutness to destruction, as the forecited Scripture speaks, and 'tis pity it should destroy any but such as are guilty of it: and yet it will, if not withstood. What a doleful condition would all have come to, if those few brave spirits, had given way to all that the King in the blindness of his heart would have done! A Christian indeed magnanimous, is he that stands in the gap in a time of wrath, and none else: this man is a Phinebat, an Azariah, one that stays the plague, the sword, the wrath of God, that eats upon us, and would eat us out all, unless some such brave spirits appeared abroad, and at home, in the field, and in the City. You can do no service to quench the fire of jealousy, that now burns, unless you get more fire in your hearts. Life and death is in the balance, and the scales stand, which scale will weigh down we cannot tell; only this I can say, this grace of Magnanimity put in that scale where the life of the Kingdom lies, would turn the beam presently, and life should weigh down death; peace and prosperity, ruin and desolation. 'Tis pity that brave spirits are no more smiled upon; some such buddings of hope are now and then, but they are blasted again; men are alive a while, and then dead. Persons which are in such a condition, that are pretty well one while, and at deaths-dore again another while, men have still fear lest some vitals wast in such a state, which is not yet discerned. England, if death should cure all thy diseases at last, for want of a little life, what a doleful giving up the ghost will this be! Whither wouldst thou carry thy cold offspring, that they might grow more warm? To such and such plantations beyond the Seas? Between thee and them is a great gulf, and it may be, they that would go to them shall not, & they that thou wouldst should come to thee will not: they that stay in the City, famine may devour; they that go to fly out, a sword may cut off; A Serpent, a Lion, or a Bear, sword, famine, or plague, may divide all between them, within door and without. Surely, England, thy giving up (if ever that sad day come, which the Lord grant it may not) will be with such ghastly groans, with such hideous shreeching, with such tabering of breasts, and tearing of hair, with such weeping, and wailing, and gnashing of teeth, as scarce ever any eye saw, or ear heard, since wrath and desolation began among the Gentiles.  
Wherefore call upon thyself, O England, and call upon thy Physicians for Christian magnanimity: tell them what death thou fearest, and what grudge of it thou feelest already in several parts. Where there be palsies, and such diseases, which are by cold, which be numb and dead the parts, there rubbing is good to fetch heat and agility. Rub one another frequently, exhort one another daily, strike fire in one another's breasts, admonish, reprove, but do all in love. Passion generates passion; wildfire is not magnanimity, this burns all, it doth not save all. Magnanimity springs out of love; 'tis a stout spirit candid with the sweetness of Christ, and made a Lamb and a Lion, as Christ was; a Lamb, when among sheep, to be led by them; but a Lion, when among Bears and Wolves, to awe and lead them. Magnanimity is the perfectest temper of Christ, in all this world; 'tis a Lion lying down with a Lamb, and doing it no hurt; and a Lamb playing upon the hole of an Asp, and receiving no hurt: it is one that can do no hurt, but can and will do much good; 'tis one that fells himself like Christ, at a very low rate, to do good to all.   
COLOSSIANS 1.24. 
Who now rejoice in my sufferings for you.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  SUfferings both external and internal, the word imports, such stripes upon the flesh, as did affect and afflict the spirit, that did make passiones animi, soule-passions. There is such an affinity between the body and the soul, that it is hard to separate them in suffering, yet a divine hand of God, who is father of spirit and flesh, makes burdens pinch more upon the one then upon the other, as pleaseth him Paul's cup was eminently proportioned to Christ's, 'twas to fill up that which was behind of the afflictions of Christ; and Christ's cup had those ingredients, which made his soul heavy to death, they did deeply affect, not only his flesh, but his spirit.  
Body and soul were as Simeon and Levi, brethren in evil, and God makes chains to couple both together in misery, and pinches that part most that is worst, puts double bolts upon the leader to sin, that's the soul. What God joins, he would not have us to part, what we join, he will not part; we join body and soul in sin, and he doth not part them in suffering, not in the best. Christ can distinguish between these two in the matter of affliction, and so lightly touches the flesh, that it shall never trouble the spirit, but then man usually despiseth the chastening of the Lord; yea, the best are apt to do so. [My son] despise not the chastening of the Lord. God puts such twigs in all his cords for his children, that he makes no wantoness of them: when they joy in sufferings under one notion, they shall sorrow in them under another: When they joy in sufferings, it shall be against sense, and against reason, not as if they did feel a little, but as feeling much, only apprehending the issue, how glorious and how precious that will be. Bonds and chains are so heavy, as to make our joy a pure joy; the misery of Saints is so ponderous, as to press their joy pure, to make it a joy of faith, not of sense in the least, body and soul being both in pain.  
You squeeze out the spirit and purity of things, so doth Christ. Christ doth so affect the body and soul in his deal, that if any grace act forth, it shall be pure grace, such as is fed with no low principle. If joy work, it shall be from faith, not from feeling: if faith work, it shall be from the word without, not from any thing that it feels else or sees, without or within. Our heights are necessitated, with one medium or other. When our souls are highest, they are wound and screwed up to it with much pain, and then when raised to this height, 'twould not be down again for all the world, but kisses the rod, chains, prisons, any bitters that work about so sweet, so heavenly a life, as to joy purely in Christ.  
The nature of divine trials, is the thing that I would stand upon, how the arrows of the Almighty are shaped, now sharp these are, which he shoots at his people, they pierce thorough all, body and soul. Wherefore is life given to him that is in misery, and light to him that is in bitterness of soul, Job 3.20. These expressions aptly suit the point I am upon, and do open the nature of those trials, that befall the godly: they have misery, that is not all, they have misery wrapped up into such bitter pills, as work upon the soul. That's strong physic indeed, that sets all a trembling & casting, body and soul, yet such God gives those he loves dearly: in bitterness of soul; the expression is very emphatical, like that to Elymas, in the gall of bitterness; it speaks a state steeped, and soaked long in misery, till soaked quite thorough; every sinew stretched, every bone put out of joint, no whole part within nor without; not a thought lying still, nor knowing where to find a pillow in any room of the soul, to lie down on.  
God makes no distinction of persons here, I mean in the point that I am pursuing. All things come alike to all, alike sweet, alike bitter, alike for quality, alike for quantity; a vessel of honour filled as full of sorrow here, as a vessel of wrath, waters coming into the soul. [I am] feeble and sore broken. I have roared for the disquietness of my heart, Psal. 38.81. None but evil spirits are broken and tortured below, they are all cursed creatures that roar there: but here good as well as bad, are broken all to pieces; all roar here, wicked men, Saints, brave Spirits, I am sore broken, I roar. What a dreadful din and noise is all this world over! One would think one were in hell whilst here: in every County, in every City, in every house; no door sprinkled for a  in this point of sorrow, sorrow at the heart. The arrows of the Lord are [within me.] No house so walled, nor so high here, but God shoots into it when he will: he moves in order to all trials with the godly, as he doth in order to all judgements with the wicked, according to an absolute will. When he will, he takes up whom he will amongst the wicked, and trusseth him up so or so, quarter's him, and hangs up his quarters, makes him less or more notorious, as he pleases: so when he will, he takes up whom he will of the godly; prisons, chains them, till the Iron enter into their soul, sets them up as a mark, and shoots them clean thorough. Why hast thou set [me] up as a mark to shoot at? Job 7.20. And this a mere exercise of prerogative will, which Job could not understand at present, but did afterward. Though God hath made over much to man, yet hath reserved this privilege to himself, to have his Range in this great Forest here below, & to shoot at what he will, at what goat he will, or at what Deer he will, and at what part of this Deer he will, at the heart, so he doth not make an incurable wound.  
And this Christ can do, and this may be the reason of his privilege. He wounds as he pleases, because he can heal as he pleases; shoots the body, and shoots the soul of his people, because he can take out the bullet where ever it lies, and heal that part as perfect, yea perfecter than ever ' 'twas. Poisons that gangrene and eat upward and inward towards the heart, Christ can stop their secret motion, and draw out the poison at the pores of the soul, at the eyes, at the mouth, in spiritual breathe, and kind soule-sweatings, pant, mournings, and turn this poison that drops out of these pores, into a precious spirited liquid, and bottle it up as a cordial for himself to drink of, and to delight his palate withal for ever. The rarest spirits, are extracted out of the strongest poisons, and Christ wants no skill to do it; he is an admirable Chemist, and therefore takes whom and what he will, to try his skill upon. There are no such poisonous things in the world, as sin and punishment, especially when they meet together in the soul, and yet then Christ can extract such a spirit out of both, as all this world shall hardly match. Christ can bring a body down to the grave, and raise him up again, and make his bones like Behemoth, like bars of Iron. David found it oft: Thou hast renewed my strength like an Eagle. So Christ can bring a soul down to Hell, and raise it up again to Heaven, yea bring him up so full of Heaven, that not one of a thousand, not one of forty thousand comparable; and what Christ can do in this point, he doth when and as he pleaseth. 
Mibbor s●●on.  He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my go, Psal. 40.2. Horrible pit, a vault of hideous noises, saith the Original; Christ can bring a man down to such a condition, as if his soul were in a vault, where are all manner of hideous and doleful noises, and yet then raise the spirit as into Heaven, where all manner of melodious and reviving noises are.  
Use. Afflicted Christians should suck the sweetness of this point. Doth the pain in thy flesh rage inward to thy spirit? Is the cup thou drinkest of bitter to thy soul? yet it is a cup of love, 'tis no other than of what Christ hath drunk, and left the sweet of his lips upon, for the next to drink: 'tis no other than what he gives to the best of his. Misapprehension makes burdens intolerable, which is heavier than ever Christ intended to any Saint. When any twig in the rod stings the soul, when any thing sticks and presses hard upon the spirit, the conclusion is, wrath made this rod, and 'twill kill me if I had a thousand lives. These are our conclusions, merely ours and Satan's, Christ hath no hand at all in them. Fatherly displeasure, is love, a God setting himself against your sin, not against your persons, he hath embraced these with an everlasting love. Satan visits much when the soul is in pain, 'twere well if good hearts did know when he comes; his counsels, his prescriptions, are all desperate; when the heart is heavy, than he shows such the nails of that hand that is upon them, how long they be, and how hard they pinch, and what deep dints and black and blue marks they make, (i) he makes an exact collection of circumstances about every stroke of God, with his own comment in the margin. As to instance; Love doth strike her beloved ones indeed, but doth she strike so strong, so long, so deep? Doth she strike and not stroke a jot? Not with her own hand, nor no body else? Doth she whither every other womb of love, when she leaves bringing forth herself? 'Tis a frown of God, 'tis a pang of death upon the soul, certainly thou canst not recover it, saith that cursed spirit. One would construe the Devil under a notion of simplicity in this, (there may be charity to the Devil) he is so under justice himself, that he can see nothing else, and this is the strength of the torment that is upon him: but yet then he is to be judged no fit leader in such a case as this, when he hath to do with spirits in a better station than himself.  
The works of God are wonderful, especially such as reach the soul, and need to be read over often, ere a man venture to make a positive conclusion upon them, that this and no other is the meaning. Afflicted Christians, you are too rash, too venturous, pain puts you into passion, that's a very misjudging condition. You judge things before the time; this in small matters is no small fault, nor of no small evil event, but what is it when a man doth thus about the greatest acts that relate to him in all the world? The tranquillity of the soul is embarked, in a right judgement of things; let Satan, your own passion, any wile whatsoever, overturn this, and you shipwreck and sink your consolation irrecoverably: therefore study long, pray long, wait long, ere you draw up a judgement upon that hand-writing, that is in the wall against you. Do as that Heathen, judge others better able to interpret the hand-writing against you, than yourselves. And if you would have the exact meaning of this strange stroke or that, do as he did, send for the most experienced spiritual man in all the world, 
Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and let him rather than thyself, make a judgement upon that hand, that writes bitter things against thee. Open thy breast and say; Sir, do you see any plague-spot in my breast? (one cannot look very well in his own breast, 'tis so high) open it fully to another. Pray Sir, deal faithfully with me: Do you see any plague spots in my breast? There be spots there, are they the spots of God's people or not? How black be they? How broad be they? How many be they? If thou wilt make many curious questions about thy state, and drive things to an exact disquisition, be sure that thou take one by thee, better able than thyself to guide thee, or thou wilt condemn the innocent, and execute thyself.  
Judgement settled, and something may be spoken to the man, to do him good. There are two considerations, which may much relieve, when trials pinch the soul; 'tis for some through and noble good to the party, and for some through and noble use for Christ. The throne of iniquity is struck at, the head of the Serpent is trod upon: powers within, are Satan's strongholds, things which pain and shake these, come to Satan's bedside, and holds a knife to his throat, where he lies, tumbles, and sleeps. The Granades which are cast into the soul, burn the devil in his bed, they burn the branch, yea they burn the root of sin, 'tis an axe to the root. Sin considered as it lies lodged in the heart, is the root of it, therefore saith the Apostle, Covetousness is the root of evil, it being as it were the heart to all other sins. Exorbitant affections, which lie all within, these are the roots of all the sin you act; that which is so ordered and steeped, as to affect these dis-affected passions, strikes at the root of sin. Seest thou a man pricked in soul? Stand still; thou wilt see pride come down branch and root. Seven Devils turned out; a floor throughly cleansed, dross purely purged away, a man made clean every whit, outside, inside, all fair, in the eye, yea in the vote of Christ, yea in the vote of Christ to the soul itself.  
And now and not till now, is a Christian fit for noble service, thus throughly dead, and thus throughly raised. Pride slain, all her children, that is, lose affections murdered in their bed, the meek and pure spirit, crowned with a vision of God, you may send this dove forth any where, he will come home with an olive branch in his mouth. Set this soul about what work you will, that belongs to a Christian, and he will do it truly; and if it be to clothe the naked, to relieve the oppressed; he'll pour out his soul or state to the needy, and he will do it with tender bowels, because he hath needed them himself, and hath tasted how sweet they are. When the soul goes forth in action, then is action done nobly indeed. The Lord is with them that uphold my soul, says David; and we think he points at Jonathan, when he had scarce any else to cleave to him. When every one's heart was as Iron, Jonathan loved David as his own soul; Jonathan had been put to it, he knew what 'twas to be in straight for his life, so unfatherly was his father, and therefore he proves a brave spirit for this noble service, to save the life of David, to raise him, and Christ in him, to his throne: he was all heart and soul in it, and God was with him. God is doubly present with a man, which he hath much exercised, which is an incomparable advantage, to all divine usefulness. No man can speak so feelingly, so healingly, as he that hath much of God speaking in and with him: this is the man of a thousand, that can speak words in season, like apples of gold in pictures of silver, that can lend legs to the lame, eyes to the blind; that can comfort those which are cast down, with the same comforts wherewith he hath been comforted from the Lord.   
COLOS. 1.24. 
And fill up that which is behind, etc.  
THe afflictions of Christ are twofold: in his person, in those which he personates; the former are accomplished, the latter are yet accomplishing. Christ's will and himself are one; such as strike his will, any part of this, or any lover of this, would strike Christ himself, if he were now present. Christ is plain, he calls actions as intended, not as pretended. The second Adam names things as the first when he stood, according to their nature; what is against truth, is in the nature of it against Christ, who ever be the professor of it, and therefore so accounted, yea, and so openly called. And fill up that which is behind of the afflictions of Christ.  
And fill up] the word in the original is compounded, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and full of emphasis; it signifies re-action or re-passion, the doing or suffering of a thing again, to do over that which some others have done already; readimplere, as one translates. The measure of suffering, that tendeth to satisfy for offence, and ransom man from the wrath of God, Christ hath filled up to the brim; the cup was big, but Christ poured out blood enough to fill it: one would have hoped that all suffering work belonging to a Christian, had been done then. No, 'tis not, saith the Apostle, I do iterum implere, rursus implere, fill up again, the sufferings of Christ. Malice lives still, Christ is crucified afresh in his members: Christ doth bleed in my veins afresh, saith the Apostle; if there were any drop of blood left behind, when he bled upon the cross, now 'tis fetched out through my sides.  
How implacable is the fury of man! the fury of God was stopped when Christ had bled to death, and 'twas not his will that ever Christ should die any more, or that any one should die more for Christ's sake; but yet the fury of man lives, and that would have Christ die over and over, iterum iterumque, again and again; 'twould have every house pulled down and burned, that Christ gets into: 'twould crucify his image, his picture; 'twould make him bleed as long as this world lasts, yea, to all eternity, therefore do wicked spirits in hell blaspheme and tear his name, a work which they will never leave, though it continually add to their plague; and yet these do but show the nature of all malicious men on earth, which are everlasting bloodhounds, which spend perpetually upon the sent of Christians, upon the sent of Christ, in any earth.  
Malice should be looked upon as 'tis an implacable thing; and men in whose breast it is, should be looked upon as they are, fire-shovels fetched from hell, to carry everlasting fire from house to house, from place to place, where ever Christ is, to burn him out of this world quite; to burn him again and again, till there be none of him left, not a finger, not a toe, not a hair. We are much given to wondering, we know the reason of things so little: to see a man drink blood, and never be weary of drinking such a fulsome drink, 'tis strange to us: yet 'tis the property of that fire that burns in the breast of the man, to make an unquenchable thirst after this red Wine; 'tis a damnable disease that the man cannot help, nor no man upon earth for him; every good body must keep out of his way as well as they can, I know no other remedy; the man will set abroach any one's blood, Paul's, Christ's, any one that looks like either. Christians have a blessed keeper, or else how rare would they be in the world? Bless God that there is a good man left in the land at this day, in the midst of so many bloodthirsty. O how much are good hearts put to it every where, by this generation! Mourn over both persecutors and persecuted, they are both in hell fire.  

Ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word may signify to suffer for another, pro-implere, to fill up in another's stead, according to his appointment. Christ is gone out of this world, and he hath left Christians in his stead, and all his prime trust and business with them, to do it for him, to accomplish his will, to walk in his steps, and to take in good part what befalls them in this way; Christ's business left to Christians, is comprised in that expression of bearing his cross: he did bear his cross himself when he was on earth; now he hath left it to his people to bear it for him, to tread in his paths, and take such lodging and fare at night as falls out. When Christ died, he left but one child to keep for him, but that one a precious child, to wit, Truth; and this so to keep as never to let it die, what ever die. I can do nothing against the truth, but for it. I can do any thing, suffer any thing, that truth may live, I can die, I can drink off a cup deadly full, deadly big, which will hold all my blood to fill it. This is our precedent in the Text. I fill into the same cup that Christ did, saith Paul, and the same liquor, red Wine, the blood of a brave Grape, the blood of an upright heart, and this for his sake. At what height we are to be for Christ is considerable, at the same height that Christ was at for us; we are to rise to the loss of estate, honour, life; Neither count I my life dear. Life is the prime Jewel of nature, 'tis the union of two great estates, body and soul; 'tis of more worth than raiment, i. then all outward things: and yet this of no worth, and of no price in order to truth. I account not my life dear. I am about the work which Christ was, filling a cup that is deadly big, that will hold my life-blood to fill it, and yet it is nothing to me, no grief; if it be any matter to me, it is matter of joy. Now I joy to fill up that which is behind, etc.  
Think how brave you should be, and how near you are to it, or how much you are below it. Paul's trial is at the door, God hath armed your enemies, they have instruments of death in their hands; 'tis your goods, your houses, your Cities, yea this is not all, 'tis your blood too that they thirst after. Can you proffer your breast to the Spear, to save truth alive therein? sad things at a distance are made nothing of, this is the strength of our misery: death may go up and down in the West, but it cannot come this way. Why should any one dream so? Sin and justice will meet any where: in a City walled with Brass, up among the Stars, if sinners can seat themselves there. Hath all the provocation been among poor blind souls, which never had the knowledge of God, nor scarce any means to attain it? And is there no provocation to be found among you, children of light? There be strange lightnings before death: people will sit up in their beds and call hearty, and talk cheerfully, as if there were no death near, and it may be at the same time death in their extreme parts, in their feet, and in their nose. Thou art in thy sick bed London, and art thou sure it shall not be a deathbed to thee? death is upon thy extreme parts, upon this County, upon that County, upon this town, and that City, is there no danger of the heart? The evil day is not fare from men, because they do put it fare from them. Death is in all our souls, can it be fare from our bodies? so fare as never to come at them? What man among us hath life for Christ as he should? is not death seized upon our extreme parts, those persons that should be as our nose to smell for us, in things of weight, dead; those persons that should be as hands and feet for us, in matters of weight, dead spirited? examine yourselves all in this point, and from hence, prophecy (if you will needs) peace, or war, to yourselves, and from nothing else; though this way of prophecy be not infallible, yet it is as likely to foretell what is to come, as to prophesy from such and such events past.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vicissim & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word signifies vicissim implere, to do a thing in one's turn. Christ hath taken his turn, and suffered his part in the will of God, and now my turn, as if the Apostle had said, is come, to do that which belongs to me. The cup is very big, it will hold Christ's blood, and the blood of many more, to fill it up: Christ hath poured in his share, and now I am to come next and power in mine, and who is to come next after me, Christ knows. The word so read, the order of divine trial is hinted unto us. God's people are not all in prison at once, some are in at one time, some at another; some are in for so many days, and then let out again, and then comes in others. The devil shall cast some of you into prison, and ye shall be there for ten days. The cup of affliction goes round the Table, every one drinks of the water of affliction in his course. Christ is not every day about sad work, 
Job 7.1.  but takes set days. Is there not an appointed time unto man, saith Job? Tsaba, Militia, a warfare to every man? a bloody season for every man? so it is read by some. Misery hereafter, comes like a deluge, drowns a world together at once, in a moment, in the twinkling of an eye; but evil here, go forth in form of a visit, visits are at set times, and to set persons, now to some, now to others, we do not use to visit all our acquaintance at one time. Nevertheless in the day when I visit I will visit [their sin] upon them, Exod. 32.34. Here is time and person singled out, every day is not a black bloody day to every one: we do not all roar together here as they do below, but several days are divided among several persons, and several years among several Kingdoms: now 'tis a day of evil to one man, to morrow to another; so many years bloody to one Kingdom, so many to another. Bitters are as sweets, dished out by course.  
Mercy is in this: Christ will have some to pity, when others need it; some out of bonds, to remember them that are in; if all the Saints had been in prison when Peter was, who should have set days apart to wrestle for him? If all were an eye, then where would be hearing? so may I say in this case, if all Christians were wounded at once, and killed at once, where would be Linen to bind up their wounds? where would be shrouds and coffins? and who would make graves, and carry them thither? The wicked will not; they know not to compassionate the righteous: they can wound the righteous, but they have no heart to bind them up: they have hearts to make them mourn, but none to wipe tears from their eyes; their very kindness is cruelty. Tender goodness orders the great hardships of Saints; when their cup is mingled by hard hearts, Christ hath one tender heart or other standing under the devil's elbow, which he sees not, to drop in some sweet to make the bitter go down; one Ebedmelech stands under the tyrant's elbow, to moderate the misery of Jeremy. The overruling hand of God is in this, of which there can be no reason given but his tender goodness; for every righteous man is abominable to the wicked, and when they fall upon one, they would fall upon all, and there is enough of them to dispatch all, but that the Lord of his mercy hinders.  
Justice is in this point, that hard hearts may be without excuse. Every degree of unkindness notes not a man without bowels; neither doth Christ write down men as merciless after this rate. A neighbour in good condition asketh such a kindness of such a man, which might be done and no prejudice to himself, and yet 'tis denied. I cannot write down this man as merciless yet, saith Christ. Another day a poor man comes to desire such a favour of this man, as tends much to his main support, and 'tis denied: yet I cannot write this man merciless, saith Christ. But lay a Lazarus at his door, a creature that hath his skin full of holes, and an hundred hundred months crying all at once for mercy, in one man; lay a Soldier at his door, which hath so many wounds in his head, so many in his back, all gaping, crying and mourning, with tears of blood, for compassion; bring a prisoner to his door, let him cry and jingle his chains: Sir, I lie upon stones, and I must live upon stones too, if you give me no bread; my food is sighing, my drink my tears, my bed iron chains, show mercy Sir, show mercy, or I perish; let this man be in a Kingdom where there are many of these Golgothaes', and Aceldamaes, a field of blood, of skulls and broken bones, among many groaning, and tumbling to and again, with their bowels out, holding up their hands, Sir be merciful, I beseech you be merciful, and do what you can to relieve me: No, I will not. Now says Christ, writ down the man for merciless. What shall I say of this generation? they are mourned to, and yet lament not, I have spoken to them, says Christ, I have mourned to them, but words, tears, stir not: when the most speaking things to move compassion move not, then are a people written down for merciless. They have not remembered the afflictions of Joseph, or condoled, gnal Sheber, over the breaking, or the tearing to pieces of Joseph, so 'tis very lively alluding to the state of Joseph, whom his father thought to have been torn with wild beasts. When the extremity of misery moves not the least compassion, the tearings and rendings of Kingdoms, Towns, Estates, Persons, than God writes down men merciless: Ye remembered not the tearings of Joseph. When persons see the anguish of the soul of Joseph, as one with death-pangs upon him, and yet compassionate not, this is written down, We saw the anguish of his soul, when he besought us, and we would not hear; we saw his heartblood, as it were, ready to come out, and yet we had no heart to pity, surely we are judged as merciless wretches, Genes. 42.31.  
The order of trials, hintes the order of judgements: sinners look to yourselves. If Saints have their sad boots, their bloody days, surely you will have your turn too. Men that love their sins, love not to hear that ever they shall be whipped for them. Evil is acted with confidence, that it shall never be judged, he that sits in Heaven doth not regard since the beginning all things are as they were; I have been a sinner this twenty years, and yet all is well: This is gross folly, Christ laughs at it, but we should mourn, that men have no more grace, he sees that your day is coming, yea, he sees that you cannot avoid it, whilst in this state, and therefore makes no more haste to take hold of you. A creature that is fast in any Engine we lay, we make not haste to come and break the neck on't, and kill it outright, because we know 'tis fast, and therefore we come slowly. Security is Satan's deadly Engine, you are fast in the bonds of iniquity, justice is sure of you, therefore it doth not make haste to come and break your neck, and to dispatch you utterly. When your day comes it will be a bloody day indeed, a day as long as a year, as long as eternity; a day that will never have night. When your prisoning and chaining time comes, your chains will be everlasting, your bout will be long, mercy makes Justice therefore the longer a coming, but if you presumptuously abuse this mercy, even this mercy shall be shortened; common mercy is shortened to desperate souls, as it is lengthened to common penitents, when they do but commonly humble themselves, that is, as poor brutes, as in the case of Nineve: And therefore you have a day of the Lord mentioned by the Prophet Zephany, as hastened; the great day of the Lord, and hastening greatly, to such a Generation of sinners, as now I am speaking to, Zephany. 1.14. The great day of the Lord is near, it is near, it hasteth greatly, the mighty man shall cry there bitterly, 'tis a day of wasteness, men's blood shall be poured out as dust, and their flesh as dung the whole Land shall be devoured by the fire of his jealousy, and he shall make a speedy riddance of all them that dwell in the Land. Your day when it comes will be like this day, a day of dispatch that will make riddance of you wholly, body and soul, and if you slight this that I tell you now, and go on in your sin, know that this great day of the Lord hasteth greatly: sinners, 'tis near, 'tis near.  
But sinners, merry sinners; can you tell how near 'tis? How near your sad day is? No, you can look up into the Heavens, and when the Sky looks so and so, you can tell what the next day will be; and 'tis so, saith Christ. There will be storms to morrow; and they are so; 'twill be a wet afternoon, and 'tis so. And observe how our Saviour makes use of all this, to a proud secure Generation, Yea, and why even [of yourselves] judge you not what is right? Luke 12.57. you can judge thus and thus, and judge right, respecting the Heavens, why can you not judge thus of yourselves? Intimating 'twere possible if men did but observe themselves, their hearts; and their lives, as they do other things; men if they would do this, they might be able to give a near guess, when a storm or a black gloomy day is near them. Look sinners round about you, do you see nothing in your lives that looks like blood and death? Do you feel nothing in your consciences that speaks a storm a breeding? The worm that never dies gins to live, crawl, and stir, here: dost thou feel it knaw terribly now and then? what and continue in thy sin? why, hell certainly is not far off. One may smell some fire, sulphurous matter burning, one may smell it, and if in the next room, one smells it so hot, that one can hardly endure the room. The fire below is brimstone: dost thou not smell it in thy conscience? How hot is the smell? so hot as thou canst not endure that room? why, then the fire is fast by: thou art in the next room to Hell.  
Consolation issues from this point to all godly people under the Lord's hand: your turn is come now to pledge Christ; he drank to you in a bitter Cup a great while ago, and a great many fare better than you have pledged him, and you are honoured to do the like. 'Tis a great honour to drink of the same Cup that Christ did, 
Can ye be Baptised with the Baptism, that I am Baptised with? and this asked when they talked of great honour.  to fill up that which is behind of his draught, let what will be in it, things never so bitter, 'tis wholesome, 'tis healthful; life is in our deadly Cup, the bravest life springs out of our cruelest death. If this be not enough, think on this: 'tis but thy turn, 'twill be over quickly; the Cup will be taken out of thy hand and given to another. Thou art sad but for a season: And now for a season, if need be, you are in heaviness, saith Peter: there was necessity thou shouldest be in heaviness for a little time, and how long this time and season is, the Scripture tells us; 'tis but a momens, and then it resolves itself into everlasting consolation.   
COLOS. 1.24. 
The Afflictions of Christ, etc.  
AFflictions are from God immediately, or from man: God strikes sometimes and uses no hand but his own, it is least considered when so, but not lest of importance, for God hath some great design upon the man, when he strikes every stroke himself. Sometimes God stands behind Shimei, and let's fly at a man, and wounds deeply, and then 'tis not so easy to see him, because an earthen breast-work is before him. Sometimes he appears in the front in person himself, like Goliath, and makes the encounter by duel, hand to hand with the Creature, the creature smites and God smites, Name, State, Flesh, and Spirit: God would feign be seen and known of the soul, when he does thus; if it cannot be, he lets the creature lick himself whole if he can.  
Afflictions from man immediately are here meant, and not such as are from God immediately. Creatures of the same kind, are used to spit in one another's face, to scratch and tear one another: a Cat, a Cat; a Dog, a Dog; a Man, a Man. Creatures of the same kind (to say no more) are used to tread upon one another's toes, to afflict one another. All earth bears thorns, choose out what earth you will, sift it how you will, appoint it to what you will, to be a pillow for repose, a breast, a bosom, a bed of flowers to solace in, yet there will grow up thorns and prick. Creatures one by creation, one by redemption, yea one by mutual election, differ, fall out, afflict one another: man afflicts man, that was Paul's case here: saint afflicts saint; husband afflicts wife, wife curses husband; things made and chosen of purpose to delight, sad: thorns will grow in ones bosom here. You cannot take a rose to smell to here, out of any Garden but hath prickles, unless the Rose of Sharon. All is vanity, yea vexation: all below us, all equal with us, only that all excepted, which is above us, which only is indeed all; and in him is light and no darkness, sweet and no bitterness, in that earth grows no thorns.  
Man afflicts man, yea man oppresseth man, that is affliction in strength, malum multiplex, a manifold evil, which is the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used; 'tis translated by some compression, a den of thiefs, a nest of hornets, many afflictions in one, or under one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 11.25. simul malis vexari, to be vexed with many evils together, 'tis spoken of Moses, who cast himself upon oppression with God's people in Egypt; which expression sets out fully what oppression is, 'tis some vital wounded, some main part trod upon, as name, state, body, soul, something brutishly bruised and torn, that maims or mars livelihood, internal or extenall; some such thing trodden to death, as hath many little ones in the belly of it: 'tis a Kid killed and seethed in such liquor, as should nourish many, in Mother-milke: 'tis a Mother-mercy destroyed, whilst in travail for the good of the whole. Good name is a Mother-mercy, many are nourished by it, so is estate, so is the body, so is the soul; all these travel perpetually in this world, for the tranquillity of the whole, and of the main, to bear up great things, Heaven and Earth, the glory of God, and the welfare of every relation, wherein such a creature stands: any of these therefore torn and ripped up, whilst thus in travail for the good of the whole, is cruelty and oppression.  
Oppression speaks injury, but no small injury; not the dashing ones  accidentally, or intentionally as one goes by, but it always notes something that dashes the person in one main thing or other; 'tis a Dog that flies at the throat, at something. that is vital, and tears that; at something that tends to throw down the person and welfare of such a creature. 'Tis a diabolical quality insinuated by a cursed spirit, whereby one creatures being is too blessed in the eye of another. Men one in birth from the Earth, yet wisdom hath ranked them variously upon it, some higher, some lower, some have much, some less, all have wisdoms portion, and therefore it should be accounted enough, and content, but it doth not: one man's mansion is not fine enough, another's not big enough; one person better beloved, better endowed, better succeeded; if he were dead, dead in esteem, or dead in being, all these deep waters would turn, and run into my cistern; if Abel were dead, if jacob were dead, if Mordecai were dead, than I should be all, and have all, I should be the only favourite in the world, and so quietly abide. [Ye kill] and desire to have, and cannot obtain, James. 4.2. oppression is a bloody spirit, striking still at something that is vital, at the person, livelihood or life itself, if one will not fall without the other. 'Tis an evil springing from the root of all evil, to wit, covetousness: ye kill and [desire to have.] 'Tis a man of the Earth, saith the Psalmist, and he would be alone upon it, though there were no Rivers and houses in it for delight, but such as he hath made with the blood and bones of all such as live near him. That the man of the [earth] may no more oppress, Psalm 10.18. the word oppress, signifies to terrify, and so you have it noted in the margin, intimating what an oppressor is, 'tis a brute that terrifies all that come near him, to eat or drink by him, that he may have all alone, and what he cannot eat or drink he puddles and spoils.  
Oppression is made, vi, aut dolis, by force or by fraud, man can use both as he is advantaged, and as his game lies. Parts internal are all subdued, by that lust which rules, and taught to tumble and set this or that poor innocent soul, for their master: Innocency sleeps the most securely of any thing, dreams of no affrighting things, of no injurious usage, but from Dogs and Bears and Wolves, from beasts, not from any man: innocency thinks every man, a man; not a Fox, nor a Serpent, nor a Crocodile; where as an oppressor conjureth his wits, his parts, his practices, and so himself, into all these, to catch his prey. Therefore is an oppressor imblazed by the Scripture in a Lion couchant, as one lurking for his prey, as one whose words are Oil, yet sharp spears, as one who shoots his Arrows in darkness, and hits privily the upright in heart. Over-reaching is oppression: 'tis strong parts setting their feet upon weak, and wring blood out of a brother's Nose: 'tis grinding the face of the poor; words and deal which are the face of a man to the World, all by craft and wile ground to such dust as to choke and cheat the man, that utters them. What fraud cannot do, force external is pressed to second. Oppression commands all within and without, to squeeze out her will where she fastens; it turns judges into evening Wolves, Kings, Nebuchadnezars into Beasts, and gives them Nails like Eagles-clawes, that is, makes them turn all their external advantages, to plume and prey upon whom they will: It doth as the Devil where he reigns; there is not a power in Hell, but he makes a fleshhooke on't, to tear and torture and fulfil his bloody will: so not a faculty, not an office not any vires within or without, but by oppression are all made tormenta, killing instruments, and to know none, no not one like himself, a man, no not one like God, but chain him and rack him. Thy Princes are roaring Lions, thy judges are evening Wolves, they know not the bones till the morrow, Zephany. 3.3. Here are all powers external and internal combined and seconding one another.  
Use. Matter of caution and matter of admiration may spring from this point. Oppression hath been opened, and now we have seen the nature of it, we should all take heed of so foul an evil, especially men of place: 'tis an Asp, a Frog, that useth to crawl up into Princes and great men's bedchambers, where it may lie softest and warmest, and be best accommodated. Cruelty is nothing without strong instruments; it can do nothing with straws, but vex and burn itself. The Devil is a great Courtier, he gets among great men, and there he can show himself as he is; play the Devil and make great earthquakes, rend and tear whom he will, righteous and wicked; what he will, body or soul; at what compass he will; Towns, Cities, Countries; set whole Kingdoms a groaning, bleeding, dying Parts commend themselves to place, place swells the soul too big for any due compass, unless Christ be gracious: oppression is the first borne of pride in place, after it comes to the Crown: 'tis that child that will inherit all the outrage of greatness. They are great mountains that do crush; Who art thou O great Mountain before Zorubbabell? great spirits, and parts, in great place. The Devil's children should be all strangled in the womb, or else they prove very long lived: we should not have had so many bloody oppressors at this day, if pride had seasonably been bewailed.  
As your naturalia, so your praeternaturalia get such nests, as to maturate themselves: oppression maturates itself in high places, there it can do all it will, strike full blows, home blows. Oppression maturated, is the crying'st provocation in a Land, and brings down the cryingest judgement, Civil war, a body tearing out its own bowels; see Zachary 11.5.6. Thus saith the Lord, feed the flock of slaughter whose possessors sl●y them, and hold themselves not guilty and they that sell them say, Blessed be the Lord, for I am rich, and their own Shepherds pity them not, therefore I will no m●●● pity the inhabitants of the Land, saith the Lord, but lo I will deliver the men every one into his Neighbour's hand, and into the hand of his King, and they shall smite the Land, and out of their hand I will not deliver them; which words mean civil war, as the learned interpret, which is the greatest judgement of all external judgement; doubly torturing, for brother to sheathe his sword, like those Levites, in the bowels of a Brother, Father washing hands in the blood of children, and children washing hands in the heartblood of Fathers; we may guess our sin by our punishment; oppression set us together by the ears, oppression corporal, oppression spiritual, our possessors to wit, Prince, Peers, Prelates, did slay us as the Prophet speaks, body and soul, and held not themselves guilty. Their steps trod in, wrath will continue till it end us all, and God will not deliver.  
Matter of admiration also issueth from this point. Let's admire two things, the badness of men, and the goodness of God. When we see any praeternatural's, any thing that nature did not properly intent, any monstrosity in a thing, if it be but in a finger, in a hand, in a toe, much more if in any main part, which maims the shape, and almost varies the species, we wonder much, as to see a Dove with a Boar's tusks: to see a Lamb with a Serpent's tail: to see a man with a mouth and a throat as wide as a Sepulchre, and a Tongue in it, a fire of Hell; and the spittle under the roof of this Tongue, the poison of Asps, etc. We wonder at what nature did never intent; should we not much more wonder at those monsters which grace did never intent? such grace as works toward man. We meet a thousand thousand such monsters  in a spiritual sense, and never make one thought stand still a jot, divinely to consider it. Spiritual monstrosity should affect us much, to behold so noble a creature as man, and his noblest part, to wit, his heart, turned into a beast, all his inside like a Wolf or a Bear, and only his outside, and scarce that, like a man. The worse some are, the better others should be to make it up, that God may not be altogether a loser, in the greatest and costliest works of his hands. A tender heart will admire, sigh and bleed over a hard. O Jerusalem, Jerusalem, thou that killest the Prophets, here is a pattern worth the following. Christ beholds a company of bloody tyrants, stonyhearted hypocrites, and he admires, sighs, mourns over them: 'twere but the discharge of our duty, to mourn over this malicious bloody Age wherein we live. O England England, thou that hast oppressed to death many brave Prophets and worthies of other ranks sent unto thee. When others kill and crucify Christ, we should sit like Mary and weep over them.  
We should admire the badness of men, and the goodness of Christ. Creatures in our own skin, and of our own form, and yet Wolves and Lions; how great is the power and goodness of Christ, to preserve his people amongst such! These wild beasts differ in their property from all: more boundless, more restless every way, the more should that power be admired that keeps us. Other creatures of prey, keep their place, to wit, the desert; where no noble creatures trade, is there range; they keep their time, the night is their day. Thou makest darkness and it is night, wherein the beasts of the forests do creep forth, the Sun ariseth, they gather themselves together, and lay them down in Dens, Psal. 14.22. They are wild creatures, and they keep a wild place, and a wild time; when and where they may find prey proper, without injury to more noble creatures. These wild Beasts before mentioned, go forth at all times, when the Sun is down, and when the Sun is up; into all places, into Cities, into Houses, up to men's bedchambers, and pull persons out of their beds, and suck their blood. O the providence of God, that keeps thee, London, from these Beasts of prey! that hath saved thee and thy little ones, from cruel oppressors so long! This providence is lengthened, and the mercy is by so much the more strengthened upon you, the more to be laid to heart. How often have these beasts of prey in great droves, and with open mouths been driving this way, and the Majesty and the justice of the Lord hath appeared and preyed upon them that would have preyed upon us, fulfilling his word, He shall break in pieces the oppressor, Psalm 72.4. As God remembers his word, so we should remember him, and write down his Noble acts upon our doore-posts, bedposts, heart-posts, to all which these beasts would have come for their prey. These great acts of God prove mercies to men, as laid to heart; evil will return, and they which have been so often driven back, will be irresistible at length, if he be forgotten which hath done all this for us.   
COLOS. 1.24. 
For his body's sake, which is the Church.  
ALL Christians in and under Heaven are related, knit in one body by one soul, to wit, the same which breathes in God, his holy Spirit. Sacred society is glorious; the Peers of all the world in a body robed, and the great King of all the world in the midst of them; such a fight as mortal eye never beheld: His train reaches from Earth to Heaven, the foremost are in Heaven, when the hindmost are here: I helped you to a Scaffold to view the forepart the last day, I would do the like now, to help you to view the latter; that part of the train, which is going in at the everlasting doors, but not yet quite in. You may see a great deal of State at the door of Heaven, in the very hindmost soul of that company, which are going in there. That part which is gone in with the Bridegroom is mighty great, so is that which is going in. An innumerable company of believers, conflicting with an innumerable company of enemies, longing and waiting for the full redemption and liberty of the Sons of God.  
The hairs of our mystical head grow not thin, no not in this climate, which is the most unhealthy, they are thick and bushy. Can you number the hairs of your head? then may you number that company which Christ hath upon earth. Can you number the Stars of Heaven? Look up to the Heavens, saith God to Abraham, and see if thou canst number the Stars, so shall thy seed be; which is fulfilled, as appears by the author to the Hebrews. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Sky in multitude, and as the Sand which is by the Sea shore innumerable, Heb. 11.12. The hairs of our mystical head are many, yet all of one colour, black as a Raven, that is, beautiful and flourishing. Grey hairs are not here and there upon this head; the Militant Church is for quantity great, a Nation; for quality, holy: the foundation of this Nation, Christ: the cement, faith; something above the revelation of reason, something above the revelation of the best parts, something above flesh and blood. Peter, there are strange carnal apprehensions of me in the world, as if Christ had said, how dost thou apprehend me? My apprehension is vital, Thou art Christ the Son of the [living God. Observe the reply of Christ. Blessed art thou Simon Bar-Jona; Bar is a Chalde word, and the same with ben an Hebrew word, which signifies a son; and Jona signifies gracious, and as some translate a Dove; so that 'tis as if Christ had said in our language, Blessed art thou Simon, son of grace, son of that same Dove, which descended on me, flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. Thou art Peter, and upon this Rock will I build my Church, Matth. 16.18. Ben, which is the Hebrew word for a son, is as much as the word building, with us; because the son is the building of the family: our Saviour interprets so much himself, in his allusive words, upon this Rock will I build my Church: and Jona signifying gracious, the metaphor is the same in sense with the former, that Christ's building here below is a gracious building, foundation gracious, to wit, himself; every stone gracious, Bar-Jona's, an innumerable company of believers; I John saw a great company which no man could number, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and all sealed; the cement of this building holy, to wit faith, a holy faith, a most holy faith, as the Apostle calls it, Jud. 20. Conflicting with an innumerable company of enemies. The Sea is a big body, yet tossed perpetually; so is the Church of Christ upon earth; 'tis a body very big and very good, and yet 'tis not so big, nor so good, but it hath as big, and as bad a body to encounter it. We are here troubled with Frogs, and devouring vermin, and the pit out of which they come is bottomless. The gates of Hell are wide open against the Church of Christ here, though they cannot prevail against it: they that take away men's souls, come forth freely, in what numbers they will, and go what compass they will here, all this world over of an instant, and get at which hand they will of the best people, when about the best work; they will take the wall of the Noblest souls, and when about the Noblest work, get at their right hand. The Sons of God were assembled, and Satan stood at their right hand. The locusts below go forth by Troops, they are so populous in that land of death. My name is legion, for we are many. Though but one speak when a poor soul is tempted, yet the train that attends upon this one, is many. I believe this room is full of infernal Spirits, and that not a soul of you now present, but have a legion of them at your right hand jogging of you, though these gates of Hell are not suffered to prevail. If there were no intermixing of Satan's family and Christ's in this world, if those evil spirits which he hath at home by him, did never come abroad so fare as into this world, yet those that are here resident, and wear the same skin and clothes which Christ's family do, are very many. They that persecute my soul are many, saith the Psalmist. And he speaks of incarnate devils, devils resident in our flesh, and in our earth. A door is open to me, a great door, saith the Apostle, and there be many enemies; how many? that he could not tell, nor no body else, but him that set them on work. One door open, and many devils at it to shut it again; many devils at one door, so at every door of hope that a Christian hath open to him: surely Satan's strength is great here, that he can begird every holy person, and every holy action upon earth, and yet this is the condition of the Church militant. Elishaes' condition shadows the state of the Church militant, mentioned, 2 Kings 6.15. An Host compassed the City with horses and chariots, in so much that the servant of Elisha cried out, Alas Master, how shall we do? we are begirt with innumerable companies of mortal enemies, many thousand deaths wait for us at every door; and this is the state of the best men upon earth. This makes longing and panting for [full redemption;] which is the property of the Church of God upon earth, it would be in Heaven. There is a voice in Rama, and 'tis all over Rama, mourning, and lamentation. Rachel weeping bitterly: if you ask her why? She will tell you. I have many sons and daughters, sweet children all, and yet not one but very hardly handled, sore shot at by deadly archers; many are slain, and are not, and the rest abused and vilified as the offscouring of all things; torn with Lions, and little worms gnawing and eating up the carcase; pulled down by great ones, and when down, trod to death by base ones. Rachel hath not a child but sits like the Shunamites in her arms, sighing, groaning and mourning, because of one wound or other, within or without; and I cannot remedy any of this, saith she, and this cuts me to the heart; my children are slain in mine arms, slain with the breast at their mouths, yea ripped out of my womb. Would my children were all in my husband's arms, saith Rachel, than they would all be safe: would he would send and fetch me and all mine out of this plundered country into his own city, than all would be well; soul well, yea and body well. The world hears little of this noise, 'tis so inward, but 'tis the panting and beating of every good man's pulse and bowels in a degree. We which have the first fruits of the Spirit, (where these fruits lie, is the noise) we groan [within ourselves] waiting for the adoption. For the adoption? This they had already. The meaning therefore is, for the full fruition of what they were adopted to, which is explained in the following words, to wit, the redemption of our body. The soul goes first, to the society above, the body last; all is perfect when this comes, therefore is this only mentioned: which notes that the militant Church groans and pants after a perfect state, every one sighing and bleeding inwardly, inwardly earnestly, willing rather to be absent from the body, and present with the Lord, 2 Corinth. 5.8. This was shadowed by David's ascent to Mount Oliver, And David went up by the ascent of Mount Oliver, and wept as he went up; and be had his head covered, and he went barefoot, and all the people that was with him covered every man his head, and they went up weeping as they went up, 2 Sam. 15.30. Christ, which David typified, and all his followers here below, are going up sighing, and panting, and mourning to that mount above.  
Use. We are come to speak of a Militant church, in a Militant time, surely our course is steered by a supreme hand, for special good to some of you. Christians, lay to heart the state of that body whereof yet you are, can you? Jerusalem which is above, above the world, and above Satan, is the mother of us all: that body which Christ hath upon earth, groaned, traveled with you, and brought you forth; this womb which bore you, those paps which gave you suck, are now wounded with a thousand wounds, do you see them? The hair of your mother is torn, her bowels ripped up, her blood runs in every high way; O all ye that pass by, have ye observed it? Dogs lick the blood of Jezabel, yea, the blood of Rachel: the Sword of the wicked sheds the blood of many a gallant man. England, a great Park full of dear souls, the pales now plucked up, the game of Christ shot at by every base person; many a brave Hart fall'n, only a few Fawns left, women and children crying and ringing their hands for their husbands and fathers: do you hear them? Mother, where is my Father? when will he come home? Sir, where is my husband? when will he come home? And a lass for them, he is at home already, at his long home. Heathens rage on one hand; mothers, children angry on t'other hand; the Boar is abroad, the Fox at home; one pulls off the tender Grapes, t'other squeeses and sucks their blood; the work is one, the tails of all the wild beasts in the Land are together, though their faces seem to look several ways: one shoots at the body, t'other at the soul, both poison their Bullets, the venom whereof feeds that Divine justice which now fights against us all, as if it were resolved to consume us all, for aught any one amongst us all can yet see. Is not the Church of Christ in England militant? Men, Devils, yea a God fights against it, for the pollution in it. Christians, you are witnesses of all this: what do you in secret? do you mourn for the tearings and rendings of Joseph can you do it? do you move according to your condition? Military? fight with prayers and tears? do you find any aptness this way?  
I ask this, because displeasure sinks deep sometimes, and drinks up all Divine moisture in the soul, the womb of prayers and tears closes, withers, and dries up; God secretly saith, pray not for this people; and then good hearts pump and pomp, and nothing will come. Abraham had some such secret check surely, when he broke off struggling so strangely for Sodom, when God seemed to be upon such an yielding vein; secret providence certainly was in it, that he might not yield so fare as to nats' peremptory resolution, which was to make an end of a generation, whose iniquity was full. God felt Abraham holding him, and cries, let me alone; but Abraham did not feels God holding him, nor cried, let me alone, Lord, let me pluck a brand out of the fire, let me quench Hell fire once with my tears. Christians, I beseech you observe your spirits, the welfare of all is in this point I am now upon, and not in your great Armies abroad, which you so much look upon; if you feel God tying up, and straightening your souls, in regard of a Sodom which you struggle for, a Land that looks as if it were ripe in all wickedness, and fare worse in some circumstances then ever Sodom was, cry, Lord, let me alone, let me draw buckets, let me make my Study, my closet a Bokim, a place of tears, let me quench a fire, that hath almost burnt a brave Kingdom to ashes; let me save a Nation, a populous Nation, thousands, and ten thousands, thousands of thousands, from swimming to hell in their own blood. If I shall not pray out, yet let me chatter so in thine ears, that fifteen years may be added to the life of three Kingdoms, to set themselves in order to go hence, to be pilgrims and wanderers to any other part where thou wilt.  
Thus do your duty, and then submit. We should be affected with our condition, but not cast down. A state of hardship generates discontent, and now Satan hath set Heaven and Earth on fire. A man may have a Heaven in his soul, when a Hell in his body, if submissive still to the will of God: but when fightings without make fightings within, repine against providence, because it doth not jut and jump with my will, now all is slain, and not till now; Heaven and Earth on fire, body and soul killed with a canon from Hell, and all the powers of darkness crying victory. Do Serpents sting? murmur not; remember where Christ's church is, of which thou art yet a member: 'tis in the Wilderness yet, and but going to Canaan, and such places are full of hurtful beasts. Be not overcome of evil; then misery dissolves itself into sin, than God is stung, and thou wilt have secret blows for this indeed, where men cannot pinch thee; thou wilt have salt thrown where the spring of unsoundness lies, and then thy Spirit will burn within thee for something. We should not only be submissive to, but joyful under the cross of our Lord Jesus. You cannot tell how much mercy 'tis, to be any of that body, of which Christ is the soul; if it be but a foot, a bare foot, and still in the dirt, still upon pricks, briers, and thorns; to be any of that company that is travelling to Heaven, though the meanest, the hindmost, the most misused, etc. But you will know when you come there.  
The cross keeps off some from being of the Church militant, they cannot militare, they had rather die then fight, and kill what they love more than Christ. Sin effeminates the soul; love any lust more than Christ, and you will die ten thousand deaths, rather than strike a stroke in good earnest against it, or discharge one Piece with a Bullet, against that fort where your heart lies. Satan deals by stratagem, sinners look to your souls: he can kill none that take up Arms against him, and stand to it; he either betrays affection with trifles, and makes the soul yield, and so stab conscience, and swear a damnable peace: or else he terrifies the soul with corporal dangers, and makes men flee, and all that flee in spiritual warfare, die every one, are cut off eternally by the pursuer. When there are fightings without, there are fears within, When I came into Macedonia, my flesh had no rest; troubles on every side, fightings without and fears within. Men now love their flesh, Paul in this had no rest, no neither in his spirit; he had stood to it upon pure principles; He wants fellows in this age of the world wonderfully; The Church of the Lord Jesus travels, groans, dies, for want of them. This generation will have more than the advantage of truth, to encourage them to set forth, to wit, the advantage of time, quiet time. Deluded souls, when will this be? you so dote upon your skin, that you have quite forgotten the state of Christ's church upon earth, 'tis militant. You will live in Egypt, that you may see no war, that you may save your skin, your pomp, your wealth: this your wisdom is your folly, Egypt shall not save you, the Sword shall follow you into Egypt, into your Egyptian huts, and cover. Read Jeremy 42.13, 14, 15. But if ye say, We will not dwell in this Land, etc. No, but we will go into the Land of Egypt, where we shall see no war, nor hear the sound of the Trumpet, nor have hunger of bread, and there will we dwell, etc. Then it shall come to pass, that the Sword which ye feared shall overtake you, there in the Land of Egypt, and the famine whereof ye were afraid, shall follow close after you in Egypt, and there ye shall die.   
COLOS. 1.24. 
For his body's sake which is the Church.  
THe word notes a company called out of this world, and the scope according to which it is used here, carries it in its full breadth, to comprise all the blessed company, both which are in Heaven and in earth; this general society was shadowed by the general Assembly at jerusalem, and is called by that name by the Apostle, Heb. 12.23. Ye are come to the general Assembly, the Church of the firstborn. This Catholic company is great, and fare divided, some in Heaven, some in Earth, some in this part of the Earth, some in that, and yet all have but one spirit, and therefore essentially the same, and what is done for the good of one part, necessarily redounds to the good and glory of all. He is of a public spirit, that lays out for the good of a City, of a Kingdom, and the like, thousands will bless him, generations yet not borne will bless God for such instruments: but he is of a public spirit indeed, that lays out his state or blood for the good of the Church of Christ, many thousands in this Kingdom, in other Kingdoms, all the Earth over, all Heaven over, will bless him.  
This general assembly comes all out of one loin, and divide themselves into two bands; one turns to the everlasting Hills, another's to the Plains and Valleys of this world. There is a Lily of the Valleys, and a Lily of the Hills; there is a Church on Earth, and a Church in Heaven. The great King whom we subject to, hath a Chapel of ease, a Church in his house; the condition of this is fare different from that here below: the Lily of the Hills is another gets Lily then that of the Valleys, the pursuit of each shall be distinct, which will demonstrate the condition, how it differs. The Church which Christ hath in his house, is a society of perfect spirits in perfect rest, triumphing with Christ over all enemies. The Congregation above is very big, thousands, and thousands of thousands, from all parts, quarters, and countries, yet all perfect, not one dwarf in grace, in Heaven, not one Zacheus, a person of a little stature; there are no spirits of little stature in grace above, though it be all our case here; every one is as tall as Christ to any one's beholding; I cannot tell else how to interpret that expression of the Apostles, Eph. 4, Till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. They that are come to that unity and society above, are all complete, their measure is the fullness of Christ; their dimensions, his stature, so tall, so big limmed, so fair, and so accomplished to look upon. What a perfect man now is Christ in Heaven! of what a brave stature in grace, and in glory! an Absalon, without spot from the crown of the head to the soul of the foot; so are all that Noble society which are with him, without spot or wrinkle, and therefore called a glorious Church. That he might present it to himself, a glorious Church, not having spot or wrinkle, or any such thing, etc. Ephes. 5.27. the word here translated spot is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies such spots as are in garments by dashing and dirting, outside spots; they have no spots within nor without above, not in their skin, not in their clothes, nor any such thing, that is not any thing like it; the same measures of grace within, the same without; the same Robes of State that Christ wears, they do; the mantle of Elijah is put upon Elisha. Our perfection, now is per proximum, by a proxey, as another wears such a complete habit within and without for us. And thy renown went out among the Heathen for thy beauty, for it was perfect through my comeliness, which I have put upon thee, Ezek. 16.14. Whereas beauty and perfection is here imputative, 'tis there inhesive, every one in his own person, and in his own state, inside, outside, renowned and perfect for beauty, in their own comeliness; they are joint with Christ: we are joint heirs with Christ here, we are joint partakers with Christ there; we have joint crowns, joint thrones, joint perfections. Christ doth not wear a crown above for this Saint, and for that Saint, he doth not personate any Saint's condition in glory, but every Star there hath its own glory, every Saint wears his own Crown himself, no one's condition there for blessedness and happiness, is only personated in Christ, as all our conditions are here, in order to that State above, but all joint partakers with him, and every seed it's own body, which is a glorious State indeed, and makes a glorious Church, as the Apostle speaks, Ephes. 5.27.  
'tis a perfect society, and in [in perfect rest]. That glorious Church above keeps a perpetual Sabbath: you know the Law of the Sabbath, both in precept and precedent, enjoined a total, complacential, and perfect rest, i. a cessation from all labour, and application with all delight to sublime and supreme things. Whilst this law was in precedent only, and yet unwritten, it held out this complete rest; God did not nakedly cease from his work, but refreshed himself in the things which he had wrought. On the seventh day he rested, and was refreshed, Exod. 31.17. Now what this refreshing was, see Exod. 20.11. The Lord blessed the Sabbath day and hallowed it. This was his refreshing after his work, he had a total and complacential rest. According to this precedent did the precept afterwards strictly run, as you may read Exodus the 20. The seventh day is the Sabbath of the Lord, in it thou shalt not do [any work.] How fare this extended you know: they were not to do any ordinary work of their calling, no not necessary works for life: they were not to gather Manna on the Lord's day, though Manna was all the food they then had, and had it but from day to day. The godly which lived under this Law, and knew the strictness of it, would not perform funeral rites for our Lord Jesus on this day, as you may see, Luke 23. last, They viewed the body of Jesus upon the day of preparation, and prepared Spices and Ointment, but rested upon the Sabbath day, according to the Commandment. This total and strict cessation from all labour was upon pain of death. Ye shall keep the Sabbath, for 'tis holy to you, every one that defileth it shall surely be put to death; whosoever doth any work therein, shall surely be cut off from amongst his people, Evod. 31.14. This was for aversion and turning away from things forbidden: on the other hand, application to Divine things, and to holy employment was as strict: every thought was to be consecrated to God, and this with divine intention, with delight; the strings were to be set very high and to hold it, and to make delightful Music. If thou turn thy foot from thine own pleasure, and call the Sabbath a delight, Esay 58.13. All these things do but shadow the condition of that glorious Church above, they rest from their labours; and this rest is a perfect rest, they do not [any work,] as the expression before is: they do not so much as dress their own meat, no nor gather in any thing for meat, all is dressed to their hand, and set before them; Manna is potted up, and stands always before every one, not any sinew, not any thought painfully stirs about livelihood, all are intensely, but very delightfully applied to the vision of God, to the contemplation of the Lord of this Sabbath, the grace of redemption that brought them from hence thither, to so transcendent a state. Their rest above, 'tis as total as complacential, as Gods was; look how he rested from his work, so doth these from theirs. For if Jesus had given them rest (i. Joshua) then would he not have spoken of another day, there remains therefore a rest to the people of God; for he that is entered into his rest, he also hath ceased from his own work [as God did from his,] Hebrews 4.8, 9, 10. Now God totally rested, and then was totally filled and refreshed, with the contemplation and sanctification of what he had done; he rested, and was refreshed: so do they above, they do rest and are refreshed, cease from all labours, from all that speaks the least pain, and then they refresh themselves with the contemplation of God, and what they find laid up in him for them, and so are these times called by the Scripture, times of resting, they do rest from their own works and are refreshed with with Gods, (i) with the vision and contemplation of him, therefore is it added there, when the times of refreshing shall come from the presence of the Lord, (i) from the beholding and contemplating him and his person, in whose presence they stand, who is the Lord of that great rest.  
Triumphing together with Christ] That glorious society above, of which we now speak, is a Church triumphant, all displaying their banners, all Heaven over, as they that have fully conquered all enemies. Sin is quite dead, death and him that hath the power of death, dead: O death where is thy sting, O Hell where is thy victory? this is the triumphant language in every one's mouth above. Here we are in continual combat, in perpetual war, detesting legue truce, but not able to conquer: but there all are conquerors, and wear their Crown & Laurels, and make a show of their conquest openly, as Christ. David hath slain his thousand, etc. Many such triumphant expressions are above, for every little one there is as David, and sing his songs. There is a petty transient triumph here in the Church militant, but 'tis only as it now and then reaches their state above, in any degree of conquering enemies. And I saw as it were a Sea of glass mingled with fire, and them that had gotten victory over the Beast, and over his Image, stand on the Sea of Glass, and having the Harps of God, and they sang the song of Moses the servant of God, and the song of the Lamb, saying, Great and mighty are thy works Lord God Almighty, just and true are thy ways thou King of Saints. Revel. 15.3. this hints to us the manner of their triumph above, (for Saints do the will of God on earth as they do in Heaven) The Lamb sings too: they sang the song of Moses [and the song of the Lamb] The head triumphs, and then all the members; Christ triumphs in himself, and all that glorious company triumph in him. 
Coloss. 2.15.  And having spoiled Principalities and Powers, he made a show of them openly; triumphing over them [in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in himself, so is the original, and so 'tis translated in your margins; Christ views all the slain; death and him that had the power of death, the old Serpent with all his seed, and triumphs in himself; all the rest of that royal company triumph in him, as the jawbone, stone, and sling, with and by which they have slain Goliath, and all the Philistians heaps upon heaps. Salvation to our God which sits upon the throne, and unto the Lamb: and all that stood about the throne Angels, and Elders, etc. said, Amen; blessing and glory and wisdom, thanksgiving, honour and power, and might be to our God for ever. 'tis a heavenly practice this, and spoken of the Church Militant, as imitating the Church triumphant, and as guided by one and the same Spirit, endeavouring to do the Will of God on earth, as the t'other part of the same company do in Heaven. You know the state of the new Church, is shadowed out in the book of the Revelation by Heaven, and all the lineaments of it, it comes so near to it. The very first draught and model, Revelation. 4. I was in the spirit and a throne was set in Heaven, etc. As Moses was made to come up to the top of the Mount near Heaven, and God, saith the Text, talked with him from Heaven, to show him the pattern of the first house: so john was taken up into Heaven, and God talked with him in Heaven, and shaped his pattern of this last house and the affairs of it by Heaven, as that which should come nearer to it, than any yet had done. But this by the way.  
Use. I have opened to you now a brave state, but all will not, nay all cannot come to it; I wish they could. Corruption cannot inherit incorruption: if it be true corporally, it is true spiritually, if the unclean bodies of the Saints, cannot come to Heaven, surely the unclean souls of the wicked cannot. Satan hath a synagogue too; a great one here, and a greater below, and a great many will go thither; few will believe this, and this is the seal of death. The Congregation above is holy, very holy, but this is not heeded here; but it must or no man shall see God, nor that glorious society which is with him. Flesh and blood cannot inherit the Kingdom of God, and yet the Lord be merciful unto the souls of men, this is the general rule by which men walk. Above flesh for our blood, we cannot move; 'twill sink Persons, Kingdoms, 'twill make the society below wonderful big: What a Congregation hath the Devil in his house, but not one at rest, all at work hard, tearing, rending, and roasting one another, and yet have no meat nor drink, but the flames and fire in which they work. Have any of you a mind to be of this Congregation? No, why then do you pursue your flesh? your will? sense? self? sin? this sin, that sin, any sin, that will serve your turn in these bad times? The temptation of this time is terrible, not a soul almost but undone by it. Heaven and earth shake, Church and State crack, the Grave and Hell gape, the glory above forgotten, the dread of these crush parts, brave parts, yea that which hath gone for brave grace, to nothing, to worse than nothing: many Christians like Cackarells change colour, white all the winter, like those fish, and spotted at spring: what with the blood and filth of bodies, and the blood and filth of souls, ah Lord! what a stink is there in all societies, all this Land over, and yet no body holds his Nose? all is sweet as long as any course may be stumbled on to rise, and be but to flay the skins of the dead, to go fine: will this bravery be admitted above?  
Where do you find a soul that longs and pants, because of all these things? O that I were of that glorious Church above! That I did know to what Officer of that society to speak, to help me in there! If any so inquire; I will tell thee: go to Christ, he is the door by which all enter: he will serve thee as he was served himself, he was Baptised and the Heavens opened; Christ will Baptise thee with the holy Ghost and with fire, and then the Heavens which contain him till the restitution of all things, shall open and receive thee. Thou must be contented to be Baptised with Christ's Baptism, his second Baptism; after both there was a Heaven opening: At his first Baptism the Heavens opened, but did not take him up and take him in: at his second Baptism they opened again, and then they received him, and contain him. Thou must be contented to be Baptised with Christ's last Baptism, if need be to leave all as he did, a very Heaven if thou hast it, as Christ did; riches, honours, pleasures, blood, life, to follow after Christ: After such a Baptism, the Heavens will open also, and take in thee into that glorious society above. Christ surely is prized but little, therefore his Congregation is so small below and above. The sin of the Jews is become the sin of the Gentiles, my heart trembles to think what will become of us: What ever we talk of Christ, and boast of his Temple above and below, we bid basely, for all. Though Christ will take nothing for any thing he hath, yet you must come to him with all that ever you have in your hand, and lay it at his feet; think nothing too good for him, so you may but have him: here is now, state, wife, children, yea here is body, soul, self, do with all what thou wilt; drown all, burn all, if thou wilt, only rake the ashes when thou hast done, and find my soul, that Jewel of Jewels, which cannot be burnt any where, but in thy displeasure, and put it in thy bosom for ever: This is a Gospel frame of heart, and miscarries not: all the Jewels which Christ wears in his bosom above, are raked out of ashes here below, out of mere nothings. His beloved is one, but one, a Phoenix, and it comes out of ashes, learn to lay all in the dust, if you would have Christ take up all, and lay it in his bosom. All that he takes up in his bosom here, he sets down in glory above, to triumph with that glorious company there.   
COLOS. 1.25. 
Whereof I am made a Minister.  
DIaconos, a deacon] the word is a title given to all sorts of Officers almost, in God's newhouse, as signifying that which is behooveful to them all, especially them that dispense soul vital things, diligence, promptness, speediness. Soul dangers are all desperate, what's done for relief in this kind, must be without delay, or else all is eternally lost; the Basilisk blasts and burns every green thing it comes upon, and makes death to every creature in a moment, his poison is so fiery strong: Satan is such a Serpent; not a Dart he throws, but it is so fiery, that it's mortal presently. [In the day] that thou eatest thou shalt die: eatest what? any of the Serpent's poison. [Thou] shalt die, the long-livest creature in the World. [In the day] thou eatest, (i) in the hour, in the present moment, although the long-livest creature, the Serpent's poison will dispatch thee. Our patients who are spiritual Physicians, are all poisoned, strongly poisoned, their entrails are afire, our work is the giving of Antidotes, they must be speedy, death is marching so speedily and so directly to the heart. All this World is afire, it lies so near that below it; every house in a blaze; there are such lightnings and blast from that region of darkness, that not a soul upon earth but is black burnt, and in danger to be consumed: they had need bestir them that work about quenching internal flames, which take hold here: this is our work to quench Hell fire.  
Two things are incomparably swift in bringing forth, corrupt affection and Divine wrath. The time is so little between conception and birth, in order to sin, that it's not mentioned, Lust when it hath conceived brings forth sin. The Apostle doth not say that it brings forth in so many Months, or in so many years, two years or the like, as Historians say the Elephant goes; but when 't'as conceived it falls in travail presently, and the soul cannot sleep till it be delivered. The wrath of God is just such another womb, conceives and brings forth presently, internally or externally, upon soul or body, or both; a spark of fire no sooner takes, but it burns presently within the house, though you do not see all the outparts of the house in a blaze presently; a house is a fire a great while, before all the Town cry, Fire, fire. Wrath kindled but a little (as the Psalmist speaks) in God's breast against any man, it burns presently against him, though not visible presently, it sulters and takes more and more hold secretly, and breaks forth all in a blaze in a shorter or longer space, as tempests and winds arise, and as wisdom will. Spiritual Offices are shaped and enjoined in order to these nimble bearing wombs: Go quickly make an atonement, wrath is begun, said Moses to Aaron. If wrath be begun, as if he had said, I know the nature of it, 'twill quickly make a dispatch of all, therefore bestir thee, be a Diaconos, a diligent speedy Officer, take a Censer and fire from off the Altar, and put out one fire with another.  
The nature of our Office, hintes the nature of your condition, 'tis very dangerous; of a sudden, sinners, you are undone: it should be laid to heart. Sinners are damnable venturous, not knowing the ways of God; they make nothing of sin, and yet the wages of it is death, and paid presently. The soul froward and wilful, of a sudden dispatched. Say unto the children of Israel, Ye are a stif-neeked people. I will come up into the midst of thee in a moment, and consume thee, etc. Exod. 33.5. Christ is our Breath and Life, when resisted our Breath and Life departs, and leaves the dead corpse to be stretched out, coffined and buried, when justice will. Christ and the soul parted, this is death; other things, as laying the man in his Grave, and such like, these are but businesses about the Funeral. Sinner, Christ woes thee, dost thou regard him? He tells thee of the Harlot thou hast in thy bosom: doth thy soul rise against him? Why, turn thy face to the wall, draw up thy Legs in thy bed, thou wilt have a death-pull presently; conscience will sting thee ere thou art ware; and now Christ is setting foot in stirrup to be gone, he is now throwing off the dust of his feet, as a preparative to departure. Christ hath put the Knife now to thy throat, yea more, he hath stabbed thee to the heart, and thou bleedest inwardly, what wilt thou do to stop and heal this wound? Didst thou dream of a dart in thy heart, ere thou hadst done thy sport? to be shot from Heaven in the act of sin, in the bosom of Delilah?  
But 'tis not so with me: though I eat forbidden fruit now and then; yet it agrees well enough with me, it doth not make tumblings and ruptures in my bowels. Death seizeth not upon all alike; some go away in a swoon. Insensibility is the deadliest condition of all. Christ disregarded, the soul is disregarded, in the hour that one is the other is; whether it now roar or be still, all is one, Christ is, departed, there is no divine Life in the man; you see but a corpse, not a Christian, which will be buried out of God's sight quickly. The wind blows where it lists, how it lists; of a night, of an instant it turns and blows against one, that was with one, and drives the Vessel upon Rocks, and splits all. A sinner is nobly and sweetly entreated for a season, this despised, the old one leaves the nest, he cannot hatch what he sits upon, and therefore that stranger which hath blown upon the eggs, and chilled them with handling, let him suck them too now, or tear them, or do what he will with them. I beseech you sinners know your day, your hour: if the Sun would kiss you, kiss him; He woos heartily, yet not in ordinately, as some Lovers do, that will never give over, that die when they cannot obtain. Christ kills others that will not love him, but never kills himself with love; he can of a wooer, become a slayer of you, and all in one day, yea in one hour. Wherefore receive that holy word, Luke 12.36. Let your Loins be girded about, saith he, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he will return from the wedding, and when he cometh and knocketh they may open to him [immediately.] If you think out of pride and stoutness to make Christ wait your leisure, till you have taken your fill of forbidden things, and gone on as far as ever Nature and Life could let you go, you will be deceived; Christ will in this case leave knocking, and only mark the door, and be gone. Some are hard to vomit, there is such a concinnity between the stomach and what filth is burnt to the coats of it; 'twill go hard with such. Some cast up presently as soon as nature is offended. So do you saith Christ, open immediately, what I knock for to be delivered up, deliver it up immediately, I will not wait. Christ makes short quick work in the Earth, when he hath to do with mere earth, that will be no more.   
COLOS. 1.25. 
According to the dispensation of God.  
DIspensation] the word means domestic distribution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute. Which makes the sense run thus, according to that family distribution which God hath made to me. The holy Ghost distinguisheth gifts, into good and perfect; both come down from above, but under a divers notion; the one as common to all the World, the other as proper to his Family; they are good gifts in themselves, which bade men have, their health, their wealth, their learning, all good gifts, but not perfect gifts, they want one thing, as our Saviour spoke to the young man in this case, and this one thing the main of all, to wit, the special love of God, fatherly mercy rapt up in them. Family distribution is fatherly goodness, special mercy, a perfect gift. Choice endowment is man's blessedness.  
Doct. This God gives; All the posterity of Jacob were blessed, but Joseph was a Nazarite amongst his Brethren, saith the Text, (i) culled out by special providence from all the rest, and choicely endowed and employed; the very cream of Love dished out to him. The precious fruits brought forth by the Sun, and the precious things which put forth by the Moon, and the chief things of the ancient Mountains, etc. And observe here the prime blessing is brought up in the Rear, that which makes all other gifts perfect, and the favourable acceptance of him that dwelled in the bramble; the favour and love of God wrapped up in every thing we have, is that which makes them full mercies, and this had joseph: 
Deut. 83.16.  he had top favours, blessings came upon his head, upon the top of him that was [a Nazarite] from his brethren. This kind of providence died not with those persons and times, but lives still in an Evangelicall sense. Christ goes through this World and picks out here and there one from among his brethren, and makes him a Nazarite, indowes him with choice mercies, Family dispensations, bespangles him with such Jewels as they wear above in his own Court; riches of the body, and riches of the mind, and inlayes them all with the good will of him that dwelled in the Bramble: This was prophesied then when the Patriarches had their special endowments, and touched in their kindness, the Sceptre shall not departed from Judah, etc. and unto him shall the gathering of the people be, Gnammim peoples, 
Gnammim.  binding his foal unto the Vine and his Ass' colt unto the choice Vine, Gen. 49.11. Christ doth gather and select still, even among the Gentiles: As far as us Gentiles do these words look. To him shall the gathering of the [peoples] bee. Not one people, to wit the jews, but peoples, Jews and Gentiles. A choice Vine Christ finds out amongst us, Trees of special virtue and noble blood and spirits above all Trees, and ties his foal to these, unites himself to this body, by the same spirit, by which he so endowed and ennobled that ancient people of the jews.  
Choice endowments being man's blessedness, and this sesable, that which God gives now, I would fasten this nail in the temple, with a word of use. Use. Content not yourselves with common blessings, covet the best gifts, seek family favours, children's mercies, or you cannot be happy. We place blessedness here, 'tis not here, 'twas here, but is not now, 'tis risen, 'tis above, there must your industry lie. Seek those things which are above, where Christ is at the right hand of God. The mercies of Gods own family make us, and none else, Such dispensations as have the special love of God wrapped up in them. Let no man think this an impossible thing to attain; the things that are above will come down to the conservation of the whole; the natural Heavens will descend, the supernatural will too; Christ, though at the right hand of God, will come down, and sit at your right hand, and guide you, and impart the things that are above to you; cloth you in the habit and fashion of that country, if sought to, and desired. But the plague is, our hearts are carnal, and lust only after low things; we place blessedness in our belly, and worship Dagon, Dagan frumenti Deus, a belly-god; The Apostle alludes to this, where he saith, Whose God is their belly. Red pottage lusted after, the birthright is nothing. How affection works, is not heeded by you, yet your life is in it, and it goes to the heart of God to see how you lavish and lay it out, for that which is not of any nobility or worth, in order to such creatures as you are. Wherefore do you spend money for that which is not bread? not white bread, not living bread, not that bread which came down from Heaven, not such as the family above feed on.  
You that feed on such mercies own much to God; I will touch this, and conclude. You that are like Joseph Nazarites among your brethren, separated from thousands of your own flesh and bone, and made great, endowed with Noble gifts, and employed in Noble works, to attend upon the great King of all the world, as his only favourites, your should do as Joseph. Go, saith he, haste ye to my father, and tell him, thus saith thy son Joseph, God hath made me Lord of all Egypt, come down to me, tarry not, Genes. 45.9. divine mystery is in all this, and it hints your duty; go haste you to Heaven, and tell your father what honour is by the Lord Jesus bestowed on you, that he hath made you Lords over all Egypt, over all your lusts, which did keep you in bondage, that he hath put his own ring upon your hand, and his own Gold-chaine about your neck, and made you secundi, the next to him in all the world, and only in the Throne is greater than you; 'tis a sweet thing to be going often to Heaven, and telling there how much we feel of it upon earth. Choice endowments call for choice duty, as we are winged we should mount. There were choice vows under the old covenant, Deut. 12.11. Some choice offerings that upon some choice mercies received, they performed to God. You have received choice mercies, make choice vows, (understand me Gospelly) make sweet Gospel raptures of all Noble favours received. Your Roman dames had some Jewels worth millions; which they called uniones, because they were incomparable and had none like them, singulars, such as had no fellows, and these they bequeathed when they died, as an inheritance to posterity, they were of so great worth. God hath given unto you such precious Jewels, uniones, singular gifts, such as cannot be followed in many of your brethren, wear these Jewels every day, (though it was the fashion of the Roman dames to wear their uniones upon great days) hold forth all your choice gifts, choicely, to the great glory of Christ. My Dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bore her: [the daughters saw her] and blessed her, yea the Queen, and the core thines, and they praised her. The Church of Christ is here set forth as a choice one, for all endowments and glory, and as holding forth all this to the admiration of Christ, and all beholders. The daughters [saw her] and blessed her, the Queens and Concubines praised her.   
COLOS. 1.25. 
Which is given to me for you, etc.  
THere are two occult things in providence, which when well apprehended, make a serene sweet life; to understand still wherefore God takes, and wherefore he gives, what bitter and sweet mean; blindness in either, loseth God, God lost in his deal, the soul loseth itself, a man knows not in this case where he is, nor what he is, whether a Saint or an hypocrite, a man or a beast: In both these, this servant of Christ was acute: the perishing of the outward man, the flourishing of the inward, he could explain both. All things are for your sakes, 2 Corinth. 4.15, 16. there he speaks of what misery he did bear, here in the text I stand upon, he speaks of what honour he did bear, and he understood well the end of both, both for the Church of Christ, for you, i. for the prosperity of Christ, in the hearts of all believers.  
Family distribution is with this design, that all the family may be the better for what any one hath. An elder child that can tell how to hold a dish, hath a great full mess, that all the rest may sit round and eat out of his dish. Wisdom folds up many things in one, many virtues and influences in one Sun, for all the world: such a Sun is Christ, set for the fall and rise of many. We are in Christ's stead, and so the savour of life and death to many. We are Ambassadors in Christ's stead, and present Jewels allowed us from our Master to any, especially to his Spouse, for you, i. you that are married to the Lord Jesus; Thus I think the expression imports. As if the Apostle had said, Great endowments and gifts are for the Church primarily, for others secondarily, and subordinately, in order to the use and welfare of the Church, some way or other.  
Which way the heart of God bends is observable; Christ doth peculiarly and principally apply himself to Saints, the centre of divine donation, is the heart of a Christian; all that goes from God to any, does but hover till it come here, the marrow and juice of every creature, of every gift, is squeezed out into this vessel. If you see Angels sent forth, those glorious gifted creatures, you may stand still and prophesy where they will turn in, to Abraham, to Lot; they may go along by others, but they turn in and host here. The choice communcations which descend from Heaven, they bed themselves in the breasts of God's people, they may hang and hover in the brains of others, but they enter into the hearts of none but these. The life of Christ is the spring of all parts; the gifts which you see shine in any; they are but springs from this fountain, branches of this Vine, and observe which way this Vine creeps, about whose house sides it goes with its branches, into whose bowls he squeeses their blood, 'tis for you, saith he, this is the blood of the new Testament, which was shed for you. My beloved is gone down into [his garden] to the beds of spices, to feed in the gardens, and to gather Lilies, Cant. 6.2. After Christ are we directed to go, to carry all excellencies we have where he doth, and lay them down all where he is, in you; and therefore observe that clause, Luke 10.6. And if the Son of peace be there, then stay, otherwise away, and carry all away with you.  
When things lie in suit, and in petition, before they come forth thus into actual exhibitions, you shall see the truth of the point in hand demonstrated, which way the heart of God bends; in all cases of this nature Christ doth especially and peculiarly apply himself to Saints. Thou wilt make [their heart] to prepare, and thine ear to intent, Psal. 10.17. speaking of the meek and humble. Observe how peculiarly Christ applies himself to some, Thou wilt make [their heart to prepare,] if their heart stand not fit to receive noble favours, thou wilt make them stand fit; if it be not humble enouh, hungry enough depending enough, thou wilt make it do all these; thou wilt overcome all unaptness in these souls, yea all unaptness in thyself. If sin and baseness in these creatures present themselves in thine eyes, and make some impress and influence upon thee, against having to do with them, yet thou wilt make thyself to look towards these, yea to heed them intensely, saith the original, Thou wilt make thyself to intent. Mercy pleads with justice, when God hath to do with his, and makes him come off, yea come down and condescend, to stoop and take a lame creature by the hand, and lay his ear close to his head, and speak encouraging words, to put the soul in heart to speak and speed. Hester, what is thy request? and what is thy desire? come into my presence, I have nothing but is for thee: he lends her legs to stand upon, countenance to look upon him, spirits, and mouth, and tongue to speak; makes her to prepare, and then makes himself to forget the confinement of himself to other things, and to intent her. Which is a brave demonstration of this thing I am upon, that Christ doth peculiarly and transcendently apply himself to Saints. You have a like place, Psal. 18.6. [My prayers] came into his face, into his ears. Other folk's prayers come but to God's ears, and there they vanish, but the prayers of God's people come into his ears. The expression notes, how the ear and heart of Christ are specially and peculiarly applied unto his people.  
Use. Towards whom Christ doth thus apply himself, 'twill be bad bending against them for any. This generation is very unhappy; men observe not which way Christ bends, and bend after him, but which way the times bend, and so bend after these, and so what parts and endowments God hath given them, are employed against the people of Christ, and not for them. One thing should by as us, to wit, the will of Christ; but when this will not, any thing will, pride, covetousness, malice; when a man hath lost his aim, he kills a child, a friend, as soon as an enrmy. The scope of divine distribution, this should be every gifted man's aim, from hence should we take our level, but we do not. Which way doth God look? To what point hath he set the compass? To what part hath he bound me, and freighted me? for the Holy-land? for Saints? must all I have, and all I can do run into their breasts? and put in at their Haven? Then thither I must steer, and to no other port, though greater gain might be had: if this I do not, I make shipwreck of faith and a good conscience. This is the plague of this generation, faith and conscience shipwracked, which is the fruit of an ill scope at first, and the proper medium of a wicked procession: what will not that man do against truth and Saints, which hath split his peace and fidelity with God. Parts and principles miscoped, render the person worse than they that have none, more heady and high minded, and now the man sets himself in a way that is not good, and this goes to the heart of God, he often complains of this. The more God is enraged by any course, the more severely he smites the pursuer. Hypocrisy is punished with pride, envy, and security; and now is a next neighbour and a familiar worse than an open enemy, more bloody. I was a reproach among mine enemies, [but especially among my neighbours,] Psa. 31.11. vicinis valde, to my neighbours very much, or most of all. 'tis of desperate issue every way, to soul and body, not to solder in scope with Christ.  
Christian's should suck this honeycomb well, a fathomelesse depth of sweetness is in it: the bent of Christ in all his dispensations is toward you, his heart hangs after you; affliction, prosperity; war, peace, Magistrates, Ministers, Paul, Apollo, Cephas, life, death, all is yours, for you. Things now thwart much, man against man; nothing against you. We look too low to suck the sweet of this point, and to be at rest in troublous times. Inferior agents look one one way; another, another way, and answerably oppose in their motion, and kill in conflict, and yet the first intention lives and obtains. The scope of the first agent in all should be eyed, and rest. What is Christ about? To destroy his people? to destroy his glory? Against whom, or for whom is he? Is he for Babylon and Babylonish wretches, which now war against us? Is he so in his intention, and in his purpose? possibly this or that particular action, as we scan it, may look like as if it were for them; but is the prime scope of God for them in all he does? does his heart hang toward any Babylonish brats now afoot? abroad or at home? If you think so, read Jeremy 50.31, 32. Behold I am against thee, O thou most proud, saith the Lord God of Hosts, for thy day is come, and the time that I will visit theel, and the most proud shall stumble and fall, and none shall raise him up, and I will kindle a fire in his Cities, and it shall devour all round about him. How ever actions and proceed seem to smile upon evil men, yet let this bear us up, the scope of all is against them. I am against thee. i. in my intention and plot. And contrariwise, however sad and black things may look in man's view, in order to Christians, yet their scope and their intention is for them: Christ is for his Churches, and for his Saints in all his designs. This was that which Joshua desired to know when he was in some fears, which way Christ heart did bend when his Sword was drawn, whether for them, or for their adversaries, let me but know this, saith Joshua, and I shall rest, let things work how they will, Joshua 5.13, 14. And it came to pass when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him with his Sword drawn in his hand, and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? and be said, Nay, but as a Captain of the Host of the Lord am I now come, etc. Or for our adversaries, coarctatoribus, for them that straiten us, which word speaks full to our condition; there be a great many bloody wretches abroad, which straiten us exceedingly in all our mercies, which pen us into so few Counties, and into so little trading; yet it should be enough for us to know, against whom the point of Gods drawn Sword is set, whether against their hearts, or ours; whether to make an end of them, or of his people, which party Christ takes; if you think he takes their side, no, Lo●ki, 'tis vehemently denied, which is expressed by two words, nay but, or nay because, as a Captain of the Lord of Hosts am I come, there is negation, with its reason added, which is strong negation.  
You may suck this point not only to establish you against fears and dangers now apparent, but to furnish you with all excellencies that Christ hath. Sampsons' heart was set towards Delilah, and she knew it, and made use of it to get out all, to strip him of all; not a secret about his Nazariteship, but she gets it. Now we know the bent of Divine affection, that it is specially toward us, we should make use of it to get out all the secrets of wisdom and holiness, that are in Christ. So you know Christ when he had fished out this to the bottom, that Peter's heart did indeed bend and incline specially towards him, he makes use of it to draw him out to special and Noble service for him. Dost thou love me saith Delilah, then show me this, and that; so said Christ to Peter, Dost thou love me? and is all thou hast for me? then let me see it, Feed my Lambs, and feed my Sheep: so do thou say to Christ, Dost thou love me O Christ? and doth thy heart bend principally towards me? And is all thou hast, and dost, for me? Then let me see it: feed my poor soul with knowledge, 'tis very ignorant: feed my poor soul with love, with joy, 'tis very low and sad. If what thou hast given this Minister and that Minister be for me, why do I profit no more by them? my Teacher's drop precious things, but I like a broken ci●●erne hold nothing. And if my mess be in their dish, why cannot I put in my spoon, and take it out? If thy bosom O Christ be a lodging intended for me, hung stately and perfumed sweetly for me, why cannot I lie there always? Clouds and mists are scattered by the force and motion of celestial bodies; you that are celestial creatures; it must stir up the grace of God in you, and move and act the forcible acts of faith at the Throne of grace, if you would dispel the clouds that hid God and great good from you. Vain belief destroys us; not one Christian of a thousand settled in this, that the Heart of God is toward him, and therefore hath no heart to go to him, to make use of him, no nor cannot rest upon him for any thing.  
It cannot be that the heart of God is towards me: all things go against me. Sin prevails, conscience stings; breaches within, breaches without; livelyhoode dies, feathers fall off apace, I am almost quite bare in the nest; I know not where to get  to put on my back when these be done, no not where to get bread to put in my head, when this in my hand is eaten. My wife mourns, my children cry, friends frown: livelihood did I say? nay Life itself because of all these, is almost gone: 'tis as much as my heartstrings will hold, I sigh so oft, and so deep, and can the heart of God be towards me? can all be for me, and all against me?  
The Heart of God how it inclines, cannot be gathered from the hand, no not from the Tongue of God. When a man would make demonstration of his state by the hand of God towards him, he had need weigh things well, the wheels that go over have so many eyes, and look so many ways, one shall be deceived also. God can speak against a man and do against him, (as you call against) and yet all that while yearn in heart over him, and working about great things for him, he can speak against Ephraim a dear child, and yet at the same time remember him, yea remember him earnestly. Since I spoke against him I remember him still. Affection is subordinate to fancy, memory, and more noble powers: persons and things kept in memory, and fancy; these powers will work, and keep bowels beating still, but when persons and things are thrown out here, out of the memory of God, than a man's condition is forlorn indeed, and never till then: thus Saints are never. Christ speaking of sharp troubles, killing and bloody trials, saith, Fear not him that can kill the body; and then comes on thus, to show the tender providence and bowels still work, in such times when we think not. Are not five Sparrows sold for two farthings? and yet not one of them is forgotten before God, but even the hairs; of your head are [all] numbered fear not therefore, you are of more value, etc. Precious persons sometimes, according to external condition, are of no worth, spoilt, bought, sold, for naught, five of them for two farthings, and yet not these, not one person, no not one hair of these persons forgotten (i) not without the compass of tender bowels; their hairs numbered, when upon their head, and when they fall off their head.  
'tis not safe to calculate kindness by the mere motion of outward things, or of ones own heart. straits and trials put weak creatures to it, Christ is not extreme to observe in this case. Divine compassion dies not so soon as we think: 'tis an everlasting thing, 'tis a child of mercy which endures for ever. God in all cases of transgression looks upon Christ strictly, than his fury is ceased; this ceased, whatsoever God does is consistent with bowels, tender bowels. The bitterest things that befall us should be so construed, by looking still to Christ as God doth. The Lord speaks of the piercing Serpent, and Leviathan the crooked Serpent, and the Sea Dragon, Esaia. 27.1, 2, 3. and all these in his Vineyard, and suffered them all to make terrible work, and yet when he comes to redress this saith, that fury was not in him all this while; they did quite mistake him that did judge these sad afflictions, the fruits of a heart turned against them. Make use of these things to keep your hearts settled in the truth of this point, that the heart of God specially bends toward you, and then milk out the sweet of it to all occasions, so all conditions will be sweet to you; death itself, Life.   
COLOS. 1.25. 
To fulfil the Word of God.  
THe final cause of Divine distribution, is here doubly set down, substantially, and circumstantially. What is given is to be imparted: to whom? To Saints; to you: how much is to be given to them? All that is given unto us; this last circumstance is pressed in this last clause, as the other is in the former, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil the Word of God, (i) preach fully the word of God. The same word is used, Romans 15.19. and so translated; From jerusalem round about to Illyricum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fully preached the Gospel of Christ.  
The matter and the manner of divine ministration, fall both here under consideration. Sacred constitutions, are not stuffed with hay, straw, stubble, things that hold forth only to sense some humane fading thing; they are all of supreme authority, and hold forth something of God and nothing else; some pure beam of the Sun shines in every sacred Ordinance. There were many sorts of instruments about the Tabernacle, and yet not a pin but pointed at some great thing: some pointed at the wisdom of Christ, some at the power, some at the mercy of Christ; some noted the backparts, some the face, some the body, some the blood, some the Life, some the death, some the dying-breath of Christ, to wit the word. Know the nature and the authority of this Ordinance now managed, we breathe the dying breath of Christ, to fulfil the Word of God, 
1 Cor. 23.27.  (i) to accomplish his mind who thus made his will. By the last words of David were the Levites appointed, at such certain years to their work; so by the last words of Christ, was this work put upon our shoulders; Whereof I am made a Minister [to fulfil] the word of God (i) his last word of institution. The dying breath of Section. Christ, we breath in your faces: the nature of this I will open to you, what it is naturally, what accidentally. Naturally 'tis pure, perfectly pure. There are three regions of Air, and although one purer than another, yet none perfectly pure. 'Tis a division that pleaseth Scholars, 
Pure.  but the substance is one. So we may distinguish in this matter in hand. There be three Regions in that Air that blows and breathes upon our souls, the breast of the Father, the breast of the Sun, the breast of the holy Ghost, all pure, perfectly pure, these are personally distinguished, but one in essence. As things are, so they breathe Lungs and inwards rotten, and breath is answerably corrupt; clean things come not out of the mouth of unclean, wickedness proceeds out of the mouth of the wicked; persons when they are dying, their breath is most of all impure, all parts within are so overrun and ruined with filth; Christ was dying all that time he lived among us, and yet sound in all parts,; holy, and so breathed to the last, he gave up his last breath in Hell, and yet holy and heavenly: and therefore very apt and punctual is that expression of Solomon [Every word] of God is pure, Prov. 30.5. Christ never had any filth in his mouth, the fountain that gave spring to that outlet was so pure; he never spoke a sinful word: if every word of Christ was pure, than his dying words were pure, his words in Hell Eloi, Eloi, etc. And yet this is not all the emphasis of that Text, every word of God is Tserupha, purgatus, purified, Surmo purgatus. 'Twas a Hell that Christ did speak in, all his time here below, if this Hell did do any thing, it did purge and not pollute his words, he learned obedience not disobedience, by all he underwent; it set him more in Heaven, and made his expiration from more inspiration, his breathe forth in this world, from stronger gales from that world above, and made his last words, like the last words of that sweet singer of Israel, doubly sweet: How transendently sweet are all those expressions in the Gospel of john, which he spoke as preparatory to his end▪  

Pleasant.  'tis very pleasant: 'tis so to every sense, which nothing else is or can be, such is the constitution of man and things now. It sounds pleasant, tastes pleasant, looks pleasant, etc. The breath of Christ casts a dew [thou hast the dew of thy youth] that hangs the Locks of man with silver drops. The Air in some Countries doth colour and varnish the hair. Words in season are like Apples of Gold in pictures of Silver, these are shining things indeed, and proper to the sight, such are all the words of Christ his last words were very seasonable words without which, where would have been this Ordinance, and these words, which now you partake of? the gales that come from Christ's mouth, are all seasonable; let this wind sit which way it will, and blow how it will, sharply, or mildly, 'tis still seasonable; Christ is wisdom, and wisdom never breathes unseasonably, and such words are as the Sun, irradiant beyond the glittering of gold, or sparkling of Pearls, to the internal eye. Wisdom makes the Face, the Tongue, the Lungs, yea the breath shine, which is a wonder.  
The breath of Christ, as it is pleasant to sight, so to taste, this is another wonder. Ephraim is derided for feeding on wind. Can one taste or eat wind? Yet such is the breath of Christ's Lips, that one may feed on it, like the Dews of the holy Land, and make a very good meal, 'tis so sweet to the taste, and so nourishing to the state of the soul: the breathe of Christ's Lips are beyond expression pleasant to the taste. How sweet are thy words to [my taste!] I cannot express it, as if the Prophet had said, yea sweeter than the Honey to my mouth: Psal. 119.103. they that writ of Honey, tell us of several sorts, which the Bee makes at several seasons, and answerably differ in their sweetness, and goodness. There is a Honey which they call Flower-honey. which is made in the Spring and prime of the year, from choice flowers, and this is accounted the prime Honey, and that which they judge best to nourish young Bees withal, when they are first put to work, to put them in heart. The breath of Christ is Honey-dew, his words are combs full of Flower-honey; gathered out of the Garden above, and admirable to put young and old in heart. There is a great dispute about Honey-dewes, whether they come from the Earth, as exhalations from it, as other ordinary Dews do, or not: some affirm it to be nothing else but a pure sweat of the celestial bodies, an unctuous jelly, from the benign Stars, and therefore called a Heavenly liquor, and say, if it could be taken as purely as it falls from the Heavens, before it comes into the corrupt Air in which we breathe, 'twould be much beyond that which we have, it would be a sovereign Nectar, to cure all diseases, it would fetch from death to life, and immortalize men. There may be something in all this, though not so much as authors would have us think; and yet if all this were true, 'tis too short to set out the thing in hand. The honey dew we speak of, 'tis no exhalation from any thing here below, 'tis indeed, nothing else but the sweat of Heaven, an unctuous jelly dropping down from that bright morning Star Christ, the sweat of his celestial body, and indeed is sovereign for all diseases, to fetch man from Death to Life, to immortalize men; Christ's Words are Words of eternal Life.  
Use. Transgression is much aggravated by this point. Sin is hearty loved; nothing will turn men. Do you consider what you go against? you go against the breath of God, the dying breath of our Lord Jesus. Some men's bowels are all torn out; such are past recovery. When Satan can serve any soul so, the case is very woeful, and yet this is common. Sinners have you any soule-bowells? will not a crying, dying, groaning voice, work upon you? The ministration which is here below is glorious, but dying; it hath been so, 'tis so, 'twill be so. The Prophets, where are they? The great Prophet, Christ, where is he? The Apostles where are they? they that Preached to your fathers, where are they? we that now preach to you, are we not dying? is not every light wasting? Is it not warm dying breath that is now breathed in your faces by me? Are not the lights of this Generation almost burnt out? and yet sin more alive than ever it was. This World worsens apace: this Generation, the dregs of many past. Speak who will, cry, die, who will, Christ, and many thousands more, yet sin must not die, no, not open sin. What a Sodom is London and England, notwithstanding the Word of God this aggravation kills us, this makes our carcases now that they cannot reach the Sepulchers of our Fathers, but bed horse feet, and the wrath of God. That place is worthy of note, 1 Kings 13.21. and he cried to the man of God which came from Judah saying, Thus saith the Lord, for as much as thou hast disobeyed [the Mouth of the Lord] Observe the circumstance of aggravation, and hast not kept the Commandment which the Lord thy God commanded thee, but camest back and hast eaten bread and drunk water, in the place of which the Lord did say unto thee, Eat no bread and drink no water, thy carcase shall not come into the Sepulchre of thy fathers. He had cried against the Altar at Bethel, and against Jeroboam; this he discharged well, but he was also not to eat nor drink in that place, to have nothing to do with any there, because of their pollution, and this also he observed well a while, as appears by his stout Language to the King; If thou wilt give me half thy house I will not eat Bread with thee in this place. But he was fetched back by a flattering Prophet, and did eat and drink in Bethel; and so went against the Mouth of God. The Prophet's obedience was partial, his carcase fell for this sadly: 'tis our case, at best, for the general. Such whom sin doth not wholly sway, neither doth truth. Those that are against the Altar at Bethel, are for eating and drinking in Bethel, for countenancing something forbidden about God's worship; men's carcases pay for this and will, till they know how to account of every tittle of what a God speaks; till we become faithful executors, of the will of a dying Saviour, we shall die.  
We live in a very unhappy time; we are spectators of sin and justice in height Men prise their sin above their blood. But as sin is feated, so it will abide: if sin be seated in the heart, it will abide there, till all the blood of the man be spilt on the ground, yea, till all that which is ten thousand times more noble than this, to wit, the soul, be lost. I will tell you the property of the Word of God, in order to such a foul, as still keeps his sin, 'tis though sweet in itself, bitter to such; searching, piercing, tormenting. The word of God is quick and powerful, sharper than any twoedged sword, piercing even to the dividing of soul and spirit, and this he spoke in order to them which abode in the stubborness of their heart, and flighted the promise of perfect rest, in that Canaan above. The heart strongly engaged to evil, truth is very piercing: he that so loves sin that he slights the rest above, he shall have no rest here. You cannot imagine the sad boots and fearful expectations, that unsound souls have, and yet this must continue, because the breath of the Lord like a River of Brimstone, keeps in this Hell, as it doth that below. The breath of Christ which you spurn against, by your spurning, lights a fire, and shall serve to burn you, though it will not to lead you. Christ puts to the sword all they which yield not, burns and blows up all that he cannot take. Did not our hearts burn within us whilst he talked with us? The breath of Christ is hot, it burns within men according to that degree of unbelief and resistance it finds, in every one, without respect of persons. Did not [our Hearts] burn?  
Sinners consider these things and repent, suck in the dying breath of Christ, charge folly upon yourselves. Who is it that speaks to me? what would he have? who is it within me that answers, and what answers doth it make? There are fleshly reasonings, and carnal motions, take heed of them. Everybody will plead for itself, the body of death will do so, which is the death of the soul, but methinks the Word of God should silence all; If the voyee that speaks to us were considered as such a voice, surely it would. In what posture your souls sit in an ordinance, is all in all; If you think I speak these things as a man, as Paul saith, that it is only a man's word, you will hush your souls asleep again, as soon as gone from the presence of a man: and yet ingenuity would honour man's voice. The beast that spoke to Balaam that beast, was honoured to speak with man's voice, and that was thrown in Balaams' face, that man's voice from a beast would not calm his madness. The dumb Ass spoke with [man's voice]. But when man is honoured to speak with God's voice, and to forbid your sin and your madness therein, will you on for all this? how much more will this be thrown in your face? Consider with what voice we speak, and for how little while this Oracle speaks in this earthen Tabernacle, and see how it will work. To day if you will hear [his voice]: this Tabernacle in which his voice is and speaks, lasts but a day; to day, if you will hear his voice sinners, do; to morrow the tent will be removed, the veil will be drawn, the Oracle will besilent, his voice and our own too, will be gone out of our Mouths, and hid from your Ears.   
COLOS. 1.26. 
Even the Mystery.  
THe carriage of Christ since the fall is here hinted, he doth work and speak above our reach; when he goeth, he maketh a path like a Ship in the Sea, that no man can find any thing after him, not a step: when he speaks, his words are a great deep, a Sea bottomless (i) of such vastness in all noble property, that no man can mouth them nor utter them after him, but stand dumb and silent; they are as the title saith here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occludere shut up the Tongue and Lips of man, that he can say nothing. Divine prerogative we are to stand upon, There is a power opening and shuting things of eternal consequence in order to man in this life.  
This power is purely spiritual: action is used to close the Eyes of the dead, but it is invissible; man's doom is written in the wall, and no hand seen; nor character legible in order to the man concerned, though all big and plain, and he spelled and personated in them, because Organs within, enervated; in which case man hath Eyes and sees not, Ears and hears not. They that see are made blind, but do they know how? action is used in this sad work, but can any one explain it to sense? for the time when it was done? or for the thing itself that is done? when went the spirit from me to thee? The poor creatures eyes are out, but when was it done? did the man feel it? can he tell the agent or the instrument that did it? or what wheel in the Clock is cracked, that the motion goes so false? The nature of this spiritual occlusive act is this, two spirits run their course, at last one is finally left, and so in the dark, and able to see nothing according to the spiritual nature of it, so as to stir any noble operation in the soul: Faith, a Riddle; Selfe-deniall, a Riddle; Regeneration, a Riddle, a going into ones Mother's belly again; the death of the body of death, the Resurrection and the Life, all these great things of the Gospel, strange things, and like the talk of a son to a barren womb, laughed at. The shuting up or the opening of the Kingdom of God in order to any, is a transaction only by the spirit, cannot enter into the heart of man to conceive, but God hath revealed them to us [by his spirit] for the [spirit searcheth all things, the deep things of God.] There is an internal celestial virtue, coacting with the soul, the giving or the suspension of which, is man's only advantage or disadvantage, to understand God's Will; the suspension of internal influence, keeps the soul spiritually dark, what ever other advantages it hath, and shuts it out from the Kingdom of Heaven.  
This spiritual occlusive power is seated in Christ. For Judgement am [I] come into this World that they which see not might see, and that they which see might be made blind. Concerning spiritual judicature, it is proper to me, there is none good at this work, but I saith Christ; to cast amist before the Eyes of the mind, and to darken the light that is in men, this only I can do: to cast a mist before the Eyes of men's bodies, this devils may do, and such men as give themselves to them; but to cast a mist before the Eyes of men's souls, and to darken the light that is in them, and to make the things of eternal Life mysteries, and mere riddles, this is only Christ's work. Christ can put out the Eyes of a Samson, darken the greatest lights, and confound the greatest parts, that is speak riddles and parables at every word, things unexplicable to the most learned men; he can carry a dark Lantherne between the Egyptians and the Israelites, make a cloud to go between both, and to be dark of one side and light of tother: Christ was in the midst of that project, 'tis often said in the Book of Moses that he was in the midst of the cloud, that is, he was the only author of that great mystery; 'twas no art of Moses nor Aron, nor any man else, but Christ. Christ hath a Kingdom, but 'tis not of this world, 'tis of that little World within: he hath the Keys of every room within you, he and he only opens and shuts these everlasting doors, and at what hour he will: every wheel in that curious artifice within, hath its motion or check from him: the spirit we speak is of his ●nction, 'tis in fullness given to him, to make every knee bow or break, every eye blind or seeing of things in Heaven, of things in Earth, and under the Earth. This thing is better expressed by the Prophet, than eye can, The Key of the house of David will I lay open his shoulders, so he shall open and none shall shut; Isai. 22.22. Revel. 3.7. The donations of Christ are absolute, not such as ours which may and often are overborne; the Eyes he closes, none can ever open; the Trees he curseth barren, none can ever make fruitful, dung as long as they will; the things he hides from men's eyes, they can never see more; his spiritual occlusive power, is as his power apertive, absolute, and above control. He is the only absolute at opening or closing the Eyes of the dead.  
Use 'Twere well if the right state of eternal actions and things, were seriously considered; what is in the power of Christ, and what he can do and doth, to a perverse Generation. Suffering in the outward man, is the least that Christ doth, to testify dislike of any man's course; and yet this, as poor sensual creatures, we only Eye. How doth God carry himself to the soul? how near to it, or how far off from it is he? how plainly and clearly, or how darkly and misteriously doth he move within thee? Is not thy soul in darkness? Shut up under unbelief? in the valie of a shadow of death, fearing evil, the destruction of all? Darkness makes fears the Oracle within speaks doubtfully, and the best Life hangs in doubt; the Malefactor hath his book, and cannot read for his best Life, the characters are so old and so mysterious; this is a great wound in the spirit, and it is a wonder to me that any one can bear this and bear up; yet so remiss are men, till things grow ragingly desperate, and remediless, nothing is considered. Terrified sinners, Christ hath tied a handkerchief about your Eyes, you are upon the Ladder, ready for execution; can you read your neck verse, or not? Legit ut clericus vel non?  
A Gospel sense of misery, is the first step to remedy. Light is made to shine out of darkness; God closeth the Eyes, and then opens them. I am at the door of Heaven, near the Kingdom of God, my night will have a day, according to the course of of the Sun, it will be so. Let faith thus work, and thou wilt be blessed speedily. God makes light to [shine] out of darkness; when he would make a shining State, he usually makes it very dark first; very dark and very sad; and then reveals light very clear, and makes a very shining bright Heaven. The order of the Sun what course it goes, what long nights it makes in some parts of the World, and then what long and glorious days, should be remembered and expected; this way comes in our blessedness here. In a dark condition, when one cannot do as we would, we must do as we can, make advantages of little things. Samson being dark and stark blind, made advantage of a little boy; do thou, said he, lead me to this place or that, to the pillar where the house bears; so must you poor dark souls, which are stark blind in the best things, makes use of such little things, as before mentioned to be led by, till you come to find Pillars, great Pillars whereon the house bears, to do great exploits.  
'tis sweet to consider that sacred concealments are but for a time, and this time set by wisdom. [Vision] is but for an appointed time. That is a secret and a mystery to us, which to Christ is vision [the vision is but, etc. and shall be so to us; in his light we see light: and in cases of danger and extremity, he doth hasten. When we are in a chariot of our own conceits, a fiery Chariot, and Satan running away with us, Christ saith to his spirit, go join thyself to that chariot, and interpret; and now behold a nation is borne in a day; a World borne of a day, a World of light; a Heaven borne of a day, of an hour. 'Tis yet more sweet, yea, most sweet to consider, when we can do nothing at all for our relief, neither the greater nor the lesser, not make use of a Lad to lead, when we cannot make the least motion toward the light, it makes motion toward us: the Sun finds out us, it finds lost persons and lost comforts; it bears itself about unto every one; who doth draw the Sun to this place or that? Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.19. you read it a day Star, the Latins rightly render it, Lucifer, because it doth lucem far, Christ doth bear about light over the World to every one that sits in darkness and needs it.   
COLOS. 1.26. 
Which hath been hid from Ages, and from Generations.  
THis expression means not totum but tantum, not altogether hid but very much hid, over what it is since the revelation of Christ in the flesh. A full comment upon these words are those of the Apostles to the Ephesians cap. 3. v. 4, 5. Whereby when you read, you may understand my knowledge in the mystery of Christ, which in other ages was not made known to the sons of men, as it is now revealed to his holy Apostles and Prophets by the spirit. Ceremonies were but a shadow of good things to come, as great a distance between their condition and ours, as between shadow and substance: their fruit had much shell and little kernels: we have no shell, yet the kernel bigger and sweeter to. The sensual helps they had, spoke for the most part no farther than sense. What all those carnal Ordinances did spiritually mean, we have in express words, and these words explained and applied, with greater power and glory then ever, from the spirit of Christ. Mercies have their dimensions, they differ in grouths. The drops that fall from Heaven, are of several quantities, Christ hath in his hand blessings of several sizes, some bigger, some lesser; two talents, five talents, ten talents, concerning the glory above, 'tis disputed whether it be gradual, but concerning the glory of a Christian here, it is a resolved thing that it is gradual: there is migration in our glory here, going from glory to glory, from strength to strength; Milk and strong meat, babes and full age, crumbs and Flagons, love and abounding in love. Our Kingdom comes, our Kingdom here is a coming Kingdom.  
Mercies are all shaped by Love, it is the property of Divine Love, to higthen dispensation still, till she hath lifted the soul beloved fully into her bosom. Grace 'tis in the beginning little, a grai●● of Mustardseed, in progress great, in the end, all; to wit, Heaven which is all now doth Love fully possess her beloved, and now she rests and not till now; beyond Heaven there is no gradation, no step higher; Love hath got her full end, which is the full possession of what she makes out to, and now rests. Love shapes Mercy so, as fully to bring about her end, and that is to bring the soul she loves into her bosom, to the full fruition of herself, of whatsoever she is; you may see this demonstrated in Christ: the Father loves him, and he gives him mercies greater and greater, and never leaves till he hath lifted him fully into his bosom, to his right hand, (i) the fruition of all, John 5.20. The Father loveth the Son and showeth him all things that himself doth, and he will show him greater works than these, that ye may marvel. My Father hath given me great things already, but he will give me greater, for he loves me; and this will drop and drop till it hath dropped out all, it will never rest till it hath brought me into his bosom. The love of God carries the same property and proportion to a Christian, and this makes the growth of a Christian necessarily, as the growth of a Crocodile, of which it is written; that he groweth always, so doth a Christian, till he be transplanted into Heaven.  
Use. 'tis trying this point, what truth is in you. Your graces are not so great but you may have greater; if this be not regarded, as you taste not grace what tang it has, so you understand not grace, what order t'as. Spiritual fullness speaks a deluded heart; he that hath goods enough, enough for many years, enough to make his felicity for ever, and therefore rests, is a fool, he knows not his state, what he has nor what he wants. Blind men 'tis observed, do not dream so much as men that see, because fancy in the day hath not so much nor so lively impressive employment to set it at work in the night; but blind souls dream more a great deal than they that see; This is one of their dreams among many; I have enough grace to bring me to Heaven I hope, and I care for no more, I love not to be pragmatical. Some make a great deal of stir and run mad; 'tis extreme naught this, I like it not. Answ. this is one extreme, but there are two extremes, and virtue in the midst of them; dost thou eye t'other extreme? Some die with heat, others die with cold. Thou seest others too hot, may'st not thou be too cold? grace in the true knowledge of it is inviting, 'tis like some Liquids drinking makes thirstiness and longing for more drink; every degree of grace possessed, makes discovery of greater degrees not possessed; One Chamber of Christ hath a window looking into another far bigger and more glorious. Thou art entered into one thou sayest; dost thou look into another more glorious, and long to enter into it? if thou be a stranger to these things, thou art a foolish Virgin, that possibly hast knocked at the door of Christ's house a little, but art yet indeed entered into no room; when Christ had opened the nature of spiritual bread unto his followers, that they did indeed understand it, they fell a longing presently for more; what they had, discovered much more behind which they wanted, and therefore cried Lord evermore give us of this Bread.  
Use This point is upbraiding; the light which shines upon us, is more glorious than that which shined upon our Fathers; that which hath been hid from Ages and from Generations, we have made manifest to us; we have mercies according to external communication of the biggest: what have you according to internal communication? this will be looked after. This is a day of great things, a time wherein Christ brings about great things to our doors; our father's day was a day of small things; yet if they were judged for despising their day of small things, how much more shall you be judged that despise the day of great things? 'tis the Apostles argument to the Hebrews, and must be mine to you. Despite is a spiritull act, deliberate disaffection to the loveliest things. The posture of our spirits we least look at, and this Christ's Eye is most of all fixed upon. Externall carriages are all measured, and titled from the heart. God rules in the inside of his enemies, he unbowells this Generation, and Christens it in blood, according to its spirit. We offer despite to the spirit of grace, we tread under foot the blood of the Lord Jesus; can we tell whether this iniquity will be blotted out till this Generation die? The heart fired against truth, abides so; 'tis part of that unquenchable fire below; God allows Satan to be fueler in such a soul, till they both come to burn together in hell. Love lost, Christ cares not for the person, let him be what he will, if he be the greatest man in the World, he will burn to death in that fire, which burns in his breast against Christ. Our love now to be least, when greatest love is tendered, can you imagine that this iniquity will be quickly forgotten? great hear makes great thunders, 'tis so now; the Sun of love shines mighty hot, and now wickedness thunders, and so will Justice and righteousness too; believe it.   
COLOS. 1.26. 
But now is made manifest, etc.  
THe word notes two things, appareo et splendeo, vision, and shining vision, that is, according to Gospel speech, still in the letter and in the spirit, the understanding of words which one reads, by works which one feels; a voice behind one, interpreting that before one; circumcision outward in the flesh, and this explained by circumcision inward in the spirit. There is a narrative and an operative light; that which makes one talk well, and that which makes one walk well; that which enables one to produce books for his authority in discourse, and that which enables one to produce his soul and his life for authority: here is my soul and my life, read if it be not so as I say; let men and Angels, all the World read if they will. The Manifestation which our Apostle speaks of here, is the latter, for he speaks of such as is proper to Saints, which is Divine demonstration, the person an Epistle, known and read of all men. [Ye] are our Epistle known and read of all men, 2 Cor. 3.3.  
Divine demonstration notes two things, exscriptum & inscriptum, and Christ makes both. The written word is God's mind copied out, exscriptum, a summary of his eternal counsel, in order to all without him: man is the principal party concerned in this, but unable to apprehend the counsels of God, though copied out to him; Christ therefore gives concurrence in this work, and the first thing he doth in man is, he makes apprehension (i) he enables the understanding to copy out God's copy, to make an exscript from his, and so to hold out a clear and glorious Idea of God's mind, and what he would have, to all inferior powers; to make a draught and survey of the Kingdom of God, very lively to sacred fancy. This exscriptum is Scriptum digestum, the written word digested, and beholding by it as in a glass God's mind unto satisfaction, an Idea of God's mind by means hereof, is made in the soul so lively, and answers so exactly, as face to face; this is the first work of Christ, for the good of a poor soul, which is called a copying out of his father's bosom, and pointing us by the hand to Letter after Letter. No man hath seen God at any time, but the only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) plane ac dilucidè declarare, to open a thing very clearly and gloriously; Like the Hebrew word Higgid, Gen. 41.25. noting such a showing as is by leading by the hand.  
Divine demonstration notes inscriptum. When Christ hath made apprehension in the soul, the next thing he makes is affection; he doth eternally seat things revealed, in all the passions of the soul, and in each distinctly, as principles are proper to them; some in love, some in joy, some in fear, etc. and seats principles deeply in all these passions, and makes them all for him, and to vote him up still as chief over all, within and without: this is called in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with Ink and Pen but with the spirit of the living God, 
2 Cor. 3.3.  in Tables of stone, but in the fleshly tables of the heart; and yet this is but a branch of that manifestation mentioned in my Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same word is used in the front of the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestly declared. Christ's internal manifestation, is our external manifestation, that which enables us to hold forth our light in Life as Saints. This demonstration is most sweet; Divine light is pleasant all along its course in the soul, in every room of the soul, as in the understanding though a very outroom, but most pleasant when seated in the will and affections, these inroomes; then 'tis full of embrace; then the soul pursues his light, and is pursued with kindness from Christ's internal presence. Divine-Light is very sweet in speculation, but a thousand times more sweet, when drawn out into conversation. He that hath my commandments and keepeth them, he it is that loveth me, and he shall be loved of my Father, and I will love him and will manifest myself to him. He that hath my commandments and keepeth them, etc. To have the will of Christ and to keep the will of Christ, are two things; the one points at light in the understanding, the other points at light in the affection, which necessarily resolves itself into action, and upon this is entailed the sweetness of Christ's presence; this is he that loveth me saith Christ, and he shall be beloved of me and my Father; this is demonstratio demonstrata, the builder banqueting in, and warming of the house he hath built; this is the mystery of the Gospel, and manifested to none but Saints.   
COLOS. 1.26. 
But now is made manifest [to his Saints.]  
What was a mystery and what was hid, is still so to all but Saints, but now is made manifest to [his Saints] What a long night some have! they have Job's wish, they give up the ghost in the womb, and their eyes never see the Sun, no not when he shines brightest. Gospel-light is the clearest, plainest, and yet this is hid, unless to a very few. If our [Gospel] be hid: the most are finally left. Never able to come to the knowledge of the truth, although ever making at it: that is a sad expression ever learning and never able to come to the knowledge of the truth.  
Death and Life are made parallel for length; one is everlasting, so is the other. Some never die, others never live; the fire of the Altar never went out; the holy Spirit which is the only fire in the new Tabernacle, never goes out of some, and never comes in to other; he never leaves nor forsakes some; though in the fire, though in the water, though in the belly of Hell, yet he comes to them: others he never comes near, let them be where they will, do what they will, pray, or cut themselves like Baal's Priests. 'tis all day in some parts of the World, 'tis all night again in other parts; such is the set and fixed course of the Sun about the great World, and such likewise is the motion of the Sun of Righteousness, about the little World.  
Another thing is this: Divine course is so steered as to fulfil will, man's will and Gods, 
Man's will.  therefore there can be no wrangling or discontent in this matter, on no side. The will of the wicked is at an utter, and at a final resistance of Christ, they bid the Almighty depart: for how long? for a week? for a month, and then come again? No: he is in good earnest, for ever, as one that does not like such a man for a Husband of all the men in the World, and therefore bids him to come no more. When Christ comes to any soul, he comes a woeing, to gain the soul for his only solace and delight; a wicked soul hath no mind to this, he hath so much love to his lust and to his own course, and therefore if this be thy business saith he to Christ, depart for ever, let me see thy face no more; it was Pharoahs' Language to Moses, and yet Moses representing the person of Christ to him; and Pharaoh in that, doth but represent to us, the person and practice of every wicked man, what he saith to Christ and the spirit, and to all that is holy, he would see nor hear of these no more; he loves darkness better than light, and would never out on't, nor never have light brought near him. This thing is accomplished by God the soul would have a final parture, God at a final distance, that so he might take his fill of sin, and it is so: I will see thy face no more; thy night shall be as long as thou wilt, black and dark for ever, hence forth sleep on and never open thy Eyes more.  
Now man's will is fulfilled and Gods will too: for such sinners, 
God's Will  he swears the eternal death of them, and he cannot go back. When souls are so wicked to bid him departed for ever, he lays this much to heart, and remembers it well for ever, yea, every repulse of this Strength, Length, and Nature; yea, and all the circumstances about it; and opposes to this sinful will, a righteous will, of as much Strength and Length: he swears a revenge which hath no revocation; he sets himself at a final distance from repentance, as the sinner hath Reade Amos the eight and the seventh, the Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works. This is spoken in order to Israel's end; and what is spoken in order to many, hath its force in order to one. I will never forget any of [their works.] Such persons as I have wooed, and laboured by all manes to espouse to myself, for such to put me off, yea to cast me off finally, I will never forget this, saith God; I will set them at as great a distance from me, as they set me from them; and if there be any excellency in me, it shall run out all this way, in strength and length of Justice: this is paying the utmost farthing.  
Use. Sinners let this point entice you to consider your condition, when our Saviour had discoursed of one that should betray him and be lost for ever, a son of perdition which the Scripture had long before spoken off; how they all smote their breasts! Is it I? is it I? There are children of perdition now, such as are lost for ever, such as of old are ordained to this condemnation we have spoken off, to wit, a final dissertion. 'tis hard to determine who these be, because we have not Christ's skill in this point; yet two things there are which more eminently hint such a state, Hypocrisy, and Malice. The Kingdom of God comes nigh some men, they have tastes of the good Word of God, and of the powers of the World to come; sweet tastes, and then temptations intervene, and then all these sweet ●angs and tastes of truth are lost, and the glorious throne and Kingdom of Christ that was going up apace, pulled down again as fast, and demolished quite, and only some outworks left upon the tongue, upon the eyes, and the other external parts, to make a specious show to the World: this gives sad suspicion of a forlorn estate, of a child of perdition. When Christ comes so near a soul, as to begin to sweep and cleanse it, and to fit it for his dwelling, and afterward is thrust out, and all given up again to more unclean spirits then before, to make up temporary advantages of delight and profit, Christ now returns no more; for this gross Hypocrisy, wretched souls suffer finally; the last end of these men is sad, worse than their beginning; their souls abide in sin, till they abide no longer in this world; an Hypocrites last-love to sin holds him, though his first love to Christ would not. 
2 Pet. 2.  Further authority concurring to this is that of Peter, where he discourseth of Hypocrisy largely and very sadly, yea very prophetically, as pointing at these times wherein we live. He speaks of such who had escaped the pollutions of the World, by the knowledge of our Lord and Saviour, 
Vers. 20.  and afterward were entangled; and he speaks also of those which did generate these monsters, to wit false Teachers, Hypocritical Prophets, such as Baalam, and then panells altogether, Fathers and children thus. Wells they are without water, Clouds carried about with a tempest, to whom is reserved the mist of darkness for ever. Truth hath lost its power; it is a stinking carcase, and no Christian, whatsoever he saith; 
Vers. 17.  and this stinking carcase is to be buried for ever, in such a grave as hath no resurrection. Love to truth is lost, and therefore no eyes can be found to see it, so as to embrace it and practise it; other things stand in the way and make a mist, that the man cannot see this nor that, not he; Hypocrisy raiseth this mist of darkness, and such fogs and mists as spring out of this, oft times abide for ever. That which is here named the mist of darkness, or the thickness of darkness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is translated in Judas blackness of darkness, tenebras densissimas denotat, it notes saith the Critic the most thick darkness; the mist of the night, which makes the greatest darkness, such through which no sight at all can be made.  
The second thing which hints a child of perdition, one in utter darkness, or one finally punished, is malice against the truth; persecution of truth by unlightened persons. The Apostle encouraging the Thessalonians, tells them, they had suffered such things from their own Country men, and compares them that did it, unto the Jews which crucified the Lord Jesus, and their own Prophets, who pleased not God and were contrary to all men, forbidding to speak to the Gentiles that they might be saved, filling up the measure of their sin always, [whose doom observe] for wrath is come upon them to the uttermost. The allusion here made plainly shows, that these bloody wretches were men of parts, noon Devils, as one of the ancients calls them, or midday Scorpions: 'tis written of this creature, that he is most apt to strike and sting at noon, when Sun beams are brightest and hottest upon him. Innocent blood shed by day light, speaks conscience feared, and conquered, and this is the last power that gives up in the soul; Divine Life is quite gone when this is gone; the last breath gone, is not sucked in again. Conscience twisteth cords and binds the sinner, to keep him in from his sins; but when all the cords he makes, yea, and himself too, are broken by the sinner, then is the sinner given up as a Samson in sin, one unconquerable, and so left for ever. Consider sinners what fire burns in your breast, and with what fuel, and you may guess whether it be unquenchable fire or not, of the nature of that below, which by decree is to burn for ever: you are persons of parts; the great dangers we speak about, lies most amongst such as you. Truth is hindered in its course every where by you, within and without, in yourselves and in others; for you to be oposites and adversaries to all men, to all good men and to all good things, persons and things of the noblest nature, 'tis very sad: writ Lord have mercy upon such wretches, at their door; wrath is come upon them to the utmost; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end, that is, which will make an end of thee: thy soul burns with such a Fever as will kill thee for ever. This generation hath a deadly countenance in my eye; men's hands are something tied up now by common distress, but with the tongue we are killed all the day long; men spit blood which is a sad sign, and they most which pretend most to more than ordinary knowledge, and yet are brute beasts as the Apostle Peter speaks in many things, and speak evil of things they know not, 
2 Pet. 2.12.  who saith he, shall utterly perish in their own corruption. This is so certain that it is called an evident token of perdition, by the Apostle.  
Matter of admiration and thanksgiving, might also be sucked from this point, if we had time to lie longer at the breast; though all men forsake Christ, yet shall not Christians utterly; one might go this way and make sweet Music. Our mercy is eternal; our miseries but for a moment. Christ doth but hid his face, when he seems most out with us; he doth not cast off, nor put away, he hates that in order to his Spouse: though he give her to the Rod, yet 'tis not to the black Rod, to a fatal stroke. Our prime mercies are married to us, which is as sure as the being of any thing will afford; a marriage Knot holds we know, till the very being molders, which thing should take us much: it much took Solomon that God had spoken well of his house for a great while. The eternity of mercies, is that which makes them Heaven: such is the Sun that shines upon you Saints.   
COLOS. 1.27. 
To whom God would make known.  
THe title of the Gospel, the subject, the object, the end of it, are all in this verse before us to consider; some of these, other verses have led us to the consideration of already, they will be passed by here; others present us with fresh entertainment, and there we shall sit down a while and feed. The Gospel is named according to its nature, a mystery; Moses vailed to a carnal Jew, Christ vailed to a carnal professor; a Sun shining full in the face of thousands, and yet only seen by one or two of them; one in a Tribe, two in a City; one in the midst of many, and yet seen but by one: There is one in the midst of you, whom ye know not, whom ye [see not,] that's the original, John. 1.26. This is a mystery indeed: this title was given in the verse before, and then opened.  
The subject of the Gospel is here specified, and amplified: specified, to wit, Christ, Which is Christ, etc. The Gospel hath Moses virtue in her bosom, he had one sat in his bosom which did wonders; whither and restore. Put thy hand into thy bosom, saith God, and when he took it out his hand was leprous as Snow. Put thy hand into thy bosom again, saith God, and he did so, and behold his hand was turned as his other flesh, Exod. 4. 6, 7. Moses had a notable one, which sat in his bosom; the same hath the Gospel, and can do as he did, to wit, put hands and hearts into his bosom, and make them leprous, and white as Snow; that is, make persons see their filth, and cry out, unclean, unclean: and then can put these very leprous creatures into his bosom again, and bring them out white and ruddy, incarnate Roses, as that of Sharon in the Gospel: the Gospel is the pool, that hath no less than an Angel, the Angel of the covenant stirring and healing crippled creatures in it; 'tis Bethesda, a house of effusion, of the bravest liquid blood and spirits in the world, to wit, Christ crucified, this is the subject of the Gospel.  
Christ the subject of the Gospel is here amplified by his Throne, and by the revenue belonging to it; Christ's Throne is in the hearts of his people, which is Christ [in you] and this is a mystery indeed. This world lies in wickedness, it lies overflown with the deluge of sin and wrath; the Dove hath an Ark in which she rides and floats above this deluge, to wit, the heart of Saints; here he abides till this deluge be dried up, and the curse of the earth taken away, and all things restored again, and then he will resign his Throne to his father. Christ is specified from his Throne, and from the revenue of it, which is great and honourable; a vast estate, which is called here riches, to whom God would make known what is the [riches] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not from Pluto to note riches which are from beneath, of which commonly the devil is in some kind the author; but the word notes here heavenly riches, of which God is not in some kind, but in all kind the author, and therefore called riches of glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of splendour, fame; the state of a Christian lies in oriental Pearls; all his goods, lands, beds, hanging; all full of sparkling precious Stones, all riches of glory.  
The end of the Gospel is here set down doubly, ultimus, & ultimatus. Salvation, and that which is necessarily conducing and subordinate to this, to wit, affection and affiance; the one of which is named in the end of the verse, hope, and set out in state, as it fastens upon its highest and last object Christ in Heaven, the hope of glory. The other is mentioned in the beginning of the verse, and called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire to know, affection to divine revelation above all things, to be well acquainted with the glorious mystery which belongs to faith and salvation; to all which the will of God hath given concurrence, in order to us Gentiles, after a special manner. [To whom God would make known] what is the riches of the glory of this mystery, etc.  
Would make [known] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies desirous to know. Longing passions stir, when the soul is made alive. A Christian is a hungry thirsty man: He bears always, and yet travels always, ever bearing, and yet ever budding and blossoming, as some Appletrees which have buds and blossoms upon them at the same time when full of ripe fruit. The fruit of the righteous is a tree of life: his affection, action, his motion Heaven-ward hath life in it, everlasting life, 'tis as a tree that is growing, above ground or under ground, upward or downward, in root or branch, always. 'tis an expression in opposition to an hypocrite, or one which bears much one year, and dies the next. His love withers, it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fall off, as the Apostle expresses it, as blasted blossoms. The affection of a Christian doth not so, 'tis as that tree of life in Eden, pleasant, fragrant, growing always; yea ('tis that tree of life) Christ in the soul, Christ in you.  
The dishes at Wisdoms table are all very delightful, and all carriage and entertainment there is very drawing, which is the ground we run still after him. In this mountain shall the Lord make a feast of fat things, a feast of Wine on the lees, of fat things full of marrow; and to hint to you that none of these are cloying, but very inviting, he adds, Wine on the lees, well refined, Esay 25.6. all Divine distribution, how fat, how rich soever, are so refined, that they delight much, but not satiate nor surfeit a jot, that one may sit at Table always, and feast always, as they do above: they have such an art above, to renge their Bread, and to refine their Wine, and to order every dish, that they are always feasting, and always taken, and ravished, not at any time cloyed with their dainties. All the soul dainties which we have here below, are cooked and ordered above; the Manna of the Israelites was from Heaven ready cooked and dressed for any one's eating, and so sent down to earth. I will rain Bread from Heaven, saith the Lord; it came down Bread, ranged, baked, all done above; ready for any one's nourishment below, without any use of man's pains or art: so doth all our soul dishes and dainties; yea all our soul raiments and ornaments, laurels and privileges, all that belongs to a Christian as a Christian, is shaped and ordered in Heaven; and this is the reason that all are still taking, inviting, and making appetite more strong; what ever one have, or what ever one knows, yet still to desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desire to have and to know more.  
It comes to pass also from the pleasure of Christ, he loves to lie by streams and springs, where waters bubble up and run continually; he loves brooks to run always by his doors where he lodges, as the Poets of old and men of high fancy, they delighted much to lie by springs and fountains: therefore Christ calls for praying evermore, and rejoicing always; he loves to have salt water and fresh, tears and triumphs, fresh motion of soul still spring out. Therefore when he comes to refresh thirsty ground, he doth not content himself to say, that it shall have the former and the latter rain, and dews from Heaven every night, though this be much, but that the parched grounds shall become a pool, and thirsty lands [springs of water,] Esay 35.7. it shall be thus: his pleasure is to live by wells and springs, pools that bubble up continually.  
Use Consider the blessedness of a Christian by this point, and become in love with it; he is always in game hunting after Christ, and the mysteries of eternity, sporting and solacing upon things infinitely sweet. What the Scripture speaks of the natural man, that in an opposite sense may I of the spiritual. Man is borne to trouble and vexation, as the sparks to fly upward; so is a Christian, borne to delight and pleasure: he is a spark always flying upwards, and entering himself in Heaven. Motion keeps warmth, warmth keeps health, health is the basis of all delight and pleasure. An healthy person makes music and mirth with any thing. Motion always towards Christ, and towards the Sun, I am sure keeps warmth and health; our wooing and anointing of Christ, 'tis works sweet to ones self, as well as to Christ: all graces are fresh and thriving whilst watered with sighs and tears after more. A spirit sound and healthy within itself makes all things without, how broken, sickly, consuming soever, matter of content, joy, and praise. A Christian whilst laying out, whilst filling his box with precious Ointment, pouring it out upon Christ, he doth make a sweet odour all the house over, he refresheth Christ, his brethren, and himself. All Divine industry is successful, success is the honey, and the sweet of labour: A man seeks and finds when he seeks after Divine things; a man that seeks God finds him, finding God is very sweet: A man that thus knocks, there is opening. Life comes in by putting out a little; two talents bring in five, five bring in ten, this makes triumph and praise: he that gets the income of Heaven, he that grows rich in God cannot but be and do as they above, very blessed, and triumph much: this is the reason of that expression. They that seek afton the Lord shall praise him, Psalm 22.26. Such as are inquirers and searchers, 
Gen. 45.27.  and mourners after the Lord, their hearts live; that is, solaced, abundantly cheered; 'tis explained by that speech of Jacob when he saw the Wagons which Joseph had sent to transport him, his heart lived again, that is, he was abundantly cheered and comforted. If this Scripture be not clear enough read Psalm 84. vers. 6. Who passing through the valley of Baca or Mulbery-trees, make [him] a well. This is spoken of them which were travelling toward Jerusalem, thirsting after Ordinances and spiritual means, and the rain filled their pools. Such hungry souls which are as empty ponds, gaping as it were to Heaven with wide mouth for replenishing, the Heaven's open and fill these. Raine signifies grace and the ministration thereof in the Word. Drop down ye Heavens from above, and let the sky pour down righteousness, Esay 45.8. that is, let Christ pour down grace upon souls that are as thirsty Land, which are as Daniel, persons full of desires.  
As desirers to know and gain, are such blessings to themselves, so to the Land wherein they live; transparent things are not only their own beauty, but the beauty of things that are near them: the sparkling of a Pearl is not only its own beauty but the beauty of the ring and the finger on which it is. Christians that know, and desire still to know, that know and follow on to know the riches of the glory of the mystery of the Gospel, these are precious stones, living stones, as Peter calls them, sparkling Pearls, which are not only their own glory, their own prosperity and safety, but the glory, prosperity, and safety of the Land wherein they live. Run through Jerusalem, through every street thereof, and see now and know, see if there be a man that executes judgement, [and seeketh after the truth] and I will pardon Jerusalem. Interpret these words which way you will, they are strong to our purpose. If you think they mean moral truth, and execution of justice man to man; then thus I infer, if seeking and thirsting, and diligence to be clear and perfect this way, be a safety to a Land, and that faithful Magistrates, and civil Governors, be the protection of a State, much more faithful Christians and diligent Saints, that search and seek after the highest truths, and the execution of the highest justice, the fulfilling of the first Table of God's will, are a grand blessing to a Land; but I think the words cannot be taken in such a strict sense, all their Laws were Divine, rightly understood, a totum homogeneum, given by God, and suited to that brave body, and not to be divided, no more than Christ's will is now to be divided in any thing which he hath expressly prescribed. By truth therefore is meant Christ and his will, all that belongs to him in order to us; and by seeking truth is meant labour and diligence, as longing Christians exactly to know and do the will of God: this very phrase is used by the Apostle to the Romans, There is none that seeketh after God, they are all gone out of the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exquirere, the word notes diligent and painful searching out of things, through search till what is searched after be found out; but thus these did not do, and therefore were blind, and as full souls they were idle, and overly in the seeking after truth; and so suitable was their light and life, and therefore cast off. How contrary to right judgement, and to the welfare of this Land are they that seek not after God themselves but seek after lies, and hate and persecute them that do otherwise, and labour to possess authority that such as are desirous to know more of the Lords will, and are earnest endeavourers to do it better and better, are the only overthrowers of the Land, and therefore worthy to be thrown out on't. 'tis against reason and against nature, as well as against religion: Bees throw out drones out of their hives, but do they throw out them that are diligent, most diligent to bring in most and best honey? Men that thus speak and act should be thought of as they are, and made to taste of the fruit of their bad zeal, the Land would soon be a sorry place for thee, if such as thou hatest were out on't. What is hungering and thirsting after the world, ripping up the bowels of conscience to find out more mysteries of iniquity, more crafty wild's in trading and traffiquing for gain? diggers and searchers in the earth, plunderers of Saints, sanctity, conscience, and Christ; are men of these spirits the only safety and the only blessing of a Land? God forbidden it should enter into any soul to think so.  
Such as would be desirous to know and cannot, must remember this one thing, the heart must stand right to do, or else the former cannot be; desires to know springs from integrity of intention to do. My soul breaketh for the longing it hath to thy Commandments at all times. David's spirit was set for action, the influence of this made that strength of affection, soule-breaking, and soule-longing. There be many damps and earthquakes in an unsound spirit, these put out lights, flames and blazes. A heart unsound, hath love bending still some other way, then to that truth to which it seems to pretend; water that hath fit and full passage under earth, will not spring and bubble up above it. Our Saviour speaking of trying times, saith, that the love of many will wax cold. When earthly things are going, the heart (as it is earthy, and hypocritical) will be most greedy after them, and die in order to the pursuit of Divine things, to save the life of carnal; let us all take heed of this.  
I'll speak a word to a case of conscience, and conclude. I am desirous and industrious to know, and to get Divine things, but I can make nothing of it. I am ever learning, but never come to the knowledge of the truth. To this I answer, Honey dews you know fall in very small drops, so small that 'tis too big a word to call them drops, if I knew what else to call them; distillation as Balm, very small. In the wars which Alexander managed in Jury, the holy Land where this Balm grew, history saith the whole Army thought it well if they could gather a spoonful in a Summer's day: So if we can in the length of our whole life, by all our travel and industry, searching and seeking, get but a little of the Balm of Gilead, a little more of the knowledge and love of Christ than we have, we should account it well, and not dejectedly complain.   
COLOS. 1.27. 
To whom God would make known [what is the riches of the glory of this mystery, etc.  
ANy mercy, any thing that is or imports the least kindness to man now, may be called riches, riches of glory, at such a great distance is man now from God. But the Gospel is great riches, to wit, as much as man hath lost, and more; it sets man as high as ever he was, and higher, which is riches of glory indeed, considering how glorious once man was. It must be a great deal to set up a broken man; but to set him up higher than ever he was before fallen is glorious riches, i unexpresseable.  
The Gospel in the intention of it is nothing but love. A voice of joy, a voice of gladness, a voice of the Bridegroom, and a voice of the Bride, a voice of them that shall say God is good, and his mercy endures for ever, Jeremy 33.11. This is the Gospel, and you see that there is nothing in it but joy and gladness: the Gospel is a salutation of love, of the sweetest love, it holds forth bosoming love, i marriage love, a voice of the Bride, and the Bridegroom, saith the text, i. the strongest love, glorious love: it holds forth love not to last for a little while, but to last as marriage love, yea to last longer than that can do, mercy enduring forever, saith the Text, which is rich and glorious, that will hold its strength and its warmth; it's a breast and bosom worth the being in, that will never be cold.  
The Scripture useth three words, which will fitly serve to open this expression in the Text, what glorious riches the Gospel is. The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ kind to man, or a word holding forth man friendship, which no other subject beside doth: that's a rich and a glorious book which when I open, smiles upon me as such a creature, and no where else to be read the like. Man is a very miserable creature, and yet as miserable as he is, nothing speaks to him, no volume writes about him, but only the Gospel; not with any matter of hope; any other Volume no sooner opened but man reads his doom in every line.  
The book of the creatures opened, which is a great Volume, and yet not a line in it that smiles upon man; nay any one may better look into the book of creation than man; man no sooner looks into this Volume but all the creatures fall a bleeding presently, as having espied their murderer: thou hast murdered me saith one creature, and thou hast murdered me saith another, and this is the bloody tone to the very teeth of man throughout all the creation. The groan of the whole creation are thrown as it were by each creature in the face of man, they all hold up their hands together against man and say, this is he that hath destroyed us. There is not a sinner upon the face of the earth, but is in some degree in cain's case, beset with all the creatures, every bush ready to fly in his face, to scratch and accuse him; all the creatures are out with hue and cry after man as their murderer, which was the reason why Cain was so fearful everywhere he came, the whole creation was up in an outcry against him. Man is the prime creature miserable, and yet the prime creature cried out upon to be more miserable: man is not miserable enough yet; let me overwhelm and drown all saith the Sea let me not leave a man alive saith the deep. Let me open my mouth, and eat up all the men in the world, saith the earth. Let me break forth and burn all, saith the Heavens. There is a strong propensity in all the creation, to make an utter end of man, without the least compassion towards him in any breast. There is a joint conspiracy in the creation, just as there was in Noah's latter time to swallow up all, and the creation shall obtain its will upon all, the wicked world at last, and when that time comes you shall see what Gospel is in the creation; not a dram of mercy shall any wicked soul find; so will Heaven, and earth, and the deep conspire. And as for the Law, that is a Volume which heigthens all this cry, and avers the justice of the creation in its cry, and cries out for blood stronger than it. Not a dram of any compassion to be found in the breast of any thing towards man, no not scarce in man to man, Acts 21.1, 2. The Apostle after he had escaped shipwreck, wondered to find man-friendship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being cast upon the Island of Melita, the inhabitants there, saith he, made a fire for us, because of the rain, and because of the cold, and they shown us no little man-friendship; he wondered, having escaped the Sea, that the people of the Island had not eaten him up, and therefore the words that follow are observable, When we came to land than we knew the name of the Island, Melita, quasi Melifluae insula, i. an Island flowing with honey, because he had found flowing mercy, double kindness by Sea and Land. The Gospel holds out this man friendship, 'tis a Volume full of compassion to man, so doth the Apostle express it, Titus 3.4. But after that the kindness of man-friendship of God our Saviour appeared; expressing the Gospel.  
The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a volume that holds forth Christ, not only as compassionate, but as very facile this way, and that is riches of glory indeed. Love and kindness, in order to any but Christ, are wrought things; there is a great deal of art to make some persons smile; and it is so generally in point of kindness and mercy; there must be a great deal of art used to any but Christ to bring them to it; men must be heated and warmed again and again, to make them beath and bend straight to my purpose; but Christ is facile this way, Titus 3. But after the gentleness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or facilenesse of God our Saviour appeared. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ is gentle and facile towards man, ready to be brought on to do him good in the saddest state, the word is so translated Galat. 5. The fruit of the Spirit is gentleness. Christ gives and forgives very much, and he doth it without much 〈◊〉, easily, cheerfully; 'tis his meat and drink to do his Father's will, yea and 'tis his meat and drink to do our will so fare forth as it doth conduce to righteousness, and unto holiness; 'tis his meat and drink to give us meat and drink, although it be his body and blood. Love comes from Christ just as showers from Heaven, and not as water out of a pump. I will come as the forms and the latter Rain saith the Prophet, and every word of this Gospel, and not such another word in any other Book to be found. As the forms and the latter Rain (i) very naturally. Love comes from Christ just as leaves out of a Tree; those leaves you read of in the Revelation, which are good to heal, bud out naturally, and that but an illustration how love comes from Christ, it grows and buds out of itself where no body can by any art fetch it out; and then when buded out, smiles and looks green upon men: truly this is riches of glory indeed, and yet thus do the greatest acts of mercy come from Christ to man. The Apostle to the Hebrews mentions a great act of mercy, and he mentions this very circumstance with it, to wit, how facile it comes. But God willing more abundantly to show his love to man and immutability of his counsel, did make an Oath. To this great act of mercy solemn swearing, to seal and establish man, God comes off very willingly, or with much strength of affection, and so the word is read sometimes; he was strongly carried this way, to swear to establish and make weak hearts strong; God was in such a temper in this very act, as he was when he gave up his life: I have a sacrifice, and O how I am pressed together within myself till it be sacrificed! which expression shows the great willingness of Christ, to drink off that deadly Cup. You have the same word used where the Apostle says love constrains me. This is the riches of the glory of the Gospel, it holds forth compassion with much strength, (i) bowels sounding very loud: The Apostle fastens upon this circumstance, to no to the kindness that comes from God to be exceeding riches, because it goes forth so facile, Eph. 2.7. That in Ages to come he might show the exceeding Riches of his grace in his gentleness or facilenesse towards us. This doth note exceeding riches indeed, that Christ should be facile in kindness towards man that arch Rebel.  
The Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression used by the Father of his Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to set forth that infinite rest he had in him for person and action as our Mediator, 'tis a term that notes such large affection as is competent only to God, such as is a Heaven to him. The Gospel holds forth Christ in this very frame of love towards man, even as one in Heaven, when he thinks of bringing man thither, which spirit is called a thing of highest glory, Luke. 2.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glory in the highest things? what are those highest things? Peace in Earth. And what next? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest and solace in men, which is a high thing indeed, and may well be called one of the highest things of glory, that God should find rest in man. As God speaks of Christ, so doth he of those that are in him, this is my beloved Son in whom I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solace myself, have had my Heaven from all eternity. And such a thing is it now for God to look in Christ towards sinners; it is a Heaven to him, 'tis his rest to lie in the bosom of a sinner, to lie in the place where his Son lies, though in a Manger, which is riches of glory indeed, riches which make glory; 'tis the pleasure and the grace of God to save, and so is the word translated, 2 Thess. 2. Where 'tis used in order to the wicked, having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasure in unrighteousness, etc. You may imagine how much the Word doth import being used to set out a sinner's love and strongest affection to sin. What a pleasure is a wicked man's sin to him! Can you express it? why so says God, 'tis to me now to look towards poor lost man, and to sit down in his soul. The Word is used by the Apostle elsewhere, 'tis my heart's desire that Israel might be saved, etc. Just as if the Apostle should have said, it would be my Heaven that Jsrael might come to Heaven, 'tis my Heaven to think that ever they shall have Heaven, and O that they might be called; and he speaks there but in the strain and spirit of the Gospel, the riches of the glory of this mystery that I am opening, the heart of God and the heart of Christ now to man.  
Use You see now what is the riches of the glory of this mystery, 'tis the proffer of mercy to man with much strength of affection, a proffer of Heaven in Heaven (i) as one in Heaven, a proffer of Life in Life or with Life: and so are all the dispensations of the Gospel typified, Revel 4. A throne was set in Heaven, to set out the things of Heaven. Let poor sinners know what is the riches of the glory of this mystery, and enrich themselves by it. Blessed are they that know the joyful sound, which words point at Aaron's bells; his going into the holiest of all, made a joyful sound to them that could understand it; it pointed at Christ offering up his life for us, and yet doing it as it were with Music, cheerfully and delightfully. You have had this mystery explained all along my discourse; do you understand it sinners? then enrich yourselves with it.  
The Sun is the riches and glory of all the World; such a Sun is the Gospel of Christ; desire that this Sun may shine into the little World; if the Sun did not shine in this great World, it could not enrich it nor glorify it. The Apostle speaks of this very thing, to wit, the Gospel, and under this Metaphor of the Sun, and he uses such terms as signify in apparition and illustration. But after that the kindness and gentleness of God appeared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is used to express the second coming of Christ, and that will be bright and glorious indeed, 2 Thess. 2.8. (i) in apparition, for otherwise it had been of no force to those effects which he there mentions, a like place, 2 Tim. 1.10. But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and brought life and immortality to light through the Gospel. It is plain by these following words, that the apparition here spoken of means in apparition; death could not be otherwise destroyed, nor immortality be brought to light. And the learned agree that the word notes a mighty shining light that searches every corner of the heart: is the light that you have of such illustration? hath it brought life and immortality to light (i a holy life) that never end. There is a great deal of light now in the World, but when we look how it illustrates itself we are sad, because it comes to no more ordinarily than the light of a comet that falls, and the matter that bore it resolving itself into a filthy stink, to the great disgrace of the Gospel, to the death of brave persons and Kingdoms. What is it that makes such bloody work in the Christian World now but this, that the riches of the glory of this mystery, doth nothing in men? this hath made a long night to our brethren the jews, and is like to do the like to the Gentiles.  
The Gospel being riches, prize Christ and his Ministers; let them be glorious in your eye, which bring glorious things. Know which way the riches of glory comes to you, it comes but by one gate. Which puts me in mind of a story; In the County of Saba which signifies a mystery, when Frankincense was brought into the chief City thereof, it was ordered by the Priests that it should come in but at one Gate upon pain of death, to wit that which they had consecrated for that purpose. 'tis of lively use, the riches of glory come in but one way, by Christ and by the Ministry of his Word, and therefore keep open this Cate; if all the money in your purses will do it, if all the blood in your veins will do it, let all go rather than this and the Gospel; when this departeth the glory departeth, the riches of glory departeth.  
There is but one thing that is eminently accessary to the destruction of the riches of glory, and that is hardness of heart. The Balmtrees when they had wounded them to get the virtue of them to drop forth, they laid Wool upon which the drops might fall, that so they might be sure to save it; so to gain the riches of the glory of the Gospel, to save the drops that fall from Christ's mouth, you must lay soft hearts, tender and fleshy hearts; otherwise you will die poor and miserable, notwithstanding all the riches of glory that are amongst you.   
COLOS. 1.27. 
Among the Gentiles, or in the Gentiles.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethnic, This is the word in the original by which we are called, it may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two words which signify a mind accustomed to some thing, a heart evil and only evil, that is, stout enough, and such neither can nor will be made otherwise: it speaks a nature of sin, a body of death, one in the flesh and led by the flesh. I will describe a Gentile to you generally and particularly: 'tis one uncircumcised in flesh and spirit, that hath not the external ordinances of Christ, nor the internal efficacy, this is to speak properly and fully a Gentile, though where the latter is wanting under the fruition of the former, such are called Gentiles. For that he hath brought into my sanctuary strangers uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary to polluate it; Ease. 44.7. they which are called here strangers were Gentiles, and their condition is described, they were uncircumcised in heart and flesh, and this to speak properly and fully is a Gentile; one that is beside all culture, that that is without the visible Church, and without the invisible grace of such estate. There is a Gentile in the flesh, and a Gentile in the spirit, and a Gentile in both. The Apostle, makes this distinction and in these terms. Wherefore remember that ye being in times past Gentiles in the flesh were called the uncircumcision by that which is called the circumcision in the flesh, which is made with hands Eph. 2.11. They were Gentiles in the flesh as well as in the spirit, they were such that had not so much as that circumcision which was made with hands, much less that circumcision which was made without hands by the spirit.  
A Gentile in the spirit, is one ignorant, without God in the World, that is, without the knowledge of God; it is explained so by another expression like this, that at that time, ye were without Christ, being Aliens, Eph. 2.12. And by another expression to them that are without the Law as without the Law, 1 Cor. 9.21. that is, such as had no knowledge of the Word of God, nor did acknowledge any such thing as a rule of life, but their own blind traditions and customs. Gentilism is a mere Chaos, a little World lying all in confusion, darkness upon the face of the deep; the understanding which is as the face of the soul, blind, not able to find out God in his Word or Works, what in essence, or what in existence, what he is or what he doth, in Heaven, in Earth, in the soul of man, nor what he will do, though all these expressed, and told of at large; a Gentile in spirit is one that cannot see God nor feel after him, that can use neither head nor hand, no reason nor sense divinely; one that fits in darkness, and cannot stir any power internal or external, towards the true God. One that fits in darkness, which is an expression I think in allusion to the Egyptians, who had thick darkness, such obscurity of darkness as the original saith that they saw not any man his brother, neither risen any man from his place for three day's mittacheaif de sub se, not from under himself, or not from off himself, and these were Gentiles, and in this, I think, the lively type of all Gentiles, who are in such thick darkness spiritually, that they sit stock still, not one can arise from of himself, to apprehend any thing out of himself, and above himself; that which he worships is himself, the imagination of his own brain; his zeal is seated in blind principles, and this is his God that he knows no God. As I passed by and beheld your devotion, I found an Altar with this inscription, to the unknown God, and these were Gentiles, and this blind principle was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inn●itten or written in them, for the Altar was but an emblem of their heart, they did hold out by this what was in them, to wit, a God adored, but no body could tell what, no not they themselves, any further than self; some carnal fancies hotly pursued, and after no other light would they search with brain or sense. The Apostle reproves them in this scope, though you have not the Word of God yet you have had the works of God; if you had pursued these, as blind men that use their hands in stead of their eyes, and make a good shift to find their way, you would certainly have found out God to better purpose, than this inscription quotes, and then relates the story of the Creation, viz. who hath made of one blood all Nations, if happily they might feel after him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word notes touching or groping with the hand, not able to employ understanding, nor sense about the Word or Works of God, to find out God, which is just the state of a brute, and so are the Gentiles shadowed to be in Paul's vision; there were all manner of Beasts, in the sheet that was let down to him, but nothing else.  
A Gentile in spirit is one blind and obstinate, he shuts his eyes against some things and none must open them, opens his eyes to other things, and none must shut them: he loveth darkness, better than light, and no body must stir nor wake his love till he please; this obstinacy is well expressed by Christ, Mat. 18.17. if he [will not] hear the Church, let him be as a Heathen, an Ethnic which is the same word, with the Text I stand on; if he will not hear, let him be accounted a Gentile; a Gentile, is a wilful person. Let a man be in Church-state, and under-light, yet if wilful in sin, loving darkness, and against light, he is as a Heathen, that is, he is a Gentile in spirit, he is formerly and really a Gentile, only he is not outwardly called so, he is not called so by men, but he is so by God. The Jews, the greatest amongst them, the Scribes and Pharisees that instructed company, although of the Jewish Church, and eminent in Office, yet as obstinate and raging opposers of Peter and his Ministry, are called by the Spirit of God Ethics; and in the second Psalm, where the Prophet speaks of Heathenish great ones opposing Christ, applied it to them as fulfilled in them, Acts 4.25. when they were let go they reported to their own company, that is, to the rest of the Apostles and Disciples, all that the chief Priests and Elders had said to them, and when the Apostles heard it, they lifted up their voice with one accord, and said, O God which hath made Heaven and Earth, who by the mouth of thy servant David hast said, Why do the [Heathen rage] and so forth; and there calls them Ethnics Gentiles, and because of this, that they were wilful and raging in their blindness and wickedness against Christ. This property also of stubbornness was lively shadowed in that Type of the Gentiles forementioned, there were such and such kinds of beasts in the sheet that was let down to Paul, and [wild] beasts, saith the Text, to note that this is one eminent property in an ethnical spirit, wildness, headiness, obstinacy in his blind course.  
Spiritual gentilism is opened; have I not done two works at once? opened the Doctrine, and opened your condition? are ye not Gentiles in heart, though not so called? truth should be owned whether with us or against us, or there is no remedy: confession of sin is a necessary Gospel requisite, sinners can have no mercy without it; if ye lay not open your sin to God, 'twill lay open you to God, Angels and men; and a soul laid open by the word, is one found out in the fact; when God hath found out and seized upon a sinner, for him then to deny the fact or seek to break away from him, as one that breaks bolts, by being more boisterous in sin, this man will die for it, and not have pardon, no not hope on't, he'll not have his book; there is not the least tender of grace to the soul, whilst convictions are strangled, but treasuring up wrath against the day of wrath, to burn hornets in their nest, seeing they will not come out: convictions stifled is like Powder in a mine, that when sprung it blows up all, and no fire so terrible as this stifled fire, for renting, and tearing the soul. A man's soul discovered by truth, God hath found out the man, the effect will be this, the man will now prove a dear friend, or a desperate enemy to Christ, the vision of convictions make a man fall at the feet of Christ, or flee in his face, Hast thou found me, O mine enemy? Wounds that go to the heart, if they let not out corruption and pride, they make men desperate and bleed them to death desperately; a proud man stabbed to the heart by the word, if it be not sanctified to let out his pride, he will spit the blood of his soul, in the face of him that wounded it.  
Are you Gentiles in heart? then be so in name; do not miscall yourselves. 'tis a thousand pities that many are called Christians. You do only but flatter them, that flatter themselves enough, and too much; you help hug souls to death. The name of a Christian given to such a one that hath not the nature of a Christian, is satins chariot, in which he hath carried thousands to hell asleep. Let persons and things be called as they are, let us name things according to their nature, let Divinity have its name, Morality its name, Barbarity its name. You give men their several distances, as they stand ranked by a common providence one to another; but we do not give men their distance as they stand all ranked by special providence, in order to God and the highest greatness. Let us follow Christ in this, say, some are near, some are far off, some are in the Kingdom of God. The Kingdom of God is [in you] saith he to some; 'tis near you, saith he, to others; 'tis far off from you, saith he, to others. Let us give all persons and things their due distances, in order to God, as they discover themselves. Do not waste breath vainly, to make a gale, a pleasant gale, to blow souls faster to hell, 
jitten gnatsabeth Prov. 10.10.  which are sailing thither but too fast of themselves; He that winks with his eye causeth sorrow, saith Solomon, dabit dolorem, he will give sorrow; he that puts out his own eyes, and others to, he will give a great deal of sorrow to others, and yet keep a great deal more for himself; and yet this is common, blind lead one another neither knows whether.  
Make not a bad condition hopeless, 'tis not so in itself, here. A Gentile simply as a Gentile, was without hope, because out of road of God. Enter not by the way of the Gentiles, and into any City of the Samaritans enter ye not, Matth. 10.5, 6. but go rather to the lost sheep of the house of Israel, said Christ when he sent forth the word. The preaching of the word is the means of life, to whom this is denied death is concluded, the people necessarily perish, where this vision must not come. This was our condition but 'tis not now; the channel of love is turned toward us, not from us; life is come amongst us, as the expression here is, the riches of this mystery among the Gentiles, or in them, saith the original. The expression notes effectual mercy is now revealed, an efficacious proffer; a light of life shines amongst us, such as makes sight, and makes blessedness to us as much as to the Jews; so is this expression explained, Matth. 4.16. 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great light, and that which they did see; they which sat in darkness [saw] great light, Matth. 4.16. All this was shadowed in giving the promise to Abraham before Circumcision, and before the Law, to note that the Uncircumcision, to wit, the Gentiles, should be partakers of the promise, as well as the Circumcision: And the Scripture foreseeing that God would justify the Heathen, through faith, preached before the Gospel unto Abraham, that is, before the Law, saying, in thee, and in thy seed, shall all the Nations of the earth be blest. Gentiles, you that see yourselves such, Dogs, Wolves, Lions, effectual mercy is tendered to you. You that lie in the high way and villages, blind, lame, halt, you are invited; the others had their excuses, some had bought Oxen, others Farms, others had married wives; the meaning is, covetousness and voluptuousness, carnality did cut off the carnal Jew, and nothing but this will cut off you too. Undervalue every thing in order to Christ, which now invites you to him: the creature hath our hearts, which is a strange act, a man stretching out himself for the grave. The lust of the Gentiles spoils them; 'twas shadowed by the Prodigal; if any of you be come to yourselves, like him, to return and look after Christ, you may find grace and mercy as he did; If you find your hearts averse, Christ will by his Word, if you attend it, persuade them. And he reasoned in the Synagogue every Sabbath, saith the Scriptures of Paul, and persuaded the Jews [and the Greeks] Acts 18.4. the Spirit of Christ, is a Spirit of persuasion now, to the Greeks', that is to the Gentiles as well as to the Jews. Persuasion, notes the power of the Word, the Word carried to the heart, and this Christ hath engaged himself to do, Hosea 2.14. 
Gnal libbah.  Therefore behold I will allure thee, and bring her into the wilderness and speak [comfortably] to her, the word is, to the heart. I will allure her, and speak to her heart. God in them engaged himself to us, and stands obliged now to every poor soul that complains of his averseness to Christ, to allure these souls, and to speak to their heart.   
COLOS. 1.27. 
Which is Christ in you.  
AS there is an external society, body with body, so there is an internal society, spirit with spirit. God is a spirit and suits his society; he moves about corporeals, but holds communion and fellowship only with spirits, draws out himself here, his face, and his heart; that is communion, where one draws out his heart. If any fellowship of the spirit, if any bowels of mercy, Phil. 2.1. the latter explains the former, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the communion of the Spirit means, to wit, such an internal operation, as whereby the spirit of man is made like the Spirit of God for bowels and mercies, and so for all other Divine dispositions, a drawing out his own heart, and his nature in ours, partakers of the Divine nature, 2 Pet. 1.4. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a communion of the Spirit, and a communion of the Divine nature I think the terms are expository, and note the Spirit so effectually operating in the soul of man, as imparting its own nature to it; such an operation or communication of Christ as this, is called Christ in us, because he leaves his Image and similitude in us; as you say sometimes of children, his father's spirit is in him; and this is spoken similitudinaliter not formaliter, because of that similitude and oneness of disposition, that is between father and child. God was in Christ, that expression points not at the Divine essence, nor cannot be proper speech so applied, but at Divine existence, noting how the persons in the Trinity do act one in and by another; Christ's being in us, carries some proportion to this, and is so applied by the Apostle. The eyes of our understanding being enlightened, that we might know the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power, which he wrought [in Christ] when he raised him from the dead, Ephes. 1.19. God was in Christ, that is, he did put forth an exceeding great power in him, and by this wrought in and by him exceeding great things, raised him from the dead; so saith the Apostle, Christ is in us; what's that? why he doth put forth an exceeding great power in us; and by this raiseth us from the power of sin, satan, and self, and enables us to walk as spiritually alive, that is, according to the will of the Spirit of Christ, and not according to our own lust; Divine communion at such a height as makes union and similitude to Christ, speaks Christ in us according to the Scripture using of this phrase. No act that Christ did for us, but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communion of the virtue of it in us; life, death, resurrection, ascension, that is, an importing of the same Spirit and power that did all these in Christ, according to such a measure, as to work similitude to all these in us. That I may know him, and the power of his resurrection, and the fellowship of his suffering, or the participation of his suffering ('tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) being made conformable to his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 configuratus, made together in likeness, one shaped and form by another, so exact, that there is a consimilitude, one form in two, as it were; consimilitude with Christ, is Christ in us.  
The expression being opened, do but note one thing, what a forlorn seat Christ chooseth in this world! great ones choose seats suitable to their rank, places of great worth, rich, fertile, pleasant. You may see the course of great ones in this by Lot, he chose the plain of Jordan, which was for fertility and pleasantness like the garden of God, Gen. 13.19. Christ chooseth the poorest and the meanest place in all the world; the poorest and meanest place in all the world, is the soul of man, this is poor in extremity, poor and naked, Revel. 3. your souls are stark naked: your bodies have some covering, and some estate; but your souls are destitute of all, not a rag of covering, not a farthing of estate, utterly destitute. That which makes wealth and worth upon the soul, is the beams of loving kindness shining upon them, and these are utterly gone from the soul. My loving kindness will I not utterly take from you. 'tis a speech of dread, and hints what is our state naturally; Christ is utterly gone from the soul, not a beam of loving kindness shines upon it. There is nothing (to speak properly) within or without, that estate, but that which hath loving kindness wrapped up in it; things thus considered, man is the poorest creature in all the world, in the front of wrath, not any thing he hath, within or without, that hath a beam of loving kindness. What Job speaks of some externally, that may be said of him, and of all us internally and naturally considered. He called them children of fools, yea children of base men, Job 30.8. Beni beli Sem, children without name, that is, without any worth. As some are externally of no worth, so are all of us internally, consider our condition naturally, and our souls are nameless souls, worthless souls: if you will give a name to your souls, you cannot in justice give them any name that imports any worth, but such as may import worthlessness to the utmost. The prodigal when he came to see the poverty of his inside, said, call me not by any name of worth, let my soul go nameless of any such title, I am not worthy to be called [thy son.] We may not be called possessors of any thing naturally, no, not heirs to any thing that is Divinely good; we are creatures of no hope in our natural condition, nothing in possession, nor nothing in reversion, and yet such beggarly creatures Christ useth to sit down in. Meek sitting upon an Ass, Math. 21.5. An Ass is the poorest and the despisedst thing one of them that is, and yet this Christ chooseth to make his seat. Base things of the world, things which are despised hath God chosen, saith the Apostle; and as if this were not enough to set forth the worthlessness of the things he chooseth for his seat, he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & non existentia, and things which are not, that have no existence; our souls are so fare from any braveness of being, that it is most proper to say, they have no being at all; if you will call your souls any thing, call them things which are not; and yet in these things which are not, that is, of any worth, doth Christ look him out a seat and dwelling, Which is Christ in you.  
The seat which Christ chooseth is very mean, and very unclean, which is the second particular, which speaks the forlornnesse of a thing. Poor people and poor houses when cleanly, are ; but usually poor persons are nasty and filthy too; which makes them loathsome to us; and yet Christ chooseth the poorest and the filthiest places for his seat. Your uncleanest part is your inside, the soul is the sink of the man, very excrement, very rottenness; Psalm 5.9. wickednesses; 
Hawoth.  the expression notes extension, not a room in the soul, but foul, very foul; so that it is more proper to call every faculty, and every operation, every organ, and organization wickedness, then wicked. You have Elihu setting out this to Job notably; Why is thy spirit turned against God? and then speaking about the spirit of man, sets it out to the life what it is: it is filthy, saith he; it stinks, it stinks abominably: this is the case of every man, saith he. What man is he that is borne of a woman that he should be clean? he puts no trust in his Saints, 
Job 15.16. Nithgnab. Nèèlach.  the heavens are not clean in his sight: how much more abominable and filthy is man abominable and stinking? The same word is used, Psalm 14.3. and so translated in the Margin, stinking: and this doth agree notably with the type; the grave, which is called the heart of the earth, doth but resemble the heart of man, and there Christ took up his seat and his lodging; and what more filthy than the grave? 'tis stinking, nothing like it, stinking abominably; and yet in this doth Christ take up his seat, his rest, his solemnest rest; no place that is so solemnly possessed and taken up as the grave; the seat which Christ hath here is a grave; our souls are a Golgotha; and yet in no place doth Christ so solemnly seat himself, as in the soul of man.  
'Tis a mean place, 'tis an unclean place that Christ chooseth to sit down in here, and yet this is not all, 'tis a place much haunted, which is the last particular, which speaks the forlornnesse of a place: you take but a fancy that this place and that is haunted with evil spirits, and you will not sit down in such a place for all the world: this is real and no fancy concerning your souls; there is no place in all the world, hell excepted, so haunted with evil spirits, as the soul of man, that room within us. Come out of the man thou unclean spirit, saith Christ; and Christ asked him his name, and he said my name is Legion, for we are many; but how many? that the devil himself could not tell, or would not, Mark 5.9. The invisible world is more populous than the visible: you have an innumerable company of evil spirits haunting one soul: the numerousness of diabolical spirits infesting the soul, is hinted by that similitude of our Saviour, comparing them to Fowls that flock to their prey; Some fell by the high way, and the Fowls came and gathered it up, saith the Text: 
Rev. 16.14.  There be flocks of Crows, and Rooks, and Ravens, and black fowl in the air. And then, they are called Locusts in the Revelation, a creature more populous than any: History writes of them, that they foresee a famine, and then leave such parts, and flee in such a mighty company, that like a great thick cloud they darken the Sun for a great compass, that whole countries of people see them as they flee, and fear lest they will light where they live, and devour all. There is another title given to diabolical spirits, to note etheir populousness in the pursuit of the soul of man; the devil is called Beel-zebub, an Idol, or God of flies, intimating that those evil spirits that haunt our souls here, are as thick as swarms of flies. There is another Scripture that speaks to this point, Math. 7.21. This kind goes not out, etc. There are it seems divers kinds of evil spirits. The result of all is this, Christ useth a very forlorn seat in this world.  
There is a necessity of this, if he have to do with us: for there are no other seats to be found here. It speaks the great condiscension of Christ, and should be taken notice of by us, and mentioned to his honour. [Meek] sitting upon an Ass. Consider or this expression how divine condiscension is observed and extolled. Had not Christ been very meek and full of humility, he had never stooped so low as to take a dwelling in us: the word you translate meek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latin word parvus comes from it, which signifies little, meekness and humility is that which doth little one. The great God, oh how doth he little himself to come to live in us! how doth he obscure his glory to lie in a Stable, and in a Manger, brutish filthy places! and yet those did but typify where his internal lodging, as God, is, to wit, in a stinking, loathsome, hellish place, the souls of men; the highest, the perfectest purity, to seat himself in the perfectest impurity; The Apostle when he speaks of something a this side this, he calls it humbling and debasing himself: he humbled himself to the death, yea to the grave, yea to a spiritual grave, not only to at base place for his body, which was quickly over, but to a base place for his soul, to wit, our souls, which grave lasts a great while. Thou wilt not leave my soul in grave: yes, 'tis left in our souls; and what is this but a grave? a place of rottenness? a continent of devils? an uppermost, though not a nether most hell? Can a hell praise God? Can the grave praise Christ? The Scripture seems to put an impossibility upon what I exhort to. I am exhorting the grave to praise Christ, that he would come there: if it be possible let the grave praise Christ, let your souls which are the spiritual graves of Christ, open their mouths and make a resurrection of him and of his love, that lies there. Take up Hannah's song, The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up; the Lord maketh poor and maketh rich, he bringeth low and lifteth up: He raiseth the poor out of the dust, and lifteth up the beggar from the dunghill to set them among Princes, and to make them inherit thrones of glory; for the pillars are the Lords, and he hath set the world upon them, etc.  
Use 'Tis mighty consolatory this point where Christ lodges himself, yea be it never so filthy or forlorn a place, he will make it absolutely blessed before he hath done. Do but observe what he saith, O grave I will be thy victory: and the Apostle applies this spiritually, and cheers the godly, the grave, death, and hell, they are all within you, and there lies Christ, and he will be the destruction of all; though your souls be as the grave, full of rottenness, full of filthy smells, a thousand times worse than any grave in the world; yet he that sweetened the corporal grave by lying in it, he will sweeten this before Christ hath done with the soul; he will not leave the least ill favour in it, not any thing that is sin, or looks like it; not any evil spirit, not any wicked spirit shall fift you, haunt you; he will make the place where he lies even as pure and perfect as heaven: what is that which kills good people in this world, but when the grave opens and they see their misdeeds, and smell how loathsome they are: you see the grave open, you must also think who lies there as it were buried: you must as she 
* Martha.  look for the living amongst the dead, and remember what Christ hath said, That he will be the victory, and rest, and cheer your souls with this; hath Christ conquered the greater hell, and will he not conquer the lesser? hath he made victory over the grave, in which he lay under infinite wait of sin and wrath? and will he not make victory over that grave, where some sins lie and no wrath? Certainly he will turn the grave into a Palace, and furnish it royally, and so hang it that it shall do any one good to behold it. The soul is Christ's in-room, and he is very curious about this; all appurtinances to it shall be like the possessor of it, very exact, there shall be nothing called lignum, as the Roman Dames were wont to say, that is, mere would.   
COLOS. 1.27. 
Hope of glory.  
DIvine things at a distance have their influence upon the soul; a word of heaven sets the soul a longing and looking after it, and this is called hope. Hope speaks an heir under age, knowing his inheritance, and expecting possession; writings are throughly read, propriety plainly found out, evidence about the man, yea evidence in him to show: Christ [in you] the hope of glory.  
As corporal nourishment passeth through several concoctions, and the last the noblest, so doth spiritual nourishment: Hope is the last concoction of the soul, the last digestion of words and works, by which pure blood, spirits, substance and strength is delated and defused all over the state. The Scripture makes three concoctions, as Nature doth corporal, and Hope is the last; Tribulation worketh Patience, Patience Experience, Experience Hope: and now the spirit hath spirit, hath itself, strength, settledness, therefore it follows, and hope confounds not. Providence toumbles the soul, and the soul toumbles providence, and the first result of this is patience, the second result experience; what God is at present; and in the breast of this sits hope, what God will be, and smiles: till things work to this last issue, the soul is confounded, as the Apostle speaks.  
Hope sucks the sweet of the words and works of God to the bottom: that which lies in the bottom of all, God saith and doth to a Christian, is heaven, what ever lies utmost; the end is eternal life still to a Saint, what ever things are a this side. Things look variously sometimes to a near sight, and explicit repugnancy betwixt words and works, between such an end, and such means ordained to it, and yet all in an ultimate interpretation, carry an exact subordination to the soul's highest good. Hope is a great Peer privy to the depth of wisdom, to the intentions and resolutions of God, and to the harmony of all changes and turn, how, when, and where they will meet in such a blessed end, and lies, and baths, and sports herself in the consistances of all varieties with and towards her prime good: 'tis a grace to which felicity is always in view, a halcyon that finds out a quiet place upon the most moving and boisterous body, to wit, the sea.  
Hope, 'tis a soul free from a Consumption, fat and merry, eats not out it's own spirits, nor its own marrow. Some kind of Spiders eat out the Dam which sits upon them, as soon as hatched: so do the thoughts and apprehensions of some souls kill the mind and spirit that brings them forth, they are such poisonous and eating things, they are so venomous, so fiery, so dark, so gnawing, so void of heaven, of any glimpse of it, and so full of hell, I reckon upon my afflictions from morning to night, saith Hezekiah, and I have cut off mine own life; his soul hatched such thoughts in time of distress, as did gnaw out the bowels and. life of itself, that affliction became as death, and death as hell, which is the property of despair and unbelief, to render persons as destroyed and damned already, as that expression is. As there be souls damned already, and in hell already, so there be souls saved already, and in heaven already: in heaven, whilst looking for it, apprehension of it in Christ so strong, so clear, what ever accidentals turmoil the outward man the while. Accounting that the long-suffering of the Lord [is] salvation, 2 Pet. 3.15. 'tis a soul that hath so clear an apprehension, of the issue of all sufferings for christ, that the issue of them is in him already: what he expects is to him already in a degree, in judgement and account, judging that the long-suffering of God [is] salvation; yea not only in judgement, not only in strong evidence and conviction, but in sweet contemplation, delectation and fruition, for 'tis a grace that speaks the love of God shed abroad in the soul; and experience hope, and hope makes not ashamed: why? because the soul now hath a good part what it hopes for; Because the love of God is shed abroad in our hearts, by the holy Ghost which is given to us, Rom. 5.5.  
Use. Our felicity lies in noble principles: 'twere well if we had an impregnable estate in these times. Every thing is unsettled and almost hopeless, how is your spiritual condition? Every thing without hath made its will, and bequeathed itself to Death, Devils, Ruin, have your souls made their will, and bequeathed themselves to Death and Devils too? Ah my soul! what a sad state is this! Sin reigns, though every thing run to ruin, this doth not. The Sword of the Spirit can kill no sins, therefore it doth souls. O how consciences bleed! how ghastly are many souls now! more to seek for eternal safety then temporal. I know not what these wretches will do, God and man are upon you, and against you, whither will you flee? what will you do for relief? Nothing destroys hope, like an evil conscience. Now sinners tell me what is sin now to you? Where is that sweet that did ere while so extraordinarily take you? what is that in your sin that did hold you so fast and so long from Christ? Show me now the kernel of your course: You have been cracking shells a great while, and what now is the inside of all? nothing but Death and Hell? and in stead of your wont joy, an affrighted soul, and a fearful looking for of judgement, and fiery indignation? Now that which you chose should stand you in most stead, doth it thus cheat you? then write upon thy sin, Vanity; upon thy heart, Thou hast deluded me.  
I know not what will be the issue of these evil times, death is gathering to the heart apace, to the heart of Kingdoms, Estates, and the like; if it be there already in order to your souls, truly Justice is quick with you, and you had need look about you. In swoning fits cordials be necessary, something to be taken inwardly, that is Christ, he fetches life and hope: Christ [in you] the hope of glory. Sinful fearful wretches, there is nothing in you, but nature and the old man, therefore are you so weak and wicked in your course, so dreadful in apprehension about the end. Men would do much sometimes in their own strength, when a lively word takes hold on them, (but this cannot be) never considering how desolate all within is. Your eyes are not in your head, as the wise man speaks, that is, they are not in your heart, you see nothing within as you should. When conscience is fired by the word, you think to do this and that presently and then all will be well; and then fail in the action, and so increase the flame. Conscience when a fire must have something dropped in to it, (things done without are nothing) to wit the blood of Christ. Not a sparkle of hell is allayed without blood, without the blood of Christ, or the blood of the soul. Application of remedy must be as the distress lies, your hell is within you, and Christ must descend into hell, to do a sinner good, to set his soul in rest and hope, he must go into the World, to save it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.5. Christ must come into this World, and then into the heart of man that is in it, into the great World, and then into the little World, which he is willing to do, and so expresseth himself, Heb. 10.5. When be in-entereth the World, sacrifice and offering thou wouldst not, but a body hast thou fitted me. Christ is fitted and ready to make in entrance, and this in-entrance is that, which makes peace and hope in the soul. Christ centred in the heart is at rest, when Christ is at rest in us, we are at rest in him.   
COLOS. 1.27. 
Hope of [Glory.  
'tIs hard to open this term, yet it will be meet to make at it a little: if one can but get a glimpse of glory by humble industry, it will be worth the while; a little of Heaven and for but a little while, as Paul had, when on earth, 'tis very sweet in our sad and forlorn state. Glory is absolute perfection, as things come short of this they are defective, all defect destroys glory, as glory is strictly and properly taken, so it is here: there be several glories: the utmost of every such a being, is its glory. That may be called glory in order to a Plant, or a Brute, which may not be so called in order to man, his being is so vast, and so receiving, unless this vast being, be filled up, and every vein and rivelet run as many fathom deep as they should, and as they did, when first made out from the fountain, man cannot be said to be in glory. And therefore to speak properly, glory is a garment which God only wears and such as sit in his bosom, who have there that which is else no where, the utmost of such vast beings; this is general.  
We must by the command of our Text, speak of glory precisely in order to man, and what that is you shall see in Christ, who brought man's glory from Heaven for him, and in the person and nature of man, wore it here, though the World could not see it, a curtain of flesh being drawn before it, but the Saints then living, saw a glimpse of it in him. And the word was made flesh and dwelled amongst us, and we beheld his glory as the glory, of the only begotten of the Father full of grace and truth, John. 1.14. The first Adam lost his glory; Christ held it, though the World far otherwise, and far worse than when Adam lived in it. What was Adam's glory? The Image of God. What was Christ's glory? The same: full of grace and truth. Were we but full of grace and truth, we should be in glory, in Heaven here as Christ was. What was Christ's glory, is our glory: his fullness was in way of unction and Office, and so shows and assures, what is, and what shall be our glory.  
Glory is holiness and joy, in fullness: therefore is Heaven called a holy Heaven, Psal. 20.6; Christ's fullness fully imparted, grace for grace; The soul come to the measure of the stature of the fullness of Christ. The glory of the eyes, is to see, and to see perfectly; and so of the ear, and so of every other Organ Sin hath racked the soul and pulled every limb out of joint, bu● they are set again by Christ here for a little use, but not so as they shall be; we go lame, and go in pain, our very holiness is halting and afflicting, there is no glory in that. So fare as we come short of the Will of God habitually or actually, we come short of glory. We all sin and come short of the glory of God. The expression notes what is glory, to wit, full congruity to the Will of God, such a congruity as excludes all sin. Our inheritance is undefiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 1.4. it is unspotted and cannot be defiled; the word used in the original, is the name of a precious stone too, which do what you will to it, you cannot blemish it; throw it into fire, 'tis taken out still more bright and clear; such is our inheritance and state above, a glory that hath no inglory or dis-glory, nor nothing can make disglorious; can any spot the Sun, though they should throw dirt at it? not the shadow of sin above, or imperfection, nor can by any diabolical art be made; there be that set their mouths against Heaven, Psal. 73.9. that blaspheme the Tabernacle of Heaven, and yet cannot spot grace and truth here, much less can it be spotted above. Every one goes all clean above, inside, outside, and nothing can defile either, they are of such an amiantous nature: there is no having and then losing above.  
Fullness of joy: this necessarily springs out of the other; for as holiness is, so is joy; 'tis the flower that holiness bears, the green leaves and fruit of the Tree of life. If we could attain a fullness of holiness here, we should have a fullness of joy, they are so connatural; if we were in the condition of Christ for the one, we should necessarily be for the other. Our Saviour is expressly clear in this. If ye keep my Commandments ye shall abide in my love even as I have kept my Father's Commandment and abide in his love; these things have I spoken unto you that my joy might remain in you, and that your joy might be full. Can we walk in Christ's Commandments as he did in his Fathers, we should live in his bosom here, and be embraced with such embracements and raptures as he was. If we had Christ's holiness, we should have Christ's joy remain in us, and then our joy would be full: these things have I spoken to you that [my joy might remain in you] that is such a joy as I have, that hath no want nor no expression, 'tis so full of glory and so full of sweetness (for that is the reason Christ gives it such a name my joy, because the nature of it is unexpressable in our terms, or in any Language amongst the Sons of men) in a suffering condition, when the soul holds tight in obedience, through the power of Christ it comes then mighty near Heaven, and then observe what it hath, it hath Christ's joy, joy full and beyond expression, joy unspeakable and full of glory. Full, joy is full of glory 'tis the spring of the Year, all things green and flourishing, smiling and singing. These things hint their state above and what glory is, 'tis fullness of holiness and joy; as the one is proportioned to Christ, so is the other, we have his stature and his measure in both, brimful. Our state here is a state of reception; and therefore ask and praying continual work; their state above is a state of plenitude, and therefore praying and ask work quite over; ask and you shall receive saith Christ; ask that your joy may be full, John. 16.24. Ask that ask work and begging work may be over; there be no beggars in Heaven, no not for joy, though that be a top mercy. Defect in joy is from the distance of something that the soul reaches at; there is no longing in Heaven; that which we account a mercy here is an affliction there: to thirst and pant after such and such Divine things, such and such heigths and depths of grace, we account it a great mercy to find our souls in such a frame here; and yet this would be misery above; there is no panting nor thirsting after any thing, because no distance of any thing that is blessed; there is no darkness, no twilight, no cloud of a hand breadth all that Heaven over, to hid any thing from any soul to sad him; all there, have all plain and open to them, abundance of Revelations, a Hyperbole of Revelations, it is the expression of him that was there a little while. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lest I should he exalted above measure, through the abundance of the Revelations, 2 Cor. 12.7. 'tis abundance of Revelations indeed, for 'tis a personal beholding of God, and that is a Hyperbole of Revelations you will all grant, and yet 'tis very true, and me thinks very plainly set out Exod. 33.17, 18, 19, 20. at the eighteen verse this is Moses request, I beseech thee show me thy glory; observe how God answers to this at the 20 vers. thou canst not see my face; by which is interpreted what is meant by God's glory, to wit, his face; what Moses before called God's glory, that God himself, when he comes to English it to us, calls his face: but what then is meant by God's face? why this also in the next words God himself interprets, There shall no man see [me] and live, expressing his person, so that the glory of God according to Gods own interpretation is a personal beholding of God, and this is a hyperbole of revelations indeed, and that which makes a hyperbole of joys indeed [thou] shalt make me full of joy with [thy countenance] Acts 2.28. which is a place parallel with the former, and points at the personal vision of God, which and which only makes full joy to the soul of man.   
COLOS. 1.28. 
Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.  29. 
Whereunto I also labour striving according to his working, which worketh in me mightily.  
THe call of God, by whom, to whom, and to what, are the generals expressed, and amplified in these two verses. The call of God now, is by men, whom we preach, and whereunto [I] also labour.  
Sin is punished, weakness condescended to; immediate commerce was our life, it is now our death; we cannot see God, nor hear God and live (take both in a parallel speech) but we shall do both: 'Twas shadowed by the mediation of Moses, who talked with God upon the Mount, and in the Tabernacle; (which shadowed Heaven; as our spiritual Tabernacles now do) Face to face as a man talks with his friend, Exod. 33.11. there was very immediate vision and commerce; though not personal, yet as near it as it was possible for our frail condition to bear, to be strongly preaching and confirming what Christ our Mediator will one day bring us to again, in that holy of holies, that glorious Tabernacle, where now he himself officiates.  
The call of God is by men, to men; by some selected, to all in general; whom [we] preach warning [every man and teaching every man. Earth to earth; Potsherds strive with Potsherds of the Earth; we must beseech and entreat every one, and with every degree of patience; we must be beggars at every one's door for Christ, for earth to go to Heaven, and if it will not be, earth must shake off earth against earth; we must shake off the dust of our feet against Adam's sons: Earth is used to save, or to destroy earth, Goliath is killed with a stone, a little heap strikes down a great. Goliath some think may signify a great heap, which if so, name and person did agree: and David who was but a little man, and with a little stone, strikes down this great person: Earth kills earth, and earth buries earth, earth rings the Funeral of earth: by us though poor earthen Vessels, Christ sounds and sets forth who are dead eternally.  
You know the call of God by whom it is, and to whom it is: to what it is, is the next general, particularly to be spoken to. We are called to a perfect person, and in him to a perfect condition, That we may present every man [perfect] in Christ Jesus. Divine vocation is in opposition to diabolical avocation; we were called from God by Satan, and God called us to him again, simply, and circumstantially (i) not only to him, but as fully to him as ever, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toti dilecti, wholly beloved:  
Having thus divided the verses, we will begin with the first clause thereof, whom we preaeh. The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom we exactly show, or fully declare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this composition notes a superlative, and is to intent the expression like as it doth Luke 12.58. where our Saviour says of conscience, that it should not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, throughly draw, or perfectly draw. The word thus opened, that which I would stand on is this, That Gospel's administration makes exact illumination. the Gospel hath a peculiar Idiom, nothing speaks so plain and so full of every thing concerning man, as this doth. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks, 1 Cor. 14.9. a word very significative, (i) very plain and very full; every administration humane, conducing to illumination, speaks darkly, and by halves, no language yields, vox bene significans: therefore are they which lean upon these helps children of darkness, notwithstanding all their light, their hearts and lives full of lies, a lie is in their right hand. (i) In that wherein they are confident they are intelligent, they understand nothing: Gospel adminstration makes that which the old Testament calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
* Col. 3.24. Noting certain knowledge.  and the new Jadang 
* Isa. 6.9.  Perception, a looking through things, (i) it makes every thing transparent, manifest quite through, outside, and inside. Ye see indeed, but perceive not: 'tis as if the Prophet had said, ye do not Gospelly apprehend; your reception makes not perception, not vision quite through as doth the Gospel: therefore is the light of the Church of Christ compared to a stone most precious, as Jasper, Crystal. He carried me away in the spirit, saith John, and shown me the great City, holy Jerusalem descending out of heaven, having the glory of God, and [her light was like to a stone most precious] even like to a Jasper stone, Revel. 21.11. Like to this is Cant. 6.10. Who is she that looketh forth as the morning, fair as the Moon, [clear as the Sun!] By all which Metaphors is made manifest, that what light the gospel gives, is very clear.  
Use. Gospel-Administration makes exact Illumination; what hath it done in you? what is your light under all the means of light you enjoy? pains is considered; 'tis so with you, 'tis so with God: you observe such under your tuition as are Drons, and sigh, ah, what a living plague have I pinned upon me! I am very industrious to instruct, to propagate wholesome principles, I ravell out my Lungs, my Reins, my Brains, my life, and yet he sees not this silver cord, to be led to any thing by it; say what I will, do what I will, all dies at the door, equity will not enter, Rectum non potuit ingredi, 'twill not go in; they were so crooked, that right things and straghit things could not be made to go in: Thus you complain, and thus you see God complains; he is sensible of painfulness and successelesenesse as you are. The Metaphor is taken from dense obdurate things, as stones, earth, which are such things of all other, that light can make least entrance into. The earth is the most deading and repelling body of resplendency of any body: They that are but a little way under the earth, are darker many fathom, than they that are under water, because Sunne-rayes can enter this body, and make light down to the bottom, though very deep. As 'tis with bodies under earth, so 'tis with souls: worldlings, earthy wretches, your souls are under earth, you are in great darkness, and light cannot come at you. The things under which your souls are, do so dead and damp it out; incarnal souls there are great damps, which put out all the light that is brought in; know therefore what God complains of: God burdened with any soul, that soul can be in no good condition; a soul in utter darkness, I mean, in such darkness where no light can come, is abused both by fancy and conscience; deluded, tormented, and final and fatal wrath brings up the rear. In darkness, fancy is a brave light, an approved guide; and alas what conception of divine things this makes! Christ is I know not what, and I know not from whence, any thing that the soul will, any thing that sin will to make a long life for itself in the soul. We know whence this man is, but when Christ cometh no man knoweth whence he is, Joh. 7.27. What a strange Chimaera is Christ to fancy! a big nothing! to carnal apprehension Christ is such a one as comes no man can tell whence. Fancy raises things so high, that no body can see them; this tumour in the spirit, 'tis such profound wisdom, that it turns man into a fool, and God into nothing. The fool hath said in his heart there is no God. He doth not speak such words formally; but his fancy resolved, and his conception of God rightly expressed, speaks God no God (i) they speak such things of God as are inconsistent to such a holy being, and so destroy God.  
God murdered, his blood cries in man's conscience; moral light is made to torment, when Divine light cannot enter; The higher rejection of God, the greater guilt falls upon Conscience; this is not all: The light a man hath in this case, shall not serve him so much as to shift with, to evade the Hue and Cry of Conscience, but be armed against a man, and quickly to take hold on the Felon so guilty, and very resolutely, and irresistibly give the soul up to conscience, shift how it will, or how it can. Shimei was a rough-spirited man, and hid from the Hue and Cry of his own conscience some space of time in that business about his dogged carriage to David, wherein he resisted some divine beams: but what they were, and how many, and how big, and bright, I know not: all his carriage in that bad business he called perverseness, and against his Lord and King; and was himself of the house of Joseph, and therefore 'tis probable had some principles of light more than ordinary distilled in that Line, and yet all those black circumstances of ill carriage towards David, not seen by Shimei a great while; at last they all revive, and Shimei's light quickened upon him, and by how much the greater in itself, the greater now against him, and gives him up, will he, ●ill he, to a tormenting conscience. The words of the Story are these; and speak all that I have spoken, and more. Shimei came voluntarily to David as he passed over Jordan, one of the first of all the house of Joseph, and falls down at David's feet, Do not remember that which thy servant did perversely that the King should put it to his heart, for thy servant doth know that I have sinned, 2 Sam. 19.20. Did not Shimei know that he had sinned before now? that he had rejected David as King, and so in him Christ? No doubt: but he made shift to hid things from Conscience till now, now his light was quickened and strengthened upon him, and would serve to darken things no longer, but to brighten and to clear them, and so irresistibly, and with strong hand to give him up to the pursuer; and thus will all your light serve you, who reject the clear light of the Gospel, and rest in other dark lights.  
The light a man hath and abuses, to keep out more and better light, Christ will make this in the conclusion, to give up the man to conscience; now is the man delivered up to the adversary indeed, which is called in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contra, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vindicta, such an adversary as doth make revenge against one; when your carnal light hath delivered you up to conscience for abusing of it, conscience will be a revenger against you, 'twill revenge the quarrel of Christ, according to all that he hath against you: Vindiction of Conscience, ah, what a thing ' 'tis! 'tis a Granado shot into the house in the night when all are a-bed and asleep, which awakens with a witness, breaks open, tears open windows, doors, eyes, bowels, and fetches the sleeper out piecemeal, and doth Satan's work to his hand, and makes a slaughter-house at home, and then brings every thing ready quartered out, and lays all piece by piece, joint by joint, faculty by faculty at hell door, as near Infinite Wrath as 'tis possible for things to be laid in this life. None kills so cruelly, nor buries her dead so forlornely, so near Hell as Conscience doth.  
You that find the truth of this point, that Gospel's administration hath maturated understanding, made your light exact, you will be very blessed souls, you will be very quick in application of divine things, and proportionable in the fruition of them, blessing of them, you will not set short in duty nor rewards. At what height we are in the understanding of Christ, we are in love to him; if perfect in one, so in the other; if perfect in light, perfect in love; if perfect in affection, perfect in action; for love is fire; fire doth ascend all of it, every spark; and therefore your  offerings were called gnola, ascension, because they did all ascend in a flame. Full Light will make you gnola, an whole ascension, holocautomata, a whole  offering; all ascending in a flame to Christ, that did so for us to God. Divine Light carries Energy with it, all tools and instruments whereby all faculties and organs are made answerable to the eyes it opens; it makes not a blind man open his eyes and lie still, but opens eyes in order to legs and arms, and all other joints; when God opens eyes, he opens cares, opens all: David is a demonstration of this, and Christ. Sacrifice and offering thou wouldst not, 
Charitha.  but mine ears hast thou opened, digged open. Eyes were digged open, and ears together; when David knew what God would have, his Light warmed and opened his heart, and made that obedient unto it: and so Christ, if you apply the words to him, when he opened his Commission at his journey's end, when come into the flesh, and into this world, and unto offering age, to Priestly maturty for that Office, and saw what kind of offering God expected, not such offering as under the Law, the bodies of beasts, but his own body, his Light inflamed his heart, and he proclaims his Commission, what body he might offer, a body hast thou prepared [me;] and he longed to give it to its intended use, when he knew the intention of God concerning it: there is a proportion to this, in all the revelations of the same light in our hearts; Christ puts his honour here upon us as he doth above; as we shall have what he has in heaven, so we have in a degree what he had on earth; his spirit, and his peace, his light and his life: our life is said to be hid in him; 'tis bravely typified I think, Numbers 27.20. Put some of thy honour upon him, saith God to Moses, concerning Joshua; their Unctions were communicative under the Law: to shadow that, so should Christ's Unction under the Gospel be communicative unto us; you will be a whole ascension, which have a whole light; and he that ascends wholly to Heaven, must needs have a sweet and blessed life on't.   
COLOS. 1.28. 
Warning every man.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word here used may be pursued strictly, according to what it signifies as so compounded, or it may be considered largely, according to what it signifies, as so in several Scriptures used. The composition of the word, notes a putting of a thing into the mind from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the mind, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to put. Divine words reach the heart, they put themselves into the mind, and into the soul. This resolution of the Text makes resolution to that question, Job 38.36. Who hath put wisdom into the inward parts, or who hath given understanding to the heart? The words of Christ do this and nothing else; these do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, put things into the soul, wisdom and understanding into the inward parts.  
The words of God have the advantage of their matter; they are pure. Justice is of Majesty, what shines with the beams of this is strongly impressive; O how forcible are right words, saith Job, that is words made up of righteousness, and thus are all God's words necessarily, his breath is as himself pure. Breath is a very internal thing; this stinking speaks something filthy in the inward parts. God is light, and [in him] is no darkness. Satan comes and finds nothing [in me.] No impurity, no unrighteousness in God, he must needs therefore breath purely. Purity is of great Majesty; when Adam bore the Image of God, his words were as thunder to all the creation; his words, yea his looks went through and through. Purity and Majesty be joined together, Cant. 6.10. Clear as the Sun, terrible as an Army with Banners; what is pure, is of great power and Majesty.  
The words of Christ have the advantage of their form. God opens his mouth in righteousness, and in wisdom. Some have good breath, but not good brains and gutterals to shape it and utter it. Children come to the birth & cannot be delivered, or else delivered too soon, untimely births are not taking to look upon none lodge such in their bosoms. Indiscretion turns the point and edge of things that otherwise are very penetrating. The words of the wise are like goads and nails, they go into the heart: wisdom takes the utmost of all advantage, which is very forcible, she sits her down in the centre of a business, and takes into her bosom all the small lines that do circumstance it, and so makes her motion in every thing effectual, heart-reaching, and heart-working. The heart is put for wisdom in the old Testament, and I think for this reason, because wisdom is that which brings in all to the heart, words, works, that which makes every thing like goads and nails, piercing, or like honey dews, so king, melting. Behold God is mighty, and despiseth not any, he is mighty in strength and wisdom, 
Choach leb job 36.5.  'tis strength and heart, or strength of heart. Wisdom is that which brings in things in strength to the heart, and so makes it strong upon the heart. Strength and wisdom are joined together here, things that we say or do are of strength, as this conjunction is kept, which is never separated in order to God. No word of God, no work of God, but uttered and wrought in wisdom, which makes all his words like goads and nails in entering.  
The words of God have the advantage of their end. They are spirit and life, that is, they are intended above all words, to be spiritually forcible, they are appointed to be the Sword of the Spirit, that by which one spirit should reach another; the Spirit of God, the Spirit of man & e contra. And take unto you the Helmet of salvation, and the Sword of the Spirit, which is the Word of God. The Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith a critic, that which fetcheth blood with delight; that which joys to go into the veins, and into the heart, the seat of life. Things move delightfully to their end, to that scope and centre to which they are appointed. The centre of the word is the soul of man, the words of God sink down into the ears. Let these words sink down into your ears, saith Christ, they are directed from one spirit to another; they may knock without, but they will be restless, till they get in, into affection, or else into conscience, into the marrow and joints, which are the inmost things of man; an in-roome they will have, Spirit will to spirit; the Spirit will use the Word, which is to be a Sword according to Divine appointment; being put into his hand as a sharp weapon, he will joyfully sheathe it in the soul, in one part or other of it, how painful soever it be to man; he will wound the spirit, prick the heart, let it be never so deep. The words I speak, saith Christ, they are spirit and life, that is, they are so instituted, to be of spiritual interpretation, and spiritual impression, to prick the heart, yea, to run it through. The weapon in the hand of the Spirit, is suited and fitted to its end, to its appointed work; 'tis very sharp, and very long, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 romphaea, so 'tis called, Revel. 2.12. jaculum oblongum, a very long dart to make through work, save or slay; and therefore is this rod of Christ's mouth called a slaying weapon, Esay 11.4.  
Use 'tis not safe I see by this point to have to do with sin any way, not to meddle with it in any part, neither with hand nor heart; there is no hiding place any where for sin, no not within you; the word of God will get into you, 'twill ransack every corner of your souls, and discover deep things out of darkness; 'twil strike fire with your bones, and kindle a fire in the midst of you, big enough to discover and lay open all the very secrets of your heart, but I purpose not to drive this way.  
That which I would stand on is this: this point in hand me thinks hath not yet demonstration enough, I would have you lend me one demonstration more: Do you find this by experience, that the Word of God reacheth your hearts, and puts itself into your minds, and souls? our condition is very dolorous, 'tis dark night, and yet no man can tell how our night goes away; we cannot tell whether it be mid night yet, or what: I am afraid 'tis not near day yet, because every one's doors are shut, and fast asleep; many ghosts walking, which is very affrighting; yea, the holy Ghost walking, and knocking much at men's hearts, heads, estates, ready to knock down all, and yet cannot get in where he would be. England, when wilt thou throughly let in the Word of God? thy veins are very empty of blood now, is there no place yet for truth? Some consumptions make the stomach nauceate, as others make it voraminous; though all parts be empty, yet no desire to take any thing in, to any purpose, but only sip a little, which notwithstanding the consumption continues, and the body decays and sinks apace: 'tis so with a body politic, as it takes in Christ and his Word, so is it in a languishing, or a flourishing condition. The civil State, and the Divine, do as the soul and body sympathise; as the one prospers so doth the other, 'twas noted a great while ago worthily by good Mr. Fox, upon the burning of some Christians in Norwich, the same year there followed such a fearful fire, as almost burnt down the City: where note, saith he, that according to the state of the Church so is the Commonwealth, in adversity or prosperity: burn Saints, and Christ will burn Cities, Countries, Kingdoms; 'tis considerable therefore to observe, how we take in or cast out the Word of God. The Word is nigh thee England, 'tis very nigh thee ['tis in thee] as that expression is Deut. 30.14. 'tis so nigh thee England, that I may go on to say to thee, as he there doth to Israel, The Word is not in Heaven that thou shouldest say, who shall go up for us to Heaven, and bring it down to us, that we may hear it, and do it: neither is it beyond the Sea, that thou shouldest say, who shall go over the Sea and bring it to us, that we may hear and do it; but the Word is very nigh thee, so nigh thee that in a sense it may be said to be in thee, in thy mouth and in thy heart, that thou mayst do it, that is, formally 'tis in thee, but not really, ministerially, but not magisterially, according to naked aspect, not according to energetical inspect.  
I will open this latter to you. The Word of God gotten into the heart magisterially, is the heart strong in love with the Word, in love with the Word because the voice of Christ, the voice of a husband; The friend of a Bridegroom which standeth and heareth [him] rejoiceth greatly, because of the [Bridegroom's voice] John 3.19. You may see under what notion Christ and his voice is taken; as he is a Husband, a Bridegroom, and his Word as 'tis the voice of this Bridegroom. The Word got within the heart, marries the soul to Christ, that is, makes love to Christ above all; and now ' told hear more words from his mouth, his first words are so sweet; could ever hear his voice and never be tired; the friend of a Bridegroom [standeth] and heareth him. No posture is painful, no continuance of time tiresome, that is, not of the Spirit, though possibly it may be of the flesh; 'twould hear him to day, to morrow, for ever; [rejoiceth greatly] because of the Bridegroom's voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaudio gaudet, by joying or in joying, he joyeth; he is in good earnest, his joy is a real joy, a joy that takes the whole heart. The Greek word also signifies to bid farewell; the Word of Christ got into the heart, the Bridgroomes' voice heard in the soul, makes such a joy and such a delight, that the soul bids farewell to all sinful mirth, and calls it madness; yea, it bids farewell to all other delights comparatively, and calls them vanities, empty things, if not sinful things, vexing things, and so polluting at second hand, if not down rightly naught and polluting at first hand, as soon as ever touched. He that toucheth pitch is defiled with it: some things are so naught as to touch them defiles, to think of them, or speak of them: other things may be touched and handled, provided we go no further, but if hearted; if they come into the soul, they vex or bewitch, and so will not out again without becoming sin. The Word of Christ got into the heart, bids farewell to all joys fading, to all joys that will bid the soul farewell, that doth not bid them farewell first; it makes a joy transcending other joys, and so no need of them; and not only so, but a joy sufficing, such a vast being as the soul of man is: for the soul doth not cast off old delights, upon the mere excellency of some new found out, that some of later invention doth something more content; not upon this ground nakedly and simply doth the soul cast off old sins, for there are returns to the same filth, unto men's old sins, and yet going forward to new too, these two are consistent in a bad state; the heart doth worsten itself still as it goes forth to any thing more carnally contenting; and being made worse, 'twill at last take up its vomit, eat again an old sin, by the strength and punishment of a new, and so hold what he hath, and go bacl and sin over former sins again, with more senselessness, and with more presumption than at first he did commit them: and the reason is, because in old and new delights, he misses still something that he aimed at: but the soul doth cast off former delights utterly, upon such a present excellency of delight and joy as doth suffice and fill up the soul: now the Word of God got into the heart, the voice of the Bridegroom heard in the soul, or with the soul, it makes a full joy, such a joy as beside or beyond which the soul knows none, nor desires none. 
John 3.29:  This my joy [therefore] is fulfilled, said John: [therefore is fulfilled.] Wherefore? why that as a friend of the Bridegroom, he could stand and hear the voice of the Bride, spiritually hear Christ, ear and heart his words, take in, and take down the drops that fell from his mouth. Though they are but drops that fall from Christ's mouth here, in comparison of what falls from his lips above; yet they are so big that they fill the soul, every Grape of this Vine ounce grapes. There is a grape in foreign parts, which because of the greatness of it, is called an ounce grape. Every grape of this Vine, to wit Christ, is an ounce grape, every drop from his mouth, an ounce drop, of so much juice and liquor as fills the soul with joy; and the soul filled once, than it doth indeed bid farewell to all joys and all delights, parts with all parting things utterly.  
If you find that the Word is of no spiritual force, that it doth not go into your souls, Christ in this case must be moveed. Divine institutions are not necessarily successful; all means are so ordered that the soul in the midst of them should look up to Christ. The word and Christ, as well as the creatures and Christ, are separable here below; though not above, and joined together by faith and prayer. Many brave things may be spoken to us from the word, but we can receive in none, unless we have a higher help than the mere Word which we hear▪ There arose a question between John's Disciples, and the Jews about purifying; John answered the question briefly and pithily, A man can receive nothing, unless it be [given him from heaven] meaning not extraordinary graces and gifts for office, nor ordinary as a Christian, John 4.27. Receptions and take in of divine things, these are high things indeed, gifts from heaven. We may bring many brave things and lay them at your door, at your ears; but the taking in of these into your heart, this must be given you from heaven. And blessed him that had the promises, Heb. 7.6. 'tis more for a person to have the promises, then to have merely the Word preached to him. Abraham was one that had the promises, and yet he needed a super-benediction, to make all promises blessings to him, something from heaven, to make all the words he heard on earth, heaven to him; how much more need there a blessing from heaven attending men which have not the promise as Abraham had, but only the Word sounded to them? The spring is in God still, therefore let no man mistake himself when he looks upon the Trunk. The Word is but a Pipe, and conveyance of the Spirit: All my strings are in [thee.] To have springs in our souls, to have words turned into works, working words, we must with the Spouse look up to God: Thou that dwellest in the gardens, the companions harken to thy voice [cause me to bear it] Cant. 8.13. 'Tis the complaint of many poor souls, that the Word is of no power in them, that it gets within such and such, and they are melted and delated, and run out in strength of love to Christ: Why tell your sad story to Christ as the Spouse doth, the companions harken to thy voice, cause me to hear it: such and such can ear and heart the Word, cause me to do so too.   
COL. 1.28. 
Teaching every man.  
DIscipline is suited to the state of sinners; some are obstinate unruly, in thy filthiness is [lewdness] Ezek. 24.13. to such belongs warning, that is, Blaming: Warn the unruly, saith the Apostle. Obstinacy is not a first, but a last growth of sin, it notes a sinner of so long standing; a signior in sin, one almost ripe for wrath. The Word must be sharp and keen when hearts are hard, to make their own way, because the heart will not yield and give way. Reprehension is not to go alone without instruction; whom we warn we are to teach. Men are obstinate, because ignorant; as reprehension is proper to men as unruly; so is instruction proper to them as ignorant: the one doth but lop sin, the other doth grub it up by the roots. Christ aims in the Discipline he uses, at the rooting up of sin: he hath a double property in his breath, he doth blast, and then bless; blast by reprehension, and then bless by instruction, by breathing in right principles.  
The nature of a Christians cleansing I am to stand upon. Gospel- purification is full: Doct. 1 Christ doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expurgare, purge out filth; filth is not detected and then cloaked and hid again, dust is not swept together, and then laid behind the door, but thrown out. The eternal God is thy refuge, and underneath are the everlasting arms, and [he shall thrust out the enemy from before thee, and shall say destroy. Their enemies in Canaan shadowed the enemies in our heart, which Christ did not only detect, but thrust out; he says to his Spirit and to ours, thrust out sin, purge out therefore the old Leaven, kill and carry out the dead, and 'tis so; Christ's words are actions; what he bids, what he commands his Spirit and our spirits to do, they do; opposition is strong between Christ and Satan, and yet the spirit of Justice guides him in all that he doth to the most unjust and cursed things in the world: Christ doth no other to Satan and sin, than they would do to him; they have killed Christ, and thrust him out of the world, out of the great world, and they would do so also to him in order to the little world. they would kill him and thrust him out of the heart. This, and no less, is in the nature of sin, and without possibility of any thing else; and therefore compared to Thorns, and in a type named children of Belial, seeking to de-throne David: yea to take away the life of David, (i) Christ, and therefore are but justly served so themselves. But the sons of Belial shall all of them as thorns be thrust away, because they cannot be taken away with hands, 2 Sam. 23.6. Belial signifies perverseness, sine jugo, non ascendens, things that are without yoke, or things that will not ascend, such things Christ does make to descend.  
Christ doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, repurgare, he doth purge out, and then repeat this act for perfection sake. 'Tis in grace as 'tis in nature: there is in nature an expulsive power, and this can repeat itself till all that offend be thrown out, and nature fully quiet and at rest. Grace can do thus, it hath an expulsive power to throw out sin, and it can repeat this act, till all be thrown out, and Christ quiet and at rest in the soul; 
Veestroph.  therefore is Gospel cleansing called repurgation, Esay 1.25. I will turn my hand upon thee, and purely purge away thy filth. The word is repurgabo, I will purge and purge again, till I have taken away all filth, and made all pure, and therefore translated purely purging: I will warn and warn again, warn and teach, line upon line, precept upon precept, till all be out that Christ dislikes, and all in that Christ loves, till darkness be quite dispelled, and the son of righteousness risen. Righteousness for the nature of it, is as the Sun, pure, and making the mind and the soul so; and therefore doth the Apostle Peter use this phrase, to stir up your pure minds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 3.1. minds as pure as the Sun, so the word signifies, which is by much purging: the widow's child that was brought to life nese seven times: and Naaman the Leper, he washed him seven times, and their legal sprinklings were seven times, all pointing at this, that grace in its course, doth double itself; warn and teach, make clean and perfect work.  
Christ doth purify to and for himself, this necessitates full purification; when he takes any soul to refine, the pattern to which he works is himself. Warning will not do it, to make us like such a pattern; there must be warning and teaching; a throwing out of filth, and a bringing in of grace; single action will not make the soul like Christ. The force of reprehension drives only at negative grace; warning catries the strength of prohibition, forbids some evil; when this is laid down, I am not like Christ; he was not only negatively good, but positively; he had no guile in his mouth to be warned of; but this was not all; to say that his lips were not foul, or were not sore, will not express their glory; they were as a thread of Scarlet, as the expression in the Canticles is, they had a positive glory and beauty, Grace was poured into his lips, Psal. 45.2. And therefore not only warning but teaching also is necessary, to suit our state to his, to make us like him: some acts to cast out, and others to bring in; we are clothed with [change of raiment; 'tis a brave expression, Zach. 3.4. Iniquity is made to pass away, and then something is brought in the stead of it: and unto him he said, behold, I have caused thine iniquity to pass from thee, and I will  thee with [change of raiment. Warning and Teaching are change of raiment, they speak the compliment of a Christian, full purity, sin removed and grace in the place of it, and this necessary, because we are shaped to such a pattern, to wit, Christ; We are renewed in knowledge, after the image of him that created us. Col. 3.10. The mould according to which things are made spiritually new, is the exactest of all. Christ's own image was the pattern in the first creation, and this is the pattern in the second creation; if 'twere any pattern else, our purity might abate of fullness, and yet answer the author's intention. Christ doth purify to and for himself; but this later I will not touch.  
Use. Saints are sad sin is so lively; deformity seen is humbling; and this is good: 'tis also dejecting in some souls, and this is bad. I am so filthy I shall never be made clean; so black, so ugly, that God will not know me; God knows who are his, when they themselves do not. Corruption in us destroys not knowledge nor love in God; he knows and bosoms a Lazarus, a man regarded of none, so diseased as curable by none, & yet hath both from Christ, favour & cure. Christ can love where none else can; heal, where none else can nor will. Power nor will are not disproportionable in Christ, though ought so in us, in order to many particulars; let one lead, t'other follows always. Hath grace begun with thee? 'twill finish; the love of God in order to such an end, hath the power of God wrapped up in it to accomplish it; the word of grace, or the word making grace, is the power of God, till grace be perfected, 'tis the power of God to salvation; as the least seed by divine concurrence hath a virtue in it that will carry it on to maturity. Mourning hearts, think of the nature of Gospel-purification; 'tis full, but know how 'tis carried on to this fullness, by multiplication of acts, warning and teaching, and this multiplication continued; warning and teaching, Participles of the present tense, which note continued acts: there is purgatio, and repurgatio, a course of Physic, purging and purging again, things are not refined presently; fire must rise to such a strength, and then continue such a length, and this exactness of order, to prevent miscarriage, that the precious metal desired may be fully attained, and not done to burn and consume it. Is thy soul long a cleansing? call it mercy, not misery; God tenders thy frailty, and the preciousness of the mettle, he is drawing out of the Ore; he would lose neither thy person, nor his work; the refining fire is as hot as thou canst bear it; thy purges are as strong, and as oft repeated as thy strength will endure, unless he should purge away life and all.  
This you may be assured, that how filthy soever you are, your purification shall be full, the unction shall be as the conveyance through which it's made, your spirits shall be as the Word of God that cleanseth it; and what purer thing than the Word of God? You shall be clean through the Word, and clean as the Word, pure as he is pure; this is bravely set out in a Metaphor of gold by the Prophet Zachary, the Pipe gold, and the Oil conveyed in it gold too. What be these two Olive branches, which through the two golden Pipes, empty the golden oil out of themselves? Zach. 4.12. Golden Pipes, and these have golden oil out of themselves: that which Christ doth give out of himself, out of his Word, and out of his Spirit, 'tis as himself, as pure, and as glorious in the nature of it, and at last in the degree of it, according to external view, so as that the one is called by all that look upon it gold, pure and glorious, so shall the other.  
This you may be further assured, that this shall be done freely; the utmost benefit, & not the least cost; look to the wounded man saith Christ, let all his wounds have Wine and Oil, warning and ●eaching, cleansing and healing, and I will pay all Josiah's filthy garments are taken away from him by another, he is not at cost, no nor at pains to do it himself; he gives nothing nor doth nothing. Our doing in our cleansing is defiling: if there do any thing appear in us tending to put away our filth, 'tis not of us, 'tis not we, but Christ in us that doth it; he is all in all, as well as all for all. He bids this and that be done, and 'tis so, his words wash us. Take away the filthy garments from him, set a fair Mitre on his head, Zach. 3. Christ lays out all, and demands nothing, which is admirable. Behold; I have refined thee, but not for silver, Esay 48.10. I chose thee in the furnace of affliction, etc. If one refer this Text to Egypt or to Babylon, 'tis of much life. When I did good to you in Egypt and owned you, it could not be for gain and wealth, for ye had none, 'twas a furnace of affliction, a state of oppression and bondage; for my own sake I saved you there, and so I will in Babylon; and so he doth every sinner: that Christ doth good to any sinner, purify, cleanse, and  him, cannot be for any thing in him; because he chooseth us, as the Text saith, in a Furnace of affliction, in a stripped condition, in a state of captivity. Captives have not store of treasure to ransom themselves: this well deserves a note of admiration in the front, Behold I have refined thee, but not for silver, I have chosen thee in the furnace of affliction.  
Finally, this may be assured thee, that Christ will complete thy purification speedily, take speed as the Gospel doth. The heart is deep, nothing in the world like it; things of depth are not emptied nor filled presently, as men call presently, but allow Christ the liberty of his own Idiom and dialect in speaking, and so he is not slack, nor long a consummating the acts of mercy, no he is not long in consummating the acts of Justice, though he be longer ere he accomplish this than that a great deal. The Lord is not slack as men call slackness, saith Peter; and yet he speaks there about wrath, consuming wrath; and yet he goes a great deal slower about this, being as I may say unnatural to him, then about kindness and mercy, being things in which he delights. If God be not slack as men count slackness, in consumamting justice upon wicked men, surely he is not slack, as you poor sinners count slackness, in consummating grace and mercy: impatient Creatures think a little time a great while; unbelieving Saints do this, as well as unbelieving sinners. Do but allow God so much time in order to all thine enemies internal, as Jerome of Prague did, in order to all his enemies external, and I will assure thee in such a compass of time thou shalt triumph over them all, & cito vos omnes, ut respondeatis mihi post centum annos, etc. thy strongest enemy cannot live above an hundred years: once in a hundred year, men, devils, sins, vos omnes, as he speaks, they shall all answer to you, for all the injury they have done to you, you shall judge and burn them which have burnt you so long.   
COLOS. 1.28. 
In all Wisdom.  
What these expressions as conjoined with the foregoing import, and then the terms of it in themselves, may both worthily fall under consideration; that which they import as conjoined with the former, is, that the heart of man is very hardly throughly wrought upon; all variety of action, warning teaching; all duration of action, warning, teaching, terms Participly expressed, to note the continuation of those acts; all art, skill, and exactness of action; wisdom, all wisdom; all these used to reach the heart throughly, and to bring a sinner home to Christ. The soul of man is with much difficulty, throughly brought home to Christ.  
Doct. There be many devises in the heart of man as Solomon speaks, which make this that I say; I will note some of them. Every thing hath its defence, the heart hath many and all useful by which it bears off the power of Divine things from seizing and taking hold of it; the heart will carp and catch at the Ministry of the Word, this is one device by which the power of truth is destroyed; the dish that holds the meat is not turned well, and therefore the meat in it overturnd: the brain cracked, the mind trifles out itself; 't'as no power to pitch and fix upon things of weight, this habit lost, toys and trifles only suit and take up the heart; divine ordinance toyed with, their heart is plucked out, that which hath no heart, cannot go to the heart: if a sinner by any art, and craft, can pull out the heart of an Ordinance, he will abide (there is no doubt) unstired in his sin. There is a spiritual frenzy, and madness is not easily cureed; the old man sits at Table and plays with his fingers, he can scarce see what meat is before him, and yet every dish is out of order; one speaks too quick, another too slow, one too plain, an nother too dark: the stomach is poisoned, a worm is under the tongue, the ear itches, therefore every thing preached is beside the Text; no word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene significans the soul doth haerere in cortice choke itself with a shell: tears Sermons into particular sentences; sentences, into words; words, into syllables; syllables into Letters; strips expression stark naked from matter, and then hunts a shadow to hell; this expression is used, Mark. 12.13. they sent to Christ certain of the Pharisees and Herodians to catch him in his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hunt him his words so the word signifies; that soul that hunts Christ and his Ministers in their words, is hunted by the devil from the matter: a critical spirit hath as many doors to run away from Christ, and the power of truth, as there be words in the Greek Lexicon.  
This brings me to speak of another device of the heart, the old man can evade; he can catch others very nimbly and get lose himself as nimbly. The Serpent that dealt with Eve, could turn in and out, bend to and again, wriggle every way at pleasure; that Serpent is in our bosom: it was an emblem of our heart which will turn twenty ways, to evade the power of truth; that which hath such a property to bend every way, is not easily broken; things that will bend double, will wave double and triple force ere they will break. The art of evasion that the heart hath to put by the sword of the spirit, and to save the life of sin, is of great compass and depth, and runs itself into many branches, which I cannot run after now: summarily see a little of this art shadowed by the carriage of Saul, 1 Sam. 19.16. Saul had heard that David was at his house, and sent him to kill him there, and Michal let him down at a window, and laid an image in the bed, and told the messengers that came to search, that David was sick, and thus turned the messengers away: and then they were sent again to fetch David in his bed, that Saul might kill him in his bed: and by this time David was gone far enough, and nothing but the image could be seized on, which would endure wounds enough; and than Saul said to Michal, why hast thou deceived me so and sent away mine enemy? so when the life of sin is sought for by the word, sinners can lay an image in the bed, twenty excuses and pretences to convey the sins which they love out of sight, and so save the life of Christ's enemy. How pleasing soever sin be to affection, 'tis ugly to conscience, because condemned by Christ; man can baffle one and mock the other. We read of mockers of God, and they are such as baffle conscience with an image, so double and involve their motion before the pursuit of truth, likes a Hare before Hounds, deceiving and being deceived; deceiving (i) the force of truth is broken by wile; deceived, this the author to the Hebrews explains, the heart is hardened by this practice; lest any be hardened by the deceitfulness of sin; the heart hardened, is not easily wrought upon, 'tis the worst stone that any Artist can meddle with.  
As the old man can delude, so he can collude; as one faculty can and oft doth betray another, so all faculties jointly combine to plead an ill cause: the old man can bribe every office in the soul, understanding, will, conscience too, as stout and as stiff as this Officer seems to be above the rest; conscience indeed is the longest slander out for God, yet at last may be and often is silenced, yea, seared, and then it's not only passive in sin, but jointly active with other depraved and corrupted faculties. Conscience seared, the man is become a devil; to convert a devil is difficult indeed. Conscience seared, darkness now is great, and the sinner desperate; the light that was in the man, is beeome darkness (i) put out; the truth that was taken into judgement, into affection, and according to some degree approved, is now disapproved; what was approbated is now reprobated; generally so; all powers transported into malice, and speaking jointly like that rabble, crucify him, let the clean spirit be not only prisoned and tortured by violent action, but quite outed, and seven unclean spirits come in the stead, that is, a perfection of evil. Conscience once feared, the sinner is as I may say a perfect sinner. As there is a perfection in good, perfect as our Heavenly Father is perfect, and exhorted to in this life, which notes a degree of attainablenesse here: so there is a perfection in evil, a child of the devil perfect, as his hellish Father is perfect; now we know he is according to all powers against Christ and truth; understanding, will, conscience, a Creature transported, transformed into malice, one without all remorse or reluctancy in pursuit of the greatest wickedness. All faculties do lie one to another mutually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recriprocally as that expression is, and so conscience confirming, and making restipulation to all.  
The soul is with much difficulty indeed brought home to Christ, 'tis a great deal of pity; there is facility enough in the soul otherwise, it will take in falsehood presently, easily; in a moment is the soul a convert to sin, to the foulest sin; Satan's births are quick; he shown Christ all the Kingdoms in the World in a moment, saith the Text, Luk. 4.5. intimating how his children grow very big in a moment; the wise man speaks to this likewise, that their feet run to evil] and make haste to shed blood, Prov. 1.16. evil is terminus inde terminatus, its applicable to to any sin; the soul is facile to any thing that is naught: blood, is a term that specificates, points out the foulest, the horridst child of hell. Man is easily brought to draw weapons of wickedness, and stab the body, yea, stab the soul of an other, to wash his hands in the heart blood of another, and sport himself therein. Nature is a greater advantage than education, in any thing: Christ carries it by principles, Satan by constitution. Engines are needless, pains needless, there is a current hellward. The soul is of great price, but not esteemed so by itself; a man will sell his soul for a lie, and yet make the bargain quickly. Satan loves a quick change, his commodities are deceitful, and off best lest considered, and therefore you have him showing Christ all the Kingdoms of the world in a moment, saith the Text Luke 4.5. as Satan loves quick action, so doth the deluded soul: for he is, whilst deluded, upon Satan's wings; the soul in temptation is lighter than vanity; what should poise, to wit, judgement, is destroyed by will and impure affections: 'tis in a gaudy chariot of Satan's that taketh, and he may run with it any whither with one horse with ease.  
Use. Sinners, we are upon things of great weight: consider well to what are you facile, to sin or to Christ? what you are most inclinable to has your heart: if that be sin, you are dead men: there are variety of temptations, the soul may pick and choose, but what he chooseth is destructive; will is in the fact, and such crimes cut off without remedy, for Christ is deliberately refused: in choice there is debate, two objects are in view at once, and in competition with affection: if the worst carry it by suffrage, Christ is cast and given up to be crucified, which is very bloody action. The rejection of Christ is simul tempore, together in time, with the election of sin. Sin is ugly at first like an Harlot, but by society and frequenting, besots, and infatuates, and is more facilely drawing then the man's own wife, although far more beautiful: facility to sin, speaks the wards of conscience broken, the lock of the Cabinet spoilt, all the Jewels of the soul lying common gifts and abilities the servants of sin at pleasure, the heart past feeling, a beaten highway to hell.  
The soul is of great price; Christ makes this estimate from being, we are to make it from property: who and how doth the soul love, such is the loveliness of it. The heart of the wicked is nothing worth saith Solomon, Prov. 10.20. Averseness to Christ is any man's wickedness, if the action be the action of the greatest person in the World, 'tis his wickedness; persons are not respected with God; actions are impartially looked upon above, though not below, they are weighed in a balance as Job speaks; nothing scanned with more exactness than this, how much of Christ is in this man and his course: if this were but received, the souls of some of you which hear me this day, would bleed within you; Oh what will become of you wanton Londoners, which have so much of Christ before you, and so little of Christ within you, who are quickly any thing but understandingly and sincerely nothing? a Harlot is quickly gained, there needs not much wooing about her; light souls make heavy judgements: your spiritual crumbs would be feasts abroad; you have no mind to that food which thousands as precious with the Lord Jesus as you, would bless God highly for: your sin makes many miserable, but yourselves most, though yet you feel it not: surely Justice hath espied us all carnal, for Paul, Apollo, for Cephas, for this thing for that, for nothing cordially but our lust.  
Sinners, can you consider yourselves? can you consider this time? you of this place? your advantages are great, do you know them? it will not be long ere our glass be out, ere we meet before Christ; the Sword of Justice is at all our breasts, all that you have heard will be repeated, all that you have rejected will be chronicled with the blood of your souls, to bear witness against you, as long as Christ and your souls are. Opportunity is more than eternity: 't'as not so much time in it, but 't'as more advantage; you shall answer for all advantages, which are the weightiest things in the world; facility to Christ is now doubly needful, soul hardening blows are struck apace, the Axe is to the root, hypocrites are not so borne with now as formerly, but ripped up and carried forth from the sincere, like Judas, and Ananias and Saphira; our misery is mercy in this: sinks are loathsome; yet 'tis well that Christ so works, that baseness cannot hid itself: Drunken souls, and drunken bodies; pride, covetousness, malice, blasphemy, all sorts of sins that lay hid a great while, now show themselves in their colours; speedy action and through action is now expected, upon pain of speedy and through detection and rejection.   
COLOS. 1.28. 
That we may present every man [perfect in Christ Jesus.  
THis term perfection is not found in some Greek copies, but read only thus, That we may present every man [in Christ. 'tis a reading very honourable, compared with other copies, for it intimates that to be presented at the great day in Christ, is all. You may call such a soul what you will that is Noble, holy, unblameable, unreprovable in God's sight; as this term perfect is interpreted, at the 22 verse of this Chapter; or, if there be any term amongst us more significative, you may use it and apply it, to him that is set down before God in Christ; you may call him eximium adultum, a man come to full age, a man singular, chosen out from among thousands by royal favour, such a one in whom the eye of God can see nothing amiss, no defect, no excess, no presence of sin, no absence of grace; a man come to his journey's end; all this the original word will bear. As soon as one comes into Christ, than a man's journey as a Christian gins; the soul that is thus come into the Ark, when the Ark leaves floating and tossing the soul, and lands itself and its fraught upon the mountain, in that place above, where God, Angels, and just men made perfect are, then 'tis come to its journey's end, then is man a perfect man.  
All our perfection is in Christ. Perfection is of things above or below; both are in Christ. There is a creation here, which gives all parts of a perfect creature, and therefore called perfect; new; all new. Old things are passed away, and all things are become new, but this is not till the soul be in Christ. He that is in Christ, is a new creature. A man whilst in himself, whatever parts he hath, or advantage of external tuition, he is an old creature, that is, adhering to, and led by that which God of old condemned in the Angels and in Adam, private will, self will and worth, which is the original of all evil within and without. A man in Christ, that is, a man in the grace and strength of Christ, renounceth this, to wit himself, his own will, which is the seat and spring of all carnal lusts, and in no other strength whatsoever can he do it; My grace is sufficient. The old man is bedridden, never goes out of his chamber, never out of himself, what ever brave things you discern him do or say; nor can. Perfection here is the through death of self, [I] am crucified. Crucifixion speaks many deaths; head, hands, feet, sides, breast, all wounded, nailed; it notes much pain, but through work; all powers and parts of self, tortured, crying out eloy, much anguish and great earthquakes; but self at last, quite giving up the ghost, [I] am crucified, the heart blood of all, that may speak me, in any thing that is good, is out; and this through death of self is wrought with no other engine but Christ; that with which self is crucified, is with Christ, I am crucified [with Christ.] This is the stone that slays Goliath, that sinks into the brain of the Giant. Our being in Christ is the death of sin, and the life of grace; as Ionas being in the Whale was the death of his pride; this makes personal action truly pure, that is of such rise, and of such reach as fully suits the Gospel, and without which none can be or act. The Apostle gives this bound to sanctity, if any be sanctified here, 'tis in Christ, to them that are sanctified in Christ Jesus, 1 Cor. 1.2.  
Sanctification, and glorification is in Christ. There is a fullness here, and a fullness hereafter; a perfection of quantity, and a perfection of quality: a perfection of quantity is that which Divines call a perfection of parts, as a child hath every finger and every toe, every limb of a man, though these not grown to a man's maturity. Then there is also perfection of quality, which Divines call a perfection of degrees, when all parts and gifts are throughly come to maturity; the eye so strong, and so clear as able to behold all things that are in God to bless the soul; and so the ear hearing all things, the tongue tasting all things, the hand feeling all things, that are in and from that blessed being, to make the being of the soul like it: all this perfection is in Christ, and this by the pleasure of God. It pleased the Father that in him should [all fullness] dwell; grace, glory. Whatsoever God gives forth here, whatsoever he gives forth above, Christ is the continent in which 'tis laid With thee is the fountain of life, and in thy light shall we see light, Psal. 36.9. There are streams and broad rivers which run to souls here; the fountain of these is with him; that is, the whole that God is to man in this world, or will be to man in the world to come, which is explained in that which follows, with thee is the fountain of life, meaning Christ, in thy light we shall see light. In Christ we have all the blessedness that God gives in this world, and in him we shall see, that is actually possess, all that God gives above. Therefore 'tis that David saith, All my springs are in thee, those that run above; and therefore also are the rivers of pleasure there said to be at God's right hand, the place where Christ sits. In Christ we stand and see God here in every thing; in Christ we shall stand and see God above face to face, that which we cannot do here and live, no nor there out of Christ; in his light we shall be able to master that great object, in his light we shall be able to see that great light, that dazzles all the creation to behold, and then hath the soul all that ever it is to have; all that ever it desires to have. With respect to this wide scope I am upon, and affirming concerning Christ, is Christ called the heir of all things, Heb. 1.2. Earth, Heaven, grace, and glory. The Apostle is yet more expressly particular in this thing, and saith, that we are glorified in him. That the Name of our Lord Jesus Christ might he glorified in you, and [ye in him] according to the grace of our God, 2 Thes. 1.12. In him we are heirs, and in him we are actual inheritors.  
Perfection is hotly pursued by all, to wit, a complete state, though what it is and in whom, be mistaken almost by all. The soul of man is the greatest traveller that you have read off; if its travels could be written out, or if any volume would contain them, you would say so: as full of motion as there be objects in the world and minutes in the day and in the night, to find out one fully to bless itself in, and rest, but cannot, because Christ is overlookt, and therefore dies in travel. Prudence will speak much of this in many experienced persons, yet Christ never the more regarded nor sought after; this is sad. Every cistern is broken, every vessel full of leaks, saith the sinner, and yet he is found still stopping up these leaks, and going out again to Sea, venturing Life, Soul, Heaven, all that ever is, in these broken bottoms: I tremble at no state but this. Conviction abused, conversion is farther off the man, then from him that is a simple sinner, that tastes no bitter in any dish at the Devil's table. Folly found out, and yet made further trial of, the man will not, he cannot escape punishment; if the fool go on, he will be punished. First-folly is pitied and discovered, that is, simple simplicity, simple sinning as one would say, when a man doth thus and thus for want of knowledge: but when the fool is found out, and yet will on, he will now die in his folly. Conviction is sanctified, when experienced emptiness of the creature, makes the soul look out where indeed fullness is; when the Canticles follow next after Ecclesiastes, when the soul with Solomon, having found and confessed the vanity of the creature, falls a breathing and a panting after Christ.  
Balaam was convinced: stopped with a drawn sword from Heaven, and yet would on, the Ass could not go, and yet Balaam would. God james and slays things under us, that we ride with our affections like mad men, and yet we have no mind to alight and come off them: things we dote upon, God by some stroke or other upon them, makes them speak in our conscience like that Ass to Balaam, why wilt thou on O my soul any further this way? death is before thee, the sword of God's displeasure is drawn, and at thy breast because of this wicked motion: stop sinner now, stop now, cast thy eye an other way towards Christ, and see what is in him, taste how good and gracious he is; no I will not, I will have the t'other bout, I will spurr a little farther, and see to the utmost, if I can curse Jsrael and get that great pay proffered. There is a perfection of misery, as well as of felicity, and this forementioned is it, when a sinner will pursue his sin to the utmost, go to the end of long suffering, than wrath comes inevitably upon him, and to the utmost: when the man says that his sin shall outlive every object, ere it shall cease, and rides every horse to death, to fetch and find out pleasures to keep his lust alive, then God says that this lust shall outlive the man too, and then it outlives all indeed, when the soul is rid to death. As there is a never pardoning of sin till the soul die, so there is a never subduing of sin (for these are necessarily subordinate) till the soul die never a taking off the love of sin from the soul, till the soul grow sick and die in love.  
All perfection being in Christ, 'tis well onward toward all that need it, such as are in distress for grace, or glory, should so account and be encouraged. Sin is a very burdensome thing, when God opens the eyes: the aggravations and multiplications of this by conscience, overbeare the soul much. When Christ puts not in, how shall I withstand so many enemies, get off so much pollution; what shall I do for this, what shall I do for that saith the soul. Why think on this, all perfection is in Christ, and because in him it lies ready for thee. Every good and perfect gift, as the Apostle James speaks: thou needest dispensations which have a perfection of goodness in them; Christ hath every good and perfect thing in him, and because he hath them; they are all ready to be bestowed on thee, to be bestowed for nothing: every perfect good he hath is a perfect gift, and comes down saith the Text when the soul doth not fetch it. Thou hast many imperfections, and Christ hath many perfections, and thou canst do nothing to get these; not one of these: if thou couldst do any thing, they would not come this way, for they are all gifts, perfect gifts, and come down upon us, and are not pulled down, as the next verse doth there interpret, of his [own will] he begat us. As Christ doth begin, so he doth finish all of his owne-will. Christ is given, which is, summum or perfectum cardinale, and then every good and perfect thing in him must needs be so too, gifts, and given freely with him as the Apostle speaks. Having given us Christ, he will with him freely give us all things, Rom. 6.32. 'tis not an easy thing to bring the soul to belive every perfect good, to be a perfect gift, to be as perfectly a gift, as 'tis perfectly good. There is an order in grace, but no merit; first this thing is done, then that, but all freely; through this medium and through that, as a Pipe, through Preaching and through Praying, and through Hearing, but not for any of these: And therefore when a soul objects this, and objects that, he cannot do this, nor he cannot do that; I will answer as many objections of this kind, as any one can possibly make; in one word; what ever you need, is a perfect gift, I cannot believe, nor do no thing to make saith, yet there is no cause of dejection; faith is a perfect gift, more perfectly a gift, then in the formality of the thing perfect: so may it be said of all other things, that the soul complains on; grace hath no merit, but order, which is this, when Christ would perfect a soul in himself, he turns a man off, and out of himself; out of creatures of Gods making, and out of creatures of the man's own making, out of his prayers and all his duties; and this he doth sometime, by letting the man fall into sin, when proud of any parts or works; and sometimes in a more mild sweet way, where nature is more meek and sweet; and then when the soul is turned off, and turned out of all, he that is indeed all, presents himself to him, and woes and wins the soul; I will be a husband to thee, saith Christ, friends, riches, honours, whatsoever can be desired to make one blessed; the great world is han'gd upon nothing so is the little world, to wit, a Christian, brought first to be nothing: in understanding but a brute; nothing in action but worse than a brute, a devil, very poor, very poor in spirit, and then blest with a Kingdom; and now the soul that was nothing nor could do nothing for Christ or against sin, can do all; having regnum he hath proprium regni; having a Kingdom, he hath the proprium of that Kingdom, which is dominion over all; he that is made a King and hath a Kingdom, doth not rule in this Town only or that Town, but over all parts in the Kingdom; and this order Christ will move in towards you that desire it; for this Kingdom and all belonging to it, is a perfect gift.   
COLOS. 1.29. 
Whereunto I also labour.  
TO take souls from off themselves, and to set them down in Christ, bears much by divine Ordinance upon our calling, and makes our work very hard, which is noted in this term, labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies such actions and industry as faints, wastes, and wears out all; such a labour as Solomon speaks of, Eccles. 10.15. The labour of the foolish wearieth every one of them, because he knoweth not how to go to the City. This Emphasis of the word is held forth to the Thessalonians, to work them to a reverend esteem of their teachers. We beseech you brethren to know them which [labour] among you, and are over you in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which spend and waste themselves amongst you, to take you off from sin, and self, and to set you down in Christ, in whom only souls are fully and perfectly blessed. We are as Jonathans' armourbearer; whither so ever our Master goes, we are to go after him, though we creep upon all four. Your life is our death, your fattening is our leaning; your Raven-black hairs, are our milk white. We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.2. Such as wax white with painfulness and watchfulness; reading, praying, sighing, mourning, and groaning for your good.  
Coaction with Christ is no idle employment; he doth not attempt small things, neither is he of small strength to keep pace with such weak agents as we are: 'tis hard work to draw in yoke with one that is double and triple in strength above me. We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, workers together with Christ, he attempts the greatest things that are, and the most desperate; the taking of holds, strong holds, Canaanites, Hittites, etc. which dwell in Towns which are walled up to heaven, and founded down to hell: he attempts the blood and death of all, the conquest of this whole world; the general making such desperate attempts, and taking only Rams-hornes, a sling and a stone, such a frail party as we are, you may easily think our work to be desperate, full of pain and peril: Had man been set to fight with man, one man with one man, that had been painful work; but man is drawn out to fight with beasts, the fiercest beasts; with Lions, Bears, Wolves, Serpents, Scorpions, yea, with devils; there was never such a fight in the grand Circue at Rome. We wrestle with such creatures as have no holdfast to be taken of them, which have no arms, no legs, no flesh, nor bones; we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places, Ephes. 6.12. We are drawn out to fight upon all the disadvantage in the world, against creatures that are upon higher ground, that have pitched field in high places, that have no flesh to be wounded, nor blood to lose, that can make ambushments at pleasure, being the rulers of the darkness of this world; this is the Rhetoric of the Apostle.  
We are Stewards of mysteries: sentence is passed upon us to die according to the Law which we have broken; only we have the benefit of our book; but this book is written as books of such nature usually are, very mysteriously, with an old strange Character; our work is to stand by and prompt souls concerning their neck verse, which is very painful and trembling work: the book in which sinners are to read for their life, is written with blood, which is very inward and ominous ink. The Characters and Syllables suitable, when put together into words, these words are spirit; The words I speak, saith Christ, are spirit. What is a more inward and hidden thing then this? and yet this are we to interpret; our work is to be an interpreter between two of very remote parts, that live as fare asunder as heaven and earth, as heaven and hell, I might say; between Spirits, the spirit of God and the spirit of man; one whereof 'tis more proper to say, is in hell whilst out of heaven, then in any middle place between. Transactions between God and the soul, are the deepest, the weightiest, the intricat'st things in the world. A sinner is convicted, sentenced, carried to the place of execution; his winding sheet wrapped about his shoulders, his handkerchief tied before his eyes, his halter about his neck, his sentence written upon his forehead, in this shalt thou hang till thou be dead; and yet possibly no internal intention concurring, or meaning the blood of the soul: Divining in this case at the foot of the Ladder, what will become of him that is on the top on't sitting trembling; whether he will be turned off, or fetched down with a pardon, is extraordinary hard work to determine, and yet bears not upon any extraordinary office; no Angel is dispatched from heaven, to be an oracle in this difficult case, but it lies upon our shoulders by ordinance. The Priest's lips are to preserve knowledge. If there be any divining in this extraordinary work, 'tis not by extraordinary, but ordinary office; there is not one from the dead to tell who shall die next; no one sent from hell, to tell who is to come next thither. Things belonging both to the death and life of the soul, are made manifest by our ministration, by our labour; we are the Heralds of Heaven, the Trumpet of God, in which he sounds Retreat and March, fight and victory, funeral and triumph; we are to sound sad and doleful, sweet and joyful; to tell who are slain and who saved: our Travels are to all remote parts that are, into Heaven, into hell, into the heart of man where these two meet, to search the book of life, and the book of death, to find whose names are written in the one, and to inform the persons. Paul could tell Clement and others, that their names were written in the book of life, Phil. 4.3. And whose names are written in the other, to wit, the book of death; and to inform likewise the persons. Judas could tell who were of old ordained to condemnation; we are to seek creatures lost in hell, which is hard work to find, to search out things hidden in God, from ages and generations, which is harder work.  
Use. The soul of man certainly is very precious to Christ, he sits up with it late, watches with it very long, burns out many watch-lights to save it if possibly from dying eternally. Estimation is to be made of things, according to cost about it, provided that the layer out be prudent. When you let houses or lands, this comes in as a consideration, to heighten rend, what you are out in purchase, and repair. Christ cannot be taxed for imprudence or improvidence, and yet he is at more cost and pains about the soul, then about any thing; not only here and there a man is picked out, to minister to the soul, but all the creatures in the world, are severally gifted, virtue, decked, and adorned, to minister to, and work upon the soul: the words and works of God have all a harmony in this, they all therefore are and abide, which otherwise should all pass away, were it not to take and gain the soul: there is a juice and Verdure, a spirit in every living creature, to incline it to serve man, and so to by as his soul to God. The multitude of preachers to the soul of man is great; some he had at the third hour, some at the sixth, some at the ninth; God and the Creation were preaching to man from the beginning; all creatures brought their full goodness to man's full view and use, to keep him fully good, but could not: he fell asleep in the forenoon, in the morning, when the primest and sweetest sermons were made, that ever the ears of man heard, and died in his sleep. We that come in labourers at the latter part of the day, we preach to the dead; our work is to fetch the dead to life again, to raise Lazars out of their grave, that have lain there long and stink; and yet how unsavoury soever, how impossible soever our work is, and seems to be, we must upon the peril of the blood of our own souls discharge it: our labour is spending and ending; we like Rachel die in travel to bring forth sons and daughters to Christ: and yet woe to us, we shall die twice, if we hold not on this labour, and this travel. Certainly Christ hath put an high price on poor souls.  
I am sadded to think how misjudging some persons are of Christ and their souls: Doth Christ milk out his breast to bastards? such as are base borne, and no sons? Can he sum up nought, nought? many naughts to a great sum, and to a great price? A naughty tongue, a naughty hand, a naughty heart, a naughty conscience; all these naughty parts to a precious whole? I answer, Christ doth prize naked beings, the soul according to its esse, though it hath never a good quality in it. What shall a man give in exchange for his soul? high price is put here upon the soul simply as it is such a transcendent being, beyond others: then again Christ sets a price upon things according to what he can work them too; he can lay out cost and pains, man's meat, horse meat, seed and grain, of this kind, and that; and plough in hope. Persons of art and skill put a price upon this and that grass, which others tread under foot as weeds and nothing worth, because by such and such decoctions they know what precious things to bring them to. Nero put great price upon Thapsis a gigantine, Fennell; his great men about him wondered to see him send so fare for it, and put such esteem upon it; but he did so because he knew how to order it with Frankincense and other things, to take away the bruises of his body. God hath Frankincense by him, to wit, Christ; and though we be but as Fennell a weed little worth, yet he can tell how to order us, and shape us, so as to bring us to great maturity and price; and according to this, to wit, what he can do with souls, doth he put price upon them, though at present of little worth: and therefore let empty creatures judge righteously concerning Christ and their souls. Would Christ be at pains and at cost to lay pipes to the cistern, if he did not mean to fill it?  
Be just in opinion concerning Christ, and merciful in practice concerning us, and this is the last thing I have to say upon the point. Our calling is full of wasting labour, very painful; easen it to us by your pliableness to Christ. Sinners are full of sores, putrified from head to foot, and yet will not be lanced nor dressed; this is the kill pain of all our pains, that all we do is rejected: Ministers would not be grey headed so soon, nor die so fast, notwithstanding their great labour, if it were but successful; but this cuts to the heart, and makes us bleed in secret, that though we do much, it comes to nothing. I am placed in an Hospital, where there are so many score Diseased creatures, that 'twould pity any one's heart to look upon them, and yet when I come to dress them, they all curse me in their heart; and one hides his wounds from me, an other sees and swears he is as well as I, in as good a condition as his Minister, and yet looks as pale as Death: as black in the mouth, and in the eyes as if he were in Hell already; an other tumbles in blood and filth, and saith, this is his Scarlet-shute, he hath no other habit to go brave and gallant in: if he should not do so and so, he should die in the nest, and wishes those hanged that contradict and trouble him: there is so many filthy breaths and damps in the places where we work, these are the things that kill us more than our mere pain; there is so much conjuring in the spittle where we are placed, and so many eyes stare and look so fiery and ghastly, so many devils walking among the Tombs and Graves, where we are labouring to roll away stones that lie at the mouths of them. These are they that tear our Lungs, consume our Spirits. Our work dies, therefore we die, not so much that we labour, as that we labour in vain; we can send none out of the Hospital where we are Physicians, upon two Legs, but all upon four; none go out well, all die under our hands: all the solemnitis belonging to our company, are for the most part Funeral solemnities, going to the Grave with the dead in trespasses and sins: our invitations are, Sir, mourn with me I beseech you, for such a one that lies upon his eternal Deathbed, that hath Plague-spots in his breast, that lies raving, blaspheming, and much a do to keep him in his Bed, to keep him from leaping into a worse, (if worse may be) from leaping desperately into Hell. When our Ministrey petrefies, turns hearts into stones, and these taken up and thrown at us, this kills us: the recoiling of our pains kills us, when our peace returns to us, as Christ speaks. I have laboured in vain, spent my strength for naught, saith the Prophet. When we spend our strength to make men more naught than they were, this wounds our heart, which should be considered of sinners; to kill one's self and ones Minister too which would save him, what a bloody condition is this! the blood of a Minister upon a man's soul, is more than the blood of many men; stubborn souls, lay this to heart. When the Poet would cure drunkenness in the Heathen Emperor, he said, remember thou drinkest the Blood and the Life of the earth, meaning the juice of the Grape. So I say to you stubborn sinners, remember when you break the heart of your Ministers by your stubbornness, you destroy the Blood and Life of the World. I would I could say any thing to break the Iron sinnew that is in the neck of some sins and sinners. Be a friend to us in our work, and be a friend to yourselves: come off readily, and speedily to Christ, our work will be easy and your condition safe: hold us fight long, and I know who will fall at last with a witness. The war between the house of David and Saul was long, saith the Text, 2 Sam. 3.1. the issue was answerable: had that malicious stubborn man laid down his Arms, and readily yielded to the Will of God, to Christ that came against him in David, he might have found mercy, but he would stand it out to the last, and weary God and David his servant, till at last there was no remedy, and then all David's Tears, Prayers, and brave services that he had done taken place and effect with a witness. Make our life doleful, and Christ will make your death doleful, be as great as you will: stay long in the birth and kill Midwife, and you will be delivered in hell: ease us and ease Christ: for Christ striveth in us, we strive but according as be striveth in us; as saith the following clause in my Text, striving according to his working, and therefore is Noah's suffering so long, in his pains for that people, called the long suffering of God, 1 Pet. 3.2. London, England, the blood of many Prophets is upon thee is this nothing? the blood of God is upon thee, and God lays this to heart now: now he makes inquisition for blood, he makes blood to touch blood, your blood to touch the blood of them whom you have killed in their labour, by your frowardness and wickedness to Christ and them.   
COLOS. 1.29. 
Striving according to his working, etc.  
STriving] This word seconds the explanation given of the former, that the labour of the Ministry is very painful, 'tis a putting off all powers external and internal to it, to the utmost, 'tis a strife, contention, running for a victory, a fight, so the word is in several places translated. Fight the good fight of faith. I have fought a good fight: in both places is the same word that here is translated, strive: fight, running for victory, they are acts wherein the whole man intends itself, as in matters of life and death. The work of our calling is in the former word, generally and summarily expressed, in this word 'tis particularly specified, as it bears upon its particular and proper cause. When we say such a one labours this satisfies not; what is his labour? this question is answered by this following word in order to our calling. Our labour is in some sense the worst, the sourest; 'tis contention, spiritual contention, (i) a contention which hath its rise not from our own spirit, but from the spirit of God, and its termination in the spirit of man. We strive not according to our own will, but according to his Word and Spirit that striveth and worketh in us.  
Contention hath a bad and a good acceptation, the spirit lights on fire of Hell sometimes, and flames out of the mouth and burns all that stand near, in name, in whatsoever is dear; this is bad contention. Folly lurks long in an unmortified soul, at last gets a head, and then words without wisdom or conscience tumble out one upon another's back, as if they should tumble down all that is before them, but they throw down him only from whom they come. A fool's lips enter into contention, and his mouth calleth for strokes; and in the next verse, a fool's mouth is his destruction, and his lips are the snare of his soul, Prov. 18.6, 7. If standers by can keep off the flame, this fire burns no more houses then into which it comes. The flame that comes out of one man's mouth, if it be not sucked in by another, only one tenement is consumed; folly is full of humour, humour disguiseth every person and action, and apprehends all for enemies, and so fights against, yea slays with the tongue, dear friends for deadly foes, that is, as much as in him lies. Folly generates humour, humour is a bastard pride; now none so beautiful in any proceed as the man himself; other folk's children are all untimely births, and misshapen brats, and deserve all to be murdered with the mouth, and bit to death. Butchery is some persons trade, neighbours children killed; quartered, and hung out to sale every day for all that come by, and will buy; pride hardens, the hear hardened, the man will run against any one with his tongue, till he can get other weapons, and spot himself all over with the blood of the best man's repute in the world, before his face. Contention is a murdering of a man's offspring before his face, and throwing the blood of them in his face: thou didst say this, and thou didst do that Pride hardens, 't'as this property in every soul; many hearts quard, and become sulphurous stones, the devil takes them up, and strikes fire with them, to burn all. Bad contention hath always a diabolical concurrence more or less; many things may charge and load the Gun, but the Devil gives fire still and makes it off, and helps to fetch out all that is within the man.  
Contention hath a good acceptation, good contention is an expliced zeal against sin. Sins are of several sorts, some have their tongues cut out of their mouths by conscience, and can nor dare say nothing of their course; others have their tongue in their head, and can and will say much for their sin, though they die in the place. Parts being considerable, such habits are made use of, iniquity establisheth itself by a law in such a soul, what one can make't out to be de jure, 'tis a case to be pleaded, and the soul will plead in these cases with man, and the man will plead with any man, that his soul may hold its own, and sin keep warm where 'tis: parts and parties are therefore now drawn out, and strong reasons brought forth; produce your strong reasons, saith the Prophet, Esay 41.21. Productions of this kind, made abortives by truth, truth in strength drawn out against that which is false, enervating and silencing sinful disputes and practices, is good contention. Thus did Nehemiah contend, Then contended I with the Rulers and said, why is the house of God forsaken? what evil thing is this that ye do? did not our fathers thus? and brought all this evil upon them? Nehem. 13. Man must not move as a beast which knows not the ground he goes upon: action must have authority, and the production of this authority is sometimes necessary; if this or that be not valid by rule, 'tis to be condemned by the rule; and this is every one's privilege, that hath ability and opportunity, by virtue of a general or a particular call; by virtue of a general call as a Christian, to resist sin, and error, which is a public enemy and traitor to the State which any one may lay hands on; and therefore 'tis that Judas exhorted the Christians to put hand to this work, as well as himself: when he wrote to them of a common salvation, he wrote unto them also about a common enemy, and told them that they ought to contribute strength against such as well as he; 'twas needful for me to write unto you, and to exhort you that [ye] should earnestly contend for the faith. You may think (as if he had said) that it is my work only, to contend for the faith, and against that which opposeth it, but it is so mine, that it is also yours by a general calling; persons by the advantage of a particular calling, draw a greater force into the field against the common enemy, but others are bound to contribute what they have to this work, as well as they. We are as men designed, and advantaged peculiarly, as Generals to lead in this sad work, to which the Prophet speaks, Jeremy 15.10. Woe is me my mother, that thou hast borne me a man of strife. Jeremiah had a particular call from the womb, to live as a Solamander in the fire all his days; these as gifted and wealthy persons, raise more force, and bring a greater strength into the the field than others can, but the work bears upon all; The Apostle intimates it, in that he speaks as putting into this work only as one, whereunto I also labour, and striving according to his working in me.  
My purpose is to be precise in this point, and to pursue only the divine nature of contention, which lies in two things, a holy rise, and a holy scope. Many bad things boil in an evil nature, these now and then boil over, and scald standers by, in something that is worthy: bitter language may come from a sweet spirit, but then the person is in a temptation, and his contest against sin sinful and successesse, in order to what might be simply meant: at first setting out opposition external which springs from any such bad principle internal, stains the nature of the act quite through; there is a war from ones lust, as the Apostle James saith; the spirit within dissents some person without, and therefore spits in his face, when it speaks to him, that every one may know him, and have as low an esteem of him as he hath. Affection prejudiced, in order to the person I deal with, and so opposition the fruit of an ill disposition, this is impure contention. Fire of this nature is heavenly, when it springs from love to the man, and hatred to his sin: sin is such an ugly thing, that it becomes no body, no not a friend; 'tis a black spot, but not a beauty spot in any one's face; set it where you will, cut it how you will; when love moulds words to discover so much to the face of him that thinks otherwise; I would not have any one that I love, live or die in any thing that Christ hates: This is Divine contention, precious balm.  
Divine contention hath a divine rise, a divine scope, which is to convince, and to convert; truth is lovely in the eye, as well as in the practice; yet hath many gainsayers in both; these must be replied to, till they have nothing to say to any purpose; objections of weight are a considerable spiritual army, and aught to be encountered, though fools must not be answered in their folly. There is gainsaying with tongue or conscience; dispute must be so steeled with truth, till one or both be silenced; the Scriptures are sufficient this way, they are given by inspiration, and profitable for doctrine, for reproof, for conviction, 2 Tim. 3.16. Weapons drawn out of the word, and so skilfully and reverently used, till pride be stabbed, and conscience speechless, and breathing out its last for the evil course it walked in; this is handling the Word of God, and the soul of man, not deceitfully, but really, and is holy strife; decks set a fire not to burn the ship, but to blow up them at top that would take the whole vessel.  
Contention is not only to stop, but to turn a sinner; 'tis a travel, and pangs cease not till satan be ruind, and Christ formed. Conviction and conversion are two things; a man may feel the evil of his own way, and yet taste no sweet in Christ's; vomiting is painful, the stomach takes great dislike and offence at what it opened its mouth greedily to take in; one would think in this case 'ttwere impossible that what is so violently thrown out, should ever be savoured, and taken in again; yet not in this case, (therefore in no case with some creatures) is there an abhorring for ever. Dog's will return to their vomit, and sinners, but shadowed in that metaphor: spiritual strife is to make certain the state of a Christian; yea, to give the ultimate or utmost of this state; to make former vomitings, old sins, yea, old graces (i) graces' in such and such a degree, to be forgotten; to put forward, and to present every one perfect, in parts, perfect in degrees, which is the emphasis and connexion of the frontice term of the Text, That we may present every man perfect in Christ [whereunto] I labour and strive. Holy strife tends to bring persons to perfection, it is fight a good fight; the issue of which is, the soul able to lay hold of eternal life; able to let go hold of sin, of any sin, and to take hold of any grace; of all grace, of eternal life. Running of this kind is in its scope as others, to obtain, (i) the glory of God and salvation of the soul; our fight of this kind, is not only to kill, but to make alive; to make an eternal death and an eternal life; to make an eternal death to sin, and an eternal life to Christ.  
Use. Strife is common now, all the world is on fire; but 'tis so void of divine property, that I know not what will become of us all; 'tis hell fire that burns only to torment persons, and augment sins; such is our lung and tongue contests at this day; as for other fights (the Lord be gracious to us) they are very bloody, but what their nature is otherwise, I am unskilled to speak: heart fight makes hand fight; love was slain before our wars began, or we had never gone together by the ears with any weapon, neither with tongue nor hand. Justice hath found us out, and turned our inside outwards; what will be in the end God knows; if the Spirit of Christ be wanting in contention, 'tis the saddest work in the world, and of the most desperate issue, and yet nothing puts upon greater temptation this way. When a house is a fire a little wind will make the blaze very big, big enough to consume all; when David had his Sword by his side, how quickly was he overheated by a fool? 'tis so in spiritual contests, when friends meet to argue, they are as soldiers with their weapons by their sides; one fool now in the company, a little folly thrown out overheats and fires all of a sudden, and sets all together by the ears, if Christ be not very gracious. Self must be first slain in me, before I go to destroy any part of self in another; otherwise I shall wound mine own soul, when I go to cure another's; vainglory is conceited, such a man is a reformer of all but one; this exactness, because it cannot accomplish itself, turns into frowardness; and now he that cannot mend all will mar all; the froward soul sow's strife, saith Solomon, Prov. 16.28. These are the most dangerous persons of all: there is a strife of words, and a strife of matter; reason, not passion, must only fight against folly; this makes conquest and honour; strength and vigour of matter, not violence and virulency of words and lust; in this latter strife we can do nothing that is honourable to ourselves, or beneficial to others; and therefore it's a strife utterly forbidden by the Apostle, Phil. 2.3. Let nothing be done through strife or vainglory, but i● lowness of mind let each esteem other better than themselves.  
Yet let not what is honourable be condemned with that which is dishonourable. I am to strive with any to pluck a brand out of the fire; men come not out of the arms of a harlot with ease; 'tis not divine strife, but diabolical that is our plague at this day, and this in no man's heart more, then in theirs that cry-out most of the divisions of the Land, sects, schisms, and factions. I have not a word to say for any one that walks besides rule. That strife in sacred things, which strikes at men's honours, liberties, and the like, is fire not from above, but from below, and will keep persons and Kingdoms low; the sword will never be turned into a plowsheare, nor want work in the world, while this spirit lives. Our weapons in divine things are spiritual; if we make them carnal, we shall abuse institution, and attempt to kill the King of the Jews in the Cradle, to keep ourselves King; truth shall no sooner bud, but have its brains knocked out with a club; which hath been the effectual argument of Antichrist, these many hundred years; and the argument of Episcopacy now on foot in the field, which hath cost a great deal of blood to answer; and yet we are necessitated to answer, as we are opposed; which should make us and posterity for ever after us, to abhor such kind of strive, to advance the things that we think Christ's.   
COLOS. 1.29. 
According to his working.  
DIvine action according to its first cause, is here mentioned: First Christ works, and then a Christian. Christ is the Prince of life; ye have denied the holy one, and killed the Prince of life, Acts 3.15. That is the prime and first maker and breather of life: as Christ is the Prince of life, so he is the Prince of all the acts of life; that is, the preparations of the heart in man, as well as the answer of the tongue, are from the Lord. Ere divine actions are attempted, there are great thoughts of heart in a good man. How shall I move in this action congruous to the will of Christ? a Christian travels still to bring forth; now these travelings of the soul, as well as the birth itself, are all from Christ; the training and exercising of arms, as well as the fight and conquest. He works the will and the deed of his good pleasure. There is a first mover in order to the whole, and a first mover in order to the parts: the will is the first mover in order to the parts; not an organ or faculty stirs, not a thought works or sits up a moment, with any content about any thing, till first the will will it: this first mover is not independent, not the original of its own influence upon other faculties: the first mover in order to the whole, moves the will, which is Christ; he gives the very desires and inclinations of the heart to things that are heavenly; according to his working, we stir and work, the expression means this, that what we are as Christians intentionally or actually, in thought, word, or deed, we are wholly of Christ.  
Three words will comprise all that belongs to a Christian, though three thousand words will not express it, efficiency, sufficiency, al-sufficiency, and all these are of Christ. The first term comprises the very being of a Christian, esse Christianum: A Christian precisely so considered, that is, as divine life and soul is together, as one would say, and he is as Melchisedeske without father and mother, without any propagator in all the world but Christ: there is much variety of things in the world, and yet all of very known and very low birth; some are borne of blood, that is, of very corruption, of very filth and excrement, which we call a praeternatural Generation; others are borne of the will of the flesh; that is, of a natural Generation; others of the will of man, that is an artificial Generation, as all your structures of art and ingenuity, which are the birth of men's brains: but a Christian is none of these births, he came none of these ways into this World, he is of God; which were borne not of blood nor of the will of the flesh, nor of the will of man, but of God, 1 John, which is explained in the verses foregoing and applied to God-man, to wit Christ, to as many as received him, meaning believers, to them gave [he] power to be called the Sons of God. The reception of Christ makes the conception of a Christian; as soon as the Babe stirs in the womb, as soon as love-thoughts begin to leap in the soul, towards Christ and the things of Heaven, that very quickening is from the power of Christ. The Son hath power to quicken whom he will, and none else.  
The power of Christ doth make life, and makes this life more abundant, that is, strong enough to show itself in every action as such a life, as such a noble-natured thing. Not only our efficiency but our sufficency is of Christ. The being of grace and the lively actions of grace, such a potent and vigorous being. 'Tis common to mistake special things: a Christian man is a likely man to act Christianly, therefore an able man, 'twill not follow: for life and strength, are two things: a creature may have a specifical life, proper enough to such a noble business, and yet not be able to do it. As some works and actions are proper to a rational Life, to a creature endowed with reason, and yet such a creature not able to do such works, because not endowed with reason enough: 't'as efficiency but not sufficiency, 't'as not the maturity of its being, the compliment of its kind. The Apostle speaking of himself as a Christian, and in the person of Christians, yea, and speaking all this as under great advantages, yet disclaims a sufficiency as such a person, to act like himself; as a good man, to think a good thought; or as a good gifted man, to preach a good Sermon; not that [we] are sufficient of ourselves to think any thing as of ourselves, but [our sufficiency] is of God which makes us able Ministers of the new Testament. 2 Cor. 3.5. sufficiency hath its birth from God as well as efficiency; one degree of grace, doth not form another, but every degree formed by Christ. There is the grace of being, and the grace of strengthening: the sufficiency of a Christian to act as such a noble person, bears upon the latter. I can do all things through Christ that [strengthens me] he doth not say through Christ that hath given me life, but through Christ that gives concurrence and sufficiency to this life, in order to all that is to be performed by it. The word strengthen which the Apostle useth in the place before mentioned, is rendered by a very fit word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrengthning or corroberation, as one would say, an Oak and an Oak: there must be an Oak and an Oak, life and strengthening, life and life more abundantly; this is the ability of the soul to all things: his making, and his working and strengthening after made, which is called a working hitherto. My Father and I work hitherto: we strive according to present working: not according to first making: striving according to his [working] which worketh in me.  
There is sufficiency and all-sufficiency a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to all things. A Christian is strong in one grace, and weak in an other: strong at one time, and weak at another: this is almost every ones case: there is a state above all these ebbings and flow possible, a general sufficiency, a general Christian, an al-sufficiency, an abounding not in one grace but in all, not at one time only, but at all times, in health, sickness, in plenty, in poverty: a full Sea that hath no ebb, at no hour in the day, no at no season in the year; of such an estate as this doth the Apostle speak, 2 Cor. 9.8.9. God is able to make all grace abound towards us, that we always having all sufficiency in all things, may abound to every good work. Wealth is an ambiguous term, when we say such a one hath a great estate; we ask, wherein? in Money? or in Land? or in Houses? in Wares? or in Jewels, or the like? few persons have a great estate in all these, and yet its possible there may be a general rich man, rich in every thing that is riches; rich in Money, rich in Land, rich in Jewels, rich in Houses, etc. So there may be a general rich man spiritually, rich in Faith, rich in Hope, rich in Love; abounding in this gift, in that gift, in every gift, That speaks Christianity: if there be any such, all-sufficient man, 'tis of Christ, being enriched [in every thing] to all bountifulness] which causeth through us thanksgiving to God, 2 Cor. 9.11. if there be any general rich man, enriched to every thing, as the Apostle speaks, he tells us to whom it must be acknowledged; to God.  
All good is of Christ; habit, act; nothing is of us, in me dwells no good; no man's state is hopeful till this principle be well settled in the soul. Mortal Diseases makes sometimes but little symptom: 'tis so frequently concerning the soul; Pride is a mortal malady, a soul that compliments with Christ, about his eternal condition, wants are so few in number, and so small of consequence; the symptom of this is a senseless spirit at the Throne of grace: God hath many a lie told to his face. God I thank thee I am not as such and such, I am in a very hopeful state over many are, for I do this and that. There is a stroking of self in and after some performances: sometimes God is told of it, but often man: 'tis an implicit contradiction of the point in hand, all is not of Christ, something is of the man himself: he observes his crawling in Divine things, and they are very glorious in his eye, but doth not observe the Toad in his belly that he crawls with, to wit, self. Selfe-action hath this property, a man is much taken with his own motion; some Artists will pride themselves much in a piece they draw themselves, and will plead for it much, though there be little Art or Workmanship in it in comparison of that which some others draw. Swallows catch vermin as they flee: when they flee high, 'tis after Flies: when they flee low, 'tis after Flies: they live upon the vermin of their motion, and keep their wings so long and so strong, with the imperfect animal they flee after. Christianity of this property is common, but I like it not: the man's Religion is sometimes of a higher and nobler, sometimes of a meaner and lower strain, as will best correspond observers but still in its scope, one, to catch Flies, to live upon some imperfect thing that is met with in the motion; and when no Flies can be catcht, neither by flying high, nor flying low, no carnal encouragement, then keep the nest, the house, and do nothing. Christians that live upon the vermin of their motion, are up and down, high and low, very uncertain in sanctity and consolation, and this may characterise every man to himself, that is not practically clear in this point, that habit and act are both of Christ.  
By-things looked at, cannot bring in nor bear up, such a noble life as we pretend to when we profess a religious life; this life is according to every dram drawn from Christ, 'tis not from the speciousness of our own action, nor from other folk's encouragement. This time is full of straits, external engagements bias men much, about internal and external things; if this temptation were over saith one, I would take a better course. No thou wouldst not: courage to the things that are noble, springs not from any earthly advantage; if all secular authority in the Land, should say, they would secure thee, for any damage that thou shouldest suffer, in pursuit of such a Religious cause, yet would thine own heart fall off like the Jsraelites from entering the holy Land, and thou wouldst as they, step back, when at the door ready to enter, who though Moses and Aaron bid them to enter, yet they fell off: so though Parliament and Synod were at thy back, and did encourage thee to enter, yet if thou have no other encouragement, thou wilt not step a step in the ways of God; by the grace of God I am that I am, saith Paul; let all the men in the World be never so gracious to thee, yet wilt thou be as ungracious as thou art, to the day of thy death, if the grace of Christ do not put Spirit and Life into thee.  
Externall inducement is nothing; that man's Religion is nothing that thinks otherwise, and 'twill prove so to his shame and loss, if his eyes be not opened to see it. If a man speak merely of a natural life, that is, a life as a man, as such a creature, than a man may say of external good things, as Hezekiah of health and strength, and other outward advantages, in these is the life of my spirit: but if you speak of Divine Life, life to that which is Heavenly; in riches, honours, friends, parts, in no exernal thing, in no internal thing, but in Christ, is the life of my spirit; according to his working, not according to my own working, shall I work for God, and for his glory. Stratagents and wiles, is much made use of in these times of woe; Satan uses it too: stay saith he, till Parliament and Synod put life into thee, till they do this, and they do that, ('tis good to honour authority, in that which is proper to such authority) but so you may stay till the sword of God's wrath that is in the Land kill you all. Work according to his working within you, and take heed of checking this, to wait for others working without you, to set you forward; strangle the quickenings of the spirit, and expect quickenings from men, and thou wilt be executed by conscience for the greatest murderer in the World.  
Our life bears upon the operation of Christ. Let's make Christ the fountain, and then let's draw as much water of life from him as may be. You see how exact and express the proportion is made, between Christ's operation and our life; such operation; such life; we strive according to his working: therefore let's set Christ at work hard, and get as much divine operation and life from him as may be. Divine operation is the choicest mercy in the World; how full of life is my spirit when in the Hands of God when he hath it working and moulding of it! commend thy spirit therefore often into his hands, send him much work. Spirits are so much employed and overwrought in the World, that Christ hath little or no work sent him, no house nor shop to work in. A man? no: an image stands before God in duty, a thing without a soul; no spirit sent to God to talk with: no soul, no child of the soul at home, to tell where the Parent is: children of the soul, I mean thoughts & desires, all sacrificed to devils, at the end of the earth; and thus fare from home must abide, and never be sent for home, who ere come to visit them, though it be Christ himself: what Divine operation can be in the soul, when the soul is so given up to gadd after worldy things? Divine operation is a very retired act two great Pears in conference & may not be interrupted (things in discuss, being of such great concernment,) the Spirit of God and the spirit of man. Divine operation, it is a vision from Heaven; of property like that of Paul's, that binds the soul in order to all carnal objects that may make the mind gad; and in this vision as in that is a voice, a still voice, Saul, Saul, sinner, sinner why dost thou do this and that against me? but this still voice, is full of life to the soul that stilly listens, this operation of Christ silenceth that noise which is in the soul, by the operation of other things, and then is there a voice from Heaven to the soul, come up hither O soul, thou must be above this and that, for the tranquillity and felicity of thy life. These are the operations of God, in which is the life and Heaven of man. All divine operation hath voice, the word and the spirit go together still, Christ works and talks, makes peace and speaks peace, makes war, and speaks it to conscience. You might know what God is a working in your souls, he speaks it now and then very plain to conscience: you that have ears to hear what the spirit saith; the spirit works, and then it speaks what it works; the spirit [saith] now and then in still weather, if you listen now and then you may hear what it saith. The spirit and the word go together, one moveth and quickens the soul by the other, Hellward or Heaven-ward; the one should be much dreaded and the other much desired; Divine operation is a thing of the greatest concernment in the World, 'tis as the spirits in the blood; if the Pulse beat and work not, spirits are all wasted, death is seized upon the state. Sinners, I know not how God works in your souls, how he hath stirred, or how he doth: only know this, when he leaves pulsation, that is, ceaseth knocking, know that your life is departed: the operation and the pulsation of God, is the life of the soul; the life of the souls, is the blessedness of the soul; as I am lively and agile in divine things, carried upon eagle's wings to God in all duties, so am I in Heaven. Get as much therefore of this operation and life, as you can. I speak this, because there is a great difference in Divine operation. There is an operation that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will, and there is an operation that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all readiness of mind to will, 2 Cor. 8.11. Act. 17.11. they received the word with all readiness of mind, speaking of the noble Bereans. There is a great difference between Divine operations, and this makes a great difference between Christian and Christian, one fare more noble than an other; These were more noble than those of Thessalonica, in that they received the word with all readiness of mind; there was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Willing, but all readiness to will, all strength and life of affection to Christ and the Gospel, which is the Nobility of a Christian: These are the Noble operations that I would have you long and look after.   
COLOS. 1.29. 
Which worketh in me mightily. Or, in power.  
IN-operation simply, and in-operation extraordinary, are both to be stood upon a little, to open this expression unto you; the one will open the first part of this expression, which worketh in me: the other will open the latter part of the expression, which worketh in me mightily, or in power.  
In-operation simply considered, is a supreme act, making an eternal impress upon the soul, for life or death. Things have their advantage by position; so they may be put that every one cannot reach them nor find them out; the heart hath this advantage, 'tis a hidden man, an inward creature. What you look upon or touch, when you have to do with a creature of your own making, is flesh and bones; but the manhood of this substance, or that which makes this substance a man, is hidden within; so hid that none can reach, but by supreme power of its own, or borrowed. Among these Nations shalt thou have no ease, but the Lord shall give thee there a trembling heart, and sorrow of mind, Deut. 28.56. The Lord shall give thee there a trembling heart: a stone may be stirred and toumbled sometimes, when it is not broken: Consider the heart under this metaphor, as the Scripture doth, for some refractory properties of it, and this stone that lies at the centre of the little world, cannot be stirred, nor the foundation of this little world shaken in the least but by a supreme power; The Lord shall give thee there a trembling heart. Those internal operations which make a wicked man's heart shake and tremble sometimes, they are from the Lord, and when the Lord takes off his hand, the stone lies still again; lift and pull whoso will, as long and as much as he will, the sinner stirs not; which is authority enough, that internal operation is a supreme act. If this be not, Job gives further authority, and makes a higher instance. Consider the stone that lies at the centre of the earth, the foundation stone of the little world, I mean the heart, as shaken, or as broken, and God doth it; God maketh my heart soft, and the Almighty troubleth me, Job 23.16. When a Christians heart melts and is dissolved; take it in a refreshing sense, or take it in an afflicting sense, supreme power doth it: man cannot do this himself; a sinner, a Saint, cannot move the stone in his bosom one jot; 'tis an Almighty act that reacheth the heart of any man; the Almighty stirs me within. Internal operation is as I have said, a supreme act.  
This act makes eternal impress: Internal operation, is from a high hand, and of high concernment; 'tis of everlasting force: the Spirit is called an eternal Spirit, not so much in order to being, as in order to operation; the things that this Spirit worketh in us and for us, are life eternal: the workman, the workhouse, the work wrought in this house, are all eternal: the Spirit eternal, the soul eternal, the works wrought here, the carvings or cuttings, are eternal; unalterable; if Christ make but the least dint upon the heart, I may challenge all powers in heaven and in earth to even it. Operations external are not eternal; not a work you look upon without, though never so great or glorious, but fades, and shall be turned into its fitst nothing; but operations internal are eternal; what God doth in the soul, is to last as the soul; if he drop mercy into us, this drop shall last for ever, though all the mercies without us may be gone in a moment: if he drop justice and wrath into us, this drop abideth for ever. God is called immutable, not so much in order to being, as in order to action; and not in order to all action neither; but in order to internal actions; such as are done about the soul. I am God immutable and change not; Change not? in what? in esse? that is granted of all, and needs no affirmation; no, this is not the thing; but in operari: and about this many doubt. I have droped mercy into the hearts of the sons of Jacob, and it shall never out; I have begun a good work, a good internal work, and it shall last to the day of Christ; it shall last unto Heaven, that is for ever; therefore is the Spirit, according to his presence and internal operation, called the earnest of Heaven, and the scale to the day of redemption; it makes impress upon the soul so deep, that abides for ever; the work the Spirit doth in us, outstands the gates of hell; the Temple that Christ now builds in us, not a stone, not the least pin of it, moulders to all eternity, 'tis so wrought: 'tis so on the other hand, what he doth internally in point of justice, he doth it to purpose. All the world on fire without, you may sooner quench it, than one sparkle of the fire of God's wrath, which he casts into a man; this is an everlasting fire, a always punishment, as the Scripture speaks; Bow down their back always, pointing at Doeg and Judas, and such like wretches, that were internally punished. A man internally smitten by the justice of God, his back is broke for ever: take Job but as he personates a wicked man's case; forbear the application of it to himself, as he doth, being then in a temptation; let his person alone, but take the thing, as his apprehension is opened fully in this point, to his trial for a time, and you shall have him speak notably, of the property of internal operation, in order to evil men. God is in one mind, when he is at work in wicked souls, one cannot turn him; what his soul desireth that he doth, Job 23.13. If after great provocation, workings and strive without, by words and blows, he go to work within, to fit the vessel for wrath; if this be now the will of God, there is no turning of him, nor no turning of the point, nor edge of the tools he works with; no terminating the effect short of the Author's intention: the Trinity in their action internal, to express this property of it are called agents hitherto. The Father worketh hitherto, and I work; observe about what works Christ was, when he spoke thus; he was about internal action, to wit, the curing of the cripple which had lain so long at the pool; which was a crippled soul, as well as a crippled body.  
Internal operation is of eternal force; this is general and indetermined: therefore it follows in the definition, 'tis of eternal force to such an express end, to life and death: that which Christ doth within about the heart, is vital or mortal, to dispatch the creature for his furthest end. To make miserable or blessed here, is not the furthest end of internal operation, though the furthest end of external operation. Externall donations which are the works of God's hand, their furthest end is to make a sweet condition here; as riches, and the like, they will avail here. Money answers all; but they will not avail any further than here, for the felicitating of man; they will not avail in death, much less in judgement, to do man any service: but the furthest end of internal operation, is to make cursed or blessed in death, and after death in another world, when and where nothing else can. There be gifts that be mere Spirit, which have not a jot of any carnal thing in them; these we call internal; these are moulded some by justice, some by mercy, and you shall see what their end is, by an instance or two. God hath given them a spirit of slumber, Rom. 11.8. Here he speaks of operations all spirit; God hath given them a spiris of slumber; internal works, and the Prophet tells the end and issue of these; 'tis decisive, to dispatch them; they have a spirit of slumber, that they may go away in a slumber; Shut their eyes, lest they should see with them; stop their ears lest they should hear with them, and convert, and be healed. Internal operation we see dispatches the soul one way or other. Into whatsoever house ye enter say peace, and if that would not take, speak death: These were but emblems of Christ's internal action. Into what house or heart Christ goes to work, by his Word and Spirit, he makes through work; the Axe is then to the root; it makes excision or circumcision at least. All internal operation is to cut off sin off the soul. He is a Jew that is one inwardly; Circumcision is that of the heart: When he goes to work inwardly, he doth excise or circumcise, and thus I have opened the nature of internal operation.  
The worst evil is curable, the greatest good attainable; this issues naturally from this point, that there is such an engine to be found, that can work inwardly. Our greatest maladies are those that are within; that one plague that was upon Pharaohs heart, (to wit) the hardening of it, was more than the ten plagues upon his outward man. Evils are not rightly weighed; this is one of the greatest evils: they which strip us most of external things, they are accounted greatest: no, they are not; that which gnaws upon the soul after outward things are gone, is greater. There is death, and the bitterness of death, as Agag said; the one it is a greater evil than the other by fare. The death of husband, wife, child, or the death of estate, is nothing, if it be but a naked departure of these, if their ghost do not walk afterwards in the soul, if there be not after their departure a bitter tang in conscience, as evilly got or as evilly kept; got with too little conscience, and kept with too much affection; the cup of affliction, fill it as full as the world, or as satan can, if God do not put one Ingredient in it or other, to make it off with a tang and a touch upon the spirit, 'tis nothing: when a malady doth fester inwardly, and lights of some blood-vessels that carries it more directly to the heart, than it is a malady indeed; and yet in these cases there is hope, if taken in time, because there are things inwardly virtual and operative: so we can say spiritually; the strongest poison that the soul hath taken in, cannot render the condition desperate, because there are things of an internal virtue; operations that can reach the soul: Christ can purge the inward man, and can let the inward man blood; with his Word he can prick the heart, any tumour or swelling in it, and let out all the watery or fiery matter that is in it; he can wound the spirit and then heal it; make clouds, and then expel them; make darkness upon the face of the deep, upon the soul that deep part of man, and then make a Sun rise in this horizon, in that more than half the little world that lies out of fight: when more than half the little world is drowned, when that in part of man is quite overwhelmed: yet then is not the case desperate; nor should any soul give it up as so. Misery sometimes arises to extremity; extremity is darkness without any light; a whole Army engaged and routed; without fightings, within fears: the hand can do no more, the head do no more; all faculties have pumped themselves dead in the place: I cannot think a thought to refresh me; the waters are come in to my soul, and come in so deep, that I give up myself for lost. This poor soul hath more sorrow than is godly. Pressure is unkind, when it oppresses; oppression is not always from another; I may be an oppressor to myself; and this is when I writ death upon my person, because Christ hath written death upon all my actions. Where thou canst do no more, wilt thou give up thy soul for lost? if this should be generally practised, there would not a soul be saved. Waters are come into thy soul, and thy heart is overwhelmed; and yet in this deep internal distress, a Rock may be found, something higher than thee may appear for relief, by a supreme hand. From the ends of the earth will I cry unto thee, when my heart is overwhelmed; lead me to the Rock that is higher than I, Psalm 61.2. When the water is got in to me, and overwhelmes my heart, yet then there is one higher, and taller than I, that can pull me out of these deep waters; pull body out; yea, pull soul out, and save the heart when it is overwhelmed.  
The worst evil is curable, the greatest good attainable, I see by this point. The greatest good in this world, is that which Christ most loves; that which he most loves, is truth in the inward parts. We are taken with outward beauty, and outward glory; Christ is not. All the glory of this world was showed to him by satan, at once, and yet no temptation to him, affection not stirred a jot; internal glory takes Christ much, truth in the heart; himself seated in the soul, is the greatest good in the world, to him, and to us; and this takes him exceedingly. If the Devil when he took Christ and set him upon the top of a high place, could have taken Christ and set him down in any man's heart, and seated truth in the inward parts of any one, though it had been the poorest person in the world; this would have taken him indeed: but Satan cannot do this for Christ, neither doth Christ need it from him, he can do it himself; he works inwardly, at a greater depth, and from a more underived strength than he; he can take Chariot in his Word, and ride over all the great world, over all the little world, into every room of the soul; into joints and marrow, and set down himself where he will; in conscience, in affection, in what inward part he sees good; in some one part, or in all parts: that is the greatest good in the world, when truth is in the inward [parts] (i) not in one faculty, but in all; not only in the understanding, but in the conscience, in the affection, in every faculty; this Christ loves mightily, and what he loves he can accomplish; there is no torture upon him, affection larger than power, as 'tis usually with us. All power is given to him, to work without, to work within, in Earth, in Heaven; that is, in the more internal and heavenly part. He giveth wisdom to the heart. I will give my Laws into your mind. By Laws is meant all grace; and yet all this made a gift, and given into the soul that desires it. Christ gives things into the hand, yea, into the heart, all precious things, and derives them into all parts; and when all this is done in us, and the like laboured for to be done by us, in all others; then is internal operation in power; or then Christ works in us mightily; which term pointing only at a gradation in the same operation, hath raveld out itself, according to what is difficult, in unfolding the former.   

A concluding Speech.  
WHich worketh in me mightily] The concurrence of this power we have had in our measure all along our labour, which I would should be much acknowledged to Christ; by virtue of which we are now come to our period of this Verse, and of the whole Chapter. Our pace in this long journey hath been slow, that you might all go along with me, in the well understanding and embracing of weighty things; and yet how many notwithstanding our double industry are left behind, in the blindness and misbelief of their souls, I know not. If our Gospel be hid, after all pains fully to lay it open, such souls have great reason to fear themselves. Childbearing is no easy work to any, but doubly hard to some; so that life out of death, may that which comes forth between the legs, be called. This birth though but a hard-favoured child, hath been hard travel to us; 't'as made many a sigh and groan, many a heart pang and crying out to God. What you will do with the child now borne, whither you will be a Pharaoh or a Pharoahs' Daughter to it, murder it or keep it alive in your hearts, I know not. This I know, that no man can spill all the blood of any child of God, some will stick upon you do what you can, to tell the murderer at the great day. Sighs and groans are the tears of the heart, the heart venting itself at the mouth when it cannot at the eyes and other lesser pores: every drop that hath fallen from our heart and head, from our Eyelids or Eyebrows shall be all gathered up, and put as marginal notes along by all our labours, and all put in one Volume together; and this volume put in your hand at the great day, and opened Leaf after Leaf, and read distinctly and exactly to you, and your souls made to attend, regard, and remember better than here many of you have done; and when all is thus read over, this book shall be closed, and this question solemnly put to you all; now O souls, what have you profitted by all Words, Prayers, Tears, Sighs, Groans? As Conscience can answer to this (for nothing else may then speak,) so shall your sentence be, and I shall be called out to give witness to the justice of it, and say Amen Lord Jesus, righteous is all that thou hast pronounced upon these souls. Our labours lost, if this were simply all, truly 'twere nothing; but our labours lost, and your souls are lost; and yet what is loss to you shall be gain to us, for we are a sweet savour to God both in them that are saved and in them that perish. As we dress and as we water Trees in the Lords Vinyard, so shall we have our wages, and not as these Trees bear; if Trees be dressed and watered well, though they never bear well, we shall have a good Vintage. You Londoners are Trees watered choicely indeed. 'Tis storied of the Plane Tree, that at its first transplanting into Italy, 'twas watered with Wine, to make it take and prosper in those parts of the World: you are Trees watered with Wine; I cannot say that you have been so watered by me, I dare not; but this I can humbly and truly say, that if our choicest strength and spirits, may be named in stead of Water, Wine, or if the blessing which hath gone along with these Waters at any time have turned them into Wine, in vigour upon your souls, then hath God by me watered your Roots with Wine; and yet if after such costly watering you grow not nor bear not, certainly such Trees are near unto cursing; which sad effect that my Ministey should be an instrument to hasten to this place, or to any soul, will make me to continue mourning still in secret for you all, and so spend and end my days. * ⁎ *   
FINIS.   

TABLE.  

MAn is in soul misery page 1  
So naturally, judicially, universally p. 2, 3  
Whether sensible of soul misery, moved: and what demonstrates insensibility p. 3, 4, 5  
Christ snatcheth souls out of Hell P. 7  
Christ moves swiftly, throughly, preventingly, ravishingly to save p. 7, 8, 9  
Whom Christ hath snatched out of Satan's power p. 10, 11, 12  
That power which works irresistibly to save the soul, with much ease can save our body p. 13  
Ignorance makes profaneness p. 14  
Ignorance pollutes will, the practice understanding, the conscience, and is the Devil's element p. 15, 16  
The dark Church of England spoken to p. 16, 17  
Christ carries souls to Heaven p. 18  
Christ saves laboriously, fatherly, surely, p. 19, 20  
Satan carries souls to Hell, and how p. 22, 23  
Demonstrations of Christ's Kingdom in this world p. 25, 26  
Some not far from the Kingdom of God, and yet never come there p. 30, 31  
Love gives forth preferment to all God's children p. 32  
God gives orderly, purely, solacingly p. 32, 33  
The folly of men that look after humane favour to rise p. 34, 35  
The blessedness of them which are beloved of God p. 36, 37  
What redemption means p. 38, 39, 40, 41  
Bodily bondage looked after, but not soul bondage p. 42, 43  
What a spirit of bondage, and a state of bondage are p. 43, 44  
What men in bondage, and those which are out of bondage should do p. 45, 46  
The choicest mercies come through the greatest miseries p. 47, 48  
Grounds to give God the glory of his way, let it be how 'twill p. 50, 51 52, 53  
Great things coming to us in way of hardship; exhorted to prepare for hardship p. 54  
What sin means p. 55, 56  
What reconciliation notes p. 56, 57  
What forgiveness of sin is p. 57  
Christ is admirable in action, and in person p. 59  
The excellency of Christ's person makes the excellency of his action p. 60  
How Noble action proceeds from the Noble form of things p. 61  
What Christ is in completeness, he is for believers p. 62, 63  
Christ as the Image of God to man explained p. 63, 64, 65  
How to conform to Christ as the Image of God p. 66  
No representation for Divine adoration, but Christ: how nature attempts nothing this way, and how fancy if it would, is disadvantaged p. 67, 68  
God invisible in action and person p. 70  
That God is invisible in action, tremble before him p. 73  
Gods action is invisible, trust in him ibid.  
That God is in person invisible, long to be out of the body p. 74  
What firstborn notes. Birthright an honourable thing p. 74, 75  
They which have but a mere natural birthright, spoken to; and they which have both a natural, and a spiritual p. 76, 77  
B●avenesse of spirit to maintain privilege wanting p. 78  
Every thing a this side Christ a creature: things therefore should be feared, loved, trusted in, as they are p. 79, 80, 81  
Men are apt to conceive too low and too mean of Christ p. 82  
We set up things as we see them, and as we love them p. 82, 83, 84  
Demonstrations of setting Christ above all p. 84, 85  
A holy soul cannot tyre itself in the contemplation of Christ p. 87  
There is variety, congruity, transcendency of excellency in Christ p. 87 88  
Three things that destroy divine contemplation p 88, 89  
'tis our duty and our consolation to contemplate whole Christ p 90, 91  
God doth create, and new create in Christ ibid.  
All divine action going forth in Christ is consolation to the godly; they may argue for the choicest mercy upon this ground p. 93  
Earth the room we live in here, which is low, common, dark, filthy, p. 95 96, 97  
As our dwelling is, so should we expect to find things p. 97, 98  
But one good neighbour in Earth ibid.  
The works of God afford man a full soul employment p. 99  
The soul is noble in its acts, and Christ would lose none for want of employment p. 100  
The soul is remiss in its acts, Christ leaveth this without excuse p. 100  
Whence soule-idlenesse about divine things springs p. 100, 101  
Thrones, Dominions, are explained p. 102  
Christ hath an unexpressable power by him at command, to overrule this world p. 102  
Angelical properties p. 103, 104  
The pride and folly of men that war against God p. 105  
Christians exhorted to trust in Christ because of his command of Angels p. 106, 107  
All things must be for Christ p. 108  
Many will die by this law, that all is to be for Christ p. 110  
Nothing will be for Christ as it should be, when the heart is not p. 110  
What speaks the heart for God in action p. 111  
Affection naturally is no whit divine p. 112  
What eternity is p. 113  
There is principium ordinis, temporis, & essentiae p. 113  
Obedience must be suited to Christ's being and moving p. 114  
Christ as an eternal agent worketh in the soul p. 115  
Christ being eternal, eternal things may be had p. 116  
In Christ all things consist, and what this expression imports p. 117 118  
What providence is, common, and special p. 119, 120  
Consolation to necessitous creatures, that in Christ all consists p. 121 122  
What to be observed to make Christ give out himself for sweet subsistence p. 123  
There is store in Christ for all spiritual necessity p. 125  
Grounds why not supplied with much from Christ our head p. 127  
Many spiritual eonsiderations to quiet souls that are complaining for want of much of Christ ibid.  
Christ as head: what his rule is, and where p. 130, 131  
Men cannot bear the rule of Christ p. 131  
Two things demonstrate the heart ruled by Christ p. 132, 133  
Several considerations to draw the heart under the rule of Christ p. 134, 135  
The principality of Christ's Priesthood demonstrated p. 136, 137  
Christ's Priestly Office to be made used of p. 138  
Hard to convince men that they trust in their wo●kes: two things discover it p. 136  
Consolation in a double respect issues from the Priestly Office of Christ to believers p. 140, 141  
The superiority of Christ's Prophetical Office set forth p. 142, 143  
Christ teacheth internally, eternally, instantly p. 15, 146  
Whether taught of ●hrist, and what demonstrates it p. 146, 147  
Christ hath a general glory: a garment without seam p. 148  
Gold proffered to sinners that hath no dross p. 149  
Persons that would love Christ are excepted ibid.  
God fits one thing to another p. 150  
Gods way in this world is a tracing of man ibid.  
The Deity speaks out itself in apt action ibid.  
Divine action is to make conviction p. 150, 151  
God will be even with men that oppose him p. 152  
England to justify Christ in all her misery p. 153  
The folly of some in looking for great things: what fitteth for great things p. 154, 155  
A gracious heart is taken with Christ as chief ibid.  
Judgement is clear, and love sincere in a Saint p. 155, 156  
Persons exhorted to consider who is chief in their souls: three things speak the undervaluing of Christ p. 156, 157, 158  
I cannot believe: this objection answered to p. 159  
Saints prise Christ as chief, and so doth he them; the benefit of this ibid.  
We are all by sin dead: the properties of spiritually death p. 160, 161  
Now trading is dead to think of dead hearts p. 163  
Two things tend to spiritual life p. 163, 164  
Christ hath in all things the pre-eminence: what universal dominion means p. 165, 166  
The power of Christ to be laid to heart: proud sinners to trouble at it p. 167  
As God hath set Christ over all, so should we p 168  
Love sets Christ as high as God hath set him, over all ibid.  
The blessedness of their condition that gives Christ pre-eminence in all things p. 169  
How freely God contrives relief for man p. 170  
Free motion, the purest, the noblest, the surest, the sweetest p. 170, 171  
That God's motion to sinners is free, should comfort them p. 172  
'tis pleasing to God to give grace, but not so to sinners to receive it ibid.  
Denial of free grace hath four aggravations p. 173, 174  
Every thing is shaped to man according to Gods own will p. 178  
Things, below man, equal to man, above man, are all shaped by God's will p. 179  
Though God, yet no man may pursue his own will ibid.  
A man fast to his will, was first very lose from God p. 180  
A man pinned to his will hath three grand plagues upon him p. 181 182  
Very comfortable in all conditions, that things come to us according to Gods will p. 183  
God restless till fallen man relieved p. 161  
'tis natural to God to show mercy: he eyes the beauty of action, the necessity of action p. 161, 162  
The property of God's motion is restless to good; the contrary to this is diabolical, and yet in some men: evils of it p. 162, 163  
Christ hath all fullness, reception and fruition unto the highest blessedness: this demonstrated p. 166, 167  
Though Christ have all fullness, yet empty creatures care little for him p. 168  
Some have no grace nor no good nature ibid.  
Grace in fullness, the felicity of life p. 169  
Christ's fullness is a Christians p. 170  
We are to prise persons and things according to the worth that is in them p. 171  
The properties of internal wealth p. 171, 172  
If persons were prized according to what is in them, and not according to other things, the world would be rightly ranked p. 173  
How to discern what is in men p. 174  
Reconciliation defined p 176  
We look after friendship, but mistake what friendship is necessary p. 179  
Victories speak not God reconciled p. 180  
Bleeding souls spoken particularly to from the point of reconciliation p. 181  
Every condition in this world hath mutation p. 182  
Sin, the will of God, and the wisdeme of God, how they have their influence into the mutation of things p. 183  
Mutation preaches submission p. 184  
Inward mutations the saddest p. 185  
That things change here, should commend the life to come to us p. 186  
The greatest cruelty is amongst persons hypocritically professing Christianity p. 187  
Profession a thing of course ibid.  
Conviction makes conversion, or further perversion p. 188  
We should not account our persons and fortunes secure because we live amongst persons professing Christianity p. 188, 189  
The grounds upon which some are over credulous ibid.  
Me profession demonstrated in two things p. 190, 191  
The proper plague of hypocrisy is searing p. 192  
What the blood of the crosso means p. 193  
All that belongs to our welfare contrived upon the cross by Christ p. 195  
Unsensible persons neglect the benefit of the blood of Christ p. 195, 196  
Where conscience bleeds, the blood of the cross is of use p. 196, 197  
Christ's blood engageth God to give faith p. 197  
What is meant by reconciling all things which are in Heaven, and which are in earth p. 198  
The Noblest creatures are beholding to Christ p. 199  
The less may be said for sin the greater it is ibid.  
Grace works unexpressible rest to us-ward p. 200  
Grace did work more compendiously than now it doth p. 201  
Mercy is infinite, and works so ibid.  
Bounty should be admired ibid.  
The contemplation of Christ's sweetness makes the marriage knot p. 202  
Such as are stripped of all their outward estate comforted p. 203  
We are apt sinfully to forget sin p. 205  
God hath espied that we forget sin, and he is rousing up our memory p: 207  
A sad demonstration that England doth sinfully forget her sin p. 208  
A sinners hand to the devil's plough, he may look bacl p. 209  
To look bacl upon a bad life is of grace p. 210  
What alienation is p. 211  
Alienation should be laid to heart: 'tis sometimes eternised p. 213 p. 214  
God very inclinable to embrace that soul which is far from him p. 215  
What a blessedness 'tis to enjoy the presence and fellowship of God ibid.  
What an enemy to Christ is p. 217  
Many are now one against another, possibly all against Christ p. 219  
Integrity hath a double universality in it p. 220  
Adversaries of the Lord called upon to cease their course p. 221  
The prime seat of sin, where it is, and why so seated p. 222, 223  
Whether sin be disseated, and what may demonstrate it p. 224, 225  
The greatest blessing in the world to get sin throughly out of the mind ibid.  
What is to be an enemy to Christ with the mind p. 226, 227  
Sinners last shift for sin is, that they did it against their mind p. 228  
Remedy must be speedy when sinners set to sin with their mind ibid.  
What makes the action of a man wicked p. 229, 230  
Our life wrapped up in our motion p. 232  
What to be done to right things amiss in the outward man p. 233  
What goes to make up a good action p. 234  
The grace of God unto life is in all respects free p. 236  
God invites universally, affectionately p. 236, 237  
God pursues prerogative altogether in his dispensations ibid.  
Not a creature that can engage God p. 238  
The favour of God goes forth for nothing in man, but the wrath of God goes forth always for something in man p. 239  
Grace is free in reference to all soul distresses p. 240  
Grace free to carnal wretches p. 241  
God in mean and low ways brings about great things p. 242  
Enemies of the Lord should tremble, that Christ doth great things by small means p. 244, 245  
God should be honoured in his way of doing great things by small means p. 246, 247  
'tis a hard thing to be kindly affected with what others do for us: from what such an affection springs p. 248, 249  
The mortality of all earthly things p. 252  
Wisdom will have no Heaven here p. 253  
Every thing dying, and yet carnal affection alive ibid.  
Christian's poor in the things of this life, cheered p. 254  
All thing dying here, but all things ever living above; should make one long for that state ibid.  
Divine presentation opened p. 255, 256  
The properties of that presentation which Christ makes when he presents the soul to his Father in Heaven p. 257, 258  
The people of God cheered with this that they shall be gloriously presented to God p. 259  
Through abiding in the faith opened p. 262  
Some men's religion a principle of juggling with conscience p. 265  
They have much of Christ internally who cleave close to him ibid.  
Man advantaged is an uncertain creature in a good course p. 266 267  
What are advantages and what disadvantages to a steady course p. 268 269  
None should be confident of the stediness of motion from any gifts p. 271  
Things that would move very steady must rise very high p. 272  
What hope is p. 273  
How joy comes in to the soul ibid.  
The soul naturally fits up much p. 274.  
Hope hath all senses exquisite p. 275  
Hope conversant about no ill: hope conversant about the Noblest good ibid.  
'tis a heavy stroke when the soul refuseth comfort p. 276  
How to know that all sin is discharged p. 279  
What positions to be held, which secretly induce hope p. 277  
What a double miserable condition 'tis in these times to be without hope p. 279  
The Gospel is a grand blessing p. 281  
The Gospel makes an exact discovery of man, and of God p. 282  
The Gospel loathed by us; the evil of it p. 283, 284  
Great favours given, we should return answerably to him p. 285  
Saving grace hath a universality in it p. 187  
Christ hath vast power to do good, and he cannot suspend it, in order to a distressed soul p. 288  
Christ is upon this design of giving himself to the soul that would have him p. 291  
What the word Paul signifies p. 293  
The freeness of God in all dispensations of grace and place should be matter of admiration p. 294  
The Land full of mercies, and full of nothing but brutes which tread upon them p. 295  
The proper work of Christians to admire the grace of God p. 298, 299  
Duty at last is sweetest p. 300  
Obedience rejected because of its issue, a damnable fault p. 301  
What magnanimity is p. 302, 303  
The great need of magnanimity in these times p. 304  
The souls of God's people as well as their bodies suffer in this world p. 306, 307  
Comfort when pains rage's inwardly p. 309  
A man should be very long ere he make a positive conclusion upon some works of God towards him p. 310  
Two considerations which may relieve much when trials pinch the soul p. 311  
To fill up that which is behind of the afflictions of Christ, etc. This opened p. 401  
The fury of man implacable ibid.  
Malicious men fire-shovels p. 402  
Christ hath left all his prime business in this world to Christians ibid.  
At what height we are to be for Christ p. 403  
None should be secure: sin and justice will meet any where; in a City walled with Brass ibid.  
Christ hath drunk of the bloody cup in his turn, the next is this Saint or that p. 404  
Gods people are not all in prison at once, and why p. 404, 405  
The order of trials to God's people, hints the order of judgements to the wicked p. 407  
The sufferings of a Saint but his turn p. 408  
A great honour to drink of the cup that Christ did ibid.  
All earth bears thernes p. 409  
What oppression is p. 410  
How many ways oppression is made p. 411  
Great men incident to the sin of oppression p. 412  
The greatness of the evil of oppression, the cause of civil war p. 413  
The goodness of Christ to be admired, as delivering from oppressors p. 414  
The Church Militant described p. 415  
The misery of the Militant Church to be laid to heart p. 419  
How Christians find their hearts moved to wrestle for the land p. 420  
The Cross keeps off some from the Church Militant p. 421  
The Church Triumphant p. 423  
All cannot be of the Church Triumphant p. 427  
The soul that pants for Heaven spoken to p. 428  
What's done for the soul's relief must be speedy p. 429  
Two things incomparably swift in bringing forth p. 430  
Of a sudden sinners are undone ibid.  
Forbidden fruit agrees well enough with some stomaches p. 431  
Family distribution man's blessedness p. 433  
We should not content ourselves with common mercies p. 434  
They that feed on family favours own much to God ibid.  
Christ peculiarly applies himself in all his dispensations; unto his own people p. 436  
Towards whom Christ inclines we should p. 438  
The heart of Christ hanging towards his people, they should suck this Honeycomb p. 439  
How the heart of God inclines cannot be gathered by his hand p. 441  
Not safe to calculate kindness by the motion of outward things p. 442  
The word of Christ pure, pleasant p. 444  
The Gospel rejected p. 446  
We are spectators of sin and justice in height p. 447  
Who it is within us that speaks, and what answers we return p. 448  
There is a power opening and shutting things of eternal consequence in order to man in this life p. 449  
What Christ can do to a perverse soul p. 451  
Sweet to consider that sacred concealments are but for a time p. 452  
Mercies have their several dimensions p. 453  
Love heightens dispensation till the soul be lifted to Heaven ibid.  
Growth not regarded speaks unsoundness of heart p. 454  
We have greater things than our fathers, and regard them not p. 455  
What the demonstrative light of the Gospel is p. 456  
Some have Jobs wish, they give up the ghost in the womb p. 458  
The most are finally left ibid.  
Two things hint a soul finally left p. 460  
Gods people shall not be utterly forsaken ibid.  
A Christian is a hungry, thirsty soul, and the grounds of it p. 464, 465  
What is a Christians game p. 466  
Growing Christians a great blessing to a Land p. 467  
Such as would be strong in affection, directed p. 469  
What the riches of the mystery of the Gospel is p. 470  
Heaven proffered as in Heaven p. 474  
Christ and his Ministers to be prized p. 475  
What a Gentile is p. 477  
The danger of conviction stifled p. 461  
Gentiles in heart should be so in name p. 480  
Mercy for Gentiles p. 481  
Christ in man, what it is p. 482  
Christ chooseth a very forlorn seat in this world p. 483  
Our souls are the spiritual grave of Christ, and he will be the victory of this grave p. 487  
What hope is p. 488  
Our felicity lies in Noble principles p. 450  
What glory is p. 491, 492  
Gospel administration makes exact illumination p. 496  
Christ slain, his blood cries in conscience p. 498  
The vindiction of conscience p. 499  
Divine words put themselves into the mind p. 501  
Where the word is magisterially in the heart p. 504  
What to do, when the word is of no spiritual force p. 506  
Gospel purification is full p. 508  
I am so filthy, that I shall never be made clean: this objection answered p. 510  
The soul of man is with much difficulty brought home to Christ p. 514  
The several ways the heart hath to keep off the power of the word ibid.  
We should consider well to what our hearts are facile p. 516  
How we are to put price upon the soul p. 517  
All our perfection is in Christ p. 519  
Most in their pursuit after a perfect state mistake p. 521  
The employment of a Minister of Christ very laborious p. 524, 525  
The soul very precious to Christ p. 526  
How to ease a Minister's labour p. 528  
Bad contention, what it is p. 531  
Good contention, what it is p. 532  
The divine nature of contention, wherein it lies p. 533  
The contention of most, void of divine property p. 535  
Efficiency, sufficiency, alsufficiency, in Christ p. 537  
Externall inducements nothing to make one truly religious p. 541  
Our life bears upon the operation of Christ p. 542  
What internal operation is p. 544  
Internal operation, of eternal force p. 546  
Our greatest maladies are internal, and yet curable p. 547  
The greatest good, is that which Christ loves p. 549   
FINIS TABULAE.