CHRIST ALONE EXALTED In the PERFECTION and ENCOURAGEMENTS of the SAINTS, notwithstanding Sins and Trials.  
Being laid open in several SERMONS.  
By the late spiritual and faithful Preacher of the Gospel, Tobias Crispe, D. D.  
Volume III.  Psal. 71.16. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. Isal. 60.1. Arise, shine, for thy Light is come, the glory of the Lord is risen upon thee. 
LONDON, Printed by M. S. for Henry Overton, and sold at his shop in Popes-head Alley, 〈◊〉   

To all that live godly in CHRIST JESUS.  
Precious Hearts,  
IT is your honour above many Professors in the world to seal in your sufferings the most refreshing and ennobling truths of Christ. Your life, which is bid with Christ in God, is that spark of glory, which hath always attracted the most venomous envies of those men, who make the flesh their residence. Be confident of this, that did you live in yourselves, you should live more quietly in the world; were you lower as Saints, you should be higher as Creatures. Never expect to build peaceably upon earth, while you lay not your foundation in the dust: The carnal mind cannot but be enmity against that which is the Basis of your Principles, suitable to that expression of our Saviour, Joh. 17.14. The world hath hated them, because they are not of the world, even as I am not of the world. It hath ever been the policy of usurpers, to keep down those which can justly prove their descent from the royal blood, lest they and their ill go●●en glory fall together: so those that have ●nd●●● invested themselves with the titles of the Saints, presently contend for a room in the seat of the scornful, to disparage and destroy those who can clearly show their communion with a higher blood than their own; where Christ doth most sweetly and clearly r●ign, there the flesh will most presumptuously & cruelly tyrannize. However (S●●●ts) though it be your Father's pleasure, to allot you the vailey of the shadow of ●eath for your flesh to walk in, whilst your condition is in its infancy, yet know that your glorious union with the Son of God shall be more than enough in th● pate 〈…〉 se●●ure you: The world may out run you, & come first to the top of their glory, but sumey 〈◊〉 the end, the inheritance will be yours, their first shall be lost, and your last shall be first: Esau out-●●●stles Jacob i● the womb, and con●s first into the world, and according to the signification of his name, he is a great doer, a cunn●●ing hunter he was; but Jacob that comes forth last, takes the game; Esau was the firstborn, but Jacob goe● away possessect of the birth right, and blessing also. Thus doth your Father deal with you to make your latter end in brightness to outshine your beginning: Neither will your God deny you bread here in the midst of famine: Heaven reins Manna in a wilderness, the Rock gives water in the heat of drought, Believe it (you Gospel-Christians) your beloved shall be all to you in the want of all; that possession which he hath in you, will for ever entitle you, A Spring shut up, and a Fountain sealed, he will be in you an everlasting head for your supply to all expenses in all conditions; when the moisture of every thing below him shall he exhousted by the creatures, which suck all they have from thence, even then, and so to eternity, shall Jesus Christ be to you in the height of his fullness. I know nothing you have that is long-lived but Jesus Christ. Earth, more grossly carnal, and Heaven, more refinedly ●crnall, shall pass away, even the Kingdom of Heaven, so far as it is made up of forms and administrations, shall whither and die; but the Kingdom of God within you shall never be shaken. That divine nature which hath swallowed you up, shall for ever satisfy you with variety of contentments. Let not therefore your hearts be troubled ye believe in God, believe also in Christ; you are satisfied, that the fullness of all things dwells in God, be also convinced, that Jesus Christ, by his Father's appointment, is made partaker of the same fullness: For it pleased the Father, that in him should all fullness dwell. Now, what ever Jesus Christ hath as Mediator, you in your measure enjoy it; for it is the great ordinance of God, that all the Saints should be sharers and partners with Jesus Christ, we are fellow citizens with him, and so interessed in the immunities and privileges of the same Charter with him; that as in our first state we had all which Adam had, so also in our second, we have all which Christ hath; Why then doth paleness appear in your faces, and trembling sit upon your lips? as if in the frowns of the creature all your felicity was buried. Oh remember you are one spirit with him, whose presence is a constant spring, in a vision of whose glory your beauty will be always lovely. I leave it as my humble request to you, tha● you would not forget your resting place: For the least ignorance of that will make you apprehend every condition full of anxiety: this was that which was the bottom of Israel's misery, Jer. 50.6. They have, saith the Text, forgotten their resting place: Or, their place to lie down in, as the original will bear it. If you make the creatures, or your ordinance privileges, your duties, or your own righteousness to be your resting places, the least disturbance in the pursuit of all, or any of these will be very grievous and distracting; but if the Spirit helps you to remember him to be your rest, who is the rest of God, trouble upon any of your enjoyments below himself, will not have an us comely i● fluence upon you. To see a man treating and vexing, that whilst he was riding his journey, noises did keep him waking, would easily evince our reason to believe that this man had forgotten that his resting place was somewhere else: So to see you, whilst you were in your travel, discontented at that unquietness wherewith you are infested, would-bring you under this suspicion, that you had sergotten your resling place; Israel expected beds in the wilderness, when God had appointed Canaan to be their rest, & his was the ground of all their murmur against God's dispensations. Oh that the Spirit therefore would always in the midst of sin and misery, lead you to the rock that is higher than yourselves or any thing you esteem above yourselves. Many, as they create troubles, so also create remedies, even such which God never sealed: many times we sin, and then endeavour to make use of sin for a cure: we break a command of God, and then call upon some duty or other b●low Christ, to make up that breach; and thus we bring a double pain and vexation upon ourselves. When a wound is made by a weapon, a contrary plaster applied, makes it more uncapable of cure than it wa● before: So it is with all distempers in your souls, by reason of sin; if you look upon any beside the brazen Serpent, your distemper will return with double vigour upon you. But certainly, one vision of Jesus Christ will hid defiance to the stoutest of your lusts, and all the powers of darkness combined with them, and in an encounter wilmore than conquer them. The Host of Israel was very great, & well prepared for the battle, but if ever the day be won, David must come into the field. Our fastings and prayers appear a huge Host, but they will rather gaze upon, than engage against an enemy, if Jesus Chris● be not in the field; but the very c●●nte nance of Jesus Christ doth soon ●ill the enemy & the avenger, and makes all the● issue of sia in the soul, to orove abortive. The marrow of all this you have clearly laia open in the demonstration o● the Spirit, in the following Sermons, which I am confident, to all that are led by the spirit, wil● be a full vindication of the truth of Christ, and of the worthy Author from those bas● aspersions cast upon both, by pride & ignorance. You shall finde the sum●ne of this Work, to be the sole exaltation of the Lord Jesus in Saints and duties, and the debasing and trampling upon all flesh that sha● aspire to the seat of Christ, the reviving and encouraging of drooping hearts, by presenting Christ, not themselves, in al● his accomplishments to them. Now, if the world shall haptize this doctrine Antinomianisme, the Lord grant that all the doctrine preached throughout the world, may deservedly he called by that name. Ye tha● know Christ, be not afraid, notwithstanding all the censures of the world, to read the book, and receive the truth; be assured it is not presented to thee as a bait, which is an 〈◊〉 troduction to a snare, but if the Spirit of Jesus accompany it, thou wilt certainly say, as Christ did, I have meat to eat which ye know not of. I should rather cloud the work, then honour it, if I should proceed to a further commendation of it. I leave it therefore to the Spirit to make out the worth of it to the spirits of the Saints, and am concluded under this faith, that all the malice and carnal wisdom of this generation shall never be able to interrupt the course of it. As for the Author, though he was never known to me, yet those works of his which I have perused, do encourage me to believe that whilst he lived in the world, he lived in God, and now his earthly tabernacle being dissolved he is taken up into that fullness which he only saw in part whilst he lived here; and though whilst he was upon earth, it might he his portion with his Lord and Master to be mocked and buffeted in the High Priests hall, yet now sits with him 〈◊〉 fruition of that glory for which ●e was the● a susserer, what ●ow re●eatins, but that ye● which through the Spirit have tasted th● sweetness of 〈◊〉 Ministry in the same spirit, look up to your Father, and neg of 〈◊〉 that those who survive in the work of the Gospel, may go on where he left, & in the plentiful effusion of the Spirit, the glorious truths of Christ may be amongst th● Saints, as the Sun in his height; and amongst the rest, forget not him (though unworthy to be numbered with them) who i● ambitious of nothing else, but to he  
All in Christ, and nothing in self, Geo. Cokain.   

To the impartial READER.  
READER,  
TRUTH needs no shield to shelter it; her o●●n bare breasts are armour of proof against all daring darts of ignorance and pride; and therefore walks fearless in the midst of all those volleys of bitter words: who ever vaunts in putting on his harness? Truth only triumphs in putting it off; this never quits the field without the Garland: God that calleth to the combat, carrieth on with a conquering hand; the gates of hell assaolt, but prevail not: we can do nothing against the truth, but for the truth. The Prince of the air musters up his forces, and retreats; his black guard falls on with him, and are shamefully bea●e back, kings, with their armies fly before it; the powers of darkness, like Jebu, march against it, suriously they attempt— storm: but a the brightness that is before this Sun, the thick clouds remove; one of truth subverts the tents of darkness. What is stronger than truth, wh●●e going out is as the morning, & ●●eth up to a glo●●ious day? That ancient Emblem is a true Image of truth: a candle in a lantern, upon 〈◊〉 bill, beleaguered 〈…〉 blasts, 〈…〉 the flag of defiance, with this Morto, Frusi à. It is bu● lost labour, to dig a trouch about that city for which the Lord ●ath app●●ted salvation for walls and bulwach●; but though it be secured from subversion, yet it is not protected from opposition: You know how it went with Christ; was not his cradle cut out of the same wood, of which his cross was made? His first entrance upon the stage of this world portended a black day at his departing: his sudden flight into Egypt from Herod's barbarous jealousy, was but the Prologue to that sad Tragedy which he ended on M●unt-Calvary; nor may his children or servants expect better antertainm●nt; bonds or afflictions, or both, abide them that are faithful; they have called the Master an impostor, 〈◊〉 Beelzebub; Is the servant above his 〈◊〉? I know this s●●vant of tru●h hath had 〈◊〉 in suffering for it; ●n●●●●s men pursue those that out-go● them; a P●●●s●e will frone any, even Christ, that shall 〈◊〉 to teach them beyond their old diviney. Much dirty gear hath been cast upon the Author of this book, which, if it could have fastened on him, I were (by special engagements) bond to wipe it off; but a false tongue cannot make a guilty person: Rabsheka's railing made no breach in Jerusalem's walls. Christ alone must be exalted, and all fl●sh made his footstool.  
But there be some that seek to darken the wisdom of God with the words of man, and draw a specious vail over divine mysteries, that so (it may be not intentionally) understanding is hid from the simple; these make a fair show in the flesh. But I had rather see the King in his plainest , than his fool in a painted coat. Where is the Scribe? where is the wise? where is the disputer of this world? The loftiness of man must be laid low, his glory buried in the dust, all his perfections come to an end: but if thou desirest to see truth in a comely dress, & clear complexion, thou mayst have a full view thereof in this ensuing Discourse. Say not the Treasise is too small to contain so vast a subject, but rather admire his skill that discovers so much of heaven through so small a prospective. We applaud their art that contract the wide world into the narrow compass of a slender Map: What a deal of worth is in a little Diamond? How do men prise the dust of gold? Despise not small things; say not 'tis a little book; a ●ittle star may light thee to Christ; great bodies have most humours; grosser volumes commonly are thickened with too much earth. If thou ask what is in this? I answer, as the voice once spoke to Austin, Tolle, Lege: or as Philip to Nathaniel; Come and see. If I should say all that I know of the Author, some that know me, would say that I flatter him, because of my relation to him in his life, though I know there's little to be gotten by dead men's favour. But this I shall be bold to affirm, there's no Antinomianism in the Title or Tract; and from all vicious licentiousness of life, and scandalous aspersions cast on his person by lying lips, I stand upon mine own experience, and more than twelve year's knowledge to vindicate him; let the father of lies, and all his brood come forth and make good their charge against him. I fear not to appear in his cause; yea, if I should not open my mouth in his behalf, whose industry and integrity, God and his Saints have so much approved, and from whose labours and yoke-fellow I have reaped so much comfort, if yet I should be silent, I desire to be marked with a black coal.  
Try him now, and judge, thou wilt find no poison in his hive; no Serpent lurks under his leaves; Tolle, lege, come, and see whether Jesus of Nazareth be not here; not sealed up in a Sepulchre, & guarded with a rude train to keep his Disciples from him, as the High Priests use to do; but thou shalt find him in his garden, opening his fountain, blowing on his spices, leading into his banqueting-house, staying with flagons, comforting on every side: thou shalt find more in this book than I will promise; only be persuaded to peruse it; if thou lovest thy rest, read it: Here is news of dry land, footing for thy soul, the Olive branch doth witness it; fear not, be not dismayed; the waters are abated; let not thy sloth make thee guilty of thy misery. Will not the weatherbeaten Mariner employ all his strength and oars to thrust into a quiet harbour? Is any thing more desired by the chased Hart, than the cooling streams? How do men, pursued by the enemy, rejoice in the shelter of a strong hold? Can any thing be more welcome to a notorious offender, justly condemned, than a gracious pardon? Is not God and his Righteousness all this, and much more to a poor creature in such conditions? Behold, an Haven, a Brook, a Tower, a Pardon, a full, a free Pardon, a Ransom for thy soul; the righteousness of God breaking through the sides, the hands, the heart of Christ, to make way to thee, to revive thy ding, drooping, bleeding heart. Incline thine ear, harken for the time to come; hear, and thy soul shall live; forsake not thine own mercies, to observe lying vanities; lean not to the reeds of Egypt, when thou hast the rod of God's strength put into thy hand: Shall there be a price in the hand, and no heart to it? It may be thy feet have not yet stumbled, though thou hast walked on the hills of earth, the Mountains of the world, the high Mountains of the flesh, thy way hath been smooth and easy; so is the wild Asse's till her month overtake her: thy conscience, perhaps, hath fancied some shadow of peace by the dull glimmering of an earthly spark: but they that walk in the light at last lie down in sorrow, Isaith 50.11.  
Be not proud therefore, but give glory to God, before he cause darkness, before he turn your light into the shadow of death, & make it gross darkness; that darkness that might be felt, was not the least of the Egyptian plagues: What greater torment than the conscience once sensible of being destitute of the light of life? The Author's aim is to lead thee into Goshen, to guide thy feet into the way of peace; follow him, walk in the steps of the faith of our Father Abraham; that faith, o● which circumcision was no cause, nor evidenc● to himself; for he had it, and he knew he had it, before he was circumcised; by this faith he gave glory to God, we give glory to the robe of God's righteousness, when we put none of our own under it to make it sit uneasy, nor wear any of our own upon it, to obscure the full glory of it, thou wilt find this garment the best fashion, and as well held forth by this, as by any man, whost intentions were to cover all blemishes, all sins, to hid all deformity with it; yet to shelter no lust, nor sin under it. I might launch out into his life, and call in all his practice to prove it; but till more need require, I shall refer thee to Mr. R.L. in his preface to the first volume, and to the present trial of his doctrine. Let a Christian heart moderate a critical eye, & find fault who can. The God that once breathed the rich knowledge of himself through the frail organs of this earthen vessel, into the ears of those that heard him, now dart a greater glory of his righteousness and grace into the eyes of all their understandings that shall read him.  
I know I can add no worth to this work; 'tis of divine value, it hath the stamp of heaven, the Image of God is on it; the Author is gone home, and yet living with the Lord, though some think the Saints die, and like the wicked, leave a stink behind them. I deny not the mortality of any, nor need I hang thi● man's hearse with odoriferous Encomiums yet he that visits his friend, though never 〈◊〉 godly, in the grave, had need take a little Frankincense in his hand, if he be buried amon● men; all the air in the world is so contagiously infected with the stinking breath of th● living, that you cannot come near the dea● without a bundle of myrrh. Malice and madness, like a Gangrena, stands at the tomb antent of every blessed soul, crying, Noli me ta●gere. Of all men, one would have thought 〈◊〉 sweet a man as Christ, had needed no spices 〈◊〉 his Sepulchre; for he did no evil, and he sa● no corruption; Yet Joseph would not inten● his body without sweet odours, though M● had bestowed a whole box of precious ointment on his feet in his life time, but a little before his burial. Let the Saints walk never wisely, warily, circumspectly; let them kee● their feet as clean, as sweet as they can, they h●● need have their winding sheet and coffin perfumed; I say not with the Parasitical smo● of a perfumed Oration, but with a just vi●●cation of their innocency, as occasion shall ●●quire. But I hope there will be need of no ●●gagement from me this way in the Author's 〈◊〉 hal●●; for his two last Sermons in this volue are a clear vindication of him from those common aspersions laid upon him and the doctrine he preached, which for that reason amongst others, are now come into the world before their full growth, the Author being taken away before he could bring forth all his conceptions in the pursuit of those two subjects; which we desire the Reader candidly to accept as the last breathe forth of the Spirit in that precious Saint whilst he was below. But if this stops not the mouth of envy, I shall not think any cost too great to raise up & continue the memory of truths favourites and friends; nor esteem any labour too much, whereby I may approve myself the friend and servant of Je-Christ Jesus and his Church, otherwise than which (by God's grace) thou shalt never find,  
The subject of Christ, and servant of his Saints, Henry Pinnell.   

A brief Table of the Heads of these SERMONS.  

SERMON I.  
UPON Isaiah 41.10. Fear not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. p. 1  
Wherein are observed:  
First, the temper of spirit God aims to reduce them to, not to fear. page 11  
Wherein,  
I. What it is not to fear, or be dismayed. p. 13  
II. What it is we must not fear nor be dismayed at. p. 18  
1 Not our sins explained and proved p. 19  
2 Not the sins of others. p. 27  
3 Not afflictions or chastisements. p. 29  
4 Not men. p. 31  
1 Not their wrath. p. 32  
2 Not their policy. p. 33  
3 Not their instruments of cruelty. 34  
III. What are the fruits or disadvantages by fearfulness:  
1 In respect of God; which are, that it casts slanders,  
1 Upon the power of God. p. 40  
2 Upon his faithfulness. p. 41  
3 Upon his care & providence. p. 42  
4 Upon his free grace. p. 43  
5 Upon the sufferings of Christ. p. 44  
2 In respect of God's service.  
1 By weakening faith. p. 45  
2 By damping all other religious services, as prayer, etc. p. 45   

SERMON II.  
Secondly, the course the Lord takes to reduce them to this temper of spirit, as to be free from fear & dismaidness, which is by proposing to them the motives in the Text, I am thy God, etc.  
Where are observed,  
1 What it is for God to be thy God p. 62 wherein the faithful propriety in God is largely explained in general.  
2 What he hath, who hath God for his. Where his treasure is looked upon: p. 72  
1 In regard of the quality, or worth of it. p. 74  
2 In regard of the virtue of it. p. 75  
3 In the universality and variety of the usefulness of it. p. 76  
3 By answering several Objections, is showed how it is so well with those that are the Lords by their interest in this treasure, notwithstanding some appearances to the contrary beginning. p. 78  
4 How God doth become their God, and upon what terms. Answ. Freely from Gods own good pleasure in Christ. p. 88  
5 How God is found or known to be the God of his people. Answ.  
1 By the Spirit of God as the efficient. p. 93  
2 By faith as the passive instrument; laying hold upon the word of grace. Subordinately in Prayer, and other Ordinances. p. 94   

SERMON III.  
UPON 1 John 2.1, 2. My little children, these things I writ unto you, that you sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, & not for our sins only, but for the sins of the whole world. Herein observe,  
1 First, the connexion of these words: These things I writ, that ye sin not; where this point is offered.  
Doct. That the knowledge of Propitiation and forgiveness, is the strongest means to restrain sin. p. 106.  
This is,  
1 Proved from p. 106 by Scriptures at large.  
2 Objections answered, from p. 119 to the end.   

SERM. IU.  
2 The words themselves; wherein four general heads are considered.  
I. What it is for Christ to be an Advocate, and how he doth manage it. p. 152  
Answ.  
1 Aduocateship is an office to plead the indemnity of the client in a way of Justice, Christ having made satisfaction unto Justice. p. 153   

SERM. V  
2 He manageth his Advocateship by his intercession or continual representation of his satisfaction, as Alsufficient for us. p. 169, etc.  
II. Whose cause it is that Christ doth undertake to be an Advocate for.  
Answ.  
1 For all Believers at all times. 173  
2 Yea, for all the elect in some degree, though they be for the present in a state of unbelief. p. 175  
III. How Christ is gifted or qualified for this office of advocateship. p. 181  
Answ. He is,  
First, Christ.  
Secondly, Jesus.  
Thirdly, The Righteous.  
1 He is Christ, that is, anointed, which imports  
1 That he is authorized and called to this office. p. 182  
2 That he is sufficiently gifted thereunto. p. 185  
2 He is Jesus, i.e. Certainly saving those he pleads for. p. 187   

SERM. VI  
3 He is the righteousness; hence is observed:  
1 That all the strength of Christ's plea consists in his Righteousness. p. 197  
2 What this Righteousness is.  
1 Negatively:  
Not the righteousness of our works. p. 221  
2 Not the righteousness of faith it 〈◊〉 as acted by us, and 〈…〉 in us. p. 214   

SERM. VII.  
3 Here ●●●●sonally is showed, that justification in the Court of heaven, is before faith. p. 225  
2 P●sitevely, The righteousness of Christ as Mediator, God and man. p. 238  
That is,  
1 His active obedience. 239  
2 His passive obedience. 241  
3 There is an access of value coming hereunto by the dignity of the person, being God as well as man. p. 243   

SERM. VIII.  
4 An Objection; that faith is said to be our coming to Christ, therefore there can be no union before it: which is at large answered from p. 258. to the end.   

SERM. IX.  
iv What it is for Christ to be the Propitiation for the sins of the people. p. 288  
1 Explained first in its type;  
It is to have him for our Mercy-seat: where,  
1 Where only the incense of our services being offered, are acceptable. p. 290  
2 Where the Scape-goatis prepared, that hath carried all our sins into a land of forgetfulness. p. 291  
3 Where God returneth all his gracious answers to us. p. 291  
2 In its own nature, being the same with Aton●m●n, or Reconciliation. p. 292 to the end.   

SERMON X.  
UPON Solomo●s 〈…〉 ●4 10. Thou art all fair my L●ve, and 〈…〉 spot in thee:  
Herein,  
1 He digressed by way of Apology, to clear himself 〈…〉 in imputations cast upon him. page 322. As,  
1 The first slander; that ●●e had affirmed that the Righteousness of Christ, as God-man, was not sufficient to make a complete righteousness p. 322  
2 That he had denied Christ, by denying faith and repentance. p. 325  
3 That he should affirm, that an elect person might live and die an Whoremonger, an Adulterer, and in all kind of profaneness. p. 326  
All which he utterly renounceth as false and slanderous. ibid.  
2 He returneth to the Text; wherein is observed;  
That the Church is the Spouse of Christ; and this great grace is set forth in 2. things;  
1 In the consideration of the great inequality of the persons matched. p. 328  
2 The manifold privileges that come by this match or relation; as,  
1 We thereby become the sons of God. p. 335  
2 We are thereby made joint heirs with Christ. ibid.  
3 We hereby partake with Christ in all his honours. ibid.  
4 The Spouse of Christ is hereby freed from arrest. ibid.   

SERMON XI.  
UPON Colos. 1.18. He is the head of the body the beginning. page 337.  
Wherein is considered:  
1 Who this is that is the head. p. 343  
Who is described  
1 By his divine nature and Godhead. 344  
2 By his eternal personality. p. 345  
3 By his distinct humane nature. p. 346  
4 By the personal union of his divine & humane nature together. Ibid.  
5 By the mystical union, whereby Christ God-man, is united with his body the Church. p. 346  
2 What this office of Headship imports. 348  
Namely,  
1 That Christ is the beginning of the being of his Church. pag. 349  
2 He is the beginning of all the privileges & prerogatives of the Church. page 357    

GOD'S COVENANT with his People, the ground of their security.  

SERMON I.  Isaiah 41. Vers. 10. 
Fear not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.  
IN the former part of this Chapter, (which we will speak a little of, because it will make way to the discovery of the true scope of this Text) you shall find the Lord graciously acquainting his people, concerning his mind, in sending Christ into the world, and what tumults this sending of Christ should raise; how the Lord repelled that outcry; what sucecsse he giveth unto this Christ raised up in spite of all the malignity and force raised against his power and glory.  
And it is worth your observation, beloved to consider how the Lord doth manifest this a● a Preamble to this very Text. In the first verse of this Chapter, the Lord seems to represent unto us the malignity of the world, under th● name of Lands and the people; and to present them in such like posture, as Demetrius and his fellows stood in, in his time, in the 19th. of the Acts of the Apostles, upon Paul's setting up o● Christ, there was a horrible tumult raised it that particular against the Doctrine of Christ so is seems, the Lands and the people, were it such a kind of posture here; therefore the Lord is pleased to call for silence: Keep silen●● before me, ye Lands; such a noise there was as I may say, that God could not be heard; and therefore first he requires silence, and then, i● stead of that confusion that was among them in respect of their madness; he desires them to deal somewhat rationally with him, he chargeth the world to put out all the strength it hath, Bring forth your strongest reasons, Le● them come near, and let us reason together in judgement. Now, that which the Lord speaks, is a● intending to hear what they could say for themselves in their opposition of Christ; for so you see plainly in the second verse there, when the Lord had got silence, he pleads the cause of Christ, by way of expostulation, as if he had said: what madness is it in you, to set your faces against this setting up of Christ? For who hath raised up the righteous man, and called him to his feet, and given him to rule over Kings? Why do you contend in this manner? can you tell who it is that sets him up? If ye did but know against whom ye rise up, it would appear to yourselves to be a vain contention; And therefore in the fourth verse of this Chapter, he answers the question himself, and therein shows the vanity of their opposing him. For, saith he, the Lord hath done it, who is the first, and who is the last. If you fight with me, what will you get by it? Be ye sure, I will manage the thing, it is the work of mine own hands, and it is I that raise him up, even to rule over Kings. and therefore you do but kick against the pricks, in your contending with me.  
The Lord proceeds further, to show the certainty of the prevalency of Christ, in the latter end of the second verse, and in the third verse, he goes on, to let us see the facility of Christ's prevalency, and not only the facility, but also the extent of the prevalency of Christ, both how easily, and how far he should prevail.  
This matter is of excellent consideration, He shall pursue, saith the Text, and he shall pass on safely, or, as it is in the margin, he shall pass on in peace, as much as to say, when Christ takes upon him to set up his own Kingdom and glory in the world, every one that sets his face against him, shall fly before him, and Christ will be the pursuer, and in the pursuit, he will so overtake them in the flight, that they shall be easily destroyed. Therefore Christ shall run quietly and softly, he shall not run after them too hastily, there shall be such softness in the pursuit of Christ, that the overcoming of the opposers shall seem to be a time of peace, there shall be such little opposition of him.  
In the fifth verse, the Lord goes on, and tells of the fruit of this conquest, and the victory Christ shall have when he comes to reign in his. Church: the first fruit of it, is terror to them that set their faces against the Kingdom of Christ, the Lands were afraid: Secondly, the Lord shows what an ill use they made of this fear, whereas it should make them stoop to the Sceptre of Christ that was too hard for them: like malefactors indeed, when they saw themselves overmastered, they assembled, and gathered themselves together, they hoped to raise up more forces, and then they will try it out once more again with Christ. Besides, you may observe, what a politic, devilish practice they use, to bring down Christ again when he was raised, that which hath been the main and grand plot of Satan, even to raise up Idols, and set them up by Christ, to steal away the hearts of people. It was the policy of Balaam, counselling Balak to lay stumbling blocks before Israel, to entice them unto the Idols of Moab; and it was the counsel of Jeroboam to overthrow the Kingdom of Christ, to set up Calves in Dan and Bethel, that so there may not be a going unto Christ. So you have it in the seventh verse; The Carpenter encouraged the Goldsmith, etc. Well, the Lord having thus discovered what opposition there would be, at the setting up of Christ; gins to speak somewhat comfortably unto his own, giving encouragement to his own people: the opposition indeed of the world never stirs, nor moves God; because he know well enough how he can blast every attempt: yet, because he knows that his people have some flesh remaining still in them, the appearance of a tumult, and the opposition of the Gospel may, peradventure, put them into an affright. The Lord therefore endeavours to hearten his own people, against the frights that they might take, in regard of the outward appearance of opposition; and this he doth in the words of the Text: Fear thou not, for I am with thee: be not dismayed, for I am thy God.  
Now, lest there should be a mistake to whom the Lord directs this speech; for the intent of the Lord may be mistaken in the extent of the people to whom he speaks; and therefore in the 8. and 9 verses, the Lord shows to whom he speaks such encouragements: But thou Israel art my servant, and Jacob, whom I have chosen, the seed of Abraham my friend.  
Object. Why some will say, It seems then that in this Text, Gods speaking of comfort, and encouragement, is confined only unto the people of the Jews that are the children of Jacob, and the seed of Abraham, and therefore what ever comfort there is in the Text, there is little comfort belongs unto us?  
Answ. Consider the ninth verse, and then it will appear, that though God speaks of Jacob, Israel, and the seed of Abraham, yet he doth not speak of the seed according to the flesh, but according to the Spirit; for in the ninth verse, you read the words thus: Thou whom I have chosen, and taken from the ends of the earth. That Jacob then, and Israel, to whom the Lord speaks these comfortable words, is the Jacob and Israel that is called from the ends of the earth. Now, if you would know what is meant by the ends of the earth, the Prophet will tell you, in chap. 43. of Isaiah and the 5,6,7. verses, Fear not, for I am with thee, I will bring thy seed from the East, and gather thee from the West; I will say to the North, Give up, and to the South, Keep not back: bring my Sons from fare, and my Daughters from the ends of the earth, even every one that is called by my name. As much as to say, this Israel and Jacob, to whom the Lord speaks, not to fear, is a people gathered from the East, and from the North, and from the South, and from the West; now the seed of Jacob naturally considered, is not of that extent, as to overspread the World every way, however, the last clause, that it is, even every one that is called by his name, puts it out of doubt, that it extends also to us Gentiles.  
This I note, beloved, that so we may not only have a guess that the comfortable language frequently mentioned by the Prophet, belongeth unto us, as well as the Jews: but that we may see that it is the mind of the Lord, that he hath revealed it himself, that it doth indeed extend itself unto us; for, by the way, solid comfort will not be raised upon mere guesses or presumptions, taking things for granted, without the sense of a good foundation to bear up such comforts. All the comfort people have, when they run upon guesses, is only abiding with them so long as there is not administered an occasion of discomfort. But all the comforts in the world will vanish that have not some firm foundation when they are struck at, and when some tempest beats against them, to cast them down. And therefore it is good to be established in every truth wherein comfort may be received.  
Now, from this passage, as it hath reference to the coherence, I may observe unto you, that, When ever the Lord Jesus Christ is set up in freshness, and glory, and beauty, he doth always meet with strong opposition: I say, the Lord Christ, that righteous Man, was never raised up, but a storm was raised with him; there is an everlasting fight against the glorious light of Christ's Gospel, when ever it breaks out. You may see the truth of this, beloved, especially since Christ's personal coming at all times; no sooner did the Apostles begin to preach Christ, as raised from the dead, but a madness and a fury grew upon those that thought themselves in authority, as the Scribes and Pharisees; their swords were presently drawn, their prisons set open to clap up those that preached Christ; Herod killed one, imprisoned another, intending to kill him too. Beloved I need say little of this, your own experience may now be a sufficient witness of that which, perhaps, you feared long before. Now is come the time of reformation, and purging of the Church, the time is come of setting up the Ark, and bringing Dagon down: you see the fruit of this, you see what combustions this hath raised in the world: let Christ himself be never so peaceable, yet when he comes, men will pick a quarrel with him; therefore by the way, as it is a truth in general, so is it in particular cases too: When ever we the Ministers of the Gospel, devote ourselves only to set up Christ, and labour might and main upon this work, we must expect to have the world about our cares. And for you, beloved, if you dream of peace and rest in the world, if you dream of finding of friendship and amity, and applause with men, while you endeavour to set up the Lord Christ, you mistake yourselves exceedingly. You must look for uproars, and tumults, and clamours from the world, and there will be these continually attending you.  
In the second place, from the coherence, you may observe, As mad and desperate as the world is, and the enemies of Christ are in fight and making opposition against Christ; yet no weapons form in this kind shall prosper. The Lord hath raised him up, saith the Text, and he shall rule over the Heathen, and they shall be as dust before his sword, and as driven stubble before his bow. I say, this shall come to pass, and therefore it is no great matter how majestically the world looks, and how mighty it makes itself, for, beloved, if all the World should combine against one person, that stands for the cause of Christ, rather than Christ should sink, this person should be able to withstand even the whole World. But however, let tha● person be borne down to the ground, or over-borne with the World, Christ shall never be over-borne, Christ shall reign in glory, and triumph, not only in Heaven, but also in his Church too. When all comes to all, let them fight never so desperately, Christ shall be the conqueror, he shall purive, nay, he shall pass on● softly; he shall not need to take any great pains, nor toil, to maintain himself thus set up, and destroy his enemies, he shall do i● with ease.  
But this is not that I mean neither; I come therefore to the Text itself: The Text is a word of encouragement, or a word of heartening, held forth to those spirits that are subject to faint and droop, in respect of the afflictions that are likely, or at least seem to be likely to grow upon the Church of Christ; Fear not, be not dismayed, I am thy God, I am with thee.  
In the words, there are two generals very remarkable and observable:  
First, the temper of the spirit that the Lord aims to reduce his people unto.  
Secondly, the course the Lord takes to reduce them thereunto.  
The temper of spirit that the Lord desires to reduce his people unto, is delivered in a double expression; Fear not; be not dismayed. They are both one, saving that dismaidness is the highest extremity of fear; so than the temper that he endeavours to reduce them unto, is a quietness, and settledness, and undauntedness of spirit.  
Secondly, the course that God takes to bring them to this temper of spirit, is a proposal of motives and arguments of sufficient effect, and prevalency to pull down vain fear out of the heart; Fear not, for I am thy God; I am with thee, and so forth. The result of the Text is briefly this: They need never to be afraid, nor dismayed at any thing, though it appear never so hideous, who have God for their God, and present with them, and a help unto them. Beloved, these are times, as I hinted before unto you, that require such a cordial as this, now mentioned unto you: For now in a more eminent way then ever before, is the glory of the Kingdom of Christ contested against, and attempted to be thrown down to the dust. Now, when we hear of evils, our hearts are subject to be dismayed, and especially when we see them with our eyes; the sword is drawn, nay, blood is drawn, the hearts of men are full of faintings, and many almost at their wits ends; many begin to suspect what will become of things, out of the fainting & suspicion of their spirits. And therefore now, now it is time to bring forth, out of the treasures of the Lord, that, that may stay the spirits of the people of God; that is, such an encouragement as the Lord himself gives, which will be the best way in the world to establish our hearts; namely, when God will say to a soul, Fear not, be not dismayed; for I am thy God: it is a cup of consolation indeed. And that we may draw it forth to you, with the better advantage for you to drink deep of it, let us take these particulars into consideration:  
First, what it is, not to fear, nor to be dismayed.  
Secondly, what it is, that we must not fear and be dismayed at.  
Thirdly, what the fruit of fear, or dismaidness is, or what prejudice or disadvantage fear, or dismaidness brings along with them.  
Fourthly, we shall then consider the motives of the Lord, to take us off from these distempers of fear, and dismaidness; namely, because God is our God; and in that we shall consider.  
First, what it is for God to be thy God.  
Secondly, we shall consider, what strength there is in this Argument, God being thy God, how this takes off fear and dismaidness. And,  
Thirdly, seeing there is such strength in this Argument, we shall consider how God doth become the God of persons and people, that so you may see the way to enter into this privilege to have God for your God, and so to be secured from fear and dismaidness.  
To begin with the first, what it is for a person not to fear, nor be dismayed. I have observed concerning all the passions and affections of men, that the sense of them far better open their nature, than any discourse possibly can. When a fit of fear, especially when the height of dismaidness itself seizes upon a spirit, that spirit may read a plainer lecture to itself of that Passion, than all the Rhetoric of men in the world can express; I mean, fear is such a passion, as every one knows better by those experiments they have of it, what it is, than another is possible able to describe. It is a very distracting, disturbing, confounding passion; it is a kind of besotting passion, that makes men lose themselves, especially, if it be in the extremity of fear, It arises from an apprehension of some unavoidable, insupportable evil growing upon a person, and occasioned either by some symptoms of that evil, or by some messenger or other relating it, or by some foresight of the evil in the eye. Now, as evil appears greater or lesser, and more or less tolerable, so the passion of fear, is more or less in persons. In brief, I will give you but a touch of the nature of this passion, and you shall have it delivered to you in the words of the Psalmist, where he sets it forth by its contrary, by what it is not to be afraid, or not to be dismayed, in 112 Psalm the 7. and 8. verses, the Psalmist hath divers expressions, that plainly show, what it is for a person not to be afraid, He shall not be moved, saith he, his heart is fixed, he shall not be afraid; his heart is established. Mark the phrases, and in them you shall have a full Lecture read to you of a heart not afraid nor dismayed. First, it is a heart that is not moved nor stirred: suppose evil grows on, it may be the sword, the enemy appears bigger and bigger; still the dangers are greater and greater; what is it now not to be afraid? It is not to be moved at all at any time; so fare forth as the appearance of danger moves the heart, or turns it, so fare he is afraid. So the other phrase doth import, His heart is fixed. You know, that fear in the heart, is oftentimes expressed by the shaking and trembling of it; and therefore the Holy Ghost expresseth it also by the shaking of the tops of trees, so it causeth an unstedfastness of spirit. Now saith the Psalmist, they shall not be afraid, whose hearts are fixed, that is, as a post that is set deep in the ground, and rammed in, stands fast, so that if you thrust against it, it stirs not, it is fixed: so when any thing beats against the heart to shake it, and to overthrow it, when the heart of a man stirs not at it, it is a fixed heart, and is not afraid. And so the phrase that follows; his heart is established, signifieth that it is made a stable and firm heart, so that it cannot be shaken. In brief, to have a heart not afraid nor dismayed, is to have a heart calm, that looks with a regardless eye, as I may say, upon evils when they do grow out. You shall see beloved, this affection or temper of spirit, not to be afraid, in that sense I mention, excellently described unto you in the third of Daniel, and the 16. verse, and there, when ever you would know whether you be afraid or no you shall find always as in a Lecture, the thing discovered unto you. You know what danger was in the eyes of those three children, Shadrach, Meshach and Abednigo, there was a hot fiery furnace prepared for them, seven times hotter than ordinary; the King proclaims that what ever he be that will not fall down and worship his Image, should presently be cast into this furnace: This was enough to startle a person, and make him tremble. But how is the temper of the three children expressed there? We are not, say they, careful to answer thee in this matter. These threaten, though very fearful in the eyes of others, seemed but a matter of nothing to them, they made a tush at it, We are not careful to answer thee in this matter. Even so people are then free from fear, who when evil is coming, care not for it; a man when he cares not for any thing that assails him, he rusheth in upon it, and although it seem to threaten unto him some mischief, yet he is confident it cannot hurt him. So far forth as you● can overlook evils drawing on upon you, more or less, not regarding them, in respect of any hurt they can do you, so far forth are you free from fear.  
Object. You will say, none in the world can have such a temper of spirit, when dangers are growing, especially great and thick upon them.  
Answ. No: What say you of these three children? I speak of men now, they were careless.  
Object. You will say, it may be, that was an extraordinary case.  
Answ. Nay, you shall find, that the very ground of the undauntedness of their spirits was the same which the Lord proposeth in this Text, to put us out of fear. We are careless to answer thee in this matter. Why? Our God whom we serve is able to deliver us, and he will deliver us. The carelessness of their spirits was grounded upon a common principle of the whole Church, and upon the same, the Lord proposeth to all the rest of his people, as well as to them; they being confident God was their God, neither the greatness of the King, nor the violence of his threaten, could stir them a jot, they were all nothing to God, who was their God, who was able to deliver them, and would deliver them. Their confidence in this, was that which made them break forth into this bold expression, We are careless to answer thee in this matter. But now let us consider, what the people of God should not fear.  
Object. What, to be afraid of nothing? doth not the Lord himself commend fear to men? Nay, is not God himself called the fear of Isaac? and yet would you make us to believe, that we should have no fear?  
Answ. I answer, there is a threefold fear; here is a natural fear, a religious fear; and here is a turbulent fear: A natural fear is ●othing else, but such an affection, as is in men ●y nature that they cannot be freed from; such fear was in Christ himself, without sin. There is a religious and godly fear, and that is nothing but an awful reverence, whereby people keep a fit distance between the glorious Majesty of God, and the meanness of a creature, and it is opposed to sauciness: And the● there is a turbulent fear, and that is a fear 〈◊〉 disquietness; now all disquieting fear, is tha● which the Lord endeavours to take off fro● his people.  
Well, but what are the things, you will say, we should not be afraid, nor dismayed at● Perhaps I shall pitch upon things people are much afraid of, and will think strange the● should not be afraid of them.  
First, I must tell you, the people of Go● his own people, they need not be afraid 〈◊〉 their sins; And yet let me not be mistaken, 〈◊〉 do not say, we must not be afraid to sin, b● they need not be afraid of their sins, they th● have God for their God, there is no sin th● ever they commit, can possibly do them an● hurt. Therefore, as their sins cannot hu● them, so there is no cause of fear in their sin● they have committed.  
Object. Some will be ready to say, This 〈◊〉 strange; All the evils in the world that com● they grow up from the sinfulness of men. If man be afraid of any thing, he should be afraid of sin, from whence all evils do flow.  
Answ. I answer, beloved, it is true, sin naturally is a root bringing forth all manner of evil fruit, The wages of sin is death; but yet I say, what ever sin in its own nature brings forth, yet the sins of Gods peculiar people, they that have God for their own God, their sins can do them no hurt at all, and in that regard, there is no cause of fear from any of their sins, that ever they have committed. Beloved, I conceive this may seem somewhat harsh to some spirits, touching the truth of it, especially to such as misconceive the drift at which I aim, which is not to encourage any one unto sin, but to ease the consciences of the distressed: I desire you to resolve with yourselves this one thing, so far forth, as the Lord reveals it, so far you will sit down contented with the mind of the Lord revealed to you; and I beseech you, kick not against the truth. There is not one sin, not all the sins together of ●ny one believer, that can possibly do that believer any hurt, real hurt I mean: and therefore he ●ught not to ●e afraid of them. How will that ●e made good, you will say? I will make it appear out of the seventh to the Romans, from ●he midst of the Chapter, to the end, you see ●ow the Apostle carries it along, especially ●bout the 15. and 19 verses, where it is true, the apostle expresseth himself in heavy complaints ●gainst such sins as befall believers: The good that I would do, that do I not, and the evil th● I would not do, that do I; insomuch; that in t● last verse but one, the Apostle with much vehm mency, puts the question thus: O wretched m● that I am, who shall deliver me from the body of th● death? Some will be ready presently to sa● here you see plainly is a fear of sin, or ought 〈◊〉 be, here is a body of death in men to be affra● of. But give me leave to tell you, that th● Apostle in this Chapter, as I conceive, do● personate a scrupulous spirit, and doth n● speak out his own present case as it was at th● time when he speaks it, but speaks in the pers● of another, yet a Believer; and my reason 〈◊〉 this: Because the Apostle, in respect of h● own person, what was become of sins, w● already resolved; therefore I conceive he do● act the part of a troubled spirit, that in respe● of the multitude and prevalency of corruption was ready to cry out, O wretched man, who sh● deliver me from the body of this death? But ma●● how the Apostle answers this question, wh●ther it be his own case or another's, fo● will not stand upon that, and you shall plain● see the Apostle concludes, though there 〈◊〉 such marvellous filthiness and prevalency 〈◊〉 sin, yet it cannot do any hurt at all. But, sa● he, I thank God, through our Lord Jesus Chri●● who will deliver me from this body of death As much as to say, Indeed, till a man look to Christ, there is nothing but matter of bitterness and evil to be seen as the certain fruits of sin, and there can be nothing but bitterness in sin, in regard of the evil that is like to follow it. But when persons can once look to Christ, the case is altered. What doth he thank God for? He thanks God, that though naturally a body of death grew up by sin; yet there is no prejudice in this kind can come to him, through Christ. Now, that the Apostle doth plainly mean, that he thanks God, in that sin could not do him, or others any hurt: mark how in his thankfulness he expresseth himself in the beginning of the 8. Chapter; There is now no condemnation to them that are in Christ, that walk not after the fl●sh, but after the Spirit. There you see the ground of the Apostles thanksgiving; namely, that now there is no condemnation to those that are in Christ. No, you will say no condemnation in Hell, but yet, as there is remainders of sin in Gods own people, so there will some evil or other fall upon the commission of sin; mark what the Apostle speaks of it in the 2. and 4. ver●●; Would you have the clear mind of the Spirit ●in it. There it is held forth; The Law of the Spirit of life which is in Christ, hath freed me from the law of sin and death: for what the Law could not do, in that it was weak through the flesh, God sent forth his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh. The Law of the Spirit of life in Christ, hath freed me from the Law of sin, and death. Here Christ stands for the deliverance of his people from condemnation, from eternal wrath, say some; yea, but saith the Apostle, we are delivered from the Law of sin and death; what is the Law of sin, but what the Law may do to persons, for those sins which are committed by them? Now what can sin do when it is condemned? It is true, take a Traitor, as he is at liberty, he may do mischief, but take him as he is arraigned, and condemned, and as he is bound and manacled, he can do no hurt. Now sin is condemned to the Believer, it can do no hurt at all to him; for what hurt can that do unto a man which is carried into a Land of forgetfulness, to avoid further prejudice of such persons that are endangered by it? When men have been found dangerous unto the State, 〈◊〉 hath been a common practice to banish them the Kingdom, into a place far remote, when they cannot have any opportunity of doing any mischief, and when they are banished, the● are not to return again, upon pain of death. Now, beloved, our Escape Goat hath carri● our sins into a Land of forgetfulness. Consider further; suppose a man be entered into many bonds, and they are for great sums; It is true, while they remain bonds in force, such a man is subject to fear arrests; but put the case these bonds are all canceled, that the debt in the Creditors book be blotted out, what hurt then can these bonds do unto a man, when the seal is torn off, and all the writing in the bond is blotted out? If a man saw a thousand such bonds, in which he were obliged, it would affright him no more than if he saw none at all. True indeed, every sin is a great debt, and we commit sins daily and hourly against the Lord, and the torments of Hell is the merit of the least sin in the world; for, I speak not this to extenuate any sin, but to show the greatness of God's Grace, and to ease, upon good grounds, distressed consciences. Therefore, such as look upon these sins, as uncancelled, and these debts, as true debts; it is true, so long these sins may work a horror and trembling in persons, but for Believers that are the members of Christ, they may read fairly all the sins that ever they have committed, they may read also the desert of these transgressions, which should be executed and inflicted upon them, if they were not canceled and blotted out. But mark what the Lord speaks, in the 43. of Isaiah, I, even I am he that blotteth out thy transgressions, for mine own name sake, and will not remember thy sins. Now, what prejudice can that do, that is blotted out? I say, every debt of a Believer is a canceled debt, so that the Lord himself hath nothing at all to lay to a Believers charge: For, how can that Scorpion do hurt, that hath lost his sting, and spent his venom in the sides of Christ, and left it there? It was Christ that was wounded for the transgressions of his people, he was bruised for the iniquities of the faithful, the chastisements of their peace was upon him, saith the Holy Ghost, in the 53. of Isaiah, and the 5. verse. What hurt can there be to whom there is peace from God, and nothing but peace? It is true, our sins themselves do not speak peace, but Christ bearing the sin and the wrath that these sins do deserve, his chastisement, or the wrath he sustained, speaks peace to every Believer, whose transgressions be did bear. Therefore, beloved, be not afraid, ye that are Believers, and members of Christ, for fear of wrath breaking down from heaven upon you for such and such sins, which you have committed, for they can do you no hurt, all your sins together can do you no harm, all the sting and poison of your sins were spent upon the back of Christ. Mark that excellent expression of the Apostle in the 1 Cor. 15.56, 57 he tells us there indeed, that the sting of death is sin, and the strength of sin is the Law; so that here seems to be a sting in sin even to death itself. But mark what follows, thanks be to God through our Lord Jesus Christ., that hath given us the victory. What doth he mean? even the victory of overcoming of sin, and death, that is his true meaning. Though naturally sin hath a sting, yet there is a victory over this sting. Christ is the death of it, as he took away the sting of it, so that the sins of Believers set up to affright them by Satan, or his instruments, they are but Scare-crows and Bugbears, things to fright ignorant children indeed, but men of insight and understanding, are able to see that they are counterfeit things. It is true, before men come to see the light of the Gospel of Christ, their sins stare in their faces, seeming to spit fire at them: but just as you shall have children, it may be, put one of their company into hideous postures, and a fearful and terrible representation, causing every one that knows it not, to run from him: so sin, as it is set up by Satan with a terrible visage, as it were to spit fire in the faces of the godly, and faithful, seems very threatening and dreadful. But they are to know for certain, it is but a made thing, there is no fear from the sins of Believers, all the terror and fearfulness of sin Christ himself hath drunk it, and in the drinking of it, Christ himself our life, was crucified, and in that regard, I say, all the terror and ghastliness, and hideousness of sin, as it is represented by Satan, is spent, and ●n itself is dead. It is true, indeed a living roaring Lion is a terrible creature, but in a dead Lion there is no more fear than is in a stick, or a stone, to him that knows he is dead. While sin is alive, it is fearful and corrible, and deadly; but when sin itself is dead, then there is no more terror in it then is in a dead Lion.  
Thus I speak concerning sin, not as it smiles upon a man, with a promising countenance before it be committed, for so it is most dreadful and odious to the faithful, as that which crucified their sweetest Lord: but as committed, and lying upon the conscience of a Believer, endeavouring to drive him to deny the love and free Grace of God to him, and the all sufficiency of Christ: For in this regard it is crucified by Christ, and so a Believer need not be afraid of sin. Indeed, terrible it ma● seem to be at first, but there is no just cause of terribleness in it, for it can do no hurt. Therefore the Apostle telling us of the Handwriting of Ordinances that was against us, and contrary to us, saith, that Christ hath nailed them to his Cross. So that the sins of Believers are crucified with Christ; they that are Christ's, have crucified, the flesh, with the affections, and lusts thereof. We commonly understand this, as if our mortification and denying of sin, were the crucifying of the flesh: but the Apostle speaks otherwise there, and you may see, he intends, that they that are Christ are crucified with him, as much as to say, Christ's dying upon the cross for Believers, his death became the death, that is, the expiation of sin for them, that it should be no more terrible unto them, nor affright the people of God. I have insisted the more upon this, because indeed, it is the root from whence all other fears spring: For, from crosses and afflictions, which come upon persons (of which we shall speak presently) they run immediately to their sins, and conceive that it is their sins that have put stings into them, and makes them so bitter; still therefore they are perplexed with fears, as long as sin is upon them; Certainly, some fearful thing will come upon them, Why? they have committed such and such sins, these be the cause of their fear. But beloved, either deny plainly that Christ died for your sins, and that he hath borne the whole wrath of God, that sin hath deserved, or sit down by this truth that sin did hurt Christ so much, that it cannot hurt the Believer for whom Christ did die.  
Secondly, as we should not fear our own sins, being Believers, and members of Christ; so neither ought we to fear the sins of others.  
Object. You will say, supposing there be no sins of our own to pull down judgement, yet the world is full of iniquity, and abundance of sins there are upon the times that bring down wrath from Heaven.  
Answ. Though it be true, that Nationall sins bring down Nationall judgements and wrath; yet all the sins of the times cannot do a member of Christ a lot of hurt. And therefore, as they cannot do him any hurt, so he need not be afraid of them. I will make it appear, that the sins of the world, the crying sins of the times, can do a Believer no hurt at all: Mark the plea of the Lord, often mentioned in Ezekiel, against the people that hit him in the teeth, as if he were unjust, The fathers say they, have eaten sour grapes, and the children's teeth are set on edge. He pleads his own innocency in it, and directly answers, that the soul that sinneth shall die; As much as to say, he that doth commit the fault, shall bear the burden of it; thou that art not the committer of the fault, thou shalt not bear the burden of it. Therefore the sins of the times that are committed by the wicked, they cannot do God's people any hurt. The children's teeth shall not be set on edge.  
Object. I, but, some will say, I have had some hand in these sins, I did not reprove these sins, or, I did not separate myself from them.  
Answ. I answer, suppose that the members of Christ are in some sort accessary to these sins yet, so far as you in your own persons, have been actors, or partakers of these transgressions, Christ hath borne these transgressions, and suffered for them. It is not some sins that Christ bears, and leaves some sins for Believers to bear, and so also leaves some punishment for Believers to suffer; for it is the Lamb of God that taketh away the sins of the world; and that he doth take them all away, appeareth, 1 John 1.7. The blood of Christ his Son, cleanseth us from all sins. Whether then you consider every elect person, as he sinneth by himself, or as he shareth with others, all these sins the blood of Christ cleanseth him from; and therefore, I say, the sins of other people, they shall not, they cannot be imputed to him that is a Believer.  
Object. But, you will say, surely the Lord doth send crosses and afflictions upon his own people, as well as upon the people of the world many times, and should we not therefore be afraid of them?  
Answ. Therefore in the third place, let me tell you, as there is no occasion nor need; nay, as people ought not to be afraid for the sins of others, so ought not they to be afraid for the chastisements of the Lord upon them. Consider but the true nature of fear, look upon things as they are in themselves. If there be occasion of fear in any thing that may come, there must be evil in these afflictions, or else there need not be fear: now there is no evil in them, but all are exceeding good, and they work for good, and that that works for good, is not evil; every agent produceth effects answerable to its own nature: an evil tree brings forth no good fruit, no more doth a good tree bring forth evil fruit; so then, if there be nothing but good in all the afflictions of the people of God, then there is no cause of fear, there is an apprehension of evil in a thing, if there be fear, but there is not a just apprehension of evil in a thing that is good; be assured of this, there is no fear to be had of afflictions, let them be never so tart, let them be never so great or many. Oh, saith one, I shall be undone, as others are, that are plundered, here the heart is disturbed and distracted. But beloved, suppose you lose all that you have, even the wife out of your bosoms, and your children out of your arms, & so you be deprived of all, yet there is no evil in them, and therefore you ought not to be afraid. There is nothing but good a them: the Apostle in the 12. Hebr. tells us, that it is true, for the present, no affliction seems joyous, but grievous; yet he takes away all occasions of fear, though for the present they seem evil, yet afterwards, saith he, they bring forth the peaceable fruits of righteousness to those that are exercised therewith. What hurt is in them, when they bring forth the peaceable fruits of righteousness? In afflictions, they are refined as Silver, and as Gold. What hurt is there to Silver in the fire, when nothing is intended but the separation of the dross from the Silver? When the Lord afflicts his people, he sits as a Refiner to take away the dross. The afflictions of God's people are nothing but the refinings of God, to take away the rust. What hurt is there in Physic, especially in good physic, when the body is distempered? They that know the benefit of it, will they be afraid of it, though it make them sick for a time? It is true, ignorance and suspicion of the operation will make men afraid, but the Lord hath made it known to us, that all his chastisements are the fruits of his love, and this is the end of all, to take away their sins. It is true, men need not fear that the sins they commit shall do them hurt, but the Lord makes use of afflictions, to purge out sin from the conversation, where it is a trouble and burden, both to the faithful and Brethren, though he doth not revenge himself of any before committed.  
Thirdly, as we ought not to be afraid of sin and afflictions in general, so for the present we should take notice, that they that have Go● for their God, must not be afraid of men. The enemies of God, they that fight against God, there needs no fear, either of their wrath, o● of their policy, nor of their menaces, nor o● their cruelty. There is no cause of fear of an● of these. It is true, there is doubtless, an implacableness of rage, and an unchangeable resolution of revenge, if possibly they could, eve● to bring fire from Heaven to devour the servants of the living God: But if their rage were more desperate than it is, there is no cause at all to fear, in as much as God is the God of such a people. In the 120. Psalm, you shall see that there is no cause to fear, though there be never so much evil approaching. This Psalm was made of purpose, to set forth this thing, that the godly need not fear the fury of the oppressor: If the Lord had not been on our side when men risen up against us, they had swallowe● us up, when their fierce wrath was kindled against us; but blessed be the Lord, saith the Psalmist, that hath not given us as a prey to their teeth; ou● soul escaped as a Bird out of the snare of the Fowler, the snare is broken, and we are delivered. Here is fierce wrath, but yet here is escaping as a Bird out of the snare of a Fowler, and how comes this to pass? the Lord is their help, and he is on their side: If the Lord had not been on their side, they had been swallowed up quick; and if so be the Lord be on our side, what need of fear is there at all of their wrath? The Psalmist tells us, that surely the wrath of man shall praise thee, and the remainder of wrath thou shalt restrain, Psal. 76.10. See what little cause, there is of fear from the wrath and rage of men there shall nothing but matter of praise come forth to the Lord out of it. Wilt thou be afraid of that by which the Lord shall be praised? The Lord is praised by the wrath of men, and all the superfluity of wrath, all that is over and above, more than is for the glory of God, the Lord will restrain that, The wrath of man shall praise thee, and the remainder of wrath thou shalt restrain. The wrath that is more than for his praise, the Lord will be sure to keep it in, and the wrath that is for the glory of God, wilt thou be afraid of it?  
Moreover, as you ought not to fear the wrath of men, so you ought not to fear the policy of the enemies of God. Though hell itself combine with them, to lay snares to entrap the people of God, there is no cause of fear of them; ●et there be Achitephels' among them, whose counsel is as an Oracle of God, yet the Lord will turn their counsel into foolishness. The Lord of such a people, he confounds the wisdom of the wise, and brings to nought the counsel of the prudent, where is the Wiseman where is the Scribe? Where is the Disputer of this world? He hath chosen the foolish things of this world to confound the wise, as well as the weak things of the world to confound the strong. Now, if the Lord choose foolish things to confound the wise, or the wise things of the world to confound themselves; why oughtess thou to be afraid?  
Thirdly, there is no occasion of fear (to them that have God for their God) of the instruments of cruelty. Let them have all the instruments that cruelty itself can invent, fear the● not; fear not their swords, fear not their guns fear not their engines of war. No weapons form against the Church of Christ shall prosper. What need we to be afraid of that which shall not prosper? Now, the Lord saith plainly, that no weapon form against the Church shall prosper. You know indeed, that unto a naked breast, a sword is terrible, but where then is a coat of male to sense off a sword, he tha● hath on this coat, is, or need be no more afraid of the thrust of a sword, then when the● is no sword at all thrust against him, especially when he knows his coat of male is sword proof, that a sword cannot pierce it. Armo●● of proof, you know will keep out a bullet when a man knows his armour is of proof indeed, he cares not whether he hath a dagger thrust at it, or a pistol shot against it or no, he fears not, he cares not: The armour of believers, is pistoll-proof, it cannot be shot through.  
Object. But you will say, many are slain, will you condemn all that are killed by their enemy, as not Believers?  
Answ. Mistake me not, I do not say they are sword-proof, so that the same thing may not befall unto them, as unto others; but only so, that nothing that befalls them, can be truly evil unto them and in respect of the soul, all that the enemy can do, cannot destroy the souls of Believers.  
Object. Do you not see them dead, you will say?  
Answ. But mark what the Apostle saith, Our life is hid with Christ in God. It is true, there is a natural life, and that life may be destroyed as well as the life of a wicked man, but yet the soul of a Believer is not destroyed, the soul is cannon-proof, all the devils in hell cannot destroy it; The life that I now live, I live by the faith of the Some of God; Christ himself is our life. Now, when Christ, who is our life, shall appear, then shall we appear with him in glory. So that Christ himself may be killed before our lives shall be destroyed by the enemies. You that are Believers have this advantage of your enemies the unbelievers, you may take away their lives, but they cannot take away your lives. They have but one life, a natural life, but they that are Believers, have a life in Christ; nay, Christ is their life, he himself shall be annihilated before they shall. All the power of the sword cannot take away that life from you; it is true, they may take you out of this world, and the comforts of it; but know, this world, when the Lord will have the soul separated from it, is a comfortless world. If the Lord himself should answer a person to give him life in the world, when himself hath purposed to take him out of the world, the world and life itself would be a hell to him. Beloved, know this, that the Lord intends only your good in all your changes, and that which is best, the Lord provides for you. Though your life be taken away from you, where is the loss? where is the hurt? Consider it well, beloved, death is but the opening of the prison doors, to let you out of prison; it is but the arriving of a vessel into the haven of rest. What doth the sword do when it enters into a Believer? it makes but a change of immortality for mortality, of life for death, of strength for weakness, of glory for shame, of holiness for sin. It doth but pull down a rotten house of clay, to give possession of mansions of glory. It doth but take persons from a cottage at will, to enter into a Lordship of inheritance: for it gives full possession of an eternal inheritance. The sword, that enters into the breast of a Believer, it doth but put him into the chamber of the Bridegroom, and consummates the marriage of the Lamb to that person. It is the fulfilling of the great cry of the Saints, Come Lord Jesus, come quickly: and, I desire to be dissolved, and to be with Christ: It takes the Bride into communion, and fellowship with her long-looked for Beloved, and gives her possession of those things that take up her longing. While we are in the flesh, we are absent from the Lord; we enjoy the vision of Christ now but in hope, and we enjoy it but darkly: but when this earthly tabernacle shall be dissolved, we have an house not made with hands; saith the Apostle. It doth but carry the Believer out of a barren, blustering, troublesome wilderness, unto his home, to sit down with Abraham, Isaac and Jacob, in the Kingdom of glory. What hurt is there in all this? Consider this, that when the worst comes to the worst, if ye should be brought into the greatest strait that ever man was in, when cruelty shall rage's and swell to the very top, and to its utmost bounds. This is that which stays up the heart, and makes the weakest spirits strong; and the want of this, makes the strongest run away. When a man shall think with himself, if I should be now thrust through by the sword of the enemy, what will become of me? If I be not a member of Christ, I shall go to Hell for ever. Oh, how will this startle him. This in the heart of the stoutest soldier, is enough to make him run away, have he never so much courage; but when a man shall stand in the face of an enemy, and the bullets fly about him on every ●ide; if when he shall thus think with himself, What if one of these should hit me, what shall become of me? whither should I go? If he can but say in true faith, Heaven is mine, and Christ is mine, I shall go presently unto God my Father, at whose right hand are joys for evermore; I cannot have a better turn done unto me, then by one of these messengers, to be sent presently thither. It is recorded, that there was a man had a spear run at him, by one that sought his life, and entering, it happened to launce an ulcer, that all the Physicians could never cure; that thrust of the spear, cured the ulcer. Oh, beloved, all the world is not able to cure the ulcers that are in Believers, in respect of the cohabitation and practice of sin; for sin will arise, and break forth in spite of all the world, and they shall not cease to sin, till they shall cease to be here below: Now the sword that enters into the hearts of the Believers, and members of Christ, that sword at one thrust perfectly cures all the ulcers of sinfulness, that there shall never arise any more after that: Now what hurt is there in that spear, that cures in stead of killing?  
This, beloved, I speak by way of encouragement, to all the faithful; when the enemy looks big upon you, and your hearts are ready to faint, consider what the Lord saith, I am your God, be not afraid, nor dismayed: Sometimes I observe people look upon Believers with an evil eye, because they do not see them of such dejected countenances, and so full of fearful expressions as are in themselves, or are in others: Thereupon they presently censure them to be such as are void of sense, and full of security. But consider, hath not the Lord promised, that they shall not be moved with evil tidings? Is there nothing in all the promises of God? Will you say there is no strength, nor truth in him, in whom is the fullness of all, that when you find such an undauntedness of spirit in any man, that when men speak of fire and sword, and the cruelty of the enemy, shall say, we are careless, as touching this matter, you shall say they are stupefied, or carnally secure? Do you not therein charge the three children for the same? Shall the people of God, who●ut of the apprehension of God being their God, and being out of the gunshot of sin, say, we fear not touching this matter, shall they be condemned for it? They know: wherein pain is, and misery is, and death is, which thou art not sensible of. Do not then condemn God therefore. Is thine eye evil, because Gods is good?  
Now, what are the disadvantages by this dismaidness of spirit? there are three sorts of them:  
First, fearfulness and dismaidness of spirit doth produce a great deal of prejudice unto God, not simply to the being of God, but to the glory and honour of God; fearfulness and dismaidness, cast many slanders upon him.  
1. Slanders upon his power.  
2. Slanders upon his faithfulness.  
3. Slanders upon his care and providence.  
4. Slanders upon the freeness of his grace.  
5. Slanders upon the efficacy of the sufferings of Christ.  
To touch of these a little, which by the grace of God, may quit your hearts of these fears.  
First, it casts a slander upon the power of God: If you lend a man an hundred pounds, and he give you a bond to pay it you again, it may be you fear you shall not have it again; What is the ground of it? I doubt, say you, he will not be able to pay me. When fear ariseth from such a Principle, now doth not this cast an aspersion upon the ability and sufficiency of the man? If you did think he were an able man indeed, you would not suspect him: so when you see such and such evils growing towards you, and you begin to be afraid, and to cry out, Doubtless, I shall sink under them, God is not able to deliver me, at such a time; I say, Unbelief of the power of God being the occasion of such fear, it thereby casts an heavy slander upon God.  
Object. But some may say, I did never doubt of the ability of God.  
Answ. If you do not, yet Israel did, Can God, say they, give flesh in the wilderness? And consider with yourselves how often it hath been in the hearts of people, when they have been in any great extremity; How shall we escape? there is no possibility for us to avoid this evil. Is not this now a calling in question the power of God, in such fears as these are: If so, then is there a great scandal cast upon the power of God.  
Secondly, it likewise brings a scandal to the faithfulness and truth of God. Some will say, I do not question whether God can do this, but all my fear is, whether he will do it or no. This fear ariseth from hence; there is a suspicion that God will not do it. Now, I ask this question, Hath God said he will do it? Hath he said, I will never fail thee, nor forsake thee? Hath he said, that all things shall work together for our good? Hath he said it? and do you fear he will not do it? What do you make of God? Is not God as good as his word? Is God and his faithfulness out of credit with you? Hath God said, and will he not perform? If a man hath promised to give you a hundred pound, and when he is gone, you fear you shall never have it, do you not call in question the honesty of this man? do you not make him a liar? Hath not God promised to save you and defend you? to be your shield and buckler? now you by fear calling this in question, is this any better, then to charge God with dishonesty? and to make him a liar, that he hath said, and will not make good what he hath said?  
Thirdly, you charge the providence and care of God; you know what God hath said, Be careful for nothing, but in all things make your requests known to him; and bids cast your care upon him, for he careth for you; do you think God is mindful of you, and cares for you when extremity of danger comes upon you, and you fear you shall miscarry in such a danger, either you must think that he doth not mind you nor regard you, or if he doth, he is not able to help you. This was David's fault, he runs on in this manner: Hath he so gotten to be gracious, hath he shut up his loving kindness in displeasure: will be be merciful no mere? he charged God with forgetfulness.  
Fourthly, you cast a scandal upon the free grace of God. When thou art thus afraid thy fear is that such an evil will overtake thee, and withal, thou lookest upon thy deserts, and thou sayest this may well come upon me, I have deserved it; I have committed such and such sins, and they will certainly provoke the Lord to send all these evils I fear upon me; because thou hast sinned, thou dost fear such punishments will come upon thee, con●●der how thou scandallest the freeness of the grace of God; there is no avoiding of evil, sayest thou, because sin hath been committed, yet herein doth grace indeed consist, that though sin be committed, yet there shall no wrath be provoked, nor punishment inflicted. So often as men fear afflictions from ●ins committed, so often they slander the grace of God There is no way for me to escape, for I have sinned, will men think. When a scholar shall come home to his father, and cry. I have committed a fault, there is no escaping the rod, for every fault I commit, I shall 〈◊〉 whipped, is not this to cast a scandal upon the clemency of the Master? as if he were so rigid that he would pass by no fault. If you upon sin committed, fear the falling of wrath and judgement, what do you think of God? do you not plainly declare, that there is no clemency in him?  
Lastly, you cast a slander upon the suffering of Christ, you that fear wrath, because you have committed such and such a sin; Beloved, to what purpose tend the sufferings of Christ? was it not for the sins of men? did the Lord behold the travel of his soul, and was he satisfied? and when he is satisfied, will he come and exact a new payment, after that satisfaction given and acknowledged? either God must be dishonest, to exact payment twice for one debt, or Christ's satisfaction was insufficient? If Christ did not bear all the wrath of God, but you must bear some of it yourselves, where is the efficacy of the suffering of Christ? If the sufferings of Christ were sufficient, wherefore should you then fear any wrath at all? Certainly, you must either say, Christ hath not born all indignation, and so make the Scripture a liar, which ●aith, he beheld the travel of his soul, and was satisfied, and the suffering of Christ of none effect; or else, though sin hath been committed, you cannot fear wrath, or any evil, as the effect of wrath to be afflicted.  
The second prejudice of fear is, as it respects God's service; it may appear divers ways to you:  
First, so far forth as fear possesses the heart, so far forth is faith suppressed; this fear is the cutthroat of believing; In quietness and confidence, shall be your rest; where there is rest, there is confidence, and where there is no rest, there can be no confidence; there fore as far as you fear the afflictions of the world, in respect of your sins, so far are you weak in faith; Faith makes men sit down satisfied and settled in spirit, whereas fear fills men full of questioning and doubtings of things: when things are dark, and not clear, there are dispute, but faith, that puts an end to all doubts and fears; wherefore, so long as there is fear, there is unbelief.  
Secondly, fear and dismaidness is prejudicial to all religious duties: first, it is a damper of prayer; Beloved, you know, that the life of prayer lies in faith, If any man pray, let him ask in faith, saith St. James, Faith is the wing of prayer, and carries it up to heaven; clip the wings of prayer, and the motions of it must be slow. Beloved, you that are afraid, doth seal and dismaidness take hold of your spirits? mark in such a fit, what hearts you have to pray. In brief, there is this great prejudice in fear, it makes all the duties that persons perform, merely selfish. You know that a servant is very diligent for his master, when no danger cometh, but let the servant be in fear of any danger, he will leave his master's business to shift for himself, and seek for his own safety: So consider it well, whether your hearts are not for yourselves in your services, when there is a strong passion of fear in your spirits: when a man is in prayer against some evil he fears is approaching unto him, what prayer is it? He is altogether for himself, that he may be delivered from his present fear; there is not a thought (so far as this fear prevails) that God may be glorified all the while, but only of the evil that is upon him, or that is like to fall upon him whereas the Believer should serve with sincerity and singleness of spirit; he should do that which he doth as unto the Lord, (saith the Apostle) Do not mistake, it is not the spiritualness, nor the fervency in the performance of duties that carries it; duties are not expiatory helpers with Christ: But, I say, when duties are performed as to the Lord, and for the Lord, and not to, and for himself, then are they right as services. But all our hope that we must have in any condition, must be only from the grace of God, and all our performances that we do act, must be to the Lord for what he hath done for us. Therefore, seeing it is the Lord himself that calls upon you, and claps you on the back, and bids you be not afraid, take courage from the Lord, and quit yourselves like men. In danger be strong in the Lord, and in the power of his might: There is this difference between Gods call and man's call, to do any thing; men call men to services and employments, but cannot give them power & ability to perform that which they are called unto; but God calls and gives influence of his own to make men do such things as he calls them unto. The Lord saith, Fear not, and in the voice of the Lord there is life, to frame the same temper in your hearts. Christ, he shall stand over your dead hearts as he did over the dead body of Lazarus, saying, Lazarus, arise, who immediately arose: the word of his mouth carried life into it, and with it: So it saith, Fear not, and immediately it takes away all fear from the spirit of that man he speaks inwardly unto; other men may speak, and speak their hearts out, and never the better, but when God calls upon you not to be afraid, he is present in his Ordinances, merely for his own sake, to hold out this undauntedness of spirit to you, it is now with you if you embrace it: it is at your doors, he will make you of a strong and undaunted spirit, he shall strengthen you as that Leviathan the Lord speaks of in the 41. of Job, which esteemed Iron as straw, and brass as rotten wood, because his scales were so strong: know this, that Believers are the Leviathans of God, he will so steel their spirits, that they shall cut Iron as straw, and Brass as rotten wood. The Lord is able to put such a spirit into you, and he will make good his promise, wherein he hath engaged himself, that his strength shall be made perfect in weakness; therefore, though you have said, My strength faileth me 〈◊〉 yet the Lord shall be the strength of your heart's, and your portion for ever; thus you shall give that to the Lord that fearful men rob him of, that is, the glory of his power, of his faithfulness, of the freeness and riches of his grace, and care of his people's welfare, and Christ of his sufficiency, wherein he hath promised plentifully to supply you with all spiritual strength and vigour, that you shall run and not be weary, that you shall walk, and not be faint. In a word, there are a few civil respects that I will mention as motives against this fear, I will but touch them.  
First, know, fear, especially dismaidness, puts a man besides his wits, that while he is in such a passion, he is to seek for common ways of safety; so that whereas men think that fear will h●lpe them to avoid danger, commonly in amazedness, you shall have people stand still, not able to stir or slip aside, to save themselves. Besides, this fear is such a rack and torment, that commonly those evils so much feared, prove not so hurtful nor evil to a person as the present fears; and besides this, fear many times, it doth not only daunt the spirit of a man in himself, but proves very dangerous to others: you already have had sufficient experience not long since, of the evil and mischief this fear had like to have occasioned in the Army, a thousand to one it was, that the fear of some had not made all the rest to fly; and it was a miracle of mercy, that there should be so great a fear in the Army, and the Army yet stand so to it; fear at such a time, is of a wonderful spreading and dangerous nature; fearfulness in one, kindles fearfulness in many, and so not only men's persons, but also the Cause itself is hazarded, but these are but low things in respect of the prejudice God himself sustains in the fear of men; therefore, for your encouragement, consider what the Lord hath in store for you, nothing he hath, nothing he is, or can give, doth he think too good for you, but he is willing to part with it to make you happy; he parts not with his goods, but with his Son for you; nay, beloved, he parts with that which is more, if any thing can be more than his Son, that is, himself: Will you now deprive yourselves of the sweet enjoyment of all these, by your base and unbelieving and fearful hearts? Nay, rather let us freely receive, let us thankfully acknowledge, and confidently rest upon our Father's abundant mercy, expressed in so many blessings; but especially in the gift of his only Son, given unto us, that we might serve him, without fear, in holiness and righteousness, all the days of our life, Luke 1.74, 75.   

SERMON. II.  Isaiah 41. vers. 10. 
Fear thou not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.  
Upon the like occasion that is now offered unto us, I have (peradventure, in the hearing of some present) made entrance into these words I have read now unto you; I shall give you but a taste of what I have formerly spoken, so much as may serve by way of introduction to that, in which I mean to spend the remainder of this time.  
The occasion of these words, you may see in the former passage of this Chapter. At this present instant, a great tumult and uproar was raised, upon the raising of the righteous Man, from the East, that is, the setting up of Christ: Such a noise there was, that God was fain to call for silence, vers. 1. and for their plea, at the latter end of the verse. If they have any thing to say against this business of setting up of Christ, let them bring their strongest reasons, (saith the lord) Having thus obtained silence, the Lord makes his plea against their tumultuous opposition, vers. 2. Who is he that hath raised him up, and hath given Nations to him, and made him to rule over Kings? I the Lord did it, saith he, vers. 4. What have you to say to me? He shall prosper, and he shall prosper with facility, and ease, he shall go softly, he shall never run for fear of being circumvented; He shall go in a way that his foot hath not trodden before, he shall go further than he hath gone; and what say they to this, when God speaks? Yet the tumultuous men will not be quiet, they lay their heads together, as you find, they consult to find out help: nay they conspire, the Carpenter and the Smith have laid their heads together.  
Now, because there is such a combustion when Christ is set up, lest the people of the Lord should be possessed with dismaidness and fear of miscarriage, the Lord turns his speech to these opposed: Fear not, I am with thee, be not dismayed, I am thy God. Christ, when ever he is exalted, did, doth, and will, find great opposition, but in spite of all opposition Christ's exaltation shall prosper, all their opposition shall not hinder; nay, he will go softly, that the world may see that he is not afraid of all opposition whatsoever. First, in this Text, the Lord is pleased to provide a pillow, as for a King, for the heads of his people, or a staff for their trembling hand: a pillow to support their sinking spirits they are apt to be discouraged, it seems the Lord is pleased to take their condition into his hand, to speak to the occasion of their trembling, and to give out such words that may be a stay, that they may stand fast, though blustrings grow greater than they are.  
The Textis nothing else but a gracious encouragement, or a comfortable support of a sinking spirit. The encouragement is in these words; Fear not, be not dismayed: the grounds and arguments by which he would prevail with them not to fear, nor be dismayed, are in these words: I am with thee; I am thy God; I will help thee; I will up hold thee with the right hand of my righteousness. The point is this; That they that have God for their God, need never fear, nor be dismayed, seeing this their God is with them, will help them, strengthen them, and uphold them with the right hand of his righteousness.  
Concerning this fear and dismaidness, we spoke largely the last time we spoke upon this occasion.  
1. What it is, not to be afraid.  
2. What we are not to be afraid of.  
3. What the inconveniences of such fear are.  
In brief, not to fear, is no more but a composedness, and settledness of spirit, against any evil that cometh Excellent is that expression in the 112. Psalm, vers. 8. They shall not be afraid of evil tidings. What is that? Their heart is fixed, their heart is established, they shall not be removed. Here is the expression of a fearless heart, a heart fixed, a heart established, a heart not moved. You have it likewise excellently set out in Daniel 3. in an example, the 16. vers. in the story of the three children, being sentenced to be cast into the fiery furnace; they came before the great King Nabuchadnezzar, and he spoke big to them, and tells them what they must trust unto, if they will not fall down and worship his Gods. Mark now, how their fearlessness and dismaidness is expressed: We are not careful to answer thee in this matter, our God whom we serve, be will deliver us. See what a disposition this fearlessness is, and then what is the ground of it. We are not careful to answer thee in this matter; here is a true fearlessness if when ever evil comes, men can say, it matters not, we are ready for it: And look into the root of it, and you shall find it in their answer; our God is able to deliver us, that made them so careless in so weighty a thing; Our God whom we serve, he will deliver us.  
Secondly, what it is we should not fear. I answer, first, we should not fear God himself, as to do us any hurt; fear him with awful reverence we must A Believer that is the servant and chosen of God, need not fear that God will do him any hurt. It is God that justifieth, therefore it is not God that will harm thee. The heart of God is to his people; My bowels are troubled for thee, saith God to Ephraim. Can he hurt them while he is troubled for them?  
Secondly, they must not fear their own sins, I do not say, they ought not to fear to commit sin, but they ought not to fear what hurt their sins can do them, seeing they are blotted out. If a man have subscribed unto, and sealed a hundred Bonds, and all these Bonds be quite canceled, and blotted out, he need not fear no hurt these Bonds can do him: Paul in the 7. of Rom. complaineth indeed of a body of death, and the power of sin; but in the closure of the Chapter, he shows how little he fears any thing that sin could do: Thanks be unto God, through our Lord Jesus Christ. What doth he thank the Lord for? that though his firts were so great, yet they could not do him any hurt, nor any of God's people. Look into the beginning of the 8. Chapter, it is plain: There is no condemnation to them that are in Christ, who walk not after the flesh, but after the Spirit: For the Law of the Spirit of life that is in Christ, hath freed me from the Law of sin and death: For, what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. What hurt can this do? Now, beloved, give me leave to tell you, if you be Believers, and weak in faith, I dare be bold to say, nothing cuts the heart so much, in respect of fear of evil, as the sins you do commit: these will be swords to your hearts. But if you be Believers indeed, the sword is broken, the sting is gone; The sting of death is sin, the strength of sin is the Law, 1 Cor. 15. but thanks be to God, saith the Apostle, that hath given us the victory over sin and death: so that we may boldly say, Oh death! where is thy sting? Oh grave! where is thy victory? If you be the Lords, and the Lord be yours, if you be Believers, you may triumph as the Apostle doth, Oh death! where is thy sting? It is gone; nay, Oh death! (saith the Lord in the Prophecy of Hosea) I will be thy destruction. I beseech you, give not care, either to Satan, or to whatsoever instrument he hath, that would possess you, that though Christ died for you, and hath borne your sins himself upon the Cross, or upon the tree, (as the Apostle Peter expresseth) yet those same sins will do you hurt, and prove a mischief and bane to you. I say, there cannot be greater despite done, nor affront offered unto Christ, then to make the Believer conceive that he was not able to bear their sins, nor the wrath of God sufficiently for them, but that they must be wounded, notwithstanding all that Christ hath done. If Christ be hurt, as much as sin can hurt him, how can any man be hurt by it, for whom Christ suffered? If Christ upon the Cross took the sting out of it and carried it to his own grave, how cometh it to have a new sting? or did Christ die in vain? If he took away the sting of one sin, and not the sting of another, there were need of another Christ, it seems, to take away that sting that is behind, and so Christ hath not perfected for ever them that are sanctified. I desire you to hear with patience; this is the first ground of all your comfort in affliction, that sin is gone, for then all afflictions in the world cannot discomfort, seeing all discomfort ariseth from sin, which is the sting of affliction. Hereupon the Apostle triumpheth, Who can lay any thing to the charge of Gods elect? It is God that justifieth, who can condemn? Contrariwise, the soul is in the greatest bitterness, when sin remains, and the sting of it is not taken away, but when God is reconciled, as he is to the faithful; for, God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; how then can fin do hurt? when it is not to be imputed? God doth use to reckon when he doth take payment. If God doth not reckon with men, he will never smite them with wrath; as is the wrath, so must be the smart, and harm, and hurt, that person is to sustain, in respect of the sins committed. Chastise he doth indeed, for special ends, but the sin doth not at all hurt: And though the Lord doth afflict, that will do you no hurt neither; afflictions are the physic of God, to purge and sanctify the conversation: Will a man think, that is ready to die of the stone, or wind-colic, or stoppage in the fromach, if a Physician comes, and gives him a bitter potion, that he doth do him any hurt, when he knoweth it is to recover his life, and save it? he knows he dies if he heals not the infirmity; God useth no physic, no chastisement and affliction, but it shall work for good: so the Apostie expresseth it, in Hebr. 12. No affliction for the present is joyous, but grievous; yet afterwards it bringeth forth the peaceable fruits of righteousness, to them that are exercised therewith. It bring●th forth the peaceable fruits of righteousness, what hurt is there in all this?  
But I must go on, and come to that which I have more particularly to deliver to you, and that is upon the consideration of God's motives, by which he doth attempt to prevail over the spirits of his people, not to be afraid, or dismayed, come what can, or may come: you know God is best able to persuade; God best knows what Rhetoric will take with his own people: A man that hath had the breeding of a child, and so comes to observe the temper of it, can better tell then any other, which way to win him: God hath the breeding of his own children; nay, God goeth further, he hath the spirits of his children at his own beck, and therefore can best tell which way to work upon their spirits, and to beget that in them which he calls for of them. The Lord would have them not to be afraid, nor dismayed: Let the Lord propose his way to bring them to this composedness, and fixedness of spirit, it is but presumption in any creature to conceive, there may be better ways to work upon the spirits of men, then that which God prescribes. And it is worth your observation to consider, that when the Lord puts his people upon a composedness, and fixedness of spirit, he doth not say, Fear not, for you have fasted, for you have prayed, for you have forsaken your sins, and denied yourselves, and walked holily with me, and therefore, because you have done this and that, Fear you not. The Lord doth not say so here, he hath higher Propositions that he proposeth, that have more excellent virtue to move his people: He saith, Fear not, I am toy God; I will help thee, and uphold thee with the right hand of my righteousness. The prop for the upholding of spirits against fear, when evil cometh, it is without a man's self, in him that is a rock, and unchangeable: The Lord doth not say, You change not, therefore you are not consumed, you continually proceeded in holiness, you waver not, therefore you are not consumed: but, I am God, and change not, therefore ye sons of Jacob are not consumed. I say therefore again, If you would have settledness of spirit, you must go out of yourselves, and fetch peace of spirit out of God himself; and I dare be bold to say, take all the sweetness and comfort of all the world, of all the creatures mixed together, extract the quintessence of their own excellencies, all these together shall never settle a heart, nor make it secure and free from fear, but only this proposition, that God is their God. And by the fruit of this principle, a poor tottering spirit is under-propped, and under-set here with four pillars, at every corner one, as I may so say, I am thy God, I am with thee; I will help thee, I will uphold the with the right hand of my righteousness: or rather, there is one main principle, and three subordinate supporters affixed unto the main principle, for sometimes you shall see great weights laid upon some great pillar, and for the better securing of that which is laid upon it; you shall have some short pillars branching out from the main, spread out wide, and so upholding. This present discourse seems to be such a main principle, that is, Gods being a God to such a people, I am thy God, this is the foundation, this is the great pillar: I am with thee, I will help thee, I will uphold thee with the right hand of my righteousness; they are the three supporters that do issue out of this main principle; for they are all but branches flowing from this privilege of Gods being your God. These I say are sufficient to keep the most tottering spirit in the world immovable, like Mount Zion, never to be removed. I shall take the Principle, the main support, into task, at this present, and therein consider what excellency of support there is in it: Fear not, I am with thee; be not dismayed, I am thy God.  
In the handling of this, that you may the better see what stability there is for a tottering spirit in this support, let us consider:  
First, what it is for God to be thy God.  
Secondly, what a person hath in this, who hath God for his God.  
Thirdly, by way of answering objections, show how it is so well with those that are the Lords, if this be true, that God himself is their God.  
Fourthly, how God doth become their God, and upon what terms.  
Fifthly, how God will be found of them to be so as he is become.  
There are excellent usefulnesses if the truth be well sifted, and dived into.  
I will begin with the first, what it is for God to be thy God.  
There is much in it; nay, I will say more, there is more in it then is in any one thing, delivered in Scripture. I will go yet further, there is all in it that doth concern the present and future well-being and happiness of a Believer, I say, all is in this one thing, I am thy God. While you have all things else but this, you have but the rays of the Sun; while you have this, you have the Sun itself in his brightness, and glory, and lustre. But to clear this thing a little, what it is for God to be thy God, or my God, you must not understand, that the Holy Ghost speaks here in the full collection of all, nor that he is to be understood as speaking in the plural number, because he takes in the whole world, but he is to be understood, of all the members of Christ as one body, and also the passage is to be understood distributively, of every such particular person, and so he is thy God, and my God, and their God, I am their God, is all one with, I am thy God. In the Scriptures you shall find a most vast difference between God simply and abstractively considered, and God relatively considered; and that we must note beforehand, that you may know wherein the strength and comfort of this passage lieth. For God to say, Fear not, I am thy God, is ten thousand times more comfortable, and hath more in it, then simply for God to have said, Fear not, I am God. I say, there is fare more stability and support in this expression of God, considered as our God, then as he is considered simply and abstractively without relation to us, for so it imports only to us the incomprehensible, perfect and complete being of God, as he is in himself. But God considered in relation here, as he is thy God, imports to us, not only what God is in respect of his absolute perfection and completeness, but what he is to those persons whose he is, so that the phrase doth import, not only what God simply is, but also, that whatever he is, in and from himself, the same he is to those persons whose he is. It is worth the observation, that the Scriptures plainly hold out, that when ever the Lord is spoken of in reference to wicked persons, God is never mentioned in way of relation of propriety unto them, but only as he is spoken of in reference to his own people. You shall not find in all the Scripture, God said to be the God of any person that is a wicked man. But, lest there be a mistake, you must know that this relation of God to people, may be considered, either as common, or as special and peculiar. It is true, take a Church, as it is mixed, so sometimes the Lord is spoken of in relation to them: as for example, in the 20. Chapter of Exodus, I am the Lord thy God, that brought thee out of the Land of Egypt, and out of the house of bondage. Here is God spoken of in relation, I am the Lord thy God; and this seems to be spoken collectively to the whole body of the Church, one with another; but always observe this rule, Where the Lord is mentioned in relation to a mixed people, that is, a Church consisting of mixed persons, all the privileges from such a relation of God, in reference to such persons, are but common privileges: So in that very Text, I am the Lord thy God, that brought thee out of the Land of Egypt; Observe, he calls himself indeed, their God, take them conjunctively, one with another. But wherein their greatest privilege was, which they had, in having him their God, he expresseth thus: I am the Lord thy God, that brought thee out of the Land of Egypt, which was but a common privilege, and therefore, though God be said to be the God of people, being mixed, yet he is not so their God, as he is the God of his own people, the living members of Christ: those that are mixed, they receive some common propriety, or common things in that propriety; but they partake not of the whole propriety. Usually in Scripture, the phrase, I am thy God, is spoken only to the Lords servants, his chosen, that he will not cast off, and so it is to be under●o●d in this Text, as it is in the words immediately before the text: For you shall see that God speak● peculiarly of his own elect people, and faith of them, and to them; Fear not, be not 〈◊〉, I am thy God, etc. You shall find, beloved, that the Lord doth frequently express himself, when he doth comfort and stay up his people, in this relation as being the best motive that can be to uphold their spirits. In Isa. 50.10. Who is among you that feareth the Lord, that walk in darkness, and seethe no light? let him rest in the name of the Lord, and stay himself upon his God. Here is the very basis, the great pillar to bear up even in a state of darkness, God is his God, let him stay himself upon him, because of this relation, He is his God. Beloved, a man that doth trust to another man's estate, he trusts to a broken staff, as we say, and may be deceived, except that estate be made his own: a child of light can never be able to walk in darkness, except he have assurance that God is his God, by whom he stands: God is my rock and my salvation, saith the Ps●lmi●, Psal. 62.2. Who is a reck save our God? Psal. 18 31. So Thomas not being present when Christ did make it appear to the rest, that he it was that suffered, and risen again, because he would not believe Christ was risen, he received this check, Because thou hast seen thou believest, blessed are th●y that have not seen, and y● have believed. Now, Thomas having such a check what had he to rest upon but this: My Lords and my God? When Christ seemed to be angry he closed with this, O God, thou a●● my God, thou canst not forsake me, thou canst not be wanting to me, thou art my own.  
It will be worth the while to consider, what the Lords being a man's own God is: I am t●● God. The best way to set this out unto you, is to speak as plainly as may be, even in the familiarest way, by which you may reach some of the depth of this mystery. I am thy God, is a● much as to say, thou hast a propriety in me: or I am thine own, even as much thine own as any goods, or any thing else in the world is thine; look therefore what difference you may observe between these two things; Much treasure, great revenues in general, and thus much treasure is mine, and this great revenue is mine and this land is mine, I say, what difference you observe between these two particulars, things simply considered, and things considered as yours; the same difference there is between God simply considered, and God considered as thine. You know what difference there is in the spirits of men, looking upon things in these two considerations. There is this difference in outward things, a poor man looks upon the riches and honours of great men with a wan heart, and uncomfortable spirit: Now the ground of it is this, he looks upon them as none of his own. Two malefactors are condemned to die, one hath a pardon sent him, the other hath none now look how these two persons do differ, looking upon this one pardon, so are you to conceive of the difference between God simply being God, and God being their God. He whose the pardon is, can say, It is my pardon, Oh, his heart leaps within him, conceiting he hath found a ransom, he hath received his life again, his heart is taken up infinitely in the consideration of his pardon; But look upon the other man, he seethe the same pardon, and looks upon it with a trembling heart, and sad spirit. Now all the difference of the case of these two persons, depends upon the propriety in the one, and want of propriety in the other: A wicked man may think of God simply as God, but he can never say, (till God reveal unto him that he is an elect person) that God is his God, and think upon him as his own God, see then how much thy case is better for thee to consider God as thire then to consider him in himself, and how great thy privilege in of having God to be thy God.  
But what kind of propriety is it? I answer, thus much it imports, as much as when thou sayest, that such money is thy money, or such land is thy land. If you will have the nature of propriety, in the 5, of the Acts and 4. verse, the Apo●le will tell you in general, what propriety is: The land (speaking of that which was sold by Ananias) was it not thine own? When it was sold, was not the money in thine own four? So then, for a man to have a thing as his own, is to have it in his own power, to do with it as it is b●st, and most profitable for his own advantage, to the utmost extent of the worth of the thing: As for example, suppose a man hath money in his purse, he wants bread, he hath this money in his own power to dispose of it for the supply of this want, and so in general he may make use of all his money for the supplying of all his wants: So Gods being a man's own God, imports, that so far as God will go, as I may so say, for a man's use, and for the supply of all his necessities; so far he hath power with him, God himself is engaged to give forth himself to the utmost for such a man's good. Now, God's All-sufficiency reaches beyond all wants; so that he that hath God for his God, he hath him for all the uses, that can be for his good. If a man be many hundred pounds in debt, and hath land that is his own, he may make use of it for the best to make him a free man again, engaged to none: He may sell it, and dispose of it as far as it will reach, to pay his debts, and to procure his discharge. But if it be another man's land, and not his own, than he cannot make use of it to pay his own debts, but must remain as he was before: So the Lord is able to make up every thing that is defective or wanting, to all that have propriety in him; I do not say that a man can sell the Lord, but I say, so far as God can reach, with his All-sufficiency, so far may I draw up from him, as from a well of salvation, whatsoever I stand in need of; The believer hath as free and uncontrollable right in God, being his own, as he hath in the money in his purse, and the land that is his own. The one is not more in his power then the other. It is true indeed, a man may abuse his land or moneys, and so he may abuse God too, but using things as men use things that are their own, that is, for their best advantage, they have as much use and interest in God for the uses they have occasion to use him in, they have as much power with him as any thing in the world they conceive to be in their own power. When God gives gold and silver to men, he gives but some thick clay from himself, but when God communicates himself, he gives all that he is; and he that hath God for his God, hath every thing that God is, or can do. God can do nothing in the world by his Omnipotent power, he can devise nothing in the world by his infinite wisdom, but all this is as much in propriety his, who hath God for his God, as it is Gods own. God's propriety in himself, is but that he is his own; God's people's propriety in him is, that he is theirs. All the difference will be this: God in respect of himself, hath the disposing of himself by himself, and no other disposeth of him, but himself: As for the people of God, because they know not how to dispose of him, as I may say, to their best advantage; therefore he is pleased to give out himself according to their several occasions, as he in his wisdom seethe most conducing to their good, and so doth it for them: As for example, a father hath an Inheritance of his own, the child of this father hath land by inheritance too; now during minority, the child is not capable to manage it, now the one hath as much propriety in his land as the other, all the difference is this; the father disposeth of his land for his own use himself, the child hath his land disposed for his use by the father; but I say, the propriety is the same. So far as God may be useful for a creature, so far God is the creatures to do good to the creature; I do not speak here according to the foolish fantasy of some, nor conceive as if there were a transmutation of the creature into God, but I speak of God in respect of his usefulness for accommodation, so far as it is possible for a creature to have him. He hath made over himself in particular: man may have a propriety in God p●●sed over unto him, as those good things of God that we enjoy are not transmuted into man's nature, nor is man's nature changed into that good; but so far as they may be useful to him, or so far as they may conduce to his welfare, so far he may make use of them: So when God is thy God, so far as he may be useful to thy good, so far he is as much thine, as any one thing in the world is thine. Be it far from thee therefore, to think that God is able to do thus and thus, and to do good in such and such a case, and yet I cannot, I shall not have God for such a good to may self; this man that so thinketh must needs conclude, God is not his God. Was it ever heard, that a man had money in his purse, and yet wanted bread, and did perish for want of bread, except there were no bread to be had, to be bought for money? So this is to deny the All-sufficiency of God to think that he cannot, that he will not supply us with all needful blessings; Assure yourselves as God is your own, so as far as may be for your good, you have him as much as any thing that is yours; only you have not the dispo●ng of him to yourselves and for yourselves, but that he hath in trust for you. And this will serve to give a hint by way of answer to some questions by and by. Thus considering what men have, in having God let us now take it into our consideration, what the stock and treasure is, in having him to be our God. It is true, there are some things, in which creatures have propriety, and yet are little the better for them, in that the things they have propriety in, are not of sufficiency: A woman may have propriety in a Husband, and yet she may be a b●gger, if he be a beggar; she can have no more than he hath; therefore propriety simply is no comfort, but the nature of the thing wherein there is propriety: If God be an empty and scant propriety, than there were but little comfort in having God himself but mark, God that doth make himself over in covenant, the God of such a people, is the greatest, richest, most incomprehensible treasure that can be. You have heard of some, that have been raised from beggars, to huge and mighty estates, they have been had in admiration, that they should be made so rich. What should the sons of men do, if they were able to apprehend what infinite superlative treasure they have all at once cast upon them, when God casts himself upon them. Beloved, I do conceive it a matchless mercy of God, that he doth reveal but glimmeringly for the present, and some smatch of the trcasure that we have in him for cortainly the over-brightnes, & the over-excellency of that fullness, he gives unto us in himself, would swallow us up, we should not b● able to endure the glory of it, if the Lord should reveal all unto us; and that is the reason wherefore we know but in part now, because we should be confounded in the knowledge of all that is to be known, and all what God is to his own people. There are three particulars whereby specially you may observe what great treasure people have in having God to be their God.  
1. In regard of the quality of the treasure.  
2. In regard of the virtue of this treasure.  
3. In regard of the sovereignty and the universality and variety of helpfulness in this treasure.  
First, in regard of the quality of the treasure: men may have many things, which may be of little worth, for want of excellency of quality: There is a great deal of difference between a heap of Dust in propriety, and a heap of Diamonds; he that hath one, may be a beggar, and the others having the same quantire, is the richest man in the world: So we having propriety in God, are the richest persons in heaven or earth, by reason of the excellencies that are in him. Some men have not many acres of land, but those few acres they have, in regard of the riches of them, are more worth than many millions of other acres: One acre, as I may say, of propriety in the Lord, is worth a thousand of the richest proprieties in the world. I say, so rich is God, and every thing that is in him. All things that are given to enjoy, they are but beams of this Sun of righteousness, and if there be so much glory in the beams, what is there in the body of the Sun itself? David, when he considered the countenance of the Lord, and the superlative excellencies that are therein, he breaks out into admiration of the excellency of it: There be many (saith he in the 4 Psal.) which say, Who will show us any good? but Lord lift thou up the light of thy countenance upon us; and thou shalt put more gladness into my heart, then when their corn, and wine, and oil increase. Mark, while others look for good, he looks for the light of God's countenance; when others look for wine, and oil, he looks for Gods gracious countenance, and having that, he lies down and sleeps, as one filled and satiated. There is abundance of treasure and superlative excellency in God; silver and gold are not to be compared untohim; Nay, the Apostle Peter comparing of silver and gold unto Christ, saith, they are but corruptible things in respect of Christ's blood: how much more is God himself, whereunto Christ's blood is but the means? now the means is subordinate unto the end for which it is a means. If then the blood of Christ be so precious, that silver and gold are but corruptible things in comparison of it, what is God, that the blood of Christ brings us unto?  
Secondly, consider the virtue of it: for God to be the God of people. Many things are of worth in the world, that are of little virtue in themselves; many things are worth a thousand pound in respect of their value, but when they come to use, and to afford virtue, they are but dry things, and unprofitable, they can never cure the sick, nor warm the cold, nor recover the weak; such are gold and silver in themselves, they can afford the weak heart no nourishment, they have none in them. A little bread in the house, in a famine, is worth a house full of silver; so God, being your God, if there were no operation & suitableness in him, and a kind of fullness to supply your wants, than your propriety in him were much the less con●derable. But you shall find the Lord is not more rich than he is full of virtue unto all tho●● to whom he is a God: The quintessence of a virtues are in him, all the virtues of the world are but beams that proceed from him, they are bu● fruit that drops from him, he is the root, from which all virtue is derived. The virtue of 〈…〉 is more eminent in God that gives power 〈◊〉 the Phylicke, therefore God must needs be in ●●ad of all these, and in the room of them, and abundantly supply the want of all. It was an excellent speech of a woman which lived in Queen Mary's days, from whom, because of her courage for the truth, they would take away her bread, to whom she answered, That if they took away her broad, God would take away her stomach. There is such an usefulness in God, that he serves for all the necesities in the world: And consider this more fully, observe the variety of uses that there are in God, to all that he is a God unto all; all manner of plenty, all sorts of plenty and variety are comprised in him. Reckon up all the wants men are subject unto, many Physicians and Surgeons have dived into the several and various kinds of diseases incident unto the body of man; but suppose every creature should ●t down, to ca● up every particular disease, or want that it is subject to, or any one of his kind, it would make up more Volumes than are ye● in the world, by setting down particularly every defect that is incident to the whole creation one time or other● yea, were the wants multiplied to infinite millions more than they are indeed, yet there is such variety of help and supply in God and such plenty in all those severall varieties, as that there is no infirmity, no disease, no lack, but there is a fullness of 〈◊〉 for it in God, especially to his people, after he is become their God; for all this virtue he puts forth in their behalf who are his, and whose he is, so far as it may be for their good. As for the quantity of goodness and treasure that is in God, the truth is, beloved, it is nor to be expressed: the word quantity, is but a representative word, to set out how much usefulness and help there is in God to our apprehension; for quantity hath dimensions and bounds, and are, and may be compassed, but there is no bounds of helpfulness in God, there is no want upon you, but we may say of you as of a Map, the Map may be but the breadth of a man's hand, and yet it describes countries that are of vast circumference. Beloved, you are the Image of God, it is true; but yet you are the Image of God as in a little Map, that hath the world enclosed in it: God is an infinite vastness, far above your capacity, be you as empty as the creature may be, you are but as a Nutshell, to be filled with the waters of the whole Ocean. God is an Ocean of treasure and goodness, to fill you up with this treasure, is to fill a Nutshell with the Sea; the truth is beloved, the Lord is so full, that much of this fullness goes by a floodgate, as I may so speak, because there is more than will run through thy Mill, but still there is as much as will fill it, and keep it in a perpetual motion, never to stand still: Art thou sick? God hath health in him art thou poor? God hath wealth in him▪ Art thou in any extremity? God is a Comforter, he is the God of all consolation; Art thou at thy wits ends? his wisdom is infinite; Art thou weak? he is omnipotent; there is no disease nor infirmity, but remedy is most plentifully with him.  
Object. But some will say, Is the propriety such in God, and is God so abundant to those that have propriety in him? How cometh it then to pass, that those whose God he is, are so far to seek as they are, for many things that their God can supply them with, having many things in himself that they want? How many are the complaints? How many are the things that they want, that God could supply? It seems therefore, that there is not such propriety as that he is, or may be so useful to his people, and that they may have power of it.  
Answ. For answer to that, let me tell you, that there is nothing in God, wherein he may be useful for the good of a person, but the Lord doth pou●e out himself into this person, and is never wanting nor lacking to him there is nothing thou complainest of, that God doth not afford thee out of himself: but it is not good for thee, that thou shouldest always have those things which thou thinkest thou wantest 〈◊〉 it is no infringing of propriety, to withhold from a man some things, at some times, that are his own: As for instance, suppose a man b● in a desperate humour to kill himself, and draw his own sword to run himself thorough, he is but a ferry friend, that will let a man have his own sword to do himself a mischief▪ Suppose a father of an unthrifty son hath an estate of this child's in his hands, because the estate is the child's, were it wisdom in the father to let him have the ordering and disposing of this estate, to waste it unthriftily and unprofitably? were it not the property of a wise father, to keep it for better uses and purposes for his son? There is nothing that the Lord doth hold from his own people, to whom he gave up himself, but that which in the use thereof would do them more hurt then good.  
Object. Yea, but peradventure you will say, you do not speak of such things that God might afford that will do us hurt, but to those that God hath given himself unto, there are wanting many things that would be very good for them, they are very much distressed, and God hath in him that which will case them; they seek to God for it, and they cannot find redress, though it be in God. If God be so beneficial, then why cannot they have that is good for them out of him?  
Answ. I answer, there is nothing that is good, but you have it out of him: ●●t me tell you, beloved, you are not always ●it to be judges what is good for you, of those things that God hath in store for his people. A man may be in a distemper, and may judge amiss: You know when a man is sick of an Ague, he may exceedingly crave and desire drink, he may shake, and he may ask for that that is his own in his licknesse, and yet for all this greediness of his 〈◊〉 it is a loving wife's duty to keep this drink from him, till the wise Physician permit; thus would it be with us. If the Lord should give us those things that we think good we should soon bring an old house over our heads, as they say.  
Object. But some will be ready to say, There are some things that are good for me, and I have them not.  
Answ. Let them be what you can imagine, let others judge so as well as you, yet I shall stand to this, as I said before, and make it good, that there is nothing in the world that is truly good for the faithful, that God withholds from them to whom he hath given himself, let it be never so special a gift, it is not good at that time, for that person from whom it is withheld: For instance, some will be ready to say, the thing that I want is this, I have a stony and hard heart, and fain would I have a heart of flesh. I ●●de I have a dead and wandering spirit in God's service, and fain would I have a settled spirit, fain would I have a cheerful heart, and free spirit, are not these good for me, will you say? And yet I seek God for these many times, and having Gid, they are mine own it seems, because they are in God, and he himself is mine. How can God be said to be my God, and all he is, and hath, to be mine, and I cannot come at these good things which are in him, and are so needful for me?  
I answer: First, that God in giving himself unto persons, gives himself to be communicated unto them at sundry seasons, and in divers kinds and measures, and yet so, that he will be Judge of, the fitness of the time. The question than will be this; Is it softness, or more softness of heart you seek for? Is it a largeness, or more largeness of heart you seek? I mean this, that which you seek and inquire after from God as your God; is it something you have nothing of? or, is it for more of something you have already? If you say, it is something I have nothing at all of: I have a stony heart, and I have no softness at all in it. That is false, there can be no seeking of God, where there is no softness, and all hardness; for the Lord must first soften the heart to seek him. But you conceive there is no softness at all, because the apprehension of that which is wanting, swallows up that which is enjoyed, and the want of that which you have not, swallows up that you have. Is it more that you would have in respect of measure? But you will say, Is it not good for me, though I have a little softness, to have more; and when I have a little spirituality, to have more enlargedness of spirit than I have? Is not this good for me?  
I answer: You must distinguish of time, God doth not see it better at this instant, that thou shouldest have more softness of heart than thou hast, and this I am bold to affirm, if the Lord did himself judge it were better thou shouldest be more spiritual at this instant, beloved, I speak of a person to whom God gives himself, he would not detain nor withhold it at all from thee: Mark it well, you shall find, that all the spirituality belonging to a Christian, is the mere gift of God to him, and only at the disposing of God upon him, and without the leave of the creature, he may make whom he will partaker of it, and in what measure he thinks meet; so that the creature can enjoy no more of spirituality than God will give him, so runs the Covenant, that you may not think that your spirituality depends upon yourselves, and the putting forth of yourselves for it: A new spirit will I put within thee, and a new heart will I give thee; and I will take away thy stony heart, and give thee a heart of flesh; and I will write my Law in thy inward parts, and I will put my fear into thy heart; and I will be their God, and they shall be my people, and I will remember their sins no more: here is the conclusion, now how shall men come by it? must it not be of his own good pleasure, and is it not as he hath freely passed the donation of it? he gives it, and he gives it freely; he doth not in this Covenant condition with men in any one particle, as a condition to get any thing to ourselves. Mark the Covenant well, where ever it is, whether in the 33. of Jeremiah, and the 31. verse, or in the 36. of Ezekiel, or in the 8. to the Hebrews, where the Covenant is again and again recited mark it, there is not one clause of the Covenant, that God will have men do this and that good▪ God doth not put them upon the bringing of any one thing in all the world to make up the Covenant, but all that is required of the person covenanted withal, the Lord is bound to make good all those things to that person. Now, if so be the Lord did see more of these spiritual enlargements requisite for thy use, he that hath made such a solemn engagement of himself for the performance of all that is to be wrought in thee in the Covenant, would not withhold that at this instant from thee; thou knowest not what a corrupt use thou at such a time mightest make of them; for some through more abundance of spirituality and spiritual enlargements have abused them, to grow more proud and scornful; Paul met with such, to whom being puffed up with pride, saith he, What hast thou that thou hast not received? wherefore then boastest thou? Beloved, your own experience may witness: Look into the world, you shall find some persons more eminent in spiritualness, there is more abundance of pride in those persons: As for example, you shall find some more excellent in prayer, some more excellent in other gifts, what follows? The corruption in the heart of man gathers such corrupt in ferences from hence, that pride riseth in the heart from such parts, that another Saint, because he hath a stammering tongue, though equally sound hearted with himself, yet is not fit for such a ones company. God is a wise God, he knows the measure and proportion that is fit for every member of Jesus Christ, and that proportion he doth not withhold. I speak not this with any intent, but that people should still rise to as much as can be attained, but that people still press hard to the mark of the price of the high calling of God in Jesus Christ. Beloved, when we seek God in his own way for increase of any good, for soul or body, let us stand to God's good pleasure; and, beloved, for encouragement, let me tell you, if ever the Lord would have withheld any thing for the sinfulness of his creatures, he would have withheld the gift of his own Son, but while we were enemies, Christ died for us, would not God spare his own Son, but deliver him up for us all, while we were enemies: seeing the delivering up of his Christ, was for the good of his people, will he now detain small things, in comparison of him, in consideration of weaknesses in us? Mark the Apostles words, he that spared not his own Son, but delivered him up to death for us, how will he not with him give us all things that are good for us? as if he had said, Thou poor wretch, wantest such and such spirituality, thou seekest them, and thou canst not find them, and by and by thou criest out, that such and such sins hinder God, that he will not give thee such grace as thou needest, and at last, thou questionest, whether God did give thee Christ, or no; Nay, when thou wert viler then now thou art, thy vileness then did not hinder, but that he freely gave his Son for thee, thy vileness much less shall hinder thee now, to bar from thee those spiritual gifts that God intends to give to thee. Here objections start up, this is the way to make persons slack duties, and to be careless: but if we would preach that God will not give till we mend ourselves, and leave our sins, were not this a far better way to put men upon it then thus to preach? let me tell you, we must not be more wise than God, that all that the creature hath, might appear to be from the grace of God, and so he have the praise of the glory of his own grace; I say again, it is no sinfulness in the creature shall hinder Gods communicating so much of his Spirit as he seethe useful to creatures, and he will take order that they shall not take a licentious liberty to go on in sin, or neglect seeking God, because they know it is not their seeking makes God answer for what they want; for it is not your amending nor reforming, that gets God to communicate more to you, but that he doth it, is merely for his own sake, from his mere motion, out of his mere compassion, the riches of which was purchased by the blood of Christ, this is the only spring and fountain that brings forth to you the fullness of God in such measure as you have; as he is yours, so whatsoever in him is fit for you in season, he shall cease to be his own, when he ceases to be yours, and therefore, beloved, I shall beseech you, that you will not stumble at God himself, as if he were so humourous and peevish, that every little thing, not that any sin is in its own nature little, but comparatively, every infirmity and failing, should make him pull his hands into his bosom, and refuse to give his grace; the Lord from all eternity, determined what to give to every Saint, and had every act of every Believer before his eyes; so that if they would have been provocations to him to keep his gifts he should never have bestowed any upon him. But I must tell you, it is the foundation of all our comfort in all our failings in this life, that there is nothing that we enjoy from God, but what was appointed us before, and no sin 〈◊〉 committed, but what was from eternity before God, and if any sin should have hindered God, he would never have set down so fully and graciously what he would do; so that if the Lord hath already manifested the greatness of his purpose and love, by communicating himself to you, assure yourself, this being established, nothing in the world shall hinder the communication of any thing whatsoever, that may make for your good. Well, let us go a little further, and counder how God doth become the God of people. I must tell you, that for lack of clear distinguishing between these two things, how he doth become theirs, and how he is to be theirs, the confounding of these that are so distinct, occasions a great deal of confusion in the minds of men, for these two go all for one but you shall see the difference of them, and the different principle from whence they flow.  
First, how doth God come to be the God of people? You will say this is of great use, it is worth the hearing, let it cost what it will, to have God for my own: but I say, there is no more treasure in God to be for our use, than it is free to; I say, the gift of God for our own God, is as cheap as it is rich. God river looks the creature should bring any thing that he might procure of God to be his God, but we do partake of this merely and properly from the pleasure of his own will. I say, there is originally and efficiently, no other motive, nor nothing concurring to make him our God, but only the good pleasure of his own will, he would do, and he would do it simply for his own sake; and therefore it is so. Beloved, look but upon the creatures, God communicates and gives his Image only to the sons of men, Let us make man after our own Image: How doth man thus become partaker of the Image of God, more than the rest of the creatures? You may plainly see, there is nothing in man himself, nor in any other creature, that procures this privilege to him. Man was made but of one common lump with other creatures, he was made of the same materials, even that Toads and Spiders were. Now, that which was the cause, why man had the Image of God, and no other creature, the same is the cause why Believers have God given up, and God given up to be their God, and the reason of both is from the good pleasure of God. It is true, there is a propriety of land many times made over unto persons, in respect of amiableness or desert conceived to be in these persons, & so it is conferred unto them; but in Gods conferring himself to the sons of men, there could not be such motives in these creatures. The ground is this: if any thing could be a motive to the Lord, it must be the most excellent thing the creature hath since the fall, their fasting, and prayer, and mourning, and weeping, and self-denial, and mortification, and cleansing of themselves, and amending, and the like; but it was impossible, beloved, there should be any motive, out of any of all these things, for God to communicate himself, and to give himself over to people; for all these performances, and what ever else are in man, they are but branches that issue from this main root, Gods being their God. If they be spiritual gifts, they issue out of this principle [God is our God]; there is no man that believeth, that fasteth, that prayeth, that mourneth in a truly gracious manner, but God is first his God, and being his God, doth communicate these things to him. How can that then be a motive to God, to communicate himself to men, that is not in man till he hath communicated himself? And indeed, is but the issue of that communion that he hath afforded unto men? So then, I say, it is impossible that God should fetch any argument, or any motive to make himself our God, from what we do. And if we could do any such thing, yet there cannot be any moving power in such performances, to obtain God for our God; for in the very best of our performances, there is unrighteousness, there is filthiness; any, the Prophet saith, that all our righteousnesses are as filthy rags, sweet motives to prevail with God, for such a gift as to communicate himself. No, beloved, it is not what we do, but what he in his own thoughts hath freely determined to do for us.  
Object. But you will say, Christ makes God to be our God.  
Ans. I answer, beloved, in some sense, that is true, but as I said before, originally, Christ doth not make God to be our God Give me leave to open this clearly unto you, for I must tell you, that Christ himself is marvellous chary, and wary, not to assume, or take to himself that which belongs unto his Father, nor should we give to Christ himself that which belongs unto God peculiarly, as giving Christ himself unto us. Christ saith, Give to Cesar the things that are Caesar's, and to God the things that are Gods; and this holds as true between God and Christ, as Mediator, Give unto God the things that are his, and to Christ the things that are his: For our Saviour, in John 17. at the beginning of the Chapter saith, speaking to the Father in prayer, I have finished the work that thou hast given me to do: What work was that? towards the latter end of the Chapter you shall find: As thou Father art one in me, and I in thee: so also they may be one in us; as much as to say, that thou mightest communicate thyself to them: observe it, Christ doth profess, that it is the work that his Father hath given him to do, that he did not put himself upon it originally, but the Father did put him upon it. The truth is, the mere good pleasure of God, contriving, determining, and ordaining this communicating of himself, was the first original and ground that Christ was sent into the world, that he was conceived in the womb of a Virgin, etc. And the Lord by the obedience and righteousness of Christ, hath actually brought all the benefits of the Gospel upon us, to which end Christ hath done this work: But the first conception of it, and the foundation of it, was the thing by which he was Christ and Mediator; and therefore Christ could not be the original of that eternal decree and purpose of God to communicate himself to us, for the execution whereof Christ was sent into the world. The Schools have a rule, that the end of a thing is first intended, though it be last in execution; so this, that God would communicate himself to the sons of men, being the end for which Christ was sent, though till Christ had by virtue of his death made way, there was no actual communion, yet still it was the end of Christ's coming into the world, it was in the mind of God before the means was in being. Therefore if you will have God to be your God, you must not think that such and such things will make God to be yours. Nothing will get God to be yours, but his own free motion from himself by his Son.  
Secondly, there is a way by which God is found to be the God of such people● now these things being confounded together, put people into a labyrinth, thinking the way to find God, and to get God, is all one; now, although it is the mere good pleasure of God himself, that doth bestow himself upon us; yet he is pleased to chalk out a way, whereby he may be found to be our God, and that we may find him to be so, we must meet God in those ways he useth to be met in.  
But you will say, How doth God usually manifest himself, and how is he found of his people to be theirs?  
I answer, there is an efficient of our finding out of God, or a passive instrument of finding him out; the way of finding out of God efficiently to be our God, is the Spirit of the Lord, acquainting the spirits of men with the mind of the Lord. I say, he is the efficient. All the world is not able to work any impression upon the spirit of a man, that the Lord is his God, but only the Spirit of the Lord, must persuade the spirit of man, that he may receive this principle. It is true indeed, the Spirit of the Lord doth it according to the word of Grace, and speaks no more to the spirit of a man, but what is in the word of Grace; but the word of Grace itself doth not of itself work this impression, that God is my God, or thy God, but the impression is wrought by the Spirit of the Lord.  
Object. What serve all the Ordinances for, will you say? is not here a crying down of Ordinances? There will be still this scandal cast upon us: But let me tell you, there is a most comfortable use of Ordinances, though they ●erve not to such high purposes as these are: I say, though they are not efficient to beget, and find out, and reveal to the spirits of men the things that concern God: yet besides the efficient revelation of God to be our God from the Spirit alone, there is a passive instrument, by which the Lord doth make himself known to be the God of his people, but that way is merely passive, and not active.  
First, passively God makes himself known to be the God of his people, by the word of his Grace, and Faith laying hold upon the word of Grace revealed, and more subordinately in Prayer, Fasting, receiving of the Lords Supper, and such Ordinances, so far as they are mixed with faith. Now give me leave in a few words to communicate unto you the full use and utmost extent of God's thoughts, concerning the Ordinances that he hath propounded, how far forth he would have the creature look upon the Ordinances, and as much as may be, put upon the use of them, so fare forth as they are useful. Know therefore, as I said before, that all these Ordinances are but passive ways of conveying this great Gift, the knowledge of God to be our God. I mean more plainly thus: These Ordinances, are only of, and in themselves, empty dry channels, or pipes, through which the Spirit of the Lord brings from God himself the Spring, these riches, and conveys the same into the spirit of a man: Look as a channel digged in a dry ground, is the way through which the Spring conveys his water into a Cistern, the channel itself communicates none of its own, only it is a passage, through which the Spring conveys his water: so are all the Ordinances, even Faith itself, Prayer, and all other services, they are but channels, through which the Spirit of the Lord passeth, and bringeth from the Lord himself (the Spring and Fountain) the revelation of God to be our God. In all the rest of the gifts of God, which he hath so freely bestowed, never a gift of God's Spirit procures any thing of its own, our faith hath nothing of its own, fasting, and prayer have nothing of their own, but as the Lord hath been pleased to make these Ordinances to be passages to convey himself to the sons of men, and so they are to be made use of by the sons of men: Faith, as it apprehendeth the Lord Jesus, and other Ordinances as therein true faith is exercised, and no otherwise. And indeed, beloved, this is the loadstone to provoke persons to the use of all Ordinances, God hath ranked them together, that the Lord hath so much, and so often promised through them, to convey himself: You are kept by the power of God through faith (saith the Apostle) unto salvation. As if he should have said, The Lord doth convey himself, and the manifestation of his own salvation through our believing. The Spirit of the Lord passing through the Ministry of the Gospel, as the breath of man passeth through a Trumpet; the Trumpet is the instrument, the breath is the Spirit of the Lord, the Trumpet adds nothing to the breath. Now know, beloved, so far as you will attend the Ordinances, because God calls out to Ordinances, and because you have heard the Lord promise to bestow such things upon you in the Ordinances, so far you shall attend the Ordinances according to his pleasure; but when you ascend so high, that the Ordinance doth get things, than you rob the Lord, and give more to Ordinances than God hath given; now, though the Ordinances have no efficiency of their own, in that nature I have spoken, yet there is good cause for all Gods own people to esteem very highly of Ordinances, and to be joyful of Ordinances, and to long much after Ordinances, to make much of them: For why? the Lord hath made his promises to be found of them, and to be with them in Ordinances. In the day of adversity, call thou upon me; and I will deliver thee. And here by the way, know from hence what is the exspectatio of Believers themselves, which they ought to have of the Lord, for such things, when they come to such Ordinances: that so, when we attend the Lord in his Ordinances, we may find him in them. In Ezekiel you shall find, there was a constant motion, but it was because there was a spirit stirring in the wheels; there's no motion in the heart of man nor ordinances in the world, but as the Spirit of the Lord is in them. The Lord hath promised to meet with us in these Ordinances, or else they would be as dry as any thing in the world. Therefore as the poor man lay at the beautiful gate of the Temple, not because the gate would relieve him, but because it was a place of concourse, where honourable men resorted, from whom he might have alms: So in the Ministry, in Fasting, and Prayer, and all other services, there is the gate of the Temple of the Lord, there is the place G●d makes usually his concourse and resort, there is the place God appoints to give the meeting; therefore, in expectation from the word of his grace, that we may find him in Ordinances we do refort to them. Now, what derogation is there all this while to the Ordinances, while we make them but thus passive? The richest treasure in the world may come to a man, through the poorest vessel; the treasure is never the farther off, nor never the worse, because the vessel is poor. It is no matter of what price the means of conveyance is, so that the thing we desire be conveyed to us by i●, only w● must no● give i● that which is abovaits due. To ascribe the obtaining of these things t● Prayer, and Ordinances, that is, to make gods of them, if we think anything sh● move the Lord, but hi● bowels in Christ, you invert the course of the Gospel. The Lord saith, I am he that blotte● out thy transgressions for my name sake. Tha● which God d●th to m●n, is done to them fo● his own sake. He will not be so much bound t● any creature, as to ferch the least motive fro● the creature, to do good to it. Look therefore as you would speed, wa●t ●pon the Lord, where he saith, you shall speed.  
And this shall be encouragement sufficient, to wait upon all Ordinances, of all sorts, where the Lord appoints; that he will for his own sake give you a gracious an we●, and bestow all good things upon you, that you stand in need of, in Ordinances; this is motive sufficient, I say, to stir you up to attend upon Ordinances, and yet not to make gods of them, to ascribe that to them, which belongs alone to God, who doth all ordinarily through Ordinances, which is the only way to disappoint you of your hope, when you expect help from them.  
Object. But what is all this to fasting, will you say?  
Answ. This is a day of fasting, why do you fast, you stand in need of other things? If you consider the nature of fasting aright, you shall find there is nothing more proper for this day, than this thing, God to be thy God, to keep thee from fear, What is the end of fasting but this, to get a prop and support from sinking, by reason of approaching evils? Who knows, whether the Lord will repent and leave a blessing behind, saith Joel, when he proclaimed the day of a fast? then to find the Lord with his hands full of blessings, is the end of a Fast. Now, if you will find the Lord your God, you shall find the utmost that you can in fasting, for in him you will find that which will stay, and support you, when greatest extremities grow upon you. Therefore I have no more to say to you, beloved, but only to commend this work to the Grace of God, and to the power of his Spirit, that is able to fasten it upon your spirits for your everlasting comfort.   

SERMON III.  1 John 2. vers. 1, 2. 
My little children, these things I writ unto you, that you sin not: And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world.  
OF all the Prophets, Daniel alone had this prerogative, to be called, The greatly beloved of the Lord; you may find it in the 9th of Daniel. And this greatness of his indearednesse was expressed in the manifestation of the greatness of the riches of the Gospel unto him in a more singular manner than to others. So the Lord doth express it by his Angel: Thou art greatly beloved of the Lord, therefore am I come to tell thee, that seventy weeks are determined upon thy people, and 〈◊〉 City to finish transgressions, and to put an end t●●●n, and to make reconciliation for iniquitty, and 〈◊〉 bring in everlasting righteousness. And among all the Apostles and D●●cipies that conversed with Christ, his Disciple John had the privilege which Daniel had among the Prophet's, to be called The beloved of the Lord; the beloved Disciple. And as an argument of that he is admitted 〈◊〉 in the bosom of Christ. And of all the Apostles that conversed with Christ, you shall find none of them hit so upon the great G●●ce of God to the sons of men, as this Apostle doth, compare the Gospel which he wrote with other Evangelists writings, you shall find a vast difference between the manifestation of the free grace of God to them and to this 〈…〉 also writing this Epistle, follows the same strain therein; in ●he former Chapter, he delivers not● us two admirable passages, the one is, The blaud of Jesus Christ cleanseth us from all sins; and the other is, He is faithful and just to foe give us one sins: two great manifestions of the ●hsolute freeness of the Grace of G●d to the sons of men. Now, this Apostle, in the 4. verse of the first Chapter declares one main end, for which he doth publish this free grace of God: I writ these things, saith he, that your joy may be full: implying, that there is fullness of joy in the Grace here revealed, and it is fit, that little children that have fellowship with the Father, and the Son, should have the knowledge of this excellent Grace of God, that their joy● m●y he full.  
Now, whereas he speaks of God's forgiving freely, he would not have people mistake, as if his revealing of pardon of sin, did intimate, that people did not sin any more. And therefore he anticipates it in the 8. verse, If any man say he hath no sin, he deceiveth himself, and there is no truth in him.  
S●n we do, but the grace of God stands in this, that when we sin, sin is forgiven, and it is an act of justice for God to forgive these sins that are committed. Beloved, I ●●●ceive the world clamours extremely against that, in consideration of the fearful fruits (as they conceive) of such publishing the Grace of God to men. Tell men their sins are forgiven, tell them whatsoever sins they do commit, being Believers, their si●s shall do them no hurt: This is the way, say they, to all manner of licentiousness, this brings Libertinism into the world, this opens the flood gates for floods of sins to overflow the Church. But the Apostle prevents this great objection, and he doth not only prevent it, but he establishes the direct contrary to the infrence men make from the free Grace of God. And this he doth in the words of my Text. And observe it well, were it not an Apostle of Christ that spoke these words, there are many Zelots in the Church would condemnit, not only for Heresy, but for the greatest absurdity in the world. This appears plain, for there are two things the Apostle drives at, in these two verses.  
First, an enforcement of something that he would work upon little children, as he calls them, that have fellowship with the Father and the Son.  
Secondly, the great argument the Apostle useth to prevail with them to entertain and embrace that which he would fasten upon them.  
The thing that the Apostle would fasten upon believers was, that they would not sin. For which cause he writes these things to them. The argument by which he would prevail with them to do this he calls upon them for, is a strange one in the opinion of most men. Observe the argument: If any man sin, we have an Advocate with the Father, etc. Put them together, and it amounts to this; I would have you not to sin. Now, the only way, and the best way, to prevail with you not to sin, is this, I will acquaint you with this truth, that if you do commit sin, there is an advocate with the Father, that shall take order that the sin you commit shall do you no hurt at all. Though you do sin, he is become the propitiation for your sins; therefore fear not, though you do sin, of any hurt that can come to you by these sins. So that this is the argument by which he would prevail with them, and us against the commission of sin. Now, what an absurd argument seems this to be, not only to the world, but even to zealous professors also, to prevail with men to the forbearance of sin, to tell them before hand, that if they sin, there is an advocate for them, and he is the propitiation for their sins? That this is an argument for men to forbear sin, is such a Paradox, not only to the world, but even to professors themselves, that for aught I see, in matters of Religion, at this day, there is nothing so vilely calumniated, as the publishing of this free grace of God to men, in this way, as being the high way to break out into all manner of sinfulness whatsoever. This, say men, is that which lets go the reins into the neck of Libertisme; this is that which makes men take liberty without control, freely to commit any sin in the world. Who ever is of this mind, I must tell him, before I go on, he doth directly cross the wisdom of God, and directly give the lie to the Apostle here, that expresseth with much infallibility to the world, how little hurt the knowledge of the pardon of sin can do do to persons in Jesus Christ, in that he passeth it as an argument to prevail from sin. I shall beseech you, beloved, not to have any regard to any words I shall say of myself to you, but as I shall speak the full mind of the Holy Ghost; And I shall give you one point first in general, which is the main scope of the Apostle here, and afterwards handle the several branches of it particularly.  
First, I say, take the general scope of the Apostle here, and then, as the Scripture will evince the truth, so for the truth's sake receive that which shall be delivered, though for the present it may seem otherwise then ordinary.  
The point that ariseth out of the words is this; observe how naturally it ariseth out of the words:  
For a person, who hath fellowship with the Father and the Son, one of the little children, which the Apostle speaks of here; for such a person to know before hand, before he doth commit sin, that there is an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for sin; to know this, I say, i● so far from being a spur to provoke him to the commission of sin, that it is one of the strongest arguments, and the best motives toprevail with such persons to refrain from the commission f sin.  
First, see how naturally it lieth in the Text; that you may see the Doctrine is no fancy, not opinion of men, but the clear truth. It appears plainly, that the Apostles business, here, is to take men off from sinning, & that appears in the beginning of the tex: These things I writ unto you, that you sin not. And the● immediately follows these words, If any man sin, we have an Advocate with the Father. To what purpose doth he bring in these words, if he doth not bring them in as a motive to prevail with them to the thing he persuades them unto. Nay, he tells us plainly, he doth write these words on purpose to them, that they do not si●. What was it that he wrote to them before? First, I say, he writes this, that the blood of Christ cleanseth us from all sin; and then againe, I● we confess our sins, he is faithful and just to forgive us our sins. And now saith he, These things I writ unto you, that you sin not; If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. Here, saith the Apostle, these things I writ unto you, that you sin not. Suppose one man should come unto another, and tell him, there is such a friend of yours will do such and such things for you, for he hath told me he intends such good things to you, and I tell you these things, that you may comply with this man, that will do all this for you. Beloved, is not here compliance to this man provoked by the graciousness and kindness revealed from such a man, that he will show? Yea, this mercy and favour revealed, is the spur to cause him to comply. So the Apostle saith here: If any man sin, we have an Advocate with the Father, Jesus Christ the righteous. These things I writ unto you, that you sin not. It is plain therefore, that the knowing what shall become of our sins; namely, that they shall do us no hurt; the knowing of this before hand, is not the opening a sluice or a floodgate to provoke to sinfulness, but a bridle to restrain men from sin: For you shall find by consulting with the Scripture, that the Holy Ghost is not rare, but very plentiful in opening of this very truth, that the free Grace of God, and the security of a believer from sin, is therefore made maifest, that believers might not sin.  
Look in the third Chapter of the Epistle to the Romans, see how fully the Apostle Paul manifests this very business we have now in hand. In the 23. & 24. verses of that Chapter, he beginneth to re●ate, (after he had showed the desperate condition of man by nature, in respect of what he himself could do) he gins to relate the admirable free Grace of God to men, even while they are enemies, while they can do nothing that is good; therein establishing of free Grace; and then he comes to show, that this revelation of grace, thus, is a way to put them upon more obedience, than if it should be hidden from them. Observe the words: But now the righteousness of God, saith he, in the 21. ver. without the Law is manifested, being witnessed by the Law & the Prophets, even the righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all that do believe: for there is no difference, for all have sinned, and havecome short of the glory of God, being justified freely by his grace through the redemption that is in Jesus Christ, whom God hath set forth to be the propitiation through faith in his blood, to declare his righteousness for the remission of sins. Mark how sweetly & excellently he preacheth the free grace of God, concluding all under sin; and in a desperate condition in respect of sin, and then he brings in the righteousness of Christ; naenly, free justification by him that is the propitiation for our sins. But now, what's the fruit of all this? The Apostle in his time found, that the preaching of this free grace unto men as they are sinners, raised this very objection that is on foot to this day, & I believe, will be to the end of the world; and therefore mark the last ver. of that Chapter, after he had ended this great discourse, and laid down his foundation & ground, that a man is justified by faith, without the works of the Law; The object. that comes in is this: Do we make void the Law through faith? God forbidden, nay, rather we establish it.  
Mark the expression, few will subscribe to this sentence which the Apostle delivers: That to preach to men (though the desper●test sinners under heaven) there may be as free justification as for the righteousest and holiest man in the world, though by the deeds of the Law there be no justification, though there be nothing but condemnation by the Law pronounced against him; yet notwithstanding there is justification for such men, and that this is the means to restrain from sin. Why, say some, this gives liberty to all uncleanness, for a man to know, that notwithstanding his wicked estate, he shall be justified freely, and he shall be saved, it is impossible he should miscarry. Who will not take liberty to sin, when he knows, that though he doth sin, though his sins be never so great, all his sins shall be done away, he shall not receive any hart at all by them, though he doth commit them? is not this to make void the Law, you will say? Mark the Apostles answer, God forbidden; nay, rather we establish the Law. that is, the preaching of this doctrine to you that are Believers, little children, that have fellowship with the Father and the Son, will not make void the Law: You cannot take liberty from this free Grace revealed. The preaching and publishing of this free Grace of God, doth more effectually win believers to obedienceand forbearance of sin, than any other course in the world that can be taken. This saith the Apostle is a doctrine that doth establish the Law, and not make it void, that is, it doth establish men in obedience to the will of God, and bring them nearer in conformity to the Law, and doth not set men lose to the breaking, and violating, & frustrating of the Law, and to profaneness.  
And so the same Apostle, in the selfsame Epistle, having in the 4. and 5. Chap●res gone on in an unparallelled way, in the revelatino of the admirable Grace of God, speaking of Abraham, that he was justified, being yet uncircumcised, to show that we are justified when we are in the worst of sinfulness; and sweetly speaking in the 5. Chapter, when yet we had no strength Christ died for us; and while we were yet sinners Christ died for us; and when we were enemies we were reconciled to God by the death of his Son: and in the latter end of the 5. Chapter, having showed the free gift and Grace 〈◊〉 God to us, being considered as lost persons in Adam, at the beginning of the 6. Chapter, at vers. 1. the Apostle meets with the same objection in substance, and answers it more fully than he did before: The objection is this; Shall we continue in sin that grace may abound? God forbidden, saith he, How shall we that are dead to sin, live any longer therein? The sum and substance of the objection is this: Is there so much Grace, that where sin hath abounded, Grace aboundeth much more? then it seems, that the more sin a man doth commit the more will the glory of the Grace of God appear in the pardoning of these sins, and so I shall glorify God best, when I commit sin most, will some say. So that the preaching of the abundance of grace where sin hath abounded, seems to let men lose to the commission of sin as much as possibly. The Apostle answers this with, God forbidden: as if he had said, God will never suffer any Believer, though never so weak, through any such truth revealed, to break out into any sin, because where sin hath abounded grace hath abounded much more, God will never have them to make any such abominable inference from such truths: And he also gives the reason why they cannot make such use of the grace of God. How shall we that are dead unto sin, live any longer therein? to the Apostle, the inference of the objectors from this argument, seems so absurd, that he doth appeal to the adversaries themselves, how such an inference as this can follow such a Proposition. He doth not say positively, that they cannot live in sin that are dead to it, but he puts the question to them how it can be? And whereas some may answer; yea, they may easily do it. No, saith the Apostle, they that are partakers of this Grace, are dead unto sin, and how can they live in it, when they are dead to it? The glorious power of this Grace revealed, striketh sin dead in men, or rather strikes men dead to sin. Sin shall not have dominion over you, saith the Apostle, for you are not under the Law, but under Grace. And as you shall hear by and by, the Apostle makes the very Grace of God to have that power in it, as to break the neck of sin in the Believer. This is the most certain truth of the Text, and springs directly from it. There is a death unto sin, where there is a revelation, effectually of the Grace of God to persons to whom it doth belong. It brings a dart with it to slay sin. The law of the Spirit of life that is in Christ, hath freed me from the law of sin, and death; and what the law could not do, in that it was weak through the flesh, God sent forth his Son in the similitude of sinful flesh, and for sin condemned sin in the flesh; so that although to reason and sense, the preaching of the free Grace of God to men, and to publish what the Lord, hath done for them for his own sake, and that beforehand, may seem to be a doctrine that gives liberty to sin, and so to be a licentious doctrine; yet it seems to the Apostle, that there is nothing that doth more establish a restraint from sin, than the manifestation hereof.  
In the 11. to the Romans, towards the latter end of the Chapter, the Apostle tells us, that God hath concluded all men under sin that he might show mercy upon all: and therefore he falls out into admiration, O the depth of the riches both of the Wisdom and Knowledge of God how unsearchable are his judgements, and his ways hast finding out! Now, what follows? Having prevealed this unsearchable Grace, see how he gins in the 12. Chapter and 1. verse: I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, acceptable to God, which is your reasonable service. And be not conformed to this world; but be transformed by the renewing of your minds, that is, I beseech you by the mercies of God, that you refrain from sin. What mercy doth he mean? Even the mercies of God concerning the freeness of his Grace, manifested before in all the 11. Chapter. Now, if the Apostle had been of some men's minds, that the preaching of the free Grace of God were a dangerous doctrine to set men lose to sin, he would never have used the mercies of God as an argument to prevail with men to refrain from sin. He would not have published that which should have been of such dangerous consequence, but he would rather have been filent, so far would he have been from revealing of it as an argument to the contrary, were the revelation of it the way to bring men to looseness and licentiousness, it had been the wisdom of Paul, and the other Apostles, to have concealed it, which certainly he would have done, had it been so. But the Apostle was not of that judgement; and therefore, in 1 Corinth. chap. 6. and towards the latter end, he draws his argument after the same manner: You are not your own, you are bought with a price, therefore glorify God in your bodies, and spirits, for they are Gods. Observe here, that the injunction which the Apostle gives the Corinthians, is, that they should glorify God in their bodies and spirits; and what is the argument by which he would persuade them to it? You are bought with a price: But, will some say, it seems I am bought, and the price is laid down for me now, I am sure enough, I am safe, the gates of hell cannot prevail against me, I may live as I list, for no danger will follow now, I may take liberty to sin. Now, if the Apostle had known that this consequence would justly have followed upon the preaching of this Crace, he had dealt very discourteously with the people of God, and absurdly by enforcing a conclusion from a ground contrary to it, by revealing such a doctrine as this is. Therefore surely the Apostle would never have used this expression of being bought with a price, if he had known that this would follow: but contrariwise, he knew that there is no way in the world, will so much prevail with God's people to leave their sins, as by telling them before hand, that their sins are forgiven them, and that they are bought with a price.  
In 2 Titus, from the beginning to the 12. v. you shall find how the Apostle urgeth Titus, that he press a holy conversation answerable to old men and old women, as also to young women, and young men; and also a conversation suitable to servants: and especially he writes concerning them, that they should not purloin from their masters, but show all faithfulness. But what is the argument now, by which the Apostle urgeth all these things upon these men? See in the 12. and 13. verses, and you shall find, that the argument is the same we have now in hand: For the Grace of God, saith he, that brings salvation hath appeared, teaching us to deny all ungodliness and worldly lusts, and that we should live righteously, soberly, and godly in this present world. As much as to say, The Lord hath made known, and revealed his salvation to you, and you see it before you, Salvation is brought unto you; and not your well-doing, but the Grace of God is that which brings this salvation to you. Then may I do what I list, will some say: No, saith the Apostle, This Grace of God that brings salvation, brings this too; It teacheth us to deny all ungodliness and worldly lusts; and that we should live godlily; soberly, and righteously in this present world. I say, it is blasphemy against the truth of the Holy Ghost in these several passages of Scripture, to say, or to maintain, that this is a necessary inference from the revelation of the free Grace of God to men beforehand, that thereby men will break out into sin and uncleanness, and give up themselves thereto, and that this is the way to give up the reins into the neck of vice and licentiousness.  
I will give you but one passage more, although I confess, I have gone further in the clearing of this business by Scripture, than I intended: because. I know it sticks so in the hearts of opposers and quarrellers, and cavillers that are ready to spit fire into the faces of those persons that are assertors and maintainers of the free grace of God, and the publishers thereof to the people of God. I will give, I say, but one place more in confirmation hereof; namely, that which the Apostle delivers in 1 John 3.9. the words are these, He that is borne of God sinneth not (saith he) because the seed of God abides in him, and he cannot sin, because he is borne of God. He that is borne of God; What is that? It is no more but this, he that is received into Grace by Christ, becomes one with Christ in respect of the spiritual union between Christ and such a person. To be borne of God, and to be a new creature, is all one. To be new creatures, is to be such as we were not before. More fully, a new creature is a person that is translated from himself into Christ, and he stands before God as Christ himself, and not as he is in, or of himself. Now, such a person, saith the Apostle, sins not; because the seed of God abides in him; nay, he cannot sin, because he is born of God. There may be some difficulty in the expression, but you must know, the intention of the Apostle John here, is to take off the objection against the Doctrine of the free Grace of God, that it is a licentious Doctrine, to take off, I say, the reproach that is unjustly cast upon it. And so the meaning of the Apostle John is this, He that is borne of God sins not, that is, he cannot take such liberty to sin, he cannot make such licentious uses of the Grace of God, as to walk in sinful courses, though his sins shall not hurt him. I say, this Licentious living in sin, is the thing the Apostle speaks of here: He that is borne of God sins not. And the reason is, because the seed of God abide● in him, that is, there is an overruling power planted in him, to over-match the propensity of the flesh that remains still in Believers, that it should not have that liberty and power that naturally it would have, by virtue of such a Principle implanted; Not that the Apostle speaks absolutely of sin, that a child of God shall sinne no more; for that were to make the Apostle John himself the liar, and that by his own words; and to speak against himself: For he saith in another place; He that saith he hath no sin, deceives himself, and is a liar: And King Solomon also, who saith, that there is not a just man upon earth that doth good, and sinneth not, Eceles. 7.20. Therefore by sin in this place, he must needs mean a licentious liberty taken unto sin.  
Beloved, I know there are many objections raised against this truth; I shall briefly run through some of them to you, and if it be possible, clear this truth unto you at this time, and vindicate the Gospel from those abominable untruths cast upon it; and that I will do the rather, because thousands in the world turn away from the Grace of God, and dare not venture themselves upon it: Because they fear, if they should adventure themselves upon these principles of free Grace, they should presently take liberty to sin, and so fall away and apostatise: Oh! how many have miscarried and refused their own mercies, and have not received the Gospel to this day upon such conceits, that the receiving of it should make them break out into ungodliness. I know here are many here present, cannot but witness, they are afraid to close with free Grace, though never so fully proved and manifested in Scripture upon this consideration, that it will make them live loosely.  
Object. 1. First, some will object and say, we know many Believers, that do take liberty to themselves, when once they have been acquainted with such free Grace that hath been preached.  
Answ. For answer to this: First, I say, that if Believers from this Grace published, do take liberty, they take but what God giveth them. The end of Christ's coming, and preaching the free grace of God to men, is this very thing, that in it the Lord might proclaim liberty to the captives, which are Christ's own people. Christ came of purpose, as you shall find in Heb. 2.15. to deliver those, who through fear of death, are subject to bondage all their lives long. And therefore, saith Christ, If the Son shall make you free, you shall be free in●e●d, that is, if the Son give you liberty, than you shall have liberty indeed. So that it Believers do take this liberty upon this ground, they take but that which is their own, purchased unto them by the blood of Christ, and given unto them freely by God their Father.  
Object. 2 But some will say, It is a true Christian liberty that Christ allows, and this indeed is a liberty that Christ gives men to be delivered from the captivity and bondage of sin, which they were under before: But many that profess this doctrine, are known to be more slack in the performance of duties, and to grow more and more cold in their zeal, and careless in the practice of Religion, and are more regardless of sin; and in a word, take more liberty to sin since such Grace hath been revealed.  
Answ. For answer to this, Beloved, first you are not to expect perfection of works from Believers in this life, and that they should be free from all manner of sin. I know none of those that have the most indignation against this doctrine of the free grace of God to men, but will yield, that they themselves are not without failings, they ought not therefore to aggravate the weakness of their brethren, much less ought the truth of God to be charged with the failings of men. But suppose some do make evil uses of the free Grace of God sometimes, & are thereby encouraged to be more bold with sin; as they are not to be upheld in it, nor allowed, so ought not their fault to be laid upon the free Grace of God, which effectually teacheth us the contrary: For, though Believers in infirmity may happen, at some times or other, to be overcome with strength of passion and corruption, to fall into sin, upon consideration that the free Grace of God will save them; yet shall we therefore conceal this Grace of God, because men take that liberty which it doth not give? I say, beloved, if this should be a standing rule, God should never have revealed the Gospel to the sons of men. I know no Believer so perfect in a course of sanctification and obedience, and abstinence from sin, but his corruption may occasion him to take advantage, even from the Gospel itself, to sin. But certainly, I dare be bold to affirm, there is not any Believer, that is a true Believer indeed, that doth maintain this Principle, that he may sin without control, because the free Grace of God hath abounded. I dare say further, that it is a bold slander, and that no man is able to make it good from true evidence, that there is any that doth take constant and frequent liberty to break out into sinfulness, because he knows what shall become of him, and that his sins are done away by the blood of Christ, so that they shall do him no hurt. For the belief of this, doth certainly and effectually teach and produce an hatred of sin, and a love of holiness; So that certainly, this is more than can be proved against any true Believer, that he should approve himself in any sin upon this ground. If indeed Believers were in their own keeping, then what sin might they not fall into? But they do not stand upon their own legs, they do not go in their own strength, they do not walk by their own principles; for, saith the Apostle, You are kept by the mighty power of God through faith unto salvation, 1 Pet. 1.5. And again, saith the Apostle Paul, The life that I now live, is by the faith of the Son of God that loved me, and gave himself for me, and I live, yet not I, but Christ lives in me. It is not a Believer now that lives, but it is Christ that lives in him, and he is the predominant principle whereby his actions are swayed: And as the Believer is carried along according to the principles of Christ he cannot fall into sin. It is true indeed, Christ for reasons best known to him, may let lose the reins and the cords wherewith he holds a Believer for a while, and then he may fall into sin; but this comes to pass, because the Grace of God is hid, and not because it is manifested unto him, and believed by him; and at length the power of Christ shall pull them in again, and restrain them, even by those cords of love, whereby they were first drawn unto him. And the Believer hath the engagement of Christ himself, that he will never, fail him, nor forsake him; and he hath promised, that his strength shall be made perfect in weakness, and his grace shall be sufficient for him. And that 〈◊〉 they are not under the Law, but under G●●●●, therefore sin shall not have dominion over them, as the Apostle speaks, Rom. 6.14. So that except Christ will give up one of his own members to make it his constant practice to abuse and turn the Grace of God to sin, he shall not do it But Christ hath undertaken that sin shall not have dominion over that person, that is a member of his.  
Object. 3. But some will say, There are many that do admire and adore the Doctrine of the free Grace of God, that yet are notoriously known to live in all manner of lewdness and licentiousness, and that upon this ground, because their sins are laid upon Christ; and they say, we may live in sin, and do what we list, and what is their argument? Oh, say they! our sins are laid upon Christ, and Christ died for them.  
Answ. For answer to this, I profess, I never heard from any person of credit, that there are any such monsters as these are, that dare presume to make it their practice to be drunk, and to break the Sabbath, and to curse, and to swear, and to live in uncleanness, and all manner of vileness and abomination, because all their sins are laid upon Christ, that say, they are Believers, and they shall do well enough. There are many that are taxed for such; but for mine own part, I cannot say any thing to the truth of this charge, by mine own experience, of any man in the world: But it may be there are such monsters as these are, in the world: And the Apostle Paul said there were such in his time, that because the Grace of God did abound, therefore would make sin to abound, and turn the Grace of God into wantonness; and therefore it is probable there are such now. And if there be any such, let me deal plainly with them, for my part, I must account them the greatest monsters upon the face of the earth, the greatest enemies to the Church that ever were; and I say of such dishonourers of the Church, and disturbers of the consciences of God's people, that they are carnal, sensual, and devilish. They are the greatest enemies to the free Grace of God, and the greatest subverters of the power and purity of the Gospel, and the greatest hinderers of the course of it, that are under heaven: And I dare be bold to say, open Drunkards and Harlots, and Murderers, that profess not the Gospel of Jesus Christ, come infinitely short of those persons in abomination. No persons in the world, do so wound the sides of Christ, as he that doth profess the Gospel, and yet live wickedly. And if there be any such here, let me tell them, their faith is no better than the faith of devils; for they believe and tremble, and that Christ will have a heavier reckoning and account for such when they come to judgement, then for any persons under heaven besides. How many thousands have forsaken their own mercy, and despised the free Grace of God, accounting it a licentious doctrine, and a doctrine giving liberty to sin, and all because of the occasion that such persons as these do give by their vile conversation? Well, beloved, admit that the free Grace of God hath been thus abused by such wretches, look over the whole Scripture, hath not the whole Scripture, both Law and Gospel, been abused, as well as this particular Grace? Is not Christ set up and appointed for the rising and falling of many in Israel? Is not he appointed as well to be a stumbling stone for the falling of many, as to be a corner stone for the rising of many? Is not Christ set up as a Rock for some to build upon, but to dash others in pieces? Is not he set up for a stone of offence to grind many to powder, as well as to be a foundation stone to others? Assure yourselves, the Gospel of Christ, as it shall make Believers far more holy than they can be that receive not the Gospel: So there are some that shall grow far more filthy, and take occasion from the Gospel and Grace of God to this filthiness. But in the mean time, shall the children want their bread, because Dogs catch at it? Will not you give your child a bit of food all the day, and all the week, because when you give it them the Dogs snatch at it, and it may be pull some of it out of their hands? Shall the children starve for want of bread, because Dogs abuse it? Nay, beloved, the children must not want their bread, because Dogs abuse it; neither must we make that bitter and sour which God hath made sweet: Because wicked men abuse the Gospel and free Grace of God, shall the people of God be deprived of that which God hath appointed and provided for them? Let me ask this question of you: Did not the Lord himself, from everlasting, as clearly see and know, even long before he did reveal it, how his free Grace should be abused, when it should be preached, as we ourselves see it abused? If it be such a dangerous and pernicious thing to preach the free Grace of God, why did he give such a large commission, and such a straight charge to his Apostles and Ministers to preach it to every creature? If the publication of it be so dangerous, who must be blamed for it? must not God himself that hath commanded us to preach it? Beloved, if the Minister's ●f the Gospel preach the mind of Christ unto his people, shall they be traduced and opposed for it? Do ye not through us wound the sides of Christ, and God himself? Is not this to charge him that is wisdom itself with folly? For if Ministers do declare this doctrine, it is no more than that which God hath before revealed unto them, and given them commission for. But if Ministers out of a carnal and needless fear of liberty, instead of preaching the mind of God, shall preach themselves; (let it be never so specious and well liked of by men) they shall be judged of God as coming in their own names, as being not sent by him.  
Object. But you will say, it may be done with caution and limitation.  
Answ. I answer, let us not be more wary and cautious than God would have us be, to put mixtures of men's do to the obtaining of the Grace of God, while the Lord himself doth pour out his grace to men simply for his own sake, without consideration of any thing in them. The children being yet unborn, speaking of Jacob and Esau, when yet they had done neither good nor evil, it was said unto Rele●ah, The elder shall serve the younger, as it is written, Jacob have I loved, and Esau have I hated; men will be a mincing of this truth, and they will tell you, if you will keep close unto God and if you refrain from sin, especially from gross sin, God will love you, and then you may apply these and these promises to yourselves; but God speaks plainly and expressly here, Before they had done either good or evil, Jacob have I loved. The Grace of God is passed over to men as they are ungodly, while they are yet enemies and sinners; men being yet unborn, when there is nothing in them considered, but pollution in blood and menstruousnesse, God casts his loving kindness, and establishes it: before Jacob had done any thing, before he had any good intention in him, God loved him, and had appointed this Grace for him. This is the Grace of God revealed, and he hath revealed it, and exhibited it thus freely to men. Now, is this the Lord himself that speaks it? Hath the Lord given us commission and charge to preach this Gospel and Grace of his, and shall we be blamed and opposed, and scandalised for speaking those things that God hath commanded us to speak, and hath put into our mouths, saying, we preach a doctrine of looseness and licentiousness, and give men leave to do what they list? And yet all this is but grounded upon carnal fear, and needless jealousy of a licentious liberty.  
Obj. 4. But some will say, the preaching of the terrors of the Law, and the wrath of God, and damnation, and hell fire unto men, is a safer way to take men off from sin, then to preach Grace and forgiveness of sins before hand. It is better to lay the foundation first in the preaching of wrath and damnation.  
Answ. For answer to this, I say, if we preach wrath and damnation, we must either make them believe they lie under that wrath, and that wrath shall come upon them, or we must make them believe, that though there be wrath, yet i● shall not fall upon them. Now, if we tell them of wrath and damnation, and the terrors of the Law, and say they are secure from them, they belong not to them, to what purpose do we tell them of wrath, we had as good hold our rungs and say nothing: If we should terrify them, and make them to believe, being Believers, for of those I speak, if they commit these and these sins, they shall be damned, and so come under the wrath of God; and except they perform such and such duties, except they walk thus and thus holily, and do these and these good works, they shall come under the wrath of God, or at least, God will be angry with them; what do we in this, but abuse the Seriptures? we undo all that Christ that done, we in●ure and wrong the Believers themselves, we tell God that he lies to his face: For, if we tell Believers, that except they do these and these good works, they shall come under the wrath of God; what is this, but to tell God that he lies, and to bring the faithful under a covenant of Works? Look into the 54. of Isaiah, and the 9 verse, and you shall see how it is a belying of God, to say, that Believers may come under wrath and damnation, except they do thus and thus; the Holy Ghost speaks there of the time when the seed of Jacob shall inherit the Gentiles, that is, the time of the Gospel. In the beginning, the Lord tells us of an everlasting kindness, that should never departed, nor be made void, and he confirms it thus: This is as the water of Noah unto me, saith the Lord, for as I have sworn that the waters of Noah shall never go over the earth again, so have I sworn, that I will not be wroth with thee, nor rebuke thee: The mountains shall departed, and the hills shall be removed, but my loving kindness shall not departed from thee; neither shall the covenant of my peace be removed, saith the Lord. Observe it well; hath God made such an oath concerning these very times so firm, and so stable, that the earth shall be drowned again with water, before it shall be broken; That he will not be wroth with his people, nor rebuke them any more; and shall we say to the people of God, shall we tell Believers, if they sin, they shall come under God's wrath, and except they do such and such good works, God will be angry with them, and that after he hath so sworn and engaged himself, that he will not be wroth with his people any more? Is not this to make God a liar? Again we do not only so much as lies in us, make God a liar, but we offer an insufferable affront unto Jesus Christ, and strike at the very heart of the whole office of Christ's Mediatorship. If we say that God is wroth with Believers for whom Christ died; for what end did Christ suffer death? I say, if this principle be a truth, that God will be wroth with his people, and angry with them, than Christ died in vain: For God could have been but wroth, he could have been but angry with his people, if Christ had never died And to bring the people of God under wrath and vengeance again for their sins, is to take away all the virtue of the death of Christ, and to make it of none effect: And how will this principle stand with that in the 53. of Isaiah, where it is said, that he beheld the travel of his soul, and was satisfied? Was God satisfied with sufrerings of Christ, having the sins of men laid upon him, and yet is God wroth and angry with Believers for those very sins again, which before he acknowledged satisfaction for? If so be a man be indebted unto another, and the creditor be willing to take a surety for the debt, and this surety comes in and pays this debt for the man he was bound for, and he thereupon gives a general discharge under hand and seal, shall he yet by & by after take the debtor by the throat, and clap him up in Gaol, when the surety hath answered for the debt before, and after he hath delivered under hand and seal that he was satisfied, and that his book was crossed? Who but must say it is injustice in the highest degree? What justice, what equity is in this? Beloved, Christ became our surety, God accepted of him for our debt, he clapped up Christ in Gaol, as I may so say, for the debt: God took every farthing of Christ that he could demand of us; he is now reconciled unto us, he will not now impute our sins to us, he hath acknowledged satisfaction, it is upon record; And now shall he come upon them again with fresh wrath, for whom Christ hath done all this? Shall he charge the debt upon them again? He hath forgotten the death of Christ, it seems, if this be true. Therefore know thus much, that it is against the death of Christ; it is a making of it of none effect; it makes the coming of Christ to be in vain, to say that the wrath of God will break out upon Believers, if they commit such and such sins. And for this that I have said, If any man can produce one Scripture against it; if any man can show in all the Book of God, that it is any otherwise then I have delivered, for my part, I shall be of another mind, and willingly recant my opinion. But I see the Scripture runs wholly in this strain, and is so full in nothing as in this, that God hath generally discharged the sins of Believers. Oh then, take heed of falling into that error of the Papists, that say, that God hath taken away the sin, but not the wrath of God due to sin; that he hath forgiven our sins, but not the punishment of sin: But I beseech you consider, that as our sins were then upon Christ, he was so bruised for our iniquity, that by his stripes we are healed, and the chastisement of our peace was so upon him, that he being chastifed for our sins, there is nothing else but peace belongs to us: And the chastisement of our peace was so upon him, that he beheld the travel of his soul, and was satisfied. Christ was so chastised, as I have often said, with the rod of God's wrath, that it was quite worn out, and wholly spent itself upon him. This is apparent in the very tenor of the new Covenant itself: It runs altogether upon free Gift and Grace. God takes upon himself to do all that shall be in Believers, ask and requiring nothing at all of us. It is true, he saith there shall be the new heart, and a new spirit, and that there shall be a new Law written in the inward parts: But he requires it not of the Believer, but he himself hath undertaken to do all, and bestow upon the Believer. A new heart will I give thee, and a new spirit will I put into thee; and I will take away thy stony heart, and I will give thee a heart of flesh. He doth not say, you must get you new hearts, and new spirits, and you must get your stony hearts taken away; and you must get you hearts of flesh. But I will take the work in hand, and I will see all done myself. All runs freely upon Gods undertaking for his people. Seeing therefore God doth all things freely of his own accord in us, then, beloved, see how the Grace of God is abused by those that would make men believe, that the Grace of God depends upon men's do and performances, upon actions in the creature, and tell men, if they do it not, the wrath of God will follow thereupon. This likewise batters down to the ground that way of urging men to holiness, which some men hold forth; that if men do not these and these good works, and leave these and these sins, than they must come under the wrath of God, and that the wrath of God is but hidden all this while they do these and these good works, but if they fail in any of these, than the wrath of God will break out upon them; whereas they ought rather after the example of the Apostle, to excite them to these good works, because they are already freed from wrath. Certainly, this that I have delivered proves this sufficiently, that the appearing of the Grace of God doth teach men to do the will of God effectually, the love of God constrains the faithful, and not the fear of wrath.  
But to conclude, do not mistake me, in the mean while, I have no thoughts, as if wrath and vengeance were not to be preached, and made known even to Believers; yea, beloved, wrath and vengeance is to be made known to them, and that as the deserts of sin, and as the means to keep men from sin.  
Obj. But now, some may say, this seems to be against all that you have said before, this seems to overthrow all that you have delivered.  
Answ. Observe me well, do not mistake me, You must know, that wrath and vengeance must be revealed to Believers, and it must be known to the end to restrain them from sin, but not in that way men do ordinarily think; I mean thus: Wrath and vengeance is not to be revealed, as if Believers were to fear them, or as if Believers should come under them; but wrath and vengeance is to be revealed, as Believers are secured and freed from them, that so they should fear to commit and fall into sin, not for fear of coming under wrath, but out of love, because God hath been so gracious to them, as to deliver them from the weight of so heavy wrath and displeasure, that otherwise must of necessity have fallen upon them, and so their walking with God in a holy conversation, is a fruit of the mercy already shown, and doth not go before, as a thing by which the mercy should be obtained and procured. They serve God, because they are delivered from wrath, and not because they might receive deliverance from under wrath. It proceeded from joy, in consideration of wrath already past, and not from fear of wrath to come; so that the wrath of God is preached unto them, not that they are to come under it, or that they are in that way to fear it; but that they may see what they are delivered from, that they may see what they did, and should, and others must lie under; that they may see God's love unto them therein, that this may draw them to obedience, and that this might restrain them from sin. And now they say, because I have been delivered from so great a wrath, therefore will I sing and rejoice, and I will walk before the Lord in the Land of the living, and I will triumph in the Lord my deliverer, leading a life answerable to the love of God, bestowing such a deliverance upon me; and so by this preaching of the wrath of God, as being freed from it; the more one seethe what he is freed from; the more he seethe what Christ hath done in bearing that wrath for him and consequently, the more he is stirred up to walk before God in more cheerful and com●ortable obedience, and the more thankful he will be. And the more he seethe what God hath done for him, the more obedience he seethe he oweth unto God.  
And now, if any persons here present, have an evil opinion of the Grace of God as a thing of dangerous consequence as a licentious doctrine and that it is a means to make men take liberty to sin; let them learn from that which hath been said, to mend their minds, and to correct their judgements, knowing that the Holy Ghost is of another minde● that the revealing of the Grace of God, is the best way in the world to take men off from sin; so fare is it from letting lose the reins for persons to break out into all manner of sinfulness.   

SERMON. iv  1 John 2. vers. 1, 2. 
My little children, these things I writ unto you, that you sinne not: And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and not for our sins only, but for the sins of the whole world.  
I Have elsewhere made an entrance, in respect of some generals these words afford; time being precious, we shall be as thriving of it as possible may be; only a few words, so far as may serve to bring us where we were, and then we shall bring you on (through God's assistance) through the particulars this Text holds forth unto us.  
The main scope of the Apossle in this place, is to endeavour to take the people of God off from running into sin. But, first, he useth an argument to prevail with them which seems absurd unto the world, and doubtless goes for little less than foolishness among men, if not worse than foolishness: I writ to you that you fin not. Well, but how will he prevail with them? If any man sin we have an Advocate with the Father, and he is the propitiation for our sins: As much as to say, this is the best way to prevail with you, that you sinne not, to know before hand, that if you do sin, you have an Advocate with the Father that will take away your faults, and save you harmless. Indeed, it is accounted absurd; but this is the common strain of the Gospel, to make this the best argument that can be imagined, to prevail over people from the committing of sin, to let them know how gracious God is unto them, even to the forgiving of their sins they shall commit; and that which we noted as the main body of the Discourse was this: For such persons, who have fellowship with the Father and the Son, to know before hand that they have an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for their sins, I say, to know this before hand, before they do commit sin, is so far from being the opening of the floodgates to sin, that it is a shutting down thereof, to stop the course of sinfulness. The Holy Ghost is very plentiful in this very way of arguing to prevail with people not to sin, showing clearly thereby, that the proclaiming of the free grace of God to men in the pardon of their sins, and letting them know it before they do sin, doth not destroy obedience to the Law of God, but doth establish it better than any other arguments can do You may see it clearly in the 3. to the Romens 23. & 24. verses compared with verse 31. For all have sinned, and have come short of the glory of God, being justified freely by his Grace, through the redemption that is in Jesus Christ, whom God hath set forth to he the propitiation through faith in his blood, to declare his righteousness for the remission of their sin's the● are passed through the forbearance of God. In these verses, the Apostle preacheth free Grace, in the absolute freeness of it, even to persons that are utterly undone, and know not what to do, and in the last verse of that Chapter, the Apostle brings in an objection: Do we make void the Law through faith? God forbidden, we rather establish the Law. The Apostle making his conclusion, we are justified by faith without the deeds of the Law; this, saith he, doth establish the Law, and doth not make it void, to know, that from all the sins we do commit, we are freely justified by his Grace; this doth establish obedience, and doth not make void the Law: So in the 6th Chapter of the same Epistle to the Romans, the 1. and 2. verses, the Apostle having gone on to declare the exceeding riches of the Grace of God in the 4. & 5. Chapters, he makes the same objection in substance that he did before: Shall we continue in sin that Grace may abound? God forbidden; how shall we that are deaunto sin, live any longer therein? Wherein he shows plainly, that though some may collect that this is a way to make men continue in sin, to preach the exceeding riches of the Grace of God; yet he saith, there can be no such conclusion drawn therefrom by just inference: How shall we that are dead unto sin, live any longer therein? Wherein he puts it to the Objectors themselves, whether they can make it out, how it is possible it should be so. Therefore the Apostle doth make use of it, as the strength of his argument to prevail with people: In the 12. to the Romans, I beseech you by the mercies of God, that you present your bodies a living sacrifice. You see he makes use of mercy, and what mercy is it? In the latter part of Chap. 11. he seems to intimate what that mercy is: O the depth and the exceeding riches, both of the Wisdom and Knowledge of God Why wherein? It follows, in that he hath concluded all under sin, that he might have mercy upon all. I beseeeh you by these mercies, (saith he) and all other mercies of free Grace, present your bodies a living sacrifice, holy and acceptable unto God, not conforming yourselves to this world: as if he had said, mercy is that which will prevail with you most of all, to present your bodies a living sacrifice, and not conform yourselves to the world, but I must go on to that we have yet to consider. I have spent some time in Objections and Answers, but we cannot now dwell upon them. We are to consider now the specialties of the argument the Apostle useth here to prevail with people that they sin not.  
Beloved, this very Text is the opening of the fountain that is set open for●●ne, and for uncleanness; it is a spring of strong water to revive a fainting & swooning spirit; it is the prop of a sinking & tottering soul, to keep it from sinking and perishing: In it the Lord Christ is revealed unto us, an All-sufficient succour to all his own, notwithstanding all their sins that ever they do commit. Herein we are to consider:  
1. The matter of this argument.  
2. The force and strength of it, in reference to the thing the Apostle would argue from hence.  
First, concerning the matter of the argument itself that is contained in these words: If any man sin we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.  
The force of it lies in the reference of it to the thing the Apostle calls for, wherein we may consider what prevalency this Position hath to keep from sin; namely, for persons to know, that when they do sin, they have an Advocate with the Father.  
We will begin with the matter of the Argument first, and in this Proposition there are two things observable.  
First, a Supposition.  
Secondly, a Provision of indemnity against the mischief of the thing supposed.  
The Supposition laid down, is in these words; If any man sin: or, If any man do sin.  
The Provision of indemnity is in these words; We have an Advocate with the Father, etc.  
In the supposition you may note,  
First, the thing supposed, and that is Sin.  
Secondly, note the time which doth illustrate it; he doth speak of present and future sins.  
Note, I say, the time whereunto the Apostle doth refer the thing supposed; he doth not say, If any man hath sinned heretofore, in the Pretertense, but he speaks of the time present, If any man sin, that is, if any man do sin; there are some things that are spoken of the present time that are in force but only that very instant in which they are spoken; and that in stant being past, the thing itself is also past. But for this exptession, If any man do sin, it is not a transient, but a permanet expression: The Apostle speaks not only of his time, and of the people of his time, If any man sin now; the words are not to be understood of that very instant only, and exclusively, as having reference only to those that did sin in his time, than these words should have been transient: But the meaning of the Apostle is, that the present of which he spoke, should be a standing present time, and the words should be of force for present, even as long as the Word of God should remain upon record. If any man sin. So that the words are to be understood of this present time, and all present times that shall be in the next age that shall succeed: If any man sin now, or if any man sin in the next age; so that there is to be understood a perpetuity of present time, to be included in this expression (If any man do sin). It is of great concernment, beloved, that you receive this truth, unless you exclude yourselves from the benest of the Advocateship of Christ: For, if the words were spoken of the present time, and intended only for that time wherein they were expressed, what should become of us, that live so many ages after that time? They must therefore be of a perpetual and permanent being.  
Thirdly, note in the supposition, the nature of it, if any man sin, saith the Apostle; this word [If] here admits of a double construction; either the Supposition imports a thing possible, but not likely, or a thing that may be likely to come to pass, or rather a thing that may, and will come to pass. Either it is a supposition, in case a thing is, which it may be, will not, or a supposition by way of confession and granting of the thing supposed. In this place, John puts not the word If by way of supposition, as if it were only likely there should be a sinning? and if there were a sinning, there were an Advocate; but he puts the word here by way of concession, as if he had said, there must and will be sinning; We Gods own people, shall fall into sin, it cannot be denied. But for refuge, when there is such sins committed, know that there is an Advocate with the Father, Jesus Christ the righteous. Thus you have the first part of the Text branched out unto you; namely the Apostles Supposition.  
Secondly, consider the Provision that the Lord by the Apostle holds forth unto persons that are Believers, the Members of Christ. I say, the provision the Lord holds out by the Apostle for their indemnity against these sins that they do, or shall commit; namely We have an Advocate with the Father.  
In this Provision observe,  
First, the office assigned for the making good of such provision.  
The office assigned here, is mentioned in these words, We have an Advocate with the Father.  
Secondly, note in this provision, the person to whom this office of Advocateship is given, and therein the ability and qualification of this person to this office to manage it effectually, in these words, Jesus Christ the righteous.  
Thirdly, the issue and the event of the execution of this office, in these words, He is the propitiation for our sins.  
In the office that the Lord sets on foot for the provision of indemnity against sin, being committed, you may observe in it:  
1. The office itself, and that is an Advocateship.  
2. The propriety of this office, or the relation of it to the persons that are the members of Christ. The Apostle doth not say simply and abstractively, there is an Advocate, but he speaks relatively, we have an Advocate, that is, our Advocate, etc.  
Thirdly, this Advocate is set forth, not only in his relation to men, as he is their advocate, but he is declared also, and set forth as he hath relation unto God: He doth not say simply, we have an Advocate; but I say, the Apostle doth declare the excellency of this office of advocateship in respect of this circumstance, With the Father, we have an Advocate, and that with the Father, we have an Advocate he is ours, and not only so, but he is an Advocate of ours which the Father, which notes unto us, that the plea of Christ for indemnity from sin, is not in any inferior Court, where, if there be a sentence of acquittance, procured, there may be a charge from an higher Court: But the Advocateship of Christ is managed for our good, in the highest Court of all, with the highest Judge; that when he gets a sentence, it is definitive and determinative, and there is no other Court that can take upon it the determination of the case, or call in question the trial of that which hath been determined there.  
Lastly, the provision in respect of the office assigned, is excellently illustrated by the circumstance of time, when the office is on foot, or when the officer doth manage it. The Text doth not say, we had an Advocate, or we shall have one hereafter, but he speaks in the Present Tense, We have an Advocate, that now is to agitate it. It is but a cold comfort for a man to say, being now a beggar, he had abundance of wealth, neither doth it give him fullness of comfort, to say that he shall have abundance of wealth hereafter; but herein lies his comfort and happiness, that he can say in truth, I am rich, I have abundance of all things. It is but cold comfort for a man, to say, I had a friend in Court once, but he is dead now; If he had been alive now, it had been better with me than it is, I should have sped well, I had then carried the cause on my side, he would have done so and so for me. I, but here lies a man's comfort, that he hath a friend at Court that will do him a good office at his need: The Apostle saith here, we have an Advocate. As therefore I said of the present being of sin committed; so I say of the present being of our Advocate. It must not be understood to be a transient, but a permanent sentence, it was in force in the Apostles time, it is as full in force in our time; and we may as well and truly say, We have an Advocate; and in after ages, the Church of God shall say, to the end of the world, in their times, as truly as we now, and the Apostle in his time said, We have an Advocate with the Father.  
Secondly, consider here the person managing this office of Advocateship, who is described unto us by three admirable and notable titles, that are proper and full for the comfort and encouragement of those whose Advocate he is: He is Jesus Christ the righteous, saith the Text, this is our Advocate. First, he is Jesus; and that is a word that imports a Saviour, as the Angel expounded it, Luke 1. And they shall call his name Jesus, for he shall save his people from their sins. An admirable encouragement to lift up the heads of dejected and drooping spirits, when the Advocate comes to plead: this Advocate is their Saviour, that is, his plea is of such force and prevalency, that he saves his client.  
Object. But some may say, many times in suits of Law, men have skilful Lawyers to plead for them, which are able to save them who are not admitted to plead for them, because they are not called to the Bar.  
Answ. Yea, but this Jesus is Christ too, this Advocate doth not rush into this office of his own head, without warrant, but is called to it: For, as you shall hear afterwards, the word Christ imports anointing to the office. Many a good Lawyer indeed, may not be admitted to come to the bar of Common pleas, although he can plead the cause of his client the best of all, he must be authorized and called unto the bar, or else he may not speak. But the Advocate provided for the indemnity against sin, is Christ, he is called to it.  
Thirdly, it is Jesus Christ the righteus, and that imports the strength of the plea he hath, by which he becomes a propitiation for sin, it is his righteousness that prevails in heaven, to get the sentence to go on the side of his client.  
Lastly, you may observe here, the issue what will become of this Advocateship, what effect it will have at the last. Many men, who have causes in suit, are restless to know how their cause will go, when they come to trial, fain they would know on which side the verdict will be given: and it is a great refreshing to persons, to know beforehand, that the cause will go on their side. Now, the Apostle doth here intimate unto us, what will become of the cause before it is tried. He is such an Advocate with the Father (saith he) that he is become the propitiation for all the sins of God's people, and what that is, we shall show hereafter. Beloved, this is a large field of excellent variety of sweetness and fatness, we must take the particulars into consideration, that we may discuss them the more orderly; and I hope it will be no difficulty to gather some of the flowers in this garden, and the Spirit of the Lord assisting, there may be sucking, yea sucking so, that persons may be satisfied that they may suck and be satisfied at the breasts of consolation. That we may the better lay our mouths to this breast, and draw more easily the milk thereof, let us briefly consider these particulars.  
First, concerning the office here spoken of, we are first to consider, what it is to be an Advocate, and how Christ doth manage this office being in heaven. I say, first, what it is to be an Advocate with the Father, and how Christ doth manage it.  
Secondly, whose cause it is that Christ doth undertake to be an Advocate for.  
Thirdly, how Christ is gifted and qualified for the comfortable managing of this office of Advocateship.  
Fourthly, what it is to have Christ to be the propitiation for the sins of his people; this I conceive contains the sum of the whole drift of the Apostle in these words.  
To begin with the first, what the office of Advocateship is, and what it is for Christ to be an Advocate, and how he doth now manage it in heaven for his elect.  
First, this office to be an Advocate, as it is appropriated unto Christ, I do not find that it is once more mentioned in all the Scripture besides this place. Of an Intercessor and Redeemer, and the atonement we read frequently in Scripture, that Christ is all these, but that Christ is an Advocate, we cannot find where it is mentioned in all the Scripture but in this place, and therefore it will be the more difficult to find out the intention of the Holy Ghost, what he means by this office of Advocateship. The word Advocate in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the some word is used by John in the 1 of John and the 26. verse, and attributed unto the Holy Ghost, and is there translated the Comforter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Text, The Comforter will come. Now, the same word that we have here Advocate, is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And indeed, the proper singification of the word is, A Comfortable Advocate. But the thing itself, What is this Advocateship, will you say? It is a borrowed expression, and an allusion, opening the prevalency of Christ with the Father, for his own people; it is taken from an office among men. Advocates in the Common Law, you call them Counsellors, but in the Civil Law, they have this very title of Advocate. The office is this; namely, being well experienced in the nature of the Law, and the Rules and Principles of Justice; when ever a cause comes to be tried, they are to make clear the Principles of Justice, and so to plead out Justice on the behalf of the client, for whom they plead. I say, the office of an Advocate is, to plead the cause of a person as it stands in equity and justice, and to demand and require a sentence of acquittance and discharge from Justice and equity itself. Herein an Advocate differs from a Suppliant; a Suppliant makes only requests, and depends altogether upon favour alone, so as if he should stand to the rigour of Justice, he must be gone, and his cause must miscarry: I say, this is the proper office of a Suppliant or Petitioner; but an Advocate, he stands to the justice of a person, whose cause he doth plead, and puts the issue of the trial even to Justice itself; that as the cause can be cleared to be a just cause, so the Judge would pass a sentence upon the cause: just so, I say, is it with Christ pleading the cause of his own people with the Father, in respect of indemnity from sin; for his Advocateship is this, namely, to lay the Law to the Father, to plead justice in the discharge of the sinner that doth commit sin, that it is but right and justice to discharge him: and it were an unrighteous thing, and in justice, if he should not; I say, it is most certainly true that Christ stands here upon justice, and he will in righteousness have God to discharge his own people from all the sins that they do commit; and he pleads that it is an unrighteous thing, to charge them with them, or to plague or punish them for them.  
Object. But some peradventure, will be ready to say, this cannot be, that Christ as an Advocate, should plead for indemnity upon terms of justice, for in the strictness, and the rigour of justice, the soul that sinneth must die: And the Gospel seems to say, it is only and solely Grace that any person is discharged from sin: For in justice there cannot be a claim made of pardon and discharge from sin, but all the plea must be merely bounty and favour.  
Answ. This objection seems to have a great deal of strength in it. How may these two things stand together, that Christ pleading justice, God must forgive; and yet notwithstanding justice doth sentence a person unto death, if he sins? For answer to this, you must learn to distinguish, and I desire you warily to observe this distinction, that so you may plainly see a reconciliation of that which seems impossible to be reconciled: I say, observe this distinction, namely, first, consider the pardon or discharge from sin, in regard of any thing laid down in consideration of the sin committed by the person who doth partake of this pardon. And secondly, consider this pardon, or indemnity and discharge from sin in reference unto Christ who gets this discharge. Now, I say, in the former consideration, that is, in respect of us that do partake of this discharge from sin, and in regard of any thing that we can bring in recompense for that sin, or satisfy, in this regard it is merely and only Grace, that sinners being the members of Christ are discharged. When you, or I commit sin, that God doth discharge us, that God doth not lay our sins to us, that God doth not give sentence of damnation upon us for such and such sins as we do commit. I say, it is an act of mere Grace alone, Justice cannot 〈◊〉 pleaded in this case.  
But, secondly, consider the indemnity from sin, in respect of Christ, who doth get this discharge, and doth purchase it of the Father. Then Christ is to be considered two ways: First, as Christ is allowed by the Father to stand in the room of such persons, whose cause he pleads: Or, secondly, Christ is to be considered, as he hath actually made full payment unto the Father, his satisfaction being allowed and admitted before thereunto. Now, I answer, considering Christ in his being allowed by the Father, to stand in the room of the persons whose cause he pleads; so this discharge from sin by Christ, it is an act of Grace; Christ cannot plead justice, that he should be allowed. There was not a tye upon the Father, that Christ should be in man's room, and that the Father should be unrighteous, if he did not ordain him to be so; it was an act of free Grace in God, when men were under the curse, and became miserable bankrupts, that Christ should make satisfaction for them: When one man doth owe another money, it is not an unrighteous act in this creditor to refuse a surety, he may make the debtor pay the debt himself, if he will; it is matter of grace, it is mere courtesy so to do: Even so it is matter of grace, that Christ is admitted to come in the room of man, and to stand in the stead of man 〈◊〉 to bear the sins of man. For him to be 〈◊〉 to bear the wrath of God for these sins that another hath committed, this is an act of grace; and in regard of these particulars, is the Scripture so frequent in these expressions of the free Grace of God, in communicating this discharge, and pardon of sin unto sinners. But, secondly, consider, Christ allowed of the Father to stand in the room of men, as he hath come forth, and paid down the utmost farthing that God in justice could demand for, or in consideration of these sins that are committed by his people: I say, when Christ hath deposited, or delivered up into the hands of his Father the utmost farthing that he could charge upon Believers, or demand on their behalf; this being received by the Father, acknowledgement being made by him, upon the receipt of what Christ hath paid, this, I say, considered, it is an act of justice and righteousness, that the Father should justify and acquit these persons, for whom he hath received of Christ this satisfaction, and accordingly hath acknowledged satisfaction under his own hand and acquitted them. You know, though it be in a man's power and liberty whether he will take a surety, or the principal for his money, yet when he hath taken a surety, and he hath made payment, it is an act of unrighteousness in the creditor, after the acknowledgement of full satisfaction, to come upon the principal again, and to make him pay the money. And it is a plea grounded in Law, that if that cause come in trial again, the Judge ought to acquit the principal, if it be proved that the debt is paid by the surety. Now, Christ hath paid all that the Father could ask, and God hath acknowledged full satisfaction for all: He beheld the travel of his soul, and was satisfied. Now, being satisfied, it is an act of justice and righteousness, that the Father should acquit a person in this kind: Suppose a person should be brought before a Judge in a cause wherein he oweth the Judge himself such a sum of monies, and borrowed it of the Judge himself, an Advocate comes and pleads the cause before the Judge, that it is true, there was so much money lent, and borrowed, but, saith the Advocate, I myself became the surety for that man, I paid every farthing, there is the acquittance you gave under your own hand. Now, I ask this question, the Judge being convinced, and a righteous Judge too, of the truth of the plea, whether in judgement he ought not to acquit that person, whose cause is pleaded before him? He took saits faction, he acknowledged satisfaction, he could have but satisfaction of him, therefore in justice he must discharge him. The same case is between God and us; it is true indeed, Believers do commit those things that are in their own nature debts: Forgive us our debts, as the word is: but when this cause came to be agitated, and pleaded before God the Judge himself, to whom the debt was owing, Christ the Advocate came, and stood up and pleaded, that he himself being become the surety of a better testament, upon it he came, and paid the whole debt, and he having satisfied his Father, he received under his Father's hand, that he had paid every farthing, and that he was satisfied, and that upon that satisfaction his people should be discharged. Now, this plea is grounded upon justice itself; Observe but how fully and clearly the Apostle speaks the same things in the 1. of John 1.7. the Apostle tells us expressly, that the blood of Christ his Son, cleanseth from all sins; and here, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins; and again, in the former Chapter, If we confess our sins, God is faithful and just to forgive us our sins. Mark well that the Apostle grounds himself upon Christ's satisfaction; namely, his blood that doth cleanse us from all sin. Upon this ground he doth conclude, that it is an act of faithfulness and justice in God, to forgive sin. I dare say, none are so ignorant in these days of light, as to think there is such a proportion between confession of sin, and forgiveness of sin, that confession can balance forgiveness, and so consequently, make it an act of justice. No, the Apostle doth ground the force of justice upon the blood of Christ that is shed. Therefore, if you do observe it well, you shall find that the Apostle speaks of confession, by way of anticipation, or prevention of fear; you know the common Proverb in the world concerning a Malefactor apprehended, is, Let him confess, say we, and he shall be hanged. Why so? because, if it be disclosed, the Law lays hold upon him, and he shall be sure to die for it; and therefore, in natural policy, his safety lies in concealing of it. But now, if satisfaction hath been made by a friend of his to the Law, and accordingly a pardon sued out for him, there is no danger in his confession at all. Now, the Apostle in this place, having before said, that the blood of Christ his Son cleanseth us from all our sins, from hence he gathers encouragement unto the people of Christ, that they should not fear, so as to conceal their sins, lest being known, they should do them a mischief. But saith he, lay all open before the Lord, there is nodanger to be suspected now: For God is faithful and just to forgive them; therefore the hiding of them should prevent no evil, because no evil should come upon them for them, though they were laid open never so naked. Therefore was this spoken by the Apostle, to take away fear; and this is the ●rue meaning of the Holy Ghost therein: I say, to take away fear from the damage that would ensue, if we should confess our sins what they are. Paul writing to Timothy, mark what he ascribes to participating of the excellencies of Christ, even of righteousness and justice: I have fought the good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness: Mark, a crown of righteousness is laid up, in which is included the discharge from sin, and participating of glory, and a crown of righteousness prepared and laid up: But mark the foundation of his confidence, that he shall partake of it, It is a righteous Judge that shall give it, he shall give it out of righteousness itself, justice shall prevail with him to do this thing for him. Whence it is, that Christ is called so frequently, Righteousness, The Lord our righteousness, as you have it in the 33. of Jeremiah, a Prophecy concerning the righteous Branch, and his name shall be called, The Lord our righteousness, that is, the Lord that is righteous, makes us one with God, and doth communicate his own righteousness unto us, that we may be the delight of the Father. Give me leave to tell you, beloved, that God is so unchangeable in all his Attributes, that even Christ himself is not able to obtain any thing of the Father that may be any ways prejudicial to the nullifying of any attribute whatsoever; I say, Christ himself can get nothing of the Father, whereby his justice may suffer, or be violated. Christ must make it clear, that justice shall have its full due, and God shall not need to bate one grain of what justice doth expect, or else Christ himself can have nothing of the Father: For Christ came not to destroy the Law, and so he saith himself, much less did Christ come to destroy that which is essential unto God. God's justice is essential unto him,: If Christ violate justice, he should destroy the very being of God himself. Therefore without giving justice satisfaction, this would be a derogation to the Father; therefore when Christ doth plead with the Father for the sons of men, that they might have discharge from sin, he doth make it manifest that all he doth ask of the Father he doth ask according unto justice; nay, Christ makes it to appear that justice is as much satisfied in discharging of Believere from their sins, as it is in the damnation of the Reprobates in hell, for their sins. Justice 〈◊〉 no more right in their damnation, than it hath in the others acquittance and discharge. In the damnation of the Reprobates in Hell, to satisfy justice, there is no more but the wrath of God revealed from Heaven, and executed upon them. Now for those Believers that are the members of Christ, and are discharged by Christ from their sins, the wrath of God is revealed from Heaven, and poured out upon his Son in their behalf, who sustained in respect of the proportion of justce equivalently to all the torments the Repriobates in Hell do sustain. So that Christ hath as fully satisfied the justice of God for his elect, as it is satisfied in the damned in Hell, who suffer in their own persons. Surely there had been no need of Christ's coming into the world, if Believers might have been saved, and justice violated without satisfaction: But now justice had been violated, had not a proportionable recompense been made before the sin had been discharged from off the person committing the same. Therefore the Psalmist speak admirably, when he saith, M●rey and Truth hath met together, and Righteousness and Peace have kissed each other: This place is appropriated unto Christ, showing, that in managing the work of Redemption of the sons of men, as he doth ex●● M●●cy, so he doth not diminish Justice and Righteousness, but carries the business so, that they both of them have their due, and both of them have so their due, that they agree one with another; nay, they do embrace and kiss each other: they come to rejoice and triumph in the satisfaction of each other. And therefore it is but an ignorant imagination in the hearts of some men, that God will grow more remiss, in respect of the sins of his own people; that God is not so much offended with the nature of sin, after Christ died, as before: For God hath all the abhorring, detesting thoughts of sin in the nature of it, since Christ is dead, as he had before he died. It is altogether as abominable unto him as before it was: Christ did not come to make sin less fil●●● to the Lord, or to make a person, where sin is, more lovely, or less hateful before God but rather declares, and sets forth the wrath of God 〈◊〉 sin in the highest degree. Where eve● th● Lord seethe sin, and not Christ upon the pers●n taking away that sin, the Lord cannot but hate both the sin, and the sinner. All the pleasure the 〈◊〉 takes in the sons of men, proceeds from a purity Christ put upon them, and the taking away of that sinfulness from them which otherwise could not but stir up indignation and wrath in the Lord against the per●●ns where he finds it. I say, this is the ground upon which Christ pleads justice, that so it might appear there is no violation of it, but the Lord is as well satisfied as if the person transgressing had lain under the wrath deserved, in his own person. I could wish I were able to speak to you in so full and clear language, that not one dram of this glorious mystery of this Gospel of Christ might be hid for the comforting and refreshing of your spirits. The thing I drive at, being, that all the people of Christ might know wherein lies their strong consolation, not in themselves, as if they did not sin; nor in themselves, as if they could m●ke amends for their sins; but in him who hath made perfect amends for them, and in whom they are accepted with the Father, (as if they themselves in their own persons had made this amends) who hath presented them so complete in himself unto the Father's eye, that the Lord is pleased to look upon them as upon his own innocent Son, and to take pleasure in them with the same pleasure that he takes in his Beloved. And if ever you mean to have your consciences and your consolations established, and well grounded, concerning the pardon of your sins, you must see that Christ hath only pleaded, and doth plead out your acquittance and discharge, and this your indemnity, even to the sans● 〈◊〉 of justice itself. For if justice be not yet 〈◊〉 if the Lord hath yet a plea against your ●ouis, & if Christ hath not fully answered it, but lef●● us plea with God, who shall stand up before him; Christ being silent to plead for you? God's jur●ce comes in and pleads terribly against you, and will exact satisfaction of you; therefore you must receive this principle, if you will be established in consolation; that as there is mercy in respect of us, who bring nothing in consideration of our sins: so there is righteousness and justice in forgiving of sin, in respect of Christ our Advocate, that doth manage his office, and makes it known for this very end, that in knowledge thereof we might have the stronger consolation.   

SERMON V.  1 John 2. vers. 1, 2. 
My little children, these things I writ unto you, that you sin not: And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.  
WE have formerly (as some of you may remember) entered upon these words; wherein the Apostle makes the proposal of the Grace of God in Christ, the encouragement unto people to forbear sin. The first thing we noted therefore from hence, was this: That the knowledge of an Advocate that becomes a propitiation for sin, even for such as do commit sin; I say, the knowledge of this Grace is so far from opening a gap unto a licentious life, that indeed, it is the best means and help in the world to keep us from sinning. The last day we fell upon the matter of the Argument which the Apostle useth, to dissuade little children from sin: If any man sin, we have an Advocate with the Father, Jesus Christ the righteous Herein we proposed to be considered,  
First, what this Advocateship of Christ is, and how Christ doth manage this office of Advocateship.  
Secondly, whose cause it is that Christ doth here plead.  
Thirdly, how Christ is gifted and qualified for this office of Advocateship.  
Lastly, what the issue of this Advocateship of Christ is, proposed in the last words of the Text; He is the propitiation for our sins.  
Concerning the first, what this office of Advocateship is; the sum is briefly this. The office of an Advocate is to plead out the cause of a man, as it is in justice and right; so that the Advocateship of Christ consists in pleading forth the discharge of his people, even from the principle of right and justice.  
Whereas it is objected and indeed seems a thing unreconcilable; namely, that this discharge from sin, goes all along under the notion of Grace, and free Grace, and pardon, how can this be, if it be merely an act of justice, for God to forgive sins?  
This may easily be reconciled with a distinction; discharge from sin, in respect of us, or what we can bring by way of recompense for the sin committed, is merely free Grace. We can bring nothing at all. Also in respect of Christ as he is allowed to stand in the room of us, it is Grace too. But, thirdly, Christ being allowed and admitted, and the Lord having taken the full payment he could ask at the hands of Christ, and acknowledging satisfaction upon such payment; this act of Christ makes it an act of justice and right, that God should forgive sins; and therefore the Apostle in the first Chapter of this Epistle of John, tells us, That the blood of Jesus Christ, the Son of God, cleanseth us from all our sins: And therefore he concludes, that he is faithful and just to forgive us our sins. But I cannot insist upon what I have formerly delivered. Now, peradventure some (though I confess a little overcurious) desire to understand how Christ, being now in Heaven, doth execute this office of Advocateship, or in what sense he is said to plead the cause of his people. I call it a curious query, because the Scriptures are very sparing in declaring the manner of Christ's managing this office. That he is an Advocate, is clear enough; how he doth deal with God in the execution of it, is more obscure. Frequent mention is made indeed of Christ's intercession in Heaven; be ever liveth to make intercession for us, as the Apostle testifieth, he doth intercede for the Saints, saith the holy Ghost, yet though this be so frequently mentioned, and the comfort of God's people much laid upon this; n●●ely, this intercession: yet the Scriptures are very sparing what kind of intercession he makes whether he prays to his Father in heaven, as he did upon earth, or no? The like I say o● this business of Advocateship. Some few passages of Scripture there are, that will give some ●int, at least to have some glimmerings of the very manner of Christ's Advocateship, and the execution of it. In Heb. 11.4. there is something that will give us some light: B● faith, saith the Apostle, Abel offered a more excellent sacrifice than Cain, whereby he received, or obtained witness of God, that he was righteous, by which, he being dead, et speaketh; that is, by which sacrifice, he being dead, yet speaketh. The sacrifices, you know, they were Christ in the Antitype: for all the life of sacrifices from which persons obtain testimony of God, that they are righteous; is Christ himself. And it is Christ in sacrifice that speaks, even when the sacrifice itself is offered. I conceive therefore, beloved, as sacrifices speak in respect of a prevailing power they have with God, when he sits in judgement: we are to conceive likewise of the Advocateship of Christ, which i● nothing else but the speaking of Christ, is in such a kind managed after such a manner: Christ speaks as sacrifice speaks; for indeed, Christ as Advocate, pleads only as a sacrifice form an. In the 12th Chapter of the same Epistle, and the 14. verse, you have another expression, having a little more clearness in it. We are come, saith the Apostle, to Mount Zion, the City of the living God, to an innumerable company of Angels; and to Jesus the Mediator of the new Covenant, and to the blood of sprinkling that speaks better things than the blood of Abel. Here you see whereas the Apostl in the former Chapter imports a voice, or a plea in the mouth of sacrifices, in this Chapter and verse, he speaks more plainly, and puts a voice or plea to that which is the life of sacrifices; namely, the blood of sprinkling, the blood of Jesus Christ: We are come unto the blood of sprinking. And this blood is that which speaks better things than the blood of Abel. You know that there was a strong plea in the blood of Abel, which cried from earth to heaven, till it brought vengeance upon the head of Cain. The blood of Christ hath a stronger plea, and hath a stronger cry, and is for better purposes: So that under favour (for in this I shall not contend much) so far as I can see, the value, and working, and desert and preciousness of the bloodshed of Christ, that is the plea that Christ makes as Advocate in heaven; that when a Believer doth commit sin, the efficacy of this bloodshed is fresh in the pretence of the Lord, in the behalf of that poor wretch that hath thus sinned; I say, the blood is present, and the whole efficacy, power and virtue of that blood is fresh in the thoughts of the Lord. And as it is thus effectual and powerful, it procures the discharge, and brings the discharge and acknowledgement of the Lord to his thoughts too, (if I may so speak) whereby he is pacified towards them, and pleased with them. This is always before him, and present with him; yea; present before him, when the sins that a Believer commits are present; and the counterplea of the value of the blood of Christ, overcomes the natural plea of the sin itself. But I will not dwell upon this, but rather hasten to a second thing very considerable, which is,  
Whose cause it is that Christ doth plead with the Father: or, for whom the value and virtue of his blood doth plead. I remember the Disciples when Christ spoke generally concerning his betraving, were very inquisitive. Is it I, saith one? Is it I, saith another? I doubt not, but in regard of the prevalency, of the plea of the blood of Christ, many persons present will fall upon this inquiry: Is it I that he means? is he my Advocate? Am I his client to plead my cause? I shall endeavour to make it clear, and to resolve it, is the Apostle doth here propose it.  
The plea that Christ puts up for the persons whose c●use he doth undertake, are first, all sorts of Believers whatsoever, high or low, rich or poor; ●ay, strong or weak; Christ, I say, pleads their cause, he is the Advocate of the weakest Believer i● the world; Nay, more, he is the Advocate of the weakest Believer, when he is the greatest sinner, I mean, when he falls foully, when he falls, it may be, through the weakness of his faith, making him suspect that Christ will be silent in his cause, in regard of such failings and sinfulness; I say, he is then as properly the Advocate of such a person a Believer, who, peradventure, falls into some scandalous evil, at that very time when this person that is a Believer falls thus: Mark but the Apostle, If any man sin, we have an Advocate with the Father; he makes no exception, neither in respect of persons, nor in respect of sins. If any man sin, he doth not say, if any man sin merely of infirmity and common frailty; but in general, If any man sin; as if he had said, there must something be done by Believers, that goes beyond the being of sin, before they can be excluded from having interest in the Advocateship of Christ. Here the Apostle speaks expressly, there is an Advocateship of Christ for Believers finning, without exception. I know it is too frequent among many, that more gross sins then ordinary in a Believe●, do not only waste the conscience, but do also interpose between such a person and Christ, of which we shall have occasion to speak elsewhere: For present there is a co●●eit, that if a Believer sine more than ordinarily, presently there is just c●use for him to suspect Christ will not sufficiently manage his office for him, an least Christ hath not sufficiently managed it already; so that there is ju●t cause of fear. But let me tell you, to the everlasting consolation of God's people, that there is no sin which a Believer can commit, which can exclude him from the benefit of this Advocateship, or bring him beyond the bounds of this large grant: If any man sin, we have an Advocate with the Father. And if it be any man, you will say, it extends to all men in the world, as well as Believers, if any man sin. Nay, there is a restraint in the words, and you shall easily see it: If any man sin, we have an Advocate with the Father. If any of us that have fellowship with the Father and the Son: it is not every one that hath Christ for an Advocate, but those that are Believers. Those that have right to fellowship with the Father and the Son, are only spoken of in this place. I speak this, to the end that those, who 〈…〉 fear of death, are subject unto bondage all their lives long, ●ay know that Christ is co●●e to deliver them, and reveals this truth on purpose to deliver them from the fear of death, and bondage, by being their Advocate for their sins. He is an Advocate, he is a propitiation for every sin of his. The words run in the general to the end: If any man sin, we have an Advocate with the Father, and he is the propitiation for our sins. The Apostle doth not say, he is not an Advocate for such and such, but for such and such Believers, that sin so, and so; if they commit sin so and so aggravated, and if their sins rise to such an height, there is no propitiation for them. But the Apostle speaks in the general style; If any man sin, and he is the propitiation for our sins; and yet, beloved, I must be bold to go a little further in respect of the persons whose cause Christ doth plead, and in whose behalf Christ is an Advocate; I say, it is for all sorts of Believers; nay, I go further, it is for more than present Believers, even for some who are not for the present Believers, but remain as yet in a state of unbelief. In brief, Christ is the Advocate of the cause of every person in the world, for whom he paid the price of redemption, whether they be persons already called, or persons not yet acquainted with the Grace of God: for every Elect person, as well unconverted, as converted, Christ doth equalty, in respect of the substance of his plea, interpose; but when I say he plead; as well for the unconverted, as for the converted, I mean for such unconverted persons, as do belong unto the election of Grace, and have their portion in the price of his blood. Beloved, for mine own part, I cannot yet conceive any other considerable difference, between the plea of Christ for the converted persons, and the Elect unconverted, but this circumstantial difference; namely, that the value of his blood is equally of force, to Believers and unbelievers, being elected, saving that the Believers have this privilege, that the Lord Christ pleads for the manifestation of this discharge unto this converted person, but pleads not for the present manifestation there of unto the unconverted elect person, tell such time as he shall be called to the faith, and by that faith, that thing be made evident which before was hid: I say, the pardon of sin by the blood of C●rist, is 〈◊〉 full for the unconverted elect person, as fully passed over in grant, I mean, to that person, as to the Believer himself. God doth add never a tittle of pardon itself more to him that is a Believer, then to that person not yet converted to the faith, in regard of the substance of the pardon itself. For the clearing of this to you; I beseech you note what is the rise or groundwork of the pardon of sin. Secondly, note when this pardon of sin is complete with God. These two things considered, you shall perceive that all the pardon, in respect of the substance of it, that God passeth over unto men, he doth pass it over before their conversion. Look, I say, upon the rise; the true rise, or original of the pardon of sin, is the gracious grant of God, upon the blood of Christ shed. This is the only foundation of pardon; I say, God's gracious grant upon the shedding of the blood of Christ, there is no pardon appliable to any person in the world, but what pardon is to be found in the word of Grace. Thou that art a Believer at present, thou hast the pardon of thy sins in thy spirit, thou art assured of it; Where hadst thou this pardon? Didst thou not fetch it out of the word of Grace? Then as soon as the word of God's Grace was first published, this Grace of the pardon of sin was held forth. If thou foundest it not here, thou found'st it some where else; but tell me, where will you have this Grant of God to build upon, if you will not have it in the word of Grace? You will say, the Spirit of God will reveal it unto you. It is true indeed; but if the Spirit of the Lord doth reveal a grant to you of Grace, it is according to his Word. The Spirit speaking out of the word o● Grace to men, speaks not otherwise but according to this word of Grace in men; and if that there be a contradiction between the inward voice, and this word of Grace, that is enough to give you cause of suspicion; yea, you may be confident, that that voice within you, in respect of such contradiction, is a false voice; I say, that the Lord Christ sends us unto his Word, and from the word we take out the pardon of sin we have. Now, beloved, I beseech you consider, if all pardon to all the Elect to the end of the world be contained in this word of Grace, there is no more pardon than what is written there; than it must needs follow, that God passed over his act of pardon of sin at that instant, when he entered this pardon in the volume of his Book. Is there no pardon till thou art converted and called? then the pardon of all thy sins are not to be found in this word of Grace, because this word of Grace was written before thy conversion: So that either you must deny the pardon that is properly and truly revealed in the word of Grace and must seek out some newer then is revealed, or you must acknowledge the pardon that is granted unto men, is in regard of the substance of it, as I said, as soon as he had left it in the volume of his Book. So that it is plain, that as Believers coming to believe, fetch out of this word of Grace their pardon; so unconverted persons elected, have their Grace equally in this word, only the Lord hides the publication of it to them, till such time as he is pleased to call them, and give them faith to read their portion here, as other Believers have read theirs before. It's true indeed, though the pardon of every unconverted elect person be equally passed over by the Lord, yet till the conversion of such persons, he gives no more hint of it to such persons than he gives to the Reprobates themselves. This is that will take away the suspected inconveniencies that may follow upon the pardon already granted before conversion: For whereas men may think this will make unconverted men presume, to know their pardon before conversion: I say, it is true, there is such a pardon for him, but he knows it not, nor ever shall he know it, till he be brought out of darkness to the glorious light of the Lord Jesus Christ. Otherwise how can it be true, that all the sins of God's people, past, present, and to come, are all of them at once pardoned, as the godly learned Protestants say? I say, how can this be true, except there be pardon passed before conversion? Whence shall a Believer coming to believe, fetch all his comfort, that all his sins, while he was in rebellion were pardoned, if there were not a grant of this pardon extant before; upon which, as upon a ●●e foundation, his believing might stay itself? How comes it to pass, that persons are not cut off before they are called; if their sins are not pardoned, which stand between the wrath of God and them? Nothing else but the blood of Christ stands between them, even between the destroying wrath of God, and God's people that do commit sin, even before conversion. In a word, where will you find a new act of God since the grants that are registered here in the Book of God? Certain I am, that the persons pardoned were not converted, when this was made: And if there be, or come after this was first made, a new grant. either it must be entered a new here, or it must be in a new book by itself. If therefore all the pardons are as ancient as this record is, than all pardons whatsoever are ancienter than the present believing of any person that now liveth. Hence we may let persons know, that it is but a rash expression to say that such and such a person is in the state of damnation (if it be meant he is so before God) while he remains in the state of unconversion, and the wrath of God abides upon that person, though elected, till he be called.  
Beloved, let me tell you, the state of the unconverted elected person, is as sure from danger of final miscarriages as the estate of a Saint in glory; Saints in glory stands in glory by the blood of Christ alone, the same blood hath purchased the pardon of sin for the unconverted, elect person; so that the same dicharging of them, by the blood of Christ, concerns the one as much as it doth another. But I say, still the unconverted person cannot make any conclusions from all this, because he cannot know his portion till he come to believe.  
The third thing I proposed, is to know how Christ is qualified and gifted to such a vocation as this is: His office is of admirable use to men. To be a propitiation for the sins of men, and to get the discharge of God manifested to a person for whom he doth plead, it is of great consolation. So than it must needs be that the Counsel or Advocate that is to plead the cause be well gifted for that employment. It is too well known, that a righteous cause many a time miscarries in the world through the deceitfulness or simplicity of the Counsel. When mon come upon life and death, it concerns them much to have a skilful Lawyer to plead for them, or else for lack of urging that which is most necessary to be pleaded, the men miscarry and perish. The Holy Ghost therefore, beloved, is pleased to import unto us, not only that Christ is an Advocate, and whose cause it is that Christ doth plead; but also doth communicate unto us the largeness of the gifts of Christ, for the managing of this office. I will not go beyond the Text itself, to communicate to you the fullness of the gifts of Christ, to manage this Advocateship of his, even to that effect and issue that is heart can desire, that is, more than thy heart can desire. There are three titles, appropriated in this place unto Christ, all of them very aptly and sweetly manifesting, the excellent gifts of Christ, as Mediator, or as advocate for, or on the behalf of poor believers, to wit, Christ Jesus the righteous; We have an Advocate with the Father Jesus Christ the righteous; every title shows how he is gifted.  
First, the title Christ, contains much in it to strengthen our confidence in this our counsel that is to plead our cause Christ is a word that properly signifies anointed, and is derived from a word which hath the same signification in it. Now, anointing, if you remember well, carries two things along with it:  
The first is, the separation or calling of such a person anointed to some special office.  
The second thing imported by it is, the abilities and gifts of the person for the office he is called unto. So that our Advocate being Christ and called Christ here, this imports unto us: first, the lawful authorising and calling of Christ unto it, by him that doth indeed, authorise him: Secondly, the full and large abilities Christ hath to manage it.  
First, I say, the title Christ doth import unto us, Christ's lawful call to plead: You know what the Apostle saith in the Epistle to the Hebrews, No man taketh this honour unto himself, but he that is called of God, as was Aaron. Where he further clears up, how Christ was called, and lawfully called unto it: The Lord hath sworn, saith the same Apostle, and will not repent, Thou art a Priest for ever after the order of Melchisedec; Here is his calling. O● what moment is this, will you say? I answer, of great moment, Let Christ be never so able to plead, except the Lord admit him to plead, he must hold his tongue: You know in the common Law itself, there are Students in the Law, and there are Counsellors; then Sergeants at Law; the Students in the Law, it may be, are more able to plead a cause, and can do it better than some Sergeant at Law, or some others that are called; but yet because he is not called, he, must hold his tongue. Beloved, were Christ our Advocate a Novice, and not graduated, if he were not called to the Bar, though he can plead never so excellently with God, he could not be heard, God will give a call before he hear. So Christ is called.  
Yet again, when men are called to be Counsellors, yet they cannot plead at every Bar. At the Common-pleas, none plead but a Sergeant at law; though many Counsellors be able Lawyers, & better gifted then some Sergeants, yet this will not suffice, he is not called to that Bar in special, and therefore they must not come till they have the call as the Sergeants have. The Lord doth not bid us to seek his face without a Mediator, but he that is the Advocate at the Court of Heaven is the Lord Jesus Christ, that is, one Man, the Man Christ. He that hath the best Rhetoric in the world to plead his cause must have him as a Sergeant to plead for him; he cannot be admitted into this Court to plead for himself. The Ministers of God are in some sort the pleaders of our cause, yet they themselves must have this Sergeant to plead for them when they come to this tribunal of God, and he alone is admitted to it. And it is a great matter to know what kind of Christ he is, that is singled out; and than you must know, that if all the world offer this service unto you to plead your cause before God, it would not avail, if this Man Christ were not freely assigned and called to plead your cause; you are gone for ever, nothing in the world can be heard but Christ.  
Obj. You will say, the servants of God are heard when they pray.  
Answ. I say, Christ is only heard when he Prays; you must pray in faith, saith James, Let him not think that he shall obtain any thing at the hand of the Lord that wavers; he must ask in faith, that is, he must ask in Christ, for faith rests not upon itself, but upon Christ. It is Christ gets every thing for men, it is not they themselves, nor their prayers, but it is Christ that prevails. Now, this Advocate Christ, he speaks his mind, and is admitted to speak his mind to the full: But this is not all, Christ is gifted and qualified that he may plead effectually: There may be some unrighteous Judge in the world, that may call men for favour, as a father calls his son, whether he be gifted and qualified or no, that is not regarded. This man for some by-respects, shall come to the Bar, but God is a righteous Judge, a Judge that hath no partiality: Christ indeed is his Son, but Christ his Son is not called merely for favour, but as he calls his Son, so he breeds his Son: You know, beloved, that at the Inns of Court, the Judges, and primest Lawyers, are teachers of Students, and when they find them to be proficients, than they call them, and admit them to the Bar. So Christ is the Student, and the Father, he doth instruct and tutor him, he breeds him up, if I may so speak, after the manner of men, to be fit for the Advocateship, and then when he was fit, he put him out unto it. You shall find anointing, as in the word Christ to import gifting of men, when they are called out: Aaron, he was anointed, he was gifted to make atonement: and so of Saul, when Samuel anointed him, the Text saith, God gave him another, he gave him a regal heart, and when he made him a King, he gave him the heart of a King, he gave him a kingly spirit. And this was that which Solomon prayed for, when the crown was set upon his head, that God would give him a wise and understanding heart, to go in and out before his great people, and the Lord answered him, and gave him wisdom; so that there was none before him, nor after him like unto him: Even so God did with Christ, he was anointed to be our Advocate, and as he anointed him, he gifted him for it, as he saith, I have laid help upon one that is mighty. Christ is the person that must bring help, and therefore his person shall be mighty. In Psal. 68 vers. 18. you shall see there, that God did gift Christ, when he called him forth: Thou art ascended up on high, thou hast led captivity captive, and received gifts for men. Here the office of Christ is to deliver captives, and for this purpose must be gifted, if he be not qualified unto it, he will fail in the execution of it. The Apostle recites the same passage, but above all, that place in Isaiah 42. and the 2, 3, 4, 5. verses, doth manifestly clear this matter, Behold my servant, saith the Lord, mine elect, in whom my soul delighteth, he shall not fail, neither shall he be discouraged; I will hold him with my right hand, he shall not be dismayed, (saith the Text). Here you see in the words, how many expressions the Lord useth, to show how he qualifieth his Son Christ, that so he may be fit to manage his business.  
But further, in the second place, he is not only called Christ, but he is Christ Jesus, saith the Text, and the title doth further illustrate the excellency of Christ's qualifications to be an Advocate; Here is Christ Jesus. Jesus, is a name importing the effectual prevalency of Christ in his plea. I will not stand to clear the signification of it by the Etymology of the word, but for a more sensible understanding of it, the word is taken up, and examined by the Holy Ghost himself, in Mat 1. verse 21. when the Angel brings the tidings of his birth, he gave his name, They shall call his name Jesus; for he shall save his people from their sins. Jesus is as much as to say, a Saviour of people from sin. Now, see how admirably our Saviour is qualified: he hath not only Rhetoric & Law at his finger's ends, as we say, but he hath an admirable prevalency in his Rhetoric. There is not any cause that Christ yet took in hand, that miscarried; not any client that ever Christ pleaded for, that at any time was cast, but he that pleads is still the Saviour of his people. This Jesus pleads so, that he saves them from their sins. It is admirable to consider; let the sins produced against a person be never so many, never so heinous; let the witnesses come in, and swear never so punctually, and prove never so fully the crimes committed against such a Law; yet such is the faculty of this Advocate with the Father, that he is Jesus, that he stops the judgement, the sentence cannot go forth. This Christ as he is Jesus, is first the bail of men's persons, till the day of payment. You know the nature of bailing, persons should go to prison presently upon the trespass, but bail takes men off till judgement be given, or perfect satisfaction be made: As we have sinned, so in legality we ought to lie by it presently; but Christ comes before hand, even the Advocate, and passeth his word for these persons, that there shall be currant payment in due time, binding himself body for body, that there shall be appearance at the day; but that is not all, when the day is come, though most witnesses prove pointblank the crime objected, and the Law pleads the just desert of the punishment provided in that behalf, yet this Advocate steps in, and pays all the Law can demand: I myself have satisfied the Law on their behalf, saith he, therefore there can be no more asked of them. This you know, that if a man have borrowed an hundred pounds, and he be sued never so violently, and witnesses come in, and prove the debt never so clearly, yet if a surety comes in, and enters bond for him, yea and pays the debt for him, if he hath been discharged, & hath an acknowledgement of satisfaction made on the behalf of that person, than there is no judgement comes out against that person that borrowed the money, though the thing be proved. This is the case with our Advocate, he is the Surety of a better Testament, and pleading, when matter of fact is proved, and the Law speaks directly against it, and justice pleads for such a penalty to be inflicted; yet then is the Saviour produced that makes currant and full payment. There could not be expected any stopping of the sentence for the client, by pleading for them, but there must first be a satisfying of all: This is the Saviour's office, and as a Saviour, so he is the satisfier.  
Thirdly, this Advocate is Jesus Christ the righteous; and this title imports two things to us, and they are very considerable; and they have either respect unto us, or they have respect unto God, and both of them show, how admirably Christ is gifted, how sufficiently he is qualified: For this office of Advocateship, as it hath reference unto us, he is Christ Jesus the righteous; as much as to say, the true and faithful. Faithfulness and righteousness are taken for one and the same thing, for dealing truly with persons. Many a one loseth a goodcause for the unfaithfulness of his Counsel, they make against their clients for bribes, and play on both sides; they deal not honestly with men, they carry the business in a dilative way, they will not dispatch the suit, they have all the arguments of delay: But this your Advocate, and our Advocate, is the righteous Advocate, the faithful and true witness, he dealeth ingenuously and uprightly; this one you may trust, and put all things into his hand. Many times men put their whole business into their Counsels hands, to sink or swim. But here is an Advocate that is faithful, here is no danger of sinking, you may put all into his hands, you need not fear at all, he is the righteous and faithful Christ, the faithful Advocate. But the principal thing I intended in this righteousness, is that wherein the strength of his argument lieth, that he doth plead in the behalf of his client, that is, the Advocate Christ is so righteous, that this very righteousness of his shall carry the cause on your side, even to a full dicharge, even from all sins whatsoever Beloved, the whole security of persons from wrath and Hell, from sin and death, hangs upon this one hinge of his righteousness. As there is force enough in his righteousness, so the cause prospers on the client's side; if that should fail, nothing in the world can uphold the cause. It will be therefore of mighty concernment to consider First, how clear the Scripture is, that lays all the burden of the task in pleading upon his righteousness, and further, to consider what kind of righteousness of Christ that is, that carries such a strength in Christ's pleading for his people. Both of them need to be cleared, especially the latter passage. For the first, the Scriptures will be clear of themselves, only the latter passage, what kind of righteousness it is that hath that prevalency, is to be made apparent. A righteousness, and his righteousness most grant; but some mistake there is in the minds of some people, that reach not the height of the Gospel, what that righteousness is, that hath such a prevalency. The present time will not give me leave to handle it fully; and I will not do it by halves, and therefore I will leave it to another time.   

SERMON IU.  1 John 2. verse 1, 2. 
If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, etc.  
IN these words, you have the Apostles conclusion, and his Argument to enforce it: his conclusion is, that he would not have them to sin; his argument is, If any man do sin etc.  
The first thing that we have observed out of these words, is this; That it is a powerful argument to prevail with persons, such as John writes unto, not to sin, to let them know, that though they do sin, yet they have an Advocate with the Father.  
We are fallen upon the consideration of the Argument itself.  

First, in the matter of it.  
Secondly, in the for●e of it.   
Every Argument hath some firmness in itself, from whence is produced some good inference: That which hath not a power in itself, is not able to make good another thing. Concerning the matter of this Argument, you have,  
First, the Apostles Supposition.  
Secondly, a Provision against that which this Suppesition might do; or, against that which he doth suppose a man might do.  
First, I say, here is a Supposition: You may sin, though you be little children. The Provision against the evil that sin might do, is in the following words. Though we do sin, yet we have an Advocate with the Father. ' And concerning this matter of the Argument, we have these things proposed considerable:  
First, what the office is, that is here ascribed unto Christ, in that he is called Advocate, We have an Advocate; and how Christ in Heaven doth exercise this office.  
Secondly, whose cause it is that Christ doth plead by ver●●e of this his office.  
Thirdly, how this Advocate is qualified unto this office.  
Lastly, the issue and the event of the execution of this office.  
Concerning the first; this Advocateship o● Christ, is a plea founded, or grounded upon Justice; Christ doth not appeal in his plea to mere mercy, but his client shall stand or fall, as Justice itself shall pronounce a sentence. And, concerning the second clause of this first part, Christ doth exercise this his office in Heaven, rather virtually then vocally: He speaks as his blood doth speak, We are come to the blood of sprinkling, saith the Apostle, in the 12th Chapter to the Hebrews, that speaks better things than the blood of Abel. We came further to consider, whose cause it is that Christ doth maintain and plead.  
First, I say, of all Believers, he calls them little children, as well as strong men, even the cause of little children, even when they have sinned without limitation of this sin, they shall commit: For he doth express himself in general terms, it is the cause of those that do sin: If any man sin.  
Secondly, the cause, not only of present Believers, but also the cause of all the Elect, Believers or unbelievers, if they be elected. It is true, they shall believe in time, but yet, I say, Christ is an Advocate of them, while unbelievers, if they be elected. There is not a sin in the world, but as it is damnable in its own nature, in the rigour of justice, so it doth not allow of any forbearance; it is only Christ that makes the forbearance, evun until they are called. Then we came to consider how Christ our Advocate is qualified to manage this office with that efficaciousness and success to the comfort of those whose cause he doth maintain. The qualifications of Christ are expressed in three things in the Text.  
First, for the title, he is anointed to be an Advocate, he hath a lawful call to the Bar; nay, he is privileged, there is none to plead but himself.  
Secondly, it is Christ, anointed, that is, gifted, and made an able Minister: in the 42. of Isaiah, and the beginning of the Chapter: in the 1. v. the Lord tells us, how he shall not be dismayed, he will hold him up, and, saith the Text, There the Isles shall wait for his Law; we must understand it two ways: The Isles shall wait for his Law, that is, the Isles shall now be directed and guided by him as their Lawgiver: or, we may understand it thus, he shall be so good a Lawyer, that the Isles shall wait for his Law, as much as to say: If a man have a cause to be tried, he hears of a good Counsel, and a Lawyer very expert in the Law, such a man waits for such a man's Law, he waits for the Law out of his mouth, he hopes he will plead his cause so well, that it shall go well with him. God makes Christ so good a Lawyer, that when he comes to plead his Law, he shall carry the sentence on his client's 〈◊〉.  
Secondly, he is Jesus, 〈◊〉 the Text, and in that is imported 〈…〉 equalification of Christ, to exercise his office of Advocateship, Jesus, as much as a Saviour; and it shows the efficacy of his ple●, he pleads the cause of his clients so strongly, that he says.  
Thirdly, the qualifications of Christ unto his Advocateship, s●mported in the third title, he is Jesus Christ the righteous, saith the Text, He is Jesus Christ the righteous, in a double sense, and in both of them is declared the excellent qualifications of Christ to Advocate for us.  
First, he is Jesus Christ the righteous, that is, the raithfull, a Con●sellor that will deal truly with his client; A Counsel that will deal uprightly, a Cou●e● that will not fall.  
Secondly, this Advocate is Jesus Christ the righteous, 〈◊〉 Christ who hath such a righteousness, as ●●at the whole strength of his plea, the force ●f his Argument that he doth ●●●e in his 〈…〉 together in his righteousness. The 〈◊〉 expression imports what Christ himself is, this imports what his Argument is; I say, the only argument that hath the carrying power, to lead the cause, to state the conclusion for the client, the only force of the argument lies in the righteousness of Christ; this is that 〈…〉 is that 〈…〉 this is that which makes 〈…〉 thing with God to so give and to 〈…〉 I say, his righteousness, this is 〈…〉 which the whole 〈…〉 which all our 〈…〉 that keeps us from 〈…〉, nothing else could be 〈…〉, of all things in the world, 〈…〉 be more searched into and 〈…〉, than this one truth; namely, that it is the righteousness of Christ that prevails in plea with God for a person that d●th sin, and this righteousness of Christ only. I shall therefore endeavour for the clearing up of this thing; that the strength of Christ's 〈…〉 God, doth lie in his righteousness. Here 〈◊〉 I shall endeavour to show you,  
First, evidently on● of Scripture, that it is this righteousness of his, and only this righteousness of his, that prevails with God for the discharge of a member of Christ when he doth sin.  
Secondly, we shall consider what this righteousness is that doth so prevail with him.  
First, I say, the Scripture, or rather the Holy Ghost, in the word of Grace, holds forth this truth frequently unto us, that all the strength of the plea with God, and consequently all the ground of solid comfort unto us, doth wholly depend upon the righteousness of Christ and nothing else: Look into Psal. 50.5. & 6. verses; for David even in his time, was marvellous clear in this truth: Gather my Saints, saith the Lord in that Psalm, such as have made a covenant with me by sacrifice, and the heavens shall declare his righteousness. Gather them together, that is, bring them to judgement, such as have made a covenant with me by sacrifice, and then when they stand in Judgement, The heavens shall declare his righteousness. The Text doth not say, the heavens shall declare my righteousness, though that also is a truth, that the heavens do declare both Gods and Christ's righteousness: Gods in passing sentence of absolution, Christ's pleading so for this sentence that God in justice cannot but pass, the sentence: The heavens shall declare his righteousness, saith the Text. Either understand it thus, the righteousness that shall be pleaded, is the righteousness that comes down from heaven, of which we shall speak more hereafter: or thus, the righteousness which Christ shall plead, shall be so clear and evident in the prevalency of it, that the Sun in the Firmament, the Sun in Heaven hath not a clearer brightness in it, than this righteousness shall have to clear up the business: Gather my Saints together that have made a covenant with me by sacrifice, saith the Text. What sacrifice, will you say, or what is there in sacrifice, that the Lord should be in covenant with his people? Look into the 51. Psalm, and verse 19 you shall there see what there is in sacrifice that makes a covenant between God and his people: Then shalt thou be pleased, saith David, with the sacrifice of righteousness; righteousness in the sacrifice, is that which doth procure a pleasedness in God unto those persons, unto whom sacrifice doth belong, or for whose use sacrifice doth serve; I say, righteousness in the sacrifice, not an inherent righteousness in the typical sacrifice itself: For, saith the Apostle, it is impossible that the blood of Bulls and Goats should take away sin. But there is a righteousness that is declared from Heaven, and annexed to the sacrifice, the righteousness of Christ, this is that which puts an end to the quarrel, this is that which makes an agreement between those that are at difference: And in the 51. Psalm, and the 14. verse, you shall see, beloved, David hath such a confidence in the righteousness of Christ, and doth so make it his refuge, as that in the greatest of sins as he was ever overtaken with, he betakes himself unto that, Deliver me, O Lord, from blood-guiltiness; and there you shall find he doth express himself thus, namely, The God of my righteousness; these you shall plainly see deliverance from blood-guiltiness, is ascribad 〈◊〉 the righteousness of God; and he wai●s for his deliverance, even out of the power which that rightcousness hath with God: For that purp of in the 71. Psilme, and the ● vers. and in the 19 verse. or there abouts. First, you 〈…〉 here makes the 〈◊〉 hereus●●● 〈…〉 enemity, Deliver me O Lord in thy righteousness; and afterwards you shall 〈…〉 this righteousness 〈…〉 not leave it: My mouth shall show forth thy right 〈◊〉: And I will make mention of thy righteousness, and thine only, s●●th th● Text there, v. 16. Mark the expression well, set David be in what condition be will, he veilmake no other plea in the world, but this, I will make mention of thy righteousness, and thine only. Whether you will understand it of God's righteousness s●●ply, as Judge, or of Christ's righteousness, as he is the Advocate, they come all to one reckoning: For, i● God d●●●eliver in a righteoussentance, or according to righteousness, deliverance doth proceed from righteousness plended. So that, I say, if you understand of the Lord, than you must conceive the righteousness of Christ is the ground, why God pronounceth a sentence of righteousness: And in the 143: Psalm, and the 11. verse, you shall set David doth there again ascribe his deliverance unto righteousness still: Quicken thou me, O Lord, for thy name's sake; and for thy righteousness sake, saith he, bring my soul out of trouble. The Prophet Isaiah coures behind none in Evangelicall sweet 〈…〉 comfort of God's people, he is marvellous full concerning this thing; namely, the 〈…〉 of the people of God by the righteousness of Christ. Look into Isaiah, Chap. 1. verse 27. Zion, saith the Lord there, shall be redeemed with judgement, etc. and the converts with righteousness: Here you see, beloved, that the Church of God shall be brought to judgements. Judgement, you know, is a sentence passed by a Judge; and there shall be redemption unto Zion, even by judgement; and this sentence of a Judge must be pronounced, for the deliverance of the client: This is our comfort, we shall be saved by righteousness, saith the Text. In Isaiah 41. you shall fee how the Lord sets out Christ in this very term, Who hath raised up the righteous man, saith the Text, in vers. 2. and hath set him as his feet? I the first and the last, saith the Lord, in ver. 4. Christ, I say, is held forth unto men, as the righteous man raised up for the good of the sons of men. In the 51. of Isaiah, the Holy Ghost tells us, about the 5. & 6. verses, that God will make judgement to rest as a light upon the people, that is, when the Lord brings his people unto judgement, it shall be a lightsome day unto them, and though a lightsome day, yet who can stand before his Judgement? Mark the ground of the lightsomness of the day, when they shall come unto their trial; My righteousness is near, saith the Lord, my judgement is gone forth, my salvation is gone forth; therefore it should be a lightsome day, because there shall be righteousness in that day to plead out that judgement that shall be given on the behalf of the clients of Christ: In Isaiah 53. vers. 11. He shall see of the travel of his soul, and he shall be satisfied; that is, God shall see the travel of the soul of Christ, and God shall be satisfied. But how comes it to pass, that God is pacified by beholding the righteousness, the travel of the soul of Christ? By his knowledge, saith the next words, shall my righteous servant justify many. There is a great deal of difference to understand the meaning of the phrase righteous servant; By his knowledge shall my righteous servant just ifie many. For my own part, I think, the plain sense doth carry much light in it, as much as to say, Christ knows so much concerning the prevalency of his own righteousness, that he pleads so with the Father by it, that he shall be sure to carry the cause in the behalf of his client, when he pleads it; he knows so much, I say, of the prevalency of his righteousness, that he is sure he shall carry the cause for their justification, when they come to their trial. In the 59 of Isaiah, and 16. verse, you have an excellent expression; there the Lord, saith the Text, wondered that there were none, that he could find never an Intercessor, therefore, as it follows, my arm hath brought salvation. But how doth his arm bring salvation? my righteousness, so it follows, it sustained me. Observe it well, there is none in the world to deal with God on the behalf of men, but the Son of God, Christ himself, there could not one come in to help him. There is a mighty charge laid against poor Believers, containing such a bulk of transgressions, with so many aggravations, that Christ himself had sunk under them, being alone, had not his righteousness sustained him; this was that which held him up in the whole plea, till the sentence was given, on the behalf of his clients; for be put on righteousness as a breastplate, In the 51. of jeremiah, and the 5. & 6. verses. of that Chapter: Behold, the days come: or, In those days I will raise up a righteous branch unto David; In those days Judah shall be saved, and Israel shall dwell safely, and the name wherewith he shall be called, is, The Lord our righteousness. Here is a righteous branch raised up, this follows next, th●● shall be sav●d. How to? In that there is a righteous branch 〈…〉 for it. Israel shall 〈…〉 shall be saved, in the word and from 〈…〉; but in that 〈…〉 up, Judab that be 〈…〉 himself, that 〈…〉 Judah when the 〈…〉. God himself 〈…〉 not only 〈…〉 Jerusalem, 〈…〉 shall not cast our 〈…〉 is raised no, which shall in 〈…〉 Judah to dwell safely. And the reation of all this is not abley rendered; namely, in that this righteousness is become our 〈◊〉, and he is so become our righteousness, that his very name is, The Lord our righteousness. It is very well worth your observation, how still the last refuge is fastened upon this eighteousnesse of Christ. In the 9 of Daniel, and the 24. verse, Yet seventy weeks are determined unto thy holy City; to what purpose? to sinish transgression, to put an end to sin, to make reconciliation for iniquity and to bring in everlasting righteousness. Mark it well; this sealing up or the Vision, that is, the establishment or the forgiveness of sins, and the finishing of transgression; I say this sealing up follows after the bringing in of everlasting righteousness, and this everlasting righteousness is the righteousness of Christ. Therefore in the 4. of Malachi and the 2. verse, you shall find, there is heath apprep●●ated unto Christ, and there you shall find where the ●●tue lies, that Christ hath such a bealing: Unto them, saith the Text, that fear my name, shall the Sun of righteousuesse arise with healing in his wings; therefore a healing Sun, because he is the Sun of righteousness; and the v●tue in the wing of Christ to heal, is the righteousness of Christ. I have been more copiou in these passages of Scripture, before the coming of Christ, that people may not think, that to depend only and 〈◊〉 upon the righteousness of Christ for security and comfort, is a new thing, but was knows, and was a refuge from the beginning. The Apostle Paul speaks more clearly than any of the rest, I shall instance but in two passages, for the truth is, all the Epistles of the Apostles are full of the thing. The strength of the plea of Christ in the behalf of his people sinning doth stand in his righteousness: For this purpose, look into the 3. Chapter to the Remans', in the begioning of which Chap. you shall see how mightily the Spostl pleads to the convincing of all the world of sin, and the fruit of that sinfulness, you shall find from the 13. verse forwards, a description of the sins of men. In the 20. verse he makes a conclusion: Therefore by the deeds of ehe Law shall no flesh be justified in his sight. Now, after he had taken off all that might possibly be in man towards his remedy, and refuge, all that possible might be in the Law for the people to rest in, he gins to establish the foundation, upon which the safety & deliverance, and security of God's people, doth indeed depend: But now, saith the Apostle in v. 21. The righteousness of God without the Law, is manifest, being witnessed by the Law and the Prophets even the righteousness of God, which is by faith in jesus Christ unto all, and upon all that do believe; for there is no difference, for all have sinned, and come short of the glory of God, being justified freely by his Grace, through the redemption that is in jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins, to declare his righteousness at this time, that he might be just, and the justifier of those that do believe in jesus. You see here is an inculcating again and again, that it is a righteousness; namely, his righteousness, which God hath set forth to be a propitiation, that is, the righteousness of Christ, to declare his righteousness, saith the Apostl, upon all, imports unto us the sole refuge for the remission of sins, is only the righteousness of Christ: Look also into the 5. of the Romans 18. & 19 verses, As by one man's disobedience manywere made sinners, so by the obedience of one, many shall be made righteous Our transgressions are the issue which Adam's disobedience brought forth, that obedience of one man is our security, and deliverance from Hell, and death, which one man's disobedience brought into the world; all of it is frustrated and evacuated by the obedience of one, and by the righteousness of that one: Nothing but the obedience and righteousness of Christ setting persons free from the fruits of unrighteousness and disobedience in Adam, is able to make them righteous. I hope, by this time, the truth is cleared enough, that there is nothing to be mentioned but only his righteousness, nothing can hold water, nothing can hold plea but this righteousness of Christ. You shall therefore consider out of all these passages what that righteousness is that hath efficacy and prevalency with the Father, for the discharge of a member of Christ when he sins.  
First, you shall see this negatively.  
Secondly, positively; and therein we shall endeavour to declare what righteousness of Christ that is that doth relieve us.  
First, negatively; there is not any righteousness of a Believer which he acts, which can possibly have any force in plea with the Father for the discharge of a person that hath committed a sin; I say, no righteousness of a Believer which he acts, and I mention that righteousness which he doth act, because the very righteousness of Christ itself, is indeed the righteousness of a Believer: For, he is our righteousness, The Lord our righteousness, as you have heard. As he was made sin for us, and became our sin by impuration, so we are made the righteousness of God in him, that is, Christ's righteousness is as much become our own righteousness, as our sins became Christ's sins: And as Christ bore the whole fruit of our sins, by being made sin for us; so we enjoy the whole fruit of Christ's righteousness by being made righteous in him; therefore I say not simply no righteousness of a Believer, but no righteousness of a Believer which himself doth act, hath the least force in plea to prevail for the discharge of 〈◊〉. I must ●ell you, there is no divine Rhetoric, there is no omnipotent excellency in any righteousness whatsoever, which a Believer can put up unto God. It is not your turning from your evil ways, it is not your repentance, though never so cordial and large; it is not your departing from iniquity; it is not your doing good hath the least force or power of plea with the Father to prevail with him for your righteousness, for your discharge, or to move him to give the sentence upon you, that you are discharged. No righteousness, I say, whatsoever you can do: For the best righteousness that ever man did perform, Christ only excepted, hath more in it to make against the person that did it, than it hath to make for him to obtain a sentence of discharge; and my reason is this: In the best righteousness of man, in turning from sin, or in repenting or mourning, or what ever else there is to be thought of, there is abundance of sin, even in the very best actions that are performed. And where there is sinfulness, there is a plea against the person; so that if you bring that righteousness to plead with God, to prevail with him, you bring that which may be objected against you, and may prove a strong plea to mar the cause that is in hand. I beseech you, beloved, observe the Apostle in the 7th Chapter to the Romans, where, I think, I shall meet with these things, which most people in ignorance do most commonly make their chiefest plea, whereon they build their own comforts, and their whole comforts, as if all were well between God and them thereby; yet you shall their find, how the Apostle, though qualified in that manner, as he was, doth both renounce any such plea, and also doth betake himself to that plea we are now in hand with: The Apostle saith there expressly, To will is present with me, but how to perform that which is good, I find not: I delight in the Law of God, in the inner man, but in the mean while, there is a law in my members, rebelling against the law of my mind, and leading me captive to the law of sin; out of all which principles, observe, I beseech you, these particulars:  
First, the Apostle, though he did see he fell through infirmity, yet he clearly perceived his heart was upright towards God; so that he said, To will is present with me, the good that I would do, that do I not; and the evil that I would not do, that do I. Though the Apostle was overtaken, yet his heart was towards God still: when he did evil, his heart said plainly, It is not with my consent; when he could not do good, his heart told him, it was for lack of power, and not because he did not desire it. Now, come to persons that walk exactly, as the Apostle did, they are overtaken with a sin; what is there comfort when they do sin? though I be overtaken, the frame of my heart is right still, my heart is sincere towards God, my heart is right, it is directly contrary to my disposition, I do not do that evil I do with a full bend of my spirit; and in regard my heart is thus right, there is comfort to me, though I have sinned: Suppose your spirits were in that frame the Apostles was in at that time, I ask but this, Do you not draw comfort still from the plea of this disposition your spirits do make? When you have committed a sin, do you not fetch comfort from thence? Ask your hearts, and they will answer, yea, we have done so, and we may do so. I beseech you consider it well, when the Apostle had argued the case thus, what was the final conclusion, and the sole refuge that he doth fly unto, or the plea that he would trust unto for his deliverance and comfort? He doth not say in the conclusion, I thank God, to will is present with me, I thank God, my heart is in a good frame and temper, though I was overtaken; I say, Paul doth not make use of this plea, but he betakes himself to this, I thank G●d through Jesus Christ; and there is no condemnation to them that are in Christ; and it is the law of the Spirit of life that is in Christ hath freed me from the law of sin and death. So that the whole refuge of the Apostle, was not any inward disposition, as if he could plead out comfort unto himself therefrom; but the plea was without himself, even in Christ, and therefore he gives thanks unto Christ for deliverance: So in the 2. Chapter to the Philippians, you shall hear the Apostle, towards the beginning of the Chapter, pleading the same thing there, as he did here; namely, that it is not any righteousness that he can reach unto, that he dare venture the plea upon, or his own comfort upon: First, he tells us, that touching the righteousness of the Law, he was blameless. This was before his conversion, you will say? It is true; but after his conversion, he tells us also of a righteousness he had then: But beloved, doth Paul put out his own righteousness to plead for him? Doth he expect his comfort, or the Answer of Heaven for discharge upon the plea of that righteousness of his? Nothing last; for, saith the Apostle there I account all things but loss and dung, that I may be found in him; not having mine own righteousness which is of the Law, but the righteousness of God, which is by faith in Jesus Christ. Surely, beloved, if the Apostle had reckoned that his righteousness could have had any force in plea, he would never have rejected it as dung: That man that thinketh he hath strength in an argument, will not fling that argument away, and not make mention of it for the trial of his cause, if he thought there were any power in it. But this the Apostle did, he accounted his righteousness dung, even the righteousness of his, after he was converted; and in that regard, he durst not be found in that, but only in the righteousness of God, which is by faith in Christ. He doth not simply say, he would not be found in the righteousness of the Law, but exclusively also; he would not be found in his own righteousness; so that he b●●s out his own righteousness quite, there shall no plea at all go along through his own righteousness: The righteousness of Christ shall speak for his plea, or else he would look for no good issue at all; this, beloved, is the way.  
Let me give one touch by way of application; you may easily perceive, how mightily people are mistaken, and therefore no marvel they do live so uncomfortably; no marvel they are in fear of death, and thereby in bondage all their life long, while they run for the refreshment of their spirits to their own righteousness, to the plea of their own works; and will have their hearts eased upon that righteousness that they themselves do, whereas nothing gets a gracious discharge from their Father, but only Christ, and his righteousness. Therefore, beloved, how ever it may go with some for a harsh thing, to take men off from their own righteousness, in respect of speaking comfort unto them, and to lead them to the righteousness of Christ revealed in the Gospel, as that from which they may draw all their comfort, though this may found harsh to some people, that have not been trained up in the way of the grace of God, and in the freeness, of it revealed in the Gospel; yet I doubt not but in time, the Lord will be pleased to reveal to us, that running to Christ out of ourselves, and disclaiming of our own righteousness, and seeking of comfort from it; that leaving our own actions, and all that can be imagined to be in us, or can be done by us, will be the thing that in the end will establish our hearts and spirits, yea, and fill them with joy and peace in believing.  
It remains, that we should further conf●ler one thing, that I know startles some persons, or at least lays blocks in their way, before I can possibly come unto the righteousness of Christ itself, that makes up the strength of plea with God for poor creatures.  
Object. Some will object, Though all that we do of our own will not hold plea, yet there is a righteousness of faith, will some say, and that pleads with the Father, and that gets the discharge of sin from the Father; Beloved, there is some dispute about this point, and I shall not desire to enter into it; I shall only in a few things, endeavour to clear up the truth as clear as possibly I may, that I may go on.  
Answ. I answer in general, so far forth as the righteousness of faith is the righteousness of Christ, there is strength in the plea of that righteousness, but the righteousness of faith must be considered merely & only, as it is Christ alone, and not as it is any righteousness of faith itself, as I may so speak: If any strength of faith be brought in, as concurrent to that righteousness that pleads out the discharge of a sinner, over and above what is simply and only Christ's own righteousness; I say, that is no righteousness to be pleaded, nor hath power, nor force in plea at all. I shall give two or three passages by way of hint: It is true, the Apostle in the 10. to the Romans tells us, The righteousness of faith speaks on this wise; importing a righteousness of faith, which indeed before was called the righteousness of God himself, they submitted not themselves to the righteousness of God; but, beloved, I take it the righteousness here, is called the righteousness of faith, as faith is the hand that doth close with the righteousness of God; not as if this righteousness were properly faith, but merely objective, as we say, Faith, as it lays hold upon that righteousness which is only Christ the object thereof, in 1. Rom. verse 16. the Apostle saith there, I am not ashamed of the Gospel of Christ; for it is the power of God to salvation, to every one that believeth.  
Mark it well, here is the power of God to salvation revealed. In what is the power of God to salvation? It is in it, saith the Apostle, that is, in the Gospel, of which he was not ashamed; so it is the power of God to salvation to every one that believeth, but the power of God to salvation is not in believing, but, in it, that is, in the Gospel. And what is the Gospel of Christ there? Certainly, the Gospel of Christ there, is not faith, but the object of it● For it is said to be revealed from faith to faith. But, if you look into the 2. or Luke, and the 10. verse, there you shall see plainly, what the Gospel of Christ is: An Angel came from Heaven to the Shepherds, and speaks thus: Behold, I bring you glad tidings, that is, I Evangelise, so the word is in the original; ●●ring you glad ridings of exceeding great joy; for unto you is born this any in the City of David, a Saviour, that is Christ the Lord. The word Gospel in the Romans, is the very same word drawn from the same theme with that in the 2. of Luke, verse 10. It is as much as to say, the Gospel is glad ridings of great joy, and what are these glad tidings? A Saviour is born unto you. So Christ a Saviour born to men, is the Gospel; and saith the Apostle, I am not ashamed of it, that is, I am not ashamed of Christ borne a Saviour, for this reason; Christ is the power of God to salvation, to every one that believeth. In the 1. of Peter, and the 1. Chapter, the Apostle tells us, We are kept by the power of God through faith, unto salvation; where it is plainly imported, that faith unto salvation is the thorrow far, it is but a mere channel, through which the righteousness of Christ doth run, not communicating any righteousness itself, by which a person may stand righteous before God, or have discharge by the Lord, or from the Lord. This I would fain know, beloved, in every act, or in any act of believing, is the act of believing absolutely perfect, and complete in all things, without any defect at all, or weakness? Or, Is there some imperfection? There is some imperfection you must say. If then there be imperfection, this I would fain known, how that thing that hath imperfection, that hath unrighteousness in itself, can constitute a person by itself righteous; Can Faith chargeable with unrighteousness, make a person unrighteous in himself, stand righteous before God? The Apostle in the 7. to the Hebrews, telling us of Christ, saith, It behoveth us to have such an high Priest, harmless, holy, undefiled, and separate from sinners; if Christ himself had had sinfulness with his righteousness, that very righteousness of Christ itself would not have served the turn; and therefore it behoved him to be holy, harmless, and undefiled, and without offence. Beloved, Christ himself could not constitute us righteous before the Father if he himself had not been holy, and without sin; and can it be imagined, that faith that hath unrighteousness in itself can make us righteous▪ This is the sum of that I shall speak at this time. I hope, the things that I have spoken will not be offensive to any; for I desire freely that this, and all that I have, or shall deliver unto you, may be received as they agree with the light of the Gospel, that is to be the rule to measure all truths by, and the rest that remains I shall come to the next day.   

SERMON VII.  1 John 2. vers. 1, 2. 
My little children, these things I writ unto you, that you sin not: And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.  
WE have observed already: First, from the connexion of both verses together (the latter containing an Argument in it, to enforce a charge in the former) That the making known of this discharge from sin, before sin be committed, is so far from opening a gap unto licentiousness, that it is one of the best means in the world to restrain men from licentiousness.  
Secondly, we came to consider the Argument, and in the Argument, the matter of it and the force of it. The Argument that prevails with men not to sin, is: That if any ma● sin, he hath an Advocate with the Father.  
We have considered what this Advocateship is, and I showed ●is a plea, grounded upon Justice: We have ●●●er considered for whose cause it is.  
First, it is the cause of Believers, and the cause of Believers when they sin; and not only the cause of present Believers, but of the Elect, although not yet Believers, which yet in time shall be such.  
We came also to consider, how Christ this Advocate is qualified unto this office of Advocateship.  
The qualifications of Christ are intimated in the three titles here attributed unto him.  
First, he is Christ: that imports, 

1. A lawful call to plead.  
2. A sufficient furnishing him with skill to plead.    
Secondly, he is Jesus importing the efficaciousness of his plea: He pleads so well, that he saves his people from their sins, he carries the cause.  
Thirdly, Christ's qualification to his office of Advocateship, is imported in that attribute of Righteousness: Jesus Christ the righteous, and that contains in it, the strength of his plea whereby he doth attain to the salvation of those persons whose cause be doth plead. Concerning this last attribute we have observed, that the righteousness of Christ contains in it the strength o● Christ's plea, as Advocate whereby he doth become the propitiation for the sins of his clients; I say, the strength of his plea lies in this, that he is Jesus Christ the righteous; we have therefore proposed to be considered,  
First, how clear the Scripture is in this truth, that it is his righteousness that carries the cause of a poor Believer when he hath sinned, and gets the discharge for his sin, after it is committed; I say, the plea lies in his righteousness. I cannot insist upon the Scriptures mentioned, they are very plentiful.  
We came further, to consider what this righteousness of his is, that hath such a strength of plea in it; the resolution of this I distributed into two heads: 

First, Negative,  
Secondly, Affirmative.    
First, the righteousness which carries away the cause, and obtains the discharge of a Believers sin, is no righteousness of our own, no, not so much as the righteousness of faith, as it is our act of believing. Here we left the last day. I will give you a touch of the impossibility that faith should so plead for the discharge from sin in its own name or strength, as to carry away the cause on the side of this person sinning. It is true, the Apostle speaks of the righteousness of faith in the 10. to the Romans, about the 4. verse. A righteousness of faith there is indeed, but that righteousness which is here given and ascribed unto faith, is afterwards appropriated to the Word, that is, unto the Gospel, that is the righteousness of faith speaks on this wise; say not in thine heart, who shall ascend up into Heaven? that is to bring Christ from thence; or, who shall descend into the deep? But what saith it? The Word is nigh thee in thy heart, & in thy mouth. That is, in the word, in the heart, and in the mouth, that is, the word of Faith, and so not, the righteousness of a man's own act of believing I cannot dwell upon what I have delivered before.  
There are some things briefly to be considered, even about our believing, as it hath a stroke in the discharge from sin, or in the pardon of sin. The truth is, beloved, some hand faith hath in this business; but it is not any righteousness in the act of believing that carries any stroke in it. If you will consider it well, you shall easily see, there is no more righteousness in our believing, as we do act believing, than there is in any other gracious act whatsoever we do; there is no more righteousness in the act of our beleving, then is in our love of God: nay more, there is as much sinfulness in our act of believing, as in our acting of other gifts. There is no man under Heaven hath attained unto that height of believing, or that strength of faith, but there is still something wanting, some imperfection and sinfulness in it: And as there is weakness and imperfection in believing; so it is not possible that this believing should give forth such a righteousness, as to constitute a person who is unrighteous in himself, to be righteous before God. That which cannot set itself complete and righteous before God, can never set another righteous before God, Faith must be first just itself, or else it is not possible it should be imagined it can ever by the righteousness of its own act justify another. Beloved, what ever the Scriptures speak concerning faith justifying, it must of necessity be understood objectively, or declaratively, one of these two ways: Either faith is said to be our righteousness, in respect of Christ only, who is believed on, and so it is not the righteousness of his own act of believing, but the righteousness of him that is apprehended by that act of believing: Or, else you must understand it declaratively, that is, whereas all our righteousness, and all our discharge from sin, flowing only from the righteousness of Christ alone, is an hidden thing; that which in itself is hid to men, doth become evident by believing. And as faith doth make the righteousness of Christ evident to the Believer; so it is said to justify by its own act declaratively, and no otherwise. And whereas in the 5. Chapter to the Romans, and the 1. verse, the Apostle there saith, being justified by faith, we have peace with God. In Rom. 8. vers. 33. the Apostle saith, It is God that justifieth. Now, I beseech you compare these Texts together, then tell me whether the act of believing, except it hath reference to the object, which is Christ, of itself doth justify. whether or no these two places campossibly be reconciled without contradiction. It is God that justifieth, and it is Faith that justifieth; Faith is not God, neither is God Faith. If therefore it be faith in justification, in respect of its own act that justifieth, it is not God that justifieth us; and if it be God that justifieth, than it is not Faith in respect of its own act. How will you reconcile it? When therefore the holy Ghost speaks of faith justifying, it speaks of faith as laying hold upon God for our justification, and therefore though faith doth here appear as that which doth lay hold upon the righteousness of God, yet faith here cannot be said to be that righteousness that doth justify us.  
Ob. But I know some will be ready to say, it is not to be understood, as if saith had any innate power of its own to procure the discharge or pardon from sin; but saith is to be understood as the Instrumental cause, that lays hold upon that justification, and so it goes before the justification of a person, and it is to be understood no otherwise.  
Answ. I shall desire to keep in the plain path for the clearing up of this truth, and so far as possible may be, I abhor to walk in the clouds, in a truth that so highly concerns the comfort and establishing the consciences and spirits of men; and therefore, I say, that faith, as it lays hold upon the righteousness of Christ, it doth not bring this righteousness of Christ to the soul, but only doth declare the presence of this righteousness in the 〈◊〉 that was there, even before faith was. I beseech you mark me well, I know, beloved, I have many very catching ears about me; I speak it the rather, that there may be the more wariness, because there are frequent misunderstandings & mistaking of the things I deliver, especially by those that come to catch I say again, there is no p●●son under Heaven, reconciled unto God, justified by God, through ●he righteousness of Christ, but this person is justified and reconciled unto God before he doth believe. And therefore faith is not the instrument radically to unite Christ and the soul together: but rather is the fruit that follows & flows from Christ the root, being united before hand to the persons that do believe; so that the efficacy and power of believing, is to be instrumental for the declaration of an act that was done before, only it was hid. For the clearing up of this to you, beloved, consider that expression in the 12. Chapter to the Hebrews, vers. 1. Faith, saith the Apostle, is the substance of things hoped for, and the evidence of things not seen. Faith is the evidence, saith the Text, of things not seen. The Apostle here doth not give any efficacy to faith to procure or bring forth a new thing, but he gives to faith only an evidencing power, and that not to evidence any new thing, but to be an evidence of things not seen, that is, of things that were before in being, but were hid: but by faith come to be apparent, and cease to be hid, and are manifest and open when the evidence of faith doth bring them forth to light: Either you must say it is not in being till faith is come, and so faith doth more than evidence, even beget, and give being to the very thing, or you must confess the thing indeed was: but faith makes it evident that before was hid and obscure. Now, though faith be honoured with the greatest business of all the gifts of the Spirit of God, yet that Christ may not be rob of that which is peculiar unto him, and properly his own, that is, to give complete being to our justification, that it should be given unto faith itself: I say, give me leave to propose to you some particulars, wherein it is as clear as the daylight, that it is impossible for any person under Heaven to believe, till such time as this person be first united unto Christ, and become one with him, and that faith itself being but a fruit that flows from our union with him, is not the uniter that knits Christ and a person together, I shall not need to insist upon that place I have often made mention of in the 16. of Ezekiel: But, beloved, when you take this point into consideration, I beseech you remember that passage in the 8. and 9 verses. The time when God fastened his love upon the Church, was the time of the blood of the Church; When I saw thee polluted in thy ●lood, I said unto thee, Live. In vers. 7. it is three mes repeated, When thou wast in thy blood, I said unto thee, Live; and in vers. 8. Thy time was be time of love, that is, the time of thy blood that he spoke of before, this time was the time of love; And I spread my skirt over thee, saith the Text, and I swore unto thee, and entered into covenant with thee, and thou becamest mine; then washed I thee with water; yea, I throughly washed thee from thy blood. Here is first loving and spreading the sk●●t over the Church, before the Church is washed: Here is not first washing, and then loving and spreading the skirt over them; but here is first a spreading of the skirt in blood, and after that comes washing, and throughly washing from blood. If any man do think that this washing is to be understood of sanctification, let them but consider, whether or no there be a through-washing from blood, a perfect washing from blood, such a washing from blood, as that the person so washed, is presently all fair; or, as the Prophet speaks expressly in that Chapter, complete in beauty, that is, perfect, and that through his comeliness put upon this person.  
But to go on, consider, I beseech you, beloved, that expression in Isa. 43.22, 23. the Lord there is pleased, first, to deciare himself concerning his people, in what a condition they were, their condition was this: Thou hast not called upon me, but thou hast been weary of me: yea, thou hast wearied me with thy sins, and thou hast made me to serve with thy transgeessions, saith the Lord. And mark what follows; I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins; Here the people whose sins God blotted out, are not considered as believing people, but are considered as a people that wearied God with their sins, and people that made him serve with their transgressions: they are considered as a people that had not so much as an heart to call upon God, but were quite weary of God, for so he doth express himself, concerning this people; and even while he doth consider them thus, even then, he for his own sake blotteth out their transgressions.  
And in the 53. of Isaiah, whereof I spoke so largely heretofore, if you mark well, in the 6. verse, you shall see plainly, there is nothing but sin considered in the person, whose iniquitles the Lord laid upon Christ: All we, like sheep, have gone astray, we have turned every one of us to our own way, and he hath laid on him the iniquity of us all. Here is not a consideration of people as believing people, as though there must be a believing, before there can be a discharge from sin; but there is a consideration of people before they are believing people, even while they are a people going astray, and turning every one to their own way. But the most notable expression of all to this purpose, is in the 15. of John. I desire you that you would seriously consider the strength of Christ's plea in that place, about the 4. & 5. ver. you see Christ comparing himself, in the beginning of the Chapter, saith, I am the Vine, and my Father is the Husbandman; every branch in me that beareth fruit, my Father purgeth it, that it may bring forth more fruit: every branch in me that beareth not fruit, is cast forth as a branch, and withereth. But the main thing that I desire to be observed, is this: Abide in me, as the branch abideth in the Vine; for, as the branch that abideth not in the Vine, cannot bring forth fruit, no more can ye except ye abide in me. Out of which passage of Scripture, I shall desire you to observe briefly these particulars,; wherein, I hope, it will be clear and plain unto you, that it is impossible a person should believe, till Christ hath united himself to this person. I know, beloved, there is none, or at least I cannot meet with any yet, that will deny, but that faith or believing is a fruit of the branch that groweth upon the Vine, that is, one of the fruits of the Spirit, that are wrought by the Spirit of Christ in those that are Christ's: For in the 5th Chapter of the Epistle to the Galatians, towards the end of the Chapter, you shall find the Apostle reckon up the fruits of the Spirit, and he takes up faith for one of those fruits amongst the rest. If therefore believing be a fruit that persons bear by virtue of union to the Vine Christ, than it must needs follow, men must first be in Christ, then believe; For, if persons do believe before they are united, and their union by by a faith that they do act, then surely the branch must bear this fruit, before it be in the Vine, before there be union. And, if faith be the uniter, it is present before the union be made, and so the branch doth bear fruit before it doth abide in the Vine, contrary to Christ's words: For it is maintained and affirmed, that it is faith that doth make the union, and therefore cannot be a fruit of that union. Beloved, this I would fain know of any person, Is faith the gift of Christ, or no? Is it Christ that works faith in those that do believe in Christ, or no? The Apostle in the 12. Chapter to the Hebrews, and the 2. verse, saith expressly, that Christ is the Author of our faith. Is Christ then the Author of our faith, and yet is that faith the Author of our union unto Christ? Can a father beget a child, and yet this child beget his own father? Doth Christ beget faith in us by virtue of our being united unto him? and shall this faith beget that union of which it was but a fruit? From whence shall persons that do believe before they are united unto Christ, receive this faith of theirs? They are not yet united unto Christ, and therefore it cannot come from him, for we can have nothing of Christ but by virtue of union, and then it proceeds not from the Spirit of Christ neither, for we partake of that only by virtue of union with him too From whence should it come then? If you have it not from him by virtue of union, it is not from the V●ne that his person is incorporated into already, because there must be union before there can be communion: All communion with Christ, all participating of any thing of Christ, proceeds from the union persons first have with him; he is the root, & as the branch is incorporated into the body and root, so sap and influence it communicated and floweth out into the branch from the root. But this, you will says is but a parabolical expression, and Parables preve nothing.  
I answer, whereas Christ is pleased to apply the Parabie, his application of the Parable hath as full a proof in itself, as any Scripture whatsoever. Now, in this place you shall find, that Christ doth make exact application of it himself to the purpose we now speak of, as we finde in these words: As the branch cannot bring forth fruit, except it abide in the Vine, no more can ye, exceptye abide in me: I am the Vine, ye are the branches, etc. Ye cannot bring forth fruit, except ye abide in the Vine; and do you abide in the Vine, when you are not unitted unto Christ? No man can say it. Can you bring forth fruit before you are in the Vine? Can you believe before you are in Christ? Beloved, it is as great an absurdity to say you can, as to say a branch can bring forth fruit without a root. So that, beloved, you must hold this for an undeniable truth, you cannot bring forth fruit, except you abide in the Vine. I can bring many other passages for the further proof of this thing, but this will suffice. Mistake me not, I do not any way aim at any derogation to believing, but my desire is, that believing might have its proper office, and may not encroach upon the office of Christ himself. It is the Lord himself, of his own mere Grace, without respect to any thing in the world, in men, that makes him give his Son Christ unto persons, that he might be the justification of them. In the 42. of Isaiah, and the 6. verse, you shall see there expressly, Christ is given of the Father, and he is given as a covenant by the Father, before ever men have eyes to see, before ever they have faith to behold Christ: I will give thee for a covenant to the people to open the blind eyes. He himself as the Covenant, and as given, must open the blind eyes, or else they shall never be operted. We must not have our eyes opened, and than have Christ given to us, but Christ is first given, and then our eyes are opened: We must not believe, that so we may be in convenant with Christ: but we must first be in covenant with him, and then believing that must follow as the fruit of the covenant. If we have faith before we be united unto Christ, if our eyes be opened before Christ be given to be the covenant, than Christ is anticipated and prevented: For, whereas he comes of purpose to open the blind eyes, and is given for this very thing, to open the blind eyes, the eyes are opened already, and this work is done before he comes; and so his coming, and the end thereof, is made frustrate, & in vain in that respect. In brief, suppose that our faith doth act towards the discharge of our transgressions, than it must follow, it is not only the righteousness of Christ that pleads by way of Advocateship with the Father for this discharge. If thou come to the Lord, & plead out that for thyself by virtue of thy faith, which his righteousness alone was appointed for to do, and dost not wholly cast thyself upon that, as that which will bear thee out in all thy approaches to God; but join thy faith withal in the manner I have spoken, and say in thy heart, I believe, and in that plead thy discharge; if you put this into your plea for the discharge of sin, Christ only is not your sole Advocate, but your faith also doth concur with Christ in this office of Advocateship, and so you make it your Saviour, than which, what can be more dishonourable and more derogatory unto this glorious office of his? For if we must believe before God will justify us, than the simple and only plea of Christ's righteousness alone is not all-sufficient for God to pardon or to discharge sin: For, suppose I have not yet believed, now the righteousness of Christ, it seems, hath not strength enough, till my believing come in, and join with that righteousness: But it is only the righteousness of Christ that pleads out the justification of a person, and not the concurrence of our believing that pleads it out; our believing, I confess, gives comfortable testimony that God hath freely justified persons, in and through the alone righteousness of his Son Christ, our believing doth conduce to the declaration and manifestation of that which God for Christ's righteousness sake did do. By faith we have evidence of this thing, but it is not our believing that works the thing itself. Now, it remains we go on, and consider further affirmatively, what this righteousness of his is, that carries the whole strength of the plea, for the discharge of the people of God from their sins which they have committed; I say, it is his righteousness, and his alone. Now, this righteousness is to be considered in the quality, quantity, and nature of it: concerning the quality and quantity of it in brief; that righteousness that hath the strength of plea for the discharge charge of the sins of Gods own people, both for quantity and quality, it must be so powerful, and so large and spacious, that it may serve to cover the whole nakedness of the person whom it doth concer●●; I ●ay, this righteousness of his hath so much power and extent, and spaciousness in it, that it will serve to cover all: As large as the necessity and want is, so far it can cover. See how the Lord taxes the Church of L●odice●, Revelat. 3.17, 18. Behold, thou sayest thou art rich, and art sul● of goods, and hast need of zothing; well, not withstanding her high conceit of herself, that she was rich, yet she was poor, saith the Text, and naked, and lacked all things; and my council is, saith he, that thou buy of me gold, that thou mayest he rich, and that thou buy white raiment of me, that the shame of thy nakedness may not appear. Here Christ puts the Church upon the way by which she may be secured from that he charges her withal. That he charges her with, is poverty, and wretchedness, blindness and nakedness; the course he puts her upon, is to receive of him gold and white raiment: it is white, there is the excellent purity of it; and this raiment is so large and spacious, that if she should be covered therewith, not a jot of the shame of her nakedness shall appear. And in the 19 of the Revelations, and the 8. verse, you shall plainly see, that this white raiment is nothing else, but the righteousness of the Saints: and it was granted unto her, saith the Text, that she should be arrayed in fine linen, clean and white; for this clean linen, saith the Text, is the righteousness of the Saints. The righteousness of the S●●uts not the righteousness acted by the Saints, but the righteousness or Christ, imputed to the Saints, and that is the pure, clean, and white linen: So in that text I mentioned unto you in Ezek. 16. vers. 8. you shall find there this righteousness expressed, by a skirt spread over a person to cover the shame of his nakedness. The sum is only this; the righteousness of Christ is such a kind of righteousness, that there is an ample complete fullness in it to serve for every purpose to extend itself to the u●most of every transgression; That there is not so large a spreading of sinfulness; but this righteousness spreads itself perfectly over all, that none of this sinfulness doth appear.  
But all the difficulty still lies, what righteousness this is of Christ, that is expressed to be so full and large, and pu●e.  
For answer to this, you know there are two distinct natures in Christ; he is perfect God, and complete man, and answerably there are two distinct righteousnesses in Christ: there is the essential righteousness of Christ; the inseparable righteousness of his Godhead; and there is also the qualitative righteousness of the humanity. Now, although it be true, that in respect of the ineffectable union of these two natures, both these righteousnesses areinseparable to the person of Christ; yet it is as true, there is no more confounding of the righteousnesses of these two natures, than there is of the natures in the person; but we must consider as distinctly the one as the other. Now, the question lieth mainly in this, whether of the righteousnesses it is, which pleads the discharge of a sinner, whether the righteousness of God, simply as God, or the righteousness of the humane nature. I answer, it is the righteousness of Jesus Christ; God simply considered is not Christ, nor the human nature simply considered is not Christ neither: But it is Christ God and man, ineffably knit & united in one, that makes up Christ. Accordingly I say, as Christ doth confist of God and man jointly; so the righteousness that becomes the righteousness of Christ's people, is the righteousness of both united, and not the righteousness of each severally. The simple righteousness of the humanity of Christ alone, is too short, is too narrow to cover all the filth of all the sins of all the members of Christ: the simple essential righteousness of the Godhead alone is not communicable to the persons of men; but it is a righteousness of God-man that carries the strength ●f plea for the discharge of a sinner, and something from both natures must necessarily con●ur to the discharge of sin.  
First, for the righteousness of the humane ●ature of Christ, it consists of two things.  

1. In active obedience.  
2. In passive obedience.   
In doing the will of God commanded.  
In suffering the will of God imposed upon ●im. This I say, is the righteousness of his human nature. God, as he is simply considered, 〈◊〉 not capable of either of these two qualitative ●ighteousnesses: The Divine nature is not capable of them; God is not capable of obedience, because there is no supreme above him, ●o whom he should yield obedience; and God ●s not capable of passion, he is not subject to ●uffer; therefore this obedience and suffering are properly the actions & passions of the hu●mane nature, yet both of these do concur necessarily toward the discharge of a Believer from sin: His active obedience, that is in doing the will of God; his passive obedience, in suffering the Will of God. Compare these things together, as they stand together in the 5. Chapter of the Epistle to the Romans, 18, 19 verses, you shall plainly there perceive, that the obedience, the doing of the will of God, is one branch of righteousness requisite in Christ towards the discharge of persons from their sins; As by the offence of one man judgement cam● upon all men to condemnation, saith the Apostle, so by the righteousness of one, the free gift came upon al●o the justification of life; here is a comparison, or rather an opposition, set between Adam offence, and Christ's righteousness; as Adam's offence brought judgement, so the righteousness of Christ brings justification and life to men. Yea, but what is that righteousness that is there spoken of, will you say? the Apostles own words will tell you plainly: For, as by one man's disobedience many were made sinners, so by the obedience of one, many are made righteous. Observe it well, We are made righteous; How? It is by the obedience of one, that one is Christ. Well, but what is this obedience? It is an obedience set in opposition to Adam's disobedienc●. What was Adam's disobedience? the breach of the Law. What must Christ's obedience be then, but the fulfilling of it? So it must be certainly true. It is directly against the Gospel of Christ to exclude the active obedience of Christ from power and share to plead out the cause of those that do believe; I say, the active obedience of Christ comes in to make the plea for this discharge; and as the active, so likewise the passive obedience of Christ too; the Scripture is more full in this, then in the other, because it is the compleatennt of all, the lastthings Christ went through for the discharge of the sins of men: You shall see there is no fruit that doth illustrate the discharge of a person from sin, but it is appropriated unto Christ suffering. If you speak of reconciliation, which consists of God's exceptance of persons, and his agreeing with persons in the death of all controversy between God and a person; for that is reconciliation, when persons that were at variance, are now made friends, & all things that were objected between them areanfwered, and no more for one to say against another; I say, if you speak of this reconciliation to God, it is appropriated to the blood of Christ: God was in Christ, reconciling the world unto himself; not imputing their trespasses unto them: But how, will you say, and by what means comes in this reconciliation? In the 5. Chapter of the Epistle to the Romans, and the 6. verse, you shall see how they come to that reconciliation: If when we were enemies we were reconciled to God by the death of his Son; now much more being reconciled, shall we be saved by his life. So that reconciliation you see, is attributed unto the death of Christ, that was the last act of the ●on of God for man: So again, You who were afar off, are made nigh by the blood of Christ. Here you see the same thing in substance, given unto the blood of Christ, though in other words: Men that were afar off; men that God was at controversy with; men who were at great distance from God, by the blood of Christ are made nigh again: So likewise, the satisfaction that God takes for the discharge of sin, which God hath acknowledged, is said to be the travel of the soul of Christ: He shall see of the travel of his soul, and he shall be satisfied with it. The Apostle speaks in the general in his Epistle to the Hebrews, without blood there is no remission of sins; Christ entered with his blood once, into the holy of holies, and thereby he hath perfected for ever them that are sanctified. Infinite it were to quote Scripture for the illustration of this, that to the sufferings of Christ, (which are indeed all summed up in his blood, in the sheeding of blood, because that was the last of all, and the chiefe of all,) all blessings are attenbu●ed, ●s reconciliation, adoption, etc.  
Thirdly, beloved, although it be most true, that the active and passive obedience of Christ's humane nature must concur, to make up a righteousness, yet both these together, are not enough, ●here must be something more than all this. That is strange, will some say, what can there be more required, than the active and passive obedience of Christ, to make up the righteousness of a person? Is not that sufficient? Let me tell you, beloved, what the Holy Ghost speaks of the righteousness whereby we come to be righteous, and discharged from sin; he speaks in a higher strain then to appropriate it to the active and passive obedience of Christ's humane nature only. In the 10. to the Romans, and verse 3. when the Apostle taxeth the Jews for going about to establish their own righteousness, that which he taxeth them withal, is, that they did not submit themselves to the righteousness of God: Now the righteousness of God is manifested, saith the same Apostle; and in the 5. Chapter of the 2. Epistle to the Corinthians, and the last verse; He was made sin for us, that we might be made the righteousness of God in him. I say, therefore, beloved, that the righteousness by which we attain to our discharge from sin, and the pleading out of that discharge is the righteousness of God. The righteousness that doth give the full discharge to persons from sin, must have something that is proper to God himself, conferred or added to the humane righteousness of Christ, as giving dignity to it; I say, something that is proper to God himself, must concur with the active and passive obedience of Christ to make up a complete righteousness for the discharge of a sinner It is a known rule, nothing can give more to another, than it hath itself; the very active and passive humane obedience of Christ can give no more to man then that active and passive obedience hath in itself. Now, man considered as a sinner, hath need of more than barely the humane active and passive obedience of Christ to make him righteous; the sin that man doth commit, hath its extent according to the dignity of the person against whom the sin is committed. You know, beloved, that crimes against Magistrates, have a deeper tincture in them then any ordinary crime: The selfsame offence committed against a Prince, that is committed against an inferior person, hath its additions of extent and heinousness according to the person of the Prince offended. Now, sin is committed against an infinite Majesty, against an Infinite God, and so hath a more deepness of tincture and filthiness in proportion to the injury done to such a Majesty; in that respect sin indeed becomes an infinite crime: For, still according to the injury done, in respect of the person injured, so is the offence; you know the difference in slanders: slander a poor man, and it may be the action will not hear above ten pounds for it; but slander a rich merchant, whose credit goes far, there men lay an action of a thousand pounds for the slander of such a man in regard of his degree, the richman being greater than others, and his credit being of greater value, the offence in taking away his credit is so much the more heinous and higher. Now, by how much God is greater than man by so much is the heinousness of transgression committed against God beyond all other transgressions whatsoever. Now, beloved, that righteousness that must save a person harmless, must have an extent in it that may reach as far as the transgression branches itself forth. Take unto your consideration the transgression committed against a Divine Majesty, take the active and passive obedience of Christ, as it is acted by his human nature only, it 〈◊〉 but a created thing, it is but a finite thing 〈◊〉 cannot extend to such a height as to an●●●●●n proportion with the offence of the divine Majesty. Beloved, let it not seem strange, that the very Godhead itself must confer something of its own to the active and passive righteousness of Christ to make it a complete righteousness. The divine nature doth give value and virtue to the obedience and sufferings of the human nature. The divine nature addeth so much, as to raise up that created obedience to an infinite value and height of worth. All that I contend for at this time, is but this very thing; namely, that the divine nature must give worth, and that simply the active and passive obedience of the humane nature of Christ is not sufficient of itself, without something of Gods own be communicated unto it to discharge a Believer from an infinite fault or guilt.  
But what it is that God doth communicate (more than this, that he gives value to the humane righteousness) and how he doth communicate it, is a secret we know not. But this we are sure of, we are made the righteousness of God in Christ, and that righteousness of God is the righteousness by which we come to have our discharge from sin. The Apostle tells us in the 2. Chap. of the Epistle to the Collos. In him, speaking of Christ, dwel● the fullness of the God head bodily; and we are complete in him, saith the Text, the fullness of the Godhead dwells in Christ, and we are complete in that fullness of his, our completeness consists in, and springs from the fullness of the Godhead in Christ, as from its fountain: There is certainly something in it worth our observation, that the Holy Ghost should take notice of a fullness of the Godhead in Christ, before he speaks of a completeness which we have in Christ. Surely it doth import that Christ doth communicate something that is Gods own unto us; and yet this will not import any essential thing that is wrought in our persons, as if Christ did substantially change our natures into God's nature, or Gods into ours, which were a gross absurdity. But this there is, there is a communication of an infinite value and virtue to the active and passive obedience of Christ: For the righteousness that becomes ours by which we stand complete with God, it must have so much value, as I said, as may stand in proportion to the breach of the Law of God. Now, if there be but a righteousness of Christ's humane nature consisting in his active conformity to the Law, and suffering for the breach of the Law, and we to stand in this righteousness, this righteousness will not make us complete: For, mark, he that is complete, by the righteousness of Christ, that righteousness must serve for every purpose whatsoever; if there should be some defect, which the righteousness of Christ, as it is acted by him in his human nature doth not make up, in respect of such defect, we could not be complete by it, although, that even as it is humane, it is absolutely complete in his kind, and without defect. This righteousness of a man doth consist in a conformity to the will of God revealed, and that in all relations whatsoever, and in all actions of those relations: Suppose a Magistrate (besides his common duties he is to perform, as he 〈◊〉 man, or a Christian) must perform the 〈…〉 his public relation, he must do justice in judgement, and the like. Now, 〈◊〉 he should be exact in all the common 〈◊〉, as he is a Christian, and should still fail in 〈◊〉 duties o● this public relation, he is not completely righteous, because there is a want of a Mag●●●rares righteousness. Now, what is it that makes this man complete in Christ? it must be the fi●●ing up that which is empty in him; there must be that found in Christ's righteousness that may fill up this defect, or else there cannot be completeness in this person: So likewise, if a father, or a mother do fa●l in the duties of their relation, they must go to Christ for a righteousness to supply this and all other defects. Now, where will you find it in Christ? He never was a Father, nor a mother; Christ did never perform these several offices requisite to the several relations; Christ never brought up children; Christ was never a Magistrate. When a father fails in the duties of his relation, where can he find out a righteousness fit for him to make it up in Christ? Now therefore the divine nature either must add some eminency of worth that must serve in the stead thereof, unto that the humane righteousness of Christ, which his active and passive obedience, as humane did not particularly effect, or else there cannot be a complete righteousness given by Christ unto this person; and therefore, whereas it is objected against the active obedience of Christ; for as much as it doth not serve for us inregard it is not every way answerable unto the unrighteousness done by man, therefore there must come a righteousness of faith in stead of that righteousness. I say, the remedy is worse than the disease, and my ground is this; I● Christ's active obedience through non-performance of some particulars required of us, be not a complete righteousness for every circumstance required, much less faith, wherein as acted by us, there is both omission of good, and commission of evil, which simply is sin, whereas the active obedience of Christ could not be charged with the least sin in any kind; I say, much less can faith fill up this emptiness, being itself sinful, seeing the active obedience of Christ, being free from the least spot of sin, only through not-performance of these several duties of these several relations; and being but a created righteousness, could not fill it up; and therefore I collect from hence rather, that a supply here is from the dignity of the God head, which could not be in the active and passive obedience of Christ, and this shall be in the stead of every particular circumstance which ought to have been in the perfect accomplishment thereof. So that though we fail in our relations, as of fathers and mothers and Magistrates. And the active obedience of Christ hath not these particulars in it; yet this is supplied by the eminency of worth of the person being God himself, and it cannot possibly be any otherwise supplied, but by the giving such infinite value and virtue to that which Christ did, that though Christ did not every particular circumstance which is wanting in us, yet notwithstanding it doth amount in value to all particulars which we should have done.  
Now, it remaineth that we should only consider wherein the strength of the plea of that righteousness doth consist; we have considered what that righteousness is; namely, the active and passive obedience of Christ, made of infinite value, by a supply of worth from the dignity of the person superadded thereunto; we should now, I say, have considered wherein the strength of the plea of that righteousness doth consist.  
There are but two ways by which persons may be acquitted in judgement, being charged with any crime: Either by pleading and proving not guilty, or by pleading and proving full satisfaction made, though there be guilt; either of these two ways are enough to plead out a full discharge.  
As for the first way of plea, Christ manages it not, that is, Christ doth not plead non factum, Christ doth acknowledge this and that person did commit such and such transgression. It is true, this he doth not deny; but the strength of the plea of Christ doth consist in the latter, that though the fact be done, yet Christ by virtue of this righteousness pleads out a satisfaction, and by virtue of that satisfaction, he pleads out a full discharge for those that are his members   

SERMON VIII.  1 John 2. vers. 1, 2. 
We have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, etc.  
YOu have heard from these word: First, an Argument to prevail over the people of God, to abstain from sinning: My little children, I writ these things to you, that you sin not, in the words before: This is urged as an Argument to persuade them; namely, We have an Advocate with the Father. We have considered already the force of this Argument to prevail to this thing required; and we have considered something concerning the nature of the Argument itself.  
If any man sin, we have an Advocate with the Father. Here we considered what the Advocateship of Christ is; namely, to plead a sentence for his people's discharge according to the rules of justice and equity.  
Secondly, whose cause it is that Christ doth advocate or plead.  
Thirdly, how Christ is qualified and gifted unto this office of Advocateship:  
He is first Christ that is called of God, and furnished by the Lord unto it.  
Secondly, he is Jesus Christ, an effectual, and prevailing Advocate, an Advocate that saves every client harmless, whose cause he doth plead. Jesus is as much as a Saviour of his people from their sins.  
We have considered thirdly, further, that Christ is qualified with righteousness; and herein also the strength of the plea of Christ, or the Argument of his plea: He pleads discharge from sin by virtue of his own righteousness. Now, because this discharge doth depend upon this righteousness of his: We have proposed to your consideration what this righteousness is, that hath such strength of plea, as to obtain discharge from sin to the members of Christ after they have committed sin; we have proposed it first negatively, secondly affirmatively. The righteousness that obtains discharge from sin, is no righteousness of our own, nothing we do hath prevalency in the Court of Heaven with God for our discharge. It is not our tears, our prayers, or our fasting that do prevail with God, but the righteousness of Christ only; by the way a word o● two before I go on: Let none think that th● denying efficacy unto our performances for th● procuring of our discharge from sin, doth wholly take away or derogate, or eclipse these performances, which are the things God himself calleth for at our hands. I am not ignorant, what an aspersion is rather by men collected, then what can be justly raised out of what I have delivered; as if there should be a slighting and a derogating from the performances that are the business of a Christians conversation; as if denying efficacy to prevail for discharge, should be the overthrowing of these performances in God's people. You know what is said of fire, It is a good servant, but a bad master, useful in the hearth, dangerous i● the top of a house: I say, the like of all performances whatsoever; keep them within their due bounds they are for excellent uses, and for excellent purposes; Let them break out of their bounds, and they are dangerous: Rivers are useful, but when they overflow their banks they drown all, they are good creatures within the banks, and water is useful and necessary for many purposes, but nothing more dangerous and destructive when it rieseth too high. Exact performances once into the Throne of Christ, give performances the peculiar privileges of Christ; and they deny Christ, keep them in subordination to Christ, they are useful in their kind: Pr●yer, and fasting, and circumspect walking, and holiness of conversation, so fare as they are kept within these bounds; namely, the glorifying of God, the manifestation of thankfulness, and our due obedience to divine Majesty, doing good to others, and as they are looked upon as the Ordinances of God in the performances of which, the Lord will be graciously pleased to meet with his people, and in them make good to them, things that are freely given by him before in Christ, so fare they are exceeding useful: As for instance, God calls forth unto prayer, he calls forth unto fasting, what is the encouragement of men to perform these services, not a prevalency that these services themselves have with God, but because that he hath promised, that when his people call, he will answer: So for the promise sake, we are encouraged in the expectation that the Lord will be as good as his word, when we meet with him where he calls us forth to meet with him, so far we are encouraged: These things will I do, saith the Lord, yet for all this, I will be inquired of by the house of Israel. Observe it well, and in it you shall see the usefulness in seeking God in any way that the Lord will be sought in.  
First, the Lord saith, These things will I do; the Lord hath bound himself, he cannot alter it, the word is gone out of his mouth, the thing shall come to pass, when it is once gone out of his mouth, he will make that good for his own sake, and I will be sought unto by the house of Israel: I will do it, you shall seek me; and when you seek me, I will make it good. So when we come to the Ordinances, we look to what God hath promised, and upon what God hath engaged himself to make good to us: And when we are upon the Ordinances, our eye is, or aught to be, upon the promises, not upon our performances, and the Ordinances, as if these our qualifications, and doing this or that were the procurers of that we desire, but the procurer of that, is that which moved the Lord to make a promise.  
Secondly, as our righteousness hath not plea in it to prevail of itself for discharge of sin after commission, so neither hath faith itself any prevalency for the discharge of sin. I say, the plea of saith itself, hath no efficacy and strength in it to get discharge from sin. Faith improperly is called the righteousness of God. Look into the 10. of the Romans, the Apostle expresseth himselft us: The righteousness of faith speaks on this wise. etc. Here by the righteousness of faith there cannot be meant the righteousness of the act of believing, but the righteousness of Christ believed on.  
I came to this assertion, that faith hath not such prevalency of plea to discharge from sin; I say not a prevalency of plea, as to obtain the discharge from sin; Nay, saith hath not this prevalency, so much as to be an instrument to unite a soul unto Christ in its first union. I shall desire, beloved, in this case, yet once more to be marked and heeded, both attentively and spiritually, and ingenuously, and candidly. The assertion I delivered was this, and the reason why I deliver it again, I will tell you by and by. There is, I say, not such a thing as an uniting and cementing, nor knitting power in faith, as that faith doth, or should become the instrument to unite a soul in its first union unto Christ: For, before such believing, a soul is united unto Christ, and a soul must be united unto Christ before it doth, or can believe: I said this of elect persons still, and so carried it along to the end of the discourse: That an elect person is united unto Christ before he can believe on Christ. Something I said before for the clearing up of this truth, that a soul must be united unto Christ by Christ's own power, before can there be believing on him. But, beloved, whereas we had thought the truth had been cleared up sufficiently, I have found it otherwise; I find that many stick and stumble at this assertion, there must be believing, fa● some, before there can be union with Christ and it is believing itself that makes up the fir●● union with him.  
Since the last time I spoke unto you, I have received, and I suppose, from an ingenuous spirit, for under such a stile it comes, an objection against this assertion, and weighing the objection, I finde it of weight enough to require an answer. Besides, I find that divers other persons, exceedingly stick and stumble at it; and therefore I shall desire to clear up this one thing, both by answering such objections that may be made against it, as also by letting you see what dangers necessarily follow upon the contrary. I shall, and do commend the candidness and ingenuity of those that seek to be informed in things they not yet so clearly understand, while they do it with a spirit, rather seeking satisfaction, then to maintain contention.  
Object. The objection proposed is briefly this: Our Saviour very frequently in the Scripture holds forth believing, or faith, under the notion of coming unto him. The inference i● this, coming doth imply, or suppose a distance between the person and Christ, till there be coming. The effect seems to be, that he that comes to another is at distance from him till he be come. The upshot or conclusion is this: If believing be a coming to Christ then those persons that do thus come by believing, before their believing are at distance from Christ; and if at distance from Christ, then there can be no union between Christ and them till their coming draws them, and makes them nearer, and so their coming doth unite them. The ground of this objection is taken out of some portions of Scripture, divers are objected for it, and one seems to have some strength with it, and that is in john, 5. chap. and the 40. verse● You will not come to me that you might have life▪ Whence it is inferred, that there is no life till there be coming, and this coming is believing, and so consequently there can be no union till there be this believing. The Argument indeed is laid as strong as may be, and peradventure, may seem to have an undeniable strength in it. Now, I shall desire and endeavour to answer this objection as candidly as it was made, and it may be, other objections that may be made like unto this shall be answered in the answer of this.  
And, that you may better understand the answer unto it, and the truth cleared, I shall answer two ways, and it shall be,  
1. In respect of the matter of the Argument.  
2. In respect of the proof of it.  
First, in respect of the matter of the Argument; The matter of it is this: before coming there must be a distance, and coming is believing, and therefore before believing, there must be necessarily a distance, and so consequently there must be no union.  
Answ. For answer to this, beloved, we are to take into consideration: First, what is meant by distance, and then what by coming. If by distance in this place be meant dis-union, as it seems it is, (because the thing urged in the objection, is that there is not a union) than we shall proceed on accordingly.  
First, for this word coming; you know full well, that coming is but an Allegorical expression; and you must know, that all coming will not necessarily infer a distance before coming: Mark the expression in the 7. chapter to the Hebrews, He is able to save to the utmost, all them that come to God by him; here is mention made of coming to God, and of Christ ability to save them that come. Now, consider this with yourselves: Suppose a Believer hath been a Believer many years together, and so also as long united unto Christ, Whether or no doth not such a Believer still come to God by Jesus Christ? Certainly, Believers, after they are Believers, do frequently come unto God. Now, doth coming import a distance before there be a coming? then there is a distance, even a dis-union (for such a distance we are speaking of,) between Christ and Believers themselves, as oft as ever they do come. Observe that in the 17. chapter of john, where Christ speaks to the Father himself. And now, Father, I come to thee; Here Christ comes to the Father. I ask this question, Was Christ at a distance, or was Christ disunited from the Father before he did come to the Father? For he saith, now I come to thee; it seems, before this coming, Christ was disunited, if the Argument be good, that where is coming, there is a distance, and this coming makes up union that was not before. It seems by this, there was no union, but a distance between Christ himself and his Father till now at this very time that he doth come: But Christ himself, in that very same place, testifieth the contrary, saying, Thou Father art in me, and I in thee. In a word, coming, it seems, must import believing: Suppose it be so, must there be distance, or dis-union always before such a coming? then consider this, that Believers, even to the end of their days, have occasion ever and anon to renew their acts of believing, that is, to renew their act of coming to Christ: For, still take this along with you, that coming and believing are all one, for so faith the Objector. Well, is coming and believing all one? then Believers have cause every day, and every hour, to believe a fresh, that is, to renew acts of believing and is there distance of dis-union, before there be such coming? then it must follow, there must be union and dis-union, and union again, and dis-union again, and this as frequent at there is the renewing of the acts of faith.  
Object. But some will say, peradventure the first act of coming to Christ, or the first act of believing, doth import dis-union; but all after acts of believing do not import dis-union.  
Answ. To this I answer: Mark where the strength of the Argument lieth, and you shall plainly see, there is the very same reason for after believing, as there is for the first act of believing: The first act of believing is coming, and is not two, three, or four acts of believing coming too? What coming is there more in one act of believing then in other acts of believing? If this be a general rule, that believing is a coming, and coming argues a distance, and distance must necessarily be before coming, hence it must follow in brief, that it is no solid Argument, persons are disunited, or not united unto Christ before the act of believing, because believing is a coming unto him: For, you say and grant, that there may be, and often is, a coming unto Christ by faith, and yet there may be union before such coming.  
But now, to come to the proofs, to the texts of Scripture that are brought in for the confirmation of it: You will not come to me, that you might have life. The strength of the Argument it seems, lies in this; there is no life till there be coming, and coming is for life itself; there fore there is no union, till there be coming by way of believing.  
For answer to this, and so to clear up the meaning of the Holy Ghost: In this text of Scripture, we are, first, to consider, what our Saviour means by coming in this place; You will not come to me: And secondly, we shall consider, what this life is that Christ speaks of which they should have in coming to him.  
And to begin with the first, what that coming is our Saviour speaks of in in this place; You will not come to me, that you might have life. I will not insist upon this, that Christ did speak to the opposers, men that did contest with him, and so that he doth speak to persons with reference and relation unto others: For, I verily believe, though our Saviour speaks this to the Pharisces, who certainly never should come to 〈◊〉 Christ, nor have life by Christ; yet his intent was to speak to them to whom the life of Christ did belong, and who should come to him. Let us therefore I say, consider what he means by coming in this place. In john 6. vers. 44. there you shall have our saviour plainly expounding unto you, what he doth mean by coming unto him: No man, saith he there, cometh unto me, except the Father which hath sent me draw him. Mark the expression well, and therein you shall perceive what Christ means by first coming unto him: For, in that place, You will not come to me that you might have life, Christ speaks of first coming, and not of after coming: No wan cometh unto me, except the Father which hath sent me draw him. In which words you may perceive the act of first coming to Christ, is rather by, and from the Father, then by any activity in the person that comes: For, coming there, is plainly attributed unto a drawing act of the Father. So that the first coming to Christ, is just like the coming of a froward child to meet the mother; the child hath taken a stomach, and is sullen and dogged, the child will not stir; if the child be carried, it strives and struggles, wherefore the Father of this child is fain to take up this child, and by a kind of force to carry it with an overmastering strength where meat is. The child comes to his meat, but how? not by any act of the child, as if he did come of himself, but by the power and overmastering of him that brings the child: A coach we say comes to town; when it is but drawn to town, and yet it is said to come. The Coach is wholly passive, the child is passive in coming to meat; and so every elect person at his first coming to Christ; the coming of this elect person to Christ is a passive coming: And the coming of this person is nothing else but the Father's overmastering and drawing of this person elected unto Christ. In the 31. of jeremiah, the Lord speaking there of the conversion of Ephraim, Thou hast chastised me, saith Ephraim, & I was chastised as a bullock unacquainted to the yoke; convert thou me, and I shall be converted. Ephraim here appropriates the act of his conversion, not to any coming of his own, but only to the Lord himself, acknowledging, that the work of bringing unto Christ is the work of Gods own drawing; nay, he showeth, that he himself was so far from coming, that he did confess, that when God took him first in hand, to bring him to Christ, he was as a bullock unaccustomed to the yoke. It is true, in a common speech the bullock is said to come unto the yoke, even a bullock unaccustomed, but how? by mere force he is brought to it, and not that he is brought willingly to it. Beloved, you must either establish the rotten Principle of , that is, a pervious principle of a man's own spirit to come to Christ, or you must confess that persons at their first coming unto Christ, are merely passive. It is a known principle: we are first acted, or actuated, before we do, or can act; there is not only a weakness simply before calling, but there is a deadness, and therefore there cannot be coming; and if there be, it is merely passive, and the whole business must be the Fathers own drawing. In the 110. Psalm, and about the 3. verse, the Lord speaks to Christ thus: Thy people shall be a willing people in the day of thy power. There is no willingness till the overruling and overcoming power of Christ comes in to make and frame a willingness even contrary to the natural will.  
The sum then briefly is this, and so to apply it to the Text objected, You will not come to me, that you might have life, that is, it hath not pleased the Father to draw you unto me, that you might have life. I cannot conceive how there can be any other sense given to the Text, but that it is the Father's sole and only power, and the overcoming act of his, to bring to Christ, that there may be life. Now, what will be the sense of the words? it will be only his, there is no principle of life from Christ, ●ill the Father by his overruling and over●nastering power, do bring unruly and cross spirits unto Christ.  
Object. But it may be some will say, though this coming to Christ be the act of the Father's drawing, yet there is an act of believing when the Father doth draw.  
Answ. I answer, it is not possible there ●hould be an act of our believing while the Father is first drawing; mark what believing is in sum and substance, it is but a yielding to ●he mind of the Lord revealed; I say, the yielding of man's spirits to the mind or God; while persons are contradicting persons, they are not believing persons in respect of those things that they do contradict: To believe, and to contradict the same thing, is a contradiction: For, to believe, is to sit down satisfied with the thing that is related and reported; as long therefore, as persons are contradicting persons; as long as their spirits are cross spirits, as long as they do kick against that which God doth propose unto them, so long do they not believe. Now, while the Father is drawing, that very drawing is an argument of resisting, and a kind of kicking against that which the Father doth aim at: For, if there were yielding; if there were a submitting; if there were a willing coming on to the truth revealed, what need there any drawing? men do not draw those things that do come of themselves, And therefore I say, during the Father's first act of drawing, the Father laying violent hold, as it were, upon the person, there is no act of believing. The truth is this, the Father gives his elect to Christ his Son: Thi●e they were, saith Christ, in the 17. of john, and thou gavest them me; and the Father that gave the elect unto Christ, he gives unto Christ also power, both in heaven and in earth: so saith Christ in the 28. of Matthew, and in the latter end, All power, saith he, both in heaven & earth, is given me: Go teach all nations, as much as to say, I give you Apostles, and Ministers, that follow you, a commission from myself, a commission to preach, and in preaching to convert; and how so? All power in heaven and earth is mine. So that, beloved, the Lord takes his elect as they are selfwilled, and as they are untamed, he brings them as they are selfwilled and untamed to his Son, and by virtue of all power that is given to that Son, when they are brought unto him, he himself doth break, tame, and bring them to his own bent: The Father, saith Christ, judgeth no man but hath committed all judgement to the Son. Take notice of it, that now, as Christ is ordained the Mediator of the covenant, the Father doth nothing towards, or concerning his elect people, but what he doth by his Son, it is the Son doth all; so that all that the Father doth, is to deliver up elect persons, such as they are in blood, enemies, and rebellious, he delivers them up to his Son: and the framing of their spirits to his own bent, is the sole work of Christ himself; Christ is become by the donation of the Father, the life and the soul of every elect person. Now, the Philosophers do observe of the natural soul, that it is the framer of its own body, and the maker of its own organs, that so they may be fitted for it to act its own will: so may I say, is it with Christ, Christ hath the framing and the disposing of the whole man, to bring every thing in this man to his own bent: The Father bringing the creature, as he is a stubborn and stiffnecked creature, so delivers him up to his Son; so that, I say, there is not a pevious foregoing act wrought by the Father without Christ; I say, no previous act of believing wrought by the Father, or by the Spirit, without Christ, by which a person comes, and doth close with Christ, but the Father doth give that person without any faith at all, or any qualifications whatsoever, to his Son; and his Son, Christ himself, he frames and creates that very faith in persons to come to him; and therefore in the 42. of Isai. v. 6. you shall plainly see, there is not an opening of blind eyes, a giving of believing eyes, to close with Christ before Christ himself be given, and given as a covenant to persons: So saith the Text, I will give thee for a covenant; Here you see Christ passed to persons, not with a supposition, that when persons do believe he shall be theirs, and they his, but, I will give thee for a covenant to open the blind eyes; Here is not the eyes opened before Christ comes, but Christ comes when the ey● are blind, and when he comes, he opens the eyes that are blind.  
But to go further; Let us suppose, that coming into this place, is spoken of believing: Ye will not come to me, that ye might have life; it cannot follow, that although there be no life till believing, therefore there can be no union till believing: I say, if it possibly might be imagined, that there may not be life from Christ, till believing, yet it follows not, that there must be believing before there is union. Nay, beloved, there is nothing clearer in all the world than this principle; namely, Suppose there cannot be life before there be believing, yet there must be union before there can be life fetched from Christ; I say, there must be union before believing can fetch life from Christ: For, suppose that the fruit upon a branch should have such a faculty to draw life into the branch from the root; though this would be a strange conceit, that the fruit growing upon a tree, should have a faculty to draw life from the root to the branch, whereas the root communicates life to the branch, and the branch by virtue of that life communicated, brings forth fruit. But yet, suppose the fruit should draw life into the branch from the root, that is, suppose that faith which is a fruit, growing upon a member of Christ, that is a Believer, and a branch of that body; suppose that faith this fruit should have such a faculty to draw life from Christ the root into the branch, yet it is impossible that faith should draw life into the branch, till the branch be united unto the stock▪ For, beloved, that is Christ's comparison: I am the Vine, ye are the branches; Now, take this comparison; suppose a branch growing upon a wild Olive, is cut off from the wild Olive, and for the present it is not united to the good Olive tree; Now, can a wild Olive, or suppose it to be a good Olive upon this branch of the wild tree, can this fruit upon the branch draw life from the root of the good Olive tree, while it is separated and laid aside, and is not united to the good Olive, from which root it must draw life? It is known to all men, that communion is the fruit of union; there is no participation nor communion of any thing that is Christ's, but as it doth flow from union with Christ; so that either you must say, that faith which you speak of, is not of Christ the root, but hath some other root and fountain from whence it hath its being and essence; or else you must confess, if Christ be the root, than it must come from Christ by virtue of union of a Believer to Christ first.  
Finally, suppose it should be, that coming is believing; suppose that this life spoken of here, is not in persons till they do believe: What is meant by life here? Beloved, I beseech you consider, the Apostle tells us, our life is hid with Christ in God; and Christ is the life of the world, that is, of the elect. It seems then that the life of every elect person hath a being in Christ, before he doth believe; believing therefore doth not produce a new life that was not before, only it manifests that life which was before; and it makes that life which was before, an active life; or is an instrument by which that life that is hid in Christ, doth now after believing, become an active and appearing life in this person. So that all that can be made of this, is but this; till believing, there is no activeness of the life of Christ in the person that is elected, his life is in Christ, and was in Christ, and reserved in Christ, till the time of believing for him; and then doth he the elect person, become active in life, when Christ doth give him to believe actually.  
But to say that this believing should give the first being of that life that should be in persons, is to say, there is not the life of the elect persons in Christ before they do believe.  
In a word, beloved, I shall seriously desire you, that with candidness and ingenuity of spirit, you would take into your consideration, those dangerous consequences that must of necessity follow, if you will receive this for a Principle, that there is no justification and union at all belonging unto elect persons, till they do actually believe in Christ,; I say, If this be maintained, dangerous consequences must needs follow upon it; if persons are not united unto Christ, and do not partake of justification before they do believe, but that believing is the instrument by which they are first united, then mark what will follow upon it.  
First this, that in some respect there will be a bringing to life again the covenant of works. How will that be, will you say? I beseech you consider it well; The Apostle will tell you so as well as I: The Lord told Adam at first, Do this and live; If thou wilt enter into life, keep the Commandments, saith Christ to the rich man: And the Apostle in the 10. Chap. to the Romans, about the 4. and 5. verses, tells us of the covenant of Works clearly: Moses, saith he, describing the righteousness of the Law, saith thus: He that doth these things, shall even live in them; mark here the covenant of Works, out of these expressions, is this; namely, for persons to do, that they may live: The covenant of Grace runs upon contrary terms; men must first live, that they may do: God in his covenant of Grace, gives life first, and from life comes doing. In the covenant of Works, there must be first doing for life.  
Object. But you will say, how doth this follow out of this conceit, that men must believe, before they shall live in Christ.  
Answ. I answer, thus; you must of necessity press upon yourselves these terms, or such like, I must do, that I may have life in Christ, I must believe, there is no life till I do believe; now, if there must be living first, than there is doing before living.  
Object. But it may be you will say, Faith is opposed to Works and doing.  
Ans. I answer, when it is opposed to Works, it be understood objectively, that is, it is understood of Christ believed on, and not of the act itself of believing; for it is certain, beloved, our act of believing, is as much our doing, as our acts of love, or our acts of charity, even as much our doing as any of these. So that here must first be doing before life be obtained; if persons must first believe before they have union with Christ.  
Secondly, if there must be our act of believing before there be participating in Christ, then mark what will follow; those sins which were once laid upon Christ, and taken away from the elect; for they could not be laid upon him, unless they were taken from them, they are, it seems, returned back again, upon this Believer, whereas they were charged upon Christ, whereas Christ once paid the full price, whereas upon the payment of this price, there was acknowledged full satisfaction; so that those sins were once blotted out; I say, if there must be believing before there be union with, or interest in Christ, it must necessarily follow, that till such believing, the person of that elect, doth bear his own transgression, and is chargeable for his own transgressions, and his transgressions are imputed unto him. But how can it stand with the glory of the Redemption of Christ, that Christ should have all iniquity laid upon himself, carring all iniquity like the Escape Goat into the Land of forgetfulness, and yet till the time of that elect, persons believing these sins are returned from the Land of forgetfulness whither they were once carried, and they are afresh charged upon this person agine. Did Christ bear them away? and did Christ return them back again? Where did you ever find, that sin once taken away, and carried away by Christ from the person offending, did return back again upon the person from whom Christ took it way?  
Thirdly, suppose this, that men have no interest in Christ till actually they do believe in him, than it must follow, that these persons, till they are actually believers, are under the hatred of God: For, if they bear their own transgressions themselves, than God being a jealous God, his holy and pure nature everlastingly hating iniquity, and also the person upon whom iniquity is charged; there must be a hatred of God upon these persons till they do believe; and to conceive that God doth hate these persons, is to conceive that God may love and hate the same person, whereas he saith, in the 19 Chap. to the Romans, concerning Jacob, that being yet unborn, Jacob have I loved; here you see love is communicated to Jacob, being yet unborn. Now mark, Jacob when he was not yet born, was not an actual believer, till after times, Jacob was not come to believe. Well, had Jacob no interest in Christ and the love of God till such time as he did believe? Yea, be had so saith the Text. I, but yet jacob must be hated till he doth believe, because Jacob, till he doth believe, must bear his own transgressions; so that here must be at the ●ame time, upon the same person, both the love and hatred of God, and how can these contraries stand together?  
Yet again; Suppose persons have no interest in Christ until they d●e actually believe, it must follow from thence necessarily, that there is a believing in such persons before they have union with Christ, and then you must make some other root from whence this believing of persons must spring; as for Christ, it hath nothing to do with him, for he hath nothing in regard of communicating his Grace & Spirit to do with them; but they are Bevevers, and their believing is that which knits the knot between Christ and them; Whence comes this believing? where is the root of it? Is Christ the root? then have they first union with Christ, that they may receive it from him; then must they first be united unto Christ, and made one with him, and live in him, and by virtue of union with him, receive this faith as a fruit of that union. If it proceed from some other root, I beseech you consider how it can be, and how can this be avoided, but that this conceit must needs be exceeding derogatory to Christ, to make another foundation besides Christ, whereas in Heb. 12. it is expressly said there, Christ is the author as well as the finisher of faith? Beloved, upon these considerations, for my own part, I have received this principle that I have delivered unto you, and merely the vindication of the glorious privileges which are proper & peculiar unto Christ alone, is the occasion that I do refer the being of faith itself unto Christ, and to nothing else in the world, and that I may uphold these particular and glorious prerogatives that are proper to Christ, that he may not be rob of any of them. To this end, I deliver it to you, that elect persons have a participation and share in Christ himself, even before they do believe, & let none conceive that this takes away or diminisheth from the prerogative of believing neither. For there are glorious things done by faith unto believers, God hath honoured it above all mere creatures in the world; he hath made it the conduit pipe for the conveyance of all that peace and comfort; nay, of all that strength which believers have all their lives; no faith, no comfort; no faith, no peace of conscience; no faith, no pleasure to walk with God: through faith Christ conveys himself in speaking peace to the foul, in bidding the soul be of good cheer; the soul lies in darkness, while it lies in unbelief. But still that which is proper & peculiar to Christ alone, is not to be ascribed unto believing. I should now proceed (having as well as I can, taken away the rubs) to that which I purpose to follow. But the time is past.   

SERMON IX  1 John 2. vers. 1, 2. 
If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins etc.  
We have considered already the Office of Christ here spoken of; his Advocateship: We have considered the cause he manages, & also the persons whose cause it is that he doth manage. The cause he manageth, is in behalf of the sins of his people, and the persons are not present Believers, but all elected persons, though yet unbelievers: We further considered, the endowments and qualifications of Christ unto this Office.  
First, he is Christ that is called of God unto it, and furnished by God for it.  
Secondly, he is Jesus, he takes no cause in hand, but he saves his client.  
Thirdly, he is Christ Jesus the Righteous, the efficacy of the plea of Christ lieth in this righteousness of his, that being the soul hinge upon which the door turneth. In the large opening of this righteousness unto you, I spoke first, negatively. The plea that prevails for the discharge of ●in, is not our works; no, not our faith; but it is the righteousness of Christ himself that onlyserves to make up the strength of this plea: Secondly, affirmatively; There is,  
First, an active righteousness of Christ; For, by the obedience of one man, many shall be made righteous, Rom. 5.19.  
Secondly, the passive righteousness of Christ: The blood of Jesus Christ his Son cleanseth us from all sin, 1 Joh. 1.7. But it is the divine righteousness, or dignity of the divine Godhead that adds an efficacy and life, and virtue, making the active and passive righteousness of Christ a complete righteousness, that we might be complete in him; and we gave a touch to you, wherein the efficacy of the plea of this righteousness stands. The efficacy of it stands in the satisfaction that righteousness hath made to the justice of God. In judgement there are but two ways to be acquitted, either just proof, that the person upon trial is not guilty, or being guilty, the Law is already satisfied. The strength of the plea of the righteousness of Christ, insists not upon the first way, he● grants the persons whose cause he pleads, had for matter of fact, done the thing that is charged; but the strength of his plea is, that the Law on their behalf is satisfied already. This latter plea being good, hath the like force for acquittance and discharge as the former hath; So that the sentence of judgement can no more pass upon the person for whom the Law is satisfied, than it can upon persons that never transgressed the Law.  
Now it remains to be considered by way of objection out of the premises, how this can be, that the justice of God should be satisfied, seeing the satisfaction of justice is the bringing of a recompense to answer in proportion for the offence that is committed. The ground of the objection is this, all that Christ, as man, brings unto God, comes short to make a full recompense. I told you before, that the divine righteousness is that that makes the righteousness complete, and that a mere humane righteousness is not able to effect, till it be infinite, or be made infinite by the divine righteousness. Now, when Christ brings a recompense to the Father for the transgressions of men, that that he brings to him by way of recompense, should not be that which was his own before. Now, what ever the divine righteousness is, that i● Gods own, the active and passive obedience of Christ's human nature, that is brought to him, but the divine righteousness is not brought. You will say, this is just as one man oweth another an hundred pounds, and he sueth this man for it; now, the debtor, he cannot raise above ten pounds of this money: but the creditor must make it up out of his own purse. So then here is the ground of the objection, and the truth is, this matter contains in it, the depth of the mystery of the Gospel, that justice should be satisfied by bringing a recompense for transgression, and yet the recompense, as it is brought, is not so much as will answer the injury that is done of itself. It is true, there is enough in the divine Righteousness to make the satisfaction for the injury done; But how is this divine Righteousness brought?  
It is most certainly true, therefore, even where there is satisfaction of justice in this case, there is also mercy too: For, although God be just to forgive sin, yet observe the phrase well, you shall find, that where the Apostle speaks of justice in this act of forgiveness of sinz, he speaks of mercy too: You know, to forgive a thing is an act of grace and mercy; yet, even while there is forgiveness there is manifested the act of justice, Justice itself takes its course, even while there is forgiuness. But this, you will say, doth not resolve the question: Where can there be a satisfaction of justice, seeing there is not brought by way of recompense, that which might be proportionable to the injury done?  
Answ. 1. First of all, justice is satisfied in the strictest sense, when there is such a plenary and equivalent recompense given, that the person injured thereby, is in as good estate every way, as he was before the injury done: When a man is trespassed against, and doth sue the man for this trespass, and when the man doth make up, and bring in as much recompense as the injury cometh to; so that the party trespassed is worth as much as he was before, here is a plenary satisfaction of justice. Now comes in the objection, and says, that the justice of God cannot be said to be so satisfied, because the active and passive obedience of Christ, as humane, bring not in so much to God as the injury comes to, and what is from the Godhead, is Gods own before.  
Secondly, therefore some say, that there is a satisfying justice properly, though there be not a full recompense, as in every point to answer the injury done; I will but give you a familiar illustration of it, that you may not say, it is not unknown, and an unheard of thing, that justice is satisfied, although no plenary recompense in the former sense for satisfaction be brought. Suppose one man murder another, an ordinary case; now, for a plenary recompense to the injury done, he that is slain must be in statu quo prius, that is, he that is slain must be made alive again; and till that person slain be restored to life, here is not a complete recompense made. But how is it possible, that any man that hath committed murder, should make this full and plenary recompense to the person that is injured? He cannot restore life to him again; and yet for all this, although he cannot bring in a full recompense in this way, this man may properly satisfy justice: For, if life answer for life, if the murderer be executed, the Law and Justice may truly be said to be satisfied. Here than they say, that there may be satisfaction of justice, and yet not the fullness of recompense in the strictest sense brought in. Justice, I say, is satisfied in this respect, because here is as much brought in by way of recompense, as is possible to be had. You know, beloved, you have a Proverb, Where there is nothing to be had, the King must lose his right: when a man pays all that ever he hath, he can pay no more, he doth satisfy justice. In this sense justice is said to be satisfied, when the Law of justice is satisfied; and so the satisfying of justice doth not necessarily imply the fullness of recompense in the strictest sense, according to the injury done. How cometh it to pass, when a murderer is executed, that upon this execution of the murderer only, the Law doth esteem this tobe a recompense, and justice to be satisfied, though it be not a plenary recompense answering the injury that is done; but only as it answers to the Law, that is the rule of justice, so it is satisfaction: Even so, say they, the justice of God is truly satisfied, when the will and pleasure of God is fulfilled, whether or no there be a bringing in a full and plenary recompense. If the will and pleasure of God be satisfied, concerning transgression, that satisfaction of the will of God, is the satisfaction of the justice of God. Now, what is the will of God? It is this, that in the day that man sins, man must die; either he must do it in person, or he must do it by deputation, for among men the satisfaction of the Law is made, either in the man's own person that is the debtor, or his surety that will pay the debt for him. The Law in some cases, looks more upon the thing that is brought in to answer to it, than it doth upon the person that doth bring the thing in. The justice of God looks upon the fulfilling of his will, although it be not by the same person that sinned; this altars not the nature of 〈◊〉 thing, whether I myself pay the debt, or an● there for me pay my debt, the payment is sat● factory, so in that the will of God hath 〈◊〉 utmost bounds for the satisfying of justi● whereas transgression must be recompense with death. Now, Christ the surety of 〈◊〉 people, going under the punishment, and 〈◊〉 filling the punishment, the Law is satisfied, be cause every tittle of the Law is fulfilled, an● there is nothing in the Law remains to 〈◊〉 answered.  
But yet, thirdly, I say, further, that the satisfaction of Christ is complete, even in th● strictest sense, although it be granted that the bare sufferings and righteousness of the humane nature cannot effect it without the divine nature, and the righteousness thereof and whereas it is urged, that the righteousness of the divine nature is Gods own already, it is granted, and that both because it is essential unto God, and incommunicable unto the creature; therefore, and also for the reasons alleged before in the objection, it cannot be formally, either the whole, or any part of our righteousness; yet notwithstanding the divine nature, and so the divine righteousness doth so by the Hypostatical Union fit and furnish Christ to be an All-sufficient Saviour, and satisfier, that thereby the person of Christ is so glorious, that his active and passive obedience is thereby made of infinite worth and ●alue, that so he might give satisfaction for ●s, complete & perfect; and that in the strictest sense, making a full reparation and restauration of all things in the behalf of the elect, for whom he undertakes, and brings upon them salvation to the uttermost.  
In brief, beloved, and so to conclude this business, though there may be some hint given for your better understanding, by way of illustration, how justice may be satisfied yet the truth is, the fullest and most satisfying resolution wherewith persons ought sit down without further dispute, is not by argumentation, but by divine faith. Suppose we could not sound the bottom of this Principle, that God's justice should be satisfied, yet we may sit down as fully resolved that it is satisfied, though we know not how it should be so, in that the Lord reveals to us he is satisfied, whose word must be more to us then all the evidences and demonstrations in the world can be by way of Argument, that here Christ is said to be the propitiation for our sins, that God himself doth acknowledge elsewhere, that he is satisfied. What matter is it to me how he is satisfied; I mean, in respect of resolving me by way of Argument, how he should be satisfied, his own● Word speaking it, and resolving it to us, is that with which we should sit down withal, without any further dispute. If therefore all this while you cannot know how he is satisfied, your believing upon the testimony of God● Word that it is so, may be as full a satisfaction to you; yea may be, a more full resolution to your spirits, than all the arguments and demonstrations in the world can be.  
And so I come in brief, to the last clause of the Text; namely, the issue of this Advocateship of Christ, in the behalf of his people when they sin. The issue is this, He is the propitiation for our sins; I say, the words contain in them the upshot, or the conclusion of the pleading of Christ, telling us what this pleading of Christ comes to at the last; it comes to this, that by this pleading of his, Christ becomes the propitiation for our sins. The main thing to be considered here, that we may understand aright our portion in this Grace, is to know what this propitiation meaneth, or what it is for Christ to be a propitiation. Beloved, there is abundance of marrow and fatness in this very word, and I doubt much of it is lost, in respect of sense and comfort, for lack of understanding the extent of the word: That you may the better therefore dive into the mystery of this Propitiation, you must understand, that the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the same original and signification with the word the Septuagint translation doth use, when they do interpret the Hebrew word that is rendered by Mercy-seat, for Mercy-seat is here Propitiation, he is our Propitiation, that is, he is our Mercy-seat. And if you would know in Scripture what it is for Christ to be our Mercy-seat, look into the 16. Chapter of Leviticus, and the 14. and 15. verses, you shall there find the main end, for which this was erected by the Lord; For of all those Ordinances that the Lord did establish among the Jews this Mercy-seat was the uppermost. Now, if you mark in the 16. Chapter of Leviticus, you shall find three things especially appropriated unto the Mercy-seat.  
The first is the sweet incense that none ought to make upon pain of death, but Aaron alone, that incense must burn upon the Golden Altar every morning before the Mercy-seat.  
Secondly, you shall find that the most notable of all the Rites and Types of the Jews, was to be prepared before the Mercy-seat, the Type of the Escape Goat with the Live Gait, as you may find it registered there, and handled at large in that Chapter. The Live Goat must be brought before the Mercy-seat, and Aaron must lay his hand upon the head of it, and, than the Escape Goat must be sent into the Wildernesle, and carry the sins of the people into a land of forgetfulness.  
Thirdly, at this Mercy-seat, as it is in Exod. 30. chap. vers. 6. the Lord did appoint to meet with Moses, and there to speak graciously unto him; and there God will hear him speak, and God will be heard to speak, and will return his gracious answer at the Mercy-seat. Well then, to come to the business in hand, that I may clear it the better; Christ is our Mercy-seat, that is, the incense, or the sweet savour that smells with acceptance and delight in the nostrils of the Lord, as I may so speak; I say, that which makes a sweet savour, is the Mercy-seat. Incense, had it been burned any where else, (but here according to the appointment and commission of the Lord every morning) the very place itself, being changed, would have taken away the savour of the Incense before the Lord, therefore the Mercy-seat is that for which the incense becomes a sweet savour; as much as to say, all our prayers, and all our duties and services (notwithstanding our sins, being believers (become as a sweet savour to the Lord, as they are presented up before the Mercy-seat by Christ; he is the Propitiation then, that is, it is he by whom our persons and performances become a sweet savour to the Lord, a sweet incense. Again, the Escape Goat and the Live Goat to be slain, were to be prepared before the Mercy-seat, as much as to say, our sins ●re carried away into a land of forgetfulness by virtue of Christ; as the Escape Goat being presented before the Mercy-seat was made a type capable to carry away the sins of the people in 〈◊〉 a Land of forgetfulness; So that as we are presented unto God, in and through Christ, 〈◊〉 our sins are carried by Christ into a land of ●rgetfulnesse.  
Lastly, before this Mercy-seat the Lord appeared, and at the Mercy-seat God will return his gracious answer; as much as to say, in Christ, and through Christ, the Lord returns ●ll the gracious answers that are returned to ●is people upon earth; Not a voice of grace, ●ot a voice of peace, not a voice of comfort is ●o be heard, but at the Mercy-seat: For mark ●t well, you shall find God hath made over all ●hat gracious language of heaven unto his Son Christ, and only unto his Son Christ there ●ame this voice from heaven when he was baptised: This is my beloved Son, in whom I am ●ell pleased. But upon the Mount the voice was 〈◊〉 little more plain; for upon the Mount it ●ith: This is my beloved Son, in whom I am well pleased, hear him; as much as to say; all the grace I have to speak to men, I have put it into the mouth of Christ my Son, and not a voice is to be expected of grace from me, but as 〈◊〉 cometh out of the mouth of my Son; there is not a word of comfort to be heard, but as it is spoken from the Mercy-seat; so that putting these three things together, in respect of the sacrifice of the Escape Goat (the Text in Leviticus telling us of an atonement that is made by the presenting of this sacrifice before the Mercy-seat.) In a word, the sum of all is this:  
1. In and through Christ our Advocate, we become a sweet favour to the Lord.  
2. There is an atonement made with the Lord for us, our sins being carried into a land of forgetfulness.  
3. And in Christ, the Lord doth speak all the gracious language of heaven, to us.  
Now, whereas at this Mercy-seat the special thing intimated unto us, is the atonement that is made. It seems that propitiation hath reference in the signification of it, to atonement, as when a man desires one that is at variance with him, that he would be propitious, that is to say, he would admit of a propitiation, or atonement, Now, that you may know what atonement is, and so propitiation likewise, Look into the 5. of the Romans, and the 9 and 10. verses, there saith the Apostle, If when we were enemies, we were reconciled to God, ●y the death of his Son, much more being reconciled shall we be saved by his life. Reconciliation, What is that? Mark what follows, and not only so but we rejoice in God through our Lord jesus Christ, by whom we have received atonement: First, you see he makes a Proposition hypothetically, by way of supposition: If when we were enemy's we were reconciled, much more being reconciled shall we be saved by his life. And in the next words, the Apostle proves that there is reconciliation, or rather shows the fruits of it, being obtained: We rejoice, saith he, In what? We rejoice in him by whom we have received the atonement. What is atonement? Atonement in this place is but the reconciliation which Christ makes between God and persons; So that th● upshot is, Propitiation indeed, comes at the last, or runs at the last into this cistern; namely, reconciliation with God; herein lieth the efficacy of the plea of Christ for his people committing sin: Christ is the Mercy-seat, the Propitiation, the Atonement, or Reconciliation. This is the issue of the plea of Christ; when Christ doth plead for discharge, this pleading produceth reconciliation between God and this person. If we could but dive into the mystery of reconciliation between God and us, we should then find the comfort of this Office of Christ to be a propitiation for us. Now, if you will know what this reconciliation is, which is indeed an interpretation of propitiation: observe, I pray you, beloved, how the Apostle doth illustrate it in the 2. chapter of the Epistle to the Ephesians. and the 13. verse: You that were sometimes afar off, hath he made nigh by the blood of Christ. Reconciliation is making nigh those persons who were sometimes afar off; and that you may the better understand this being afar off, look into the 1. chapter of the Epistle to the Colossians, the 21, and 22. verses, the Apostle there will tell you, in what respect the members of Christ, the elect are said to be afar off: You who were sometimes alienated, & strangers, & enemies in your minds by wicked works, hath he now reconciled. So then to be afar off, and of afar off to be made, nigh, is as much as to say, that persons who were alienated in respect of enmity, in their minds, in regard of wicked works, these persons, notwithstanding all that enmity, in respect of wicked works, they are made nigh, they are reconciled. You know well, in respect of the persons of men, who are elected persons, they are from all eternity in the purpose of God, made nigh by the virtue of the blood of Christ, that in time should be shed, which virtue of that blood is effectual in the eyes and thoughts of God from all eternity, so that although in respect of the nature of wicked works there be a separating and an alienating nature and quality, yet in regard of the efficacy of the blood of Christ, being in force with God, the persons who are elected in the thoughts of God, are nigh to him in purpose, from eternity. So that alienation and estrangement, in respect of eternity against God, is not to be understood, as if elect persons were in very deed, and properly at any time decreed to be separated absolutely from God; no, God had them in his thoughts, as the objects of his love from eternity, and these thoughts of being nigh were intended to be executed through that blood that was continually in his eye: But, saith the Apostle, you that were alienated in your minds through wicked works; that is, you who so far forth as you wrought wicked works, had that in you, which in its own nature was the cause of alienation, and could not admit of your being near, and being in the thoughts of God's love, till there were reconciliation made: by Christ hath he made nigh; that is, whereas these wicked works were those things that did in their own nature actually and for the present, make you walk at a distance from God, and so in respect of wicked works you were afar off, you are now made nigh by the blood of Christ, that is, Christ hath taken away sin, the cause of that distance between God and you, and also hath revealed himself unto you, being Believers; and in revealing himself to you, he hath made known to you the eternal counsel of God concerning your reconciliation, and that now you are actually and really in the very bowels of God, and also he doth in some measure subdue and destroy the power of Satan in those wicked works; so that there is now a nearness; I say, there is a more nearness even in conversation with God, after calling and believing, than there was before calling; and the blood of Christ is that that make persons who were far off, nigh again to God. And this is the reconciliation; namely, where as there was a distance before, there is now a nearness; and this neernes is by the blood of Christ, as by a sacrifice of propitiation. That you may the better understand the nature of reconciliation with God, you must know, that reconciliation properly imports thus much, that whereas there is variance, ●●●angement, and a controversy between person and person, a person is then said to be reconciled, when the breach is made up, and the controversy is ended, and the quarrel is done, and the persons at variance are become friends again. You know, as long as there is hitting in the teeth, as long as there is secret grudges, as long as there is objectings one against another, and prosecuting one another in respect of injuries done, so long there is not reconciliation; When men are reconciled they lay down the bucklers, they quarrel no more, they fight no more, but walk as friends together. And if they should walk as friends in outward semblance, and yet should bear rancour in their spirits one against another, this were but an hypocritical reconciliation. In●cconciliation, the very heart itself is made friends with persons reconciled. All this imports unto us this much, Christ is become to believers the atonement, one that makes a peace with God, he is he that ends the controversy, and the quarrel, between God and them; whereas God was injured, and might have prosecuted the Law with violence upon us, Christ doth bring to pass, that the Lord lays down the buckler, to have no more to say against a person, but to become friends with him. You know, that reconciliation is such a thing, as is not only a making friends to day, but a making friends so, that there may be a continuation of this amity. You cannot call this reconciliation, when men are brought together, and their controversies are ended now to day, but upon the same controversy they will fall out again to morrow, here is not reconciliation; for, in reconciliation, there must be a burying of all that which was the subject & matter of the quarrel. So Christ being our reconciliation, he making our peace with God, doth not bring God to be friends with us to day, so as to fall out with us to morrow again; but to be friends with us for ever. Therefore by the way know, that every person reconciled unto God by Christ, is not only a person becoming a friend of God now, but a friend of God for ever: And as Christ doth take away the present anger of God against him to day, so he takes away all quarrels and controversies for ever: So that a person reconciled shall never have God at controversy any more with him. Some, it may be, do conceive, Christ doth reconcile God and us in respect of sins that are past; but if I sin anew, say they, God must have new controversies, and new quarrels. But, beloved, remember this, he did bear all the iniquity at once upon him; and when he made the reconciliation with God, he brought in all the transgressions of men, from first to last, and so ended the quarrel with God, in respect of every transgression, even for sins future, as well as for those that are past. He dealt so with God, that he did reconcile him to you in respect of them. So that Christ must either leave out those sins you think breaks the peace with God in the agreement he made; or, if he did not leave them out, than that reconciliation doth as much concern those sins, as other transgressions already committed. Now, think whether of these be true doctrine, either that Christ should leave some sins out, that are brought now again into controversy, and so God be again at controversy, and begin to fall out with persons for them; or whether he make agreement for all, and all comes into reconciliation. Therefore, I say, suppose two men are at variance, they have a hundred actions one against another; a friend comes in and agitates to make up the business between them, he brings in every one of these hundred actions to this agreement, he dealeth so with them, that all the controversy between them in respect of these actions shall die; and so he makes them friends. Now, I ask, when all the trespasses and actions are brought into the agreement, may these men fall to quarrelling and suits of Law for any of these particulars brought into the agreement? They cannot do it, beloved, if Christ brought in all the transgressions of his people into the agreement, and they were all satisfied for, by him, every one of them: His blood cleanseth from all sin, as saith the Apostle: I say, if all were brought into agreement at once, how cometh it to pass, that God should again fall out, and be at controversy with men for any of these sins that were in the agreement before in that reconciliation made? Therefore, know for certain, for your everlasting and eternal consolation, that there is nothing shall be able to separate you from the love of God in Christ, nothing shall make a breach between God and you, who are the people of God. Every sin which in its own nature indeed makes a breach, is taken into the agreement that Christ makes with the Father; and if there should be such an objection rising in your hearts when you have committed a sin, now God is at controversy with me for this. A●k your he arts this question: Was this sin brought into the agreement of reconciliation, or was it left out? Did God accept of the reconciliation when this transgression was in the agreement? how can he then fall out again for this that was in his thoughts when reconciliation was made? But this may seem to be but discourse only, and therefore take a view of some passages of Scripture, whereby you shall see as clear as the light, that God's reconciliation to men, is one entire and simple act. This reconciliation being once made, there is no more quarrel and controversy that God should prosecute these persons reconciled. Look into the 9 Chapter of Daniel, and the 24. verse, there is a time mentioned of making reconciliation; if you look into the Prophecy, you shall therein see the effects that do accompany the reconciliation made. I have heretofore recited other effects unto you, but not this: Seventy weeks saith he, shall be determined upon thy people and holy City; for what? for the finishing of transgression, for the making an end of sin, and making reconciliation for iniquity, and bringing in of everlasting righteousness. Observe it well, when reconciliation is made, then there is an end of the matter that did breed and feed the controversy and quarrel. When there is a controversy of God against a person, the controversy must spring from the sins of that person; but when there is reconciliation made, there is a finishing of transgression, and a putting an end to sin. Take away the cause and the effect vanisheth of itself; but observe the Text a little more yet to show the unchangeableness of this reconciliation, when reconciliation is made, there is, saith he, in the next word, brought in everlasting righteousness. Righteousness, as you have heard before, is that that doth both beget, and feed, and preserve peace and reconciliation with God. So then, this fountain of righteousness must be drawn dry, before the peace that is made by this fountain can be wasted. How comes it to pass a Lamp goeth out, but because the oil is wasted that feeds the Lamp: so the righteousness of Christ is the oy● that feeds the reconciliation made: Either this righteousness must be spent, or the Lamp of peace cannot go out. But, saith the Holy Ghost, there is brought in upon reconciliation, everlasting righteousness; So that it is clear, when God reconciles himself to persons, they are reconciled for ever to him. Consider also that excellent expression in 54. of Isa. in the 9 and 10. verses: This is to me, saith the Lord, as the waters of Noah: For, as I have sworn that the waters of Noah shall no more go over the earth; so have I sworn that I will not be wroth with thee, nor rebuke thee any more; the mountains shall departed, and the hills shall be removed, but my loving kindness shall not departed from thee, saith the Lord, that hath mercy on thee. The very express words show the excellent qualities of that reconciliation that is produced by the bringing in o● a better covenant there spoken of. Mark it well, I beseech you, for there are admirable expressions in it: The thing God proclaims is this, That he will not be wroth; that he will not fall out any more with his people; and this thing the Lord confirms by an oath: as I have sworn that the waters of Noah shall be no more upon the earth: so have I sworn I will not he wroth with thee, nor rebuke thee any more. You see here the confirmation of it by an oath, and what can be more binding then the oath of God?  
Well, secondly, take notice of the continuance of this: He hath sworn, and will not be wroth, nor rebuke, but how long will not he be wroth, nor rebuke? Even so long as floods shall cease to drown the world. God hath sworn, that till the world shall be drowned with water again, God will not be wroth with his people; so saith the Text: As long as water shall not come upon the earth, nay longer, if longer may be, The mountains shall departed, and the hills shall be removed, but my loving kindness shall not departed from thee as much as to say, the loving kindness of God shall remain steadfast to the people reconciled to him, even longer than the mountains shall stand fast, and the hills unremoved. This I say is established by such a firm covenant, by such an oath, and out of the mouth of so glorious a Lord, that the hearts of God's people may be established and secure, that God will not be wroth with them.  
Object. But where as some may say the Lord speaks in this place, in the 17. verse, In a little wrath have I hid my face for a moment; therefore it seems it is not to be taken for such a perpetual forbearance of wrath.  
Answ. Consider, that all along this Chapter the Prophet speaks of the Church of God, in a twofold estate: he speaks to it one while as it is a wife of youth; and another while, as her breasts are grown: As a wife of youth; so the Lord for a moment hide his face; but as a wise that is grown up, so the Lord will not be wroth with her, nor rebuke her any more. The Apostle Paul doth most excellently expound this different estate of the Church, in the time before and after Christ: In the 3. Chapter of the Epistle to the Galatians, and the latter end of that Chapter, and the beginning of the 4. Chapter, There was, saith he, a time of minority, wherein, even an heir, being but a child, differeth nothing at all, in respect of outward carriage from a servant, though even then he be Lord of all. In the 4. Chap. and verse 1. to the Galatians, and this time of being a servant, is not for ever, saith the Apostle, but till the time appointed of the Father. Here, in respect of outward usage, during this minority, there is no difference between such a person, and him that is not an heir at all, but he is under Tutors, and Governors, that is, he feels alike of the rod, and still this is till the time appointed of the Father: See how the Apostle expounds the words, even so we saith he, while we were children in our nonage, were in bondage under the elements of the world; we did partake of the common calamities of the world, but how long was this? When the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of sons. There was a redemption, even in the minority of the Church, when the Church was at the youngest age, there was redemption, but not a redemption in respect of that which he speaks of here, that was a redemption from that condition wherein the heir did not differ from a servant; therefore, most properly, according to the coherence of the words, the redemption most properly and specially spoken of here, was a redemption from a condition wherein they did not differ from servants, into a condition wherein they should differ. So in the 54. Chap. of Isaiah, verse 8. there is such a difference in this two- fold estate of the Church, as is between a wife of youth, and a wife grown up; What is that, you will say? I answer, you know, even among men, they marry children when they are but two or three years of age; the child, she is a married wife, and yet for all this, while she is four or five, yea, six or seven years of age, she is used as one that is not married, there is no difference between this child and one that is not married, both are corrected, and both are whipped; but when she cometh to riper years of age, and hath the actual fruition of her husband, than she cometh to be freed from the rod, and receiveth all the immunities and privileges of a wife, which she, though a wife, did not enjoy before: And so in this Text, the Church as a child under age, and wife of youth, is visited for a moment, and there is a kind of hiding the face of God while she is as the wife of youth; but when the time of riper age is come, than this shall be as the waters of Noah to me; as I have sworn that the waters of Noah shall no more drown the earth; so have I sworn that I will not be worth with thee, nor rebuke thee. Thus beloved, you see, that God once reconciled, he never falls out with his people any more. It is true indeed, he doth chastise them, he doth correct them, but he never doth it in wrath, he never doth it in fury. In the 27. of Isaiah, and the 4. verse, speaking of his Church, that he would watch it night and day, he saith, fury is not in me; he hath no acquaintance with fury, in reference unto such persons. And therefore, although it be true, there may be afflictions, and these afflictions may be exceeding tart to the flesh; even when a person is grown, and when a Church is grown up; yet notwithstanding there is not wrath in these afflictions: Every son, saith God, I love, I rebuke and chasten: There is love even in chastisements, and the fruit of it is love, to take away sin. The end why God sends these afflictions, is not in wrath for sin, but to purge them from their filth. God takes occasion when his people do sin, to chastise them in love; but that chastisement is no fruit of the wrath of God, it is no fruit of the curse of God, nor sentence of the Law, but the tender compassions of a loving Father, that makes use of them for his children's good: There is as much reconciliation with God under the rod, as when persons are not under the rod: A father may love a child as dear when he corrects him, as when he gives him plums. It is thus with God, children reconciled to him, as he corrects a child committing a fault, he never whips him but there is fear he will commit it again; and therefore he doth chastise him to prevent a fault; He doth not punish him to pacify his anger for the fault committed. So God, in respect of the Church, for the purging of his Church, and for trial in these respects, he will chastise, and in chastising he will convey the Spirit of amendment to them; but in respect of what is done, were it not to have them purged for the future, he would never afflict his people for that which is past. So that, I say, though this be the great Objection that troubles men's spirits, they fall daily into troubles and afflictions, here is wrath and enmity, reconciliation is not firm, God is now fallen out; yet, beloved, know, that God is not fallen out with his people when he chastiseth them. No man under Heaven can suffer under afflictions, more than Christ himself did; yet, saith God, he is my beloved Son, not my hated Son, but my beloved Son, I afflict. It is true indeed, as the Apostle Paul speaks: No affliction at first seems joyous, but grievous; yet, afterwards it bringeth forth the pleasant fruits of righteousness to those that are exercised therewith. Consider this one thing; Can God pour wrath when he intends only the good of his people, to purge his people, to bring them as gold out of the fire? Certainly, what David had experience of, shall be the fruit of all the afflictions of all the members of Christ, though they be never so many, and great: Before I was afflicted, I went astray, but now I have learned to keep thy Laws. Whereupon he saith, that it was good for him he was afflicted. God afflicts to teach, God afflicts to draw home, God afflicts to refine and purge: You know, the Merchant doth not in wrath fling away his gold, when he puts it into the refining pot; it is no argument of less love, only he would have his gold tried and refined, and the dross taken away out of it: It is so with God; all the members of Christ, all that Christ hath prevailed for with the Father, they are the beloved of the Father, and the darlings of his soul, and his love ceaseth not; nay, his love diminisheth not to them when they are under the rod.  
One word of application, and so I shall have done: Is it so, beloved, that Christ is such an Advocate, that having such a strength of plea in his righteousness, he produceth such a good issue, as to bring at the last, reconciliation? In a word then, you know what to trust unto for your souls discharge and comfort: In many things we sin all; what should uphold your spirits, that your sins should not sink your souls? Here is held out unto you the great Supporter, the Righteousness of Christ, the Righteousness of God: I will uphold thee with the right hand of thy righteousness, Isaiah 41. vers. 10. fear not, be not discouraged; and why? the close of all is this; I will uphold thee with the right hand of my righteousness: If you go any where else for support, when sin is committed, your sins will sink you, and swallow you up, nothing can bear you up in respect of the weight of sin, but the right hand of his righteousness; that alone is the thing that must uphold your spirits; or nothing at all can do it; O that the Lord would be pleased to work upon your spirits, to betake yourselves to this support, and to fix your spirits upon the fullness of support and strength, that is, in this righteousness of his. When the Israelites were stung by the fiery Serpents, it was not the applying of a plaster could heal them, only the brazen Serpent could heal them, and nothing but the brazen Serpent. Oh, look upon the brazen Serpent, the Lord Jesus; look not upon any other plaster in the world, but him, to heal your wounded souls stung with the Serpent of your sins; though they may serve for other uses, yet they have not so much virtue in them, as to heal the sting of sin: Fix your eyes here, cast yourselves here, rest here, let the weight of your souls lean here: He that believeth shall be saved; he that believeth not shall be damned; He that believeth shall be established; he that believeth not, shall not be established. Oh, go not to Christ, as if there were not enough in him to answer your transgressions, that you must carry something else with you to him, that may be a help to your discharge; if ever discharge from heaven come unto your spirits, it is only the hand of Christ by his Spirit, that must bring it down to you; and nothing in the world can do it, but that discharge, as it is recorded in the Word of Grace, in things that come by relation unto men, and so are opened unto them. How can men be satisfied concerning the thing reported, but upon the credit of him that is the reporter, thereof to sit down satisfied by faith concerning the truth thereof? Let a man tell me never so good news, if I do not believe him, my spirit is not satisfied. So, concerning the discharge from sin, beloved, you hear it related from heaven: We have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins. Now, there is no way in the world to know that there is such a thing as an Advocate and Propitiation, but as it is revealed from heaven. The Apostle john: he indeed reveals it here; if he had delivered it merely as he is man, so it had occasioned suspicion and doubting, but as it is the revelation of the Holy Ghost, and of Christ himself by the Apostle, so we are to stick close unto it, and we shall find rest unto our souls, as we can credit the report of it; therefore as the Lord will work upon your spirits, take up your rest where rest is to be found; so your souls shall rest, you shall lie down and sleep in peace and safety, you shall sing and leap for joy; and you shall have all peace, and joy in believing. O that men would keep up the dying language of a Martyr: None but Christ, none but Christ, in matters of faith, and stability of spirit; in matters of peace of conscience, as well as in matters of salvation, And so I shall commend this word to the grace of God, in respect of the issue thereof upon your spirits.   

SERMON X  SOLOMON'S SONG, 4.10. 
Thou art all fair, my Love, and there is no spot in thee.  
THe Gospel of Christ being the great and invaluable treasure of the Church, the Helena for which the Church should contend; yea, the Sanctuary and refuge thereof; It hath pleased the Holy Ghost to present and hold forth this Gospel in variety, or change of raiment, as I may so speak; sometimes presenting the Gospel, as it were in a cloud, more darkly by Visions and dreams, when deep sleep was fallen upon God's people. Thus the Lord in former ages frequently held out the Gospel, especially in that notable example of Jacob, who, while he slept, had the Gospel preached unto him, in the vision of a ladder, that reached from earth unto heaven, by which the Angels ascended and descended; which Ladder was nothing else but Christ, by whom alone the sons of men do mount, from the lowest condition of Sin and Misery, to the highest condition of Grace and Glory. Sometimes the Gospel was brought forth to the Church with a mask upon the face of it, I mean, in hard Riddles, and dark Sentences, to exercise the wits of God's people; and thus among other times, the Gospel was presented unto Samson. You know the Riddle that was put forth, occasioned by a Lion shine by him, which being dead, there was a stock of honey in the Lion, which represented unto his thoughts, the admirable benefit and privilege of the preaching of the Gospel: Out of the eater came meat, and out of the strong came sweetness. It was nothing else but this; Jesus Christ the Lion of the Tribe of Judah, by death had a stock of honey, not only nourishing, but sweet to the eater. Sometimes again, the Gospel was presented, though not with so dark masks, yet with a vail over the visage and face of it, that though some of the beauty of it might be seen, yet in respect of the glory of it, in an obscure way; and thus the Gospel was exhibited unto the Jews in their types and shadows, and thus the Gospel was held forth in their Sacrifices, Temples, Tabernacles, Altars, Mercy-seat, and Incense, and the like: In all of which there was a general darkness; namely, a putting over the face of Moses a vail, who in that represented Christ the Mediator, as he was to be exhibited unto the people in those times; and yet, although for royalty and honour's sake, the Gospel was vailed; yet sometimes the Holy Ghost was pleased to lift up the vail for a moment, as it were, that there might some glance of the beauty of it appear; Even in those times, now and then, a Prophet would out with some admirable expression of the Gospel: But this was but as the breaking forth of light in a dark night. Sometimes again, the Gospel was presented in a Prophetical habit, and so it was held out, as it were, at a remote distance, that even an elevated and supernatural eye had as much as it could do to see it in the proportion of the Gospel. And this was the dispensation of the Gospel in the Prophets. Sometimes also the Gospel was presented under a parabolical habit; and thus it pleased our Saviour to exhibit it in his time, delighting much to see it in this dress: in so much, that all the Gospel he spoke, almost, was clothed in that habit; and so the kingdom of heaven was likened unto Leaven, hid in three measures of meal, and unto Mustardseed, and unto Treasure hid in a field, and so he goeth on, setting of it forth under all sorts of comparisons to illustrate it. Finally, the Gospel is presented sometimes without either vail or mask over it, in its own proper beauty, shining forth from the face of it, nothing at all hindering the prospect of it, in its own proportion; and thus was the Gospel presented unto the Disciples, when they said unto Christ: Now thou speakest unto us plainly, and not by Parables. Unto us that live now, at this present the Gospel of Christ is represented in all these variety of dresses together to administer the more delight. It is accounted one of the greatest pieces of honour in a State for a Prince to have changes of raiment every day. Now, the Lord will put so much state upon his Gospel, that it shall not always go in one dress or habit  
Now, the Text that I have read unto you, holds out the Gospel in Christ's own way, which was so much affected by him, I mean, in a parabolical habit. The most glorious excellencies of the Gospel, as it doth pertain to the Church of God, are composed in this Text: Thou art all fair my Love, there is no spot in thee. This text, as the whole song throughout, is nothing else but an elevated strain of discourse between Christ and his Church, or a song tuned to the highest note that ever song was sung; which discourse is an interchangeable speech between Christ and his Church; the Church acting her part first, in the second verse of the first Chapter: Let him kiss me with the kisses of his mouth; being amiable sweet discourse indeed: then she falls upon the high commendation of this love of hers, exalting the praise of her husband Christ above the sky, which kindled such a strong affection in her, that she seemed to be far from him, that she was not near enough unto him; she called unto him therefore, that he would draw her nearer unto him: Draw me, and we will run after thee, saith the Church. And that she may come the nearer, she begs of him, to tell her where she may find him in a nearer communion with him than yet she had. Hereupon, her part being ended, Christ he gins to tune his note to an higher strain, in answering the Church, than the Church began to him: If thou knowest not, O thou fairest among women, saith Christ; here after his commendation of her, he directs her where she may meet with him; by the footsteps of the flocks; by the tents of the shepherds, there she shall have him. And then he falls again upon the exalting and commending of her excellent perfections, by many and several comparisons: the Church by and by in the 16. verse, retorts the commendation that Christ gives unto her, upon Christ again: My Beloved is fair; Behold, my Beloved is all fair, and pleasant. Thus you see, here is a making forth of the praises of each others excellency, and of the high esteem each hath of other, each to other in their mutual discourse: Christ saith of the Church, Thou art the fairest among women; the Church she replies again, Behold, thou art fair; and thus they go on in admirable expressions of the praises of each other. I would be too large to run over all the particulars of the sweet intercourse between Christ and his Church Now in the Text, Christ retorts that commendation back again unto the Church, that the Church before had given unto him: Thus she having begun to fall into the high commendation of her love, he afterwards follows, O thou fairest among women; she retorts it upon him, Thou art fair my Love, thou art all fair. Well, Christ will not have it rest there, he will have the last word, as I may say, he retorts it back again to her, saying, in the words of the Text: Thou art all fair my Love, there is no spot in thee: So that here is an outvying, as it were, between Christ and his Church, which should mount highest in the praise of each other, extolling the excellency of each other unto the skies; the burden of the song being this still: Thou art fair; thou art all fair my Love. In the words themselves, you may observe in general, the high commendation that Christ gives of his Church, and unto the Church herself; in which commendation, you may note:  
First, the most gracious amiable title that Christ gives unto her, he calls her Love, the sweetest title a Husband can give a Wife; but there is an addition of one Article that doth mightily advance the indearednesse of Christ, in respect of the specialty thereof; namely, MY LOVE; thou art all fair, MY LOVE.  
Secondly, note here in the words, the matter of the praise, and commendation that Christ gives to his Church, it is expressed in that which is accounted most ; fairness; thou art fair; but in this matter of praise there is a double addition that doth exceed the praise the Church gives unto Christ before. The Church is not only fair, but all fair; Thou art all fair, my Love.  
Secondly, for the further illustration of this beauty, there is a second addition; Thou art all fair, thou hast no spot in thee.  
Finally, in the words you may note the time of which Christ speaks: Every man receives this Principle, that in glory in Heaven, there shall be perfection of beauty, in which the Church shall stand. But if Christ had spoken of the state of glory, he would have declared himself in the future Tense, Thou shalt be all fair my Love. But it is observable, Christ speaks here in the present Tense, of the present time of the Church, as he hath communion with her here in this world: Thou art all fair. There is a great deal of difference between the Tenses. It is one thing to say of a man, Thou shalt be rich, and another thing to say, Thou art rich. It is true, the Church shall be all fair in glory, and it is as true, the Church is all fair now: Thou art all fair my Love, there is no spot in thee.  
That these words are the language of Christ unto his Church, may appear to you, if you will consider.  
First, what is spoken before; there is the commendation of the breasts. Now, commendation of breasts hath reference to the Spouse; but most plainly it appears in the words that follow the Text, in the 8. verse, Come with me from Lebanon my Spouse, saith Christ; either they must be the words of Christ to the Church, or they must be the words of the Church to Christ; but they cannot be the words of the Church to Christ, for the Church doth not call Christ the Spouse; for the word Spouse is spoken in reference to the woman, and not to the man. You shall have it further cleared in the contents of the chapter, which show the drift of the whole chapter, the Author of the contents holds forth according to the Hebrew, where the Genders are more distinct then in our English; that these very words are the expressions of Christ unto his Church. Whereby you see that this is no new doctrine, neither is it set forth by any obscure person, being delivered by Solomon, or rather by Christ personated by Solomon, that the Church should be all fair and without spot.  
The Proposition is briefly this: That the Love of Christ is all fair, and without spot, You may remember, beloved, that I have hitherto at large endeavoured to set forth the Gospel of our blessed Saviour to you, in the first great part thereof (the Gospel consisting principally in two things, the negative and the affirmative privileges of the members of Christ their great privilege, and invaluable benefit, being, first, exemption from evil; and secondly, a participating of all good things.) All the discourse I have had with you hitherto, hath had reference principally to the former branch of the Gospel, setting forth to you the gracious discharge of the members of Christ from all miquity; and so consequently from all the fruits of iniquity in these words: And the Lord bathe laid on him the iniquity of us all; and I have further showed you, how the people of God, and members of Christ, do partake of such discharge as this is, which is the way of God, by which the sons of men, Believers, can have their portion, and their possession of this immunity: and that out of the Text of john: If any man sin, we have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins.  
It was in my thoughts, beloved, to have made present progress into the Text that I have 〈◊〉 unto you; but yet in some respect a necessary lies upon me to give you a brief touch of some things I have formerly delivered, by way of acquitting myself from injurious slanders. It is, and hath been my portion, and I know, not unknown to many of you, that while I have laboured freely, and by the assistance of the Spirit of the Lord, endeavoured to make known the mind of the Lord to the comfort and rest of the weary and heavy laden, I myself have not wanted my burden; yet, were it not for the Gospel's sake, lest that should receive prejudice, I should never open my mouth to vindicate a truth, as it doth concern myself, in so public a way. But as there hath been most false imputations laid upon me, in respect of the Gospel; so for the Gospel's sake only, I shall acquit myself publicly before you of such things as are most injuriously charge upon me. It hath been affirmed, and that by persons, who have gone for persons of credit, (and consequently the wound must strike the deeper, and the report must take the greater impression) it hath been given forth, I say, that in my discourse among you, I should deliver to you, that the active and passive obedience of Christ considered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Christ considered both as 〈◊〉 and man, that the active and passive obedience of Christ, in reserence to both his natures, hath not a sufficiency in it to make up a complete righteousness for us; and further, that the ground of it should be this; Namely, that Christ did not perform the several duties of the several relations wherein many persons stand; as the office of a Magistrate, and the relation of a Husband, etc. For the vindicating of myself herein, I shall repeat the matter I delivered before, and you shall also know the truth of what my judgement is in this thing; and then leave it to the Church of God, whether it be a slander or no. This I then said; that the active and passive obedience of Christ properly, are the actions and passions of the humane nature; for the divine nature is not subject to obedience, because there is not any superior to whom the divine nature should obey; neither is it subject to passion, God cannot suffer, and therefore doing the commands, and suffering the punishments, are more proper to the actions of the humane nature. And this humane nature is but a mere creature, and therefore the actions of it as a creature, cannot extend to a proportion answerable to the injury done by sin to God: For this cause, I say, as I said before, there must be an addition of virtue from the divine nature of Christ to make the active and passive obedience of the humane nature a complete righteousness. So that all I said is this: That the actions and passions of the humane nature, are not sufficient to make up our righteousness a complete righteousness, but there must be something of the divine nature superadded to raise up a righteousness proportionable to the transgressions we commit. And that expression concerning the not performing of duties of these several relations; I spoke it only to this purpose, to show wherein the humane nature of Christ in obedience, did not fulfil every thing in particular, which is the duty of a man; and that therefore the divine nature of Christ by the eminent dignity thereof, is, as I said before, to make up that righteousness a complete righteousness. Concerning this, whether it be truth or no, let the Church judge, according to the word: As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ as God and man, it is well known, I used not the word, neither had I the thing in my mind, nor in my tongue to the purpose they allege it against me. In a word, this I say, that Christ as God and man, hath in himself an absolute completeness of righteousness, for all the elect persons. There need not be a going forth from Christ to any thing in the world besides for a perfect righteousness.  
Secondly, there is another charge deep indeed, and I appeal to you that have frequently heard me, whether ever you have heard any such thing from me; Namely, that by way of inference I should deny Christ, How true this is, let the whole course of my Ministry witness, which altogether aimed and endeavoured the exalting of Christ above all the creatures in the world, and except my being so busy with this truth be become an occasion of so manifest slanders and false aspersions that are raised, I know not what should be the cause of them. But, beloved, how is it, that I should deny Christ? In that, say they, I deny repentance unto life. Now, whether ever I did so, I appeal to you that heard me: This I say, concerning faith and repentance unto life, in brief that neither faith nor repentance hath any efficacy of their own to produce life, but those that attain to life, in time the Lord giveth them to believe and repent indeed.  
But a third charge is ● more strange than all the rest, this I must touch also. I will name no persons, nor hint them; but my scope is to deliver plainly unto you, the truth of my own thoughts, and so lie under censure, or be acquitted. The charge is this, that I should affirm that an elect person should live and die a whoremonger, and an adulterer; and in all kind of propitanenesse; and, though living and dying in this kind of profaneness, he shall be saved. Which, how contrary it is unto the whole course of my ministry, ye are witness. I dare be bold to say, you all know it to be a gross, notorious, and groundless slander. You know, concerning this thing; an elect person being an elect person, it is impossible that such an one should miscarry, and not be saved. He that is elected unto salvation, either God's election must be frustrated, which is impossible, or this person must attain unto salvation. I think no man of those that have cast this impuntion upon me will deny it; but withal, this I said before, and so I say still. There is no elect person, suppose him to be capable, and come to years, shall die before he be called, that is, before the Lord give faith to this person to believe, and in some mea●ure frame this elect person to walk by the Spirit according to the ruse of the Sp●it. In a word, this person is changed in conversation. The principle is this: He that believeth shall be saved; and he that believeth not shall be damned: and, No●unclera thing shall enter into the Kingdom of heaven; every soul therefore, being elected, as it shall be saved at last, so is it, or shall in time be called and enabled to believe and walk as a child of light, If this be not true doctrine, than I desire my mouth may be stopped.  
Having thus endeavoured to take off those aspersions, though not in respect of myself; yet in respect of some of you, who peradventure may receive such things for truth, especially coming out of the mouths of such persons as those from whom the charge comes.  
Now, to the Text that I have taken to myself to handle; namely, Thou art all fair my Love, there is no spot in thee. I shall say but little concerning this latter branch of the Text, it having been all my work heretofore to set forth this immunity we have by the blood of Christ, the cleansing from all sin. I shall keep myself to the former branch: Then art all fair my Love. Let us therefore take into consideration these particulars, that will give some hint of the grace revealed here.  
The first is, who this Love is, of whom Christ speaks.  
Secondly, why this person that is so fair is here called my Love.  
Thirdly, what this fairness is that is appropriated to the love of Christ.  
Fourthly, what it is for the love of Christ to be all fair.  
Fifthly, when this time is, that this love of Christ is all fair: Thou art all fair my Love.  
I will begin here with the first; namely, who this is here, that is called the Love of Christ. The next words will unriddle the question, Come with me from Lebanon my Spouse. The love of Christ then here, is the Spouse of Christ. And, beloved, if you knew all, you would soon see what glorious, unspeakable and unsearchable excellencies are contained in this Grace, that the Church should be admitted into the bosom of Christ to be the very Spouse of Christ.  
There are two things very considerable by which you may perceive at the least some of the glory and excellency of this privilege, to be the Spouse of Christ.  
First, if you consider the inequality of the persons that are matched.  
Secondly, if you will consider the great privilege that will issue from such a match as this is. The word Spouse, you know, is nothing else, but a title of relation, in reference to a Husband. Now, I say, first consider the inequality of the persons matched, and therein you shall see an admirable condeseending and grace. I remember, in the first book of Samuel, when the servants of Saul came to David, to make mention of saul's mind concerning David's marrying saul's daughter, David was in a kind of astonishment, and amazement. And when they spoke to him of the matter, David replied: Seemeth it a light matter unto you, to be the king's son in law, seeing I am a poor man, and my father of a small house in Israel. This was strange news to poor ‛ David; What? presently to marry the King's daughter, and to be the son in law to a King, being a poor man as I am, is this a small matter in your eyes? Much more may we be astonished, that we poor miserable wretches should marry the son and heir of the world; nay, the Son and Heir of Glory. Shall this seem a light matter to you to be the Spouse of a King, to be the sons and daughters of the King of kings? It was an admirable witty expression of Abigail in the 25. Chapter of the first book of Samuel, vers. 41. when David sent messengers unto her, to commune with her, to take her to be his wife, Abigail in humility, replied to the messengers thus: Let thy handmaid be a servant to wash the feet of the servants of my Lord; a high strained compliment, if it had been a mere compliment: But it was real, so it doth express the great distance she conceived there was between herself and David; and therefore doth not spare to show her thoughts of her great unworthiness to be matched with Davi●k Let thy hand maid be a servant to wash the feet of the servants of my Lord. This is an office good enough for me, to wash the servants feet, and not to lie in the bosom of David; Why, what a great matter was this? she was as rich as Davil was; and you may manifestly see, she was very beautiful, and her stock and parentage was of as good a stock as david's; There was but this difference, a kingdom was promised to David, and he was anointed king, but yet, for the present, a persecuted anointed; but yet, notwithstanding, she admires the great condescending of David, that he should take her to be his wife. Oh then, beloved, what must be the condescending of the Son of God, the Heir of the world, and the express Image of the Father, and the brightness of his glory, as you have it in the 3. verse of the first Chaprer of the Epistle to the Hebrews; I say, for this great Heir, this mirror of Beauty, the brightnesle of the glory of the Father, to stoop to match himself to a creature; surely, I say it were a great condescending. But since he was so pleased to condescend so low, as to match himself to a creature, he might well have chosen the highest lineage of the creatures, the highest and most noble stock of creatures, he might have matched himself with Angels, but this makes his condescent more admittable; he descended lower, he took not upon him, saith the Apostle, the nature of Angels, but the seed of Abraham. And, beloved, were it to creatures, and the lowest of creatures simply, the condescent had not been so great, there may be some beauty in a country maid, though homely attired, as well as there may be in a great personage in richest apparel, being of great stock, and portion. Had there been beauty, though there had been no lineage nor noble blood, this were something; but as this blood became ignoble and traitorous blood, in respect of the first father's rebellions, and treason, so this traitorous blood could not contain itself within its bounds; but, as the Prophet Isaiah speaks, from the crown of the head, to the sole of the feet, there is nothing else but wounds, & bruises-swelling, and soars, and loathsomeness in blood, even such a blood, as that person is cast out to the loathing of its person, that no eye can pity: That Christ should take such a nasty beggar, such a beggar, as stinks above ground, as we may well say, in regard of its filthiness, that hath no sound part, but being full of botches and sores, and putrefactions, running over all parts, from head to foot; I say, that Christ should take such a creature, and no place should serve this creature but his bosom, his bed; and no communion, no fellowship serve, but the nearest communion and fellowship that possible may or can be imagined, even a communion and fellowship that extends itself to a kind of oneness, and highest degree of unity. Oh the astonishing greatness of the love of Christ! They are said to be one flesh, as Christ and his Church are set forth by the Holy Ghost, in the union between man and wife; so that, beloved, the Church as she is the Spouse of Christ, so she is made one flesh with Christ. You have some monstrous births in the world sometimes, that have had some deformed parts growing unto them, as you may see at this time in some place about this town, a young man with another youth, as I may say, united in him at his belly, whereby he is euceedingy 〈◊〉, and very 〈…〉 of it. and 〈…〉 by the anysomnesse of it; when, by that lise of him that bears it, becomes worse than death to him. Beloved, such were some of us; nay, such were all of us by nature, I, when Curist first took us we were such monsters, we were thus silthy, loathsome, nasty, ugly things. And though we were thus by nature; yet Christ hath admitted us, not only into his house, and now and then into his presence, but to sit continually before him; yea, to be his Spouse: He makes us flesh of his flesh, and bone of his bone; what a condescending is this? It is true, beloved, Christ he covenants, and accordingly he hath done this; namely, cleansed this person, after he had coupled himself to this person: But, I say, to take persons before this change, to take them in such a loathsome abhorred filthy condition, and make them one with himself, is so strange a condescending, that all the world is not able to purallel it, shall I say? no, not come near this act of Christ: A king may, peradventute, sancy some worthiness, some beauty, something or other that may be pleasing to him in a beggat, and marry the beggar for that he fancieth to be of worth, and delight in het; but, beloved, hoy, could Christ cast his love on such persons. Whom he knew were 〈…〉 when Christ 〈…〉 them, than they 〈…〉 in the face of Christ, being full of enmity, 〈◊〉 and rebellion, even bitter enmity against, 〈◊〉, flinging from him as the greatest enemy in the world? Beloved, by nature, every person, till Christ himself tame that person, hath a spite against Christ, and sights against him, and is so full of malignity against him, as to cast dirt even in the face of Christ; and yet for all this inequality and disproportion between Christ and the Spouse, Christ makes this person, this loathsome wretched person, this rebel and traitor, his Spouse.  
Now, beloved, if the Lord will but open your spirits, to look into this inequality, and disproportion, and see not only the distance, but even the extreme contrariety between Christ considered as he is in himself, and you in yourselves, how can you but break forth into admiration and amazement, even to astonishment?  
It was a notable expression of john, in the 1. Epist. Chap. 3. as I take it, vers. 1. Behold, saith he, what manner of love this is, that the Father hath snewed unto us, that we should be called the sons of God? Now we are the sons of God; and yet doth it not yet appear what we shall be. He gins with this note of admiration, Behold, and he follows it with an interrogation, as not being able to answer it himself, What manner of love is this? why, wherein expressed? That we should be called the sons of God. This is a great love, and yet ye know that sonship is a relation below a Spouse; How then should we break forth, if it were possible, into a higher admiration than ever john did, and say: Behold, what a manner of love is this, that we, poor miserable creatures, should be called the Spouse of Christ! Now we are the Spouse of Christ; yet doth it not yet appear what we shall be.  
It remains we should consider, secondly, the privileges of this relation, and therein see the great loving kindness, and unsearchable goodness of our God, that is pleased to match his own Son unto us, and by such a match to make us partakers of such excellent and glorious privileges and immunities. I will but name them:  
First, as we are the Spouse of Christ, so we are the children of God; he that marrieth the king's daughter, becometh the king's son by that match: but that is not all.  
Secondly, by this match we become heirs; if sons, than heirs, heirs of glory, coheirs, and joint-heirs with Christ; a great privilege, if you consider of all the wealth and siches you have by Christ.  
Thirdly, this Spouseship entitles the Spouse of Christ, to all that ever Christ hath; it entitles her to all the honours of Christ; it entitles her to all the communicable titles of Christ.  
Fourthly, this Spouseship secures the Church the Spouse of Christ, from all arrest, from actions, and all suits, let the debt be never so great, the creditors cannot come near her for one farthing; I say, the consideration of this will add also to the exalting and magnifying of the exceeding riches of the grace of God in Christ to men, to show what a blessed condition this Spouseship is to those that are strangers unto both; hearing the Love of the Church to be the chiefest of ten thousands, may by the power of the Spirit of the Lord, be won to seek after-him; it was the very same case in the Canticles, The daughters of the world say unto the Spouse of Christ, hearing her so extol her love, What is thy beloved more than other beloved's, that thou chargest us? Oh, saith the Church, My Beloved is white and ruddy; my beloved is the chiefest of ten thousands; now, when they had heard of the excellencies of Christ, they began as last to have their affections taken too, and to say, Whiterh is thy Beloved gone, that we may seek him with thee? Even so it may pleave God, when by my endeavour the excellencies of the privileges of the Spouse of Christ are set forth, and the gloriousness of the privileges of the Gospel manifested; I say, when these appear, and when Christ as the chief of ten thousands, is declared, some may seek after him, yea, and embrace him with joy. But I cannot stand now to speak of them; but hereafter, God willing, if I shall have further opportunity.   

SERMON XI.  COLOSSIANS 1.18. 
And he is the head of his body the Church the beginning.  
THE Apostle, after his supersciption and direction of his Epistle, wherein he makes mention of his commission for the exercise of his Apostolical office, and after his Apostolical benediction given unto them, comes to give an account of the cause of the writing of this Epistle. It was this; namely, he had received comfortable intelligence and information from Epaphroditus, a Minister of the Gospel, that had loboured among these Colossians of their receiving the faith, and of their love to the brethren. This was glad news to the Apostle; and therefore he tells them, that he was not unmindful or backward to return thanks and praise to the Lord for so good a work begun in them, and for the joy he had received by the work among them, and also to pray for them, making mention of many particulars he sought of God on their behalf; namely, That they may be filled with the knowledge of his will in all wisdom and spiritual understanding; closing up in thankfulness, in remembrance and rehearsal of the fountain and rise from whence all that grace and goodness received, flowed and sprung, and that is the dear Son of God, in the 13. verse. Having thus let himself into his own way; namely, the mentioning of the dear Son of God; he takes the opportunity from an apt connexion, to go on according to the main discourse of this Epistle, wherein the Apostle first sorts his materials, and then he falls upon his business. The two main matters he deals upon, are, first the foundation, and that is the Son of God, expressed in the 13. verse: Secondly, the structure raised upon this foundation, and that is redemption through his blood, even the forgiveness of sins.  
Here is the distribution of his matter. Now, by and by, having sorted his materials, he falls to work; beginning first with the foundation, which he polisheth, that he puts such a lustre upon it, that it shines even like the Sun; yea, more glorious than the Sun in beauty: He sets forth Christ the foundation, in so many aimable considerations, as to ravish the world. And the Apostle at the 15. and 16. verses, gins to show his faculty and expertness in this great work, that Christ did entrust him withal; namely, to be a wooer in the behalf of Christ, to win people to him, as in a former discourse upon this place I have told you; and therein, I say, the Apostle doth most Rhetorically hold forth every thing that is of a winning and desirable nature to draw forth the love of people unto Christ. If people look for beauty, and that catch men, the Apostle tells us here, that Christ is an admirable piece of beauty, there is none like to him, saith the Church in the Canticles: He is the chief of ten thousands; but, behold, the beauty the Apostle mentions here: He is the Image of the invisible God. In the Epistle to the Hebrews, in the 1. chapter, and the 3. verse, he speaks more fully to the business: He is the express Image of his person, and the brightness of his glory. Here is a face for you, if you be enamoured with beauty, there is none like him. Yea, but some they look for parentage, one of Noble blood, and of a great House. As they would have beauty, so they would marry into an honourable Family. Well, the Apostle will tell you here is a match for you with a witness: Here is beauty, and a good race too. He is not only the express Image of God, but he is the first born of God: The first begotten of every creature; nay, the dear Son of God. In the 15. verse of this chapter, here is a stock for you of the highest kindred in the world; he is, the heir of glory, the heir apparent, that if you will match for honour, if you will match into a great House, here is beauty and honour too. Yea, but you will vay, it may be, he may be in disgrace, it may be he hath no authority and power, and ability; we would have one that hath authority and power, and bears rule. Christ, he is called such a one too; the whole sovereignty of the world is at his command and disposal: as you would have it to be, so you have it, in the next verse. In vers. 16. All things were made by him, saith the Apostle, whether things in heaven, or things in earth, visible, or invisible, principalities and powers, thrones or dominions, all things were made by him, & for him; as much as to say, every thing is subject unto him, every thing bows their knees to him: And in 2 Philip. he hath a name given to him above every name; that, at the name of jesus every knee should bow, whether things in heaven, or things i● earth, or things under the earth. Tell me one that hath greater power and authority than this i● If you will therefore match with advantage to the purpose, here is a match for you, saith the Apostle. I, but some will say, He may have honour enough himself, but it may be he is a niggard, I may be kept hard enough, and poor enough; Is he bountiful and free? Beloved, the Apostle tells us in Colos. 2.10. First, what he hath; he is not only honourable, but rich also: In him dwelleth the fullness of the Godhead bodily, saith he. What is that to me, some will say, he may hoard it all up, I may have little enough of it. No, saith the Apostle, we are complete in him. Here is the fullness of the Godhead, and ye are complete in him; he cannot abide to keep any thing to himself: In this he is a Housholder with a witness; he cannot eat his morsels alone, he must impart that he hath. The tender mother, if she have but a bit, the child must have half with her, and participate thereof. And therefore, in the 1. of john, he is full of grace and truth, saith the Holy Ghost, and of his fullness we have received grace for grace. What better Husband can you desire in the world, then to have his whole purse at your command? You are not at stint and allowance, you may draw till you are weary, there is no shutting up of the chest of his treasure; he is a Fountain set open for you.  
But to draw towards our purpose: There are two offices the Holy Ghost is pleased to acquaint us withal, proper unto Christ as an encouragement to win people unto him. The first is general, in respect of creation and providence over the whole world; the second is peculiar and special, over the Church alone, that is the office mentioned in the Text: He is the head of the body, the Church the beginning.  
In the words you may observe with me, a Proposition, and an Eposition, and Interpretation; or an Allegorical Proposition, and the exposition of the Allegory.  
The Allegorical Proposition is, He is the head of the body.  
The interpretation of it is, He is the beginning of the Church.  
In the words, note whose office this is, that is here spoken of; it is he that is the Head, even the Image of the invisible God, the dear Son of God.  
Secondly, note the office itself, what that is. It is Headship; He is the Head of the Church; He is the beginning.  
Thirdly, note among whom this office is executed, and for whose use he doth execute this office, that is, the body, interpreted to be the Church, the several members of Christ. I will not set down any other Proposition, but what the Apostle hath stated in the Text, using his own words, Christ is the head of the body, the Church the beginning. A head, and so consequently a body, admits of a threefold consideration: Sometimes it is taken naturally, and so proportionably it hath a body consisting of natural members. Sometimes a head is taken politically, and so proportionably it hath a body politic. But here it is taken spiritually for a spiritual head, and a spiritual body: Christ is the head, and the Church you see, is the body, so that this is here a mystical body. And the Church is called a body, not that it hath a completeness without a head; but in reference to the head, it is called a part of the whole. A body and a head is but a complete body indeed. Sometimes the body goes for a part, and sometimes for the whole. Here it is taken for a part only: But that we are to insist upon is this.  
First, to take into consideration, who this is that is the head.  
Secondly, what this office of Headship doth import unto us.  
Thirdly, how this Head is furnished to the office that is proper for a head to a body.  
Fourthly, and then, as time will give leave, we will have a word or two of application.  
First, who this Head is; You will say, we need not ask the question, it is confessed by all it is Christ. It is true, it is so; but yet there is a mystery in it, and peradventure, the thoughts of many persons are something more confused in the apprehension of Christ, as he is Head, than haply they might be. And it may be there might be a more clear apprehension of Christ considered as he is Head, than yet there is among us. I will therefore as clearly as possibly I may, state unto you, under what consideration Christ is to be considered, being head of his Church, or of his members. Note, for the making way to this, that there are five very distinct things in Chrirst; I say, all five distinct one from another, and all of them, as you shall hear in the closure, concur together in Christ as head of the Church.  
First, in Christ the● is the one only divine nature and Godhead; there is no God in the world, but the God that Christ is: This is worth your consideration, for the minds of men are apt, frequenty to 〈…〉 so between God and Christ, as if God were one, and Christ distinctly another 〈…〉 Gods when as the truth is, there is no other God 〈◊〉 the world, but what Christ himself 〈◊〉 My Lord and my God, said Thomas, speaking to ●hrist. And in the 2. chap. or this 〈◊〉 to the Colossians, vers. 9 the Apostle saith th●● in 〈◊〉 dwells the fullness of the Godhead bodily: In the beginning was the Word, and the 〈◊〉 was with God, and the Word was God. In 〈◊〉 1. chapter of john: and the 1. vers. Christ is God, there is but one God in all the world, and therefore you must know, that you are never to separate in your thoughts God from Christ. Always as you look upon Christ, so look upon God; or, as you look upon God, look upon God no otherwise then as he is in Christ, as if there were another God, besides what Christ is; for there is no such thing.  
Secondly, besides the Godhead, there is the eternal, ineffable personality in Christ, as he is God, so he is the Son. And in this, though we cannot fathom the difference, yet certainly there is a personal difference between the Fatherhood and the person of the Son: There is but one God, as I said before, but the persons are three; the Father is one, the Son is another, and the Holy Ghost is another: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one. Now, the Father and the Son and the Holy Ghost, are not all one personally, but the Son is the Son, and the Father is the Father. But the Godhead of the Father, and of the Son is one, that is the true meaning; there is a difference between the person of the Father, and the person of the Son; but this matter is not to be pried into by humane wit: For this of all the mysteries in Scripture, is the pure object of mere faith; there is no humane way to illustrate the difference between the eternal Fatherhood and the eternal Sonship.  
Thirdly, in Christ there is a distinct human nature, that is, as this man is not that man, such a distinct individual human nature Christ hath, having a peculiar soul and body of his own; that which was born of the Virgin Mary, and suffered upon the cross: distinct, I say, from our individual souls and bodies.  
Fourthly, in Christ there is to be considered an ineffable and incomprehensible hypostatical Union of the divine nature of the second person in the Trinity, and humane nature in one person. There is difference between the being of God, and man, considered severally, and the being of Christ as Mediator. The Godhead of Christ is not the Mediator simply; the Manhood of Christ is not the Mediator simply considered: But God and man in one person, as we call it, is the Mediator.  
Finally, Christ is to be considered not only personally, as he is God and man being one individual person by himself; but Christ is to be considered collectively, that is, he is not only Christ as he is one person of himself; but he is Christ, as he himself in that one person is ●nited to the persons of all the elect in the world. He and they make up but one collective body.  
In brief, there is a kind of trin-union in Christ, The divine union which makes the Father and the Son one. The personal union, which makes the divine nature, and the human nature one. The mystical union which makes Christ the Mediator, God and man, one with all the members of Christ jointly. You know, that in respect of the last consideration, Christ, as he is collectively considered, consists of his own person as head, and of all the elect as members; so that in some sense Christ cannot be said to be separated, but hath his members knit unto him. A headless body, or a bodylesse head, are equally both of them imperfect. If the Church be separated from Christ, or Christ separated from the Church, he should in the last consideration be imperfect. Now in this Text, the Apostle speaking of Christ, doth understand him in the last consideration I have spoken of; namely, as God the Son united to the humane nature, or rather uniting the humane nature unto himself; as these two natures in one person are united unto the Church or members of Christ; so Christ is the head. It is true, sometimes you have expressions of Christ's own speaking, by way of subjection: My Father is greater than I: And, I came not to do mine own will, but the will of him that sent me; which phrase of Christ, being not rightly understood, doth occasion in the thoughts of men, some conceits, as if God were a distinct being from Christ; that Christ makes God here greater than himself, whereas the truth is, there is, as I said before, no God but what Christ is. Christ doth never acknowledge that the Godhead of his Father is greater than his own Godhead: For, the Father and the Son is but one in the Godhead and divine nature; and therefore, when Christ in his speech hath reference unto God, he hath but reference unto the divine nature that is un●●ed unto his humanity, and the very nature of God is within himself; and there is no other but what is within himself. Therefore there is no distinct God in the world, but 〈◊〉 God that is become man, and is now called Christ. Therefore you are never to look upon Christ, but as he is the complete only true God. What need all this discourse, you will say? I answer, You must have Christ set forth in this consideration, or else you shall never be able to reach that he is the head. Therefore the consideration of the second thing will c●●er the usefulness of the first. What this Headship is the Text saith: He is the beginning, that is, the root and spring from whence things have their first being. Now, mark, beloved, either the Apostle must speak false, when he saith, he is the beginning; or else you must consider Christ, as the only God. All the world grants God to be the beginning of all things; therefore, if there be any thing in the world that should be the beginning of being besides Christ, he himself cannot be the beginning of all things; therefore for the maintenance of this prerogative of Christ being the beginning and fountain, he is to be considered always as the only God. Now, this word, beginning, doth import unto us, that Christ is first the beginning of being: and secondly, the beginning of well being: He is the beginning of being in general; All things were made by him, and without him there was nothing made that was made, John the 1. As ●ere in this 1. of the Colos. All things were created by him, Whether visible or invisible; principalities & powers, thrones or dominions.  
The main thing the Apostle drives at is this: that Christ is the beginning of the Church, that is, Christ is the beginning of them being members of himself. Every member of the Church of Christ received his first being from him, and only from him, and from none other. Consider the original beginning of them, even in eternity itself, if it may be properly called a beginning, it hath its being from Christ himself. Mark the Apostle in the 1. chapter of the Epistle to the Ephesians, 2. and 3. verses: Blessed be God the Father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him, before the foundations of the world were laid. This expression may seem to some, to import a difference between God and Christ or something distinct one from the other, as if Christ were the subject in whom persons are chosen, and God the Author, by whom persons are chosen. But, beloved, properly there is no such thing as Christ distinct from God, so as if he were not God. If God be in Christ, than it is Christ himself, as he is God that doth it. And therefore, if you will mark the expression well, it may be, you shall see that it is Christ himself hath chosen us. I confess, the words may have a double reference, either to the Father, or to Christ; and according to this second reference, Christ may be conceived both the object, and the fountain too, in whom you are chosen; and the expression, perhaps, will bear both: According as he hath chosen us in him; that is, according as he in him chose us. But howsoever, all comes to one effect, the Father and the Son being one God.  
Secondly, to come down to particulars: Christ is the beginning of a present possessive being, as persons are members of him. He is the beginning of a possessive being, or being in possession. Consider the first thing in the being of a member, that is life; life, as it is spiritual, and so peculiar to a member, hath its first rise from Christ himself: mark the expression in the 2. chapter of the Epistle to the Ephesians; He hath created us in Christ jesus, unto good works, whereto he hath ordained us, that we should walk in them. You are created of God in Christ jesus to good works: or, God in Christ hath done it. The very selfsame phrase and expression that the Apostle useth there to the Ephesians, he useth again in the 2. Epistle to the Corinthians, chap. 5. and verse 19 Namely, that God was in Christ, reconciling the world unto himself. The truth is, It pleased the divine nature to unite the humane nature to itself, and so to manage the affairs of the Church in those two natures so united; not as if God gave out some of himself to the humane nature, and reserved some of itself to itself; but the whole divine nature gave up itself, though only in the second Person: God was in Christ, as much as to say, whole God, the divine nature assumed a humane nature, and so makes up a Christ. And thus God is in Christ, reconciling the world unto himself: You shall see in the Apostles expression elsewhere, that the beginning of life in a member of Christ flows from Christ: Your life is hid with Christ in God. It is such another phrase as the two former: It is hid with Christ in God; that is, it is hid in that God, who by being man, is become Christ: For that is all the difference, between God and Christ; all the difference, I say, is between God simply and absolutely considered in himself, and God considered as ineffably united to the humane nature. God, I say, thus united, becomes Christ; and so in such a union is reconciling the world unto himself, and takes the Church, who is his body. The Apostle tells us further, Now I live, but he presently checks himself; yet not I, but Christ lives in me. Christ is the soul of the body, and as the body without a soul is dead, so a person without Christ is dead.  
I will not dispute that needless dispute of the Philosophers, whether the soul be seated in the head principally, or in the heart, but this I am sure of, the life and soul of the Church is in the head of the Church: I am the way, the truth and the life; he is the life of the soul of man: as the body without the soul is dead; even so, if there could be such a thing, as the body of the Church without Christ, that body were but a dead thing. It hath all animal virtue from him alone: It hath all life in all respects from him. Take life in the first fruits, in its sense or motion, all spiritual sense, all spiritual motion, all spiritual actions, and activeness for action, receives being and beginning only from Christ: He is given for a covenant to open the blind eyes. All eyes are blind till Christ opens them; there is no seeing till the body receive sight and seeing from the head. The head causeth us also to sinell; as well as to see, the sweet savour of the ointment of Christ, that makes the Virgins love him: Because of the sweet savour of thy ointments, therefore do the Virgins love thee. Now, this savour, the smell thereof, being as the smell of a field that the Lord hath blessed, to smell this, is the sole work of Christ himself: So also the spiritual taste, to taste how good God is, to relish the fatness, and marrow, and sweetness of the spiritual wine well refined upon the lees, is all by the power of Christ, and hath its being from Christ: So all our feeling, to feel comfort, joy unspeakable, and glorious, all is from Christ; Christ opens our eyes, he boars the ears, he causeth us to smell.  
You will say, all this is the work of the Spirit; why do you say it is the work of Christ? Mark what John saith in the 16. chapter, the words are these: He, that is, the spirit shall glorify me: For he shall receive of mine, and he shall show it unto you. The Spirit himself, as he dealeth with the members of Christ, is the agent of Christ proceeding from Christ, communicating that that is Christ's to those members. So that the Spirit is, as it were, the conduit-pipe, through whom the fullness of the fountain conveys itself, and runs forth to every member. The Spirit is as the veins and nerves in the natural body. The blood, you know, hath its fountain from the liver: but the veins carry it into every part of the body: And as the natural eye cannot see, except the nerves feed it with visive spirits; so neither can any eye behold the secrets of the Lord, the hidden things of Christ, such as he thanks his Father, he reveals unto babes, while he hides them from the wise of the world, except the Lord Christ do feed the members with his own Spirit. It is not the eye that doth discern and see of itself, but the spirits that do come from the head, cause sight by the eye: For there may be an eye, and no sight; where a want of these spirits are. Look over all the Book of God, and you shall find, that there is no action that comes from the Spirit, but Christ is the head and spring of it. You shall find the strength and hearts of people fail when he withdraws himself. It is he that is the strength of them for ever: Fear not, saith the Text, be not dismayed; I will uphold thee, I will strengthen thee. There must needs be miscarriage for want of power, except Christ come with his strength and power to uphold. Therefore, when Paul exhorts those to whom he writes, to work the works of the Lord, he gives them this counsel: Be strong in the Lord, and in the power of his might: and again, saith he, Put on the whole armour of God. Now it is a vain thing to think of taking up of arms, except there be strength to manage them. Saul thought David to be a puny, when he was to sight with Goliath, and had no regard to him, although he might have good armour on; he was too little a man; What Saul thought of David, is true of all the whole armour of God, it is to no purpose, except men be strong in the Lord, and in the power of his might. And therefore, when Paul was in a straight, he begged, and begged again, to have strength given, though he had not an answer to his mind, yet God told him: My grace is sufficient for thee; My strength is made perfect in weakness. All persons are weak, but as they have strength in Christ. Yea, there is no strength but what is his, and is sent by him. Let me tell you this, and I beseech you consider, they that have Christ for their head, they have an infinite advantage above the closest hypocrite in the world, although he go never so fare: All he doth is but from a weak principle; Christ is not the principle of that he doth: but he that hath Christ for his head, he hath a spring of fullness. The Holy Ghost tells us; He is full of Grace and Truth; and, in him dwells the fullness of the Godhead bodily: and, It pleased the Father, that in him all fullness should dwell: So that you may plainly see, that the preaching of Christ as head, and setting up of all the glory of Christ, is not the preaching of licentious liberty to men. He that can win a person to be a true member of this head, that is Christ, he brings that person into a fat soil; he transplants him from a barren soil, from a rocky soil, into a rich soil; whereby he come to abound in all manner of fruitfulness. And certainly, beloved, fruitfulness will be more abundant, as the soul can apprehend itself by true faith to be a part of this head: For, the head will communicate that the soul itself cannot contain itself in its own bounds: The love of Christ constrains me saith Paul, he can do no otherwise; he that is driven must needs go: Christ he drives, and makes himself a way into his members; he breaks his own way into them, and so sets them on, and puts them forwards.  
Then again, Christ being the beginning of all our being, he is the beginning also of all prerogatives & privileges whatsoever the Church of Christ hath; they have no privilege but as it flows from the grant of Christ: As first of all, Justification; even Justification itself comes from Christ.  
It may be that you will object, that the Text saith, that God justifies the ungodly, and how then doth Christ justify them?  
I say still as I said before: That which God doth, Christ doth; God is still in Christ; God doth nothing, but Christ doth all things. All the Father hath, he hath given to the Son: The Father judgeth no man, but hath committed all judgement to the Son. The meaning, I take it, is this: God, as he is simply one divine essence in himself, he doth in this simple consideration of himself, not manage any thing in this kind: but all that ever he manageth, he manageth in his Son; and this Son, as he is become man. So that whosoever they are that are justified, they are justified by the Son; and whosoever come to the knowledge of Justification, they attain to the knowledge of Justification also by Christ: We have not received the spirit of the world, but we have received the Spirit that is of God; that we may know the things that are freely given us of God. Now, this Spirit of God, is the Spirit of Christ: So then, the knowledge of the things freely given us of God, is by the Spirit of Christ. Nothing can acquaint the soul, and satisfy it of a portion and interest in Christ, and being a member of Christ, but by the Spirit of God; that must resolve the case at last, do what you can. Every thing is dumb and silent: but as the Spirit of God doth speak. The Word of God, and even the word of grace, is a dumb letter, but as the Spirit of the Lord doth speak in it, or with it; and so of all things in the world. And therefore, beloved, know, you run into those two great evils the Holy Ghost speaks of in Jeremiah; the forsaking the fountain of living water, and, the digging to yourselves cisterns that can hold no water; while you forsake Christ the spring & fountain, and go to pump and fetch any thing you take from any thing besides him: If you run to creatures, you make not Christ the beginning.  
You will say, you suppose Christ to be the beginning in all, and you believe him so to be. But, I say, Is this a good supposition of Christ, when he is not thought of, shall he be but supposed? and shall services be set up to take up all the affections, and all the suits and plead of your hearts? How hath Christ all the priority? In the 18. verse of the 1. chapter to the Colossians, he is said to be the head of the body of the Church: That he might have the pre-eminence in all things. Why do people then run to other things, and magnify, and extol, and exalt other things, while Christ shall not have a good word? Nay, people are afraid to speak out of things that are Christ's, for fear of giving liberty to people to sin, and charge people to take heed of the setting forth of Christ and Grace by him, as a dangerous Doctrine: So seldom daring to speak of the excellencies of Christ, and of the excellent privileges and benefits that come by and from Christ; nor of the freeness of those things that are conveyed to us, in, and through Christ. And why? Oh! this will make men run out into all manner of licentiousness and profaneness, without control; and so Christ shall be suppressed, for fear of giving liberty, and in the mean while other things shall be set up above Christ: the divine Rhetoric of Repentance, and Humiliation; the prevalency of tears to wash away sin, and our conscionable walking will commend us to GOD at the last day. Here must be a magnifying of man's righteousness, and when these things come to be examined, they are but rhetorical expressions. Beloved, God grant that our Rhetoric may advance him, that is to be advanced, and keep all other things in their own places, that are to be kept low, that nothing may have the preeminence of Christ, Christ being the head and the beginning of all things; that the people of God may go with their buckets to the wells of salvation, and draw waters of life from thence, and not run to muddy puddles. The zeal of the Lord, I mean of the Lord Christ, who hath so magnified the riches of his grace to the Sons of men, should eat up your spirits, & raise up your souls against every thing that doth raise itself up, to exalt itself above Christ. If Christ be not the beginning, but something else, let that have the preeminence; but if Christ be the beginning let him have the preeminence: as Eliah once said to the Idolatrous Israelites that had fortaken the Lord, & had set up the works of their own hands instead of him; If Baal be God, then worship him; but if God be God, then serve and worship him: So I say, at this present unto you: If you will acknowledge Christ to be the beginning, let it appear in the setting of him up above all other things in your hearts and thoughts. Make him your sanctuary, make him your refuge, wait upon him for all things. Why are your hearts so cast down? It may be corruptions prevail within you; fear not, Is not there enough in the fountain to refresh thee, and supply thee with strength against them? Doth Satan seek to overcome you by his temptations, & like a roaring Lion, seek to devour you? he is able to tread down Satan under your feet. Beloved, will you starve in a Cook's shop, as they say? Is there such plenty in Christ, & will you perish for hunger? You will answer, it may be, you would close with Christ, you would go to Christ for supply with all your hearts, but you dare not, you are afraid Christ will reject you, if you come to him. Beloved, come to Christ, & Christ will not cast you off. Is there any thing in the world you would have? would you have joy and peace? come to him, and the God of peace will full you with all peace and joy in believing. Would you have your iniquities subdued? come to him, and sin shall not have dominion over you, saith the Apostle: for, Ye are not under the Law, but under Grace: For it is the grace of God that brings salvation: salvation from sin, as well as salvation from wrath: And, this Grace of God, saith the Apostle, will teach you to deny all ungodliness, and worldly ●usts. There is no greater motive in the world to encourage man to venture upon any thing that Christ puts him upon then this; That he hath Christ to enable and to lead him through it. In the mean time give me leave to ●ut one caution to you: Christ, I say, being the head, and as the head being the beginning, the supplier of all things pertaining to life & godliness; if there be any person that either now, or at any other time make these most despera●● conclusions from any thing that they have heard, as that they may continue in sin, and that they may go on in iniquity, Christ hath died for them, let them sin as much as they can, they cannot outsin the death of Christ. If there be any person that do charge any such untruth upon any Minister, and will collect such blasphemies from the Doctrine of the Gospel o● Christ, let them know, that God will either bring them to see the greatness of their folly, 〈◊〉 to be ashamed of it; or, for aught I know, the● may have their deserved portion in the lowe● part of hell. I dare be bold to say, there is no● people under heaven, who are so prejudicial 〈◊〉 the Gospel of Christ, as such stumbling blocks are; nor unto trembling hearts that would fai● close with the free grace of God in Christ, a● such persons that take liberty to sin, that grac● may abound, causing the Gospel to be evil spoken of, and detested, causing that scandalous name to be raised upon the Gospel, that it is a doctrine of liberty. Beloved, as he that hath called you is holy; so you that are called, 〈◊〉 ye holy in all manner of conversation; and 〈◊〉 he that hath called you, will make you holy 〈◊〉 he is holy.  
First, in a word, here is matter of exhortati●●; if Christ be the head and the beginning of ●●l things, look up to the head, suck at the head, raw from the he● let nothing draw you ●om the head.  
2ly. Here is matter of consolation to all the members of Christ, as long as the head hath in self, the body shall never want. Such a head ●hrist is, that hath all fullness in him, he can ne●●r be drawn dry; Christ is not as the springs ●●b speaks of, brooks that fail in summer, but ●is spring is of such an excellent nature, that he ●akes an everlasting spring in the heart, whereto he pours himself: so saith he, He that drin●●th of the waters that I will give him, shall never ●irst again, but the waters shall be in him a well, ●ith Christ, bubbling up unto eternal life. Know assuredly, & be confident of it, God must cease 〈◊〉 be God, before there can be a lack of supply 〈◊〉 what is useful for you. Christ is head, & as he 〈◊〉 head, he is God as well as man. God himself ●en must be drawn dry, before you shall want ●ny thing that is good for you. Therefore let Sa●●n & all the world set themselves against you, ●●u shall never have cause to say, all the springs ●e dried up, now there is no hope of any more apply; for certainly the Lord will maintain & continued that which he hath undertaken: I am ●d and change not, therefore ye sons of Jacob are consumed.   
FINIS.