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^  PRINCETON,  N.  J.  '^* 
 
 Collection  of  Puritan  Literature. 
 
 li 
 
 f  f/  /  f  f  ff/' . 
 
n 
 
 I 
 
m 
 m 
 
 mmmmmm^  mmmm^mm  m 
 
 G    TT 
 JljL 
 
 Th( 
 
 FROM 
 
 HEAVEN, 
 
 Difco^erin^ 
 
 ^FouNTAiNE  Opened. 
 \Angels  Acclamations, 
 
 Churches  Kiches. 
 
 Rich   Povertie. 
 
 ^^ 
 
 In  foure  T^reatifes. 
 
 The  lace  Learned  and  Reverend  Divine, 
 Rich*    S  i  b  s, 
 
 DoaorinDivinicie,  Mafter  of  Katherine  Hall 
 mCambridge^  and fometimes  Preacher 
 
 at   G  R  A  Y  E  S-I  N  N  E  . 
 
 Publifhcd  according  to  the  Authors  ownc 
 appointment ,  fubfcribed  with  his  hand ; 
 
 to  prevent  imperfcft  Copies. 
 A  M  O  s    3.  7. 
 
 Surelj  the  Lord  God  mil  doe  mthlng^hut  he  revealeth 
 his  fecretstohif  fervants  the  Prophets. 
 
 LONDON, 
 
 Pf  inred  by  E,  Tur/low  for  A^.  Bourne^gn  the  Roy  all 
 
 Exchange,  and  R.  Harfirdy  at  the  gilt  Bible  in 
 
 Quecncs  head  SWcy inFater-NofieY-Row^ 
 
 X  63  8, 
 
 '^*^S?fl$ff$$f$ff$§i|f$i«f«f$ff« 
 
X* 
 
 vi\i'iu^^V  Tw^\  \^  i 
 
 c 
 
 vy-  /^^ 
 
•««. 
 
 »■■  '  I    — ga— ■■ 
 
 ,^i\^\^^roQ''^ii 
 
 .>  •:'i.- 
 
 •    TO 
 
 E  RIGHT 
 
 •'    *?(  0  ©  £  3?  T;  Earle  of 
 
 'U-W  A   R  W  I  C  K: 
 
 ,'i.    .-^  •..  t ..  - 
 
 And  to  the  Right  Honourable , 
 
 ^:iiiielMy  S^'§  U  ni^A,  Councen'e 
 
 V  , of  War  w  I  c  K  B ;  His  pious 
 
 '  t""^  '.C  O'N  S'ORTi 
 
 Xigy  Htnauraile  y  ,  '^  •"^'^'' 
 
 ^^^^^^  H  E  R  E  arc  two  things 
 
 cdrrimoh  to  man.  whole 
 nature  is  capable  of  Ho- 
 nour :   one  is  an  appetite  of 
 
 Honour  ;  the  other  a  mifta- 
 
 king  himfclfe  about  the  matter  or  way  of 
 Honour:  Ambition  ftirresup  the  one, 
 and  Ignoraflcc  caufeth  the  other ;  that 
 fwels^  this  poyfons  the  heart  of  man, 
 
 A  5  The 
 
 ■  will       II    I      |<- 
 
 \ 
 
 »%n^tmm^Bti 
 
I 
 
 _ I  T^ '  "■    ■!  ■  II. 
 
 The  EfiHle  Dedicator  ie 
 
 The  firft  JHi*noor  did  ib  f aire  f f iQ[§}prt 
 ibme  Ancients^that  they  placed  v<jry  Ftp- 
 licitie  in  Honour,  and  made  Xkang^j  and 
 unnaturall  Adventures  for  the  fame.  The 
 fecond,  as  an  Evill,  made  them  to.fliake 
 that  to  be  Honoui'^which  isTK)t ;  and  de- 
 nie  that  to  be  Honour,  which  is  Honour 
 indeed.  It  is  no  Honcmf ,  to  be  wicked  . 
 nor  yet  a  way  to  Honour ,  With  God,  or 
 good  men  :  and  yet  ;fometnen  doe  glory 
 in  their Jhame^  accounting  Bafenefle  it  fclfe 
 tft^rtheiri=ionoui:|..:  ^  ^,\^  o'  . 
 
 It  "is  the  higheft  Honour  (an^  indeed, 
 nothing  fo  truly  ennoble thjj  -^;!^e  truly 
 gracious, '^d  godly /aii^yet/with  nftul- 
 titudes  of  men,  Religion  and  Godlincfle 
 are  thought  ftaines  and  ble^piflies  of  Ho- 
 nour, ignobling  Great  nefle  l|:1felfe,  which 
 they  ihun^  as  the  greatcfl:  wame.  The 
 Scriptures  iii&lce  GodlinefTc  the  formall 
 and  inrrinfecall  Caule,  and  Root  of  Ho- 
 nour :  Kay,  it  is  and  was  the  opinion  of 
 die  moft  moderate  Pliilofophers  ,  That 
 Vertue  is  the  proper  Baf.s  of  Honour  j 
 and  that  it  doth  belong  to  Vertue,  as  a 
 Debts  and  fo  much  as  vercuous,fo  much 
 
 bonou- 
 
-^ 
 
 -    -  '  - 
 
 honourable :  and  chough  it  did  not  ma ke, 
 I  yet  k  did.idf^ffe  a  Morall  happineflTe. 
 /  The  Honour  of  being  veitiiaus ,  is  great 
 to  ali^.j^oft,  untp  Jperfonages  whofe 
 bloud  runnes  Noble3and  Places  are  emi- 
 nent :  the  World  eyefjl^  fuch  mod ,  and 
 are  willing  to  fee,  if  they  will  (hfrie  ^  and 
 readie  to  cornmend,  i^  tbcy  will  be  for- 
 ward. When  great  ones  are  but  in  the 
 common  way  of  honouring  God^which 
 is mcerely  formall, and  verball  ;. tjiis  is 
 picafing,  and  many  times  wiqning  name 
 and  fame  Hntotfacmfelvcs ;  But ,  when 
 l;hcy  are  foupd  up9ajheipeciall  way  of 
 lipnpuring  ,<$p4^  vyiilclbi  is  ^radicall,  and 
 vjitall  1  the  heart  being  Inwardly  affeded 
 with ^he^Qvf! and. pwrpofe,  and  th?  life 
 foil  of  tl^e  courfejf  and  dilcour/cs  of 
 (jroicflip^      thfs  raaj^e$.  Nobilitic  k 
 fclfe  glorlo^s^  and  eminently  to  fliine : 
 And  certaine  ip  is,  that;  Jiich  fliall  have; 
 fromh^od  itf>p  Kpnqur  pf  fecret  Ac- 
 <^taticw^Kj(|^call  Prbteftion,  ottcraall 
 %t}|i(^ciK^^;^l^^     eternal}  QlcwuHca- 
 
 A  4 
 
 •r  »>•■  r< 
 
 t   •  I 
 
 This 
 
 I 
 
 t 
 
 I 
 
( 
 
 'I  hi  ■  Epillle  tiedii-atdry. 
 
 \  t 
 
 T     ^ 
 
 j      This  hbpolir,  iri  all  c\nintncyy  t  willi' 
 
 ; unco^ybae' 'Hoiloiirs ,  by  hovv^ iti'ich th<; 
 
 I  more  God  harfi,  already    adv^anced  and 
 enUrged'yeur  NaiVifi  arid  Families!,  not, 
 onely  in  marry  outward,  but  alfo  in  many  I 
 choife  and  fpiriruall  refpeits    For  yoiir  ] 
 
 I  further  helpe  hferein|i   rraike  my^eiie  ; 
 bold  tx)  prefent  you  with  certaine  -SfT* 
 
 Imons,  hcretofore-'prcachedby  D.  SWM 
 a  man  whofe^  pi';ty  and  -parts  made  hiirt '^ 
 Honmirabl^rnVfn^^i^^    For  mtbtb 
 commend  the  Auibov  ikiko  ybiir  Ho* 
 iioufs,  were  to  mUR^thc  World  't6' judge 
 
 crrdx  xiaa  iiul  Tu^rdiidLcu   imiwciTC  Tvrxtn 
 
 you,  whilelt  lice  livcd_  iitktt  Ifntp-  ydii  ^ 
 
 I  well  knew,  chath^ha(3  ari  #6n6lipablfe 
 
 ^  opim6H'8lP,^vou ■G»^cfi?-j|.na^p|6ur?:  ^'-'^ 
 
 ehatirtjkcth nf«rt6?%.ltlfli,  ta{>ilflH.. ,„ 
 
 h  lis  iqwn^e  Laboifi's'lindffif  ^pW :  NtJKle  i^^ 
 
 (in  vouchfafiftg  "CO-  r(ted'^6l*cf  '«^fc>ieiiifrl 
 ing-iJerrtlbHsjHfiftdi  fefe  '&^'m,\>[i\\\m\ 
 an4  io  a  manner ,  bearc  him  (althoflgfi 
 
 *w.«<»'-> 
 
Ihe  Epijlle  T>edicatory: 
 
 dead)  yet  fpeaking  unto  you.  Looke 
 upon  the  Workc  with  acceptance  ,  for 
 the  Fathers  lake  5  and  let  the  World 
 know,  that  he  was  a  man  ib  defer vcdly 
 refpcfted  of  you ,  that  his  learned  La- 
 bours fliall  profit  you  5  and  you  by  them, 
 may  be  quickned  in  all  the  paffages  of 
 your  life,  to  Honour  that  God  who  hath 
 fo  much  Honoured  you  :  which  is  the 
 heartie  defire  of 
 
 Tour  Honours  to  be  commmdedy 
 
 I  D.H  N      S  E  D  fi  W  I  C  Ko 
 
 ■■*  I  ui        ■  y 
 
 A 
 
 5 
 
 To. 
 
-rrr 
 
 0 
 
 f^^-%  '^t'^  ^"^  "^  5y^  ^  '^y^  ^x^  ^^  *^  "^y^  "^  ^1^  ^^ 
 
 i^j.^'  •»«^  «»^^  <4,^-/  -^^  -^Iftr  -vjii  -tSSi 
 ^•?^  Cf?  ^??  ^:-^^  ^K«y  ^7^  «^  «^^?^  *i^'^  «K*>^  ^ 
 
 ^-i^^jS 
 
 ^ 
 
 «^ 
 
 To  The   Re  ade  K. 
 
 Be  highejl^ti^i^ 
 ^li'ghn,  'ank'fuch  artire  mofl 
 ahoye  ihe  Reach  of  Hun^anj 
 Wifedome^  are  thofe  that  lye  be- 
 loWi  in  the  foundation  \  and  therefore  are  they 
 called  t\\^  Myfteries  of  the  Kingdome  of 
 Heaven,u?M(^f.  ii^ii.  and  che  dcepe  things 
 ofQodj  iGr.i.  lo.  And  the  knowledge  of 
 thefe  things ,  is  te armed  an  afcending  into 
 Heaven/(?i&«  5  •  i  ? .  a  knowledge  qffuch  thi?igs 
 oj  eye  hath  not  kcn^^  nor  eare  heard ,  nor 
 ^'ould  eyer  have  entred  into  che  heart  of 
 man,  had  they  not  beene  repealed  to  m  by  him 
 that  came  downe  from  Heaven  ^  even  the 
 fonne  of  man  that  is  in  Heaven,  r/;^^ 
 bkjied  ^po[ile  S.  Paul ,  that  was  rapt  up 
 into  the  third  Heaven,  did  yet  chiefelj  defre 
 tofliidieand  teach  thefe  Principles  of  the 
 Doctrine  of  Chrilt :  1  determined  not  to 
 
 know 
 
•TCtheHeadfer. 
 
 is — 
 
 know  any  tljing  ginong  you ,  ftve  Icfus 
 
 Chrllt,  and  him  Crucified,  i  Cor  a  •2..  tea, 
 
 ^and  after  dO  hu  fiudie  mi  te^chh^y  '^cu  not 
 
 a(hamed  to  confefe  of  hihifelfeythat  he  ^cu  not 
 
 yetperfeft  in  ibekno0ledge^ofChrill ,  nor 
 
 tiad  accaltied  /(?  MUci)  (vs  might  %  /tttained, 
 
 but  Mf'fiWtheY^0e''^^fy^^^      upwat^d  ,  and 
 
 preffing  forward  to  chac  which  was  be- 
 
 fok.i^h'it. }.  ri,i5 .  J'nU indeeli^iphat  Divld 
 
 AckhoxQkdged  ^  i:oftt  fearcbingth^ 
 
 '  %r^Ms'B  i^ker^j'  that  though  he  baipro- 
 
 ceedect'^fHrther  iaWedifcoyerie  of  Divine 
 
 ^iiihsl  then  ihofeWdt-pent  bsfore  him,  Pfal. 
 
 my  meditation ;  ^yet;be  ^pm  [iill  to  feeke  of 
 that  -^hich  might  be  knowne,  Vcrf.^6*  I 
 have  feetl^  an  end  of  all  perfedtion,  but 
 thy  Comrfiandemeht  IS  exceeding  broad. 
 (EPen  cu  thofe  gH.it  Di ft  oloerers  of  the  New- 
 found Lands  in  America ,  at  their  returne 
 Swr^  "^pont  to  confeffe  y  thar  tijere  yoos  (iill  a^ 
 ViUs-ultrZy  more  might  be  def cry ed  then'VPCU. 
 yet  feene-y)  that  may  "^e  fay  concerning  thofe 
 glorioiu  things  reyeMed  unto  m  inihe,QQjpel 
 concerning  Chrifl  V^  Trcffeed  -s^e  as  fafreds  vpe 
 
 can 
 
Ephcf  J.8. 
 
 Ecdcf.u.ii 
 
 Hcb.J.i*. 
 
 \ 
 
 ,To  the  Reaider* 
 
 il 
 
 can^in  the  fludieof  tbem-y  thatyVoe  knowymH  be\ 
 nothings  to  that  ^hich  is  ftiQ  to  be  learned :  for  j 
 the  Riches  of  Chrifl:^  herein  dijcovered^  are 
 indeed  unfearchable. 
 
 li  ii  no  di^a^agement  therefore  at  aU, either 
 to  thofejhat  are  the  chiefe  Mafters  of  the  | 
 Aflemblies^  to  teach y  or  thofe  that  are  of  fb$ 
 highefi  Forme  in  Qbrifts  Schoole^  to  learne^ 
 yedyMd  that  againe  and  againe^xht  firft  Prin- 
 ciples of  the  Oracles  of  God.    Sure  1  am, 
 bott^-eyer  others  puffed  up  '^ith  an  opinion  of 
 their  owne  x^orth^may  be  otherwjj^e  minded, the 
 %ei>erend  and  learned  Author  Qfjhefeenfmhg 
 Treati(es  wm  of  thi^  judgement  ^  who ^  though) 
 he  were  a  wife  Mafter-buiidcr,  jy^/,  accor- 
 ding CO  the  grace  that  was  .given  unto 
 him,  (^which  wxs  indeed  like  that  o/Elifhaj  m 
 regard  of  the  other  Prophets  ,  .^  King,  t*  9. 
 the  elder ^roth^rsPriyikdge yd.  double  por- 
 tion) he  ViJCisflill  taking  aU  occajions  to  lay  well 
 the  foundation ,  and  that  in  one  of  the  mo^ 
 eminent  Auditories  for  l^earning  and  Pietie  that 
 are  in  the  Kingdoms 
 
 TUy  that  were  his  constant  Hearers  ^  know 
 thu  well  j  thej;  that  were  not^fnay  [ee  it  by  theft 
 kU  Sermons  now  publiJI^ed  ^  (  reduced y  as  was 
 
 deemed 
 
 -r^ 
 
 III   .      !■■ 
 
 '  .■■■.  ri 
 
 ■O!*)  'V*^-- 
 
To  the  Reader. 
 
 deemed  moft  fit >  imfoure  feloeY^^H  Treatifes ) 
 ^^h^inyilftyjc)^  fiiij  iboke 
 
 the  oppprtmitievf  inflru^iing  his  Hearers  in 
 mpeM.fM'^fkrfedfdt^^  In 
 
 carttation  of  the  Sonne  of  God  •  one  of  the 
 cWef€  Fundamentals  of  our  Faith,  one  of  the 
 
 i 
 
 re  to  prie  into;  t  Pe^.  i.n. 
 
 ^Scripture  concerning  this  fubjeStjheu  iLlcarce^ 
 [Ony/ii/n^ ipf  l(hftf^  ,inc^^ampfrabli  ke^^ts?  w^hlck 
 actrew'lo  m  thereby ,  nor  any  ofth'oje  holyim- 
 ^refiions  vphieh  the  meditation  hereof  ought  to 
 mt^eiH  birhtWtSiWhich  is  not  in  fome  place 
 or  other  fmeetly  unfolded.  In  the  fir fl  Tredtife^ 
 the  SMyfieric  itfelfe  is  indeed  chief ely  opened, 
 and  ii  therefore  call^d^  The  Fountaine  un- 
 ifealed :  the  refl^cuinfo  manyfireamesyconyey 
 to  tu  that  Water  of  Life  which  ijluetbjrom 
 thenci]ledcl9ingHs'h(w  to  improve  the  know- 
 ledge hereof  to  the  glory  of  God ^  and  the 
 fpffittiall  tnnchmg  of  our  owne  foules.  The 
 noted  Humilitie  of  the^Author  I  now  the  lejje 
 \wonder  at  ^finding  how  often  his  thoughts  dwelt 
 
 on 
 
,ium    II      II  »»    ■     <      "^  ' 
 
 . 
 
 To  the  Reader, 
 
 on  the  Eiumiliation  QJ  Chrifi.  if  we  that  now 
 reade  themy  be  not  changed  into  the  fame 
 image  from  glory  to  glory,  it  will  be  our 
 owne  fault,  7hu  take  from  me ^  the  Treatifes 
 following  are  publi(hed  by  Copies  of  hu ^eir- 
 mons  which  bimfelfe  approoyed  and  appointed^ 
 and  that  by  fublcribingkU  ouftie  hand,purpofely 
 to  present  imperfe£i  Copies*  Embrace  them 
 therefore  as  truly  huy  and  the  Lord  fo  raife^, 
 up  thy  heart  in  the  carefuU  ptrufaU  hereof  that 
 thy  profiting  may  be  Icenc  of  all. 
 
 Loni.  fVoodHreety 
 ^ff/7 18.1*38. 
 
 Thine  in  the  Lord  Jcfus> 
 
 ,> 
 
 A*    JaGK9J^(H^ 
 
 i.iik. 
 
 r»»' 
 
 I. 
 
 1: 
 
 1  r 
 
 nOij?.  !>!ll03   \oik'^'^OA  ^>"5V:\ 
 
yHE    CO  N  TEN  TS   OF 
 
 THESE    iNSVING 
 
 T^'C  AT  I  S   E   S. 
 
 • 
 
 JUL 
 
 THE    SUMME    O  FXHt 
 
 firft    TRE  ATI  S  E, 
 
 I 
 
 Odlinefe^rthat.  page  4 
 
 Religion^  why  perfecutcd^  i  t  i^ 
 
 How  to  earn  our  fc lyes  in  Re. 
 
 ton:  ■  ■  ^        ^-  15 
 
 Toilejje  God  for  MyBeries.  1 51 
 
 Mot  to  Jet  on  ther^  mih  hunrdnt 
 
 :  farts,  !2o 
 
 ^jHeries  ofReltgm  above  rea- 
 
 fon^  ^^ 
 
 Hot  to  dej^air-e  cf  ledrnirg  ^elL 
 
 Not  to  flight  D  iv'ine  Truths.  2  4 
 GodlmjTe  a  great  MyHerie^ 
 
 ffojv  to  he  affeSed  mth  ip^..  ,3  8 
 71?  endeiour  to  learne  it.  42 
 •CoMncfi'e ':a  ^yiierie^  mthout 
 ;:  ^^ontTwer^e,  ibid. 
 
 Men  lize  not  trorthy  thefej^j- 
 
 fieries.  45 
 
 f^'hat  Truth  'to  account  Cmho- 
 
 Tike,      :''?  47 
 
 Ofdodmattifejl  in  the  jiePtj ,  50 
 d^ift  jtiflifi^d  in  the  S  fir  it.  70 
 Chrift  feene  of  Angels,  '  p  j 
 Chrijl f reached  po  the  Gentiles, 
 
 Chrift  beteeved  on  in  the  irorld, 
 
 C\jrift  received  up  in  glory.  i^^4 
 
 THE 
 
 1' 
 
 8' 
 
Th  e   Contents. 
 
 THE   SUM  ME    O^FXHP 
 
 fecond  T  k  BA  T 1  s  E.     ' 
 
 A 
 
 '-'.{[ , 
 
 NgcUmH^^tth'j.  265  j  mi^ro  J^mtt'Ouir  fedce  with 
 Of glortfywgGod.   216        Ood,  262 
 
 The  greatne/e  of  the  glory  of 
 
 Redemption,  22a 
 
 Hdtv  tjf  knoTPVphetherwe  glorifie 
 
 Cod.  232^ 
 
 How  to  mamaine  Peace  mth 
 God.  2  6p 
 
 Motives  to  jiirre  up  to  this 
 
 peace,  272 
 
 Hindrance  of  Gods  glory*  238    Gods  good  mll^  the  ground  of  all 
 How  to  come  to  glofifie  Ood.2^^       good,  282 
 
 Tvhence  peace  comes,  252    fvhy  God  loves  ns  in  Chriji^2  8  6 
 
 peace  rvrought  by  Ckrifi ,  why.  Hov  to  knov^  Geds  love  to  us. 
 
 258.1    '  288 
 
 M  -•  *C     •■-       rtr 
 
 THE  SUMME  OF  THE; 
 
 third  T  R  B  A  T I  s  »• 
 
 :M2> 
 
 i^,^ 
 
 CHrift  was  rich.  5 
 
 ChriJlGod^trhj  9 
 
 Chrifi  became poore,  i  o 
 
 Particulars  of  Chrifts  poverty. 
 
 Chrifis  poverty  our  riches.    16 
 what  riches  m  have  by  ChriH , 
 
 18. 
 
 fvhy  we  are  enriched  by  chrifts 
 
 poverty.  22 
 
 Riches  by  ChriJ{,rvhat.        26 
 
 -^bafement  of  out  rvardriches  3  5 
 
 i    C.1 
 
 How  to  improve  the  riclef  cf 
 
 Chrift^  4, 
 
 HOW  to  know  we  are  in  Godsf^- 
 
 vour.  :     .55 
 
 Grace  may  be  knotrne.  5  5 
 
 Example  of  Chrifi  jhould  move 
 
 us  to  good  workes,         \62 
 HofT  to  profit  by  Chrifts  exam. 
 
 pie.  6  3 
 
 Motive  to  follow  Chrifts  exam- 
 ple. 66 
 Manner  of  doinggood,         yo 
 
 THE 
 
The  Contents. 
 
 THE     SUMME    OF    THE 
 
 fourth  Treatise. 
 
 THere  is  dijjercnce  of^eofk. 
 
 God  will  have  fome  in  the  mrH 
 times^irh).  ibid. 
 
 Comfort  that  God  will  h.^vt  a 
 Churchyxvhen  wt  are  gone,   8  5 
 
 cods  children  but  few,  8  6 
 
 God  hath  a  f^eciaU  care  of  thofc 
 few.  '  8  8 
 
 Gvds  church  and  children  af^~ 
 jliBed  in  the  world ^  and  why, 
 
 9A 
 Outward pot'ertie  ahdpe  to  ]>o 
 
 vcrtieoffpirir.  .  5?  8 
 
 Providence  ferviceulle  to  fre- 
 
 dejlination,  105 
 
 SpirituaUpovertj\n'hat  it  isr,ot. 
 
 106 
 IVhatitis.  107 
 
 Degrees  of  this  fovertie.  ibid, 
 before  converjion.  io3 
 
 ^fter  coKverfiori.  1 1  3 
 
 Signes  of  fpiritu.illf  overt  ie,  120 
 Hoi^  to  come  to  fpirituall  pover^ 
 .     tie.  128 
 
 God  trtijled^as  he  is  kr^owne.  \  5  4 
 Evidence i of  triifl  in  God .  157 
 Ho)v  to  cor/je  to  tru(l  in  God.  14  8 
 
 FINIS. 
 
J 
 
w« 
 
 ^^ 
 
 mmmmmmmimmmmmm§  » 
 
 FOVNT  AINE 
 
 OPENED: 
 
 "96^ 
 
 •^ 
 
 O  R,  |g 
 
 OF  GODLINESSE 
 
 Reveal  ed. 
 
 BY 
 77^^  late  learned O'reverendDhine 
 
 Rich.  Si  b  s, 
 Dodor  in  Divlnitie  ,  MafterofiC^/iS^^ri^^ 
 
 ///j//in  CamMdge^and  fome times  Preacher      ^ 
 
 at   G  R  A  Y  E  S'l  N  N  E. 
 
 ^0£ 
 
 I  O  E  L     3.    l8. 
 
 And  a  F ountainc  \hall  come  forth  of  the  Houfe  of  the 
 Lord^  And  fhal/ water  the  valley  of  Shittim. 
 
 E  p  H  E  s .  ^  •  3  • 
 He  hath  made  horrne  the  Myflerie  unto  me^  which  in 
 other  ag^s  nas  not  made  hnoun  unto  thefonnes  of  men, 
 
 LONDON; 
 
 Printed  by  E.  Purflorr  for  A^.  Bourne,  at  the  Royall 
 Exchange,  and  "K^  HjrfrJy  at  the  gilt  Bible  in 
 
 Quecncs-hcad  Alley,  In  ?ater-nollcr-Tiorv, 
 
 mi 
 
 m 
 
 \ii 
 
x^ 
 
 THE  FO  U  N  T  AINE 
 
 OPENED- 
 
 Or, 
 
 The  (^5KfyJlerie o{(jodlinejje 
 
 Revealed, 
 
 And  without  Controverjle^  Great  is  the  MjBerte  of 
 Godlinef^. 
 
 Godmanifeftedin  thefleflj. 
 lujltjied  in  the  s  fir  it . 
 Scene  of  ^n^els. 
 Preach^dunto  the  G entiles ^ 
 Belecvedon  in  the  World. 
 Received  uf  to  glorie. 
 
 Here  are  two  things  that  God 
 values  more  then  all  the  World 
 befides;  the  Church  ,  and  the 
 Truth  :  the  Church,  that  is  the 
 Pillar  and  ground  of  Truth ,  as  it 
 is  in   the   former  Vcrfe  •    the 
 
 becdorthc  Church,    Now  theblclTcd  Apoftle  \  the  words. 
 S.  /'^w/ being  to  furnifh  his  Scholar  Timoihie  to  j 
 
 B  the 
 
Godlinej!e  a  SMyfterie. 
 
 the  Minifteriall  Office,  he  doth  ic  from  two 
 grounds  cfpccially  5  from  the  dignitie  of*  the 
 Churchy  which  he  was  to  inftruft  &:  convirrfe  in, 
 and  from  the  cxcdlency  of  ;'thiC^Myil<^Xics  e^the 
 Gofpe!, that  excellent  Soule-(aving  Truch;herc- 
 Lipon  he  doth  fcnoufly  export  TimthinotdkQ 
 heed  how  he  converfcd  in  the  Church  of  God, 
 in  teaching  the  Truth  of  God.    The  Church  of 
 God/it  \s  the  Houfe  of  God^  a  company  of  people 
 that  God  Cares  for  more  then  lor  all  mankind 
 j  befides .  for  whom  the  VVorld  ftands,  for  whom 
 
 I  all  thingsare  .  It  is  the  Church  sfthe  living  God^the 
 
 pillar  and  ground  of  Truths    And  for  the  Truth  of 
 God,  that  muft  be  taught  in  this  Church,that  is 
 fo  excellent  a  thing,  that  we  fee  the  blefifed  Apo- 
 (lle  here  ufeth great  words5high  ftiles ,  lofcie  ex- 
 preffions  concerning  it.  As  the  matter  is  higb^ 
 and  great ,  fo  the  holy  Apoftle  hatb:cxpr«i]!iq;is 
 fu table  ;  a  full  heart  breeds  full  expreflioas  As 
 no  man  went  beyond  S.  PmI  ,  in  the  deepe  con- 
 ceit of  his  ovvne  unvvorthineflTc,  and  of  his  ftatc 
 by  nature;  fo  there  was  no  man  reached  higher 
 in  large  and  rich  thoughts,and  expreflions  of  the  I 
 cxccllencicofChrift,  and  the  good  things  wee  | 
 havebyhim:  as  we  (re  here-,  fctting  forth  the 
 excellency  of  the  Minirteriall  Calling ,  being  to 
 deale  with  Gods  T^ich  to'vards  Gods  people,he 
 fets  forth  Evangelicall  Truth  glorioufly  here; 
 mthotit  coj:troverfie  j  o^rcat  is  the  M)Jlerie  of  Cod^ 
 linefe-^  God  manifijted  in  theflefJ:^(^c. 
 j  Thcword?  d\- '      In  thcfc  vvords  then  there  is  a  Preface  .  and  1 
 I  vidvd.  then,  a  particular  cxpUcatioi] .  there  is  a  Foun-{ 
 
 I  '  tainc,  \ 
 
 \ 
 
Qodlineffe  a  SMyflerie. 
 
 } 
 
 !  taine^or  Spring,and  the  ftreamcs  iflTiiing  from  it; 
 '  theR<V)r5and  the  Branches  •  there  is  (as  it  were) 
 i  a  Porch  to  this  great  Hoiife.  Great  Buildings 
 have  faire  entrances ;  fo  this  glorious  defcription 
 of  the  Myfterics  of  the  Gofpel,  it  iiatha  faire 
 Porcii,  and  entry  to  it;  ivithom  controverfie ^ great 
 is  the  Myjterie  of  GodlineJJ'e^ 
 
 Then  the  Fabn'ck  it  felfe  is  parcelled  out  in 
 fix  particulars: 
 
 Godmanifefledinthefiefh* 
 luliified  in  the  Sfhit. 
 Stene  of  Angels, 
 Pleached  unto  the  Gentihs^^ 
 BeJeeved  on  in  the  ii^orld.  ' 
 Receivedufto  Glorie.  ;(>o 
 
 .  Firftjfortbe  Preface  5  whereby  he  ttiakes  way 
 torayfe  up  the  fpirit  o[Timoth'ie  (and  in  him  us) 
 unto  a  rcvcrenrand  holy  attend  ing  to  the  bic  (Ted 
 Myllcries  that  follow. 
 
 Without  conwoverfie  ^  great  is  the  Myjlerle 
 of  Godlineji'e. 
 
 In  this  Preface  5  there  is  firft  the  thing  it  felfe^ 
 Godlinei^ 
 
 Then  the  dcfcription  of  itj  it  is  a  Myflerie. 
 
 And  the  adjunct,  it  is  agreat  My (ierie. 
 
 And  then  the  (ealeof  it .  it  is  agre^n  Myflerie 
 without  all  controzerjie:  by  the  confcffion  of  all, 
 as  the  vvQrdo^Ac>oi//xira5  fignifies  i » there  are  none 
 thatever  felt  t^e  powerof^r^^^Z/^f/Td^^butthcy  have 
 confeflTed  it  to  hcagreat  Myjlcrie, 
 
 Godlineffe  is  a  hJyjterie^  and  3i great  M)flme.^^  and 
 
 B  2  it 
 
Godlmejfe  a  JMjffierie. 
 
 whac. 
 
 it  is  fo  under  the  feale  of  publikc  confeflion  :  to 
 obfcrvefomewhat  from  eachof  thefc. 
 
 Godlwefe.    . 
 
 OodlifeeJJe^iSchhQT  the  Principles  ofChriftfan 
 Religion  ,  or  the  inward  difpofition  of  the  [ou!e 
 towards  them  ,  the  inward  holy  affection  of  the 
 fonlc-  the  word  impiyeth  both;  for  Godl'in^J^e 
 is  not  onely  the  naked  Principles  of  Religion^ 
 but  likewife  the  Chriftianaffcdion,  the  inward 
 bent  of  the  foule^  (utable  to  Divine  Principles  . 
 there  muft  be  a  godly  difpofition ,  carrying  us 
 to  godly  Truths.  That  (jodlinejje  includes  the 
 Truths  themfelvesj  I  need  goe  no  further  then 
 the  connexion:  In  the  laft  words  of  the  former 
 Verfe,  7  he  church  is  the  PiUar  and  ground  of  truth  5 
 and  then  it  followcs,  fyithout  controverfie^  great 
 is  the  Msjlerie  (  he  doth  not  fay  of  Truth ^  but ) 
 of  Godlinefje-^  in  (lead  oi  Truth  ^hto,  layth  God- 
 Hnejfe,  -• 
 
 The  fame  word  implyestheTruthsthemfelves, 
 and  the  affe>5tion  anddifpofition  of  the  foule  to- 
 ward thcmTruthSjto  fhew  that  both  muft  alway 
 goetogether.  whercfoever  Chriftian  Truth  is 
 knowneasit  .^houldbe  ,  there  is  a  fupernaturall 
 Light :  it  is  not  onely  a  godly  Truth  in  it  felfe, 
 but  it  is  embraced  with  godly  affefl  ions.  Thefe 
 bleffed  Truthsof  the  Gofpel ,  they  require  and 
 breed  a  godly  difpofition;  the  end  of  them,  is 
 god/iKejfe^thcy  frame  the  foule  togodline/ei  Thus 
 vre  fee  the  Truths  themfelves  are ^^oi//«^jf<?, carry- 
 ing us  to  God,  and  holincfle.  that  I  need  not 
 
 much 
 
Godiinejje  a  Myfierie. 
 
 5 
 
 Divine  Truth 
 
 much  (land  on. But  that  there  muft be  an  atfcrti^ 
 on  anfvyerablej  and  that  this  Truth  breeds  this,  is 
 a  litt  le  to  be  con(idered,Why  is  Religion  it  fel  fe 
 called  Faith  ,  and  the  grace  in  the  foule  alio  cal- 
 led  Faith  ?  To  ll  cw  that  F^/V/^ ,  that  is,  the  Truth 
 revealed  (aswefay,the^p^/^/F4//*)  it  breeds 
 Faith,and  muft  be  apprehended  by  Faith :  there- 
 fore one  word  includes  both  the  objeft^the  thing 
 beleevedj  and  likewife  the  difpofition  of  the 
 foule  to  that  objedi:  So  ^hac godline/e  is  the 
 thing  it  felfe,  the  Principles  of  Religiori ,  and 
 likewife  the  difpofition  of  the  foule,  that  thofe 
 Truths  worke,w here  ihey  are  entertained  as  they 
 fhouldbe.  Hence  followes  thefe  other  Truths 
 briefcly. 
 
 Firftofalljthat  no  Truth  breeds^(?^/w/i?5and       ^  ^^^^^ 
 pietieoflife,but  Divine  Truths- for  that  is  called  §oaiLff^  * 
 godiinejje ^  becaufe  it  bxttiis godlinefe  :  all  the  de- 
 viccsof  men  in  the  world  cannot  breed godlineffe^ 
 all  is  fuperftition ,  and  not  gedlineffe^  that  is  not 
 bred  by  a  Divine  Truth  • 
 
 Againe,  hence,  in  that  Divine  Truth  is  called 
 Godlineffey  it  fhewes  us  ,  if  we  would  be  g<}dlyj  we 
 muftbefofrom  reafons  of  Chriftianitie  :  not 
 (  as  I  faid )  by  framing  devices  of  our  owne ,  as 
 graceleflcfoolifhmendoe;  as  we  fee  in  Popcne, 
 it  is  full  of  Ceremonies,  of  their  owne  devifing  ; 
 butif  wewillbe^(?^/)i,itmuftbeby  reafons  and 
 motives  from  Divine  Truth ;  that  breeds  godli^ 
 ne/e.  It  is  but  a  baftard^tf^//;^^jft,  a  baftard  Reli- 
 gion, that  is  from  a  good  intention,  withouta 
 good  ground :  therefore  the  word  iraplyes  both 
 
 B  3  the 
 
 I 
 
 From  what 
 reafons  wee 
 ffiuit  be  godlf • 
 
Godlinejje  a  Myjlerie. 
 
 True  ChriftU 
 an,  who. 
 
 T~»: 
 
 Hie  Tencntjthe  Dodrmc^Sind  the  frame  of  Soule 
 aijfvvcrable  totbac  Do6trinc.  Good  Principles, 
 wicLoutan  imprefTionofiton  thcfoule,  is  no- 
 fhingj  it  willbiit  hclpcus  to  be  damned  5  and 
 god/irje/se^withoin  a  franne  ofdoStrinCjis  nothing 
 but  ftipcrftition  :godiineJ]s  in  doflrine,  frames 
 the  fou!e  lo godlintjjc  in  converfation.  There  arc 
 manyjthatGutofanaturall  fuperftiti^n  (which 
 is  alwa/accompanicd  with  a  poyfonfu]!  malici- 
 ous difpofitionagainft  the  Truth  of  God)  they 
 will  have  devices  of  their  ownc ;  and  thofc  they 
 will  force,  with  all  their  power:  but  ifwewillbe 
 godly  ^  itmuftbcfromreafons  fetched  from  Di- 
 vine Truth . 
 
 AgainCjhence  we  may  fetch  arulcjofdifcerning 
 wkfn  we  are ^^i^//)',  what  makes  a  true  Chriftiati  > 
 VVhenhe  nakedly  believes  ihegroundsof  Divine 
 Triuh,  the  Articles  of  the  Faith,  when  hcccan 
 patter  them  over  ,  doth  that  make  a  true  Chrifti- 
 an/  N05  but  when  thefc  Truths  brced^and  worke 
 godlhej^e  :  for  Religion  is  ^  Truth  according  t$ 
 godlwe£e^r.ot  accord  ing  to  (peculation  dnely^and 
 no(;ion;V\'herfoever  thcfcfundamenrall  Truths 
 are  enibr-iccd  ^  there  is  godlinejie  with  therii  5  a 
 mar.  canrot  embrace  Religion  mtruth^  buthee 
 rDV^bcgodly.  A  manknowesnomoreofChrift, 
 afid  divine  things,  then  he  values  and  cftcemes, 
 and  affects,  and  brings  the  whole  inward  man 
 into  a  frsmc ,  to  be  like  the  things  5  if  thefe 
 thing's  woTketr:ot^^^//;?f//^  ,  a  man  haih  but  a 
 humane  knowledge  of  divine  things  ;  if  they 
 carry  not  the  Soule  to  truft  in  God  to  honein 
 
 ■       .  God, 
 
 It 
 
Godlinejje  a  Myjierie. 
 
 God,  tofeareGod,  to  embrace  him,  to  obey 
 him  J  that  man  is  not  yet  a  true  Chriftian  :  for 
 Chrillianitie  is  nor  a  naked  knovvkdgc  of  the 
 fruth^hutGoMtHeJfe. 
 
 Religious  Evangelicall  Truth,  isff^ifidome-^zvA  '  DivineTruch, 
 VViledome  is  a  knowledge  of  things  dire<5ting  j ''^i^c*^°«^^e. 
 to  pradife  :  A  man  is  a  wik  man  ,  when  hee 
 knowesfoas  topraflife  .  what  he  knowcs  :  the 
 GofpcIisaDivinc  WifedomejCeachingpradife 
 as  well  as  knowledge  j  it  workes^(9^//>?^/(?^  or  elfe 
 a  man  hath  but  a  humane  kno/vledgc  of  divine 
 things.  Therefore,  he  thacis^<?<;//^5  hebeleeves 
 arightjand  praftifeth  aright :  hee  that  beleeves 
 illjCan  never  live  well  -for  he  hath  no  foundation, 
 he  makes  an  Idolloffome  conceit  he  hath  ,  be- 
 fides  the  Word  ;  and  he  that  lives  ill ,  though  he 
 beleeve  well,  fhall  be  damned  too.   Therefore  a 
 Chriftian  hath  godly  Principles  out  of  the  Gof- 
 pef,  and  a  godly  carriage  futable  to  thofe  Prin- 
 ciples. And  indeed,  there  is  a  force  in  the  prin- 
 ciples of  CodlineJJe  (from  Gods  love  in  Chrift  J 
 to  ftirrc  up  to  godlineffe:  the  Soule  that  appre- 
 hends Gods  Truth  aright ,  cannot  hinhQ godly, 
 Canamanknow  Gods  love  in  Chrift  incarnate, 
 and  Chrift sfuffering  for  us^and  his  fitting  at  the 
 right  hand  of  God  for  us,  the  infinite  love  of 
 God  in  Chrift  ,  and  not  becarryed  in  affedjon 
 backe  to  God  againe ,  in  love,  and  joy,  and  true 
 affiance,  and  whatfoever  makes  up  the  refpeft  of 
 godlines  I  It  cannot  be.    Thereiore,  it  is  no:a 
 cold  naked  apprebcnfion,  but  a  fpirituall  kcovv 
 ledge,  when  the  Soule  isftirred  up  toafutable 
 
 dif- 
 
 I 
 
 1 
 
8 
 
 GodlineJJe  a  Myflerie, 
 
 Myftcry,what. 
 
 Thatjthat  was 
 fccret. 
 
 Thmhcrca- 
 
 fonofiiis 
 
 hid. 
 
 difpoficionjand  carnage  J  that  m2^iQ%godHnefe. 
 Now  lhi% gc Aline fe  is 
 
 A  Mjflerie^ 
 
 \\  hatisaMyncric  ? 
 
 Thcwordfignifics  a  hidden  thing;  it  comes 
 of  Muin^Mvhich  is  to  fhut  or  flop  the  mouth  fron 
 divulging.  As  they  had  their  My ftcries  among 
 the  Heathen  5  in  their  Temples,  which  they  muft 
 not  difcover:  therefore  there  was  an  Image  be* 
 fore  the  Temple  with  his  finger  before  his 
 mouth,  flievving  that  they  muft  be  filent  in  the 
 difcoverieof  hidden  Myftcries.  Indeed.the  M/- 
 fteriesofthe  Heathens  were  fo  Hiamefull,  that 
 they  did  well  to  forbid  thedilcoverie  of  them  ; 
 but  I  fpeake  onely  to  unfold  the  nature  of  the 
 word,  which  is  to  flnit, or  keepe  fcxrer. 
 
 A  Myfterie  is  a  fecret,  not  onely  for  the  pre- 
 fent .  but  that  it  was  a  fecret ,  though  it  be  now 
 revealed  :  for  the  Gofpel  is  now  difcovcred ;  It 
 is  called  a  Myfterie,  not  fomuch  that  it  is  fecrer, 
 but  that  it  was  fo  before  it  was  revealed* 
 
 In  the  fecond  place,  that  is  called  a  Myfterie 
 in  the  ScripturejWhichhowfoeveritbeclearefor 
 rhemanifcftationofit,  yet  thereafonsofitare 
 hid  :  As  the  converfion  of  the  G^/?r/7^/.  that  there 
 ll.ouldbe  fuchathing;  why  God  fhouldbefo 
 mercifullto  them^  iris  called  a  Myfterie.  So 
 the  calling  of  the  lenses  ^  h  is  called  a  Myfterie, 
 though  the  thing  be  revealed;  yet,  that  God 
 fhould  be  fo  wondrous  mercifuil  to  them^that  is 
 ia  Myfterie.  When  there  is  any  great  reafon,that 
 
 I-  W2 
 
Godlinejie  a  SH^fterie. 
 
 wee  cannot  fearch  into  the  depth  of  the  thing, 
 though  the  thing  it  felfe  be di (covered,  that  is  a 
 Myfterie5  as  the  conveifion  both  of  ter^es  and 
 Gentiles. 
 
 In  the  third  place  5  a  Myftericin  Scripture  is 
 I  taken  for  that  that  is  a  Truth  hid,  and  is  conveyed 
 j  by  fome  outward  thing.  Marriage  is  a  Myfterie, 
 I  bccaufcit  conveyesthe  hidden  fpirituall  Marri- 
 !  agebetweene  Chriftand  his  Church.  The  Sacra- 
 nientsare  Myfteries  •  becaufeinthe  one,  under 
 Bread  and  Wine,  there  is  conveyed  to  us  the  be- 
 nefits of  Chrifts  body  broken,and  his  bloud  ftied^ 
 and  in  the  other,  under  Water ,  a  vifible  outward 
 thing,  there  is  fignified  the  bloud  of  Chrift. 
 
 In  a  word  (to  cut  off  that  which  is  not  perti^ 
 rent)  Mjfierie  in  Scripture  is  either  the  general] 
 body  of  Rel!gion,or  the  particular  branches  of  it : 
 I  The  general!  body  of  Religion  is  called  a  Myfte- 
 rie,in  this  place ;  the  whole  Chriftian  Religion  is 
 noth  ing  but  a  contitlued  My fter ic^  a  con  tinuation 
 of  Myfteries,  a  chayning  together  of  Myfterie 
 uponMyfterie, 
 And  then  the  particular  branches  arc  called  My^ 
 fleries,  as  I  laid  before  :  The  converfion  of  the 
 lewes^  and  likcwifeof  the  Gentiles^  before  it  was 
 accomplifhed ,  it  was  a  Myfterie*  fo  the  union 
 betweene  Ghrift  and  the  Church ,  is  a  great  My-* 
 fterie5£ffc^/,5.but  the  whole  Gofpel  is  here  meant 
 as  Chrift  faithj^^^r^c 4.  TheMyfieyiesoftheKing^ 
 I  domeofGod-^that  is^thc  defcription  ofthc  Gofpel. 
 What  is  the  Gofoell  ?  The  Myfterie  of  Gods 
 Kingdome,  of  Chrifts  Kingdome^a  Myfterie, 
 
 C  dif. 
 
 That  is  con- 
 veyed by  out' 
 ward  chingjt 
 
 Ephef,  f , 
 
 Cbrlftian  Re- 
 ligion a  My- 
 Ocrie. 
 
 i 
 
 Branches  of 
 
 Rcligioa^My- 
 derics. 
 
 Ephef.s. 
 ilari('  4« 
 
Godlimj^e  cl  SMyflerie. 
 
 ThcGofpda 
 Myfteric. 
 
 Becaufcitwas 
 1  Viidcn. 
 
 CiJt.y 
 
 difcovcring  how  Chrift  reignes  in  his  Church;  | 
 anda  Mytlcrie,  of  bringing  us  to  that  heavenly 
 Kingdome.    So  then  ,  the  whole  Ev^rgchcall 
 Truth  is  a  AJyJlerit^ 
 
 For  thcfe  Reafons. 
 
 Firftofall,  becaufeitwas  hid,  and  concealed' i 
 from  all  mc^n,  till  God  bi*ought  it  out  of  his  Ovvne ! 
 bofomctfirft,  to^^jwin  Paradife^  after  the  fall,^ 
 and  ftill  more  clearcly  aftcr^vards  to  the  l€wes<^and 
 in  Chrirtscime,  morefully  to /^/r^/  and  Gentiles, 
 It  was  hid  in  the  bred  of  God  ;  ic  was  not  a 
 thing  framed  by  AngelSjOrmen.  After  man  was 
 fallen  to  that  ctirfcd  llate,  this  Plot,  of  faving 
 manby  Chrift,  came  noc  into  the  head  of  any 
 crearurc;  to  fatisfie  juftice,  by  infinite  mercie. 
 to  fend  Chrift  to  die ,  that  juftice  might  be  no 
 lofer.  i  it  could  come  from  no  other  brcft  but 
 Gods  ,  it  niurt  be  a    Divine  heavenly  Wife- 
 dome.    Therefore  it  was  a  Plot  devifed  by  the 
 blefled  Trinitie,  the  Father,  Sonne, and  Ho!y- 
 Gholb,  it  was  h'd  in  tie  fccrct  Clofct  of  Gods  ^ 
 breft,  Chrift  brought  it  out  of  the  bofome  of 
 his  Father  •  /Vo  man ' hath  feene  God  at  any  time* 
 Chrift  the  o/iely  begotten  Sonne ^  in  the  bofome  of  the 
 Father^  he  difcovcrs  the  Father,  and  his  meaning 
 tomankind,     VVho  ever  could  have  thought  of 
 !  fuch  a  d^'pth  of  mercy  unto  fallen  man,   when'; 
 God  promifed   the  lle^cd  Seedy  Cen.  ^.  if  God 
 himfelfe  had  not  difcovered  it?  Therefore,  this 
 reconciling  of  juftice  and  mercy,  ir  isa  Myfteric 
 ^of  heavenly  wifedome,  that  the  creature  could 
 
 never  I 
 
(jodlineffe  a  K!Myflerie. 
 
 I  Csr,  I, 
 
 Revealed  to 
 few. 
 
 3 
 
 never  ibinke  o{\^  as  it  is  excellently  fccdovvnCj 
 I  Cor.  2 .  through  the  whole  Chapter. 
 
 AgainCjic  is  a  Myjlerie -^  becaufc  when  it  was 
 revealedj  it  was  revealed  but  to  few :  it  was  revca- 
 Jedat  rhehrftbut  to  the  Jewes  ;  God  is  knowne  in 
 letrry, See, it  was  wrapped  in  ceremonies,and  types, 
 and  ingenerall  proniifes,  to  them  5  it  was  quite 
 hid  from  mod  part  of  the  world. 
 
 Againe^when  Chrift  came,  and  it  was  difcove- 
 red  to  the  Gentiles ;  yet  it  is  a  Myjlerie  even  in  the 
 Churchjto  carnall  men^that  heare  the  Gofpel^and 
 yet  doo  not  undcrftand  it ,  that  have  the  veile  over 
 their  hearts  •  it  is  hid  to  them  thatferifb  ,  though 
 it  be  never  foopen  of  it  felfe  to  thofe  that  be- 
 leeve. 
 
 In  the  fourth  place,  it  is  a  Myjlerie  ^  becaufe 
 
 I  though  wee  fee  fome  part  and  parcell  of  it,  yet 
 
 p*^  fee  not  the  whole  Gofpcl.  we  fee  not  all,  nor 
 
 wholly  ;  We  fee  but  in  fart ,  and  knQrvhwt  in  fart :  fo 
 
 ■  it  is  a  Myjlerie^  in  regard  of  the  full  accomplifh- 
 
 mcnt,  }-. 
 
 Yea,  .and  in  the  next  place  it  1%  a  Myflerie ,  in  rc- 
 1'  gardofwhatwedoenotnow,  but  fhall  hereafter 
 \  know.    How  doe  we  know  Divine  Truths  now  >  \  knowt 
 j  In  the  Mirror  of  the  Word,  and  Sacraments,  we 
 I  know  not  Chrift  by  fight;  that  manner  ofknow^ 
 I  ledge  is  refeipved  for  Heaven :  fo ,  here  wee  know  \ 
 as  it  vvere  in  a  kindofMyfterie^  wee  fee  divine] 
 things  wrapped  up  In  the  Mirror  of  the  VVord,j 
 and  the  Myfteries  of  the  SacramentS'-Indeed^this 
 comparatively  to  the  lervipr:  Church,  is  tofee the 
 face  ofGodin  Chrift .  a  cleare  fight  i  but  compared 
 ^  C  2  to 
 
 J 
 
 Hid  from  car  | 
 nail  men. 
 
 4 
 It  is  rcYcalcd 
 
 buclnparc 
 
 In  regard  of 
 Y^h3tv^e(ha|l 
 
>l^ 
 
 jinftver. 
 
 Ercry  Grace 
 a  Mylkii*. 
 
 \  Faiih. 
 
 GoMine[fe  a  Myfierie . 
 
 Rcferaatlon. 
 
 to  that  we  fhall  have,  it  is  to  fee  in  a  Glafle  ,  or 
 Mirror  •  if «vc  looke backe ,  it  is  a  cleare  fight  •  if 
 wc  looke  forward ,  it  is  a  fight  as  it  were  in  a  My- 
 fteric ;  even  that  little  that  we  doe  kno  .v  ,  wee  doe 
 not  know  it, as  we  fhall  know  it  in  Heaven. 
 
 Biu  is  the  Doftrine  of  the  Gofpel  it  fclfc  oncly 
 a  Myjierie  ^ 
 
 No :  All  the  Graces  arc  Myfteries  ^  every 
 Grace.  L^tamanorccknow  it,  andhee  fliali 
 find,  that  there  is  a  Myftwie  in  Faitb-  that  the 
 earthly  foule  of  man  fhould  be  carryed  above  it 
 felfe,  tobeleeve  fupematurall  Truths ,  and  todc^ 
 pend  upon  that  he  fees  not  5  to  (way  the  life,  by 
 reafons  fpirituall  .*  That  the  heart  of  man  fhould 
 bclecve,  that  a  man  in  trouble  (hould  carry  hitn- 
 felfe  quietly  and  patiently  ,  from  fupernaturall 
 fuppoTts  and  grounds,  it  is  a  Myfterie:  That  a 
 man  fhould  b«  as  aRocke,  in  the  middeftofa 
 ftorme,  to  (land  unmoveable,  it  is  a  Myfterie: 
 That  the  carriage  of  the  foulc  fhould  be  turned 
 univcrfally J  another  way .  that  the  judgement  and 
 affedions  fhould  be  turned  backward ,  as  it  were  ^ 
 that  hee  that  wasprDud  before  ,  fhould  now  be 
 humble ;  tfaat  hee  that  was  ambitious  before, 
 fhould  now  defpife  the  vaine  World  j  that  hee 
 that  was  given  to  his  lufts  and  vanities  before, 
 fhould  nowjon  the  contrary,  be  (crious  ^and  hea- 
 vcnly  minded :  here  is  a  My  fterie  indeed,  when  all 
 is  turned  backward.  Therefore  wee  fee  how  Ni- 
 codemm  (  as  wife  as  hee  was)  it  vras  a -Riddle  to 
 him,  wRcn  our  bleffed  Saviour  fpakc  to  him  of 
 the  New-Birth  .  that  a  man  ftiould  be  wholly 
 
 chanc^ed 
 
Qodlineffe  a  J/Mjjlerie. 
 
 M 
 
 changedj  and  new^'inolded .  that  a  man  iliould 
 be  the  famCjand  not  the  faiOie^  the  fame  man  for 
 foule  and  body,  yet  not  the  fame,  in  regard  of  a 
 fupcrnaturall  life  and  being  put  into  him,  carry- 
 ing him  another  way ,  leading  him  in  another 
 manner,  by  other  rules  and  refpecSs,  as  mu-ch  dif- 
 ferent from  other  men ,  as  a  man  differs  from  a 
 bead.  A  ftrangeMyfterie,  that  rayfetha  man 
 above  other  men,  as  much  as  another  man  is  a^ 
 bove  other  creatures.  For  a  man  to  be. content 
 with  his  condition, in  all  changes,and  va-rieties  • 
 when  he  iscaftand  tofled  up  and  downein  the 
 world,  to  have  a  mind  unmoveablc,  it  is  a  My  fte^ 
 rie :  Therefore  S.fW  faith,  Philip  4.  /  have  entred 
 m<?  Religion  (asitwere)  IhavecQnfecratedmj 
 felfe^  the  word  fs  wondrous  fignificant;  J  h^ve 
 learned  this  My  fieri  e^to  be  content.  It  is  a  Myfterie, 
 for  a  man  to  be  tofled  up  and  downe,  and  yet  to 
 have  a  contented  mind  •  /  can  want^  and  I  can 
 alound^  I  can  due  aff  through  Clorijl^  that  flrengthe^ 
 nethme:  Why}  I  have  confecrate  my  felfe  to 
 Chrift,and  Religion,  and  from  them  Ihavelear- 
 ^  ned  this  point,  to  be  content.  Therefore  in  the 
 Text  here  (as  we  fba^l  fee  afterwards)  not  onely 
 Divine  Truthsare  a  My  {kcxie^Or eat  is  the  M^Berie 
 ofGodlifjeJse'^bot  he  infiftsin  particular  Graces ; 
 Preached  to  the  Gentiles  ,  Beleeved  on  in  the  florid: 
 thefeare  Myfteries. 
 
 InChrift,allisMyfteries«  twonatureSj  God  =  AllinChiia 
 'and  man,inoneperloni  mortall^and  immoftall .  \  ^^y^erics* 
 greatnefre^and  bafenefle.  infinitenefre,and  finite- 
 neffejinoneperfon, 
 i  C'3  The 
 
M 
 
 The  Church 
 iT>y3icall. 
 
 Simile. 
 
 Cilof^  I 
 
 yfe.  i» 
 
 Godlinep  a  SMyfterie. 
 
 The  Church  itfelfeis  a  aiyfticall  thing:  For 
 under  bafenefle,  under  the  Icome  of  the  world, 
 wha^c  is  hid  >  A  glorious  people.    The  ftatc  of 
 the  Church  in  this  world,  it  is  like  a  Tree  that  is 
 weather-beaten,  the  leaves  and  fruir  are  ^one,but 
 there  is  life  in  the  root.  So, what  is  the  Church^ 
 A  companie  of  men  that  are  in  the  world,  with- 
 out glory ,  w ithout  comelineflTe  and  beautic  ^  yet 
 notwithftanding^they  have  life  in  theroor,a  hid-^ 
 den  Vife:  Our  life  uhidrvith  Chriji^in  God^  Colojf,  5. 
 The  Church  hath  a  lifc,but  it  is  a  hidden  myfti- 
 call  lifc^alife  underdeath- they  feemetodieto 
 the  world  5  but  rhey  are  alive :  This  is  excellently 
 and  rhetorically  followed  by  S^Paul-^  Asdjingy 
 and  yet  we  live*^  aspoore^yet.  making  many  rich.   A 
 ftrangekind  of  people ;  poore,  and  rich  ^  living, 
 and  dying  ;  glorious,  and  bafe  •  yet  this  is  the 
 ftate  of  the  Church  here  in  this  world  :  they  are 
 an  excellent  people,  but  they  are  veiled  under 
 infirmities  of  their  owne,  andthcdifgrac^s  and 
 perfecutionsofthe  world.   So ,  we  fee  both  the 
 Do(5l:rine  itfelfe,and  the  Graces,  and  the  Head 
 of  the  Church ,  and  the  Church  it  felfe,  are  no^ 
 thingbut  Myfteries, 
 i      Is  it  fo,  that  Religion  is  a  Myflerie  i  Then 
 
 Religion,  why   firft  ofall,  doe  not  wonder  that  it  is  not  knownc 
 
 perlccuicd.^ 
 
 Simik. 
 
 in 
 
 —  the  world  .  and  that  it  is  not  onely  not 
 knownc,butperfccut<:d,  and  hated.  A'as,itisa 
 hidden  thing,  men  knownottheexcellencieof, 
 it.  Asgreatmensfonnesinaforraine  Countrey, 
 they  find  not  entertainment  anfwerable  to  their 
 worth,  but  as  they  are  apprehended  to  be  by 
 
 ftraxigers ; 
 
^odlmeffe  a  Sl^jfjierie. 
 
 5 
 
 ftrangcrs:  (b  thcfc  Divine  Truths  they  dnd  little 
 acceptance  in  t  he  world^becaufc  they  are  my  ftc- 
 ries 'ootonely  Myfteriesin  theTenent,  but  in 
 the  pradiife.  therefore  the  pradiife  finds  fuch 
 oppofition  in  the  world ;  Father  forgive  them^  faith 
 ourbleffed  Saviour,  they  k?mv  notr^hAt  they  doe. 
 The  world  knowes  not  what  they  doe,when  they 
 hate  and  perlecute  Religion  5  and  religious  per- 
 fons.     The  Church  is  a  myfticall  thing,  and 
 Religion  is  a  Myfterie,  it  is  hid  from  them. 
 Shall  we  be  mooved  with  the  difgracefull  fpec- 
 chesofcarnall  men  ?  They  fpeake  they  know  aot 
 what ;  the  thing  they  fpeake  againft ,  is  a  Myfte- 
 rie :  Therefore,  what  fliould  we  regard  the  fpee- 
 chesof  the  world,  or  follow  the  example  of  the 
 I  world,  in  embracing  Religion  ?  Religion  is  a 
 !  Myfterie ;  Let  the  worM  be  never  fo  great ,  it  is 
 j  not  the  knowledge  of  great  men ,  or  of  rich  men, 
 j  it  is  the  knowledge  of  godly,  men,  it  is  a  Myfierie 
 I  cfGodlineJfe :  Shall  we  follow  the  example  of  the 
 j  world  inRehgion,  when  it  is  a  Myfterie  ^  and  a 
 j  Myllerie  of  Godlinefe  ,  that  onely  godly    men 
 i  know ,  and  embrace  }  Looke  not  therefore  to 
 I  the  greatncfTe  of  place,  or  parts^  &c.  it  is  a  My 
 I fierie. 
 
 Againc  ,  if  it  be  a  Myfterie,  then  it  fhould 
 teach  us  to  carry  our  felves  futablc  to  it.  Nature 
 taught  even  the  Heathens  to  carry  themfelves  re- 
 verently in  their  Myftcries  ^  frocul  ejle  frofani : 
 away,  be  gone  all  prophane.  Let  us  carry  out 
 felves  therefore  reverently  toward  the  Truth  of 
 ;  God , towards  all  Truths ,  though  they  be  never  j 
 \  C  4  fo 
 
 rre7. 
 
 How  to  carry 
 j  our  (elves  in 
 Religion* 
 
1(5 
 
 n 
 
 jodlmjle  d  i!/l4y(lerie. 
 
 1l{BmAl* 
 
 At  the  Sacra- 
 
 aisnc.. 
 
 lohearlngtiic 
 Word. 
 
 to  cbntrarie  ro  our  rcafon^they  are  Myfteries 
 al together  above  Nature  ;  There  are  (oiiie  feeds 
 of  the  Law  in  Nature ,  but  there  are  no  feeds  in 
 Nature  of  the  Gofpei  •  cherforc  we  (liould  come 
 to  it  with  a  great  dcafe  of  reverence^    S.  Paul 
 ceacheth  us  an  excellent  L'eiTon,  kb'm^  i  i ,  When 
 he  cntred  into  a  depth  that  he  could  not  fathomc^ 
 doth  hecayUIatic)  No:  Oh^the  depth \  Ohy  the 
 depth  I  So  in  ^M  the  Truths  of  Godjwhen  we  can- 
 not comprehend  them,  let  us  with  filehce  reve- 
 rence them  5  and  fay  with.him,  Oh^the depth  !  D> 
 vine  things  are  Myfteries ,  the  Sacraments  are 
 Myftei'ies  i  let  us  carry  our  felves  towards  them 
 withYever^nce,    What  is  thereafon ,  that  there 
 is  one  word  in  the  Greeke^  and  in  other  Lan- 
 guages, to  fignifiebothcommbnjand  prophane? 
 Bccaufe.  thofe  that  come  with  comm.on  afFeftj- 
 ohs,  and  comnnoncciirria^ge'^tal^o'ly  things,  they 
 prophane  them  3  becaufe,astl^e  things  are  great, 
 fo  they  require  a  futable  carrage,  not  a  common 
 carriage.    We  pr6phane  the'Sacjament ,  if  we  | 
 take  the  B^ead  and  Wine  as  a  common  Feaft  •.  as  i 
 S  ,P^siil  fiirh  ;  Ton  difcemenot  the  Lords  Bidy,  We  i 
 prophane  My fterieSjwhen  we difcerne not. Beafts  ; 
 and  bead-like  mcndifcerne  not  the  relation  of; 
 things ;  that  chefe  outward  elements  have  refe- j 
 rence  to  great  matters,  to  the  Bed)  and  bloudof' 
 Chrifl rth^y  doe  notdifcerne  them  from  com- 
 mon Bread  and  Wine.,  though  they  beufed  to 
 ray  fc  up  our. follies  to  the  ^rf4^<?f/l?'f^.  I 
 
 Solikcwifcj  when  we  come  to  the  Word  of 
 God,  and  loohe  net  to  our  feet  y  but  come  to  the 
 
 Church, 
 
Godlinejje  a  Myfterie, 
 
 »7 
 
 I  COY,  1 1. 
 
 Ghurch,as  ifvve went  to  aPl  ay^or  fome  common  | 
 place,wichout  prayer,  vvithoutpreparacion-whcn 
 wcecome  with  common  affcv5i:ions ,  this  is  to  ; 
 come  prophanely.  Here  we  come  to  ^yjieries^  to  ■ 
 Jiigh  things,  togreat  matters :  Therefore,  when 
 wee  come  to  converfewith  God, we  mtift  not  \ 
 comewith  common afredions;  wee  mull  carry 
 our  felves  holily,  in  holy  bulinefle,  or  elfe  we  of- 
 fer to  God  flrangefire :  God  ivj^s  in  thlsfUce ,  fay th 
 l4£9h^  andl  v^a6  >mt  arrare  of  it.    So  w  hen  we  come  | 
 toheare  the  Word,  when  vvegoe  to  pray,  when  ' 
 wereceivethe  Sacrament  5  God  is  here, and  My- ' 
 fteries  are  here,  rand  we  are  not  aware  of  it.   It  | 
 isafhamefonis,  not  to  labour  tobiing  futable 
 difpofitions.    It  is  a  matter  of  that  confequent, 
 life  or  death  depends  upon  it.   You  kno'<v  what 
 S.i^^w/faytb,  I  Cor.  w.  For  this  very  caufe^fome  are 
 fickandfomeweake^rndfonjc-Jlecp^hmc  die:  Why? 
 For  comming  with  common  affection,  htnot 
 difcerning  the  LordsBody^  fornot  examining  our 
 felves,  fornot havinganfverabledifpodtions to  | 
 the  greatreffe  of  the  Myfleries  vve  goe  about,  j 
 Let  usnot  thinkeit  enough  tocome  to  the  S^-  \ 
 crament,  and  then  to  let  thereines  loofeto  all  j 
 kind  ofvanitie^  thevery  Heaihcnsvvould  bea-  I , 
 fhamcd  of  that.    It  is  the  bane  and  bjcmifli  of  ] 
 Religion,  and  fuch  a  thing,  for  which  wee  may  i 
 feare,  that  God  will  give  vvho-e  Chrtftendome a  \ 
 purge  (  I  mcane  )  for  our  CKcefle,  j 
 
 There  is  a  lawful  1  ufc  of  Feafting ,  and  comely  ;  Application  to 
 Recreations,  but  tocomevvith unjuftifiable  Va- .  [l'|'J^^^,°^. 
 nities  ( that  are  not  fit  at  any  time )  when  wee  '  vit^', '  ^^^^' 
 
 f!-:ou!d  I 
 
18 
 
 Godlinejfe  a  Myjlme. 
 
 fhould  honour  God  for  the  greareft  Gift  that 
 ever  was,  fonbe  Incariiation  ^i  his  Sonne ^ to 
 be  more  prophanely  difpofedthcn ,  and  to  give  , 
 our  fclves  to  more  loole  CGur(cs  then  at  other 
 times ;  how  can  it  but  ptovoke  the  Jufticc  of 
 God  ,  efpecially  it  being  common?  Amongft 
 other  things  5  wemay  jullly  1  )oke  for  the  Ven- 
 geance of  God  for  this  ,  not  onely  upon  this  Of 
 that  place  ,  for  it  is  the  fau't  of  chriHendome, 
 Shall  wecarry our  felvcsthusprophanelyatthclc 
 times,  when  we  lliould  walke  in  a  holy  difpofiti- 
 on  ?  Is  this  the  way  to  be  thankerull  to  God  ? 
 Let  us  labour  to  entcrtainc  and  embrace  thefc 
 Myftcrics  of  the  Gofpel  asweefhould,  with  a 
 fu  table  carriage  to  them  ;  for  the  Gofpel  will  no 
 longer  tarryjthen  it  hath  futable  love  and  aff^di^ 
 ons  to  the  greatnefle  of  the  thing.  The  Golpel 
 may  leave  us  we  know  not  how  foonc,and  goe  to 
 people  that  are  as  barbarous  as  we  were ,  before 
 the  Gofpel  came  to  us.  The  ^<??»;?;jj  though r, 
 they  had  Vidory  tycd  to  them  ^  but  we  have 
 not  thefe  Myftcries  of  the  Gofpel  tyed  to  us. 
 If  we  labour  not  for  an  anfwerable  carriage;  as 
 God  hath  removed  the  Gofpel  from  the  Ea  fterne 
 Chuiches  of  jfia ,  that  are  under  the  tyrannic  of 
 the  Turks  now,  fo  he  mav,  and  we  know  not  how 
 foone,  take  away  thefe  blelTed  and  glorious  My- 
 ftcries. Let  us  reverence  thefe  Myfteries  ,  and 
 blefTeGod  for  them,  and  labour  to  expreffe  our 
 thankfulneflTe  in  our  lives  and  converfations^thac 
 God  may  delight  tocontinue  with  us,  and  con- 
 tinuehis  blemd  Truth  amongus.  Doc  but  con- 
 ceive 
 
Godlinejje  a  Myfierie. 
 
 19 
 
 ccive  in  your  ovvnc  (elves,  what  equity  is  ir,thaf 
 Truths  lliould  be  obtruded  to  men  that  care  not 
 for  them?  That  live  under  the  myfteries  of  the  i 
 Gofpcll,  with  as  much  liberty  to  thefle(li,as  if] 
 they  had  never  heard  of  it;  that  their  lives  are  not 
 better  then  Pagdns^  perhaps  worfe  :  V^^hen  thefe 
 things  grow  generall,  will  God  continue  thefe 
 Myfteries  to  us,  when  there  is  fucha  difpropor- 
 tion  of  affcdion ,  and  carriage  ^  Judge  of  thefe 
 things.  God  (houlddeale  julllywich  us,  if  he 
 fhould  leave  us  to  the  darkneflc  ofGcntilifme^and 
 Fiferie^  and  confufionj  and  carry  the  Gofpel  fur- 
 ther Weft  ftilljto  a  people  that  never  heard  of  ir, 
 where  it  fhould  have  better  entertainment  then  it 
 hath  had  of  us.  Ibefcech  you  let  us  labour  to 
 carry  our  felves  anfwerable  to  this  blefTcd  and 
 great  Myfterie,  ifwee  would  have  it  continued 
 longer  among  us. 
 
 Againe,  are  thefe  things  Myfteries  ^  great  My 
 fieriesl  Let  us  blefle  God,that  hath  revealed  them 
 to  us.  for  the  glorious  Gofpel.  Oh  ,  ho^  doth 
 S.  Paul^  in  every  Epiftle ,  ftirrc  up  people  ro  be 
 thankfull  5  for  revealing  thefe  Myheries^  What 
 caufe  have  the  Gentiles ,  that  were  in  thefbaddorr  of 
 death  before,  to  be  thankfull  to  God  ?  What 
 kind  of  Nation  were  we  in  lulius  C£farsthx\c> 
 As  baibarows  as  the  Weft  Indians  ^  the  Canibals 
 were  as  good  as  we.  We  that  were  fobefore- 
 not  onely  tobecivillized  by  the  Gofpel ,  but  to 
 have  themeanes  of  falvation  difcovcred;  whaf 
 caufe  have  we  to  be  enlarged  to  thankfulnefle? 
 And  fhall  we  fhew  oar  thankefulnefte ,  in  provo- 
 king 
 
 rfe^, 
 
 ToblcflcGod 
 for  thefe  My- 
 flericsi 
 
10 
 
 Godlinejfe  a  Myjlerie. 
 
 I  Nw  to  fee  on 
 Myflerieswitb 
 haoiane  pares. 
 
 king  his  Majeftie?  There  is  nothing  in  the  world 
 that  is  a  ground  of  that  thankf  ulnefle^as  the  glo> 
 rious  Gofpcljtbac  brings  fuch  glorious  things  as 
 it  doch .  Men  arc  thankful!  to  men,  for  teaching 
 and  dilcovcring  the  Myilerics  of  their  Trades, 
 and  fhall  Goddifcover  the  great  Myfteries  of 
 the  Golpcilof  Chriftjand  fliall  not  we  be  thank- 
 full?  Are  there  not  thoufands  that/^  in  darknefei 
 The  Rtmijh  Church,  is  .it  not  under  the  Myfterie 
 ofiniqmtie  ^  And  that  we  fhould  have  the  glori- 
 ous Myfteries oftheGofpel revealed  tous-  that 
 the  Veile  fhould  be  taken  off ,  and  w^ftiouldy^e 
 the  face  of  God  in  Chrift  •  what  a  matter  of  thank- 
 fulneffe  is  it  to  all  gracious  hearts ,  that  ever  felt 
 comfort  by  it? 
 
 Againe ,  it  is  a  MjHerie  :  Therefore  it  fliould 
 teach  us  likewife,  not  to  fet  upon  the  knowledge 
 of  it  with  any  wits  or  parts  of  our  owne  ;  to 
 thinke  tofearchintoit  meerely  by  ilrength  of 
 wit,  and  ftudy  of  Bookcs,  and  all  humane  helpcs 
 that  can  be :  it  is  a  Myflerie^  and  it  muft  be  un^ 
 veiled  by  God  himfelfe,  by  his  Spirit.  Ifwe  {ct 
 upon  this  i^jj?en>onely  with  wits  and  parts  of 
 our  owncjthen  what  our  wits  cannot  pierce  into, 
 we  will  judge  it  not  to  be  true,  as  if  our  wits 
 were  the  meafureof  Divine  Truth  5  fo  much  as 
 we  conceive,  is  true  ^  and  fo  much  as  we  cannot 
 jconceive,  isnottrue.  What  a  pride  is  this  in 
 flcfhjinwormesofthcEartbjthatwill  make  their 
 owne  apprehenfioHS,  and  conceits  of  things ,  the 
 meafure  of  Divine  Truth ,  as  Heretikes  hereto- 
 fore have  done  ?  It  was  the  fault  of  the  Schoole- 
 
 men 
 
^odlinep  a  SMjfflerie. 
 
 ti 
 
 men  in  later  times  5  they  would  come  with  their 
 Logick  onely^and  ftrong  wits^and  fuch  Learning 
 as  tnofe  darke  times  afforded ,  to  fpeake  of  Grace, 
 of  the  Gofpelofjuftification^thcy  fpake  ofir, 
 and  diftinguirtied  in  a  meerc  m(ataphyficall  and 
 carnall  manner :  therefore  they  brought  onely 
 humane  Learning  •  they  were  furnifhcd  with 
 pUto^  and  other  naturall  Learning  .  and  with 
 thcfe,  they  thought  to  breake  through  all  the! 
 Myftericsin  Religion,  Wee  muftnot  ftruggle 
 with  the  difficulties  of  Religion,  with  naturall 
 parts. 
 
 It  is  a  Myfterie:  now  therefore  it  muft  have  a 
 double  veilc  tooke  off  5  a  veile  from  the  thing^and 
 the  veilc  from  our  eyes.  It  is  a  Myfterie,in  regard 
 of  the  things  thcmfclvcs ,  and  m  regard  of  us.  It 
 is  nocfufficicntjthat  the  things  be  lightfome  that 
 arc  now  revealed  by  the  Gofpel,  but  there  rauft  be 
 that  taken  from  our  hearts,  that  hinders  our  fight. 
 The  Sunne  is  a  moft  glorious  creature ,  the  moft 
 vifibleobjed  of  the  world  ^  what  is  that  to  a  blind 
 man,  that  hath  skales  on  his  eyes  ?  So  Divine 
 Truth  is  glorious,  it  is  Light  in  it  fclfe  ^  but  there 
 ate  skales  on  the  eyes  of  the  foule ,  there  is  a  filme 
 that  muft  betaken  off:  there  is  a  veile  over  the 
 heart,  as  S.  /*/ia/ faith  of  the  lewes  •  therefore  they 
 could  notice  the  fcopcof  Mofes^  dire^ing  all  to 
 Chrift  :naturally,thereis  a  vaile  over  raenshearts  • 
 and  that  is  the  reafon,  that  though  they  have  never 
 fo  many  parts,  and  the  things  be  light  in  them- 
 felves  J  yet  they  cannot  fee  i  Therefore  ^  I  fay,  the 
 .veile  muft  be  taken  both  from  the  things  ^  and 
 1  from 
 
 Smile. 
 
12. 
 
 Godlinefe  a  Myflerie. 
 
 My  {\ eric  of 
 Religion  a- 
 bovcRcafon. 
 
 WhatufcRca- 
 Ton  bath  in 
 Religion. 
 
 Simile. 
 
 Rcafonmuft 
 
 floupeio 
 
 Fi'.jih. 
 
 from  ourhearts^tbat  Light  being  fhed  into  light- 
 fOiTe  hearts,  both  may  clofe  together, 
 
 Againe,  being  a  My(}erie^  it  cannot  be  ray  fed 
 out  or  the  Principles  ot  Nature,  it  cannot  be  ray- 
 fed  fro'ii  Reafons. 
 
 But  hath  Reafon  no  ufe  then  in  the  Gofpel  ? 
 
 Yes  ;  fanSified  Reafon  hath^todraw  fanvftified 
 conclufions  from  fanciified  Principles  •  tbus  farre 
 Rcafjn  isof  ulcinthefe  Myfteries,  tolTiCw^that 
 they  are  not  oppofue  to  Reafon ;  they  are  «bpve 
 Reafon ,  but  they  are  not  contrarie  to  it ;  even  as 
 the  light  of  the  Sunne  it  is  above  the  light  of  a 
 Candle^ but  it  is  not  contrarie  to  it.  The  fame 
 thing  aiay  be  both  the  objedl  of  Faith  ,  and  of 
 Reafon.  The  iramortalitie  ofthefoule,  it  is  a 
 matter  ofFaith;  and  it  is  well  proved  by  the  Hea- 
 then, by  the  light  of  Reafon.  And  it  is  a  delight- 
 full  thing  to  the  foule,  in  things  that  Reafon  can 
 conceive  of^to  have  a  double  Light  •  for  the  more 
 Lightjtbe  more  comfort ;  to  have  both  the  Light 
 of  Nature^  ard  the  Lightof  Grace  ,  andof^Gods 
 Spirit. 
 
 That  which  Reafon  fhould  dohcre,  istoiftoop 
 to  Faith  in  things  that  are  altogether  above  Rea- 
 fon* as  to  conceive  Chriftinihe  Wombc  of  a 
 Virgin  ,  the  joyning  of  two  Natures  in  one,  the  ^ 
 Trinitie  of  Perfons  inone  Divine  Nature ,  and 
 Jfuchlike:  Here  itisthe  greateft reafon,  to  yield 
 (reafon  to  Faith  3  Faith  is  the  reafon  of  Reafon, 
 in  thefe  things  ^  and  the  greateft  reafon  is,  to 
 yecld  to  God  ,  that  hath  revealed  them.  Is  not 
 here  the  greateft  reafoji  in  the  world,  to  bclecve 
 1  him 
 
Godiinejje  a  Myfterie. 
 
 2-5 
 
 Vfe.  6^ 
 
 hini  that  is  Truch  it  felfe?  Hee  harh  fayd  ir.  > 
 therefore  Reafonic  felfe  fayth,  it  is  the  greateft 
 leafon to  yeeld  to  God,  who  is  Truth  it  felfe:  , 
 therefore  Faith  ftands  with  the  greateft  reafon  ■ 
 that  can  be  :  For  things  have  a  greater  being  in 
 Gods  Word,  then  inthemfelves,  and  Faith  is 
 above  Reafon.  therefore  it  is  the  reafon  of  rea- 
 lons,  to  beleeve  when  we  have  things  revealed 
 in  the  Word  :  that  is  one  ufe  of  Reafon  in  My- 
 ftcries ,  to  ftop  the  mouthes  of  gaine-fayers  by 
 Reafon,  to  flic w  that  it  is  nounreafonablc  thing 
 to  beleeve. 
 
 Againe,  feeing  it  is  a  MjJlerU^  let  no  man  de- 
 fpaire  ;  It  is  not  the  pregnancy  of  the  Scholar  ■  Nottode- 
 here,  that  carryes  it  away,  it  is  theexcellencfeof  (^^^"^^""rK^^* 
 the  Teacher :  if  Gods  Spirit  be  the  Teacher ,  it  is 
 nomatter  how  dull  the  Scholar  is,  ills  siMjflerie, 
 Pride  in  great  parts ,  is  a  greater  hinderance,  then 
 fimphcity  in  meaner  parts  :  Therefore  Chrift,  in 
 Mat,\i.  he  glorifies  GoJ,  that  hee  had  revealed 
 thefe  things  to  the  ji^llc  ^  and  concealed  them  from 
 the  proud,  Letnomandefpaire;  for  the  Starures 
 of  God  give  underjUnding  to  thefimf>le  ,  as  the  Pfa!- 
 miftfayth,  God  is  fuchanexcelkntniighty  Tea 
 cher^  that  where  he  finds  nowir^hecarcaufewic : 
 He  hatha  priviledge  above  other  Teachers  ^  hee 
 doth  notonely  teach  the  thing  ,  but  he  gives  vvit 
 and  underftanding.  Ic  is  a  Mjflerie:  therefore  as 
 none  fhouldbe  foproud  ,  as  torbinke  tobreake 
 thorowitwith  witand  parts, fo  let  roncdcfpaire- 
 confidering^thac  Godcanrayfefj-iallowand  weak 
 wits  to  apprehend  this  great  My  fterie . 
 
 Ir 
 
 ^lUt,  II. 
 
 Vfzhl^.. 
 
t 
 
 To  rake  heed 
 ot  flightfhg 
 DivineTrutks. 
 
 How  to  know 
 tbts  Myftcric. 
 
 Anftrer. 
 
 I 
 
 By  Prayer. 
 
 Tit.  2. 
 
 Ncf  cfTiiic  o' 
 depending  on 
 Gods  Spirit. 
 
 It  is  a  Myftcrie:  therefore  take  heed  of  fligh- 
 ting of  Divine  Truths,  Theemptic  fhallow  beads 
 of  the  world  make  great  matters  of  trifles,  and 
 ftand  amazed  at  bauDles,  and  vanities,  and  thinke 
 it  a  grace,  to  flight  divine  things .  this  great  My- 
 fterie  of  godiineffe  they  defpife;  that  which  the 
 Angels  themfelves  {land  in  wonderment  at,  and 
 arc  ftudents  in,  that  the  wits  of  the  world  they 
 flight,  and  defpife  5  or  dally  withall,  asifitwerc 
 a  matter  not  worth  reckoning :  but  I  leave  fuch  to 
 reforraation.or  to  Gods  juft  judgement,  that  hath 
 given  rhem  up  to  fuch  extremitie  of  madnefle, 
 and  folly.  Let  us  labour  to  fet  a  high  price  on 
 the  Myfteriesofgodlineffe. 
 
 How  fhall  wee  come  to  know  this  Myfterie 
 as  wee  fhould,  and  to  carry  our  Selves  anfwre- 
 rabic  ? 
 
 WemuftdcfireGodtoopen  our  eyes*  that  as 
 the  Light  hath  fhined,as  the  Apoftle  faith  ,T/V.2. 
 the  Grace  of  God  hath  flawed  •  as  there  is  a  lights 
 fomencfle  in  the  Myfl:erics,  fo  there  may  be  in  our 
 eye.  There  k  a  double  Light  required  to  all 
 things  in  nature  ,  the  lightfomneflc  in  the  Me-^ 
 dium^  and  in  the  fight ;  (ohere,  though  the  My- 
 fterics  be  row  revealed  by  Preaching,  and  Bookes, 
 and  other  helpes;  yet  to  fee  this  Myfterie,  and 
 make  a  right  ufe  of  it ,  there  is  required  a  fpiri- 
 tuall  Light,  to  joyne  with  this  outward  Light. 
 And  hence  comes  a  neceflitie  of  depending  upon 
 Gods  Spirit,  in  converfing  in  this  Myfterie, 
 There  muft  be  an  ufing  of  all  helpes,  and  meanes, 
 or  elfe  we  tempt  God ;  wee  muft  reade,  and  heare, 
 
 and 
 
(jodlmejfe  a  xlMyflerk.  \     i  j 
 
 I  -    ■  ■  -  ■  1- 1      ■ 
 
 Tfalll^* 
 
 Mphefi, 
 
 and  above  all,  wc  muft  pray :  as  yoii  fee  David^  m 
 Pfal.  1 19.  Oftnmine eys^  Lerd^that  IwAjfeeuon^ 
 den  in  thy  Lm.  There  are  wcnJers  in  thy  Law, 
 but  cny  eyes  muftbcopened  ,  to  fee  them.  He 
 had  fight  before,  but  he  defires  dill  a  further  and 
 clearer  fight^and  as  the  poore  man  in  the  Gofpel, 
 that  cryed  after  Chrift^  when  he  was  asked,  n^haf 
 trouldefttkou  hai^e^  Lord ,  that  mive  eyes  might  be  Ofc^ 
 ned.  So  fliould  every  one  of  us  (confidcring  it  is 
 fuch  a  raviftiing  Myileric  )  erye after  God ,  and 
 Chrift  •  LordythatPtj  eyes  might ^e  Ofened^  that  I 
 way  fee  mnders  in  thy  Latv,  that  I  may  fee  the 
 wonders  in  thy  Gofpel ,  the  unfearchabU  riches  of 
 Chrifi.  Therefore  it  is  that  S  •  Paul^  in  Efhef.  i , 
 and  i  fhef  3 .  he  prayes  for  the  Spirit  of  revelati- 
 on,tbat  God  would  vouchfafc  that  Spirit  to  take 
 I  away  the  vcile  of  ignorance  and  unbeleefefrcm 
 our  foules,  that  we  may  fee,  and  as  it  is ,  Efhef.  3 . 
 that  vfemay  cewfrehend  the  height^  and  breadth^  and 
 length ^and  defth^  andalithediraenfionsofGods 
 Jove  in  Chrift,  This  muft  be  done  by  the  Spirit 
 of God:foras  S.^^^/divinelyreafonsJn  i  Or,3. 
 lVh9  knowes  the  things  of  God ,  but  the  Sfirit  ofGgdi 
 I  Therefore  wee  muft  plow  with  Gods  Heyfer^if 
 I  we  would  know  the  things  of  the  Spirit,we  muft 
 have  the  fame  Spirit^ 
 
 Now  the  Spirit  doth  not  onely  teach  the 
 Truths  ofthe  Gofpel,  but  the  application  of!  uacheihio 
 thofe  Truths,  that  they  are  ours-  this  Truth  of  j  ^pp^J^^^'^^' 
 ihe  Gofpel  is  mire,the  Sacrament  fealesit  to  me, 
 I  Th^  preaching  of  the  Word  takes  away  the  veile ' 
 from  the  things,  and  the  Spirit  takes  away  the  | 
 I  n  veile 
 
 I  Cm.  X. 
 
 The  Spirit 
 
i6 
 
 GjdUneffc  a  MyflerU, 
 
 Prayer. 
 
 vcilcfrocn  our  ioules.lc  is  the  oHico  of  thcSpitit 
 lotake  thcveilc  off  the  heartland  to  li:j;hten  o'^u 
 underftandings,and  1  kcwife  to  be  a  Spirit  of  ap. 
 plication  to  us  in  particular.  It  i<  to  no  purpofe 
 to  know  that  thele  things  arc  Myllcries^^,  unlclTe 
 they  be  for  us ,  and  (ot  onrgood,  that  weknoY  ' 
 Chrif!:isours,and  that  God  is  reconciled  to  us:  • 
 1  hereforc,  faith  the  Apoftlc,  hee  hath  given  us  the 
 Spirit^  to  knort  the  things  that  are  given  us  of  God^  in 
 particular.  So  the  Spirit  doth  not  onely  bring  a 
 bleffed  Light  to  the  Scriptures,  and  fhew  us  tbe 
 meaning  in  genetall  ^  but  it  is  a  Spirit  of  appH. 
 catlonjto  bringbomethofe  gracious  pro  Tiifes  to 
 every  one  in  particular,  to  tell  us  the  things  that 
 arc  given  us.ofGoJ^  not  onely  the  things  that 
 are  given  to  the  Church,  buttons  in  particular: 
 Fo^the  Spiritof  God  will  tell  us  what  is  in  the 
 bred  of  (Sod,his  fecret  good  will  (o  the  Church* 
 he  loves  the  Churchjand  he  loves  thee ,  fay  th  the 
 Spirit .  therefoje  he  is  called  an  e,7rneft^3tc\d  a  feale 
 in  our  hearts  ^  becaufehe  difcovcrs  norondy  the 
 Truth  at  largejbuthc  difcovcrs  the  triith  of  Gods 
 affcdion,  in  all  theprivilcdges  of  the  Gofpel, 
 that  they  belong  to  us.    What  ablefTed  difco- 
 very  is  this;  that  not  onely  revealcs  Divine 
 Truths  to  us,  but  revealcs  them  fo  to  us ,  that  we 
 have  otn  fliare  and  intereft  in  them  ? 
 
 Therefore,  whcnfoever  we  take  the  Bookc  of 
 God  into  Our  hands,  when  wf  come  to  heare  the 
 Word,  beg  of  God  the  Spirit ;  MyHoufe  (fayth 
 God)  jhalUe  called  the  Houfeef  Prayer  :  not  onely 
 theHoufc  of//^4r/;?5  of  Divine  TriTthSjbutthe 
 
 Houfe 
 
I    _- 
 
 GodiineJ?^  a  Mjflerie. 
 
 17 
 
 Hoiife  oiPrayr.  In  the  ufeof  mcancs ,  we  mil  ft 
 looke  up  to  Gbdj  and  Chrift  :ic  is  impudencie 
 andprcfumptionjtocometothefe  things , with- 
 out Jifting  up  our  foules  to  God : Therefore  there 
 isio  little  profit  under  rhcfe  glorious  Myfteries, 
 becaufc  there  is  fo  little  pr^^yer^  &lifting  up  the 
 heart  to  God.  VVe  fhould  goe  to  Chrift  ^  that 
 Of  ens  ^  andKemanlhutS'^iindihuts  ,  and  no  man  opens : 
 he  hath  the  Key  of  David -^  goe  to  him  therefore, 
 that  he  would  both  open  the  My  fteriesjand  open 
 our  hearts,  that  they  may  clofe  with  them. 
 
 In  Revel,  5.  Saint  M;i  wept,  when  the  Booke 
 with  fevcn  Scale?  could  not  be  opened  .  he  wepr, 
 that  the  Pfophcfie  was  fo  obfcure,  that  it  could 
 not  be  underftood  :  but  then  Ghrift  takes  the 
 Booke,and  opens  ir.  So  when  we  cannot  undcr- 
 ftand  divine  My fteries^lct  us  groane  and  figh  to 
 Cbrift^be  can  open  the  Booke  with  feven  Scales, 
 and  he  lay es  open  all  the  M  yfteriesjas  farre  forth 
 as  it  concernes  us  to  know.  Godschildren  grieve 
 when  things  are  not  difcoyered  to  them. 
 
 ThcrcisacontrariedifpoiitioniflGods  people 
 to  carnal!  ?^p//?i;theyvex5that  My  fteiiesihould 
 be  difcovered.'Gods  people  gricve,that  they  are 
 not  difeovcrcd enough :  ihey  make  a  perverfe  ufe 
 ofthis^divine  Truths  are  My fteries5therfore  they 
 may  LOt  be  publilTied  to  peop!e:nay  divine  truths 
 are  My  fteries ,  therefore  they  muft  be  unfolded. 
 Hence  comes  the  neceflity  of  the  Miniftery:  for, 
 if  the  Gofpelbe  a  Myfierie^that  is,a  hidden  kind 
 of  knowlcdge^then  there  muft  be  fome  to  revcale 
 it.God  hath  therfore  ftablilhedan  Office  in  the 
 
 D  2  Ghtirch 
 
 Kevd,  5* 
 
 DirFercnce  m 
 mens  difpoli- 
 cionstoGods 
 t^iyftcries. 
 
J.  8 
 
 H'umilicie. 
 
 m,  iS- 
 
 Church  5  with  which  be  joynes  his  o^vnc  facrcd 
 Spirit,  that  both  Ordinance  and  Spirit  joyarng 
 logcther,thc  vcile  may  be  taken  otf-  How  csn  thcj 
 vnderfland^ftithout  a.  Teacher  i  And^  To  tu  u  ciyr/jmit- 
 trdthe  difjpe^ifitiofiy  to pres^h  the  unfea  'cha^/le  rirhes 
 ofchrlJyUyth  S ,  ^auL  Therefore  there  is  this  Or- 
 I  dinar  ce,  to  Ui^foldthefc  depths,  as  much  as  may 
 j  fervc  for  us.  Prophanc  people,  they  thmkc  they 
 know  enough,  tbey  need  not  be  taught^as  if  this 
 were  a  fhallow  Myfterie,  or  noae  at  all.  It  argues 
 a  prophane  and  naughty  heart,  not  to  attend  up- 
 on all  fanAified  meanes.  all  is  little  cnou:^h : 
 And  fomeiimes,  Goi  will  Mt  grant  hi«  Spirit 
 in  one  meanes ,  beca^fe  hce  will  rr4(ke  us  goe  to 
 anotheii:  j  and  fro.B  cbatmariobar,  and' runne 
 thorovraU.  He  denyeshis  Spirit  of  pur  pofeio 
 hearings bccAufe  he  will  have  us  tareaw  ;:and  dc*- 
 nyc5  it  in  that,  bccaiaie  hq  wiUbaveus,cc8DfeTre^ 
 and  pra 9  ifc tin? Co^nm^niiQia ofSaint*  •  aodall 
 litt le  enough,  toappre^iend  this  glorious  cxcct 
 lent  Myftetie.     A  man  may  know  a  prophane 
 heart  therefprejby  defpifingthe  improovcraent 
 of  any  meanes  of  kno*v ledge.     It  15  a  Myftc- 
 rie  •  therefore  God*  people  deGitq  to  have  it 
 taught. 
 
 Ajajnc,  ifwewoald  underftand  thfife  Mjt- 
 flcries,  let  us  labour  for  humbte  fpirits  ;  for 
 the  Spiiic  workes  that  difpo^ition  ifl  the  firft 
 place  :  The  humble  Goi  ttiU  te^ch  ,  Pjsi,  25.  the 
 haiiblc,  that  will  depend  upon  his  teaching. 
 Now,  this  kind  of  hum ilitie  here  required  ,  it 
 is  a  denyall  of  our  owne  wit$ ,  though  tbcy  be 
 
 never 
 
 I.H-T1  - 
 
(jodlimffe  a  xlMyflerie. 
 
 19 
 
 never  fo capacious,  for  the  things  of  the  world  * 
 Wc  miifl:  be  content  to  become  fooies^  that  treeK^ay 
 be  rvife'^  wee  muft  denic  our  owne  underftand- 
 ings,  and  be  content  to  have  no  more  under- 
 ftanding  in  Divine  things,  then  wee  can  carry 
 out  of  Gods  Booke,  then  wee  can  be  taught  by 
 Gods  Word,  and  Ordinances:  This  humilitie 
 wemuftbring,  ifweewill  uflderftandthis  My- 
 ftcrie. 
 
 And  bring  withall,  a  ferious  defire  to  know  ^ 
 with  a  purpofe  to  be  molded  to  what  we  know, 
 to  be  delivered  to  the  obedience  of  what  wee 
 know  ;  for  then  God  will  difcovcr  it  to  ust 
 fVffedome  if  eafie  to  him  that  mil  :  Together  with 
 prayer,  and  humilitie,  let  us  but  bring  a  purpofe 
 and  defire  to  be  taught ,  and  we  (hall  find  divine 
 wifedome  eafie  to  him  that  will.    None  ever 
 mifcarry  in  the  Church^but  thofe  that  have  falfe 
 hearts-  they  have  not  humble  and  finccre  hearts, 
 willing  to  be  taught :  For  if  they  have  that,  then 
 God ,  that  hath  given  this  finccritie ,  and  will  5 
 this  refolution,  that  they  will ufc  the  meanes, 
 and  they  will  be  taught,  hee  will  {uit  it  with 
 Teachers  :  God  ufually  fuites  men  with  Tea- 
 chers,fit  for  their difpofitions.  Letaman  have 
 anaughtieheart,  and  he  fhall  find  flatterers  to 
 build  him  up  in  all  violent  and  naughrie  cour- 
 fes-  God,in  judgement,  will  give  him  Teachers, 
 that  (liall  fuit  his  difpofition.    But  if  he  be  a  1 
 Child  of  God  ,  and  have  a  finccre  heart ,  to 
 know  the  Truth,  he  fhall  meet  wjth  fome  that ! 
 fhall  be  as  finccre  againe,  to  tell  him  the  Truth, 
 
 D  ^  There- 
 
 -  -  ^ 
 
 Purpofe  CO 
 know,  and  O' 
 bey. 
 
JO 
 
 To  avoyd  pal^ 
 iionjandprc**^ 
 judice. 
 
 Simii 
 
 c. 
 
 GodlineJSe  a  alM^ffterie. 
 
 Therefore  we  fhould  lefTepiricmenjwhen  we  fee 
 them  runne  into  errours  •  God  fees  that  they 
 have naughtie  difpofitions,  (  Indeed,  if rhey  be 
 filiy  foiileSjGod  will  have  mercy  on  thenijif  they  I 
 beriRccrejrhough.theybeincrrQur)bucifwefee  \ 
 men  that  may  know  the  Truth,  and  yetriinnejn.  | 
 to  crrours  5  know,  that  fuch  a  man  hach  a  poyfo-  j 
 nous  heart  5  a  malicious  bent  of  heart  agamfl:  the 
 TrutbjOr  elfe  God  would  not  givehim up  to  fuch 
 and  fuch  things,  ashc  iscarryed  with  •  there  is 
 i  much  in  that  mans  difpofition ,  that  is  c^rryed 
 away  with  falfe  Teachers ;  I  meane, where  Light 
 is  difcovered  ;  But  where  God  gives  a  willing 
 mind^  there  he  opens  his  meaning .  mfedomek 
 eajie  to  him  that  rvill  under  ft  and. 
 
 And  take  heed  ofpaflion,  and  prejudice  5  of 
 carnallaffedionsjthatftirre  uppaflion.;  for  they 
 will  makeche  foule  that  it  cannot  fee  Myftcries 
 that  are  plaine  in  themfelves:  As  we  are  ilrong 
 in  any  paflion,  fo we  judge  5  and  the  heart ,  when 
 it  is  given  up  to  paflionjit  transformes  the  Truth 
 toitownefelfe,  asitwerc.  Even  as  where  there 
 is  a  fuffufion  of  theeycas  in  the  Jaundis,or  the 
 Iike5it  apprehends  Colours  like  it  felfe  •  fo  when 
 the  tafte  is  vitiated,  it  tafts  things  not  as  they 
 are  in  themfeJves ,  bur  as  it  felfe  is  •  fo  the  co^ 
 ruptheart  transformes  this  facred  Myfterie  toic 
 owne  felfe,  and  oft  times  forccth  Scripture  to 
 defend  its  owne  finne ,  and  the  corrupt  ftate  it  is 
 in:it  will  belceve  what  it  lift  ^  what  it  loves,  it 
 will  force  it  felfe  tobeleeve  (although  it  bccon- 
 traric  to  divine  Myfteries  )  when  the  heart  is 
 
 dee  pel  y 
 
I 
 
 §odlmeffe  a  S^yflerie. 
 
 3» 
 
 deepely  engaged  in  any  paffion  or  affedion,  Lee 
 us  labour  therefore  to  coine  with. purged  hearts 
 ( it  is  the  exhortation  of  the  Apoftles  lames  and 
 Feter)  to  receive  thefe  Myfterics  ;  they  will 
 Jodgeonely  incleane  hearts:  Let  us  labour  to 
 fee  God  and  Ghrift  withacleareeye,  free  from 
 paflion,andcovetoufne(Ie3and  vaine-glory.  We 
 I  fee  a  notable  example  of  this,  in  the  Scribes: 
 I  When  they  were  not  led  with  paifion,  and  covc- 
 I  toufne0e  5  and  envie  againfl:  Ghrift ,  how  right 
 rthey  could  judge  of  the  Gofpel^S^  the  unfolding 
 [  of  the  Prophefies  to  the  Wi(e-men  ;  they  could 
 I  tell  aright,  that  heflipuld  be  borne  in  Bethlehem : 
 I  {>,ut  when  Ghrift  came  among  theni ,  &  oppofed 
 their  lazie  proud  kind  of  lifejthat  kept  people  in 
 !  awe  with  tneir  vaine  GeremonieSj&c.  then  they 
 I  finned  againft  the  HoIy-Ghoft,and  againft  their 
 j  owne  light,  add  maliced  Ghrift ,  .arid  brought 
 him  to.hiscnd.    So  it  is  with  men  ^  when  their 
 mindcs  be  cleare  j  before  they  be  over-caft  with 
 [  paffion,  and  ftrongaffedions  to  the  world  ^  they 
 I  judge  clearely  of  divine  things :  but  when  thofe 
 1  paffioas  preyailewith  them|th<jy  are  oppofire  to 
 that  Truth  that  before  they  faw,  ( in  Gods  juft 
 judgement,)  fuch  is  the  antipathy  &  emulation  1 
 of  the  heart  againft  this  facred  Myfterie !  The  j 
 heart  ofit  felfe  isan  unfit  Veffell  for  thefe  holy 
 Myfteries  ;  lietus  defire  God,  to  purge  and  to 
 cleanfe  them.   It  is  faid  of  the  Fharifes  in  the 
 Gofpe! ,  that  when  Ghrift  fpake  great  matters, 
 theyXcoffed.atht'ra  :  Bu^what  fayththe  Text  ? 
 Luke  1 6*Th^yi^cre  ^ovetow. ^Let  a  covetou s  proud  j   j  ftj^e ic. 
 
 D  4  man 
 
 ■  ly .   y  J  «->    I  )i»*y  ■  ^IJ.  J 
 
 _-,    l 
 
}»- 
 
 ACt,  ij 
 
 Myftcrie  o^ 
 ioiquitie* 
 
 Anfrver. 
 
 Pep  eric  a  nly. 
 f\cric,wh/. 
 
 R^V-.7- 
 
 luUmfecund, 
 
 Go'dlinep  a  31yfterU. 
 
 man  come  to  heare  the  Word ,  he  cares  uot  to 
 hcare  thefe  Myftcries*  his  heart  is  fo  engaged  to 
 thew'orjd,  he  fcorncs  and  laughs  atall.  And 
 men  arc  unfetled;  fometimes  they  vvill  grant 
 TnuhSjfometimes  they  vvill  nor,as  their  paffions 
 lead  them.  As  we  fee  in  them  towards  S.Faal^ 
 ^B,  25.  before  he  difcovered  hin:irclfe  to  be  a 
 Pharife .  This  man  is  not  xtorthie  to  live:  but  when 
 he  difcovered  himfeUe  tobeon  their  fide  5  lam 
 a  pharife  ^  and  the  fonne  of  a  Pharife;  oh,  how  finely 
 doc  they  mince  the  matter  •  Perhaps  a^  K^ngell 
 hath  revealed  it  to  him^  Zc(^.  He  was  an  honeft 
 man  then.  So  men  eyther  judge,  ornot  Judgc^ 
 as  their  paflions  and  affe^^ions  carrie  them. 
 Therefore  it  isof  greatconfequence,  to  cons 
 with  cleane  hearts  and  minds  to  the  MjHeries  of 
 God. 
 
 There  is  be  fides  this  ^jjlerie^  a  Myfierieof 
 ini^uitie^thu  S.  P^/^/ fpeakes of,  2  TheJ^^i.  There 
 IS  the  Myfterieof  Antichrift ,  as  well  as  the  My^ 
 fterie  o(Chxi(i. 
 
 And  why  is  that  called  a  MjBerie  } 
 B:?caufe  there  is  mtfchiefe,  and  errour,  and 
 wickedncffeconve/ed  under  feeming  Truth^aiKl 
 goodnefre,and  vertue  .  even  as  in  this,  Grace  zndi 
 Goodnefe  is  conveyed  to  the  world  under  a  fhew 
 ofbafenefle  and  meanencfie. Therefore  in  ^w.7. 
 it  is  faidjthe  Beafthath  .^^yZm^  in  her  forehead • 
 Indeed  there  is  the  Mjjlerie  ofiniquitie  in  Poperie*^ 
 it  was  literally  performed  in  !ulimtht  fecond  : 
 for  in  his  Papall  Cro^ne  there  was  written,  My^ 
 fiirium^CJfc.  till  at  laft  it  was  blotted  out ,  and  in 
 
 ftead 
 
Godlmjjea  Myfierie. 
 
 ?} 
 
 ftead  thereof  was  vyricten,  lulitu  [ecundui  pa^a  : 
 They  began  to  fm^ll^it  might  be  found  our.This 
 is  recorded  by  thofe  that  faw  it.  It  is  a  Mjjlerie 
 indecdjbut  a  Myflerieofmfuhie,  But  more  parti- 
 cularly, 
 
 HoYf  Si  A^jfierieofmqmtki  -"vo: 
 
 Bccaufe  under  tkc  Name  of  Chrift,  ard  of 
 ChriftianReligio.ijheisAntichriftyOppofiteto 
 Chrift;  Heisbothop]:o(ite5theword  fignifieth 
 Antichrift ;  and  (twulus ,  one  that  would  be  like 
 Chrift,a  ViceChrift.  He  is  fuchanof^ofitejas 
 yet  he  would  be^hi-s  Vicar.  Under  colour  of  Re- 
 Iigion,he  overthrowes  all  Religion^and  while  he 
 would  be  Head  ofchepatholaice  Church,  he  is 
 the  Head  ofche  C^tholike  Apoftacie^ 
 
 Thefe  God  will  have  in  the  Church  together  • 
 the  Myfierie  (^Goitineffe  y  and  Vngodlinefe  •  of 
 Chrift ,  and  Aptichrift :  Why  ?  That  the  one 
 m^y  be  a  foy.lc  tathe  other.  Andhow  fliall  men 
 magnifie,and  relifbjand  highlyefteeme  this  My- 
 ftericITpcakeof,  except  they  lookeby  way  of 
 oppofition  to  the  My  fteric  of  Antichrift,  and  fee ; 
 how  contrary  thofe  courfes  are  ?  Alas,the  reafon 
 why  they  fo  oppofCjas  they  doe,  the  Gofpelj  and  ' 
 the  puritie  of  itjis^becatife  they  are  contrary  My- 
 fteries.  that  muft  be  maintained  by  ignorance: 
 the  Gofpel3that  is  a  Myfterie,that  rau  ft  be  revea- 
 led, and  God  hath  ordained  that  it  fhould  be  re^ 
 vealed  more  &  more.  Therfore  thofe  that  would 
 fecond  Poferie^  that  are  friends  of  that ,  they  are 
 enemies  to  the  Gofpel5&  to  the  publidiers  of  it  5 
 tliey  cannot  carry  their  conveiance  handfomely , 
 
 All 
 
 Anfwer. 
 
 How  it  is  a 
 Myftcrieof 
 iniquicic. 
 
 Why  God  fuf* 
 
 icrsthc  My- 
 
 ftericefini- 
 quiiic. 
 
(  tf^wt^-tmm 
 
 34 
 
 ,1 
 
 Godlineffe  a  gr^at  Myfterie. 
 
 ^O  tJ? . . .. 
 
 .iiO  31.:. 
 
 Godlincffc  a 
 greatMyftcry 
 
 Tn  regard  of 
 the  origin  all. 
 
 All/^^/'i/ib  fpirits  arecaemics  te\h^  Myjferieof 
 '  Qodliyejje  .ibecaufe  where' i?his^sJ,iitbl6\vfei lipod 
 the  Mjfttrie  of  ini^uhie  •  as  indeed  the  over- 
 throwing ofertour,  is  thedifcovcTingofic:  for  1 
 none  would  willingly  be  couzencd.  PoperiemuH 
 be  difcovcred  with  the  bf^athofCbrift- that  is, 
 withai-Myfteiie,  which  i j  t6o  (liarpe  a  breath 
 fothisMyftfitie  to  frele :  ch^refom  blame  them 
 riotj-thatthey  are  fo.bitter  pppofites  to  the  pub- 
 Iifhii>g  oMivine  Truths  •  the  one  Myfterie  cqh^ 
 fumes  thje. other.  As  M^^/^/Rod^iev'otiredall  th^ 
 other  Rods  ,:k)  Truth  eates  dp  a^ll  oppofitt  er^ 
 routs  whatfo^vet.  Sec  but  in  eKpcrieftce ;  where-^ 
 foever  TjruthJs  p!ant6dyi^rhe  Gofpel5and  Ordi- 
 nances, and/Religionof  God)  how  Satan  faUs 
 dot^ne  like  LighningyZnd  Antichrift  falh;   Bi^t 
 this  by  the  way  ,  to  give  a  luftrfe^^to  theother  : 
 There  aretriajiyotfc^r.Myft^fieSjbefide^  the  My^ 
 Herie  efrnquhie  in  Poperit^  tv^^y^  'fi'adcharh  its 
 Myfterie,  and  there  ^relVl'yfteries  and  fegrets  of 
 State  :  But this'is  the  Myftcricofall  Myfterics, 
 that  we  fhotlld  ifiveoar  felvc^moft^f  allto  iin- 
 derftand  j.  thcieforc  it  is  faydxo  be  a  ^^^J^- 
 
 Great  MjHerie.       ,; 
 
 .  i.  j      *   > 
 
 •fKJOIj 
 
 f  •  "      "r'f^    m- 
 
 Thatisthe  adjwnft-It  is  a  Grekt  Mjflerie- 
 And  here  I  might  be  endlcfTd :  for  it  is  ilbt  ohely 
 great,  as  a  Myflene  •  that  is,  there  is  much  of  it 
 concealed  .  but  h  is  a  great  and  excellent  My^ 
 fterie,  if  we  regard  wh-ence  it  came  ;  from  the 
 Boforae  of  God  ,.from  the  VVifedom'e  of  God  r^ 
 If  we  regard  all  that  had atty  hand  in  Itj^Gocl^ 
 
 the 
 
GodlinejJ^  a  great  Myfierie. 
 
 I 
 
 the  Fachc^r^Sonne^and  Holy-Qh/^ft;*  the  Angels, 
 attending'Uppn  the  Chufjch>jt^c.Apo4  , the 
 Pen-'men ;  Prcachers,and  ^vtinifters5the  ptiblifii-. 
 ers  of  it  ^  it  is  agreat  \Mjjime^, 
 
 Jf; we  regardjche  end,  qf  it  ?  ,tQ  bring  together 
 Godand  maia  j.naan  thatwasfall^n^abringhiqi 
 backe  againe  to  God  •  to  bring  hioi  from  the 
 depth  ofmiferie,  to  the  height  of  all  happincflTe  • 
 agrea.pMjfterie  in this.refpe £i.  r »      .    • 
 
 Againe/itJs^^^r^tf^^  for  the  manifold  ^wifedotne 
 that  God  difcovered  in  the  publifhingof  ic.  by 
 certaine degrees  i  firft,  in  Types ;  thenafter ,  he 
 came  to  Trudj^l^tft;  inPiorBifcsj  and  then, 
 performances;  |^irft^tJxef/^^/j5y.ere  the £^ 
 of  God;  and  thencomes  iniht  Gentiles:  a  fvveet, 
 manifold,  and  deepe  vvifedome-  it  wrasa^^^^^ 
 Myfiern^  in  -  the  manner  of  conveying  oi  it 
 frorn  finae  to  time ,  froh>  the  :be^inmng  of  the 
 
 WOTldf/^., -^f  rl^A/  (lif-r'  vfi  % 
 
 Againe  5  Jt  is  a  great  Myjterie  ,  for  that  it 
 
 jvorkes:  fqritis  fuchaMyfterie,  asisnotonely 
 
 adifcovcrie  oif|?CT^tS:5  butittransforraes  thofe 
 
 that  know  itjand  beleevc  it.  We  are  transformed 
 
 by  it  J  to  thejikenefli  of  Chrift  5  of  whom  it  is 
 
 a  Myftericjto  be  as  heisj  full  of  grace :  It  hath  a 
 
 transforming  Gbangjng  power,  it  gives  fpirituall 
 
 fight  to  tha  blind,  and  fpirituall  cares  to  the 
 
 deafe^and  fpirituall  life  to  the  dead :  whatfoever 
 
 Chrift  didin  thedayes  ofhis flefh  to  theoutward 
 
 man  ^  that  he  dotb  by  his  Spirit  to  the  inward: 
 
 man;  even  by  the  publication  of  this  Myfterie, 
 
 wonders  are  wrought  by  it  daily. 
 
 '  m 
 
 ?5 
 
 The  end. 
 
 3 
 The  raannerof 
 
 publi(hing. 
 
 The  workc  or 
 
}« 
 
 The  pang  of 
 it. 
 
 Thofe  that 
 knew  it  not. 
 
 Bccaufc  It 
 makes  U8 
 
 Godlineffe  a  great  My[lerie. 
 
 i\ 
 
 Whatmak(8 
 Times  and 
 ^?crfons  great. 
 
 Ifwc  confider  ^ny  pare  of  it-  Chnfl ,  or  his 
 CluircbjOrany  ihing,icis  aMy{lerie,anda^re^f 
 /ifyflerie^  it  mu  ft  needs  be  great ,  that  thif'Vcry 
 Angels  defire  to  prie  into. 
 
 1  f  vvc  regard  chofc  that  could  not  prie  into  it ; 
 as  it  is  I  Cor,  2 .  that  the  wife  m  rn  of  the  world 
 iinderftood  nothing  of  it ;  fVhere  is  the  Philofofher^  I 
 &c.  There  are  no  parts  in  the  world  that  could 
 ever  enter  into  this ,  it  is  above  the  iTiarpeft  wit ; 
 thedecpeft  judgement,  the  rcachmgeft  head, 
 they  are  all  nothing  here  -it  is  a  great  Mjjlerie : 
 it  is  a  depth  above  all  depths  of  naturall  parts 
 whatfocvet;  it  is  a  wondrous  depth,  it  hath  all 
 dimenfions,  the  depth  and  height  of  the  love  of  God 
 in  Chrifty  and  the  unfearchdble  riches  ofchrifl^  fay  th 
 the  Apoftle/'W, 
 
 Againe,it  is  ^great  Mjflerie .  becaufe  ft  makes 
 us  great ,  it  makes  Times  great,  and  the  perfons 
 great,  that  live  in  thofe  times.  What  made  rt?^» 
 5/f/'f/j?  greater  then  all  the  Prophets  ,  and  others 
 in  thofe  times?  Becaufe  he  faw  Chriftcome  in 
 theflefii.  What  made  thofe  after /^/?«  Baptilf 
 greater  then  he  i  They  faw  Chrift  afcend  glori- 
 oufly;  that,  John  B apt iji  did  not.  So  perfons  and 
 Times  are  more  or  lefle  glorious,  as  they  have 
 greater  or  lefTe  manifeftation  of  this  Myflerie, 
 Great  is  that  My(lerie  it  felfe  ,  that  makes  all 
 things  great;  that  makes  Times  and  perfons 
 great.What  made  the  Times  of  Chrift  fo  great? 
 Happie  are  the  eyes  that  fee  that  that  your  eyes  fee  ^  and 
 the  tares  thatheare  that  that  your  eares  heare.  Why? 
 Becaufe  the  Me^us  was  come.  What  made  the 
 
 fecond 
 
i»m  »il»wpi^gw^ 
 
 Godlmejjea^cat  My/ierie, 
 
 i     ?7 
 
 lecond  Temple  greater  then  the  firft  ?  The  firft, 
 which  was  Sal jmom  Temple,  was  mo:e  m3gn5fi- 
 ccntthentheother»  Obj  it  was  bccaiifeChrift 
 csimc  in  the  ti;iie  of  the  fccoDd  Temple ,  and 
 tat^glittherc. 5o  it  is  the  manifcftation  of  Chrifts 
 Truth,  that  makes  Tiit^csand  places  glorious. 
 Will  he  rot  make  the  (oulc  glorious  then^vhere 
 he  is  ?  Ccrtainely  he  doth.  What  makes  thefe 
 Times  glorious  ?  (  but  that  we  have  unthankful! 
 darke  bearts^exrelfc  we  would  acknowledge  they 
 are  bleiTed  timei  that  all  of  us  have  lived  in  ,  un- 
 der the  Gofpel;  what  makes  them  fo glorious? ) 
 the  glorious  Gofpel, that  fhincs  in  thefe  Timey, 
 oat  of  ^Egyptian  darkcncflfeof  Popene :  Little 
 tfcankfiillatcwcforit;afiddiat  thrcatncth  are- 
 moovall  of  rfae  Gofpel :  for  being  great  things,  ! 
 and  dif-cfteemed,and  under-valued,  (yien  living  • 
 u»dcr  tie  GaCpelas  bad  a3inid.erP^A;f//5»f)  will 
 Godicontinue- thefe  gtcat  thiugi^among  U(S^tobc 
 tbusvilificd^and  dif-efteeracd  ?  ' 
 
 Letiiitaike heed  theicfewe, ttratw^  fet a  higher  \  TopriicKdU 
 price  on  Rehgioni-  it  isa^  MyfierU^  and  ^Qreat  ,^^^^' 
 Afyiterk ythcfcSore  it muil  bavegreat  cfteemej it  | 
 briagsgrearcomfort^and  grcatpriviledges.  Itis) 
 tiicworddfthe  Kingd&mtyit  is  zglmom  Oojfel-  not 
 onely  becau^  it  piomifetb  Gkry^t  it  makesthe 
 Coidc  glorious,  more  excellent  then Qchcr  per- 
 fons,  Letns  rayfea  greater efteeme  vr^ourhearts 
 of  thii excel  lent  Truth  ^  it  is  a grtapMyJlerii. 
 
 Againe,  itisa^r^j^  Myjkrie^.  if  compared  to 
 allother  Myfterics.    Creatiotiwas  a  great  My- 1  Compaaiivc^ 
 fierie .  for  ati  things  to  be  made  out  of  nothing;.    ^  ^'^^^' 
 
 order 
 
 8 
 
58 
 
 Godlinep  a  great  S^/]yfurie. 
 
 \ 
 
 Vfei. 
 
 How  tobca-l- 
 fcded  with 
 tbi»  great  jW)/' 
 
 orderjOUtofconfufion.  for  God  to  make  man  a 
 glorioiucrcatiuCjof  thcduftoftheearthjicvras 
 a  great  matter:  bwc  what  is  this  in  comparifon, 
 for  God  to  be  ma^c  man  ?  It  was  a  great  and 
 Aondious  tiling,  for///^f/tobedelivcrcdoi:tof 
 /'E.i^ypt  and  Babjlov :  but  \vhat  arc  thoTcjto  the  de- 
 liverance oucofHell  3  and  damnation,  by  the 
 Gofpcl?  What  arc  theMyfteriesof  Nature,  the; 
 Miracles  of  NatUTe,theLoadftone,&c.  tothefe 
 fupernaturall  Myfteries?  There  are  Mylteries  in 
 the  providenceofGodjin  governing  the  World.  ; 
 Myfteriesof  Satan,  Myfteries  of  iniquity^thac 
 deceive  the  World  :  the  wife  men  of  the  World 
 all  wonder  at  the  Beaft-  a  great  Myfteric:but 
 whatareailMyftcrieSjeithcrofNaturejOrHell, 
 to  this  Great  MyBerie  i  1  might  be  cndleflfein 
 
 the  point. 
 
 Firftofalljlearne  hence  from  bleffcd  S.  Paul^ 
 
 how  tobeafife^ed^when  we  fpeakeand  thinkcof 
 the  glorious  Truth  of  God  3  that  we  fhould  w(^k 
 upon  our  hearts ,  to  have  large  thoughts  &  large 
 cxptelTi^'^nsofir.  S.  Paul  thought  it  notfuffici-'j 
 enr,  tocallita/i/j/JfnV,  binzGreat  Myjieri€:bt  \ 
 doth  not  oncly  call  it  Riches ^h\M  unfearcheabU  \ 
 fetches.    So  when  he  fpcakes  of  the  fruits  of  the  ! 
 Gofpcl^whatftrange  words  the  Scripture  hath  ?  ; 
 Peace  ofConfciencey  that  paj^etk  underftandin^^  ^  and,  ■ 
 joj  uK^eaiable  and  fjeridui  •  ^ee  are  breHojht  out  of 
 Darknefe  into  marxellous  Light:  As  ifall things 
 were  full  of  wonder  in  the  Gofpel ;  both  the 
 thing,  and  the  fruits  of  if,   Surelyjall  that  have 
 the  fame  fpirit ,  and  have  their  eyes  Of  en ,  to  ftc 
 
 in 
 
GoilinCjJe  agrcat  MyUerh^ 
 
 in  any  meafurc  thefe  excellent  Myfterics,  they 
 arc  in  Tone  oicafare  fo  difpofed  ,  as  the  bJcfled 
 Apo.T:lewas ;  that  is,  rhey  ha-v'e  full  hearts-,  and 
 anfvverable  to  that  ^  they  have  full  expreffions : 
 out  ofthericbes  and  treafureofthe  heart,  the 
 mouthvvili  A-^eake.  Therefore  let  us  be afliamed 
 ofthedeadaeflTe,  anddulneffe,  and  narrovvnefTe 
 ofour  hearts  ,*  when  we  are  to  conceive  or  fpeake 
 ofthefe  things  J  and  labour  to  have  full  cxprcfTi 
 onsofthem. 
 
 Arid  that  wc  may  the  better  doc  this  ,  let  us 
 labour  to  have  asdeepe  conceits  in  our  under- 
 ftandings,  as  we  can  of  that  My  ftery  of  finfulnes 
 thatisinus,  and  that Myfterieof  mifery.  Iris 
 not  to  be  conceived,  the  curfed  ftate  we  are  in  by 
 nature.  Itisnort^bcconceivedjWhat  a  depth  of 
 corruption  is  in  this  heart  of  ours,  and  ho.v  it 
 iiTuesout  in  finfull  thoughts,  and  fpeechcs,  and 
 adions  every  day  :  lnd(?ed  there  is  a  height,  and 
 breadth ,  and  depth  of  corruption  in  mans  heart, 
 &  there  is  a  height,  and  bredth,  and  depth  of  the 
 mifery  of  man  :  foras  it  is  faid  of  ibis  bfeiTcd  e. 
 I  flate,neithcr  eye  hath  fcene,  nor  eare  hath  heard, 
 nor  b^th  enttcd  into  theheartof  man,  to  con- 
 ceivethe  things  that  C7^^hath  prepared  for  thofe 
 that  love  him ;  fo  indeed,  neither  eye  hath  feene, 
 nor  eare  hath  beard ,  nor  hath  entred  into  the 
 heart  of  man,  to  conceive  the  mifery  that  men 
 arc  in  by  nature*  onely  there  are  {o'^^Q  flafhes 
 of  conference  >  to  give  aUittle  taftc  in  this 
 [World  5  of  that  Mifery  thit  men,  in  tbeftate 
 of  Nature,  fall  into,  when  they  goe  hence. 
 
 Therefore 
 
 I 
 
 ?.9 
 
 How  tQ  have 
 large  appre- 
 heiifionsof 
 this  Mylcrk. 
 
 ToT-cih^ 
 depth  o^our 
 CO  luptious* 
 
 ■^ 
 
 •  ■ 
 
40 
 
 Meditation  of 
 ^^is  great  niy- 
 
 How  to  ccnfe 
 to  wondei  31 
 wojldlyihir.gs. 
 
 Gcdline{[e  a  great  Myfterie. 
 
 . ^ — . . 
 
 Therefore,  the  more  clearc  knowledge  we  have 
 of  the  Myfterie  of  corruption  •h©vv  pione  our 
 hcansare  to  deceive  us,  and  ofthe  great  miferie  . 
 v»;e  are  in  by  nature :  the  more  we  fliall  wonder  at 
 the  boundlcfle  and  bottomelefle  goodneffe  of 
 God,  ilitheMyfterie  of  our  (alvation^  the  one 
 will  I  bar  pen  ihe  appetite  of  the  other.  And  in- 
 decdjwe  ought  to  have  viewes  ofthefe  two  every 
 day,  to  looke  to  the  ftatiewc  are  brought  out  of, 
 ifwebcleeve.  If  wee  be  not  yet  Sn  the  ftaceof 
 grace,confider  but  what  we  are  •  how  little  there 
 IS  betwecne  us,atid  cternall deftru^ion  •  that  we 
 are  ready  to  drop  into  Hell  irrecoverably:  and 
 withalI,confideragaine  the  infinite  love  of  God 
 in  Jefus.  Tbefe  be  things  fit,  to  take  up  our 
 thoughts. 
 
 Againe,  if  we  would  have  large  and  fcnfibfe 
 thoughts  and  apprehcnfions  ofthefe  thm^  s,ruch 
 as  thcblefled  Apoftle^let  us  fctfome  time  apart 
 to  meditate  ofthefe  things^till  the  heart  be  war- 
 n^cd  :  let  us  labour  to  faftcn  our  thoughts ,  as 
 much  as  we  can,  on  them  every  day .  toconfider 
 the  excellercie  of  this  Myfterie  ©f  Religion  in 
 it  fclfip,ard  the  fruit  of  it  in  this  world^and  in  the 
 world  to  coaiC;  it  is  a  good  in^ploymcnt:  for 
 from  rhencc  ,  ne  fhall  worder  at  nothJrg  in  the 
 world  befides.  What  is  the  reafon,  that  rrcn  arc 
 taken  upwith  admiration  of  petty  Myrten*cs,of 
 poore  things?Becau/e  their  ihoughts  vf  ere  never 
 ray  fed  up  to  higher  con  fidcrations.  A  wife  man 
 will  wonder  ac  nothing,bccaufc  ho  knows  greater 
 ih'ngs  then  thofc  objeds  f  rcfented  to  him  •  hee 
 
 hath 
 
Godlinejfe  a  great  My  fieri  f. 
 
 hath  fcene  greater  matters  then  thofe  •  fo  it  is 
 with  a  wife  Chriftian  •  Doc  you  thinke  hec  will 
 ftand  wondering  at  great  and  rich  men ,  at  great 
 Places  and  Honours ,  and  fiich  things?  (indeed, 
 he  knowes  how  to  give  that  refpe(9  that  is  due  ) 
 alas,  he  hath  had  greater  matters  in  the  eye  of 
 his  foule  ^  and  hath  what  is  great  in  this  world, 
 to  him  5  to  whom  the  world  it  felfcis  not  great. 
 What  is  great  in  this  world  to  him ,  to  whom 
 Chrift  is  great .  to  whom ,  Heaven  and  the  My  - 
 fteriesof  Religion  are  great?  AH  things  elfe  are 
 little  to. him,  to  whom  thefc  things  are  great. 
 Chrift  tookc  uphis  Difciples,  when  they  fayd  ; 
 Ohy  Maflefyi^hat  kind  of ftones  Ate  here}  Here  are 
 gpadly    §hnes  and  buildings  indeed.    Oh,  fayth 
 Chii&^^^rethefe  the  things  you  mnder  at  ^  I  ttU 
 jeu^  that  not  oneJlonefhaUheleft  upon  another.     So 
 itis.tha  nature  of  fhallow  men,  to  wonder  at 
 the  things  of  this  world,  to  be  taken  with  emp- 
 ticvaine  things :  Are  thefe  the  things  we  wonder 
 at?  If  we  would  wonder,  let  us  come  to  Reli- 
 gion .  there  we  have  him ,  trhofe  Name  u  wonder^ 
 full :  Chrifts  Name  is  wonderful],  becaufe all 
 is  wonderfull  in  Chrift.     He  is  wonderfull  in 
 hisPerfon,  inhis Offices,  in  the  managing  of 
 them;  to  bring  us  to  life,  by  death  •  to  glory, 
 by  fhamc;  He  is  wonderfull  in  his  government 
 of  his  Church;  to  governe  by  afflidiions  ^  by 
 conforming  us  to  himfelfc,  to  bring  ustOglo- 
 rie«  to  perfeft  his  wcrke,  in  abafement  •  to 
 bring  it  low,  that  he  may  rayfe- it  after.     There 
 !  are  wonders  every  way  in  Chrift;  not  onely  in 
 f  E  him- 
 
 4« 
 
 ^fiy9*  ^» 
 
 I 
 
 il 
 
42- 
 
 Godlinejje  a  JyHy/lerh. 
 
 Kcv,  7. 
 
 Ffe 
 
 '6  7, 
 
 Love, and  en- 
 deavour to 
 Icarneic. 
 
 The  myftcne 
 of  Godlincirc 
 wiihouccon- 
 troYcrfic 
 
 Ohj^M. 
 
 himfelfc,  but  in  all  his  courfes:  There  is  ?e/ir^ 
 that  fafieth  underftanding.  joy  urtf^ eatable  ^  andglo^ 
 rious :  Religion  will  teacti  us ,  what  to  admire  at. 
 We  fee  thofe  that  arc  under  Antichrift  ,  under 
 the  Adyflerie  oftniquitie^  it  is  fayd  Rev.  7,  They 
 vtonderat  theBeaft.  Oh,what  a  goodly  order  they 
 have  among  them,  one  under  another  ?  What  a 
 wifefabrickeitis  ?  Whata  linking  together  of 
 things  ?  All  is  wondcrfull.  Indeed,  it  is  fit  for 
 them  towondcratj  that  have  not  feene  thefe 
 wondrous  Myfteries  of  the  Gofpel;  but  thofe 
 that  have  fpirituall  eye-falve,toenlighten'the  eye 
 of  their  foulcs,  to  fee  thefe  blefiTcd  Myfteries, 
 how  great  they  are ,  they  will  be  farre  from  won* 
 dringat  any  earthly  thing  ,  much  lefle  at  the 
 Myfterie  of  Antichrift,  It  is  a  great  Mjflerie: 
 therefore, 
 
 Let  us  bring  great  endeavours  to  learne  ir^and 
 great  relpeft  towards  it ,  and  great  love  to  God 
 for  it; Letevcry  thing  in  us  be  anfwerable  to  this 
 great  Mjjterie^which  is  a  great  My  Herie         '    ^ 
 
 Whhut  CotJtroz'erJie. 
 
 It  isfo  under  the  Broad  Seale  of  publike  Con . 
 fefHon  J  as  the  word  ouoKoyouixivM^  in  the  generall 
 figniiies :  by  the  confeftion  of  all,  it  is  great  .  it 
 is  a  confeCTed  truth ,  that  the  Myjlerie  ofCodlmeJJe 
 is  great.  Asif  the  Apoftlchadlayd  :  I  need  not 
 give  you  greater  confirmation;  it  is  nithout  que- 
 ft  ion,  or  roatroierjie^agrejt  Myfterie, 
 
 What  is  more  oppofcd ,  then  the  Myfterie  of 
 Godllnfft } 
 
 We 
 
without  Contro^erfe. 
 
 Wc  muft  rheieforecake  S.  P^w// meaning  in  a 
 right  fenfe;  Icis  therefore ^ grea^  Mjfierie^hQ- 
 caufcic  is  controverted  by  fo  many  great  wits: 
 were  it  altogether  obvious,  andopen,they  would 
 never  controvert  it.  Upon  the fc  two  reafons,  it  is 
 mthout  controverfie. 
 
 Firftjin  it  feliejit  is  not  to  be  doubted  of;  it  is 
 a  great  grounded  Truthjas  lightfomc  and  cleare^ 
 as  if  the  Gofpel  were  written  with  a  Sunne- 
 beamejasonefayth  :  There  is  nothing  clearer, 
 and  more  out  ofcontroterfie^then  facred  Evange- 
 Jicall  Truths. 
 
 And  as  they  arecleare  and  hghtfomc  in  them- 
 felves,  fothey  are  apprehended  of  all  Gods  peo- 
 ple •  how-ever  it  be  controverted  by  others ,  yet 
 they  are  not  confiderablc:  AH  that  are  the  chil- 
 dren of  the  Church,  that  have  theireyes  open, 
 they  confeflcittobcfo,  and  wonder  at  it,  as  a 
 Great  A^yfierie  .^thty  without  all  doubt,  and 
 controverfie ^  embrace  it.  Things  are  not  feclcare 
 in  the  Gofpel,  that  all  that  are  finfull,  and  rebcK 
 hous,  may  fee  whether  they  will  or  no:  For 
 then  it  were  no  great  matter  to  have  Faith ,  it 
 Were  no  great  matter  to  be  a  Chriftian  •  and 
 then  men  could  not  be  rebellioas,becau  fe  things 
 would  be  fo  cleare.  Things  are  not  focleare 
 in  the  Gofpel ,  that  they  take  away  all  rebel- 
 lion ;  and  that  it  is  not  a  grace  ,  to  fee  that 
 they  arc  cleare:  to  thofe  that  arc  difpofed  ,  and 
 have  lan^lified  foules  ,  they  are  mthout  contro^ 
 tierfie-^znA  things  are  fayd  to  be  in  Scripture, 
 as  thoy  are  to  thoie  that  arc  holily  difpofed. 
 
 E  2  The 
 
 4? 
 
 -^Jifrrer. 
 Religion  a 
 Afyftcrie^bc* 
 caufc  oppofcd. 
 
 The  Gofpel 
 
 wichouccon> 
 
 trovciiic. 
 
 r 
 In  ic  fci  c. 
 
 To  God«  chil- 
 dren. 
 
 1 
 
•waww^M 
 
 44 
 
 GodlineJ^e  a  xlMj^flerte^ 
 
 jQ^Hm\ 
 
 whence  ftag- 
 *gcring  comes. 
 
 Thcimmortaiitie  of  the  foule,  it  is  cleare  by 
 rcafon,  from  Nature:  yet  notwichftanding^  il! 
 difpofed  foules  will  not  be  convii  ccd  ot  the 
 foules  immortalitie,  but  live  and  dye  like  Athe- 
 ifts,  in  that  particular.  The  reafon  is  deare,  but  • 
 it  is  not  cleare,  to  a  lumpiiTi  ili-difpofed  pcr-i 
 verfe  fouie.  Therefore ,  God  doth  carry  the  ma- 1 
 nifeftation  of  Evangelicall  Truths  cfpecially^ 
 that  they  may  be  cleare  to  thofe  vvhofe  eyes  are 
 open^and  not  to  others  •  not  becau  fe  they  arc  not 
 cleare  torhem,  iftheir  eyes  were  open;  but  be- 
 caufe  they  oppofe  them,  and  ray  fe  up  rcbellica, 
 and  ftubborneflfeofheartagainft  them.  It  is  an 
 undenyable  argument  >  to  proovc  the  Scripture 
 to  be  the  Word  of  God^to  a  vvcl-difpofed  foule* 
 but  come  to  another,  and  he  will  never  leave  ca- 
 villing.. Yet  SL md.n  may Uy ^without controver fie 
 it  is  the  W  ord  of  God,  becaufe  it  is  fo  to  a  &n- 
 dified  foule- other  pcrfons  arenot  confideta-' 
 bic  in  divine  things  :  Therefo  c  the  Apoftle 
 fpeakcs  of  them,  as  they  are  to  Gods  people, 
 mtboui  controverfit.  Hence  then  we  may  know, 
 who  is  a  true  Chriftian ;  hec  that  brings  a  firme 
 affent  to  Evangelicall  TruthSjtbat  they  are  (jr^A^ 
 nithout  controversies 
 
 But  is  there  no  ftaggering,  is  there  no/<;r- 
 mido  contrm]^  is  there  no  feare  that  it  maybe 
 otherwife? 
 
 Yes ;  but  in  Faith ,  as  farre  as  it  is  Faith ,  there 
 is  no  doubting ,  no  contrarietie  •  for  ftagge- 
 ring, ard  wavering,  is  contrarie  to  the  nature 
 of  Faith,  andbeleeving;  but  becaufe  there  are 
 
 two 
 
without  Contro^erfie. 
 
 45 
 
 two  contrarie  Principles  alway  in  a  belcever, 
 therefore  there  is  doubting  in  a  beleevcr,  and 
 wavering.    Therefore  wc  are  exhorted  to  grow 
 more  and  more  •  and  the  end  of  the  Miniftene,is 
 not  onely  to  lay  the  foundation  of  a  bcleeverat 
 the  firft,  but  to  baild  them  up ,  that  they  be  not 
 carryed  away  with  every  vaine  Docftrine.  It  is  a 
 Truth ,  confefTed  to  be  true :  for  Divine  Truths 
 are  conveyed  in  an  Hiftorie,  in  the  Hiftorie  of 
 the  Gofpel  •  and  what  ground  have  wee  to  call 
 them  in  queftion,  more  then  the  ftorie  of  Thucy^ 
 dides^  or  the  ftorie  oiLivie^  ox  fuch  hke  ?  we  take 
 them  5  becaufe  they  are  the  Hiftorics  of  fuch 
 Times:  fo  the  Myfterie  of  the  Gofpel  ismthut 
 cintroverfie,  becaufe  it  is  a  Myfterie  in  a  Hiftorie. 
 In  this  refpc  A,  a  man  is  more  unreafonable ,  that 
 denyesit,  then  he  thatdenyes  Liviex  Booke  to 
 be  lm€s\  or  Tacittu  to  be  Tacitm.    No  man 
 calls  thefc  into  queftion-  why  fhouldwequc- 
 ftion  this,  that  is  the  Myfterie  ofGodlineJfe  ,  jgt 
 downe  in  the  Hiftorie  of  Chrift,  of  his  Birth, 
 his  Life,  and  Death,  &c.   Put  not  to  preijfe  that 
 further.  -  ;,  , 
 
 I  will  onely  make  that  ufeofit,  that  a  great 
 Scholar  in  his  time  once  did  upon  the  point; 
 a  noble  Earleof  M/VW(#/4;If  there  be  no  cal- 
 ling thefc  thin?,s  into  queftionj  it  they  have 
 beeneconfirmedby  fo  many  Miracles,  (as  they 
 have  beene  in  a  (Irid  fenfe)  why  then,  how  is 
 it,  that  menliveasifthey  madenoqueftion  of 
 the  falfehood  of  them?  what  kind  of  men  arc 
 thofc,  that  live  as  if  it  were  mthout  controverfie^ 
 
 E   3  that 
 
 Thucydideu 
 Livie* 
 
 rfej. 
 
 Menli?easif 
 Gofpell  were 
 qo  Truth* 
 
4(J 
 
 Simile. 
 
 Simik. 
 
 Godline^e.  a  S^^^flerhk 
 
 i< 
 
 njij;  t  Q.; 
 
 thacChriftianTruchs  had  no'tTLuh atill  in'tKerh? 
 M^nlivetocarcleflTely^aiuipmphancIVjand  fligbt 
 •and' fcornethcfc  great  My(teric^/as  ifrhcy  made 
 noqueflionbut  they  ^Ire^ffe^  Tbe'Jives  '''f  men 
 ;  iliew^rhat  they  believe  not  this ;  TJiat- it  ispgt  of 
 ■queftioii  trtie':  tbgiv^an  inrftane^' or  t^o.  Ifa 
 ;man!9c?erogo  through ia •flprrhe for  foitie great-; 
 irh'attf  r^,  if  Miji'dbcleevfeh^flioald  havsfoTie  ! 
 ! great^f^^efa'Wntj'vvoiilH  fie^ iibc  a'dvervture?  Gerl- 
 tdinfe!y;h'eWtiia; -Tht^fetWt^^^^^^ 
 ivehtare  "anything  R»r  this^  exceh'entTrcarureJ 
 rhfe  tinTeafchable  Treafupe^forhis  inte^reft  in  the  ' 
 Gb-fpelv  a^e^lityB^ieeveiti^-'He'th'a^  will T)6i 
 paft  Wm  ^  jS^nn^/foKt^l^ef  aftil^g  ^^i  ifiomH^ 
 poirnJ  Vdarh  he  bcleeve ,  'that  M-flVall  have  fo 
 THiieh  >■  Gert^mely  he  doth -nor  rtRer'^isliHrn  S ' 
 dirproffb^rtidn^wt^veerie'rha^ 
 and  that'd)^t  rs-f^fonlifta  3  th^t  if4ie^d>dbe7e^v^ 
 i>,1i  L^  Heart  H*^*f!A;^'^e!d  ^V)d^aflencV6  irihc  woiild 
 iredi^e^e-it'vyit^  thelpflk  bt  fuch  a^pettic  thin£r  ^ 
 much  bt>rem-this-6aiejhavingft?cnarnextc!Ieh^^ 
 Treaftitepr6pdiiffrded;  Thbie  thcffbve  ihatwiH 
 deny  then fe'vesi^r^l lift ,  thatvyil!  partu'ith  no- 
 thing for'  phri{!sT?»'ke^;  doe  they  b^Ieeve  thdfc 
 things]  tW/it 'tht-' Ar^-^ftlefayth  hre  rrjthout  con^ 
 treverjit  lC^tW\^c\y    '"hey  doe  hftt:  for  there 
 is  a  IefT(:''difpr'T.Qrri'6h  jn  the   things  I  named 
 before  5,vthen  betweene  any  e^tlily  thing  and 
 the  ^rear^ood  things  we  have  difcovered  here 
 in  the  Mvfteriespf  S^'varion.    Therefore,  we 
 may  fee  by    l\\h\^  -Then  is '-linle  faith  in  the- 
 
 fVorld. 
 
 Asrainc, 
 
xpithout  Contr^erjie. 
 
 47 
 
 .  "^^TAga  ine,  in  that  he  fay  ch ,  mthofit  controverfie , 
 or  confefTedly ,  Great  is  the  Mjfterie  ofGodlmeJTc  : 
 here  we  may  know  then  ,  what  Truths  are  to  be 
 entertained  asCatholike  viniverfall  Truthsjthofe 
 chat  without  queftion,  are  received.  Thjen^if  the 
 quefiion  be,vvhich  is  the  Catholike  Truth .  Pope^ 
 rie^qx  our  Religion :  I  fay,  not  Poferie^  but  our 
 Religion  ;  I  proove  it  from  hence :  That  which 
 mthout comnverfie ^  all  Ghiirches  haveheld  from 
 the  Apoftles  time,  (yea,  and  the  adverfaries  and 
 oppofites  of  the  Church)that  is  Catholike.  But 
 it  hath  becne  in  all  ^times ,  and  in  all  Churches, 
 even  amqng  the  adverfaries  held  ,  the  podtive 
 points  opour  Religion;  That  the  Scripture  lis 
 the  Woril  of  God;  That  it  is  to  be;  read  5  That 
 Chrift  is  the  Mediator- .,'f  hat  Chrift  hath  re- 
 conciled God  and  man,  &c.  all  the  pofitive 
 parts  of  our  Religion  have  bcene  confe (Ted,  «?/>/;- 
 dut,cQntj^verfi^^^\tx(\^c<i  the  Apoftles  times  ,  of 
 allVVriters;and  are  ftill,  even  among  the  Papifts 
 themfelves;  for  they  hold  all  the  pofitive  points 
 thatvvp  do  I  They  hold  the  reading  of  rhe  Scrip- 
 ture^ hutnot  in  the  Mother  Tongue :  They  hold, 
 thatt1iqSc,r}iptureis  the  Word  of  God,  but  not 
 aIone,butt5"^ditionsa!fo:  That  Chrift  is  Medi- 
 ator^ but  ROt  alone :  fo  they  adde  their  part ,  but 
 tl,ie^  hojd  the  pofitive  parts  thatvve  hold.  There- 
 fo^ol  ground  that  from  the  Text  :That  which 
 mthout  controverjie  hath  beene  held  in  all  times, 
 and  ages  of  the  Church,  ^nd  mthout  controverjie 
 held  by  our  feivesand  the  adverfaries ,  it  is  more 
 CathoIike,and  gcnerall,thcn  thofcthingswher- 
 
 E  4  in 
 
 Ffe2. 
 
 What  Truths 
 to  be  accoun- 
 led  Catholike. 
 
 H 
 
 httf  ?  , 
 
 *e» 
 
Oi 
 
 .T 
 
 Gffdtmplt  mjffierie. 
 
 Ofouraffcdi- 
 ons  and  carri- 
 age to  ihc 
 Gofpel. 
 
 mthfeytfilfrentlTOrti'i^tj^  that  were  hcftfeer  held 
 from  th'fe  A|)oftlc^  tirne$ ,  for  they  were  the  in- 
 veniiorjsof  Popes^bne  after  another;cheir  foole- 
 rfes,  vvhi'^eiri  rhfey  differ  from  us,  they  are  latci 
 inventions,  vtMWi  hoiU'therti  not  j  they  are  lefle 
 Gatholike  then rliac  chat  they  ,  and  we,  and  all 
 Ghriftians  hold  ever  fince  theApoft!es  times. 
 But  tocometoaufe  of  practice. 
 
 Therefore  when  we  have  the  Truths  of  Reli- 
 gion difcovercd  tbus  by  the  Minifterie/orby 
 reading,  &:c,  when  they  are  conveyed  to  our 
 knowledge  by  any  ran;n;ified  meanes.  let  us  pro- 
 pound thefe  J^ifrej  toourowne  foules :  Arc 
 thefe  things  fo,  or  b6>  Yes :  Doc  Ibelcevethem 
 to  be  fOjOrno^  Yes.  If  I  doc  belceve  them,  then 
 confidcrwhattheaffedion  and  inward  difpofi-* 
 tion  is  •  whether  it  be  futable  to  fuch  things,and 
 (o  worke  upon  our  hearts  •  that  our  knowledge 
 rnay  be  affective  knowlcdge,a  knowledge  with  a 
 tafte,  that  finkes  even  to  the  very  affed  ions,  that 
 pierceth  thorow  the  whole  foule^that  the  affcifli- 
 ons  may  yeeld,as  well  as  the  underftanding.and 
 let  us  never  ceafe  ,  till  there  be  a  correfpondcnce 
 betwcene  the  affedlion  and  the  Truth.  Are  they 
 true  ?  beleeve  them ;  Are  they  good  ?  embrace 
 ihem.  Let  us  never  reft ,  till  our  hearts  embrace 
 them,as  onrunderftanding  conceives  them.  And 
 let  us  thinke,  there  is  a  defe£i  in  our  ap  prehenfi- 
 ons,that  we  call  them  into  queftion,if  the  afFe(!Ji# 
 ons  embrace  them  not:  for  alway,  anfJverable  to 
 the  weight  and  the  depth  of  the  apprehenfion  of 
 the  Truth,  is  the  affe  dtion  ftirred  up,and  the  will 
 
 ftirred 
 
 4*i' 
 
without  Controofer^e. 
 
 49 
 
 A  ffc^ions 
 ^hy  planted  in 
 man. 
 
 ftirred  up  to  embrace  it,  A  man  knowcs  no  more 
 in  Religion,  then  he  loves  and  embraceth  with 
 the  affeftions  of  his  foule. 
 
 The  affedions  are  planted  for  thisend^upon  the 
 report  of  that  which  is  good  to  them,  toerabrace 
 it,  to  joyne  with  it :  therefore  let  us  never  thinlcc 
 our  ftategood,  till  we  find  our  hearts  warmed 
 with  the  goodnesof divine  fupernaturall  Truths. 
 Oh^horp  doe  Hove  thy  Utr^  faith  I>*jx;/W.  He  wonders 
 at  his  own  aifeftions.  Let  us  labourto  have  great 
 afFeftions ,  anfwerabie  to  the  things  ;  and  never 
 feavcjtill  we  can  love  them^and  joy  and  delightin 
 them^as  the  greateft  things  •,  and  with  blefled  S . 
 Pa»l^ account  a&as  dun^ anddroffe^in  comparifon of 
 them, Thatknow ledge  is  only  faving  knowledge,  | 
 that  workes  the  heart  to  a  love,  toa  joy^andde- 
 lightjthat  workes  the  whole  man  to  prailifej  and 
 obedience ;  that  is  onely  fpirituall  knowledge. 
 AJIothcrknowledgeferves  for  nothing,  but  to  '  Ail  knowiedge 
 minifterGod  matter  of  juftifying;ourdamnation:   "<^^^*v»^g» 
 thatour  damnation  wilbejuft5that  knowing  ihefe 
 thingS5we  doe  not  worke  our  hearts  to  love  them, 
 but  wereftin  the  naked  barrenkrowledgeofthem. 
 It  is  a  pittifull  thing  ,  to  know  things  no  further, 
 and  no  deeper^then  to  minifter  matter  ef our  juft 
 damnation.Now  all  that  have  not  a  transforming 
 knowledge,that  have  not  a  fpirituall  knowledge, 
 they  are  in  this  ftate.    Therefore  we  (liould  la- 
 bour to  fee  fpirituall  ihings,in  a  fpirituall  Light: 
 for  where  fpirituall  L'ghtisjthere  is  ahvay  fpiri- 
 tuall hcat;where  fpirituall  evidence  is  in  the  un- 
 derftandingjtheie  is  fpirituall  embracing;in  the 
 
 af. 
 
so 
 
 ^od  mmifefled  in  theji^/b. 
 
 God  mamfeft 
 inth:flefli. 
 
 Chrift ,  the 
 fcope  of  the 
 Scrifturcs. 
 
 \ 
 
 WhytbeTcwcs 
 undcrftood 
 not  the  bcrip- 
 cures. 
 
 affciStions;  evidence  brings quickneffc;  fuper- 
 naturall  light,  and  fupcrnaturall life,' they  goe 
 together.  Let  us  labour  therefore ,  that  our  ap^ 
 prehenfion  of  thcfe  great  My  fteries  maybe  fu-  . 
 pernaturall^and  fpirituall.and  then  as  the  judge- 
 ment apprehends  them  without comrovcr fie tobc 
 true,  the  affcdions  will  be  prcfent,  toclofcwirh 
 them.  So  much  for  the  V:tfacQ^^ithout  contro- 
 terjif^  great  is  the  Mjflerie  of  Godlinefe.  Now 
 wee  come  to  the  particulars  of  this  great  My- 
 fterie. 
 
 Cod  njanifefxed  in  theflefh. 
 
 This,  and  the  other  branches  that  folIow,they 
 areall  fpokenof  Chrift.  Irdced,  the  Myjterie 
 ofGodlinefei%  nothing  but  Chriftjand  that  which 
 Chrift  did ;  Chrift  was  manifejled  in  theflefhjujii^ 
 fied  in  the  Sprit ^  fcene  ofAngeh^  f  reached  to  the  Gen- 
 tiles, heleevedon  intheiForld  ^  received  up  in  Glorie^ 
 So  that  from  the  generall  we  may  obferve  this, 
 
 that 
 
 ChyiB  is  the  [cope  of  the  Scripture. 
 
 Chrift  is  the  Pearle  of  that  Ring,  Chrift  is  the 
 ^mainCjtheOenter  wherein  all  thofe  Lines  end  : 
 takeaway  Chrift, what  remaines  ?  Therefore  in 
 the  whole  Scriptures,  let  usTee  that  we  have  an 
 eye  to  Chrift,  all  is  nothing  butChrUt  The 
 'Myfteiie  ofRcligion,  is,  Chrift  manfejled  inthe 
 
 flefhJuJi/fedintheSpirit.(Sf(^'^^^^^'^^'^^^-^^^^^^ 
 
 And  that  is  thereafon  the  lent f  underftand  not 
 the  Scriptures  betrer,  bccaufe  they  feeke  not 
 Chrift  there.    Take  away  Chrift,  take  avay  all 
 
 out 
 
without  Qontro^erfie, 
 
 \      5' 
 
 oiu  oftheScfipciues^they  are  but  empty  things . 
 ThcieforCyVtrhen  we  rcade  them,rhinkc  of  fome- 
 what  that  may  [cad  us  to  Chrift^as  all  the  Scrip- 
 tutes  lead  (oiievrayoT  other  )  to  Chrift,  as  I 
 might  ilieAV  in  particutar,  but  I  onely  name  it  in 
 geuerall. 
 
 *  He  begins  herewith  tbisv  (7<;^^  f^anifift  in  the  Whatmc-nt 
 flefb:hoi  God  taken  effencialJy  .but  God  taken  ^> Godhcie. 
 pcr/onallyvGod,  in  thefecond  Perfon  yvvas  ma- 
 nifeftcd:  ail  aftions ,  are  of  pcrfons ;  the  fccond 
 Perfonvvasincaxiiate^frKe  three  Perfons  are  all 
 God,  yet  they  were  not  all  incarnate  ,  though 
 God-were. incarnate  ^  becctufe  it  was  a  peTibnail : 
 4iQ:i0rof  ihefecond^Perfon.  :- 
 
 And  why  in  that  Pcrfon  ^ 
 '  Becaufc  hewas  thelmageof  God.  And  none 
 buD  the  Image  oTXjoJ  could  reftore  us  to  that 
 Image.  He  was  the  Sonne  of  God^aad  none  but 
 thcnarufal!  Sonne couldimake us  Sonnes,  Heis- 
 the  ivijcdome  cf  the  Father^  to  make  uswifc;  and 
 beis  thej?r/?/^e/^ie<i,  tomakcus  beloved.    Such 
 reaionsaregjven  by  the  Schoole-men,  and  not 
 dtCag'^^eabk  to  Scripture  i  for  indeed  it  is  appro- 
 priate to  th2  fccvOnd  Perfon, -the great  worke  of 
 the  Incaniation^  Godintheflt'jh,    Therefore  they: 
 ufually  compare  the  Incarnation  of  Chrift  toa 
 Garment  made  bythree  Virgins,Sifters,and  one 
 of  them  wear^s  ir»  So  all  the  three- Perfons  had  a  > 
 hand  in  the  Garment  6fChrifls  /f^/& ;  the  Father 
 had  a  worke  in  it^and  the  Holv-Gholl  fandified 
 it^yet  he  oncly  wore  it  ?  thcrfore  the  fecon  dPer- 
 (onis  ^  God  mamfejiin  the  fltjh. 
 
 By; 
 
 jQjieHion. 
 
 SecoEil  Per- 
 ron iacaniatc> 
 why. 
 
—  mt      ■  " 
 
 5^ 
 
 I 
 
 What  meant 
 here  by  flcfli. 
 
 Qod  manifefled  in  the  fle/b. 
 
 1 
 
 What  infirmi- 
 ties Chiift 
 
 tooke. 
 
 ten. 
 
 ^eHi 
 
 A^frer. 
 
 Byflefh.hcrc  is  meant  humane  nature ;  the  pro- 
 perticof  humane  nature,  both  body  andfoule. 
 And  by  flefhiiroy  is  ufually  underftood  the  in- 
 firmities and  wreakenelTeof  man,  the  miferable 
 condition  of  man.    So,  Godmanifejlin  theflefhy 
 that  is,  in  our  nature,  and  the  properties  of  it,  he 
 put  that  on  3  and  not  onely  fo,  but  ©urinfirmi- 
 ties.andweakcneflb^  ourmiferics;and  which  is 
 more,  he  tooke  ourflefh*  when  it  was  tainted 
 with  Trealon;  our  bafe  nature,aftcr  it  was  fallen, 
 which  was  a  wondrous  fruit  of  Love.    As  if  one 
 Should  weare  a  mans  Colours ,  or  Liverie,  after 
 hcisproclaymed  Traytor,  it  is  a  great  grace  to 
 fuchaman:  For  Chrift  to  wearcour  garment, 
 when  we  were  proclaimed  Tray  tors,  after  wee 
 were  fallen,  it  was  a  wondrous  dignation.  And 
 fee  tooke  notoi^cly  ournature,butourflcrti5  he 
 was  Gedmanifeflintheflijh^ihat  is,  in  the  infir- 
 mitiesofour  nature-  he  tooke  our  whole  na- 
 ture, a  huviane  body ,  and  humane  foule :  And 
 he  tooke  our  nature  upon  him,  when  it  was  at 
 rheworft  5  not  in  innocencic,  but  with  all  the 
 infirmities,  that  are  narurall  infirm ities,nac  per- 
 fonall.  Therefore  became  robe  fo^tbat  he  might 
 be  pittiful). 
 
 You  w  ill  fay,  How  can  he  be  pittifull  ?  There 
 are  many  infirmities  that  he  tooke  notuponhim, 
 he  tooke  not  upon  him  all  infirmitfcs, 
 
 I  anfwere  ,  by  proportion  tothofe  that  hee 
 tooke,  he  knew  how  to  be  pittifull  to  thofe  hee 
 tooke  not.  He  is  infinitely  wife,  he  knowes 
 how  to  make  the  proportion  5  it  is  often  fct 
 
 downe 
 
Gc;^  mmfefi  in  tbs  fie/h. 
 
 Ill  ■  <i  ■(» 
 
 S? 
 
 downeinff<r^.  2.  and  Htb,^.  as  one  end  oFhis 
 taking  our  nature  upon  him,  that  he  might  be  a  , 
 pittJtu'J  and  nierciiull Redeemer. 
 
 But  lome  will  fay  y  Indeed  he  tooke  my  nature, 
 and  thegenerall  infirmities  ,  as  wearinefTe ,  and 
 hunger,and  the  like:  but  1  am  ficke^and  troubled 
 in  mind  and  confcience. 
 
 Though  he  felt  not  all  partictilat  grievances^ 
 yet  notwithftanding,  having  taken  our  nature  Up- 
 on him,that  he  m  ight  be  pit  tifull  and  tHetcifuli, 
 according  to  the  proportion  that  he  felt  him- 
 felfe,  he  knowes  hosv  to  pittie  us ,  in  our  fick- 
 ne(Ies,and  lofiTesjand  ci:ones,every  way.  And  for 
 thechiefc,  the  trouble  of  mind,  alas  he  knew  it, 
 in  that  great  defcrtion,  when  he  cryed  out,  Mj 
 God^  mj  God,  why  haft  thouforfaktn  me  i  So  we  may 
 comfort  our  felves5that  we  have  a  mercifull,  and 
 pittiftvll/and  gracious  Saviour  iC7oii^rfc^j2e/&  .* 
 He  hath  taken  our  flefb  upon  him  for  that  pur- 
 pofe^that  he  might  have  experimentall  know- 
 ledge of  our  infirmities  ,  and  weakenefleS;  and 
 from  thatjhe  might  be  the  morcfweet,  and  kind, 
 and  gentle  to  u^.  He  was  notfick  himfelfe*  but 
 by  experienceof  labour ,  and  thirft,  and  the  like, 
 he  knew  what  it  was  tobefick,  by  that  he  felt; 
 He  knew  not  what  it  was  to  finne,  and  to  be 
 troubled  for  finne,  becaufe'  he  fdt  it  not  in  him* 
 fclfe .  but  beingour  furetie  for  finne,and  feeling 
 thewrathof  God  for  it ,  hehad  experience  to  be 
 compaffionate,  from  this.  He  was  wearie,  to  pit- 
 tie  thofe  that  are  wearie  ?  he  was  hungry,  to 
 pitciethemthatatc  hungry:  he  was  poore,  to 
 
 pitcic 
 
 neb,  2, 
 
 ObjeB^ 
 
 Jnfmr. 
 
 Chrift  pitrics 
 ourmifcries, 
 from  experi- 
 ence 
 
.V' 
 
 54 
 
 Qod  mm/efl  in  thejie/h. 
 
 Iflthat  Chr'ift 
 lookc  our  na* 
 turcjthcncc 
 
 come* 
 
 I 
 Tbc  enriching 
 ofit. 
 Cohf  1. 
 
 Thccnnobling 
 ofic. 
 
 pittic  thofc  thac  arc  fo  :  he  was  mif-nfcd  ,  and 
 reproached,  topittiethofethat  arc  in  the  like  j 
 condition.    Youcanname  northing,  buchecan 
 out  of  his  Oivne  e:tpeTicnce  be  mercifull  and  pit- 
 tifullimto. 
 
 In  that  God  J  the  fecond  Pcrfon,  appeared  , 
 in  our  DatiirCjinour  weake,  and  tainted  ,  dif- 
 graced  nature ,  after  the  Fall  .  Fron[i  hence 
 comes  firft  of  all,  the  enriching  of  our  nature 
 with  all  graces  in  Chrift  ,  as  it  is  in  ColoJJ\  2. 
 All  the  Treafures  of  Wifedome  and  Kmtrledge  are 
 in  hinfy  in  our  nature:  in  Chrift,  there  is  abun- 
 dance of  riches  5  our  nature  ,  in  him,  is  highly 
 enriched. 
 
 Hence  comes  againe  the  ennobling  of  our 
 nature  •  in  that  God  appeared  in  our  nature,  it 
 is  much  ennobled  :  when  our  nature  is  engraf- 
 fed  into  a  higher  Stock^a  meane  Graff  or  Syens, 
 into  fo  glorious  a  Stockas  Chrift,  it  is  a  high 
 dignitie;  that  nowourflefh  Is  marryed  10  the 
 fecond  Perfon,  it  is  a  wondrous  advancement 
 of  our  nature,  even  above  the  Angelcall:  Hee 
 tooke  not  the  nature  ef  Angels.  It  was  a  great  ex- 
 altation to  our  nature,  that  God  fhould  take 
 it  into  the  unitie  of  his  Perfon;  for  the  hu- 
 mane nature  of  Chrift  had  nofubfiftcnce  ,  but 
 in  the  fecond  Perfon  :  And  this  doch  not  any 
 way  debafe  the  humane  nature  of  Chrift,  that 
 it  had  no  fubfiftence  ,  but  in  the  God-head, 
 Teter^^nA  lamts^  and  lohn^  &c.  had  a  fubfiftence, 
 of  their  owne-  but  Chrift  had  no  fubfiftencc, 
 but  in  the  fecond  Perlon  :  :And  yet  I  fay,  it 
 
 did 
 
I 
 
 I  GodmantfiBintheJie/Ij. 
 
 did  no  way  demeane  the  humane  nature  of 
 Chrift  ,  bccaufe  it  was  advanced  to  a  higher 
 Stock,  wfe^re  it  bath  a  glorious  fubfiftencCj  and 
 being,    j^^^^--  .     - 
 
 In  the  third  place ,  hence  comes  the  enabling 
 of  our  nature  to  the  worke  of  falvation  ,  that 
 was  wrought  in  our  naturd;  it  came  from  hence, 
 Codwsisintheflefh :  From  whence  was  the  hu- 
 viane  nature  enabled  to  fuflfer  ?  Whence  was  it 
 upheld  in  futfering ,  that  it  did  not  finke  under 
 tne  wrath  of  God  ?  Ood  was  in  the  fl^fb^  Cod 
 upheld  our  nature  •  fo  that  both  the  riches ,  and 
 dignitiCjand  the  ablenefife  of  our  nature  to  befa*- 
 ving,andmcritorious5  all  came  from  this  »  that 
 Goa  was  in  our  nature. 
 
 And  hence  comes  this  likewife,  thai  wfeat- 
 foever  Chrift  did  in  our  nature,  God  did  it. 
 for  God  appeared  inourriature  :  he  tooke  not 
 upon  him  the  perfon  of^any  man,  but  the  na- 
 ture :  And  therefore  5  bur  fledi  andthefecond 
 Perfon  being  but  on«  perfon,  all  that  was  done, 
 was  done  by  the  Pcrfon  that  was  God  (  though 
 nor  as  God.)  Therefore,  when  he  dyed,  God 
 dyed  J  when  he  was  crucified,  God  was  cruci- 
 fied, Ifhehadbeenetwoperfons ,  he  had  dyed 
 in  one  peifon^and  the  other  had  not  dyed  :  Novv, 
 being  but  one  pcrfon,  though  two  natures^  w hat- 
 foever  was  done  in  the  nature  5  theperfon  didir, 
 according  to  the  other  nature.  He  could  not 
 die  as  Gf^d  ^  therefore  (becaufc  in  love  he  would 
 dye^and  be  a  Sacrifice )  he  would  take  upon  him 
 fnch  a  nature,  wherein  he  might  be  a  Sacrifice. 
 i  This 
 
 55 
 
 The  enabling 
 ofitt 
 
 4^ 
 That  what 
 Chrift  did  In 
 our  natuic, 
 God  did  ic. 
 
5« 
 
 1 
 
 Our  union 
 
 with  Chrift. 
 
 Three  unions 
 
 §od  manifefi  in  the  flefb* 
 
 Thefympathie 
 bctwccnc 
 -  Chiiftanduj 
 
 This  is  a  great  dignitie,  that  our  nature  ii  ta^. 
 
 kenintotbcmnitie  of  the  Perfon  of  the  Sonne 
 j of  God.  Therefore  hence  it  comes,  I  fay, 
 j  that  whatfoevcr  was  done  in  our  nature ,  God 
 ididit. 
 
 If 
 
 Hence  con:ies  alfo  the  union  betwcene  Chrift 
 and  us.  Whence  is  it,  that  wcsLXtfonnes  of  GoA^ 
 Bccaufe  he  was  ihtfome  efman^Qodin  ourjicfb* 
 There  are  three  unions ;  the  upion  of  Natures, . 
 Godto^becomenjan*^  the  union  of  Grace,  th^.t  net 
 are  one  with  Chrijt  •  and ,  the  union  of  Glorie ; 
 Thcfirft.isfor  the  fccond  .  and  the  fecond  for 
 the  third:  Godhe^^meman  ^  that  r»an  mi^tbeene, 
 with  God^  God  was  mdntfeft.w  theftefb ,  that  we 
 might  be  united  to  him  :  and  being  brought 
 againe  to  God  the  Father,  we  might  come  to  a 
 glorious  union.  By  this,  that  God W2ismani fell 
 m  thefiefh  it  is  .that  he  was  marryed  firft  to  our 
 nature,  that  we  by  union  might  be  marryed  to 
 him  :wehad  never  had  union  with  God,  unjeflc 
 God  had  united  our  flefh  to  him,  &  in  that  flefh 
 had  fatisfied  God.  AH  that  Chrift  did ,  fayth 
 S.  Peter^  it  was  to  brwg  m  bach agd'ine  to  God. 
 
 Hence  likewdfe  comes  tbe  fympathy  bctweene 
 Chrift  and  us;  for  Chrift  is  fayd  to  fufferwith 
 xxsiSaul^  Saul^rrhy per fecuteji  thou  fpte.^  He  is  fayd 
 robe  imprifoned  inusjand  we  arc  fayd  toafcend 
 glorioufly  with  him,  bccaufe  he  tooke  upon  him 
 our  nature  :  fo  if  he  be  honoured,  we  are  honou- 
 red ;ifwe  bedcfpifed,heisdefpifed  :  There  is  a 
 muruall  affedion  and  fympathic  betvteene 
 Chrift  and  us. 
 
 Hence 
 
Godmanifefl  in  tbefle/h. 
 
 Hence  likcwife  comes  the  efficacie  of  what, 
 Chrifl:  did  ;  that  the  dying  ofone  man  fhould  be 
 fufficientfoTthewholeWorldiitwaSj  thacCj^rf 
 wasintheflefb. 
 
 The  Apoftle  may  well  call  this,  Godmamfeflin 
 thefiefh,  a  Mjfierie^Siiid  place  it  in  the  fiift  ranke : 
 for  God  ro  be  included  in  the  Wombe  of  a  Vir^ 
 gin,  tor happinefle it  felfe  to  become  a  Ciir(e, 
 for  him  that  hach  the  Riches  of  all  in  him,  to 
 becojie  poore  for  our  fakes,  for  him  that  ever  en- 
 joyed his  Fathers  prefence,  towancthebeames 
 of  it  for  a  timcjthat  he  might  fatisfie  his  Fathers 
 juftice  J  and  undcrgoe  his  wrath  for  our  finncs ; 
 bfere  is  a  matter  of  wonderment  indeed. 
 
 And  fhail  we  thinke  fo  great  a  Myfleneas  this 
 was  for  fmall  purpofe  ?  That  the  great  God 
 flionld  take  upon  him  a  Piece  of  Earth  ?  That 
 be  ihotiW  become  a  poore  and  weake  man  ?  The 
 imnlOiitall  God  to  take  upon  him  our  fiefhy  and 
 to  dye?  That  he  whom  Heaven  and  Earth  can- 
 not comprehend  ,  (h^^uld  be  inclofed  in  the 
 Wombcof  a  Vifgin  ?  For  him  to  be  fo  abafed, 
 as  there  wa$  never  any  abafement  like  unto 
 GhriflSjbecaufeofthegreatneflcofhis  Perfon  ? 
 If  Angels  had  done  fo  ^  alas,  they  were  inferiour 
 creaturcs,they  were  fervants  toGod :  but  for  the 
 Sonne  of  God  to  take  our  nature,  when  it  was  fo 
 low  1  for  foeKcellepit  a  Perfon  ,  to  be  abafed  fo 
 low !  There  was  none  ever  fuffercd  that,  that  Ood 
 in  0urflefh  fuffered :  For,  as  communion  with  his 
 Father,  was  fweeter  to  him ,  then  to  all  men  be- 
 fides  J  fo,  for  him  to  want  communion  with  his 
 
 F  Father  \ 
 
 M 
 
 The  efficacie 
 of  what  Chrift 
 did. 
 
 Chrift  cooke 
 eurflcfh  for 
 great  purpofe. 
 
 Grcatneffe  a^  * 
 
 Chriftsabafc* 
 
 menc. 
 
58 
 
 Comfort  asi 
 
 [pairc. 
 
 ^Olfi'  5« 
 
 God  mmijefl  in  theflefh. 
 
 Father  upon  the  Crofle ,  when  he  cryed.  My  Gcd^ 
 mj  God^  trhy  haft  thou  forfaken  me  I  It  was  the  grea- 
 teftabafemencto  him,  being  the  moftfenfible 
 of  it;  therefore  there  was  no  lufferin^,  like  that 
 of  Chrifts.     And  fhall  wc  thinke,  io  great  a  i 
 matter  was  for  fmaU  purpofe.  for  little  finnes,  | 
 or  for  few  finnes  onely  ?    Oh  na  •  it  was  to 
 give  a  foundation  to  our  Faith,  in  al[  cxtremi- 
 tie  of  temptations;  to  ftay  our  Confcience,  in 
 the  guilt  of  great  and  crying  finnes.    Oh,  de* 
 fpaire  not,  defpaire  not;  this  Great    Myfletit 
 the  Apoftle  fpeakes  of^  for  the  great  God  to  be- 
 come man,  it  was  for  great  finnes  5  ih^i  ^n-here 
 Sinne  hath  abounded  ,  Grace  might  fuper ^abound :^ 
 God  intended  in  this,  tofetdownc  thcaccufing 
 Confcience,   toquietand  ftill  it,  Godisoffcn-. 
 ded ,  it  is  true  y,bm^Godf?ianifeft  in  thefleflj ,  hath 
 ;  ma Jc reconciliation, and fatisfadion  ;  Heewas 
 I  a  Sacrifice  for  finne ,  and  God  will  anfw5r  God.  • 
 {Cod  the  Sonne,  will  anfver  thedifpleafureof 
 God  the  Father ,  becau  fe  he  is  appointed  to  this 
 Office  by  him:  Hcisfet forth ^  as  it  is  Rom,  3. 
 td  be  the  fropitiation.     Therefore  in  all  rifings  of 
 j  Confcience  in  the  time  of  trouble ,  in  the  houte 
 of  death  5  let  us  remember  this  Great  Myjierie^ 
 God  manifeft  in  theflefh.    Gods  purpofe  in  this, 
 was  totriumph(as  it  were)over  all  the  clamours 
 of  Confcience  vvhatfoever ;  over  all  things  that 
 Satan  and  the  power  of  Hell  can  ob|e£l  :  Let 
 Satan  objeft  what  he  will,  here  is  a  fhield  put 
 into  thehand  of  Faith,  to  beat  back  all  his  fierio 
 darts-. 
 
 God 
 
Godmttnifefl  in  theflefh. 
 
 59 
 
 Aiiobjcftions  i 
 
 God  in  the  Covenant  of  Grace  (which  is  foun  - 
 dcd  in  Chriftjin  God  in  our  nature)  doth  intend 
 to  be  gracious  to  finners.  It  is  a  greater  MjfterU 
 then  that  of  the  Creation:  For,  God  there  did 
 good  to  a  good  man  •  he  made  ^dam  good,  and 
 continued hicn good, while  he  flood:  but, after 
 the  fall,  God  intended  to  ray  fe  up  the  doubting 
 unbelceving  foulc^  againft  the  greateft  ills  of  (in 
 
 and  defpaire,aad  againft  all  objections  for  finne    , ^ 
 
 whatfoeverjfrom  tne  greatneflfe  offin  ,eitherna.    bowaniwcrcd.  | 
 
 turall  or  adualL    It  is  the  glory  of  God  in  the 
 
 Gofpefjto  glorifiehis  mercy  and  goodnefse,  in 
 
 prevailing  and  triumphing  over  the  greateft  ills 
 
 that  can  be.    Now  he  is  good  to  finners,  and  to 
 
 great  finners:  (o,  that  if  there  be  Faith  wrought 
 
 by  the  Spirit  ofGod,ray  fing  up  our  foules,to  lay 
 
 holdofthis  Godmanifejlin  theflelh y  let  us  not  be 
 
 difcouraged  with  any  fin  j  our  finhcs  arc  but  the 
 
 finnes  of  men  :  but  Godmanifeff  inthefiefb  yWas 
 
 made  a  Sacrifice  f  ^r  our  finnes,  and  hath  given  a 
 
 price  anfwerable.  What  temptation  will  not  va- 
 
 nifti  asa  cloud  before  the  wind,  when  we  fee 
 
 Gods  love  in  fending  his  Sonne,and  Chrifts  iove 
 
 in  taking  our  nature  on  him ,  to  reconcile  us ,  by 
 
 the  Sacrifice  of  his  bloud?  Therefore  let  us  trea- 
 
 fure  up  this  comfort .  it  is  a  Spring  of  comfort, 
 
 a  Well  of  confolation  (as  the  Scripture  fpeaks,) 
 
 therefore  let  us  fuck  corn  fort  out  of  this  Breji  of 
 
 conjoUtm, 
 
 We  may  turne  over  things  nowVin  the  time  of 
 peace; w It hcale :  butm  the  timeor  temptation,    micmpiaiion. 
 when  thefoulc  is  touched  with  guilt,  and  Satan 
 
 F  2    plyes 
 
 How  Satan 
 prcfcnts  God 
 
60 
 
 God  manife/i  in  theflefh. 
 
 Comfortwhcn 
 Conrcicoce  i$ 
 awaked. 
 
 plyesus  with  temptations,  the  foule  will  have  no 
 reft,  but  inan  infinite  ground  of  comfort,  Thcj 
 foLile  is  prone  naturally  to  mif  give ,  and  to  fore- 
 cafl  the  worft ,  and  to  conceive  hardly  of  God 
 in  the  time  of  temptation,  as  an  enemie  5  and 
 Satan  is  then  bulie  about  nothing  fomuch,  as 
 that  we  fhould  have  hard  conceits  of  God  ,  and 
 to  make  us  forget  the  maine  end  of  the  great 
 vvorke  of  our  Redemption :  which  is  ^o  under- 
 mine  our  unbeleefe  by  all  meanes^by  (ctcing  be- 
 fore the  fo ulefuch  groundsjas  the  mod  unbelee- 
 ving  heart irl  the  ^vorld,  if  it  did  confider  of, 
 would  fa fleDjand  lay  it  felfeupon.  Therefore,  let 
 u^  Idbofur  tocherilhj  at  foch  times  cfpecially, 
 laige  thoughts  of  the  infinite  goodnefle  and 
 mercieof  God,  andofthelove  of  Chrift,  con- 
 dcfcending  fo lovy,as  to  be  wmifefi  in  th^fiefhior 
 
 ri 
 
 our  fakes. 
 
 It  is  apoint of  wondrous  comfort,  that  now 
 in  Christ  Jesus',  God  becomming  man, 
 \v6  can  in  him  break  through  the  juftice  of  God; 
 For,  as  1  faid,  when  Confcience  Is  awaked,tbere 
 are  other  manner  of  conceits  of  God ,  then  whcii 
 itisflecpie,afidHdrowfie.  A  fleepie  Chriftian 
 hath  a  fleight  conceit  of  God,  as  if  lie  as  little 
 thoughtofhis  finnes,  as  he  doth  himfelfe.  Oh, 
 but  when  Confcience  is  awaked  ,  and  when  we 
 are  drawne  from  the  pleafures  of  finne',  and  they 
 from  t^Sjand  Confcience  hath  nothing  to  doe, 
 but  to  looke  upon  God,  and  upon  the  time  to 
 come,whichiseternity;thenif  there  be  not  fon^e- 
 what  tor  Confcience  to  oppofe  that  is  cquaH  to 
 
 the 
 
Godmanifcfl  in  theflejh. 
 
 I « 
 
 thejuftice  of  God  5  if  there  be  not  foaicwhat 
 about  us,  to cloath us ,  and  armeus^  to  pafle 
 thorow  the  juftice  5  what  will  become  of  us^ 
 Therefore  it  is  a  fruitfull  confideration,  that  God 
 was  f^anifefl  in  ourflefhyand  that  to  give  fatisfa  Ai- 
 on  to  God ,  that  fo  Conlcicnce  might  have  full 
 Citisfadion. 
 
 This  teacheth  us  what  we  fhould  doe^when  we 
 find  any  trouble  rife  in  our  Confcience  for  fins, 
 afidunwOrthincfle.  Caft  our  feWes  upon  Gedin 
 ourfiefh ;  God^that  became^^/J5  for  us ,  and  dyed 
 for  us ;  let  us  flay  our  fclves  there.  I  am  unwor- 
 thy, a  lun^pCjOf  finne,  there  is  nothing  in  me  that 
 is  good.  Oh,  but  I  havcallinChTift,  heisrigh- 
 teoufneflTe  forme,  he  hath  abundance  for  mc,his 
 fulncfle  is  for  me.  Therefore  you  have  it,  Colt^JT. 
 2.  16,  The  fulne^e  of  the  God^head  dveUs  in  him 
 bodily.  To  what  purpofe  is  this  fulnefle  in  him } 
 He  fliewcs  in  the  words  following  ;  In  him  wee 
 are  compleate.  Suppofeinour  felves,  we  be  fin- 
 ners,  andweake-,  that  we  are  as  ill  as  finneor 
 the  Devillcan  make  us,  in  the  time  of  temp- 
 tation  •  yet,  in  hint  rve  are  compkate  ;  And  ,  for 
 this  end ,  thefulnejje  of  the  God^head  dweffs  in  him 
 bodily.  Therefore,  in  all  doubts,  in  regard  of 
 finnc,and  unworthmefTe,  let  us  labour  for  Faith, 
 (for  Faith  is  a  Grace ,  that  carryes  us  out  of  our 
 felves,and  plants  and  fixeth  us  in  Chrift)  let  us 
 confidcrof  our  felves  in  him ,  and  confidcr  of 
 whatfoevcrisinhim,  it  is  for  us.  It  is  no  matter 
 what  we  are  our  felves ;  in  him,  we  are  in  a  glo- 
 rious condition.  V. 
 
 F  3  Andl 
 
 What  to  dec, 
 
 in  trouble  of 
 Confcience. 
 
 Col<ij^,t,t€* 
 
OppofeChrift 
 to  the  wrath 
 of  God« 
 
 Whence  we 
 have  commu- 
 nion with  the 
 Trinkic, 
 
 Satan  tranf-' 
 
 formes  God 
 
 landCbriilco 
 
 God  manijefl  in  thefle(}}. 
 
 \ 
 
 nen* 
 
 Andopporehimi  tothewrathof  God,andrhe  i 
 
 temptations  of  Satan ;  for  all  will  fall  before  j 
 
 this  God  manifefi  in  the  fit jh  :  He  is  God ,  there- 
 
 fore  he  can  fwbdue  all ;  he  is  man  ,'and  therefore 
 
 hee  will  love. us.    /  knorv  whom  I  havt  beletved:\ 
 
 himthat'ismercifulljbecaufehe  is  man,  and  EC' 
 
 hath  taken  my  nature5  and  him  that  can  fub* ; 
 
 due  all  enemies ,  becaufe  be  is  God ,   God  in  the , 
 
 \Plb:  a  fit  hot  tome  5  and  foundation,  for  Faith  ; 
 
 i  to  relyc  up'on.     Let  us  have  recourfc  to  this ' 
 
 I  therefore,  in  all  temptations  whatfocver.    We-' 
 
 1  cannot  glorifie  God  and  Chrift  more,  then 
 
 ■  togoe  out  of  ourfelvcs,  and  fixe  our  comfort 
 
 here.     ^^<'  ^''^^' 
 
 By  this ,  wc  have  communion  with  the  Father, 
 Sonne,  and  Holy-Ghofl;  This  incarnation  of 
 Chrift  3  it.  brings  us  into  fello.vfhip  with  the 
 blcfled  Trinirie;  and  it  teacheth  us  what  con- 
 ceits wc  fhould  have  of  God,  to  have  loving 
 thoughts  ofhim.  Whence  is  that,  that  we  can 
 call  God^  Father  ?  From  this,  Godmanifeflinthn 
 fl^jh'j  the  fecond  Perfbn,  to  takeaway  enmitie, ; 
 was  wavifefi  in  the  flejh.  Hence  it  is ,  that  I  can 
 cair God, Father;  that  I  can  boldly  gocto  God,  j 
 that  I  can  conceive  of  God  as  gracious ,  and 
 lovely.  And  whence  isit ,  that  our  perfons  are 
 become  lovely  to  God  ?  From  this ,  that  God 
 bath  taken  our  nature  upon  him  •  our  nature  is 
 beconie  lovely  to  him,  and  his  is  fweet  and  fa- 
 therly to  us. 
 
 This  fhould  helpe  us  againft  Satans  trans- 
 forming of  God  and  Chrift  to  us ,  in  the  rime 
 
 of 
 
I 
 
 God  mmfefi  in  tbefiefh. 
 
 \ 
 
 of  trouble ;  he  prcfents  him  as  a  terrible  Judge  : 
 Indeed  fohe  is ,  to  finners  that  will  goe  on  in 
 finnc,  bis  wrath  fball/w^4i&i  againft  fuch;  there 
 is  no  comfort  to  them  ^  in  Scripture  :  but  to 
 repentant  finners,  all  is  comfort;  Come  unto  me 
 je  that  aretvearie  ^  and heavie  laden  ^  and^  Chrift 
 came  to  feeke  and  to  fave  that  mhich  tras  lofl^  and, 
 htcame  to  fave  jinnery ^  as  S.  Pauliayth,  Let  us 
 <:onceive  of  God  now,  as  lovely ,  as  a  Father; 
 and  of  Chrift ,  as  a  fweet  Saviour,  m^dcfiejhiot 
 thispurpofc:  He  is  God  and  man,  becaufe  he 
 came  to  be  a  Mediator  bet weene  God  and  man  • 
 a  friend  to  both,beirig  tb  deale  with  both. 
 Therefore  we  fhould  thus  conceive  of  Chrift. 
 as  a  great  and  Mtghtie  God  y  the-Ruler  of  the 
 World,  as  ^y^j'dcfcribes  him«  and  conceive  of 
 him  likewife",  as  a  ipeeke  humble  man : tl^e  one, 
 to  ftablifh  our  Faitli.,  that  wc  be  not  fhakcn,  ha- 
 ving  fuch  a  great  God  torelye  upon  ;  and  the 
 other,toftablirti  our  Faith  in  his  good  will,  God 
 inourflefh:  God^  a  Name  of  Power-  God  i^  our 
 flejh^  implyeth  mercy  arid  Jove,  pitty  andcom- 
 paffion. 
 
 ,  Therefore^  IctGot  Satan  abufeour  imaginati- 
 ons, ifwe  haveamind  to  turne  to  Qod  :  fpr^as  I 
 fayd,  there  is  no^corafort  to  them  that  goe  on  in 
 their  finnes  -God  will  wound  the  hairiefialpeof 
 them  that ^^ee  on  in  iniquitle  .  ^and,  theytreafurcuf 
 math  againjt  the  day,  of  wrath  :  thtxc  is  nothing 
 h^ldiT^Qm{bnxofuqh^the1ff^^r^^ 
 thfim. ^ihtypLmin  danger  of  damnation  every  mi- 
 f  nute  of  their  lives  •  there  is  but  a  ftep  betvvreene 
 v.:,: F4  them 
 
 ^J 
 
 i' 
 
 £/ay,  ^.  (« 
 
(f4 
 
 — » 
 
 Groun(3  of 
 boldocfie  (o 
 Godt 
 
 'Godmanifejl  in  theflcp. 
 
 ' r^ 
 
 t';eni  and  Hell.  But  for  Inch  as  intend  to  turne 
 lo  God  5  God  meets  them  hilfc  way.  We  fee 
 thc'Prodigall  did  but  entertaine  a  piirpofe  to 
 Icome  to  his  Father,  and  his  Father  meets  him. 
 Cod i?j oar fl  fh  b^ih  made  God  peaceable  tous: 
 ifwegoeto  Chrift ,  and  lay  hold  on  him  for  the 
 forgivenefreofouT  finnes,  God  in  him  is  become 
 alovins;^  sraciojs.  fnrcet  Father  to  us.  Let  us 
 frameour  conceits  or  God^as  the  Scripture  doth; 
 when  fbrrow  for  finne  pofTefTeth  our  fouics,  take 
 heed  of  going  away  from  God  ,  that  tookeour 
 naturcfor  this  very  purpofe,  that  we  may  boldly 
 goeto  him,  ' 
 
 Oh,  what  boldneffe  have  we  now  to  goe  to  God 
 inou/flefh.  To  thinkcof  God  abfokitely,  with- 
 out God  in  thejiijhy  he  is^  confumingfire^  every  way 
 terrible ;  but  to  thinke  of  God  in  our  nature  ,  we 
 may  fecurely  goe  to  him ;  he  u  bone  of  our  hone^and 
 fiefhofmrfiefb:  we  may  ft  curely  goe  to  God  our 
 Broiherjtohim  that  is  ofore  nature  with  us^and 
 now  having  our  nature  in  Heaven. Think  of  God 
 borne  of  a  Virgin,  of  God  lying  in  th^  Cradle, 
 fucking  theBreft  ^  thinke  of  God  going'up  and 
 downc  teaching ,  and  doing  all  good  3  thinke  of 
 God  fvveating  for  thee  ,  hanging  on  the  CrofiTe, 
 fh%dding  his  Bloud ,  lying  in  the  Grave, rayfing 
 himrelfeagaine5andnovvin  Heaven, /?tf/>^/f^  the 
 
 fight  harfdofGod^ouilntcrcctCoriCOnceiveof  God 
 in  thisfiefh  of  ours  lovely  to  us ,  and  now  our  na. 
 ture  muft  needs  be  lovely  to  him.  The  nature  of 
 Godmuftncedsbe  lovely  to  us,fi  nee  he  hath  joy- 
 ncdour  poore  beggetlyj?^/i&  to  the  unitieofche 
 
 fccondj 
 
1    ^^-     .1.1.  I    i>l~iWwn«l   ■■■!    I     1-1  |ii|ii_-    I     -      W      ■  "T 
 
 mmf'-  ■y^tt.w^ 
 
 God  mmrf^U  in  theflePK 
 
 fecondPerfon.Lctus  ihusihink^oiGodmantfeji 
 in  thefltjh.  To  thirkc  of  God  alonCjit  fwallowes 
 up  our  thoughts^  bur  to  think  of  God  in  Chrift, 
 of  Godmamfeft  in  thefiefhy  it  is  a  comfortable  con- 
 fideration.TofeetheSunnealoneinitfelfe,  in 
 the  glory  and  luftre  of  it^it  is  irapoflible^withoiit 
 hurdng  of  the  eye^but  to  fee  the  Sunne  in  water, 
 as  we  doe  in  an  Eclipfc^&c.wemaydoeit.  So 
 we  cannot  conceiveof  God  alone  abfolutelyjbut 
 to  conceive  of  God  in  ourflejjj^is  to  looke  upon  the 
 Sun(as  itwere)in  the  water^or  upon  the  ground, 
 God  in  himfclfe  is  fo  gloriouSjthat  we  could  ne* 
 ver  fee  hinfi ,  as  he  tells  ^^ofes^  Exod.  3  3 ,  None  can 
 net  fee  God^snd  live  •  that  is,  God  nakedly ,  or  ab- 
 folutely.  Oh,  but  God  manifell  in  ourjitjh^  we  may 
 fee ;  and  it  fhall  be  our  happinefle  in  Heaven ,  to 
 fee  him  there,  to  fee  God  in  our  flefh  face  to  face. 
 We  cannot  too  often  medicate  of  thcfc  things- 
 it  is  the  life  and  fouIcofaChriftian,  it  is  the 
 marrow  of  the  Gofpel ,  it  is  thd  wonder  of  won- 
 ders-wc  need  not  wonder  at  any  ihing,after  this. 
 It  isnowondcr,that  our  bodies  fhall  rife  againe, 
 that  raorrall  man  fhould  become  afterwards  im- 
 mortal 1,  in  Heaven ;  fince  the  immortall  God 
 bath  taken  mans  naturCjand  dyed  in  it.  All  the 
 Articles  ofour  F^itb^axid  all  Miracles, yeeld  to 
 this  grand  thing  ,  God  man'tfeft  in  the  flefb^  Bc- 
 lecvc  this,  and  beleeveall  other.  Therefore  let 
 us  often  have  thefe  fweet  cherifhing  conceits  of 
 Godinourfiefh ,  that  it  may  ftrengthcn,  and  feed, 
 and  nouriCh  our  Faith^^  efpecially  in  the  time  of 
 temptation. 
 -. Againe, 
 
 c>5 
 
 simile. 
 
 Exod  3  J. 
 
 Chrift^  incar» 
 n3cion,mattcr 
 of  wonder* 
 
r't 
 
 66 
 
 rfe  2 
 
 Ground  not  to 
 defile  our  na- 
 
 ture. 
 
 Tonoupeto 
 ferve  Chril!, 
 and  our  brc 
 tbrcn* 
 
 Grounds  p- 
 gainft  pude. 
 
 Qed  manifefl  in  theflefb. 
 
 V 
 
 Againe,  from  this  that  Godyfusmanifejlinour 
 flefb ;  let  us  take  heed  that  we  defile  not  thisjltjh 
 ofours,thisnatureofonrs.  What?  i%t\)i$flejh 
 of  mine  taken  into  unitie  with  the  fccond  Pcr- 
 fon  ?  Is  this  flejh  of  mine  now  in  Heaven,  fitting 
 at  the  right  hank  of  God. ^  And,  fhall  I  defile  this 
 flcfboi^  mine  ,  that  I  profcffe  to  be  a  member  of 
 \  Chrift  ?  Shali  /  make  it  the  member  of  an  harlot  i 
 Shall  I  abufeitjaj  intemperate  perfons  doc?  Let 
 us  honor  our  nature,  which  Chrift hath  fo ho- 
 noured ;  and  let  us  take  a  holy  kind  of  ftateupon 
 us,to  thinke  our  felvcs  too  good  (fince  God  hath 
 fo  advanced  ournature)  to  abafe  it  to  the  fervice 
 offinne. 
 
 Likewife,  it  fliouldteachustoftoupe  to  any 
 (ervice  of  Chrift  ,  or  our  brethren.  VVHat  >  did 
 the  love  of  God  draw  him  into  the  Wombe  of 
 the  Virgin?  Did  irdraw  him  to  take  ray  nature 
 andj?f/ib  on  him?  And  fhall  I  thinke  much  to  be 
 ferviceabletomy  poorebrethrcn^forwhomGod 
 was  tn^dc  flejh  ^and  notonely  fo^  but  was  cruci- 
 fied? Such  thoughts  will  takedowne  fuchproud 
 conceits  as  enter  into  our  hearts ,  when  we  are  a- 
 boutany  wotkcof  charitiefor  the  members  of 
 Chrift.  Shall  I  have  bafe  conceits  of  any  man^ 
 whok flejh  Chrift  hath  taken?  efpcciaIFy,when  I 
 fee  any  ^oodneflTcinhim,  Ictmeabafemy  fclfe 
 to  any  worke  of charii  ie. 
 
 Take  heed  of  pride  :  God  himfelfe  emptied 
 himfelfej  and  wilt  thou  be  full  of  pride  ?  Hebe- 
 came  of  «^  reputation  ^andwih  thou  ftandupon 
 term.cs  of  credit?  He  toote  upon  him^  the  forme  of 
 
MBtt^MBRSVava 
 
 God  mmif^fi  in  tbeflePj. 
 
 '^7 
 
 afenanty  and  wilt  thou  be  altogether  a  Lord  and 
 King  inthyaffedionSj&not  fervethybrethren^  I 
 Did  Chriftdoe  this,  that  thou  Hiouldcftbea  { 
 proud  perfon  ?  He  came  to  expiate  thy  pride  ;  ' 
 Away  with  thy  proud  conceits.  If  thou  be  too  \ 
 proud. lo  follow  and  imitate  humble  men;,  yef  j 
 thinke  not  thy  felfe  too  good  to  imitate  an  hum-  ! 
 ble  God.  There  is  no  fpirit  moreoppofite  to  [ 
 thefpiritola  Chriitian,  then  a  fpirit  fwelling  | 
 andliftup,  that  thinkcs  it  felfe  too  good  robe  | 
 abafed  in  the  fervice  of  others,that  carries  it  felfe 
 loftily.  A  proud  fpirit  is  moft  oppofite  to  the 
 Spirit  of  God ,  that  became  man  to  expiate  this 
 prideof  ours ,  and^to  workcour  falvation  in  this 
 flefh  oioui%  Of  all  finnes,  Ictus  take  heed  of 
 this  Diabolicall  Satanicall  finne  j  let  us  be  aba- 
 fed  for  Chrift ,  that  was  abafed  for  us ;  and  as  he 
 left  his  Heaven ;  to  doe  us  good ,  he  left  Heaven 
 it  felfe  5  fo  let  us ,  if  we  have  a  coaccited  heaven, 
 and  happinefse  in  our  fclves,  leave  it,  and  be- 
 come bafe  and  low,  to  doe  any  good  we  can. 
 ^hallhe  floup€,.andbendtousfrom  Heaven  to 
 Earthjand  concealehisMajeftic,  not  tobe  known 
 to  be  as  he  was  •  and  fhall  not  wee  ftoupe  one  to 
 another,  to  doe  good,  and  come  dovf nc  from  our 
 conceited  excellencie  ? 
 
 Here  we  have  a  ground  likewife ,  not  to  envie 
 the  blefsed  Angels  their  greatneife  •  nay,herc  we 
 have  thatjwherein  we  are  above  the  Angels  them- 
 felvcs  :  for  he  tooke  not  upo»  him  the  nature  of  Kyin- 
 gels  5  but  he  was,  ^oi  manifefl  in  ourflefb,  Chrift 
 marryed  our  nature  tahimfclfe,  out  of  his  lo^/e, 
 
 that 
 
 NottocBvic 
 Angels. 
 
^s 
 
 §od  manifeft  in  tbefiefh'* 
 
 \ 
 
 Anfwer. 
 
 HowChrift 
 may  beraanw 
 fed  in  US4 
 
 that  he  might  marry  us  tohimfelfe  by  his  Spirit; 
 andnowj  by  our  union  with  Chrift  webeneerer 
 him  then  the  very  Angels  are.  The  Angels  are 
 not  the  Spoufe  of  Chrift  *  but  now ,  by  reafon 
 ofhis  taking  our  nature,  we  are  kinne  to  Chrift  : 
 he  is  bone  of  our  bone ,  andfl^fhof  ourflejh  •  and  wee 
 are  bone  of  his  bone  ,  andflefb  ofhi^flefb.  We  are 
 the  Body^Chriftis  the  Head.  We  are  neerer  to 
 Chrift,  then  the  very  Angels.  No  wonder  then, 
 ifthofebleffed  Spirits  daily  prie  into  this  Great 
 Myfierie. 
 
 Laftly,  let  us  labour  that  Chrift  may  be  wi- 
 Hifeftedinoux  particular^^/^,in  our  perfons.  As 
 he  was  God  manifeji  in  theflejh ,  in  regard  of  that 
 bleffed  ^4yfI?hetooke upon  him;  fowcwould 
 every  one  labour,  to  have  God  ?» an  if efl  in  our 
 flejh. 
 
 How  is  that? 
 
 We  muft  have  Chrift  (as  it  were  borne  in  us) 
 
 /(?r;»^^f;;  w,asthe  Apoftlc  fpcakes.   Certainely, 
 
 the  fame  Spirit  that  fandified  Chrift ,  doth 
 
 fanftifie  every  member  of  Chrift  .  and  Chrift 
 
 is  in  fome  fort  bcgotten^and  conceived,  and  wj- 
 
 nifefied  in  every  one  that  is  a  Chriftian.    We 
 
 rauft  labour,  that  Chrift  maybe  tTfanifeJj  in  our 
 
 underftandings,  in  our  affedions-,  that  he  may 
 
 htm/tnifeft  to  us ^  and  conceived  (  as  it  were)  in 
 
 us, as  S.  Pauls  phrafe  is ,  That  thelifeofChriJlr^a) 
 
 be  made  manifeflinour  mortal/ jiejh  :  The  life  and 
 
 Spirit  of  Chrift,  muft  be  manifeft  in  every  true 
 
 Chriftian.  and  their /ffi& muft  be  fandified  by 
 
 the  fame  Spirit  that  Chrifts/f/J?  wasfan^fied 
 
 withal!- 
 
 y 
 
vvithall.  A§  QJt^lii^^fi^I^w^iS  firft  fan^ified,  and 
 then  abafed,,aqd  iben  gloriQU^^  of 
 
 every  Chriffi^i?  muft  be  eonter\c.to  be  abafedjas 
 thcfliib  of  Chriil  i^^s^tQierve'Ghr.iftj  to  becon^ 
 >  foraiabje  cp  Cb^ift)  in  oiir  abaCed  j/^/?j^\  ,  A^^  '^^ 
 Us  not  make,jQ9,nqii|(;lj^^o^^^  that 
 
 niall  turne  to  foctennefse  ere  long  jU  mull  be 
 gracious  C^ndiRcd  fieffj^  as  Chriftswas-,and.then 
 glorious/f/&.     Chrift  mlift  be  manifest  in  our. 
 fiejhy  as  he  was  inivs.^XBe.j  th^^  when  a  man 
 fees  a  Cbriftian,  he  nriay  fee  Chrift  manifefl  in 
 
 But  how  niall  t^C:pti^^toA^v:^f:?h;^^^ 
 
 in  .  there  isnpthiqg,jpjir  ,.puttdeadfefs.e^  and 
 ^arknefte,  an'd  ^i)l,iie0e^#'f^^y^Q     /V 
 
 ;Ey^n  a^  ^u  gf  p  WijVmmm^ 
 
 fp^lfe  to  hgr  5  J^f  q^f  iRa^tpi.ihe  prx^ftn^ly.  >  ?e  it  as 
 thou hajlfa^d'^ l^t,it <?vjsn -^e,  Ip : .fh^. yecldcd  her ' 
 afsepi  to  ihePrGKn^%  jtbat.ihc  ll}9^  i 
 
 §Qnne,  .§^Q when  tlie Ptomi^fes  a^^^^ 
 of  the/fqrgivenefse  of  fiime3,tof  jf^Ijvation  by 
 Chrift  •  as  foone  as  ever  we  h^avea  f  j^rit  of  Fait h 
 IPWeld  OjLiiafsent;  Let  itbc  fo.  Lord  ^as  thoii 
 :  pforpifed  ;  thou  haft  prpfpifedforgivcr^efsie 
 «m.e$^  Let  tt  hefo  .v  thou  haft  promifed  fa^ 
 vbur  in  Chrift,  Let  it  be  fo»    Asfooneas  the 
 he^rt  is.bronghttoyeclid  tothe  grac/ous  Pro- 
 piifejtheij  e.hrill  ,is  conceited  ji^  the  Jie^Tfi.Evjcn 
 ^js  Chrift  yf^s  co(>ceived  in  the  VVonibe  of  the 
 .  Virgin^when  fheyeelded  herafsent  to  beleeve  the 
 1  .  Pro- I 
 
 I        !■  ■  ■!         I.I       I.    I     »!■ ■■„  ■■'      ■^■■ll..*. 
 
 ^9 
 
 ohj^B. 
 
 When  Chrift 
 is  conceived 
 in  the  heart. 
 
 \f'a  .»'< 
 
70 
 
 luftificdinthe 
 Spirit. 
 
 Mif'Conccits 
 ofChriftin 
 ihc  World. 
 
 _  QhriTt  juflified  in  the  Spirit. 
 
 Promife^fo  Chrift  Is  in  every  mans  heart,  to 
 fandiifieir,  toriileiit^  to  comfort  it,  as  fooneas 
 this  confcnt  is  wrought:  we  {liould  labour  therc- 
 fore^  to  bring  our  hearts  to  this.  So  much  for 
 this,  B^caule  it  is  of  great  confequcncejand  the 
 leading  MyHerietosiW  thatfollowes,!  havebecn 
 fomewhat  the  longer  in  unfolding  thefc  words, 
 XjodmamfeH  in  thefiefh. 
 
 tm 
 
 i » 
 
 lujlijied  in  the  Sprite 
 
 "«' 
 
 Thcfe  words  arc  added ,  to  anfwer  an  obje<3:i^ 
 on  that  may  rife  from  the  former:  He  was  God 
 fnanifcftinthefie^^  he  veiled  himfelfe,  he  could 
 not  have  fuffcred  elfe  ^  when  he  tooke  upon  him 
 to  be  the  Mediator,hc  muftdoe  it  mabafed^e/)[7; 
 If  Chrift  (being  God)  hadnotabafedhimfelfe, 
 he  (hould  never  have  bccncput  to  death .  Satan, 
 and  his  inftruments  ,  would  never  have  medled 
 with  him  :  therefore  God  being  veiled  in  the 
 )?^/&,  being  clouded  with  our  ^e/lb  and  infirmi- 
 ties, thereapon  ,  the  World  had  a  mifconceit 
 of  him  :  He  was  not  generally  thought  to  be 
 what  hee  was  indeed  ;  he  appeared  to  be  no- 
 thing but  a  poorc  man  ,  a  debafed  dejefted 
 man  j  a  perfecuted  ^  flandered,  difgraced  mad 
 in.  the  World  :  he  was  thought  to  be  a  TreC 
 pafler,  •  ' 
 
 It  is  no  matter  what  he  appeared ,  when  hec 
 was  veiled  without  fit\h  ;  he  was  )uftified  in  the 
 5f />/>,  to  be  the  true  M^jJJ^  i  to  be  God^  as  well 
 as  man. 
 
 luftified. 
 
Q->^^fl j^ji^fi^^  ^^  ^^^  '^pi^it. 
 
 It 
 
 It  implyes  two  things^  in  the  plirafe  of  Scrip* 
 ture :  A  frecdome,  and  clearing  from  falfecon^  i 
 ceitsvand  imputations ;  andjdeclarcd  to  be  truly  I 
 ivhat  he  was.  tobeotberwife  then  he  was  thought  j 
 tobc,  of  the  wicked  World.    VVhenaman  is 
 cleared  from  that  that  is  layd  to  his  charge ,  hce 
 is  juftified'^  when  a  man  is  declared  to  be  chathc 
 is,  then  he  is  faid  to'be;»)?(^(jf  ifl  th'^  fenfe  of^thc, 
 Scriptures;'  Wifedome  Ujujlified  of  ki^^ 
 that  is,  cleared  from  the  irnputa'tiohs  that  are 
 layd  upon  Religion 5  to  be  mopifharid  foblifh: 
 Wifedome  isjujlified^  that  i*;^  cleared  jaftd  rfeclafed 
 to  be  an  excellent  thing;  ot  all%):  cliiic^^ 
 Chriftwasywy?/jferf,  heew3s'clelitd;lh 
 they  took  him  5  and  declared  WmielrctOibeas he 
 
 luftifiecl,  what 
 it  is. 
 
 j.i^isrijili  L 
 
 ^?.3ii»({'Jf  S3"y''rn 
 
 the  World. 
 
 IniheSpirih 
 
 That  is.in  his  God-hcad:that  did  fbew  it  felfein 
 
 his  life&  deathiin  hi?  refurieiS  ionandafccnfon; 
 
 the  beames  of  his  God-head  did.  fparklc  out : 
 
 [  though  ^he  were  Goi  in  theflefh,^  yet  he  refnained 
 
 ^  God  ftii,?^  y^ds  jufiijied  to  be  fo  f»  the  Sfirit^thsLt  is; 
 
 in  his  divine^b^cr,  whtchis  called^the  Spirit^he- 
 
 '  caufe  the  fpirit  of  any  thing  is  the.quinte(IenGe& 
 
 ftrength^ofit.  Gocj  hath  thenameof^pwVjfrom 
 
 hispurity,and  power^and  vigour.So  God  isa^'/v*- 
 
 rif ,thac  is,God-is  purejOppofite  to  gtolTethings, 
 
 carth^and  flcfh  .and,God  i  j  go^^effujl^ndftrong: 
 
 :)  I!  -  ■. 
 
 God  a  Spirit* 
 
 'i » 
 
 Fdrpuritie. 
 
 z 
 Strength, 
 
--■Ttrr 
 
 7*- 
 
 Spirit  bow  ta- 
 ken in  Scrip- 
 ture. 
 
 I 
 For  the  nature 
 of  God. 
 lobn  4« 
 
 For  the  Di- 
 vine Nature 
 ofChrift* 
 7(o/».  I.  4' 
 
 I  ?eU  J.  1 8. 
 
 For  the  third 
 PerfoninTii- 
 
 i 
 
 nitie. 
 
 Chriji  juflijied  in  the  Spirit. 
 
 The  Hoffe  s  cfthe  t/Egyptians areflefh ^andnot  f^irit ; 
 that  IS,  they  are  vveake,  a  fpirit  is  ftrong^fo  much 
 (pi  ritj  fo  n  uch  ftrength.  So,  by  the  puritie  and 
 ftrength  of  ttie  Divine  Nature,  Chnft  difcQ^ 
 vercd  himfelfe  tQbjd  tint  God,  as vrcU  arS  trtte 
 man. 
 
 The  n^ord  spirit  is  taken  in  three  fcnfcscTpc- 
 cially  intheiGofpeL  r-r. 
 
 It  is  taken  fo;-. the  who!^n,ature  jOf  Giod :  God 
 ^  a  Sfiritj  fay tli  thrift  to  the  woa^an  of  sa>?ta^ 
 fid\  the  very  nature  of  God,  is  a  Spirit'^  that  is, 
 a6\iv€,  and  fubtile^  oppofite  to  mcaneneflejand 
 
 iveakeiiefle/ ^  L^^. p,v- 
 
 Theh  agai'iie,  Spirit  is  taken  more  particu 'arly 
 for  the  Divine Kature  of  Chrift.as  it  is  Re^.i  4. 
 Of  the  Seed  ofD/iyid^  according  to  thefitfh^bvt  de^ 
 claret  mightily  to  ie  the  Sonne  of  God  with  power, 
 accofdingto  the  fpirit  of fafiSlificati^  ^  or  tjolinefse', 
 by  the  rejurreBionfrem  the  dead.  The  oppofition 
 fhevTcs  3  that  .^f/>/>  is  taken  there  for  the  Divine 
 Nature  of  Chrift.  He  had  fpoken  in  the  Verfc 
 before,  concernirighis  hamaneuafure,  he  was- 
 mdidiQofthe  Seed  of  David^^accdtding  to  theflejb-^ 
 arfd  It  followes,  declared  to  ^the  Sonne  of  God^  ac^ 
 cofdirig  to  the  fpirit  ofholinefe^hj  the  refurreBion 
 fronp  the  dead,  andfo  likewife  ,  in  i  P^f.?.  i8. 
 He  rrasput  to  death  in  the  fiefh ,  but  quukned  in  the 
 (^trit :  He  was  put  to  death  in  his  humane  nature, 
 but  quickned,  and  ray  fed,  as  he  was  God. 
 
 The  Spirit  is  taken  likcwife  for  the  third  Perfon 
 in  the  Trinitie,  the  Holy-Ghoft,the holy  Spirit : 
 And  indeedjwhatfoevcr  God  the  Father,  or  God 
 
 the 
 
Chrifi  jumjiedin  the  Spirit. 
 
 75 
 
 the  Sonne  doth  gracioufly  toman,it  isdoncby  ^ 
 the  Sfirit :  For,  as  the  holy  Spirit  is  in  the  order 
 ^ofchePcrfons,  fo  he  is  in  the  order  of  working: 
 the  Father  workes  from  hin:ifclfe ,  the  Sonne 
 workes  from  the  Father ,  the  holy  spirit  from 
 them  both;  the  holy  Sfirit  proceeds  from  the 
 Father,  and  the  Sonne,  as  a  common  Principle; 
 ThereforCjfometimcs  the  Father  is  fayd  to  ray fe 
 Chrifts  Body,  by  his  Spirit  •  Chrift  i%  fayd  to  do 
 things  by  the  ^/?/>fr.Here  in  this  plaGe,it  isefpc- 
 cially  to  be  underftood  of  Chrifts  Divine  Na- 
 ture,not  excluding  the  Holy-Ghoft :  For,  as  the 
 Holy^Ghoft,  in  the  Incarnation,  fanftified  his 
 j?^/)&,  the  fccond  Perfon  tooke/f/&,  but  the  third 
 Perfon  fandificd  it  •  fo  in  the  Refurredion  of 
 Chriftj  the  fecond  Perfon  that  rayfcd  it  felfe  up, 
 but  yet  it  was  by  the  Holy-Ghoft  too.  So,when 
 there  is  mention  here  of  Chrift  juHijied  by  the 
 5p/ Wjthat  iSjby  his  God-head,and  by  the  Holy- 
 Ghoftjwhich  he  alway  ufed,not  as  an  inftrument^ 
 for  the  Holy-Ghoft  is  a  common  Principle  with 
 himfelfe,  one  with  himfelfe,ofequalldignitie, 
 onely  differing  inthe  orderofPeifons:  Whac^ 
 foeverChrift  did,he  did  with  the5'/?;m;that  muft 
 not  be  excluded, Chrift  was  as  well  jujfijled  in  the 
 Spirit, 2L$  Gocl,as  manifefi  m  our  nature  to  be  man. 
 And  this  was  In  the  time  of  his  abafement :  in 
 thegreateft  fxtrcmitie  of  abafement ,  there  was 
 fomewhat  that  came  from  Chrift,  to  jujiifie  him 
 that  he  was  the  Sonne  of  God,  the  true  Me^iM  : 
 there  is  no  parr  ofh is  abafement,butfome  beams 
 of  his  God^hcad  did  breake  forth  in  it, 
 
 G 
 
 pcarcd  in 
 I  Chrifts  abafc- 
 
 Hep"*- 
 
 ! 
 
74 
 
 •1 
 
 Cbrift ']u^ijied  in  the  Spirit. 
 
 \ 
 
 \  V  He.  was  made  jit^j  5  true  hccook^  upon  lura- 
 Ahcflefhof  a  Virgin:  Could  that  tie*  orhem'ife>j 
 then  by  ihe  Sprite  to  be  borne  ofa  Virgin,  fhe? ; 
 .remaining  a  Virgin  ?^  Vv^hen  he  was  borne,  he 
 |;  was  layd  in  a  A(4?7^e/^  indeed^  there  was  God 
 in  the  low  eflate  oi  the  fleflr:  I  ^  but  the  fFife^\ 
 menmrfbiffcdhm^  andthe-S'^^rr^di reft ed- them  •  i 
 there  be  was  juBijitd  w  the  Spirit.   He  was  roflk  d 
 when  he  was  afleepein  the  ShipJQut  he comnian- . 
 ded  the  H^inds  ^nd  the /#'4irir  He  wanted  Money  \ 
 to  pay  Tribute^  as  he  wasabafcd  ;  but  to  fetch' 
 it  out  of  aF//J?j  there  he  was  jufli^ed:  the  OfiC,! 
 was  an  argument  of  his  povertie,  and  meanc- ' 
 nefle  j  butthe  other  was  an  a'-gumenr ,  that  hee 
 'was  another  manner  ofperfbn  then  the  WorM 
 jtookehim  fot;  that  he  had  all  the  creatures  ar 
 I  his  command.   He  was  apprehended  as  a  Male^ ; 
 '^faBor^  but  he  ftruck  them  all  down  with  his  word, 
 \H^homfeekeyee:^ 
 
 I    Come  to  the  greateft  abafement  ofaf! :  when 
 ihe  was  on  the  Crofle,  he  hung;  betvveene  two  ; 
 j  Thceves  5  I ,  but  he  converted  the  one  of  them,  j 
 !  When  the  Theefe  had  fo  much  d  ifcouragemenr,'* 
 tofeehis  Saviour  hang  on  the  Croflfe  .^  yet  hee 
 fhewed  fuch  power  inthat  abafement,  that  the 
 I  very  Theefe  could  fee  him  tobeaKing,  and  was; 
 1  converted  by  his  Spirit.    He  did  hang  upon  the 
 Croflc-but at  thefamer imethcrewas  anEclipfe, ' 
 thewhole  VS^orld  was  darkned,  the  Earth  trefti-i 
 bled  J  the  Rocks  brake  ,  the  Centurion  jupfied] 
 him;  DouhlejTCy  this  was  the  Sonne  of  God,      He 
 was  fold  forthirtie  pence  •  but  he  that  was  folii  j 
 
 for  1 
 
mm 
 
 Chriftjuftjiid  in  the  Spirit. 
 
 for  thirty  pieces ,  did  redccme  the  whole  World 
 
 ■jby  hisbloud. 
 
 Nay  5  at  the  lowefl:  degree  ofabafementofallj 
 wlienhe  ftruggled  with  the  wrath  of  God,  and 
 watbefetof  Devils 5  then  he  triumphed:  when 
 he  was  vifibly  overcome ;  then  invifibly  he  over- 
 came: he  was  an  invifible  Conqueror ,  when  he 
 was  vifibly  fubdued;Forjdid  he  not  on  the  Croflfe 
 fatisfie  the  wrath  of  God ,  and  by  enduring  the 
 wrath  of  God,  free  us  from  it,  and  from  Satan, 
 Gods  Gaoler ,  and  reconcile  us  by  hisbloud  ? 
 The  chicfe  workes  of  all,  were  wrought  in  his 
 chiefe  abafement .  At  length  he  died^and  was  bu- 
 ried :  I,  but  he  that  died ^  rofe  againe  glorioufly* 
 therefore  he  r^JS  mightilj  declared  to  be  the  Sonne  ef 
 Uod^  by  rayfng  himfelfe  from  the  dead:  That  was 
 the  greateft  abafement ,  when  he  lay  in  the 
 Grave  •  and  efpecially  then  he  was  juflified^ 
 by  his  Refurre£tion  from  tht^  dead  ,  and  his 
 Afcenfion  J  in  his  ftate  of  Glorification  efpe- 
 cially. So,  if  we  goe  from  Chrifls  birth,  tohis 
 loweft  degree  of  abafement ,  there  was  alway 
 fome  manifeflation  of  his  juftification  by  the 
 Spirit. 
 
 He  WAS  juftijied  in  a  double  regard. 
 
 75 
 
 Chrift  at  the 
 lowcftjdid  the  ' 
 
 In  regard  of  God  5  hcwzsjuliified.^  and  cleared 
 from  our  finnes  that  he  tooke  upon  him  :  He 
 bore  our  finnes  upon  theTree ,  and  bore  them  away, 
 that  they  fliould  never  appearc  againe  to  our  d  if-  \ 
 comfort.  He  was  made  a  Curfe  for  m  :  How 
 came  Chrift  to  be  cleared  of  our  finnes  ,  that 
 lay  upon  him  ?\'Vhen  by  the  ^'/^inVjby  his  Divine 
 
 G   2  Na- 
 
 / 
 
 Chriftjuflificd 
 
 I 
 In  regard  of 
 G5d. 
 
 1 
 
 i 
 
^6 
 
 In  regard  of 
 men. 
 
 By  oYCrcem- 
 tning  thcDca 
 vill. 
 
 Byhealing  the 
 oucvrard  and 
 inward  man. 
 
 Cbrififu(ii(ledin  the  Spirit. 
 
 M**    —^ 
 
 NaturCjhcrayfedhimfclfc  from  the  dead  .  fohe 
 .w as  j unified  from  that  thcit  God  layd  upon  hirti, 
 for  he  was  our  Suretic  :  Now  the  Spirit  rayfing 
 him  fiotn  the  dead ,  fhewed  that  the  Debt  was 
 fully  difchargcd  ^becaafc  our  SuTctic  wai  out  of 
 Prifon,  All  things  are  firrt  in  Chrift^  and  then 
 in  ws  •  he  was  acquitted  and  juftified  from  oar 
 fianes,  and  then  wc. 
 
 And  then  hcwas  jujlified  by  the  Spirit ,  from 
 all  imputations  of  men,  from  the  mitconccits 
 that  the  World  had  of  him ;  they  thought  him 
 tobeameerem3n,orafinfullman.  No-  he  was 
 more  then  ameerc  manj  nay,  more  then  a  holy 
 man  ^  he  was  God-man,  Whence  were  his  Mira- 
 cles ?  Were  they  not, from  his  Divine  Power  > 
 He  overcame  the  Dcvill ,  in  his  temptations  : 
 Who  can  overcome  the  Devill,buthc  that  is  the 
 Sonne  of  God  ?  He  caft  out  the  Devih^  and  dif- 
 poflTeft  them  with  his  Word.  A'l  the  enemies 
 of  Chrift  that  ever  wcrc^  at  length  he  conque- 
 red tliem,  and  to  declared  himfetfe  mightily  to  be 
 (as  he  was)  the  Sonne  of  God.  He  healed  the 
 Outward  man,  and  the  inward  man,  by  his  Di^ 
 vine  Power-  he  caufed  the  fpirituall  as  well  as 
 the  bodily  eyes  to  fee,  the  dead  to  live ,  and  the 
 lame  to  goe^&c.  Whatfoever  he  did  in  the  bo- 
 die  he  did  in  the  foule  likewifc;  in  thofe  ex- 
 cellent Miracles  hewsLSJuflified^  and  declared  to  he 
 the  Sonne  ef  G'^^^^efpecially  in  his  Refurrcdlion  and 
 Arcenfion,and  daily  converting  of  foules  by  his 
 Minifterie5  all  bein/,  doncby  his Svirit^  which 
 is  his  Vicar  in  the  World  ^  ruling  nis  Church, 
 
 and  J 
 
Ckrift  justified  in  the  Spint. 
 
 ■■-^^'  =^-~=**^--»**r-'.*«»»?^dfc.^xHK 
 
 77 
 
 andfubduing  hiscijctnies;  foth^c  he  was  every 
 wayjuftified  in  the  Spirip  to  be  God,  to  be  the  true 
 ^^J?^  pfophefied  of  5  and  promiled  to  the 
 Church.  Therefore  he  was;f////j?t^  in  his  Truth, 
 that  all  the  Promifeswere  tru*.  of  him  5  aiid  in 
 his  faithfulneflfe ,  that  he  was  faithfuil  in  pcrfor^ 
 ming  the  Pfomifes  he  made  5  he  was  jujlified  in 
 hisgoodneifeandmercyjandallthofeattributesj 
 he  was  jujlijiea  in  the  Spirit . 
 
 But  you  will  fay,  it  feemeshc  wasnot  jujiified 
 in  the  Spirit :  There  arc  many  Her^tikes  ,  that 
 thinkc  not  Chrift  to  be  God,that  take  not  Chrift 
 to  be  lo  glorious  as  he  is. 
 
 I  anfwet;  when  we  fpeake  of  the  jujiifyingo^ 
 Chrift,  it  IS  meant  tothofe  that  have  eyes  to 
 fethim,  tothofe  that  fhut  not  their  eyes  •  hee 
 was  juftified  to  be  fo  great  as  he  was  to  thofe 
 whofe  eym  the  gdd  of  the  world  had  not  blinded^  to  all 
 that  were  his :  as  it  is  excefiently  fct  dowr.e,  lohn 
 I.  14.  The  ivord  rras  made  flefh  ^  and  drrelt  among 
 «^,  and  tve  beheld  hisj^lorieas  the  gloria  of  the  enely 
 begotten  Sonne  of  the  Father  ,  fu//  of  Grace  and 
 Truth.  We  beheld  his  glorie.^  ne  did ,  others  did 
 not  take  notice ;  but  they  were  thofe,  rrhofe  eyes 
 the  god  of  this  world  hath  blinded^  the  malicious 
 Scribes  and  pharifes ,  that  finned  againft  tlie  Ho- 
 ly-Ghoft,  and  would  never  acknowledge  Chrift ; 
 and  ignorant  people  ,  that  had  not  Faith, 
 nor  the  Spirit  of  God.  He  was  ju}iipedhy  the 
 Spirit  o? God  i  to  all  that  bad  fpirituall  eyes  to 
 fee  and  take  notice  ofhiscourfc,  as  S.M»fayth 
 in  oneof  his  Epifklcs^^hat  mhdvefeene  and  hear  d^ 
 ^'  G    3  dnd 
 
 ObjeB^ 
 
 ■Anfwer. 
 
 To  whom 
 Chrift  i^juftL 
 ficd. 
 
 Ickn  !•  £4, 
 
Chrifijufiifiedin  the  Spirit. 
 
 Udith,  i6. 
 
 Chriftjafli6ed 
 himleite. 
 
 Toftrer.gihcn 
 
 To  flop  the 
 mouthcs  of 
 gaiBc-laycrsi 
 
 j  and  our  hands  huve  handled  ^  the  IVotd  of  life  ^  that 
 
 •tre  declare  to  you:  So^  that  he  was  Godmanife;t  in 
 ^  thefitfb^  and  he  Ihewed  himfclfe  to  be  tbo  Word  of 
 Life^  to  thofe  that  were  his  Apoftlcsand  Dilci- 
 ples,andthofethatwcreconverccd  byhim.  As 
 we  fee  S.  Fft.f,  when  he  had  felt  bis  Divine 
 Power  upon  his  heart  5  bv  his  Preaching:  Lord 
 (  fay  th  he  )  th^u  haft  the  vpords  of  et email  life ,  vthi- 
 therjhaUttegoe^  Hefelt  the  5p/>/f,  in  his  preach- 
 ing. And  fo another  time,  S.  veteryin  Mat(h.i6. 
 hetoiifefled  him  to  be  the  Sonne  of  the  living  G&d. 
 You  fee  to  whom  he  was  ]uf{ified^2Lnd  declared  to 
 be  the  true  MeJpMyio  be  Godas  vvellasnnian,by 
 kis  Spirit.  ,      ;   , ..   *    ^ 
 
 The  reafon  vrhy  he  j«,^:^^^himfelfe  robefo, 
 itwasthemore  to  ftrengchen  our  Faith;  alibis 
 Miracles ,  were  but  fo  many  fparkles  of  his  Di- 
 vine Nature,  fo  manvexpjrclTionsof  his  Divine 
 Power.  And  after  hewas  layfcdfiomthedead, 
 athisArGenfion5and  fending  of  rl-eHoly-Ghoftj 
 he  fhcwed  his  Divire  Power  more  glorionfly; 
 and  all  roftrcngrhen  thepaith  ofrheEle^-,  and 
 to  {[o,,  the  mouthcsof  all  impudent  rebellious 
 perfons:  For,confideringthathe  wrou^,htfuch 
 Miracles,  that  he  rayfed  men  from  the  dead,  and 
 rayfed  himfelfe  •  confidering ,  that  be  called  the 
 <7e;;r/7fij  and  converted  the  World ,  by  theMini- 
 ftcrie  of  weake  men ;  he  fhewed ,  that  hee  was 
 more  then  a  man.  Well ,  to  make  fomc  ufe.of 
 this^  that  Chrift  was 
 
 lufttftdin  the  S  fir  it.* , 
 
 Then 
 
 ■  »      I   — <v<, 
 
Chrift)uflified in  the  Spiriu 
 
 ThenfirftofalJ,  Chrift  will  at  length  ]uiUfie 
 himfelfe  •  this  is  aground  of  Faith.    Hovv^evtr 
 he  be  nowasa  Signc  fet  up,  that  many  fpeake 
 agaififtjandcontradia  -yet  the  time  will  come, 
 when  he  will  glorioufly  \uiHfic  himfelfe  to  all 
 I  tbeWorld.Now  fomefliut  their  eyes  willingly^ 
 and  the  oppofites  of  Chrift  feeme  to  flourifh  • 
 yet  Chrift  will  OQjuflified  by  his5f/w  toall  his 
 EleifJ-jin  every  Age,erpe(iially  inthe.Refurrc^Jti- 
 on  :'For  ^  ipte  /?e /&^^  Vo»»^  and  appear e^o  ke  gh, 
 riommhis  Sawts^itwill  appeare  who   he  is  in- 
 deed. Now  he  ftiffers  many  to  tread  upon  his 
 Church  3  and  he  fuffers  many  Hcretikes  todenie 
 him,  fomctimes  in  oncnature,fometimes  in  ano- 
 ther, and  fo-tooffend  againft  him .  but  the  time 
 will  come,  that  he  will  trample  all  his  enemies 
 under  his  feet*  he  will  be  jw^//^<j/  by  his  Spirit; 
 that  is  our  comfort*  There  are  many  Schifma- 
 tikesjand  Heietikes^and  Pcrfecutors;  but  Gbrift 
 will  bcjuflified  at  length,  the  Kingdomes  of  the 
 Manh  mS  b^  the  Lord lefu*  Chrijfs.    Are  they  not 
 now  fo  ?  They  are  :  but  truly  they  appeare  not 
 Itobefo'but,  at  length,  they  will  appeare  to  be 
 fo  :  at  the  convcrfion  of  the  iewes ,  and  the  con- 
 fufion  of  i^ntichrijly  then  it  will  appeare  more 
 and  more ,  that  he  is  Kingof  the  World  indeed. 
 Now  (as  i  t  were)  his  Offices  are  daikened  ^  his 
 JKingly  Office  is  darkned ,  and  his  Proi>hcticall 
 [Officd  is  darkned;  but  at  length  it  will  appeare^ 
 that  he  is  King  of  the  Church  •  and:  all-  King- 
 |domcs  w  ill  be  Chri  fts.  There  are  glorious  times 
 .^Qmming,:efpecially  the_  glorious  Day  of  the 
 
 G4  *e- 
 
 79  ^ 
 
 rfei.      i 
 
 Chrift  will  |. 
 juf^ificbimfclfj 
 at  length. 
 
 i 
 
$o 
 
 simile. 
 
 Cbrifijuftified  in  the  Spirit. 
 
 Chrift  win 
 
 juftifie  his 
 Churcbo 
 
 }  » 
 
 Comfort  Ia 
 
 Refurrcflion-  Chrift  at  lergthvvill  be  cleared  ^ 
 he  Will  be  J  ujtified.  The  Sunne  at  length,  will 
 fcatter  all  the  clouds:  In  the  morning  they  ga- 
 ther about  the  Sunne ,  as  if  they  would  cover  it . 
 objbut  the  Sunne  breakesthorowali,  and  glori- 
 oufly  appeares  at  Iength:fo  Chrift  w  ill  fcatter  ail 
 clouds^and  glorioufly  appeare  to  be  that  which 
 the  Word  fers  him  forth  to  be. 
 
 Againe,  as  Chrift  will  y^^^/jf^himfelfe,  fo  he 
 mlljujiijie  his  Church  and  children  5  firftor  laft. 
 by  hisiyp/V/r  ;  His  children  are  now 'accounted 
 the  off'fcouring  of  the  World  ,  they  are  tram- 
 pled and  trod  uponjthey  are  the  objefts  of  fcorne 
 and  hatred ;  and  who  accounted  io  bafe  ?  Will* 
 Chrift  endure  this  ?  No: be  that  jujlified  hitn- 
 felfe,  that  is,  that  declared  himfelfe,  and  will 
 more  and  more  declare  himfelfe  to  be  as  he  is  • 
 will  htViOt J ujlijie  his  Church,  his  Myfticall  Bo- 
 dy,to  be  as  they  arcindeed  ?  Cerrainefy,  it  (hstlY 
 appeare  to  the  World,  thathewillyv/sf^i?  them, 
 to  be /T/^gj  and.Pr/>^x ,  to  be  Heiru ,  to  be  glo- 
 rious ,  to  be  fo  neere  and  dcarc  to  him ,  as  the 
 Scripture  fets  them  forth  to  be.  W  hatfocvepthe 
 Scripture  hath  fpoken  of  the  Saincls.^  and  chil- 
 dren of  God,  the  time  will  come,  that  all  this 
 fhall  ht]uBifeddiV\d  made  good  by  that  5f/V/>of 
 Chrift,whcreby  he  made  good  wharfocver  he  had 
 faid  of  himfelfe.  M  '^  ' 
 
 Therefore  in  our  eclipfes,andd!fgraces,  let  us 
 all  comfort  our  {tvt$  in  thij;  Let  the  World 
 efteeme  us  ibr  the  prefent,  as  thcreffufcofthe 
 WorldJ,  as  pcrfons  not  worthy  to  be  acquainted 
 
 with! 
 
Chrifliafii^cdin  the  Spirit'. 
 
 j      8t      i 
 
 with, not  worthy  to  be  regarded  •  we  fhall  be 
 jujhficdj  and  cleared,  and  glorified,  efpccially 
 ac  chatday,  rrhtnChrifljljal/comeHbegUrionsinhis 
 Saints.  There  is  a  hidden  life  of  the  Church ,  and 
 evety  Chnftun-  they  havcalife  in  Chrifl:,biit 
 itiat/ife  u  hid  in  chrijty  in  Heaven,  As  the  Flow-  Simile. 
 crs  in  VV' inter ,  they  have  a  life,  but  it  is  hidden 
 in  thcroor .  ivhtn  Chrift  fhaU appeare  y  as  bleffed 
 S,  ?^«/and  S.  loin  fay,  then  it  jhali appeare  nho 
 tveare  :  "Xhtisouxgkriaui  life  ^  that  now  is  in  our 
 Head  \  P:a//  appear t  •  then  we  fhall  he  jujlified  to 
 be  fo  glorious',  as  the  Scripture  {ets  us  forth 
 to  be.  the  Church  {hall  be  glorious  mthin  and 
 rpithout  too,  at  that  Day,  Therefore,  let  us 
 comfort  bur  fclvcs.-,  this  hidden  life ,  though 
 itappeare  not  now,  yet  we  fhall  be  jujVfied, 
 Ana  hence  we  may  anfwerforae  objcdions  like- 
 wife,  o  < 
 ,  Some  ii^ay  fay,  Hvdvv  doth  it  appeare  ,  that  OljeB. 
 Chrift  is  Kingof  the  Church  ?  We  fee  how  the 
 Church  is  trampled  on  at  this  day  .Where  is  the 
 life  and  glory  qf  the  Church?  What  1  his  Spoufe^, 
 and  thus  ufed  ?  What !  his  Turtle ^  and  thus  pul- 
 led andplucked  by  the  Birds  of  prey  >  . 
 
 I  anfwer :  Looke  with  other  Spediacles ,  with  1  -^^^^» 
 the  eye  of  Faith,  and  then  you  fliall  fee  a  S  ptiDg 
 in  the  Winter'ofthe Church  ;  how-ever  ihebe 
 now  aba{ed,andeclipfed,  yet  fl.e fhall be/M/?*. 
 fied:^  and  it  will  appoAre,  that  Chrift  regards 
 his  Chu^ch;and  people,and  children,morethen 
 all  the  World  bcfidesj  onely,  there  muftbc  a 
 conformitie. 
 
 1 It 
 
 bmytxtntiBaram 
 
82. 
 
 AfH;<5kions 
 conform  c  us 
 CO  Ch  rift, 
 
 PfiL  37' 
 
 C^ri^  jufiified  in  the  Spirit. 
 
 It  was  fie  there  fhould  be  a  time  of  Chrifts 
 abafcment;  how  fhould  he  have  fuffrcd  elfe? 
 the  World  would  never  have  crucified  God,they 
 could  not  have  done  it.    Therefore  he  was  aba- 1 
 I  fed,  he  veiled  his  God*head  under  his  manhood, 
 I  under  a  bafe  condition  ^  fo  he.paCTcd   thorow 
 \f^ff^ying  to  glory/    Soitmiifi  bein  iheBodyof 
 jChrift-  itnnuft  pa (Tc  thorow  theveile  of  itifir^ 
 raities,  of  vveakencffej  affiidionanddifgrace  ; 
 how  elfe  fhduld  it  be  contefm'able  to  Ghiift  >. 
 IfChrift  had  juftified  hlmkUeat  all  times,  in 
 his  humiliation^he  could  notfeave  fuffered .  it  we 
 fhouldbe  jw^/j^f^now,  and  app^ate  tqall  tlie 
 World  who  we  arc  ^' who  would  pis^rfecute  us,, 
 how  could  we  be  conformable  tbChrift?  There- 
 fore let  us  quietly  and  meekcly  a  while  cndiire 
 thefe  things,  that  are  nothingbut  to  conforme 
 us  to  our  Head  5  knowing  tj^isj.  that  as  he  was 
 jujlified  by  little  andjittle,  tiHbewasperfevHy> 
 iujf^fiedywhcn  he  was  ray  fed  from  the  dead  •  fo 
 vvefhall  be  perfeftly  jM^(^t<^  and  freed  from  all 
 imputations  at  thelaft  day,  when  by  the  fame 
 ^f/>/>  thatrayfedhim;  wee  ihall^be.rayfed  up 
 
 Nay,  ill tfiis  World  V  ^v'ften'it^s  tbt  his  glory^ 
 and  for  our  good,  hewill  brirg^nrrighteoufl  j 
 nelTe  to  light  as  the  Noone.day ,  he  will  free  u.$;l 
 )  from  the  imputations  that  the;  World: layes  on';- 
 us ,  he  will  have  a  care  of  our  Credit ;  For,  as 
 Chriflwas  mightily  d^clar^d  to  be  the  Sonne  of  God 
 in  a  fitting;  fofliall  we,whenwearefir.    Thcp, 
 the  World  fhail  fee,  that  we  are  not  the  men" 
 
 that 
 
Q^ifi  ju^ified  in  ths  SpiriP. 
 
 t^at  prppbAi^e^,:  bitter,  laaalicious  pcpfons  3  (led 
 mt\y  thc/pmt'of^hc  DevitJ;  charged  m  to  bcr^^  J 
 r  Let  us  tukcno  fcaud^Il  at  the  ^refent  lafHifti. 
 i  onsoftbe  Church:  Chriit  will  ;»5(^  his-my- 
 i'fticallBodyjb)  hisglorioqs  powerjingood  time3 
 ^Aniichrifi  l^iall  noc  alway  .lufflc  inx^c  World  ; 
 'Chrift  will  h^j'uffifiedto  be  the  King  and  Riifer 
 ^jpf  the- World  5  A  f^ former  is  committed  to  hint .  But 
 we  fee  it  now  :  jimichrtH^  rages  in  the  World, 
 and  the  Church  fcenaes  t^obc  under^Hatchcs. 
 'So  it  is  wah  particular  Chnfti^^s,  thofe-  that 
 belong  to  G(iJ,and  indeed  are  truly  fuehasthey 
 profellcrbemfelves  to  be  (though  with  xnuch 
 viCxiknefrc;  wc  ft^  in  what  re{pe(aartd  efteeme 
 thcyare.had*  Letas  comfort  our  felves,  belo- 
 ved: Chxii\ju;iified  hinnfelfeby  his  Spirit^  and 
 Will  he  not7*«/?(/?^  his  poore  Church,  and  free  it 
 from  the  tyrarmie  of  j4ntichr'ifi  ^  Will  he  not 
 advance  thofc  that  are  txodenonnow,  and  made 
 as  the  dirt  in  the  ftrectjthac  thej  fljal/fhineaf  the 
 Sume^  Therefore,  when  you  hcareofthe  de^ 
 jeded  ftate  of  the  Churches  abroade,  be  not  dif- 
 mayed:  Confider  there  is  a  glorious  King  that 
 rules  the  World ,  and  he  wi! Imake  it  appcarc  ere 
 long,  hewillji*7?/J?ehimfclfe,  and  his  Church; 
 for, he  fuffcrs  in  his  Church :  He  is  wife ,  he  fees 
 cayfe  to  doe  this  ^hc  isworking  his  owne  worke: 
 hccorrefts',  and  rules ,  and  purgeth  his  Church 
 in  the  furnace  ofaffliQion  •  but  be  furc  the  time 
 will  come,  that  he  will  bring  the  caufe  ofReli- 
 gionto  light,  and  he  will  fhew  what  fide  hec 
 ownes  '^homlljufiifiehis  Truth, and  tread  Satan, 
 
 and 
 
 85 
 
 Not  to  take 
 fcandall  at  the 
 Churches  af* 
 flidions* 
 
 Chrlfts  workc 
 in  the  afl<di3» 
 onsof the 
 Church* 
 
84 
 
 Cbrijijufiijied  in  the  Sfirit. 
 
 40 
 
 his  Church. 
 
 and  all  his  members  under  feet  ^  thi$  frame  of 
 things  will  not  hold  long.  As  verily  as  Chrift 
 is  in  Heaven,  as  verily  as  he  isjuHijied  in  his 
 owne  perfon  by  his  spirit ,  by  his  Divine  Power; 
 rohcwin/«///^ehis  MyfticallBody  ;  and  as  he 
 hath  conquered  in  his  pvvne  perfon,  fo  he  will  by 
 his  Sffffp  conquer  fof  his  Church. 
 J^fe  2  And  as  he  will  overcome  for  his  Church/o  he 
 
 Chrift  by  hi*   will  Gvcrcome  inhis  Church  ;  flnnger  is  he  that  j 
 Spirit  will  o-    ^  in  thc  Church  in  you  ^  thenhephdt  is  inthcfVorU.^  \ 
 veicomc,m   j  ^^^  ^ods  children  will  be  triumphant :  though 
 theymay  bedifcouragedj  inrefped^  of  the  pre- 
 fent  carriage  of  things  ;  yet  the  spirit  that  is 
 in  them  5 above  the  World,  will  gather  ftrength 
 by  little  and  little  and  it  will  appearc  at  length, 
 notwithftanding  prefenc  difcouragements  :  un- 
 doubtedly the  beft  things  will  have  a  true  luftre 
 and  glory  at  length  ,  how  -ever  they  feeme  to  be 
 carryed  for  theprefent  :  You  fee  as  Chrift  hath 
 juHifiedhmftlfc  ro  be  the  true  M^/ff^*^ ,  and  as  he 
 hath  jufliffdhiwilclfc  ^  fo  hewillyw^/^^allhis^ 
 there  is  the  fame  reafon  for  both . 
 
 For  our  further  inftru dlion  and  comfort ,  let  us 
 
 confider ,  that  in  regard  of  Cod  likcwife  ,  wc 
 
 (h^W  he  j  unified  from  our  finnes  in  our  conlci- 
 
 ences  here  and  at  the  Day  of  Juc^gement ,  before 
 
 Angels,  and  Devils,  and  men.     As  Chrift  was 
 
 Ijujlified  from  our  finnes  himfclfe,  and  he  will 
 
 i/w/Z/jfeevcryoneofus,  by  his  spirit  ^^  his  Spirit 
 
 [  fliall  witnefle  to  ©ur  Scales,  that  wc  aic'jufli- 
 
 ^e^; and  likcwife  his  %'r/VnTalI  deciareit  atthc 
 
 Day  of  judgenac-nt  ■;  It^ifhall  fc'o  openly  dccla. 
 
 *  red, 
 
 We  (hall  be 
 juftificd  of 
 [  Cod. 
 
I  _ 
 
 Chrifljuflif^din  theSpint. 
 
 rcOj  that  we  aro  Co  indeed.  There  is  a  double  de- 
 gree of  juftification  i  one  in  our  confcience  novr* 
 anotherjac  the  Day  of  Judgement,  Then  it  lliall 
 appeare^thatwe  faaveBelceved  inChrift,  and  are 
 ckanfed  from  ourfinnes ,  when  we  fhall  ftand 
 on  the  right  hand  of  Chrift,  as  all  that  cleave 
 to  Chrift  by  f^ith ;  then  it  fkall  appeare ,  that  by 
 him  we  arc  fujlij^ed  from  all  our  finnes  tvhacfo- 
 cvcr. 
 
 Againe,  C\m({  ^asjujlijied in  the Sfirit.  Then 
 hence  we  maylearneour  dutie*  we  ought  all  of 
 us  lojujiifitCMxifi.  To  whom  is  Chrift  juft'tfied 
 by  the  Spirit^  oneiy  to  his  owne  Church,  and 
 Children ;  not  to  the  reprobate  World.  We 
 may  know,  that  we  are  members  of  Chrift, 
 if.  wee  be  of  the  number  of  thofe  that  jujtijie 
 Chrift. 
 
 How  doe  weywi?/^^  Chrift? 
 
 We/w^/^eChrift^when  from  an  inward  worke 
 oftht  iS/?/n^  we  feele  and  ackriowledige  him  to 
 be  fuch  an  one  as  he  i$  .  Chrift  is  God.  Now, 
 when  we  relie  upon  him  as  our  Rockjin  all  tcmp- 
 tationsj  we  juJlijieChxiOi  to  be  fo  :  when  we  kijTe 
 the  Some  with  the  kifles  of  faith ,  offubjedion, 
 of  obedience ,  of  reveyfence  asd  love  5  this  is  to 
 juftife  Chrift  to  be  ttj%.Sonne  of  God ,  as  it  is 
 Pfal,  2 .  Kife  the  Sonne^  le^h^be  angrj.  Thofe  that 
 in  temptation  are  to  feeke  For  their  comfort^ 
 they  doe  not  jt^flijte  Chrift,  they  doc  not  live  as 
 if  he  were  a  Saviour,  not  as  if  he  were  a  God  5 
 in  temptations  to  defpaire  ,  they  juftifie  not 
 Chrift, 
 
 Thofe 
 
 85 
 
 luftificatlon 
 double. 
 
 To  juftifie 
 Chrift. 
 
 ^teftion. 
 Jfnfwcr. 
 
 How  wc  jufti- 
 fie Chrift. 
 
 I 
 ^i  God« 
 
 P/i/.i. 
 
 ■»  III  I  '  » " 
 
^6 
 
 As  a  Prophet. 
 
 AsaPricft. 
 
 As  a  King. 
 
 Qf^riU  ]uflified  in  the  Spirit. 
 
 Thofe  that  have  Chrift  illominating  their  iin- 
 derftandingSj  to  conceive  the  Myfteries  of  Reli- 
 gion; they  71^//,^^  Chrift  to  be  the  Prophet  oihis 
 Church,  bccaiife  they  feele  him  cnlightning 
 their  undcrftandings. 
 
 Thofe  that  find  their  confciences  pacified,  by 
 the  obedience  and  faerifice  ot  Chrift;they;wj?(^c 
 him  to  be  their  Pricft:  for  they  can  oppofe  the 
 bloudof  Chrift  fprinkled  on  their  hearts ,  to  all 
 the  temptations  of  Satan,  and  to  the  rifings  of 
 their  ovvne  doiibring  conlcienccj  their  hearts 
 being  fprinkled  with  the  bloud  of  Chrift,  they 
 cangoe  to  God^and  the  bloudof  Chrift  fpeakes 
 for  tnem,  Peace  ylt  pleads,  Mcrcte^Mercle,  Thus 
 wc  juBifie  Chrift  as  a  PnVy?^  when  we  reft  in  his 
 S acrifice,and  doc  not  with  Papijts  runhe  to  oth  er 
 Sacrifices*  this  is,  not  to  jufti^e  Chrift: To ;'(#. 
 jJi^<?  Chrift,  God-man  ,isto  makehimaperfc£l 
 Mediator  of  interceffion  ,  and  redemption  ^  to 
 make  him  all  in  all.  They  doe  not  jurlU^e  Chrift^ 
 that  thinke  God  was  made  man,  to  parch  up 
 a  falvation  •  that  he  muft  doc  1  part,  and  wc 
 muit  merit  the  reft:  oh  no  •  take  heed  of  that;  ac- 
 count a!!  our  obedience,  and  all  that  is  from  us, 
 tsmenftruotii  clothes  ^  not  able  to  ftand  with  the 
 JufticeofGod, 
 
 In  a  word  ,  we/w^/^<?and  declare,  and  make 
 
 good  that  he  is  <>m  K'wg  ,  and  put  a  Kingly 
 
 ICrowneupon  his  head,  when  we  fuffer  him  to 
 
 ruleus,  andtofubdueourfpirits,  andouru-bel' 
 
 lions ;  when  we  cherifh  no  contraric  motions  to 
 
 ;  his  sfnit  •  when  vre  reft  in  this  VVorld,  and  not 
 
 rra- 
 
"  Qjf'^fi  juflified  in  tbeSipirit, 
 
 87 
 
 J 
 
 tradiuons ,  but  (loupe  to  the  Scepterbf  Chrifts 
 Wojd ;  this  \%  10  jujlifie  Kifii  as  a  King.  Thus 
 vre  ftould  labour  to  ju-Jiijiej  ajKldecrare- rathe' 
 Woild  thecxcellencie  andpovrer  of  Ch'rift  in 
 pvir  hearts^  that  we  may  make  •Religion  lovely^ 
 and  make,  it  be  CDtertained  in  the  World ,  be- 
 caufe  we  fhcwit  to  be  an  excellent"  powcrfall  | 
 thing.  Let  us  examine  our  hearts ,  whether  j 
 we  thus  ;#/?3yfe  Chrift  5  orno;  that  by  our  car- 
 riage towards  him  5  we  make  it  good  ,  that  he 
 isfach  an  one,  as  the  Scripture  fets  hini  forth 
 to  be. 
 
 J n  particular  ,  w»  jujlife  him  ,  that  he"  rofe 
 from  the  dead  ,  when  wc  beleevc  that  we  are 
 freed  from  onr  iinnes  ,  our  Surctic  being  out 
 of  .Prifbn.  We  juflifiehim as  afiended  intoHed- 
 vtn^  when  we  have  heavenly  affections  j^and' 
 vt^hen  we  confider  him  as  a  publike'  perfon, 
 gone  to  Heaven  in  our  name.  Vsle  jujiijiehim 
 as.fitting  at  the  right  hand  of  God ^  when  we  mi?fd 
 the  things  th^t  are  above ,  aad  not  that  arc  here 
 below  5  orelfewedeniethefe  things  ,  wee  be- 
 Jeeve  them  not ;  wejuBifie  them  nof  ,  when 
 Qur  convcrfarions  are  not  anfwerable  to  the 
 things  we  beleeve.,  If  we  be  th«- children  of 
 Wifedome,  undoubtedly  we  fhall/»/?//i^  Wife- 
 dome.  ^If  we  be  the  members  of  Chrift  5  wc 
 fhall  jujlifie  our  Head  .if  wee  be  his  Spoufe, 
 we  (hall  y»/?/^e  our  Husband,  Let  us  examine 
 ourfelves,  that  wc  doe  In  this  kind  -/and  ne- 
 ver thinkc  our  ftate  good  ,  till'  we  can  jffjiijii[ 
 Ghrift.  : 
 
 i  ; 
 
 InhisRefur- 
 
 :0  ^' 
 
•*M» 
 
 i      S8 
 
 Chrift  jujl'tfied  in  the Sfirit. 
 
 Que  H  ion. 
 
 Ar:[frer. 
 
 Hew  to  jtiftific 
 our  profcdion. 
 
 In  the  next  place ,  for  our  i  ire  a  ion :  as  Chrift 
 jHJiified  himfclfe  by  his  Spirit^  by  his  Divine 
 Power ^  fo  Ictus  know,  that  it  is  our  dutie  to 
 jtipfie  our  felves ,  tojufiifie  our  profcfTion ,  juftijfie 
 all  Divine  Truth.  Let  us  make  it  good ,  that  we 
 are  the  Sonncsof  God,  that  we  arc  Chriftians 
 indeed  ^  not  onely  to  have  the  nanfie  ,  but  the 
 annointing  of  Chrift;  that  we  may  cleare  our 
 Religion  From  falfe  imputations  :  or  clfe ,  in 
 deadofjuftifjing  our  profeflion ,  we  juftijie  the 
 flanders  that  are  againft  it.  The  World  is  rcadie 
 to  fay,Noneare  worfe  then  Chriftians,  and  their 
 Religion  is  all  but  words ,  and  (liewes  ,  and 
 '  formes :  Shall  wee  juftific  thcfe  flanders  ?   No : 
 letusjby  the Sfirit  ofGodyjufiifieour  Religion; 
 letusfhcw,  that  Religion  is  a  powerfuU  thing- 
 and  fo  indeed  it  is :  For  Divine  Truth,  when  it 
 is  imbraced  and  knowne,  it  alters  and  changcth 
 j  the  manners  and  difpofitions  ;  it  makes  of  Li- 
 i  ons,  Lambes,  it  makes  our  natures  mild,  and 
 I  trafkablCjand  fvveet;itrayfetfi  a  man  from  Earth 
 1  to  Heaven.  Let  us;w^//?f  this  our  Religion  ,  and 
 !  profeflion,  againft  all  gainefayers  vvhatfoevcr: 
 I  ivifedome  is  jufiified  of  all  her  children.  Let  us  juftifie 
 ■  our  Religion,  and  profeflion ,  by  maintaining  it, 
 1  and  ftanding  for  it ,  and  exprcffc  in  our  lives  and 
 converfations  the  power  of  it. 
 Howfhallthisbe? 
 
 The  Text  fayth,  by  the  spirit ;  For^  as  Chrift 
 fuJlifiedhimCvlk,  that  is, declared  himfelfe  to  be 
 ashewasjbyhis  Spirit*^  focvery  Chriftian  hath 
 the  Spirit  ofchriji ,  or  elfe  heu  none  of  his:  and  by 
 
 this 
 
 \ 
 
ChriftjuUiJiedin  the  Spirits 
 
 %i 
 
 this  SfiritoiChn&^i^c  is  able  to  juJtijtehis.ptO" 
 feffion*  not  x>nc\y  to  jufiifie  Chrift  to  be  the 
 true  Head,  &c.  but  all  things  he  doth,  muft  be 
 done  by  the  Sprit,  or  not  at  all.  For  as  Chrift, 
 when  he  became  roan ,  and  vvas  in  the  Worldjfac 
 did  all  by  thediredionofthe^/^/m;  He  wailed 
 into  the  Wildernefe  bpht  S fir  it  •  he  taught  by  the 
 sftrit  5  the  Spirit  that  landificd  him  in  the 
 Wombe,  guidedhiminallhis  life:  fo  a  Chri- 
 ftian  is  guided  by  the  Sfirit ^God  doth  all  to  him 
 by  the  Sfirit .  he  is  comforted,  and  directed,  and 
 ftrcngthned  by  the  <?p/nV,  and  he  againc  doth  all 
 to  God  by  the  Spirit :  he  praycs  in  the  Sfirit^  and 
 fighes  and  groanes  toGod  in  the  Sprit^^t  rpAlkes 
 in  the  Spirit^  he  doth  all  by  the  Spirit.  Therefore, 
 by  the  Spirit  let  us  juftifie  and  declare  our  felves 
 w  hat  we  are  ^  that  there  is  fomewhat  in  us  above 
 nature, that  we  have  love  above  carnall  men  ,and 
 patience  and  mceker.efTe  above  the  abilitie  and 
 capacitie  of  other  men:  We  /ji/?/^<?our  profef- 
 fioHjWhcn  we  do  fomewhat  more  then  nature ,  or 
 when  we  doe  common  ordinarie  things  in  a  fpi- 
 rituall  holy  manner.  Religion  is  not  a  matter  of 
 forme ,  but  of  Spirit :  Let  us  not  fhew  our  Reli« 
 giononelyby  word,  but  by  the  fruits  of  the 
 Spirit -^by  love,  and  mercie,  and  meekenefle^and 
 zeale,when  occafion  ferves.  The  whole  life  of 
 a  Ghriftian  (asfarrc  as-he  is  a  Chriftian)  it 
 gives  evidence  that  he  is  a  Chriftian-  the  whole 
 1  ife  of  a  carnall  formall  man,  evidences  that  he 
 is  jf>Gt a  Chriftian  ,  becaufe  he  hath  nothing  in 
 him  above  other  men  :  as  our  Saviour  Ghrlft 
 _^ H fayth  ; 
 
1 
 
 c^O 
 
 Chriflians  doe 
 things  above 
 other  men, 
 
 ChrifijufliSed  in  the;  Spirit. 
 
 SomcChrifli- 
 
 faytfa.  ivhitfecuitar  thing  doije^  todiftin^uilli 
 your  fclvcs  from  other  men  >  So  lee  us  askc 
 outfelvcs.  We  profefTe  our  felvcs  to  be  the 
 children  of  God  ,  the  Heires  of  Heaven^  tyhat 
 fcculiar  thi^g  doen>e^  How  doe  wQjuJiiJJt,  our 
 felves  ?  A  true  Chriftian  can  anTwer  ^  I  can 
 jujli]i£  it  by  the  Spirit  :  1  findc,  I  doe  things 
 from  other  Principles,  and  motives  ,  and  ia- 
 ducements-j  theo  the  World  doth-  whooncly 
 refpcifltearmcs  of  Civilitie,  and  aymes  of  the 
 World  5  or  to  content  the  clamour  of  con- 
 feiencerbutl  finde,  1  doe  things  out  of  aflTu^ 
 ranee  that  I  am  the  child  of  Gad,  and  in  obe. 
 dicncctohim^  Let  us  fee,  what  peai/iar  thing 
 vre  doci, 
 Alas-,  f  cannot  but  lament  the  poo^€  profef 
 answorfcthcn  ■  Honof  marry*-  Ho/V'doc  thcy  juftifte  their^f  ro- 
 ^^  *^'  ifcffion?  Hovv  doe  they  make  good,  chat  th^ey 
 have  the  Spirit  of  God  rayfing  chem  above o- 
 cher  men,  when  they  live  no  better  then  pj. 
 ^ans^  (r\ay,  nor  fowcll )  under  the  profeffion 
 of  the  Gofpei^and  Relis^ion  ?  Would  Fj^ra^^s 
 live  as  many  meriidoe  ?  Did  they  not  Vecpc 
 theirwo'ds  better  >  VV ere  they  foloofe  inxheif 
 lr\es,  and  convei  fat  ions- •  and  To  Jicefitiotis  ? 
 Would  they  fwcareby  their  gods  idly  ?  Moft 
 of  our  ordinaric  people  are* worfe  then  Pagatts. 
 Where  is  the  it^flifyng  of  Religibi-i  ?  If  Turhs 
 find  Hcatlens  fliould  fee  them , they  would  fay  • 
 You  talke  of  Religion,  bur  where  is  the  power 
 of  it  >  If  you  had  the  power,  of  ic,  you  would 
 i^.xprcfle  it  more  in  your  fidclitie,  andhoneftie, 
 
 and. 
 
 I 
 
Chrifljufiifiedin  the  Spirit, 
 
 9t 
 
 Mecrc  civill 
 mcn,whOi 
 
 and  mercic,  and  love,  and  lobrietie.  The  King- 
 dome  of  God  5  that  is,  the  manifeftation  of  the 
 Government  of  Chrift  j  it  is  mt  in  rvord^  but 
 in  fofver.  Therefore  let  us  labour  to  juffifie ,  that 
 vrearefubjeilsofthat  Kingdome,  by  the  power 
 ofic. 
 
 Mcere  civiH  pcrfons,  the  Apoftle  fayth  of 
 them  5  2  Tim.  5.  they  arcfuch,  as  have  a  forme 
 of  Godlinefe^  iut  denie  the  potrer  of  it.  All  that 
 rabblcment  ,  that  he  names  there,  they  have 
 a  forme  :  A  forme  is  qhCic  ^  but  the  ;><9fr^r  of  it 
 is  not  focafie.  Therefore  kt  us  juflife  our 
 Religion,  by  our  converfation :  Lctus  juHifie 
 the  Ordinances  of  God ,  the  preachingand  hea- 
 ring  of  the  Word  of  God^  by  reverence  in 
 hearing  ft,  as  the  Word  of  God,  and  labour 
 to  exprefle  it,  in  our  lives  and  converfations : 
 orelfc,  we  thinke  it  nothing  but  the  fpecch 
 of  man.  Let  us  jujfffie  the  Sacrament ,  to 
 be  the  Seale  of  God,  by  comming  reverently 
 to  it ,  and  by  finding  our  Faith  ftrengthencd 
 by  it  ;  So  labour  to  juftifie  cverie  Ordinance 
 of  God,  from  fome  fweet  comforts  that  wee 
 fcelc  by  them  •  and  then  we  fhew  ^  that  wee 
 are  true  members  of  Chrtst,  that  we  are 
 like  Christ  ,  who  juflifed  hjmfelfe  in  the 
 Spirit. 
 
 Beloved,  it  is  a  great  Porrerih^t  muft  make 
 a  true  Ciiriftian  •   no  leffe,  then  the  Power  of]  ^omaVc  a 
 the  Spirit  ,  that  ray  fed  Chrifl  from  the  dead  :  as  j^^"^^^"- 
 it  is ,  Ephef.  u  Saint  Paul  prayes     that  they  | 
 might  feeie  the  Porver  that  rayfed  Chrift  from  the 
 
 H  2  dead. 
 
 I  Great  power 
 
 F.phef.t, 
 
 li 
 
 f 
 
 v> 
 
^-t. 
 
 Chrtftjufti^sdintbe  Spirit, 
 
 •xp- 
 
 Falthintcmp- 
 cacion.  - 
 
 .(tei'iUi 
 
 \dead.'  It  is  flo  IcfTe  powt^r,  for  Chriftcofhilne 
 irt  our  darkc  hearts,  then  to  makt  ligh  to  (fjir^ 
 
 Now.  5  what  power  is  in  the  lives  of  moft 
 Men?  The  forxer  thatrayfed  Chiilfrom  the  dead  ^ 
 Ccrtainely,  no.  What  power  is  there  in  hearing 
 the  Word,  when  many  are  f()  full  of  pro- 
 phanenelTe,  that  they  altogether  neg!e(S  it? 
 Whatpow^ris  there,  now  and  then  to  fpe^ke 
 a  good  word  ,  or  now  and  then  io doe  a  uight 
 adion?  Is  this  the/?arrfr  t/7/zf  fd^,fed'chriii  fVom 
 the  dead  ^  when  by  the  ftrengch  of  nature  men 
 can  doe  it?  There  mnft  be  fomewhat  above 
 nature,  to  juflifie  a  found  fpirituatl  Chrifti^n: 
 We  mull:  have  fomething  to  H^ew ,  that  we  have 
 our  fpirits  rayfcd  up  by  the  ^/^/V/rofChrift,  to 
 Juflifie  our  piofc/Tion  ,  in  all  eftatcs  :  In  prof- 
 pcfiti'e,  to  (hew  thatwehavea  5/:/r/Vaboveprof> 
 petiti^s ,  that  vv^e  ardnot  proud  of  it  :  Then,  in 
 aaverricie,  then  we  juft^fie  that  we  are  Chrilfi- j 
 an$,  by  a  Spirit  that  is  above  adverfitie  ^  that 
 we  doc  not  finke  under  it ,  ^s  a  meere  narU" 
 rail  man  would  doe  5  when  we  have  learned 
 Saint  Pauls  LefTon  ,  in  all  ejiates  to  be  cor?^ 
 tent.  In  temptation,  we  ;«i?/^>ourChriftian 
 prOfeflTiOnj  by  arming  our  felves  with  a  Spirit 
 of  Faith,  to  beat  backc  rhcfierie  darts  ef  Sa^ 
 tAti.  When  all  things  feeme  contrarie,  let 
 us  cafl  our  felves,  by  a  Spirit  0^  Faith,  upon 
 Chrift  5.  that  argues  a  powerful!  vrorke  of  the 
 Spirit  5  when  we  can  in  contraries  bcleevecon^ 
 I  traries. 
 
Chriji  ftene  of  iAngels. 
 
 5>5 
 
 Thus  lee  us  fliew,  that  we  arc  Chriftians*, 
 that  wc  have  fomewhat  in  us  above  nature  ^  that 
 when  the  courlc  of  nature  feemes  tobecontraiyj 
 yet  we  can  looke  with  the  eye  of  Faith  through 
 alldifcouragementSjand  cloudsjand  can  fee  God 
 reconciled  in  Chrift;  that,  will  juHt^e  us  to  be 
 found  Chfiftians.  Therefore  let  us  labour ,  not 
 oncly  foruightj  outward  performances,  that  are 
 eafie  for  any  to  doe  •  but  by  an  inward  frame  of 
 foule  5  and  by  a  carriage  and  converfation  be- 
 comming  our  Profeflion  ;  that  we  may  walke 
 mrthy  ofourProfeJfion  ^  fruitfully  and  watchfully, 
 carefully  and  foberly  ^as  becorameth  Chriftians 
 everyway.  So  much  for  that,  I  proceed  to  the 
 next  words  j 
 
 scene  of  Angels. 
 
 The  word  is  not  altogether  fo  fitly  tranflated: 
 Fofj  it  is  more  pregnant  then  it  is  here  rendred, 
 Hevposfcene,  It  is  true  5  but  he  was  fccne  with 
 ad  mi  rat  ion,  and  wonderment  of  >^;e^e/i;  he  was 
 feencjas  fuch  an  objedl  prefented  to  them  fhould 
 be  feene^and  feene  with  wonderment- it  implyes 
 theconfequenccof  fight:fight  ftirres  up  affcdi- 
 on,  it  ftirres  up  the  whole  foule*,  therefoieit  is 
 put  forall  the  reft. 
 
 They  faw  him  with  wonderment :  For,  w;as  it 
 nota  wonder,thacGod  fliould  ftoupe(olow,asto 
 be  fhut  up  in  the  ftraits  of  a  Virgins  Wombe  > 
 that  Chrift  fhould  humble  himfelfe  fo  low ,  to 
 be  God  in  ourflefh  I  Was  not  here  exceeding  won- 
 drous love  and  mercie  to  man  kmd ,  to  wretched 
 
 H  3  man. 
 
 Scene  of  An^ 
 gcls^what* 
 
 Sight  put  for. 
 
 Wonderment. 
 
94 
 
 Attendance. 
 
 Witncfle. 
 
 .• 
 
 Chriflfeene  of  Angels. 
 
 man,  having  pafTed  by  the  glorious  ,-^^^f/i  that 
 I  were  fallen?  And  exceeding  wifcdome  in  Gcd/ 
 I  infatibfyirghis  jafticcjthat  hcmightf!ic\y  mev- 
 ci^->  Itwasiijatter  ofadmitationro  the  ^?ioelf 
 to  fee  the  great  God  floupe  fojo^v  ^  to  be  cloa- 
 thcd  in  fuch  a  poore  nature  as  mans^  that  is 
 meaner  then  their  owne.  This  doubtlelTe  is  the 
 meaning  of^he  Holy.Ghoft,  they  faw  it  with 
 admiration. 
 
 And  bccaufehc  was  their  Head  ^  as  the  fecond 
 
 Perfon,  and  they  were  creatures  loattei.dgpon 
 
 Chrift  J  their  fight  and  wonderment  muft  tend 
 
 to  (ome  pradife,  fdtable  to  their  condition i 
 
 Therefore  they  (o  Tee  an  J  wondred  at  him  i  ajj 
 
 i  that  they  atrerded  upon  Chrift  m  a] I, the  pa (Ta- 
 
 gcs  ofhis  humiliation,  and  expiration,  m  his 
 
 Life,  in  his  Death  ,  in  his  Rchirredionand  AT  \ 
 
 Ic^nCion. .  ■     \ 
 
 I    >^ They  (faw  him  fo,  as  they^were  witneflTesof  I 
 
 himto  men  :  they  oavercftimonieand  witneUe  ' 
 
 of  him:  fothatit  isa  fullvrord,  in  the  intention  ' 
 
 of  the  Holy-Gho-rt.    Indeed  notonelythe  A^r'\ 
 
 ji^^/ijbutallgavrwirnefreofhim^^fronLTthehigheft  J 
 
 Heavens  to  HcU  it  felfe- all  witnefTed  Chrift  to-' 
 
 be  the  r rue  ^^ejftss. 
 
 In  his  Baptifme,  there  vras  the  Trinicic;  the  ; 
 i  Father,  in  a  royccfrom  Heavm -^the  Hoiy-Ghpft, 
 ;  in  :hr  fh^pe  of  a  Dove  :  He  had  the  witneffe  of 
 I /f^^^e/i- ,of  mcnof  .^llrankes  ^lewer  and  C entiles^ 
 men  and  women -yea,  the  Devils  themfch^cs  oft 
 timesconfeflldhiniinthe  Gofpel:  He  was  writ^ 
 rjcfTedofallrankes-theyiawhim,  and  gave  evi-  i 
 
 dencc 
 
 / 
 
 I 
 
I 
 
 Chrifl  feene  of  Angels  i 
 
 dence  and  ceftimonie  of  him,  that  he  was  the  true 
 Mejfi^  :  he  was  feene  of  Angels. 
 
 To  declare  this  a  little  more  particularly. 
 
 The  Lydngels  knew  of  Chrifts  comming  in  the 
 flefh^  before  it  was :  for ,  what  the  Church  knew, 
 the  Angels  knew,  in  fome  mcafure*  When  God 
 made  the  Viomiko^iht^romifed  seedy  xhtAn-' 
 gels  knew  of  it.  And  in  Daniel^  che-^«g<?/fpeakcs 
 of  the  70  Weekes :  therefore ,  before  his  Incarna- 
 tion, they  knew  of  him.  But  now  theyfawhim 
 with  wonderment  in  out  flejh,  now  they  had  an 
 expcrimentaH  knowledge  of  him  :  For,  the  An- 
 ^^e//,bcfides  their  naturall  &  itiipcrnaturall  know- 
 ledge, they  have  anexperimcntall  knowledge, 
 that  is  daily  enc^eafed  in  them,  in  the  Church  j 
 they  fee  fbmcwfaat  to'admiration  continually,  in 
 I  the  Church ,  in  the  Head ,  and  in  the  members. 
 They  knew  of  the  Incarnation  of  Chrift  before : 
 you  know  the  Angel  brought  the  newes  of  it  be- 
 fore-hand,to  the  Virgin  Mary.  The  Angels  atten-- 
 ded  upon  Chrift,  from  his  very  infancie;  the 
 -^Af^^Z/miniftred  to  him,  in  his  temptation  •be- 
 fore his  death  ,  they  comforted  him  in  the  Gar- 
 den :  he  was  made  Ibtverthen  the  Angels  ( in  fome 
 fort )  as  it  is  in  Pfal.  8.  for  they  came  to  comfort 
 hm*^  he  was  fo  low,  that  he  had  the  comforting 
 of  Angels ;  Then  they  faw  when  he  was  buried, 
 lhcvr$Ued away  the  Hone. 
 
 By  the  way  in  generall ,  it  is  the  Angels  office 
 
 toremoove  impediments  that  hinder  us  from 
 
 !  Chrift..     A  Chriftian  fhallhave  Angels  ro  re- 
 
 moove  the  ftones ,  the  hindcraaccs  that  are  be- 
 
 [ H  4  tweene 
 
 ^5 
 
 Angels  knew 
 Chrifts  I ficar'* 
 nation  before 
 hand. 
 
 Knowledge  of* 
 /Angels. 
 
 n 
 
 Mattb,  44 
 
 i.  r 
 
 Angels  office. 
 
^   I         !■    ■     ■*■-*■ 
 
 I  ?CU  Ull, 
 
 Spht/' ^,io. 
 
 i 
 
 Chriftfeene  of  Angels. 
 
 twecne  Heaven  and  him  , 'rather  then  they  (hall 
 beany  impediment  to  his  falvation. 
 
 Then  vvheuherofe,  there  were /<^^<?//,  one  at 
 the  head,  and  another  at  the  feet  5  jand  they 
 told  Mary^  that  he  was  rifen:  And  then  at  his 
 Afcenfion,  the  ^?7 gels  told  the  Difciplcs,  that 
 Chrift  ftiould  come  againe.  You  have  the  Storie 
 ofitat  large  in  the  Gofpel;  how  from  the  An. 
 nuntiatlon  ofhis  Conception,  to  his  A  fcenfiop, 
 they  faw  him^and  attended  on  himjand  witncfled 
 of  him. 
 
 As  foone  as  ever  he  was  borne, when  they 
 appeared  to  the  Shepheard,  what  a  glorious 
 Hymne  they  fang  ?  Glorie  to  God  on  high  ,  Pcdce 
 on  Earth  y  Good  yt^U  to  men.  How  joy  full  were 
 they  of  the  Incarnation  of  Chrift  ,  and  the 
 great  Workc  of  Redemption ,  wrought  there^ 
 by? 
 
 And,  asl  fayd  ,  they  did  not  onely  fee  thefc 
 things, but  they  wondred  at  the  love,  and  mer- 
 c\q,  ^  and  wifedome  of  God,  in  the  Head  and 
 members  of  the  Church  5  ^s  we  fee  indiverfe 
 places,  in  i  Ttt.  i.  12.  fVee  preach  the  Goff>el^ 
 nhich  things  the  Angels  dcfire  to  lockc  into  :  The 
 very  Angels  defireto  prie  and  looke  vyith  admi- 
 ration into  the  wondrous  things  of  the  Gofpel, 
 So  in  Efhef,  3.  10.  To  the  intent  that  unto  Prin- 
 cipalities  and  Povrers  in  heavenly  places  wight  be 
 made  knonne  by  the  Church  the  manifold  wifedome 
 if  God,  There  is  fomewhatdone  by  Chrift  by 
 his  Incarnation, and Rcfurre (9 ion,  and  Govern- 
 ment of  his  Church,  that  the  very  Angels  Jooke 
 
 into  I 
 
Chrifijeene  of  Angels. 
 
 \ 
 
 I 
 
 into 
 
 and  wonder  at  the  manifold  mfedome  of 
 
 God^  in  governing  his  Church  ;  his  wifedome^ 
 in  eledting  them  j  and  after,  in  reftoring  man- 
 kind ;  And  in  his  manner  of  difpcnfation  to 
 the  Jerves  .  firft ,  by  ceremonies  ;  and  then  at 
 tcr,  by  the  Badic.it  felfe  ,  Chrift  in  thefiefb: 
 There  is  fuch  a  World  of  Wonders  in  the 
 Government  of  the  Church,  fuch  mmifoldmfe- 
 dome^  that  the  very  Angels  ihGmklvQS  looke  up- 
 on this  with  admiration  and  wonder,  and  with 
 great  delight. 
 
 Shall  Affgelskc  and  wonder  at  theft  things? 
 At  the  lovcjand  mercie,and  wifedome  of  G^dy 
 in  governing  his  Churchy  injoyning  together 
 things  irreconcilable  (  to  mans  apprchcnfion  ) 
 infinite juftice  with  infinite  mercie  in  Chrift, 
 that  Gods  wrath  and  ju  ft  ice  fhould  be  faiisfi- 
 ed  in  Chriftjand  thereby  infinite  mercie  fhewed 
 to  ;U9.  Here  are  things  for  Artgels  to  wonder 
 at.'  Shall  they  wonder  at  it ,  and  joy  and  de- 
 light in  it  .  and  {hall  we  flight  thofe  things, 
 that  are  the  wonderment  ot  uingels  i  There 
 area  companie  of  prophane  fpirits ,  (I  would 
 there  were  not  too  many  among  us)  that  will 
 fcarce  vouchfafe  to  looke  into  thefe  things ; 
 that  have  fcarcely  the  Booke  of  God  in  their 
 Houfes*  They  can  wonder  at  a  Storic  ,  or  a 
 Poem,  or  fomefrothie Device,  at  bafe  things, 
 not  worthie  to  be  reckoned  of.  Bwt)  as  for 
 the  great  Myfteries  of  Salvation  ,  that  great 
 WorkeoftheTrinitie,  about  the  Salvation  of 
 .  Man-kind,  they  tufti  at  them ,  they  flight  themj : 
 \  they 
 
 97 
 
 Ff€l 
 
 Angels  won- 
 dcrmenc 
 {hould  teach 
 
 US, 
 
 . 
 
98      1 
 
 Qhrifl  feene  of  Angels. 
 
 Of  Comfort. 
 
 they  never  talke  ferioufly  of  thefe  things,  ex- 
 jcepcitbe  (asitwcre)  witha  graccIefTc  grace, 
 of  flighting  3  and  fcornc  •  they  account  it  a  dif- 
 paragcmenCjtobeferiousin  thefe  things;  they 
 make  no  Myfteriesof  that  which  the  glorious 
 creatures  the  ^^^fZ/themfelvesJookeupon  and 
 pric  intOj  even  with  admiration.    But  it  is  not 
 to  be  conceived  of,  the  prophanencfle  and  poy- 
 fon  that  is  in  mans  nature  againft  Divine  Truths 
 (  as  I  fhall  fnew  afterwards ; )  how  it  flights  the 
 mcanes  of  its  owne.  falvation,  and  ttands  won-* 
 Ideringat'DaubleV,  aiid'trffl^?*i  and  fo  men  vVafte 
 away  their  precious  tim^'j-'in^SdmiTation  of  th^t  j 
 which  is  nothing  but  varitit  ofxdr^itles  *  whereas,] 
 wcfliould  take  upour  time',  in  ftudying  thefe  1 
 tranfcentieHt  things ,  that^gorftJeydnd  the  capa^ 
 citie  ofthc  very  Angels :yzt  thefe  tfeings  we  dally 
 and  trifle  withall. 
 
 Againejftomhcncejthat  Chrifls  ns.ifeene^^T\d^ 
 attended  oh,  and  adorired  by  AngUs\^t\\txt  Wx 
 sreat  deale  ot  comfort  iffuethto  us  -'itis  the 
 ground  of  all  the  attendance  and  comfort  that 
 we  have  from  the  Angels :  For  this  Is  a  Rule  fn 
 Divinitie,  that  there  is' the  fame  reafonof  the 
 Head5andofthemembcTS;both  Head  and  mem^ 
 bersare  one  :  Therefore,  \vhat  comfort  and  at- 
 tendance Chrift  had  v^'^o  is  the  Head  ,  the 
 Church,  which  is  his  Body  ,  harh  the  fame, 
 oncly  with  feme  difference  :  they  attended  upon 
 him,  as  the  Head  j  they  attend  upon  us,  as  the 
 mcmbersrthey  attended  upon  him  immediatly, 
 forhlmfelfe  3  they  attend  uponus ,  for  his  fake. 
 
 For, 
 
mt'  m  ■>■■■■  w^^  \fn^  m_  U;iJ'y  1^  "''^*  ■  ^  " 
 
 f^brii^^^n^  of  ^iAngd^ 
 
 I!      99 
 
 VP^r.  jvFa  cTpsv^r  ^^:  h^ve  jof;Goii^%^  have  it  at* 
 
 ■6f 
 e 
 
 ^•  • 
 
 I 
 
 ! 
 
 (S^jcpfoic^:^  ^txcfldance of ':/^^^l?/i  upon' 
 
 [i^Ii;,ift :  bur  farely  jwhatfoever  they 'did  f<!)hitri5^ 
 -tticyrao^  (.Q  US  •,  bc<;4ufe  there  i^  the-felne^efpe^fl 
 
 to  H'^<).ap4jHi?ri^ife^I^;::n^ 
 ,(iid  ^tftralftake'j-^lic  Vias  rightin*  tha^,  ivHeivii^ 
 alleclged  out  of  the  Vfalme ,  Hefhallgi^ehi^  jAngels 
 Wdrqe  cyerthee ,  tto  thotidafb  not  thy  foot  againfl  a 
 j^fiff  J^efvas  rJghtJn' chat^appjyixig  kto;€hri{t : 
 pqi,  hovv-everitbettiieto  Chfiftrans^  yetic  is 
 true  to  Chtift  too :  it  is  true  to  the  members ,  as 
 wellas.the  H^ad;  and  to  the  Head,  as  to  the 
 menAcjs :  (or^  He  tbaP\fan.Bifieth\  and^thej  that: 
 ^refmBif,ed_^are^^illone:^d,^  the  Apoltle  Tayth^^^e 
 
 Now,  the  care  of 4;?^a/x concerning  Ghrift  and 
 his  Church ,  it  was  lliadowed  otu  in^x^^jT.  05. 
 and  26.  There ,  the  Mej^cie^Seatey^^hichcovox^di 
 the  Arke^wherein  the  Law  wasiiipon  the  Mercie* 
 ^e'/tttliere  were  two  Cherubins  counter  viewing 
 one  another,  and  both  pry ed  to  the  Mercie^Seat^ 
 ihey.rhadowedout  the  ^ngels^  that  Idokeori  the' 
 Mercie-Seat ^Q\m\k  : for,  he  is  the  Mtrcie/Scdty 
 that  covers  the  Law. and  the  Curfe,  in  whom 
 God  was  mercifuUito  us.  There  they  looke  up- 
 on that  with  a  kjnyd  of  wonderment ,;  and  attcn- 
 dancejwhich, S .Pettr  alludes  unt6,in that- place, 
 
 Into 
 
 Chtrublr.Sj' 
 what  they 
 figaificd.     ,. 
 
 Exod.  2.6, 
 
 Mcrcic-Sear, 
 a  Type  of 
 Chiift. 
 
 I  Pa. Mi. 
 
 I- 
 
lOO 
 
 lxod,\€* 
 
 Chrifl  (cene  of  Angels. 
 
 mh,u 
 
 tAithi  Lkdder, 
 what  it  figu- 
 red. 
 
 lutOfvhich  Mjfteries  the  very  Angelt  ffie.     And  fo 
 in  the  Veilcof  the  Tabernacle,  the  Vcile  had 
 roundabout  it  Pidures  of  Cherubins :  What 
 did  that  fhaddoir  out  unto  us?  The  multitude  of 
 Cherubins ,  and  Seraphins ,  and  Angels  that  at- 
 tend upon  Chrift,  and  his  Church.     So  he  was 
 feene^ and SLitcndcdonhy  Angels '^2ind  it  belongs 
 to  all  that  are  his :  as  you  have  it,  HeB.  r .  They  are 
 miniHring^irits ,  for  the  good  0fthe  heires  offalta- 
 tion.  They  that  ferve  the  King,  ferve  the  Qucene 
 too :  Chrift  is  the  King  of  his  Church ,  and  the 
 Church  is  the  grcateft  Queene  in  the  Worlds 
 they  attend  upon  her :  nay ,  Chrift  hath  naade  us 
 with  himfelfe  Kings.  Now^  what  a  King  isthat, 
 that  hath  a  Guard  of  Angels  ?  As  they  guarded 
 and  attended  upon  Chrift,  fo  they  guard  and  at- 
 tend all  that  are  his :  as  you  have  it  excellently 
 in  Dan,  7.  10, There  are  thoufand ^-houfands  9 f  Angels 
 about  the  Throne  continuaUy.    All  this  is  for  our 
 comfort,  becaufe  we  arc  one  Myfticall  body 
 with  him. 
 
 You  have  in  lacohs  Ladder ,  a  notable  reprefen- 
 tationof  this  :  lacoh  Ladder^  it  reached  from 
 Earth  to  Heaven,  and  that  pointed  to  Chrift 
 himfelfe,  whois  twanuel^  God  and  mas ,  who 
 brought  God  and  man  together:  He  was  a  Me- 
 diator betweene  both,  and  a  friend  to  both  ;  He 
 was  that  Ladder^xhat  touched  Heaven  and  Earthy 
 landjoyned  both  together.  Now  it  is  faid,  the 
 ^  Ar?gels  sifccndcd  and  defcended  upon  that  Ladder: 
 fo  (he  Angels  defcend  ing  upon  us,  is,  becati fe  they 
 afccndanddefcend  upon /^ro^/X^i^^rfirft.  that 
 
 is< 
 
■^».  '#i«ji»»  -^<    1'. 
 
 ^ene  of  Angels.) 
 
 1 
 
 lor 
 
 1 
 
 isj  upon  (pbrjft..  ^llthings 4f^ yours  {  6ych  the 
 Apolili?:;)  Whacbecliofc?  God  i%  ours ,  the 
 iS^i^rit  is  out^s  Heaven  is  outs,  the  Earth  is  otirs  • 
 Affli6tionS)Li!c3Pea,th:5/"4»/,y^)p(?Z^a5the  Angels 
 theji  iiyvjes^  aliris- DUr$  viWhy?  Tj^  art  Chrifls-, 
 tij^t^s  the  giQundiSoiti^/afpring  of  comfort 
 tQconfider,  thdlQkn&vySLs  feene^  ^d(J  admired 
 fnda,tccrKlcd;by^/t§^//;  they  are oUra,  becaufe 
 wp  ^rc  Cbrifts.  Let  us  con fidcr,  what  a  comfort 
 itiSjto  have  the  attendance  of  pbefe  kU^ed  sprits 
 fbf Cbrifts ftkc,  :o)         :i4iu  (' 
 
 And  hence  fyrchave  the  ground  of  the  perpe- 
 tuitie  of  it,  that  they  will,  for  ever  be  attendants 
 to  US'  becaufe  their  love  ajid  rcfped:  to  us,  is 
 fonaded  upon  their  love  and  refpedl  to  Chrift, 
 When  favour  to  another,  is  grounded  upon  a 
 found  foundation :  when  thefavour  that  a  King 
 or  a  great  perfon  beares  to  one ,  is  founded  in  the 
 love  of  his  owne  fonne ,  he  loves  the  other ,  be- 
 caufe he  loves  his  fonne  ,  wr horn  the  other  loves ; 
 fo  it  is  perpetuall  and  foundjbecaufe  he  will  ever 
 love  his  fonne.  The  ^^gels  wiU  for  ever  lovejand 
 honour,  and  attend  us:  why?  for  what  ground 
 have  they  refped  to  us  at  all  ?  It  is  in  Chrift, 
 whoferfiembersandSpoufewearc.  So  long  as 
 the  Cburch  hath  any  relation  to  Chrift,  fo  long 
 the  Angels  (hail  T^CpQ{k  the  Church  :  but  the 
 ^Church  hath  relation  to  Chrift  for  ever  •  there- 
 fQr.c,the  refped  that  cheblefted  J/ig&ls  have  to 
 Qbnftand  to  the  Church,  it  is  for  ever,  and  for 
 ewr. 
 
 Welljletusthinkeofthis  fo,  astomakeufe 
 
 1  of) 
 
 Ground  of  An- 
 
 gclsacten- 
 
 3ancconus, 
 
lOt 
 
 t  t 
 
 Qbrifi  fetne  of  Angels, 
 
 Why  Atigcli 
 
 appearcnoi 
 
 now. 
 
 i  of  it .  that  nf>iv  in  Chrifl-,  wchavc  the  attendance 
 \  oi Angels.    We  doc  not  fee  them ,  as  in  former 
 [time,  before  Ghrifts  Incarnation ;  it  is  true :  be- 
 jcaufe  now,  finceChriftis  come  in  the  fitfb ^  the 
 1  Government  of  Chriftis  fpirituall,  and  we  are 
 not  fupported  with  thofe  glorious  roanifeftati- 
 J  ons,but  they  are  about  us  inaninvifiblc  manner. 
 We  have  £//^^«/ Guard  about  us  continually, 
 but  we  fee  them  not*    There  were  more  appari- 
 tions in  the  infancieoftheChurchj  becaufc  the 
 difpenfation  of  Chrift  to  the  Cburch>was  accor- 
 ding to  the  weake  ftate  of  the  Church.    But 
 now  Chrift  is  come  in  the fleffj^  and  receivedupin 
 glory^  and  there  is  more  abundance  of  5'/?/m  .'wee 
 fhould  be  more  fpirituall  and  heavenly  minded, 
 and  not  looke  for  outward  apparitions  of  ^'^^e/zj 
 but  be  contentjthat  we  have  a  G  nard  of  rbe  n  a- 
 boutusjas  every  Chriftian  hath. -C)f/J'//>wr(f3ith 
 Chrift) r/?^/e //ff/t?  (?^^/.*  they  arc  about  Cliri ft ians, 
 and  about  little  ones ,  little  in  yecres,  &  httle  in 
 efteeme;/c?r  their  Angels^  &:c.Ic'is  a  ftrange  thing, 
 they  are  Gods  Angch^xM  theyaretheirsjor  their 
 fcrvfcc  •  Their  A^gds  b ''hold  the  face  of  ^0-4r  heavenly 
 Father  :  So  that  Chrifts  Angds  ,  are  o\iu Angels  ^^ 
 they  are  ^;?^^tf// even  of  children,  ot  littleones. 
 Nay, let  a  man  be  never  fo  poore,cvcn  as Laztru^y 
 he  (Tiall  have  theattendance  of  Angeh^  in  life  and 
 ideath.TbereisnbChriftianofl  >w  deg-ecjofrhe 
 lovveft  degree,  thatfhallthinkc  himfelfe  negle- 
 <f\ed  of  God  ;  for  the  very  Angeh  ^xtcViA  him,  as 
 we  {i^iw  Laztrtif ;  there  isa  gencrallcommiflion 
 
 for  the  Icaftjthe  littleones. 
 
 Like- 
 
lU      ■    I        « I     >   ' 
 
 lOJ 
 
 -joini: 
 
 .,  Xilccwife Vic  may  comfort  us  in  all  our  extre^ .  SS"!*''"  '^ 
 ujjiics  whario^ver^in  ail  eur  acicrtions^  cbe  time 
 S[*:^y  comc^.bcloveti , that  vvc  may  be dcferted  of 
 iViC  n^orld,  and  dcfcrrcdof  our:.f:icnd$  •  we  may 
 ^^Jnfuch  fttaits,a>vT^.>m^^  in  the 
 
 worid.necrc  us.  Oh;buE  if  a  nun  bca  true  Chri- 
 'rtianjhc  hath  God -and'^^X^^/-^ about  him  alvvay. 
 
 A,Chriftiariisa  Kiog^  he  is  never  without  his 
 ^Gtjar4iftha^inviri.b^e  Guard  ofl^^^f/r;W-h3ciFa 
 ^nan  haveiiO  body  by  hiai vvheirhedies^biic  God 
 a,nd  his  good  .4'/^?e//,iocaTiy  his  foulc  to  Heaven,  \ 
 is  he  ncglciicd>  Every  Cbriftianjifhehath  none 
 '^Ifcwith hina,hehath God ,  thewholcTrinitie, 
 a^dihc  Guatdjof /^^^</f ,  tOjb€5pc,ahriie6rfiforc 
 Kim,  and  toconvey  his  foule  to  the  placcofh^p- 
 .pincfTc,    Tbereforej  let  us  nev^^r  defpaire ,  let  lis 
 iitver  be  difcorifolate-vvhatfocver  our  condition 
 be>fv.efhail.h^va;  Qo^^nol  good  Angttj^  m^h'us 
 ^j^;  all  bur  ftraitsranilextreninies.  Goctho^ovr  all 
 thepaflTagcsofoiir  life^vve  fcchow  readiewcare 
 to  fall  into  dangers, ;  In  ourinFcinciejinour  ten-    Angels  care  in 
 3er  yceres,,we  aie  coTumatted  to  their  cuftodie :   ^"»^"^^^^cic. 
 iafter^  in  cue  daHgers?5.i:hey  pitch  their  Tents  a^   indangcr, 
 bout  us  /as  it  is  Pfal.  34,.  The  Angels  of  the  Lord^  \ 
 \Wch  their  T^nts  abdut-^'  thofe  thutfenre  the  Lord,  j 
 In  our  convcrfion  ihey  rejoyce -  There  is  j^yin  ^^y  *t  0"^*- 
 Heaven  at  thecemerfionofajiHfjcr,     Auhehoure   ^^"^^"^^^'^• 
 ofdcath  J  (as  we  fee  in  Lazarm  )  they  arc  re^f- 
 dic  toconvey  our  foules  to  the  place  of  hap- 
 pineffc.  Lazarm  foiylc  tyjf  earrjedh  Angels i//to  ^^^^' 
 Ahrahdms  l^ojome.     At  the  RefurrefUetnV  tlicy 
 fhall  gather  our  dead  bodies  together  3  it  is  the 
 
 Oflic* 
 
 They  carry 
 our  fouler  CO 
 
*«^»*-^^ 
 
 104 
 
 Chrift  [etne  ofJngeJs* 
 
 ntib. 
 
 1 • 
 
 HfKl2.X2. 
 
 Comma  nion 
 witbAugch. 
 
 office  of  the  Angels.  In  Heaven ,  they  ftialTf  rj^/i 
 and  gMfie  God  ^  together  with  us ,  forever  j  for, 
 Chrijt  fhaU  come  mth  a  multitude  of  havenly^Jifi^ 
 gels ,  at  the  Day  of  judgement :  vthen  he  fhaU  come 
 to  he  glorified^  in  hit  saints  5  then  we  fhall  for  ever 
 glori^e  C7(?^5Saints  and  ^;j'^e// togethcr,in  Heaven.- 
 Therefore,  in  Heb.  la.  22.  it  is  faid,  ^e  are  come 
 to  the  innttmerabk  fp^ultitudc-of^ 'Angels^:  What  is 
 the  nica'rringofihat  ?  ThatiSj'^now  in't'be  hJe\v 
 Teftamenr,  by  oar  communion  with  Chrift ,  we 
 have  aflociation  with  the  ilefed  Angels  ,  innume- 
 rable tomfanie  of  Jngels^  fayth  the  Holy^Ghoft 
 there;  we  have  alTociation  with  them  even  from 
 pur  iafancie^till  webc  in  glotry.'liid^ed,  ri^ey  arc, 
 aS'Nurfo  \  T  hey  jh  all  carry  thee  ^that  thou  da^h  not 
 thy  foot  dgainji  ajfone*  as  it  is  Pfal.^i,  'they  keepe 
 us,  from  many  inconveniencies. 
 ?  jBiUtvydu-w^ill fay  *  God^  GhiWt^nfillJrrtpin-^ 
 Conveniehcies-j  how  then  are  they  attended b^j^* 
 Angels}  ■  r 
 
 \    Arsfft'^r.'  I  -    I  anfwere :  Firft  of  all,  Gods  ^^^e//  preferve 
 
 thofc  that  are  his,  from  many  inconveniend^$ 
 that  they  know  not  of.*-  And  Gtrti'fnefy ,  wc  hav^ 
 Devils  aboat  usconcir>iially ;,/and  there  is  a  con- 
 fli(9:  betwixt  good  ^;7^)p//ahd  Devils ,  aboiit  uj^ 
 continually.  And  when  we  doc  fall  int6  any  irt- 
 conveniercff,  it  is  becaufe  weatenot''ii^1r).nr  way: 
 if  we  gceoutof  our  wiy^  they  have 'Hoi  the  charc^ 
 over  m^  tbcyare  tokcepeu^  in^ttr  irjiyes.l^Av.d' 
 j  ifthev  keepe  us  not  ixovc\ dafhingdtir fm-againjl a 
 fione^ii  they  keepe  lis  not  ffom  iir^  yet  theykeep^ 
 us  in  ilL  and  deliver  us  out  of  ill  it  Ichs^th  :  for; 
 
 -     they 
 
 Tfal.  91* 
 
 ObjeB. 
 
 j  Conflia  bc« 
 !  iwccnegood 
 ;  and  cviU  An- 
 
Chrififeene  of  lAngels. 
 
 »^5 
 
 they  deliver  us  not  onely  from  evill ,  thac  we  h\  1 
 not  into  It  5  but  they  kccpe  us  in  ill,  and  deliver 
 us  out  of  ill ;  nay ,  and  by  ill :  if  wc  fuffd  in  the 
 cuftodie  of  Angels  my  inconveniencie  5  it  is^ 
 that  we  may  be  trycdby  it ,  that  wc  may  be  ex- 
 crcifcd  and  bettered  by  it:  There  is  nothing 
 that  falls  out  to  Gods  children  in  the  world, 
 but  they  gainc  by  it ,  wharfocvcr  it  is.  This 
 therefore  doth  not  prejudice  the  attendance  of 
 Angels. 
 
 Therefore  let  us  comfort  our  felves  in  all  con- 
 ditions for  oar  felves,  and  for  the  State :  put  cafe 
 It  be  brought  to  a  very  fmall  number,  that  the 
 enemies  were  thoufands  more  then  wee,  many 
 thoufands  and  millions  ^  yet,  if  we  be  in  the  Co- 
 venant of  Grace,  and  in  good  tearmes  with  God^ 
 w/e  have  more  for  m  then  againfl  m^we  fhall  have  An- 
 gels  fight  for  us.  Y ou  know  Elifba's  fervant,  when 
 he  faw  a  multitude  of  enemies ,  his  eyes-were  o- 
 pcncd  to  fee  a  companie  o(  Angels .  and  fayth  the 
 Prophet,  there  are  more  for  m  then  again  ff  uf,  So^ 
 let  us  be  to  the  eye  of  the  world  never  fo  fcw^and 
 never  fb  weake^lct  us  but  have£///6^*/eye,theeye 
 ofFaithjandwefliallhavchis  Guard  about  us 
 alway ,  and  about  the  Common-wealth  :  this 
 fliould  comfort  us. 
 
 But  then  we  muft  learne  this  dutic ,  not  to 
 grieve  theft  good  Spirits.  As  it  is  wondrous 
 humilitic,  that  they  willftoupeto  be  fervants 
 to  us,  that  are  of  a  weaker  baf^r  nature  then 
 thev;  fo  it  is  wondrous  patience,  that  they 
 will  continue  ftill  to  guard  us,  notwichftanding 
 
 I  we 
 
 Guard  of  Ar^ 
 gcU. 
 
 Notiogrietre; 
 the  good  Ani 
 goli. 
 
 1 
 
i^tM. 
 
 106 
 
 ToblefleGod 
 for  their  pro- 
 tcdion. 
 
 Wherein  we 
 are  advanced 
 above  Angds. 
 
 Qriftfeene  ofjingels. 
 
 Benefit  of  An- 
 gels by  Chnfl. 
 
 \ 
 
 --+V**— 
 
 vre  doe  that  that  grieves  thofcgood  fpiritsronc 
 motive  to  keepe  us  in  the  way  of  obedience,  that 
 we  doe  not  grieve  thofc  bleffcd  fpirics ,  that  arc 
 our  Guard  and  attendanee.Let  us  confiderjwhen 
 we  are  alone  5  (it  would  keepe  us  from  many  ■ 
 finnes )  no  eye  of  man  fecth  ♦  I ,  but  God  feethj 
 and  confcience  within  feeth,  and  Angels  yvixhaut  { 
 '  are  witneffes ;  they  grieve  at  itjand  the  Devils  a-  \ 
 boutusrcjoyce  at  it  :Thefe  meditations,  whefi[ 
 we  are  follicited  to  finnc ,  would  withdraw  our 
 minds,  and  take  up  our  hearts,  ifwehadafpirit 
 of  faith  to  beleeve  thefe  thingrs. 
 
 Let  us  learne  to  make  this  ufe,  [ikewife  to- 
 magnifie  God ,  that  hath  thus  honoured  us  •  nor- 
 oQely  to  take  our  nature  upon  him,  to  be  mamfefl' 
 inthefiejh  -^  but  alio  to  give  us  his  owne  atten- 
 dance, his  ovvne  Guard ,  a  Guard  o^Ange's.    In- 
 deed, we  are  in  Chrift  above  v^;?^^//,  advanced 
 higher  then  Angels^  (whaccaufe  have  we  to  prayfe 
 God  ? )  How  are  we  advanced  above  them?  We 
 are  the  Spoufe  of  Chrift ,  and  foare  not  Angtls  r 
 they  arc  under  Chrift  jas  aHeadofgovernmcnr,J 
 and  a  Head  of  influence ;  they  have  ftrengrh  and 
 confirmation  from  Chrift ;  he  is  nota  Head  of 
 redemption,  but  of  confirmation  to  them.  Saint 
 F4i^/calls  them  eleSi  A^7^el.(,thn  ftand;thcy  ftand 
 by  Chrift,  they  have  good  by  him^ :  but  they  are 
 not  the  Spoufe  of  Chrift,we  arc  the  Spoufc,and  1 
 members  of  Chrift :  He  hath  honoured  our  na-  ' 
 ture  mo^e  then  the  Angclicall;  hedid  not  take  ! 
 upon  him  the  nature  of  ^/^^^//^  but  of  men  :  and  i 
 ashehath  advanced  us  abovcAffgels^fo  hisdifpcn- 
 
 fation 
 
Chriflfeeneef  AngeW^ 
 
 ^Hi^^ji 
 
 I 
 
 m 
 
 fation  is,  that  thofe  glorious  creatures  fhoald  be 
 our  attendants  for  our  good  |  and  they  diftafte 
 not  this  attendance. 
 
 And  this  is  that  wrc  fliould  know ,  what  care 
 God  hath  Over  us ,  and  what  love  he  bcares  us  • 
 that  he  hath  honoured  us  fo  much ,  that  crea- 
 tures of  a  aiore  excellent  ranke  then  vre  are,  even 
 the  Angels ^{\\o\x\A,  be  ferviceable  to  U5  in  Ghrift; 
 And  all  is,  that  we  fliould  be  full  of  thankful- 
 ncffe. 
 
 But  you  will  fay ;  What  need  the  Guard  or  at^ 
 tendance  o^ Angels  to  ChriftjOrto  us,to  Head  or 
 mcmbersjconfidering  that  God  is  able  to  guard 
 us  with  his  Almightie  Power  ? 
 
 It  is  true:  The  creatures  that  God  hath  ordai- 
 ned in  their  fevcra II  ranke s ,  they  are  not  for  any 
 defeft  in  God,  to  fupply  his  want  of  power,  but 
 further  to  enlarge  and  denaonftrate  his  good- 
 nefle.  He  is  the  LordofHofts  •  therefore  he 
 will  have  Hofts  ofcreatures  one  under  another, 
 and  all  ferviceable  to  his  end  ;  His  end  is  ,to 
 bringa  companie  to  fa!vation,toa  fupernaturall 
 eiid,  tohappinclfein  the  world  to  come  5  and  he 
 being  Lord  of  all ,  he  makes  all  to  fervc  for  that 
 end  ;  He  could  doe  it  of  himfelfe  ;  but  having 
 ordained  fuch  rankes  of  creatures,  he  makes  all 
 to  ferve  for  that  end ,  for  the  manifcftation  of 
 his  power,  and  of  his  goodncfle-,  not  for  any 
 defedl  of  ftreiigth  in  himfelfe  :  He  could  doe 
 all  by  himfelfe  5  he  could  have  beene  content 
 with  his  owne  happineffe ,  and  never  have  made 
 a  World  .  but  he  made  the  World ,  to  flicw  kis 
 
 I  2  good- 
 
 OhjeB. 
 
 Why  God 
 ufcih  fcrvicc 
 ofAngcJf. 
 
^o^. 
 
 Oh)eB. 
 
 Good  motions 
 (lirred  in  us  by 
 good  Angels. 
 
 Chrijifeene  of  Angels. 
 
 goodnefTe^and  love ,  and  refped  to  mankind. 
 So  he  will  have  Jngels  attend  us ,  though  he 
 watch  over  us  by  his  ownc  providence;  this 
 takes  not  away  any  care  of  his,  buc  hce  (liewes 
 his  care ,  in  the  attendance  of  Angels^  and  other 
 creatures ,  he  ufeth  them  to  convey  his  care  and 
 Jove  to  us. 
 
 But  you  will  fay  ,  How  can  the  Jngeh  helpe 
 our  foules  any  kind  of  way  ?  they  may  helpe  our 
 outward  man,  or  the  State  where  we  livc;  but 
 what  good  doe  they  to  the  inward  man  ? 
 
 I  anfwer:  The  inward  man  is  efpecially  fub 
 je<a  to  the  Spirit  of  Chrift  ;  it  is  God  that 
 bowes  the  necke  of  the  inward  man  :  But  yet 
 notwithftanding,  if  the  Devils  can  fuggeft  finnc, 
 ^/sfgf/i  are  as  ftrong  as  Devils,  and  ftrooger  and 
 wifertoo;  they  are  wifer  then  the  Devill  is  ma- 
 licious, and  ftronger  then  the  Devill  is  power- 
 full  ;  Whatfoevcr  they  can  doe  in  evill,  the 
 good  -Angels  cdiU  In  gooA.  Therefore  no  quefti- 
 on,  but  they  fuggeft  many  thoughts  that  are 
 good  .  they  are  not  onely  a  Guard  about  us, 
 but  they  are  Tutors,  to  teach  and  inftruft  us-^ 
 they  minifler  good  thoughts,  and  ftirre  up  good 
 motions  and  fuggeftions.  They  worke  not  upon 
 the  heart  of  man  ^  immcdiatly  to  alter  and 
 change  it,  (that  is  proper  to  God)  but  by  ftir- 
 ring  up  motions  3  and  by  way  of  fuggeftion;  as 
 the  Devils  doe  in  ill,  fo  they  in  good.  Therefore 
 it  is  fayd,  they  comfoned  our  bleffed  Saviour; 
 which  1  fuppofe^was  more  then  by  their  prcfcncc. 
 So  they  comfort  Gods  children,  by  prefenting 
 
 to! 
 
 mm 
 
 >««M 
 
Chriflfeene  of  u4ngelSi 
 
 _1       ^^9 
 
 to  their  tboughcs,  (wee  know  not  how,  the 
 manner  is  my  (licall ,  it  is  not  for  us  tofearch 
 into  th^t)  good  motions  ,  by  ftirring  up  to 
 good  5  onely  the  altering  and  changing  of  our 
 difpofitions  J  that  is  proper  to  the  holy  Spirit  of 
 God.  ':-\ 
 
 Lctusoftenthinke  of  this,  what  a  glbriotis 
 head  we  have,  for  whofe  fake,  the  Angels  attend 
 upon  us  in  alleftates  whatfoever,  even  till  wee 
 come  to  heaven. 
 
 And  this  fhould  ftirrc  us  up ,  to  labour  to  bee 
 made  ORe  with  Chrifi ;  all  the  good  we  have  any 
 way,  is  by  the  intereft  we  have  m  Chrijl  firft ,  he 
 holds  it  in  Capite ,  if  wc  have  not  a  being  in  our 
 head  chriJI ,  we  can  challenge  nothing  in  the 
 world,  no  attcndanceof  Angels :  for  the  Angels 
 are  at  variance  with  us  out  oichrift^  we  fee  pre- 
 fcntly  after  the  fall,  the  Chtrubin  was  fet  with  h  is 
 fword  drawne^to  keep  the  entrance  of  Paradifc, 
 from  whence /^ii^w  was  (hut,  to  fhew  that  pre- 
 fently  upon  the  fall,  therewasavariance,anda 
 mighty  diftance  bctweenc  the  Angels  and  vs. 
 But  now  the  Angels  no  longer  fhut  Paradife,na, 
 they  accompany  us  in  the  wildernefle  of  this 
 world,  to  the  heavenly  CsnAan^  to  Paradife,  they 
 go  up  and  downe  Iac9bs  Ladder ^ihty  attend  wpon 
 ChriB^  and  for  his  fake  they  are  tniniftering  fpi- 
 rits,for  the  comfort  oh\\t  elea,fo  that  all  things 
 are  reconciled  now  in  Chriil^  both  in  heaven,  and 
 earth,  Argelsjand  men.  It  fhould  ftirreusup,tp 
 get  intereft  in  Chrifl^  fb  that  we  may  have  intereil 
 in  all  rhefe  excellent  things  that  firft  belong  to  . 
 ______  1  3        ,  ChriW,  \ 
 
 Motive  CO  ges 
 inioChrift, 
 
 Angclioar 
 cncniicE  o«>©f 
 Chrift, 
 
iro 
 
 Chrift^eene  qf^ngeU. 
 
 To  carry  our 
 fclves  anfwc« 
 rablc  to  our 
 coDdhioDi 
 
 Notiodh- 
 dainc  wcakc 
 Chriilian^. 
 
 \ 
 
 CfcWy?,and  ^hen  to  US.  Whatfocver  is  excellent  in  ' 
 Heaven  or  Earth,  belongs  to  the  King  ot  all, 
 which  is  Chrift-  and  to  the  Quccneofall,  the 
 Church  :and  the  time  will  cortie  ,thatthcr^  wilL 
 benoexcellenciej  but  Cbriftand  lus  Church.. 
 Allwhatfoeverisin  the  world, is  nothino;  Jcwill. 
 end  in  Hell,aad  dcfperatioHj  all  other  excellcn-  i 
 cicswhatfoever,  \ 
 
 This  (liquid  teach  us  likcwife  to  carry  our  fclves  | 
 anftverable  to  our  condition,  to  take  a  holy  ftatc 
 upon  us;we  fhould  think  our  felves  too  gooJ,  to' 
 abafeour  felvesto  finne,tp  befiaves  to  men,  to^ 
 fleili  and  blood  ,  (be  they  what  they  will  be)  to  ! 
 the  corruptions  and  humours  of  any  man ;  fmcc 
 we  have  y^ngels  to  attend  Upon  us :  we  arc  Kmgs, 
 and  have  a  Kingly  Guard  ,  ii  fhoull  move  us  to 
 take  a  holy.ftate  upon  us  ^  it  Hiould  force  acarri- 
 age  furable  to  Kings^that  have  fo  gl/>riou8  atten- 
 'darce.lJndoubtedly,i(  wchadafpiritivalleyeof 
 Faith,  to  bclcevcand  to  knew  this,anfwerable 
 to  the  things  chemfclves,  and  their  cxcellcncie, 
 it  would  worke  a  more  glorious  difpofirjon  in 
 Chrift  ians  ^hen  there  is ,  to  carry  our  felves  as  if 
 we  were  in  Heaven  before  our  time.   Oh,  that  we 
 had  cicarc  eyes  ^  anfA'cable  to  the  excellcncie  of 
 the  privilcdges  that  belong  to  us. 
 
 Againe,it  fliOuld  tcachus/no:  todcfpife  the 
 meaneft  Chriftians,  feeing  w«^^//defpifenott  o 
 attend  on  them.  Shallvyedifdaintoielievcthcm,  j 
 that  the  ^/^^f/fdoenordifdaineto  comfort?  To  \ 
 comfort  and  relieve  one  another,  it  is  theworke 
 'Of an  ^rjgtl:  Shall  any  man  thinkc  himfelfc  too 
 
 good 
 
Chrifi  fceneof  Angels 
 
 itt 
 
 good  to  helpe  any  pooie  Chnltian  ?  Oh,  chc 
 pride  of  mans  nature]  wben  the  more  glorious 
 I  nature  of  the  Angels  difdaine  not  tobeour  fer- 
 vants  5  and  not  onely  to  great  and  noble  mcnjbnt 
 t6  little  oncs,even  to  Lazarus.  What  adcvillifh 
 I  qualitic  is  envie  and  pride,  that  ftirres  us  up  to 
 '  difdaine  to  be  ufefull  one  to  another,  cfpecially 
 '  to  thofc  that  are  inferiours?  We  know  it  was  the 
 fpeech  of  wicked  Cain-^  Am  I  my  brothers  keeper^ 
 Shalilftoupetohim?  Flefh  and  blood  begins 
 to  take  ftate  upon  it.  Alas,  ii  Angels  had  taken 
 ftatc  upon  them,vvhere  had  this  attendance  bin  ? 
 The  Devils,that  kept  not  their  firft  ftanding^be-' 
 ing  proud  fpirits,they  difdaincd  the  calling  they 
 had  ;  the  good  4rtgelsh\^mh\c  then:ifelves.j  God 
 himrelfe,as  it  is  Fjai  1 1 3.  difdainesnot  tolooke 
 on  things  below.  When  the  great  God  became 
 man ,  fball  we  wonder  that  Angds  fhould  attend 
 upon  the  nature  that  God  bath  fo  honoured? 
 What  a  devillifhfinncthenis  envie,  and  pride, 
 and  difdaine?  Let  thcfeconfiderations  move  us, 
 tobeoutof  love  with  this  difpofitionr  the  A?u 
 geli]oyn  the  converfiOn  of  others ;  fhall  that  be 
 our  heart'fmart  and  griefe ,  that  is  the  joy  of  Av^ 
 gels}  Shall  we  defpife  the  worke  ofregeHcrarion, 
 and  the  image  of  God  in  another  ?  Shall  it  be . 
 the  joy  of  Angels,'2LV\A  fhall  it  be  our  foirow ,  the 
 welfare  and  thriving  ofothers  fpirituallyorouc* 
 wardfy?  Shall  we^outofdifdaineandenvie^think 
 our  felves  too  good  to  doe  any  thing  ,^when  it  is 
 the  delight  of  v4«^(;^//^  -l  ui^lLnoi  t' 
 
 The  Angels  are  defcribed  witH  wings  •  to  flye. 
 
 i. 
 
 PM  11^. 
 
 I,. 
 
 I 
 
 m 
 
 Angclsdc* 
 I  fcription. 
 
 ! 
 
an 
 
 Angelfl  0 
 double,  / 
 
 HlvC 
 
 Cbrififeene  afAn^^lsr) 
 
 in  Ifai6.  to  (hew  their  delight  in  their  atten^ 
 dance,  and  wings  to  cover  their  faces,  and  their 
 feet,  to  iliew  their  adoration,  and  reverence  of 
 Godj  the  nearer  they  come  to  God,  the  m  -rere- 
 verence^  fo  there  is  no  Chnftian,  but  like  the 
 Angels  3  the  nearer  he  comes  to  Goi ,  the  more 
 heabafcthhimlelfe ,  and  adores  God,  as/^^^ 
 when  he  came  nearer  to  God  then  he  was  before, 
 /  Ahorremyfelfe (faith he)  in duH and  aJhes^nhQn 
 God  came  to  talke  with  him  5  the  Angels,  the 
 nearer  they  conac  to  God  ,  the  more  reverence 
 they  riicw,the  more  they  cover  their  faces  in  his 
 prcftnce.  And  with  the  other  wings  they  fly,and 
 dole  iheirdury,  toihew  their  expedition  in  their 
 femce  to  Chrtji\  and  his  Church ,  they  doe  rea- 
 dily wHat  they  doe ,  let  us  imitate  the  Angels  in 
 this;>;^l:oO:r 
 
 i.  The  Angels  have  a  doubleoffice,  a  fuperior 
 office,  and  an  inferior  3  the  fuperior  office  riicy 
 have,  i&toatcend  upon  God,  tofervc  God  and  I 
 Cr^r/^fiF,  tominiflertoourhead  •  the  inferior  of- 
 fice isi  to  attend ^his  Church ,  and  to  cODfli(a 
 with  the  evill  Abgels  that  are  about  us  conti- 
 nually. 
 
 It  is  good  for  us  to  know  our  prerogatives,  our 
 pritilcdge,  and  our  flrengch ;  not  to  make  us 
 proud,but  to  ftirre  us  up  to  thankfulnefre,and  to 
 a  holy  carriage anfvverable:  it  is  a  point  not  much 
 thought  on  by  the  bed  of  us  all ,  we  forget  it, 
 and  betray  our  owne  comfort,  Satan  abufeth 
 UI3  to  make  us  forget  the  dignity  and  ftrength 
 rhatweq  have,  hereby  we xliftionour, God,  and 
 
 wrong  i 
 
Chrijl  preached  to  the  Gentiles. 
 
 vvrougoar  felves^  and  wrong  the  holy  Angels  for 
 want  of  Faith^and  confideracion  of  thefe  things. 
 A  Chriftian  is  a  wore  excellent  creature  then  he 
 thinks  of.  Ichneceflaryoftimcstothinke  what 
 a  great  degree  God  hath  rayfed  us  to>  inlefiu 
 Chrijl^  that  we  have  this  glorious  attendance  a- 
 bout  us,  where  cverwe  are  j  oh  it  would  move  us 
 as  I  faid ,  tocornfort,  and  to  a  reverent  carriage, 
 and  indeed  when  we  carry  our  felves  otherwife, 
 it  is  forwa^t  of  minding,  and  bcleeving  thefe 
 things :  1  have  fpoken  (oniething  the  more  of  it, 
 bccaufc  we  are  fubjeft  to  neg!e<5t  this  bleflcd 
 truth  •  therefore  for  the  time  to  come,  let  us 
 take  occafion  to  meditate  oftner  of  this 
 S|  ring  of  comfort ,  then,  formerly  wee  have 
 done. 
 
 Preached  to  the  Gentiles, 
 
 Chrift  our  blefTed. Saviour ,  being  the  King 
 of  his  Church ,  it  was  not  fufficient  that  he  was 
 mamfejled in  theflejh ,  and  juftifieth  in  the  Spirit, 
 that  is,  declared  by  his  divine  power,  to  be  God, 
 buchc  muft  have  his  Nobles  to  acknowledge 
 this  too:  Kings  in  their  inaugurations,not  onely 
 make  good  their  owne  title,  what  they  can  them  ♦ 
 felves,  but  they  would  havcotbcrstoacknow- 
 ledge  it  -therefore  it  is  faid  Chrift  was  fecnc 
 of  Angels ,  thofc  noble  ,  and  glorious  Crea- 
 tures. 
 
 But 
 
 Chrift  preach- 
 cd  to  thcCcn- 
 tiles. 
 
I      114     \  Qhrili preached  to  the  (jetitiUs* 
 
 But  not  onely  thegreatcftofthe  Kingdome, 
 Ibac likcwife  themeaner  fubjefts  rauft  know  their 
 \  King,  there  muft  be  a  Proclamat  ion  to  them ,  to 
 Iknow  whoistoruleoverthera.Thercfore.Chrift 
 I  being  a  gcnerall  Catholikc  King^there  muft  be  a 
 !  publication  and  proclamation  of  Chrift  all  the 
 world  over  5  he  muft  be  f  reached  to  the  Gentiles. 
 But  yet  that  is  not  enough  ^  upon  proclamation, 
 there  muft  be  homage  of  all  thofc  that  he  is  pro- 
 claimed a  King  tO:  therefore  it  followes^^e/^eir^ 
 on  inthemrtd  .^  that  is,  the  world  muft  floupCjand 
 fubmit^and  give  homage  to  Chrift^as  theSavior 
 of  the  world,  as  the  Mediator  of  mankind.  Thus 
 we  fee  how  thcfc  things  follow  one  upon  ano- 
 ther. To  come  to  the  words  5 
 
 Preached  to  the  Gentiles ,  beleeved  on 
 in  the  trorld. 
 
 Thefc  follow  one  another ,  by  a  nccelTarie  or* 
 dcr :  fox ^f reaching  goes  before  Faith  ;  Faith  is 
 the  ifTuc  and  fruit  oi  f reaching  ;  Chrift  is  firft 
 preachedto  the  Gentiles  ^^nd  then,  beltcvedcn  in  the 
 rrorld.  The  points  confidcrabjc^arethefe. 
 
 Firft  5  that  there  muft  be  a  difpenfarlon  offal, 
 vation  wrought  by  Chrift^unro  others :  It  is  not 
 fufficient ,  that  falvation  was  wrought  by  Chrift 
 manifeft  in  theflefhi  jujlifiedin  the  Sfirit*^  but  this 
 ; falvation  and  redemption  wrought,  it  muft  be 
 jpubliflied  anddifpenfed  toothers ;  therefore  he 
 ifayth,  Preachedto  the  Gentiles. 
 
 And  then, this  publication, and  preaching  ,  it 
 muft  be  of  Chrift:  Ghriftmuftbc  publifhedto 
 
 •  the 
 
Qhriflpreitched  to  the  Gentiles, 
 
 ^^$ 
 
 the  Ge^ti/es .  all  is  in  Cbriil,  that  is  neccffaric  co 
 bcpublirtied. 
 
 Then,  thepcrfons  to  whom  :  To  the  Gentiles . 
 that  iijto all.  The  Church  is  enlarged  fincc the 
 comroing  of  Chrift^the  Pales  and  bounds  of  the 
 Church  are  enlarged. 
 
 And  then  the  fruit  of  this :  Chrift  being  thus 
 diTpcnfed  to  the  Gentiles^  the  world  bdeeves:  All 
 preacht?fg  is  for  the  Qheiience  of  F^ith^  as  S.  Paul 
 fayth,  Kom,  i.  and  Rom,  i6.  That  the  obedience  of 
 Faith  may  be  ye: Ided  to  Chrift,  Preaching  to  the 
 Gentiles^  is,  that  he  may  be  bcleeved  on  in  the 
 mrld. 
 
 Firftofall. 
 There  muji  be  a  dij^enfation  of  Chrift. 
 
 St  e  the  equity  of  this,  even  from  things  among 
 men.  It  is  not  fufficicnt  that  Phyficke  be  provi* 
 ded  .bur,  theremuflbean  applic^ationofit.  It 
 is  not  fufficicnt,  that  there  is  a  Treafure  •  but , 
 thcremuftbeadiggingofitour.  Itis  not  fuf- 
 ficicnt, thatthcrehea  Candle,  or  Light-  bur, 
 there  muft  be  a  holding  our  of  die  Light,  for  the 
 good  and  ufc  of  others.  It  was  not 'fufficicnt, 
 that  there  was  a  Brazen  Serpent-^  but,  ihc  Brazm 
 Serperrtmvti  be  liftedup^  that  the  people  might 
 fecit.  [It  is  not  fufficicnt,  that  there  is  a  Scan- ! 
 daM  ;  but  the  Standard  muft  be  fet  up.  It  is  not 
 fufficicnt,  that  there  be  a  foundation  jbnt,thcre 
 muftbe  a  building  upon  the  foundation.  It  is 
 not  fufficientjthat  there  be  a  Garment  •  but,thcre 
 rauftbea  putting  of  it  on..  Itis  notXtifficient^ 
 
 that 
 
 Eom.i. 
 Row.  X  ^. 
 
 Dirpenfatioii 
 ofChria. 
 
 !    ( 
 
116 
 
 1  To  preach, 
 
 Chrifl^rcMhed  to  the  Gentiles. 
 
 \ 
 
 that  therebc  a  box  of  ointment, but  the  box  muft 
 be  opened  5  that  the  whole  houfe  may  be  filled 
 with  the  fmcll.    It  is  not  fufficient  that  there  be 
 capeftry,  and  glorious  hangings  ^  but  there  muft 
 be  an  unfolding  of  them;  theretoic  there  muft 
 be  a  difpenfation  of  the,  myfteries  ofchrijt:  for 
 though  Cfcr/y?  be  Phyfickc,  he  muft  be  applied, 
 though  Cfcri/f  be  a  garment  5  he  muft  be  put  on, 
 though  he  be  a  foundation,  we  muft  build  on 
 hinn,or  clfe  we  have  no  good  by  him  ^  though  he 
 in  his  truth  be  a  treafure ,  yet  he  muft  be  digged 
 ap  m  the  miniftery^though  he  be  a  light.hc  muft 
 be  held  forth,  though  he  be  food,  there  muft  be 
 ;  an  applicationjOfneceflicie  therefore  there  muft 
 be  a  difpenfation  of  the  Gofpell ,  as  well  as  re- 
 demption wrought  by  Chrijt  ,  preached  to  the 
 Gentiles. 
 
 To  unfold  the  point  a  little,  feeing  the  neccf- 
 fity  ofitjtofhcw, 
 H'hatitistefreach. 
 IVhst  it  U  to  f reach  Chri ft,    And^ 
 what  it  u  to  f  reach  Chrift  to  the  Gentile/. 
 To  preach  is  toopenthcmyftericofc/'r//?,  to 
 open  what foevcr  is  in  Chrift^  tobreakeopen  the 
 boXjthat  the  favour  may  be  perceived  of  all,  To. 
 open  C/7r//?r natures,  and  pcrfon,  what  it  is ;  to 
 open  the  offices  of  C^ri/?,  firfthc  was  a  Prophet 
 to  teachjwhereforehccamc  into  the  world  •  then 
 he  was  a  PrieftjOffring  the  Sacrificeof  himfelfe, 
 and  then  after  he  had  oft>cd  his  Sacrifice ,  as  a 
 Prieft,th(  n  he  wa  s  a  King^  he  was  more  publike, 
 ly,3nd  gloriouflyknownetobca  King,  to  rule: 
 
 after 
 
i 
 
 Chrifl  preached  to  the  Gentiles. 
 
 \ 
 
 afcerhehadgaincd  a  people,  by  his  Prieltbood, 
 and  Offring,  checi  he  ^ms  to  be  a  King  togoverne 
 them  .  but  his  PrQpheticall  Office  is  belore  the 
 reft  :  he  was  allat  the  (ametime,  but  I  fpcake  in 
 regard  of  ina;Eifeftatroh :  now  lof  reach  Chrifiy  is 
 to  Jay  open  thefc  things. 
 
 And  hkcwifc  the  dates ,  wherein  he  executed 
 his  Office.  Firft,the  ftate  of  humiliation  •  Chrift 
 was  fint  ab^ftd ,  and  then  glorified  :  the  flclh  he 
 tookeuponhim,wrasfirft  fan(9:iffed  5  and  thena- 
 bafed  •  and  then  he  made  it  glorious  flefh;  he 
 could  not  workeour  falvation  5  but  in  a  ftate  of  a- 
 bafcment  ^  be  could  not  apply  it  to  us  5  but  in  a 
 ftate  of  exaltation  and  glory.  To  open  the  merits 
 of  Chrift,  what  he  hath  wrought  to  his  Faeher 
 for  US:  To  open  his  efficacie,  as  the  fpiritualL 
 Head  of  the  Church5W.hatwondersheworkesin 
 hischildrcn5by  altering  and  rayfingoftbemjby 
 fitting  and  preparing  them  for  Heaven  tLike- 
 wife,toopen  all  the  Proraifes  in  Chrift,.theyare 
 but  Chrift  difhedand  parcelled  out  -^AUthefro^ 
 mifes  in  Chrift^  are  TesL  and.  Amen :  They  are  made 
 for  Chrifts  fake,  and  performed  forChrifts  fake, 
 they  are  all  but  Chrift  fevered  into  fo  many  par- 
 ticular gracious  bleflings  :  To  f reach  Chr}ji/i$  to 
 lay  openall  this,which  is  the  inheritanceof  Gods  . 
 people^ 
 
 But  it  is  not  fufficient  to  f  reach  Chrift^  to  lay 
 open  all  this  in  the  view  of  others*  but  in  the 
 openingofthem,  there  muft  be  application  of 
 them  to  the  ufe  of  Gods  people,  that  they  may 
 fee  their  intcrcft  in  them-  and  there  muft  be  an 
 
 allu- 
 
 *»7 
 
 Afanifeftatioa 
 ofChrifts  0> 
 
 Chrifls  {laics, 
 I 
 
 Humiliation 
 
 Exaltation, 
 
 NeccfSric  of 
 
 ap[)hcation.ic 
 
 Preaching, 
 
1X8 
 
 Prcadhing  of 
 I  the  Law. 
 
 QhriU preached  to  tb$  gentiles. 
 
 alluring  of  them  ^  (onofreach^istowooc.  The 
 Preachers  axQ  Par^nymfhi^  the  friends  of  the  Bride- 
 groome^ihii  are  to  procure  the  marriage  between 
 Chrift  and  his  Church  i  therefore ^  ihey  arc  not 
 onely  tolay  open  the  Riches  of  the  Husband, 
 Chriftjbut  likewife  to  intreat  for  a  marriage,anci 
 to  ufc  all  the  gifts  and  parts  that  God  hath  given 
 thcnijto  faring  Chrift  and  his  Church  together. 
 And  bccaufe  people  are  in  acontraric  ftate  to 
 Chrift  •  to  f  reach  Chri0^  is  even  to  begin  with  the 
 I  LawTjtodifcovcr  to  people  their  eftatc  by  nature: 
 a  man  can  ntvtr preach  the  Gofpeljthat  makes  nol 
 way  for  the  Gofpel5by  fhewingand  convincing 
 people  what  they.are,  out  of  Chrift.  Who  will 
 marry  with  GHrift,  butthafe  that  know  the ii 
 owne  beggcrie  and  raiferiCj  out  of  Chrift  ?  That 
 herauftbehad  ofncceffitie^  orelfe  they  dye  in 
 debts  eternally ;  he  muft  be  had ,  or  elfe  they  are 
 eternally  miferable.  Kow^when  people  areca& 
 vinced  of  this,  then  they  make  out  of  themfelve* 
 to  Chrift,  This  therefore  muftbedonCjbecaufc 
 it  is  in  order  that  which  makes  way  to  the  preach- 
 ing  of  Chrift  •  for,  thefuli^&mack  deffifethan  hony . 
 combe r\\jho  cares {oT  Balme,  thatisnotfick  • 
 Who  cares  for  Chrift,that  fees  not  the  neceflii) 
 of  Chrift  ?  ThcforewcfceMw  ^^/?f/i?caraebe 
 fore  Chriftjto  make  rray  for  Chrift ,  to kvell  thtj 
 jmountaineSjtocaft  dowiie  whatfoever  exalts  i 
 felfeinraan.  He  that  is  toprf^r/?,  muftdifcernc 
 what  mountaines  there  be  becwecne  mens  heart!; 
 and  Chrift,and  he  nuift  labour  to  difcover  them  i 
 felves  tothemfelves,  and  lay  fiat  all  the  pride  oi, 
 
 me  ) 
 
Q})rlfl preached  to  the  Gehtiles} 
 
 itp 
 
 ''nen  in  the  duft ;  ioxythemrd  of  God  if  forcible  to 
 
 '  uUd9wneftnng  holds  and  imaginatioW[^  dnd  to  $rhg 
 
 llintoJubjeBmpQChriB.    And  indeed,  thongh 
 
 tipan :(liould notfrfjr/jcheLaW' ^ye^r,  by  way 
 
 >f  im?plicaiion5.all;thcfe  thifigs  are  wrapped  in 
 
 heGofpel,    What  nccda5/jWHr^  unlefifewee 
 
 rerq  loft  ?   What  need  Chrift  to  be  IFifedome 
 
 '  |ou5  5  if  wie  wer^iiot  fooles'  in  our  felves  ?  What . 
 
 ^|.^cd  Chrift  be54»3/^^/jf/«^     us ,  if  we  were  Doti 
 
 '^'^filcd  in  our  felves?.  Wat  need  he  he  Redemp^ 
 
 ^m^  if  we  were  not  loft  and  foW  in  our  felves 
 
 ^o  Siataii,and  under  his  bondage >  Therefore, ^ 
 
 ^  II  IS  to  make  wayfor  ChTift'5  not  onely  td* 
 
 pen  the:  Myfteries  of  Cbrift ,  but  in  th^  ope-' 
 
 "  ing  and  application ,  to  let  us  feethe-necefliric 
 
 ^'f Chrift.    In  a  word,  being  to  bring  Chrift 
 
 f  nd  the  Church  together^  our  ayme  n\uft  be ,  to 
 
 '"f'ctfvyade  people  to  come  out  o-f  their  cftatc  they 
 
 ein,  to  come  and  take  Chrift;  whatfoever 
 
 ■=  lakes  for  thisjthat  coutfe  we  miift  ufe  ,  thougU 
 
 be  with  never  fo  much  abafmg  of  our  felves.. 
 
 herefore  the  Gofpel  is  promulgate  in  a  fwcet 
 
 "lanner//  hefeech^ou^  Brethren^- vj  the  mercies  of 
 
 od^^c.   The  Law  comes  with  ,  Curfed^  Curfed  • 
 
 It  now  in  the  Gofpel,  Chrift  is  preached  with 
 
 ireet  alluring  •  I  be  feech  you  ^Brethren  '^  and  ^  we  as 
 
 'mbafadmrs  befeech  you^  as  ifchrifl  hy  m  did  be- 
 
 echyou^(^c.  This  is  the  manner  of  thedifpen- 
 
 cion  in  theGofpel,cven  to  bcgge  of  pcoplethat 
 
 -^  'iiey  would  be  good  to  their  owne  foules,  Chrift 
 
 IS  it  were)bceomes  a  beggar  him felfc;  and  the  | 
 
 reat  God  of  Heaven  and  Earth  begges  our  love, 
 
 tliat 
 
 The  Law 
 \vrappeil  in 
 
 the  Gofpel 
 
 Manner  of 
 publj  filing  t!».C 
 Go:^eU 
 
no 
 
 Chriji.preachd  to  the  Gentiles. 
 
 1 
 
 rfe. 
 
 ToDfiflgnific 
 thisdifpenfa- 
 tion. 
 
 Goddifpcn- 
 i'cfhihcGof- 
 pelby  iTitn, 
 I  I 
 
 •  To  trie  our 
 obedience. 
 
 that  we  vrould  fo  care  for  our  owne  foules ,  that 
 we  would  be  reconciled  unto  him.    It  was  fitter 
 indeed,  welliouldbeggcofhim;  it  was  fit  w^| 
 ^  lliould  feeke  to  be  reconciled  to  him  :  but  God^ 
 fo  (toupes  in  the  difpenfation  and  Miniftcrieof 
 the  Gofpel  5  that  he  becomes  a  beggct  and  fut 
 to  usjto  be  good  to  otir  foules^as  if  he  had  offe 
 I  ded  usjhcdefires  us  to  be  reconciled  :  the  wrong 
 is  done  on  our  part,  yet  he  fo  farre  tranfcends  the 
 doubtings  of  mans  nature,  that  he  would  have 
 nothing  to  caufe  mans  heart  to  mif  give^  no 
 doubts  nor  fcruples  to  arifc;  kee  himfelfe  be- 
 comes a  befeccher  of  reconciliation*,  as 'if 'he 
 were  the  partie  that  hadoffendcd.     This  is  the 
 manner  of  the  publication  of  the  Gofpel :  I  doe 
 but  touch  things,  to  {hew  what  it  is  to  preach 
 Chrijl. 
 
 Seeing  then  of  neceflicie  there  muft  be  a  dif 
 penfation,  togei her  with  the  Gofpel ;  let  us  la. 
 bour  tomagnificthisdifpenfationof  PreAching*^ 
 that,  together  with  Redemption,  andthegooc 
 things  we  have  by  Cbrift^wc  have  alfo  the  Stan, 
 dard  fet  up ,  and  the  Brazen  Serpent  lifted  up  b} 
 Freachino^the  utjfrarchable  Riches  of  chrifl  vufolda 
 to  us.  IcisablefTed  condition:  Let  us  magni 
 fie  this  Ordinance  ^  (without  difparaging  othe 
 meanes  of  Reading  &:c, )  This  P  reaching  is  tha 
 whereby  God  difpenkth  falvation  and  grace  or 
 dinarilv. 
 
 And  God  in  wifedome  fees  it  the  firreft  way  tf 
 difpenfc  his  grace  to  men  by  men ;  why  ? 
 
 To  trie  our  obedience  to  the  Truth  it  felfe';fi; 
 
 woul 
 
Chrifi  preached  to  the  Gentiles. 
 
 ttt 
 
 would  have  men  regard  the  things  fpoken5not  for 
 the  pcifon  that  fpeaks  tbem^but  for  the  excellen 
 cie  of  the  things.  If  feme  glorious  creatures,  as 
 the  jiffgelf^(houlA  f  reach  to  us ,  vre  fhbuld  regard 
 the  excellencie  of  the  Preachers  ,^  more  then  r  he 
 Truth  it  felfc  5  we  fhould  beleeve  the  Truth ,  for 
 the  MefTengers  lake. 
 
 And  then  ,  God  would -knit  man  to  man  by 
 bonds  of  love  •  now  there  is  a  relat ion  betweeri^ 
 Paftor  and  people,  by  this  ordinance  of  God. 
 
 And  then,  it  is  more  (urablcto  ourcoudition  5 
 we  could  not  hearc  God  fpeake ,  or  any  more  ex- 
 cellent creature:  God  magnifies  his  power  the 
 more,in  blcflingthefc  weake  meanes. 
 
 And  it  is  more  proportionable  toour  weake- 
 ncffe,  to  have  men  that  fpeake  out  of  experience 
 from  themfclveSjthatprf<«rfcthcG6fpel,chat  they 
 have  felt  the  comfort  of  themfelvcs^it  works  the 
 more  upon  us.  Therefore, thofe  that  RvApreached 
 the  Gofpel,  they  were  fuch  as  had  felt  the  fweet- 
 nefleofit  themfelvesfirft.S.  P^^agreat  finner 
 out  ofthe  Church  5  and  S,Pet<?rjin  the  Church  5 
 he  fell,  after  he  was  in  the  ftate  of  Gtacc  :that 
 thcfe  great  Apoftles  might  fhewtoall  people, 
 that  there  is  no  ground  of  defpaire,if  we  humble 
 our  f  elves ;  if  they  be  finnes  out  of  the  Ghurch,if 
 they  be  finnes  againft  the  firft  Table -as  Paul.hc 
 wMablajj^hemer.^ox  againft  the  fecond^hetr^  stfer- 
 fecutor -^yet  he  found  mercy,  notwithftanding: 
 and  for  this  end  he  found  mercy  (  he  fayth )  that 
 he  mright  teach  the  mercy  of  God  toothers,xhat 
 he  might  be  an  example  of  the  mercy  of  God  to  1 
 
 To  knit  man 
 toman. 
 
 i» 
 
 As  fitting  our 
 Condition. 
 
 Why  ^nncts 
 preach  to^n« 
 ncrs. 
 
 * 
 
 K 
 
 others. 
 
 1 
 
112. 
 
 To  have  a 
 rJgViefteerae 
 of  Gods.  Ordi- 
 nance. 
 
 Private  Excr* 
 cifc,  wiihcon- 
 teinpc  of  pub- 
 likCj  curled. 
 
 simile. 
 
 ObjcB. 
 
 I 
 
 Chrijl  preached  to  the  Ge,nfihs.  ] 
 
 others.  And  Coy  if  we  relapfe,  and  fall,  lee  none 
 dQlpzirtiPeter^  agrcat  Teacher  in  the  Church, 
 an  Apoftlejfcchow  fouklyhefell.  Nov^^when 
 men  fub;e6t  to  ihc  fame  infirmities ,  iTiall  difcover 
 themcrcie  of  Godoucof  chcBooke  of  God,  it 
 woikes  the  more  upon  us. 
 
 Iris  good  for  us  tohavearigbtefteemeofihc 
 Ordinances  of. GQd^b«ecaure  the  prophane  heart 
 of  nian  dotluhinfceita needlelTe matter. 
 
 Some  are  ready  to  fay  •  Cannot  I  as  well  reade 
 privatly^athome? 
 
 Yes :  but  the  ufc  of  private  Exercifes  ,  with 
 contempt  ofihe  publike,they  have  a  Cur  fe  upoa 
 them,  inflead  ofa  Blefiing.  It  is  with  fuchmeri 
 as  with  thofe  that  gathered  Mamah^  when  they 
 Hiouldnot;  itflankc:  HathGod  llrtupan  Or- 
 dinance for  nothing  -for  us  todcfpifc?  Is.nothe 
 wifcf,tokno>v  what  is  g-Qod  for  us^better^then  we 
 doeior  our  fclvcs  >  God  accompanies  his  Ordi- 
 nance with  the  prcfencc  of  his  blcffed  Spirit. 
 The  Truth  read  at  home,hath  an  efficacy^but  the 
 Truth  unf  jlded^  harh  more  efficacy.    As  wc  fay 
 of  Milke  warmed  ,  it  is  fitter  for  notirilliment; 
 and  the  raine  from  Heaven  hatha  fatnefle  with 
 it,and  a  fpeciall  influence,  more  then  other  ftan- 
 dingwaters  :  fo  there  is  not  that  life,  and  opera^ 
 tionjandblefiing^that  accompanies  other  means, 
 that  doth  Preachirfg^  being  the  ordinariemeanes, 
 where  it  may  be  had. 
 
 I,  but  this  Ordinance  of  God,  Pr^^rfc/ff^  iris 
 only  for  the  laying  the  foundation  ofa  Church; 
 iz  is  not  fori  Chi?rch,v^hcn  it  is  buiIt:then,other 
 
 helpeSj 
 
Chrifi  preached  to  the  Gentiles. 
 
 I*  J 
 
 V 
 
 hclpesj  or  Prayer^and  ihe  like,  without  tbis^may 
 fuffice. 
 
 Thofe  that  have  fuch  coRceits ,  they  make 
 thcmfclveswiferthcn  the  Spirit  of  God: in  S. 
 Fai^l^  vre  fee  in  Efhef.  4.  Chrifi^  when  he  afimded  on 
 high^  he  led  caftivitie  captive  ^  he  gave  gifts  to  mett^ 
 feme  ApftleSjfome  Prophets^f$me  EvangeliHs^for  the 
 edifying  and  building  upofthe  Church .  So  that  this 
 Ordinance  ic  is  necenaric  for  building  up  ftill, 
 and  for  the  knitting  of  the  members  of  Chrift 
 together  ftill  :  Therefore  ^  that  is  a  vaine  ex- 
 cufe, 
 ,  Oh,  but  what  need  much,  lefle  would  fcr  che 
 turne? 
 
 Thus  people  grow  to  contcmne  and  defpife 
 this  heavenly  Mannah  :  but  thofe  that  arc  ac- 
 quainted with  their  own  infirmiticsjthey  thinkc 
 it  a  happineflc  to  have  plentie :  for,  naturally  we 
 are  dull,  we  areforgetfull,  we  areunmindfull ; 
 though  we  know ,  we  doc  not  remember  •  and 
 though  we  remember ,  yet  we  doc  not  minde 
 things :  we  are  naturally  weake,and  therefore  we 
 need  all  fpirituall  fupports  and  hclpes  that  may 
 be,  to  keep  the  veJGfcll  of  our  foules  in  perpetuall 
 good  cafe  :  the  more  we  heare,  and  know,  the  fit- 
 ter wearc  for  doing,  and  fuffering ;  our  foules  are 
 fitter  for  communion  with  God,  for  all  paffages 
 bothoflife  and  death :  thercfor^^v?e  cannot  have 
 too  much  care  this  way. 
 
 Oh,  let  us  therefore  chufe  Maries  part,  the  bet^ 
 t£rfitrt^  that  will  never  depart  from  us,  and  take 
 heed  of  prophane^conccits  in  this  kind-  it  is  to 
 
 K  2  the 
 
 Anffter^ 
 
 Vfc  of  preach- 
 ing. 
 
 objea. 
 
 Jnfmr. 
 
 Nccefliiicof 
 much  preach' 
 
I 
 
 t— 
 
 114 
 
 Reljeion  not 
 i:ai]iy  learned. 
 
 Chrift  preached  to  the  Gentiles. 
 
 the  prejudice  of  ourfoules*  W^Tiiuft  knavvjthac 
 whenfoever  Godfcts  up  an  Ordinance,  he  ac- 
 companies it  witha  fpeciall  blcifing:  And  wee 
 are  norfo  much  to  coniider  men  in  ic ,  but  con- 
 fidcr  tbe  Ofclinance,whicfi  is  his  ^  and  being  his, 
 therein  a  ff  eciali  blcfling^.goes  with  che  difpen- 
 fation  of  the  VVord,  bv  the  Minilterie. 
 
 Others objeft ,  they  know  it  well  enough  ^  and 
 therefore  the v  need  not  to  be  taught.  • 
 .    The  Word  of  God  f  reached^  it  is  not  altoge- 
 ther to  teach  us,  but  (the  Spirit  going  with  It) 
 to  vvorke  grace ,  ncceflfarie  10  jtrengthaH  ufinth^ 
 iKttardman,^  And  thofe  that  fay  they*  kno'V  it 
 enough ,  deceive  ihemfelves ,  they  know  it  not  ; 
 Religion  isa  Myfteri^;  andcanit  belcarnedat 
 ,  the  firft  ?  There  is  no  Myftcne,  but  it  requires 
 I  many  yeercs  to  leatPie  :  if  it  be  but  a  handy,  craft, 
 men  are  fix  or  feven  yeeres  learnins;  it*  and  is 
 Religion,  and  the  Myfleries  and  depths  of  it 
 learned  fo  foone5thinkcwe?  There  is  a  Myfterie 
 inevery  Grace,  ("inRepcntance,  in  Faith,  in  Pa- 
 tience) thatnomanknowesj  but  ihofe  that  have 
 the  Graces,  what  belongs  to  thofe  Graces.  Re- 
 ligion confifts  not  in  fone  parts,  and  abilities, 
 to  fpeake  and  conceive  of  chcfe  things  •  and  yet 
 tharis  hardly  learned^being  contrarie  to  our  na-  i 
 tare,  having  nofeedes  of  thefe  things :  even  the 
 outfide  ofReIigion,tharisthfc  preparative  to  the 
 '■  inward  ,  there  is  fomcwhat  to  doe ,  to  bring  our 
 hearts  to  theft  things.   But  then,  Religion  it 
 fclfe  it  isadeepe  Myfterie,  it  requires  a  great 
 djealeoFliearning/; '  ^  *  ' 
 
 Let 
 
Qrifl  preached  to  the  Gentiles. 
 
 Let  us  therefore  fet  a  price  upon  Gods  Ofi^ 
 finance:  there ruuft be  thisdifpenfation^Chrift 
 muft  be  f  reached  •  preachings  is  the  Chariot  that 
 carrycs  Cfariftup  and  downe  the  world  ^Chrift 
 doth  not  profit,  but  as  he  is  preached:  For ,  fuper- 
 natural]  benefits,  iftbey  be  not  difcovered,  chey 
 are  loft;  as  vre  fay  of  Jewels,  iftbeybe  notdif- 
 covered,  what  is  the  glory  of  them?  Tbcjtefore 
 there  rauft  be  a  difcoverie  by  preachings  which 
 is  the  Ordinance  of  God  for  that  end.  Where- 
 upon God  ftirred  up  the  Apoftles before, that 
 were  thenaaine  converters  of  the  world:  they 
 had  (bme  Prerogatives  above  all  othu  PreacherSy 
 they  had  an  immediate  Calling,  c^traordinaric 
 Gifts,  and  a  gcnerall  Commiflion  •  in  them^ 
 
 I  was  efiablifhed  a  Minifteric  to  the  end  of  the 
 woild.  Chrift^  when  he  afcended  on  high  ^  and  led 
 faftivitie  captive  y  (  he  would  give  no  mcanc 
 Gift  then ,  when  he  was  to  afceod  triumphantly 
 to  Heaven)  the  greateft  Gift  he  could  give, 
 was  ,  fome  to  be  Prophets  ,  fome  ^pofiles ,  fime 
 Teachers  ,  for  the  building  up  of  the  Bo  die  of  ChriH^ 
 tin  m  all  meet  a  perfeB  man  in  Chrifi .  /  mil 
 fend  them  Pajlours  according  to  my  on^ne  hearts 
 fayth  God,  fer.^.  Itis  a  Gift  of  all  Gifts, 
 the  Ordinance  of  Preaching  •  God  efteemes  it 
 fo,  Chrift  efteemes  itfo,  and  fo  {hould  wee 
 efteemcit. 
 
 And  to  addc  this  further,  to  cleare  it  from  ' 
 whatfoevermayrifeupin  any  mans  mind  ;  doc  . 
 but  confider  in  experience ,  where  Gods  fets  up 
 his  Ordinance  3  how  many  foules  are  converted  • 
 
 '  K  3  fome  I 
 
 115 
 
 Simile. 
 
 Chrift  proiics    | 
 not,  but  as 
 preached* 
 
 Piivjlc^gcof 
 Apoftlcs. 
 
 ,m  5. 
 
 Eiperienccof 
 the  benefit  of 
 P  reaching* 
 
ii6 
 
 Chriflpreacb^dto  the  Gentiles. 
 
 Anfwer. 
 
 Chrift  thco^- 
 jctfl  of  preach- 
 ing. 
 
 fomearefavingly  caftdowncjand  then  ray  fed  up 
 againe  .  their  lives  are  reformed ,    the^  rralke  in  the 
 light ^  they  knor^nhither  theygoe^  they  can  give  an  \ 
 accoiincof  what  they  hold:  the  (lace  of  thofe  i 
 that  live  under  the  Ordinanceof  God^  is  incom- 
 parably m'Orelightfomej  and  comfortable,  and 
 gtefious;  then  thofe  that  are  in  the  darke,  that 
 want'it.    If  we  had  no  other  argument ,  experi^ 
 ence'  is  a  good  argument.    Where  doth  Poperie 
 and  prc^pbaneneflc  reigne  mod  ?  In  thofe  place? 
 where  this  Ordinanceof  God   is  not  fct  up-,! 
 for  Poperie  cannot  endure  the  breath  of  the  Gof-  i 
 pel.    Thus  we  fee  the  rcGefiiric  and  benefit  of 
 PreaMng,    .,-  ,      ^^5' 
 
 But  then '(  ifi* the  next  place  )  this   Preachih'gii 
 mil  ft  bt  of  Chrift  .^Chiiilmuft  beprfdched,-  '^^^^^ 
 
 Butrauftnothingbef>'^tf^fe<5f  but  Chrift  ? 
 
 lafifwer/^othi^gbbt  Chrift,or  that  that  tends 
 to  Chrift't  ifweprdA.^i  threatnlngs, it  istocaft 
 men  downe,  that  we  may  build  them  up;  if  a 
 Phy fician  purge^it  is^tbac  he  may  give  Cordials: 
 whatfoever  is  done  inpredchi^g^to  humble  men,it 
 is  torayfethemupagaine  in  Chrift  5  all  makes 
 way  for  Chrift.  When  men  aredcjeftedby  the 
 LaWjWe  muft  notleave  them  ihere^but  raife  them 
 v\p  ao;aine :  whac-cvcr  we^r^^^/?,  it  is  reductive  to 
 chrift  y  that  men  may  walkc  worthy  o(  Chrifl, 
 When  men  have  bccne  taught  ChriH^  they  muft 
 be  taught  to  rvdke  worthy  of  Chrift^  and  of  their 
 v/^^/;?^; that  they  may  carry  themfelves  fruitfully, 
 and  holily^and conftanrly, everyway  futabic  for 
 '  fo  glorious  a  profeflion^as  thcprofellionofChri- 
 I  ftian 
 
Chrifl  preached  to  ths  Gentiles. 
 
 it  J 
 
 I 
 
 ftiAn  Religion  is:  The  louBdation^oCall  thefc 
 duties,mufl  be  fiom  Chrijl-^  the  graces  for  thefc 
 duties, muft  be  ferchcd  from  Chriji ^^nd  the  rca- 
 fonsiind  motives  of  a  Chriftians  convcrfation , 
 muft  be  from  Chriji  ,  and  from  tU^  fiate  that 
 Chiji  hvitb  advanced  us  unco  •  tfae  prevailing 
 reafons  of  an  holy  life,  are  fetched  fton;  ChYJii, 
 Thf grace $f  Oed hath  appeared  (layth^S.  f^M^il^^t 
 b^tb^flrined  glorioufly  )  t caching m^tpd^^^^^ 
 godlinejs'e  and-mrldlj  lufis^    and  't(>  Irpe  Jpi^tv^^id 
 righte€ujljand  hplilyin  thuprefertt  ivill  worU,    So 
 that  chriJi  is  themaincobjeft  oipreaching.^  Mm 
 raadc  S.^rf«/,when  he  was  among  the  Corinthlaffs.^  j 
 toprofefle  no  knowledge  of  any  thing,  but  of 
 Chrift^  andhimcruci^ed*^  toeftcemeand  value  no- 
 thing cife :  he  had  Arts,  and  Tongues,  and  parts, 
 he wasa  man  excellently  qualified  ,butberaade 
 fhew  of  nothing  in  his  preiff/?/«5 ,  and  in  h  is  value 
 andefteeme,  hmoiChrifty  and  the  good  things 
 wehavcbyC/?/'/y?. 
 
 Now  chiftm\x9iht^reachedwho\\y^  andonely, 
 we  muft  not  take  any  thing  from  C^ri/?,nor  joyne 
 any  thing  to  C/;r//?.  The  CF/f/^fi^/ixdid  butbe- 
 lecve  the  neceflitie  of  Ceremonies  with  chrijl^ 
 and  the  Apoftle  tells  them  ,  Tee  are  fallen  from 
 Chrifl,  It isadeftradive addition,  toaddeany 
 thing  to  chrifl  \  Away  with  other  fatisfa6lioa, 
 the  fatisfaftionof  Cfcnf^  is  enough  •  away  with 
 merits,  the  merits  of  Chrifl  are  all-fufficient; 
 away  with  merit  9f works,  in  matter  of  falvation, 
 Chrifts  rightcoufnefle  is  that  that  we  muft  la- 
 bour to  be  found  in,  and  »<?  if  in  our  ovme*^  all  if  hut 
 
 K  4  dung 
 
 Chrjft  preach' 
 I  cdjhow. 
 
 y 
 
12,8 
 
 Ghrifl  preaeh- 
 ed  tothcGcn- 
 tiks, 
 
 WhattlieGen- 
 trles. 
 
 Chrifi preached  to  the  Gentiles. 
 
 duKg  and  drt)J^Cy  in  {ompari [on  of  the  excc\\9ic\tTigb» 
 teoufneffe  we  have  in  Jcfui  Chrift.  You  muft 
 heare ,  jind  vre  miifl:  preach  all  Chriji^  and  oncly 
 chrift.  S;  Paul  fay  th ,  he  was  jeaiout  mth  a  holy 
 jeakufie  over  thofe  he  taught :  why  ?  Left  Satan 
 jhdnld  begWiU  them  ,  and  dratv  them  from  Chrift ^to 
 any  other  thirg.  Why  is  the  Church  of  Rome 
 fb erroneous  •  but  becaufe  fhe  leaves  Chrift y  and 
 cleaves  toother  things  ?  Therefore  we  muftla- 
 bout-tolceepechafte  f^ules  to C^r//?;  and  thofc 
 that  arc  true  Freachers^and  AmbajJ odour s^md  Mef- ' 
 ftngers^iYiQy  muft  be  jedous  with  a  holyjea/oufie  over 
 the  people  of  God ,  that  they  looke  to  nothing 
 bmChrili,       ; 
 
 *^'''  chrift  am(\:hcpreachedy 
 
 r"^*'  Buttb^wborei? 
 
 To  the  P entiles. 
 
 Here  lyes  the  Myfterie,  that  chrlft^whowas 
 
 ^a^ifefiiH  theflejh^ftiHifedi^  theSpirit^i:^c,([\<yvi\d 
 
 he  preached  to  the  Genti/es,  Whu  vvere  the  Gtntilesl 
 
 Before  Chrifts  time,  they  were  ^ogges^  in  oar  S^-^ 
 
 Vioux  Chrifts  ccnhue -^  shal/ I  give  the  Childrens 
 
 ^feJid'to  Ddffges^  ^hefo^e  Chrifts  tme  ^they  fate  in 
 
 darknejse^  and  />  thrfhadow  of  death :  Before  Chrifls 
 
 time,  they  were  thehalt^mdthe  lame^  that  He^ the 
 
 great  Feaft^maker^  fenc  to  bid  come  in :  theytvere 
 
 ■  aliens  fro^  the  Common^trealfh  of  Ifr^nl  '^  without 
 
 I  Chrift\vrithout  God inthetrorld ;  vvithoivc  God,  be- 
 
 I  caiifc  they  were  without  Chrijl,   It  is  n-^t  to  be 
 
 I  iniaginedjtn  whacmifery  the poore^^;?f/7f/ were, 
 
 ifeeforethecommingof  Chrifts  except  foitie  few 
 
 Profelytes^  that  joyned  themfelves  to  the  letrifh 
 
 '  Church  . 
 
Qhrifl preached  to  the  Gentiles. 
 
 11^ 
 
 r» 
 
 Church;  for  the  Gentiles  worfliippcd  Devils; 
 What  were  all  their  gods,but  Devils?They  were 
 under  the  Kingdonie  ofSaran,  when  the  Gofpel 
 came  to  beff^<«fW  among  them jthey  were  trm- 
 fiatedomoithtl^iVL^AovcitoiSatan^miothtblef'  \ 
 fed andgloriousVLxngAomo, of  Chrift^ Colof, i .    Yet  i     coi^, 
 we(cehere,notwithftandingthey  were  fuch  kind  ' 
 ofpeoplCjtheMyfterieof  the  Gofpel  is  preached 
 to  thcfe  ^t9the  Gentiles. 
 
 ItwasfuchaMyftenCjasthatS./^atfrhimfelfc, 
 although  he  were  acquainted  with  it,  oft  times 
 by  ckrift^  and  he  might  reade  of  it  in  the  Pro^ 
 fhetS'^  yet  notwithflanding  he  was  to  be  put  in 
 mind  of  it,  j4B,  io.  when  he  was  to  goc  fo  Corne^  A^:io, 
 lius^  he  faw  a  P^ifion  full  of  Beafts ,  and  a  f^oicc  C^y- 
 mg^  KiU^dndeate : ^nd  indeed,  the  Gentiles  were 
 little  better  then  Bcafts  •  they  wereefteemed  fo, 
 before  they  had  the  Gofpel  5  and  the predchin^oC 
 it  to  them,  you  fee  it  was  a  MyflcrietoS.  Peter 
 himfelfe. 
 
 BjCir,whydid  Godfufferche  Gentiles  to  nalkein     ObjeB, 
 their ewneirayes^SLSiht  Apoftlcfairh,  AB.  14.  16.  i    ^^i^.^^ 
 Whydidhencglcdand  ovcr.looke  the  GentiUs^ 
 andfuffer  them  to  goeon  /;;  their  ownewayesyfo  ma- 
 ny thoufand  yeeres  before C/^ny/Gamc^  were  they 
 not  Gods  creatures,as  well  as  the  lenes  ^ 
 
 I  anfwer  .  this  is  a  Myfterie,  that  God  diould  |  Sr'y?d  lo 
 fuffer  thofe  wictic  people,  that  were  of  excel  lent  \ion^, 
 parts, to  ^oeonintheirownerrayes.  But  there  was 
 matter  enou2;h  in  themfclves ;  we  need  not  call 
 Godtoour  Barre,  to  an-fwer  for  himfelfe  .  they 
 were  malicious  againft  the  Light  they  kncw^ 
 ,  „  they 
 
IJO 
 
 Rom,i. 
 
 TiiUp 
 
 TacltUi. 
 
 A  Myfteriein 
 calling  the 
 GcHulcs, 
 
 ^^frer. 
 
 Qbrislpre^hcd  U)  the  ^ettiks\ 
 
 they  imprifoncd  the  light  of  nature  that  they 
 i  had,  as  it  is  Rom,  i.thcy  were  unfaithfull  in  that 
 I  they  had ;  thercfore^befidcs  that  it  is  a  Myftcric, 
 God  may  well  bccKCufed.  Doebutjookcto  the 
 judgenunt  that  fome  of  the  Heathens  had  of  di- 
 vine ihings,vvhat  reprobate  and  malicious  judge^ 
 rcents  they  had,  hov»;  bafely  they  eftccmed  of  the 
 Icuesl  the/fir//i[?Nation,fayth  rw%3  ftie^Tirhov'/ 
 Codregaids  them,  in  that  fiie  hath  beeueover> 
 come  fo  off  by  Nebuchadnezzar^  and  Pomfe)^^c, 
 VN'hat  a  reafoning  was  this?   And  that  proud 
 Hiftorian  Tachm^  ho,v  fcornfully  doth  he  fpeake  ' 
 of  Chriftians?  It  is  nottobe  imagined,  the 
 pride  that  vras  in  the  Heathens  againft  the  lerrj^ 
 Religion,efpeciaIly  thcChriftianReligion,hovr  ' 
 they  fcorned  and  perfccutcd  it,  in  the  beginning 
 of  it.  So  you  fee,in  the  beftofihc  Heathen  men  \ 
 there  was  matter  and  ground  of  Gods  iuftcon- '; 
 demning  (if  thcmrthcreforc  wc  need  not  quarrell  | 
 with  God  againft  that. 
 
 But  here  is  another  Myftcrie;  Why  theG^;^- 1 
 if/V^/jbeing  all  alike  naught,God  (hould  leave  the 
 better  of  tht  Gentiles  ,  and  reveale  chriB  to  the 
 woift?  Were  not  Socrates^  Sind Plats,  andfuch 
 like,  moregoodly  Motalifts  then  the  Cerinths^ . 
 &  tfhefiarjs  ^Wh^t  kind  of  people  frere  the  Or/V 
 thians  /  A  proud  people  ,  Fornicators^  idolaters^  as 
 the  fii^oiilt  idiy ih  ^[uchr^ere (owe of ^ou  j  here  is  a 
 Myfterie. 
 
 ItisGodsfoveraigntie,  wemuftlet  God  doe 
 what  he  will  ;  he  niU  be  merciful/  to  vrhomhemff 
 hemtrctfuU^  and  he  rvil/neglcB rvhom he wiU^  fayth 
 
Qhriji preached  to  the  Gentiles. 
 
 ^5^ 
 
 -Auft'w.^t  muftfccvery  reverent  in  thefc  matters; 
 icismoft  fafe  to  commicall  to  God,  andufurpe 
 no  judgement  here  •,  icis  aMyfteric  :  yet  there  is 
 fomc fatijfyng  re^fonraay  be  given,  why  the 
 6^;?^//f/wcrecalled,wl  enChtiftcaine  iiiih^flcfh^ 
 and  not  before  .  beiides ,  many  Prophefies  fore. 
 to!d  that  it  (liould  be  (o^nd  fome  reafon  may  be 
 given  why  it  was  fo, 
 
 Becaufe  they  were  to  be  incorporate  to  the 
 lewts^io  hcfel/orr.Citizenj  with  the  Church  of  the 
 lewes:,  they  were  to  be  oi  Gods  Hen fihold-^  as  ic  is 
 excellently  and  largely  (et  down  in  Efhef.i  Mow 
 Chrift  comming  ,  tookc  downe  the  fartiticn> 
 t^'dll :  Chrift  is  the  C'cnrer  in  whom  they  meet, 
 in  whom  they  are  ore  ;  Therefore  rhcy  met  one 
 with  another  whcnChriil  came,becaufe  he  is  the 
 Saviourofboth  jheis  the Cor7ier'flone^\vh(tx\.\^on 
 both  are  built  rfo  that  no^»v  they  arefeffoTv-Citi- 
 zens  ^(\ncc  Ghriftcame.. 
 
 And  you  fee  in  the  Genealogie  of  Chrift,  he 
 came  both  of /<ftr^/ and  Gentiles^aswe  fee  in  Ruth: 
 Divers  of  our  Saviours  AnceftorSjChey  were  Gck- 
 tiksaswtU  as  letves-^  to  fliewjtbathe  that  came 
 of  both,  he  came  to  be  the  Saviourofboth, 
 But  it  is  the  fafeft  (as  I  faid  before)  in  thefe 
 ^t}^res^  to  reft  in  the  wifeunfearchabledifpen- 
 fation  ofGod- and  rather  be  thankfull,thatGod 
 bath  referved  u$  to  thcfe  times,  and  places  of 
 know!edge,then  toaske  why  our  fore- fathers  did 
 not  know  Chrift.  We  enjoy  a  double  Spring  of 
 the  Gofpcl,  and  the  benefits  of  it.  Firft^wewcre 
 delivered  from  lFIeathetjifme:^h3it  kind  of  people 
 
 were 
 
 lihs  wcrcn'>« 
 called,  till 
 Chriftscora-' 
 ning. 
 Fi'hef  1, 
 
 Chrift  came 
 both  of  lewcs 
 and  Gent  lies. 
 
 Double  Spring 
 oftheGo(j>cl. 
 
5^     1 
 
 QbriU preached  to  tbe  (^entiles. 
 
 Whit  nfc  to 
 make  of  the 
 Gofpci, 
 
 vrcre  wc  in  lulwa  Cdsfars  time?  barbarous  people^ 
 And  after  when  ?^/?^n>  came  in ,  God  delivered 
 us  from  that- there  was  a  fecond  Spring, Yec  how 
 few  give  God  praife,  that  hath  had  mercieonus 
 Gentiles  ^ih^i  hath  delivered  us  from  <je«f/7//w^ 
 and  from  the  darkene(rcofF(?/?ef/e.^butwegrow 
 wearie  of  Religion^  as  they  did  of  Manna, 
 
 Let  us  therefore  make  good  ufe  of  it,  that  God 
 hath  beene  merciful]  to  us  Gentiles^in  thefe  later 
 times.  And  let  us  that  are  borne  in  tbe  precinfts 
 (ofthe  Church  5  helpc  our  faith  in  the  time  of 
 temptation  this  way;  Certainely,  God  meanes 
 well  to  my  foulc ;  I  might  have  beene  borne  be- 
 fore, in  times  of  ignorance,  and  places  of  igno- 
 rance, and  never  have  heard  of  Chrift  :  but  I  have 
 beeflebaptizedjand  admitted  into  the  Church  • 
 and  by  that,  there  is  an  Obligation ;  before  I  un- 
 derftood  my  felfe,  I  was  bound  to  belecve  in 
 ChriftjGodwasfocarefullofmy  foule,  when  I 
 underftood  nothing  ^that  there  fhould  beaBond 
 for  me,  to  bcleeve  in  Chrift :  if  God  had  not 
 meafit  well  to  my  foulc  ,  I  fhould  not  have  lived 
 fomuch  as  to  heare  of  the  Gofpcll.  Thus  we 
 ftiould  gather  upon  God  5  as  the  woman  o[  Ca. 
 nam  did  upon  our  Saviour  Chrift^  and  fighc 
 againft  alldiftruft,and  unbeleefe,  and  all  temp- 
 tations of  Satan,  that  prefcnt  God  as  though  he 
 cared  not  for  us ;  there  cannot  be  too  much  art, 
 and  skill, to  helpe  our  Faith  this  way. 
 
 Againe,the  Gentiles  have  now  intereft  in  Chrifl, 
 (ince  the  comttiing  of  Chrift  j^nd  not  before  •  it 
 isaMyfterie:  it  werenotaMyfterie,  if  the  G^;/- 
 
 tiles 
 
tiles  had  had  intereft  in  Chrift ,  and  beeae  wichin 
 the  Pale  of  the  Church  before. 
 
 There  are  rcverall  degrees  of  the  difpenfarion 
 of  falvati^rj.  There  is  firft,the  ordaining  of  fal- 
 vatiori ;  that  was^before  all  vVorlds.  And  rhen 
 the  Proraifeof  falvation  •  that  was,  vvh^nAdam 
 fell.  Then,  there  is  the  procuring  of  falvation 
 proT^'fedjihac  wasby  Chrift,  when  he  came  in 
 tht  jiifh^  Then,  there  is  the  promulgation  3  and 
 enlarging  of  falvation  to  all  people  •  this  was, 
 after  Chrift  was  come  in  thc^^/5.  Then,thercis 
 ihcpctfeftconfummationof  falvation,  in  Hea- 
 ;  ven.  Now  the  execution  of  the  Promifcjand  the 
 Ipcrforraafice  of  all  good  concerning  falvarion^it 
 was  referved  to  Chrifts  comming  in  ih^fleflj-^^nd 
 the  enlargement  of  rhe  Promifeto  all  Nations, 
 was  not  till  then*  I  doe  but  touch  this  to  fliew, 
 that  God  hath  had  a  fpeciallcareofrhis  latter 
 AgeoftheWorld.  Sotueaccountthefifft  Age 
 ofthc  WorM,  tobea  Golden  Age-  the  next; 
 Silver,  and  then,  an  Iron  Age:  but  indeed,  we 
 may  invert  the  order;  we  live  in  the  Golden  Age, 
 tbelaft  Ages,whenChrirt  was  w4;^/f<?/?f(i:  What 
 lis  the  glory  of  times,  and  places  >  Thcmanifejla- 
 \tmof  Chrift. .  The  more  Chrift  is  laydopen 
 with  his  unfearcheable  riches ^  ihe  more  God  glori- 
 fies thofe  times,  and  places ;  and  that  is  the  Gol- 
 den Age,  where  the  Go{^t\i%  frcAchd, 
 
 Therfore,we  cannot  be  too  mRch  thankful!  for 
 that  wondrous  favour  that'we  have  enjoyed  fo 
 Jong  time  together^under  the  glorious  Sun- fhii^e 
 oftheGofpel. 
 
 ^  H<ince 
 
 Scycrall  de- 
 grees of  ihc 
 dtfpcnfation 
 ofialvacion. 
 
•<.  <- 
 
 J4 
 
 1  Ground  of  en- 
 larging chc 
 j  Golpcl  too-* 
 !  ihcr  people. 
 
 Sinnesagainft 
 theGofpcI. 
 
 I 
 
 SuperQicion. 
 
 i 
 
 Cbrijipreached  to  the  Gentiles.  ' 
 
 ^  " — - — ' i — > — _ 
 
 Hence  we  have  a  ground  likcwife  of  enlarging 
 the  Gofpcl  to  all  people,  bccaufe  the  Gentiles 
 now  have  intereft  in  Chrift ;  that  McrchantSjand 
 thofe  that  give  themlelves to  Navigation,  they 
 may  with  good  fiicceflTe carry  the  Gofpel  to  all 
 people  :  There  are  none  fhuc  out  now,  fince 
 Chrift ,  in  this  laft  Age  of  the  World  ;  and  cer^ 
 raincly,  there  is  great  hope  of  thofe  Wcftcrne 
 people.    VVe  fee  the  Gofpel  hath  imitated  the 
 courfe  of  the  Sunne^  The  Smne  of  Righteeufnefi 
 hath  111  ined  like  the  Sun  inthc  Hi''a>aracnt;the 
 i  Sunnc  begins  Eaft5and  goes  to  the  Welt;  fothe 
 :  Gofpel  5  it  began  in  the  Eafterne  parts  •  it  hath 
 I  left  them ,  they  arc  under  the  Turhjb  barbarous 
 tyrannfe  at  this  time;  the  Gofpel  is  now  come  to 
 the  Wefternc  parts  of  the  World;  For,  Chnft 
 will  take  an  holy  ftatcupon  him,  and  will  not 
 abide  long  where  he  is  dif-efteemed ,  where  the 
 Gofpel  is  under-valued,  andfblended  with  that 
 which  is  prejudiciall  to  the  (inceritie  ©fir,  when 
 there  is  little  care  had  what  men  belceve ;  The 
 ftateofthc  Gofpel,  and  Truth,  is  fuch,  that  if  it 
 be  mingled  over-much  with  Heterogeneallftuffe, 
 it  over-throwcs  it  •  and  Chrift  will  not  endure 
 this  indignitie.  Therefore,  let  us  take  heed,  that' 
 we  kcepc  Chrift  and  his  Truth  with  us  exactly 
 and  let  us  take  heed  of  finning  againftthe  Gofi 
 pel,  if  we  would  have  it  ftay  with  us ;  efpccially/ 
 oftlnncs  immcdiatly  againft  the  Gofpel :  as  For 
 mftancc; 
 
 Take  heed  of  joyning  Superftirion  and  Popi^ 
 trafti  with  it,or  the  like,that  will  cat  out  the  very 
 
 heart 
 
 to 
 of 
 
 |V 
 tt 
 
 J 
 
Chrifl  preached  to  the  Gentiles. 
 
 heart  of  the  Gofpel,  and  fees  up  man  in  the  place 
 
 ofChrift- 
 
 Againe,takehced  of  decaying  in  our^ry?/tfr^; 
 
 We  fee  God  chrearneth  the  Church  of  £:p^^/^j 
 for  not  cherifhing  and  maintaining  her  fir  II  Lve  ^ 
 that  he  would  remoove  not  onely  the  Gofpcl, 
 but  iht  CdndkBick ,  the  Churdi  it  felfe ;  for  fe- 
 curitic  in  abundance  aed  plentie,  and  decay  in 
 'her fir fi  loie^God  thrcatneth^  that  he  will  fcatter 
 ihc CandleBick^  the  Church  it  fcife^intoforraine 
 places. 
 
 Againe^afinneagainfttheGofpcljisunfruitfuI- 
 nefPe  under  it;  When  men  fhall have  the  blefled 
 influence  of  the  Gofpel,theSoule-faving  Truth, 
 the  good  Word  to  be  long  among  them  •  and  to 
 be  as  barren  under  it,  as  if  they  were  Pagans :  For 
 the  Gofpel  ro  have  no  more  power  over  our 
 foulcSjihen  if  we  had  no  Gofpel  acallrThat  there 
 isnodiflFerencebctwccne  us  and  Heathens  ^m  re- 
 gard of  our  converfations :  To  goe  no  further 
 then  they ;  nay^  not  fo  farre  in  honedie ,  and  ju- 
 flice,and  fobrietie:Letus  take  heed  of  thefe  and 
 the  like  finncs  againft  the  Gofpel.  And  I  fay,  it 
 fliouldbea  ground  of  labouring  the  convcrfion 
 of  thofe  that  be  Savages,  be  they  never  To  barba- 
 rous, to  labour  to  gaine  them  to  Chrift.  There 
 are  indeed  fome  hinderances:  there  be  lames 3ind. 
 I  lamhres  among  them,inflrumentsoftheDcvil,to 
 keepcthem  in  blindneflc  and  ignorance- and  then 
 cuftome,  that  they  are  bred  in,  (  which  prevailcs 
 mod  with  the  forrieft  people  )  for  ignorant  peo- 
 ple 3  that  have  their  wits  determined  to  one  way 
 
 t!  cv 
 
 «35 
 
 Decay  in  love. 
 
 Vnffuittulnes. 
 
 } 
 
 Hinderances 
 tothcconvcr- 
 
13^ 
 
 Chrifl preached  to  the  Gentiles. 
 
 iSi 
 
 '  Gofpclprcach 
 edjihe  cxcel- 
 Icncic  of  a 
 Nation. 
 
 they  are  fo  ftrong  in  it ,  as  they  are  not  to  be  un 
 taught  ^  as  it  is  bard  to  teach  a  Beaft,  becaufe  he 
 is  taught  to  goe  oneway ,  for  want  of  varictic  of  jtli 
 coBCcptions,  beingvoidof  reafon  :  now  ,  people 
 by  nature  are  little  better  then  Beafts  j  therefore 
 they  are  fo  fixed  and  determined  in  that  way  they  t 
 are  brought  up  inland  are  fo  fettled  by  the  Devili 
 and  thofePriefts  among  them,  and  by  the  ty- 
 rannieof  thofethat  have  come  among  themj  the 
 Sfaniards^Scc.  that  hath  hindred  rheirconverfion 
 much :  yet  take  them  as  bad  as  chey  can  be,  God 
 hath  a  time  for  them.  What  were  wee  of  this 
 Nation  fixtccnc  hundred  yeercs  agone?  There  is 
 a  fulneffe  of  the  Gentiles  to  come  in  ^  and  cer- 
 tainely,  itisnotyetcome,  fully  .-For,  it  is  pro- 
 bable, nay,  more  then  probable,  that  there  arc 
 fomc  people  that  never  had  the  Gofpcl  ^  and  the 
 fulneffe  of  the  Gentiles  muft  come  is ,  before  the 
 other  Myfterie  of  the  calling  of  the  lexres.     I 
 j  fpeakeic,  to  encourage  thofe  that  have  intereft 
 thatway,not  to  take  violent  courfes  with  them. 
 There  is  nothing  fovolunrarie  as  Faith  -it  muft 
 be  wrought  by  perfwafionsj^ot  by  violence  ^and 
 there  is  a  ground  of  encouragement  hence,  that 
 fincethecommingof  Chrift ,  the  e  is  a  libcrtie 
 forali  Nitions  to  come  injChrift  muft  bcpreachr 
 ed  to  the  Gentiles^    "* 
 
 To  conclude  this  point-  lecus  coafider,  that 
 
 ! vve  arc  thofe  Genr'les  ,  that  have  enjoyed  this 
 
 ,  preaching  of  Chrift  5  and  it  h  the  glorie  of  our 
 
 Nation;  it  isnor  our  ftrength,  or  riches,  or  any 
 
 ornament  above  ochcrSjthac  fets  us  forth  fo  much 
 
 as 
 
Chrifl  beleen^edoninthe  WorldT) 
 
 117 
 
 as  this,  that  wc  have  the  Gof^tXfreacbed  gimov\g 
 usjthat  thefc  blefled  ftreamcs  runne fo  plentiful- 
 ly every  where  among  us.  Let  us  labour  to  value  | 
 this  ineftimablc  benefit  :  Whefe  the  Qofpelis 
 not  f  reached^  there  the  places  artSah-fits^dQCpi' 
 cable  places  5  whatfoever  they  are  clfcj  as  it  is  in 
 Ezechiel-^  they  are  under  theKingdomqDf  Satan; 
 it  is  the  glory  of  a  Natiion,  to  have  th,c'  Tnitha- 
 mong  thena.  The  glory  of  Ifraelwas  gone,  when 
 the  Jrkc  was  taken  :  the  Religion  and  Truth  we 
 enjoy,itisourilr/&^  ^our  glory  is  gone,  ifvire  part 
 withxbat,  Therefore^whatfoever  God  takes  from 
 us,  letusdefircthathcvrouldftill  continuethe 
 Gofpclof  Truth*  that  he  would  ftill  vouchfafe 
 to  direll  among  uSjand  not  leave  us  •  What  irere 
 all  things  in  the  vrorld  befidcs,  if  we  had  not  the 
 blcfled  Truth  of  God?wc  muft  leave  all  ere  long. 
 Therefore  let  «s  labour  to  have  the  eyes  of  our 
 underftanding  enlightenedjto  conceive  aright  of 
 the  difference  of  things ,  and  to  value  our  felves 
 by  thiSjthat  Chrift  is  mdnifeftid  to  us  ^  and  there- 
 by we  have  intcrcft  in  Chrifl,  more  then  by  any 
 intereft  and  part  and  portion  in  the  world  be** 
 fides  :forthenChriftwill  delight  to  be  with  Us 
 ftill,  when  we  make  much  of  him ,  and  eftecme, 
 and  prizCjand  value  him. 
 
 Beleeved  on  in  themrld. 
 
 After  preached  to  the  G  entiles  ^t  )oyi\c$^Epheved 
 on  intheWorld"^  to  (hew jthatFdith comes kyhe4rinii. 
 JndcQd,freaching  h  the  Ordinance  of  God/andi- 
 fted  for  the  begetting  ofFaithj'for  the  opening  of  I 
 
 L  the  I 
 
 Chrift  bcl€c*i 
 
 Ycdoninthc 
 
 world. 
 
 ■^«"«- 
 
Faith  the  mar- 
 riage of  tfi/ 
 foule  toChrift. 
 
 0riji  belee^ed  on  in  the  Worlds 
 
 Ladder  otHca- 
 vcn. 
 
 ■  I 
 
 the  underftanding.for  the  drawing  of  the  wil  and 
 affedionstoChrift.Faitlsisthc  marriage  of  rhc 
 Sonle  toChrift:now,inmartiagcthere  jnuft  not 
 be  amtftakc,and-crror  intbcperfon;  for^thcn  it 
 is  a  kind  of  nullitic.  Now,  that  the  pcrfon  to 
 whom  w'c  are  to be  marryed  by  Faith)  maybe 
 kno^ne  to  us  ^  there  is  an  Ordiiianccof  Preaching 
 fet  U[Vo  lay  open  our  owne  beggery  and  neceffi- 
 tie,  what  we  are  without  him  ,  and  to  open  the 
 Riches  ofourHusband^the  Nubility,  and  Privi. 
 
 ledges^^andwhatfoevcrjs  oloriousin  Chriftjthac 
 the  GhiKch  may  know  what  a  k  ind of . Husband 
 fbe  is  like  to  have.  In  .^^w,  i  o.  yoa  have  the  Scala 
 Codli^xht  Ladder  of  Heaven,as  a  good  old  Martyr 
 called  it,  and  tte  muftnot  prefumcco  alter  the 
 Staves  of  tha-t  Ladder :  Horp  can  they  caUuponhim^ 
 iH'Vphom  they  hAijC  nn  be  eevei ;  and  horv  fbaHthej  be^ 
 leex€y  Tvithout  itf  f^reacher  .^  and  hovjhal/ they  preachy 
 unlefe  they  bt fen tlW^it  is  Preaching^znd  Beleeving* 
 and  then  Prater.  There  aic  fomcthat  are  bitter 
 againft  this  Ordinance  o':  Preachings  and  advance 
 aaother excellent  Ordmmceof  PMj^r^totbcdifi 
 parngement  of  this ;  if  they  would  joync'tbem 
 borh  foo-crher,itwere  well  You  fee  what  the  A- 
 pofile  fay  rh ;  Plow  fhafftkey  call  upon  him ,  innhom- 
 they  have  not  belceved  -  an  dhow  \h  all  they  beleetetrjth*' 
 out  a  Preacher?  without  this  Ordinance  oi Preach 
 /\^;  Shewing,  that  we  cannot  have  the  Spirit  of 
 Prayer ^^hhoul  Faith»norFaith,  without  Preach^ 
 ing.p^^A  the  Wife  manfa  ith,  He  that  turns  his  eare 
 fiom  hearing  the  I.4m,(und^r  whif  pretence foevcr) 
 his  prayer  ^all  be  abominable.    The  prayers  of  fuch 
 
 men 
 
 A 
 
f^briUhleg<ved0n  in  the  World 
 
 fi 
 
 twccncGods 
 and  n)cnspro' 
 
 clamanons. 
 
 mcn,that  woujd  eric dovf  ne  this  Ordinance,  hovr 
 are  they  like  to  be  accepted  ?  they  are  abomina- 
 ble. We  fee  herc^the  Apoftle  fcts  them  downe  in 
 thisdcgreCjHer^r/^^jand  Bdecuirg^zv^d  Prayr^^and 
 here  in  this  Y>^acc^Prejcbing  goes  before  Beletving, 
 Thcrforetbc  Gofpclunfolded,is called  theivord 
 i^fFrf/f^jbecaufc  it  begets  F^ith^God  by  it  works 
 Faith  5  and  it  is  called  the  Uinijkrie  of  Rcconcllia- 
 tion^  becaufe  God  by  it  publifheth  recocj  liarion. 
 As  prfi«ffc/;fg  goes  before  ^^/^m/3;5,fo  it  is  the  blcf- 
 fed  inftrumenr^by  reafonofthe  Spirit  accompa- 
 nying of  it^toworke  Faith.    In  the  Minifterie  of  l  Difference  be 
 
 the  Gofpel,  there  is  not  only  an  unfolding  of  the   ^'' 
 
 excellent  things  o(ChriflJout  there  is  grace  given 
 by  the  Spirit,to  be/eeze:  And  herein  this  publica- 
 tion &  proclamation  differs  fron:i  all  other  pub- 
 lications in  the  worldj  men  may  publifli  &  pro- 
 clayme  what  they  would  have ,  but  they  cannot 
 give  hearts  to  i^/^t^e?  it:but  in  thebleflcdpromul. 
 gation  and  publifhing  of  Divine  Truths,there  is 
 
 thcSpiricof  Godaccompanyingit^toworkwhat 
 it  publifheth ;  itopcnsthc  Riches  of  Cfcr/^, and 
 offers  ChriJf^and  Chrifl  is  given  to  the  heart  with 
 itjirpublifheth  what  is  to  bcbelecvcd^vd  known, 
 and  it  alters  our  courfcs ;  together  with  it ,  there 
 goe8apovYer(the  Spirit cloathing  the  Ordinance 
 of  Preachwg)to  doe  all.  Therefore  it  is  called  ^/;<? 
 MHJjfer  J  of  the  Spirit  *^  why}  becaufe  what  is  pub- 
 lifhed  in  the  fredching  of  the  Word^co  thofc  that 
 belong  to  God^it  bach  the  Spirit  to  convey  it  to 
 the  fou!es  of  Gods  people.  Therefore  he  fayth 
 here,firftfr^/frfce(?fjand  then  beleeved. 
 
 L  2  Therefore, 
 
 i- 
 
 !  ( 
 
 '\ 
 
f40 
 
 Encmie*;  to 
 preaching, 
 cncrr.ics  to 
 lalvaiion. 
 
 Chrij}  bekervedon  in  the  World. 
 
 I. ;J^>y  ^i'-'HttJ 
 
 Cbriftmuft  be 
 belcevtdwn. 
 
 Faith  the 
 grace  ot  ap' 
 plication,. 
 
 TbcrcforCjthofe  that  are  enemies? to  this  Ordi- 
 !  nar-cc  of  God ,  tbeyare  enemies  of  the  Faith  of 
 I  Gods  people  5  and  by  confequenc  enemies  of  the 
 filvarion  ofGoJs  people,  Biu  the  more  the  proud 
 and  haughty  Atheifticall  heatcof  man  rtfetiia. 
 gaitift  ir,thc  more  W€  fhotild  thinkc  there  is  fomc 
 divine  rbing  in  it ;  it  muft  needs  becxccllent^bc- 
 caufe  the  pfoiij  heart  of ^ man  itomacks  ic  fo 
 much  :  wc  fee  her^-,  -ic  jsthd  meaner :ri3-vtorkc 
 Fai'^h.Theie-or^as  n''eeftc?<^me  Faiib^ai^d  all  the 
 gd-^dtve haveby  it ;  let iisbellirred tip.highly to 
 prizkl'  ar  d  efteeme  ofthis  Otdinanceof  God,  So 
 much  for  thecohcrencepOi  coni^exioo.  Prcdchedio 
 t'h  (JcKti-k^  : -and  then.  .  •  o  i^unti  ir 
 
 n 
 
 </«- 
 
 "  Fo>"the woi^$ rffei^ f^V^s'.wc fee' hereffrftThit 
 OhrHl^^a? ?re  miifttje  Unfolded  wpreaching^Co 
 
 ^  Becikfre'th3^ifpchration  MinifteriaHj  is^not 
 enough  ,  unlclTe  there  bean  applying  grace  in 
 the  heart;  and  tkac  h  a  fpifitof  Faithjwhofe 
 properficiSj  to  make  peo&Tliar  that  that  is  offe- 
 red':  Tliere  is  a  vcrtii^ of  application,  in  this 
 graceof  Faith,  where  cliere  is  a  giving,  there 
 muftbca  receiving,  or  elfc  the  gift  isunerfci^o* 
 all.  Ghrift  is  the  Garment  of  the  Soule,  he  is 
 rhc  foundation^  and  food,  &c.  As  I  faid  be- 
 fore 5 1  e  is  our  Husband,  vrc  muft  give  our  con- 
 fenr ;  bekevwg  ,  is  a  fpirituall  marriage :  in  mar- 
 rfage,  tlieremuft  be  aconfcnt ;  this  confent,  is 
 Faith  5  that  makes  up  the  Bond  bcttrecnc  Chrifl: 
 
 and 
 
iTFB      I    I ■— ;^a>:i;*;^xtr*^  ^  IMB^a-l- 
 
 Chrifi  bekecved  on  in  the  Worlds 
 
 ^nd  the  heletving  foule.  Therefore,  of  neccjfTicie 
 there  miift  be  Faith  •  all  clfc,wichoLU  bekevtng  in 
 Chrift ,  is  nothing.  Faith  is  the  meanes  of  ma- 
 king Chriftourowne,  and  no  other  thing  what- 
 focvcr. 
 
 The  Pafijls  have  ridiculous  meanes ,  that  they 
 underftand  not  themfelves,  nor  any  body  elfc; 
 they  make  the  Sacrifice  of  the  Mafe  5  a  meanes 
 to  apply  Chriftj  and  other courfes ;  but  theMi- 
 nifteriall  meanes  to  apply  Chrift,  is  tlie  preaching 
 of  the  Gofpel^and  Faith,  that  is  wrought  by  the 
 Miniflerie  of  the  Gofpcl^and  there  is  no  other 
 way  of  application,  by  the  MajTe^  or  any  fuch 
 thing.  Chrift  without  Faith  doth  usnogood^in 
 Heb,  4.   The  fp^ord  that  they  heard ^   did  not  profit 
 them  J  becaufe  it  was  not  mingled  mth  Faith  :  The 
 Word  of  God,  thcGofpel,  it  is  thepw  of  God 
 to  falvation  •  but  it  is  to  all  that  beleeze :  whatfo- 
 ever  good  Chrift  doth  to  us^he  doth  it  by  Faith, 
 It  IS  a  rule  in  Divinitie,and  it  is  topurpofe,  in 
 the  deciding  foraecontroverficSjthat  a  fpirituall 
 benefit,  not  knowne  and applyed,  isanullitie  • 
 becaufe  God  intends  all ,  whatfocver  we  have  to 
 be  opened  toxis,and  applyed,  that  he  might  have 
 the  glory,  and  we  the  comfort.    We  fee  the  ex- 
 cellencic,  and  neceflarie  ufe  of  this  Grace  of 
 Faith, 
 
 How  is  Chrift  tohcbeleevedon  ? 
 
 We  muft  reft  upon  no  other  thing ,  either  in 
 our  fclves,  or  oucofourfelvesjbut  Chrift  onely. 
 In  Poperie  they  have  many  other  things  to  reft  on, 
 &  their  Faith  being  corrupt ,  all  their  obedience 
 
 L   3  like- 
 
 141 
 
 Popilli  means 
 ofapplying 
 Chrifl^iidicu- 
 *  lous. 
 
 Heb.  4. 
 
 Chrift  muft  be 
 bclccvcd  on. 
 I 
 Onclr. 
 
Cilat  y. 
 
 Wholly. 
 
 1 
 
 j  Chrift  the 
 
 mnine  obje(ft 
 
 of  Faith, 
 
 Slmtk. 
 
 Qhrift  belee^ed  on  in^he  World- 
 
 likcvvife  is  corrupt,  that  fprings  from  it.  They 
 dillionorChrift^tojoyncany  thing  in  the  world 
 with  hira.  The  Apoftle  is  wondrous  zealous  in 
 this,  to  have  nothing  joyned  withChrill  :a$  in 
 Galat.  5.  Ifye  becinumcifedj  Chrift  (Jjal/  jjyo^j  jou 
 nothing  ;one!y  Chrift  muft  be  hleezedou^in  mat- 
 ter of  falvat  ion. 
 
 And  whole  Chrift  muft  be  received  :  bekevlng 
 
 is.nothing  but  a  taking  or  receiving  of  Chrift  ^as 
 
 a  Lord  and  as  a  Saviour ;  as  a  Prieft ,  to  redeemc 
 
 us  by  his  blood  •  and  Chrift^as  a  King  to  govcrnc 
 
 jus :  wc  muft  take  whole  Chrift. 
 
 I    Wc  fee  what  manner  of  Faith  isinmoft  men; 
 
 ;  that  fnarch  out  of  Chrift  what  they  lift,  to  ferve 
 
 !  their  0v\'nc  turne :  as  he  dyed  for  tbcir  finnes ,  fp 
 
 j  they  are  glad  of  him  •  but  as  hcisaLord,  and 
 
 King  to  rule  and  gGvcrne  them,  fo  they  will  have 
 
 none  of  him  ;  but ,  mrne  the  grace  of  God  into  r^an- 
 
 ionnejje.   But  Chrift,  as  we  muft  reft  and  rely  on 
 
 him  onely,  fo  we  muft  receive  him,  and^r/efxr on 
 
 hi  Tj  wholly. 
 
 Now  Faith  lookes  upon  Chrift,  as  thcmaine 
 object  of  it  5  asif  juftifieth,  the  fame  Faith,  it 
 looks  upon  the  whole  Word  of  Go  J,as  a  D^'vine 
 Truth  revealed  :but  for  the  maine  vvorke  of  it,  it 
 looks  upon  Chrift  .  Chrift  is  the  |ewel,that  this 
 Ring  ofFaith  doth  ijiclofe.-and  as  the  Ring  hath 
 the  value  from  the  Jewell,  fo  hath  Faith  from 
 Chrift.  Inthemainepointof  jnftification  ,and 
 comfort,  Faith  laycs  hold  upon  Chrift,  former- 
 cie;  forthediftteflcd  affli^fled  foule,it  looks  firft 
 ofall^tocomforfj  and  peace,  and lecoociliation! 
 
 therefore 
 
 ■ 
 
 I 
 
(^hri^  belee<ved  on  in  the  World.  I     145 
 
 < 
 
 therefore  it  lookes  firft  to  him  that  wrought  it, 
 that  is,  Chrift.  Novr ,  the  fame  Faith  that  doth 
 this,  itbeleeveszll  Divine  Truths,  theThrcat- 
 nings,and  Precepts, &c;  Faith chufeth  not  its 
 object,  to  beletve  what  it  lifts  ;  but  it  carrycs  the 
 foule  to  all  Divine  Truths,  revealed  :  but ,  vrhen 
 we  fpeake  of  juftifying  Faith  5  then  Chifl  ^  and 
 the  Promifes,  and  the  mercy  of  God  in  Chrift^  is 
 the  firft  thing  that  the  foule  lookes  unto. 
 
 Chid  is  the  firft  objeft  of  Faith,  before  any 
 benefit  or  gift  that  we  have  from  him.  firft,  we 
 muft  receive  chrift^  before  we  have  any  grace,  or 
 favour,  orftrengthfromhim:  AndaTaocftified 
 foule  lookes  firft  to  Chrifl ,  to  the  love  of  Chrijl^ 
 to  the  paCon  o£chriIt  ^  and  then  to  his  goods 
 and  riches.  As  one  that  is  marryed,  fhe  regards 
 firft  the  perfnnofher  Husband,  and  then  lookes 
 to  the  enjoyment  of  his  goods,  and  inheritance, 
 and  Nobilities ;  or  e! fe  it  is  no  better  then  a  Har- 
 lots love.  So  Faith  lookes  to  the  perfon  firft  •  it 
 knits  us  to  chrijiy  to  be  in  love  with,  and  to  cm- 
 brace  C/?f/^.  and  then,  it  lookes  to  all  the  good 
 things  we  have  byhim:for  he  never  comes  alone, 
 there  is  a  world  ofgood  things  in  him;  all  that 
 tends  to  grace  and  glory  •  yet  it  is  the  perfon  of 
 Chrijl ,  that  the  foule  ofa  Chriftian  principally 
 lookes  to ;  other  Divine  Truths  are  the  obje<a  of 
 Faith,  to  dire  ft  and  fway  our  lives:  yet  notwith- 
 ftand  ing  they  are  not  the  ob  jeft  of  Faith ,  vvhen 
 we  lookc  for  comfort,  for  forgiveneftc  of  finnes,  \ 
 and  reconciliation  with  God  j  then ,  it  lookes  to  ^ 
 Cfcr/^  efpecially. 
 '  L  4  There- 
 
 Faith  lookes 
 firft  oa  Cbrift« 
 perfon.^ 
 
H-4     1 
 
 Chrijl  heleervedon  in  the  World.         ii 
 
 Chrift  chicfcly 
 lobcorcachcd 
 and  beard. 
 
 What  meant 
 hereby  woild. 
 
 Ther^forc/wc  that  ate  Minifters  oft^he  Gofpcl 
 .  of  chnjl  ^  O.oufd  efpecially  lookc  lo  unfold  the 
 i  riches  ofclorijt*^  and  thofe  that  a'-c  Gods  people, 
 I  fhoiild  efpecially  defirc  tohavc  ChriJliwAolded^ 
 and  the  riches  of  Gods  love  in  chrift,  Ti>.e  foiilc  ! 
 1  that  ever  found  the  fting  of  frnm-y  the  con'fciefice 
 ;  that  ever  ^vas  awakened  ,  to  f^eelethe  wrath  ot 
 God,  it  accounts  nothing  fofweet,  a^EvangcIi- 
 call Truths :  thofe  thrno-s  thatconccrnehis  Huf» 
 band,  and  Saviour,  A  carnal!  man  loveS^tb  heaVc 
 moral!  points  wittily  fpbken  of,  as  delightifull  to 
 I  hiseare.j  but  thcfouletha? «nderftinds4t  (clfe, 
 .what  it  is  by  nature,  that  ever  felt;in  any -deprce 
 the  wrath  of  God  for  finne,  ofaFI  po^s^,  i-t  de* 
 fires  mofl  toheare'of  c/;r/j^',  an^  hifr^'(?riiC4^ed. 
 Therefore,vveniay  judge  our  felves  byGUf*eaTcs, 
 of  what  temperouT  foulesarc*forjffee^<(rr€  ta({es  of 
 ^techcs^as  the  rmuth  duh^mcats^^s  leb  fay'tlv.'  ' '  *^- 
 
 Belec'vedm  in  the  world. 
 Bf  n'^rM,erpecmIly  here  in  tliis  pl'iRGe  ,'is  meant 
 the  trorld  taken  out  o f  i he  tr^^rW^the  nw/^:/ of  ele(fl . ! 
 There  is  a  trorld  in  the  n-erld^  as  one  faith  well;  in 
 ,  unfo!d?nfrfhispbint,aswe  lee^mariiscalled  vf//>- 
 1  tlenorld^m  ihc  grc^t- rvorld.'Chfi ft  iv As  preached  to 
 I  the  rr(?r/^  of  wicked  men^that  by  pr<?4^fc/V^  a  world ; 
 I  mightbe  taken  our  of  the  li-^orld^which  is  thcnor/d  j 
 olZ/f/f^i'^rr. Hence  we  maycleareoUr  judgements  j 
 in  that  point  5  thatwhcn  chrili  is  faid  to  redeems  j 
 the  norld^  it  muft  not  be  underftood  generally  of 
 all  n^ar>kind  ;  wefechcrc^  rhenWrf  is  faid  to  ^f- 
 leevcinChn's}.^  did  all  mankind  hclecve  in  Chrift^ 
 was  there  nor  a  rcorld  oimheleevers  ^ 
 
 II 
 
Chrifl  heke^edonk  the  Worldi 
 
 •  .  Wc  kciicTC  ChrijTMeeved  on  in  the  mrld*^  the 
 World  that  was  oppofite^  that  were  enemies, 
 that  we4*€  u^dcF  Sacaa AVho  fhall  dcfpairc  then? 
 TheFefer^ylel  usC^n^iV€vveM=Qf'Cw^^  ^Why 
 was^  he  ntanifefl  in  r/^j^^-at^d^i-'hy  is  tfiere  air  Ot- 
 Ain^tm^gffri^hiHg ^'Vi'liCFcforc isjall this,  but 
 thachewoald  have  us  bekeve.  h^avixdmiQ^  what 
 tfoeywill  >  Put  riie-Gafrevthac^hercvvepe  a  world 
 X^i^f  finnewckie-iTit!'?Ji!h^E'^>i^<^  k  at^  Sf  ere ^ world  of 
 
 $ongu€,tnuch:ftforcm  thfeKclr^;vt'hH:!i  is  chefi^n^^ 
 
 g€ wiekedrie (Te;  -BiU'pi^^^ths^^^af^V^^^f^^f ^^^^ 
 world  of  wickedft6'fl;(^  W>3^^'<^irt  V  wte-iVtfci^ 
 
 feoking  .upo!>  I'is' in  the  feci!  of  bi§-'  beloved 
 Som^e  ?•  Y6i^,fc€'hef^  YChmf'\%  belee^ej:  onUihe 
 *i^<i^^li>o%'taic^^<^nLff#r  wh^t-?8^tTW?anf  1>y  the 
 -i^bild  ii>'  Sirriptiire ,  hov  it  is  fctdo\Vne  to  be  in 
 l^n^oppofite  ^MQti^cMji  3  and  looke  to  the 
 ipartJGiil^r  flare  oj-tbe  G  e^tiUs^  that  are  laid  to  be 
 the  world  ;  what  wretchcd-p^ople  were  theOw, 
 $ki4^f^Wfore  thtyhleevedy^tidxl^cEph^fianf^  and 
 the  reft?       -  ;  -^i 
 
 Let'no ti)an therefore  defpaire-  nor'(as Ifayd 
 •before  )''J€tirs  jiot  dclpaire  ofthecoRverfionof 
 ■^hofe  that  a-ri^  Savages  in  other  parts -how  bad 
 Soever  they  be;  they  are  of  the  world  :  and  if  the 
 ',Gofpel  be  preached  rothem,  chrijl  will  bttelee- 
 ^ed  onin  the rvorld-^ChriJis  Almightie  po\ver  gOeth 
 .^ithhisosvne^rdihancej  to  make  iteffe<3:uaH; 
 r  fince 
 
 *45 
 
 Againft  dc:- 
 
 ipaiie. 
 
 n.  jjrir 
 
 Converfion  of 
 SavaECft 
 
1^6 
 
 Simili 
 
 e. 
 
 Ofchc  Icwei. 
 
 Bclccving  Jn 
 Chcift,  aMy- 
 {leric. 
 
 In  rcfpcv"^  of 
 ihc  worU. 
 
 Chrl^  UUcrvcd  on  in  the  World. 
 
 I 
 
 fincc  the  comming  of  C^r(^ ,  the  World  lyes  be- 
 fore C/7r/jf,  as  beloved  of  him  J  fomcinallNati^ 
 ons.  The  GofpelisliketheSca.  what  it  lofeth 
 io  one  placet  i  t  gainech  in  another :  fo  the  Truth 
 of  God,  if  it  lofe  in  one  part  (  if  it  be  not  re- 
 fpeaed)  it  gets  in  another,  till  it  have  gone  over 
 the  whole  World, 
 
 And  when  the  fulnefTe  of  the  GtntiUs  is  come 
 in,then  comes  the  converfion  of  the  lewes.  Why 
 may  wenotexpedit?  They  were  the  people  of 
 God,  We  fee  chrift  beUeved  en  in  the  ^orld: 
 we  may  therefore  expeft,  that  they  {hall  aI(o  be 
 called .  there  being  many  of  them  ,  and  keeping 
 their  Nation  diftind  from  others . 
 
 Now  I  fhall  fhew  how  this  i$  a  Myfterie- (jf^tf^ 
 is  the  Mjfterie  of  Godlinefe^  Chrifl  bdeevtdon  in  the 
 PTorld:  This  is  a  great  Myfterie  to  joyne  thefe 
 together;  The^erld^  zndBeleeving:  itisalmoft 
 as  great  a  Myfterie,  as  tojoyneGoJand  manto- 
 gether^aVirgin, anda  Mother: to  bringanK^if- 
 ^^/^m»^  rebellious  heart  (fuch  as  is  in  the  world) 
 and  beheving  together ,  it  is  a  great  Myfterie, in 
 divers  confiderations, 
 
 Firft,  if  we  confider  what  the  World  was .  an 
 oppofite,andenemie  to  Chrift;  and  under  his 
 enemy,beingflavesto  Satan^being  IdolaterSjin 
 love  with  their  dwne  inventions ,  which  men  na- 
 turally dote  on.  Here  was  the  wonder  of  Gods 
 love,and  mercy,  that  he  fhould  vouchfafc  it  to 
 fuch  wretches.  We  may  fee  by  S.  Fauh  Epiftles, 
 what  kind  of  people  they  were,  before  they  em^ 
 braced  the  Gpfpel.    Here  was  Gods  wondrous 
 
 dig-! 
 
Chriflb4leeruedon  in  the  World. 
 
 \      Hi 
 
 dignatioiijthac  God  fhould  (liinc  upon  them  that 
 fatein  darkenefjc  ^  Andin  thefhaddow  of  death .  that 
 were  abufed  by  Satan,  at  his  will  :  That  the 
 World,  thacis,all  forts  of  the  World  ,  from  the 
 highcft  to  the  loweft,  tlioiild  at  length  (loupe  to 
 theCroflTeofChrift-That  theEmpcroursfliould 
 Jay  their  Crownes  at  Chrifts  feet  •,  as  ConjiamtHe^ 
 and  others  5  Chrift  atlength  fubduedthe  Fdman 
 j  Empire  it  felfe  to  the  Faith:  That  the  Philofo-! 
 phers  of  the  World, that  were  witty,  and  learned,  I 
 fhould  at  length  conac  to  embrace  the  Gofpcl ; 
 for  divers  of  the  Fathers  vi-ere  Philofophers  be- 
 fore :  That  men  of  great  place ,  of  great  parts,  ■ 
 and  learning,and  cdi]cation,andbredtfing,fhould  • 
 denic  alJ,  and  caft  all  proftrare  at  the  feet  of  j- 
 Chrift.   for  thefe  to  be  overcome  by  plaine  j 
 Prtaching^,  for  meanenefTe  to  overcome  mighti-  I 
 nefle,  for  ignorance  to  overcome  knowlcdge^yec  [ 
 notwithftandingjthefe  great  and  wife  men  of  the  j 
 World  were  overcome  bv  the  Gofnel. 
 
 It  wasaMyfleiie,  that  the  World  fhonldiir-  | 
 /tfftje'- ifweconrider(bcfides  their  greatneflTe  and  I 
 wifedome)  the  inward  majicious  difpofuionof  ! 
 the  World,  being  In  the  ftiong  mans  poffeflion  ;  j 
 for  thefe  mcnto^f/e^t'f  the  Gofpcl,  furely  it  muft 
 needs  be  a  great  Myfterie. 
 
 Againe,  if  we  confider  the  parties  that  carry  cd 
 the  Gofpel,  whereby  the  World  was  fubdned ;  a 
 companic  of  weake  men,  unlearned  men,  none  of 
 t-hedeepeft  for  knOvvledge-onely  they  had  the 
 Ho!y-Ghoft,to  teach  and  inftrnd,  to  ftrengtheri 
 and fortific  them,  (which  the  World  tooke^ no 
 
 notice 
 
 Thofc  that 
 carrycd  ths 
 mcflagc. 
 
143 
 
 i  - 
 
 Aug- 
 
 \ 
 
 In  icfpc6l  of 
 lb cT  ruth  ihoy 
 
 taughc. 
 
 Ckrifl  beheyed  on  in  the  World 
 
 notice  of)  mepof  ineanc  condition,  of  meane 
 efl:ceme,andfewin  number.  And  thefen[ieB  they 
 came  not  with  wcapons^or  oatward  defence,  but 
 meerely  with  tb€  Word,  and  with  fufferings  . 
 their  weajx^ns,  were  nothing  but  patience,  dFid 
 Preachings  offering  the  Word  of  Chrift  td  them, 
 and  futfering  indignities,  as  S.  ^ujiin  fayth ;  the 
 World  was  not  overcome  by  fighting,  but  by  ! 
 fuffering :  So  tfct  Lambps  overcame  the  Lyons, ; 
 the  Doves  overcame  the  Birds  of  prey,  the  Sheep  j 
 overcame  the  Wolves,  I  fend  }ou(  [ay  th  Chrift) 
 as  sheefe  amongWolves :  andhotv?  by  nothing  but 
 by  carrying  a  MelTage ,  and  fuffering  conftantly 
 and  undauntedly,  forgoing  with  their  Meffagc* 
 fortheyhad  cruel!  bloody  Lawes  made  againft 
 them,  that  were  executed  to  the  utmoft :  yet  by 
 thcfe  meancs  they  overcame;  by  Preachhrg ,  and 
 fealing  the  Truth  that  they  taught  by  fuffering  : 
 aftrangekindofconqueft.    The  T^f^r/^/ conquer 
 to  their  Religion,  but  it  is  by  violent  mcanes;  it 
 is  a  Religion  of  blooJ  :  but  here  (as  I  fayd) 
 meaneneSe  overcame  greatneffe^ignorance  over- 
 came learning,  fimpli^city  overcame  pride,  bafe- 
 ncffe  overcame  glory;  a  Myfteric,  in  this  re-* 
 fpea. 
 
 Againe,  ifweeconfider  the  Truth  that  they 
 taught ;  being  contrarie  to  the  nature  of  man  , 
 contrarie  to  his  atfeitions  ;  to  enforce  felfe- 
 dcnyall  to  men  ,  that  naturally  are  full  of  felfe- 
 love,  that  make  an  Idoll  of  theirwit ,  and  will: 
 for  them  to  come  to  be  taugbttobe  fooles,  in 
 rerpe<5tofwit,  and  to  refigne  up  their  wills  to 
 
 the 
 
 ll 
 
 I 
 
 »! 
 
Chri/i  bcUervedonin  the  World. 
 
 \ 
 
 145) 
 
 the  will  of  another  f  for  thefc  men  to  beleem 
 things ,  that  are  above  heleefe  to  carnall  men ,  as 
 St.  AuHin  obfcrves,  it  was  the  wonder  of  the 
 world;  whata  kind  of  do£trinc  wasthis,to  win 
 fuch  entertainment  iojche  world  as  ic  did  ?  yet  it 
 did  make  men  denicihemfelvcSjdeoic  their  witSj 
 their  wills,  their  goods,  their  lives :  Thercforej  in 
 thisrefpedvit  wrasa  greatMyftcric,  th^tChrift 
 (liouWb^^<i^et'£>f<p«/»jk'^f^^       ivi'jo^!];.    ;:. 
 
 Agaii]e^if  v^€  e9?^d^;  anQthe|f  circumftance,  it 
 addes  to  the  Myfterie,tbacis,  the  fuddennefleof 
 the  conqqeft  5  the  world  vy^s  conqwered  to  the 
 Faith  and  obedience  of  Gbtift.  In  afliort  time 
 ajfter.Chrift,  one  niian,5rr^i^«/5  fpread  the  Gpfpcl 
 almoft  all  the  world  over  •  he  conqaered  almoft 
 all  the  world,  he  fpread  the  favour  of  the  Gofpel 
 like  Lightning,fuddenly,and  ftrongly  ^becaufe 
 there  wasan  Almighty  Power  apd  Spirit  accom- 
 pany ing  the  glorious  Gofpel:  and  thereupon  it 
 came  tobethuseffedfcuall  with  the  world, 
 
 Againe,  it  isawoiKler,  inrefpeifiofChrift, 
 syhomihtmrld  beleeved^n.  What  was  Chrift  ? 
 Indeed,  he  was  the  Sonne  of  God ,  but  he  appea- 
 red  in  abafcd  fleiTi,  in  the  formeof  a/^ri?^«^ :  he 
 was  crucified;  and  fortheproud  world  to  ^e/eae 
 in  a  crucified  Saviour^ic  wasaMyfterie. 
 
 Laftly,  it  is  a  great  my fterie ,  cfpecially  in  re* 
 fpeiiofFaith  it  (clfe;  Faith  being  {o  contrarie 
 to  the  nature  ofman;For  the  heart  of  man,wherc 
 Faith  is  wroughc,to  go  out  of  it  felfe^and  to  em- 
 brace a  beginning,  and  Principle  ,and  rifing  of 
 life,  from  another  j  to  feeke  juflification  and  fal- 
 
 •-^ 
 
 vation, 
 
 Aug. 
 
 Inrefpcdof 
 the  fuddan^ 
 nciTc. 
 
 In  refpcdl  of 
 Chtift. 
 
 Inrcfpcctof 
 
50 
 
 Chrifi  belccrved  on  in  the  World. 
 
 Faitk  iltogc- 
 thcr  above  na- 
 ture. 
 
 vation^by  the  rightcoufncflc  and  obedience  of  a- 
 nothcr :  for  the  proud  heart  of  man  to  ftoupe  to 
 this,  to  acknowledge  no  righteoufneflc  of  its 
 ownc  to  (land  before  the  Tribunall  of  God ,  but 
 to  have  all  derived  from  Jefus  Chrift  3  to  fetch 
 forgivenefle  of  fins  out  of  the  death  of  another, 
 to  vrrap  it  fclfe  in  the  righteoufneflfc  and  obedi^ 
 encc  of  Chrilt,  given  of  God  for  it  •  the  heart  of 
 aian,mthouta  (upcrnaturall  workcof  the  Spirit 
 to  fubduc  it,  will  never  yeeld  to  this  ^  becaufe 
 proud  flefti  and  bloud  will  alway  have  foraewhat 
 \  in  it  felfc  to  dote  upon  ,  and  to  fet  it  out  before 
 God  ;  and  when  it  finds  nothing  in  it  felfe,  then 
 it  defpaires  :Tor  the  heart  of  man  thus  to  goc 
 out  of  it  (elfe ,  and  rely  onely  upon  the  righte- 
 oufneflc of  Chrift,  not  having  its  owne  righte^ 
 oufncffc;thi$  isthegreatcftMyfterie.  Efpccial- 
 ly  for  a  guiltie  Soule,  that  hath  its  eyes  opened, 
 to  difccrne  ofitsowne  cftate;  for  a  conscience 
 awakened  ,  to  truft  in  God ,  being  a  holy  God, 
 a  juft  God  :  for  thcfe  two  to  meet  together ; 
 God,  and  a  doubting,  galled,  mifgiving  confci- 
 ence/ore-cafting  the  worfl:  for  fuch  a  confcience 
 to  find  pea€e5by  this  a(ft  of  Faith  carting  it  fclfc 
 upon  Chrift ;  this  is  more  then  can  be  done  by 
 any  power  of  nature^ 
 
 There  is  fomewbat  in  nature,  for  all  legall 
 obedience;  man  naturally  hath  fome (cedes, to 
 love  his  Parents,  to  hate  Murthcr,  and  the  like; 
 buttogooutofhiiTifclfe,andcaft  bimfelfeupon 
 Gods  lovc,and  mercy  in  Chrift, there  is  no  feeds 
 of  this  in  nature,  buc  all  againft  Faith  jn  Chrift : 
 
 oft 
 
Cbrift  bdeervedon  in  the  World. 
 
 I_!5 
 
 oft  times  5  when  a  man  iscaftdowrne,  all  in  the 
 world  feemes  to  make  againft  him  5  and  then 
 fora  man  ro have  his  heart  rayfcd  ivp  byan  AI- 
 mighticpowTr,  to^f/<?fff  •  ccttainely ,  thismuft 
 be  a  Myfterie:  I  fay,  vrhen  all  makes  againft 
 him  3  his  Confcicnce  makes  againft  him^and  the 
 Judgement  of  God  againft  him ,  and  Satans 
 temptations  againft  him  ,311  the  framcofthings 
 prefent  fecmcs  to  be  againft  him ,  God  himfelfe 
 oft  times  fcemcs  to  be  againft  him  ,  tobe  an  of- 
 fended God,  j«ftly  offended  with  his  finnes;  for 
 thefoulcin  thiscafe  tocaft  it  felfcupon  God,  in 
 Chrift,  there  muft  needs  be  a  hidden  and  excel- 
 lent deepe  workc  on  the  foule  :  This  is  the  grea- 
 teft  Myfterie,  the  grcateftdifficultie  is  in  this 
 branch  .  confidering,  hovr  contrarie  to  the  heart 
 ofman  Faith  is. 
 
 Let  us^takc  heed  of  (liallow  conceits  of  Faith'3 
 as  ifitwerc  aBcafic ^common  univerfall  grace, 
 to-  beleeve  :  No  ,  beloved  •  it  is  a  fupcrna^ 
 tarall  pov^'erfull  workc.  Saint  Pi^»/fets  it  out 
 divinely  ,  and  largely  ,  in  Ephef.i.  i8,  Hee 
 calls  it,  the  Nightie  fmer  of  God  :  it  requires 
 not  onely  a  Power,  but  an  Almighty  Power, 
 to  ray  fe  the  heart  of  man  to  te/eeve.  For ,  even 
 as. the  worke  of  Redemption  5  by  Chiift  ,  is  Rc^Jcmptiona 
 a. greater  workc  in  it  fclfe,  then  the  worke  of  gj«^^rwarkc 
 
 reacion  •  fo  alio  the  worke  of  Gonvernon,  i 
 
 though  they  be  all  one  to  an  infinite  Povrcr,  ForPowcr. 
 yct  tijc  thing  it  felfc  is  morcdiificulr,toraakc 
 the  heart  of  man  to  beleeve,  then  to  make  a  world 
 of  nothing  :  for,  when  God  made  the  world, 
 I".  there 
 
 To  have  high 
 conceks  of 
 Faith. 
 
 Sfhtf.i.iK 
 
M* 
 
 Cbrifi  heUeyed  on  in  the  World. 
 
 i' 
 
 For  mercie. 
 
 there  was  nothing  to  oppofc,  there  he  h  ad  to  doe 
 with  fimplc  nothing-  but  when  God  comes  to 
 make  the  heart  beleeve^  he  findcs  oppofition  and 
 rebellion^hc  finds  man  againft  himf elfe,  he  finds 
 the  heart  and  confcicnce  againft  it  fclfe,  he  finds 
 oppofition  from  Satan,  that  helps  mans  diftruft- 
 full  heart  -  then  all  meet  togethcr5affliaions5the 
 fenfeof  GoJs  anger,  and  mans  guiltie  confci- 
 encc :  now  to  make  fuch  a  man  beleeve^  is  more 
 then  to  create  a  world.- 
 
 And  as  God  fhcwed  more  power/ohc  fhewcd 
 mora  mercy  in  the  workc  of  Redcmption^then  in 
 the  Creation.  In  the  Creation,thtrche  did  good 
 to  a  good  man  •  jdddMWSis  created  good,  and  he 
 fhould  (had  he  flood)  have  continued  in  a  good 
 conditionibut  in  theworkeofRedemption,God 
 doth  good  to  evillmen;  God  tr^nfceods  in  his 
 love^bccaufe  the  glory  of  his  mercie  reigncs  in 
 the  workc  of  Redemption ;  fothat  the  power, 
 and  wifedome,  and  aicrcie ,  being  greater  in  the 
 wofke  of  Redemption ,  it  requires  a  more  fuper^ 
 natural  power  in  the  foulc  toapprehend  thisjthen 
 any  other  Truth ;  as  the  workc  in  Redemption  is 
 more  glorious,  fo  the  Divine  grace  and  vertue  in 
 the  foule,that  makes  ufe  of  this5(which  is  Faith) 
 it  muft  be  more  excellent  then  all  other  Graces 
 whatfoever.    And  as  it  muft  be  God,  that  muft 
 faveandredeemeu5,fo  it  muft  be  God  that  muft 
 pcfwade  the  heart  of  this  :  as  Chrift  ,  who  is 
 God,niuft  performe  the  worke  of  Redemption  5 
 foit  muftbeGo^  the  Holy-Ghoft^that  muft  per* 
 fwade  the  hearf,that  God  loves  it  fo  much ,  and 
 
 rayfe 
 
 ♦' 
 
 4 
 
Chrifl  heleenjed  on  in  the  Worlds 
 
 ' 
 
 raife  the  heart  to  apprehend  it,  and  make  ufe  of 
 it ;  no  lefle  power  w  ill  doe  it.  Let  us  (I  fay)  have 
 great  conceits  of  this  excellent  grace  of  Faith. 
 ^41/ men  have  not  Faith:  it  is  a  rare  grace ,  a  rare 
 jewcIK  vy hen  Chrift  comes,  fhaSbefjtd  Faith  in 
 themrld  ^  Cerrainely,  it  is  a  My  fterie,  for  a  man 
 to  beleeve  in  Chrifl:  5  for  a  naturall  man  to  be 
 brought  to  rely  upon  Ghrift  5  To  jouit  if  given 
 ]t^  beleeve  \  fayththe  Apoflle  :hemightvr^ll  fay, 
 it  isgiven^it  is  bo  otdinarie  gift  neyther.  There- 
 fore let  us  pray  with  the  DHcipIes ,  Lord  increafe 
 Our  Faith  *^  and  with  the  pooreman  in  the  Gofpel^ 
 Lord^  I  heleevCy  he/pe  my  unheleefe. 
 
 The  next  thing  I  will  touch,fhalI  bethisjThat 
 Faith  is  f  ut  here  for  all  graces.  Here»in  thefe  fix^ 
 Claufes  of  this  great  Myfterie  of  Godlinejje  ^  there 
 is  onely  this  one  that  is  within  us  ;  God  manifeji 
 in  thefiefhj  jujlijied  in  the  Spirit^  feene  of  Angel Sy 
 preached  to  the  Gentiles  ^  received  up  in  glory ;  thefe 
 arc  all  without  us:  but  this  one,  beleeved  en  in 
 the  mrld^  that  is  onely  within  us,  and  it  is  fet 
 downe  in  ftcadofall,  and  indeed  fo  it  is ;  for 
 it  drawes  all  other  graces  after  it,  it  enlivens  and 
 <]uickens  the  foule,  it  isthefprisgoffpirituall 
 life  in  us,  itisthefirft  grace  of  all:  There  are 
 fbme  degrees  of  the  Spirit  (  perhaps )  before  it, 
 but  all  graces  have  their  quickening  from  Faith; 
 it  infofcth  fupcrnaturall  vigour  into  all  the  parts 
 and  powers  of  the  foule  ,  and  into  all  graces 
 whatfoever.  Where  Chrift  is  bfletvedon  in  the 
 trorldy  all  followes ,  love  and  patience ,  and  cou- 
 rage, and  fortitude,  whatfoever^  as  we  fee  in 
 
 M  ^eb. 
 
 55 
 
 Faith  put  for 
 all  graces. 
 
'54 
 
 Hfb.  II. 
 
 ChriU  bdee^jcd  on  in  the  World. 
 
 Vnb«lecfc  the 
 finnc  oiAdani' 
 
 Encoutagc- 
 mcncs  lo  be- 
 Jcevc,arc  fiom 
 ChrU>, 
 
 I 
 
 Heh,  I  r.  Bypaiththey  hadageodrefort  :  tbcy  had 
 a  good  repoit  forpaiiencc,  and  for  courage, and 
 i  other  gaodvvorkcs-  but, all  thcfe  came  froin 
 Faith :  therefore,  by  Faith  they  had  a  ped  report. 
 Therefore  the  afting  of  all  other  Graces  ,  it 
 comes  from  Faith;  Ijy  Faith  ,  Enoch  waU'cd  rri:h 
 God-^  by  Faith  ,  Noah  and  Adofcs  did  fo',and  fo  5 
 fignifyingjihac  Faith  is  the  ground  of  all.  Faith 
 it  fetcheth  fpirittiall  life  fron:i  chnjl ;  for  all, 
 j  whatfocverisgood'^  itlcniis  us  to  the/pring  of 
 \  ViicChrift  .  it  is  the  grace  of  union.  Even  as 
 Satan  by  unbeleefe,  didinfufeall  his  poyfonat 
 the  firfl: .  for^b^  makingour  firft  Parents  ftagger 
 in  the  Word  of  God,caaie  finne ;  foby  Faith  all 
 obedience  co.ncs  ^  all  have  their  rifing  and  be^ 
 girnlng  from  Fail h, 
 
 Asit  drawcs  rpiriccalllife  from  Chrijl^  fo  the 
 cncouragemenrsare  by  Faith, to  all  othergraces 
 what(oevcr,for  paticncejandlove^&c.Fairh  muft 
 fet  before  them  theobjed^  and  the  reafons  from  j 
 the  glory  to  conic,  from  the  love  of  God  in 
 Chrih  J  when  Faith  propounds  all  this  ,  then  it 
 ilirres  and  quickens  ail  graces  :  Faith  yeeld^l 
 (Irongrcafons^and  difconrfe,  to  ftirre  us  up  toj 
 Avhatfoeverisncceiraric.  Why  do  I  hope  for  the  ^ 
 glory  to  come  >l  lelave  it  firfl:.  Why  doe  I  love 
 God  ?  I  belccve  he  is  my  Father,  in  chriji  •  all 
 have  ftrengthf:om  Love,  and  ihatfiom  Faith: 
 unlefle  I  bckeie  that  God  lovcs  me  in  Chriti^  I 
 cannot  lovehim-unlefTe  I  lovehim,IcanexprciT*c 
 no  vertue  for  h  im,no  pattenceji\o  good  workc :  fo 
 if  puts  life  into  all  .therefore  3  ic  is  here  put  fr>r 
 
 ali  i 
 
Chrift  beleeruedon  in  the  World. 
 
 [all,  belecved  on  in  the  iVorld.  It  fhould  ftirre  us  up 
 to  make  much  of  this  Faith  ,  above  allgraces  to 
 Idefire  it. 
 
 And  being  a  Myftery,and  fo  excellent  a  grace, 
 we  had  need  to  difccrne  whether  we  have  it,  or 
 no ;  therefore  I  will  touch  a  few  evidences,  fomc 
 of  them  out  of  the  Text, 
 
 Firft  ,  if  you  belecve^  it  comes  ufually  afer 
 Preaching :  We  fee  here ,  Preached  to  the  Gentiles ; 
 and  ihcn^Beleeved on  in  thetrorld.  Whence  came 
 thy  Faith?  Ifnot  by  the  Ordinance  of  God^thou 
 mayeft  exped  it  to  be  a  baftard  Faith ,  it  hath 
 not  a  right  beginning  .  efpeciallyjif  it  be  joyned 
 With  contempt  of  Gods  Ordinance  ,  it  is  no 
 Faith,  but  a  prcfumptuous  conceit;  Preaching^ 
 and  Beleeving^htXQ.  gee  one  afcer  another :  There- 
 fore, examine  how  thy  Faith  was  wrought  hi  thy 
 hearty 
 
 Againe,(aslfayd)  Faithbeinga  Myftcric,in 
 regard  offuch  a  world  of  oppofirion  betweenc 
 the  heart  of  man,  andcfcr//?,  Satan  helping  the 
 unbeleeying  hcart;here  muft  necdsbe  a  ftrife  and 
 confliifl  with  Faith.  Therefore^thofe  men  that 
 never  had  confiidi  with  their  owne  unbeleeying 
 heart,  that  never  had  conflid  with  SatansWmp- 
 tat ions,  they  never  had  Faith  ;  for,it  isa  Myftery 
 to  have  Faith  ;  it  is  with  oppofitioo,  andcon- 
 flidi  no  grace  hath  the  like  conflid ,  and  op- 
 pofition  from  Satan  :  for  Satan  ayraes,  in  all 
 finnes,  tofhakcour  Faith  and  affiance  in  Gods 
 love  :  As  God  aymcs  at  the  ftrengthcning  of 
 Faith  above  allj  fo  the  Devill  hates  it,  above  all  i 
 
 M  2  and 
 
 55 
 
 Ti  lals  ofl^aJthf 
 
 How  It  is  bfccJf 
 
 By  Confli^fl. 
 
By  what  k 
 
 f 
 
 Peace. 
 
 Chrifl  beke'^ed  on  in  the  World. 
 
 I 
 
 and  in  all  temptations  whatfoevcr,  heaymes  to 
 fhakcourFaichatthelaft,Thercfore,thcreniuft  ' 
 nccdsbeoppofitiontoour  fclves,  and  our  owne 
 doubting  nature5and  lo  Satans  temptations,  and 
 
 i  to  the  courfe  of  things,  that  fometimes  are 
 clcaneoppofitclc^a'man:  for  a  finner  x.oleleiZ'e\ 
 
 I  the  forgivencffeof  iinnes,  for  a  miferable  man  to 
 UUcve  glory  in  the  world  to  come ,  for  a  dying 
 man lobeUeve  life  eternall ,  for  a  man  tumbted  ; 
 into  the  Grave  ,  lo  hekeve  that  he  fhall  rife^ 
 from  the  dead ;  if  there  be  no  conflt<ft  vrirh 
 thefe  things,  fooppofite to  Fairh^  thcrcis  ho 
 Faith. 
 
 '   Then  againc,in  the  third  pi jce^i^is  the  fpnng 
 of  all  obedience  ;  the  Apoftle  calls  it,  the  | 
 obcdienceof  Faith, /?(?^w.  I.  All  preaching  is  for ; 
 
 I  the  obedience  of  Faith  ^  pbcdierxe  of  Faith, 
 
 jbrings  obedience  of  life  ^  and  converf^cion.  ' 
 Examine  thy  fclfe  therefore,  by  the  courfe  of 
 
 .thy  obedience;  by  that  that  comes  from  Faith, 
 fcewhat  itwo7kcsin  thy  foulc,  in  thy  life,  and' 
 converfation.  And  here  I  might  be  very  largcj^' 
 for,  w^here  Faith  is,  :oj 
 
 F jeofail,  (afecric  hath  becne  amcanes  to 
 jf/jf/J^tolay  hold  upon  the  all-futBcient  righ- 
 tcoufneflTe  of  Chrift,  to  ftand  betweeneGod  and 
 ns,to  eloath  and  cover  our  foules,  then)  it  pacifi » 
 eth  thcconfci^nce  3  B^ir.gjujiifiedby  Faith^rrehaie 
 peace^iih  Gcd^  through  Itfta  Chriji  cur  Lord.  Faith 
 ha'th  a  quieting  power  ^  it  quiets  thefoule,  be- 
 caufe  it  propounds  to  the  foulea  fufficicntfatis- 
 fa(5lion  in  God-man .  it  propounds  to  the  foulc 
 
 Cfcrift 
 
 ; 
 
 i 
 
Ckrifl  Bclee^ed  on  in  the  World. 
 
 '57 
 
 ChrUlfealcdby  God  the  Fatter  j  having  done' 
 all  that  is  ncccflaryto  falvation,  ic  fets  downe 
 the  foulc  s  for  he  was  God ,  and  therefore  able  5 
 and  man^and  therefore  irilliftg  t©  fave.  Faith  (cts 
 Chrift  as  wooing  us  firft,inhis  Miniftcrs inviting 
 us,  alluring  as,  commanding  us,  removing  obje- 
 I  ftioQS  from  our  unwrorthincffcj  Com^mt&fneai^ye 
 thd(  sre  mdricj  andhavie  lade/^:  znd  objedions 
 from  ouf  wane  of  any  goodnefic;  Come^  andbuy 
 mthoup  ^^/^e-jjthcall-fgfficiency  of  Chrift.  Here« 
 upon  Faith  comes  to  quiet  the  foule,in  the  ftveet 
 courfe  that  Chrift  takes  to  bring  the  foule  to 
 him,  being  fo  able  and  willing,  and  fhewinghis 
 vvillingnefle  by  all  meansjthat  may  procure  love, 
 that  the  foule  may  reft  without  doubting.Say  th 
 the  fouICjSurely  Chrift  intends  well  to  me  being 
 fo  able ,  Godin  theflefb ,  and  fetting  up  an  Ordi- 
 nance,a  Miniftcrie ,  whereby  he  invites  me ,  and 
 allures  me  3  and  commands  me  5  and  then  alfol 
 &avc  examples  before me^ofwicked  men  that  have 
 becBC  converted  .'hereupon  the  foule  comes  to  be 
 at  reft »  Faith  hath  a  quieting  power. 
 
 And  then  agaioe,  there  is  prefently  an  alterati- 
 on of  the  courfe  •  Jordan  goes  backward .  there  is 
 a  turning  of  a  man  wholly :  for3Faith  is  a  taming 
 of  the  foulc  clcane  another  way;  it  turns  the  foulc 
 from  the  world  to  God,  and  Chrift  -^fnmthe 
 ffcftnt  eviU world ^  to  a  better  mrld.  We  fee ,  as 
 fooncas  Zaeheus  beleeved,  hi$  thoughts  were  al- 
 tercd,  his  eftecme  of  the  things  of  this  life  was 
 altered .  hdlfe  my  goods  I  give  to  the  foore.  We  (eCjin 
 the  ^Bj  of  the  AfoHles ,  as  foone  as  they  beUeved^  \ 
 _^ .  M  3         they  \ 
 
 courfe* 
 
 y 
 
158    1 
 
 Chrifi  beUervedon  in  the  World, 
 
 Eftcemc, 
 
 4 
 
 Prcyailine,' 
 
 they  burned  their  Bookes,  As  foonc  as  a  man 
 helscves  in  Chriftyiownc  goestheeftccmc  of  the 
 world^andallvvorldly  thmgswhacroever,becaufc 
 he  fees  a  highercxcellency  in  Chrift.  The  po3re 
 Gaoler,  vvhenhc  had  mi(-ufedthc  Apoftlcs,  as 
 loont 2L%ht beleeved ^  we  fee  how  he neg lefts  all, 
 and'  makes  a  FeafI:  for  them  prefcnrly.  As  (oonc 
 a^  Faith  enters  into  the  foulc,  there  is  a  meanc 
 and  bafe  cfteemeof  all  things^and  ahigheflcem'e 
 of  Chrift  ;  AU  is  dung  ^  in  compart fon  ofchrifl: 
 There  is  a  change  of  the  foule;  and  aneflceme, 
 char  goes  before  thac  change.  Wcvvorke^as  we 
 cfteeme  ,  as  (oone  as  we  beUeve^  wc  cftcemc 
 Chrift^and  chethingsofa  better  life,  abovcall 
 o:hcr  things  :  And  thereupon  goes  the  whole 
 foiile,2nd  rhc  bent  of  ir,  that vvay^  (though  with 
 foHK*  conflid.)  VVefee  in  the  EpiftlesbfSaint 
 Paul ^  before  thofc  nen  beleevediu  Chrift^  the 
 ^yhejiars  J  the  Colojpans^  the  .^omanef\  &c,  what 
 wicked  people  they  were  before,  and  ho  v  they 
 wrr"  changed, as  foe>nc  as  they  beleeved^  tlrcn 
 they  were  Saints,. 
 
 Againe^vvhere  this  Faith  is^it  is  a  triumphing, 
 a  conquering  gtacc,  a  prevailing  grace  ;  it  over- 
 comes the  world  5  and  whatfoever  is  oppofitc: 
 for,  it  fets  before  the  foule  greater  things  then 
 the  world  can.  The  world  prefcnts  terrors;  what 
 arc  rhefe,  to  the glorie  thdt  fhalfie  revealed^  The 
 world  fees  out  pleafuics^to  allure  us-  and  profits, 
 and  favours  •  and  this ,  and  that :  but  what  are  alt 
 thcfe5ro  the  favour  of  God  in  Chrift  ^  what  arc 
 they , to  Heaven  ?  What  can  the  world  fet  befo'c 
 
 tha 
 
 I 
 
i 
 
 Cbrifl  belee^ed  on  in  the  World. 
 
 I 
 
 the  foulc  of  a  beleever^thn  h  not  beneath }  Faith 
 can  rayfe  the  foule  above  all  worldly  things ;  it 
 fubdues  thcnaturall  doubts  and  loves,the  feares 
 of  troubles  and  cares  for  the  world,  and  all  the 
 affcdions  that  were  before  ruling  in  the  foule, 
 Faith  comming  into  the  foule,  lubducsalltoit 
 felfc,and  makes  them  all  ferviceable.Thus  it  pre- 
 vailes  5  if  not  at  the  firft>  yet  in  the  continuance 
 of  time  J  it  prevailes  by  little  and  little,  in  the 
 .hcartsof  all  heUtvers.  It  is  a  vixStorious grace, 
 ^s  we  fee  in  Mofes  ,  and  jdbraham^Scc.  how  it  pre- 
 vailed againftall  obftaclcs  whatfocver.  How 
 many  difcouragements  had  bleflcd  i^^r^/^^r/w  to 
 leave  his  fathers  faoufe  ,  and  to  goe  he  knew  not 
 where  3  and  after  to  facrifice  his  fonne?  Yet 
 Faith  overcame  all.  So  Mofejyto  leave  the  Court, 
 and  to  cleave  to  a  defpifed  people*  what  a  workc 
 of  Faith  was  there?  Faith  is  vidorious.  There- 
 fore, when  people  are  drawne  away  with  any 
 thing ;  that  the  lookes  of  any  man  skares  them  ; 
 thatthevery  noife  of  danger  affrights  thenijwhcn 
 the  hope  of  any  rifing  will  make  them  warpc ,  to 
 doe  any  thing  ;  when  thehopeofany  gaine,will 
 aiake  them  cracke  their  confcience,  whcr^  's  the 
 triumph  of  Faith  ?  As  I  faid  before ,  tiieve  is  a 
 prevailing  power  in  Faith  •  becaufe  Faith  fets 
 before  the  foule,  that  which  is  incomparably 
 better,  and  incomparably  worfe  ;  What  is  all 
 that  man  can  doe ,  in  comparifon  of  Hell ,  and 
 Damnation;  confcicnce  faith  ,  if  you  doe  this, 
 ye  fhall  die;  And  on  the  other  fide  ,vvhat  is 
 all  the  world  can  give  ,  in  comparifon  of  Hea- 1 
 
 M  4  ven  •  I 
 
 ij9 
 
-.11 
 
 i60 
 
 By  Love. 
 
 Chrifl  bekervedm  in  the  World. 
 
 veil 
 
 which  F^ith  prcfencs  to  the  eye  of  the 
 belcever. 
 
 Againe,  where  this  beleeving  is,  it  is  a  working 
 gracCjit  works  by  love;  by  the  love  to  God, it  de- 
 fires  the  communion  and  fellowihip  of  that  it 
 defircs ;  anditworkesbyi9ve5toothcr^^/^^z'^r/; 
 it  workes  towards  Satan  hatred,  toward  wicked 
 men,ftrangenc{Te  m  conve  rfation.I  t  is  a  work  ing 
 grace;  it  workes  by  love,  to  all  good  to  God  and 
 Godspeople^and  to  our  felves  •  it  makes  us  have 
 too  high  eftecnie  of  our  felvesjto  be  ftained  with 
 ibe ba(e  fcrvices  of  finne ;  it  workes  tvery  way^ 
 anii  indeed  it  mart  needs  be  fo^when  Faith  fets 
 before  the  foulc  the  love  of  Gbd  ^-^^ii^Chrift  ; 
 Hath  God  loved  me  To  ,  to  reJeeme  me  from 
 fuch  mifery  by  fuch  a  courfe  as  this ,  Gei  manu 
 ftfi  in  the  flefh -^  to  advatice  me  to  fuch  happi. 
 ncflfe ,  being    (  fech^&s  I  'vv^$  before  )  a  finheV? 
 Ob,  the  thought  of  this  ifilTconftraine  us,  is 
 thephrafeoftne  Afioftlcis ;  The  lovt  of  Chrifl  con- 
 ftrainethme  :  and  then  the  foule  will  be  adlvc, 
 and  earneft  in  any  things  that  may  be  for  the  ho- 
 nourof  Chrift.    Hath  Chrift  thought  nothing 
 too  dcare forme,  rior  his  owne  bJood  ;  for  the 
 falvation  of  my  foule ,  is  the  price  of  his  blood  ; 
 He  came  downe  from  Heaven ,  he  was  God  mani, 
 feBin  theflep ,  on  purpofe ,  in  loveto  my  foule ; 
 and  flial!  I  thirke  any  thing  too  dearc  for  him  ? 
 And  hercupor^Faith  workes, and  ftirresuplove^ 
 andwhon.  itisftirrcd  up  by  it,  it  is  a<^edbyit  • 
 itufcththc  loveofGod,  in  all  chc  performance 
 ofworrtiip  to  Gcdjand  in  doing  all  good  toour 
 
 bre- 
 
Qbrifl  beUe^edonin  the  World. 
 
 161 
 
 |)rethren^  and  to  our  felves^to  carry  cur  felvcs  as 
 H'C  fhculd  every  way . 
 
 We  fee  the  Woman  in  the  Gofpel ,  Lvtke  7. 
 wh^fl  fti^e ha^rriuch foTgiVfeiihcr ,/fctf Iwedmuch : 
 All  duties  come  from  Love,  What  heed  I  fpeake 
 -  of  particular  branches^  Chtfft  brings  ali  to  Love, 
 he  includes  all  duties  in  chatoaCj  in  Lo^e^j  bc- 
 caufethey  coirc  ftocn  Love,  and  have  Love  to 
 ^rrythcm,  and  to  ni^ingle  k^felfe  withthciti; 
 ^nd  jLoVc  comcs'  from  'Fa ith  il^ahh  mrkhg  by 
 JfOve^  cvidenccth  that  we^^/^^t;^ ;  w'here  there  is 
 JO  Love,  there  is ao Faith.  Therefore,  let  us  la- 
 |>x3ujr|o  have  this  affcv^ ion ^6^1  Love  kmdIM-jf 
 y^j^  wOy Id  havs;Lcivc  kindled^i^  mn ft  ftirre  it  tip 
 by  Faich.  :Yoaice  tht^, thati?his  bele^jingiithe 
 
 ,  i,  Lctus  bbou  r  by  all  mea  wsj^bferetefe  ^  wk&r 
 ihisRoOC.  'When  we  would  have  jTi-ccs  flo^rifh 
 wA t;br iyip,  wcrpoure  water  to  the  Robts^of  them , 
 Now  the  radicall  grace  in^a  Chriftiatisfoule,  is 
 this  befetving .,  this  tmftibg  'm  Godjtcconciled  in 
 Chrifi'^  this  relying  .upoh  ChrW  -a  convincing 
 nperfwafion^that  God  and  (?/?r/^  are  mine :  this  is 
 the  radical!  grace  of  all  other ,  let  us^water  and 
 cherifh  this  by  all  nneanes  whatfo? er. 
 
 And  to  this  crd,  let  us  labour  tocncreafein 
 knowledge  ^  J  km-wrvhom  J  have  beltevedjdyth  the 
 Apoftle :  for ,  all  grace  cotncs  into  the  foule  by 
 the  light  of  knowledge ;  whatfoeve^  is  good ,  is 
 conveyed  by  light  Into  the  heart.  Faith  efpecial- 
 ly  is  thebentof  thewilltoCfcr//?,reeeivinghim  ; 
 but  this  comes  by  a  fupernaturall  light ,  difco- 
 r  vering^ 
 
 Lu\s  7. 
 
 To  cherifh 
 Faith, 
 
I6t 
 
 \      BcSavtr'. 
 
 loh*\7'^ 
 
 PfM.  9. 
 
 Chrijl  beleeyed  on  in  the  World. 
 
 vering  Chrijt.  Therefore ,  let  us  defire  to  heatc 
 much  ofC^r/^jOf  his  PrivilcdgcSjand  Promifcs- 
 the  moieof  CfcW^we  know  ,  the  more  we  fhall 
 heUeve  •  and  fay  with  the  fiiipofik'i'I  kndPffvh&mJ 
 have  l^elecved.  ,-ioj  r-^;"  .  ;i  '     '      ' 
 
 It  is  a  fond  and  wicked  Tencnt  of  the  Papifls^ 
 to  fay  5  That  Ignoranct  is  the  Mother  of  Dexotion  .^ 
 !  and^^i^^r/w/>^j.Tcnentis,  Th^t  Faith  is  better  dt^ 
 fined  hj  Ignordnce  ^  then  bj  anj  thing  elfe  .  a  fond 
 andunlearncd  conceit  :For,howloever  the  reafon 
 and  depth  of  the  things  of  Faith  cannot  befear- 
 chcd,  yet  we  may  know  the  things  that  arc  revea- 
 led in  the  Scriptures.    The  more  I  know  the 
 things  that  are  repealed  concerning  C^rf^ ,  and 
 know  that  they  are  Gods  Truths  ^  the  more  1 
 know,  the  more  I  fhall  belceve.  Faith  af  r^eceflity 
 requiresknowledgC',therefore, knowledge  is  put 
 for  all'other  graces  ;  This  is  etern'a//  lifey  tt>  knm 
 tkee'^  and  rvhom-  thou  hafl  fent  •  becaufe  it  is  an  in- 
 gredient in  all  graces  :  itis  a  mainc  ingredient 
 in^Faith  5  the  more  we  know  ,  the  more  we  fhall 
 beleeve  •  They  that  knotv  thj  Name  ^  wiS  truft  in  thee. 
 Is  it  not  fo  in  m6ns  matters  ?  the  more  we  know 
 a  man  tobe  ablc^and  loving ,  and  faithfull  of  his 
 wordjthc  more  we  rtiall  truft  him.  Is  it  not  fo  in 
 divine  things?  the  more  we  know  ofcfcr/i?,and 
 of  his  Riches^and  Truch,thc  moreexperimentall 
 knowledge  we  have  of  him  5  thatwc  find  him  to 
 be  fo,the  more  we  fhall  truft  him.  Therefore,  by 
 the  knowledge  that  is  gotten  by  the  meanes,  let 
 us  labourforanexperimenrall  knovvIcdge,thac  fo 
 we  may  truft  and  beleeve  in  him  more  and  more. 
 
 Let 
 
Cbriflbelee^edonintbi  World. 
 
 Letuslooketothe  paflages  of  our  lives  in  for. 
 mcrcimcs,how  gracious  God  hath  been  towards 
 tis,and  take  in  trufl.  the  time  toconie,that  he  will 
 be  to  CO  the  end ^  He  u  the  Ai^ther^and Finifhtrofour 
 Faith.  Ard  let  us  feareh  into  the  depth  of  our 
 OivnevrancsaTid  v^eakneflcSjand  this  will  force  us 
 to  grow  in  Faith  more  and  more,  this  will  be  a 
 meanes  to  encreafc  our  Faith:  the  more  wc  fee  of 
 ourownenothingncfTc^and  inabilitie,  without 
 C/?W^5  that  we  are  nothing,  nay,  thatwearcmi- 
 (erablc  without  him,the  mnrc  we  fhall  deavc  to 
 him  ,ardcaftourfelvcsup^>n  him.  Thofe  that 
 have  the  deepeft  apprchenfions  of  their  o^ne 
 wants,and  weakene{re,wf«ally  they  have  the  dee- 
 peft apprehenfions  of  chrijl ,  and  grow  more  and 
 more  rooted  in  him.  Tbe  feareh ing  of  our  owne 
 corruptions  every  day ,  is  a  notable  meanesco 
 grow  in  Faith^toconfider  what  we  are,  if  it  were 
 not  for  Gods  mercy  in  ChriJl^  and  this  will  make 
 us  to  make  out  of  our  felves ,  to  Chrifl\^  it  will 
 make  us  flye  to  the  Citie&f  Refuge.  loab^  when  he 
 was  purfued ,  he  fiedtorhc  Homes  of  the  Altar  >^ 
 when  confcience'purfues  us,  it  will  make  us  flye 
 to  the  Homes  of  the  Altar ,  to  the  Citie  of  Refuge  : 
 a  feareh  into  our  owne  confcience,  and  wayes, 
 will  force  us  to  live  by  Faith,  and  to  cxcrcrfe 
 Faith  every  day 5  jn  Chrifllefuf, 
 
 And  this  is  to  feed  on  Chrijl  daily ,'  to  flye  to 
 Chrifl^whcn  wc  are  ftung  wich  finne^and  hunger ; 
 in  the  wantof^racc,  and  flrength,to  flye  to  him 
 for  fupply  .and  foto  kcepe  and  encreafe Faith, 
 by  this  excellent  meanes.    chrifi  is  all  in  all ,  to 
 
 ihofe. 
 
 165 
 
1(54 
 
 Cbrifticcci*- 
 [  Ycd  up  in 
 Glory. 
 
 Chrifi  rcceiycd  up  in  Glory. 
 
 ,1      ,  II  -  -         — —    —    -  ^— ^— — ^■^^— ^^— ^^■^— 
 
 thole  that  hope  to  be  favcd  by  him  ^  Chrifi  is  the 
 ground  of  our  life,  and  comfort,  and  our  happi- 
 nefle  :  Therefore  wc  fhould  riiakcGuttohim, 
 upon  all  occafions ,  to  cleave  to  him  in  life ,  and 
 death.  Wccatinot  prciTe  this  point  o^Faitk  too 
 much.   W'hy  are  Chrift:ans  csillcd  ^beleeversi 
 beeaufc  bekcving  is  all :  if  wc  can  prove  the  Truth 
 of  our  Faith,  and  hLe§€ ,  nt  pro^eall ^  ifwcbe 
 faulty  in  that,  all  is  reJtten  j  H'katfotverUvnthout 
 faifh^isfinne.  All  mens  naturall  nierality  aHdci-| 
 .  vilityjitis  ( as  it  vvcfe)biit  Copper  graces,  but 
 counterfeits .  they  arc  but  for  the  outvrarp  ap- 
 pearancc,and  not  in  truth,  they  are  not  enlivened 
 and  quickned  by  Faith  in  Chrifi.  But  I  leave  this, 
 and  come  to  the  laft  Claufe, 
 
 Received  uf  mgl^f. 
 
 This  is  the  laft  Branch  of  this  Divine  MjBerie 
 ofGodlinefe^  but  it  is  none  of  the  Icaft.  ChriB 
 sfiended ,  if  we  rcfpcd  himfelfc ;  he  ivas  received^ 
 if  we  looke  to  his  Father  •himfclfcif/r^^jrftf^/,  his 
 Father  received  him  :  the  Scripture  bath  both 
 words  ;  a,vi!6i) ,  he  afc ended  uf^  that  is  ,  for  him> 
 felfe ;  ^VsA^Wo^ ,  he  vf^%receiveduf.^  that  is,  he  was 
 alTumpted  j  there  U  no  difficulty  in  the  words  : 
 he  afiended  uf ,  as  well  as  htw^s/eceivedup^  pofi- 
 tively,aswella5pa{Svely,  In  his  death,  he  was 
 not  onely  crucffied  by  others ,  and  delivered  by 
 bis  Father,  but  he  gave  himfelfe  to  death ;  fo  bo 
 was  not^ndy  received  Uf  i^glo^%  huthe  afcended 
 up  into  gl§r J. 'Xhit  fhcvves  the  exaltation  of  Chrifi. 
 
 The 
 
 II- 
 1' 
 
Chnfin^cH'Vcd  up  in  Glory, 
 
 ■  ■■     ■■   w       »    ■  iW'    '^^ 
 
 I65 
 
 .  The  Apoftle  begins  wkb^Godrr^mfejiin  thejkfh  - 
 there  is  thedefcene;  a  great  Myfterie  ^  for  the! 
 great  God  to  defeend  into  the  Wombo  of  a 
 Vigin,  todefcend  to  the  lowejipdrts-ofde  Earth: 
 and  then  he  ends  with  this ,  Receked  uf  m  Gjory,, 
 The  afcent  is,  from  whence  the  dcfcent  was. 
 Ghrift  afceodedj  and  was  received  as  high  as^  the 
 place  was  whence  he  came  dovvnc  :  G^m^mfejft' 
 in  thep^^  that  is  the  beginning  of  ^11 .,  /?errii;w 
 uf  i»  Gl^y ,  that  is  the  confumniatioD',  and  lli tu- 
 ning up  of  all.  It  implycs  all  J  his  Exakariong. 
 his  Refurre<aion,  his  Afcenfion  ,  hi^littwgM  the 
 fight  hand  of  Cod  ^ztiii  his  comraing  to  ]udgethe 
 fiai^k  and  the  dead  :  cfpecially  is  meaAthis^Ajy, 
 after  hisRefurrc<3:ion,his  Afccafioa  ^andlttiing  \ 
 4t  (he  right  hd«id  of  God ;  yet  fuppofing  hisRefufv 
 
 cloYj  implye?  thtcc  things.  ^  It  isancKemp-   Glory,  aIik. 
 tion  fr^m  that whiQh  isopj3ofite ,  and  aconque**  | 
 ring-wer:thecont£ai:iebafe  condition:.,  it  im^ 
 plyes  fome  great; em inencie],itrid  ekceilencie ,  as 
 the  foundation  of  ir^and  then  a  manifeftation  of 
 tbatexcellenciC' and  it  inDplycsvidorib  overall 
 oppofition. Though  there  be  exccUency^if  there 
 DC  npta  manifeftation  of  thatexcelfcncie,  it  ir 
 tiotglory.  Chrift  was  inwardly ^/w<J«x^  vrhilehe 
 was:  on  Earth ,  in  the  ftate  ofabsfemenrvbc  bad 
 traeglory^  as  he  was  God  and  man  •  but  there  was  , 
 not  a  manifeftation  of  it ,  and  therefore  iris  nor 
 properly  called  ^/(?r)*  there  was  not  a  vi^orie, 
 
 nj 
 
l66 
 
 Chrift  receiyed  up  in  Glory  > 
 
 and  fubduingofall  that  was  concraric  to  his  ^^. 
 ry :  for^hc  was  abafedjand  fuffered  in  the  Garden, 
 and  died.  But  where  thefe  three  are  an  exempti-  j 
 on  and  freedonnc  fron)  all  bafenefle,  and  all  that  i 
 may  dirainiili  reckoning  and  cftimation,  and 
 when  there  is  afoundation  of  true  excellency, and 
 likcwifcja  fhining,  a  declaring  &  breaking  forth 
 of  that  excellency;  there  is  ^/(?r).  Butc/jr/jj^after 
 hcwsis /^ahifejl'in  thaficfb^and  had  done  the  work 
 here  that  hee  had  to  doe  ,  hee  \ms  received  up  to 
 glory .  that  is,all  bafeneffe  was  layd  afide:  h  is  glory 
 appearing,  allabafementdidvanifh;  hcwasvi< 
 (^orlous  over  that :  for,  in  his;  Refarreftion,  that 
 was  the  firft  degree  of  his^/c/^i;  you  Ichbw  ,  the 
 Clothes  that  he  was  bound  with.wcre  left  in  the 
 Grave,  the  Stone  was  remooved  ;  all  things  that 
 might  hinder  his  ^^rj 5  that  might  abafehimin 
 body,tn  foukjorcondition, they  were  remooved: 
 I  there  was  an  excellency  in  all ,  that  was  ROtbe- 
 !  forcyinregard ofmanifejiation.  For  his  Body, it 
 was  now  impaflible,  an  immortall ,  fpivituall 
 Body,  it  could  fuffcrnolonger  5  itwasnot  fed 
 with  meat  and  drink ,  as  in  the  time  of  his  abafc- 
 ment-  itwasaBody  foagilcandfonimble^that 
 he  could  mooveeven  as  he  would  himfelfe:  (o 
 there  was  a  glory  put  upon  his  Body ,  above  the 
 Sunne.    There  was  sl glory  upon  the  Soule  ^  all 
 that  might  hinder  that,  was  fubducd ;  for,  there 
 was  no  fori ow,  no  feare,  norgriefe,  as  cherewas 
 in  his  Soule  5  before  he  was  glorified:  fo  both  in 
 Body  and  Soule  he  was  moxcgloriom. 
 And  then  for  his  whole  condition,  that  was 
 
 glo^ 
 
Qhrifl  received  up  in  G/oiy. 
 
 'gloriouf^hQW<is  abafed  no  longer  ^  for,  now  he  was 
 
 taken  into  the  higheft  place  of  all,  above  the 
 
 Heavens:  and  as  his  place  is  molt  cmineiit,fo  his 
 
 government  is  moft  eminent  j' for,  he  is  taken  up 
 
 'there    al^i^ve  A.U  prmcifalitics  and  Powers^  as  it 
 
 IS  £fi^^f.  I.  20.  and  is  glorioitfly  fet  donne  at  the 
 
 right  hand  of  Ged  ^  i  Pet^  5;.   All  being  fubjC(5b 
 
 to  him,  he  hath  the  domination  and  govern- 
 
 rrientofall.  So  that whatfoever might  iliadow 
 
 and  cloLidhim,  all  ills  eyther  in  Body^  in  Soa!e, 
 
 or  condition,  all  was  remooved ,  and  bevvas^/a, 
 
 WW/ in  a' I'. 
 
 Forexcellencic  the  foundation  of ^/(?r),  th^it 
 wasalway  withiimjinhisveryabafcment;  but  I 
 now  it  was  manifefted:  he  was  mightt/y  declared  \ 
 ty  be  the  Sonne  efGod^  by  raj^ng-himfelfe  froJ9>  the 
 dead:  he  was  declared  to  be  ^^/(jnow/  in  all  rhofe 
 things,  wherein  he  could  be  glorious.,    A^no 
 perfoncanbe^/(?w;*/,  but  eyther  itmuftbe  in 
 bodyorfoule,  or  condition -be  was  glorieus  in 
 ,  all :  for,  hee  was  received  uf  into  the  place  of 
 glory ,  to  Heaven ,  to  the  afifcmbly  oiglory^  to  the 
 prefence  of  his  Fatherland  the  blefifed  Saints  and 
 Angels  ^  and  no  queftionjbut  there  was  ^glorious 
 Welcome.  I f  the  Angels  came  fo  chearefully  to 
 proclaime  his  Incarnation,  whenhewas  borne, 
 a:nd  fang,  Glory  be  to  God  on  high ,  en  Earth  peace  ^ 
 good  mil  torrards  men:  What  kind  of  triumph 
 doeyou  thinkc,was  made  byall  the  blefled  com^ 
 panic  in  Heaven,  when  he  was  entertained  thi- 
 ther, after  his  abafement  ?  It  is  beyond  our  con- 
 ceits, to  imagine, 
 
 Ii 
 
 16  J 
 
 FpJfifl^lQ. 
 
 I  fit.  5. 
 
 I   . 
 
 / 
 
16S 
 
 Circumftaaces 
 
 ofChrift*  Af;. 
 .ccnfion. 
 
 The  riacci 
 
 The  Time. 
 
 Q^rifi  received  up  in  Glory. 
 
 It  will  not  be  altogether  unufefull  to  fpcakc 
 of  the  circumftances  of  Chrifti  being  taken  «/? 
 
 to  glory. 
 
 Whence  was  he  taken  >  He  was  taken  up  u 
 glory  from  Mount  Olivet^  wheie  he  ufed  to  pray, 
 and  where  he  fweat  water  and  blood  ,  where  he 
 was  humbled  ;/rom  the  place  of  Humiliation, 
 was  his  Afccnfion  to  glory  :  (hewing  unto  us, 
 that  the  place  oft  times  where  we  pray,  where  we 
 are  afflidled,our  fick  Beds,  nay,  the  places  of  our 
 abafement ,  the  very  Prifons ,  they  may  be  as 
 Mount  Olivet  to  us  ^  from  whence  God  will  take 
 us  to  glory.  Let  no  man  therefore  feare  any  abafe^ 
 ment  •,  it  may  prove  as  Mount  Olivet  to  him ,  in 
 thisrefped. 
 
 And  when  was  he  taken  uf  to  glory  ^  Not  be- 
 fore he  had  finifhed  his  workc ,  as  he  fay  th ,  John 
 17.  4.  I  have  fimfhed  the  mrke  thou  g^i^S  me  to 
 doe :  Then  he  was  taken  t<p,  when  he  had  done  all, 
 when  be  had  accomplifhedourfalvation:  And 
 after  his  abafement,  not  before.  So,our  taking 
 up  to  glory  ^  it  muft  be  when  we  have  done  our 
 rcorke^  when  we  have  finifhedourr^wr/^,  when  we 
 have  runne  our  race ,  when  we  have  fought  the  good 
 fight.  And  alfoafter  our  abafement,  we  muft  firft 
 ff^jj^rwith  Chrift,  before  we  can  hcglorifedwith 
 him.  Againe,  ifwefpeake  of  the  firft  degree  of 
 Ghrifts^^y^jhisRcfurreftion;  hevvas  taken  up 
 to  glory ,  when  he  was  at  the  loweft  that  could  be, 
 when  he  was  in  the  Grave :  fo  Gods  Church  and 
 children,  at  the  loweft ,  they  i^re  ncereft  to  glory. 
 Wc  ufe  tofay^Things  when  they  areatthe  worft, 
 
 arc 
 
Chrifireceirvedup  in  Qlory. 
 
 i69       \ 
 
 are  neereft  mending :  Co  is  the  Rate  and  conditi- 
 on ofthe  Church  of  God,  and  every  partiGulat 
 Chriftian.whenheislowcftjhe  is  neereft  layfing: 
 as  we  {hall  fee  afterwards. 
 .  ThewitneflesoftfaiSjWere  the  Angels :ihcy  tpio- 
 claimed  bis  Incarnation,  w  ithjoy ,  and  without 
 doubt  they  were  much  more  joy  full  at  his  afien* 
 ding  up  to  glory  •  it  was  in  theprefence  ofthe  jin^ 
 ^f/>.  So  like  wife,  when  he  fhallcome  to  naanifeft 
 his^^rji  at  the  day  of  Judgement,  there  will  be 
 innumerable  thoufaitds  ofjdngels.Thokglorioui  crea- 
 tures were  witneffes  oChis glory  ^  and  no  queftion, 
 but  they  yeelded  their  joyful!  attendance ,  and 
 fervice  ^  that  were  fo  willing  to  attend  him  a£  his 
 birch,fiiicl  coiaming  into  the  world. 
 
 He  was  carryed  »p  in  the  clouds,  in  which  alfo 
 he  fhal  1  come  againe  at  the  laft  day. 
 
 But  before  he  was  ukcnup  to  glory  ^  he  was  for- 
 tie  daycs  on  Earth ,  to  give  evidence  to  his  Apo- 
 ftlcs  and  Difciples  of  his  Refurre6lion,and  to  in- 
 ftruft  and  furnffli  them  in  things  concerning 
 their  Callings; afterwards,  he  was  taken  »;?  to 
 glory.  And  in  all  that  time  ofhis  abode  on  Earth, 
 after  his  firft  degree  oiglory^hl^  Refunc(^ion,  he 
 was  never  feeneof  finfulleye,  (for  any  thing  we 
 fee  iw  Scripture  )  I  meane  of  thofe  that  were 
 fcorners  of  him ,  that  defpifed  him.  ^ht  Scribes 
 and  pharifes  ,  and  carnall  people,  did  not  fee 
 him  5  they  had  no  commerce  at  all  with  him, 
 after  his  Refwrredion:  they  that  defpifed  him 
 in  his  aba(ement ,  had  no  comfort  by  his  exalta- 
 tion. 
 N  But  ^ 
 
 TheWitncfTcj 
 
 Hit  Chariot. 
 
17© 
 
 J 
 
 Chrift  recei- 
 ved to  glory, 
 a  Myfleric._, 
 
 Chri^  receiruedup  m  Glory} 
 
 But  that  which  I  will  chiefcly  prcfle  in  this 
 Claufejdiallbetofhew,  That  as  this  is  a  M^fte^ 
 rie^  fo  how  it  is  a  Mjfierie  ofGodlinefje^  to  ftirrc  us 
 uptogodlinejje  :  for  ,  as  1  fayd  befbie  ,  Diririe 
 Truchs  and  Principles  they  are  called  Godlmejfe: 
 becaufc,  whcrethey  arc  embraced,  they  vvorkc 
 godlinelje^  the  foule  is  transformed  into  thcm.t 
 where  thefc  Truths  are  ihgfaffed.  tn  the  f§ule\  ai 
 S.Peter  (aith^they  turncthe  foule  into  theifowne 
 nature.  Therefore,  I  will  lliew  how  this  Mjjlerie^ 
 ChriH  received  up  to  glory  ^  breeds  a  frame  ofcodfi- 
 ff^yfi?  in  the  heart,  y,/  .;\,   \"*" 
 
 That' !£  is  a  My^erie^,  it  wilrcaUly'jifvbeare: 
 For,  was  it  ^ great  Myfterie^  that  God  ffipn id  ]takq 
 ournatureupon  him,tobeabafed  ihir?  S'urely, 
 it  muft  needs  be  a  Myflerie^  that  God  will  be^/^- 
 rified  ill  our  nature.  Was  om  nature  advaocedj  in 
 his  Incarnation  ?  Much  mprtw^tAtghrifjed  in  j 
 his  Exalcation,  whcnhe  cafrycdit  to. Heaven 
 with  him.    Here  was  the  Mjflerie  of  the  Exalta-  j 
 tionofour  nature,;  Godvvasas  muchabaftdas  | 
 he  cpuM  be,  beingborne,and  dying  for  U5 ;  our  \ 
 humaj^e  r.arurewasas  much  advanced  as  it  cou!d| 
 be^^vbcn  God  raifed  it  up  to  Heaven:  God  could 
 be  no  more  abafedjremaining  God^and  mans  na^ 
 ture  can  be  no  more  advanccdjtemaining  the  true 
 nature  ofman.   Thisis  a^^^rf^t  /^/jfl^^r/f  •  thead- 
 vancement  of  our  nature  in  C/;ri /J^that  was  made 
 lower  thenthe  Angds"^^  wasamrme^and  no  mjr^mow 
 our  nature  iU'Chrift^is  advanced  above  the  An^eiu 
 Now  this  nature  of  ours  in  chrifi^  it  is  next  to  the 
 nature  of  God  indignitie ;  here  is  a  Mjfierie- 
 
 AmoncT  I 
 
Chrifl  r€€d<i;edup  in  Qlory 
 
 of  the  glory. 
 
 Chrift  in  glory 
 applycs  '_hi« 
 Offices  CO  us. 
 
 Among  mtkny  other  tdpcds^  it  is  Si  A^yfierieA  imcfpcaof 
 for  the  greatncfle  of  it.  We  fee  after  his  Afcen-  thegrcamcfTe 
 fion,  when  he  appeared  to /^tffip/in^/arj,  a  glimpfe 
 of  it  ftrucke^^w/downe ,  he  could  not  endure  it. 
 Nay  ,  before  he  fuffered,  a  very  fhadowofhis 
 ^iory^  it  amazed  Peter,  and  /amet  ySind  !ohn .  they 
 couidnotbeareitj  they  forgatthemfelves :  Let 
 us  build  (fay  they)  three  Tabernacles ^ijfc.  Ifa 
 little  difcoverie  of  his  glorj  on  Earth,  wrought 
 thefeeffcifls  5  what  great  ^/<?f)i  is  it  then,  that 
 hehath  in  Heaven  ?  Ccrtainely  it  is  beyond  all 
 cxpreflion. 
 
 In  this^/tfm«*  condition  that  Cfcn'j?  is  received 
 into^hcfulfikallhis  Offices  in  a  moft  comfor- 
 table manner.  Vitis^glofious  Prophet^  to  kffd 
 his  Spirit  now  to  teach^and  open  the  heart-  he  is 
 SLglorhus  Priefl^  to  appearc  before  God  ,  in  the 
 Hilyof  Holies  ^  in  Heaven  for  us,  for  ever  .  and 
 he  is  a  King  there,  for  ever;  from  thence  hee 
 rules  his  Church, and  fubdueshisenemies.  So 
 that,  though  he  accompliflicd  and  fulfilled 
 thofebleffed  Offices  (that  were  appointed  him) 
 intheftate  of  humiliation  on  Earth;  as  it  be- 
 came that  ftare  to  fuffer  for  us ;  yet  it  was  necef- 
 farie  that  he  fhould  enter  inio glory ,  to  manifeft, 
 that  he  was  a  King ,  PrieB  and  Profhet  :  for ,  he 
 was  not  manifefted  who  he  was  indeed ,  to  our 
 comfort,  till  he  was  received  up  inglory.  We  had 
 not  the  Spirit ,  the  Holy-Ghoft  ,  fent  from 
 above^till  he  afccnded  •  as  it  is  in  ^Gh>2  j.The  Bo^ 
 ly^Ghoft  was  not  given  (  becaufe  chrift ,  was  not  afcen- 
 ded)  to  apply ,  and  tohelpe  us  make  ufe  o^Chriji 
 
 N  2         '  *  '  and  \ 
 
 i 
 
 John  71 
 
171 
 
 f^hriU  received  up  in  Glory. 
 
 Ckrifl  afcen- 
 dcd  asa  pub- 
 like  perfon^ 
 
 and  ail  his  benefits  and  riches  :  fo  that,  in  re- 
 gard of  the  manifeftationof^^fcny?/ Offices  3  and 
 of  application  of  all  the  good  we  have  by  it,  it  is 
 by  Chriji  received  up  in  glory.  To  come  to  (omc 
 application. 
 
 Firft  of  all,  wc  muft  lay  this  for  a  ground  and 
 
 i  foundation  of  what  followes,  ThatC/^r/^afccn- 
 
 !  ded  as  a  publike  perfonrhemuft  not  beconfi- 
 
 1  deredasa  particular  pcrlon,  alone  by  him  felfe, 
 
 but  as  the  fecond  ^^4w;  As  hetooke  thena- 
 
 tureofman,  in  his  Incarnation  ^  (ohcafcendcd 
 
 into  Heaven  in  it ,  as  a  publike  pcrfon  :  As  the 
 
 firft  ^^^;?^was5  in  whom  we  all  finned,  and  all 
 
 came  to  mifery-and  barenc{re5and died- fo ChriH 
 
 muft  be  confidered  as  the  kcond^dam^  asiri 
 
 other  things,  fo  in  his  afccnfion  to  glory. 
 
 In  the  fecond  placc^we  muft  know,  that  there 
 is  a  wondrous  neercneftcbetwcene  Chrifi  and  lis 
 
 Into'chutch  ^^^  •  f'^^  before  we  can  thinkcbfany  comfort 
 by  thc^^lory  of  Chrijl ,  we  muft  be  one  with  him 
 by  Faith  ;  for,  he  is  the  Saviour  of  his  Bgdy:  there- 
 forc,'vc  muft  be  in  himjWe  muft  be  his  members, 
 we  muft  be  his  Spoufe  ;  and  being  '(bonce,  we 
 are  one  with  Ch/iji.  There  is  no  relation  in  the 
 world,  that  is  able  to  exprefle  the  necrenefte  be- 
 tweene  chrijl  and  us  fufficiently  :  and  therefore^ 
 when  we  fpeakeof  ChriJ}  afcended  into ghr^^  we 
 muft  needs  tWnkof  oup  fHves5J&  ofour^^/i?rj,and 
 advancement :  he  was  taken  up  to  glory  in  our  na- 
 ture,not  only  for  himfelfe,but  forall  his.  As  the 
 husband  of  che  Church,he  is  Mine  before,to  take 
 up  Heaven  for  his  wife*  as'rfriusband  takes  up 
 
 land 
 
 NccrcnefTcbc- 
 
 I 
 
\l 
 
 Chrifl  received  Hp  i  n  §Iory. 
 
 Land  in  another  Coufitrey  for  his  Spoule^ 
 chough  fhe  be  not  there-  C^^'?  hath  taken  up 
 Heaven  for  us  :  Igoe  (pefore^  to  prepare  a p/ace  for  )ou. 
 So  likewifc  he  is  in  Heavenas  aglorious  HcadjOii- 
 niftringvercue,  and  comfort,  and  ftrcngch  to  all 
 his  5  all  our  power  and  ftrength  it  comes  from 
 Chriji  now,  as  our  Head  in  Heaven. 
 
 Agame^there  isacaufality^theforceofa  caufe 
 in  this ;  becaufe  chrifi ,  therefore  we  :  here  is  nor 
 onelya  priority  of  order,  butacaufelikewife  • 
 and  there  is  great  reafon.  Was  there  the  iorce  of 
 a  caufe  in  Adam^ihdLtwzs  butmeeremanjto  con- 
 vey finne  and  mifery,and  thedifpIeafureofGod 
 to  all  that  are  borne,  and  defcend  of  him  ?  and  1% 
 there  not  the  force  of  a  caufe  in  the  fecond  Adam^ 
 to  convey  grace  znA glory  to  his,  he  being  God  & 
 !  man  ?  Thereforc,whatfoever  is  goodjit  is  firft  in 
 Chrifi  5  and  then  in  us,  Chrifi  fir  ft  rofe,  therefore 
 we  fhall  rife  y  he  afcended  into^A^ry^therefore  we 
 fliall  be  afterward  ing/ory. 
 
 And  then  we  mart  confiderC^r//?notoneIyas 
 an  efficient  caufe,but  as  a  patterne  and  example,  \ 
 how  we  ^hall  he  glorified :  he  is  not  onely  the  effi^ 
 cient  otaWglory  within  and  without^but  he  is  the 
 exemplary  caufe;  for  all  is  firftinhfm,andthen 
 in  us:hc  was  firft  abafedjand  lo  muft  we^and  then 
 he  was  glorified^  and  fo  fhall  we  •  we  rauft  be  con- 
 formable tohisabafcment,and  then  to  his  glory: 
 heifthrfirfi  fruits  of  them  thdtfieefe  ^  he  being  the 
 firft  fruit  s^wc  fucceed,  Thefe  things  being  premi- 
 fedasgrounds,  I  come  toniakefomcufeof  this 
 comfortablepoint. 
 
 N  3  Chrifi 
 
 ^7i 
 
 Ch rifts  glory 
 a  caufe  of  ours. 
 
 Chriftsgkry 
 a  patterne  of 
 ours. 
 
 I- 
 
 ! 
 
 I  I  Cor,  tf . 
 
'74 
 
 rfei. 
 
 Chrift  not  bO' 
 dily  prcfcntin 
 thcSacramcnc 
 
 Chri^  received  tip  in  ^ lory. 
 
 similes. 
 
 Chri'fl  is  received  uj^  />  gl^^'j*  Therefore,  firft 
 ofalljorourinforuiacion.wc  muft  not  fcckchiin 
 in  a  Watcr-eake,  we  muft  not  lookcforhimin 
 the  Sacrament  bodily  ^  how  can  he  be  there, 
 when  he.  is  received  uf  inglerj  ^  Therefore  ,  when- 
 vvc  come  to  the  Sacrament ,  let  us  confider ,  we 
 havcnoiv  todcalevvith  Chnft^who  is  in  Heaven:- 
 Cannot  Chrift  lliew  his  vertiie  ,  to  comfort  and 
 ftrengthen  us ,  but  we  muft  have  his  Body  in  the 
 Communion  totouch  our  bodies?  The  foot  hath 
 influence  from  the  head,  yetthehead  isdiftant 
 ffom  it  in  place  ;  The  utmoll  branches  have  life 
 and  fa p  from  the  root,  yetthey  areiemotejinrc 
 fpc£l  of  place,  A  King  Ipreads  his  influence  over 
 his  whole  Kingdom(though  it  beneverfo  large) 
 yet  be  is  but  in  one  place, -n  relpeft  of  his  perfon. 
 Doth  the  Sunne  in  the  Heavens  come  downe  to 
 the  Earth  ,  to  make  the  Spring  v  and  to  make  all 
 fsu  tfull  ?  Cannot  he  fend  beames  and  influeHce 
 from  thence,tochcrifh  the  Earth?  Muft  Chrift 
 !  CO  ncdo^vneinhisBodytous,  orelfchecan  doe 
 us  no  good  ?  Moft  there  be  a  corporcall  defccnr, 
 OT^  cife  wc  can  receive  no  influence  from  him  ? 
 There  may  be  a  derivation  of  vertue  from  Chrift 
 though  his  perfon  be  in^  Heaven  .  where  he  fliall 
 remame  till  the  laft  day ,  when  he  fhall  come  to  j 
 be  glorioui  in  ha  Saints.  The  Sunne  doth  more 
 good,  being  iri  Heaven,  then  he  could  doe  if  be 
 wercon  the  Earth  ;  if  the  Sun  vver«  lower,  what 
 wou'd  become  of  the  Earth  ?  But  being  fo  re- 
 more,and  fo  farreabove,  he  hath  opportunity  to 
 fhine  over  thegreateft  part  of  the  Earth  at  once . 
 
 being 
 
Chrif}  received  up  in  Glory. 
 
 '75 
 
 being  greater  then  the  Earth,  he  fliineth  over 
 more  then  halfe  the  Earth  at  once.  Chrift  being 
 in  Heavenjas  the  Sunne of  Rightdoufnefe ,  he  fh ines 
 more  gloriotifly  over  all.  and  we  have  more  com- 
 fort, and  benefitjand  influence  from  Chrift, now 
 in  Heaven,  then  wc could,  ifhewereon  Earth. 
 Muft  tve  needs  make  him  bodily  prefent  every 
 where ,  as  the  Pafifisdot ,  and  orher  Heterodox 
 ftrange conceited  menjin  Germanic  /  What  need 
 we  doc  thus ,  when  there  may  be  influence  from 
 Chrift,now  in  Heavcn,to  us  on  Earth,  (as  we  fee 
 in  other  things  (without  confufionof  his  Divine 
 
 Eroperties  to  his  Body ,  or  making  his  Body  as 
 is  God'headis  ?  Therefore  feeke  him  not  bo- 
 dily  any  where,  but  in  Heaven.  Thofe  Opinions 
 overthrow  three  Articlesof  our  Faith  at  once, 
 He  afcended  into  Hedven^  Hefitteth  at  the  right  hand 
 of  God  ^  and ,  HefhaS  come  to  judge  the  quick  e  and  the 
 dead :  And  where  is  his  Body  in  the  meane  timc^ 
 inthc  Sacrament  ?  No  :  he  is  received  uf  in  glory. 
 Therefore,  we  muft  have  our  thoughts  in  heaven, 
 when  we  areabout  that  bu{ine{re,wcrauft ///>  w/? 
 4tir  hearts^  as  it  is  in  our  Liturgie ,  which  is  taken  | 
 out  of  the  ancient  L/t»r^/V,  tve  lift  them  up  unto 
 ^the  Ltfrrf;wemuft  have  holy  thoughts  ray  fed  up 
 to  Chrift,  in  Heaven. 
 
 AgainejisChriftr^fe/W^M^  to  glory  ^  Here  is 
 iingularco'nforr,con{ideringwhatIfaid  before, 
 that  be  is  afcended  as  a  publike  perfon,in  our  be^ 
 halfe,in  our  nature,for  our  good.Therefore^whcn 
 wc  thinke  of  Chrift  in  Heaven,think  of  our  Hus- 
 xband  inHeaven,tbinkeofour  felves  in  Heaven  •  1 
 
 rfe2. 
 
 Comforr, 
 
 That  wc  have 
 glory  by 
 Chrift, 
 
fphef.  tt 
 
 Incbehoure 
 of  death. 
 
 QhriU  received  up  in  Glory. 
 
 ^e  are  jet  together  in  heaver  I j  places  with  Chrifi  ,  as 
 the  Apoftlefaith,^/?/jf/.2.Wehavca^/w<?^  life, 
 but  it  is  hid  with  Chrift^  in  Heaven.  When 
 C/?Wy?  himfclfe  fhall  be  revealed,  our  life  fliall  be 
 revealed  J  though  we  creepe  upon  the  Earth  as 
 wormeSjyec  notwith ftand ing  we  have  communi- 
 on  and  fcllowfliip  with  Chrift  ^  who  is  joyncd 
 wichusinthefanieMvflicaU  BoJy,  who  is  now 
 at  the  right  hand  of  God  in  Heave^j  and  he  that 
 hath^/<?n^^^his  nacurall  Body  in  Heaven, that  he 
 tooke  upon  him,  he  wiH  £kri^eh\s  MyfticaU 
 Body :  forjie  tooke  flefh  and  b!ood.  hi«  naturall 
 Body,  forthe^/'^rjiof  his  Myfticall  Body,  that 
 hemightbring  his  Charch  to^/{jFy.  Therefore, 
 weoiighcas  vcnly  tobeleeve^thaihewill  takehis 
 Myfticall  Body,and  every  ptrticiilar  member  of 
 \i^  to  Hcavettjas  iie  harh  taken  his  naturail  Bo  jy, 
 and  hath  fee  it  there  ia^^^;i. 
 
 Iris  a  comfort  in  the  hoitre  ofdeath ,  that  we 
 yeeld  up  onr  foules  to  C/?Wyf,  who  i>  go-ne  before 
 tj  p-r^viJeli  place  for  us  •,  this  was  one  cni  of  his 
 raking  up  to  Heaven  ,  lo  provide  a  place  for  us  : 
 Therefore  vvhc4i*we  die ,  we  have  not  a  place  to 
 feeke^our  houfe  is  provided  beforehand  ;  Chrifl 
 was  taken  uf  to  gjory^  to  provide^/^O'  for  us.  Even 
 as  Paradife  »vas  provided  for  Adam^aioxo:  he  was 
 made,fo  we  have  a  heavenly  Paradife  provided  for 
 us ;  we  had  a  place  in  Heaven  ^  before  we  were 
 borne.  What  a  comfort  is  this  atthehoureof 
 death,  and  at  the  death  ofour  friends,  tbatthey 
 are  gone  to  Chrifl^  and  io<^Iory  ^  We  were  fhut 
 outofthefirft  Paradife^  by  the  firft  Adam,^  our 
 
 comfort 
 
Chriflrecei'ved  up  in  Glory 
 
 \      ^77 
 
 comfort  is  ,  th^t  now  the  heavenly  Paradifein 
 Chriit^  is  open  ;  this  day  fhalf  thou  he  with  me  in 
 Paradife ,  fdythChrifi  to  the  good  Thcefe.  There 
 was  an  Angell  to  keepc  Paradife^vuhcn  Adam  was 
 fhut  out  5  but  there  is  none  to  kecpe  us  out  of 
 Heavena^ay,  the  Angels  are  ready  to  convey  our 
 fogies  to  HeaveR,^5  t-hey  did  Lazarm-^^vidi  as  they 
 ^ccomp^nie<^  c/7W/?inhis  Afcenfion  to  Heaven, 
 (p  they  doc  the  foules  of  his  children. 
 Lijcewifejinpi^w  (Innesapd  iniirmities,whenwc 
 ^h^ve  to  dea|e  vvithGQdthe  FacherjWrhom  we  have 
 p(fcnded,v«'ith,oiu  fi^t^es  .  Jet  us  fetch  comfort 
 |ipili  bi^pce :  Chr(fi  is  afcend^d  into  Heaven ,  to 
 appearebefp^e  bis  Father^as  a  Mediator  for  us  • 
 fud  therefore ,  God  turncs  away  his  vyrachfrom 
 us :  we  l^ave  fi  triend ,  a  fayorite  in  the  Court  of 
 Heaven .  jfje  Sonne  of  God  hiinfe{fe ,  at  his  Fa- 
 tberSrf/g^feW,hp, makes  interc^flion  for  us.  As; 
 [l9/fathan  ^jppQ^xcd  in  Sauls  Co^st,  to  fpeake  a 
 ^ood  word,  and  to  plead  for  David  5  fo  our  lona^ 
 than  lefi(4  chjft ,  (  but  with  f arte  better  fuccefie  ) 
 ,^ppear&5  in  theCourt  of  Heaven  for  uSjContinu- 
 ing  our  peace  with  God  5  in  our  daily  breaches,  ! 
 !  perfuming  our  prayers .   And  there  is  no  danger  j 
 j  of  his  death  •  ^or^He  if  a  Friedforeve/at  the  right  \ 
 ha^d  ofGod^  to  make  interccflion  for  us;  his  very  ; 
 prefentinghimfelfe  in  Heaven, fpeaks  for  us.  As  ! 
 jfheflionld  fay;  Thcfeperfons  tbataskcin  my 
 Name,  theyarefuchperfonsasl  vrasbo-ne  for^ 
 fuch  as  I  obeyed  for,  fuch  as  I  dyed  for^fuch  as  I 
 was  feni  into  the  world,  to  work  the  great  wotke 
 ofRedemption  forifoTjhe  wrought  ourRedemp- 
 1  tion 
 
 In  eur  daily 
 infirmities* 
 
J73      1 
 
 Chriji  receiyed  up  in  Glory* 
 
 \ 
 
 tion  in  his  abafcd  eftate  •  but  he  applyes  it,  as  he 
 is  exaltod:  application,  is  as  ncceffary  as  merit  • 
 wc  have  no  good  by  the  workc  of  Redemption, 
 without  application:and  for  that  end  he  appcarcs 
 in  heaven  for  us ,  and  pleads  for  us.    For,  even  as 
 there  is  fpeech  attributed  to  Abels  blood  •  it  cry- 
 ed ,  Vengesnce  ^  Vengeance  :  fo  Chrift  appearing 
 now  in  heaven  for  us,  his  blood  cryes,  ^^^f We, 
 Mercie:  thefe  are  thofc  I  (hcd  my  blood  for; 
 Mercie^  Lord:  The  very  appearing  of  him  that 
 rtied  his  blood,  it  crycs  for  mercy  at  the  Throne 
 of  Mercie;  which  is  therefore  a  Throne  of  Mer- 
 cie, becaufe  he  is  there :  he  fhed  his  blood  to  fa- 1 
 tisne  Tuftice,  to  make  way  for  Mercie. 
 
 In  tne  Law ,  the  High-Pricft,  afrerlie  had  offe- 
 red a  Sacrifice  of  blood ,  he  was  togoe  into  the 
 Hol^  of  Holies:  fo  Chriftjafter  he  had  offered  him- 
 felf  fora  Sacrificejhe  went  intothc  Holy  of  Holies* 
 into  heaven^toappeare before  God.  And  as  the 
 High-Prieftjwhcn  he  went  into  the  Holy  of^olies^ 
 \  he  had  the  names  of  the  twelve  Tribes  on  his 
 breft ,  to  fhew  that  he  appeared  before  God ,  for 
 them  all :  fo  Chrift  being  gone  into  the  Holy  of 
 Holies^  into  heaven,  he  hath  all  our  names  upon 
 his  breft .  that  is ,  in  his  heart  the  name  of  every 
 particular  belcever,  to  the  end  of  the  world  ,  to 
 prcfcntthem  before  God.  Therefore,  whenwc 
 [  havetodcale  with  God,  thinkc  of  Chrift  now 
 \gl9riou9  in  heaven,  appearing  for  us  •  God  can 
 dcnic  him  nothing  ,  nor  denie   us  any  thing 
 thatwcaskeiobis  Name,  vvehavehis  Promifc 
 for  it. 
 
 It 
 
C/^ri(i  receiyedup  in  Glory. 
 
 It  is  a  ground  likcwile  of  eontencmenc  in  all 
 conditions  5  whatfocver  our  wants  be.  What  if 
 wc  want  comfort  5  houfcs^&c.  on  Earth  ;  when 
 we  have  Heaven  provided  for  us,  and  Glory  provi- 
 ded for  us  5  when  we  are  already  {ogleriQU*  in  our 
 Head  ?  Shall  not  any  condition  content  a  man 
 in  this  world ,  that  hath  fuch  a^/i;r/m  condition 
 in  the  cyeof  Faith  to  enter  into?  We  fhould  not 
 fo  much  as  looke  up  toheaven5without  comfort^ 
 Yonderis  ray  Saviour,  yonder  is  a  houfe  provi- 
 ded for  me  ;  wt  fhould  thinkc  and  looke  upon 
 heaven,  as  our  ownc  place*  whither  Chrift  is 
 gone  before,  and  keepcs  a  roome  forus.  Here 
 we  may^want  cotnforts ,  we  may  be  thruft  out  of 
 houfe  &home5outofourhabitation5and  Coun- 
 trey,and  all;  but  all  the  world,  and  all  the  Devils- 
 in  hell ,  they  cannot  ihruft  us  out  of  heaven ,  nor 
 diflblve  andbreakethe  communioBthatis  be- 
 tweene  Chrift  and  usj  they  cannot  take  away  ei- 
 ther grace  ot glory  from  us,  Thercfore,we  fhould 
 be  content  with  any  condition,  in  this  world. 
 Chrift  is  afcendcd  into  heaven,  to  keep  a  blefRd 
 condition  for  us* 
 
 Likewifc,  when  we  thinke  of  the  troubles  of 
 this  world  ,  of  the  enem  ies  we  have  here ;  thinke 
 of  Chrift  taken  wp  to  glory ,  and  thinke  of  Ghrifts 
 order  >^firBhefuf&red ,  andthenheentredimo glory  :' 
 fowemuftbe  content  to /Ujf^rfirft,  and  then  be 
 gloriom.  Weate  predeftinate,tobe  comformable 
 to  Chrift  ,  wbcrein  ftandsourconformitie  ?  It 
 is  in  abafement  firft  ^  and  then  inghry:  Chrift 
 entred  ir\to glory  in  this  order^and  (hall  we  thinke 
 
 to 
 
 179 
 
 4 
 
 In  Want. 
 
 In  troubles. 
 
 Conrormitie 
 to  Chrift, 
 wr.cicin  it  • 
 confiftjt 
 
180 
 
 Q^rifl  received  up  in  Glory. 
 
 ASi*  9. 
 
 In  all  difcon- 
 
 folationsjhe 
 
 pitdcsus. 
 
 to  come  to  Heaven  in  another  order  then  chrijl 
 did?  Shallwewifhfora  fevered  condition  from 
 him?  Ifwe  be  in  C/;r/i?,  all  that  wefufferin  this 
 world,  they  are  fufFerings  of  conformity  to  make 
 us  futablc  to  our  Head,  and  ro  fit  us  for  ghry, 
 Andourgreateftabafements,  what  are  they  to 
 the  abafeinent  o^ChriJi}  None  was  ever  fo  low, 
 and  there  is  none  fo  high  :  as  he  was  the  loweft 
 in  abafement  3  fo  he  is  the  highcft  inglorj :  v?hen 
 be  was  at  the  loweft,  in  the  Grave  -,  not  onely 
 dead,  but  under  the  kingdomeand  command  of 
 death  5  then  he  xokgloriouflyy  and  afcendcd.  Our 
 loweft  abafements,  are  fore-runners  of  our  ad- 
 vancement, ar\dglory :  thisaffumptionof  Chrifl 
 to^/<?r),fhouldheIpe  usinthisrefped. 
 
 In  all  difconfolations,there  is  a  world  of  com- 
 fort hence.  We  rauft  not  thinke  ofchrifl^  as  if 
 his  honours  had  changed  hismanners,  (asit  is 
 among  men)  that  now  he  is  become  ftately^  that 
 he  doth  not  regard  his  poorc  Church.  Nofuch 
 matter ;  he  regards  his  poore  Church  now  he  is 
 in  Heaven,asmwch  as  he  ever  did,  ThennemberSj 
 here  cannot  fuffer  any  thing,  but  the  Head  ia 
 Heaven  is  fenfible  ofit:asitis,y^^.9  .yW,^^fi/ 
 uhj  perfecutejt  thoi$  me  ^  The  foot  is  trod  upon, 
 and  the  tongue  complaines.Our  blefled  Saviour 
 is  not  like  Pharaohs  uukinA  Butler,  that  forgat 
 hfefh^  when  himfelfe  was  out  of  prifon.  Chifi^ 
 being  advanced  to  honour  now,  forgets  us  not 
 here.  No  the  is  as  good  lofeph^ihsitwas  fent  into. 
 *>^gypt^to  provide  for  allthc  Family  before^  hand. 
 Sothisour/^/^ffc,  thegreat  Steward  of  Heaven 
 
 and 
 
Cl^riji  receiyedup  in  Glory. 
 
 i8x 
 
 and  Earthjhc  is  goncto  provide  for  us  alljagainft 
 wccome  to  Hcavenihc  forgets  us  notjhe  difdaines 
 n9t  to  leoke  on  things  below ^hc  confiders  every  poore 
 Chriftiaii'he  is  as  mercifuU  nowjas  he  was  when 
 he  was  upon  Earth.-as  you  have  it  largely  proved, 
 HeB.^,  j.^e  vPosmAnfor  thistnd^  that  he  might  he 
 afnercifuff  High' F  f  left '^andhc  is  fo  in  Heaven,and 
 pitties  all  our  infirmities :  it  is  not  here.  Out  of 
 fightjOMtofmind  jfor  (as  1  fayd)  hehathusin 
 his  breaft :  I,  and  he  is  with  us,by  his  Spirit ,  tQ 
 the  end  of  the  world.  He  is  taken  up  to  Heaven 
 in  his  Body,buthis  Spirit  (which  is  his  gcnerall 
 Vicar  )  is  here  with  us  to  the  end  ©f  the  world : 
 7  wiffjendyou  the  Comforter^  and  he  jhaU abide  alwaj 
 withjou.  And  it  is  better  for  us  to  have  thtCem- 
 forterhac^  without  his  bodily  prefence ;  then  to 
 have  his  bodily  prcfencejWithout  the  abundance 
 ofWs  Spirit:as  it  was  better ^ith  the  Difciples, 
 when  heWas  taken  up  to  Heavenjand  was  prefenc 
 by  his  Spirit ,  then  it  was  before.  We  lofc  no- 
 thing therefore  by  the  afcenfion  ofchrifl ;  it  was 
 for  US;  he  was  given  forus^bornefpr  us  ^helived 
 fdr•us^^le^diedfor  us,  herofe,  and  afcended  to 
 Heaven  for  our  good.  It  if  good  for  you  ^  that  Igoe  • 
 it  was  to  f>f6vide  a  place  for  us ,  and  to  fend  the 
 Comfoner :  all  was  for  our  good  ,  whatfoevcr  he 
 did,  in  his  abafement  and  exaltation, 
 
 Againe,this  adminiftrcih  comfortjin  regard  of 
 the  affliaioTis  of  theChurch.Whenthc  Church 
 is  under  any  abafement,  atthelowcft,  it  hath  a 
 glorious  Head  in  Heaven,  and  what,  doth  he 
 fit  there,  and  do  nothing  ?  No :  ht  fits  at  the  right 
 \  hand 
 
 H^^.>,  7, 
 
 The  Spiritfup- 
 
 plycsChritts 
 
 bo^ilyabfencc. 
 
 In  regard  of 
 the  Churches 
 afflictions. 
 
iSt 
 
 Chrifi  receiyed  up  in  Glory* 
 
 simile. 
 
 t 
 
 handofGody^  rules  his  Chi!rch,cven  in  the  midft 
 
 of  his  enemies.     If  he  doe  give  the  chaine  to 
 
 them,itis  for  fpeciall  ends  ;  his  people  ftandin 
 
 need  of  all  that  they  endure,  and  he  meafuresic 
 
 even  to  a  Drana ,  whatfoever  his  Church  futfers  ; 
 
 for  they  arc  his  members,  and  he  is  fcnfibleof 
 
 their  fufferings :  He  is  ^  High-PricH^that  istevuhed 
 
 with  our  ihfirmities-^  therefore  nothing  can  befall 
 
 his  Church,  without  his  government.  He  lets 
 
 loofe  the  enemies  thus  far,and  then  he  reftraines 
 
 them  5  and  fobdues  and  conquers  them ,  making 
 
 them  hisfodt'floole.  The  enemies  feemc  lodomi- 
 
 neerc  now ,  and  trample  on  the  Church ,  but  etc 
 
 long5they  fhall  become  theChurches/<?(>^-//(?o/^* 
 
 Chrift  will  governe  his  Church,  till  M  his  enemies 
 
 be  under  his  feet.    He  is  afcended  into  Heaven  for 
 
 this  purpofe,  and  he  is  fitting  his  Church ,  by 
 
 thefe  afflidions ,  for  greater  grace  in  this  world, 
 
 and  for  cternall^/^f)  in  the  world  tp  come,  ,^ 
 
 Therefore,lct  us  not  take  fcandall  at  the  prcfenc 
 I  fight  of  things.  We  ftand  amazed,to  fee  tne  ftate 
 o( Europe  at  this  time ;  but  for  our  comfort,let  us 
 confider,  that  Cfcri^  is  nkcnup  to  glory  ^  and  he 
 fits  in  Heaven,  and  rules  bis  Churchy  and  will 
 guide  all  thefe  W^rres  to  a  good  and  gracious 
 end.  He  fits  at  the  Sterne  -,  the  Ship  may  betofi 
 fed  where cfcr/)?  fleepes ,  but  it  cannot  be  drow. 
 ncd :  the  Houfe  that  is  built  upon  a  Rockjit  may 
 beblowne  upon,  it  fhall  never  be  overthrowne: 
 the  Bufh  wherein  the  fire  is^it  may  burnc,  but  it 
 (hall  ncverbeconfumed:  theChorch,  whereia 
 Chrifi  rules  and  governcs ,  it  may  be  tofled,  it 
 
 ftiall 
 
Qhrifl  received  up  in  Glory. 
 
 185 
 
 ftiall  never  beovercomeand  fubdued.Nay^by  all 
 ^thefe  things  that  the  Church  iuSaSyChnfl  rules, 
 ^and  exercrleth  his  Churches  graccSj&  mortifies 
 his  Churches  corfuptions.  It  is  ncceflaric  thcie 
 fhould  bc^fonie change:  (landing  vvaters  breed' 
 FrosseSj  «nd  other  bafe  creatures  .  fo  it  is  iy  ith 
 Chriftians  :  if  there  be  not  fomeexercifebyaf- 
 liitftions,  what  kjnd  of  vices  grow  ?  Aswefee 
 iHthcfctimesofpeace;  what  kind  of  lives  moft 
 men  live^  tfrarwcmay  t4ke  up  an  adaiirarion, 
 th^c  God  fhould  be  fo  merciful!,  to  continue  his 
 Truth  to  acompanie  of  proud  bafe  carnal]  per- 
 foilSj^hit  lead  lives  (under  the  Go(pel)  no  better 
 then  if  they  were  ihP^^/^»//«/^.Therefore  we  can- 
 not looke  forany  good,  without  further  abafe- 
 fement.Andcertainlyjiftroublcscome^we  fhould 
 rnaiiy  ofusbe  better  then  wc  are  now:  afflidions 
 w^uld  be  fo  farrefrom  doing  us  harme^tbat  they 
 would  reiSne  us ;  we  fhall  fofc  nothing ,  but  that 
 that  doth  ushurt .  thar^  that  wc  may  well  fparc; 
 that,  that  hinders  our  joy  and  comfort. 
 .Bur,  I  fay,  let  us  comfort  our  fclves ,  in  rcfpeil 
 "of  the  prefenc  ftatc  of  the  Church :  Chrift  rules 
 in  the  midft  of  hisenemics,in  the midft  of  crofles 
 and  perfecucionsjnot  to  free  us  alway  from  thcmj 
 buthc  rules,in  turning  them  to  goodjin  flrength^ 
 ning  &  cxercifing  our  graces^  and  he  rules  in  the 
 midft  of  his  Church  at  this  time,  by  turning  h  is 
 enemies  cruelty  to  th^  good  of  the  eled»  As  he 
 ruled  in  the  Ifraelites^  when  he  fuffered  Pharaohio 
 goeoninthe  hardncfTeof  his  heart- but  he  had 
 a.time  for  Pharaohs  ruinc :  fo  Chrift  hath  a  time 
 
 for 
 
 Simil 
 
 e. 
 
 How  Chnft 
 fulcs  in  af- 
 flidions. 
 
 -    \ 
 
184 
 
 jetr  30.7. 
 
 Chrifl  receiyed  up  in  Qlory^ 
 
 M 
 
 for  the  pcrfccutors  of  the  Church ,  as  he  had  for 
 all  the  ten  perfecuting  Empcrours,  that  came  to 
 fearcfull  and  bafe  ends.   H^as  there  ever  anymM 
 fierce againji  G^d ,  andftoffe'red i  fay l\ilob.    Wa!si 
 there  ever  any ,  that  fet  thcmiciv  "s  againft  the 
 Church  of  God,  and  profp^  red  ?  No ,  No :  It  is 
 with  the  Church ,  as  it  was  with  chnU  5  to  have 
 looked  on  Chrifl ,  hanging  arid  bleeding  on  the 
 CToflTejto  have  feen  him  groveling  on  the  gronnd 
 in  the  Garden ,  men  would  be  readic  to  take  of- 
 fence :  what .  he  the  Saviour  of  the  world  ?  But 
 flay,  and  fee  him  in  the  Textaffumcdto  Glery^ 
 and  then  there  would  be  no  offence  taken  s^ 
 chrifl.    So  it  is  in  the  Church,    You  fee  the 
 Church  fuffers  perfecution:  but,  lay  one  thing 
 with  another;  fee  the  Church  in  Heaven,  with 
 th«  Head  of  the  Church  ^  fee  the  Chwrch  advan- 
 ced,fec  it  \n glory  tit  longj  fee  it  refined,  and  fit- 
 ted by  fufferings,  to  come  better  out  of  afBi(3:i-i 
 ons  then  it  went  in;  and  then  none  will  take  fcan- 
 dallat  theafHidions  of  the  Church  ,  as  they 
 ought  not  at  the  abafcment  o^ Chrifl:  forjthough 
 he  was  God  mamfefl  in  weakeflejh,  yet  we  fee  he  af 
 c  ended  uf  in  glory. 
 
 There  is  a  comfortable  fpeech,  lerem.:}o.  7.  h 
 isev^nthefimeoflacoh troulle.^  huthefhaUbedeli" 
 1  veredoutofit.  So  we  may  fay.  This  is  the  time  of 
 the  Churches  troiibfc ,  but  the  Church  fhall  be 
 delivered  out  of  it.  The  enemies  have  their  time 
 to  affiiSt  and  trample  upon  the  ChurchjbutC/?r//? 
 hath  his  time  to  trample  on  them.  Let  us  wait, 
 and  exped  with  comfort,better  times.The  King. 
 
 domes 
 
 1 
 
Chifl  received  up  in  Qlory. 
 
 I 
 
 5 
 
 domes  of  the  world  will  beknowne  to  be  the 
 Loxd  Jefus  chriUs'^  there  will  be  a  further  fub- 
 jcftion  to  Chrijts  Kingdorac,  then  ever  there 
 was  fince  the  fit  ft  times ,  when  the  fulncflfe  of  the 
 Gentiles^  and  the  comcrfion  of  the  Itxra  fhall 
 be.  Lee  us  comfort  our  felves  with  tkc  times 
 to  come  ^'Chrift  is  inglorj^  and  he  will  bring 
 his  Church  to  lurther^^f), even  in  this  world, 
 befides  etcraall^/or)  at  the  latter  day.  Kejeyee 
 not  over  me  ^  eh  mine  enemie'^frr  though  I  be  fal/en^ 
 yt  fhali  I  rife.  Let  not  the  enemies  of  the 
 ChuTch  infult  ©ver-much ;  though  tl:C  Church 
 be  fallen,  yet  (Tie  fhall  rife  againc  after  three 
 dayes^  fayth  the  Prophet.  Chrift^  though  he 
 wcrcabafedaslow  as  poffibic  he  could  be,  yet 
 after  three  dayes  he  arofc.'fo  the  Church  fliall 
 rife  out  ofher  troubles  after  three  dayes,  that  is, 
 afrfraccrtainetime(thatweknownor,bur)the 
 C3fa(a  time  is  onely  inothc  handsof  Cfcni?-  but 
 certaincly,  there  are^/pr/#i*j  times  of  the  Church 
 comming. 
 
 Ccyofider  the  wonder  full  love  of  Chrift ,  that 
 would ~fufpend  his  glory  fo  long  •  the  glory  of 
 Heaven  was  due  to  him  upon  his  Incarnation, 
 by  vcrtue  of  the  union  of  his  humane  nature 
 with  the  divine :  for ,  that  nature  that  was  uni- 
 ted to  the  God-head ,  it  mufl  needs  have  right 
 to^^rjf,  by  that  very  union.  What  (hoiild  hin- 
 der, when  it  was  fo  neere  to  God ,  as  to  be  ope 
 Pcrfon,  to  be  taken  into  the  union  of  the  Per- 
 fon }  Oh ,  but  where  had  our  falvation  bee ne 
 then,  if  chrifi  had  cntred  imo  glory  upon  his 
 
 'Mkih^  -ft 
 
 Chrlflforoor 
 fakes  fulpcn- 
 dcd  hu  glorjr. 
 
1^6 
 
 Tbe  church 
 nf!li<!tc<i,why. 
 
 Q^'^^fi  fcceirved  up  in  Ghr^,.  ) 
 
 incamac-'on;  if  he  had  not  (lied  h^^s  blood  j'i'f 
 he'  had  not  beene  abafed  to  the  death  of  the 
 CroflTc  ?   Therefore  the   Scho  j!e-men    fpcake 
 well,  he  enjoyed  the  prefence  o{ GoAa^eillme 
 jujiitii€  ,  with  the  affet5lionof  Jufti€e  ,  .And'all' 
 Vcrtiie^,  that  is  ^  he  wasa^  gracious froiA  the 
 beginning  J  from  hi*?   Incarnation,  formatter  j 
 of  Grace,  and  love  ot  all  that  is  good -^et  \ 
 not  ajfi^Bid^e  accommoda  >  There  <¥as-  ^  tvc-erd*  ' 
 ncrte  ro  God  in  plea  fore,  and  joy,  aTid  cor^-' 
 1  fort  5  this  he  denyed  himfelfc,  tilll:c  wasa'f-  I 
 !  fumprcd  to  ^^/<?r^  after  his  Refurrctfiion  ^  and  I 
 i  this  he  did  in  lovC  to  us  w  that  hemight  foffct, 
 and  be  abafed  ,  to  wWi^e  owt^onr^SdkatJoOi 
 that  rediindanceof^/e^/ji  that  n-iouFd  have  beentf'  ■ 
 upon  his  Petibn  5  prefently^jpf(^titiie\lI^fddV^}f 
 was  flayed  tiH  Ms  Reru^efti<bl6Vtbathe\^'i^t^ 
 accomplifti  and  fulfill  6tTrSatv-i^i^rtf^^W^h^ti^^ 
 mcrcie  and  Iov#  was  this  ^  So^it  is  •vt^iicht^ffife' 
 Church;  it  is  glorUm ^  2ls iih^K\i  Urtiott^#^fcfi> 
 Chfifi:^  Is  not  the  Church  a^/mW^  tbftfg^thSI 
 is  j^vned  to  Chi0; ^'  ^hsi^^i'^'^tord ^f  Lm<A^ 
 Kiff£if^ngsr^  ;^h;e  RliJctoFUIeavi^ri  an<i'  'BaW&  f 
 VVh^tis  tW  reafoni'tfee'CftufCh  i^  f5-rtyi'fcd 
 tbc n p    '  ■  >  >  i^oi-i^-i  .-.k\xj  jiijij/  t^u 
 
 If  the  Church  w^r«'  not  abaftd  ^  it' t<l)lil!i* 
 
 hoi  be'xbnfor«ied-ttif)  ^Chr^/'Shrt^  fXb^t^ 
 
 ,  m  ight  wofke  oirr  Sa!\fat?6in7 lit?  «iuft"!be4fcSi 
 
 Ifedj  and  have  fuf penfioi^  afid  ft(^ppirig '(if  fh& 
 
 ll^Ar'y  c^ue  to  bim,tilhhe  RefurTmionf  Ofne-^ 
 
 j'c^ffitie,  n-c  mwft'bc  coivf^iWd^  to  <>Ar/^ 
 
 farreas  we  may;  and  t1ial?vT<f  fn^ty  feefVortfofi 
 
 '  ^^  mcd 
 
 N 
 
 I 
 
g^TITT-''"— =*'^*"."^^   *"■    '"  1_TI-     '^  .J^ 
 
 ChrifiK^CHOfed  up  in  Glory 
 
 >.8 
 
 *-* 
 
 |aned  to  him,  inabafcment,  and  fu^ering  ,  there 
 txiuft  be  a  Aop  o(  our  glory ^  till  we  be  dead,  | 
 and  turned  to  duft,  untill  we  vife  againe,  un- 
 i  .til]  Chrijt  comQig ,  be  gloriow  in  hu  Saints.  I  f 
 'Chrifl  (as  I  formerly  fayd),  had  fliewed  all 
 his  glory  in  his  abafement  ,  hec  could  never 
 have  fuffered  :the  Devill  himfelfe  would  have 
 ;dorijc  i^itUAO  harme  ,  there  had  beenc  no  pre- 
 sence f.  the;  '/'fc.2;7yf/'vvould  n^vcr  have  perfecu- 
 ted  hiiii  5  and  hated  hira ,  if  they  had  fcene  him 
 tQ  have  becnefuch  a  perfon  as  he  was  :  but  he 
 veiled  his ^/i'/)' 5  that  he  might  fuffiar.  If  the 
 .'Vyoj'ld,did  bat  iec  the  thoufaqd-  parr  of  tb-e 
 ^^ryei^t  of  due  belongs  to  Chriftians,  would 
 they  revile  them ,  and  difgrace,  and  maHgr.e, 
 and  trample  on  them  ?  Certainely  they  would 
 i^or.  Thi?^  is  difcovered  in  Scripture  5  ;but  the 
 ^0rjd  (todifcover  their  ^theifme^  that  they 
 beleevenot  the  VVprd  of  God)  take  no  notice 
 ofu ;:  And  that  the  children  of  God  ipay  be 
 conformed  to  their  Head ,  and  that  way  may  be 
 rnadc  to  the  malice  of  wicked  men,  to  trample 
 ;  upon  tjiem ,  they  goein  the  (hape  of  miferable 
 men.  j^] 
 
 Therefore  ,  let  us  not  be  difcouraged  for 
 any  abafement  •  we  have  a  gloriom  life  hid  with 
 Chrijt^  y^hiich  (h^ll  te  revealed  one  day  1  in 
 the  meane  time,  in  the  naidft  of  abafement^ 
 letusbeleeve  Glory.  And  let  me  adde  this^to 
 the  reft.: 
 
 As  the  fame  Body  whei^ia  cAri/?,was  fpic 
 Upon , and  maogled ,  and  qru^ified^  ici  the  feme, 
 X,    •   u  _,„  02^"     ' Body 
 
 ThcTanse  bo- 
 dy that  lutfersj 
 (hall  be  glori:. 
 ous. 
 
 ?  ♦ 
 
iS8 
 
 Ground  of  pa- 
 tience in  fuffe- 
 nng,_ 
 
 Ground  pf  . 
 courage  in], 
 Chriftscaurc/ 
 
 QbriU  received  up  in  Glory. 
 
 Body  he  rofe  againe  ,  and  in  the  fame  Body 
 
 afcended  into   Heaven  ;  fo  it  (hall  be  with  us ; 
 
 I  the  fame  body  that  fuffers  any  thing  {orChri/i^ 
 
 I  thefamcbodyihatdieSjthc  fame  Body  fliallrifc, 
 
 and  be  afftimed  lo glory. 
 
 Hence  likewife  we  have  a  ground  ofpati- 
 cnce  in  all  our  fufferings  from  another  rcafon, 
 not  from  thcordcr  ,but  from,  thccertaincie  of 
 glorj:  Shall  we  not  patiently  fuffer ,  confide. 
 riiig  the  ghrj  that  we  fhall  certarncly  have  ?  // 
 wefnpr  with  him^  me  ^aU  be  gkri^ed  mth  him^ 
 Who  will  not  be  patient  a  while  ,  that  hath 
 i^^ch glory  in  his  eye  ?  Therefore,  let  lis  lookc 
 upon  the  glory  of  Chrifl^  in  all  our  fufferings 
 whatfoever.  What  made  Mojes  ,  and  all  the 
 Saints  ,  in  all  times  to  be  fo  patient.?  They 
 had  an  eye  this  way.  What  made  Steven  (  not 
 oneiy  patient,  hm)  gloriom?  Hisfacefhoneas  the 
 fdceofanAngeh^  Ire  looked  on  le[i46  Chri/t^  and 
 faw  him  fitting  at  the  right  hdni of  <jocl,'^yVh2Lt 
 made  the  Martyrs  nor  onely  patient,  but  tri- 
 umphant in  all  their  fufferings  ?  They  had  an 
 eye  of  Faith',  to  fee  Chrift  fitting  in  glory  ^ 
 and  to  fee  ^hemfelves  in  Heaven  ,  glorms  in 
 Chrift  ;  and  not  oncIy  to  fee  themfclvcs  glori- 
 ous in  cijrijl  ^  but  in  thcmfclves,  afxcrwards : 
 Wee  are  not  onely  glorious  in  bur  Head,  but 
 we  fhall  be  our  felves  where  he  is ,  Taken  up  in 
 gUry. 
 
 And  let  it  ftirre  us  up  lik^wife  ,  not  to,bc 
 aft^amed  of  Religion-,  and  toftandouc  in  good 
 caufcs  for  Chrift  ,  and  the  Church  :  He  is  not 
 
 '  ajhamed 
 
Cbrift  receirved  up  in  Glory. 
 
 afbdmed  to  be  caUeddur  Brother '^no^  not  after  his 
 Refurrcdionj  Goe  teffmy  brethren^  I dfcend  m 
 my  Father ,  dndjour  Father.  He  was  not  afliamed 
 of  it  5  vrhcn  he  began  to  be  in  the  ftate  o(  glory. ^ 
 be  is  not  afhamcd  of  our  nature  now ,  to  take  it 
 up  into  Heaven  5  he  is  not  afhamcd  toowneus 
 heie,  and  at  tlte  Day  of  Judgement  to  fet  us  at 
 his  right  hand.  And  fhall  we  now  for  fcarc  of 
 men  3  for  feare  of  fhame ,  for  any  bafe  earthly  re- 
 fpcd,  be  afhamed  o(  out  glorioui  Head  ?  Doe 
 we  teleeve ,  that  we  have  a  Head  that  is  glorious 
 in  HQSLWcn^fittingat  the  right  hand  of  God^  that 
 ere -long  will  come  to  judge  the  quike  and  the 
 dead^  and  fhall  we  be  afhamcd  to  hold  out  the 
 profeflion  of  Religion,  forafcorne,  for  a  word, 
 forafrowne  ?  Where  is  the  Sfirit  of  glory  ^  the 
 Spirit  that  fhould  be  in  Chriftians,  that  hope 
 -to  be  glorious  ^  He  thatifafhamedofme  here  (faith 
 rChriJt)  I  mUhealhamedofhim  at  that  great  Dayi 
 How  can  we  thinke ,  that  ChriH  will  owne 
 utjwhen  we  will  not  owne  Religion  here?  "When 
 wc  are  afhamcd  to  fland  for  him,  fhall  we  ihinke 
 to  ftand  at  his  right  hand  >  AH  bafe  carnati 
 Atheifticallfpirits,  that  arc^frattl  of  dffgrace, 
 of  difpleafure,  of  lofle,  of  any  thing  but  of  him 
 they  fhould  be  afraid  of.  let  them  know,  there 
 is  no  cotufort  for  them  in  Chrtfts  exaltation- 
 For ,  if  they  had  any  communion  with  Chrifi^ 
 he  would  infufc  another  manner  of  fpirit  in- 
 to them.  Let  us  therefore  ftand  for  Chrill ;  we 
 have  agtorious  Head ,  a  glorious  hope ,  a  gloriom- 
 Inheiitance. 
 I  O  ^  And 
 
 189 
 
 ^i** 
 
ipo    i 
 
 Ground  oi 
 encourage:* 
 inciu  togoo4 
 duties. 
 
 Qhriflreceirved  up  in  Glory. 
 
 J 
 
 CJirift^  dfccn- 
 dingio  glory, 
 cnforccth  ho^ 
 lirsfTe. 
 
 And  let  lis  gocon  with  incouragement-,  in 
 good  diiticsjwitha  Spiritof  Faith:  for^where- 
 forcis  Chrift  in  Heaven ,  but  to  rule  his  Church 
 by  his  Spirit;  To  leade  captivitie  captive^  and  to 
 give(iftsto  men^  Let  us  therefore  gne  onwith 
 confidence/ that  Chrifl  from  Heaven  will  give 
 ushis  Spirit,  to  fubdue  our  corruptions,   Heis 
 in  Heaven ,  to  rule  his  Church  ^  and  what  is  his 
 Kingdome,  but  the  fubduing  ofourfpiritsby 
 his  Spirit,  to  be  more  humble,  and  more  holy 
 and  gracious  every  way  ?  Let  us  not  thinke ,  that 
 our  corruptions  will  be  too  hard  for  us ,  but  goc 
 on  in  a  Spirit  of  Faith,  That  Chrift^  that  dyed 
 for  us  as  a  Prieft^  he  will  ruleus  as  a  Kw^*^  and 
 if  we  betruetoourownc  (oules,  we  dial!  have 
 ftrength  to  fujflaine  us:  he  fits  in  Heaven,  to  rule 
 us  by  his  gracious  Spirit.  Let  us  notderpaire. 
 though  we  carry  this  and  that  corruption  about 
 uSjwediaUby  little  and  little  overcome  all.  he 
 will  lead  capNvitie  captive ^  and  overcome  all  in 
 us,as  he  did  in  his  own  perfon:  he  that  overcarhe 
 for  lis,  will  overcome  inu<;^if  there  bea  Spiritof 
 Faichtodependuponhiml  '  ^     ri   .7 
 
 Againejthis  Myflerie  is  a  MjfierieofGodlineJ^e'^ 
 ittcndethto  andenforceth  godlineffe^  and  holi^ 
 neffe  of  life ,  Chrifi  received  up  to  glory.  You  fee 
 thcnour^^f/I^is  in  Heaven,  ffcri^ hath  taken  into 
 Heaven  the  pledge  of  our  "j?^//:? ,  and  given  us  the 
 pledge  of  his  Spirit.  It  was  a  dignifying  of  our 
 nature,  that  God  (hoMbe  want feji in  omflefh  • 
 that,  thatwasanabafingtohim^as  God,wasan 
 
 honour  to  our  nature ;  the  Incarnation  cytChriH 
 
 if 
 
Chriflrecetn;ed  up  inQlory 
 
 m 
 
 it  was  the  beginning  of  his  abaferoent,  in  regard 
 of  his  God-head,for  the  God-head  to  be  clouded 
 undct  flejh-^  but  it  was  a  dignifying  of  thehu^ 
 mane  nature,  that  it  diould  be  grafted  into  the 
 fecond  Perfon  :  And  is  it  not  a  gieater  honour  to 
 Our  nature ,  that  now  in  chrijl  it  is  gone  to  Hea- 
 ven, and  is  there  above  Angels?  Our  nature  in 
 Chriji^  rules  over  all  the  world  :  And  whefeforc 
 IS  all  this?  As  it  is  for  wondrous  comfort,  fo  for 
 inftr«6tionj  tocarry  ourfelvesanfwerable  to  our 
 dignitie.  What !  hath  God  taken  our  nature  up- 
 on him  5totheunitie  of  the  fecond  Perfon,  and 
 exalted  and  honoured,  and  enriched  it?  Is  he 
 likewife  gone  to  Heaven  in  our  nature,  and  is 
 there  5  above  all  Principalities  and  Powers,  all 
 the  Angels  in  Heaven  attend  upon  him  :  And 
 fhall  wc  debafc and  difhonour  ournature , that  is 
 fo  exalted?  Letitworke  upon  us,  tocarry  our 
 felves  in  a  holy  kind  of  ftate.  Shall  we  defile  our 
 felves  with  finfull  courfes,^:  make  our  felves  ba- 
 fer  then  the  Earth  we  tread  on ,  worfe  then  any 
 creature?  (for  a  man  without  gracejis  next  to  the 
 Devill  in  raiferie,  if  God  be  not  raercifull  to 
 him)  If  God  have  thus  honoured  our  nature-, 
 above  all  created  excellency  whatfoever, fhall  not 
 this  ftirre  us  up  to  a  correfpondent  carriage  ?  It 
 IS  oft  preflTed  by  the  Apoftlc,that  we  walke  mrthy 
 of  our  cAlItng.  And,  indeed,  let  us  oft  confider,  to 
 what  great  matters  we  are  called  •  for,  the  life  of 
 Heaven  it  muft  be  begun  upon  Earth :  fvhofoever 
 hath  this  hdpe^to  be  glorious  with  Chrifi  in  Heaven, 
 1  itfurgeth  him,  it  fraiTies  him  to  be  like  the  ftate 
 
 O  4  he 
 
M   iimnW^i 
 
 ^at  II    I  imn 
 
 1      ^9^ 
 
 Qhriji  recei^ved  up  in  Glory. 
 
 he  hopes  for  5  andhe  thathath  not  a  care  to  fute 
 and  fie  his  carriage  and  difpofition  to  the  ftatc 
 he  belceves,  it  is  an  cmpcie hopc^he  deludes  him- 
 felfc.  Whofoevcr  fliall  htgloriom  mth  Chrift  in 
 Heaven,  is  ZiKogloriom  novv^  there  /V  a  SfirhafGlo' 
 rpeHwgupon them^  that  iSj.Gracc;  Gr^cc  makes 
 ihcmglorious,  Thofe. that  have  not  a  Sfirit  cfGla^ 
 ry  5  that  is,  a  S  pirit  of  Gracej  to  fafhion  and  con- 
 forme  them ,  in  fome  meafure  5  to  be  like  Chrift, 
 by  little  and  little  .  they  have  no  right  nor  inter- 
 eft  in  the.ft2.te.0f  Qhry^  that  fliall  be  revealed 
 afref. 
 
 {     Is  chrJJi  taken  up  to  glory ,  and  for-  usv  as  well 
 j  as  for  himfelfc  5  nhat  manner  of  wen  ought  we  to  be 
 \in  holy  cortvcrfation  ^  We  fliould  keepe  our  ftlves 
 mffUtedefthemckedmrld.    Shall  vve  thinke  to 
 have  cQrnniunion  and  fellowHiip  with  C/?;///  in 
 glory;^  when  rve  mske -the membtrs  ofChrijithe  mem^ 
 hers  of.Hdfiot^  when  we  make  our  tongncs  in- 
 ftruments  of  blafpheiToJng  God  ,and  chKifl-.^  asa 
 coiipa^nyofvilcwrerchcs,  rhac  vvillcoinctothe 
 Ordinances  of  God,  and  yet  have  not  overcome 
 their  A^ihcifticall  nature  fqinuGh,  as  <o  leave 
 their  fwearing,and  filcbyconrfes?  Doevre  think 
 CO  have  communion  with  C/?r/y?in^/??rj!,.andnot' 
 get  the  viiftorie  pvi^r  thefe  b^fe  courfes  >  Doc  we 
 profcflTe  our  fe{vfes  to  be  Chriftians, and  live  like 
 \  Pagans?  Hath  Godjuch  need  of  people,  to  fill 
 '  heaven  with,that  he  will  have  focb  unc'canc  per- 
 fons  ?  Shall  we  have  flichbafe  thoughts  of  hea- 
 ven ?  No,  beloved  •  thcfaihings  muft  be  Jefr,  if 
 fever  (upon'good  ground^)  wc  will  enterrainc 
 I  ,  thoughts 
 
 I 
 
 ^«r*w^*  w^tw^^^-'^pr 
 
Chrifl  recei'Ved  up  in  Ghry. 
 
 19} 
 
 thoughts  of  fcllowihip  in  thisglory^     There  is 
 anew  He^ven^  and  a  new  ^^rth^  for  the  new  creature  5 
 and  Oflcly  for  fuch.  Let  us  not  delude  our  felves; 
 there  muft  be  a  corrcfpondcnce  betwecfie  the 
 Head  and  the  members  5  notonely  in^^rj,  but 
 in  grace 5  and.  the  confoFmicic  in  grace,   is  bc- 
 !  fore  the  conformitie  inglory.    Will  God  ove?^ 
 ;  turnc  his  methode  ,  and  order,  for  our  fakes  ? 
 Noj  No  :  all  that  come  to  Heaven  ,  he  guides 
 them  bj  hk  Spirit ,  (  here ,  in  grace)  and  then  he 
 brings  them  to  glory.    He  gives  g  a:e  and  glory^ 
 and  no  good  thing  fbaff  be  tranting   to  them  that 
 leade  a  godly  life  ;  but  fii^ft   gtace  ,  and  then 
 glory. 
 
 Therefore,  let  not  the  Devill  abufc  uj,  nor  our 
 owne  falfc  hearts,  to  pretend  a  (hare  in  this 
 glory  ^  when  we  finde  no  change  in  our  felves 
 when  we  finde  not  fo  much  ftrength^  ss  togct 
 the  vidorie  over  the  bafe  and  vile  corruptions 
 of  the  world  •  The  Apoftit  from  this  ground,  I 
 inferres  mortification  of  our  earthlj  members  :  \ 
 Tdu  are  rifen  with  Chriit^  your  life  if  hid  mth  Chrifi 
 tn  Ged ;  and  ,  we  are  dead  mth  Chrifl  :  There^ 
 fore  we  ought  to  mortific  all  finfulliufts:  For, 
 the  foule being  finite  j  it  cannot  be  carryed  up 
 to  thefe  things,  that  are  of  a  fpirituall ,  holy, 
 and  divine  confideration^  butitmuftdyein  its 
 love,  and  zffcdion,  andcare  to  earthly  things^ 
 and  fififull  courfes.  Thcrfore,let  us  never  thinke 
 tharwebeleeve  thefe  things  indeed ,  unlefTe  we 
 fitide  adifpofitionby  grace,  tokillandfubdue 
 all  thingj' that  are  contrarietO' this  condition^ 
 ,  Though 
 
 i 
 
 Ground  of 
 morcificarion. 
 
 0/0/.  3. 
 
Chrifl  received  up  in  §lor^' 
 
 ChnAsafcen- 
 ding  to  glory, 
 aground  o£ 
 hcavcnly- 
 mindcdneflc. 
 
 Though  fomewhat  there  will  be  in  us,to  bumble 
 us .  or  clfe ,  why  are  Precepts  of  Mortification 
 given  to  them  that  were  Saints  alreadie^bur  that 
 there  is  fomewhat  willdraw  us  downe ,  to  abafc 
 us  ?  But  this  is  no  comfort  to  him  that  is  not 
 the  child  of  God  •  that  lives  in  filthie  courfes, 
 that  be  might  cafily  command  himfelfein.,lct 
 him  abandon  the  name  of  a  Chriftian,he  hath  no 
 inrercft  to  the  comfort  of  this ,  that  Chrifl  is  re^ 
 ceiveduf  to  glory, 
 
 Againe,  the-  Mjfterie  ofChriJts  Glory  it  tends  to' 
 godiinefe  in  this  refpeft,  to  ftirre  us  up  to  heaven/ 
 iy-mindedneffe.TheApoftledothdivinely  force 
 this  in  the  fore-named  place  ,  ColoJJ.  g.  i,  if-^e  h 
 rifentvithChrifi^feeke  the  things  that  are  above.  From, 
 our  communion  with  C/?r//?5rifing  and  afcending 
 into  Heaven,  and  fitting  there  in ^^rj^he  forceth 
 heavenly  mindedneffe^that  our  thoughts  fhould 
 be  where  our  Glory  is,  where  our  Head  and  Huf" 
 band  is  iand  certainely,  there  is  nothing  in  the 
 world  more  ftrong*  to  enforce  an  heavenly  mind, 
 then  this .  to  confider  where  we  are^in  our  Head. 
 Chrifl^  our  Head  and  Husband,  is  taken  uf  into. 
 ^/^r)  •  there  is  our  Inheritance,  thereare  agreat' 
 many  ofour  fellow  brethren,  there  is  our  Coun- 
 treyjthere  is  our  happinefle.  We  are  for  Heaven, 
 and  not  for  this  world ;  this  is  but  a  paflage  to 
 ihsit  glory ,  that  Chriji  hath  taken  up  for  us ;  and 
 therefore,  why  fhould  we  have  our  minds  grove^ 
 ling  here  upon  the  Earth  ?Certainely  ifwehavc 
 intereft  in  Chrifl^  who  is  mglory  at  theright  hand 
 ofcod^  it  is  impoffiblc  but  our  loules  will  be  ray- 
 fed 
 
Chrifl  received  up  in  Gl  cry. 
 
 fed  roheaven  in  ouraflfedions,  before  wc  be  there 
 inour bodies.    All  that  are  Chriftians,  they  are 
 in  heaven  in  their  fpiritand  converfarion  before^ 
 hand'Ourhcavy^duIljearthly  foules^being  touch^ 
 edby  his  Spirit,  they  will  afcend  up.     The  Iron, 
 when  it  is  touched  with  the  Load  (lone,  (though 
 it  be  an  heavy  body  )  it  afcends  up  to  the  Load- 
 ftonc,  itfollowcs  ir.   The  Sunne  it  drawes  up 
 vapours,    that  are  heavy  bodies  of  themftlves, 
 C/7r//? ,  as  the  Loadftone,  being  ia  Heaven,  he 
 hathanattra^^ive  force  to  draw  us  up.   There  is 
 nottheearthlieftdifpofition  in  the  world,  if  our 
 hearts  were  as  heavy  as  Iron,  ifvvehavecoinmu- 
 nionwithCfcn//^  and  have  our  hearts  once  touch* 
 ed  by  bisS  piritjhe  will  draw  us  up,though  of  oar 
 felveswe  be  heavy  and  lumpifb.    This  raedira- 
 lion  ,  thai;  chrijl  our  Head  is  it\glory^  and  that  wc 
 arc  in  heaven  in  him,  and  thatour  happineffeis 
 therCjit  will  purge  and  refine  us  from  pur  earthly- 
 nefre,and  draw  up  our  Iron  heavy  cold  hearts. 
 
 It  is  an  argument  ofa  great  deale  of  ^^/;^//w^j 
 and  infidelitie  in  our  hearts,  (as  indeed  our  bafe 
 nature  is  prone  tofinkedowne ,  and  to  becarryed 
 away  with  prefent  things  )  that  profefling  tobe- 
 leeve  that  chrifl  is  rifen ,  and  afcended  into  hea- 
 ven,and  that  he  is  there  for  us^yetthat  we  fhould 
 be  plodding,  and  plotting  altogether  for  the 
 Earth  :  as  if  there  were  no  other  heaven,  as  if 
 there  were  no  happinefTc  but  that  wh ich  is  to  be 
 found  below.  There  is  nothing  here,  that  can 
 fatisfie  the  capacious  natureof  man- therefore, 
 we  iTiould  not  reft  in  any  thing  here,  confidering 
 
 the 
 
 19$ 
 
 simile^ 
 
 ! 
 
 Argumcnt  of 
 infidclicie , 
 
I>l 
 
 lohn  i7« 
 
 Chrifl  receirued  up  in  Qlorj: 
 
 ^ 
 
 tnBucncct'rom 
 Ghrift, tor  this 
 
 the  great  things  that  are  rcfcrvcd  for  us  ,  where 
 
 Chrift  is  m-glorj.  Therefore ,  when  we  findc  dUr 
 
 foules  failing  downe  ofthemfelvcs,  ordrawnc 
 
 idowneward  ( to  bafe  cares ,  and  earthly  conteni- 
 
 ntients)  by  any  thing  here  below ;  let  as  labour 
 
 torayfc  up  our  (elves  with  fuch meditations;  I 
 
 know  not  any  more  fruitfulljthcn  to  confidcr  the 
 
 ^forj!  to  come, and  thecertainetieofit.  Chrift  is 
 
 taken  into  glory ,  not  for  himfelfe  oncly ,  but  for 
 
 all  his :  for,  ivhere  lam(  fay  th  he  )  it  u  my  mU that 
 
 they  be  there  alfo.     Clirift  (Tiould  lofc  his  prayer, 
 
 if  we  flioald  not  follow  him  to  Heaven  :  it  is  not 
 
 onely  his  prayer,  but  his  will  -and  he  isinHea- 
 
 vcnjtomakcgoodhiswill.  The  Wills  of  men 
 
 maybe  fruftra€e,becaufe  they  are  dead  ;  but  he 
 
 lives  to  make  good  hisowne  will  ^and  his  will  is, 
 
 thatwebe  wherehe  is.    Now,  ifa  manbelecve 
 
 this ,  can  he  be  bafe  and  earthly-minded?  Cs*- 
 
 tainely,  no  '^fvhere  our  treafureis^  our  hearts viUh 
 
 there  alfo,  by  the  tule  of  Chrift ;  where  the  body  is^ 
 
 the  Eaglesmlirefort :  if  we  did  make  thefc  things 
 
 our  treafure  ,  wc  would  mount  above  earthly 
 
 >  things  ;  there  is  nothing  in  the  wofld  would  be 
 
 I  fufficiencforusjifwehad  thareftecmc  of  Chrift, 
 
 and  the^/^r)  where  Chrift  is ,  as  wcfliould  and 
 
 might  have. 
 
 And  it  is  not  only  tuedi  tat  ion  t)f  thefc  things, 
 
 I  that  will  caufe  us  to  be  beavenly-mindcd  ;  but 
 
 1  Chrift ,  as  a  Head  of  influence  in  Heaven ,  con- 
 
 !  veycs  fpirituall  life,  todraw  us  up :  v^hen  I  am af- 
 
 ce^dcd^l  rriff  draw  al/  men  after  me.Jhctcis  a-vertue 
 
 from  C hrift,  that  doih  it  •  there  is  a  neceffirie  of 
 
 the 
 
(Jbrifl  receiy^dup  in  Glory. 
 
 \     197 
 
 the  caHfe,and  confequcncCj  as  wclUs  ftrcngth  of 
 reafon  and  cqnitic.  there  is  an  influence  iffuing 
 from  chri/t out  Head,  to  make  us  fo  indeed: 
 therefore,  thofe  that  are  othcrwife,  they  may 
 thanke  themfelves.  The  beft  of  us  (indccd)have 
 caufctobcabafed,  that  we  bc-tray  our  comfort, 
 and  the  meanes  that  we  have  of  ray  fins  up  our 
 dead  and  dull  hearts,  for  want  of  meditation,^ 
 Lc^t  us  but  kecpe  this  Faith'^m  exercife,  that 
 ^Chriji  is  in  Heaven  in^^fj^and  we  in  hini  arc 
 in  Heaven^as  verily, as  ifwe  were  there  in  our  per- 
 ions  (  as  we  fhall  be  ere  long)  and  then  let  us  be 
 uncomfortable,  and  bafe,  and  earthly-mindedjif 
 we  can.  .  .:  ^      Y  .I.uil^ 
 
 To  conclude  all  :  A?  the  foule  of  man  is  firft 
 iinfull,  and;  then  fandified  ^  firft  humble ,  and 
 then  rayfed.rfo  our  meditations  of  Cferr^  muft 
 be  in  this  <:^deT5  firft  ,thinkcof^fcr/y?,  as  abafcd 
 and  crucified;  for,the  firft  comfort  that  the  foule 
 hath  5  is  in  Chrifi  manifefledin  theflefh^  befpre  it 
 come  io^received  up  into  glory.  Therefore,  if  ^c 
 would  have  jCom'^OTtable  thoughts  of  this ,  Chnft  ! 
 received  up  in  glory\  thinke  of  him  firfl:  manifejlirt 
 the flefb : let {xsh^\i<i  reconrfc  inour  thoughts  to 
 Cfen^,in  the  Wombeofthe  Virgin  ^  to  Chrifl 
 borne, and  lying  iatheManger^  p^oiBgnpand 
 dovi?ne,doinggoodvhungringand  thirfting,  Of- 
 fering in  the  Garden,  fwcating  water  and  bloody 
 nay  led  on  the  CroflTe,  crying  tohisFacher,  /W) 
 Godyfny  God^  why  hafl'thouforfitken-me  '^  fin\\\\iT)^ 
 all  upon  the  Croffe,  lying  three  dayes  in  the 
 Grave :  hMc  le^our fe  to  Chrijt  thus  abaled ,  and 
 1  all 
 
 f' 
 
 wsd 
 
 ;»-i 
 
 Order  ofme* 
 
 ditationof 
 
 Cbrift, 
 
 1 
 
i^Mt>saw^^ 
 
 I 
 t. 
 
 45*8 
 
 C  brift'rtcelfved  ttp  in  ^lory.< 
 
 How  to  con- 
 ceive of  Cbrift 
 in  ihe  Sacra- 
 \neiic* 
 
 Ulfe^«ii'to^expiatc  owrfipne  ^ilcobeyed  God 
 toftttisfic  for  Dur  drfobcdicnc^.  Oh,  hefcivill 
 lc)ec0.nafQrt^Jc  ibougbts'for  a  wounded  fbole, 
 pierced  vticlitheicufeoiTinne,  affauked  by"  Sa- 
 WR;]:;FIO  thiiplce  thtis-rbf 'dk/j^5  abaft^  foroiir 
 
 Ir  rhc  SacramentjOiu  thought?  muft  efpccJaMy 
 ha,Me.wcoi!rfe  ,1 /in 'i  he  fir  ft  {Vkcq,  id  CMtip'i>ha^ 
 btofceo,  atidbiibtood  flied  i^jas  ibeBreajd  b  bro. 
 kef>,0nd  the.  Wine  poured  <Hit'5  tl>at  w*c  bdve  be> 
 neEe.by  C/;n:^if  abafement  and  fmfefing^  by  fa^ 
 cis^yingfois  Fatlaers  wrath,  and  tcconciling  us  tb 
 God.  Then  thinkeofc^r/7?in  Heaven  ^-iippeil- 
 fing  there  for  usjkeeping  tfeat  Kappineff^  that  he 
 haihpurchafed  by  his  death  for  us^aitui  applying 
 d^eifadnciiDdf  Ws  deatbtoour  foulcsby  his  Spi- 
 rit; ,\^hic]^  ' hciV: ablitb  flidd  fpore diffidently , 
 being  id;  chat  high  and  holy  plaG<5^  Heaven-  for 
 the  Spirit  wasl not  given  in  that^bundance ,  be- 
 fore C^x//?1vas  a&ended  to gUry^  as  it  hath  becne 
 fince.  In  this  manner,  andordcr^  wefhallhave 
 c6f)ifortabBe  thoaghts  of  (^fcrijf.  Tothinkcof 
 hhgiory'in  the  firft  place^itwould  d^zfe  ourejres, 
 it  would  terrific  Us  5  being  finncrs ,  tothinkeof 
 his  glory  J  being^  now^afccfided  :  but  wh^n  we 
 thii!ikeof  hiraas  d.efcended  firft^as  ijefaythj^^i^ 
 J  i^hrthatafccnded^  bat  hi  that  defected fir^If  into  the 
 '  Imer  parts' of  the  Earth  i  So,  who  is  this  that  is  j 
 taken  up  in  glory  •  is  it  not  he  that  was  vianifeft 
 in  our  flefB  before  ?  This  will  be  comfortable. 
 ji  Thereforey.Iet^us firft begiowkhCfcWy&'abafe- 1 
 
 ment,  \ 
 
 i  iii 
 
»— *  ,.    ■^    ■    -!    ■ 
 
 Chrifl  recei'vedup  in  Glory. 
 
 fmenc  ,  and   then   we   fhall  have  comfortable 
 [thoughts  of  his  exaltation. 
 
 Thefe  points  arc  very  ufefull, being  the  maine 
 [grounds  of  Religion;  having  an  influence  into 
 pur  Jives  and  converfacions  ,  above  all  others: 
 
 'other  points  have  their  life  and  vigour5and  quick' 
 ning  from  thefe  grand  My  fteiies,  vrhichare  tbe 
 food  of  the  foule.  Thereforejet  us  oft  feed  our 
 thoughts  with  thefe  things  of  C/7n7/j'  abafement 
 'and^^rj'jConfidering  him  inboth,  asapublike 
 pcrf'on ,  the  fecond  Adam ,  and  our  Suretie  j  and 
 then  fee  our  felvcs  in  him^and  labour  to  have  ver. 
 tue  froni  him  ^  fitting  us  in  body  and  foulefor 
 fucha  condition.  The  very  ferious  meditation 
 of  thefe  things,  vviH   puta  ^/^rj'  upon  our 
 foules;  and  the  beleeving  of  them, 
 vvilltTansforme  us  from 
 ghry  to  gl$ry. 
 
 FINIS. 
 
 15>p 
 
 CoHclufioni 
 
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Or  /■ }  »      •  > » ■•  r' 
 
 7:.ob-.>i/lo 
 
 -  •-•    v  /•»•>  I-,  :  r 
 
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 MJ  or.  i    ^ 
 
 Ttr^ 
 
 TM    \ 
 
JANGELSi 
 
 S      Acclamations:      | 
 
 »  OR,  » 
 
 •THE  NATIVITY! 
 
 S        of  C  H  R  I  s  T  3  celebrated  by        m 
 «»  the  heavenly  Hoy?.  % 
 
 ^  BY  «» 
 
 ^  l^he  late  learned yandreyeren(iT>ivine  m 
 
 ^  Richard    Sibs,  ^ 
 
 g;  Dodlor  in  Divinity, Mafter  of  iC^f/;^r/«(?Hifl  g 
 
 €ft  in  Cambridge^  and  fometimes  Preacher  ^ 
 
 ^  at  GrmeS'Inne.  ^ 
 
 ^        ^^ ^ ^ 
 
 W  I  S  AI     ^.    ^. 
 
 ^  To  ma  child  is  borne  ^  to  as  a  Sonne  is  given.  ^ 
 
 ®                                         iPet.I.  12.  -^     ^ 
 
 ^  ivhich  things  the  Angels  defire  tolooh  into.  ^ 
 
 ^  -  -  .  - 
 
 L   O  N  D    O    Nj  *^ 
 
 Printed  by  £.  P.  for  A^.  i?owr;?^,  at  the  Royall   ^ 
 ^        Exchange,  and  ^p^<i //^r/Wi  at  the  gik  Bible  >  in        ^ 
 
 ^^  ^-^cenes  head  Alley,  in  Patcr-noflcr  Row.  ,g^ 
 
^    \ 
 
 V]  ah  i 
 
 Y  a 
 
 r-  c 
 
 k\  rUji 
 
 •"T:-    ^' 
 
 ,  V  J^iiiy  *V^. 
 
II 
 
 f    ! 
 
 ANGELS 
 
 Acclamations. 
 
 Luke  2,   13,  14. 
 
 Andfuddcnlj  there  vras  mth  the  Angell^  a  multitude  \ 
 of  the  heavenly  H^Hfrai^ng  God  and  faying^ 
 
 Glory  toG  ox>  in  the  higheff^  and  on  earth peace^  Good 
 will  towards  men, 
 
 M^K&^^^^sj^j^  H  E  Words  are  few ,  and  preg- 
 "  ~  nant,  very  precious  ,  having 
 
 much  excellency  in  a  little 
 quantity.  The  Heavens  never 
 opened  but  to  great  pnrpofe; 
 ^^^^^  *-^  J  when  God  opens  his  mouth  ,  it 
 isforfome  fpcciall  end,  and  when  the  Angels 
 appeared, it  Was  upon  fome  extraordinary  occa- 
 fiouj  This  was  the  raoft  glorious  Apparition 
 that  ever  was  ,  fetting  afidc  that  that  was  at 
 ChriHs  Baptifme,  when  the  Heavens  opened, 
 and  the  Bather  (pake,  and  the  Holy-Ghoft  ap- 
 peared inthcIikeneflTcofa  Dove,  upon  the  head 
 oichrift:  when  all  the  Trinity  appeared;  but 
 
 P  2  there 
 
 -^  ^ . 
 
 MiUki.i^^ 
 
 The  At>p?i 
 on  glorio^ 
 
 !    I 
 
ZOL 
 
 Anjils  Apparition^ 
 
 In  regard  of 
 the  mactcr. 
 
 Oi  the  benefit,; 
 
 Ceit»  J.  15. 
 
 there  was  never  fnc!i  an  apparition  of  Angels, 
 as  at  this  time,  and  there  was  great  caqfe^  for 
 there  was  never  fuch  a  ground  for  it ,  whether  we 
 rcgaru  the  matterit  felR*,  the  inca'r nation. of 
 Chriji^  there  was  never  fuch  a  thing  frorn  the  be- 
 ginning of  the  World  ,  nor  never  fhall  be  in 
 rhi?  World  for  <^(?^  CO  take  n^ansnature  on  him, 
 for  Heaven  and  Earth  to  joy  nc  together,  for  the 
 Creator  tobecomeacreauue. 
 
 Or  whether  we  regard  the  benefit  thatcomes 
 to  us  thereby  ;  Chrifl  by  this  meanes  brings  Ggd 
 and  raan  together  fincc  the  fall;  Chrijth  the 
 accomplifhmentofallthePfophefieSjofall  the 
 promifes,  they  were  made  in  him,  andforhimj 
 therefore  he  was  the  exr>e;fiation  of  the  Gen- 
 tiles.  Before  he  was  borne,  he  was  revealed^by 
 degrees.  Vixf^jgctiaMy^The feed ef  the  woman^^c. 
 Then  more  particularly ,  to  Airaham  andhis  feed^ 
 and  then  to  one  Tribe,  lud-ih  ^  that  hee  fhou!(i[ 
 come  of  him-  thentoonefamily ,  the  houfeof 
 David  ^  and  then  more  particularly ,  a  rirginfhaS, 
 coKceite  and  bear  e  afiff  He  ^znd  the  pl^ct^  Bethlehem^ 
 till  at  the  laft  lohn  Baptifi  pointed  him  out  with 
 the  finger,  Behold  the  Lamb  ofG$d^trhich  taketh  array 
 thfjimes  ef  the  world.  Even  as  after  midnight,  the 
 Sun  growesup  by  little  and  little,till  his  beames 
 ftrike  forth  in  the  morning,  and  after  it  appeares 
 in  glory*  foit  was  with  the  Sume  of  Right  eouf- 
 nefe^  as  he  came  nearer ,  fohee  difcovers  him- 
 felfe  more  glorioufly  by  degrees ,  till  hee  was 
 borne  indeed,  and  then  you  fee  here  a  multitude 
 of  Angels  celebrate  his  Nativity , 
 __^ .       NowJ 
 
xAngeU  Apparition* 
 
 Now  as  before  his  birth ,  hee  was  revealed  by 
 degrees  ,fo  after  hii  incarnation ,  hec  ivas  revea- 
 led to  all  forts  5  to  the  old  in  Simeon ,  to  women 
 in  ^ma^a  Prophetefle,  to  wife  men,  and  to  filly 
 fhcpheards,  to  all  rancks  of  men  ;  and  to  whom- 
 focver  the  incarnation  of  Chriji  was  revealed^ 
 whcnhcwas  borne,  they  all  entertained  it  with 
 joy.  The  Angels  they  fang  and  praifcd  God. 
 Simeon  was  even  content  then  to  dye,  and  Zacha- 
 rj  you  fee  before  hand  breakcs  forth  ,  Blefedbee 
 the  Lord  Cedof^jrael^^c.  and  the  fhepherds  went 
 away  rejoycing.  There  is  a  fpeciall  paflage  of 
 divine  providence  in  the  carriage  of  this  raani- 
 feftation  ,  for  C/?r//?was  revelled  to  the  wife  men 
 that  were  Gentiles,  byaStarre,  becaufc  they 
 were  given  to  ftarre-gazing,  he  was  difcovered 
 to  the  fhepherds  by  the  apparition  of  Angels : 
 The  Scribes  thatwereconverfant  in  Scripture, 
 they  found  it  OIK  by  fearching  the  Scriptures. 
 God  applies  himfelfe  to  every  mans  condi- 
 tion, 
 
 j4ndfuddenly  there  v^as  mth  the  Angel 
 a  multitude^ c. 
 
 You  fee  here,how  ever  Chrifl  lay  in  the  Cratch, 
 in  the  Marget ;  vet  notwithftanding  there  were 
 fomecircumftances  that  fhewed  the  gteatnefie 
 ofhisperfon,  that  he  was  no  ordinary  petlon. 
 he  lay  in  the  Crarch  indeed,  but  the  wife  men 
 came  and  adored  bim ,  and  he  appeared  to  the 
 (hepherds  ,  poore  men,.vet  notwithftanding, 
 .  P  3 faer^ 
 
 105 
 
 1 
 
 Chrift  xtytt' 
 
 'vi  l^U. 
 
 ■ 
 
 ^eam^s  of 
 <.,hrifls  Divini- 
 ty mhisabafe' 
 me  III* 
 
^P4 
 
 U 
 
 tAngels  Apparition 
 
 D'lyiiion  of 
 ^e  words. 
 
 The  appariti^ 
 
 on* 
 
 God  refpet^s 
 
 The  Angels 
 appeareto 
 thc;M  in  their 
 
 \» 
 
 heereisan  Hoft  of  Angels  that  pmife  him-  fo 
 jiikevvife  at  his  dcarh  ,  he  converted  the  good 
 Thicfe^andfhado'vyedchcSuii  ic  feh^Cjand  then 
 he  glorioufly  rofe  againe  •  (o  that  there  were 
 fome  beames  of  his  divine  nature  that  brake 
 forth  in  ali  his  abafcmcntSj  we  fee  here  an  appa. 
 lition  of  Angels.  In  the  words  confiderthcfe 
 things^ 
 
 H<:reis  firftofall^.  an  apparition  of  heavenly 
 Angels. 
 
 And.then  their  celebration  oiChrlfls  birch. 
 The  apparition .  andfuddenly  there  rrj4  with  the 
 Af^gel^  a  multitude  of  the  heavenly  Hdft, 
 
 The  celebration  of  ir^pr^/'/Iw^  God  and  faying ; 
 The  matter  of  the  celebration^  and  praipij^ 
 God, 
 
 Glory  to  God  in  th^  highefl  • . 
 Jh  earth  peace^ 
 Goad  voill  tmards  men, 
 I  fliallefpecially  (land  upon  thofewo^dsj  h\\t 
 foa,ewhat  is  to  be  touched  concei  nirg  the  appa- 
 rition of  thefe  Angels, 
 
 The  citcumftances  of  their  apparition  j  they 
 appearc  to  poor£  Shepherd's. 
 
 God  rejj)eBs  no  callings. 
 Ke  will  confound  the  pride  of  men,  thatfetfo- 
 much  by  that,  that  God  fo  little  refj  eds,  and  to 
 comfort  men  in  all  conditions. 
 
 Againe,  the  Angels  appeared  to  them  in  the 
 middeftof  their bufinefrc5ard callings;  and  in^ 
 deed  Gods  people,  as  Mofes ^  ar-d  orhers,  have 
 had  the fwectsftentercouife  wkh  Godin  their 
 
 aflfaireSi 
 
 •*T- 
 
jfngils  called  an  Eoft^  why. 
 
 105 
 
 tm 
 
 j  affaires .  and  oft  times  it  is  the  fitteft  way  to  hin  - 
 der  Satans  temptations ,  and  to  take  him  oiF,  to 
 be  1  roployed  in  bufineflc,  rather  then  to  ftruggle 
 with  temptations  •  we  many  times  meet  with 
 comfort  in  our  bufinefTe  in  our  calhngs,  that 
 without  it  infpeculation,  andotherwife,  wee 
 iliould  never  have. 
 
 And  then  they  appeared  to  them  in  the  night. 
 
 God  di [covers  himjelfe  in  the  night  ofaffliBicnr 
 
 Ourfweeteft  and  ftrongeft  comforts  are  inour  JGodappcare« 
 greateft  miferies;  Gods  children  find  light  in  i*'Ji'^."*o'*^*^ 
 darkeneffc,  nay  God  brings  light  out  of  darke-   ^  *  *^"* 
 nefle  it  felfe,  we  fee  tb^  circumftances  then  of 
 this  apparition. 
 
 He  calls  thefe  Angels  a  heavenly  Hoft ,  in  di* 
 versrefpedsjefpecially  in  thefe : 
 
 Ah  Hofl  for  number^  here  are  a  number  kt 
 downc.  A  multitude  isdiflinft  from  an  Hoft, 
 but  in  that  they  are  an  Hoft,  thev  are  a  multi- 
 rude,  a?  in  Dan,  7. 10.  Ten  thoufandtintcs  ten  thou- 
 [and  Angels  attend  upon  God,  And  fo  ^ev.  5.11^ 
 Tl  ere  are  a  world  <?//4^^e// about  ihe  Church  ;  in 
 Mfl^.  12,22.  We  are  come  to  have  communion 
 with  an  innm^rahle  company  §f  Angels:  he  fets  fiOt 
 do-vnejthe  number,  and  here  appeares  a  midti* 
 tude  of  Angeh,  Worldly  fottifh  men  rftat  live 
 here  be'o>^,they  rh inke  the*e  is  no  other  ftare  of 
 things  then  they  fee,  they  are  only  taken  up  'vith 
 fcnce^and  pleafnreSjand  goodly  (hews  of  thing*;; 
 a-as,  poore  foules,  there  \^  anothrr  manner  of 
 ftate,  and  frame  of  things,  if  they  had  f;^iri-aall 
 eyes  to  fee  the  glory  of  GodjandofC^^^//?  our^ 
 
 P4  Saviour 
 
 ThcfcAngdf 
 called  an  Hoft« 
 
 For  number. 
 
 mb,  i2.t.&« 
 
 \  _ 
 
10$       1 
 
 For  Order. 
 
 Augu^* 
 
 For  conrcct, 
 
 ^ngeVs  tailed  an  Boft^  why.' 
 
 Saviour ,  and  their  attendants  there  3  an  Hoft  ^  a 
 muititudc  of  heavenly  Angels. 
 
 An  Hoft  1  ikew i (e  in^ phe5  order,  or  el fe  it  is  a 
 
 rout  3  not  an  Hoft  or  Arrny^"  Ced  is  the  Godofer 
 der^net  ofco^fufton.  If  you  wouM  Ice  diforder,goe. 
 to  hcli,furelydifordered  placeSjaiid  companies, 
 arc  rather  hellSj  then  any  thing  elfe, nay  infonie 
 refpeds  worfe  ;  for  there  is  a  kind  of  order  even 
 among  the  devils  themfelves^they  joyn  together 
 '  to  deftroy  the  Church,  and  the  members  there- 
 of,  I  note  this  by  the  way  :  here  was  an  Hoft  of 
 Angels,  that  is  5  they  are  an  orderly  company:, 
 what  that  order  is,  I  confeCfewith  S,  AuBin  ^is 
 undetermined  in  Scripture,  we  muftnotrafhly 
 prefume  to  lookc  into  chcfe  things. 
 
 Againe  here  is  confent^an  Hoft  all  joyning  to- 
 gcthcr  in  praifing  GoA^Glor^o  Godonhigh.  And 
 fure  it  i>  a  heaven  upon  earth  5  when  a  company 
 of  Chriftians,  led  with  one  Spirit,  lliaMjoyne 
 in  one  v^orketo  praife  God,  to  helpc  one  ano- 
 I  tier  in  foTie  fpirituallway  jwhen  ihey  meet  to- 1 
 I  gather  to  heare  the  Word  ^  and  to  pray  to  God  ^ ! 
 jail  with  one  confent,  their  prayers  mett  in  hea- 
 i  ven.  chrifl  coiimends  unioD,and  confent :  H^here 
 !  tno  or  thrtp  are  met  together  in  m^  na^e  ^  I  rr'dl  be  in  , 
 I  the  middeBcf  them  ^artdirhatfievertwd  or  three  jhaH- 
 j  cske in m) vame^ifthej agrte{\ix\\Q\^htr\o )V.x\ug^ 
 I  norfchifme^nor  breach  among  them)  I  ni  J  grant 
 it'^  Agreement  in  good,  is  a  notable  refemblance 
 of  chat  glorious  condition  we  Aiall  enjoy  in  hea- 
 ven, this  multitude  of  Angels ,  they  all  agree 
 with  o-e  confenr.V. 
 
 An 
 
^__         •    --  — - — — — '■■■^- ^   — "■ — .....^ 
 
 Angels  culled  an  Bofly  why. 
 
 \ 
 
 gotten  i 
 
 toy 
 
 '.  AnHoft.Qf  AngclSjlic  fhev^es  likewife  their 
 itpploymcnt;  an  Hoft  is  for  defence  or  otFencc, 
 that  is  the  imployment  of  Angels  here  below 
 e/pccjally  5  ifai  thedcfencx  of  the  Church  ,  and 
 for  qh.e  oifence  ottbe  :enemi<?s  of  the  Church  r  It 
 isg^  great  comfort  torthe.  Church  ,  and  children 
 of  God  ^  Jhc  ChuEch  is  in  thettiiddeft  ol  divels 
 here,  iveeare  ahftrangersin  the  way  to  heaven, 
 wee  live  in  the  raiddeft  of  Devils  ,<  and  Devils 
 incarnate,  devillifh  minded  men,  that  are  led 
 with  the  fpirit  of  the  Devill,  but  here  is  our 
 comfort,  weehaye  a  multitude,  anHoftof  Aii- 
 gels,  whofe  office  is  to  defend  the  Church ,  .^nd 
 to  offend  the  enemies  of  the  Chureji ,  tfs  wee  fee 
 in  Scripture.  oC 
 
 Againe  an  Hoft  implyes  ftrength ,  we  have  a' 
 flrong  garrifon,and  guard, weare  Kings  in  Chrjfly 
 and  we  have  need  of  a  guard,  and  God  hath  ap- 
 pointed us  a  ftrong  guard ,  a  guard  of  Angels, 
 Angels  fcverally  arc  ftrong  creatures, we  fee  one 
 of  them  deftroyed  all  the  firlt  borne  in  Eg)pt^  one 
 of  them  deftroyed  the  Hoft  oi  SejiAcherib  the 
 -^fyrian  in  one  night :  If  one  Angell  deftroyed  a 
 whole  Hoft, confiftingof  many  thoufands,what 
 can  a  multitude  of  heavenly  Angels  doe  >  Yet 
 allarefortheferviceofc/?r3f^,and  of  his  Church; 
 thefe  and  fuch  like  obfcrvations  we  may  gather 
 hence,  that  they  are  faid  to  be  an  Hoft  of  Ari- 
 gels. 
 
 Beloved ,  we  have  need  of  fuch  comforts ,  and 
 let  it  not  feerae  flight  unto  us ,  to  heare  of  An- 
 gel Sjbcqaufe  we  fee  them  not ;  It  is  a  thing  for- 
 
 For  imploy- 
 ment. 
 
 Forilrcngtb. 
 
 Guard  of  An- 
 gels cemfor- 
 tablc. 
 
I     208 
 
 Angels  called  an  Hofl  ^  why. 
 
 Why  God 
 uff  th  the  mi- 
 nifteiy  of  An* 
 gclf. 
 
 j  gotten  ofus,  too  much  5  why  arewefocold,  and 
 1  dcad^and  dull ,  and  diltruftfull  in  dangers  >  v\ee 
 forget  our  ftrengih  and  comfort  this  way  •There 
 isnowat  this  time  an  e.atthly  Hoftagainft  the  1 , 
 Churcbymen  led  with  anticbriftianff)itirsY Let 
 us  comfort  OUT  felvcs:,  wehaveanhcaVtnly  Hoft 
 with  us,  asE//;sei«  faidto  hh(ti\a,nt,  thsre  are 
 n^ore with  u4  then  againfiw..,  l£<5od  lee  it  g^od,  j 
 thisoutvrard  Hoft  of  Heaveri^theSun^the  Moon, 
 and  Starres,  hee  can  make  them  fight  for  hts 
 Church , as  in  Sifira*s  cafe.  But  there  is  another 
 Hoftjthatfcethefaceof  God,  that  is, that ob- 
 ferve,  atidwaiconhiswill, and  command,  wee 
 haveaRheavenlyHoft  within  the  heavens,  that 
 having  a  command  from  God ,  can  conhe  downe 
 quickly,  for  the  defence  of  the  Church ,  and  for 
 every  particular  Chrifttan,notonely  one  Angcfl, 
 that  IS  but 'an  opinion  that  every  one  hath  his 
 Angelljbutevenas  G.Qd  fees  good ,  one  or  two, 
 or  more,  a  mulcitude,an  Hoft  of  Angels. 
 
 Godufech  Angels,  riotforany  defcdtofpow^ 
 erinhimfeJfe  to  doe  things,  that  bee  muLthave 
 j  (nch  an  JHoft  ^  but  fortbe  further  dcmondrarion 
 of  his  goodneflfe ;  he  is  fodiifufive  in^:^'0'^d  icfTv.*, 
 I  he  will  have  a  multitude  of  creatures ,  that  they 
 may  be  a  meancs  toditfufebis  goodiicTc,   An- 
 gels to  iheOhurch, and  ihc  Church  tooch?rs,it 
 IS  forthe  fpreadingofhisgoodnefTv^,  for  be-*  is 
 jail  in  all  in  himfelfe.   Let  it  take  imprefTion  in  i 
 «Sj  that  we  have  fuch  glorious  creatures  for  our 
 f^rvTe,  ,< 
 
 Wcfec  here  this  Heft  of  heavenly   Anj^ch, 
 
 they 
 
f 
 
 ^n^eh  called  an  Hofl^  wly. 
 
 Z09 
 
 Argtls  attend 
 Chiifti  birth, 
 
 ColojT^i  16, 
 
 theyaricnd  upon  thcLord  of  Hods  at  his  birch; 
 ior  Chrifl  is  (he  Creator o  'Ai'JgcJs ,  rhcLord  of 
 ihem,  nocoDcly  as  God^  bur  as  Mediator,  As 
 
 I  God,  he  is  the  Creator  of  Angeliij^as  Mediator,. 
 
 I  hec  is  the  head  of  Angels,  Ccfr't  f^^.'"  Jit  was  Rt 
 therefore,  that  an  Holt  of  Angels  (lioufd'attend 
 uponrhe  Lords  ol  Angels.  It  was  for  the  honour 
 
 ^  iiAChf  ifl.  God  would  let  the  world  know  ^  (  al- 
 though ihey  heeded  it  not^  there  vvas  jno  fuch 
 thought  ill ^i^wjf^Af  Conrr  at  that  time)'  that 
 there  was  an  txceUcni-  glorions  pcrfon,  borne 
 
 j  into  the  world,  God  himfelfe  tookc  our  na- 
 f-urc,  ChriJl^Emanuti^  though  he  were  neg^le- 
 (9ed  of  the  world  ^  and  faine  to  lye  in  a  rrianger  - 
 yet  God  tookebetternotice  of  him  then  fo^  hea- 
 ven rooke  notice  of  him,  when  earth  regarded 
 him  not :  therefore  God,  to  (V.ew  that  he  bad  an- 
 other  manner  of  refped^md  regarc^  to  Ci;W/?^then 
 the  world  had,  he  fends  a  multfriidb.  anH'oftof. 
 heavenly  Angels,  to  celebrate  the  nativity  of 
 Chrijl. 
 
 There  is  much  folemnlty  atthcbirth  ofPrin- 
 €es ,  and  God  that  is  the  King  of  Kings ,  and 
 Lord  of  Lords,  he  makes  a  folemnity  likewife  at 
 the  birth  of  his  Sonne,  the  greateft  folemnity 
 that  ever  was,  an  Hoft  of  heavenly  Angeh,  but 
 thefe  things  I  doe  but  touch.. 
 
 And  ftiddenly  there  rvas^i^c. 
 
 Suddenly,  in  an  unpetceivable  time,  yctini  Angdsappaa- 
 time,  for  there  is  no  motion  in  amomear.  no  ricionfuddtn,. 
 creature  moves  from }  lace  to  place  in  a  moment, 
 God  is  eveiy  where ;  Suddenly^iinot  only  fhewes 
 
 us 
 
ISO 
 
 I 
 
 For  oar  Ex- 
 ample* 
 
 Angels  caUed  an  BoU^  x$>hy. 
 
 i| 
 
 For  our  com- 
 fort. 
 
 The  end  of 
 tbisapparki- 
 otij  in  refpcft 
 of  men. 
 
 Muiuall  com- 
 fort from 
 Chriftiam, 
 a  worke  Angc- 
 t  licall. 
 
 US  fotiiwhat  exemplary  from  the  quick  difpatch 
 of  the  Angels  in  their  bufincffc  ,  vvcpuy  to  God 
 in  the  Lords  prayer,  T/yi  rviu  be  done  on  tarth^is  it  U 
 inheaven^xbat  is^wilUnglyJuadenly^cbecrcSully, 
 
 Butalfoit  ferves  for  comfort  5  ifwcbcinany 
 fudden  danger,  God  candilparchan  Angell ,  a 
 multitude  of  Angels  to  cncampe  about  u^fnd- 
 denly,  therefore  though  thedaag^r  be  prefent,& 
 the  Devil!  prefent,and  devilifli  minded  men  pre- 
 fent  to  hurt  us,  God  hath  a  multitude ^an  H^h  of 
 Angels  as  prcfent  to  defend  us  ;  nay  as  himfclfe 
 is  every  where,  fointhemiddeft  ofhis  Church, 
 he  is  prefeut  more  then  Angels  can  be,  he  is  not 
 onely  among  us,  but  he  is  in  us  by  his  Spirt£,ro 
 comfort  and  ftrengthen  us,  therefore  let  us  lli\re 
 up  the  Spirit  of  GodinuSjinalldifficuities^and 
 dangers  whatfoever,  confidering  we  have  fuch 
 grounds  of  comfort  every  way. 
 
 What  is  the  ufe,  and  end  of  this  glorious  ap-« 
 parition,  in  regard  of  the  poore  fhepherds,  to 
 ,  confirme  their  faith,  and  in  them  ours,  for  if  one 
 ovtwovvitnefTes  confirme  a  thing,  what  (halla 
 multitude  doe?.  If  one  or  two  men  confirme  a 
 truth,  much  more  an  /^t?/?  of  heavenly  Angels. 
 Therefore  it  is  bafe  infidelity  to  call  this  in  que- 
 ftion',  that  is  confirmed  by  a  multitude  of  An- 
 gelsiand  tocomfort  them  Lkewife  in  this  Appa^ 
 rition-j  we  fee  by  the  way,  that  for  one  Chrifti- 
 an  toconfirme,  and  comfort  another,  itisthe 
 wotkeof  an  Angell,  an  Angelicall  worke,  for 
 one  man  to  difcourage  another,  it  is  the  worke 
 ofaDcvill:  when  ChriJlvvsLS  in  his  agony,  the 
 
 Angels 
 
 : 1 -_ , ■ 2 rr^ 
 
wsxmtm^r^imf'. 
 
 ^ngdi  C4hd  an  Hofly  wb/. 
 
 Angels  appeared  tocoaifoTchmi  5  wee  may  talft 
 notice  how  willing,  and  ready  thefegJorious 
 Spirits  were  to  attend  upon  our  bleflfed  Saviour 
 Uftti  chrifi  ^  in  all  the  paflagesfrom  his  Incar- 
 nation to  his  glory,  vvc  ice  they  appeared  here  at 
 his  Incarnation  .  tbeyminiftred  unto  him  after 
 his  temptation,  at  his  Refurredion  J  then  they 
 were  ready  ro  attend  him,  and  at  his  Afcenfion, 
 they  were  ready  then,butoh  the  welcome,  when 
 he entred into  Heaven  [There  was  the  glorious 
 imbracings,  when  all  the  Hoft  of  heaven  en^ 
 tcrtained  him  at  his  Afcenfion  :  In  the  garden 
 (  as  I  faid)  they  comforted  him  •  let  us  imitate 
 ^theminthis  blefledworkej  ifthere  beany  in  di^ 
 ftreffethat  need  comfort  5  and  confirmation  :  we 
 love  examples  of  great  noted  perfons ,  here  you 
 havean  exampleabovc  your  feiveSjthe  example  of 
 Angels  5  who  to  con  fir  me  and  comfort  the  poorc 
 Shepherds,  appearein  3Lnho(i^d  multitude  of hea- 
 venly  Angels .  The  Angels ,  as  they  attend  upon 
 Chrifi^fo  for  bis  fake^they  attend  upon  us  too,for 
 he  is  that  lacol^ji  Ladder ,  Uceh  Ladder  you  know* 
 flood  upon  the  earth,  but  it  reached  to  Heaven, 
 and  the  Angels  went  up  and  down  upon  theLad- 
 der,  that  is,  it  is  Chrijt  that  knits  heaven  aiul 
 earth  together ,  God  and  man  ,  and  the  Angcls; 
 by  ChriH^  have  communion  and  fcllowfliip  with 
 usjts  I  noted  out  of  the  place,  Heh  12.  22.  ^yee 
 are  come  to  a>s  innumerable  C9mfany  ofA^gek  •  (b  that 
 they  attend  upon  us  for  Chrip  hVt^  wbofe 
 members  we  are,  they  attend  upon  Chrifl  myfti- 
 calljaswellas  Cfcri/?  naturall ;  For  the^  are  mini- 
 
 fiering  1 
 
 Angels  attend 
 upon  the 
 Church. 
 
 Ech,  11,  %in 
 
1  It 
 
 Heb,  I. 
 
 Angels  called  an  Hofl  ^  why. 
 
 ~§ 
 
 The  celebrati- 
 on. 
 
 loy  how  to  be 
 imploycd. 
 
 firing  Spirits  for  the  fakes  of  them  that  Iballbefaved  5 
 j  Heb.  I.  And  therefore  in  our  childhood,  and 
 I  tender  yeeres ,  they  have  the  cuftody  of  us  com- 
 mitted to  tbem  5  as  Chr'ifi  faith  ,  Their  Angels 
 behold  the  face  of  God ,  and  in  our  dangers,  they 
 pitch  their  Tents  about  us  ^  and  at  our  death, 
 they  carry  ourfoules  10  the  place  of  happineflr, 
 i  as  they  carryed  lazarm  foule  into  Abrahams 
 bofome,  and  at  the  rcfurrcjfiion  ,  they  {hall 
 gather  our  dead  bodied  together ,  fo  that  as 
 they  never  left  our  blcffcd  Saviour  from  his 
 birth  to  his  Afcenfion  ,  fo  they  alvvayes  ac^ 
 tend  upon  his  meuibers,  his  Spoufe,  for  his 
 fake  we  have  communion  with  thebleffed  An- 
 j  gels,  Thefe  things  may  beof  fomcufe,  but  it 
 j  is  not  that  I  mainly  intend :  thus  much  for  the 
 j  Apparition.  .1 
 
 Now  the  celebration  is,  ^Multitude  of  the  hea- 
 venly Hofi^fraifing  God. 
 
 Thevi'ordfignifics  fmging,  as  wcllaspraifc, 
 it  implies. praife  exprefled  in  that  manner,  and 
 indeed  praifingQod^  it  is  the  bcft  expreflion  of 
 the  affcaioriof  joy.  The  Angels  wercjoyfull 
 at  the  birth  of  Cfcr/^their  Lord.  Joy  is  noway 
 better  ex  pre  fTed  ,thcn  in  praifing  Ged^  and  it  is 
 piety  jthat  fuch  a  fwcct  afPedion  as  Joy  ^fhould 
 runne  in  any  other  (Ireame,  if  itvvere  poflible, 
 thn\thQpraifingofGod.Godhn)fpUntedthis  af- 
 fcd  on  of  joy  in  the  creature,  and  it  is  fit  hec 
 (liouldreape  the  fruit  of  his  ownegarden,  itis 
 piety  a  clearc  ftreame  fhould  run  into  a  puddle, 
 it  riiould  rather  runne  into  a  garden,  and  fo 
 
 {weet 
 
Angels  called  an  Ho(ly  why. 
 
 ztj 
 
 fweecand  excellent  affeft ion  as  [oyjic  is  pirty  it 
 (hould  be  imploycd  othcrwife,  rhen  inpraifiy}g 
 G(?(rf,  and  doing  good  to  men. 
 
 They  exprefle  their  joy  in  a  fiitable  GXprefTion 
 in  fraifing  God*^  the  fweeteft  affedion  in  man, 
 fhpuld  have  the  fWeeted  imploymcnf,  the  f^^^ee- 
 teft  imployment  that  joy  can  have ,  is  to' be  in-, 
 larged  in  love,  topratfe  Qod^  and  for  Gods  fake  to 
 doe  good  toothers,  i   i      r 
 
 Sec  here  the  pure  nature  of  Angck-,  they  fr^/7^  j  tureofAn-^ 
 Godforu^^wchayt  tnore  good  by  the  IrCarnarion  j  gels  wjihout 
 oiChrifl^  then  they  have,  yet  notvvirhftanding  j^^'^'^- 
 fuch  is  their  hamility ,  that  they  come  downe  | 
 with  great  delight  from  heaven  ^ and  praifc ,  and  ! 
 glGrifieGod;forchjebif^h  ofC^jr/V?;who  is  not  | 
 (theirs,  but  our  Redeemer.    Some  ftrengrh  rliey  I 
 Ifeavc,  there  is  no  creature  but  hath  fome  good  j 
 by  the  Incarnation  of  ChriB^  to  the  Angels  j 
 themfelves,yethoweverihey  have  fome  ftrengrh  i 
 frona  Chrifl^  inthc  increafeof  thcnumberofrhe  | 
 Church^yet  be  is  not  the  Redeemer  of  Ange!s5in  j 
 fome  fort  he  is  the  head  of  Angels,  but  he  is  our ! 
 Redeemer  •^Totua,  child  if  borne  ^tou^A  Sonne  is  gi-  Bfayg,  6, 
 ven.  And  yet  fee,  their  nature  is  fo  pure ,  and  (o 
 cicare  from  envie ,  arrd  pride ,  that  they  even  glo^ 
 rifie  God,  forthe  goodnefrefhcwedto  us^meaner 
 creatures  then  themfelves,and  they  envie  not  us, 
 though  we  be  advanced  by  the  Incarnation  of 
 Chrijf^to  a  higher  place  then  they:  For(beloved) 
 the  very  Angels  have  not  (iich  affinity  to  chrifi  in 
 this,  as  wee  5  they  arc  not  the  Spoufe  ofchrijl^ 
 they  makenotupmyfticaIlc:fcr//?j  the  Church 
 
 i 
 
 doth,  I 
 
^f4 
 
 Angels  called  an  HoUy  why. 
 
 To  imitate 
 Angck  herein. 
 
 Spf  ciaUy  lo 
 
 doth,  the  Church  is  the  Queene,  as  Chriji  is  the 
 Kingofall,  it  is  married  lo  Chrift^  Angels  are 
 not)  and  yet  although  they  fee  us  advanced  in  di- 
 verfe  refpefls  above  rhem ,  yet  they  are  fo  pure, 
 and  free  from  cnvie ,  that  they  joync  in  fraifmg 
 C7orf,hcrein  love  to  us. 
 
 Let  us  labour  therefore  for  difpofitions  An- 
 gelicall,  that  is,  fuch  as  may  delight  in  the  good 
 of  others,  and  in  the  good  of  other  mcanet  then 
 .our  felves.  i        ,  ?.     ' 
 
 And  learne  this  alfo  from  ^them,  Hiall  itjcy 
 
 piaifcGoifor    giorifie  God  for  our  good  efpccially ,  and  fhall 
 our  own  good.  ^^  be  dull^and  cold  in  praifing  God,on  our  ownc 
 
 behalfc?  Shall  ih^y  comt  fuddertljfnmheaneny 
 andcheserefullyand  wUlirgly ,  and  tofraife  c^ 
 for  his  goodnefle  to  us,and  fhall  we  be  frozen  and 
 cold  in  this  duty  5  that  is  {or  our  good  moreef- 
 pecially  >  Ihaften  to  that  that  followes.' 
 
 VVhat  is  the  matter  of  (heir  celebration,  and 
 gratulation? 
 
 dory  to  God  in  the  highefl  • 
 Inearth  peace  ^ 
 Goodwill  totvards  men. 
 There  is  feme  difference  in  the  readingSjfome 
 copieshavcit ,  Onearthpeace ^  tomenofgoodmll^ 
 to  men  of  Gods  good  will  ^  and  fo  they  would 
 have  it  two  branches,  not  three,  if  the  word  be 
 rightly  underftood,  it  is  nogieat  matter. 
 
 Firft,  the  Angels  begin  with  the  maine,  and 
 chiefecnd  ofall-  it  is  Godsend,  it  was  the  An- 
 gels end,  andit  fhculd  beourstoOj  GlerytoGod 
 on  high. 
 
 Then 
 
 Thcchiefc 
 end. 
 
Of  giving  Glory  to  God. 
 
 Tbcncbey  vfiih  thechiefe  good  of  all,  that 
 whereby  we  are  fitted  for  the  maine  end ,  Peace, 
 God  cannot  be  glorified  on  earth ,  unlefrc  there 
 be  peace  wrought :  for  man  elfe  conceives  God 
 as  an  enemy  ;  by  this  Peace  we  arc  fitted  to  g!o- 
 TifieGod,  if  wee  find  reconciliation  with  God 
 through  leftif  Chrift^  then  the  fence  of  Gods  love, 
 in  the  worke  of  reconciliation,  will  enflame  our 
 hearts  to  glorifie  God,  therefore  next  to  the  glo- 
 \vo^GoA^i\\Qsm(\\PtAce  on  earth.  ?  ^  J 
 
 Then  thirdly ,  here  is  the  ground  of  all  happi. 
 ne(re,from  whence  this  peace  comes,from  Gods 
 good  will,  hom  his  good  plea(ure,or  free  Grace, 
 TomtnofSodsgdUmli.  So ifwegoe back againe, 
 The  good  willandpleafureofGod,  isthccaufe 
 and  ground  of  peace  in  chrifl ,  and  peace  in  Chriji 
 putsusintoaconditionjand  ftirsusup  toglori. 
 fie  God,  fo  we  fee  there  is  an  order  in  thefc  three, 
 ^>To  begin  with  the  firft. 
 
 *'-, 
 
 Tlncchicfc 
 good. 
 
 The  chief« 
 ground. 
 
 Glory  to  God  in  thehighefl. 
 
 '  The  Angels,  thofe  blefled  and  holy  Spirits, 
 they  begin  with  that  which  is  the  end  of  all^  It  is 
 Gods  end,  in  all  things  his  owne  ^lory  ,  he  hath 
 none  above  himfefe,  whofe  glory  toayme  ar. 
 And  they  wifh ,  Glory  to  God  in  lije  higheji  Hea^ 
 vtns,  ^  \ 
 
 Indeed  he  is  more  glorified  there,  then  any 
 where  in  the  world  5  it  is  the  place  where  his  Ma- 
 jeftiemofl  appeares^and  the  truth  is,  we  cannot 
 perfeftly  glorifie  God,  till  wc  be  in  hcaven^there 
 is  pure  glory  given  to  God  in'  Heaven,  there 
 
 .r  jf  \ 
 
 Why  theyj 
 wilhgloiyto 
 God  in  hea- 
 ven. 
 
.1 
 
 ll6 
 
 How  we  may 
 glorifis  God 
 on  earth  more 
 tkeninbca« 
 
 Ycn« 
 
 ■  M       ■■■■■■_»■■'■■        ■  ■    ■!  ^— 1«^— <^*^^^— ^^-^■— 
 
 Oj^'vmg  Glory  to  God. 
 
 \s  RO  corruption  there  in  ihofe  perfed  foulcs, 
 there' is  perfed  glory  given  to' God  in  heaven. 
 Here  upon  earth ,  God  is  not  glorified  at  all  by  j 
 many.  The  whole  life  of  many ,  being  nothing  i 
 ^ut a difhonouting oi  Godjby abufing his  ordi-  ! 
 nances,trampling  upon  his  Churcn  and  children,  j 
 by  flighting  his  word,  and  Sacraments,  there  is  | 
 little  honour  given  to  God  in  the  world^but  on-  I 
 ly  byafeWjivhomheintends  toglorifie  forever, ! 
 and  indeed  ifwewillglorifie  God  here,  vremuft  1 
 raife  our  thoughts  to  heaven  at  that  time  ,  rai(e  \ 
 them  above  rhe  world ,  to  heaven ,  where  we  fhall 
 for  ever  glorifie  him,  where  we  lliall  joy  ne  with 
 the;blefs<^ Saints.and  Angclsjand  fing  Jmly^ho/y^  ' 
 holy  Lord  Cod$fH^Hs^(!fcAv\  the  meanc  time,(lct  i 
 me  adde  this  by  the  way  )  that  in  fome  fort  we 
 may  glorifie  God  more  on  carth^then  in  heaver^.l 
 It  mayfeeme  a  Paradoxjbutit  is  true,  thatfs  ' 
 thus,  here  upon  earth  we  glorifie  God  in  the 
 middeft  of  enemies ,  he  harh  no  enemies  in  hea* 
 ven,  they  are  all  of  one  fpirit-  here  upon  earth, 
 we  1  ive  not  oncly  among  Devi!s,but  among  men 
 led  with  the  fpirit  of  the  Devill,  where   God  is 
 difhonoured^  and  if  here  we  take  Gods  fide,  and 
 the  truth ,  and  Gofpels  fide ,  and  (land  for  Gods 
 caufe,(inromefort)  we  honour  God  more  here 
 thenwc  are  capable  to  doe  it  in  hoaven,  where 
 thereisnooppofition,  Inthisrefped,  let  us  be 
 encouraged  to  glorifie  God ,  what  we  can  here  • 
 for  if  we  begin  to  glorifie  God  here,  it  is  a  figne 
 weareofche  numbet  that  he  intends  to  glori- 
 fie with  him  forever. 
 I  The 
 
^  ■ 
 
 Of  giving  Ghry  ta  God. 
 
 I     ^  5  7 
 
 The  verbc  is  not  (ec  downe  here  whether  it 
 (hiGuld  be ,  Glory  if  given  to  God^ox  whether  by 
 way  of  wifliing  jL^rglorybegivento^^^i^/jOrby 
 way  of  predidion ,  or  prophcliefor  the  time  to 
 come,  glory /i&^^^e  to  oW,  from  hence  to  the  end 
 ofthewertd.  theverbe  being  wanting  ,  all  have 
 a  truth.  Foifirftj  it  cannot  beawifti^  unlefle  it 
 wereapofitivcdoftrmall  truth,  that  all  glory  is 
 duetoGtf^  in  the  Incarnation  of  Cfcr/y? ,  andbe- 
 caufe  all  glory  is  due  to  him ,  thereupon  comes 
 the  ground  of  wifhing,  and  of  prayer,  Let  God  Be 
 glorified^  why?  becaufeit  isdue,  ifitwerenota 
 pofitivedodiriHall  truth,  there  could  be  no  foun- 
 dation to  raife  a  wilh,  or  a  prayer,  for  what  is  a 
 prayer,  but  the  turning  of  a  promife  or  truth, 
 into  a  prayer?  and  what  is  praifc,but  the  turning 
 of  atruthintopraife?  foicisado£trinall  truth, 
 Firft  ,  that  God  is  to  be  glorified  cfpecially  in 
 cfcr/^, and  inChrift^  in  this  particular,  in  the 
 Incarnation  of  Cfcr/^.  At^ditis  a  wifh  for  the 
 time  tocome,  let  him  be  glorified,  and  a  predi- 
 dion,  God  fhall  be  glorified  in  the  Church ,  hee 
 fhall  alway  have  fome  toglorifichim  for  Chrift^ 
 and  efpecially  for  his  Incarnation. 
 
 Glory  to  God  on  high. 
 Glory  isexcellency^greatneSjand  goodnes  with 
 I  I  the  emincncy  ofit  5  foasit  may  be  difcovered. 
 j  There  is  a  fundamentall  Glory,  in  things  that 
 I  arc  not  difcovered  at  all  times,  God  is  alvVaycs 
 '  glorious,  but  alas,  few  have  eyes  to  fee  it  ^  but 
 here  I  take  it  for  the  excellency  and  emineocy  of 
 the  goodneffe  and  grcataeffeof  G*i  difcovered 
 |_^  CL2  and 
 
 Glory,  what. 
 
ziS 
 
 The  glory  of 
 God ,  our 
 chicfe  end 
 and  aymc. 
 
 Kom,\t. 
 
 Of  giving  Glory  to  Qod. 
 
 Incarnation 
 ofChrift5the 
 foundation  of 
 other  benefits 
 bj  him. 
 
 and  taken  notice  of.  In  the  former  part  of  the 
 Chapzcr  ^Lighi^  is  Cdilkd  the  glory  of  rh  ^  Lord^Light 
 is  a  glorious  creature,  nothing  cxprefleth  glory 
 fo  a^nch,as  lighr,it  is  a  Cvcet  creaturcjbut  it  is  a 
 glorioas  cre^turcji':  carries  it's  evidence  in  it  (elfe^ 
 it  discovers  all  other  things,and  it  felfctoo.  So 
 cxcellcncvand  eminency  will  difcover  it  fclfeto 
 thofe  that  have  eyes  to  (eeit ,  and  being  manifc- 
 fted,and  Vvithall  taken  notice  of,  isglory. 
 
 In  that  the  Angels  begin  with  the  glory  of 
 Cod,  I  might  fpeake  of  this  do^lrinc,  that 
 
 The  g! dry  of  God  ^  the  fnting  forth  of  the  exceHen^ 
 cies  3  And  em'mtncki  of  the  Lord^  fhould  be  the  erdefl 
 our  Hvsr^  thechlefe  thtngxre  jhould  ajn^eW,",^ 
 
 The  Angels  here  begin  with  ir,  and  wee  be- 
 gin vvich  it  in  the  Lords  prayer,  h^ic^or^cd bee  th) 
 nAme ^  itMlioald  be  our'tnairie  ingiploynrienrj,  Qf\ 
 himatjdkj  htm  are AU^lhings ^there fere  to  him  bt^^/$rjA 
 ^<?w.  ii.Thereforewee  iliould  give  God  that! 
 which  is  his  ownc^lhineu  theglory^as  it  is  in  the  ! 
 conclufion  of  the  Lords  Prayer ;  but  this  being 
 agenerallp^int  5  I  winpafTeitby ,  ahdcoTj'e  to 
 the  particular,  in  which,  it  wii!  more  comforta- 
 blyappeare,  as  this  glory  fhines  in  Chrifi  ^mzhQ- 
 Incarnation  ofchrijl ,  there  is  matter  of  glorify- 
 ing God,  both  the  Angels  and  men. 
 
 And  here  I  doc  not  take  the  Incarnation  of  j; 
 Chriji^  abftradlively ,  from  other  things  in  Chrijf 
 But  I  rake  the  Incarnation  of  Cfcrf^, as  a  foanda- 
 tionj&prerequifitcto  allthc  other  good  we  have 
 by  Chrift^glor)  to  Godonhigh^novT'  Chrijl  is  horne^why^ 
 only  that  he  is  borne?  No ;  but  by  reafon  of  this 
 
 Incarnation 
 
-«»»■ 
 
 OfgiVing  Glorjf  to  God. 
 
 Incarnation,  there  is  aunionofthetwo'natwres, 
 God  and  man,  fo  that  by  the  Incarnation,  novr 
 Chrift  is  man,  and  holy  man, the  humane  nature 
 in  Chrift  is  pure,  and  holy  ^  being  fanftified  by 
 the  Spirit,  and  united  to  God .  now  Chrift  be- 
 ing not  onely  man^but  pure  man,  and  God-man 
 (God  taking  our  nature  to  theunitie  of  his  per- 
 Ton)  hence  it  is  that  he  comes  to  be  qualified 
 forall  that  he  did^and  fuffered  after;  it  was  from 
 hencc^that  they  had  their  worth.  What  was  the 
 reafon  that  his  being  madeacurfe,  and  to  dye 
 for  us,  fliould  be  of  fuch  worth  ?  It  came  from 
 a  perfon  that  was  God-man  •  nay ,  fo  neere  is  the 
 manhood  to  God ,  that  what  the  manhood  did, 
 God  did,becau(e  the  perfon  was  God,the  fecond 
 
 fierfon  taking  the  nature  of  man,and  what  he  fuf** 
 red  in  hishumane  nature,God  fufFred  according 
 to  mans  nature  :  hence  comes  that  phrafeof  the 
 communication  ofpropertics^whatever  was  done 
 or  fuifred  in  mans  nature,  God  did  as  a  Mediator, 
 GodAidi  it  in  that  nature,  thereupon  comes  the 
 price  of  it  ^  thus  the  Incarnation  is  a  pre-requi- 
 fice,  &  foundation  toall  other  benefits  by  Chrift^ 
 therefore  take  it  conjoynedjh is  Incarnation,  and 
 his  death,and  refurreaion,and  afcentioo,  and  alL 
 
 Well  thcti^The  incarndtion  of  Chrifly  together  mth  !  wherein  God 
 the  Benefits  to  w  ty  it^  that  if^  Redemption^  Adovthn^ 
 (stcjt  is  that  wherein  Godwillfhtw  his  glory  moflof  all. 
 
 That  is  the  doflrinall  truth,  the  glory  &  excel- 
 lency o^God  doth  moft  fliine  in  his  love^s^  mercy 
 in  cyi^.  Every  excellency  of  (7^^  hath  its  proper 
 place  or  Theatre,  where  itisfeene,  as  his  rower, 
 
 1.^ a?  in 
 
 119 
 
 1-- 
 
 will  moft  of  all 
 (hew  his  glo- 
 
■TT- 
 
 ZIO 
 
 Gods  Attri-* 
 bures  inChrift. 
 
 1  Cor,  I , 
 Tiuth. 
 
 Wifcdome. 
 
 lufticc. 
 
 Ofgi'ving  Glory  to  ^od^' 
 
 in  the  Creation,  his  Wifedomc  in  his  Provi- 
 dencc,  and  ruling  of  tbevvorld,  his  Jafttcein 
 hell  5  his  Majeftie  inheaven ,  but  his  Mercy  and 
 kindneffe,his  bowels  of  tender  mercy  doe  moft 
 j  ofallappeareinhiS)  Church  among  his  people. 
 God  llievves  the  excellency  of  his  goodneflfe 
 I  and  mercy  in  the  Incarnation  ofchrijt ,  and  the 
 I  benefits  we  have  by  it .  many  Attributes  and  ex- 
 cellencies of  God^lhine  in  Chrift^  as. 
 
 His  truth ,  AUthepromifes  of  God  Ate ,  ^ta  /  and 
 Amen  in  Chrijl^  there  is  an  accomplidiment  of  all 
 the  proraifcs , ' 
 
 And  then  hisWifedome ,  that  hee  could  recon- 
 cile Jufttce  and  Mercy  ,  by  joyning  two  natures 
 togetherjthisplotvvas  inheavenby  God  the  Fi- 
 ther^the  Sonnejand  the  Holy-Ghoft^the  Trinity, 
 that  God  and  man  fhould  b^  joyned  together,  to 
 joyn  and  knit  two  Attributes,  feeming  contrary,* 
 Juftice,  and  Mercy,  to  reconcile  man,  by  *recofi- 
 ciling  Juftice  and  Mercy ,  and  by  fuch  an  excel- 
 lent  way ,  that  God  fliould  become  man  ,  Efha^' 
 nuel^  this  was  a  great  wifedorae  to  reconcile  Jur' 
 ft  ice  and  Mercy ,  by  fuch  a  Perfon,  as  fliould  fa- 1 
 tisfie  Juftice,  and  give  way  to  Mercy,  that  is,  by 
 Chrift.  God  will  lofe  none  of  his  Attributes', 
 his  Juftice  muft  be  fatisfied ,  that  his  Mercy 
 mighcbe  manifefted;  the  wifdome  o^God  found 
 out  that  way,it  is  a  plot  the  Angels  ftudy  in. 
 
 Likewife  here  is  Juftice,  Juftice  fully  fatisfied 
 in  chrift^  he  became  our  Surety,  who  is  God  as 
 well  as  man,ifno  creature  can  fat  is  fie  God,  God 
 can,  when  the  fecond  Perfon  tooke  our  nature, 
 
 and 
 
Ofgrving  Glory  to  Godn 
 
 andwas  our  Surety,  and  dyed  forus-  herevras 
 tile  glory  of  bis  Jufticci 
 
 iV«dofhisholincfle,  that  hee  would  be  no: 
 otherwife  fatisfied  for  finnc,  it  was  fo  foule  a 
 thirig,that  to  fhew  his  hatred  ofic,  he  punifhed 
 it  inhis  owne  Sonne^when  he  became  our  Sure- 
 ty.  How  holy  and  pure  is  God  ?  that  is,  what  a 
 reparation  is  there,  in  the  nature  of  God  from 
 fipjConfidering  that  he  fo  punifhed  it  in  his  Son, 
 pur  Surety  ?  that  he  made  him  eric  out ,  M'^  Ged^ 
 my  Gddytvhj  haii  thouforfaken  me  ^  We  cannot  fee 
 the  nature  of  God  in  any  thing  in  the  world  ,  fo 
 muchsisinchrijl^  in C^nj? we  fee,  as  in  a  glafle, 
 his  infinite  fweet  Wifcdome ,  hisjuftice,  and 
 Holinefle,  in  hating  and  loathing  of  finne. 
 
 But  the  maineofall  is  ,his  Mercy  and  Good- 
 ncfle,  which  fet  him  on  worke,  to  contrive  this 
 gr^ai:  wojrke  of  Redemption,  by  the  Incarnation 
 and  death  of  CfcnT?  •  the  infinite  rich  ,  glorious, 
 aboundant  mercy,that  is  the  mainc  thing  where- 
 in God  is  glorious  now  in  Chrift  ,  therefore 
 everywhere  you  have  thefe,  and  the  like  titles 
 put  to  his  goodnefle  and  mercy,  The  bounty  of 
 God  appeared^  and  the  riches  of  his  mercy  ^  and  the 
 exceedinggreat  height^  and  breadth  anddefthofhis 
 love.  There  are  no  words  large  enough  to  fet  out 
 the  goodneflfe  and  mercy  of  God  in  lefm  Chrifl, 
 Therefore  I  wilJonely  fpeakeof  this  Attribute, 
 becaufe  this  beares  the  maftery  among  all  the 
 Other  A ttributes,though.  God  bc^qually  power*' 
 fqlland  juft,andyetheexprc{Teth  his  rtiercyand 
 grace  mod  of  all  in  Jefud  ChriB,  towards  poore  1 
 I  Q  4  wretched  1 
 
 Holmefle. 
 
 Mercy. 
 
ztt 
 
 Oj giving  Glory  to  God. 
 
 The  glory  of 
 God  in  Re- 
 detnpcion  ex- 
 ceeds* 
 
 wretched  man :  For  after  the  fall^marj  being  mi- 
 fcrable  and  finfuU,  what  Attribute  can  exalt  it ! 
 felfe,  but  Mercy  to  mifery  -and  grace  to  finfuU  i 
 man^in  pardoning  his  finne^coflfidering  in  what 
 terraes  man  flood  •  there  was  no  other  Attribute 
 could  exalt  it  felfebut  grace  and  mercy ,  to  tri- 
 umph over  mifery  and  finne.    As  it  is  in  a  Cif^, 
 thofe  that  are  otherwifecquall  in  honour,  yet 
 fometimes  one  beares  rule  above  another ,  and 
 hcthatisrtow  Magiftratcandchiefe,  rakehim 
 at  another  time^he  is  inferiour  to  others  j  fo  fincc 
 thefall,  thenrercy  of  God  beares  office,  and  is 
 chiefe  G®vernour  and  Commander  over  all  the 
 Attributes  of  God.  For  as  I  faid ,  what  moved 
 God  to  fet  his  Wifcdome  on  workc ,  to  contrive 
 fuchathingasthe  falvationofraan-kinde^  to  re- 
 concile God  and  man  in  one  perfon  ?  his  Mercy 
 moved  bim.  What  moved  him  to  (atisfiehis  Ju- 
 ftice?  It  was,  that  an  excellent  way  might  be 
 made,  without  prejudice  to  any  other  of  his  At- 
 tributes ,  for  his  free  grace  and  Mercy,  that  is  it 
 that  fet  all  the  other  on  worke ,  that  is  the  marne 
 triumphing  Attribute  ;  confidering  man  now 
 (landing  in  that  exigence  of  Mercy  •  therefore 
 Glory  to  God  in  the  highe^  heavens  ^  crpQcially  for 
 his  free  grace  and  Mercy  in  Chrifi. 
 
 Now  that  you  may  underftand  this  fweetpoint, 
 which  is  very  comfortable,  ^nd  indeed  the  grand 
 comfort  to  a  Chriftian,  doe  but  compare  the 
 glory  of  God  ,  that  iSj  the  excellency ,  and  emi^ 
 nency  of  Gods  mercy,  and  goodncfle,  and  great- 
 I  nefle  of  this  work  of  Redemption  by  Chrijl,  with 
 '  other 
 
Of  giving  Glory  to  G&d* 
 
 other  things.    God  is  glorious  in  the  vvoikc  of 
 Creation ,  the  keAvms  declare  the  glory  of  God: 
 and  the  earth  manifcfts  the  glory  of  God ,  every 
 creature  indeed  hath  a  bcarae  of  the  glory  of 
 God,  efpecially  thofe  celeftiall  bodies  in  the 
 heavens,  tliey  praife  Ood  in  their  kindsjbut  with 
 .  our  mouthes  they  give  us  matter  of  praife ,  and 
 ifwre  have  gracious  hear  ts,vre  take  notice  of  it, 
 and  ^riagnifiehim  for  his  goodneffe,  his  good, 
 nefleappeares  in  the  trfcof  the  creatures,  and  his 
 greatnelTe  in  the  bulke  of  the  creatures,  his  wifc- 
 dofttb  itiordeffing  and  ranking  of  thetn ,  fo  that 
 his  mercy  fhines  in  all  things  in  heaven  and  earth 
 marvcloufly :  oh  but  ( beloved) heaven  and  earth, 
 {hall  conie  ta  nothing  ere  long,  and  what  is  all 
 this  glory ,' of  the  goodnede  and  greatneffe  of 
 Godtous,  ifwfebefedtto  hell,  after  this  fhort 
 life  is  ended  ?  what  cdmfdrt  i^  it  that  we  goe  on 
 the earth^and  enjoy  the  comforts  that  God  gives 
 us  in  this  world ,  and  then  to  perifh  for  ever  ? 
 therefore  the  glory  and  goodhe(IcofGod,doth 
 not  fogloriouflyappeare  in  the  creation  of  the 
 world.  r:'^' 
 
 Nay,  the  glory  ofGods  love  and  mercy,  fl^ii- 
 ned  not  to  us  fo ,  when  we  were  in  Ai^rn ,  not  to 
 ddam^  for  there  God  did  good  to  a  good  man, 
 he  aeated  him  good,  and  fhewed  goodneffeto 
 him,  that  was  not  fo  much  wonder,  out  for  God 
 to  fhew  mercy  to  an  enemy,  to  a  creature  that 
 was  in  oppofition  to  him,  that  was  in  a  ftate 
 of  rebellion  againft   him.,    it  is    a  greater 
 
 "5 
 
 The  workc  of 
 Creation, 
 
 The  ftate  of 
 Addfn  in  iiino« 
 cency.i 
 
 wonder ,  and  more  glory.    It  was  a  marvelous 
 
2.&4 
 
 1 
 
 of  ginning  Glorjf  to  ^od 
 
 f  \ 
 
 fxff(i.34'^« 
 
 ! 
 
 Wherein  Gods 
 
 glory  appea- 
 red to  Mofiu 
 
 ! 
 
 I 
 
 1    Ti/.l.  11. 
 
 mercy  for  God  to  make  man  out  of  the  ear^h  5 
 but  here  God  was  made  man,  he  became  mail 
 himfelfe;  there  all  was  done  with  one  word  J  ^et 
 ti6 make  man/it  W2LS  QSLfily  dont ;  But'inthis,  for 
 ChriH  to  become  man  for  us ,  And  to  fuffer  many 
 things tobemadeacurfc;  fgrus,  itwa^  not  fo 
 eafiea  matter,  therefore  herein  there  is  a  great 
 manifeftatipn  of  the.  glory  of  Godsgoodneflc, 
 and  mercy  to  us;^/or  God  hath  fet  bimfelfe 
 to  bee  glorious  in  \ils  ^ercy  and  goodnefle ,, 
 and  grace  in  Chrijf^'  h^Q  hach  fet  himfelfe  to 
 triumph  over  the  greatcfl:  ill  in  man  (which' 
 is  finne  )  in  the  glorious  worke  of  Redemption  5 
 So  that  you  fee,  here  isthegreat^ftgloryjand 
 mercyof  God  J  appeares  inourRcc^eraptionby 
 Icfm  Chrifl,  the  foundation  of  wh^ch,  isiiisinr 
 carnation.    InExod.  34,  5.  God  doth  make ^n^ 
 anfwer  to  Mefes^  who  deified  to  fee  the  glory  of 
 God^thsLt  he  might  nave  it  manifefted  cohim^not 
 out  of  curiofity ,  but  that  he  might  loye,  Opdi^^o; 
 more,  how  doth  Gc^manifefi  his  glory  to  him  ? 
 lehovahjlreng^  mercifully  glorious  ^fardoningjinne  and-. 
 Ini^uity^whtn  ^^tJ?  would  fet  himfelfe  to  flie^fhis 
 glory  in  anfwering  ^<fofes  petition ,  he  doth  it  in 
 fettingout  his  glorious  mercy  and  grace,  and 
 loving  kindnefle ,  in  pardoning  fin  and  iniquity, 
 to  fhew  that  he  will  now  have  his  glory  mod  ap^ 
 peare^in  the  fweet  Attribute  of  mercy,  and  com- 
 paflionjinthe forgivenefTeof finnes,&£C.  InTitus 
 2,  12,  ThegraceofG^dh^th  appeoffd^teacbifjgustOj; 
 deny  wigodlinefe  and  worldly  luHs.^(,   The  graca.- 
 of  God  hath  appealed ;  .Graqe.f]ath  notab^dy 
 
 *^'    '''^  to 
 
 ! 
 
 i**^ 
 
 ■^^i 
 
Ofgiroing  Glotyio  God. 
 
 to  appeare  vifibly,  I,but  c/?n#  appeped,  and 
 when  he  appeared  5  ic/ti^af  lis  if 'g'f  ace  a  rid  love 
 had  beA's  mca'rnate  ^and  tooke  a^  body ,  fo  chat 
 grace  and  mercy,  moft  of  all  fhines  in  the  Incar- 
 lationof^^nT?,  j: 
 
 1  neednotdeere  tto^oi^f  Rffther  j'tfnt  oncly 
 iniSke  alictle  ufcofk, 'atid  fcy^hd;  Doth  the 
 grace ,  and  love ,  and  itiercy  o^God,  thofc  fweet 
 AttriburcSj  now  appeare,  ancf  fhevv  thcnsfelves  in 
 pfm  Chi  ft,:  I  befeech  you  let  us  remen[ibdr  ic 
 ^  there  is  no  point  of  Divinitie  of  more  nfe  and 
 jromfort)  efpecially  in  the  greatefi:  plunges ,  a nd 
 cxtrenlities^forit  anfvverethallobjedionsj  the 
 gre^tcft  and  ftrongeft  that  can  be  made. 
 -riqFhie  finnerwill  obje£l',my  finnes  are  greatjO 
 foag  continuance  and  ftanding,  they  are  of  a 
 
 f 
 
 [:n|iPQke  thenuponfGbd  m<^r//?,  andconfider 
 ^hiSfcnd  in  the  Incarnation  of  Chrtji  •  it  wa?  that 
 •his  mercy, and  goodnefle,  and  grace,  (houldbe 
 Qxakcd^  and  triumph  over  all  mans  unworthi- 
 ijefse  •  the  greater  thy  finnes  are ,  the  greater  will 
 bethegloryof  his  mercyjand  th|tis  it,  God 
 feekesfbrnowj-tobe  glorious  in  hif  mercy. 
 
 Againe,  thy  heart  tells  thee,  thit  ifrherebe 
 any  mercy  fhewed  to  fuch  a  wreccn  as  thou  art, 
 it  muft  be  no  ordinary  mercy. 
 
 Itistrue,  Gods  mercy  is  no  ordinary  thing, 
 ofall  Attributes  he  will  triumphihthat.the  glo- 
 ry of  his  mercy  and  goodnefse ,  is  that  he  feekes 
 to  have  of  men  ,  by  the  Tncarnatfon  and  Redem- 
 ption wrought  by  Chrijt ,  above  all  things  what- 
 foever.  Thou 
 
 tz^ 
 
 Mercy  in  God 
 anfwcicth  all 
 objcdionsin 
 man. 
 
 *%^  \\ 
 
ObjeB. 
 
 Aftfr  ^. 
 ObjeS. 
 
 ObjeS. 
 
 ^nfwifi 
 
 Hofflh 
 
 Of  giving  Glory  to  God. 
 
 Application 
 the  Sacra> 
 meot* 
 
 Thou  wouldft  have  infinite  mercy. 
 
 Thou  haft  it  in  ChriH..  -^n >> ' 
 
 Thy  fins  have  abounded ,  cods  grace  abound 
 much  more. 
 
 Thy  finaes  arc  mountaincs  ,  G$ds  mcrcy  i 
 as  the  Ocean,  to  cover  thofe  mountaines . 
 
 But  is  it  polTible  for  G^d  to  forgive  fuch  a 
 wretched  finner^  that  hath  bcenc  a  blafphe- 
 merj&c?  * 
 
 It  were  not  with  men  :  but,  faith  G$dy  Mj 
 thoughts  are  n6t  as  your  thughs^you  are  vindiAivc 
 inyourdifpofitions,  and  will  not  pardon,  butj 
 my  thoughts  are  as  farreabove  yours,  as  the  hea^ 
 vens  are  above  the  earth  jthcrcfore  bound  not  th0 
 infinite  mcrcy  of  God^  wherein  he  will  triumph, 
 (  with  thy  narrow  thoughts )  but  let  it  have  its 
 fcope ,  efpecially  in  plunges  and  affaults ,  and 
 at  fuch  times  as  the  beft  of  us  may  be  brought 
 unto.  In  Hofea^  u .  /  dm  cod andnot  man  •  imply- 
 ing, that  if  he  were  man,  we  might  have  meane- 
 thoughts  of  him,  confined  thoughts,  but  lam^ 
 God  and  not  man  ^  therefore  comfort  your  felves  in* 
 this  5  confiderhow  Gi>d  fets  himfclfe  to  be  g\o^ 
 rious  in  his  lofe  and  mercy ,  to  poorc  milerable^ 
 wretched  man  in  Jefm  Chrift. 
 
 You  fee  the  mcrcy  of  God  in  Chrifiy  even  in  the 
 Sa erament ,  he dothnot  onely  give Chrijl  to  us, 
 So  God  loved  the  world ,  that  he  gave  hif  onely  begotten 
 Sonne^  to  be  borne  and  to  dye  for  us,  but  his  mer- 
 cy is  a  boundlcfle  mercy  5  we  fee  hee  labours 
 to  ftrengthen  our  faith  by  thefe  pledges,  that  we 
 make  ufe  of  this*    What  liGod  be  mercifull  in 
 
 Chrifi 
 
Ofginjing  Glory  to  God. 
 
 zzj 
 
 Chrifi  ^  and  what  if  Chriji  be  gracious ,  and  there 
 ;is  nothing  but  grace  and  mercy,  ifthcrebenot 
 an  application*,  ifiherebenotanintercft,  what 
 bencfithave  we  by  it?  we  tnuft  intereft  our  felves 
 in  this  glorious  Perfon  ,  intereft  our  felves  in 
 Chrift^  for  it  is  founded  upon  Chrifi^  all  the  glo- 
 rious mercy  of  God,  is  grounded  upon  (atisfa- 
 dionofjuftice^thacis,  in  Chriji*^  but  this  is  no- 
 thing, except  wee  intereft  our  felves  in  Chrifl^ 
 and  m  the  mercy  of  God  ^  for  our  appropriation 
 is  the  ground  of  all  comfort,  Godoutofcfer//?, 
 is  a  fountaine  fealed ,  he  is  a  fountaine  of  mer- 
 cy, butbeisfcalcd  up,  he  is  a  confuming  fire^ 
 but  in  Chnfi ,  he  is  a  chearing  comforting  fire  ^ 
 but  this  is  nothing  to  us ,  unled'e  we  be  in  Chrifi^ 
 weraufthave  mtereftin  Chriji^  wemuft bebone 
 ofhis  bone,  and  flefli  of  his  flcHi,  he  hath  mar- 
 rj^dournarure,  chat  wc  might  bemarryed  to 
 him ,  weiiave  no  benefit  by  his  Incarnation  elfe. 
 Now  allour  comfort  Is^by  this  union  and  Com- 
 munion with  Chrift^  by  marrying  our  felves  to 
 Chrifl^by  ftrengthcningour  faith  in  this  Union, 
 and  Communion,  that  fovre  may  makcufeof 
 theboundleffemercy  of  God  in  c/?r//?,  therefore 
 how  fhould  we  be  encouraged  to  come  to  the 
 Sacrament,  toenjoy  this  comfort. 
 
 You  have  beard  (  Beloved  )  of  the  joy  of  the 
 Angels,  of  chcir  manner  of  celebrating  the  birth 
 ofchrift^  and  if  the  Angels  fhould  leave  heaven, 
 and  come  downe  upon  canh  ,  and  take  upon 
 them  bodies,  how  would  they  celebrate  the  In- 
 carnation of  CfcWj?<?  You  (eehere,  Glory  to  God  en 
 
 God  out  of 
 Chrift  tciri* 
 ble. 
 
 ThefeSei- 
 roons  were 
 preached  at 
 thcfcaftof 
 Chrifts  nativi- 
 ty- 
 
of  gi'ving  Glory  to  God. 
 
 \ 
 
 How  to  cele- 
 brate Chrifls 
 Narivitie. 
 
 TcYiuHioH. 
 
 /^i^/^^ihis would  be  the  courfe  wherein  they  would 
 jcarrythemfelves  toglorifie  Gody  anfnerablc  to 
 I  their  Song,  lo  fhouldwedoe,  ifvre  will  be  like 
 I  the  bleflTcd  Angels,  wcfeehovv  to  celebrate  the 
 Nativity  of  C/?f//?,  we  need  not  goe  to  fetch  ;oy 
 from  hell,  to  celebrate  it  •  if  the  Devil  1  ihould 
 be  incarnatCjand  come  to  live  among  men,how 
 would  hee  celebrate  the  Incarnation  of  C^r//I, 
 otherwifc  then  in  many  places  it  is?  ifwedonot 
 love  to  have  our  portion  with  Devils ,  furely  we 
 fhould  not  imitate  thofe  ,  whofe  ftate ,  and 
 condition  we  are  afraid  of.  The  Angels  faw 
 matter  enough  in  the  thing  it  fclfe  ^  to  make 
 them  fing ,  Glory  to  God  on  high^  on  earth  peace  ^good 
 tvi^ towards  men.  What ,  hath  God  heene  fo  rich 
 in  love  to  us,  in  Chrijl ,  fo  wondrous  in  mercy,  as 
 to  take  our  raiferable  iwture ,  not  at  the  befl:,buc 
 at  the  worft,  and  to  take  onr  condition  upon 
 him  ?  here  is  matter  of  joy  ,  and  fhall  wc  be  be- 
 holding to  the  Devill  for  joy  ^  when  we  fhould 
 rejoyce  for  Cfcr//^^  will  not  the  thing  it  felfe  yeeld 
 matter  of  rejoycing  ?  ohbafedifpofitions ,  that 
 we  fhould  rot  content  our  felvcs  with  homegtncall 
 uniforme  joy ,  to  the  thing  it  felfe,  Idefire  re- 
 pentancc ,  and  reformation ,  of  what  hathbcene 
 amifle  •  if  therebe  any  that  have  beene  guilty  in 
 this  kind,  that  intend  to  come  neare  God  in  thcfe 
 holy  myfteries ;  let  them  know,  that  <7^^  will  be 
 honoured  ofall  that  come  neerehim,  let  them 
 take  it  to  heart.  As  TertuUian  faid  inhiscime  : 
 What  5  fhall  wee  celebrate  that,  which  is  a 
 publickematterof  joy  to  all  the  Church,  for 
 
 a  pu- 
 
 #11 
 
Of  giving  Glory  to  God' 
 
 zi9 
 
 a  publike  lliame  ma  difgracefull  way  > 
 \  I  befeech  you  confider  of thefe  thijQgS;  Repent^ 
 for  the  KingdomeofGodisnCiire^  faith  the  B apt ijf. 
 What,  fhall  wee  therefore  give  carnall  liberty, 
 toalUoofenefle,  as  ifc/:?r/^  came  to  bring  Chri- 
 ftians  liberty  to  licencioufnefse?  {hall  we,  in- 
 ftced  of  repenting,  runnefuitherand  further  in- 
 to guilt  ?  and  indifpofeour  felvesto  allgooj- 
 nefse?  is  that  thereafoning  of  the  Scriptures? 
 No/epentyfor  the  Kingdome  of  God  if  at  hand^cbangc  1 
 your  lives ,  for  Chnfi  and  the  fruires  of  the  Gof- 
 pellareathand.  The  grace  ofGodhath  appearedin 
 Chriji ,  what  ?  to  teach  us  to  live  as  we  lift  ,  and  to 
 be  more  difordcred  then  at  other  tin:ies  >  oh  no^ 
 to  live  (bberly,  and  juftly ,  not  to  wrong  any  bo- 
 dy, and  holy  and  godly  in  this  prefeat  world, 
 this  is  the  Scriptures  reafoning,  and  thus  ( i£ 
 evcrwelooke  for  conrifort  from  Godznd  ChriH) 
 wc  muft  reafon  too, 
 
 Let  none  thinke  it  too  late  ,to  fpeake  of  thefe 
 things  now  ^  but  thofe  that  have  not  Aad  the 
 grace  of  God,  to  keepe  them  innocent ,  let  them 
 make  ufe  of  the  grace  of  God  to  repent,  and  as 
 the  phrafe  of  fome  of  the  Ancients  isjcpentance 
 is  a  boord  to  efcape  to  the  fhore ,  af^cr  wee  have 
 made  fh ipwrack, and  done thingsamifscj  there- 
 fore,  as  I  faid ,  thofe  that  have  not  had  the  grace 
 before  to  be  innocent  let  them  make  ufeof  the 
 grace  of  God ,  that  now  invites  ihera  to  repen* 
 tancc,  or  not  prefume  to  come  to  thefe  ho!y 
 things.  I  fpeake  ir,  not  onel  v  to  free  mine  owne 
 foulcjbuttofteeyou  froaa  contrafting  further  i 
 
 What  ufe  to 
 
 make  oF 
 Chrifts  com. 
 ining. 
 
 Repcntanccj 
 whau 
 
 !'! 
 
 -T" 
 
1^0 
 
 Of  giving  Glorj  to  ^-od* 
 
 .  Why  G  ©as 
 
 I  children  were 
 I  luffiedtofaU. 
 
 guilt: for  doc  you  thinke  to  make  amends  by 
 comming  to  the  Sacrament,  without  repentance 
 of  what  you  kave  done  before  ?  What  haft  thou 
 todoe  (faithGod)  to  takemy  name  into  thy 
 mouth ,  to  take  my  Sacrament  mto  thy  mouth, 
 when  tbouhateftto be  reformed^   God  accounted 
 hisowne  Service,  as  the  cutting  9ff a doggeshead^ 
 when  they  came  indifpofed,  and  unprepared. 
 The  Sacrament  is  bane  and  poyfon  to  us,  if  wee 
 come  without  repentance ;  What  faith  the  Apo> 
 ftle  ?  For  this  caafe  ^  becaufe  you  conne  unrevc- 
 rently  to  the  things  of  God ,  fome  are  ^cke ,  a^d 
 fomerveake^  and  fome  fleepe^  God  ftrucke  them  with 
 death  for  it.     And  it  is  a  great  caufe  why  many 
 are  hardned  in  their  finncs ,  and  goc  on  ftill ,  be* 
 caufe  Godeicecutesthefe  fpirituall  judgements 
 for  prophaning  thefeholy  things,  thmking  to 
 daubewith  God,  and  to  complement  with  him  , 
 in  an  eafie  performance.  I 
 
 I  know  thofethat  belong  to  God  ,  are  fuffe- 1 
 redfometimcs  todoe  things amiffe,  andtofall 
 mtoerrours  and  mifcarriages,  that  they  may 
 know  tbemfelves  better.    And  indeed,  much  of 
 I  our  fpitituall  wifedome,is  gotten  by  the  fight  of 
 ourownc  errours,  wegrow  moreftablifhed  af^ 
 ter,  againft  the  like  iemptatioi^,for  the  time  to 
 come,  and  we  can  fay  by  experience ,  it  i?  good 
 that  I  know  the  foolirhnesofmyownheartj&c. 
 but  hee  that  God  hath  no  delight  in,  hefwells, 
 and  rages  againft  any  admonition,  though  it  be 
 in  love  to  his  foule.   I  hope  there  are  none  fuch 
 here  ,  therefore  thofe  that  have  made  their 
 
 peace 
 
I 
 
 Ofgiioing  Glory  to  God. 
 
 peace  with  God  ,  lee  them  come  to  thcfe  ho^ 
 ly  myfteries  with  comfort,  notwithftanding 
 any  thing  before  :  for  God  hath  prepared 
 thefe  things  ,  not  for  Angels  ,  but  for  weake 
 men ,  whole  faith  ftands  in  need  to  be  ftrength- 
 ned. 
 
 And  let  us  not  thinke,  that  Chriftianity  isa 
 jna^tcr  of  complement ,  that  bccaiife  we  are  bap- 
 tifed^and  come  toheare  the  Word,  and  receive 
 the  Sacrament,  all  is  well:  for  wee  may  doe  all 
 this ,  and  yet  be  greater  finners  then  Turkes  ^  or 
 Jewes  5  or  Pagans  i  for  the  moft  horrible  fins  are 
 committed  in  the  Church.  Where  is  the  finne 
 againft  the  Holy-Ghoft  committed,  |fins  again  fl: 
 light,  and  againft  confcieace,  but  where  the 
 confcience  and  underftanding  is  moft  enlight- 
 ned }  there  be  the  horrible  provoking  finnes , 
 where  there  is  niore  light,  and  direction  to  live 
 iaanotherway.  When  the  grace  of  God,  and 
 the  rrches  of  cfcWiJ  arc  opened,  andyet  men  live 
 in  their  finnes  againft  confcience,  and  the  light 
 of  the  Gofpell,  fo  farreis  the  outward  perfor- 
 mance from  excufing  in  fickenefte,  and  at  the 
 houreofdeath  ,  that  it  aggravates  our  guilt  and 
 damnation ,  when  we  make  not  a  right  ufe  of  the 
 holy  things  of  God, 
 
 That  which  I  fhall  next  ftand  upon ,  ftiallbe 
 to  fhew. 
 
 How  we  may  know,  whether  we  glorifie  God 
 forCfcn^,orno. 
 
 And  then  the  hindrances  that  keepe  us  from 
 glorifying  God  for  this  excellent  good. 
 
 R  And 
 
 Greaced/ins 
 committed  ia^ 
 the  Church. 
 
t^z 
 
 Oj giving  Glory  to  God. 
 
 How  to  know 
 whchcr  wc 
 glorifieGod, 
 
 t 
 
 When  we  exalt 
 '  him  above  all. 
 
 Efpccially  in 
 oppoficion. 
 
 r/i/«73« 
 
 And  the  meanes  how  we  may  come  lo  glorifie 
 God, 
 
 For  the  firil  5  pf  glorifying  God  in  generall, 
 I  will  not  fpeakemuch,  it  would  be  large  rand 
 the  point  of  glorifying  God,  is  mod  iwcetly 
 confidercd  ^  as  inverted  in  fuch  a  benefit  as  this, 
 whenwethinkeofit,  notasanldeaoncly  ,  but 
 thinkeof  it  in  chrlfl^  for  whoai  wehave  caufe  to 
 glorifie  God  j  and  for  all  the  good  wee  have  by 
 ill  111*  /\.j  i  ',  ij  .  ji-i  rf .-. . 
 
 Firft  then ,  we  hold  tune  with  the  blefiTed  An> 
 gelsj  in  giving  glory  to  God,  when  we  exalt  God 
 in  our  foules,  above.all  creatures  and  things  in 
 the  wQrId,  when  we  lifchim'up  in  his  own^Iace, 
 and  let  him  be  inourfoules.  asheisinhimfelfe, 
 in  the  moft  holy  5  God  is  glorious5erpecialIy  in 
 his  mercy  and  goodncflTc;  Jet  him  be  fo  incur 
 hearts,  in  ihefelweet  Attributes,  above  all  Our 
 unworthinefTc  and  finne :  for  God  hath  not  "glo- 
 ry from  us,  till  wc  give  him  the  highcft  place  in 
 our  love,  and  joy  and  delight,  and  all  thofeaffe- 
 6i:ions  that  are  fet  upon  good ,  when  they  arb  ^^t 
 upon  him  as  the  chiefc  good ,  then  we  give  him 
 his  due  place  in  our  foulcs,  wee  afcribe  to  him 
 that  Divinity,  and  excellency,  and  eminency^ 
 that  is  due  to  him.  And  this  efpecially  appeares 
 in  competition  and  oppofition  of  other  things  • 
 (when  we  will  not  offend  God  for  any  creature; 
 'when  we  can  fay  as  the  Pfatm^  y  fvhomhdve  I  in 
 hci^ven  but  thee^  and  rthat  is  there  in  earthy  in  compa- 
 rifon  of  thee  ^  Therefore  let  us  aske  our  owne 
 thoughts  often .  what  that  is,that  our  affedions 
 
 of 
 
OfgiYing  Glory  to  God. 
 
 25J 
 
 f 
 
 I  of  delighCjand  joy  aDd  love,  and  all  the  fweccnes 
 and  marrow  of  our  foules  is  fpcnc  on  ,  and  runs 
 after?  is  it  the  fvveet  love  of  God  in  Chrifi ,  the  ex> 
 cellcRt  ftate  we  have  mchrifl^  it  is  an  excellent 
 figne.  Surely,  the  bkffed  Saints  in  heaven ,  and 
 ihofe  that  are  in  earth ,  that  looke  for  heaven,  are 
 thus  difpofed  for  the  moft  part^  efpeeially  when 
 they  fet  themfelves  in  their  devotions  before 
 God.  Let  us  examine  what  is  higheftinour 
 fbules:  The  loving  kindnej^e  of  the  Lord^  is  better 
 theti life itfe/fe^(^ith the  Pfalmift.  Thenwegiye 
 G^d  glory  ^  when  we  fet  light  by  life  it  felfe  ,  as 
 holy  Saint  PWcould  fay.  What ,  doe  you  tell 
 me  of  fuffering  at  lerufalem  I  lam  not  onelj  ready  to 
 doe  that,  hut  to  di'efor  the  name  of  Chri/i :  and  in 
 Philip.  I ,  So  God  may  be  magnified  by  my  life  or  death, 
 I  am  at  a  point,  (o  if  the  queft  ion  be,  whether  we 
 fhall  facrifice  thisbloodjand  life  of  ours,  or  dif- 
 honour  God^  and  wrong  the  Gofpell ,  or  be  any 
 way  prcjudiciall  to  the  truth  knownc ,  when  wee 
 are  ready  to  part  with  all,  with  father  and  mo^ 
 ther,  andhoufes  and  lands ,  and  al!  for  Chrifl'^ 
 thenwith  the  Angels  we  fay,  Glory  be  to  God  en 
 hi^  5  therefore  in  a  ftate  of  oppofition ,  when  we 
 calnnot  enjoy  both,  let  us  leave  the  creature,  and 
 cleave  to  God, 
 
 Th^n  againe,  we  give  glory  to  God  {oxChrifl , 
 when  we  take  all  the  favours  wee  have  from  God 
 io]  Chrifi:^  when  we  fee  Chrift  in  every  thing ;  ^fJ' 
 things  are  ours^becaufe  we  areChri^s.  It  is  by  Chriji 
 that  wee  areheires,  that  we  have  any  comforca- 
 iblie.  intereft,  therefore  when  wee  accept  all  in 
 ^Z"    ■  R  2  Chr]ft, 
 
 ?hHt^u 
 
 When  we  take 
 alHavoursia   ' 
 Chrift. 
 
2-54      ! 
 
 Ofgi'ving  Glory  to  God. 
 
 When  wc  Hi: 
 up  others  to 
 aloriSe  God- 
 
 rfaLioi," 
 
 Chriji^^nd  give  God  in  Chriji  the  glory  of  all,  we  ! 
 pradticc  this  that  the  Angels  doc  heve,  we  give  ; 
 glory  CO  God.  j 
 
 Then  againe,  wc  give  glory  to  Go  J ,  when  wc 
 ft  inc  up  others,  all  the  Angels  confcnt,  there 
 was  no  difcord  in  this  harmony  of  the  Angels. 
 When  we  all  joyne  together,  and  ftirre  up  one 
 another,  and  labour  to  promote  the  knowledge 
 of  God  in  Cfcr/y?,  ail  the  wayes  we  can,  every  one 
 in  our  place  and  calling,  Magiftratc?,  and  Mini> 
 fters,and  every  one  in  our  families ,  labour  that 
 Chrifi  may  rule  there,  that  God  in  Chrift  may 
 be  knowne,  InPfal.  105.  there  the  Pfalmill 
 ftirrcs  up  himfclfe  to  glorifie  God  ^  and  he  flirrcs 
 up  the  Angels ,  and  here,  the  Angels  fliirre  up 
 men.  Glory  to  Godonhigh^  &c.  Where  there  is  a 
 zeale  of  Gods  glory ,  and  a  d  ifpofition  fit  to  glo- ! 
 rifie  God,  there  will  be  a  ftirring  up  one  of: 
 another ,  Angels,  men ,  and  men  Angels  ,  and  a 
 wii"hing,  that  God  may  have  glory  in  heaven 
 and  earth.  Therefore  thofe  that  labournotin 
 ihcir  places,  that  the  truth  may  be  made  known, 
 that  for  bafe  and  worldly  ends ,  are  oppofers  of 
 the  publifhtng  of  the  Gofpell  any  way,(  asit  is 
 the  fafhion  now ,  they  will  not  appeare  openly, 
 but  cunningly  undermine  the  Gofpell)  under 
 pretences,  they  beare  no  tune  with  thefe  blefl. 
 fed  Angels,  for  thofe  that  have  difpofitions  like 
 them ,  will  ftudy  how  this blefTed  truth  may  be 
 promoted  ,and  propagatedjandfprcadeven  over 
 the  world  ;  therefore  wee  fhould  labour,  every 
 one  to  fpread  the  glorious  Gofpell  of  Chrift^ 
 _^^^ cfpecially 
 
Ofgi<ving  Glory  to  Gosf, 
 
 »35 
 
 efpecially  thofe  ihacaieMinifters  jvrhofcofBcc 
 (^iSjto  unfold  and  opcnxk^^unfeauf^^kif .riches  of 
 Chriji. 
 
 Againe,  we  glorific  God  in  C/?r/^ ,  vyhen  wee 
 fee  fuch  glory  and  mercy  of  Chrifi^  as  it  doich 
 transformcus,  and  change  us,  andfrem  anin- 
 ivard change,  we  have  alwaya  bicffed  difpofi^ 
 tiontoglorifie^W,  as  1  (hcwedoutof  iCdr^3. 
 This  is  the  ditference  betweene  the  glaflcofvthe 
 Gofpcll  5  and  the  glaffc  of  the  Law ,  and  of  the 
 creatures.  In  the  Law ,  we  fee  tbei>caip^s  Oif 
 thejufticeof  (7(?^,  Curfed  if  every  one  that  conti- 
 nuethnot  inallj^c.  and  the  beam^»  of  his  power 
 and  gopdncffe  in  the  creature,  but^it  datbnot 
 change  and  transformc  us  to  be  good  and  gra- 
 cious, bur  when  wee  fee  the  glory  of  Goi^  of 
 hisgoodneCTc  and  infinite  mercy,  {hinjngin  the 
 face  of  lefw  Chriji^  (  fox  wee  d^te  oot  looke 
 upoi^^God  immediatly)  it  changeth  the  foule, 
 to  be  gracious  like  unto  Chrifi*^  therefore  if  wee 
 find,  that  the  knowledge  of  G^^  in  Cfcr//?,  hath 
 changed  our  difpofitions  ,  it  i$  a  figne  then ,,  we 
 give  glory  to  God  indeed  :  for  to  glorifie  God^ 
 is  an  adion  that  cannot  proceed  but  from  a 
 difpofition of  nature,  that  is  altered  andchan- 
 gcd  j  the  inftruraent  muft  be  fet  in  tune  ,  before , 
 it  can  yeeld  this  excellent  Muficke ,  to  glorific  \ 
 Gcd  as  the  Angels  doe ,  that  is ,  all  the  powers 
 of  the  foule,  muft  be  fet  in  order  with  grace ,  by 
 the  Spirit  of  G9d  .  if  the  meditations  and 
 thoughts  ofthcGofpellj  have  altered  our  dif- 
 pofitions to  love  (Qod,  and  that  tbat^^kafeth 
 -       '  R  3  God  I 
 
 When  our  dif.Js 
 pofition<s  aro 
 altered  by  be- 
 holding Gods 
 glory  in  Chnil 
 iC(7r.j, 
 
2.7.6 
 
 1 
 
 31 »:  "'" 
 
 tU'i  t 
 
 tf&y*6€i  J, 
 
 '  Ofgi'uing  Qlgry  4oQi>d. 
 
 God,  ta<jl(^e  goodt'<i4irdfi  ]  to  delig&c  in  gbdl- 
 flefll'y  itiWiigflew^are  iaftrumencs  in  tune  to 
 glorific  Godpand  that  we  baveanapprehenfion 
 ofrhe  f(>VQ|^^nd^'r^ity^(^f  G^  "hiGhrifiyas  vvf 
 (b^tiid,  fbtirhath  a"¥^a7i^foVming -power  to 
 worke  this.  7 he  grace  of  God  mil  teach  m  to  dtny 
 ufjgOiilihejye  in^  worldly  Infts ,  and  to  live  ho/i/y. 
 .\ylien^l>e  grace  of  God  y  that  is ,  the  free  love  of 
 Gbif in1M'7jJiilrt'tbfc'fotgivin^  ,  and 
 
 adv^iHTing  us  t6heaveh,  hath  this  cffe<a  in  our 
 foules  5  itjsi'figrie wee havea  true  notion,  and 
 apppehen'fiOii  of  the  excellency.,  andeminency 
 of  Gt>dVgtia^e',n6tt}eWife--if'  «>*'  hir^tiht  grace 
 vf:\G6(iint^.  rimonH^^'i^-Xh  make  the bertcfits  by 
 Chtifi-^^  a  piec^ilce'ahd  tovcnhg  for  our  wicked 
 atid16(^fl1i<^es>3  weiido":^  tot  vVhat  it  is  to  glori- 
 fie  God  5  but  though  in  words  wc  fay ,  Glory  be  to 
 -(ji^yettft^Hj^tkJ^s'f^demeit^  as  ;the  Apo-ftle  faith. 
 TheH>y'po<:rit0$  in  Ijfa}y[6^^y^V xhcy  had  good 
 fpeeches  in  their  mouthes  /faich  God  ,  heart  the 
 f^ord  of  the  Lord^  ye  that  tremble  at  bUt^ord^  your 
 brethren  that  footed  yotu,^^  and'cajl  you  out  for  my  namt 
 pfej  TaidiXW  th^  Lord'be'gi0rified^'(hiypVi{hAH 
 find  tkofe  that  areoppofefsjand  perfecutors^and 
 haters  of  finccTitie,  will  fing  Gtoria  Patri  ^  God  be 
 glorifieXy  but  what^ood  will  this  c'oe  them  ,  if 
 they  have'diabi:>!ibal]j  fatanicsin  diff^fitions;^  if 
 they  bfeiikethe  DevUI-,  in  oppofing  tfte  nurh, 
 and  hating  that  that  is  good  ?  The  Devils  in  thd 
 Gofpell ,  could  glorifie  ^e^  for  their  owneendsj 
 fVe  Ho^  th4t  thou  art  the  Sonne^efGod  ^^  fb Devils 
 incarnate  ciric?6rcie  to  Church,  and  receive  tfie 
 I  Sacraments  j 
 
Of^irving  Glory  to  God. 
 
 ![_ 
 
 jSacramencSjand  fcemc  to pmfidfd^  oh  buc  thc^e 
 mult  be  a  change  j  for  to  glbrifie  God, is  a  vvor  k 
 ofthewboleman,  efpcciailyof  chc  Spirit, ^4^ 
 
 jhatismthin  me  praifehis  hG/ynamecltQSLmctxom 
 the  heart  rootqoU  fanc^ifiqd  juflgepient^QUtof 
 
 ,  groundsjwhy  vtc  doe  it,  Th^  with  of  tjie  Angels 
 here.  Glory  to  Godonhighy  itc;ame  froga  a  good 
 ground,  becaufethcy  knevy,  Godis^tobeglori- 
 
 ,  ncdJn-?Cjin^.r.fpr  judxiouvphraf^r^re  foun- 
 ded upon  truths,  fo  there  mult<h,e  i%jl^f^(ftified 
 judgement  to  be  the  ground  of  it,  andtheaffe* 
 ^lons  muft  be  in  tune  ,  anfwcrable  io,;thofe 
 truths ,  then  vrearcfittoglonfieGod  ;  ajndall 
 this  is  by  the  power  of  the  Goi^>elI>  trausfpr- 
 
 *37 
 
 mingus. 
 
 n'f:' 
 
 Againe,  we  glorifie  God,vvben  we  take  to  heart 
 any  thing  that  may  hinder,  or  ftoppe ,  or  eclipfe 
 Gods  truth, and  obfcurc  it,wl)en  it  woikeszeale 
 ir>us  in  our  places ,  as  farre  as  we  can,  when  it  af- 
 feds  usdcepeIy,rofee  checaufeof  Religion  bin- 
 dred  any  way, if  there  be  any  defire  of  glorifying 
 Godjtherewill  be  zeale,the  heart  will  iiiove,with 
 akindofiad!gnarion,whcnGod  is^dillipnoured, 
 and  his  truth ecHpfed,  with  falle  dodrine,  or 
 byillpraftLce^  ic  cannot  be  otherwife,  it  is  out 
 of  the  nature  of  the  thing  it  felfe  •  therefore 
 thofe  that  cither  are  inftrunaents  pf  flopping 
 or  obfcuring  the  truth,  or  caufing  it  to  bere- 
 proached,by  their  wicked  lives,  or  if  they  be  nor 
 inftruments,  yet  they  doe  nottake  it  to  heart, 
 when  they  fee  Goddifhonouted,furely  they  can 
 fgeake,littlg  ^pmfort  to  thcmfelycs  ^  |bey  have 
 
 R  4      '        '     '    neiiher  \ 
 
 When  wee, 
 grieve  at  the 
 hinderanccsof 
 Goas  glory. 
 
 i 
 
^3  8      \ 
 
 Ofgi'^^'irig  Gloyy  to  Qod. 
 
 6 
 V/hen  it 
 
 rious  joy. 
 
 Thchindran. 
 ccsbt'Goils 
 
 Ignorance, 
 
 neither  Angi^licalfV  ror  Evangelicall  Jifpofiti- 
 
 ons ,   for  if  they  bad  the  knowledge  of  the  Go. 
 
 fpeli ,  it  would  vvorke  thisin  thefn. 
 
 AgainCjif  wcapprehcnd  this  glorious  Myfterie 
 
 '  bfcfc///?  itfthe  CJofpelaright^it  will  work  intisa 
 
 glorious  jb'y':  ftirjoy  is  adifpofition,efpecialIy 
 
 thatifirsiVs  loglorijie  God^  then  wearc  dttoglorijie 
 
 C^^jwhen  our  hearts  are  enlarged  with  joy,when 
 
 we  thihke^'<7^2flin-C/?rfy?5  whcnvTc  thfnkc  of  the 
 
 pdy^of  j;u?lg-eiiient  ^  when  we  think?  of  heaven, 
 
 wl^eri  we  can  thinkeof  hell  withjoy,  as  being 
 
 fiibdutdyknA  bit ffcOed  for  Chrift  ^  when  we  can 
 
 tfirinke  of  a:ll  that  isjbppofitc  as  conquered  in 
 
 i^r}flC(j  that  GUI' jb^i^s  enlarged  in^the  a^prehen- 
 
 fionpfoLir  ownebleflTed  condition,  ifis'agood- 
 
 llgrie  wearernadifpofition  toglorifie  God-^bvit  I 
 
 will  not  enlarge  my  felfe  farther  in  rhispoint/ 
 
 "Thisbeingfo  excellent  a'duty,,  to  which  wee 
 are  ftirred  by  the  A'ngef s ^(^[^ry  ta  cordon high^^i.^ 
 what  are  thcmkine  hindrances  of  if,  that  weffive 
 not  (j^rf more  Glory  ? 
 
 The  maine  hindrances  are  5  a  double  vayleof 
 Ignorana? ,  and  l^nbelecfe  that  wc  Hoe 'not  fee 
 the  glbriotis  light  of  G^  fhinin'gfn  /</i^  Ck//? . 
 oreifeifwedoeknow  jr,  wedberiOtbeleevcir, 
 and  thereupon  inftead  of  that  blefled  difpofitl- 
 on  that  fhould  be  in  the  foule,  there  conies  ^n 
 admiration  of  carnal]  excellencies  ^i  delighting 
 in  bafe  things. 
 
 This  Ignorance  is  partly  from  the  darknefle  of 
 our  ownc  hearts^being overcaft  fometimes ^  that 
 fuch  great  things  are  too  good  tobe true,  our 
 
 hearts 
 
Of  glaring  Glory  to  God. 
 
 .hearts  have  a  hell  of  unbelecfe  in  them. 
 
 And  iometimes  the  policy  of  Satan,  who  carts 
 duft  inoureyes ,  and  labours  that  wee  may  not 
 fee  the  glory  of  God  in  the  Gofpell,  2  Cor.  4.  The 
 podofthisworld^hath  blinded  their  eys^(^c.  Igno- 
 rance arifing  from  within  or  without,  is  a  great 
 caufe  why  wcdo  not  fee  the  excellencies  of  Goi^ 
 therefore  no  wonder,  if  where  the  Gofpell  is  not 
 preached  ,  liiat  the  Devill  hath  a  kind  of  reigre, 
 ^nd  ^(7/:/ is  not  honoured  at  all ,  becaofe  the  De- 
 vill is  the  Prince  ofdarkenefle^and  rules  in  dark- 
 ncffe,  that  is  one  caufe.  Ignorance. 
 
 So  likewifcUnbelecfe,whenweheareand  fee, 
 and  kiKw  the  notion  of  mercy  and  of  Chri^^  and 
 can  difpute  of  thefe  things ,  like  men  that  talke 
 ofthat  they  never  taftedof:  the  Devils  knovv  all 
 thefe  things  beTtcr  then  any  man,  yet  they  doe 
 not  gJorifie  ^^ ,  beeaufe  they  doc  not  beleevc 
 thatthefethiogspertainc  to  them,  men  want  a 
 light  j  futable  to  the  truth  of  the  things  them. 
 felveSja  man  may  fee  them  with  anaturall  light, 
 or  with  the  light  of  education  ,  or  by  bookes^ 
 or  the  like,  but  not  in  a  fpirituall  and  proper 
 lighr^he  fees  not fpirituall, heavenly  things,  in 
 a  fpirituall  light ,  and  thatisthereafonhecbe^ 
 leeves  them  not ,  thefe  two  vayles  arc  the  caufe 
 why  we  fee  not  the  light  of  Gbd^  fliining  in  the 
 Gofpell,  and  why  wee  doe  not  glorifie  him. 
 Light  is  a  glorious  creature  ,  it  was  the  firft 
 creature,  it  is  not  onely  glorious  in  it  fclfe,  but 
 it  (liewes  the  glory  of  all  other  things  too  ?  if  we 
 had  all  the  fights  in  the  world  prefented  to  its  ^ 
 
 if 
 
 Viibclcefc. 
 
X4^ 
 
 Too  much 
 light. 
 
 Of  gi'^ing  Glorj))  toQod* 
 
 \ 
 
 I 
 
 ' 
 
 if  there  were  no  light  to  difcover  them,  or  no 
 fight  m  oui  eyes,  iteirherbc  vraHting,  all  the 
 glory  of  them  would  be  loft.  So  it  is  in  the  Gof- 
 pelljthoughthcre  be  wondrous  admirable  things 
 there ,  it  we  want  cither  light  or  fight  ^  if  the 
 light  dune  round  about  us,  and  the  GodofthU 
 world  have  blinded  our  eyes  ,  and  infidelity  have 
 blinded  us,  how  can  we  glonfie  God^  wanting  a 
 heavenly,  properjpecoliarjfpiricuall  light,futa- 
 ble  to  the  things :  for  a  nacurallman,by  the  light 
 I  that  he  hath^carnot  judge  of  themi  thefe  are  the 
 maine  hindrances^the  vayleofig^norance  and  un- 
 belecfe. 
 
 And  on  the  contrary,  there^is  another  hin- 
 drance, that  is,  too  much  light,  either  want  of 
 hght  altogether,  or  too  much  lightjwhen  by  the 
 preach  ing  of  the  word  o(God^  awakmg  our  con- 
 fcicnce,and  fhewingour  finnes  foenormous,  (o 
 tranfcendent,  fo  odious,  that  we  forget  mercy  in 
 Chrijl ,  and  fo  dilVionour  Chrift^  to  fet  the  finnes 
 of  the  creature,  above  the  infinite  mercy  of  the 
 Creator,  asthofe  that  doubt,  and  from  doub- 
 ting, proceed  to  defpaire  of  the  mercy  of  G(?rf, 
 feeing  the  vileneiTe  of  their  finnes,  in  the  true 
 colours  of  them,  and  feeing,  and  feelmg  Gods 
 anger,  and  wrath  ;  together  with  their  finnes,  in 
 the  confcience,  here  is  too  much  light  one  way, 
 and  not  looking  to  the  other  light 5  this  excel- 
 Icntglorious  ,  infinitelight  of  Gods  mercy,{hi- 
 ning  in  the  Gofpell ,  they  looke  not  on  God  in 
 the  face  of  CfcWy?,  outof  fome  ftubbbrnefTcand 
 pride,  they  flatter  rhemfelves,  they  will  nor be- 
 
 Iceve, 
 
Ofgirving  Glory  to  God* 
 
 leevcj  they  will  not  receive  the  confolacions  due 
 to  them,  but  dwell  upon  the  confideration  of 
 their  unworthinefle  ahdiinnes,  and  Satan  holds 
 thera,it\thatflavery  andbondage.This  is  a  great 
 hindcranceof  glorifying  of  God  5  when  wclifc 
 up  ourfinnes,  above  the  mercy  of  God  i^Iefm 
 Chrijl  ^  this  is  to  take  away  God  and  Chrifl  al- 
 together :  for  if  the  mercy,  and  rich,  and  bounti- 
 ful] goodnefle  of  God  ^  wherein,  he  will  be  infi- 
 nitely gloriousjwere  not  greater  then  our  finnes, 
 it  wer^  not  the  niercy  and  bounty  of  a  God,God 
 fhould  not  be  glorious  in  it ,  but  there  are  but 
 fewof  thefethac  n:iircarry,  God  uftially  fhines 
 upon  them  at  the  laft.  There  are  three  rankcs  of 
 men,  focne  are  in  thefirftjprophane,  dead,  loofe 
 Chriilians,  that  were  never  under  the  Law,  that 
 never  underftood  the  corruption  of  nature,  nor 
 themfelves,  fonac  are  brought  from  that,  to  un- 
 derftand  themfelves  a  little  too  much,  that  are 
 undertheXaw  ,  and  feclethe  flafhcsofGods 
 wrath  ;  and  fome  in  the  third  place,  are  brought 
 froiB  hence,  to  be  under  grace,  that  is,  the  onely 
 happy .foii?^ition  j  to  be  under  the  grace  of  God 
 in  chrifl  .vfome  men  never  come  to  the  fecond 
 ftep,  they  never  undcrftand  what  finne  is,  and 
 what  the  anger  and  wrath  of  God  is,  they  will 
 glvethcir  confcience no  leifure  to  tell  them 
 ivhat'^their  condition  is,  there  is  hope  of  the  fe> 
 CQDd,  that  they  will  come  to  the  third  rancke, 
 but  for  a  company  ofprophane  perfons,  oppo- 
 fers  of  goodreffe  j  totalkeofthe  mercy  of  God 
 in  Cfcrij|,  they  are  not  in  the  next  fteppe  to  it  .a 
 \  man 
 
 141 
 
 When  wee 
 thhikc  our  fins 
 greateithen 
 Godj  mercy. 
 
Z4i      1 
 
 Of  giving  Glor^to  (^od\ 
 
 Doting  on 
 
 outward 
 
 ihings* 
 
 manmuftbc  fcnfible  of  his  finnes,  and  of  his 
 muery ,  before  he  can  have  grace ,  therefore  for 
 thofe  that  have  too  much  light,  though  it  be  a 
 grear  fault  in  fome,  and  hinders  God  of  much 
 glory,  and  therafclves  of  much  comfort ,  out  of 
 thispecvifh  ftubbornefleot  theirs,  yet  there  are 
 not  many  of  them,  and  as  I  faid,  fcvr  of  them  mif- 
 carry. 
 
 Now,  from  thefc  two  vayles  that  hinder  the 
 o\oxyoiGod^  there  come  other  hindrances,  for 
 the  foule  of  man  will  wonder  and  admire  at 
 fome-what ,  it  will  have  fome-what  in  the  eye  of 
 it,  hereupon,  not  feeing,  or  not  beleeving  the 
 mercy,  and  goodnefle,  and  love  of  God^  and  the 
 excellent  prerogatives  of  a  Chriftian,  iflulng 
 from  the  goodnefscof  God^  and  the  fruits  of  it, 
 they  dote  upon  fome  worldly  excellency ,  either 
 they  arc  proud  of  their  parts ,  and  fo  Godis  rob- 
 bed of  his  honour,  or  on  creatures  meaner  then 
 thcmfelves;  forthe  bafc  nature  of  man,  fincc 
 the  fall,  it  dotes  upon  earth,  upon  gold  and  fil- 
 ver,  meanc  and  bafe  th  ings ,  not  to  be  compared 
 to  the  excellency  of  man,  orelfe  upcmiamedu- 
 ties  they  pcrforme,upon  their  owneworkes.as  if 
 God  (hould  be  beholding  to  them,  for  not  know- 
 ing thcmfelves  well,  and  the  infinite  glory  of 
 I  Godm  Chrifly  that  God  muft  have  all  the  glory, 
 notonely  of  happinefse,but  of  grace  that  brings 
 us  to  happinefse,  they  glory  in  that  they  have 
 done,  as  in  Popery,  they  thinke  they  merit 
 much  by  their  performance.    In  the  night  time 
 a  Torch  feemcs  a  goodly  thing,  and  fometimes, 
 
 rotten 
 
.Ofgi^ingGlory  to  God* 
 
 •»     -^^w  -t 
 
 2-4? 
 
 ottcn  wood  wi'14  fliine,  but  in  the  day  timei 
 hen  the  Sunne  appeares ,  the  very  flrar-res  Oiinc 
 5  wcecarenoc  for  meaner  lights  :  for  what 
 ood  doe  they  then>  fothe  foule , vvhcnritwants 
 fightoftfeegreatcfl:  excellency ,  it  4otes  upon 
 rotten  wood5''upon  every. Torch  Jight,  many 
 yainc  things  feeme  to  be  great  j  a  man  may  fee 
 '  y  thcdifpofitionsofmany,  whatthcy  admire^ 
 nd^ftand  apon  nioft  y  their  carryages  ftiewesic' 
 ?vel|  enough  J  it  argues  a  corrupt,  and  wcakc 
 judgem'ent,,^y;ou^ fee  what  are  the  mayne  hin- 
 drances., rr:  r^'.v  i:--i; 
 
 Now(^  thewr^jCtstatr^^ine  tp  thif  gloriQus  dtt- 
 03  to  glojifie  Godl-thc  next -thing  flialLbQ  10 
 give  fom^dire^^ltQiiJ^  becaufe  it  isa  moft  nccef- 
 j(ary  duty  j  is  icmt  that^^^epraj^/forinthc  Lords 
 prayer?.  BaUowedl^ethyrjam^  t^stivd  wha^is  the  end 
 that  yve  wer^^-^ereaiied  ^nd-redieemod  jor .,  -but 
 that  God  iBay  have  (bme  grlor'yby  usi>  there- 
 fore, being  a  neceffary  abfolotc  duty  ,  let  us 
 hearken  to  feme  diredions ,  thatmayhelpeus 
 that  way. 
 
 Firft,  therefore  if  we  would  glorifie  God ,  we 
 muft  redeems  forae  time  ro  think  of  thefc  things, 
 and  beftow  the  ftrength  of  our  thoughrs  this 
 way;  the  foule  being  the  mod  excellent  thing 
 in  the  world  J  it  is  fit  itfnould  be  feton  thecx> 
 cellenteftduty  ,  mA0  being  in  fuch  an  excellent 
 condition ,  being  heife  of  heaven,  and  having  an 
 underftanding  (oulc ,  it  is  fit  the  moft  excellent  | 
 part,  of  the  moft  excellent  creature  fliould  bel 
 fcf  upon  the  moA  excellent  obje(^.,>^,i.Now ,  the  1 
 
 moft: 
 
 How  to  come 
 to  glorifie 
 God, 
 
 Meditations 
 of  Gods  mer- 
 cy inJChrift. 
 
^44 
 
 Ofgi^ing^^ory-  toQod, 
 
 moft  excellent  par  t  of  the  foufej  is  tht*  under 
 (landing,  it  kindles alUheaffedions, and  Icades 
 all  the  reft,  therefore  let  us  take  fome  rime  to 
 nncditate,  and  thinkeofthcfe  things,  Wbatw 
 are  by  nature ,  and  the  mifery^eaPefeKf^ofed  tc 
 by  finne^that  whatfoever  we  have  more  thenhcU. 
 is  more  then  wcdererve:'^nd  then  withalljthinkc 
 what  we  are  advanced  to  in  C/?r/7f,  what  ivc  arc 
 freed  from ,  that  curkd  conditionjjand  what  m 
 fhall  be  freed  from,  the  fting<i)f  death,  and  alT 
 that  wee  feare^for  the  lime  to  come,  thinke  6i 
 what  we  are  freed  from  ^  and  what  we  are  advan*. 
 ced  t6, and  J3y  whom jby  GodbccomchiDgman- 
 a  myfterie  tl^'at  might,  nay ^  that  doth  ravifh  the 
 very  Angeh  themfelves  •  God-^an  now  in  hea.^ 
 ven,  making  goGd  what  he  did  on  earth ,  by  his 
 Interceflion,  and  then  the  ground  of  all,  the  infi. 
 nite love,  and^ercy'^  'andbc^nty^OfGodi re 
 poorc  diftreited 'man.     The  thought  of  theft 
 things*  will  inflame  the  heart;  now  >  they  nevei 
 worke  upon  the  heart  thorowly ,  till  they  end  ir 
 admiration  3  and  indeed  the  Scripture  fets  h 
 downe  in  termesef  admiration ,  So  (jed  loved  the 
 mrld ,  So^  hm?  So  as  I  canrlot  tell  how,  I  canfjot 
 exprefTe  ir3and,^/7^^/^f^^4fA  Godfbewedui^  that 
 wefhoMhe  catledthefonnes  of  God  i  And  theti'>hc 
 ftuits  that  we  have  by  this  Iricarnation  ofchrift 
 and  by  his  death  jthey  are  adm'irabTe?  Peace  that 
 pa^ethnnderflandim^  ]Opin\^^akeahle  ^  a^dgtoriom 
 fo  that  the  myfterie  is  wonderfuIJ,and  the  digni- 
 ty wonderfully  and  the  fruits,  the  comfort,  and 
 peace,  and  joy  wonderful! ,  eVeVy  thing  is  art  6b- 
 
Ofgi<vingGlofy  u>  God- 
 
 45        f 
 
 )tdi  of  admiration-  therefore^wben  weethinke, 
 ti\d  meditate  of  chefe  things ,  let  us  never  end  3 
 till  our  foulcsbe  wound  up  to  admiration  of  the 
 Kcellent  lo\le  of  God.  Wee  wonder  at  things 
 hat  arene.wr,  and  rate,  and  grcaJt; is  there  any 
 thing  more  nevr  5.  and  rare,  then  that,  that  never 
 was  the  like  5  for  God  to  becomfe  man  ?  Is  there 
 lany  thing  Aiote  excellent  5  then  the  benefits  wee 
 haiv^e  by  Cbrifi ,  becomming  many  to  free  us  from 
 <S  great  taifery  i  and  to  advance/usto  fo  great 
 liappmefrcj^/ilRany'thingbeahofajedkofadTni- 
 Wation^ilirBly  it  muft  be  this.  Iherfote  the  Apo- 
 AIedotbweilito^giv^-allithe.dimenfions,  tothc 
 
 Iv-iVVhis  goodwillconae  by  this  ?      '  a 
 
 -u '"VVhen  the  fotile  is  thus  exerclftd ,  then  itwiil 
 be  fit  t©  glbfifie  God,  when  ic  is  in  this  frame,  it 
 ,will  thinke  it^felfekoogood,  for  any  bafe  fer- |  tion. 
 vice  of  finoe[:  "Eagleslwill  not  catch  at  fliesjwhen 
 thefouleis'liftupvtoconfider  Gods  love  3  and 
 mcreyoin  Chriji^  will  it  be  catching  at  every  faafe 
 thing  in  thilwof Id  ?  No,  iit  will  not ,  the  foulc 
 never  finncs, but  when  it  leofeth  this  frame  ^  to 
 have  a  judgement  futable  to  things,  when  our 
 judgement  and  affedions  are  loft  of  the  beft 
 things,  thete "comes  in  a  judgement,  and  affe^ 
 ftion  to  other  things  as  better;  fo  lofing  that 
 frame  the  foule  fhould  be  in ,  we  fall  to  the  crea-  j 
 ture  J  to  commit  fpirituall  fornication  with  | 
 that,  ^ 
 
 Let  us  labour  to  keepe  our  foules  in  this  rc^-, 
 
 The  benefit 
 ofihismedita 
 
 .- 
 
1^6 
 
 Of  gi'ving  Glory  to  God. 
 
 Bcgge  the  fpi* 
 ricof  levch- 
 
 Gal  I, 
 
 per ,  begin  every  day  with  this  meditation ,    to  j 
 thinke  what  we  were ,  what  we  are  now  in  ChriB^  •> 
 what  wefhallbe,  and  by  what  gloriGtismeanes 
 alithis was  wrought,  thatfo  thefoule  maybe: 
 I  warmed  wiih  theloveofGodinCfcri/?;tfiisframe 
 of  Ipiric,  will  not  fuffer  the  foule  tofinne,  to 
 ftoope  to  bafe  finfull  lufts. 
 
 Now,  to  helpe  this,  fin  the  next  place)  begge 
 of  God,  the  fpiritof  revelation  ,  todifcoverto 
 us  thefe  things  in  their  owne  proper  light ,  for; 
 they  are  fpirii!ually  difcerned.  Now,  the  Spirit 
 knowes  the  breftot  God  y  what  the  love  of  Goi 
 is  to  every  one  in  particular,  and  he  knowes  our 
 hearts  too.  Therefore  the  Apoftle  defires  of 
 (7(?^,  the  Spirit  of  wifedome,  and  revelationto 
 difcover  thefe  things  to  us  5  notonely  that  they 
 are  truths^'but  that  they  are  truths  to  us :  for^un- 
 lefle  we  know  thefe  things  belong  to  us  in  par- 
 ticular, wee  cannot  glorifie  Godzs  wee  fliould, 
 they  are  in  themfelves  glorious  things ,  to  heare 
 of  Gods  mercy  in  Chrifi  ^  oiGod  becomming 
 man,  to  heare  ofKingdomes  and  Crov\tnes,oh 
 but  when  there  is  a  fpirit  of  appropriation  to 
 make  thefe  our  owne,  that  God  in  Chrifi  loves 
 us,  fvho  loved  me^  and  gave  himfelfe  for  me^  Gal,  2  • 
 then  the  foule  cannot  but  breake  forth  ,  with 
 the  Angels  here.  Glory  to  God  on  high  ^  therefore 
 begge  the  Spirit,  to  reveale  to  us  our  part ,  and 
 portion,  thathcwould  fhew  his  face  to  us  5  that 
 he  is  to  us  a  Father  in  Chrifi^  furely  in  hearing, 
 meditation  and  prayer,&c.  wee  fliall  finde  a  fe- 
 cretwhifpering,  and  report  from  heaven,  that 
 
 God 
 
nqsa 
 
 ■SBB 
 
 Q^^m^^jMB^ 
 
 f^mmm* 
 
 jGod  is  our  Saviour,  and  that  oar  finneiar^.for'- 
 giverij  cfpecially  ,^  when  wee  ftand  in  njoft  need 
 ofjf|}is  comfort  ^krji^ 
 
 to  take  away  jDhp^yayks  oif  Ignorance  anidtlnbeT  i 
 Jeefe,  and  openly  to  reyealehis  Fatherly  bovvels, 
 and  tender  mercy  tdqs  in  Chrifi^  to  cUIcovento 
 us  inparticular,  i^ore,  and  mote  our  intereft  in 
 the  fame  by  his  Spirit ,  that  onely  knowes  the 
 fecrct  of  our  hearts,  and  being  above  our  hearts, 
 can  fettle  our  doubts ,  onely  the  Spirit  canido^ 
 it  :foras  God  onely  works  (aIvation,{otheSpi^; 
 rit  only  can  feale  to  our  foules^our  ft-Ivation:  this 
 is  one  ejcellenc  w^toJ^jp^u^^iJ^^^\£^ 
 
 i^.^pd;  adde  this  as  motive ,  as  a  pica ,  not  to ' 
 move  God  fo  much ,  as  to  move*  and  to  fatisfie 
 oyr  hearts ,  and  lo  ftrengthen  Qur  faith  ,5hat  it 
 is  thf^'^c^l  of  our  lives,  and  the  pitch  of  our  de- 
 llres  to'glorifie  God :  therefore  we  defire  God, 
 to  revcaleJiirafelfe  fo  farre  to  us ,  to  be  our  Fa- 
 ther in  Cir/^j  tha^  vy,e  raay  glorifie^him,  furely  it 
 is  a  forcibif  plea  y  God  frUJ^doe  th^t  thf  t  is  fute- 
 abletohisend  y  .Uchath  rndds  aU  things  for  hu  otme 
 glory  ^  efpecialJy  the  wq^^^  of  Redemption  in 
 Chriil  5  is  for  the  glory  of  bi^  rich  mercy,  and  we 
 defire  the  fenfe  of  his  mercy  and  love,  for  th^s 
 endjthatwemciybefittertoglorificGod  .it  is! 
 a  prevailing  argument,  fetched  from  Gods^;wne 
 end. 
 
 And  let  us.  labour  dailyn^ore  and  nipic ,  toi 
 fee  the  vanity  of  all  things  in  thevforld:  pur  the ; 
 ^cafe we  have  honours,  and  large  pofTcffipns  in 
 1^^ S  '    the 
 
 To  glorifia 
 God,  the  ztA 
 of  our  life. 
 
 «>;.St2?^ 
 
 w 
 
 ' ; 
 
 Seethevani«> 
 cy  of  all  things 
 elfc. 
 
Wofiki& 
 
 '>in  c  r 
 
 !ijj  liiii  ;o 
 
 Draw  necrc  to 
 God. 
 
 iK^vi^Crld^JWaVivfe-^aiitecf  nothing  •  if  tVis  Were 
 fevered' fto^ti  iGoj^s  loyein  C^ri/? ,  for  life  ever- 
 l«fti^^'*?  ^hatt^ffiforr  codB  vrc,e  hive^in^AiSj 
 
 therefore  pBe  vanky  and  etnritineffc  of  all  tirifigs 
 elfe  oitt  ofchrift^  iind  the  gbod  vre  havt^  by  Chriji-^ 
 What  arlFwIl!  bh  crt  long ,  the  daily  thoLiglits  of 
 %hat:^iifi>^  a'g6t5difteand!ivferwe  muflempry 
 oiif  Telv'eVo'f  that  we  are,  that  we  n^ay  be  filled 
 Vich  tfiit  iVearenot-and  we  muft  dailv  confidcr, 
 the^^ft^ptihefTc  of  the  creature,  wherewith  we  1^- 
 ^ofaf^lB^ fiVfi]^6rt ^r  fer?eK  -fhr  whetf  Aan  •  have 
 ^o^Odnelfc  ihthemf^IveSj  rhey^wift'h^  aii 
 cxcellefiCy^in  the  creature,  therefore  when' wee 
 1?e 9)fi r  Fefves'  dttt  oP -^rtjl]  ^ tfef bfe  4K)tiimjg%ut • 
 
 <e52>€ri^i^C(^  y^illtoatc  U9  dravir  ■hccVe  £6  '^Cro^j . 
 'lfj>9ii^]l  ^^taiioH^;  it  witrhUiceYis'^lbTiffehrrti;  < 
 •^i^dabifeburfefv^s:  what  fnade  Z^^a^afe  Wm- 
 felfe  ^'  anS  tl ftrifie'Sxiif  jj  when  be  drew  neicf  e  to 
 Gbd^ahtf  biGkidrhv  hi^ere'to^iirri  /■/¥^&htf  wj 
 /eZ/^VaWH^fo^we  fee'in  A^rdham^  Let  us  draw  neere 
 to  God  lipon  allocca'fions ,  in  the  Word  ^  and 
 "Prayer]  aniJ^ln  the  Safiranient.and  this  will  make 
 '«S'fee<^ir6v^heid6tHingneflc,  and  Gods  great* 
 ntflr^:for  that  is  the  way  to  hoiiour  him ,  to 
 fee  his  greatneflTe,  and  a  notbingncffe  innfic 
 deature^'  rhk  aUthings.lnhirn  are fo excellent, 
 
 and  oiic  .of  hifiiiV  n<?rhibg  and  worfe'  (hen  no- 
 thing© S^'  *    ^^''^   «  ^;  J'/wU  ^ff'^i* - 
 
 ?•  Now, 
 
 i««WnMHVa 
 
Ofgvving  GlsTjiaQodi  * 
 
 Now  J  wee  arc  loitawntdft&xC^ittthQ^^ 
 crament ,  and  the  necrer  to  cod ,  the  m(»e  wc  bo., 
 flour  him:  who  honours  God  txioft  9  furely  Chrift^ 
 becaufe  he  is  fo  neere  him ,  bc'wg  Sod  and  inan, 
 in  one  Peffon,and  next  to  hi'Cbjdthe  bluffed  An- 
 gels glorifie^e^t^,  they  are  neere  .hini"^  .therefore 
 inlfay  ^.  they  cover  their  fabes^  it  being  impoffii 
 ble  for  the  creature,  to. cO(niprebea4  the. great 
 Majeftic  of  God  ^2nd  they  covertheir  fejbt  in  mor 
 defty :  the  neerer  ^e  draw  thGid^  in  the  medita- 
 tion  and  coniSderationof  hisexcellenciein  the 
 ordinances , the jmorehumble,  and:  abafed  wee 
 fhall  be  in  our  felves ,  and  the  morewe  irtiall  ho- 
 nour  G^d^  feeing  his  excellency,  efpecially  of 
 his  love.  So  next  to  the  Angels,  the  Mintf :  All 
 thyworhspraife  thee.  Pfal.  145,  They  give  matter 
 andoccafion,  but.  Thy  Sams  blefjethee.     If  it 
 were  not  for  a  few  Saints  on  earth  >  though  all 
 the  workes  of  God  are  matter  of  praife  ,  they 
 could  not  praife  Gad^  Thy  Saints  Blefe  thee:  and 
 the  neerer  we  come  to  God^  the  fitter  we  are  for 
 this.   Now  there isa  wondrousneere  comming 
 ta  God  in  the  Sacrament,  if  we  come  prepared, 
 we  come  to  have  communion  and  fttengthening 
 in  Chrifi^  he  is  both  the  Inviter,  and  the  Feaft  it 
 feIfe;vve(fomc  to  be  made  one  with  him,  hone  of 
 his  bone^  andfl'iffj  ofhisfle\h  •  therefore  if  wee  come 
 prepared,  this  is  the  way  to  bring  us  to  adifpofi-* 
 tion  togIbrifie'^<?^.*you  fee  here  the  wondrous 
 infinite  love  of  Godwin  the  Sacrament ,  to  ftoupc 
 (o  low  to  his  creaturcjto  ftrengthcn  our  faith, by 
 giving  us  thcfc  things,  Godhdid  bccncgoodto 
 
 S  2  us, 
 
 ^4* 
 
 1 
 
 Application  to 
 theSacraneiK. 
 
 %f^.^. 
 
 \ 
 
 FfiL  i4r. 
 
 \: 
 
^nm 
 
 fiQ 
 
 \ 
 
 Olgi^»g  Glory  toGa^^ 
 
 4 
 
 1 
 
 C3  ro.'jo-'.qqA 
 
 !^  •  TTiJS^ 
 
 !►!  n«^ 
 
 i 
 
 m'^  v^'bfltheDbe  h»A)givcn  us  his  QicK^  af>d  his 
 Soils j^ oioiofbut; he k noves we .arevrcftk^ ,  and 
 Uflb^ree^fning ,  aad  <iriubting ,  therefore  tolielp^ 
 ^USyte'hatligiveia  us!  notonely  h.is  promifc ,  but 
 .bis  Oath/  and  bjefixitibis^  Oath  j  bee  hatji  gi* 
 vcfi  lis figi^es^nd  Scales Jbe^e  ii^^ondroo^tm^rcy. 
 Lit  W;b^inieotrT^gcd  toconie  in,and  ad  mire  the 
 love qi^hJy  not  onely  in  giving  his  Sonne  C^Wi?  [ 
 tor  us' ,.  but  in  affording  us  other  ox^anes  to; 
 ftremgcfeen  our  fairti.Leir<5>ne  be  dnfcpuraged  j|i  i 
 the  fighty  and  fenie  of  their  Oivn^  finnes ,  but  kt 
 tbemconne  in^j.^nd  they  fhall  glorifie  Cod  the 
 more,*  where  fione  hath  abounded  in  their  fence 
 I  tod  feeling^thercgracciTiall  more  abQl)^nd.  And 
 :  ^hofe  that  have  be^Dc  good ,  ai)d  ha^e  flipped 
 j  any  way  ,  let  them  confider  Gods  infinite  love  in 
 Chrifl^  jtis  riQt  aC-ifterne ,  but  a  Spring.  Gods 
 j  mtxcyiinchrijl^  ard  the  blood  ofchrijiisa  Foun-^ 
 i'dine  fipened  fori  Hd^h^c^c.  |h  a t  is^  i-t  ferves  not  for 
 bivrfirft^oi;iverfionionely  >biit  every  day  upon 
 every  occafion ,  when  we  have  made  any  breach 
 with  (jod^  we  may  come  and  ^vafhjn  that  Bath, 
 Chrijts  blood.  T^heihodofChrijlpitraeth^itis  in  the 
 r  refenr  tenfe^it  runnes  continually  in  the  vigour 
 (  of  it.  There  isafpringorcorriiptioninusjthere 
 is  a  Spring  of  mercy  in  God^  there  is-a  Spring  of 
 r/;r/^jbIood^thathatha  perfed  efficacy  to  walTi 
 .  jourfoules;  Therefore  if  we  luve  not  yet  bcene 
 conv^n'ed,and  humbled,  and  caft  dowre  for  our 
 finnes,  let  us  now  come  in,  and  give  Ged  the 
 glory  of  his  mercy ;  and  if  we  have  fallen  asjainc, 
 j  jGonfider there  is  a  Fountaine  opened  for Ii^^fc, 
 
 1 
 
 - — ft- 
 
 — •.^. 
 
Peace  on  Earth. 
 
 M» 
 
 and  If rufalem  1 9  fvafh  in  '^  and  let  us  come  and  re- 
 new our  repentance  and  faich  at  this  tirae. 
 
 peace  on  Earth. 
 
 The  fame  holy^^fFe(51:ion  in  the  Angels ,  that 
 moved  them  to  wifh   God  to  have  his  due  of! 
 glory  from  the  creature ,  it  moves  them  to  wifli 
 peace  to  men  likewife,  to  {hew  this  (by  the  way) 
 that, 
 
 There canheno true  z»eale  ofGodsglaru  but  mth  Th«yihatgio-  i 
 hvetoman.kind.  jf^tl'.'^'" 
 
 They  were  not  fo  ravifhed  with  the  glory  of 
 God,  as  to  forget  poore  man  oa  earth ,  oh  no  5 
 they  have  fweet,  pure  affc(ftiGns  to  man,  a  poorer 
 creature  then  themfelves,  Therforc  let  them  that 
 arc  injurious  and  violent  in  their  difpofitions, 
 and  infolcnt  in  their  carriage,  never  talke  of  glo- 
 rifying GodjWhen  they  delpifc  and  wrong  men: 
 there  are  fomc  that  overthrow  all  peace  in  the 
 earth,  for  their  ownc  glory  ^  but  he  that  fcekes 
 Gods  glory,  will  procure  peace,  what  he  can,  for 
 they  goe  both  together ,  as  we  fee  here ,  Glorj  to 
 God  in  the  higheft^peace  on.  earth. 
 
 Now  their  end  of  wifhing  peace  upon  earth, 
 it  is,  that  men  might  thereby  glorifie  God,  that 
 God  being  reconciled  5  and  peacebeingftabli- 
 fhed  in  mens  confciences,  they  might  glorifie  |  We  cannot 
 God .  henceobferve  this  likewife,  that 
 
 We  cannot  glorifie  God ,  tiUtve  havefome  knofvledge 
 ofourfeacemthhiminchrifi. 
 i  S3  We 
 
 glorifie  God 
 till  we  knowj 
 we  ara  av 
 peace  with 
 him* 
 
 <«n 
 
2  5^.     I 
 
 n^eace  on  Earth. 
 
 Whence  peace 
 comes. 
 
 \ 
 
 I 
 
 Wemufthavcthefirftaft  5  to  caftour  fclves 
 upon  Gods  mercy  in  ChriB^  and  adhere.  ^  and 
 cleave  to  that  mercy ,  and  then  we  fhall  fcele  fo 
 much  comfort,  as  fliall  make  us  glorifie  God, 
 though  we  may  queftion  it  indclerdoii  fomc- 
 times  :  here  the  Angels  intending ,  that  God 
 lliould  have  glory  of  all ,  they  wi!h  peace  on 
 earth,  in  the  confciences  of  men  efpecially. 
 
 The  reafon  is,  peace  comes  from  righreouf- 
 nefTe  :C/?r//?,  is  firft  the  King  of  righteoufnenb, 
 and  then  King  of  peace  ^  righteoufnefTe  caufeth 
 peace .  now ,  unlefle  the  foule  be  aflTured  of  righ- 
 teoufnefTe in  Chrijl^  it  can  have  no  peace;  what 
 faith  the  Virgin  Mat^y^A^yfiuIe  doth mjs^nifie  the 
 Lord^  a>tdmj]firit  rejojceih  in  Godmy  Saviour^ fhe 
 begins  with  magnify  ingthcLord ,  but  what  was 
 the  ground?  fherejoycedin  God,as  a  Saviour . 
 therefore,  fhe  magnified  him,  fcinthe  Lords 
 Prayer,  wee  fay,  Our  Puffer,  which  is  a  wordof 
 the  Covenant  of  grace^vvhenihe.  foule  conceives 
 of  God  as  a  gracious  Father.reconciled  in  Chrift-^ 
 and  then  comes ,  Hallorted  be  thy  Name :  iniinua- 
 ting  that,  till  we  know  in  fome  mcafure  God,  to 
 bcourFacher,we  cannot  with  a  gracious  fpirit 
 fay,  Halloroedhe  thy  Ndme-^  for  can  we  heartily 
 wiilijfor  the  manifeftation  of  the  glory  ofiiim,. 
 that  wethinke  is  our  enemy,  and  him  that  wee 
 have  nointereft  in  his  great ncfTe^and  goodnefTc? 
 the  heart  of  man  will  never  doe  it,therefore  God 
 muft  firflfpeake  peace  to  the  foule,  (the  An- 
 gels knew  that  well  enough  )  and  then  we  are  fit 
 to  glorifie  God: 
 
 Teact 
 
Peace  on  Earth* 
 
 Peace  on  Earth, 
 
 What  is  peace?  It  is  the  beft  thing  that  man 
 can  attaine  unto ,  to  have  peace  with  his  Maker 
 and  Creator. -^^^r^jin  general],  is  a  harmony  and 
 an  agreement  of  different  things.  This  peace, 
 here  y oitmay  know  what  it  is  by  the  contrary,as 
 the  ApcJUle  {ziih^Efhef.  i.  lo.  the  word  there  is 
 very  fignificant  AnakephaliofisythcrQ  is  a  recapitu- 
 lation, or  gathering  all  to  a  head  in  Chrifi:  out 
 ofchriji  y  there  is  a  divifion ,  a  reparation  and  a 
 skattering, a  breach  jthat  is  five- fold. 
 
 Firfl:,there  is  a  skattering ,  and  a  divifion  from 
 Godjthe  Fountaine  of  good,vvith  whom  we  had 
 communioH  in  our  fir  ft  creation,  and  his  delight 
 was  in  his  creature*  we  loft  that  blefTed  com- 
 munion ,  and  our  finnes  have  feparatcd  betweene 
 God  and  us,  as  the  Prophet  faith, 
 
 Thcnthereisafeparation  betweene  the  good 
 Angels  and  us-,  for  they  being  good  fubjeds, 
 tak  part  with  their  Prince,  and  therefore  joyne 
 againft  Rebels,  as  we  are  2  hence  it  is,  that  upon 
 the  fight  of  Angels,the  very  hearts  of  good  men, 
 have fometimcs beene  ftricken,confideringthat 
 there  is  no  very  good  termes  betweene  us,  and 
 the  Angels,  till  we  come  to  CfcrZ/^againe. 
 Then  there  is  a  divifion,and  skattering  between 
 man^S:  man:  nocommon  Spirt  of  <j{?^jWillkeep 
 men  together ,  till  they  be  in  Chrifti  as  it  is  faid, 
 God  fentanevill  fpirit,  a  fpirit  of  divifion  be- 
 tweene the  men  of  ^^^(fw.  fofince  the  fall,  there 
 j  isanillfpiritofdivifionamongmenjtillthe  Go- 
 S  4  fpcU 
 
 ^55 
 
 Pcaq:  what. 
 
 Ephtf.u  10, 
 etVttVAteL" 
 
 OutofChrift 
 a  reparation* 
 
 Betweene  miXi 
 and  God* 
 
 Betweene  man 
 and  Angelst 
 
 Betweene  03  aa 
 andmani 
 
2-54 
 
 Ps^ace  on  Earth. 
 
 Bcnw^ene  man 
 and  other 
 crcacuies. 
 
 Becweencman 
 andhiciTclfe. 
 
 pell  againe  bring  peace,  efpccially  there  is  no 
 (bund peace  be tweene  men,  in  the  ftate  of  na- 
 ture,and  others  that  are  Gods  chiIdren:norwich 
 theordinancesof  God  J  for  men  apprehend  the 
 ordinances  of  God  as  enemies ;  th  eword  cuts 
 and  lanceth  him :  it  is  as  the  fentcncc  of  a  Judge, 
 to  condcmnehim  ,  therefore  he  feates  and  trem- 
 bles, at  the  povrerfull  opening  of  the  word. 
 The  ordinance  of  God  fpeakes  no  coniifort  to  a 
 carnall  man  •  he  is  as  Ahab  ,  he  never  had  a  word 
 of  peace  fyo?n  the  Prophet  :  the  word^alway 
 fpeakes  ill  to  him ,  he  is  under  the  Law ,  and  it 
 fpeakes  nothing  buttcrrmir  and  eurfes  to  him. 
 
 And  then  there  is  a  divifion ,  and  reparation 
 betweene  a  man  and  the  creature,  which  is  ready 
 to  be  in  armes  againft  any  man  that  is  in  the  ftate 
 of  nature^to  take  Gods  quarrcil ,  as  we  fee  in  the 
 plagues  of  Egypt ,  and  other  examples  .  if  God 
 doe  but  give  them  leave,  they  prefently  make  an 
 end  of  finfuU  man,  and  they  would  glory  in  it 
 too,  to  ferve  their  Creator ,  It  is  part  of  their  va- 
 nity tobe  fubjcd  to  wicked  men.  they  have  no 
 peace  with  the  creature. 
 
 And  they  have  no  peace  with  themfelves,  they 
 fpeakc  peace  to  themfelves,  but  alas  God  fpeaks 
 none  to  them,they  make  a  Covenant  with  death 
 and  hell,  but  death  and  hell  make  no  Covenant 
 With  them ,  fo  it  is  a  forced  (leepy  peace,  it  is  a 
 dead  fleep,  thepeacethey  have,  itisbutadiver- 
 fionto  other  things,  they  confider  not  them- 
 felves, and  the  warre  they  are  in  with  God,  with 
 I  themfelves,  and  with  the  creature,  it  is  but  a 
 
 truce 
 
 ■"■  ^v 
 
^eace  m  Earth. 
 
 truce  than  they  take  up  for  a  time  ;  when  God 
 opens  their  confciencc,  there  is  a  hell  in  their 
 hearts  and  foules ,  that  when  it  i^  loofed ,  makes 
 them  tofuffierahell  upon  earth,  they  enter  into 
 the  paines  of  bell  before  their  timc/o  there  is  no 
 peace  to  the  wicked  at  all ,  there  is  fince  the  fall, 
 a  reparation  betweene  God  and  ma4>3  betweene 
 Angels  and  man  5  betweene  m^n  and  the  crea- 
 tures, betweene  man  and  himfelfe. 
 
 Now  3  chrifi  at  his  comming ,  Jtaking  our  na. 
 ture:  upon  him,  briiigs  all  into  one  againe,  hee 
 brings  God  and  man  together  againe,  b^y  offe- 
 ring himfelfe  a  Sacrifice,  by  making  fulf  fttisfa- 
 (fliontothe  Jufticcof  God  •  and  finne, which  is 
 thecaufe  of  his  difpleafure,  being  taken  aw ay^ 
 God  being  gracious,  and  mercifull ,  bis  mercy 
 runnes  amaine  on  \y%  ^(innt  onQ\y  fefarates  between 
 Godanim^  and  that  Ctrir//?  takes  away ,  therefore 
 he  is  called  by  Saint  Panl^chri^ our  peace^Ephef,  2. 
 andthe  Prince  offtate:  he  was  qualified  to  be  our 
 peace,  heewasafirfend  tobeth  parties ,  having 
 marryed  ournaturc  ofpurpofe,  that  hee  might, 
 in  our  nature  bring  God  ,  and  us  together,  as  it 
 is  I  Pet.  3 .  I S.  H  is  whole  worke ,  w^as  to  bring  m 
 hdcke dgfiine  to  ^(wf^  from  whom  wee  fell  af  the 
 firft. 
 
 Then  ifwec  be  at  peace  with  God,  all  other 
 peace  will  follow;  for  good  fubje(Sls  wi!l  be  at 
 peace  with  rebels,when  they  are  brought  in  fub*? 
 jeftionto  their  King,  and  all  joy  ne  in  one  obe- 
 dience ^  therefore  the  Angels  are  brought  to 
 God  againe  by  Cfcn^, 
 
 Anr] 
 
 ^55 
 
 Ghrift  cur 
 
 peace. 
 
 Ephefi, 
 
 ,i0tl 
 
5 
 
 Peace  on  Earth* 
 
 peace  founded 
 
 ■' 
 
 And  (o  for  men  ^  there  is  a  fpiric  ofunionbc- 
 tweene  them  ^  the  ftme  Xpirit  that  knits  us  to 
 ,God  by  laitbjknits  us  one  to  another  by  love 
 
 And  we  have  peace  with  the  creaturejfor  when 
 Godjwhois  the  Lords  of  Hofls,  is  made  peace- 
 full  to  us,  hee  makes  all  other  things  peacea- 
 ble. Th^Heathen  could  isiy  ^  Tra?7qui3m  D^t$^ 
 tranquulat  omnia'^whcn  God  is  at  peace,he  makes 
 allfo.       "     . 
 
 So  there  ispeaceinourowne  hearts  we  are  af- 
 furedby  the  Spirit  Of  God5that  he  is  our  Father- 
 he  feales  it  toour-confcicncebyhis  Spirit,  be- 
 caufe  the  blood  ofchrifl  is  fct  on  by  nhe  Spirit  of 
 Godjand  not  by  ourowne^fo  that  now  God  and 
 we  are  brought  to  one ,  and  Angels  and  we,  and 
 all  other  things  i  therefore  now  the  Angels  fay. 
 Peace  on  f^n^,  when  Chrijlw^s  borne. 
 
 NoWjWe  will  fhew  that  this  blefTed  peace,  in 
 all  the  branches  of  it,  is  founded  in  Chrift-  Chrifl 
 is  the  caufe  and  the  foundation  of~it :  for  though 
 thefe  words  were  fpbken  at  the  Incarnation  of 
 ChriJi^  yetweerefcrre  thcmto  the  whole  worke 
 of  his  Mediacor-niip,?!n  the  ftatcofhis  abafe- 
 ment ,  and  his  ftateofexaltatioR ,  our  peace  is 
 wholly  founded  upon  him  ;  for  he  was  borne, 
 and  became  man,  and  became  finne,  that  is,  a 
 Sacrifice  forfinne  for  us,  he  became  a  curfe  for 
 Its  5  to  ftablifh  a  peace ,  and  to  fatisfie  Gods  an> 
 gcrj  and  then  liee  rofeagaine,  to  fnewthai  he 
 had  fully  fatisfied  God  anger,  and  that  peace 
 was  fully  cftabliiljed  :  therefore  the  holy  Ghofi: 
 was  fent  after  the  Refurre^ftion ,  as  a  teftimony, 
 
 that 
 
 m 
 
-xr. 
 
 Peace  on  Earth, 
 
 ,d'at  God  was  appeared, and  nowinheaivcn,  he  is 
 ever  there  as  a-Prieftj  to  make  Interceffionfor 
 us:fothatC/;///?isour  peace,  from  his  Incarna- 
 tion to  his  death  ,  from  thence  to  his  Refiurc- 
 dionand  A.fccnfion,  and  Interceffionj  all  peace 
 with  God,\^ith  Angels^  and  :witfa  creatures  is 
 ftabliflied  in  Chrijli  -  ' 
 
 AndwhyinC/;r//?^ 
 
 Chrifl  U  every  way  fitted  for  it :  for  he  is  the 
 , Mediator  betweene  God  and  man ,  therefore  by 
 office  he  is  fit  to  make  peace  betweene  God  and 
 manjheis  =E;;/4;^«e/,himfelfe  God  and  man  in  one 
 nature,  therefore  his  office  is  to  bring  God  and 
 man  together w  r  -  d  bl  f ?o  i :        '^^.^  i"^ 
 
 It  is  fit  it  fhould  be  fo  in  regard  of  God,  who 
 being  a  confuting  fire  ^  will  no  peace  with  the 
 creature  without  a  Mediator ,  it  (lands  not  with 
 his  i\lajeftie  ,  .neither  can  there  evef  be  peace 
 withusojhet^vife,  "Now  Cf;ri/?  is  a  fit  Mediator, 
 being  a  friend  to  God,  as  the  Son  of  God,  and  a 
 friend  to  us,  taking  our  natiire  upon  him,  to  be  a 
 niercifull  Redeemer* 
 
 It  was  alfo  fit  in  refpe^  of  us ,  it  fliould  be  fo : 
 Alas  1  nho candmllmth  everUHing burnings?  who 
 can  have  communion  with  God ,  who  is  a  confui 
 mingfire  ?  No,  we  cannot  indure  the  fight  of  an 
 Argell ,  the  Ifraelites  could  not  indure  the  fight 
 oi Mofes  5  when  he  came  from  the  mout,  his  face 
 flione  fo;  &  can  we  indure  the  glorious  prefence 
 ofG^dytrho  drreUethin  lij^ht^that  none  can  attaine  unttl 
 Therefore  God  derives  all  good  to  us  in  our 
 .  flefh,  that  though  we  cannot  fee  God  dire6Hy  in 
 1  ^  him- 
 
 1     ^57 
 
 jQiieBion. 
 
 Why  peace  is 
 wroughc  by 
 Chiift. 
 
 In  regard  of 
 Godr 
 
 In  rcfped  of 
 
 lISi 
 
 I  <■    »>■.■>» II •>«'-'  .11  ;i9u  vn  u.  mit  111 
 
"99* 
 
 %^9 
 
 Peace  on  Earth. 
 
 In  regard  of 
 Clarift. 
 
 Simile. 
 
 himlelfCjyet  inthe  flefhwecanfee  God  Incar- 
 nate :  we  may  fee  t"he  Sunne  in  the  water5thoitgh 
 we  cannot  direcStly  looke  on  that  creature  wuh' 
 out  hazard.  It  was  a  comfort  to  the  Patriarches, 
 that  they  had /^/epfc  their  brother ,  the  (econd 
 man  in  the  Kmgdome:  So  it  may  be  to  every 
 Chriftian  ,  that  now  we  have  the  fccond  Perfon 
 in  heaven ,  our  brother ,  in  our  nature  •  he  is  the 
 Steward  of  heaven  and  earthy  ro  difpenfe  all 
 Gods  treafures  to  us.  Will  notlie  acknowledge 
 us  5  that  are  horte  ofhU  hne ,  artdflefb  ofhisflepi 
 When  he  tooke  ^our  nature  for  this  end ,  to  be  a 
 mercifull Redeemer.    It  is  moft  futeable  toour 
 condition,  that  Cfcrf^  fhoijld  be  the  foundation 
 of  our  peace. 
 
 If  we  looke  to  Cfcf/^  him  felfe,  he  being  Gods 
 Sonncjand  the  Sonne  of  his  love  :  for  him  to 
 makeasfonnes  ^and  fonnes  of  Gods  love,  kit 
 not  mod  agreeable,  that  he  that  is  the  Image  of 
 God  5  fhouldagaine  renew  the  Image  of  God, 
 that  we  loft?  lacoh  Ladder  knit  heaven  and  earth 
 together .  fo  Chrifl  knits  heaven  and  earth ,  God 
 and  us  together.  You  know  if  a  Ladder  lye  upon 
 the  ground  it  doth  nogood,or  if  it  be  kept  above 
 It  ferves  for  nothing, fo  if  C/^r//?  were onely  God, 
 or  onely  manjthere  could  be  no  Union  wrought 
 bctwcene  God  and  man.  but  now  being  both, 
 he  is  a  fit  Mediator  betweene  both,  chnjl  is  the 
 foundation  ofour  peace,  (in  the  gracious  Cove- 
 nant that  God  hach  made  with  us  )  in  all  his 
 Offices.  F or  as  a  Prophet ,  he  procia  imes  peace, 
 he  preached  before  in  the  time  oilVoah ,  he  pub. 
 
 lidded 
 
^eacem  Earth. 
 
 ijS> 
 
 fclifliedpcaceas  the  Prophet  of  his  Church .  in 
 
 himfelfewhfflheeJived^/anclby  his  Mmifters, 
 
 when  he  left  the  world.   xA^ndasaPrieft,  he  did 
 
 workc  our  reconciliation,  offering  himfelfe  a 
 
 Sacrifice,  he  ra^de  a  peace  betwecne  Goi  and  u^^ 
 
 and  t$  now. in  heaven  ,  to  make  interceflion  be- 
 
 I  twecne  God  and  us.    And  as  a  King ,  he  fubducs 
 
 [  the  corruptions  of  our  foules,  he  puis  downc  the 
 
 'pride  of  our  thoughts,  to  bring  the  heart  into 
 
 fubjlriiion  tohim  by  his  noighty  power,  (which 
 
 indeed  requires  an  almighty  power,)  alfo  by  his 
 
 Kingly  office,  he  rules,  and' govcrnes,  and  uib- 
 
 dues  all  the  enemies  of  his  Church,  without  and 
 
 within.   You  fee  then^  without  further  illuftra- 
 
 tion  J  that  Chrifli^  the  foundation  of  our  peace, 
 
 by  his  Incarnation,  death,  Refurreftioji  and, 
 
 Afcenfion.  I 
 
 Thisfliould  teach  us  ,  firft,  that  whatfbever  J^;;^^^ 
 entcrcourfe  we  have  with  God  the  Father,  wee  ■  God,  wnhouc 
 fhouldt^ke  Chrifi^  take  our  Benjamin^  ourbelo"  '"'^"'^ 
 ved  with  us :  we  muft  not  oifer  Sacrifice  without 
 the  high  Prieft  :  let  us  offer  nothing  to    God' 
 without  Chrift:  there  is  no  entercourfe  becweene 
 ^e?<^andus,  till  wee  be  reconciled  in  Chrift^  in 
 whom  wc  muft  off.^r  all  our  Sacrifices  and  indca- 
 vours.     Therefore  let  us  not  owneanabfolutc 
 God  in  our  devotions,  let  usthlnke  oi  God  re-' 
 conciled  in  Chri^  and  at  peace  with  us,  and  a  Fa- 
 ther in  Covenant  in  Chrifl^  and  then  our  perfons 
 and  prayers ,  and  all  fliall  be  accepted  for  the 
 Sacrifice  of  Cfcn/?,  in  whom  hefmellsa  fwcet  fj- 
 vour^  as  it  is  faidcoFiCerning  A^(?^6,  bee  offered 
 
 i  Chrift. 
 
 I 
 
 a  S.^c' 
 
 H' 
 
■MN 
 
 MMi 
 
 I 
 
 z6o 
 
 -1 
 
 ,^ 
 
 Mc4itatc  of 
 this  peace. 
 
 Peace  on  Earth'* 
 
 I 
 
 a  Sacrifice  to  God^  a  fvrcct  fmelliBg  Sacrifice; 
 of  reft,  fo  doth  God  in  Chrifi  •  fee  is  the  true  mer- 
 cy feate  in  chrifi ,  in  looking  to  whom ,  God 
 frees  us  from  the  curfc  of  the  Lavr.  lerufakmwas 
 the  glory  of  the  world ,  and  the  Temple  was  the 
 glory  oilerHJalem ,  but  the  mercy- feate  was  the 
 glory  of  the  Temple,  bceaufc  that  pointed  to 
 1  cfcri^  3  the  racrcy-feate,  in  wJiom  we  haveinter- 
 I  courfe  with  God  the  Father. 
 I     We  conceive  not  high  enough  of  the  Maje- 
 ftie  of  C7^5  when  wee  goe  to  him  immediatly, 
 we  mu ft  goc  to  him  hi  his  Sonne,  whom  he  hath 
 fent,  and  annoyntedjand/f ^/^rr ib  ^  as  the  Prcpitia^ 
 tionfor  ourfimes^  andhim  hath  God  the  Father  fealed: 
 he  commeth  with  authority :  therefore  Godwill 
 be  reconciled  in  chrijl.^we  may  bind  Godhim- 
 feife,  when  we  offer  Chrifi  ^hc  is  the  foundation 
 of  reconciliation  J  and  peace,  by  Gods  appoint- 
 raent ,  he  is  The  Prince  of  peace ,  of  bis  owne  an- 
 nointing,  therefore  we  may  goc  boldly  to  C^?^^ 
 to  the  Throne  of  grace  in  chrifi. 
 
 And  let  us  often  ferioufly  meditate  of  the 
 fwect  favour  and  reconciliation  ftabtiflicdnow 
 betweenc  God  and  us,  through  C/?r//?^  it  is  the 
 fwceteft  meditation. 
 
 Firftjtothinkcin  whatilltearracs  we  are  with 
 God ^by  nature,  and  then  tbinke how  neare wee 
 are  now  to  God  in  Chrifi^  that  wee  are  at  peace 
 with  him.  Mc  thinks  the  word  is  too  fhortjthere 
 is  n  ore  meant  then  is  fpokcn.  At  peace  vvith 
 God  in  Chrifi^  nay,  nay  now.ve  are  fricndsjnay 
 we  are  fonnes  and  heires ,  fellow  heres,  fellow 
 
 Kings 
 
Peace  an  Earth, 
 
 -■"^lir  iT'i^    II     1 1  nil  >  II 
 
 Kings  with  ChriJi:[ot  Gods  favours  are  compleat 
 as  a  God  3  he  ftablifheth  not  a  peace  as  men  doe, 
 oncly  ^odoe  them  no  harme  ,  that  they  are  at 
 pcacevvithjbitc  where  he  makes  a  peace ,  he  con- 
 .  ferresall  thati^good,  reconciliation, adoption^ 
 givifig  us  the  liberty  of  fonnes,  and  fritrnds ,  to 
 gos  boldly  to  God  as  a  Father  in  all  our  wants  : 
 lex  usthinke  more  of  thisjand  improve  this  blef- 
 f^d  priviledge  ev^ ry  day .^     -,.^;^, . 
 
 Pea^e  u^Qn  Earth*  . 
 
 Why  doth  he  hy^peaveen  Edttht 
 Becaufe  pe^ice  was  here  wrought  upon  earth 
 by  Chriji,  in  the  dayes  of  his  flefh ,  when  he  of- 
 fered jhimfelfca  Sacrifice  of  a  fweet  fmelling  fa- 
 vour tahis  Father.     >  -  "ii    rr^-   ^ 
 
 Becaufq  here  in  earthy  weTnufl:  be  partakers  of 
 it  3  we  oft  times  defcrre  to  make  our  peace  with 
 God,  from  time  to  time^  and  thinkc  there  will  be 
 feace  made  inanother  world  toh  beloved^ourp^^^tf 
 mu  ft  be  made  on  earth .  ^e  mujl  live  godl)  and  righ- 
 teoujlj^andfe^erly  in  thUprejent  world-^t  muft  enter 
 tKto  the  Kingdome  ef  heaven  here ,  Fwittherentranse 
 wuH  he  miniftred  here ,  hygromn^  in  grace  da  ily  mere 
 Ww^r^.If  heaven  be  not  entred  intohere,it  diall 
 never  be  entred  afcerwarcls  •  for  the  Church  is 
 the  feminary  of  the  heavenly  Paradife^-all  that 
 are  taken  to  heaven,  to  be  fctthere  for  ever ,  they 
 arefet  in  rhe  Church  before  they  arc  planted, 
 and  gro^  upthcrc  a  while ,  under  the  mcanes  of 
 falvat ion.  Therefore  labour  to  hsiycthisfeaceon 
 I     ■    -'CA  '  earth^'^ 
 
 .  I    f 
 
 ^tf  eft  ion. 
 Ayifaer. 
 
 Why  is  icfaid 
 peace  on  • 
 caith. 
 
 mm 
 
■■iSMlAi 
 
 Z6Z 
 
 How  to  kaow 
 God  and  we 
 are  ac  peace. 
 
 t 
 If  God  be  re- 
 conciled to  u?, 
 we  are  rccon* 
 cilcdtohitn* 
 
 Peace  on  Earth. 
 
 ^ 
 
 a  Cor,  5,  i^; 
 
 earthy  orelfe  wc  can  never  glorifie  God  on  earth, 
 andifwcglorifiehimnot  on  eartbjWefhall  never 
 doe  it  in  heaven. 
 
 But  to  come  to  fome  tryals ,  whether  we  have 
 this  ff^re  made  or  no,  whether  we  can  fay  infpi- 
 ric  and  truth,  there  is  a  peace  eftablifhed  between 
 God  and  us.  For  a  ground  of  this,  that  may  lead 
 us  to  further  tryall ,  know  that  Chrijt  hath  recon- 
 ciled Godandus  togetherjnotonly  by  obtaining 
 peace^  by  wayoffatisfadion,  but  by  way  of  ap. 
 plication  alfo;  whom  he  dyed  for,  to  obtaine 
 peace  ,  he  gives  a  fpiric  of  application  to  im- 
 prove that  peace  y  to  improve  Chrift  the  Prince  of 
 peace :  as  their  ownc  •  for  there  is  a  fnutuall  com- 
 merce betwcene  God  and  man,  who  is  an  under- 
 ftanding  crcattirc  •  and  there  is  nothing  thatj  1 
 God  doth  for  man ,  if  we  looke  to  the  gcnerall 
 and  head  of  benefits  ,  but  there  is  fomewhat 
 in  man  wrought,  by  the  Spirit  to  anfwer  it 
 againe.  God  is  reconciled  to  man  in  Chrili ,  man 
 muft  be  reconciled  to  God  in  ChriH^  in  2  Cor,  5, 
 God  rvjs  in  chrift^  reconcilingthemrld'^  when  bee 
 was  on  the  Croffe,  God  was  there  reconciled  in 
 Chrift.  Is  that  all?  no,  God  by  us  intreates  you  to 
 be  reconciled  to  God.  A  ftrangecondefcending* 
 that  God  iTiould  intreate  us  to  be  good  to  our 
 owne  foules ,  by  his  Minifters ,  iVe  intreate  you  ^ 
 be  reconciled  ^  that  is ,  to  accept  of  the  reconcilia- 
 tion wrought  by  Cfcr//?,  andtolayafide  allwea^ 
 pons  of  rebellion,  whereby  you  fought  againft 
 God  ,  in  the  courfe  of  your  vanity  j  weebefeech! 
 you  to  be  reconciled ,  and  to  repent^  hecaufe  the 
 
 Kingdomi  \ 
 
iiMMa 
 
 1 
 
 Peace  on  Earth. 
 
 i6i 
 
 Kingdome  efOod  is  at  hdnd:  fo  that  except  there  be 
 reconciliation  wrought  by  a  fpirit  of  appHca^ 
 tion  on  m^ns  part  5  itisnotfufficient,  th^i  Qod 
 is  reconciled  in  Chrifi  ^  becaufe  God  will  alway 
 have  a  reflex  a 61  from  man  •  as  he  choofeth  man, 
 fo  man  by  grace  choofeth  him  ,  as  he  loves  and 
 delights  in  man ,  fo  he  will  have  man  by  a  fpirit 
 offweetneflb,  delight  in  him  againe  above  all 
 the  world .  whom  have  I  in  heaven  but  theei  fo  there 
 is  fbme^what  wrought  by  the  Spirit  to  God 
 againe.  Why  fhould  God  be  at  good  termcs 
 with  us,  but  to  enjoy  the  fricndflifpofhis  poore 
 creature  ?  unlefTe  therefore  there  be  a  gracious 
 difpofition  wrought  in  the  creature,  to  lookc 
 backe,  to  love,  and  delight  in  Ci^rf,  as  God  Aoih 
 in  him-  there  is  no  aftuall  reconciliation ,  there 
 muftbe  a  forcible  application  by  the  Spirit:  if 
 God(ho\x\A  not  give  a  fpirit  ofapjylication,  as  well 
 as  C^r/y?obtaine  heaven  for  us ;  thofe  that  ate  in 
 the  Covenant  of  grace,fliouId  not  be  ftablifhed, 
 but  God  by  this  meanes  brings  them  fo  ncare, 
 thatheloviHg  them  ,  loves  them  forever,  and 
 they  have  an  evcrlafting  Covenantjand  an  cvcrla- 
 fting  union.  Thecarnallheartofmanisapoyfon-  [Mannararaily 
 full  thing,and hates  C?^i naturally,  it  wirties  that  ^atcsGoi 
 there  were  no  c?(?i  to  judge  him  •  hemaythinkc 
 well  o(God^  for  the  good  things  of  this  life,  but 
 whenhethinkcs  ofCr(?<ias  a  Judge,  tocaft  him 
 into  hell  ,he  wiflieth  with  all  his  heart  •  oh  that 
 there  were  no  God ,  thati  might  have  my  full  of 
 the  pleafures  of  finne.  Now  the  foule,  when  it 
 is  at  peace  with  Gody  when  God  by  his  Spirit, 
 
 T  fpeakes 
 
 ■^_ 
 
 I 
 
 ..jimmji    »' 
 
x64 
 
 Gods  friend's 
 and  enemies 
 arc  ours. 
 
 doldocncof 
 (pkir. 
 
 Teace  on  Earth, 
 
 ~] 
 
 fpcakesto  the  foulc  and  faith,  I  am  thy  falva- 
 tion ,  thy  finncs  arc  forgiven  thee  •  and  as  chriji^ 
 to  the  good  Theefc  on  the  Croflc,  Thif  day  (half 
 thou  be  ttith  me  in  Paradise ;  when  he  whiipers  to 
 the  foule,  thou  art  mine,  and  /  am  thine  ,  then 
 the  foulc  becoaies  ftvect ,  and  peaceable  to  Qod 
 againc,and  ftudies  to  advance  the  glory  of  Goif 
 mercy  by  all  mcanes,  and  to  advance  the  Go* 
 fpcllof/?f4r^,  it  becomes  friendly  lo  God. 
 •  To  come  to  fome  more  familiar  evidences^ 
 whether  wee  be  at  p^^r^  with  God^  and  whether 
 wcbavcthecomfortofrhisf^4ir^3  ftablifhed  by 
 C^/;j?^orr*G. 
 
 Thofe  that  arc  reconciled  one  to  anorher,have 
 common  fricnds^and common  cnemic?,  if  there< 
 fore  there  be  fcact  betwcenc  God  and  us,  it  is 
 fo  with  US;  we  love  alljwhcre  we  fee  any  evidence 
 of  Gtfiijlove,  we  love  Chriftians  aj  Chriftians, 
 and  whom  6'<>i loves  notjwe  love  net,  what  God 
 hates  wehateinourfelves  and  others,  wee  hate 
 corruptions  in  our  felvcs  and  others ,  though  wc 
 love  their  pel fons. 
 
 Another  evidence  o^  ft  ace  made  in  Chrijt 
 betweene  Godandus,isaboldneflVoffpirit5and 
 acquaintance  with  God,  AcqiiAint  thj  felfe  with 
 God^andbeAtfeacemthhimylobzi,  A  Chriftian 
 being  at  fcace  with  God  )n  Chrifl  lefus ,  he  goes 
 boldly  to  the  Throne  of  grace,  in  all  his  neccfifi- 
 tics,  asapoore  child  goes  boldly  tohisfather, 
 and  moves  the  bowels  of  his  fatherby  his  peti- 
 tions. When  two  Kingdomes  are  at  peace ,  there 
 is  trading  fexup  afrcfli  againc,  fo  when  God  is 
 
 at 
 
Peace  ott  Earth. 
 
 Z(J5 
 
 ztfeace  with  the  ibule  j  there  is  a  heavenly  inter- 
 courfe ,  and  trad  ing  fet  up  :  there  is  no  man  that 
 isatf^iff^with  Cod^  but  hee  calls  upon  Gpd  in 
 his  perfon ,  in  his  family  ^  he  fets  up  the  wofhip 
 Q^God  there,  he  labours  to  bring  all  to  GBdihsit 
 he  can,  hce  thinkes  ic  themoft  gainefull  trade 
 in  the  world.  In  the  want  of  grace,  and  fpirituall 
 comfort  5  he goes  to  the  Fountaine  ofgrace^and 
 improves  that  bleflfed  prerogative,  we  have  by 
 fCAce  in  Chrift .  thofe  that  have  not  the  Spirit  of 
 Gvd  to  impiovc  it  in  Communion  ,  and  tra- 
 ding with  God^  it  is  a  figne  there  is  no  feace: 
 ftrangeneKTe  fhewes  ,  that  there  is  no  ^eace.  Alas 
 how  ftrangely  doe  many  walke  towards  God^ 
 that  from  Sunday  to  Sunday^skarce  lift  up  their 
 hearts  to  heaven  for  a  blefling,  but  walke  in  the 
 ftrengthoftbeirowne  mother-wit,  and  fwpport 
 themfelves  with  tbcfuccefle  of  fecond  caufes, 
 and  blefle  themfelvesjthey  are  ftrangers  from  the 
 G9d  of  peace:  let  us  take  notice  of  this,  and  ac- 
 count it  a  great  prerogative,  that  wee  may  goe 
 to  God  vvith  boldncfle ,  that  it  is  not  now  as  it 
 was  in  Paradife ,  there  is  no  x\ngell  with  a  fword 
 to  fhut  us  from  heaven,  but  now  there  is  an  en- 
 trance to  the  Throne  of  grace,  we  may  goe  bold^ 
 ly  in  the  name  ofChfifi^  to  offer  our  lelveSjand  all 
 our  indeavours, 
 
 A  Chriftian  that  bath  made  his  ftdce  with 
 God^  will  never  allow  himfelfc  in  any  finagainft 
 confcicnce^bccaufc  he  knowes  finne  is  odious  in 
 itfelfe,  loathfomcto  C7<?rf,and  hurtfull  to  his 
 foulest herefore  he  will  not  be  in  league  with  any 
 
 T  2  fmfull 
 
 Acquaintance 
 with  God. 
 
 Hatred  of 
 knowfic  Has* 
 
*f     ^  H    'f   n   '  >***?    ■■  rp      I      - 
 
 T"»- 
 
 P"IW  • 
 
 ttf6 
 
 l: 
 
 t 
 
 Higb  cftcemc 
 ofthcGo(pcll. 
 
 P^^f^  €n  Earth* 
 
 finfuU,  Linjuft  courfe ,  what,  to  be  in  league  wkh 
 Goi^  and  CO  be  at  pf^^^  with  that  that  GodhskX(^% 
 more  then  the  Devillhimfclfc?  hce  hates  finne 
 more  then  the  Devill ;  for  he  hates  him  for  finne, 
 therefore  a  man  that  allowes  himfclfe  in  knowne 
 finnes ,  there  can  beno/jf^f^betvvcene  God  and 
 him,  as  he  faith  5  why  docyoutalke  of  peace  ^  a$ 
 long  as  the  witchcrafts  and  whoredomes  of  lefa^. 
 i'^/remaine  ?  a  man  that  lives  in  finnes  againft 
 confcience,  that  is  an  ©pen  fwearer,  an  unjuft 
 j  perfon,  that  cares  not  by  what  meanes  he^advan. 
 ceth  hirafelfc  •  what  doth  he  talkc  of  peace  yfizh 
 G$d^  when  hce  is  in  league  with  Gods  enemy  ? 
 therefore ,  though  fucb  men  (  out  oithe  hardnefe 
 of  their  heart s  ^  vihich  are  harder  then  the  nether  miL 
 [lone^  and  God(ed\t%  them  up  under  a  hard  heart 
 to  damnation,  except  fome  terrible  judgement 
 awake  them)  force  a  peace  upon  therafelves, 
 they  ought  to  fpeake  none  5  and  they  fliallfind 
 it  to  their  cqftxre  long^therefore  let  us^  examine 
 our  owne  hearts,  how  we  ftand  affededtoany 
 finfull  courfe.  There  may  be  infirmities, and 
 weakeneffes  hang  upon  the  beft,  that  are  befides 
 their  purpofes  J  and  refolutions,  but  for  a  man. 
 refolvedly,  to  fet  himfelfc  in  an  ill  way,  how^ 
 can  he  be  at  peace  with  Goi^  ^  and  with  Satan 
 at  the  fame  time  ?let  us  take  notice  of  the fc 
 things, .and  notdaubewith  our  owne  confcien^ 
 ce?. 
 
 Againe  ,  where  there  is  a  true  pe^e  cftabh- 
 fhed,  there  is  a  high  efteerae  of  the  Word  or 
 peace  ^  the  Gofpell  of  reconciliation,  as  St.  Paul 
 
 calls 
 
Peace  on  Earth. 
 
 calls  ir,  2  Cor.  '^.Hehath  cofntnittedtom  the  word 
 ofrecondiiAtm^xhok  that  find  ihisfeace  there ,  is 
 ftirredup  by  the  Spirit  intheir  breafts,  ahigh 
 cfteemeof  the  ordinance  of  God ,  as  being  the 
 word  ohhtixfeace.'^  bow  come  we  to  have  feace 
 betwecce  Godandus?  is  it  not  by  opening  the 
 riches  of  Gods  love  in  Chrifl ,  in  the  Scriptures? 
 Therefore  faith  the  Scripture,  hlejjed  are  the  feet 
 of  them  that  hing  gUd  tidings  -the  racaneft  part 
 of  their  body  ^  cheir  fcete  are  bleffed ,  therefore 
 thofe  that  have  defpicable  conceits  of  the  Mi- 
 niftrie  of  the  VVord,and  place  their  happinefle, 
 in  depraving  the  labour,. and  paincs  of  that 
 oiBcc  and  calling,  it  is  a  fignethey  have  pro- 
 phanc.heartSjfor  whofoever  bath  had  any  grace 
 wrpught,  by  the  word  of  reconciliation,  and 
 ofpeace,  they  will  highly  efteeme  it,  and  re- 
 fped  them  for  their  office  fake  ,  it  cannot  be 
 otherwife. 
 
 Laftly,thofe  that  have  found  feace  *arG  peacea- 
 ble, it  is  univerfally  true,  God  doth  make  an  im- 
 preflionofthefamedifpofitioninus  to  others, 
 we  apprehending  God  in  Chrifl ,  to  be  peaceable 
 to  us  J  wee  are  peaceable  toothers :  therefore  in 
 Ifay  1 1.  The  knowledge  of  God  in  Chrifl^  it  al- 
 ters and  changeth  mens  difpofitions,,  it  makes 
 Wolves  and  Lions,  to  be  of  amilderdifpofi- 
 tionand  temper,  harfh,  proud,  fturdy  difpofi. 
 tionSjthey  never  felt  feace  and  mercy  themfelves, 
 therefore  they  are  not  ready  to  (hew  it  to  others. 
 Id  the  nature  of  the  thing  it  felfe,it  is  impofli- 
 ble  for  the  foule,  to  apprehend  feace ,  in  the  love 
 
 T  5  of 
 
 4 
 
 Pcaceablcnes 
 with  others. 
 
 Jfi)H< 
 
 5 
 
%6i 
 
 Danger  of 
 falfc  peace. 
 
 . 
 
 NecefStlcof 
 application. 
 
 n?eace  on  ^artb. 
 
 of  God,and  not  to  have  the  difpofition  wrought 
 upon,  to  fhcw  what  it  hath  felt :  let  us  thinke  of 
 thefe  and  fuch  like  evidences  daily^  to  keepe  our 
 hearts  from  fpeaking  felfe  peace.  The  greateft 
 danger  in  the  world  (  in  this  regard  )  is  in  the 
 Church,  for  people  under  the  Gofpeli  fpeakc 
 falfepf^f^to  themfelves,  there  is  a  fpirit  ofdelu- 
 fiottj  that  carries  them  along  to  their  death ,  and 
 deceives  them  alfo  in  death  ,  and  fo  they  are  in 
 hell  before  they  be  a^vare,  and  then  too  late,thcy 
 fee,  that  they  were  never  in  good  tearmes  with 
 God,  in  all  their  life  5  becaufe  they  looked  on 
 Chrift  makingp^^iT^,  without  any  confideration 
 of  the  fpirit  ofapplication* 
 
 There  muft  be  a  fprinkling  of  the  blood  of 
 Chriji  on  our  foules5to  make  it  our  ownc.freare 
 come  to  the  bkodof  ^rlnkling^xt  is  not  the  blood  of 
 Cfcf//?  that  makes  our  peace  onely  as  blood,  but  as 
 it  is  fprinklcdby  the  hand  of  faith^that  is  as  the 
 Ifope  that  fprinkled  the  blood  of  the  Sacrifice 
 upon  the  people.  We  muft  not  thinkc  to  have 
 any  good  by  theblo©d  of  ChriH^  when  we  want 
 the  blood  of  fprinkling,  that  is,  this  particular 
 faith:  Chrifi  lovedme^  and  hath  chofinme^  and  I 
 choofe  him ,  and  love  him  againe,  and  fogoc 
 with  boldnefle  to  God  as  a  Father,  unlefTe  there 
 bethispaflTageofthe  foule  ,  betweene  God  and' 
 us,  let  us  not  za\ke  of  peace  ;for  if  we  might  have 
 good  by  ChriJi ,  without  a  fpirit  of  application, 
 and  if  there  were  not  a  neceflity  of  fprinkling  the 
 blood  ofchriB  upon  our  foules  by  faith  >  all  the 
 world  fhould  be  faved. 
 
 Iq 
 
Peace  on  Earth  i 
 
 f       ^^9 
 
 In  the  next  place,  to  give  a  few  dire dions  to 
 maincaine  this/^wr^adlualiy,  and  continuayy 
 every  day.  To  vralke  with  God,  and  to  keep  our 
 dkWy  feace  with  God,  it  requires  a  great  dea!e 
 ofwatchfulneflej  over  our  thoughts,  for  he  is  a 
 Spirit'^  over  our  words  andadions :  vvratchfulnes 
 is  thepre(erver  of;?f4^^.  where  tfiereis  a  great  di- 
 ftance,  bet weene  two  that  are  arjf^r^,  it  is  not 
 kept  withowc  acknowledgement  of  thatdiftance, 
 and  without  watchfulneffe  :  it  is  not  here  as  it  is 
 in  a  peace  that  is  betweene  two  Kings,  that  are 
 coordinate  one  with  another ,  but  it  is  a  feace  be- 
 tweene the  King  of  heaven ,  and  Rebels .  that  are 
 taken  to  be  fubjeds ,  therefore  we  muH  walke  in 
 huri^ble  low  tearmes  ,  humble  thy  felfe  and  rralke 
 with  tiy  God;  we  muft  watch  over  our  carriage, 
 that  we  doe  not  grieve  theSfirit  cfGod:  for  then 
 how-evcr  thefirftf^<if^ftablifhed  inconverfion, 
 fhould  be  never  taken  away,  yet  God  interdids 
 our  comfoit,  wee  cannot  daily  enjoy  our  daily 
 feacCy  without  watchfulneffe-  but  God  fuffers 
 our  knowledge,  and  our  former  illumination ,  to 
 la{k  our  confciencc,and  to  be  more  mifcrable  in 
 our  inward  man,  than  a  carnall  man  that  never 
 had  figh:  ofgoodnefle- ohthemileryof  aman, 
 that  is  fallen  into  ill  tearmes  with  God,  that  had 
 fcace  beforejOf  all  men  fuch  a  man  hath  moft  hor- 
 rour  ,tillhe  have  made  his  peace  againe, watch- 
 fulncflc  will  prevent  this. 
 
 And  bccaufe  it  is  a  difficult  thins  to  maintaipe 
 tearmes  of  p^^re  with  God,  inregavd  ofour  in- 
 djfpofition,  we  fall  Into  breaches  with  Goddai-1 
 
 T  4  ly  ^ 
 
 I    ^r-n  ■  _______  I     ■■■ 
 
 How  torrain- 
 
 taincthi* 
 
 peace- 
 
 Wafclifulner. 
 
 Renewing cur 
 
Z7' 
 
 Prayer  lo 
 God. 
 
 ^e4ce  on  Earth. 
 
 >vl 
 
 Goodiroploy«» 
 mcnt. 
 
 ly ,  therefore  vrce  fhould  often  renew  our  cove- 
 nantSj  and  purpofes  every  day, 
 
 Andifvree  have  fallen  into  any  finne,  let  us 
 makeufeofoiirgreatptf<ir^-w4>fr3  Chriji^  who  is 
 in  heaven  to  msikc peace  betvrcene  God  and  us^lct 
 usdefire  God  for  his  fake  j  to  be  reconciled  unto 
 MSj/br  G§d  is  in  Chrijiy  reconciling  as  unto  him 
 ftill,  the  fruit  of  Chrifls  death  remaincs  ftill , 
 let  us  defirehim ,  to  teftifie  it  unto  us  by  his  ho- 
 ly Spirit, 
 
 And  take  chat  dire<Sion  of  the  Apoftle,  in 
 Z^/?///^. 4.  When  we  find  any  trouble  in  the  world, 
 not  to  trouble  our  felves  over-much ;  in  nothing 
 be  carefully  &c.  No ,  fliall  we  C3l^  away  all  care  ? 
 Cafl:  your  care  upon  God,  let  your  requefls  be 
 made  knowne  to  God  with  thankefgiving,  let 
 your  prayers  be  made  to  God ,  and  let  him  have 
 his  tribute  of  thankefgiving ,  for  what  you  have 
 received  already.  What  then  >  The  feace  of  God 
 that  fajjeth  4I/ under jlanding^^All keefe  and  pre  ferve 
 your  hearts  and  minds  in  Chriftlefm:  perhaps  wc 
 fhall  not  have  what  we  pray  for,  when  wc  have 
 made  our  rcqueftsknowne  to  God,  ifvree  have 
 not  that  we  pray  for  prefently  3 yet  wc  (Tiall  have 
 the  feace  of  God ,  that  paffeth  all  undcrftanding, 
 fhall  keepe  our  hearts  and  mindes  ;  therefore 
 whcnany  thing  troubles  usjet  us  confidcr  there 
 is  feace  made  betweenc  God  and  us ;  and  put 
 upour  requeftsinthe  Nameof  c^fer//?,  and  wee 
 fhall  finde  that  ff^^^  that  pafTeth  undcrftan- 
 ding. 
 
 Againe,  ifwcwou!dmaintainethisp^.^(re,  let 
 
 , : ^ 
 
Peace  on  Earth. 
 
 ,i 
 
 usbealnray  doing  fomc-vvhat  that  is  good,  and 
 pleafing  to  God :  in  the  fame  Chapter,  PhiL^.  8. 
 Finally  Brethren^  vrhdtjoever  things  are  honej%  what^. 
 fotver  things  drejufi^  irhatfoever  things  are  pure ,  (j^c, 
 Thinkefthefe  f/f/>^/,and  whatthen>T/je  Gedof peace 
 fhaS  be  with  you  ,  The  peace  of  God  and  the 
 God  of  peace  (Tiall  be  with  you  :  there  muft  be  a 
 thinking  of  vrhatfoevcr  is  good  ,  the  thoughts 
 muft  be  exercifed  that  way,  and  there  muft  be  a 
 practice  of  that  we  thinkc  of-  this  is  one  meanes 
 to  roaintaine  thh peace  with  God.  The  very  Hea- 
 then had  this  reward  of  God ,  (I  meane  )  in  this 
 life,  that  when  they  did  good  ro  their  Country, 
 and  one  to  onbther ,  they  had  content  of  con- 
 fcience ,  they  had  a  peace  futable.  For  in  this 
 worldjthere  isa  futable  pleafure  of  confcience  & 
 contentment  upon^every  thing  that  is  good, God 
 rewards  it  irvthis  worUtfor  ais  the  heat  followcth 
 the  fire  alway,naturalIyiccannocbewithout  heat* 
 fothe  thinking  and  pra61:ifing  of  that  which  is 
 good,efpecially  when  itis  joyscd  with  Tome  op- 
 pofitron  of  corrupt  nature,  when  the  light  of  na- 
 ture is  above  the  corruption  of  nature. Ifaman  be 
 a  Pagan5he  fhall  have  this  reward  in  this  worldja 
 kind  of  inward  pe^^^;  for  we  fee,  hovv  comforta- 
 bly they  fpeakeforaetimes ,  upon  fome  notable 
 performance  for  their  Country,  Now,  the  God 
 of  peace  will  be  with  us  much  morCjwheil  we  have 
 laid  the  foundation  of  our  peace  aright,' in  the 
 mercy  of  God  in  Chriji ,  befides  what  is  referved, 
 heaven  and  happines;  in  this  world,wefhall  find 
 the^^^rf  of God,in  thedoing  th  at  which  is  good . 
 
 Philip'  ^.  8. 
 
,■  i  ^  ■  «■»» 
 
 Zi 
 
 ji  Moii   *:ou 
 
 I  ixitnr^  get 
 peace* 
 
 'eace 
 
 on  Earth* 
 
 \ 
 
 \ 
 
 As  for  thofe  that  live  in  the  Church,  and  are 
 not  yet  in  the  ftate  of  grace  ,  tharhave  Lved 
 wicked  lives ,  let  them  confider,  that  yet  th^  day 
 of  grace  continued  ,  asycttheScep^^r  or  mcrcv  \ 
 is  held  forth:  in  the  Miniftery  ^  there  is  a  day  of 
 Jnbily  forthem,  to  returnc  from  their  forrrjerj 
 captivity  ^  let  them  not  abufc  the  patience  of 
 God,  and  thinkc  to  doe  it  afterward  5  for  tl^itis 
 the  way  to  harden  the  heart  more  and  more.  And 
 '  this  Scripture  puts  an  effeduall  argumencjinto 
 the  hearts  of  all  that  are  in  ill  termes  with  G  ^d, 
 that  have  not  made  their  peace ,  or  that  have  had 
 peace ^  and  have  broken  it.  here  is^n  etfcctuall 
 way  of  pleading  with  GodiGlory  to  God  en  hk^i^c. 
 If  the  foule  can  fay,  I  confidermy  folly,  oxA 
 madneflc,  in  running  into  finne  5  thou  mighrctt 
 juftly  damne  mCjif  thou  wouliftjit  is  thy  mercy, 
 I  am  not  fent  to  hell :  oh  I  but  thou  <ha!t  hav^ 
 the  greater  glory :  if  I  find  mercy  therefore  that 
 I  may  £ay^Glory  te  Gedon  high-^lct  me  finde  peaceon 
 earth,  fpeake  peace  by  thy  Spirit  to  my  foule, 
 fay/  am  thyfalvation.  This  was  the  end  of  thy  fen- 
 ding of  Cfcr/^,  the  end  of  Creation,  the  end  of 
 Providence ,  all  to  bring  thee  glory :  thou  migh- 
 tefthave  the  glory  of  thy  Jufticetodamncme; 
 oh !  but  it  will  be  the  glory  of  thy  mercy  to  fave 
 me,  that  as  my  fins  have  abounded,  fo  thy  glory 
 fhall  more  abound.  Oh  Lordjfxtend  the  bowels 
 of  thy  mercy,  will  not  the  Lord  be  jealous  of  his 
 gloyy, when  you  alleage  it?  certainely  he  wiII,you 
 fee  the  Angels  here  crie,  Glory  to  God  on  high^peace 
 on  earth:  the  way  to  hrwgpcace^''is  to  alleadge 
 
 the 
 
Peace  on  Earth. 
 
 ^7i 
 
 the  glory  of  Gods  mercy  in  Chrijly  n  is  a  prevai- 
 ling way. 
 
 N0W5  to  ftirre  us  up  more  and  more,  to  fcardi 
 the  grounds  of  our  peace  » I  befeech  yen,  lee  us 
 confidcr  the  fearefulleftateof  amanthat  Hath 
 not  made  his  peace  with  God^  how-ever  Cfcr//?have 
 dyed,  that  will  not  ferve  the  tu me  j  but  iichrifl 
 be  food  5  ifhe  be  not  eaten  5  if  he  be  a  garment, 
 and  not  be  put  on ,  if  C/?f//?  be  a  foundation ,  if 
 we  doc  not  build  on  him,  whatbencfit  is  it  to 
 us?  Therefore  thofe  that  have  not  been  brought 
 by  the  SpiritofGod,to communion  with  Chrij% 
 alas ,  they  are  under  the  wrath  of  God ,  however 
 God  doth  ufe  them ,  as  Prmces  doe  Tray  tors  in 
 the  Tower ,  he  gives  them  theliberty  of  the  pri- 
 fon  5  yet  the  fentence  of  death  is  not  revoked . 
 all  the  delights  of  a  Pri(bnerin  the  Tower, 
 doth  not  content  him ,  he  knowcs  he  is  in  ill 
 tearmes  with  his  Prince  :fo  till  wee  have  made 
 our  peace  with  God,  by  hearty  confcflion  of  our 
 finnes,  by  fhaming  of  our  felves  by  a  particu* 
 lar  faith,beleevingthe  forgivenefle  of  our  finnes, 
 andarefolutionagainftall  finne,  for  the  time 
 to  come,  alas  wee  have  not  fued  out  our  par- 
 don ,  all  our  delights  are  but  as  thofe  of  a  prifo- 
 ner  in  the  Tower,  Therefore,  aske  thy  foule  . 
 haft  thou  fued  out  thy  pardon?  is  there  recon- 
 ciliation wrought  betweene  God  and  thee ,  and 
 accounts  made  even  ?  Iftveconfeffeandforfakeour 
 jimes^wefhai/jind  mercy-^it  is  the  Word  of  the  God 
 ofheavenjwhois  truthitfelfe,  he  hath  pawned 
 his  fidelity  and  truth  on  it ,  to  forgive  us  5  if  wee 
 I      .  confeffe 
 
 To  ftirre  us  up 
 tofcarchthc 
 grounds  of 
 this  peace. 
 
 I 
 The  danger 
 without  it. 
 
2.74. 
 
 In  rcfpcft  of 
 God. 
 
 ^ 
 
 Chrift. 
 
 i 
 
 PfiL 
 
 The  Holy 
 Ghoft. 
 
 4 
 Creatures 
 
 Peace  on  Earth. 
 
 confefle ,  hee  is  content  to  be  thought  unjuft  and 
 
 unfaithful!,  iihedoe  not  forgive 5  ifweeinge- 
 
 nuoufly  without  all  guile  of  fpirit,  lay  open  our 
 
 finnes,  and  take  fhamc  to  our  felves.   If  weedoe 
 
 not  make  our  peace  with  God,  what  a  cafe  arc 
 
 wc  in  ?  God  himfclfe  ere  long ,  will  appeare  our  j 
 
 enemy, cfcr/#,  whom  we  thinke  will  faveus,  will 
 
 be  our  Judge,  anda  terrible  Judge,  the  Lambe' 
 
 will  be  angry  -  fVho  fhaU  cover  uifrsm  thewrathof, 
 
 th^Lamhe^  wc  tbinke  oiChrift  ,  as  an  innocent ! 
 
 meekeLambeonely  5  that  will  not  be  angrie.  i 
 
 The  rebellious  Kings   and    Potentates ,  that  I 
 
 fight  againft  ChriB  and  his  C  hurch,  they  thinke 
 
 to  trample  on  Chrift  and  his  Gofpell;  but  the 
 
 time  will  come ,  when  they  fhall  dejlre  the  mun-^ 
 
 takes  to  cover  them ,  and  if  his  math  be  kindled^ 
 
 PfaL'2.whofhaU  abide  it^  hee  fpeakes  there  of 
 
 Chrifi ,  Tidffj  are  they  that  tritfi  in  him.    As  for  the 
 
 Holy-Ghoft ,  how  can  they  looke  for  comfort 
 
 from  him  ?  they  have  grieved  him ,  therefore 
 
 hee  will  grieve  their  confcience.    The  Holy* 
 
 Ghoftjas  he  is  the  God  of  all  comfort  and  confo- 
 
 lation ,  fo  he  is  the  ground  of  all  terrour  to  f9\c^ 
 
 kcdmen^whenhehath  knocked  at  their  hearts, 
 
 by  the  miniftery  of  his  Word  to  open ,  and  to 
 
 let  him  in,  but  they  would  not.    And  the  An> 
 
 gels  are  ready  executioners  of  Gods  vengeance, 
 
 upon  any  occafion ;  and  others  creatures ,  way te 
 
 but  for  a  command  from  God,  to  execute  his 
 
 wrath  upon  finncrs,  the  heavens  are  ready  to 
 
 raine  upon  them ,  as  in  the  flood  ,  and  the  earth 
 
 is  ready  to  fwallow  them ,  as  it  did  C^rah  .  the 
 
 bea-fts 
 
"Teaceon  Earth. 
 
 75 
 
 Efy.t, 
 
 bcafts  that  carry  us ,  the  creatures  wee  ufc,  waitc 
 for  a  command  from  Oed  to  deflroy  us,  our 
 meatCjCo  choakeus,  the  ay  re  ro  infed  Lis^the 
 water  todrowneus ,  they  are  all  ready  to  ferve 
 the  Lord  of  Hoftsj  againft  his  enemies,  ashee 
 faith ,  J^fay  i^AhlmS  he  avenged  on  mine  enemies. 
 Indeed  here  God  (licvres  his  patience  :  and  our 
 long  life  3  that  we  thinkeagreat  favour  ;  It  is  a 
 treafuring  up  of  wrath ,  againfi  the  d^y  of  wrath  :  and 
 then  when  Gods  wrath  comes^ ,  at  the  day  of 
 Judgement ,  when  God  hath  forfaken  finfull 
 men,  when  God  the  Judge ofali, hath faid, de- 
 part ye  curfed ,  no  creature  fhall  minifter  them 
 the  lead  comfort,  theSunne  fhall  fhine  upon 
 them  no  more  ,  the  earth  fhall  bearc  them  no 
 longer,  asweefce^it'^j,  hechad  not  a  drop  of 
 water  to  comfort  him  in  thofe  flames^  therefore 
 if  wee  be  not  at  peace  with  the  L6rJ  ofHofls, 
 every  creature  is  ready  to  be  in  armcs  againft 
 us. 
 
 As  for  the  Devils ,  they  will  be  ready  to  be 
 tormentorsjthey  that  are  incentives  to  finne^will  ^^^'^^^^ 
 be  tormentors  for  finne  afterwards. 
 
 As  for  the  Church  ,  what  comfort  can  a  wie- 
 kc>d  man  looke  for  from  the  Church ,  whom  he 
 hathdefpifedy  aadwhofe  Miniftcry  he  hath  re- 
 jeaed. 
 
 And  for  the  damned  fpirits,  they  arc  all  in 
 that  curfed  condition,  with  himfelfe,  therefore!  ^^^^ncdfpi^ 
 ^heye\haUthe  ungodly  appeare  ^  erclorg  whence}''"** 
 fhall  hee  hope  for  comfort  ?  neither  from  God^ 
 nor  Angels,  nor  Devils, norwicked  men,  nor 
 
 good 
 
 ThcGhurch. 
 
^T 
 
 Peace  en  Earth. 
 
 Exhortation 
 to  make  our- 
 peace. 
 
 HappinefTc  of 
 him  that  is  at 
 peace  wUh 
 God, 
 
 fanftified  to 
 thofe  that  arc 
 ,',at  ptacc  with 
 God, 
 
 Difference  of 
 men  in  trouble. 
 
 good  men,  none  of  them  all  will  yetld  him  a 
 dram  of  comfort. 
 
 Let  us  not  thf  reforc  delude  our  felves ,  but 
 gctiutoC/?r/y?5  get  into  the  Arkein  tin:iC5  ^^^^ 
 when  any  publike  calamity   {hall  come  ,  vree 
 may  be  fafe  in  Chriji^  if  wee  be  at  fface  with 
 God ,  by  repentance  of  fmnes  ,  and  by  faith  in 
 Chriji  5  every  thing  will  minifter  thoughts  of 
 comfort  to  us  i  we  cannot  thinke  of  God^hin  as 
 our  Father^  of  C/:r/^  as  our  Redeemer,  and  recon- 
 ciler, that  hath  brought  God  and  us  together, 
 the  Holy-Ghoft  takes  upon  him  thetcrmcofa 
 comforter  for  fuch;  Angels,  tbeyareminiflring 
 Spirits*  as  for  the  Church  it  felfc,  Gods  peo- 
 ple, they  all  have  a  common  ftocke  of  prayers 
 forus,  every  one  that  faith,  Our  Father,  thinks 
 of  us,  and  all  other  things  ,  they  are  at  peace 
 with  us,  as  lok  (zith\  thScnes  in  theftreet^nay 
 the  ftonc  in  a  mans  body,  the  terrible  pangs 
 that  comes  from  that  difeafc,  they  have  a  blef- 
 fing  upon  thena*  in  the  greateft  extremities,  a 
 foule  that  is  at  peace  with  God^  however  God 
 doe  not  deliver  him  from  the  trouble,  yet  he  de- 
 livers and  fupports  him  in  the  trouble,  and  as  the 
 troubles  increafe ,  fo  his  comforts  increafe,  and 
 the  very  troubles  themfelves  are /^^^t^^  with  him, 
 all  worke  for  the  bed  to  them  that  love  G§d.    And 
 in  the  greateft  confufions  and  tuniults  of  States, 
 yet  the righteom is  a^raidofno  iUtydings ,  Pfd.ii 2 . 
 Becaufe  his  heart  is  fiKed  upon  Gods  love  in 
 ChriJi.  The  wicked ,  when  warre  and  defolation, 
 and  fignes  of  Gods  anger  appcare  from  heaven, 
 
 they 
 
Peace  on  Earth. 
 
 •-mMHK-  • 
 
 rtMM*MiM«4«M 
 
 ^77 
 
 they  jhake  as  $h^  trees  §f  the  forrefi^  as  a  wicked 
 ^haz^  Ifayy,  as  Beljbazzer^  when  tbereisbiita 
 fcareof  tioublcjbow  did  be  knovr  that  the  band- 
 writing  was  agaiaft  him  ?  it  was  nothing  but 
 this  naughty  confcicnce ,  bee  knew  not  what  it 
 ,was,  tillit  was  expounded-  fo  when  any  trou- 
 bles comes  upon  wicked  men  ^  their  confciences 
 upbraid  thena  with  their  former  life,  their  knees 
 knockc  together,  and  they  grow  pafe  as  Beljhdz. 
 -2i^j^.  obthe  miferyof  aman,  that  bath  not 
 m^dtlmpefice  with  God  intbeeviM  day  ,  and 
 the  comfort  of  a  man  that  bath  f  there  is  rbcdif' 
 ferencebetweene  godlyjand  ungodlymm,  con- 
 fider  them  in  calamities,  the  one  h^t  peace  with 
 God  5  in  the  n^iddeft  of  all  calanitri^s  and  trou- 
 bles, nay,  as  I  faid,  e^eu  troubles  them fclvcs 
 ate  peaceable  to  him. 
 
 Yea  when  death  comes,  which  isthe  npfhot 
 of  all ,  the  fting  of  it  is  taken  avray ,  and  it  is  for 
 our  greateft  good :  he  that  hath  made  his  peace 
 with  God ,  bee  can  fay  with  old  Simeon^  Lord^ 
 now  let  thy  fervant  depart  in  peace ,  fo/mine  eyes  have 
 feene  thy  jalvatm  .  nainc  eyes  have  feene  Chrifl 
 with  the  eye  of  faith,  be  is  willing  toyeeldhis 
 foule  to  God  5  becattifc  be  is  at  peace  witb  God^ 
 their  graves  are  their  beds ,  and  their  foirles  reft 
 with  God,  they  dye  in  ff<^^^,  and  commend 
 l\it\j foule s ta  Gffdy  as  to' a faifhftdl  Creator^  with 
 a  great  deale  of  confidence,  as  SainrP^f^/fanb, 
 I  haie  fought  the  good  fight  ^  [  have  kcft  the  faith  ^  I 
 havermne  my  race^  henceforth  i^  referved  ff^r  me 
 a  Cromecfrightcouff^eJJe  J  and  not  for  me^onely^  hut 
 
 for  ^ 
 
 Confidence  of 
 
 Ghriftijna.in 
 
 death. 
 
i? 
 
 Comfort  afccr 
 «leach« . 
 
 Peace  on  Earth. 
 
 foralithofe  th^t  love  the  ble fed  and  ghr  torn  appear  ing 
 ofChriH  :ob  the  comfort  of  a  gracious  foule,  in 
 the  houre  of  death  ,  that  hath  made  its  peace 
 with  cod  :  when  the  King  of feares,  death,  fhall 
 looke  with  a  gaftly  terrible  looke  upon  men, 
 that  have  not  made  their  feace  ,  but  to  the  other, 
 itistheendofmifcry,  the  inlet  to  eternall  hap- 
 pinctkyJSlejfed  are  thofe  that  dye  in  the  Lord^  in 
 the  feace  of  the  Lord ,-  Theyrejl  from  their  Ubonrs^ 
 from  the  labouroffinne ,  of  callings,  ofafflidi- 
 ons  ,  there  is  no  refting  till  then.  Saint  Paul 
 himfelfewas  troubled  with  the  remainders  of 
 finne,  withafflidions,  and  troubles  of  his  cal- 
 ling, but  blelfed  are- they  th^iidytmiht  feace 
 o[  God  in  Chriily  they  reft  from  their  labours. 
 And  after  death  jwhat  comfort  are  thofe  in,  that 
 have  made  ihtix  feace  with  Qodin  Chrifti  then 
 their  Saviour  is  to  be  their  Judge ,  hee  that 
 makes  interceflion  for  them  in  heaven,  will  be 
 their  Judge,  and  will  the  head  give  fentence 
 againft  the  members ,  the  Husband,  againft  the 
 Wife  and  Spoufe  >  oh  no-,  therefore  the  god- 
 ly have  comfortable  and  (wect  thoughts  of  thofe 
 blcfledtimes,thataftonifheth  wicked  men^they 
 have  a  glorious  expeiSation  of  the  times  to 
 come,  they  cannot  thinke  of  death  and  judge- 
 ment (when  their  foules  are  in  a  good  frame) 
 without  much  comfort ;  Lift  up  your  heads  ^  for 
 your  redemption  drartes  neere.  Therefore  let  us  not 
 vconceivc  fleightlyof  thisf^/f^e,  it  is  nor  a  free* 
 'dome  from  petty  ills,  and  an  advancement  to 
 a  little  goody  but  it  is  a  frcedomc  from  ills, 
 
 that 
 
Good  mil  towards  men. 
 
 79 
 
 that  are  above  nature/rom  the  wrath  of  God^be-j 
 fore  whichj  no  creature  can  ftand,  no^noc  the  An- 
 gels themfelvcs,  from  hell  anddanfination,  the 
 curfeof  God,  fromtheKingdomeof  Satan,  it 
 is  a  freedome  from  that  condition,  that  all  the 
 powersof  the  world  fhall  tremble  at:  how  can 
 they  ftand  before  the  Anger  of  God. ^  and  it  is  an 
 advancement  to  the  grcatcft  good  ,  a  freedome 
 from  bondage,  an  advancement  to  Son-fhip- 
 therefore  let  us  have  high  thoughts  of  this  fcace^ 
 as  the  Angels  had,  when  they  fang.  Glory  to  God  on 
 highy  on  earth  peace. 
 
 Geodmlltorvardsmen, 
 
 Divers  Copies  have  it  otherwife,  On  Earth 
 peace  to  men  of  good  milt,  fome  have  it-  Good  mil 
 torvarismen  .  the  fence  is  not  much  different: 
 Peace  on  earth,  T6>  men  of  Gods  good  will^of  Gods  good 
 pleafure .  that  God  hath  a  pleafure  to  fave,  or  good 
 mil  towards  men^  of  Gods  good  pleafure.  Peace  on 
 earthy  to  men  of  Gods  good  will  and  pleafure  ^ 
 or  Gods  good  pleafure  towards  men. 
 
 Good  mil  totvards  men. 
 
 This  is  the  fpring  and  roote  of  all :  the  Angels 
 begin  with,  GlorpoGod^  and  then  they  come  to 
 peace  among  we/^^becaufe  without  peace  and  re- 
 conciliation With  God,  the  heart  of  m^ncannot 
 be inlarged to glorifie  God:  the  Angels  would 
 have  men  glorifie  God,  as  well  as  themfelves, 
 
 V  therefore 
 
i8o 
 
 Peace  comci 
 from  grace. 
 
 Good  willtowurds  men 
 
 2 
 
 3 
 
 Gods  good 
 plcafure  to 
 
 RQCO. 
 
 therefore  they  defire  peace  on  earth  ,  that  God 
 may  be  glorified  in  heaven.  Now  there  is  no 
 peace  >  but  iffues  from  grace,  grace  is  Gods  free 
 good  will  and  pleafure ,  therefore  the  Angels  fay, 
 Goodwill  towards  men. 
 
 The  holy  Apoftles ,  they  could  not  have  bet- 
 ter teachers  for  their  falatations  in  their  Epi- 
 ftles,  then  to  learncofthe  Angels,  as  you  have 
 Saint  /'/iw/.f  Prefaces ,  the  fame  with  this  Evan- 
 gelicall  celebration  ,  and  gratnlation  here  to 
 men  ,  Grace ^  mercy ^  and  peace -^  fo  here,  Peace  on 
 earth ,  good  rrill  totrards  men ;  onely  the  Apoftles 
 they  begin,  Grace  and  feace^  and  here  the  Angels, 
 Peace  andgrace^^  but  the  meaning  of  the  Angels 
 land  Apoftles,  is  all  one;  for  the  Angels,  when 
 ;  they  wifh  feaceon  earthy  they  goc  to  the  faring 
 ofit,  Good  will  towards  wf«.the  Apoftles,  they 
 begin  with  grace,  the  fpring,  and  then  goc  to 
 pfeace  after. 
 
 Good  mil  towards  me/f. 
 
 The  words  need  not  further  to  be  explicated 
 ihercis  no  great  difficulty  in  them,  the  points 
 Iconfiderablearcthcfe. 
 
 God  non>  hath  agraciom good  trill  toirards  men, 
 
 Thu  good  will,  is  the  foundation  of  all  good. 
 ■^ndthisisfoundedufonChrift. 
 Thcfirft  of  thefe  I  will  but  touch,  fcccaufe 
 it  doth  but  make  vray  to  tbeothet. 
 G  odjhewes  now  good  pleafure  towards  men . 
 The  love  that  God  bcares  taArards  man,  hath 
 divers  termes,  from  divers  relations  ,  as  it  is  a 
 
 propenfion 
 
goodwill  iomrdsmcn. 
 
 tSi 
 
 1 
 
 av, 
 
 propcnfioninhimtodocgood,  (o  it  is  love.  As 
 it  IS  his  free,  fo  it  is  his  good  pleafureor  grace5as 
 it  is  to  perfons  in  mifene,  it  is  mercy.  The  foun- 
 tainc  ofallisiove,  Butas  theobje<fl  isdiverfely 
 confidered,  fo  the  termes  be  divers  ,  good 
 pleafure  and  grace  imply  freedome  in  the  par- 
 ty loving,  and  mercy  implies  mifery  in  the  par- 
 ty loved , 
 
 Now  this  free  good  will  and  grace,it  is  towards 
 ^eny  towards  man-kind,  hee  faith  not,  towards 
 Argeh.^  It  is  more  towards  men,  then  (even)  to 
 good  Angels  f  in  lomc  fore, )  for  now  man  i  s  ta- 
 ken to  be  the  Spoufe  of  C/jrijI,  good  Angels  arc 
 not  fo  .-neither  is  it  good  will  to  evill  Angels, 
 for  their  ftate  is  determined  ,  there  is  no  altering 
 of  their  condition !  therefore  God  is  calle^i  Phi- 
 UnthrofdSy  not  philargelos -,  and  the  Scripture  calls 
 this  Philanthrofia  ^  the  loyc  that  God  hath  fhew- 
 ed  to  men  in  Chriff^  Therefore  wee  fhould 
 have  thoughts  of  God,  as  gracious,  loving  our 
 nature,  more  then  the  Angelicall  nature  in  fome 
 refpcfts. 
 
 And  learne  this  for  imitation,  to  love  man-  '^^j°^*  °'^"'' 
 kind,  God  loved  mankind  jand  furely ,  there  is 
 none  that  is  borne  of  God,  but  hee  loves  the 
 nature  of  man  ,wherefocvcrhee  finds  it,  hee  will 
 not  ftand  altogether ,  whether  it  be  good  or 
 bad,  &c.  But  becaufe  wearerK>w  in  the  way  ,  and 
 our  ftate  is  not  derermi?  ed,  and  becaufe  God 
 loves  the  nature  of  man,  therefore  every  man 
 thathath  the  Spiritof  God,  !oves mankind ,  he 
 will  labour  to  gaine  Turkes,  or  Indians,  &c,  if 
 
 V  2  be 
 
182. 
 
 Good  mlltownrasmeni 
 
 Gods  good 
 wiil,  the 
 ground  of  all 
 good. 
 
 4  Gods  love 
 1  independent, 
 
 i  V{ut,y.t- 
 
 f-% 
 
 Covenant  of 
 grace 
 
 hcc  can,  becaufe  hee  loves  the  very  nature  o^ 
 man  3  but  1  paflc  from  this  point  to  the  fe- 
 cond. 
 
 This  iuh/jd^  GoQirviS  of  Gpd^to  rcftore  lapfcd 
 man-j  by  the  fending.of  his  Sonne,  is  the  ground 
 ofallgoodtomao  5  and  hath  no  ground  but  it 
 fclfc. 
 
 Gods gtace and  love  to  the  creature,  is- alto- 
 gether indcpendant,  in  regard  of- the  creature, 
 God  fctchethnot  rcafons  of  his  love  fro na  the 
 creature,  but  from  his  owne  bowels.  What* 
 can  heforefee  in  perfons  that  wereldeads>  nay, 
 in  perfons  that  were  in  a  contrary3difpofvriance 
 goodnedjpxhere  is  notJiing  buteamity  inour  ha-' 
 turejtoftipernaturallgoodneflejCan  Godforefee  I 
 grounds  of  love  in  er^mixy  ?.  :i'?^3         • 
 
 ;  As  M?/atcIs.rhe  people  of  Ifra^lin  dfVefs ' 
 -places,  Deyti.y.and  8/.  That  it  wasnotforany 
 for^dghtofgoodin  them,  ihey  were  the  ftub'-^ 
 bornelt  peopk  under fieaven';Xhere fore  Goijto 
 fhevv  his  free  love,  heeLchofe  a  ftubborne  peo- 
 ple, aid  fincrled  them  out  to  be  the  obje^lof 
 his  mercy:  ib.Godoftimes  takes 'the  unlike!  left 
 n^en  ihtheworli,  andpaffeth  by  many,  other- 
 wife  of  iwecre  natures  :  fo  wee  fee  ,  even-  the 
 meanes  inemf  elves,  they  are  of  Gods  fre^  mercy 
 and  love.  „  ' 
 
 We  have  whatfoever  we  have^by  vertuc  of  tlie 
 Covenant :  for  what  could  wee  looke  for  from 
 God  but  in  Covenant,  wherein  he  hath  bound 
 himfclfe?  nowfinc'ethe  fall,  this  Covenant  is 
 called,  the  Covenant  of  grace  :r/?4r;;j«?,  ifrrehe^  i. 
 /  lieze- 
 
Qood  will  towards  mm. 
 
 28J 
 
 lievi  in  Chrijt^tvefbalhotperifh^but  have  life  andfaL 
 vation:  in  all  the  parts  of  it,  it  is  of  Gods  free 
 grace  and  good  pleaftire.  What  is  the  founda- 
 tion of  the  covenant  ?  Chrifi ,  chrijl  is  of  free 
 grace,  Godfe  loved  the  wrld^that  he  g&ve  hisonely 
 Stf/^;^^.  There  is  nothing  freer  then  gift,  Chriji  is 
 a  gift, the  greateft  gift^he  came  freely  ^from  Cod^ 
 hcgavehim  to  death f&r  us  ally  Rom.  8. 
 
 And  then  whatioever  good  thing  wee  have 
 in  Chrifl^  it  comes  freely  too,  hee  that  gave 
 C/;r//?  freely  >  fhallhee  not  with  him  give  us  all 
 things  too  / 
 
 Then  the  very  grace  to  keepe  the  covenantjte- 
 pcntanceandfaith,  they  arc  the  gift  of  God^  I 
 mil  take  away  your  Jiony  hear  t^andgiveyou  new  hearts ^ 
 and  caufe  you  to  walke  in  myftatutes  •  Irvill  circumcife 
 your  hearts  :    fo  the  grace  to  walke  in  the  cove- 
 nant of  grace,  itconaes  from  God,  God  doth  his 
 part,  and  ours  too,  to  fhew  not  onlyjthat  the  co- 
 venant of  grace  is  a  covenant  of  wondrous  love, 
 to  give  us  grace  hcre,and  glory  herafter:but  that 
 the  foundation  is  of  grace,  and  the  performance 
 on  our  partis  of  grace  :  nay,  it  is  of  grace,  that 
 hee  would  enter  into  covenant  at  all,  hee  hum- 
 bled himfelfe  wondroufly,to  vouchfafe  to  enter 
 into  covenant,  it  was  humiliation  on  Gods  part, 
 and  exaltation  to  us,  therefore  as  it  is  in  Zacha^ 
 r/V,wemaycry,  Grace ^  grace^  there  is  nothing 
 but  grace,  and  free  love,  in  the  whole  carriage 
 of  ourfalvation. 
 
 If  whatfoever  good  come  to  man,  be  meefely 
 from  Gods  good  will  j  let  us  emptie  our  felvcs 
 
 Foundaiioa 
 of  chc  cove- 
 nant free. 
 
 Urn.  8. 
 All  good  by 
 Chrift/rec« 
 
 V  3 
 
 and  I 
 
 To  empty  our 
 
 felvcs. 
 
84 
 
 Good  will  towards  men* 
 
 and  give  him  the  glory  of  all  •  it  is  eafily  Ipoken 
 I  and  heard,  but  nocfoeafily  doncjfor  man  natu- 
 rally is  proud,  and  for  fieili  and  bloud  ,  to  bcc 
 brought  to  goeout  of  it  felfe ,  arid  acknovledg 
 nothing  in  it  (clfe.  to  give  the  glory  of  all  good- 
 nelTe,  and  happinefTe  to  Gods  free  grace,  and 
 goodneffe,  it  is  hard  tobring  proud  natureto 
 doe  this;  but  we  muftbegge  grace  of  God,  to 
 workeour  hearts  to  this,more  and  more,tocmp. 
 ty  our  felves  of  our  felves  ,  and  to  give  God  the 
 glory  of  all:  But, 
 
 I  come  to  the  laft  pointj  bccaufe  I  would  end 
 this  text  a£^  this  timCo 
 
 Godsfrcc  love 
 onclyin  Chr'i^ 
 
 1 
 
 This  free  love  andgrace  of  Gody  is  onety  in  Chriji, 
 
 Therfore  the  Angels  pronounce  it  now  at  the 
 hinho(Chrifl^  Good  mlltomcn.  All thcfe agree 
 very  well,  Chifls  free  grace^  and  fmh.  For  what 
 wee  have  by  gtace,  wee  have  onely  by  Chrifi  , 
 becaufc  he  bath  given  fatisfafbion  to  Gods  Ju- 
 fticc,  that  fo  grace  may  be  conveyed,  and  deri- 
 ved unto  us  without  prejudice  to  any  other  At- 
 tribute in  God,  and  thcnthe  imbraceing  power, 
 and  grace  inusis/aith:  fo  thefe  three  agree,  I. 
 fay,  whatfoever  wee  have  from  Gods  free  love 
 now,  wee  have  it  in  Chrjft—  the  free  love  of  God 
 is  gKiunded  in  Chrifl.wcQ  m  our  felves  ,efpecial- 
 lyconfidered  inthe  corrupt  mafTe,  cannot  bee 
 the  objc<a  of  Gods  love,  God  canno"  looke 
 upon  us,  but  in  him,  the  heft  beloved  Sfft; 
 therefore  all  is  Chrifl^  in  the  carr»*  p  ;  V  it 
 p^  tk&adinchrijf  cMcd  in  Ch^  •  ^^ 
 
 f  i 
 
Qood  mil  towards  men. 
 
 3185 
 
 CjjriJt^hndi&cdbythQ  Spirit  of  C/^r/^^glorified 
 mChrifi:  Weareblefedmthall  ffiritudi  ble^mgi^ 
 in  heavenly  things  in  Chrilt,  This  is  my  beloved  Sonne^ 
 I  am  Tpellf  leafed  in  him^  it  is  the  fame  word  there, 
 IvcfUii^A,  Inwhom  /  delighty  Jfay^  42.  Out  of  which 
 the  Father  takes  his  fpeech,  This  is  the  Sonne ide^ 
 light  in.  Now,  all  Gods  delight,  is  firft  fixed  in 
 his  Sonne,  and  in  us,becaufe  we  muft  have  com- 
 munion with  the  Sonne :  fo  the  firft  objed  of 
 Gods  free  love  is  chrifi^  and  then  he  lookes  upon 
 us  in  him. 
 
 The  Trinity  have  a  wondrous  complacencig 
 in  looking  upon  mankind:  ik)w  in  Chriji^  God 
 lovesusjas  redeemed  by  Chriit^  Chrijl  loves  us  as 
 clededby  the  Father,  and  given  by  the  Fathers 
 choyce,  to  him  to  redeeme .  the  Holy  Ghoft 
 Jiath  a  fpeciall  liking  to  us,  as  feeing  the  Iov€ 
 of  the  Father  in  chufing  us  ^  and  of  the  Son  in 
 redejemingus.  And  furely  if  wee  would  fee  like-' 
 wife,  thofc  fwcet  intcrviewes,  of  God  the  Fa- 
 ther, Sonne,  and  Holy  Ghoft  i  it  fhould  be  Our 
 maine  delight  too,  to  fee  how  God  hathcho» 
 fenus,  and  given  us  to  C fcrr/l  to  fave  •  hovv  Chiji 
 hath  redeemed  :US5  from  this  very  refped  ,  that 
 the  Father  hath  chofen  us,  and  given  us  to  him, 
 asitisin  M«i7,  Thine th  y  veer e^  tho» gavefi them 
 me^  and  how  the  Holy  Ghoft  is  a  fpirit  of  com- 
 munion 5  the  Communion  ef  the  Holy  Gh^fly  that 
 hath  communion  witKQ.^e  Father,  and  the  Son  , 
 and  iiTues^and  proceedes  from  them  both  •  how 
 he  witneffeth  this  love  to  our  foules,  and  ap- 
 plies it  to  US'  thcHoly  Ghoft  applies  all,  the 
 ^^  V  4  Father 
 
 Iofc»l7< 
 
zS6 
 
 Good  will  towards  men^ 
 
 why  Gods 
 love  CO  Us  is  in 
 Chrifl. 
 
 o4t« 
 
 Themifcryof 
 man  6uc  of 
 Chrift. 
 
 Father  decreed  and  ordained  air  ^  the  Sonne 
 workes and  difpcnfeth all .  the  confidcration of 
 the  point  is  wondrous  comfortable. 
 
 Whatfoever  goodwill  the  Fatherhath  to  us, 
 it  isas  we  arein  Chrift. 
 
 And  why  in  Chrifl  ^ 
 
 Bccaufe  Chrijl  is  the  firfl  thing  that  God  can 
 love,  hee  is  the  onely  begotten  Sonne  of  God, 
 whofocver  is  loved  to  glory  in  a  fpirituall  order, 
 is  loved  in  the  firfl:  beloved  ;  Chrift  is  loved  of 
 God,  as  the  charaderof  his  owne  image  :  the 
 Sonne  reprefents  the  Father,  he  is  loved  of  God, 
 as  Mediator  by  office,  fo  God  look cs  upon  us 
 in  Chriji^  as  the  Sonne  of  his  hve^  To  he  is  called  by 
 Saint  PaulyColoJ?.  i. 
 
 Then  if  wcconfidcrourfelves,  this  muft  bee 
 fo,  alas,  we  are  notobjedsof  Gods  love  in  our 
 felves,  nor  cannot  be  ,  but  in  fome  other  that  is 
 loved  firft,  for  what  are  we?  and  what  is  the 
 glorytowhich  God  loves  us?  To  love  fuch  as 
 wee,  to  fuch  glory,  and  to  free  us  from  fuch  mi- 
 fcry  due,  it  muft  oe  by  another  foundation  then 
 our  felves,therefore  Gods  good  plcafure  is  foun-: 
 ded  upon  his  Son  Chrift :  this  is  a  cleare  point , 
 the  Scripture  beates  much  upon  it,  hee  is  our 
 elder  brother ,  and  wee  muft  bee  conformed  to 
 him. 
 
 To  make  fome  ufc  of  it. 
 
 Firft  of  all  then  we  fee  here,  that  all  that  arc 
 not  in  chrifl^  lye  open  to  the  vengeance,  and 
 wrath  of  God:his  good  wil  towards  men,is  only 
 inChriJIi 
 
 Againe, 
 
Good  "ipill  to  wards  men. 
 
 187 
 
 To  lookc  to 
 God  in  Chrjft 
 in  what  wc  do. 
 
 of  comfort. 
 
 Againe,  IT  all  Gods  good  will  and  pleafurcj 
 be  in  Chrip-^  as  our  high  Prieft,  vyithoiu  vvho.ii 
 we  can  o^crno  facrifice,  as  wee  knp;v  whatfo. 
 evervvasnot/pffcredby  the  high  Prieft ,  it  vra? 
 abhoaiinablc.  Thcretpre  vvee^iliould  lookc  to 
 God  in  Chnft^  loveGodinC/?r(,5j  performefer- 
 vice  CO  God  in  Chrifl^  pray  to  God  in  Chrift^give 
 thanks  toGodinCfcr//?,,de(ire,God  in-Cif?n^5  to 
 to  make  all  things  acceptable  for  C/?r//'Zj  fake^be- 
 caufe  it  is  in  chrijl  that  God  hath  any  good  will, 
 andpleafuretous.  :lo?-'5c 
 
 It  is  a  point  of  marvellous  comfort,  that  Gods 
 loveandgoodpleafwre,  i^fo.wcU  founded,  a^  in  jchrlS^^^ 
 C/?/;/^^  he.  loves  C/jr/// eternally  J  and  fweetly;, 
 and  ftrongly,  is  not  Gods  love  to  us  the  fame  I 
 dorh  he  not  love  us,  with  the  famcloye  thathee 
 Ibvcs  his  Son  ?  he  loves  his  myftieallbody  with 
 oncloyejthat  isChrift,  head,  and  members, 
 l9hniy\  thatthe  love  thou  harejitome^may  bee  in 
 them*^  what  a  iWcet  comfort  is  this?  God  loves 
 €hrijX  and  me  with  one  love,  he  loves  me  ftrong- 
 ly^and  fweetly,  and  eonftantly,  as  hee  doth  his 
 pwne  S  onne,  his  love  to  me  is  eternall,  becaufc 
 the  foundation  of  it  is  etcfnall,  it  is  founded 
 upon  chfifl^  The  love  of  a  Prince,  if  it  be  foun- 
 ded on  a  Favourite  he  loves  dearcly,  muft  needs 
 befirme,  and  ftrong.  Now  Gods  love  to  Chrifl^ 
 is  ardent  and  ftrong,  andfwect,  as  poflibly  can 
 be  conceived,  therefore  it  is  fo  to  us,  his  good 
 will  to  us  being  founded  on  Chrift. . 
 
 Why  (hould  a  believer  feare  that  God  will 
 caft  him  away  r  he  will  as  (oone  leave  his  love  to 
 
 his 
 
188 
 
 7{om.  S^ 
 
 How  to  know 
 Gods  love  CO 
 
 us. 
 
 Goodwill  towards  men. 
 
 I 
 
 The  Holy 
 Gboft  teftifie; 
 ;  Gods  love. 
 
 hisowneSonnCj  as  to  us,  if  we  continue  mem- 
 bers of  his  Sonne,  it  is  an  undefeafablelove:rt 
 is  a  point  of  wondrous  comfort ,  H^hatjhall  feja^ 
 rate  us  (faith  the  Apoftle,  Rom.  8, )  from  the  love 
 of  Godfoundedin  Chrijl  ^  neither  things prefent^nor 
 things  to  come^  nor  life ^  nor  death^nor  an)  thing  .  ma^ 
 ny  things  may  fever  the  foule,  and  body,  but 
 thereis  nothing  in  the  world,  but  finne,  that^ 
 fhall  fever,  either  foule  or  body,  from  the  love* 
 of  God  in  C/;n7?5becaufe  both  body  and  foule, 
 are  members  ofchrifl^  therefore  let  us  treafure  it 
 up,  as  a  point  wondrous  comfortable. 
 
 To  come  toan  ufe  of  tryall,  how  lliaU  wee 
 know  whither  Gods  good  will  be  to  us^in  Chfifl^ 
 or  no  ?  how  fhall  I  know  that  he  lovds^my  per- 
 fon,  that  I  am  in  the  ftace  of  grace  and:  i<>ve  with 
 him;,     '•    •,    '^■''■^^'':  j"  "r,  ^  ^uv)^c.,uo-;c. 
 
 "^^The  Holy  GhoftiiUMft'  afceTtairie  this -Tot a'^ 
 the  wotke^of  falva tfon  was  fo'  ^t^aV^  that  onely 
 God  could  fatisfieGo^,  fo  the  doubts  of  mans 
 heartland  the  guiltof  hlstopfdence,  When  it  is 
 upon  him,  and  the  fearefb'P  Gods  wrath ,  upon 
 juftguilt,  iffuch,  that  Gtidriritift  afRrre  hiin', 
 that  God  is  reconciled  to  him,  Go'd'the  Sonne 
 muft  reconcile  Godthe  Father, and  God  the  ho- 
 
 ly Ghoft,  raufl:  fcale  and  afcertaine  this  torhe- 
 foule.  The  foule  will  npVerbec  c|fiie?,;before  it 
 fee  and  kno-v  in  particular ,  God  rccohciled  in. 
 Chriftj  the  Spirit  that  i?  God,thatis  ab^ve  con- 
 fciencc,  mu  1:  feile  ic  to  che  Sonic,  b'ing  above 
 \  confciccce ,  he  can  fet  do^neand  qii  iet  our  con- 
 fcience.NoAT  this  Spirirthatworkcth  this  id  u^/ 
 
 and 
 
Good  ^illtoMrds  men. 
 
 :.8p 
 
 and  affuresusof  Gods  good  pleafure^  it  alters 
 and  changech  our  difpoficions,  that  wee  ihall 
 have  a  good  pleafurc  in  God  ,  for  there  is  a  mu- 
 ttiall  good  plealinre^  God  hath  a  good  plcafure 
 inusas,hiSjand.wehavcagood  pleafurein  God, 
 wrought  by  the  Spirit-  the  Spirit  not  onely 
 witnelTcthjbnjt  vvorketh  this  fweet,  and  gracious 
 difpofitiontoGod  ,  GoAdeHghts  iji  us ,  and 
 we  in  God,  God  dj^hghts  in  the  Church  above 
 all  things,  the  Church  is  his  wife  and  Spoufe , 
 hisbody,"his  friends,  his  children.^  jandthofe 
 that  have  the  Spirit  of  God  ^delight  in  them 
 too  :..PfaL  i6^  All  my  delight  is  in  the  excellentyand 
 Pra^  S^  My  delight  is  in  the  Sonnet  of  men  ^  fstith 
 Chriff .  which  he  fhewed,  by  taking  the  bafe  na* 
 turcof  man  upon  him  :fo,alI  that  have  the  Spi- 
 rit ofchrift^  delight  in  the  Church  and  people 
 of  God ,  -^//  my  delight  is  in  the.  Saints  on  earthi 
 God  faitbjhis  delight  is  in  his  Church,  Hof-2. 
 Soallthat  have  the  Spirit  ofGpd,  they  delight 
 in  the  people  of  God, 
 
 God  delights  in ohedicnee^morethenSacri- 
 fice:Gods  people  that  he  delights  in,  they  yeeld 
 their  bodies  and  foules  a  Sacrifice  to  God  ^ 
 R  om,  11^7  hey  will  fee  he  out  ivha  t  is  wel/pleafln^^  and  \ 
 acceptable  to  (7a^;  God  accepts  them  in  Chriftykni 
 he  is  acceptable  to  them  in  chrifl  fefm^  and  they 
 feeke  out  what,  pleafeth  him,  and  is  acceptable 
 tohim.'asthe Tonnes  of  Ifaac^  fought  out  what 
 might  pleafe  their  old  father,  what  he  could  re^ 
 lilli,  fo  Go's  children  feckeout^  what  duties 
 Golieliflieth  bvfi.  Thaakfgiving  ,is  a  Sacri- 
 
 fice^^ 
 
 The  Spirit  al- 
 t-ers  mans  Uif^ 
 pofition  to 
 dcl'ghcin 
 Godt 
 
 ?fali€i' 
 
 Hefi^ 
 
 Rom.  i  Zsr 
 
 *■ ". 
 
5,0 
 
 Good  will  toxpards  men* 
 
 rfal,  ^fi 
 
 ^CQ^  mth  which  God  is  well  f  leafed:  is  itio?  then 
 they  will  fcckeoLic,  that  that  may  pleafe  him  • 
 God  by  his  Spirit  will  worke  in  themadifpofi* 
 tion,  to  pleafe  hira  in  all  things,  therefore  the 
 people  of  God,are  faid  ,  to  bee  a  voluntary^  free 
 feQfle^  zealous  of  goodmrkes^  being  fetat  liberty, 
 the  Spirit  infufing  and  conveying  the  love,  and 
 good  pleafure  of  God  in  Chrift  to  them,  it  fets 
 their  wils  at  liberty,  to  devife  to  pleafe  God  in 
 all  things,they  have  as  David  praycs  ^Pfal.  51. 
 ^  free  Spirit. hs  Godjnot  outofany  refpedi  from 
 us,  but  freely  from  his  owne bowels  loved  us, 
 and  gave  Chrift  to  us,  and  delighted  in  us,  fo 
 the  (oute  freely  without  any  bafe  refpefts,  loves 
 Godagaine,    Thofe  therefore  that  doc  duties 
 for  bafe  ay  mcs,  and  forced,  as  fire  out  of  a  flint , 
 not  as  water  out  of  a  fpring,  that  duty  comes  not 
 naturally  and  fweetly  from  them,  God  hath  no 
 pleafure  in  themjbecaufc  they  have  none  in  God, 
 but  the  good  they  doe  is  extorted,  and  drawne 
 from  them. 
 
 Let  us  try  our  fclves  therefore,  if  wee  have 
 tafted  Gods  good  will  towards  us,  we  will  have 
 a  good  pleafure  to  him  againe,  whatfoever  i$ 
 Gods  pleafure  fhall  be  our  pleafure ,  what  plea- 
 fethhim,  fhall  pleafe  us.  If  itpleafchim  toex- 
 ercife  us  with  croffeSjand  affliftions.  and  loflTes, 
 what  pleafcth  God  fhall  pleafe  me,  for  when  he 
 hath  once  loved  me  fretly  in  ChriH^  every  thing 
 that  comes  from  him,  rafles  of  that  free  love,  if 
 heecorred  me,  it  is  out  of  free  love  and  mer- 
 cie,  all  the  traces  of  God  are  mercy  and  truth  ^    his 
 
 way 
 
■ 
 
 ^Goddwkl  towards  men' 
 
 way  of  corrcvflibn  ancl  fharpdealing ,  it  is^W  ay 
 of  ^fove,  and  free  mercy ,  therefore,  if  it  pleafc 
 him,  it  iliall  pljeafc  me,  my  will  fball  be  his 
 will. 
 
 Againe,  if  wee  fi^nde  the  free  Jove  of  God  to 
 us  in  Chrift^  it  will  quicken  us  to  all  duties, 
 and  ftrcngthen  us  in  all  condirions  |  b'ut  thefc 
 evidences  fliall  fuffice*  let  us  featttf  our  hearts 
 how  weftand  affeded  td-God,  and  re!)  t-he  bed 
 tWi'ngs  wee- delight  ih  fheiih,  if  G<)d  dejigh^t 
 in  us. 
 
 And  ifwee  doe  not  find  our  (elves-  y iec  to  be  the 
 pe'ople-ot  6ods  delight,  to  vards  Whom,  God 
 hafh  thoughts  of  fove ,  j^as fhec  PropTrcCfpeaks) 
 whatfhallwedoe? '-^' ^^  ^-^'-^         ^V^- 
 
 Attend  upon  the  me^ncs  6f  falvition,  the  Got- 
 pellofpeac^,  aad  reconciliation, ^and^wayre the 
 good  titn^*,  Whd  doe'^h^^t  i^atid  dff\M.ittn^  r chis  i5 
 that  that  hinders  rrianv\i-thcjfdifpiiting  and  ca- 
 villing ,  tha't  perhaps  God  hath  not  a  n  rrpofe  to 
 faveme,  and  that  the  greateft  pa^t  of  mankind 
 goethe  broad  way, ■Src^yHeaVe  difputlng,  and  fall 
 roobeyin^r^Gqd  hatha  gracious  parporc,rofTvc 
 all  that  •repent  of  their  finnes /and  believe  rn 
 ChriH^  this  is  G'ofpenr'^^^*^'^  leave  faret  things ^ 
 the)  belong  to  Coi^  revealed  thlnos  helo'^'ii  to  w{? .  I 
 will  defirc  of  God  his  Spirit,  to  repent  of  my 
 finnes,  and  to  believe  and  caft  my  frUe  in  tlie 
 armes  of  his  mercy  in  Chr'tft^  and  then  !er  God 
 doeasheeplcafe-  if  I  peridi ,  I  will  perifli  in  the 
 armes  of  Chrifl;]ct  us  labour  tobring  ourheartsro 
 waite  in  theufeof  the  means,forGodsgood  Spi- 
 rit 
 
 29! 
 
 Lovcof  Goi  ' 
 quicken ?th  to 
 dutic. 
 
 chofe  thu  find 
 notGodilovw 
 to  them. 
 
»9»      1 
 
 Good  will  towards  men. 
 
 I 
 
 Greatncffc  of 
 fin  hinders 
 notGodsUve. 
 
 To  have  a 
 good  conceit 
 ii  God. 
 
 rittoinabiemeto  fccmy  ftatcby  natwre^  and  to 
 gecoucof  itjby  cafting  my  fclfeupon  Gods  love 
 inChrifl. 
 
 Andobjednot  thcgreatnefTcof  any  finne,ro 
 hinder  checocnforc  of  Gods  mercy,  it  is  a  free 
 mercy,  the  ground  of  ic  is  from  himfelfe,  and  | 
 not  fiom  thee.  It  was  free  to  Manajses  ^  that 
 hadfinnedj  no  man  more,  being  a  King, and  be- 
 ing the  fonne  of  a  good  father,  his  finncs  jpread 
 further  then  ours  can  doc,  aDfvfj:^ra61e  to  the 
 grcatncfle  of  his  perfon  ^  being  an  infinite  and 
 free  mercy,  it  extends  to  thcgreateftfinners;  let 
 no  man  pre  tend  any  finn,e  or  unvyorthin^ffc,:  f  he 
 feriouflyrepent  5  if  any  finnc  or  unworchineffe 
 could  kecpeitbacke>  it  were  (ornerhing,  but  it 
 is  a  free  mercy  and  love  from  Gods  ownebowels 
 in  Chrift. 
 
 Andconfider  how  God  offers  this  intheQof- 
 pel,  and  layes  a  command,  it  isrhy  duty  to  have 
 a  good  conceit  of  God  in  Chrift;  We  ought  not 
 to  fuiped  a  man  ihat  is  an  honeft  man,  and  will 
 God  take  it  wel  at  our  hands  to  fufped  him,that 
 he  isjfo  and  fophcmaksafhewofhis  love&  mer- 
 cy in  Chrifl^  but  perhaps  he  intends  it  not ;  put  it 
 out  of  queftion  by  believing :  if  thou  have  grace 
 tobelieve  the  mercy  of  Godin  Chrift^  thou  ma- 
 keftthy  felfea  member ofc/^r//?,  andanheireof 
 heaven  rthou  queftionift,  whether  thou  bee  one 
 that  rfcW^  dyed  for,  or  no?  believe  in  him,  and 
 obey  him,  andthou  putteft  that  queftion  out  of 
 queftion :  thou  doubteft  whether  God  love  thee 
 or  no?caft  thy  felf  upon  the  love  of  Godin  chr^JU 
 
 and 
 
G  00  d  nill  toxpards  men. 
 
 f 
 
 i9j 
 
 and  then  i^  is  out  of  queftion  :  whofoever,  hath 
 grace,  to  caft  hicnfelfe  upon  the  free  I  ovc  ot'GoJ, 
 ke  fulfils  the  covenant  of  grace;  ftand  not  difpu. 
 ting  and  wrangling,  but  defire  grace  to  obey,  and 
 then  all  queftions  concerning  thy  eiernall  cftate, 
 are  refolvcd,  all  is  cleare. 
 
 Ifthefe  things  will  not  move  you,  then  let  all 
 men  know,  that  live  in  a  finfull  condition,  that 
 they  had  better  have  lived  in  any  parr  of  the 
 world,  then  in  thefe  glorious  times,  and  places 
 oflight:  forwhenthey  heare  cheloveof  God  in 
 Chriiiy  laidopentotherti,  iPtfcy  will  come  in, 
 and  receive  Cfefi/I  j^nd  caft  thfemfclves  upon  him, 
 
 andK6ruledby  hJfe7'^^^'^^y^i"  npc,  ic  ilial! 
 be  eaftfer- fof  Soi^mb  and-^bmorrhd  •';F6r  Jevves, 
 and  Turkes  ,and  p^^'ny ,^rtd  thbfe  that  worfKip 
 Devils ,  then  for  us :  for  when  God  offers  his  free 
 love  and  metcy  i'nShriJt-^  ifwe  -wiJI  cnteftaine  it, 
 and  wcwiirnfe)nebfit,tfeniiiftict  aTo^^  (liall  not 
 condemi^vi^ ,but  merely  niallcoiTdefene  us  -wee 
 will  none  of  mctcy.  '^hcrc  isnoc  the  worft  man, 
 but  would  havepardotiing  mercy  •,  hee  is  content 
 cb  have  God  pardon  hH  finnc ,  but  hee  will  not 
 take  tli^  Whblt  mercyV  and  love  of  God  itiChriJf^ 
 curing,  healing  mercy  :  there  are  thofe  that  live 
 in  filthy  courfes  ,   in  prophaneneffe ,  in  fvvea- 
 ring,&c.  itis  food  to  thtfn  to  be  malicious,  to 
 de^ave  th^e  fee'ft  thSng^  :  Serpents  feed  on  poy- 
 fon.  They  are  content  r.o  have  their  firtncs  pardo- 
 ned ,  -if  Ood  will  let  their  filthy  nature  alone 
 their poyfonfull, blasphemous  difpofltion.that' 
 exalts  it  fclfi?againft  God,  and  let  them  gric on  in 
 
 their 
 
 Danger  of 
 negleding 
 Godi  otfcr. 
 
 Miftake  in  ap- 
 plying Guds 
 mescy. 
 
194 
 
 Qood  xoiU  to'9PArds  men. 
 
 Study  Cbrift 
 daily. 
 
 their  conrfe ,  they  will  have  one  mercy, r  but  iiot: 
 anotker ;  biitvvee  fliall  never  be  fav€4  ^withput 
 entire  niercy  ,  healing  as  w^ll^taspardp^ing, 
 vvh^m  God  loves ,  hce  doth  not  onely  pardon, 
 their  finncs.^but  heales  thcir.nature,.and makesj 
 it  like  unto  Chriftsinoly  and  pure. 
 
 Thofe  that  have  not  tfje  Spirit  in  them  ^  defi-  \ 
 ring ,  altering,  and  changing , and  healing  grace, ' 
 as  well  as  pardoning  grace ,  they,  are  hypo- 
 crites. ;    , ..       ■   .;     •  ,  •■<:(ji\C  ■       .::''■  I  r'-iid  '    r  '  !  '^'  ' 
 
 Let  us  remember  thisefpcciafly ,  becaufe  it 
 ismoft  ufefuU,  and  moll  men  are  deceived  in 
 this  jthey  thinke,  oh  Godis  mercifull,g4)dhis 
 love  IS  free  in  Chrift,  and  though  I  befun worthy, 
 yet  God  will  haveme^cy  upon  m^;but  baft  thou  • 
 afecretdefire,  to  partakeof  Gods  whole  mercy 
 and  love ,  to  make  thee  good  as  well  as  to  make 
 thee  his  fonne,  and  intitle  thee  to  heaven, o(Q. 
 havethy  nature  altered,  to  fee  the  deform  ityjof 
 finne,  and  the  beauty  of  grace  ?  if  thou  had  ft  ra- 
 ther to  have  the  Image  of  God  upon  thee,  more 
 then  any  favour  in  the  world,  that  thou  hadft 
 .  rather  be  free  from  the-bondage  of  finne,  then 
 any  other  deliverance?  ifitbethus  thy  ftateis 
 good. 
 
 To  haften,  confidering  Gods  free  love,  opened 
 now  inJefusChrift,  I befeech  you,  letusftudy 
 Chriftj and  labour  togct  intoChtift^daily  more, 
 and  more,  that  wee  maybe  members  of  Chrift, 
 and  defire  Gpd^  daily  .more  and  more,  to  re- 
 vealehimfelfein  Chrift  to  us ,  that  we  may  fee 
 his  face  in  Chrift .  i;lia:  wee  may  know,  him  *  k\ 
 
 the 
 
^ood  mil  tort^ards  men. 
 
 the  fvvcct  relations ,  hee  hath  put  on  him  in  the 
 Gofpclj. 
 
 Tolf^novv  God  in  generall  as  a  Creator ,  and 
 doinggood,&c.  the  Headiens  did  that  by  the 
 light  ofnaturej  but  we  (liould  kboiir  to  fee  him 
 in  ihcfaceof  cfcr//?^  that  is^tofeehimappeafed, 
 and  loving  U3,wifliing us  v^ell,conterning  efer- 
 nall  glory,  that  muft  be  by  the  light  of  the  Gof- 
 pellja-ndby  theSpitit:  therfoi'e  in  hearing  ofthe. 
 Wofrd^t  aiittrtading,  aind  tneditating,  defire 
 GoJ^atovc-all^-toteveale  by  his  Spirit,  hisgra- 
 c  OU^  face  in  C^ri^^thatin  chrift  we  may  fee  him 
 asaF^therj^asaHi'isband,  asa^Ffiend,  in  thofe 
 fvveec  .telationisdf  tove  that  he  hath  taken  Upon 
 him  Jt  fhonld  beoiir  daily  defire  of  God,  to  ma- 
 nifeft  bis  love  more  to  us  in  chrifl  Ufus^thtnin  a- 
 ny  other  fruits  of  his  love :  for  there  becommon 
 fruitSjastogive  us  health,  and  friends, arid  li^ 
 bcrty,  flnd^juietgovernement,  which  are  great 
 favours,  that  we  fte  denyed  to  many  nations  : 
 oh  I  but  the  foule  that  is  touched  with  the  fpi- 
 rit  of  God,  and  the  fence  of  his  owne  conditi- 
 on by  nature,  is  thus  difpofed;  Lord  I  defire, 
 that  thou  wouldeft  fhew  the  fruits  of  thy  love  to 
 me,  but  I  defire  not  fo  much  thofe  common 
 fruits,  that  the  reprobates  may  have  as  well  as  I  ?' 
 oh  !  fhcw  me  by  thy  holy  fpirit,  that  thou  h^ft  a 
 particular^  and  peculiar  love  to  me  in  Chijl^  ^nd 
 for  this  cnd^give  me  grace  to  know  the  miftc  ry  of 
 Chrifl^vciOXQ  and  morc^  &  the  my  fiery  of  my  natu- 
 rail  corruption  ;  that  knowledge,that:  may  drive 
 me  to  make  much  of  thy  love^and  grace  in  Chrlfl. 
 
 X  Now  1 
 
 195 
 
 3V 
 
 Beg  the  Spirit 
 of  revelation. 
 
1^6 
 
 Good  mlltownrdsmen. 
 
 I 
 
 vfaiei. 
 
 Gods  love 
 fruitful!. 
 
 Now  the  Spirit^  that  knowcs  the  deepe  things  o*^ 
 God  5  the  depth  of  Gods  love  to  any  one  in  pap 
 ticular^and  the  depth  of  our  hearts,  if  we  begge 
 the  Spirit,  to  reveale  thegoodpleafureof  God 
 tous  •  in  time  God  will  iTiew  unto  ourfoules, 
 thathcdelightsinus,andthathe  isourfalvation, 
 ihisfhewes,  that  the  foule  is  an  excellent  tem- 
 per^that  it  fets  a  right  price  and  value  on  things, 
 that  it  prizethGods  favouraboveall  things, that 
 is  the  nature  of  faith,  for  what  is  faith,onely  to 
 believe  in  gcneralI,thatChriftdy<?d,&c?  Nojbut 
 to  eftcemeGods  love  better  then  all  the  world  ; 
 for  Gods  love  is  entire  in  pardoning,  and  curing 
 too,  by  this  the  foule  is  ray  fed  up,  to  cfteeme 
 the  love  and  mercy  of  God  ,  in  pardoning  ^  and 
 healing  finne ,  above  life  it  felfe ,  Pfal.ei  •  thj  lo- 
 ving hindnefe  is  better  then  life. 
 
 To  conclude  all  with  this  one  motive ,  the  fe- 
 
 vingkindnefTe  of  God  ^  when  wee  have  it  once, 
 
 it  is  no  barren  complementall  kindnefTe,  it  is  a 
 
 loving kindneffe J  that reachcth  from  everlafting 
 
 roeverlafting,  from  Gods  love,  inchufingto 
 
 his  love,  in  glorifying  us:  it  is  alovethat  rea- 
 
 cbeth  ro  the  filling  of  nature,  with  all  the  happi- 
 
 nelTe  it  is  capable  of.  In  this  world,  in  all  mife- 
 
 ry ,  one  beameof  Gods  loving  kindnefTe,  will 
 
 fcatrcr  all  clouds  whatfoever  t  what  raifed  the 
 
 fpirit  of  Daniel  in  the  Lions  Den ,  of  rhc  three 
 
 young  men  inthemiddeftofrheFurnace,  of  St. 
 
 Pauh.uxhQ  lUingeon?  tbebeames  of  Gods  love 
 
 inChrift,  brake  into  the  prifon,  intorhe  Dun. 
 
 gcoxi ,  a  few  beames  of  that,  will  enlarge  the 
 
 heart 
 
Good  will  towards  men* 
 
 heart  more,  then  anyafilidion  in  the  world, can 
 
 caft  it  downc.   It  is  excellent  that  Mofes  faith , 
 
 Deut,  33.  Jhegood  fleafureof  hm  thatdrveltin  the 
 
 bu\h'^&c.  You  know  that  God  appeared  in  the 
 
 buHi,  when  it  was  flaming ,  the  flaming  bufh 
 
 fhcwed  the  ftate  of //r^^/,  lin  the  middeftofthe 
 
 Furnace  of  perfecution,  yet  notwithftanding, 
 
 thebufh  wasnot  confumed,  why?  becaufc  the 
 
 good  will  of  God  was  inthebulli.  fo  let  us  be 
 
 inany  perfccution,  put  cafe  wee  bee  like  Mofes 
 
 bufh,  all  on  fire,  yet  the  fire  fhallnotconfume, 
 
 nor  hurt  us,  why  ?  the  good  pleafure  of  him  that 
 
 dwelt  in  the  bufh  is  with  us,  \nlfai  43.  Imll  bee 
 
 ftiththeeifi  the  fire,  and  in  the  water  ^  not  tokeepe 
 
 thee  out,  but  Iwillbcwiththecinit^  fo  that  in 
 
 the  greatcft  pcrfecutions  that  can  be  in  the  fiery 
 
 tryall,  as  Saint  Peter  cals  it,  the  good  mil  of  him 
 
 that  dwelt  in  the  hufhy  mllbee  with  us^  fo  that,  wee 
 
 fhall  not  be  confumcd5though  wc  bee  in  the  fire; 
 
 I  affliBed^but  not  dcfjfaire^  why  ?  the  good  pleafure 
 
 [  of  God  dwels  in  the  bufli ,  in  the  Church ;  in  the 
 
 imiddcft  of  affiiftions,  and  perfecutions,heeis 
 
 [with  US;  who  can  bee  miferable,  that  hath  the 
 
 [  prefence  of  God,  the  favour  and  good  will  of 
 
 God  ?  but  this  {hallbe  fufficient  for  this  time, 
 
 and  Text. 
 
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 oeut,i$. 
 
 ifdy.^y 
 
 I 
 
 FINIS. 
 
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 Mi.  . 
 
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 <^q  ^ 
 
 v_» 
 
 V  ,  .;ir;cJ 
 
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 \  .  i 
 
 ..:    U.T 
 
I 
 
 THE 
 
 CHVRCHES 
 
 RICHES 
 
 BY 
 
 CHRISTS  POVER  T  Y 
 
 By 
 
 The  late  Learned and'^yerendDivine, 
 
 RICHARD  SIBBS, 
 
 D*.  in  Divinity,  Mafter  of  ir<tf/&4r//«-HalI  in 
 Camliridgct  and  {bmetimes  Preacher  ac 
 GRAISS-INNS. 
 
 > 
 
 Lukep.jS. 
 The  Sgnnc  0fmm  hsth  not  where  t0  Uy  his  head 
 Ephb$.2.7. 
 Thdt  in  the  Mges  to  €9me  he  might  fiiew  the  exceeding  riches 
 0f  his  grace ^^c* 
 
 LONDON, 
 
 Printed  by  R.  Badger  for  N.  s^Hrne  at  the  Royall 
 
 Exchange,  zndR.  Harford  at  the  ^ilc  Sitle  ia 
 
 ^HeencS'-head  tAiej  in  FatcvNoHcr  %ow. 
 
 I   6  I   %. 
 
 "tsacasaa 
 
f-1!1 
 
 .  t:   '>^^'%lSy^-^ 
 
 i.-*"^?." 
 
 J  \ 
 
? 
 
 I 
 
 THE 
 
 H  V  R  C  H  E 
 
 R.ICHES 
 
 S 
 
 BY 
 
 Christs  PoVERTr. 
 
 2    C0R.8;P. 
 
 For  yet  know  the  grace  of  our  Lordlefus  Chrijtythat 
 though  he  fvas  rich^  jet  hee  became  foorefor  jour 
 fakes ^  that  jee  through  his  f  overt j  might  be  rich. 
 
 H  E  nature  of  man  is 
 very  backward  to  doe 
 good  5  our  hearts  being 
 like  to  grcene  wood 
 that  hath  but  a  little 
 fire  under  it,  thatmuft 
 bee  continually  blowne 
 up  .•  fothofe  fparkesof 
 grace  that  are  inusrnuft 
 ibec  ftirred  up.  Therefore  the  Apoftle  being  to 
 
 Aa2  flive 
 
 Simile 
 
 Scope  of  the 
 
 «■ . 
 
0/  the  riches  of  ChriH. 
 
 ftiire  up  thefc  CohmhiAns ,  to  beneficence,  and* 
 bounty  towards  the  poorc,  belabours  to  enforce 
 ic  by  many  reafons,  in  this 5and  the  next  Chap- 
 ter .  Man  being  an  under  {landing  creature,  God 
 ,  would  have  what  we  doe  in  matters  of  religion 
 I  to  proceed  from  principles,  becomming  men, 
 and  chriftiaRs,  therefore  hee  fcts  us  upon  duties 
 from  rcafons:  and  becaufcexamples  together  with 
 rcafons  are  very  forcible,  therefore  the  Apoftle 
 after  many  foryriblc  rcafons  to  beeliberalltothc 
 Saints,  hcejoyncs -examples ,  firft  of  the  lMo^ 
 cedpnians  that  were  a  poorer  people,  then  the  Co^ 
 rinthians  to  whom  the  Apoftle  no^  wrote:  But 
 becaufe  people  are  not  fo  comfortably  lead  by 
 the  example  ofequall$,^orinferiours5t:heychinkc 
 it  a  kinde  of  upbraiding  of  them,  accounting 
 themfelves  as  good,  or  better  then  they  .-there- 
 fore the  Apoftle  leaves  exhorting  them  from 
 the  example -of  the  tMdctdma^s  that  were 
 poorer,  and  propounds  an  example  beyond  all 
 exception,  the  example  of  Christ  bim- 
 fclfej  hee  ftirres  them  up  to  bounty,  arid  good- 
 nefTe,  by  the  example  of  him, -who  is  goodne/Te 
 it  felfe ,  you  know  the  grace  of  our  L  oRDlEsui 
 Chris  r^who  though  he  vnre  rich,  he  became pore^ 
 &c.  As  if  hee  fliould  have  faid ,  if  the  example 
 of  the  poore  Macedonians  will' not  moove  you 
 to  give  bountifully  5  yet  let  the  exatnple  of  our 
 Savi  our  5  hcc  was  rich,  yet  hee  became 
 poorc  to  enrich  you ,  therefore  you  muft  not 
 thinkc  much  to  befiow  fomewhac  #n  his  poore 
 members* 
 
 Examples 
 
i^ij^^jj J,  1  _  I  III!    I       'I  II      ■  I  ■  II         wnr"! I 
 
 Of  the  foyerty  ofChrifl. 
 
 Examples  have  a  very  great  force  in  moo- 
 
 i 
 
 ■■■^^viMaMtef 
 
 5       I 
 
 ving,  cfpecially  if  they  bee  examples  of  great 
 perfons,  and  thofe  that  love  us,  and  we  them, 
 and  '  that  are^^^eare  us*  The  example  of 
 C  H  R  I  s  T  it  is  the  example  of  a  great 
 perfon,  and  one  that  loves  ns,  and  whom 
 wee  ought  to  love  againej  therefore  the  Apoftle 
 propounds  that. 
 
 Hee  might  have  alledged  the  precept  of 
 C  H  R  t  s  t:  there  are  many  commands 
 that  Christ  gives  of  bounty,  and 
 liberality  to  the  poorc-;  Bee  mercifuUas  jeur 
 heavenly  Father  is  rnercifuU  ;  und  give  freely 
 looking  for  nothing  againe  :  andthe  fooreyee  Jha/l 
 have  ahayes  with  fou .  But  bccaufe  example 
 hath  a  more  allureing  power ,  ic  moves  more  i 
 freely :  precepts  have  a  more  compelling ' 
 force:  therefore  herein  hee  followes  the 
 ftreame  of  our  difpofition ,  which  rather  dc- 
 fires  to  bee  eafily  drawne,  then  to  bee 
 forced ,  and  prcfle.d  ,  hee  brings  not  the  pre- 
 cept but  the  example  of  C  h  r  i  $  t  j  For 
 yoH  know  the  grace  of  our  LordIesu* 
 Chri  i-^  &c: 
 
 The  poynts  confiderable  in  the  words  are^ 
 Firftofalljthat 
 
 Chrifi  was  rich. 
 
 Examples  fos 
 cible. 
 
 Example  more 
 prevalent  then 
 precepts. 
 
 There  is  no  qucftion  to  be  made  of  this  truth, 
 Chrift  was  rrich ,  becaufc  hee  was  the  fecond 
 
 Aaj  _L Perfori 
 
 Doit. 2. 
 
 Chrift  was 
 
 lich. 
 
 *  fm*.  >--•— 4  . 
 
,1 
 
 p/«'.»f 
 
 Of  the  %iches  cfQhnJh^) 
 
 Rickeswiiat? 
 
 Pcrionmlnnity,the  Sooneot  GodjChe  Hcire 
 !  otHcavcn,  andc;irth,  rich  every  way  .•  When  he 
 '  was  poofc ,  he  was  God  then,  though  he  cover- 
 led  his  God'head  with  the  vayle  of  humanicy, 
 with  our  bafe  and  beggcrly  nauire  that  he  took 
 upon  him,  hee  was  alway  rich.  But  efpecially 
 this  hath  reference  to  what  he  was  before  he 
 tookc  our  nature,  he  was  rich,  becaufe  he  was 
 God,  and  indeed  God  onely  is  lichropurpofe, 
 independently,  and  eternally  rich  .  Richer  im- 
 ply (among  other  things)  plenty,  and  plenty 
 of  precious  ,  and  good  things ,  and  propriety3 
 they  muft  bee  good  things  that  are  our  owne. 
 Chrift  had  plenty  of  excellent  things,  and  they 
 were  his  owne,  he  was  not  onely  rich  in  trea- 
 fure,  as  he  iMh^goldis  mint^  And  ftlverismine^ 
 but  heaven  and  earth  that  containes  all  rreafures 
 are  his  :  The  earth  is  the  Lords ,  and  the  fulnejfe  \ 
 t  hereof ^zwdiii^ht  that  made  the  heavens  ;  hee 
 thatnaade  hcftven  and  earth  muft  needs  be  rich, 
 nay  if  there  were  neede,  he  can  make  a  thoufand 
 j  heavens,  and  earthcs,  hcc'is  not  onely  mighty, 
 but  Almighty,  not  onely  fufficicnt,  but  Alfuffi- 
 cientjhecan  doe  what  may  be^donejhecandoe 
 what  he  hath  done,  and  more  then  he  hath  done, 
 and  more  then  we  can  conceive,.hee  can  remove 
 all  difficulties  that  hinder  him,  he  is  rich  in  pow- 
 er, and  wifedome,  every  way.  Thcpoyntis  ve- 
 ry large,  but  iris  not  fo  pertinent  to  the  text  to 
 fhcw  what  he  was  in  himfelfe ,  but  what  hee 
 was  for  our  fakes ,  therefore  I  will  bee  fliorter 
 
 mir. 
 
 H^nce 
 
 KSMB* 
 
Of  the  (Riches  of  Chrift, 
 
 \ 
 
 Arius, 
 
 PbiLt.s 
 
 H^ncc  ch€n  you  Ice  that  Ch  tft  was,  before  i  ^^^^^^^q<^ 
 hee  vvasfxhibited,  hee  did  good  before  he  ap-   mm!^^^  ^^^ 
 peared,  kec  was  rich  b.fore  he  tooke  our  nature 
 upon  him,  hee  was  God  before  hee  wis  man.- 
 Againft  thccurfed  herefic  of  ^nas ,  (which  I 
 will  not  now  raVe  up  againe)  but  mdoubredly 
 you  fee  here  a  good  ground  of  that  grand  Ar- 
 ticle of  our  faith,  Chrift  was  God  before  hee 
 tooke  our  nature;  hee  came,  therefore  hee  was  be- 
 fore hee  came,  he  was  fent,  therefore  he  was  be- 
 fore he  was  fent,  he  was  God,  before  hee  Wc^s 
 God  niAnifeH  intheflcfh^y  In  Phil,i.6.it\s  larg- 
 ly,  and  excellently  fet  downe.    La  the  fame 
 mtndt  beeinjOH  that  was  inchrifi  lefas^whobting 
 in  the  forme  of  Cod ^  thought  it  me  robbery  to  hee  e- 
 quallwith  Cody  but  hee  was  made  of  no  repntation^ 
 hee  tooke  upon  him  the  forme  of  a  fervant  ^and  was 
 made  in  the  likenefe  of  man  ^  hee  was  found  in  the 
 fafhion  of  man,  he  humbled  himfetfe^  and  became 
 obedient  to  death  y  even  to  the  death  of  the  Croffe, 
 therefore  God  hath  highly  exalted  him  ^  and  given 
 him  a  name  above  all  names .  Ic  is  a  large  Com 
 menc ,  and  explication  upon  this  text,  hee  was 
 Cody  hee  thoffght  it  no  robbery  to  bee  equall  with 
 God. 
 
 The  Divels  (  which  were  Angels  before 
 they  fellj  Would  be  Gods  by  ufurpation ,  and 
 robbery ,  they  were  not  content  in  the  place 
 they  were  in,  but  they  would  be  Gods  j  inde- 
 Ipendentofthemfelves,  it  was  robbery  for  them 
 to  doe  it,  thereforefrom  that  high-placeof  ex- 
 cellency they  were  throwne  downe  to  the  low- 
 
 Aa4  eft'  t 
 
8 
 
 0/  the po'Verty  ofihrijl. 
 
 SiwiU* 
 
 Chrift  a  Medi- 
 ator from  the 
 beginning. 
 
 cit  hell,  of  Angels  they  became  Divcls^  but 
 Chiift  was  God,  not  by  ufurpacion,  and  rob- 
 bery againft  Gods  will ,  buc  he  was  God  by  na- 
 ture, hee  was  rich  by  nature,  bethought  it  no 
 robbery,  no  difparagmeor,  norufurpationtobe 
 equall  with  God ,  hee  did  God  no  wrong  in  it. 
 Therefore  when  he  became  man,  hee  was  not 
 cad  into  thefe  infcriour  parts  of  the  world,  to 
 punifli  him,  as  if  hee  had  beene  anufurper;  but  j 
 it  was  a  voluntary  taking  of  ournatureon  him,l 
 (?eifig  rich  he  hecAmc  port ^  and htingw  the  forme  of  \ 
 \God  y  he  ffJ^de  himfel/e  of  no  refutAtion-y  If  hee  had' 
 ufurped  his  Divinity  ,  his  abafemenc  had  beene 
 violent  againft  his  will;  you  fee  then  xhdxchn^ 
 was  rich>  as  God*  j 
 
 Therefore  bcfo;i:e  hee  took^Our  nature  upon 
 him;  hee  was  Mediator  from  the  beg inning,hee 
 was  yeJIerJay.to  ddj,  and  u  morrow  ^  and  the  fame 
 for  ever\  as  the  Apoftle  faith,  ff^^  ^as  .andis^dnd  is ' 
 to  come^  hee  was  the  tamh  fiame  fr<im  the  begin- 
 mng  of  the  world:  For  howfocver  hee  cooke  ouri 
 nature  upon  him,  and  paid  the  debt,  yet  hee  un-f 
 dertooke  the  payment  before  chc  beginning  of 
 the  world.  A   man  may  kit  a  prifoner  Ipofe 
 now,  i^pon  a  prom  ife  to  pay  the  debt  ay  earc  af- 
 ter :  fo  Chrift  undertooke  to  take  our  nuiire 
 and  to  pay  our  debt  inthefuIneflTe  of  ^ime  •  by 
 vertuc  therefore  of  h  is  future  inca^ition  ,  lee 
 was  an  effeduall  Mediator  from  .th.cfeegin  ing 
 of  the  world  .    As  we  Have  no  w  the  fmic  of  his 
 njedianon  chough  his  death  bL-e  pift  ,ihea<ft  is 
 oaft^but  the  fruit  remaincs:  fo  that  b^e  was  a 
 
 Mediator 
 
*m" 
 
 Oftbe%ichesofihri/i. 
 
 Mediator  before  hce  came  in  the  flefh  ,  bccauf c 
 hee  underrooke  to  his  Father  to  difcharge  the 
 office. 
 
 But  Chrifl:  being  God^wasic  needfullthac  he 
 fliould  become  poore ,  might  not  an  Angcll^or 
 fome  other  creature  have  ferved  for  the  workec' 
 
 No  J  God  being  rich  muft  become  poore,  or 
 elfe  hee  had  not  bccne  able  to  bring  l:s  backe 
 I  againc  to  God  >  It  is  an  ad  of  Divine  power  to 
 bring  us  backe  againc  to  God,  and  hee  that  iliall 
 fettle  us  in  a  firmer  ftate  then  we  had  in  ^^dam, 
 muft  bee  God;  To  ftablifh  usftronger,  andto 
 convey  grace  to  us,  to  make  our  (tatc  firme, 
 onely  God  can  doe  it.  There  are  fome  things] 
 in  the  mediation  of  Chrift  that  belongs  to  mi- 
 niftcry,  and  fome  things  to  authority^  thofe 
 that  belong  to  Miniftery,  are  to  be  a  fcrvant, 
 and  to  die,  and  that  he  muft  be  man  for  j  but 
 there  are  fome  things  belong  to  authority,  and 
 power,  as  to  bring  us  backe  to  God,  to  convey 
 his  Spirit  toprefcrveus  from  Sathan  our  great 
 enemy  3  for  thefc  workes  of  authority,  it  wasre- 
 quifice  he  fhould  be  God.  In  a  word,  the  great- 
 ncfleof  the  ill  we  wereinjtcquired  it:  who  could 
 deliver  us  from  the  bondage  of  Sathan,but  God  i 
 he  muft  bee  ftronger  then  the  ftrong  man  that 
 muft  drive  him  owt;  who  could  know  our  fpiri- 
 tuall  wantSjthe  terrours  of  our  confcience ,  and 
 heale,  and  comfort  them, but  C?^^by  his  SpiritC 
 Who  could  free  us  from  the  wrath  of  the  great 
 God,  but  he  that  was  equall  with  G  od^  ' 
 
 And  then  in  regard  of  the  gteat  good  wee 
 
 have 
 
 ^If* 
 
 Ouj-  Mediator 
 aiuft  be  God. 
 
 I   For  the ' 
 grcatnefTe  of 
 the  ill  vvee 
 were  in. 
 
 2  In  regard  of 
 
 the  good  wr'e 
 have  by  Inm. 
 
Ol 
 
 Oj  the  %tches  of  ChriH. 
 
 ill 
 
 I>^5.  2. 
 
 Chrift  became 
 poorc. 
 
 have  by  him ,  ro  reftore  us  to  freindfhip  wich 
 God ,  andro  prc{erveiis  in  chat  ftatc,  to  convey 
 all  neceflary  grace  here  ,  and  to  bring  us  to  glo- 
 ry after,  it  was  ncccflary  he  (hould  bee  Godj 
 therefore  he  was  rich ,  and  became  poorcj  his 
 rather  to  bee  admired  then  exprcft,  the  infinite 
 comfort  that  fprlngs  hence ,  that  hce  that  hath 
 undertaken  to  reconcile  us ,  to  make  our  peace, 
 to  bring  us  to  heaven  isGodthefccondperfon 
 in  Trinity. 
 
 All  the  three  pcrfons  hid  a  hand  in  this 
 worke^God  the  father  fern  him  ,  and  the  Holy 
 Ghoft  fandlified  that  mafTe  that  his  body  was 
 made  of  5  but  hee  himfelfe  wore  the  body  • 
 The  father  gives  his  fonne  in  marriage,  the 
 Sonne  married  our  nature,  and  the  Holy  Ghoft 
 brings  them  both  together,  hee  fancflified 
 our  nature,  and  fitted  itforChrift  to  take,  fo 
 though  all  three  perfons  had  a  worke  in  it,  yet 
 God  thefecond  perfon  of  rich  became  poorer 
 And  indeed  who  was  fitter  to  bring  us  ro  the 
 love  ofGodjthenhc  that  was  his  beloved  Son? 
 who  was  fitter  to  reftore  us  to  the  Image  of 
 God,  then  he  that  was  the  Image  of  God  him- 
 felfe ^  and  to  make  us  wife ,  then  he  that  was 
 the  wifedomc  of  God  himfelfe?  there  was  in- 
 finite wifdome  in  this  >  I  will  not  be  largerin 
 that  poynt,  Chrift  was  rich. 
 
 The  next  thing  I  obfer ve  is  thiSjthat 
 
 ChriB  became  pocre. 
 The  poverty  of  Chrift  reacheth  fromhisin- 
 
 carnation 
 
Of  the  Riches  of  ChnH. 
 
 11 
 
 carnation  to  hisrefurrcdion,all  the  (late ot  his 
 hijniiliarion5ic  goes  under  the  nan^e  of  his  po- 
 verty- the  refurredion  was  the  firft  ftep  or  de- 
 gree of  his  exaltation^  he  wrought  ourfalvati- 
 on,  in  the  ftate  ofhunniliacion,  but  he  applies  it 
 |in  the  ftatc  ot  exaltation.  The  incarnation  of 
 Chriftit  was  an  exaltation  to  our  nature,  to  be 
 united  to  God,  to  the  fecond  Perfon  in  Trinity; 
 It  was  a  humiliation  of  God ,  for  the  divine  na- 
 ture fo  (ioope  [o  low  as  tobe  vayledundtrour 
 poore  nature,  fo  that  God  could  iloope  no 
 lower  then  CO  become  man ,  and  man  could  bee 
 advanced  no  higher  then  tobeeunicedtoGod, 
 fo  that  in  regard  of  God  ,  the  very  taking  upon 
 him  of  our  nature,  it  was  the  firft  degree  and  paf- 
 fage  of  his  humiliation. 
 
 But  when  did  he  take  upon  him  our  nature:' 
 He  tooke  it  upon  him  after  it  was  fallen,  when 
 it  was  paflible,  obnoxious  to  fr.ffering ,  not  as  it 
 was  in  innocency  free  from  all  raifery^and  ca- 
 lamity ;  but  when  it  was  at  the  worft.  And  he 
 not  onely  tookc  our  nature,  but  our  condition, 
 hee  tQokeufonhimthe  fcrme  of  a,  fervant ,  bee  was 
 not  oncly  a  fervant  in  regard  of  God ,  but  in  re 
 gatd  of  us;  for  hee  came  into  the  world  not  to 
 btrnwifieredunto^  but  to  »?/>//?^^,  he  tooke  upon 
 him  our  nature  when  it  was  moftbw^ggerly  ^and 
 w^^^  our  nature  he  tooke  our  bafe  condition.  Nay 
 that  is  not  all  5  he  tooke  upon  him  our  mifedes^ 
 all  that  are  natural!,  not  perfonall,he  tooke  not 
 the  Lep^ofie,  and  the  Gout,  &c.  but  heetooke 
 all  the  infirmities  that  are  commoa  to  the  nature 
 
 of 
 
 I  He  tookc  our 
 n.itu;  e. 
 
 2  0.!r  nstute 
 fallen. 
 
 3  Our  condi- 
 tion. 
 
 4  Ourtnifcry^. 
 
 1-- 
 
 f 
 
It 
 
 J 
 
 J  Oarfinnes. 
 
 How  Farrc 
 Chnft  tooke 
 our  Imnes, 
 
 Simile^ 
 
 Simile 
 
 Oftheforvirty  of  Chrijl. 
 
 of  man,  as  hunger,  and  thirft,  and  weaiincflc^  he 
 was  fcnfiblc  of  gricfe. 
 
 He  tookc  upon  him  likevvife  our  finnes,  fo 
 farreas  there  is  any  thing  pcnall  in  fin  in  refpcdl 
 of  punifli,nent.  You  know  there  is  tvTO  things 
 m  guilt,  there  is  the  demerit,  and  dcfert  of  it, 
 and  there  is  an  obligation  to  punifliment;  now 
 the  obligation  to  punifliment  hce  tooke  on  him, 
 though  the  merit,  and  defert  hee  tooke  not,i&^f  { 
 became  finm^  that  Is,  by  finne  he  became  bound 
 to  the  punifliment  for  finne,  he  tooke  not  the 
 demerits  for  in  refped  of  himfelfe  he  deferred 
 no  fuch  death  as  he  underwent.  Toclearethis 
 a  little  further,  hee  tooke  upon  him  our  nature, 
 that  he  might  become  finne  for  us,  he  tooke  up- 
 on him  the  guilt  as  farre  as  guilt  is  an  obliga- 
 Ition  to  punifliment .  The  fonne  of  a  Traytor, 
 he  loofeth  his  fathers  lands,  not  by  any  com- 
 munion of  fault, put  by  communion  of  nature, 
 becaufe  hee  is  part  of  his  father :  fo  Chnft 
 tooke  the  communion  of  our  nature,  that  hee 
 might  take  the  communion  of  our  punifliment, 
 not  of  our  fault;  as  the  fonnc  is  no  Traytor,  but 
 bccaufc  hee  is  part  of  his  father,  that  was  a 
 Traytor ,  by  his  nearcncdc ,  and  communion 
 with  his  father,  he  is  wrapped  in  the  fame  pu- 
 nifliment. 
 
 In  a  City  that  is  obnoxious  to  the  Kings 
 
 difpleafure^  perhaps  there  arefome  that  arc  not 
 
 I  guilty  of  the  offence  that  the  body  of  the  City 
 
 is,  yet  being  all  Citizens,  they  are  all  puniflied, 
 
 by  reafon  of  their  communion:  fo  in  this  rerpe(ft 
 
 Chrift 
 
 II  I*    "  H.IUU. 
 
 agate 
 
Of  the  Poverty  of  Chriji. 
 
 jCh  R  1ST  became  poore,  hee  tooke  upon  hira 
 our  nature,  and  by  communion  wich  that  nature, 
 hee  tooke  upon  him  whacfoever  was  pcnall ,  that 
 belonged  to  finnc,  though  hetookenor^nor  could 
 take  the  demerit  of  fin.      ,   ;,...,         ,_i 
 
 Hee  W4S  made  finm  fpr  ns ;  w€e  cannot  h^ve  a 
 greaser  argument  of  Ghrifts  povertyj  thento  bee 
 made  finne  for  vs » finne  is  the  poorcft  thing  in  the 
 world  5  and  the  caufe  of  all  beggery  >and  poverty, 
 and  mifevy:  hee  was  made  under  the  law ,  and  fo 
 became  a  curfe  for  us,  hee  was  made  finne,  a  fa- 
 crificcfor  our  finne*  Inparricular5hee  was  borne 
 of  a  poore  Virgin ,  and  inflead  of  a  better  place, 
 bee  was  laid  iaao  Inne ,  ancj  in  the  bafeft  place  in 
 :he  Inne ,  io  the  nianger  ,i  As  foone  as  hee  was 
 borne,  his  birth  was  revealed  ta  poore  Shep- 
 heards,  not  to  Emperours ,  and  Kings,  not  to 
 CAf^Y  ztRor^Cj  Then  prefently  after  his.  birth 
 iicc  W3S  banifhed  togctbc4;  vyith  Ijij?  Biotherinto 
 JEgjpt*  When  heC;  came  home  againe,  hee  was 
 faine  to  be  beholding  to  a  poore  woman  for  a  cup 
 >f  water,  I»h,/^.v(\\Qnbcc  wasthir/}y.  Againe, 
 when  be  was  to  pay  tribute,henad  not  wherewith 
 :o  pay  it, but  was  faine,  (as  it  were)  to  be  hehold- 
 ng  to  a  fifti  for  it .  And  though  he  made  heaven, 
 ind  earth,  yet  he  had  nohabirarion  ofhisowne; 
 The  IFoxts  had  hoUs ,  and  the  Birds  of  the  ajre  had 
 4efls ,  bnt  the  Spnne  ef  »»4n  hadn&t  rihire  to  lay  his 
 beadi  When  hee  was  to  ride  in  pcvmpcto/^r«/4- 
 iw,  he  had  not  a  beaft  of  hisowne,  hee  was  faine 
 :o  fend  for ,  and  ride  upon  another  mans  Afl'e,  all 
 
 lis  life  it  was  a  ftatc  of  poverty  > 
 
 He 
 
 ^ 
 
 P.irtfcuhrs  of 
 Chriils  povcr- 
 
 lohn.^t 
 
 L  J I  j   t  ^^aetmifi 
 
 tm^rfa 
 
 V-L*XmJ'  -"Jim''  -~-  '*- '  ■"-'" 
 
 ■y-jBu.^  J..I 
 
H 
 
 Of  thepoyertyofLhfijt. 
 
 He  was  poore  in  death  cfpecially:  for  when  life 
 is  gone,  all  is  gone,  hegAvc  Inmfelfe  to  death ftr  us: 
 in  death  he  was  poore  every  way ,  they  ftripped 
 him  of  all  his  cloathes,  he  had  not  fo  much  as  a 
 garment  to  cover  him :  he  was  poore  and  deftitute 
 in  regard  of  friends,  they  all  forfooke  him  when 
 hee  had  need  of  them  moft  of  all,  as  he  foretold 
 that  they  all  fliould  leave  him.  And  ashcwas 
 chus  pooreinrefpecSofhisbod;^,  and  conditionj 
 fo  he  was  poove  in  foule {in  forac  re(pe(5ts)and  in- 
 deed  the  greateft  poverty  was  thcrc,fbr  the  great- 
 eft  riches  that  Chrift  eftenf)ed,it wasthebleffed 
 communion  that  heehad  v^ith  his  father,  which 
 was  Tweeter  to  hini  then  all  things  in  heaven ,  ar.J 
 earth ,  when  his  father  hid  his  face  from  him,  that 
 he  felt  his  difpleafure  (becomming  out  furety^  io 
 the  garden  before  his  death,  the  fenfc  of  Gods 
 difpleafure  againft  finaffeded  him  fo  deepelyjthat 
 he  fweatewater  and  blood,he  wasfo  poorefwant-' 
 ing  the  comfort  of  his  fathers  love)  that  an  An- 
 gell  5  his  owrte  creature  was  falne  to  come,  and 
 comfort  him.  And  at  his  death  when  he  hung  up- 
 on  the  Crafle  (befides  the  want  of  all  earthly 
 comforts)  wanting  the  fenfe  of  that  fwea  love 
 that  he  alvvay  enjoyed  before,it  made  him  cry  our, 
 my  God;  mj  God^  why  hajl  thou/orfakenmef  not  that 
 Indeed  God  had  forfaken  him,  in  regard  of  pro- 
 region ,  and  fupport ,  or  in  regard  of  love,  and  fai^ 
 vour;  but  in  regard  of  folace,  and  comfort  that  he 
 Felt  before,  in  regard  ofthe  fenfe  of  divine  juftice 
 being  then  upon  him  that  ftood  furety  for  finne. 
 When  he  was  dead  he  had  no  Tombe  of  hisown 
 
 ro 
 
 I 
 
■»IW 
 
 Oj  thipoycrtyofUxrifi. 
 
 ^5 
 
 to   lie  in,  hee  was  faine  to  Jie  in  another  mans 
 Tambc  ,  and  then  he  was  held  under  the  captivity 
 of  the  grave  thra*  dayes,  fo  that  from  his  binhto 
 ^  his  dcachjthere  is  nothing  but  a  race  of  poverty* 
 
 And(whichadd5totl)is  abaicment  of  ChriftJ 
 
 it  was  from  an  excellent  condition  to  folovva 
 
 ftate ;  as  we  fay ,  Ic  is  a  miierable  thing  for  a  man 
 
 to  have  beene  happy ,  it  makes  him  more  fcnfible 
 
 ofhismifery  ,  then  in  other  men:  for  Chrifl  who 
 
 j  was  alway  in  the  prefcncejand  favour  of  heavcn,to  - 
 
 !  come  into  the  Virgins  wombe,  forhimroftandin 
 
 i  needc  of  theneccllities  of  this  life ,  for  life  to  die, 
 
 I  for  riches  to  become  poore,  for  the  glory  of 
 
 I  iieavcnjandearthtobe  abafcd,fortheLordofall 
 
 I  to  bccomeajfervanttohisovvnefervantSj  itmuft 
 
 needs  bee  a  great  abafement  to  hhn  that  was  fo 
 
 highly  advanced  to  become  fo  poorc. 
 
 But  though  Chrift  became  thus  poore,  yet  hee  1  chna 
 I  cearednotthentobcrich,  butthat  his  riches  was] 
 vayled  with  our  flefli.  The  Sunne  though  he  bee 
 kept  from  our  fight  by  cloudsjhc  is  the  Sunne  ftill , 
 and  hath  his  owne  proper  luftre  ftiH  jhee  is  as  glo- 
 rious in  himfelfe  asever  he  was,  though  he  be  not 
 fo  to  us:  fo  Chrift  vaylcdhisdivimty  under  our 
 humane  nature^and  vndcr  our  mifety,  hee  became 
 man ,  and  a  curfe ,  therefore  though  hee  were  the 
 Sonne  e/right(C(ifneffe^g\ono\:s  in  himfelfe,  yet  to 
 appearance  he  was  oihQrmk^hehcdnse posn. 
 
 The Papifts  would  have  him  a  begger  •   BeUar- 
 
 mine  xo  countenance  begging  Frieis ,  would  have 
 
 Chrift  to  bee  fo  5  it  is  a  difgracefiill  falfe  conceit. 
 
 I  If  wee  divide  his  lifebefore  hee  was  thirty  y eares 
 
 1  old 
 
 A  ggi"  .ovation 
 verty. 
 
 t 
 
 f. 
 
 k 
 
 s  r ic  he 
 vailcji  in  his 
 poverty. 
 
 Simile. 
 
 Chriflno  beg- 
 ger. 
 BtUArmiU' 
 
 I 
 
i6 
 
 1 
 
 Orijli  Toytrty  for  us. 
 
 Bolt. 
 
 Chrift* 
 ly  oui  1 
 
 3- 
 
 Pover 
 
 ichcs. 
 
 old  that  bee  was  mveltcd  into ht$ office,  he  lived 
 with  his  parents inthat calling  ,  and  fibmittedro 
 them  ^  he  wasnobegger  j  afterward  he  lived  b> 
 miniitriag  the  Word  of  God,  and  th^s  was  not 
 Eleemo&fftaric^  but  honour :  it  is  not  Charity  that 
 is  given  to  Governotirs  (efpecially  Minilters)  it 
 is  not  almes  to  receive  tcraporallthir^gs  for  fpiri- 
 tuall,  bur  it  is  due?  Befides,  he  had  fomewhat  of 
 his  owne ,  hcc  had  a  bnggc  fand  Ifttstas  was  good 
 enough  to  carry  it)  heegavetothepoore,  there- 
 fore he  was  not  a  beggcr :  for  he  that  came  to  full- 
 fill  thelaw  would  not  bfeakethc  Law.  The  law 
 forbids  beggers^it  was  oneof  c^^/^fi  Lawes.T^^rtf 
 P)aRnot be alegger amongjOH *^{o  muchbreifly  tor 
 ih^tyChriJl  was  rich  ^and  bee  Ante foore. 
 ',  The  next  point ,  i$  the  parties  for  whom  this 
 was.  .yr 
 
 F&rpurfahSt 
 
 Why  doth  not  the  Apoftle  fay  for  our  fakes, 
 and  fo  take  himfelfc  in  the  number.'  He  applies  it 
 to  fcrve  the  Argument  in  hand,  beingtoftirreup 
 the  Csnathfofis  10 ho\iniy ^  hee  tells  ih^mCbnfi 
 was  pore  fir  their  fikes\^  that  th^^y  might  beeaf- 
 fured  of  iheirfaJvationby  cAy//f  jthat  his  exam- 
 ple might  be  morecffccfiaalhthetxample  of  thofe 
 whom  wee  have  intereft  in  is  efixduall;  therefore 
 he  faith  5  for  jour  fakes  hee  became  foBre'.  .This 
 (hould  teach  us  when  wefpcak  of  Cbrtfi  to  labour 
 for  a  fpirit  of  application,  ro  appropriate  Ghrift 
 unto  our  felvesjor  elfe  his  example  will  not  move 
 
 'US: 
 
Chrijls  ^Povmyfor  m. 
 
 1 
 
 \7 
 
 ■\ 
 
 usi  as  withoucrippiication  wee  can  have  no  good 
 by  him,  fx)  we  can  have  no  comforti^y  his  exam- 
 ple, it  is  not  prevalent,  unkflc  wee  can  fay  as  the 
 Apoftletothe  CorinthtAns  here,  for  your  fakes. 
 
 Againe  for  your  fakes,  not  for  himfelfc,  he  be. 
 came  not  poore  to  make  him felfe  richer,  hee  did 
 not  merit  for  hirafelfe,  what  neede  hee  f  for  by 
 vertue  of  the  union  of  the  humane  nature  with 
 cheGod-headj  heaven  wasdue  to  him  at  thefirft 
 moment,  as  foone  as  hee  was  borne  s  what  fliould 
 hinder  him  f  had  he  any  fin  of  his  ownf  No,  there 
 was  nothing  to  keepc  him  from  heaveOjand  all  the 
 joy  that  could  be^in  refpcft  of  himfclf :  but  he  had 
 our  falvationto  worke,  he  had  many  things  to  do, 
 and  fiffer,  and  therefore  of  his  infinite goodneflfe 
 he  was  content  that  that  glory  that  was  due  to 
 him  (hould  be  flayed,  he  became  a  fervant  toap- 
 peafe  his  Fathers  wrath  for  us,and  procure  heaven 
 for  us,  for  us  men,  for  us  finners,asitisinthe  an- 
 cient Creed,  and  as  the  Prophet  faith,?^  m  a  child 
 is  hrm^  torn  a  Semt  is  givm :  for  us  he  was  borne, 
 for  us  he  was  given,  for  us  he  lived,  for  us  he  diedj 
 for  us  he  is  now  in  heaven :  for  iis  ht  humbled  him- 
 felfe  t$  dtAth^even  t0  the  death  efthe  Croffe,  to  a  surfed 
 death.  Therforc  when  we  heare  ofchrijlspsverty^ 
 let  us  think,  this  is  for  me,  not  for  himfelfe,&  this . 
 will  increafe  our  love,and  ourthankfulncsto  him.  I 
 Againe,  it  was  for  us,for  mankinde,  not  for  An- 
 gds,for  when  they  feUsthcy  continue  in  that  lapf- 
 ed  ftate  for  ever :  this  advanceth  Gods  love  to  us 
 more  then  to  thofe  noble  creatures  thcjrtgels^v^ho 
 remaine  in  their  cutfcd  condition  to  all  eternity, 
 
 B  b  The 
 
 Not  for  him' 
 felfe. 
 
 Kotfot  A^' 
 
-tJT 
 
 m»m     •  I 
 
 18 
 
 (^/;;  i/?j  poverty  for  w/. 
 
 ChiilU  pover- 
 ty 10  make  us 
 rich. 
 
 Lyf^ftv^ 
 
 ^0?. 
 
 What  riches 
 Wc  have  by 
 Chr.ft. 
 I  Ourdeb:s 
 
 difchargcd* 
 
 The  end  of  Cbrids  bccomniing  poore. 
 
 That  wcc  through  his  poverty  might  bee  made 
 rich. 
 
 How  are  wee  made  rich  by  rhe  poverty,  and 
 abafemcnt  of  Chrift  ? 
 
 By  the  merit  of  it,  and  by  ffficacy  flowing 
 ;  from  Chrift ;  for  by  the  merit  of  Chrifts  poverty, 
 there  iffued  fatisfacUon  to  divine  j.iftice,  and  the 
 obteyning  of  the  favourof  God,not  oncly  for  the 
 pardon  of  our  fins  ;  but  favour  and  grace  to  bee 
 entituledtoIifeeverlafting;and  then  by  efficacy 
 we  are  enriched  by  the  power  of  his  fpirir^  who 
 altcrechjand  changcth  our  natures,  &  makes  them 
 like  to  the  divine  nature. 
 
 But  more  particularly,  what  be  the  riches  that 
 we  have  by  the  poverty  of  Chrift  c* 
 
 Firft  our  debt  muft  be  paid  before  wee  could 
 b:c  enriched,  wee  are  indebted  for  our  foulcs, 
 and  bodies,  wee  did  owe  more  then  wee  were 
 worth,  we  were  under  Sathans  kingdome ;  therC' 
 fore  Chrift  difcharged  our  debt.  There  is  a  double 
 debt  that  he  difcharged,  the  debt  of  obedience5& 
 the  debtof punifliment,  Chrift  fatisfied  both,  for 
 the  debt  of  obedience,  he  fulfilled  the  law  perfedt- 
 Jy,  and  exadly  for  us,  and  for  the  debt  of  puaifh- 
 ment  hee  fuffered  death  for  us,  and  fatisfied  divine 
 juftice,  foby  his  poverty  wee  are  made  rich,  by 
 way  of  fatisfadion  for  our  debts . 
 
 And  not  oncly  wee  arc  made  rich  by  Chrifl 
 paying  of  our  debts,  butheinveftsusinto  all  his 
 owne  riches,  he  makes  us  rich,  partly  by  imputa- 
 tion, partly  by  infufion. 
 
 By 
 
'■<  ""T' 
 
 By  imputation,  his  righteoufiiefre,  aiid  obedi- 
 ence isours,  his  difcharge  for  our  debts  is  impu- 
 ted to  us,  andlikewifc  his  righteoufnefTc  for  the 
 attaining  ofheavcn:  he  having  fatisfied  for  our 
 finnes.  God  is  reconciled  to  us,  and  thereupon  we 
 are  juftificd,  and  freed  from  all  our  finnes,  becaufe 
 they  are  punifhed  in  Chri(^ ;  for  the  juftice  of  G^^ 
 cannot  punifti  one  fin  t wife,  fo.wc  come  to  bee  re- 
 conciled, becaufe  we  ate  juftified,and  wc  are  jufti- 
 fied  from  our  fins,becaufe  Chriftas  a  furcty  hath 
 difcharged  the  full  debt. 
 
 And  herxe  it  is  that  wee  are  freed  from  all  that 
 is  truely  ill,  from  the  wrath  of  Godj  a-nd  etcrnall 
 damnation,  and  freedome  from  the  greateft  ill, 
 hath  reri>e(ft  of  the  greateft  good:for  what  had  we 
 bcene,  if  we  had  lien  under  that  curfcd  condition  tf 
 But  Gods  workes  are  compleat,  hee  workes  like  a 
 God,  therefore  we  are  not  onely  freed  from  evill 
 in  juftification,  but  intitled  to  heaven,  and  life 
 cverlaftin 
 
 &• 
 
 And  then  be  makes  us  rich  by  infufion  of  his 
 holy  Spiritjby  working  all  needful!  graces  of  fan- 
 ^ificationin  usjfor  by  the  vertue  of  Chrifts  death 
 the  fpirit  is  obtained,  and  by  the  fpirit  our  natures 
 are  changed :  fo  wee  have  the  riches  of  holincfle 
 from  Chrift5the  graces  of  love,  of  contentment, 
 of  patience^  contd.gt^C'Cpfhisfulnejfe  we  receive 
 grace  for  grdce^gr^ctdXiCwenhle  tothe  grace  that 
 is  in  him,,thc  fame  fpirit  that  fan<5ltficd  his  humane  ^ 
 nature ,  and  knle  it  to  his  divine,  it  fandifieth  his  j 
 members,  and  makes  them  rich  in  grace,  and  fan- 
 ftification  which  is  the  bcft  riches. 
 
 B  b  2  Then 
 
 «9 
 
 Wc  are  rich 
 by  impuiation. 
 
 By  iirfuiioii. 
 
20 
 
 QmUs  Toyertjfor  us. 
 
 Liberty  to  the 
 throne  oi 
 grace. 
 
 inpicrogatives|      ThcQ  agaioc^  wcc  arc  lichia  prerogatives,  wc 
 Adoption.     I  3j.gti^g  fonncs  of  God  by  adoption,  what  love 
 C faith  the  Apoftle)  h^th  the  Father  (JHwed^thAt  me 
 pwuldU  cAttedtheJonncs  of  God  f  and  this  wee  have 
 by  the  poverty  of  Chrift;  whatfoever  Chrift  is  by 
 nature,we  are  by  gracejhe  is  the  Sonne  of  God  by 
 nature,  we  are  his  Tonnes  by  gvacej  and  being  Tons, 
 we  are  heires,  heircs  of  heaven,  and  heires  of  the 
 world,  as  much  as  fliall  fervc  for  our  good,  all 
 things  arc  ours  by  vertue  of  our  adoption,  bccaufe . 
 wearcChrifts,  and  Chrift  is  Gods  ;  there  is  a 
 world  of  riches  in  this,  to  be  the  fonnes  of  God. 
 
 And  what  a  prerogative  is  this,  that  we  have 
 liberty^  and  boldnejfe  to  the  throne  ^f  grace ^  as  it  is 
 Efhef.  3.  that  wee  have  boldnefle  to  appeare  be. 
 fore  God,  to  call  him  Father,  to  open  our  neceffi 
 ties,tofctch  all  things  needfull,  to  have  the  eare 
 of  the  King  of  heaven,  and  earth,  to  be  favourites 
 in  the  court  of  heaven  Jf  every  Chriftian  may 
 nowgoe  boldly  to  God,  becaufe  the  matter  of 
 diftance,  our  finnes,  which  make  a  reparation  be- 
 tweenc  God  and  m,they  are  taken  away,  and  the 
 mercy  of  God  runs  amaine  to  us,  our  nature  in 
 Chrift  ftanding  pure  and  holy  before  God. 
 
 And  then  wee  have  this  grand  prerogative, 
 that  all  things  fl)all  turneto  the  hefi  torn:  what 
 a  priviledgc  is  this  that  there  ftiould  be  ablefling 
 in  the  worft  things^that  the  worft  things  to  a  child 
 of  Cod  ftiould  bee  better  then  the  beft  things  to 
 others,  that  the  want,  and  poverty  of  a  Chriftian 
 fhould  be  better,  then  the  riches  of  the  world  ^  be- 
 fcaufe  there  is  riches  hid  in  his  worft  condition  : 
 '  d  Mofes 
 
 All  things 
 turned  to 
 goo<!« 
 
I 
 
 Qmfts^  f overly  for  us. 
 
 oat 
 
 condition  5  Mofes  cftecmed  the  rebuke  of  ChriH^ 
 greater  riches  then  the  treafures  of  Mgjp. .  A 
 crofTc  or  the  want  of  any  blclfing  fanfliified,  is 
 betccrchca  the  thing  enjoyed  that  hath  not  Gods 
 bl.fli^g  with  it ;  a  Chriftian  is  fo  rich  that  hee 
 is  blefTeJinhis  very  afflidions,  and  fuffcrings/it  is 
 agreatcr  prerogative  to  have  ill  turned  to  our 
 g  7od,  then  not  to  have  the  ill  at  all.  It  is  art 
 arg  imcnt  of  greater  power,and  of  greater  good- 
 ndfc,  hac  God  fhould  turnethegrearcft  ills,  the 
 jgrcaceft  wiongs,  and  difcorafortSjtothcgrearefl 
 good,  as  he  doth  to  his  children :  for  by  them  hee 
 drawcs  them  nearer  to  himfelfc*  Hereupon  the 
 Apoftlc  faith,  all  things  dre  j$urs^  things  prefent^ 
 Andthingsteeome^  (Src  redudivcly  they  arc  ours, 
 God  turnes  themtoour  good,hecxtradsgood  to 
 us  by  them  jail  good  things  are  ours  in  a  dircd 
 courle,  and  ochcr  ^hing^  by  an  over-ruling  power, 
 a  e  deduced  to  our  good .  contrary  to  thcnature  of 
 !tbc  things  I  hem  felu'S.  What,didlfay  all  things 
 ;  ire  xMxy  f  yea  God  himfelfe  is  ours,  and  he  hath 
 iaii  rhin!s>s,rhat  hath  him  that  hath  all  things :  now 
 ;q  Chr^ft  God  himfelfe  is  become  ours^  dU  ihings 
 mrt  y6urs,j0fi  are  Chrifls^andchrifi  is  Gcds,^nd  R$m. 
 5 .1  o,  wc  rejoyccinf  God,  as  ours,  if  God  be  ours 
 hisalfafficicncy  is  ours,  his  power  is  ours,  his  wif- 
 dome,aHi$'Oiirsforourcomforr.  L- 
 
 Againcj  tor glory^the  riches  of  heavenjC  ^hich 
 areefpccialiy  here  meant)  for  how  ever  the  riches 
 of  heaven  be  kept  for  the  time  tocome,  yet  faith 
 makes  then[)  prelent :  when  by  faith  wee  looke  up- 
 on the  promifes  we  fee  our  felues  in  heaven,  not 
 
 Bb  3  oDcly 
 
 xx 
 
 --,<-.  i 
 
 R0II.  f .  10. 
 
 Riches  of  glo- 
 ry. 
 
22        f 
 
 Ejfbe/.S'9, 
 
 Firft  fruits  of 
 glory. 
 
 ; 
 
 ^%/?- 
 
 Qmfls  Toyerty  for  us. 
 
 Anfrv, 
 
 We  arc  inrich- 
 ed  by  ChtiUs 
 povci'ty. 
 i  Becaufc  wee 
 fell  hy  pride. 
 
 onelyin  Chrift  our  head^buc  in  our  own  peifons, 
 becaufe  we  are  as; /are  tobccchcrejasif  wewere 
 there  already:  buc  for  rhr  juyes  of  heaven  they  are 
 unutterable,  theApoftle  calls  .them,  £//b^/: 5.  8. 
 unfcArchdhU  riches^  cy.e  bathmtfetne  ^  mrc^irc  kath 
 heard^  or  bAih  entredint-o  the  heart  of  man  to  conceive 
 the  things  that  God  bath  prepared  for  them  that  love 
 I  him :  there  fliall  be  i  uloeflfe  of  glory,  in  foule,  and 
 I  body,  both fliall  be  conformable  to  Ghriit.  o^^ 
 !  the  righphand  ofQod^  there  isfulneffe  ofjoj^andplea 
 fibres  f,or  evermore. 
 
 ^     N^y  the  firft  fruits,  the  earneft,  the  beginn  ngs 
 
 |of  heaven  hefcareunfcarchablejCo  humane  re^fon 
 
 ■the  riches  of  Chi'iftsrighnequfnes  imputed  co  us, 
 
 jChe  glorious  riches  oHiis.  Spirit,  in-inward  peace  I 
 
 \oi co^cknceyatjdjoj  !ff  the  Holy  Ghojl  ^  the  com- 
 
 ifort  and  inlargenicnt  of  heart  in  al  condiaons,it  is 
 
 ^^eace  that  fajjeth  under jlanding  and  \oj  unffe&kea^^ley 
 
 ;  znAglorwtts^vi%  not  only  unfcarch;*ble  to  humane 
 
 'rccafon,  but  Chriftians  thcmfelves  that  have  the 
 
 Spirit  of  God  in  them,  cannodfcarch  the  depth  of 
 
 them  J  becaufe  wee  have  the  fpirit  but  in  meafure; 
 
 we  fee  then  what  excellent  uohe6:  wee  have  by  the 
 
 fo^kftrtjofchriji^  ^nv^'^v^'^t 
 
 Was  there  no  other  way  to  make  us  rich  but 
 
 by  Chrifls  becomming  poore  < 
 
 God  in  his  infinite  wiiedomc  ordeyrrcd  this 
 way,  he  thought  it  beft,  wee  m  ^y  reft  in  that  5  but 
 befidesto  (lay  our  mindes  the  better,  we  were  to 
 be  reftored  by  a  way  contrary  to  that  we  fell, wee 
 fell  by  pride;  wee muft  be  reftored  by  humlity, 
 (  wee  wo..ld  b^e  like  G  o  d  ,  G  o  d  to  expiate 
 1  it 
 
 -»• 
 
— — ' '■'■■■  •    -„   >LM      »  JJj 
 
 Qhriji^  ^Poverty  for  us. 
 
 it  mufl:  become  like  us,  and  take  our  nature,  and 
 fufferinic.  1%: 
 
 Thcnagaine,  God  would  rcftorc  us  by  a  way 
 futable  to  his  own  excellency  every  way,  where- 
 in no  Attribute  of  his  mightbealoofcr:  he  would 
 bring  us  to  riches  and  friendfliip  with  him,  ,by 
 a  way  of  fatisfadion  to  his  juftice,  that  wee  may 
 fee  his  ju (lice  ftiinc  in  our  falvacion(though  indeed , 
 grace,  and  mercy  triumph  moft  ofall,  yet  not- 
 withftanding)  juftice  rnuft  bee  fully  contented. 
 There  was  no  other  way  wherein  wcccoi^jld  mag- 
 nific  fo  much  the  unfcarchable,  and  infinite  wife- 
 dome  of  God  (chat  the  Angels  themfclves  prie  in- 
 to) whereby  juftice  a;id  mercy  fecming  contrary 
 Attributes  in  God,arc  reconciled  in  Chi  ift:  by  in- 
 finite wifedome,  juftice, and;  mercy, mceic  toge- 
 ther, and  kifte  one  another,  juftice  being  farisfied, 
 wifedome  is  exalted  •,  but  what  let  wifcdome  on 
 worke  ^  the  grace,  and  love,  and  mercy  of .  God^ 
 todevifcthis  way  to iatisfic  juftice,  it  could  not 
 have  beenc  done  any  other  way  :  for;  before  we 
 could  be  made  rich,  God  muft  be  facisficd/recon- 
 ciliation  fuppofeth  fatisfaftion,   and  there  could 
 bee  no  fatisfadion  but  by  blood,  apd  there  could 
 bee  no  equal  I  fatisfadtion ,  but  by  the  blood  of 
 fuch  a  perfon  as  was  God.  Therefore  Chrift  muft 
 become  poore  to  make  us  rich,  bccaufe  there  muft 
 bee  f ull  fatisfadion  to  divine  juftice,  and  all  his 
 precious  poverty  before  his  death,  his  incarnati- 
 on, his  want.his  being  afervant,d^^.  all  was  part 
 of  his  general!  humiliation,  but  it  was  but  to  pre- 
 pare him  for  his  laft  worke,  the  up(hot  of  all^ 
 
 i  We  muH  be 
 
 reftorcJ  by 
 facisfa^ioft.  ' 
 
 V 
 
 Bb  4 
 
 htsf 
 
 1 
 
BlfcvTC  could 
 not  have  the 
 rpiric 
 
 Qhrifls  Poverty  for  us. 
 
 No  riches  by 
 
 ChriftvvuhQut 
 
 union* 
 
 i$  death,  which  was  the  woikcof  fatisfaftion* 
 
 Againe,  alltheinhcrentpartof  our  riches,  in- 
 
 fufcd  in'O  our  nofure,  ic  comes  by  the  Spirit  of 
 
 God:  now  che  Spi-i  ir  of  God  had  not  beene  fenr>if 
 
 God  had  not  beenc  fatiffied,  and  appcafed  firft  : 
 
 becaufe  the  holy  Ghoft  is  the  gift  of  the  Father, 
 
 and  the  Son^  he  comes  from  both  ^therfore  there 
 
 muft  be  far isf action,  and  reconciliation  before  the 
 
 Holy  Ghoft  could  be  given,  which  inrichech  out 
 
 na^-ure  iromtdiately ;  the  immediate  caufc  of  fend 
 
 ing  the  Holy  Ghoft,  it  is  Chrifts  comrring  in  our 
 
 nature;  Now  if  God  hadnotbcenefatisfied  in  '  is 
 
 juftlce,  he  would  never  have  given  the  Holy  Ghofi 
 
 which  is  thegreateft  gifrnexr  to  Chrift,  thereto' 
 
 Chrtji  hecAimpioreta  makcHsruh ,  that  wee  migh 
 
 havcthe^^/jf  C7^^/?ih^dinourhe;jrts* 
 
 Now  althcfe  riches  that  we  haveby  Chr  ft,  i*^ 
 fuppofcthunionwirh  him  by  faith.as  (he  riches  of 
 the  wife  fuppofeth  mirriagc  5.  union  is  ibcgrourwi 
 ofalithecomf<>rtwehave  by  Chiift  5  oui  com- 
 munion fprings  from  union  with  him,  which  is 
 1  begun  in  efc^all  calling,as  foone  as  we  are  taken 
 out  of  old  K^dam^znd  ingrafted  into  him,  all  be- 
 comes ours.  Chrift  procures  rhefpirit,  the  Tpirir 
 I  workes  faith,  fairh  knits  us  to  Chrift,  and  by  ihi^ 
 !  union  we  have  communion  of  all  the  favours  or 
 thislifeandthclifetocomc:thereforeI  fay  all  is 
 grounded  upon  union  by  the  grace  of  faith,  Chrifi 
 married ournature  that  we  m^ht  be  married  to 
 him  by  his  fpirit ;  and  untill  there  be  a  union,therc 
 is  no  derivation  of  grace,  and  comfort.  The  head 
 onely  hath  influence  to  the  mcipbers  that  are  knit 
 
 unto 
 
 1 
 
 ^Kl 
 
 i 
 
itm 
 
 ■MM 
 
 Chrijts  Covert)  jot  m 
 
 untait:  therefore  ChiifttOTjk^.oiirnaiure5rhaft he 
 might  not  onely  be  a  t.ead  of  eriiiiniemy^Cas  he  is  to 
 Angells)  but  a  head  of  mflueiice:  Now  there  muft 
 be  a  knitting  of  chc  members  to  the  head,  before 
 any  fpirits  can  bee  derived  from  the  head  to  rhe 
 Eicmbers:  therefore  the  Apoftkfaithi  that  Chrift 
 is  our  riches:  butitis  asheii  iiii  us.  To  whom  Ged 
 W0f4ldfnak€  kmwne^  rvhat  ts  t be  riches  ofthk  mjfttrj 
 among  the  GenttUs  :  ChrifiinpHthc  hope  of  glory. 
 Chrift  is  ail  to  us5but  icis  as  heis  ia  Us,  and  we  in 
 him.wcmuft  be  in  him  as  the  branches  in  theVinii, 
 and  he  in  us  as  che  Vine  in  the  branches :  fo  Chrift 
 is  the  hope  of  gloiy,as  he  is  in  us-  We  muftlnbour 
 thereforcbyfai  b  to  bee  made  one  with  Ghfift 
 before  we  can  xtHrtk  of  the  fe  t hings  with  com  fort> 
 And  when  by  faith  weare  made  one  with  Chrijl^ 
 then  there  is  a  fpirituali  communion  ofall  tilings. 
 Now  upon  our  un'onwibGhrilt.  ir  is  good  to 
 think  wnat  ill  Chrift  hah  takniipVynhimfoxme, 
 andthcntothinkemy  felfe  freed  from  ir,  bccaufe 
 Chrift  that  tooke  ir  on  him  ,  hath  i'^eed  hrmfelfc 
 (tott^  it  .•  whatfoever  he  is  freed  from,  I  am  freed 
 f rem  it,it  can  no  more  hurt  merhenircanhurthinl' 
 now  in  heaven :  therefore  when  I  thmke  of  finne; 
 and  helJjand  damnatioo^and  wrath,!  fee  my  fclfe 
 freed  from  it  in  Chrift,  he  became poore  to  take  r  hh 
 avf^y  from  me,  my  l^ns  were  laid  onhimj  and  hce 
 lis  juftified  and  acquitted  from  them  all,  and  from 
 death,and  the  wrath  of  ^^^that  he  under  wcn^and 
 I  am  acquitted  in  him  by  vertue  of  my  union 
 with  him,  and  i  he  Diveli  can  no  more  prejudice 
 the  falvation  of  a  believer,  then  he  can  ptill  Chrift 
 *out  of  heaveru  And 
 
 C$l0ft,i7' 
 
 Titedom  from 
 cvill  by  Chrift. 
 
 I* 
 
l6 
 
 mf. 
 
 ■HMM» 
 
 mmmtmt* 
 
 ■'l.J*'>j...j.m" 
 
 Conveyance 
 of  all  good . 
 
 I 
 
 Qhyifis  poverty  for  tt/w 
 
 [ 
 
 Anfrv. 
 
 Chrtftians 
 •rich' s  hidden 
 
 \ 
 
 j^.  And  as  wee  fee  our  felves  freed  from  all  ill  in 
 Chi^Ut,  fo  for  all  good,  fee  it  in  him  firft,  and  con- 
 veyed by  him  to  us  -•  whatfoever  h^e  hath,  I  (hall 
 have,  he  is  rifcn,  and  afcended,  I  (hall  therefore 
 rife,and  afcend,  and  fie  at  the  right  hand  of  God 
 for  ever  with  himj  vint  P)a/l  ht  for  tver  with  the 
 Lord :  let  ^s  fec^ur  riches  in  him,  he  is  rich  firft  as 
 theheadorfir(tfi:uits,andthcQwcc  as  the  iumpe 
 afterwards,  the  fiift  fruits  were  fandificd ,  and 
 then  the  lurapc,  the  firft  fruits  are  glorious,  and 
 theo  the  reft  after; whatfoever  we  looke  for  in  our 
 felves,  fee  it  in  him  firft,  and  then  thexonfidcra- 
 tionofa  Chriftian  cond'rion,  is  a  comfortable 
 confideration.  Take  a  Chriftian  in  all  coaditi 
 ons  whatfoever,  if  he  be  poore,  Chrift  was  poor^ 
 for  him,  that  his  poverty  might  nor  bee  a  carfe  to 
 him.-ifhcbepoorc,  Chrift  was  rich  to  make  him 
 rich  in  thcbeft  riches, and  to  rake  the  ft ing  our  of 
 poverty,  and  to  ti-irnc  it  to  his  good:  if  he  be  aba- 
 ted, Chrift  was  abafed  for  him,  to  fan(aLfic  his 
 abalcment ;  let  us  labour  to  fee  the  cui  fc  taken  a- 
 vyay  in  every  thing,  and  not  onely  fo,  but  to  fee  a 
 blcjfing  in  all,  being  made  .  urs,  and  then  it  will 
 bcacomfortableconfidcration.  .?vv: 
 
 But  it  may  bee  objeftt^d  5  wee  fee  no  fuch  thing, 
 we  fee  Chrtfti ans  are  as  poore  as  others  f 
 •  .^..  The  beil  riches  pf  a  Chriftiunareunteene,  they 
 'arc  unknowne  men,  as  wee  fjy  of  a  rich  man  that 
 makes  no  flic.w  of  his  riches,  hee  is  an  rnknowne 
 man.  It  is  faid  of  Chrift,  aUthe  rkha  of  mlcdome 
 ArthU  in  chrift  thatthat  is.hlddcn  isnot  leene,  fu 
 the  riches  of  a  Chriftian  chey  are  hidden.  As 
 
 Chrift 
 
 I 
 
Chrift  was  rich  when  he  was  iponcaich,  hee  was 
 rich  ill  his  fathers  love,and  ia  all  graces,  bat  ic  was 
 ahiddcn  riches, they  cooke  him  to  bea  po.ite' or- 
 dinary man  .•  foa  Chri(tian  hee  is  a  hidden  man, 
 his  riches  are  hid,  he  hath  an  excelienr  life,  but  it 
 is  a  hidden  life^our  life  is  hidwith  chri^J^God^kis 
 not  obvious  to  the  eye  ofche  world, inor  to  him- 
 fclfe  oft  times  in  ths  time  of  defcrtion,  Qui  temp^ 
 tation.  r  :hv^^n;i:;2y 
 
 ^l  But  you  will  fay  3  for  outward  things  wee  fee 
 
 JChriftiansarc  poore  now, 'as  therd  w^^'e^  p'ooij^ 
 Chriftiansin Saint  P4«/ftifmcy^t-;  -"Jo  ijnijaijdL 
 
 It  is  no  great  matter  5  the  riches  we  have;  ^fpe- 
 rially  by  Chri%ire^fpincualWn^  grace  here,  and 
 glory  hereafter  5  hee  came  tdi  redcenic^  but  (pules 
 herefrom  fihnejand  mifefyi,?Hfici  hee  wilf  hr-reafter 
 come  to  rcdeeme  our  bodies  and'  inveft  thientinio 
 theglory  that  we  have  tide  ro  tiow  by  him; 
 
 •  Yet  alfo  for  outward  things  a  Ghri(li'3#iS 
 rich, though  they  bee  not  the  maine,'  yet  they  are 
 theviadcum,provifion  in  his  jonrneyjandh^  fliall 
 have  ( noiigh  to  bring  him  to  hczv^n,  feare  not  lit- 
 tleflQckc,  it  is  )0(tJr  fAthers  mllto givi  j$u  a hngdomty 
 furely  if  he  willgivethem  akingdome,  they  fliall 
 nor  want  d:ily  bread  ,  upon  fecking  the  king- 
 dome  of  God  thef^  things  (hall  bee  caft  in  unto 
 them. 
 
 Againe,  put  cafe  a  Ghriftianbee  poore,  hee  is 
 rich  in  Chrift,andhe  beares  tht  purfe,  what  if  a 
 child  have  no  money  inhispurfe^  his  father  pro- 
 vides all  neccifaries  for  him,  hee  is  rich  as  long  as 
 his  father  is  rich  sand  can  we  be  poore  as  longas 
 
 Chrift 
 
 mo  *••  UkiV^I 
 
 I 
 
 Ohjt^. 
 
 Chriflians . 
 riches  chiefly 
 fpiruuall. 
 
 \ 
 
 Chrift-  pro- 
 vides for  his. 
 
 n 
 
'^  I   »<■ 
 
 ti 
 
 Qhrifls  'Poverty  fOTM.     \ 
 
 HI 
 
 Wantofout- 
 w:ird  comforcs 
 fupplicd. 
 
 ! 
 
 Simile. 
 
 Chriftians  rith 
 inpromifcs. 
 
 Chrift  is  rich,  being  f  j  neere  lis,  being  our  head  f 
 we  (hall  want  nothing  that  is  necdef  ull,  and  when 
 icisnoc  needful!,  and  for  our  good,  wc  wcie  bet- 
 ter be  without  it. 
 
 Agaihe,he  muft  needs  be  rich,  whofe  poverty, 
 and  crofTes  are  made  riches  to  him.  God  never 
 t  ikes  away,  or  wicholds  outward  bicflings  from 
 his  chiidrcojbut  he  makes  it  up  in  betcer^in  inward: 
 they  gainc  by  all  th^ir  lofles,  and  grow  rich  by 
 their  wants :  for  how  many  are  there  in  the  world 
 that  hvd  not  becne  fo  rich  m  grace>if  they  had  had 
 abundance  of  earthly  things  i  fo  chat  chough  they 
 bee  poore  in  the  world,  they  are  rich  to  God,  rich 
 ingracc,H^A^;^/</>^, as  Saint  Idmes  faKhv/.Thc 
 grcateft  grievances  and  ills  lathe  sv^irld  tume  to  a 
 Chriftian5ficknefl€,and  fliame  ,  and  dcaih  :  the 
 SpiritofGod  islikethe  Stone  that  men  talke  fo 
 of,  that  turnes  a  I  into  gold, it  teacheth  us  <  o  nuke 
 afpirituall  ufe  andtp  extraft  comfort  out  of  evcrv 
 thine,the  worft  things  we  can  fuffer  in  the  world, 
 dU  things  are  o»rs  Cas  I  faid  before)  even  Sathan 
 himfelfe,  the  Spirit  of  God  helpes  us  to  make 
 good  ufe  of  his  temptations  to  cleave  fafter  to 
 .  the  f  ounrainc  of  good. 
 
 Againc.  thoiJgh  a  Chriftian  bee  poore,  yet  hec 
 
 hath  rich  p»*omiff*s^  and  faith  pats  thofe  pro^iies 
 
 in  fuite,  and  preffech  God  with  them  .     If  a  nian 
 
 have  bonds,  ^nd  obligations  of  a  rich  m  i%hee 
 
 thinkcs  himfelfe  as  rich  asthofc  bonds  amount  to. 
 
 There  isno  Chriftian  but  hath  a  r  ch  faiVh,  and 
 
 riciipromifcs  from  God,  and  wh  n  he  ftirrcs  ^p 
 
 hisfaithvhecanput  thofe  promiles  in  fuire^f*' 
 I  ^  be 
 
^adtaai 
 
 (Jhrifls  Poverty  for  us. 
 
 y 
 
 be  nor  his  ovvne  fault)  in  all  his  neceflicies.-thcrforc ) 
 '  Chriftian  cartnot  be  fo  poore  as  to  be  miferable. 
 I  know  flefli  and  blood  meafureth  riches  after 
 mother  manner.  But  is  not  he  richer  that  hath  a 
 f-ounr  ainCjthen  he  that  hath  but  a  cefterne  ^  A  man 
 i  hat  is  nota  Chriftian  though  he  be  never  fo  rich^ 
 he  hath  buc  a  cefterne,  his  riches  are  but  few,  they 
 are  foone  fearched  :  but  a  Chiiftian  though  he  bee 
 poorc,  his  riches  are  unfearchable.  Another 
 man,  though  he  be  a  Monarch,  his  riches  may  bee 
 reckoned,  and  caft  up,  it  is  but  aceftcrne,  and  fuch 
 riches  as  he  cannot  carry  with  him:but  a  Chriftian 
 hathafountaine,  a  Mine  that  is  unfearchable  in 
 cherichpromifesof  God. 
 
 Againc,  a  Chriftian  though  hec  bee  never  fo 
 poore,  yet  hec  hath  a  rich  pawne,  faith  Saint 
 Paul^  if  h^Jpdred  not  his  ev^ne  Sonne^  but  gAve  him  u 
 death  for  us  all,  horp  [ball  he  fjot  with  him  give  us  all 
 'hings  f  If  hec  have  given  us  fuch  a  pav^me  as 
 Chri  ST,  who  is  riches  it  fdfejftiall  he  not  wi:h 
 him  give  us  all  other  things  <  we  have  a  pawne 
 that  is  a  thoufand  tinaes  better  then  that  we  neede: 
 wee  want  poore  outward  things,  but  wee  have 
 Chr ift  himiclfe  for  a  pawne. 
 
 Laftly,fometimes  God  fees  that  poverty,  and 
 want  is  this  world  in  part  of  our  riches,  that  it  is 
 good  for  us,  and  what  is  good  for  me  is  my  riches; 
 ifpovertybegoodforme,  Iwillbepoore  that  I 
 may  behumble,  humility  isbetter thenrichesjif  I 
 bee  in  any  want ,  if  I  have  contentment,  it  is 
 better  then  richesrif  1  fall  into  trouble,  he  will  give 
 mee  patience  that  is  better  then  friends :  A  man 
 
 may 
 
 ^9 
 
 Chriftians 
 have  a  rich 
 pawne. 
 
 Poverty  apart 
 of  our  riches. 
 
5^      [ 
 
 Q?rijis  Poverty  for  us. 
 
 A  Chrifcians 
 ftatc  in  con- 
 traries. 
 
 1 
 
 may  haveoiicvvard  things,  and  be  naught  :  but  he 
 ihac  wanes  outward  comfort  J  andhacli  fupply  in 
 his foule,  is  ic no  better  <  therefore  taken  Chri- 
 ftian  in  any  condition  he  is  a  rich  man,  and  this 
 riches  wee  have  by  the  poverty  of  Chrift  :  fjfe  he- 
 c^mc  foorc  that  wee  through  his  f  overt j  might  he  wacU 
 rich. 
 
 We  fee  here  then  chat  a  Chciftians  cflate  is  ca- 
 ried  under  cone rarics,  as  Chrift  was,  hce  rv^  rich, 
 and  became  pore  ^  hee  cariedhis  riches  under  pover- 
 ty, he  was  glorious,  but  his  glory  was  covered 
 under  (hamc,  anddifgrace  :  foit  is  with  a  Chri- 
 ftian,  he  goes  for  ^  poorc  man  in  the  world,but  he 
 is  rich,  he  dicSjbut  yet  he  lives,  hee  is  difgraced  in 
 the  world,  but  yet  hee  is  glorious.  As  Chrift 
 came  from  heaven  in  a  way  of  contraries :  fo  wee 
 muft  be  contenttogoe  to  heaven  in  a  feeming  con- 
 trary way.  Take  no  fcandall  therefore  at  the 
 feeming  poverty,  and  difgracc,  and  want  of  a 
 Chriftian,  Chrift  himfelfefeemed  to  bee  other- 
 wife  to  the  world  then  hee  was  :  when  hee  was 
 poore ,  he  was  rich,  and  fometimes  he  difcovered 
 his  liches :  there  were  bcames  brake  forth  even  in 
 his  bafeft  eftate,  when  he  died,  there  was  norhing 
 ftrongerthen  Chrifts  feeming  weaknefTc,  in  his 
 lowcft  abafcment  he  difcovered  the  grcateft  pow- 
 er of  his  God-head:  for  hefacisfiedche  jufticecf 
 God,  he  overcame  dea<h,  and  his  Fithers  wrath, 
 he  triumphed  over  Sichan,  hee  trod  an  his  head, 
 (what  hath  Sathaa  to  doe  with  us  when  Gods 
 
 j  jifticeisfatisfied)  fo  that  his  hidden  glory  was 
 difcovered  fometimes ;  fo  there  is  that  appeares 
 
 '  in 
 
Qmjls  poverty  for  us. 
 
 =  -!.-•?  -*V9i  ''•d'i'  -  -  -•- — -  _.  .. 
 
 ! 
 
 inthe  child/en  of  God,  chat  others  may  fee  them 
 to  be  rich  if  they  did  not  clofe  their  eyes:  buc  we 
 muft  be  concen".  to  paflTe  to  heaven  as  Chrifl  our 
 head  did,  as  concealed  men, 
 
 AgainCjhereisQiarter,  not  one!y  for  us  men, 
 but  for  the  An^elis  of  heaven  to  admire  and  won- 
 dera'thisdepch  of  goodneffe,and  mercy  iaC^ry?, 
 chat  he  would  becoiiicpoore  to  make  us  rich  by 
 hi^  poverty:  fee  thecxahation  of  his  love  in  this, 
 faich  Saint  Bfr;7^^<j/ well,  off  love  thM  an  fo  fweetc^ 
 rph)  bec^meji  thou  fo  biitsr  to  ihjfelfcl  whence  flow- 
 ed Chrifts  love,  and  mercy  that  was  fo  ^s^cttt  in  it 
 felfc,  chat  ic  fliould  be  onely  fo wre,  and  bitter  to 
 him  from  whence  ic  had  his  rife^  and  fpring  1  his 
 love  that  is  fo  fweet  to  us,  ic  became  bifter  to 
 him,  he  indured,and  did  that  that  we  fliould  have 
 done,  and  fuffered.  There  be  forae  men  that  will 
 doe  kindneffes,  (o  that  themfdues  may  not  be  the 
 worfe,fo  that  they  may  not  be  the  poorer,  that 
 they  may  not  be  difgraced,  or  adventure  the  dif- 
 pleafure  of  orhcrs :  but  Chrift  hath  done  all  this 
 great  kindnefle  for  us,  by  being  poore  for  us^  by 
 taking  our  nature,our  poverty ,our  miferyrhe  doth 
 us  good  in  fuch  a  way  as  that  bee  parted  with 
 heaven  itfelfeforaiime,  and  with  that  fweete 
 communion  that  hec  had  with  his  Father,  the 
 deareft  thing  to  him  in  the  world :  he  parted  with 
 I  it  for  our  fakes,that  made  him  cry  out,  mj  C&d^  mj 
 OaJ^  why  hdji  thsuforfaken  mt  <  hereupon  he  made 
 us  rich  in  a  way  that  coft  him  fomething. 
 
 And  let  us  be  thankcfuU  to  him  in  a  way  that 
 may  coft  usfomcthing,lctusbec  content  to  bee  a- 
 
 bafed 
 
 1 
 
 3^ 
 
 GrcatneSc  o^ 
 Chr ills  love. 
 
 Bernard^ 
 
 How  CO  bee 
 thankefuU  to 
 Ghrift. 
 
3^ 
 
 Q:>ri/ls  Tovertyfor  h$. 
 
 Ifv^e  be  rich 
 by  Ch  rifts  po- 
 verty, much 
 more  by  his 
 Irichet. 
 
 Kom»  ^  Id. 
 
 bafedforhim,  to  doe  any  thing  for  him,  hee  dc- 
 fcended  from  heaven  to  the  grave,  as  low  as  hee 
 could  for  us  :Iet  us  defcend  from  our  conceited 
 greatnefTe  for  himjcan  wee  lofe  fo  mach  for  him, 
 as  he  hath  done  for  us  1  what  are  our  bodies,  and 
 foylesincomparifonof  God  i  Ic  was  God  that 
 became  poorc  for  us,  wee  cannot  part  with  fo 
 much  for  him,  as  he  did  for  us.  And  chenwearc 
 gainers  by  him  if  wee  part  with  all  the  world, 
 whatfoever  wee  doe  for-hira,  /  will  be  yet  more  vtle 
 f^rthe Lord^(m\\I>AvidyhQQ.htQ2mt  vile  for  us, 
 he  became  a  finner,  and  oino  refntAtion,  and  fliall 
 not  we  be  vile  and  empty  for  him  ^  certainely  we 
 (hall  ifwe  have  the  Spirit  of  Chrift  in  us,  it  will 
 worke  a  conformity.  If  hee  had  flood  upon 
 f ermes,  and  difdeyncd  the  Virgins  worabe,  and  co 
 become  poore  for  us,  where  had  our  falvation 
 beenc  ^  and  if  we  fland  upon  termes  when  wee  are 
 CO  fuffer  for  him  or  to  (land  for  his  caufc  s  where 
 will  our  comfort  be  K  furely  ic  is  a  (igne  wee  have 
 no  right  by  the  poverty  of  Chrift,  unle(re  weeb^c 
 content  to  part  with  our  ifaac^mth.  the  beft  things 
 we  have,  when  he  calls  for  it. 
 
 AgainCjhath  the  poverty  of  Chrift  made  us 
 rich  5  what  will  his  riches  doc  f  Could  hee  lave  us 
 when  hee  was  at  the  lo weft,  when  hee  was  on  the 
 Cro(re ,  and  fatisfie  divine  juftice  by  his  death  ^ 
 what  can  he  doc  for  us  now  hee  is  in  heaven,  and 
 hath  triiuDphed  over  all  hif  enemies  c*  what  can 
 we  looke  for  now  by  his  riches,that  have  fo  much 
 by  his  poverty  f  therefore  we  may  reafon  with 
 theApoftle,  R^m.  5.10.  If  p^hcn  we  were  enemies 
 
 we 
 
4. 
 
 Chri/is  ^oytrfyfijr  us. 
 
 wet  were  reconciled  1 9  Godkj  the  death  of  hu  Some-^ 
 hiwtnuch  ?mre  being  recmciled  (hall  wee  be^  faved 
 bjhfsUfe?  Ici$  a  flrrong  afgum^ht,  not  oncly 
 as  it  hath  rcfpecS  to  iis>  becaufc  there  is  more 
 likelihood  that,  any  goddfhould  be  done  form 
 now  when  \ve  are  reconcikd  to  God  J  than  be- 
 fore, when  we  were  eiKmiies :  bdt  al(b  las  it  haih 
 rcfpc^  toGhrift,  fince  he  that  ftuckendt  to  re- 
 concile us  to  God  by  his  death,  cantibt  bee  un^ 
 williog  to  fave  usi  by  his  life  5  and  he  that  was  a- 
 blc  to  redceme  us  by  dy  teg  f  ot^usy is  iiiok«  <:tleare« 
 iy  and  evidently  p^werfull  to  fave  us  now  he 
 livesandreignes  triumphantly  inhcftven.  For,is 
 not  he  able  to  preferve  us^  co  proteift  us,  andinvcft 
 lusintotheglorytbat  he  hafh  purchafed  for  i«j  he 
 that  didfomucli'forus  in  the  time  of  his  abafe- 
 ment,wiU  he  notpreferve  the  riches  he  hath  got- 
 jtedfor  hsf  Is  he  iPK)t in  hcavcnin  majefty,td  apply 
 ic^I  thaVhe  hacb  gotten^ ?s  He  ripfc  durinterceflfef  at 
 the  light  bafid  of  God,tp  appear e  before  God  f  oV 
 uscomakeat^gbod/  Certainly  he  will  preferve 
 thatAvhichheliathpfocui^diby^ hisdeaittf.'^^^^  '^  -^ 
 ^  ttli^dfl&liffg  of  ChW(l to  tlfiiike6^  ftmnj^ 
 I  kway  fromgticc:he  is^ablet<3i^inii 
 glorious  cdndrtiott  that  hi^lMth  advanced  uito  : 
 iefpecially  V  c<)nfidering  that  he  is  now  in  heaved^ 
 ^feiih'ath  liaid  ^fidc  the  forme  6f  a  fervarir;^  allliis 
 hiMilliation,  except  our  humane  ttaturc,  that  for 
 cverhee  hath  united  to  his  perfon ,  buc  all  other 
 things  of  his  abafement  he  hath  laid  them  afide, 
 he  is  able  perfeftly  (not  only  to  fave  us,  as  by  his 
 death:  but)  to  apply  allthat  he  hath  gotten,  and 
 
 Cc  preferve 
 
 r/;  ~-sV 
 
 ,vn$V 
 
 ■Hi 
 
 \ 
 
34 
 
 Q)ri!ls  ^qVertj  for  Ui^ 
 
 Not  to  ilefpire 
 men  for  po- 
 verty. 
 
 Rcb.  ix.jt. 
 
 1 
 
 I 
 
 prefcrye  us  to  life  everliftmgy  i^lVeuare  kept  .by . 
 ttepowex  of  God^  to^ilwtt.gJ  vy  Aae^fiiiti&hatl^V 
 purchaf€il,by  bis<i<rath,  ^  Therefore! why ihoAIrf 
 wc  feare(fpirjhe;iiiic  to  CQiiieyalling,  fromgracc 
 or  che  wft^  of  thai;  .thaL'4Sg9<;«li  isjiioccCHrift 
 
 u$  mk'sm ,  hearis4vic)i£i'thi*<onfidera<ipafiT\vi)ati 
 Cbri/l  can  doe  npy^JpglQtj^j^  vyh^n.ijis^poyqtyi 
 caul4doihH$mi:ph.xir.>;d  ydboD  o:'ut)!bnco 
 
 Ifor  Cbj:i#  \^as  pR5>r<^f  <>  ^iik  i^sj  cichiar^J  i^JSitha&j 
 that  dcfp  Xed  Chrill^andieiftee.med  him  tot^UiiS  iii^i 
 their  f^cvs  fron);bjiTi^:b«c^^ft  hQ  gi^cw^p^a^axpot  I  \ 
 out  QfA>dry  gipu94>^k^^»S^^^  wiJ^c^uqri  5 
 
 ,wasa,Qarpcnters;fonflf5i  ibey.dfrp.tWibK.  Ai4:  \ 
 
 4fi^t^Jk^Y}M?\kd  Gods  Jewell,,  bis  chmcfrife^  ; 
 
 the  brotKcrof ^Q^  4^B?e  be  cafti^iSm^i^ejC^ufe he :  j 
 »s.PPR¥5i  nonl^SQy Ik  terpther^^fe^h  .dcgrice  be  ^ 
 irftedj}pjbccaM(C;l?eji?rich?  £br  it  riches  had  beoj 
 the  beftcbing J  Chrift; wouWhavc^eeii jourvvard- 
 ly  rich:fciut  Cbrifl:  was  poor^,  to  fhew  us  what  ztc 
 thebeft  riches ,  and  that  the  riches  of  this  Wprld 
 arc  but  things  by  the  by,  Seek  the  klngd^ipc  of  Cod, 
 4nd  aS  other  things  jhaU  hecdji  eny$u^  by  way  of  ad- 
 dition and  fuppleme nt.  The  true  riches  of  a  Chri- 
 ftian  are  fpirituall  5  Chrift  did  not  become  poore 
 to  make  us  rich  in  this  world ,  to  make  us  Kings  I 
 
 and] 
 
Wijh  i 
 
 '.  u 
 
 orm, 
 
 i  and  Emperous,  and  Great  Men  here,  but  to  make 
 ulricbfo2ritually5in(ltohave  fodT^in  moicy  of 
 mi  bly  thfe^V  a^s <itxay  fervc^ tas  a' n Viaticum  to 
 bring  us  to  Heaven:  the  ibairie  riches  of  a  Chrifti- 
 an  are  fpifituall^aod  cceinail  in  grace  and  glory, 
 fejteporjKy'^beyiivie^iasitt  :Ghrift  came  to  make 
 cheaitbordldPcHd  World ; to  ufurpo.jinfdia.on 
 over'  Kings  ami  Prihocs :  ,Ghiift  came  to  make  us 
 richinaftorhermimtitr.'  S.  Peter  hkhy  Silver  and 
 
 Chiift caffiehoi^^s^  ftrvah^itO'jmake'Hs  Loitds 
 herermuch'IeflfetoTetus  at  libercy  ro  liv^afterchc 
 fl<fh,and'to'd6e  What' wc  lift/  No  v  t^  end  of 
 Cltrifhcomming waiiiorakg 4ivay  fiiinc ,  to ;de ? 
 ftray:>theiwdjk^  of  tttciDcf^.ll.  TM  common 
 courfc  art'his timcf^ahd  devehfli  praifi^fo of  mirny^ 
 
 ovcrtu^nmtfae  end  of  Chriftscumming^  as. if  he 
 caiifla  not  todeftfoy^but  to  lecioofe  cheworkes  of 
 thqi)BVitt,  colld  tis  Icliifc'toxitl  fe 
 came  to  bring  us  r<)  Gocttimd  not  to  give  us  libcir 
 ty  in  coiatfes CO Furine  further  from  God.  Burtha 
 b'ytHc^ay*    Chrift  CasIfaid)camfaot  tortiake 
 I  oslciditeihs^hiii^s  ©fthis  life;  for  daetbuticon*^ 
 ^  fideraJitrfo<<rf  mtnmd  ricHes^^Wihlat  b4i:hcv^>f ;  o-v 
 Thcy-a*  not  ouiowne^as  Ghriftfairh^iJ(*»i?^J 
 Wi^are  but  Srcwards,^aad  we  mutt  give  ;;§i  ftrifl 
 
 acoo^titir^ebng^hiiwwehaveufcdttemi  .  I  -v 
 [  bnA^nUhs thei^drenati^uriowhcf fo'^they^re  ndtf 
 true  ricWes,  becaufe  they  make  not  ui  ridh.  Wee 
 ufually  call  a  poorem^n^i  poore  foule ;  a;  poore. 
 fodQ^m^ytbcjariG'hGhtiilianjand  a  rich  maa  rnay 
 piavcIita>'pat5rariKl)We,  naked  ahd  empty  :^f  fpi 
 
 3J 
 
 Chrift  came 
 not  to  purchafc 
 ouiward  riches 
 
 ^«U, 
 
 Kgrcflion, 
 concerning  the 
 fcallofChrifts 
 
 y^i^  iv. 
 
 Tkeyttfe  noc 
 <Mir  owne« 
 Luke  1^. 
 
 They  are  not 
 tfUcridKS. 
 
 ntm 
 
 Cc  1 
 
 rituall 
 
5<^ 
 
 QmUs !Poi^rty  for  us. 
 
 Thty  make 
 not  a  man  bet- 
 ter. 
 
 Simile. 
 
 ^ 
 
 Anon  out" 
 lifci  them* 
 
 5/>K^j/(r, 
 
 Tficy  arc  not 
 proportionable 
 jto  the  foule. 
 
 rituall  riches.  Thcfe ate  not  true  riches,  becaufc 
 they  make  not  aman  better';  tbey  maybe  a  fhare 
 to  him  3  and  make  ji^m  yvorfe ,  .>anfl  putfe  him  up ; 
 as  every  graine  of  riches  hatha  vcrmioe  of  pride, 
 and ambicioninic.  €hirgtrichntinthAlthejbecn$$ 
 high  minded :  they  may^makc  a  man  wof  fe ,  they 
 cannot  make  him  bette^i  Cart  that  be  :truc  riches 
 that  makes  a  man  poorer,  that  hath  not  a  gracious 
 hearth  Surely  no:  theft  riches  oft  times  are  for 
 the  hurt  of  the  owners:  men  arc  filled  as  Sptrogesi 
 and  then  fqueezed  againe ;  are.thefe  true  richer 
 that  expofc  a  manto  danger^  True  richesarcfuch 
 as  not  only  we  may  doe  good  by>bot  they  make 
 usgoodi  Grace  makes  us  better^t  commends  us 
 to  God-  All  the  richeiinihe  world  doe  not  com- 
 mend us  to  God.  It  is  faid  oiAmiPfhusTigxtM 
 Monarchy  he  was  a  vile  and  bafc  perfon^  becarfc 
 he  was  a  wicked  man.  There  is  no  earthly  thing 
 cam  comnoend  a  manto  God  i  if  he  be  niaugbt>>  if 
 he  have  a  rotten  prophane  heart.  t  c 
 
 Againe,they  are  nottrueriches,  becaufc  a  man 
 cut-lives  them :  death  femes  him  out  of  all :  death 
 comes  and  examines  him  when  fae  goes  out  of  the 
 world,  and  will  fuffahim  to  carry  nothing  with 
 him.  If  a  man  come  to  another  mans  Table,  and 
 think  to  carry  away  his  plate,  or  any  thing  clfe,be 
 will  be  flayed  at  the  gate,  and  have  it  taken  firom 
 him.  Nothing  webrougHt  into  tliis  world,  and 
 with  nothing vvcmuftgoe  out;  andarethcytrucj 
 riches  that  determine  in  this  life  ?  J 
 
 Then  againe,  thefe  riches,  they  arc  not  propor- 1 
 tionable  to  the  foule  of  man :  when  the  fouLe  off 
 
 S    !).  / 
 
 man 
 
t 
 
 ChrifisToVertjffir  m. 
 
 man  hath  the  image  of  Chrift  on  ic,  nothing  will 
 fatisficd  it  hwi  fpiriteali  chings/  there  is  nothing  in 
 the  world  will  fatisfie  a  gracious foulc,  butgracc 
 and  glory.  Ic  is  only  grace,  and  thcfpirituall 
 things  by  Chrift ,  that  are  the  true  riches,  that 
 make  us  good,  and  continue  us  good*  and  conti- 
 nue with  us,  wee  carry  them  to  Heaven  with  us.| 
 Therefore,  as  the  Apoftlc  faith,  we  ihould  defire 
 the  bcft  things,  labour  for  the  bcft  portion,  that 
 iliall  never  be  taken  from  us.  When  we  have  ma- 
 ay  things  in  this  world  fet  before  usjlhal  we  make 
 a  bafechoife^  as  the  Gadarens^  to  lave  their  Hogs, 
 they  would  loofe  Chriftiftiail  wee  make  choice  of 
 poore  things,  and  leave  grace,  and  Chrift  ^r  No, 
 fince  we  have  judganent  to  make  a  difference,  let 
 us  make  a  wife  choice,  judgement  is  fcen  in  choice 
 of  different  things  :  for  though  thefe  things  bee/ 
 good,  yet  they  are  infcriour  goods ;  and  we  loofe  r 
 not  thefe  things  by  labouring  for  grace,  and  the 
 beft  thingsjthe  beft  way  to  have  thefe  things,is  to 
 labour  for  the  beft  things.  Solomon  defired  wife- 
 dome,  and  he  had  riches  too.  Lttmfiekc  the  king* 
 dome0f€od,  and  thefe  thmgs{z%  far  as  they  be  need- 
 full)  j/M^^e  cafi  on  m.   Thefe  arc  the  truths  of 
 God :  Therefore  let  us  be  afhamed  that  we  difco- 
 ver  out  ignorance  by  making  a  bafe  choice,  and 
 let  nslabourto  choofe  the  beft  things :  Chrift  be- 
 came poore  to  make  us  rich  in  the  beft  things,  to, 
 make  us  rich  in  grace,  in  joy,  in  peace,  and  com-; 
 
 fbrt,&c.  J 
 
 Therefore  let  us  eftceme  our  fclves,and  others 
 highly  from  hence,and  let  us  not  judge  by  appear-j 
 
 ^  ance 
 
 J?- 
 
 C  3 
 
 From  what 
 grouHd  to 
 
 thcrs* 
 
^8 
 
 CI  rifis  folrMy  f^rus. 
 
 OifTW^n  fault 
 ifvtcwint  fpi- 
 rituall  nchcs. 
 
 ancc;  whenChnit  wuspuctodtatb^howdid  the 
 World  judge  bim'^-.A:mi(erablcniani^a.finnci;  be*- 
 icaufcchey  judged  by  appearance}  fo  Uisthelocof 
 Gods  childrcn(thQugh  they  be  nev^r  fo  rich)  yet 
 chofe  that  iookc  upon  their  outward  condition^ 
 that  judge  l)y  appearance,  bccaufe  they  are  out- 
 wardly poorest  hciyehii^k  they  have  no  riches  at 
 all,  but  judge  not  by  appearance:  as  Chrift  faith: 
 the  life  that  we  have  is  hiddcnjour  happinelTe  and 
 dches  arc  hidden  vvith  God  5  yet  thofcthatwe, 
 have  now-  are  worth' all  the  worlds  Is  not  a  little 
 peace  of  confcience ,  and  joy  inthcHoly  Ghoft, 
 landafTiirancc  that  God  is  ours^  worth  all  worldly 
 I' things^  Th^  leaft  meafurc  of  grace  and  comfort, 
 is  worth  alland  yet  what  we  have  here  is  nothing  j 
 to  that  we  fli  all  hay  e  in  Heaven* 
 
 Wc  naay  he  aftiamed  the  beft  of  us  all,  that  we . 
 live  not  anfwerable  to  our  eftate.    Wee  are  oft 
 times  poorer,  in  grace  then  we  need  to  be;  having 
 fnch  a  Fountaine  fo  neareus,  topcrifliforthirft, 
 to  be  at  a  feaft,  and  to  perifli  for  hungers  to  be  at  a 
 Mine,  andtacomeawaybeggers.lt  is  afigne  wc 
 want  fpirituall  fcnfeSjit  is  a  figne  of  infidelixy^that 
 we  arenotcap  ableofour/piricuaU  wants;  that* 
 wefhould  profefleourfelves  robe  Chriftians^xo; 
 be  members  of  Chrift,  and  yet  have  no  grace,  no! 
 rpirituall  ornaments,  no  garments  to  hang  on  our^ 
 fouleSjit  is  a  figne  there  isno;Union,becaure  there! 
 is  no  communion.Wc  draw  nothing  from  ChriftJ 
 we  arc  Chriftians  without  Chrift,  we  have  no 
 anointing  from  Chrift.  Let  us  take  heed  that  wq 
 be  not  titular  ChriftianS;to  have  only  the  name  of 
 
 Chriftiansj 
 
I  us 
 
 C^^^ijis  Poverty  for  us. 
 
 MtHrti 
 
 ^9 
 
 jGhnlhaBs:  lee  us  labour  ro  be  Chriliians  indeed, 
 jandfor  thir  end  confider ,  what  was  the  end  why 
 ^Ghrift  becatnis  poore,  to  malce  us  rich  5  why 
 (hould  we  fruftrace  his  cnd^ 
 I .   Therefore  lee  us  fearch  what  riches  wee  have 
 ifmm  Gbrift,  whether  our  debts  be  paidj  whether 
 jour  iins  be?  forgivens  we  may  know  we  have  our 
 fins  forgiveti,  if  we  have  fanftifiing  grace :  God 
 never  payes  our  debts,  but  he  gives  us  a  flock  of 
 gr^cej  let  us  examine  therefore  what  riches  we 
 havc^  Some  Chriftians  arc  rich,  but  theyarc  de- 
 ceived in  their  ownc  conditionj  they  think  they 
 arepooreandbeggerly,  and  have  nothing,  when 
 they  are  rich :  what  is  it  that  deceives  thcm^ 
 'Sometimes  it  i$vbecauie  they  have  not  fo 
 much  as  others,  therfoire  they  think  they  have  no- 
 thing, not  coiifidering  the  degrees  in  Chriftianity  - 
 
 Or  becaufe  they  have  not  fo  much  as  they 
 
 would  havc^as  a  covetous  man  he  alwayes  lookes 
 
 forward^  he  is  never  fatisfied,  fo  a  Chriftian  out 
 
 I  of  afpirituall  covetoufheflc,  by  looking  to  that  he 
 
 wants,forgets  that  he  hath . 
 
 Somctimcsa  Chriftian  in  cafe  of  temptations' 
 
 fond  defertion,  confciencc  may  fuggeft  his  wants 
 
 alcogether,God  wil  bumble  him  this  way, though 
 
 ir  may  be  an  error  in  confciencCjyet  I  would  there 
 
 I  were  more  of  this  kindc;  fuch  people  arc  to  bee 
 
 I  encouraged,  as  in  Revel. 2^  Thou  fayeft  thou  an 
 
 '  poore,  and  the  world  thinkes  fojbut  thou  art  rich:    ^^.^ 
 
 fo  there  are  many  that  are  poore  in  their  ownc 
 
 conceits,  that  think  they  have  nothing5but  indeed 
 
 they  are  rich,  and  they  difcover  their  intereftin 
 
 C  4  the 
 
 To  examine 
 what  riches  we 
 have  from 
 Chrift. 
 
 CJiriflians  arc 
 rich  znd  know 
 it  not. 
 
 1 
 
40 
 
 Cbrifis  poyerty  for  us. 
 
 .m 
 
 I 
 
 Why  Chrifii- 
 ans  girc  Co  poor 
 in  grace. 
 
 ^I}< 
 
 the  true  riches  3 by  their  dciire,  and  bungring  and 
 thirfting  after  grace ,  by  thcii  care  to  pleaft  God 
 in  all  things  5to  approve  themfclvcs  to  God, to 
 doc  nothing  ?gainlt  confcience ,  by  their  care  in 
 ufing  the  meanes  of  falvation  5  and  their  walking 
 circun^fpedily  s  a  oian  may  fee  and  difcoverj 
 j  their  riches  in  their  carriage  ;  and  if  there  be 
 rchc  leaft  degree  of  grace ,  ic  isgrcat  riches :  in  re* 
 gard  ofinferiour  things,  though  it  be  little  in  re- 
 gard of  that  wee  (hall  have  in  Heaven .  Let  u$ 
 fearch  v^'hat  weeliave ,  that  we  may  waike  thank- 
 ful ly>  and  comfortably  •  We  fee  worldly  mea 
 how  they  fet  themfclves  out  in  a  little  riches,  and 
 fwell  in  their  owne  conceits  -  A  Chriftian  hath 
 that  that  is  infinitely  better,  and  (hall  heeal way 
 droopc  and  be  caft  downer  If  he  be  a  found  Chri- 
 ftian  that  hath  any  goodneffe  in  him,let  him  walk 
 a  comfortable  and  cheerfuU  life,  anfwerable  to 
 I  his  riches .  We  account  them  bafc  minded  men, 
 that  being  very  rich,  yet  they  liveasifthey  had 
 nothing:  fo  Chriftians  arc  too  blame,  that  having 
 great  riches  in  Chriftjthey  live  as  uncomforrably 
 33  ifthey  hadnone*  What  isthcreafcn(Chrift 
 beirg  fo  rich  )   that  ChriQians  have  ao  more 
 grace:*  Sometimes  it  isbexaufe  they  fearch  notl 
 their  owne  eftatesforgood5aswelIasbad,  And 
 then  they  doe  not  erap:y  thcmfelvcs  enough,  that 
 Chrift  may  fill  them.   They  are  not  thankful!  c- 
 nough  for  that  they  havej  for  thankfuinefle  is  the 
 W2y  to  gee  more* 
 
 How  ftall  we  carry  our  felves  that  we  may  im- 
 prove Chrifts  riches  J  to  be  made  rich  in  grace  by 
 ^himf  Fird 
 
 ■  HI" 
 
-«■«> -l.'t"' 
 
 Chrifis  ^Qfverty  for  us . 
 
 '■]{ 
 
 Firft  let  us  labour  for  the  emptying  grace  of 
 humility,  which  will  empty  the  foule,  and  make 
 it  of  a  large  capacity  to  containe  a  great  meafut  e 
 of  grace  :  God  f Is  the  hnngrj  with  godd  things^ 
 he  refifts  the  proud,  but  he  gives  grace  to  the  hum' 
 (fie:  let  us  labour  to  fee  our  wants  and  necefficies, 
 and  the  vanity  ofall  earthly  things.,  and  then  we 
 (hall  be  fit  to  receive  grace. 
 
 And  then  labour  to  fee  the  excellency  of  the 
 grace  we  want,  and  that  will  ftretch  and  inlarge 
 j  our  defires.  And  withall  fee  the  necefliry  of  grace/ 
 I  we  muft  have  faith,  hope,  and  love,  we  cannot 
 live  as  Chriltians  elfe:  we  muft  have  contenration, 
 we  ihall  Jive  mifcrably  elfe;  we  cannot  be  like 
 Chrift  without  grace, 
 
 Aod  withall  kao w  that  Chrift  is  rich  for  us:  he 
 hath  not  only  abundance  of  the  Spirit,  but  redun- 
 dance to  overflow  to  us  his  members  j  as  the  head 
 hath  redundance  of  fpirits,  and  fenfesfar  the  i:fe 
 of  the  whole  body ,  it  fees,  and  feeles,  and  fmels, 
 for  the  ufe  of  the  whole  body;  whatfoever  Chrift 
 hath,he  hath  for  us .  Let  us  labour  to  kn^w  om 
 riches  as  weare  Chriftianss  as  wegrowinorhci 
 thinge,fo;to  be  acquainted  with  that  wehavein 
 Chrifts.  As^  Children  that  are  heires'ro  great 
 things  •  at  the  firfi:  they  are  ignorant  of  what  they 
 have-,but  as  they  grow  in  yeares,fothey  grow  in 
 further  knowledg  of  that  that  belongs  to  them, 
 and  they  grow  in  fpirit  anfvverable  and  fuitable  to 
 that  they  fliall  have;  Ice  grace  agree  with  nature  in 
 this,  let  us  defire  to  know  our>  riches  in  lefus 
 Chrift. 
 
 And 
 
 4t 
 
 Anfw. 
 
 How  to  im- 
 piovc  xXxt  rieh- 
 cs  hy  Chrift. 
 
 I 
 
 Humility,; . 
 
 Sec  the  excel- 
 lency of  grace 
 
 Know  Chrifts 
 riches  for  us. 
 
4r 
 
 •4 
 
 To  make  ufs 
 of  them  foi- 
 our  fclves. 
 
 Urijis  Poverty  for  us. 
 
 To  makc'j^ood 
 ufc  of  recrcjci* 
 ons. 
 
 And  not  only  know  that  they  are  ours,  buc  life 
 ours  to  our  own  good,  and  benefit  upon  all  occa* 
 fions.  It  we  offend  God  ^  as  every  day  we  doe, 
 make  ufe  of  out  riches  ii  Chrift  for  the  pardon  ot 
 our  finnes,  he  is  full  ot  favour,  he  is  our  High 
 Prieft,  he  makes  inrerccflion  for  us.  If  we  want 
 knowledge  he  is  a  Prophet  to  teach  us  by  his  fpi- 
 rirjf  we  finde  ournatures  defiled,  and  want  pow- 
 er over  our  corruptions,  he  is  a  King  to  guide  and 
 leadus(inthe  midft  of  jU  our  cnemiesj  to  Hea- 
 ven. If  we  finde  our  con fciences  troubled, conil- 
 dcr  what  peace  we  have  in  Chrift.  If  we  want 
 auc ward  things,  let  us  confider  we  are  under  age; 
 great:  perfons  enjoy  not  their  inheritances  when 
 they  are  under  ycarcs  :  if  God  difpenfe  outward 
 things  to  us,  it  is  for  our  good;  if  he  fend  poverty 
 and  difgrace,  it  is  for  our  good, to  fie  us  for  abetter 
 ftate.  God  in  hisunfinitewifdomeknowcs  better 
 what  is  good  for  us,  then  we  doe  for  our  felves  Jn 
 the  want  of  any  thing,  let  us  beleeve  that  Chrifl 
 is  given  as  a  publike  treafure  to  the  ChurchtThus 
 we  may  Improovc  the  grace  and  riches  we  have  in 
 Chrift.  I 
 
 Againe,Ietus  labour  to  make  a  good  ufeof  eve- 
 ry favour  we  enjoy,  ofour  liberties  and  recreati- 
 ons, we  have  all  by  the  poverty  of  Chrift;  there. 
 fore  Jet  us  ufe  them  in  a  fober  manner,  (not  as  the 
 fafhionis)tocaftoffall  care  of  Chrift,  topovvre 
 out  our  felves  to  all  iicentiouinefle*  La  us  confi. 
 cler,this  liberty  and  rcfiefliing  that  Ihaveatis 
 from  the  blood  of  Chrift;  as  Davids  Worthies 
 when  they  brake  through  vv'^'uhe  danger  of  their 
 
 lives 
 
I 
 
 ChriHs  ^oyertyfcr  us. 
 
 lives  to  get  him  wJtcr:  oh([d\i\\  h^ywilljootdrhk 
 itjih  the  blood  6f  the  ft  men :  To  whacfoever  liber* 
 eies  and  good  things  I  have,  I  have  it  by  the  po- 
 verty of  Chiii%  by  the  blood  of  Chiift,  and  (hill 
 Imiftifcit^ 
 
 And  certaindy  itwill  make  us  efteememore 
 highly  of  our  fpirituall  priviledges  then  of  out- 
 ward, confidcring  they  coft  Chriftfodeare.He 
 became  poore,  to  fetus  up  when  we  were  utterly 
 banckrupt  5  he  ftripped  himfelfe  of  allj  to  make  us 
 f  richifliall  we  not  therefore cftecmc and ufechefe 
 things  wclk  And  when  we  are  tempted  to  finne, 
 this  will  be  a  great  meanes  to  reftraine  us^I  am 
 freed  from  finne  by  the  blood  of  Chrift,  iliall  I 
 make  him  poorc  againc  by  committing  finned 
 Shall  I  wrong  him  now  he  is  in  Heaven:*  The 
 lewesdefpited  him  on  earth  in  the  forme  of  a  fer- 
 vant^buc  our  fins  arcof  a  higher«nature,of  a  deep- 
 er double  dye,  we  fin  againft  Chrift  in  Heaven,  \x\ 
 glory.  When-  we  are  tempted  to  finnCjchis  confi- 
 deration  will  make  us  afliamcd  to  fin,  fince  Chrift' 
 hath  bought  our  liberty  from  finne  at  fi:ch  a  rat  e/ 
 fhall  we  make  light  of  finne  that  coft  him  his  dearc 
 bloud,  and  the  fenfe  of  his  fathers  wrathf  that 
 made  him  cry  our,  iSA)  Gody  mj  G^d^  whj  haU  thou 
 fc'rfakentne?  It  is  impoiublethat  any  manfliould 
 powre  out  himfelfeto  fin  that  hath  this  confidcra- 
 tion .  Chrift  became  poorc,  that  we  through  his 
 poverty  might  be  made  rich. 
 
 The  next  thing  is  the  ground  or  fpring  from 
 wh  ence  all  this  co  Ties,it  is  from  grnce*  youknow 
 the  grace  of  our  Lord  lefus  Chaft.  k  was  his 
 
 sncerc 
 
 4J 
 
 Whence  to 
 cflceme  of  our 
 priviledges. 
 
 All.  out  riches 
 fro-n  Chrifls^ 
 gtacc. 
 
 '  >-wi  4>    i 
 
 / 
 
44 
 
 I 
 
 Chrijls  To<virty  for  ut. 
 
 mcere grace.  There  was  nothing  that  could  com- 
 pell  hira^  God  the  Father  could  nor  compell.  him, 
 becaufe  he  was  equal  I  with  his  Fatherj  being  God 
 there  was  an  equality  of  effence. 
 .  And  then,  what  was  there  in  u$  that  fliould 
 move  him  to  abafc  himfelfe  fo  low; was  there  any 
 worth  in  us  •f  No,  we  were  dead;  was  there  any 
 ftrengch  in  user  No,  vve  were  dead  in  fins:  was  any 
 goodneflcin  usr'Nojwe  were  Chriftsenemics:vvas 
 there  any  delireinus^  No,wc  wercoppofiteto 
 all  goodncffe  in  our  felves,  there  was  no  defirein 
 us  to  be  better  then  we  were :  if  God  (hould  have 
 lec  us  alone  to  our  ownedefires  ,  we  were  porting 
 to  Hell  .It  is  the  greateft  mifery  in  the  world,  nex: 
 ro  Hell  ic  (life, to  be  given  up  to  our  o wne  defires 
 A  man  were  better  to  be  given  up  totheDivill 
 then  to  his  owne  defires,he  may  torment  him,and 
 perhaps  bring  him  to  repentance;  but  to  be  given 
 up  to  his  owne  defires,leads  to  Hell.  It  is  meerely 
 of  grace5gracesit  was  the  grace  of  God  the  Father 
 that  gave  his  Son,  and  it  was  grace  that  the  Son 
 gave  himfelfe.  What  is  graced  It  is  a  principle 
 from  whence  all  good  comes  from  God  ro  us.  As 
 God  loves  us  men ,  and  not  Angels ,  it  is  FhiUn- 
 threp'ia :  as  Gods  aflfedion  is  beneficiall  to  our na* 
 ture^foic  is  love:  as  ic  is  to  perfons  in  mifery,  fo 
 it  is  mercy;  as  it  is  free  without  any  worth  in  us 
 procuring  it,  fo  it  is  grace.  Ic  is  rhe  fame  aflkdion, 
 I  only  it  differs  outwardly  in  regard  oftheobjed* 
 Hence  we  fee  that  Chrift  muft  be  confidcrcd  as  a 
 Chrift  3  joynt  joynt  caufe  ofour  falvation  with  the  Father.  Ic  is, 
 the  grace  of  our  Lordlelus  Chiift,  you  fee  here 
 
 hj 
 
 Grace  whit  It 
 is. 
 
 caufc  ofour 
 lalvation 
 
Chrifis  Poverty  for  m. 
 
 I|heb^<aiTie5piK)i;etQm3kcus  rich.  Indeed  he  was 
 l{<!(^t:^ndianoif?ted^.and{ealed ,  andiiad  authority 
 iof  his  Fartojyet  not  withftanding^his  joynt  grace, 
 and  confent' went  with  ic :  Therefore  he  was  a 
 principle  (as  ckrjfijlome  fyczVs)  with  a  principle, 
 jhediflfer5.no^ing  at  allfroni  his  Father  ^  but  in  or- 
 ider  of  perions:  firfl  the  Fathetjand  then  the  Sonne, 
 (both  being  joy ntly  Godjand  both  joynt  caofes  of 
 tbefalvation  of  mankinde.  The  Father  chofc  us  to 
 ialvatido^tlicSooEke  paid  the  price  for  us^  and  the 
 Holi^  Glioftapplyigsit^and  fanSufies  our  mture^^ 
 jGodtbe Father  loved  the  world,  and  gave  hh 
 Sonne,  Chrift  loved  the  world,  and  gave  him- 
 felfe^  helfvedmet,  andg^ve  himf^lfifor  ptte,  iaith 
 S.  Paul.  Therefore  wee  (hould  t hinkiof  the  fwect 
 confent  of  the  Trinity,  in  their  3ove  tonfiankiBde  : 
 fo  the  Father  loved  us,  that  he  gave  his  Sonne  ^  fo 
 the Soiine loved  us ,  that  hegave  hittifelfe  s  fo  the 
 HolyGhoft  lo\^esu$,thathe  coni^ighsall  grace 
 to  us,  and  dwdsm  us,  and  atTures  us  of  Gods 
 love*  >i<1 
 
 Wee  mi^  not  chinke  of  Chrift  as  an  under* 
 ling  10  the  v^orke  of  falvatioa^  ^  hee  is  a  prtn. 
 ciplc  (in  the  worke)  from  his  Father,  The 
 grace  of  our  Lord  lefus  Chrift  it  is  the  caufe 
 of  all.  It  was  the  caufe  why  hee  was  man : 
 It  is  the  caufe  erf  all  grace  that  is  in  us  :  that 
 ^hat  is  the  caufe  of  the  caufe ,  is  the  caufe  of  the 
 thing  caufcd#  The  grace  of  Chrift  is  the  caufe  of 
 allinus:becaufeic  was  the  caufe  ofChrifts  fuffe- 
 ring,  from  whence  we  havegtace.  Grace  was  the 
 caufethatChrift  was  man,  and  that  he  fuffcred : 
 
 tj]frc* 
 
 45 
 
 •  4".,  >  »  -» 
 
 .j  :f-v^''r 
 
 J 
 
 « 
 
 iw  al 
 
46 
 
 Q?rifis  Tayertyfvr  m. 
 
 Revel.  (.  ^* 
 
 therefore  it  is  the  caufc  ofgrace  in  us.  Chtift  was 
 a  gift  5  the  Father  gave  him,and  he  gave  himfclf. 
 U  thou  hadft  koovvae  che  gift  of  God  (faith 
 Chi  ift  to  t  he  Woman  of  Samaridh. )  Oh  it  is  the 
 greatcft  gift  that  ever  was.  ..^<i.;j:"^  or. 
 
 Hov^totMakl     Therefore  vir|ienwce  thinkcof  any  oneoF'the 
 of  the  Perfons  Petfons  in  the  Trinity. ,  we  wiuft  not  csidudc  the 
 inTximty,      |  j.^(^^bm  include  aH^v^hich  IS  a  comfortable  con- 
 fideration:  bccaufcthcreisa  fwect  union  of  all 
 the  three  Petfons  in  the  great  work  of  falvation. 
 A$  Chi  ift  faith^7  tn  the  Father  y^ndthc  F^heri^ 
 iwtf;  not  in  efT nee  alone  heis<jo!d,aadIatn  God, 
 but  I  am  in  the  Father,  aad  he  id  mc  5  I  confenr 
 wiJth  the  Father,  aod  the  Far  her  widM^ie^wc  both 
 agree  in'the  great  werkd  ofialvationi !  1     ♦  ^^^"^  • ' 
 .   .  ThcrcfotiC  wc  fii  uld  rerurne  the^  glwy  of  ait 
 the  good  wee  have  to  God  the  Father,  and  to^ 
 Chrift :  and  as  it  is  in  ReveL  5^  Worrhyis  the 
 Lanibe^becaufcheharh  redeemed  us.- Wfeerv  wfc 
 think  of  the  gnad  we  hayc  by  Chrifl,  worthy  is 
 the  Lambe,  becaufe  he  ih^  d  his  blood  for  u«.  The 
 Lambeof  Godthdtcakcsawaythc'finnes  W  the 
 world,  he  is  worthy  of  allpraifeahdtronbinj^  ^vc : 
 fli^juld  hohoiir  tfte  Farh^r,  add  honout  thcSoribt^l 
 and  the  holy  Spirit  rfiac  appCy  es  th^  goocfiwe  hwc  i 
 by  Chrift  to  us^  Whtnwe -gloWfie  Go3,  let  m* 
 glorifie  Chrxdzox^^Whetifi^fAey mthtbe  Emher  U 
 tpie'gior/fij^J,  brcbadc  ir^hrashrigsacetagii^e  him- 
 felfc,  he  inade  hirarelfc  pot)rc  for  fcs.  We  cannot 
 honour  the  FiLt\\<  r  more  then  by  honouring  the 
 Sonne  >f  or  God  the  Fstrhcr  wi  1  be  Iceae-  in ,  his 
 SlioiicSas  iht  AipoMt  f^ih^lff'Chrfff.ia^idiiUeibc 
 
Chrijls  Poverty  for  us  A 
 
 f 
 
 ]  ^ , 
 
 l^Ury  cfGgd'y  chcrcfore  wbac  he  fakh  of  Chrift^ ) 
 '  besetends  toThcgiocy  oftht  Father. 
 
 47 
 
 w  >  iChrifi  nat)()hiy.as  God^  is  graciouSj  and  was 
 willing  to  the  WO' k  of  falvation.*  but.asrhe  meri- 
 torious caufeof  the  grace  of  his  Father  •  for  grace 
 flK)ul4adid>aycbe«nederiivedtousfrom  the  Fa- 
 thi^r^unlefle^rft  ithsdbeenc  fcatcd  on  Chrift  in 
 our  aarui^^^nd  in  him  derived  to  us* 
 
 The  worke  of  falvation  as  it  is  from  Chrift,  fo 
 io iis  ftonjJrHe  grace  of  Cbrift^  theref  orcic  wias  free 
 adiVJoluntary  /  what  fo  fredas  graces  Jfaerefore 
 .Chriftsabafemcm  and  poverty  5  it  was  mecrely 
 voluntary  5  if  it  had  not  beece  voluntary,  it  had 
 not  ^ccoeiTieritoriousand  fatisfadory.:  It  was  a 
 trce-i  wjUoffenag^  iewasof  grace,  not  forced  and 
 commanded  without'  bis  owneconfcnt ,  it  was 
 •owcrely. of  grace,  for  our  good  and  falvationsthat 
 |w€  might  Have^thc  more  comfort ,  it  was  a  free- 
 lwiil)oflftirng/HefcdTii*cd!as  mantodecliic dea^^ 
 to  ihcw  the  trxith  of  his  manhood-biit  when  againe 
 he  confidcred  wherefore  his  Father  fent  him^  iVpr 
 mfwillibuuhm  be  <5/<>»^;  and  with  joy,  WtthA  de* 
 finimvf  tJe fired  U  eat  my  Uft  Fdffetfver  mtb  fau: 
 and  I  have  a  hptifme^  and  how  "dm  I  pMjntd  till  I  bee 
 baptizcdmth  r/?How  ever  to  (hew  the  ttuch  of  his 
 manhood  he  feared  Death  j  yet  (when  he  confide- 
 dted  what  he  was  fent  for)  it  was  with  a.rcfignati^ 
 on  to  the  Divine  Naturejo  it  was  a  free  will  oflFe- 
 ring  and  a  facrifice  of^fvettfinilto  God  the  Father^ 
 Therefore  when  wee  thmke  of  Chrift ,  let  us 
 thinke  of  no  thing  but  grace;  or  when  we  think  of 
 Heaven  or  of  ^ny  bkfling  by  Chrift,al  comes  un- 
 der 
 
 <<,« 
 
 chrift  the  me- 
 ritorious caufc 
 j  of  grace. 
 
 Chrids  abafe- 
 ment  volunta- 
 ry 
 
 t 
 
 All  Wt  have  of 
 Chrift  ii  by 
 grac*. 
 
48 
 
 Q?rijls  ^oyertjfor  us. 
 
 Fourc  dcfccms 
 
 t 
 
 der  the  notion  of  grace,  bccaofe  all  coraes  from 
 
 tncere  favour.   There arefouredcfcentsof grace. 
 
 Firft,  grace  as  it  is  in  God  and  Chrlft  in  their 
 
 owncbreallsjthe  favour  of  God  refting  in  his  own 
 
 bofonne* 
 
 And  then  this  grace^and  favour  (hewed  in  gracey 
 that  is,  in  habituailgrace>in  beftowing  grace  upon 
 our  natures,  to  fweeten  and  fan^ifie  ir^  to  fie  it  for 
 communion  with  God. 
 
 And  then  adi:uall  grace  >  the  movings  of  the  ^ 
 Spirit  to  every  good  worke,  to  every  a^ion  of 
 grace. 
 
 Andthencvery  giftof  God,  every  blcflSng  as 
 a  grace,  bccaufe  it  rifeth  from  grace  s  as  wc  fay  €^ 
 thegifisof  agreatperfon,  this  is  his  grace  or  fa^^ 
 vour:  fb  every  goodthing  we  have  is  a  grace.  It 
 isthefavour  of  God  inChrift  that  fwectncth  all: 
 let  us  labour  to  feegrace  in  all,  efpecially  the  fun- 
 damental gracCjthe  favour  of  God,and  of  Chrift, 
 the  caufc  of  all.  And  let  us  fee  any  grace  in  us  as 
 jfrom  that  grace ,  and  every  good  ad  wee  doe ,  a 
 'grace  from  meere  favour  5  and  every  bfcfling  wee 
 have,  is  a  grace,ifour  hearts  be  good :  as  the  Apoi 
 ftlecals  the  MActdmdns  bcnevolence^a  grace^eve- 
 ry  thing  that  is  good  is  a  grace.  Jhertf&n  not  um$ 
 US  9  not  unto  Mybut  unt9  thy  rtamcbcthc glirj  f  both 
 of  thy  favour,and  of  a]  chac  comes  from  irrall  that 
 we  have  is  fwcet,becatjfe  it  iflTues  f 'om  grace.  The 
 favour  in  the  thing  is  better  i  hen  the  thing  it  felfe  ; 
 as  we  fay  of  gifts,  wc  care  nor  for  thcgift,  but  for 
 the  love  ofhim  that  gave  it:  fo  the  good  things 
 chat  wehave,arcnot  fofwcetas  thefavour  of  him 
 I  that 
 
tmmmmmtmmma^amatUlitateB,  «j  ";giyv 
 
 ittasa 
 
 (T?rifis  Poverty  for  us. 
 
 i '  mi  I 
 
 as 
 
 49 
 
 t 
 
 that  gives  it  :  when  we  deferve  not  Po  much 
 daily  bread,  but  that  alfo  is  of  grace.  The  fourfc 
 
 ,andfpringofall  that  is  in  us,  is  free  grace  in  the 
 brcaft  of  God  and  Chrift. 
 
 In  the  controverfie between  us  and  the  Papifts, 
 when  we  fay  we  are  juftifiedby  grace,  we  moft 
 not  underftand  it  of  inherent  grace,  whereby  our 
 natures  arc  fandlified,  and  that  but  in  part  5  but  it 
 is  meant  of  the  free  grace  and  mercy  of  God  in 
 Chriftj  and  the  free  grace  of  Chrift  in  his  owne 
 breaft .  Let  gs  take  heed  that  wc  build  not  our  ju- 
 ftification  and  falvation  upona  falfe title  j the  title 
 is  the  grace  of  Chrift,  and  of  God  the  Father. 
 
 Now  the  grace  we  have  in  Chrift  in  the  brcaft 
 of  God  is,  cither  the  good  will  of  God^  whereby 
 he  isdifpofedfo  give  Chrift,  and  to  doc  all  good 
 to  usjthere is  nocaufe ofthatat  all.Chrift  as  God 
 joynes  with  the  Father  in  that  grace  which  is 
 \JimBr  bemvolemUy  thguciofgooamU:  Chrift  as 
 Mediator  is  the  effed  of  that  grace.But  then  there 
 is  the  grace  of  complacency,  whereby  God  de- 
 lights in  us .'  this  is  beftowed  upon  the  creature  in 
 effeftuall  calling :  then  God  (hewes  the  grace  of 
 delighting  in  us,ingrafting  us  into  Chrift  by  faith  : 
 for  though  before  all  worlds  God  had  a  purpofe 
 to  doe  good  to  us, yet  that  is  concealed  till  we  be- 
 leeve.  As  warer  that  runs  under  ground,  it  is  hid  a 
 longtime  till  it  break  out  fuddenlyjandthen  we 
 difcovet  that  there  was  a  ftreame  runne  under  j 
 
 ^  ground,  as  Arethufa,  and  other  Riversjfoitis  with  ^ 
 the  favour  of  God  from  eternity,  it  runnes  under 
 ground,  till  we  be  called  we  fee  not  Chrifts  good 
 
 I  Dd  will 
 
 We  arc  juftifi 
 ed  by  grace, 
 how  meant. 
 
 Grace  twofold 
 
 Simiki 
 
 I 
 
\^ 
 
 ,   ^Q     f    , 
 
 lebfr  1 7. 
 
 — — : ^ m     ^     —  ■  «■  
 
 Qhrijis  Poverty  for  us. 
 
 How  to  value 
 bleflings. 
 
 wil  CO  us  .but  whenwebeleeve  &  become  onew^^' 
 Chrift,God  lookes  upon  us  wkh  the  love  of  com 
 placency 3  with  the  fame  love  wherewith  he  loves 
 Chrift ;  bccaufe  we  are  in  Chrift,  as  it  is  in  Ivhf^ 
 17.  linthem^andthtjinTne.  God  loves  the  head 
 and  members  with  the JTame  love:  Chrift  as  God 
 was  freely  difpofed  to  choofe  men  3  but  Chrift  as 
 Mediator  continues  this  favour  and  mercy  of 
 God,  when  we  are  grafted  into  him,to  (hine  on  us 
 continually.  It  is  this  fecond  that  we  muft  labour 
 for  as  a  fruit  of  the  firft.  Lcc  us  labournot  only  to 
 know  that  there  was  an  eccrnall  love  of  God  to 
 fome  that  are  his  :  bu*  labour  by  ftith  in  Chrift^to 
 know  that  he  lliiacs  upon  usin-Chriftjandallo- 
 ther  graces  within  us,  and  all  othei^ifrs  are  from 
 this  firft grace 3  therefore  they  have  the  name. 
 Why  doe  we  call  Faith,  Hope,  and  Love,  graces, 
 biit  bccaufe  they  iffue  from  the  mercy 5and  favour, 
 and  love  of  God  in  Chrift  i  and  (as  I  faid  before) 
 why  doe  we  call  any  benefit  we  have  a  grace  1  be- 
 caufc it  comes  from  grace:  all  good  things  have 
 the  term?  of  grace  on  them,  to  (hew  the  Spring 
 from  whence  they  come. 
 
 I  will  not  enter  intodifpute  with  points  of  Po- 
 pery^ that  ftincks  now  in  the  noftrils  of  every  man 
 that  hath  but  the  ufe  of  ordinary  reafon,  it  is  fo 
 full  of  folly  and  blafphcmy.  I  rather  (peak  of  po- 
 fitivetrurhS)  to  fee  Gods  grace  and  favour  (and 
 blefle  Goa  for  it)  in  every  thing  we  have. 
 
 Doth  all  that  we  have  in  Chrift,  come  from 
 grace,  the  grace  in  us,  and  comforts,  and  outward 
 things  meerely  from  grace  r  Then  cftecme  them 
 
 morel 
 
 >9iP 
 
Qhrtfls  Toyerty  form. 
 
 I  more  from  the  Tpring  frorn  whence  they  come, 
 then  for  thea-ifelves.  The  neceflaries  of  this  life, 
 food,  and  raiment,  they  are  but  meane  things  in 
 themfdves:butif  wc  confider  what  fpring  they 
 come  from,  from  the  blood  of  Chrift  that  hath 
 purchafed  them,  and  from  the  grace  and  love  of 
 Chrift ;  grace  will  adde  value  to  them ;  grace  will 
 make  all  fweet  that  we  have,  when  we  can  fay,  I 
 I  have  this  from  the  grace  of  God  .•  as  lacob  (aid, 
 Tiefe  are  the  children  that  God  hath  given  me  of  his 
 hunty  and  grace*  Thisisthe  provifion,  the  heipe, 
 and  comfort,  that  I  have  from  the  grace  of  Chhft; 
 for  the  fame  grace  that  gives  Heaven,  gives  necef 
 faries  and  daily  bread.  Let  us  look  on  every  thing, 
 and  put  thercfped  of  grace  upon  every  thing.  It 
 is  grace  that  we  meet  with  atflidions  wherby  we 
 are  corredcd j  God  might  have  let  us  goe  on  in  the 
 hardnefle  of  our  hearts;  looke  upon  every  thing  as 
 a  fruit  of  Gods  grace  and  favour.  What  is  the  rea- 
 fon  that  we  are  no  more  thankful  for  common  be- 
 nefits 1  Beeaufe  we  looke  not  on  them  as  iffuing 
 from  grace.  Take  away  grace  the  free  favour  of 
 God,  extracS this  quinteflence  ,  take  the  love  of 
 God  ouc  of  things,  what  are  they  f  Let  a  man  be 
 rich,  if  he  have  it  not  from  the  love  and  mercy  of 
 God,  what  will  all  be  in  time,  but  fnares  tf  Let  a  j 
 man  be  great ia  the  world,  if  it  be  not  from  the 
 grace  of  God,  what  is  it  ?  As  God  faith,  /  mH 
 curfe  you  in  pur  hU{fmgs  :  without  grace  we  are 
 curfed  in  thofe  things  that  elfe  are  bleffings ;  rake 
 grace  froq;^  K^d^m  in  Paradtfe^  and  Adam  is  afraid 
 in  P4ri^//?,  and  hides  his  head.  Take  the  favour 
 
 Dd2  of 
 
 5« 
 
 B«9B0««^an«%aN 
 
MMMM 
 
 5^ 
 
 Chrifls  grace 
 fruicfuU. 
 
 Simile. 
 
 Qm '/ s  ro\ crty  for  us. 
 
 of  the  King  from  Hayian  and  no*  hing  will  do  him 
 good:  take  the  favour  of  the  King  Uom  AbfAtom^ 
 and  all  other  liberties  that  he  had  are  nothing 
 worthj  when  he  muft  nor  go  to  the  Court;  fo  take 
 thegraceandfavourof  God  away  that  fwectens 
 all,  they  will  prove  fnares,  and  we  (hall  finde  by 
 experience  that  God  will  curfc  us  in  all  our  blef- 
 fings.  Let  us  labour  tlierefore  to  have  a  fenfible 
 feeling  of  this  free  grace  and  mercy  of  Gcd  in 
 Chrift. 
 
 And  ('to  adde  this  further)  the  grace  of  Chrift,' 
 it  is  a  fruitfull  grace,it  is  a  rkh  grace,  as  the  Apo- 
 ftle  faith  here,  yxKrknow  the  grace  of  our  Lord  It- 
 jus  Chrifi^who  became  foore  to  wake  us  rich  hj  his  pg. 
 vert'}.  The  favour  of  God  and  Chrift,  it  is  no 
 empty  favours  it  is  not  like  the  Winter  Sunnc  that 
 cads  a  goodly  countenance  when  it  fhines,  but 
 gives  little  comfort  and  heat.  Many  men^  give 
 fwcet  and  comfortable  words,  but  there  is  nothing 
 foUowes ,  it  is  but  a  barren  favour.  It  is  not  io 
 with  Gods  favour,  to  give  onlyafhining  counte- 
 nance but  no  warmth ;  no,  faith  the  Apoftle,  you 
 know  the  grace  of  our  Lord  lefus  Chr^fi^  rvho  though 
 he  ivere  ricby  he  became  pore.  It  was  a  grace  that 
 made  him  empty  himfelfeof  himfclfe,to  make  us 
 full  5  it  made  him  poore  to  make  us  rich  ^  he  abafed 
 himfelfc  to  make  us  glorious,  u/fx  isthe  tnan^fois 
 hisftrength^{^Vi\\thzVtQV^ibt)  fo,  as'is  theper- 
 fon,  fuch  is  the  favour  and  good  will  we  exped 
 from  him.  Now  Cfiriftbeing  fo  potent  a  perfon, 
 being  God^and  man,his  grace  muft  needs  be  won- 
 drous richj  fuitablc  to  his  greatnefTe.  If  God  will 
 
 free 
 
 -i 
 
l 
 
 'QriB^i^oytrtyfor  us. 
 
 5? 
 
 free  a  man,  he  v/ill  free  him  from  ati  mifcries  5  if 
 he  advapce  a  maB,hc  will  advance  him  to  Heavens 
 if  he  will  puniQi  a  man,  he  will  puaifli  him  to  helij 
 his  wrath  (hall  feifc  on  him  for  ever  5  what  hee 
 doth,  he  will  dolike  a  Gods  the  grace  of  Chrift, 
 ic  isa  powerfull  rich  grace. 
 
 Therefore  let  us  examine  our  felves,am  I  in  the 
 favourofGodandofChrift^if  I  be,  furely  it  is 
 a  rich  favour,  it  tends  to  the  beft  riches,  he  became 
 pooretomakemerich.  Where  is  my  faith,  my 
 love,  my  hope,  my  contentation,  my  patience  and 
 vi(ftory  over  temptations  and  lufts^  Is  it  a  dead  fa- 
 vour <  Am  I  in  the  favour  of  Chrift,  and  finde  no 
 fruits  of  it  i  Certainly  it  is  but  an  illufion,  there- 
 fore as  yet  I  am  not  in  the  compaflTe  of  Chrifts  fa- 
 vour. Therefore  I  muft  wait  in  the  ufe  of  meancs, 
 and  humbling  my  felfe,A^g/i/^/  grace  i0  the  hum 
 hie.  And  with  a  fenfe  of  our  fpirituall  poverty,  ler 
 us  pray  to  God  Co  (bine  on  us  in  Chrift,  that  vvlec 
 'may  finde  the  fruit  of  his  love  imiching  us  with 
 grace.  Oh  that  my  faith,  and  hope,  and  grace, 
 jwere  more  /  oh,  let  this  evidence  that  I  am  irt  thy 
 favour,  by  the  fruits  of  it,  that  I  may  finde  thofe 
 irithes  that  thou  hafl  procured  by  thy  poverty. 
 I  And  let  us  not  reft  till  we  finde  the  fruits  of  this 
 jgrace(though  not  alway  in  the  comforr,yct)in  the 
 'jftrength  and  ability,  that  wee  may  performe ,  in 
 llfome  meafiire,  what  is  required.  Though  wf  have 
 linot  much  of  the  comfort  that  wedefire,  yet  if  we 
 have  ftrengthjwc  have  that  that  is  better.  It  is  bet- 
 ter to  have  grace  then  comfort  here:  God  referves 
 that  for  another  world.  But  let  us  alwayes  looke 
 D  d  3 for 
 
 How  to  know 
 we  are  in 
 GoJs  favour. 
 
54 
 
 r 
 
 — „ TMM-     -  ■      -I       111  II  -  II  ■        I      .  "  ' """ ' 
 
 Chrtjls  Toverty  for  US. 
 
 Nottedc- 
 fpairc,  Chrifts 
 grace  is  free. 
 
 for  one  ofthenij  either  fenfiblc  peace  and  joy,  o 
 if  not  that,  yet  ftrength  againft  our  corrupti- 
 ons, and  ability  to  doe  God  fervice  in  fonien^ea- 
 fuic^  to  do  fomething  above  nature :  holy  defircs, 
 and  ability,  and  ftrength,  they  come  not  from  nx- 
 cure,  but  from  the  favour  of  Chi  ift  :  therefore  ha- 
 ving thefe^l  know  I  am  in  the  love  of  Chrift.thefe 
 are  favours  that  hee  beftowes  onely  upon  hib 
 ownc  5  favours  of  the  left  hand  he  gives  to  caft- 
 awayes;1>ut  his  fpeciall  favours,  the  riches  oi 
 gracc^  he  gives  only  tohischildren.  Therefore- 
 let  us  labour  t^lince  foincwhai;  wrought  in  our 
 natures,  that  may  evidence  tc\  v\5>  that  wc  arcio 
 this  rich  favour  of  God,    '  v-nir^i  '  '  ^^  ■(  r^i/ij 
 
 Laftly,  this  grace  of  Chrift  being  free  (that  yje, 
 neither defired it, nor dcfcrved icj  J-vvhy  may  oor  ■ 
 Manajfes  take  hopqas.wejl  3.$  David :  ifhefub-; 
 mit  hioirclfc,  though  hec  \y.cre,fo  horrible  a /li]^ 
 ncrashe  was  :*  Why  may  not /'4/sr/a  perfexiutor 
 findc  mercy  as  well  as  7Vw^^v&7,  that  was  brought 
 up  togoodncflfe  from  his  youth  f  It  is  free :  there- 
 fore let  no  man  defpairctbat  hath  bc^nea  wicked  I 
 liver  in  former  time.  The  beftfland  in  need  of  I 
 graccjcinditispf  grace  that  they  are  what  they 
 are,  as  S  PW  faith,  By  grace  I  am  that  lam^^md  the 
 worft,  if  they  come  in  and  fubmit  themfclves,and 
 take  Chrift  for  their  Lord,  and  fubmic  to  his  go- 
 vernment, and  will  be  ruled  by  his  word  and  Spi- 
 rit, and  not  continue  to  live  in  rebellious  courfes, 
 they  may  partake  of  this  grace. 
 
 But  againe,  let  none  prcfume;  for  though  it  be 
 free  grace,  yet  we  muft  confe(reourfians,aadfor 
 
 fake 
 
 ) 
 
Qnijls  ToVerty  for  us. 
 
 rwsHwr^'i''  "J  'vir. 
 
 55 
 
 ( 
 
 faketterrijorelfe  wefliall  findnogracc  ••  we  mutt 
 bepoorcinSpirit,andfenfibleofour  mifery  :foi 
 God  inrichcch  thofe  that  are  empty  and  poore. 
 The  rick  hejends empty  away.  We  muft  fueto  God 
 for  grace  by  the  Spirit  of  gracejand  take  heed  thar 
 we  turne  not  thefe  offers  of  grace  to  occafionsof 
 wanronnefTe,  and  fo  divide  Chrift,  to  take  out  of 
 Chrift  what  we  lift,  and  leave  what  we  lift:  wc 
 muft  know  that  Chrift  as  he  is  our  lefusio  fave  us. 
 fo  he  is  our  Lord,  as  he  faith  here,  Thi  Lord  U[u6 
 
 .Qhrift:  we  muft  fubmic  to  him  for  the  time  to 
 come,  aodthenweftiall  finde  experience  of  his 
 fweet  grace. 
 
 The  next  thing  I  obferue  briefly,  is  that 
 
 Jhisgracetnuftbeknorvite. 
 
 Salththe  Apoftie  here,  you  know  the  grace  of 
 
 our  Lordlefus  chrift*  A  man  may  know  his  riches, 
 
 he  may  know  his  intereftin  Chrift.  The  Apoftie 
 
 j  ufcth  it  here,  as  an  argument  to  pcrfwade  them  to 
 good  works:that  that  is  uftd  as  an  argument,  muft 
 be  kno  wnc  before  the  thing  can  be  perfwaded.  A 
 thing  cannot  be  made  light  by  that  which  is  dark- 
 erthenitfelfe.'buttbe  Apoftie  h?rre  ufcth  this  as 
 an  argument,  you  know  /^^  grace  of  our  Lord 
 /f/wciriAfo^h^f  ^heft  trurhsare  taken  for  gran- 
 ced,T/'4^  ai  grace  comes  h)  tkpverty  of  chrift.  And 
 then  that  wc  may  know  our  felv^s  to  be  inteief- 
 redinir,thatChrift$  poverty  was  fpr  i|$.  A  man 
 that  is  a  true  Chriftian  nciay  know  his  (hare  and  in- 
 tereftin the  grace  of  Chrift  :  or  elfe  how  fliould 
 he  be  perfwaded  by  this  as  an  argumecrt:,if  he  know 
 it  noc  ?  Or  how  fliall  he  be  comfortable,  except 
 
 Dd  A  he 
 
 Boii.  5. 
 
 Grace  may  he 
 known©. 
 
 I 
 
5<5 
 
 What  know- 
 ledge this  1$. 
 
 (Jhrifls  Toyertyfor  us. 
 
 1 
 
 i 
 
 It  requires 
 good  diligence 
 
 he  know  that  he  hath  intcreft  in  Chrift  <  It  may 
 
 be  knowncout  of  the  Scriptures,  as  a  hiftory^that 
 
 Chrift  is  gracious  for  matter  of  fad  :  the  Devils 
 
 know  it  as  well  as  we,  and  iMd^rkn^w  it  :  but  hec 
 
 fpeakes  here  of  a  knowledge  with  intereft  5  you 
 
 know  it  by  experience  5  the  Spirit  witncffeth  to 
 
 yourfpiritsfo  muchj  that  Chrift  gave  bimfelfc 
 
 for  you.  I  know  the  grace  of  Chrift  as  mine,  as 
 
 belonging  to  me,  as  if  rhere  wei^iK)  man  in  the 
 
 world  befidcs :  ar>d  as  this  knowledge  is  with  in- 
 
 tercft,fottftirsnpto  due.  All  other  knowledge, 
 
 buc  knowledge  with  intereft,  may  ftand  with  dc- 
 
 fperationj  and  what  good  will  it  doe  to  know  in 
 
 generall  that  Chiji  came  Uffave  finntrs^  and  yet  go 
 
 to  Hell  for  all  that  ^  It  is  the  knowledge  that  ap- 
 
 plyes  Chrift  in  paiticularythat  faves  a  man  5  that 
 
 knowledge  that  determines  the  generall  to  my 
 
 owneperfon.  Therefore  we  muft  labour  for  this. 
 
 Chrift  was  poorefor  me,  Ht  loved  mt^  and  gave 
 
 tjimfelfefcrfne.  The  love  and  free  grace  of  Chrift, 
 
 it  may,  and  it  ought  to  be  knowne^  ^e  ought  i^ 
 
 give  nil  diligence^  to  make  our  caMing  Mhd  tkSimfuri  .j 
 
 fe  may  be knowne, burjt  canhot  be ktiowne  with-; 
 
 oiTta  great  deale  of  diligenice  and  felfe  denialU 
 
 This  fiiowkdge  is  a  foper-addedgracc.  It  it  pnq 
 
 thing  to  be  a  found  Chriftian,and  anotbaf  thing  toi 
 
 know  it. A  man  cannot  know  it  by  reflexion ,  but 
 
 he  muft  firft  be  good  in  exercifc  5  he  muft  finde 
 
 grace  working,  he  muft  give  all  diligence  to  make 
 
 his  calling  and  dedion  &re  to  him  .It  may  be  furc 
 
 itt  it  felfe,  but  it  cannot  be  fure  to  him  without  di- 
 
 ligence  :  therefore  thofe  that  know  their  eft aie  iQ 
 
 -  ^'  *^  ^  grace. 
 
Chnjls  'Po'Vertyfor  w\ 
 
 1 
 
 ■'  !■'  ■  '■'  11  ■■If  "        ■' 
 
 grace,  they  are  fruitfull^growingjcarefulljivatch- 
 full  Chrittians.      .  > 
 
 It  is  no  wonder  that  in  thefe  fccuce  times,  if  we 
 askc  many  whether  they  know  thcmfeWes  to  be 
 in  the  ftate  of  grace  Lipon  found gvoundsithey  wifh 
 wclj,  ami  they  have  many  doubtings.  There  arc 
 m^ny  that  have  the  feeds,  and  the  vvorke  bf 'grade 
 ID  thcmjbut  the  timesarc  fofceurejthattbeykntow 
 it  not«  Viually  it  is  made  known©  t0^u$  in  the 
 ivorft  times,  either  in  the  rime  of  affli^iei^,  arid 
 ^mptation,  and  triajl,  or  after :  when  .w«e  ^ave 
 fought  the  good  fight  ^  and  overcon;^  our  cprruptJ- 
 COS.  To  him  that  ooftrtammtlih  will  give  of  t>he  hid- 
 denMApmh'^i\M  is,  hdflbiall  have;a  fwcet  fcnfe 
 of  Chrift  to  be  Mannahjio  be  breadof  life  to  him, 
 tQ  him  that  coafli  cJte  and  g«ts  the  viiSory  over  fcis 
 corruptions.  Thcrcafon why  many  feelenot  that 
 fweeCiComfoK  foom  thi£:J(7^4^e  of  our  Lord  Ufi^. 
 ,Cbrifii^\t\%  becaufc  either  they  doe  not* conflift' 
 with|theirbafccorrupti©ns5orifthcy  doe  ftrive, 
 they  get  but  a  little  ground  of  them. 
 ,  And  let  us  cake  heed  of  that  cold  and  injurious 
 concdt,as  if  It  weroa  thing  not  to  be  known  whe- 
 ther we  belong  to  Chrift  orno.  What,  doe  we 
 ;tbialci  that  Ghrift  ivouM  come  in  the  ie(h,  and 
 ,become  poore,nay  become  a  curfe  for  us,and  that 
 he  is  now  in  Heaven  for  u$,and  all  that  we  fliould 
 Idoubt  whether  we  be  in  his  love  or  no  t  and  chat 
 wcihould  not  labdur  to  findc  out  portion  in  that 
 love  i"  What  a  wrong  is  this  to -the  grace  of 
 Chrift  ?  Is  not  all  his  dealing  towards  us  that  we 
 
 cinlighEbejoyf«llinoiflrfeIve$5  and  thankful!,  and 
 
 fruitfnlli 
 
 ^7^ 
 
 Caufe  of 
 doubting. 
 
 -.'lift  A 
 
«^ 
 
 58 
 
 Qxrijh  fQyeft:^  if  or  us. 
 
 Afluranc 
 faWation, 
 enemy  to 
 workes. 
 
 of 
 no 
 good 
 
 fruitfull  to  him:and  how  can  this  be  vfithouc  lome 
 ^!  knowlcc^gc  that  cur  ftare  is  good  1  How  can '  wee 
 live  vvell,and  dye  comfortably  without  k?  There- 
 fore let  us  make  ic  the  maine  fcopc  and  aime  of 
 our  indeavour.  Oh  the  happincfTe  of  that  Chriftl- 
 an  that  is  good  ,  and  kno  wes  himfelfc  to 'be  fo  ! 
 What  in  this  world  can  fall  very  uncomfortably 
 tofuchaman  ^Nothing  in  the  world  can  take 
 dowoe  his  courage  much  :  whereas  anorfie^  man 
 that  doubts  ot  this  can  never  be  comfoitable  in  j 
 any  conditiony.he  cannot  be  joy  fill  and  thankfiill' 
 in  piofpcrity ,  he  cannot  be  comforrablc  in  advcr- 
 fity  :.for  heeknovves  noc^  from  -what  ground  this 
 con:ics5  whetheritbeitiilQvetohimorno.  '  ^ 
 
 You  fee  from  hence  Irkcwife,  that  gracs  is  no 
 enemy  to  good  workes  J  neither  the  freedomc  of 
 Gods  favour:  being  without  any  merit  on  our 
 pari  5  nor  the  knowledge  and  aflurance  of  f  dvafi^ 
 on:ic  is  no  enemy  to  diligence  and  ro  good^ork^, 
 nay  it  is  the  foundacion  of  them.  The  Apoftle 
 I  doth  not  ufe  it  here  as  an  argument  to  ncgleA 
 |;good  woikcsjuo  he  ftiis  them  up  by  it;  I^anjc 
 thing  in  the  world  will  w6rkc  upon  a  hearr  that 
 hath  any  ingenuity,  it  j$  the  love,  and  favour,  and 
 graceof  God  .'  tht  love  df  Chrift  co;jJlrMmthytht 
 love  of  Chrift  as  knowne  it  melts  the  heart:  The 
 knowledge  of  the  grace  of  ChriGjiit  is  very  effe- 
 I  duall  taitirus  up,  aistb  all  duties,  fo  cfpccialjy  to 
 the  duty  of  bounty  aW  mercy /for  experience  oiF 
 grace,  it  will.make  usgraciouSj  and  kiride,  ^nd  lo. 
 ving,anjdfwect;to  others.  Thofe  chat  have  felt 
 aierc)^jmll;be  ready  to  (hew  mercy  rtlibfe  that 
 
 have 
 
 I 
 
 I 
 
 «•»• 
 
«■• 
 
 ■vwMxnN 
 
 I 
 
 (^hrifls^.averty  forus\ 
 
 jhavc  felt  gricc  and  love,  tbey  will  be  ready  torcn 
 fled,  and  (hew  that  to  others  that  they  have  felt 
 themfc'lves.  Thofc  that  are  hard  hearted  and  bar- 
 ren in  their  lives  and  coaverfations  j  it  is  a  figne 
 that  the  Sunne  of  righrediifn^ffe  never  yet  =  fiiined 
 onihem.  There  is  a  power  in  grace,  and  grac^e' 
 knowne  to  aflimilate  the  foule  to  be  like  un"o 
 ;Chrift,.it  hath  a  force  to  ftirrcus  uprothat  that'  is 
 good.  7r/;.2. 1  I.I  1.  The  Apoftje  enfarQeth'feke. 
 denia],  a  hard  icffon^and  holiheireA^aGoft/juftice; 
 to  others,  andfobtiery  t6our  fehves.  *  What  is^the 
 argument  he  iireth:*  ThgraceofG^U  hath  iff ea'^^ 
 fed.  The  grace  of  God  hath  fliined,  as  the  'word; 
 '^nifiith.  He  iiieS^nft,  Chtift  apf)eiarbd,^l>ut  '■  hee 
 (aiih^^he grace  of  G^d/tdih  appcitred^  when  i'Ghrrft 
 appeari^d,  grace  appearedr  Ghrift  is  noching  but 
 pure  grace  clo:hed  withfoir'  natiii^;  »VVhat  doth 
 this  atTpearing  of  grace  teach  nsl  To  denj  allungod- 
 ImeJfeAndworldljlufls^  And  to  liveholilj ,  a^fd  right  e. 
 cufif^and  foberly,  &^'  Holilyi  and  religioufly  in 
 regard  of  God;  juftiy,  in  regard  of  men,  and  not 
 only  juftiy,  but  bountifully  :  for  bounty  is  jufticc. 
 ilt  is  jnftice  to  give  to  the  poorc,  WM  hold mt  good 
 fromthc  owners^  they  have  right  to  rhat  we  have. 
 Grace  when  it  appearesin  any  foulCjit  is  a  teacher, 
 it  teacheth  to  deny  all  that  is  naught,  and  it  teach- 
 ethtopraftifeallthatisgood',  it  teacheth  to  live 
 holily  and  righteoufly  in  this  prefent  cvill  world. 
 Many  men  like  the  Text  thus  farre;  The  grace  of 
 Godbringeth  lalvAtion :  Oh  it  isafwcCE  Text !  I 
 but  what  followcs,  what  doth  that  grace  teach 
 thee  <  It  teacheth  to  deny  ungodlincffe  and  world- 
 
 TliUt  2,   11^12 
 
^«4*7.47» 
 
 ( 
 
 60       ( C^rifts  ToVerty  for  us. 
 
 ly  Jufts^  it  doth  not  teach  men  to  follow  andfet 
 th^mfeJves  upon  the  workes  of  the  Dcvill,  but  to 
 livefoberly,  and  juftiy,  and  righteoifly  in  this: 
 prefent  evill  world.Itis  faid  of  the  Woman  in  the 
 GoU^W^She  loved  much^  iecdufi  much  was  forgiven 
 hvr :  v¥hat  made  that  bleffed  woman  fo  inlarged 
 in  her  affedion  and  love  to  Chrift^  She  had  expe- 
 rience of  the  pardon  of  many  fins  5  and  having  felt 
 the  love  of  Chrift,  (he  loved  him  againe,  And 
 what  is  the.  reafbn  that  thofc  that  are  converted 
 from  dangetous  courfes  of  life,  do  often  prove  the 
 mod  fruicfuU  Chriftians  <  Becaute  they  hare  felt 
 moff  love  and  mercy.  Who  was  more  zealous 
 then  the  ble0cd  Apoftle.  &  FmI  i  Oh  he  found 
 rich  and  abundant  love  !  How  large  is  be  in  fet- 
 ting  forth  the  mercy  of  God  .•  Oh  the  height ^  imd 
 hreadth^dnddefth  \  Nothing  contents  him,  noex- 
 preflions,vvhen  he  fpeakes  of  Gods  mercy:  bccaufe 
 he  had  beenc  a  ^^etched  man,  and  found  mctcys^ 
 Let  no  man  be  difcouraged  if  he  have  bcertc  never 
 fo  finfuU,  if  he  come  in.  The  more  need  he  hath 
 of  mercy ,t he  more  aboundant  God  is,as  the  Apo- 
 ftle  faith  here,  You  know  the  grace  of  our  Lord  befus 
 Chrift.  And  thofe  that  have  felcraoft  grace,  will 
 bee  mod  wrought  on,  to  (hew  tlie  fruits  of  i  hat 
 grace  in  all  good  workes,  in  duties  towards  God 
 and  men.  ^  - 
 
 I  And  if  wefinde  not  our  hearts  wrought  on,  by 
 the  confidcration  of  the  grace  of  Chrift  apprehen- 
 ded and  knowne  to  this  end.  We  turtfe  the  grace  of 
 Cod  into  wamonneffe^  it  is  a  fign  of  an  ill  condition^ 
 the  Scripture  fpeakes  nothing  but  difcomfotc  to 
 
 fuch, 
 
 >^h 
 
 r  n  -<a_-iJ*'  >f 
 
Chrijls  IPoVertyfor  us. 
 
 6i 
 
 fuch,  that  take  occafion  from  the  free  grace,  and 
 infinite,  and  boundl  effe  mercy  of  Godjto  be  loofc 
 '  and  carcleflfe  in  their  i  ivcs  and  converfations  ^  that 
 think  it  is  a  time  of  liberry,  and  we  may  doe  what 
 wc  lift,  (chough  the  tongue  s  of  mch  fay  not  fo^nor 
 they  dare  nor  for  fliimej  yet  their  lives  fpeak  it) 
 would  men  elfe  live  in  fwearing,  and  other  de- 
 baucht  carriage^that  is  offenfive  to  God  and  men  ^ 
 Do  they  know  chat  there  is  a  God,  a  Chrift,  and 
 mercy  }  Doth  mercy  and  grace  teach  them  char 
 leflbn  ^  No  5  it  teacheh  us  to  deny  fuch  bafe 
 lives  and  lufis,  and  to  live  holily,  «nd  fobcrly^and 
 juftly  in  this  world.  Therefore  fuch  men  are  A- 
 theiftsieither  they  muft  not  bclceve  the  Scriprures, 
 or clfe  exclude  thcmfelvesfrom  inrereft  in  mercy: 
 for  as  yet  they  are  not  in  the  ftate  of  grace,  in 
 whom  the  confidcration  of  mercy  and  grace  doth 
 not  worke  better  effeds  then  thefe. 
 
 The  Gofpell  hath  as  ftrong  encouragements, 
 and  ftronger  to  be  good  and  gracious  then  the 
 Law.  Grace  inforccth  ftri(ftnc(Ie  of  life  more 
 Iwectly  and  (Irongly  then  the  Law*  The  Law 
 faith,  Wc  mufl  not  take  the  name  of  God  in  vaine :  and 
 we  muft  be  fubjedt  to  our  fuperiours ,  and  to  live 
 chaftly,  &c.  under  a  curfe.  Doth  not  the  grace  of 
 God  teach  this  as  well  as  the  Law,  and  from  a 
 higher  ground  c*  It  teacheth  the  fame  thLng  by  ar- 
 guments taken  from  love  and  grace.  A  man  pcri- 
 flieth  by  the  Law  in  fuch  fins,  but  then  there  is  a 
 pardon  offered,  if  men  will  come  under  the  go- 
 vernment of  Chrift,  and  lead  new  lives  :  but  if 
 mcnrefufe,  thcrcisafuperaddcdguilt  5  not  only 
 _^ ____^      juftice 
 
 The  Gofpell, 
 forccth  ftri^- 
 nelTe  of  life. 
 
 1 
 
6i 
 
 Qhrifls  poyerty  for  uf. 
 
 I 
 
 \ 
 
 D66i.  6. 
 
 The.example 
 ofChrifi 
 fliould  move 
 us  to  good. 
 
 Chriftscxim-l 
 
 jufticc  condcmnes  fuch  wretches,  but  mercy  it 
 felfcibecaufe  they  refufe  mercy  upon  thefe  termcs 
 rather  then  they  will  leave  rheir  (infuU  courfesj 
 mercy  and  juftice  both  meet  to  condcmne  fuch 
 perfons.  Let  us  take  heed  therefore  of  abufing  the 
 mercy  and  love  of  God  :  for  then  wc  quite  over- 
 throw Gods  end  in  the  Gofpell :  for  why  doth  he 
 conveigh  all  to  us  by  love,  and  mercy,  andgrace, 
 but  that  it  may  workc  the  fame  difpoficion  againe 
 inustohimc'orelfevveoverturncthe  end  of  the 
 Gofpell:  Let  us  take  heed  ofthis  as  ever  we  will 
 finde\interc{l  in  this  grace,  without  which  we  are 
 the  mifcrablefl  wretches  that  live:  it  were  better 
 for  us  that  we  had  never  heard  of  Chrift  and  the 
 Gofpell,  then  to  live  in  fins  againft  confcience,  un- 
 der the  manifcftationand  publication  of  grace- 
 
 Now  together  with  the  grace  of  Chrift,  the 
 Apoftlc  brings  the  example  of  Chriftj  that  both 
 may  ftirrethcmupto  the  duties  of  n]ercy,  and 
 bounty ,  and  fruitfulneffe.  Lndeed  the  grace  of 
 Chrift  makes  his  example  more  fweet.  Men  wil- 
 ple>ourpaicrn;  linglylooke  upon  examples. 
 
 The  examples  of  great,  and  excellent  Per- 
 fons. 
 
 The  example  of  loving,  and  boiiniifuU  Per- 
 fons* 
 
 The  example  of  fuch  as  are  loving,  and  boun- 
 tifuU  to  us  in  parcicular. 
 
 The  example  of  fuch  as  we  have  inter<^ft  in,  that 
 are  ncere  and  deerc  to  us,  and  vveto  rhcm.  Thefe 
 foure  things  commend  examples.  Now  is  there 
 any  greater  or  more  excellent  perfon  then  Chrift:' 
 
 Is 
 
 I 
 
 '^"m 
 
 wm 
 
 mmm 
 
V 
 
 iP^—l^qfiLMOOJI         ■ip-^xa^^^ 
 
 (Jmjls  Poverty  for  us* 
 
 Is  there  any  fuller  of  love,  and  mercy,  and  grace 
 then  he:  that  hath  made  himfelfc  poore  to  make 
 us  rich  ^  And  all  of  us(if  we  be  Chriftians  indeed) 
 we  have  intcrcft  in  this  sour  hearts  and  confcicn- 
 ces  by  the  Spirit  of  God  havefomepcrrvvafion  of 
 this.  Andthenagaine  heisdeare  and  ncere  unto 
 uSjhc  is  our  Head  and  Husband,  he  is  aS  in  all  unto 
 ^.  Therefore  the  example  of  Chrift  joyned  with 
 his  grace,  it  is  a  wondrousforcible  example. 
 
 How  fhall  we  make  this  examf  Jeof  Chrift  pro- 
 firabletous.  ' 
 
 Firft  of  all  let  us  looke  often  into  the  grace  of 
 Chriftjthe  grace  and  free  mercy  of  God  in  giving 
 Chrift  /  confidcr  how  God.  hath  laid  foith  all  his 
 riches  in  Chrift,  and  confider  how  miferable  we 
 had  bcene  without  Chrift,  even  next  unto  Dlvcls 
 inmifcry.  A  manisrhemoft  miferable  creature 
 under  Heaven,  if  he  have  not  intercft  in  Chrift,  he 
 is  a  loft  creature.  Let  us  dwell  upon  the  meditati- 
 on and  confideration  of  this  till  we  feele  our  hearts 
 warmed.  If  one  paffe  through  the  Sunne  fliine,  it 
 doth  not  much  heat  5  but  if  the  Sunne  beat  upon  a 
 thing,  there  will  be  a  refle(51:ion  of  heat:  fo  let  us 
 ftay  upon  this  confideration  of  the  infinite  love 
 and  mercy  of  Chrift  to  us  wretches  3  and  this 
 warming  the  heart,  it  will  transformc  us  to  the 
 likenefTe  of  Chrift,  as  tlie  Apoftle  faith,  2  Ccr.  3. 
 18.  We  a/las  inmirrour  beholding  the  Glory  of  Ged^ 
 (hemcanesthe  glory  of  Gods  mercy  in  Chrift) 
 We  Antransformed  and  changed  from  glory  to  glory  ^ 
 from  one  degree  of  grace  to  another.  The  fcrious 
 confideration  of  the  love  and  mercy  of  God  in 
 
 .^_  Chrift, 
 
 ^3 
 
 Howro  profit 
 by  Ch rifts  ex- 
 ample. 
 
 {Jdnjiv. 
 I. 
 
 The  cottfidei  a- 
 tion  of  Chrifts 
 mercy. 
 
 Simile, 
 
 ^  Car. 5.18. 
 
 '  '*  ■yg-*y^ysg»g 
 
64 
 
 Qhrifls  Poverty  for  h$. 
 
 the  Gofpcll 
 not  by  the 
 Law 
 
 Chrift,  it  is  a  wondrous  fwcec  thing  :  anditharha 
 wFiy  convcr'ri-|  transforming  power  with  it.  And  that  is  the  rca- 
 on  wrought  by  fon  why  thc  Gofpcll  convcrcs  men,  and  not  the 
 Law.  The  Law  never  converts  a  man,  bat  (toge- 
 ther with  the  Spirit)  it  will  caft  him  downe :  but 
 the  Gofpell,  which  is  the  promulgation  of  grace 
 and  mercy  to  penitent  finners^ihac  confelTc  their  j 
 finncs  and  forfake  them,  and  come  under  a  new 
 government  of  grace :  the  publifliing  of  this  hath 
 the  fpirit  of  grace  with  itto  worke  converfionj 
 therefore  it  is  called  the  miniftery  of  the  Spirit:  be- 
 caufe  the  Spirit  goes  with  the  dodirine  of  grace  to 
 change  us,  and  make  us  gracious,  to  perfwadeus 
 that  God  loves  us,and  to  ftir  us  up  to  perforrae  all 
 duties  in  that  fweet  afFe5:ion  that  God  requires  in 
 the  Gofpcll,theaffe(9ion  of  love.  Therefore  if  we 
 bee  or  ever  were  converted,  it  is  this  way  :  our 
 hearts  are  wrought  on  by  the  confideration  of  the 
 love  and  mercy  of  God  in  Chrift^  fo  that  love 
 begets  love,  and  mercy  begets  a  fwectneflc  in  us* 
 to  God  againe.  In  the  nature  of  the  thing  it  cannot 
 be  othcrwife,  when  the  foule  ftands  convinced  of 
 the  fweet  mercy  of  God  in  Chiift  ;  and  of  the- 
 fweet  love  of  Chrift,  who  being  God,  became' 
 man,  to  take  our  nature,  and  fuffer  the  punifhment 
 that  was  due  to  us :  and  is  now  in  Heaven  appea- 
 ring and  making  interceflion  for  us  5  ir  cannot  bee 
 but  the  foule  will  be  ftirred  up  to  a  defire  of  cpn-( 
 formity  tothis  blcffed  Saviour.  Therefore  let;USj 
 let  goc  all  deputing  of  ele<5l  on,  concerning  Gods 
 decree  (and  let  us  doe  ou:  duty,  and  depend  upon 
 I  God  in  the  ufe  of  the  meanes.  Let  us  labo%(o  feq 
 I  '       tha 
 
I 
 
 (jhrt^s  ^&l^rty  foftk] 
 
 the  love  of  God  in  Gbrift/  and  tbftt  will  put  all 
 queftions  out  of  queftionCthoiigh  itt  foiiiccafes  we 
 muft  labour  to  know  how  to  vindicate  the  truth  .• 
 but  when  it  comes  to  our  owncparticuiUr)  lay  o- 
 t'her  things  afide,  let  us  doc  our  duty^in  the  ufc  of 
 meanes,  andthinke  df  the  end  of  the  Gofpeil,  of 
 the  end  of  Chrifts incarnation  atid  death  j  nanaely, 
 torevealethebowels  of  Gods  mercy  to  finners, 
 and  then  we  (hall  findethe  intendment  of  all  work- 
 ing uponiis,  that  God  bad  an  etctnall  piirpofe  th 
 
 favcus.        ■"' :    ■■'  -    ■        '-'''''•' r  ^     ^ 
 
 Againe  if  we  would  make  good  ufe  of  the  ex- 
 ample of  Chrifl:,we  muft  conyerfe  with  thofe  that 
 have  the  Spirit  of  Chrift  in  them  (as^Ghtift  is  in 
 every  good  Chriflian)  and  fee  what'  lovely  things 
 the  Spirit  of  Chrift  difcovers  in  them,  ^hat  will 
 have  a  transforming  power  like  wife.  And  certain- 
 ly next  to  the  meditation  of  Chrift,  and  the  excel-' 
 lencies  that  arc  in  him ;  I  know  no  way  %1ore  effe- 
 (ftualljthen  holy  communion  with  thofe  that  are' 
 led  with  the  Spirit  of  Chrift,  when  we  fee  the 
 fweetfruitofitinothersi  Icharhbeene  a  meanes 
 fan(Sified;f3do  a  grett  deale  of  good  to  many:  & 
 thofe  that  delight  not  in  ir,they  never  knew  what 
 the  likerteffe  of  Chrift  meant :  for  thbfechat  Jefire 
 to  belike  to  Chriftjthey  lovethc  fliining  of  Chrift 
 in  any.  In  tbcfe  dareleflfe  timeis ,  all- companies 
 are  alike  bric  with  another],  (indeed  when  rhens 
 callings  thruft  them  upon  it,  they  naUft  be  allowed 
 '  to  converfe  with  all  men,)  bur  in  familiar  and  inti- 
 mate (ocicty,  thofe  that  doe  not  make  choife  of 
 thofe  that  finde  fomc  work^  of  grace  on  their 
 
 E  e  heirts 
 
 ^6^ 
 
 Converfe  with 
 tho(cthat 
 have  his  Spirit. 
 
 ]ri:/.: 
 
66 
 
 QhriUsfoye^fnm^ 
 
 Put  c5c  what 
 jdoe. 
 
 f-:ii 
 
 ! 
 
 Motives  to  fol- 
 low Chnfls 
 ciample. 
 
 hearts  by  the  Spirk  of  Qo4>  they  i^wjrw^U, doubt, 
 ofcheir condition: for gr^ce it  wiH  i^c  us  love 
 the  like*  As  wc  fee  creatures  of  thqfamc  ki^ut^fbjc^y 
 love  and  company  o^?  wi^h  another ^.Dovcs  with 
 Doves,  aijd  Lainbes  wic^.Larobgs  y,k  Mmid  hm 
 
 \  with  the  chiliiren  of  Qgdiprdfcwicdoei  aot  l^pw 
 what  the-  CjQnamwPi^Q  erf  ^3m^  mcancsj  which 
 indced'is  a;,  tbiit^g  lijCtU,unikr;ftQ©d  ig  th^  wofld^ 
 
 j  Xhefc  ci{pes  Qfefe€»Hiyiar,^-rUpQii  af  fimkfimi^- 
 
 Againe^lfwe  would  make  ufe  ofcheejtah^pk 
 o£Cl>rift5ilet;i>s  put  cafes  fomg'EiaKsro.qurfdves, 
 what  Ghrifti  would  doe,  pr  not]  doc  ia  fuch  a 
 
 ^;ti^ft  QR^'f^fiiH  b;n^l  L^4' hw  <^RC)  Writbb  f«cf  ♦ 
 
 PouldriQuiiv  I  ^-E  })iQe  qnJ#;i^)h«^  wcr^  ou 
 
 earth,  would  he  fvveare  aod  ^09Jtfii^gQy;i^f,^Uy)Up^ 
 
 on  otchWj  would  hcivHjcrowia^io^rsoi  ^  coh^ 
 
 jalfewith  ^prjctence  of  j^ftipe  :J.Qfhin^*it  vs,  thist  iPt^ 
 
 ^vils  vyorjce  to  doe  fo.  If  we  be ,  nofi  .menabers  rc^ 
 
 jChrift3^wocuntous:andifvfe;be5d;oe  fuch-  cour-i 
 
 fesfuij;  with  fuch  a  neereneffeto.rChaft^/'  ^thej 
 Jet  usbcKligHHis  CO  purppfe^^rTcliiq^g  '^^i^Jl^^ 
 for  it  is  better  a  great  deafc  never  to  o^hc  religi- 
 on, thea  to  owne  irv3t>d  to  live  gracelcffc  lives  un- 
 der the  profeffion  of  Chrift.  , 
 
 Now  to  ftic  us  u^  to  exprcflc  Chrift  in  ©urjiives 
 and  coiwerfations.  Let  us  confider.  The  more 
 like  we  arc  to  Chrift,  the  more  he  delights  in  us 
 (for  every  one  delights  in  thofe  th:«:  are  like  them) 
 and  what  a  fweet  ftate-is  it  for  God  and  Chrift  u^ 
 delight  in  us  tr  Cod  thcFatberwill  delight  in  VS^ 
 '  -  bccaufe 
 
 I 
 
j 
 
 0<V    1! 
 
 IV 
 
 yvA  \ 
 
 becaufclve  arciikethcS©ii.of  Hisideliglit  ^  whom 
 doth  God  delight  mod' in /t^'Irt  his'^wne  bkffed 
 Sonac  ;and  who  come  necrtft  in  his  delight  %q  his 
 Soane^?  ThoretiiateK|>i^flreMiikith6kliviesand 
 converfations.  ^  ^ 
 
 The  monclikc  we  are  to  Ghfift,  the  mor^  like 
 wc  fliall  be  one  to  another.  As  if  there  be  one  Sta- 
 tue, or  PiiSiure,  or  Effigies^^  that  is  fe;  fm  t»be^tfl: 
 fanipIe,theneercrDhercfttometo that,  the  more 
 lie  they  are  onCto  anof her :  fo  I  fay,  the  oeerer 
 Chriftians  come  tothefirft  paterae  of  goodncfle, 
 Ghrifthinifelfc(whois  Gods  mafter-{)iecc(as  it 
 were)ch2lt  which  hegibi:i€sia)themore  wecome 
 t<)  be  like  otie  aobiiher,  and  love  and  joy  one  in 
 another.  What  isthefweet  communion  that  we 
 (hall  hav€  one  withanother  for  crer  in  Heaven  < 
 Is itnot  thatrheSpkit  (ball be  all  in  jti  ifi^tvery 
 one,  and  each  fliall  looke  \)p^n  ^Hother,  as  per  f  i  ob 
 ia  grace  and  love,  and  fo  mall  folace  and  deldght 
 themfelves  firft  in  God ,  andChrili,  and  then  in 
 one  another,  admiring  and  icverencing  the  graces 
 and  fweetnelTc  one  of  another.  TMs  is  chefim'y 
 joy  of  Heaven  ic  fdfc,  and  it  is  the  Melven:>  upon 
 Earth,  when  we  can  joy  and  folac€  our  fclves  one 
 in  another, as  we  are  good.  H&v  the  neencr  wee 
 come  to  Ghrift  who  is  the  Image  of  Godj  the 
 more  wcihall  attainethis.Thtrefore  let  us  labour 
 (that  Chrift  rtiay  beall in  airinusithatasthe  foule 
 1  ddth ad th^  bodyi, fo thtiSpirit  fiif  Chfiftmay  a^ 
 usjthat  Obrift  may  fpeaVe  Ih  ^$,  and  tfcihk  in  us, 
 and  love  inns  by  his  Spirit ; that  he ^ydweD  in 
 us,  a.nd  joy,  and  hate  in  usby  his  S|>irit  s  rhat  we 
 "  Ee  2  may 
 
 J  \  I  .' 
 
 67 
 
 O  1'l?»iD  lo 
 
 'f  'J' 
 
 U 
 
 o 
 
<$8 
 
 GaLt. 
 
 The  example 
 ofChrift  doth 
 ftir  up  to  libc 
 rality  and 
 bounty. 
 
 The  equity  of 
 the  duty  on 
 this  ground.' 
 
 j may  puf  ofFdutfelvcSjanatrfir  caj-ndl  affedi^ns * 
 .and t!he  Spirit  of  tlie\^orld  j^andrhar.we  may  puc 
 an.Ghn(i,iarld  bedothcd  with iiinj,  that  \yc  may 
 
 his  Spirit,  whence  was  Paul  ftirred  upio  chat^l^Jh 
 f^ich  hQyChriJl iQved'rhe^:^  4nd gAt^e  himfilfc  for  me^ 
 Cf^Z-zi  The  grace  of  Chriftftirr.d  him  up.'  Chnfi 
 knjcdm:/^n4g4V!^him(tlfif9^^^^  a^d  by  lais  Spi- 
 m^he  wit/i^f&th^o  my^d[(JU)Iethat'he  did  fo.TIhcTe* 
 for^.thclifc^that  I  livf5'i$:byt[hc  :Spiriciipf  Gtarifij 
 Chfifl lives io  me.  \(\\  jr! j o-:  5 '. fi/) '<.  .  nri. 
 •f  Bijc.SarCQafeto  ihc bimcularduty  wbercunto 
 
 to  bdik^hiitJ  5.tha^ij  in  Idnrfneffe^saadimec'cyyaqd 
 bouaty^  to  the  poorc Saints :  for  that  illhc  fcope 
 [  0  f  the  A|)aftlcjicref  Inthis  aod!thc  next  Chapter; 
 X^n  hmthgxAu^fWX^i^dktj^  though 
 
 hwj^^ich^k^^c4m  fme^c  ly^Ktihrc  doth  the 
 Apoftle  bring  all  this  i  To^raov^tbem  to  th^  duty 
 of  bounty,, and  liberality.  This  dpty  it  is  legall 
 from  the  example  of  Chrift^  it  isa  thing  t  hat  hath 
 much  equity  in  it  3;ind'*it  is.enough  to  a;  Chriftian 
 heart  that  halth  the  love  jof  Cod  >  to  pujj  him  it\ 
 raindeofthegraceiof  Godtq  him,  yqu  need  not 
 beat  upon  him,  or^preffc  him  further  then  thus, 
 Tgu  how  the  grace,  ^four  Lordlefis:]  chifl-^  remcm. 
 bet  you  are  a  Gflrifti^n,  you  kivefcte  ffb^  experi- 
 ence of  Gods  loyc.in  ;ehriftj;cy^ry  n»^n<will  judge 
 oftbc  equity,  that  lyve  fbould  therefqre  b^  graci- 
 ous,and  kindc^and loving  taothersi  ,<..iaimitation 
 of  Chrift)  becaufis  he  hathtbeene  fo  to  us.  Where- 
 in ftands  the. c<}«ityf?-'d^,;  •    :..dbj^J,,V 
 
QmHs  exathplc  a  motiyc  to  bomtte. 
 
 Fii  ft,  ic  may  nppearc  in  this,  if  vvc  confide  r  in 
 hu-w  nc^^re  a  rclai  ion,chofe  chacneed  our  help,  are 
 to  us,  and  likewifc  co  OWft. 
 
 Fiift,  what  is  rheir  rcl^dVion  to  us  /*  Not  only 
 char  they  are  our  fl ,  fli  ( for  fo  are  all  men)  but  t hey 
 are  heifes6f  the  fame  falvation,  bought  with  the 
 death  of  the  fame  Chrift,  fuch  as  Chrift  feeds 
 vvich  his  owne  body  and  blood,  fuch  as  he  clot  hes 
 with  his  owne  righteoufncfle,  they  ^re  fellow 
 merfiber'svvichus,'  fellow  beli'^s  of  H:ai?en,  and 
 members  of  Chrifl',fuch  aslie  died  fbV  to  redeeme 
 with  the  price  of  his  owne  blood:cherc  is  an  unde- 
 niable equity  if  we  confidcr  their  condition,  thdr 
 relation  taCfirift,  and  to  us.  '  *^^ 
 
 Againe,  there  is  a  marvellous  binding  equity, 
 ro  fee  the  grcce  oi  God  to  us  in  particular,  Cbnft 
 became  poore  to  make  us  rich  in  grace  here,  and 
 in  glory  hereafter ;  and  (ball  not  I  opt  of  my  rich- 
 es give  fomewhat  to  the  poor^  r  Is  it  not  cquall  ? 
 Chrift  from  Heaven  came  in  my  nature  and  flefli 
 to  vifit  me  •  as  it  is  in  the  Song  of  Zaciarj^  The  daj  I 
 CpringfiomonhighhAtb  vifiui  Hf^  and  (hall  not  I 
 vifit  Chrift  in  his  members^  He  came  frofii  Hea- 
 ven to  Earth  to  take  notice  of  rriy  wants  and  mife- 
 rics,  ro  doeand  fuffer  that  that  I  (hould  have  done. 
 and  fufFcred.-hcfeedsme  wirh  his  body  and  blood, 
 thatiSjwithhi^fatisfadion  to  Divine  juftice  by 
 his  death:  and  (Thali  not  I  feed  1^s  poore  members^ 
 I  Chrift  clothes  me  with  his  righteoufneflTe ,  and 
 (hall  not  I  cloth  Chrift  in  his  poore  nnembers  ^  In 
 the  confiderationof  thcfe  things,the  Spirit  of  God 
 will  be  cffe(5luall,toftirusupto  this  marrcUoiiS| 
 E  e  3  neglcded  \ 
 
 Thcfc  relation 
 tou$. 
 
 The  grace  ok 
 God  to  us« 
 
•<r>* 
 
 70 
 
 'To  imitate 
 Chrjft  in  the 
 maancr  of  do- 
 ing good  to 
 otneis. 
 
 I 
 
 Speedily. 
 
 ^iy^! 
 
 2 
 
 ^Cb:crfttlly. 
 
 7 
 
 (^Z;!-//?^  example  a  motiye  to  houn  tie. 
 
 /^egle(9:cd  duty,  of  kindncflc  and  mercy  to  thofe 
 that  (land  in  need, 
 
 Andbecaufe  Chrift  k  our  paterae  herein,  let 
 US-labour  toimitatc  Ch^ift|n  the  manner  of  relee- 
 ving  and  fhewing  kindnelfc,  and  communicating 
 to  others,  that  vvc  may  doe  it  asCn  r  i  $  t  hath 
 I  done. 
 
 How  is  that  i 
 [  Firft^Chrift  prevented  us,  when  we  never  de- 
 jfired  him,  Co  w^  Ihould, prevent  others.  Some- 
 jtimcsthemodefty  ofthofcthatwantjisfuch^that 
 jthey  will  not  lay  open  t;heir  wants  5  wc  fliould  Ccc 
 jit,  and  prevent  it :he  gives  too  late  (oft  times)  that 
 gives  to  a  man  that  asks  him.  Therefore  herein  let 
 ajsimicarcChiiflvtoconfidcrofthemiferiesofo- 
 jrhers:  he  looked  onjand  confidered  the  miferies  of 
 mankinde,  and,it  drew  him  from  Heaven  to  the 
 Virgins  woml^^^^from  thence  to  the  CroflCj  to  the 
 grave, even  as  low  as  Hell,  in  his  pfcv^nrfng  love 
 knd  nnicrcy.  Therefore  when.wq  fee  any  need 
 K^eciallyifxberebeany  worth  in  them  in  any 
 kinde)  let  us  not  ftay  tillitbe  wrefledfroni  us  by 
 intreaty  (for  it  is  d^ai:ely  bought  ofr  time^  that 
 comes  that  way)  but  prevent  rhejxi  in  mercy,  as 
 Chrift  hath  doneto  us. 
 
 Secondly ,  what  Chrift  did  for  iis^  he  did  mar- 
 veilouschearfully  and  readily  5  oh  what, a  defire 
 hehadtocatehi^  laft  PafTeoverj  a  little  before  he 
 was  crucified  !  Witk  a  deftrc  h4vc  I  dt fired  u  eat 
 this  fAjfe$vcr  with  you:  he  was  chearfull  in  it,  he 
 had  a  great  defire  to  doe  us  good  ^and,  as  he  faich 
 loh,.^,v^\\m  his  difciples  put  him  in  mind  of  eat- 
 
 I 
 
jing,  when  he  had  not  cat  in  a  long  time  before^ 
 |faith  he,  7^^/  meat  and  drinkt$  meiodo  the  mil  of  my 
 (Fdther :  {bwhatlbcver  we  do  topthers^weflioula 
 IdoitchearcfuHy  andreacJily,  as  he  did.  ' 
 
 Agaihe;  ivhatfoever  Chrift  did  for  us,  he  did  ii 
 out  of  love,  and  grace,  ani^  niercy ,  he  did  it  in- 
 wardly frohi his vcty boWels : to vvhen  we  dS^a' 
 ny  thing  for  others,  we  fliould  not  ondy  dbethc 
 deed,  but  doc  it  from  an  inv/ard principle  of  love' 
 and  mercy^  Therefcjrc  the  Scripture  phrafe  is 
 povfxc  out  thy  ^^mr/j,  and  faitli  S.  M;^,  if  a  mat^ 
 fee  his  brother  in  need,  and  pretend  he  IdjVek  God! 
 ^d  yet  relieves  him  tioi^how  istkn  boi^tk  ^ikfftcfi 
 amani  andfcitl i^;V4i&,^. He  hath  jhemd'tbtt  M 
 manwhdtif^OQd^to  love  mercj  •  hbt  bnely  to  bi^, 
 mercif  all,  to  do  works  of  mercy ,  but  to  lov£  it. 
 to  do  what  we^'but  of  love  and  affe^lidn ,  and 
 pome  ont  thy  heart  toihyficfh^  as  it  is  in  Iftj^  to  givd 
 the  heart  and  aifedion,  when  we  do  any  thing,  or 
 elfe  wc  may  give  with  the  hand,  and  denic  with  J 
 the  heart.  A  man  may  givcathing  fo  untowardly  J 
 thatonemay  fee  it  comes;  again fi  his  heart  and 
 Will.  Therefore  let  iisTdbour  to  dpc  that  we  doe 
 without  whole  man,  efpecially  from  our  heart, 
 and  affecaion,  and  bowels.  Itisfaid  of  Chrift  in 
 the  Gofpell,  when  he  faw  the  people  in  mifcry,hls 
 bowels  yearned  within  him,  the  workcs  of  grace 
 and  mercy  in  Chrift,  they  came  from  his  bowels 
 firft.  Let  us  worke  otir  hearts  to  pitie,  and  love; 
 and  mercy  firft,  that  it  may  come  from  the  foule 
 as  wellasfrom  the  outward  man. 
 
 Againe,Chrift  gave  that  that  was  his  ovvne,  his 
 
 E  e  4  owne ! 
 
 71 
 
 3 
 
 Inwardly. 
 
 .(fi'i««iJ.r';2 
 
 Mlcah.  6 
 
 That  it  i%  ours. 
 
■*    *■ 
 
 7% 
 
 Seafonably. 
 
 .•i»j. 
 
 Q^f^  txample^^opyejo  bpmtie. 
 
 Comfort  of 
 works  of  mer- 
 cy before 
 death. 
 
 An  argument 
 of  faith. 
 
 The  Icncfit  of 
 others.pj:ayers 
 
 i 
 
 owrie  body,  his  ownc  life  For  his  fliccpe  5  and  his 
 
 owQe^cndcivour,  whatfo^y^r.Jbe, gave,  was  his 
 
 own(^  .•  Co  ii  wc  will  be  kind  to  oihcrs^we  rauft  do 
 
 ic  or  our  owne,  \vc  muft  not  doe  good  with  that 
 
 that  we  have  gotten  from  others  by  UDJuft  means : 
 
 fonh^  fACrifiu  of  the  rvifked  (in  this  kind)  //  an 
 
 diminAthnto  the  Lord,  Let  lis  have  intcrcft  m  that 
 
 iwe  give  yChrifi g^ve  his  qwue  life,  and  God  gave 
 
 his o-^yne Sonne forus.    -.,. ,.  ^^ ' 
 
 ,l  Andas'Chriftgavchisowjiefelfejfo  he  gave 
 
 himfelf<r  in  hfe  and  death  for|is ;  he  did  not,re- 
 
 fc^y^^allt  91  his  death  .*  but  forus  he  was  borne, 
 
 fQf;^^^;^ejlYed,f9rus{i^^  he  deferred notall 
 
 :^I)^t^<fcatniCh^  i^s^oivirousgoodby  \m 
 
 .death  \  and  men  may  ape  much  good  when  r  hey 
 
 die.-butlet'us  endeavour  to  be  like  Chrift  in  both^ 
 
 to  do  good  while  w^]iy^v,  and  do  good  when  vvc 
 
 die Jikcwife.  The  eoriioion  fpecch  is^  the  gifts  o£ 
 
 dying  men  are  dying,  dead  gift?,  it  is  a  fpecch  ten-  ^ 
 
 fling  to  the  difparagement  of  gifts  in  that  kind, 
 
 be<aure  they  are  not  fo  acceptable  as  the  gifts  of 
 
 living  men  in  many  rcrpe<^s  :  not  with  {landing  let 
 
 nor  men  be  difcouraged  from  doirig  good  even 
 
 when  they  die.  Indeed  it  is  raoft  comfortable  to 
 
 doit  while thty  live:  Becaufe, 
 
 ItisanevideBcethenthatthey  have  a  fpirit  of 
 faithj  to  depend  upon  the  promife  of  God.  It  is  no 
 e  xercife  of  fait  I7,  to  give  when  a  man  can  keepe  it 
 no  longer. 
 
 Againe,  he  that  doth  good  while  he  liveih,  he 
 hath  the  prayers  of  others,  he  is  under  the  bleffing 
 ofthepoore,and  ihat  is  a  fwect  thing.  Suppoie 
 
 the 
 
 ■wmm 
 
r 
 
 Chrijls  example  a  motinje  to  b>unt'te. 
 
 Z3^ 
 
 the  poore  be  barbarous  bale  people,  that  they 
 bleflenota  man  with  their  words,  yer  ihtix  ft^es 
 IfUjfchim.  Now  thofe  that  deterrc  all  till  they 
 die^they  want  this  comfort,  they  arc  not  under 
 thcbleffingofthepoore.  The  rule  of  o.r  religi 
 of)  is^thac  we  have  no  good  by  the  p  aycis  of  o- 
 thers:  I  will  not  difculfc  that  point  now;  but  un- 
 doubtedly it  is  a  fwect  comfort  that  we  have  of 
 that  we  do  while  we  live,by  the  blefGng  and  pray- 
 cis  of  the  poore,  to  whom  we  do  good-  ,      vx  v^va. 
 
 ThenagaincCincivillrefpcds,^  it  is  our  ownc, 
 and  wcarefureitiswcllbeftowed.  When  we  are 
 4c3d,  the  propriety  isgonefrom  us,  it  comes 7nto 
 the  poflcflion  of  another  man,  and  we  know  nor 
 jhow  he  will  difpofe  ofir.  Perhaps  he  mny  die 
 before  thee  that  needs  thy  hclpe,  or  thoumayeli 
 die,  or  thou  mayeft  not  have  the  fame  mind;thcrc- 
 forcwhiic  thou  haft  a  hearc,:^nJ  opportunity  rodo 
 good,fprget  not  to  doit  prefemly.  Wchavc  ne<  d 
 to  be  urged  in  thefe  cold  dead  rime  s,to  labour  the  t ; 
 thegraceof  Chrift  may  be  effefluall  in  our  hearts, 
 to  do  all  the  good  we  caji,  in  our  life  time,  as 
 Chriftdid. 
 
 And  let  us  labour  to  do  it  as  hedid,conn:3mly , 
 that  we  may  never  be  wearie  af  well  doing.  In  ike 
 mornhgfovfihffeidy  and  in  the  evtmng  Ut  not  tly 
 hand  reft.  Ic  is  comfort  eno'gh  that  ic  is  called 
 feed:  whogrievesto  cafthis  feed  into  the  grounc  e 
 he  knowes  he  (hall  have  a  plendfuU  rcturne  -,  ib  all 
 that  we  give  it  is  fecd,we  fee  ic  not  for  the  prefen^  $ 
 no  more  we  do  the  feed  th  it  is  fownc :  bm  Ca/J  tlj 
 kredd  upon  the  water s^nnd After  many  dajcs  thou  fl^a/t 
 
 S^iiuvveti 
 
 we!! 
 
 ^'^\i^l. 
 
 6 
 
 Conftaarly. 
 
 T 
 
Caution,  to 
 give  with  dif- 
 cieiion. 
 
 Pfal.iii. 
 
 Inneccffity  we 
 muft  give  to 
 all. 
 
 But  cfpccially 
 to  the  good. 
 
 Qhrifts  txamj^k  amotlye  iohomtie. 
 
 fndit.  Though  we  fee  not  this  feed  for  the  prc- 
 fent,  yet  we  (liall  have  a  plentifiiU  harveft.  Oncly 
 labour  to  doit  with  difcrction  :  for  men  do  not 
 fow  upon  the  ftoneSj  nor  upon  the  fallowgrovnd, 
 they  do  nor  fcatter  their  feed  in  any  place  s  lowing 
 is  a  regular  thing^men  caft  feed  into  ground  that  is 
 prepared^  therefore  there  muft  be  fpiricuali  dif- 
 cretion,the  wifdome  of  a  fteward  in  this  kind, 
 ?/;/.  112.  Thejufi  man  d$th  all  things  rPith  wifdfmt 
 anddifcretion.  ^  \ 
 
 But  muft  wc  not  be  liberall^and  kind5and  boun- 
 tifulltoall^ 
 
 Yes/mcafeof  neceflity.-  then  W6  are  to  looke 
 to  mans  naturejbecaule  he  is  a  partaker  of  our  na* 
 ture,  and  he  is  fuch  an  one  as  may  be  a  member  of 
 Ghrift,and  one  for  whom  Chrift  dred,  for  di^ght 
 wcknow,  he  now  beares  the  image  of  Chrift,  and 
 hemay  come  to  the  obedience  of  Chrift,  an^otit 
 kindncfle  may  becffe^uallto  bring  hira  to  good- 
 nefle ;  Therefore  as  we,  if  we  be  in  need,  doej 
 not  ftandupon  it,  but  receive  kiddn^ffe  from  wick- 
 ed men  j  fo  when  wicked  men  arc  in  need ,  we 
 muft  not  ftand  upon  ir^butgive  to  wicked  mcnrwe 
 muft  do  as  we  would  be  done  by,  in  fuch  cafes,  in 
 neceffity. 
 
 But  our  kindnefle  muft  be  moft  to  thofc  that 
 are  neareft  God  5  to  thofe  of  the  hmxl'y  and 
 hufholdoffaithytotbokth^tGod  loves  moft  we 
 muft  bee  moft  kinde  ••  to  whom  God  hath  dif 
 penfed  the  greateft  things,  wee  fhoiild  no:  de- 
 ny thelefte.  > 
 indeed,it  is  a  hard  matter  to  give  wifely  in  t hefc 
 
 times 
 
Qhrifts  example  a  motive  to  bountie. 
 
 riaiesy  and  nottoabufe  the  fvvect  afFedion  and 
 grace  of  pity,  ficisanafFedionin  all  :  buck  is  a 
 grace  in  them  that  aregood)  bccaufe  there  are  fo 
 many  wretchedpeople,  that  live  without  God, 
 without  ChurcbjWichout  Common-weahbjwith- 
 out  mariage,  without  baptifme,  like  beafts.  If  any 
 thing  bean  objed  of  pity  3  certainly  this  is  3  that 
 there  are  fommy  that  carry  (7^^/ image  on  them, 
 I  that  are  Gods  creatures,  and  for  ought  we  know 
 fuch  as  Chrift  died  for,  that  they  fhould  be  fiiffe- 
 rcd  to  live  irregular,  debaucht^and  bafe  lives/can- 
 dalous  to  the  Church  and  State.  And  wirhout 
 queftion,if  things  be  not  better  looked  untOjthefe 
 will  bcsinftruments  of  much  mifchiefe  by  Gods 
 juftjudgment:  bccaufe  there  be  good  lawes,  that 
 are  not  executed.  The  bcft  mercy  tofuch^is  to  fee 
 them  fet  on  workc  and  to  give  them  corredion. 
 But  then  for  fuch  as  are  beginning  the  world,  that 
 arcpoore,  and  cannot  fet  up,  and  thofe  that  have 
 the  Church  ofGod  in  their  families,  that  are  rea- 
 dy to  fall,  and  a  little  reliefe  would  keepe  them, 
 that  they  fall  not  into  inordinate  courfesjic  is  mer- 
 cy to  fet  them  np  and  maintaine  them  5  and  alfo 
 by  upholding  thofe  that  are  in  the  miniftery. 
 There arcmany  way cs  in  the  Church  and  State: 
 A  wife  man  can  never  want  objedis  of  mercy  and 
 charity,  as  Chrift  faith,  The  pom  yQufbdH  have  al- 
 mj  with  you:  but  (as  I  (aid)  we  muft  labour  for  a 
 fpiritofwifdome,  to  doc  good  as  we  (hould,  and 
 not  to  feed  Drones,  inftead  of  Bees. 
 
 The  Spirit  of  God  is  frequent  inprefliog  this 
 point ;  but  ibis  argument  in  the  Text,  it  may  melt 
 
 any 
 
 75 
 
»>         •  ^    mm    9  f 
 
 76 
 
 Salv'iAn, 
 
 Tho(e  lb  u 
 givenocco 
 Chri<Uans, 
 would  not  CO 
 Chnft  himrch 
 Mattb  if. 
 
 AnfrP. 
 
 Liberality  pro 
 Tifiies  for  po- 
 Iterirjr. 
 
 Qhf'tjls  example  a  motive  to  bountie. ' 
 
 my  mans  hearr^  and  cake  :i way  all  c  bje(5lions,  Ttc 
 grace  9 four  Lord  lefti^  Chnjl. 
 
 U\i  m.nobjcdt,  hechac  I  iTioulJgivc  tois^Jn 
 uUworchy  pcrfon.  Doe  but  thu  k  how  worthy  wc 
 were  ofih^  favour  of  Chrid  to  us.  And  then  a- 
 ^^aincconfiJer  if  there b.^  any  goodncfTe  in  ihem; 
 we  give  it  to  Chiift  in  them,  ns  Salvuftus  faith 
 vvcil,  Chrill  doth  hide  hiiiifclfe  under  the  pcrfon 
 of  che  pooie:the  poore  man  icacheth  out  hiS  hand 
 tndced,  but  Chrift  receives  that  that  vvegivc,  and 
 h:y  a.c  Chrifts  exchangers  :  for  ihey  take  from 
 us.and  Chrift  rewards  us  with  grace,  and  increafc 
 otour  fubftancc  here,&  wiih glory  hereaftcnthey 
 icceive  it  indead  of  Qirift,  and  Chrift  begs  in  the 
 pcrfon  of  the  poore,  in  aJl  joyntly,  and  in  every 
 OQcpaiticulariy.  Think  of  thcgrace  of  Chriftto 
 us^and  then  think  Chrift  conies  to  me  in  the  per- 
 (on  of  this,or  that  poorc  man, and  it  will  fiir  i.s  up 
 CO  this  duty. 
 
 But  fome  will  [3iyy  if  Chrift  vra^c  pn  Earth 
 him(eUe,  I  (hould  be  ready  to  doe  it  to  him. 
 
 Certainly  thou  wouldft  not  :  you  know  rhe 
 place,  Mdith,  i^.Inas  much ssjou have  not  reliev- 
 edthefc^  jouhAvcdtnicdittowe^  fairh  Cnrift ;  let 
 us  not  deceive  our  feh  es :  for  even  as  we  would  do 
 o  Chrift  if  he  were  on  earth,  we  will  doe  to  his 
 poove  members,  he  hath  made  them  his  receivers. 
 
 But  I  Ihall  want  my  fclfe,  I  havea  fami']y,and 
 children.  ^ 
 
 Ic  is  the  beft  way  to  provide  for  thy  chil- 
 dren, PfAlme.  112.  God  provides  for  the  po- 
 Ikriry  of  the   righteous :  bounteous  man.    A 
 
 man 
 
Chrijls  example  a  mottrve  to  bountie. 
 
 man  is  tioc  the  poorer  for  dilcrect  mercy.  It  is  feed 
 (as  I  faid  before)  a  poore  man  labours  to  have  his 
 feed  fovvne,  becaufe  ic  recurnespkntifully.Let 
 us  be  fober  and  abare  ©four  fuperfluous  expences: 
 pride  is  anexpender,  and  fuperfluous  lufts;  lee  us 
 <:uc  off  from  therri*)  that  we  may  have  fomewhat 
 for  icQi^  lee  us  labour  in  an  hotfeft  calling,that  we 
 may  have  fomewhat  to  give*  Qh,  ic  is  a  bleffcd 
 thingtogive  !  It  is  a  thingthac  muft  be  gotten  by 
 tfcyour (ouks  muft  be  cxercifed  to  it,  and  when 
 wt  have  gotten  it/learne  an-art  ofgiving,  we  muft  | 
 exercifc faith  in  ir.  And  when  we  come  to  dye,  it 
 A^ill  make  us  dye  wondrous  fweetly  :  for  when  a 
 rnian  hath  depended  by  faith,  and  truft  upon  Gods 
 j^omrfe  ^  ^that  Betha^  gives  to  the  poore ^  Unds  to  the 
 Z^ii,  and  other  like  promifes.  I  have  cxercifed  li- 
 berality, and  now  I  come  to  give  up  my  fouleto 
 God,'  Ibelecvethat  God  will  make  good  the  pro- 
 mifc  €)f  ri%Gvcrlaftityg^  I  have  beleeved  his  other 
 promifes  before,  and  thoi^h  I  have  caft  my  feed 
 into  the  groundthat  Ifawnt  nor,  yet  1  have  found 
 that  God  hath  blcffed  me, the  better,  in  a  way  that 
 I  know  norland  now  I  depend  upon  the  fame  gra- 
 cious  God,inthcpromife  of  lifeeverlafting.  We 
 fliould  labour  to  doe  this,  that  we  may  die  with 
 comfort.  What  is  it  that  troubles  many, when 
 they  come  to  dye  <  Oh  they  have  not  wrought 
 out  their  falvation  rvkh  fean  and  tremblings  they 
 haveneglcded  this  duty,and  that  duty,  they  have 
 bene  carelefTc  In  the  workes  of  mercy,  &c.  The 
 time  will  come  that  that  which  wee  have  given, 
 will  comfort  us  more  then  that  we  have^  we  (hall 
 '-. alway 
 
 rl-^ 
 
 Tt  makes  com- 
 tor  tabic  in 
 «icath» 
 
 Negligence  of 
 duties,  trou- 
 bles at  death 
 
onvr 
 
 ^m 
 
 78       (         O^^^fts  example  a  motive  to  bountie. 
 
 j  al way  have  chat  which  we  give ;  for  that  goes  in 
 bjfick,  many  prayers  are  made  for  us  s  we  have 
 the  comfort  of  ic  here,  and  when  we  dyej  what 
 we  leave,  we  know  not  what  becomes  of  ir. 
 
 Therefore  let  us  labour  to  be  difcrectly  Llrge^ 
 
 and  bountifull.'  as  wedefireto  dye  with  comfort^ 
 
 as  we  would  make^ic  good  chat  we  know  Tk€ grate 
 
 ofiur  Lgrdlcfks  cJ>rtJl  with  intereft  in  ic^and  as  wc 
 
 would  make  it  good  to  our  foules,  that  the  exam* 
 
 pie  of  Chrift  is  af  thing  that  hath  any  efficacy  with 
 
 us ,  or  dk  wee  (hew  that  wee  have  no  iarcr* 
 
 reft  in  the  grace  of  Chrift,  and  then  how  mifcra- 
 
 blcare  we  1  We  fliall  wlfti  ere  long  that  wee 
 
 had  part  in  this  grace  and  love  of  Chrift,  that  he 
 
 would  (peak comfortably  to  usacthc  latter day^ 
 
 CemeyebUjfcdoffnj  Father  inherit  a  kmgdomc.  Our 
 
 life  is  fliort  and  uncertaiac,  3S  wc  (hall  dcfirc  it 
 
 then,folabourtobea(ruredofic  now,  and  let  us 
 
 bee  ftirrcd  up  from  this  GrAce  of^ftr  L^rd 
 
 lefm  Chrifi^who  though  be  were  rUhJbt- 
 
 CAmef9$ref$r  our  fakes, thdt  we 
 
 through  his  poverty  might 
 
 be  made  rich. 
 
 fJNIS.....,,.. 
 
 I*  >  ■■ 
 
1 
 
 THE 
 
 tRICH  POVERTY- 
 
 * 
 
 07?  THS 
 
 POORE  MANS 
 
 RICHES. 
 
 ©y  the  late  Learned  and  1{eyerend  DlVme^ 
 RICHARD  SIBBS, 
 
 D'.  in  Divinity,  Mafter  oi Katharine  Hall  in 
 
 Cambridge,  and  fometitnes  Preacher  at 
 
 GRAieS-lNN  S. 
 
 f  Matth.  J.J,  S/ejftdare  the  feore  iH-Jpirit, 
 
 T  lames  a.  5 .  H«fA  »«/  (?«</  ci&«/«m  tat  fttre  »fthU  warld^  rieh 
 
 T  in  faith? 
 
 ♦ ^ 
 
 ♦ 
 
 ■I- 
 
 LONDON, 
 
 Printed  by  R.  Badger  for  i\r.  SuwrwattheRoyall 
 Exchange,  zr\iR.H*rferd  at  the  silt  Si^/<  in 
 
 ^Htenes-hMd  tyittej  m  Pater'No^er%s.rr, 
 
 i' 
 
i^ 
 
 n. 
 
 i 
 
 ^.'>\* 
 
 n« 
 
 ^   vIl    /i.  '0»  A 
 
 4 
 
 4 
 
 O       i 
 
 -»■      —      •< 
 
THE 
 
 |RICHPOVERTY= 
 
 The  Poore-mans  Riches. 
 
 \l mil alfo hdve  inthe  middefi  cftheeanaffUaedand 
 pO0re  pe0flc,aPdtheyJballtrufiin  thendme  $fthe 
 LORD. 
 
 Eforethc  Captivity  In  i545;/^», 
 God  fent  Prophets  to  his  peo- 
 ple, as  Uremkh^  and  among 
 chc  reft  Zefhmah  like  wife,  who 
 lived  in  the  time  of  lofi^s ,  to 
 forewarne  andforc-arme  themi 
 againft  worfe  times.  And  as  the/ 
 Contents  ot  all  other  Prophefies  arefortheraoft 
 part  thcfc  three  :fo  of  this.  Thcyare  cither  fuch 
 expreffions  and  prophefies  as  fee  forth  the  fins  of 
 the  people ;  or  fecondly,  the  judgments  of  God 
 
 Ff  or  thirdly. 
 
 Contents  of 
 the  prophefic. 
 
f 
 
 ,1 
 
 Scope  of  the 
 Tew. 
 
 82 
 
 ' 
 
 Parts  of  the 
 Text. 
 
 Thi  poore  mans  riches. 
 
 1 
 
 thirdly,  comforc  to  the  rcmnanrjto  Gods  people; 
 fo  thcfe  be  the  parts  of  thisprophefie.  A  laying 
 open  of  the  fins  of  the  timcjundcr  fo  good  a  Prince 
 dslofus  was;  andlikewife  the  judgments  of  God 
 denounced:  and  then  in  this  third  Chapter  efpeci- 
 ally,  here  is  coaifort  fct  dovvne  for  the  good  peo- 
 ple that  then  lived:the  comfort  begins  ac  the  ninth 
 verfe. 
 
 This  particular  verfc  is  a  branch  ofchecomforCj 
 I  that  how  ever  God  dealt  wiih  the  world  Jic  would 
 be  furerohave  a  care  of  his  owne,  IrviUleavein 
 the  middtfi  of  thee  an  afflicied  and  foerc  people,  and 
 thej  (ball  trufi  in  the  name  of  the  Lord.  The  whole 
 Scripture  is  for  confolation  and  qbmfort:  when 
 God  pulls  downe^  it  is  that  he  may  buildup:  when 
 he  puigcth,  it  is  that  he  may  cure  and  heale:hcis 
 thefather  of  comfort ^whzdoQvet  he  dothjirisfor 
 comfort:  therefore  he  hath  a  fpeciall  care  in  his 
 Prophecs>and  Minifters,  and  Ambafladours,  that 
 rhofe  that  belong  to  him  maybe  raif^dugwith 
 comforr,  and  not  be  overmuch  dejeiJted  Wd  caft 
 downe:bur  to  come  to  the  words. 
 
 IwrB  alfo  leave  in  the  middcBO:fth(c,/^e» 
 In  r he  words  thefe  three  gen<3r^ll  lieads: 
 
 Firft,  Gods  dealing  with  his,t^oore  Church 
 when  he  comes  tovific  the  w6rldyiji?iZfi(?4a;if?;* 
 the  middejl  of  thee. 
 
 Seconcily/rheir condition  an 4  _^P^^tk)n^lbe.)| 
 are dn affiiSicd  and pHre peo^U,  .,. 
 
 Thirdly,  their  pradife  a^d  carriage  towardsi 
 God,  thejjhalltrufi  in  the  name  of  the  Lord. ' 
 
 '  From' 
 
God  hathfome  in  the  worji  times . 
 
 From  the  firft  ,  Gods  dealing  with  his  people 
 in  the  worft  times  5  wc  may  obferve^firft^thac 
 
 Tkre  is  a  difference  of  the  people^ 
 both  in  regard  ot  providence  mt his  worldjand  in 
 regard  of  thac  love  that  tends  to  rhe  world  to 
 come:  for  God  ha;hamore  fpcciallcare(as  we 
 (hall  fee  afterwards)  of  fomc,thc:nhehath  ofo- 
 thers,  and  he  loves  fome  to  er email  life,  and  not 
 others,  Iv^iH  Udveintbcmiddejt $fthee^  Anaffli^ed 
 and  foore  p'.BpUf  rcfufing  others;  God  will  leave 
 fome,  he  will  purge  awiy  others:  ss  he  faith  in  rhe  I 
 verfc  before,  /  rpiU  take  away  eat  of  the  ntidfl  of  thee, 
 them  that  rejoice  in  thy  fride^and  theuj\)alt  no  more 
 ht  haughty  becdufeofmj  holy  mountains  he  will  take 
 away  chemibuc  I  mil  leave  in  themiddejl  ofthee^Stc 
 there  is  a  difFecence.  Allarcnotalike(asthcPro- 
 verbeis)aswhiteliaes  upon  awhiceftone,  that 
 we  cannot  fee  a  difference.  Ic  is  not  alike  with  all 
 men :  for  we  fee  a  difference  in  this  world  :  but  not 
 much  here,  becaufe  Gods  government  is  vailed, 
 ic  will  appeare  at  the  laft  day;  and  whatfoevcrj 
 appcares  at  the  laft  day,  ic  had  a  ground  before. 
 There  is  a  difference  in  regard  of  grace  and  inward 
 qualification,  and  in  regard  of  the  care  of  God. 
 Even  as  there  is  a  difference  in  the  creatures:  thefe 
 be  precious  ftones,  and  common  ftonesj  and  in 
 plantSjthere  be  fmitfull  trees,  and  barren  trees:  and 
 as  there  is  adiff^rence  likewife  in  the  living  crea- 
 tures: fo  among  men  there  is  a  difference. 
 The  next  thing  is,  that 
 GodrpiB  have  fome  in  the  worjl  tkne$ . 
 
 He  will  have  forac  in^  all  times  thac  arc  his,  a 
 
 pf2  remnant 
 
 8j 
 
 Ohfer. 
 
 There  is  a  dif- 
 ference of  pco- 
 
 Ohjerv, }. 
 
 Oodwill  have 
 fome  in  the 
 Worft  tunes. 
 
 ^SS^^SSBS 
 
 9^Sm 
 
 W^ 
 
84 
 
 Reap 
 
 It  is  an  Article 
 of  o'Ji:  faith. 
 
 i' 
 
 Ond  hatbfome  in  the  Iporjl  turns. 
 
 rcinnant,  as  he  fan  h  here, 7/?^  rtmnant  oj  IfratljhdU 
 dot  n0<ntqti.tty  jandas  in  the  Texc.  IwUl  havem 
 tin  middfjl  efthce  ah  ^jfh^ed  andpo$ref(0^le,  c^r. 
 God  will  have  alway  fome  chac  arc  his  m  the 
 World. 
 
 For  it  isan  Articicofourfaith,  Weebcluvtth^ 
 holy  CAtholikc  Church  :  there  mu(l  not  be  an  Article 
 I  of  faith ,  and  no  objcift  to  bdceve.  If  there  bte 
 faith  to  bcleeve  a  thing ,  there  muft  be  fomcvvhit 
 to  be  belceved:  if  Ibeleevcthat  at  all  times  there 
 (hall  be  an  holy  CAtholikc  Churchy  there  muft  be  fuch 
 a  Cliurch  in  fhe  world, that  is  theoh)C(5tof  my 
 beleefe,  or  elfe  there  wcreno  foundation  for  that 
 Article  of  faith  .•  therefore  there  mult  alwaybea 
 Church  to  the  end  of  the  world;  fomctimes  more, 
 fometiraes  fewer ,  even  a$  thedifcovcry  of  Chrift 
 is.  From  whence  conies  the  abundance  of  the  Spi- 
 rit i  the  Spirit  follovires  the  manifeftation  of  rhc 
 knowledge  of  Chrift ,  who  is  the  Head  of  the 
 Church :  then  is  the  Church  moft  glorious  ,when 
 the  riches  of  Chrift  are  more  glorioufly  difcove- 
 red .  Thofe  times  wherein  there  is  moft  difcove- 
 ry  of  Chrift,  and  the  mercy  and  love  of  God  in 
 him,  there  arc  more  cleft  of  God  in  thofe  times 
 rHen  in  other.  There  will  be  al way  a  Church  in 
 the  world,  that  is  the  objcftofour  bcleeferwhat 
 is  the  meaning  of  it^  I  bcleeve  that  iA all  times  to 
 theend  of  the  world ,  there  will  be  a  company  of 
 people  fpread  over  the  world,  gathered  out  of  the 
 ^tft  of  mankinde,  whom  Chrift  hath  knit  to  him- 
 felfcby  faith,  and  therafelves  together  in  a  holy 
 fpiritof  lovejof  which  copaoy  ml  bcleeve  my 
 
 felfe 
 
 t 
 
 r 
 
 i 
 
God  hathfome  in  the  ti^or/i  times. 
 
 ^       f 
 
 fclft  to  be  one :  therefore  there  muft  be  fiich  a 
 company,  or  elfe  there  would  be  faithjWithou!  an 
 objc(ft  of  faithj  which  were  a  great abfurdity  in 
 Divinity  jand  reafon  too. 
 
 Then  againe  the  world  ftiould  not  ftand,were 
 it  not  for  a  company  in  the  world  that  are  his:  for 
 what  are  others  tf  A  company  of  fwcarcrs,  and 
 blafphemers,  prophane  perfons,  belly-gods,  am. 
 bitious  bubbles,  that  care  for  nothing  but  the  va- 
 nities of  the  world;  what  glory  hath  God  by 
 them  ?  What  tribute  do  they  give  to  God  f  What 
 I  credit  to  religion^  They  are  the  fliame  of  the 
 times5they  are  fuch  as  pull  Gods  vengeance  upon 
 I  the  times  and  places  they  live  in.  Such  is  the  ill  dif- 
 1  pofitionand  poyfonfuU  nature  of  men(if  they  have 
 not  the  Spirit  of  God)that  God  would  not  indurc 
 the  world  toftanda  moment,  unleffe  there  were 
 j  feme  to  with-holdhis  v^nrath,  tobeobjedsofhis 
 I  love,  and  to  ftay  his  hand;  and  when  they  are  all 
 gathered,  there  fliall  be  an  end  ofthiswrecchrd 
 and  finfuU  world :  fome  there  muft  be  while  the 
 world  endures,  and  for  their  fakes  God  continues 
 the  world.  Thofe  that  keepe  Gods  wrath  from 
 the  worldj  are  thofe  that  are  his,  and  rill  all  thofe 
 be  gathered  the  world  (hall  (land*  There  fhall  al- 
 way  be  fome. 
 
 It  is  a  point  not  altogether  fruitleifCjit  yeelds 
 fome  comfort,  to  know,  that  when  we  arc  taken 
 hence,  others  (hall  ftand  up  when  we  are  gone,the  i 
 Church  (hall  nor  dye  with  us.  Is  not  that  a  com- 
 fort when  a  Chriftian  yeelds  his  foule  to  God,  to 
 think :  yet  God  will  have  a  Church  and  people, 
 
 ^„       Ff3  if 
 
 The  Worl4 
 
 (hould  HOC 
 ilandelTc, 
 
 ■ 
 
 Kfi- 
 
 Comfort,  that 
 God  iliall  haf  c 
 aGhurdi  afcer 
 wc  arc  gone.  . 
 
u 
 
 Gods  ehildrmhutfew* 
 
 5   >  V 
 
 Go  Js  children 
 but  few. 
 
 Cifnot  arnongus,  yet  i^fome  o^iex  p^rp^pfthe 
 world, )  he  will  haycfome  that  fhallg^lprijic  him 
 in  this  world,  thatfhalladorneandbcautifie  relir 
 gion,  and  £hall  for  ever  he  glorified  with  him  in 
 Heaven,  till  h<j  hath^  nia^ean  endpf thefp_iinfull 
 c^ayes^  It  is  fomc  coirifGrc,  I  fay,  thkt^goqdQcflc 
 rtiainive  after  us,^  that  the  GofpcU  (hall  continue 
 after  us  'The^e  fhal  Be  a  paftcrity  to  the  end  of  the 
 world,  that  (hall  ftand  for  the  truth  and  c^ufc  of 
 God. The  world  was  not,  norever  flial6e,|obad, 
 butGod  hath  had,  and  will  have,a.pa/fy  inthe 
 world,  that  (hall  ftand  for  him,  and  be  for  them* 
 Now  the  children  of  God,  as  they. know  God 
 hath  a  purpofe  to  glotific  them  world  without, 
 cod;  fo  they  have.a  dcfiretha^t  God:may.t|eglprifj 
 ficd  world  wichout  end,  and  froiii  this,  dcfire 
 comes  jjy,  when  they  thinke  that  there  will 
 be  a  people  one  earth  to  glorificGod  (lill,  when 
 they  are  taken  hesce:for  it  is  a  difpofition  wrought 
 from  Gods  pecuIiarloVe,  to  wifli  that  God  may 
 ever  have  his  praife  here  in  the  world,while  it  is  a 
 world,  and  for  ever  in  the  world  to  come:  there- 
 fore it  is  a  comfort  to  them  to  think  ihatjGod  will 
 alwayeshave a  Church.  '//„, 
 
 But  fhcfc  are  bur  a  few,  eallecl  by  Ejdj?i  rem- 
 nant, A  remnant  according  to  elect len^zsiiiy,  Rom, 
 II.  A  handfuU  in  comparifon  of  the  ,worl;d,yec 
 they  are  a.  world  in  refpeft  of  themfejWs;  fonthey 
 area  world  taken  out  of  the  world;  but  compa4:ed 
 with  the  reft  of  mankinde,  they  arc  burasa/i^» 
 grapes  after  the  vintage  ^  as  the  glearnngs  after  the 
 harvejl^  entofa  Citj^  andtwooj aTnbc.  ThePro- 
 
 ■  phets 
 
Gsds  childnn  butft^. 
 
 87 
 
 'phcts  every  one  of  them  have  fpeciall  phrafcs,  to 
 fee  out  thefewneffcofthofethatGod  hathafpe- 
 ciall  care  of,hecalsthcm  in  the  next  verfe  the  rem- 
 mntaflfrMi.  God  will  have  fome  continually  .• 
 but  thole  are  but  a  few  that  arc  his,  his  flock  is  but 
 A  little  fiecke. 
 
 Itisapoint  not  mainly  aimed  at  here:  but  it  is 
 veryufcfull.  .  ^ 
 
 '^  \%  there  but  afew ,  but  a  remnant  in  all  tiraes^       ^» 
 Am  I  one  of  thofe^  What  have  1  to  evidence  to  |  ^^beTthot^ 
 me  that  I  am  of  that  little  flock  that  is  Chriftsf  i  few. 
 What  have  I  in  me  to  evidcncethat  God  hath  fet  | 
 his  ftampe  upon  me  to  be  his^  That  I  (hall  nat  go 
 the  broad  way  to  dcftrudion  i  This  fliould  force 
 fkh  quires  to  our  foules.  When  we  heare  of  the 
 few  that  fliall  bee  faved ,  we  fliould  make  that 
 trfe  that  Chrifl:  makes  of  that  curious  qucftion  of 
 the  fewnefle  of  them  that  fliould  be  faved.  oJj 
 firhe  ta  enter  in  at  theJirittgite  !  Stand  not  on  ma-  ' 
 ny  or  few,  make  this  ufe  of  ic  .•  flrive  to  enter  in  at 
 the  ftrait  gatert^keupjand  prafiife  the  duties  of  re-.  I 
 ligion,  that  are  contrary  to  the  corruption  of  na-l 
 ture,  and  contrary  to  the  timcs^  avoid  the  fins  and 
 courfes  of  the  times ,  and  then  v/e  fliall  know,  and 
 evidence  to  our  felves  that  we  are  of  that  few  num- 
 ber .  Somewhat  mgft  be  done,  to  flicw  that  wee 
 are  not  ofthofe  that  go  the  broad  way.  We  he^re 
 that  there  are  few  that  go  the  other  way  1  and  in- 
 d.eed  ic  will  make  a  man  lookc  about  him,the  very 
 confideration  that  there  arc  but  few  that  fliill 
 befaved.intj.i^rj  J  1 
 
 And  it  will  make  a  man  woundrqus  thankfull, 
 
 F  f  4 "  who 
 
 L  ::jt; 
 
 I 
 
A 
 
 - 
 
 S8 
 
 I. 
 
 Gcd  hatha  cttre of  his. 
 
 \ 
 
 1 
 
 God  hath 
 fpeciall  care  of 
 thofe  that  arc 
 his. 
 
 who  4ml  ^  and  what  ismj  fathers  hou/e?  What  is 
 there  in  mc^  What  could  God  fee  in  mc  to  Tin- 
 gle me  out  of  the  reft,  out  ofa  great  number  that 
 go  the  broid  way  to  deftruftion,  tofetkislove 
 upon  me^  It  will  inflame  the  heart  with  thankful- 
 nefle  to  Godj  Ic  will  not  make  a  man  proud  to  dc- 
 fpife  otherssthat  is  pharifaicall:  but  it  will  inflame 
 the  heart  to  bee  thankcfull  in  a  peculiar  manner  to 
 God.  And  to  finglcout  God  in  a  peculiar  man- 
 ner fo  be  our  God,  as  he  hath  fingled  us  out  to  be 
 his:  for  alwaycs  he  workcs  fomcvvhac  in  us,like  to 
 that  he  workes  for  u$.  Thofe  that  God  hath  fing- 
 led out  to  be  his,  he  will  givethcm  grace  to  fingle 
 ouchimagaine.  God  (hiUberay  God^  religion 
 (hail  be  my  care,  and  that  that  Godrefpcdsftiall 
 be  that  that  I  will  refped:  fince  God  forefpeds 
 me,  (hall  not  I  love  and  refpcfl:  all  that  God  rc- 
 fpeds^And  flial  I  not  greeve  when  any  thing  goes 
 ami(re  with  that  that  God  hath  acare  ofr  Cer* 
 tainly  it  will  worke  this  difpofition,  when  wee 
 j  come  to  perceive,  by  grounded  evidence,that  we 
 \dxt  of  that  few  company,  of  that  remnant  here 
 fpoken  of,  that  God  v^^ill  leave  alway  to  truft  in 
 his  name. 
 
 In  the  next  place,though  they  befew>yet 
 Cod  hath  afpecUU  cart  eft  hem  ^ 
 Why  ^  There  is  good  reafon :  for  they  arc  his 
 in  a  peculiar  manner.  A  govcrnour  of  anhoufe, 
 he  cares  for  all  his  cattell:  but  he  cares  for  his  chil- 
 drenmore.  A  man  hath  fomecare  for  all  the  lum- 
 ber and  tra(h  in  his  houfe,  he  kts  them  ufefull  at 
 fometime  or  othcr,biJt  he  cares  more  for  his  lew- 
 els 
 
 JL 
 
, 
 
 iMatSHHiMM 
 
 .A,     I 
 
 if 
 
 God  ^ath  a^can  of}ns. 
 
 dsf-  iffire  canie>  he  wilLbc  fureto<:arry  awav  his 
 lewels ,  whatfoevc  r  become  of  the  kimbcr.  Gods 
 
 jchildren  arehisaftera  peculiar  mannet  jtherefore 
 he  hath  an  anfwerable  peculiar  care  of  them  in  all 
 times.  And  indeed  wbea':-chey  akonfcfehis^a^  he 
 raakcsthcm  have  a  pecnliar  cai?^  of  hirtijfo  hee 
 
 [■  lookes  upon  them,  as  (uch  as  he  hath  wrought  up- 
 on to  begoodjand  to  ivitnefife  for  him,  that  have 
 a  care  to  tend  for  hina  and  his  bortbHr>t6  bwn  him 
 and  tbecaufc  of  religion,  Ite  Will  have  acaridof 
 them.  Not  that  they  have  this  bf  them felvts  to 
 yyinne  his  love:  but  he  works  in  them^^eafeto 
 
 Irwitfitfle  for  him  5  he  workes  irt-  thSm  a' care  to 
 ftandf^r  hi^  &  hi$  glor;^  in-all  tiniesiihd  thcrf  ore 
 he  wil  be  fure  to  ftand  for  thetti  in  the  vfdrft  times. 
 He  wilinGit  be  beholding  to  any  man;  what  wee 
 have,  we  have  it  from  him,  andthenhecrownes 
 his  pwnc  graces  afti?^5^h€  will  ha^e  a  fpeciall  care 
 ofthofeth^Carehi^. 
 
 This  might  be  iftfl^hted  from  the  beginning  of 
 the  worlds  fronrthc' infancy  of  the  Church  to 
 this  prefenttime.  Wheh  he  would  confumc  the 
 bid  world,  Noah  muftdome  into  the  Arke.  And 
 
 1  Lot  muft  come  forth  oiSodomc  when  it  was  to  bee 
 deftroycd,  the  Angcll  could  doe  nothing  clfe.  So 
 he  had  a  care  for  leremiah  and  Baruk.hc  gave  them 
 theirlive^for  a  prey.He  wil  have  a  care  of  his  own 
 in  the  worft  times,for  they  are  fealed,  be  hath  fet 
 his  fealc  upon  them.  Thole  things  that  are  fealed 
 we  have  a  fpeciall  care  of:  now  in  i^'ytf/.7. there 
 are  a  number  that  are  fealed:  fealed  inwardly  by 
 j  the  Spirit  of  God,  they  are  marked  out  for  God : 
 _  they 
 
 8p 
 
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 Tndancesof 
 Gods  car$. 
 
 RtV.tf 
 
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 ■1- 
 
 Godhnth  aeareof'^>is\ 
 
 w 
 
 ■?3T" 
 
 £iet94< 
 
 Mali, 
 
 Oh\t£i. 
 Anfiv* 
 
 GodsckiUien 
 fuffet  f«mer 
 times  in  com- 
 mon jutJge- 
 nients. 
 
 I 
 
 ichey  are.a  marked  3  fealed  number,  all thofe that 
 1Go4 'will  haveafpcciall care  of.  As  ia  Ezek.p., 
 iThofe  that  wei-Cin^rkcd  in  ch^  forehead,chcy  ivcrc 
 looked  uatc^jand.cared  fo^ bcfore^JbhedeftriKaiion, 
 can>€..:So  h^  tjud^chf^.^.  God.hafl  Jewels  chat  he. 
 faith  he  woulci  gather  .When  he  brings  a  generall 
 deftru<iiion,'hcwUl:befure  to  gather  his  kweisjhis 
 firft; cajrc  ispf  them,  i^ hoke&frs^cml^ramms 
 ^f;>/f/?/l?rMfw^h|Q>hathabojokc  ofiprovideoceto 
 ^itfi  tl^ir  nam$5  io,-h[c  hjatih/thcir  lirumes,  all  fhc 
 partf^pf  tjiei^iwrittef^;' npta  hairc  of  them  can 
 rGifcarry,  tj^eiri  ceares,,  their  fieps.theirdayesare 
 mimbred  i<^y]  timesM^h  thy  h4fsds^{^ii\\.pA^i^:^ 
 aU~  things  .are>Rumbred  ^^aftly  6fthof({  t^Kiti^Q.^ 
 long  tp|<3pd5  he  hath  a  care  of  theoiiand  all  thiirs 
 to  a  haire,  ^^s.oijr  Saviour  Chrift  faith  s  they  (hail 
 not  lofe  fo  much  as  a  haire  of  their  heads.  God 
 hath  an  cxaiftcar-cofhis  remnant  at  alUimes.   , 
 
 But  yoii  will  fay,  fomctinKfs  it  fals  outothei- 
 wife.  Indeed  fo  it  doth/for  fometimes  Gods  qhiK 
 dren  are  taken  away  in  common  judgments ,  per- 
 haps for  too  much  corefp.qndeqcy  wit)j  th^e  fii>i!ics 
 of  the  times;  therefore  t,hcy  ^k^  wrappecl  in  the 
 deftrvJifiion  of  the  times/  hut  yet  there  isa  maine 
 difference  bet tvcene  them.  lenathan  and  ^4«/ dyed 
 by  theTwordboth  of  them;  /<?y?4j  ^and  qthcrs  died 
 in  thefield ;  but  there  is  a  maine xifffe^cncc*?  Ivna* 
 tbatp  vvas  agood  man:^.2/i//3foroiight  the  Scripture 
 faith  of  him,  we  have  no  ground  to  judge  charita- 
 bly of  him,  but  leave  him  to  his  ludge,  Bucfuic 
 it  is  in  generall,  though  the  fame  things, befall ij 
 good  and  bad  outwardly ;  yet  there  is  ji  difference 
 I       , '  bervveenc 
 
 A 
 
C^fmth  a  cart  of  his. 
 
 ^^Jgoesiio  his'placCjiand  X4^i4r«;  to  Heaven,  feuc 
 
 ^orthe  mpft  parcftbkis  t;l^f^5inrega^d^ 
 
 of  the  .QhJJtch  (jch^gbj^^fon)^  ifew7n^?!}}Vf^i 
 
 A1C0-1  and  JfeppifKffcri^e'fc^^  i^thc  bpdjf.^f  his 
 Gbbrch ,  and  dcatc  ^"k^^^^^^ 
 thttr-hvtsJQta^^n'j  -^  tj^^wiUJiav^ea  fpecialjfcare  of 
 rhcmrfarid  bej  a  San^u^/y  tarhcw^lsay  fcxf^fe 
 .wil^cjo^ic,  that.t.llQ.?vy<irld  fljall  knp^^^^  Uc.hach 
 :a  fpcCiall  carier<)f  ijhera'in^hcjvoi^ldi,  as  it  i$  in  the 
 ^[dnii^  the  licafhcp  ih^ll  fay  ,^  ^Gvd fiat h Mm  great 
 
 Itt/wgf /ir^r/'^w  ;vmen,  phat  hayc/io  jrcligion^^flpal 
 
 hay  ^.^etCftthly'\^o<i.-daria.grea^.t}iin|5  ^i:^t,Hef^ 
 
 Wien>:;th6u|gh  hcJ^ii^rst^ 
 
 sand  to.bd  mafjfli<5lipn  .-yet  in  that  very  affli^iap, 
 
 (hall  be  thcgloiy  of^thc  Churchjfn  tliac  very 
 
 bondage  and  abaftmenc  .^i  Was  the  Cburch  ever 
 
 :morc  i^orious  tbemn  Bdjlony  yj\i^I)^kl  was 
 
 thercyand  the  three  youngmen  werepuc  intothe 
 
 Jfirc^  iThe  glory  of  the  Qhurck  ofc  times  is  ip  out. 
 
 .ward.abafemenc  :  the  world  fliall  kc  that  God 
 
 hatha  fpcciall  care  of  them  more  th(;r^f  o^^hecs. 
 
 ^God  fo  magnifies  himfelfejand  is  fo  macydlous  tp 
 
 his  Church  and  cWldren,  todoegood  to  them 
 
 fomcrimes,  to  thcenvieoftheenimies.apdadmi- 
 
 j:ationo£  all  the  world  tl^at;  tajce.notice.  ofrI>em: 
 
 a$:at  the returfie f rgm  ih^  Captivity ,, ^n^  chqiike 
 
 •flaal I  be^fe&e convcf  fion  pf  t he  lewes «^  .^^^  ■  ;^         ' 
 
 the  ufe  of  it  may  be  to  comfort  us  agaihftevill 
 
 timesjagainft  the  time;  to  con-ityLtt  us  cafi  our  tare, 
 
 ^ttpff  Ppd  he^viJleareforpts  jjje^wili^be  v^ithi]s,andi 
 
 '  ^'  ' '  ^    ftandi^ 
 
 \'/  ".T 
 
 9\ 
 
 Gocttfort  9- 
 .gjioftU /times*' 
 
 ^"affw»«" 
 
;<— 
 
 *         n 
 
 9^ 
 
 I 
 
 ,   OpdJ?4thacureofipts 
 
 ■^ 
 
 Proinife«an<i- 
 prophtfies  pcr# 
 formed  fay  de- 
 
 grees. 
 
 ftaddby  bs  :  he  mil  ncVetforfakeHSintheworft 
 cimes^  Nay  hi^  fafliit)n  is  to  deale  with  his  chil- 
 drcn^asbccommcth  his  infinlt  vvifdome,  thatchey 
 fliall  findemaft  comfort,  and  fvvecteft  commutii- 
 oti  V^ith  Ivm  in  the  hardcft  times.  Therefore  let  us 
 feare  nothing  that  fcall  befall  us  with  flavifh  fear, 
 llec  us  feare  nothing  whatfoever  in  this  world,  as 
 k)ng  as  we  are  in  covenant  with  God,  corac  what 
 will,  ft  is  a  gteat  honour  to  God  to  truft  him  with 
 all  for  the  timetoconie;Ietusd©eourduty,and 
 not  be  afraid  of  this,  or  that,  as  long  (I  £iy)as  we 
 have  God  in  iidVetiant  with  Us>  who  is  alfcffidonc. 
 What  fhould  we  be  afraid  off  C^n  d  mothtrffrget 
 her  child  (faith  the  Prophet,)'  iffhejhmldjawill 
 not  I  forget  thee,  thgt$  art  written^  the  fdmis  of  pty 
 hands  •  Thofc  things  that  are  in  the  palmcs  of  oiir 
 hands,  wc  have  ever  in  our  eye .  God  hath  us  in 
 his  eye;  he  fets  his  children  before  him  al way: 
 how  can  he  forget  them  f  How  can  Chrift  forget 
 his  Church  <  He  carries  them  in  his  breaft^  as  the 
 high  Prieft  had  the  names  of  the  twelve  Tribes  on 
 his  bread  in  twelve  precious  ftones,  when  he  went 
 into  the  Holy  of  Holies.  Chrift  carries  our  names 
 io  his  heart :  how  can  he  forget  us  thenf  Let  king- 
 domes  dafh  one  againft  another,  and  let  the  world 
 tumbleupon  heapes^  let  there  be  what  confufion 
 of  States  there  willjGod  certainly  will  have  a  car^ 
 of  his  lewels  •  /  rv:^  leave  (  in  fpite  of  all  the 
 world)  in  the  widdefi  of  thee  y  dnaffl^ikdandpoti 
 pofle.&c.      '  '  -  -  - 
 
 You  will  fay^whcn  is  this  performed.^ 
 In  that  day  (faith  he  in  the  verfe  before  ni} 
 
 Tex 
 
 \ 
 
Cod  f  ath  acano/  his. 
 
 91 
 
 Text.) You  muft  know  it  is  ihc  Scriprurcs  fafliion, 
 when  ic  faii  b^ln  that  daj^xo  take  Ic  indefinitely  joot 
 CO  tyc  it  to  a  Gertaine  day  ;  tliough  rbcre  is  a  ccr- ! 
 caine  day  wherein  therefliil  beanacco Tjpli(hri?cn«  1 
 ot  all  prophcfies  5  and  a  performance  of  all  promi- 
 rcS5thatis,ac  the  laft  day. In  the  nieane  time  there  is 
 a  gradual!  performance  pf  promifes^  and  theacco 
 plifhme.nt  of  them  is  in  fcycrall  knots  and  poinds  of 
 time,  fo  much  as  (liall  give  content  to  Gods  chil- 
 drenjyet  alwayes  leading  to  a  further  and  further 
 performance.  As  for  example ,  God  (hewed  mer- 
 cy to  thefcIfraeUtcs5when  they  were  in  captivity, 
 he  brought  them  home  againe'jthey  were  a  poorc  j 
 and  affli6led.  people  ,  and  were  mucH  bettered  by 
 their  abafement  \  there  was  a  degree  of  perfor- 
 marrcethen.  Andrhenthcrewasa  degree  of  per- 
 formance m  Chri^fls  time,  when  he  joyned  the 
 Gentiles  to  them,  and  both  made  one  Church. 
 There  will  be  a  more  glorious  performance  at  the 
 converfion  of  the  lewes;  when  God  fhall  make  his 
 people  truU  in  the  name  of  the  Lord^znd  the  Gentiles 
 (hall  come  in  and  joyne  with  them^  and  they  with 
 tht  Gentiles.  But  that  whichfollowes  intheverfe 
 after,  I'he  remnant  (l)a/l  doe  none  imquitf^  norfpdhe 
 lyes^  a  deceitfttS  ioung  j})all  not  he  found  in  their 
 mouth  •  Th-efe  thingsfhall  have  their  time ,  when 
 the  people  (hall  bemore  thorowly -purged  tHcnj 
 tver  they  were  :  and  certainly  tbcfe  glorious  por. 
 tions  of  Scripture  cannot  have  pcrformance5but  in 
 fuch  dayes  as  are  to  come .  But  the  accomplifh- 
 ment  of  all  (hall  be  at  the  day  of  judgment .  In' 
 deed  in  the  meane  time  fas  I  fay)  there  is  a  com- 
 fortable 
 
 Verf^  I  i'. 
 
94 
 
 CoJi  Children  ajf  Ik  ted  here. 
 
 DcB. 
 
 Gods  church 
 and  Children 
 afflidedinihis 
 world. 
 
 fortable  pcrrormance,  leaving  usincxpediacionof 
 1  furcher,  and  further  (till  ;  becaufe  while  welivc 
 here,  we  are  in  a  life  of  hope  and  expcclicionjand 
 alwayes  we  are  under  fomevvhac  unperformed. 
 So.much  for  that. 
 
 I  come  now  to  the  flatc  and  condition  of  thefe 
 people.- 
 
 \^n  affli£}edAndpo0re  ftoflc. 
 
 This  is  their  ftate  and  condition^wherein  is  im- 
 plied alfo  their  difpofitionrtheirftareiSjthey  are 
 an  aflli^cd  and  pert  peefle ;  fo  it  is  anfwerable  to 
 the  origlnallj  Art  affli^edand  impoverifbedpe(ij>le,z 
 weakned  people.  How  ever  God  hathafpeciall 
 care  of  his  Church  in  this  world:  Yet  it  is  with 
 exception  ot  fome  crofTes  and  afflidions.  Y^u 
 PiaH  have  an  hundredfold  f  faith  Chrift)  in  this  lijt  5 
 but  mih  trthnlxttons ,  and  AfjltSlons  5  that  muft 
 come  in.  But  yet  notwithftanding  here  is  a  blef- 
 fing  in  this:  for  howfoeverlhe  leave  them  Anaf 
 filled  and  p$ore  /v<»f  Z^,  yet  he  leaves  them  a  people: 
 and  though  they  beapeople  affliftedand  poorer 
 yet  they  arc  a  people  that  are  rich  in  God,  they 
 lliall  trujlinthename  cftheUrdyoi  which  I  (hall 
 fpeake  afterward.  In  that  he  cals  them  arf  affii^ed 
 and  poQre  people,  hence  wee  fee  in  the  firft  place, 
 that, 
 
 The  Bate  of  Gods  church  and  children  in  this  world 
 {for  the  moJ{pArt)istQhc  ajfitlied  and  foore  in  their 
 outward  condition  • 
 
 I  fay,  for  the  moft  part :  we  muft  notmake  it  a 
 generall  rule:  it  is  a  point  rather  to  comfort  us 
 when  it  is  fo,  than  that  it  is  alway  (0  with  the 
 
 Church. 
 
Gods  Children  afflicted  here. 
 
 Church . For  howfoever  they  are al wayesin  fume 
 refpeds  affliftedjthcy  have  alway  fomeching  to  a- 
 bafe  them,  yet  the  times  of  the  Church  are  fom- 
 times  more  gloriousin  the  eyes  of  the  worlds 
 they  have  the  upper  hand  of  the  world  fometimeso 
 and  fometimesagaine  the  children  of  God  they 
 walk  in  the  abundance  ofthe  comforts  ofthe 
 Holy  Ghoft,  and  increafe  and  multiply,  as  it  is  in 
 y^^s  g.  When  Suul  was  converted  to  be  Paul, 
 The  church  increafe  J  and  grew\  and  went  on  in  the 
 feare  of  the  Lord,  and  the  comforts  §f  the  Holy  Ghojl, 
 There  be  good  dayes  and  times  for  the  Church 
 fomctimcs:  but  for  the  moll  part  in  this  world, 
 Gods  Church  and  children  are  under  fqme  cloud. 
 I  willnot^nterinto  the  common  place  of  it,  biit 
 only  touch  it  in  a  word  or  two. 
 
 God  will  have  itfo ;  bccaufe  it  isficrhebody 
 rtiould  be  conformable  to  the  head.  You  know 
 our  bleflcd  Saviour  when  he  wrought  oar  falvai- 
 on,  hewrought  itinaftateofab'afemdntVand  we 
 in  vforking  out  that  falvation^  in  going  to  that  falva- 
 rionthathehath  wrought  for  us;  we  muft  goto 
 it(for  the  moft  parc)in  a  ftatc  of  abafcment  in  one 
 kind  or  other :  for  we  arechofen  to  be  conforma- 
 ble to  our  head,  and  we  are  as  well  chofen  to  our 
 portion  in  affliiSions,  as  to  grace  and  glory.  God 
 hath  fet  us  apart  toi^earefuch  a  (hare  and  portion 
 oftroubles  in  this  world,  to  fuffef,as  well  as  to 
 do.  From ?nyfOuth up([2Lkh the  Church)they have 
 affltUedmC'^  the  flowers  have flotved  upon  mjbacke, 
 and  made  /(^^gj^rr^a?^/;  that  is,  from  the  infancy 
 of  the  Church,  in  all  the  growth  of  it,  this  hath 
 
 becne 
 
 ha. 
 
 Re^f,  I. 
 
 To  conform 
 us  to  ChiiW 
 
 C    " 
 
96 
 
 Resfi  , 
 
 We  canr.oc 
 beare  pvolpe- 
 liry. 
 
 Simi  le. 
 
 Gods  (Jnldrcn  affltctgd  here. 
 
 beencrheOare  of  the  Church,  for  che  moftparr, 
 CO  bca.ffli(flccl3and  poore- 
 
 And  indeed,  if  vvelooke  toourfclves(by  rea. 
 fonofrbc  remainder  of  our  corriiptions)itis  need- 
 full  ic  (liould  be  fo.  God  in  wiidorr.e  fees  it  fit  it 
 fliould  be  To  5  that  wee  fliould  bee  affliftcd  and 
 poore;  becaufe  hefcesthat  we  can  hardly  digeft 
 3ny  flourifliing  eondidon  in  this  world.  Icisas 
 flrong  waters  to  a  wea  e  ftomacke:  how  ever 
 ftrong  wateis  intoxicatethem  nor,  ro  make  them 
 drunkejyet  they  weaken  the  braine :  fo  how  ever 
 a  good  condition  in  the  world  doth  not  altogether 
 befot  men,  yet  it  weakens  them,  without  a  great 
 mcalure  of  faich^and  makes  them  forget  God^and 
 the  condition  of  worldly  things,  howcrtipcyand 
 vainethey  are,  zt\d  forget  themfelves,  and  their 
 owne  mortality,  and  forget  others,  whatrefped 
 IS  due  to  them?  as  if  the  world  were  made  only 
 for  then?  tptofife  and  tumble  in  at  their  pleafure, 
 to  have  all  ac  their  will :  as  if  other  men  were 
 1  fcarcc  men  to  them .  You  fee  when  men  are  tru-_ 
 ft:d  with  great  matters,they  dcale  with  other  menl^ 
 as  if  they  were  not  men ,  as  if  all  were  made  fori 
 their  pleafure .  This  is  the  nature  of  man  in  great  jii 
 emineocyjit  fetsupitsownedefireforagod,as  if' 
 all  other  were  beaftSjandbafe^md  nothing.  It  is 
 a  pi  ifull  thing  to  confider  what  our  natwe  is  in/ 
 this  kind  .  Nay,  take  the  beft  /  ffezekUb/m  his 
 profpcritie,  he  would  needs  fiiew  his  treafures  to|tt 
 thekingof  JBabylon.(a  fairebootieforhiraj  you 
 know  what  it  coft  him  afterward  .  Naturally  we 
 are  prone  to  outward  carnall  excellency  too  tooi 
 
 m 
 
 muchj, 
 
pys/.  up. 
 
 muchjGod  knowesic  well  enough.  Davtd  vfotild 
 be  numbiing  the  people,  that  he  might  be  concei- 
 jted  what  a  goodly  number  he  had  to  fight  againft 
 his  enemies :  God  punifhed  him  you  ice  in  that 
 ,  kipdcjhe  tooke  zyray  that  people  that  he  padc.his 
 ;  confidence.  God  deales  thus  with  his  children  in 
 I  this  world,  bccaufe  hefees  adifpofitioninthem 
 I  that  cannot  digeft,  aii4  niannige ,  and  overcome 
 » profpeiity  ;  they  cannot  comojaqdJt  las.  they 
 (hauUlHojbut  arf  iiAvSi  to  theigo^^rfhlttftsj  though 
 xl^^y  .have  «.  .goodr.:  naekfure itotgracCv  W^.siie 
 prone  to  fuifeit  of  the  tbin^^s  of  this  life,  and  God 
 IS  forcedj-  3^s\x  \%\n Pf4*  ii9 :&f  very  fmhf^^ 
 thf^haficfrrtUtdmey  Gq4  ofc  very  faithfulneffe, 
 bcciufc  he  will  be  true  to  our  fouls  and  fave  theni, 
 he  is  forced  to  diet  us ,  and  to  keep  us  (liort  of  the 
 things  of  this  life;  totake  away  matter  of  pride, 
 aJ^jmarCter  of  conceitedneflfe  in  carnall  excellen- 
 cies, to  make  us  know  our  felves,and  hira,  and  the 
 world  what  it  is,  the  vanity  of  the  world,  and 
 worldly  things.  You  fee  then,  God  hath  fome 
 caufe  to  do  it. 
 
 And  we  may  juftific  God  wbcn  he  any  way  a-  vfi. 
 Safetli  us  iivthis  world :  heknowes  what hce  hath  To  juftific 
 to  do  with  us ,  let  us  leave  that  to  him ,  fo  hefave 
 our  fouler,  and  fandific  them,  and  delight  in  us  to 
 heaven  and  happineflTe:  if  his  pleafure  be  to  diet 
 us  in  this  world,in  regard  of  richcs^andgrcatneffe, 
 that  hedo  not  anfwer our  defireSjbut  kecpe  us  un- 
 der hatches^  let  us  leave  it  to  his  will,  he  knowes 
 what  to  do  with  us:  as  the  Phyfitian  knowes  bet- 
 ter what  concernes  the  ficke,than  thefick  doth. 
 1  G  Therefore 
 
 |. 
 
 ■, 
 
 God  in  our 
 abalemene. 
 
9^ 
 
 Why  he  joyns 
 
 afHided,  and 
 poorer 
 
 Outward  ^o'Vtny  helj)es  iny^arJ, 
 
 Pkil.  4. 
 
 Outward  {Po- 
 verty fanftificH 
 helps  jjovertj 
 of  fpitit. 
 
 Therefore  let  us  cake  in  goad  part  the  wifedif* 
 penfationofGod.  ^ 
 
 But  why  doth  he  joyne  offline  J  zndpoore  toge- 
 ther ^  Becaufe  poverty  is  affliction,  and  becaafe 
 affliction  goes  with  poverty ,  poverty  brings  affli- 
 <ftion,it  brings  abafement  with  it,  anditisanaffli- 
 aion  it  felfe ;  For  the  poore  man  is  trod  on  at  all 
 hands,mengoover  the  hedge  where  It.is  lowcft, 
 it  i$  an  afflicaionjand  it  goes  with  affliaion^  There- 
 fore the  Apoftk  S.  P4»/.  rhilif./^.  he  jbyhes  them  I 
 together  5  /  hdvt  ledrmd  u  rvdnt  Mnd  to  be  dbAfcd\\ 
 Why  ^  Becaufe  a  man  that  is  in  want  in  the  werld, . 
 i^  ufiially  abafed  5  every  trt^n  fcorncs  hina  that  is' 
 in  want:  they  looke  haughty  atid  high  ever  a  man} 
 chat  hath  anyufe  of  them,  fo  that  affliiaion  and' 
 poverty  ufually  go  together  '  '  ^^'-^  - 
 
 Thofc  that  God  doth  abafe  id  this  Vmdc,  let 
 thcmconfider  that  it  is  no  otherwifc  with  them, 
 thin  it  hath  beene  with  Gods  people  before;  and, 
 let  them  labour  for  true  riches ,  take  advantagcj 
 from  their  outward  eftatc  to  be  rich  in  a  bet 
 tcrway. 
 
 In  the  next  place  we  may  obfcrve  hente,  tha 
 
 G$ifAnSijies  mfmird  of liUioff  d»4  f overt j  y  ^ 
 helfe  inward fovcptj  of ffirit.  ' 
 
 Poverty  in  outward  condition  helpcs  poverty 
 in  the  Inward  difpofition.  In  their  ftatc  and  con- 
 dition is  iraplycd  their  difpofition  i  poorc  for  con- 
 dition^and  likewife  in  inward  difpofition:  for  that 
 is  implied  here.  The  Prophet  doth  notmeanehc 
 will  leave  poore  people  that  (hall  onely  be  poore 
 I  for  we  fee  a  world  ofpoore  and  proud.  A  man  as 
 
 hi 
 
 j 
 
Outward  poyel^py  hetpesim^ardM 
 
 ^9 
 
 hegoesalong  inthcftreccs,  fli jII heare a compa- !  whatpoorc 
 ny  of  poore  that  are  the  grcateft  rebels  in  the  1  hew  meane 
 world  againft  God,  that  blafphcme,  and  fweare ,  ^ 
 ^that  railc  againft  MagiftratcSj-and  Governours, 
 they  are  the  moft  unbroken  people  intte  world* 
 the  poorcft,and  beggeiflieft,  the  rcfufc  of  man- 
 kindc ;  as  they  are  in  cotidirion,  fo  they  arc  in  dif- 
 poficion.  The  Scripture  fpcakcs  here,  of  Gods 
 poore^not  of  the  divds  poore  ^fuch^s  are  poore 
 every  way 50utwardly5&  inwardly,  and  have  their 
 poverty  as  a  juft  puniftment  of  their  wicked  lives, 
 and  continue  in  that  wicked  life^having  it  not  fan* 
 6lified  to  them  to  make  tijem  dcfircbeitfer  riches . 
 Doth  God  efteerae  fuch  poorci^  No;  but  fuch 
 poore,  and  afflicted,  as  together  with  the  meanc- 
 nefle  of  their  outward  condition,  have  it  fandiifi- 
 cd  to  them :  fo.as they  grow  to  be  low  and  poore 
 intheir  owne  cfteerae  of  themfelvcs,  they  grow 
 to  inward  poverty  of  fpirir,  and  fo  to  fcekc  to 
 God,to  fecke  for  better  riches :  to.  k  rich  in  faith ^ 
 as  the  Scripture  fpcakcs,  cfpccially  fuch^aad  only 
 fuch  arc  here  meant.  So  then  marke  the  point 
 hcrejthat, 
 
 Ged  fanHifies  affliSthn  dndfcvtrtjforthtinw4iyi\ 
 goodof  the  fouks  Bf  his  children. 
 
 This  is  thereafonofic,  outward  poverty  and 
 afflidiion  takes  away  the  fuel!  that  feeds  pride, 
 thatisanoppofite  tofpirituall  poverty  ^and  humi- 
 lity, and  fight  of  our  wants,  that  which  pride 
 feedes  upon,it  is  feme  outward  thing,  fome  oat-i 
 ward  excellency :  that  the  flefh  rakes  occafion  by 
 ro  fwell,  to  over-weeneit  felfe,and  to  over-looke 
 
 Gg  2  all 
 
 Re4^  I . 
 
 Poverty  and 
 afflidion  takes 
 away  the  fucll 
 of  pride. 
 
100 
 
 simile. 
 
 Affliftions 
 bring  u$  to 
 God. 
 
 I 
 
 all  others:  now  when  the  fnell  is  taken  away,  the 
 'fire goes  out;  when  the  fodder  and  noiiriflmient 
 is.  taken  away  5  thofe  wanton  fleeds  (you  know) 
 chat  grew  fierce  w^th  pampering  ythey  grow  more 
 rraiaable'.ifoic  isowitlxtheiiaturcQf  man,  takea- 
 way that  that  makes  hiai  fierce,  and  then  when 
 his  fierce  and  high:  conceits  aic  ^4kea  away, 
 nee^ilb  bee  tame.v take  away  that  'that  f cedes 
 hiscarnall  difpOfixion^  and  he  growes  tradable 
 and  gentle.  T^is  thennafflidion  and  poverty  out- 
 ward inour^ondition^it  helpesto  inward  poverty 
 of  Fptrit  and  difpoficioo;  for  it  takies  away,  that 
 I  whichinfemes  tfeiis  faair5hof  a  Cflrnail  man.^  Axar- 
 nalDraan  thiKkstumfeife'as  greautpandrasigood  is 
 he  hath  poirefliansof^Dhethingsofthii  lifer  and 
 ihcdivell  enlargeth  his- conceit ;jiaote  iiptrn  the 
 imaginatioo,  to  thinkt^thefc;  thgigs 'to  be  a  great 
 dcrale  greatertherithey  are.*  woebmc  afterward  {! 
 by  experience  to  fee  thera  nothing  butyanity;  but 
 jchis  is-in  iHx^n  without'  grace,  we  a"re  prone  (asT 
 faid)  toiiirfeitof  theni,  they.aitetoO'ft'Pong:fQtus 
 todigcft.and  ov^er  come, '<andrherieforcGojd  takes 
 them  away  that  he  may  helpetheinwa;tidifpQfii 
 ^tionofjourfoule^i'v.Vwt^^*  -c;^Vu\^\;.  7/T\\?j^]k\  V^O 
 
 Afflidions  and  poverty  faridified  they  have  a 
 power  to  bring  us.  to  God,  andtokeepeusin,and 
 to  recover  us  when  we  arc  fallen.  They  bring  Us 
 in,  as  wc  fee  inManaffis^  andin  thcprodigallfon, 
 affl<ftion  and  poveriy  they  brought  him  to  know! 
 himfelfe;  they  brought  him  homey  he  was  noc^ 
 himfelfe  before ;  tbey  brought  him  to  inward  po- 
 verty: when  he  could  notbcfatiffied  fo  much  ^| 
 
Outward poyerty  helps  inward. 
 
 lOI 
 
 with  husks  abroad,  it  was  time  forhimtolooke 
 homeagaine.  So  when  wear^^  |n  the  ftate  ofgrac^, 
 ic  kcepes  and  pales  us  in^  Go/il  hedgcth  us  in  with 
 thornes^  that  we  may  not  run  out.  And  then  if  we 
 fall,  it  recovers  us,  and  fetchcth  us  in  againe  by 
 imbittering  finfull  caurfes  to  u^.  We  fee  then  af- 
 flidlon  and  poverty  is  fan6tified  to  Gods  children, 
 I  to  worke  an  inward  fight  of  their  fpirituall  wants. 
 Take  notice  hence  of  the  poy  fon  and  finfulnefle 
 of  our  corrupt  nature,  that  defiles  it  felfc  ip  the 
 bleflings  of  God :  fo  that  God  cannot  otherwife 
 fie  us  for  grace,  but  by  dripping  of  usof  thofe 
 things  that  are  good  in  themfelvcs.  This  (hould 
 abafeusvcry  much,  confideiing  that  thofe  things 
 that  fliould  be  rifes  to  us,  to  raife  us  up  to  God, 
 thatfliould  be  glaflesto  fee  the  love  of  Godin3 
 our  nature  ufeth  them  as  clouds  to  keep  God  from 
 u5,and  to  faften,  and  fixe  upon  the  things  thena* 
 fclvesj  fo  that  there  is  no  other  reaiedy,  but  God  j 
 muft  ftrip  us  naked  of  them :  this  confiderationi 
 (hoiald  humble  us.  1 
 
 And  letus  make  this  ufe  of  it :  Let  us  know 
 when  any  abafemcnt  is  fandificd  to  us,  it 
 jcomes  from  Gods  love.  If  wee  finde  any 
 affli<ftiQn  make  us  inwardly  more  humble, 
 and  tradable,  and  njore  pliablej  certainely  it 
 comes  from  love,  and  is  direded  to  our  good:  and 
 therefore  it  is  in  love,becaufe  it  is  direcSed  to  our 
 good.  For  it  is  well  taken  away  in  earthly  things, 
 that  is  fupplied  in  heavenly  and  fpirituall.  What  if 
 God  take  ;away  fuch  outward  honours ,  and  re- 
 fpcdis,  and  riches  3  if  God  make  it  up  in  graces 
 
 G  g  3  that 
 
 Vfii. 
 
 Thepoyfon- 
 fuU  nature  of 
 man,  that  de- 
 files it  fclfc  in 
 blc/fings. 
 
 1 
 
 rfez. 
 
 Abafcraents 
 fanaified 
 come  from 
 Gods  loYC; 
 
 1 
 
^^  -i-i;r 
 
 \ 
 
 101 
 
 of  Spirituall^oyerty, 
 
 To  examine  'f 
 croffes  humble 
 
 i 
 
 us. 
 
 that  are  eternall,  that  make  us  truly  and  inwardly 
 good,  which  all  the  outward  things  in  the  world 
 cannot  doe  :*  A.11  the  Empires  in  the  world  can- 
 not make  a  mm  an  honeftman:  they  may  make 
 him  worfCjthey  may  be  fnares  to  make  him  for- 
 get God  and  himfclfcj  they  may  beamcancsof 
 I  his  damnation  without  wondrous  care.   What  if 
 God  take  away  agrcat  deale  of  thefc  things,  and 
 make  them  up  in  favours  of  a  higher  kinder  There- 
 fore if wc  finde  God  fandifie  any  ontward  abafe- 1 
 ment  for  the  inward  good  of  our  foules ,  let  us 
 blcffe  himforir,andtakeit  in  good  part  asanevi-j 
 dence  of  his  love :  for  God  thus  deales  with  his 
 children,  he  fan(5lifies  their  outward  abafcments' 
 ;  for  their  inward  good,  to  draw  them  necrer  to 
 himfelfc. 
 
 Thereforethofc  that  are  weake  in  their  condition 
 (for  a  man  may  be  poor  in  regard  of  his  conditio, 
 though  not  inwardly  poor)  thofe  that  arc  broken 
 in  their  condition  outwardly,  they  may  know 
 whether  it  be  in  love  or  no,  if  they  finde  this  con- 
 dition fandtified  to  a  better  difpofition  .  For  as  all 
 things  in  generall  worke  to  the  beft  t$  them  that 
 love  God:  fo  this  is  one,  efpeclall  affli(5iion  and 
 poverty  5  worke  for  good  to  them  that  love  God  j 
 God  fanftifies  it  to  them  for  that  end. 
 
 Therefore  we  (hould  examine  when  we  are  un- 
 der any  croflTe,  fee  how  it  workes  upon  us,  whe- 
 ther by  it  we  are  humbled  or  no;  whether  wc 
 joync  with  Godorno:  for  thofe  that  belong  to 
 I  God,  have  the  graces  of  the  Spirit ,  to  joyne  with 
 {him  in  the  worke  5  when  he  afflids  them,  they  la- 
 bour 
 
Oj  SptrituaU  'Poverty. 
 
 lOJ 
 
 Simile* 
 
 bour  to  afflid  themfelvcs  5  when  he  goes  to  hum- 
 ble them  outwardly ,  they  ,humble  themfelvesj 
 j  when  he  goes  about  to  make  them  poore^to  weane 
 them  from  the  love  of  the  world,  they  weanc 
 themfeIvcs,andjoyne  with  God.  A.s  we  fee  the 
 Phyfitian  by  his  art  and  skill,  when  he  fees  nature 
 working  away,  then hcV^ill helpe  nature, tillthe 
 cure  be  wrought ;  fo  God  gives  his  fpirit  to.thofe 
 that  are  his,  to  work  with  him.  When  God  goes 
 about  to  take  them  downe,  they  will  take  downe 
 I  thcmfclves  too,and  fo  they  grow  inwardly  better, 
 together  with  their  outward  abafement. 
 
 Thofe  therefore  that  fwell,  and  ftorme,  and 
 murmure,  and  rage,  what  doe  they  get  but  more 
 jftripesf  They  get  not  out  of  trouble  by  it  ribut  if  a  u^\  -u 
 they  belong  to  God,  they  get  ftripes  upon  ftripcs  • 
 What  doth  the  horfe  get  at  laft  by  fhaking  off 
 his  Rider  that  is  skilfulk  more  fpurring5and  more 
 ftrokes  :  fo  when  men  are  under  Gods  hand  affli- 
 ded  any  way,  and  labour  not  to  make  a  good  ufe 
 of  it :  but  will  pull  the  rod  out  of  Gods  hand,  and 
 fwell  and  pine,  if  they  belong  to  God,  they  get 
 more  ftripcs.  Therefore  let  uskiflTthe  rod,  and  the 
 hand  that  holds  it :  God  is  about  a  godd  work,kt 
 him  alone  5  defirc  him  rather  to  fan(5tifie  the  vifea- 
 cion  and  abafement,  then  remove  it.  A  gracious 
 heart  dcfiires  rather  the  fandification ,  th  en  the  re*  1  x^g  5 
 movelh  07,  w-.i  i|Notdcrpife 
 
 Agaioe,  hence  we  Icarne,  not  to  def^ifet he  ffr^lii^c  roorc- 
 tber  of  Urv  degree:.  norwe(hould  not  have  the  faith 
 ofchriH  in  reffe6i  of  per  fins.   We  fliould  not  take 
 fcandall  at  the  Churchjthat  it  is  ufually  in  a  mean 
 
 Gg  4  condition 
 
 \ 
 
< 
 
 104 
 
 Simile, 
 
 I 
 
 i 
 
 1 
 
 in,- 
 
 Or  < 
 1' 
 
 t 
 
 I 
 
 Outn^^rd poverty  helps  IrCtPuri. 
 
 ^.l^'X  jc  ='• ! 
 
 1 
 
 condition  in  this  world  :  for  the  Church  is  al  way 
 rich  in  another  kindc  of  riches :  the  Church  is  rich 
 in  rcverfion,  it  hath  Heaven  and  happineffe :  and 
 the  Church  is  rich  in  bils  and  promifcs.  The 
 Church  is  rich  in  an  apparant  pledgCjthac  is  worth 
 all  the  world  befides,  that  is,  in  Chrift.  Jfht  have 
 given  us  his  Sonne^  mil  he  not  with  him  give  mull 
 things  el/e  f  The  Church  is  rich  in  this  world  in- 
 deed :  for  dR  things  are  yours ,  and  yon  are  Chrifts. 
 Chrift  carries  riches  fdrthe  Church,  anddifpen- 
 ferh  them  to  the  Chutch  as  occafion  ferves.  In- 
 deed Chrifts  riches  arc  the  Churches  riches.  The 
 Church  cannot  be  poore  if  Chrift  be  rich ;  ic  is 
 only  a  medicinall  poverty, it  is  Godsdifpenfation 
 to  fit  them  for  better  richlas.  As  a  wife  Phyfitian 
 hcpurgeth  a  foule  body,  till  he  bring  it  almoft  to 
 skin  and  bone  :  but  why  f  That  having  made  it 
 poorc,  there  may  be  a  fpring  of  better  blood  and 
 fpiVits.  i  ij-'i        i  .  ^ 
 
 '-Let  us  take  no  offence  theref6re  at  Go^s  difpen- 
 fation,  either  to\^ards  others,  of  out  fclves,  if  we 
 finde  him  by  his  holy  Spirit  fanftifj^g  that  oHt- 
 ward  cotidition  to  a  holy  inward  bentjand  difpofi- 
 tionof  fouleto  God-v^ard.  It  is  a  happy  affiidaon 
 and  poverty, Mind  abarement,Avhatfoevcrit  be  that 
 drawesusneefertoGod,  in  whom  we  have  more 
 fupply  then  we  can  have  want  in  the  wdrld.  God 
 never  takes  away  any  thing  fro  his  children  h  this 
 >7brld,  but  he  gives  them  more  in  better  things; 
 that  is  alway  his  courfc,  the  fom  receive  tht  Go- 
 /^'(f^3  the  Gcfpell  is  preached  to  them,  and  they 
 teceive  ir^^-^tbofe  that  by  their  outward  abaferaents, 
 
 :  ^  are 
 
 .t 
 
■rfWMi*! 
 
 Providence  feryes  Tredeflination. 
 
 are  br  ought  to  a  fight  of  their  fpiricuail  vvants,and 
 thereupon  to  hunger  after  Chrift. 
 
 Againe,  in  that  this  outward  poverty  helper  to 
 inward  poverty  of  the  foule,  outward  affli^iolis 
 helpe  the  inward  difpofition.hence  wefce  Iikcwife 
 this  truth,  that 
 
 Frovidmce  is  fervlcsahk  1o  frtdeflinatien  and 
 
 God  in  eledion,  hath  a  purpofe  to  call  t^  out  of 
 the  world,  to  fave  our  foulcs.  Providence,  that  is 
 a  generall  government  ofall  things  in  the  world. 
 Elcftion  is  in  order  to  falvation,  he  hath  chofen  us 
 to  a  fupcrnaturall  end,  and  fits  us  for  it,  by  calling 
 and  laniSification;  Now  how  doth  providence 
 fcrve  the  decree  ofeledionf  Thus,  whom  God 
 purpofeth  to  fave,  to  bring  to  an  end  above  na- 
 ture, he  directs  providence,  fo  that  all  things  (hall 
 fervc  for  that  end ;  therefore  he  incourageth  them 
 with  outward  things ,  or  takes  outward  things 
 from  them  (in  his  providence)  as  may  ferve  his 
 purpofe  in  eledron,  to  fave  their  fouks.  He  hath 
 a  purpofe  to  fave  them  5  therefore  providence 
 workcs  all  things  fortheirgood,iK<?;».8.28.  A!I 
 things  (by  the  over-ruling  providence  of  Godj 
 are  ferviceable  to  a  higher  degree  of  love  that  God 
 beares  to  his  childrenjto  ferve  his  purpofcjto  bring 
 them  to  Heaven.  Thereupon  comes  the difpenfa- 
 tion  of  riches  or  poverty,  honour  orabaferaent: 
 he  takes  liberty  for  outward  things  concerning 
 this  life,  to  give,  or  take  them,  ^s  they  may  ferve 
 the  fpirituall  and  bcft  good  of  his  children. 
 
 Therefore  Gods  children  when  they  fee  God 
 
 intends 
 
 Providence 
 
 rervespredefii 
 
 nation. 
 
OfSpirituall  To'Vercy. 
 
 To  McfT:  God 
 for  taking,a$ 
 W.4!  as  for 
 giving. 
 
 Spirituall    j»o- 
 verty. 
 
 What  it  k  not. 
 
 intends  their  good,  in  taken  away  the  things  of 
 this  life,in  letting  them  blood(as  ic  werc)for  their 
 healthy  they  fliould  blcfle  God,  as  well  for  taking, 
 as  for  giving,  as  loh  did.  And  there  is  as  great 
 mercy,  and  love  hid  in  taking  away  bleflings,  as 
 in  conveighing  of  them./  wiH  leave  and  4fliiled  and 
 poore  people.  In  the  Originall,it  is  poore^and  milde, 
 and  gentle ;  poverty  of  eftate ,  and  poverty  of  fpi- 
 rit,  the  difpofition  of  foule,  comealmoft  in  one 
 wordjiinJ  indeedin  Godschildrcn  they  arc  joyncd 
 together  :  for  he  fanftifies  all  difpenfations  and 
 carriages  of  himfclfe  towards  them.  When  God 
 hatha  purpofeto  fave  a  man,  every  thing  fliall 
 helpc  him  homeward.  And  it  is  not  a  better  out- 
 ward argument  to  know  amansftate  in  grace, then 
 to  fee  how  the  carriage  ofthingsferve  Gods  pur* 
 pofe  to  doe  good  to  his  foule :  when  wc  our  fclves 
 are  bettered  in  our  inward  man,  by  whatfoever 
 befals  us.  God  complaines  of  the  lewes,  they 
 were  as  reftobate  filver^  becaufe  hce  had  melted 
 I'them,  and  they  were  never  a  whit  the  better;  they 
 were  likcdroffe  confumcd  in  the  melting.  Gods 
 children  arc  as  gold  refinedj  thofe  that  find  them- 
 felves  refined  and  bettered  5  it  is  an  evidence  that 
 they  are  Gods:  becaufe  there  is  a  providence  fcr- 
 ving  their  fpirituall  good,  directing  all  things  to 
 that  end.But  from  their  condition,  we  come  to  the 
 difpofition  imply edjinward  andfpiritual  poverty. 
 Nov/  this  poverty  is  not  a  racerc  wane  of 
 grace,  to  be  poore  in  fpirit,  is  not  to  bee  poo  re 
 of  that  fpirit,  or  to  bee  of  a  poore  fpirit  :to  be 
 of  a  poore  fpirit  is  to  have  no  goodneffe ,  no 
 
 worth 
 
Of  Sprkuall  ^perty. 
 
 iQ7 
 
 jworch  at  all,  but  to  be  of  a  dejcvSed  bafe  mind, 
 Gods  children  arc  not  fojtherare  none  more  gou- 
 ragious  then  theyjwhcn  they  are  called  to  it.  Ic  is 
 not  this  poverty  of  fpirit,  to  bavenogoodneffeat 
 all.  But  to  be  poor  in  fpirit,is  a  ftate  and  difpofiti- 
 onoffoule,  thathachfome  goodnefle,  wherein 
 they  (ee  a  want  of  further  goodneflfe.'they  have  fo 
 much  goodncfle  and  worth,  as  to  fee  an  unworthi- 
 aefle  in  thcmfclvcs,  and  a  greater  worthinefiTe 
 outof  chemfelves.  They  are  fenfible  of  their  own 
 wantj  and  fee  they  have  not  mcanesoffupplyin 
 thcmfelveSj  and  they  fee  an  all-fufficiency  out  of 
 themfelvesj  In  Godjin  Chriftj  they  fee  a  ncceflicy 
 of  dependance  for  fupply  out  of  themfelvcs  ii 
 their  whole  condition  till  they  come  to  Heaven. 
 In  a  word,  this  poverty  is  a  fight  of  our  owneno- 
 thingneffe  in  our  felves,  and  bcfides  that,  our  owne 
 inability  5  and  a  fight  of  fufficiency  out  of  our 
 felves,  and  a  defire  of  it,  andlikewifea  hope  of 
 fiipply  from  thence,  which  hope  carries  us  to  cn- 
 dcavour,and  to  waiting,  till  we  he  have  fupply . 
 
 This  will  better  appcarCjif  we  diftinguifhofthis 
 poverty  infpiricby  the  two  degrees  ot  it.  There 
 is  a  poverty  offpirif,  before  we  are  in  the  ftate  of 
 grace,  before  we  are  in  Chris  t:  and  a  poverty 
 after. 
 
 The  poverty  before  we  are  in  the  flatc  of  grace, 
 is,  when  God  by  his  Spirit,  together  with  his [ 
 word  and  worke  of  corre^ion^doth  open  the  eyes' 
 of  our  foulcs  to  f:e  what  we  areby  nature,  what 
 we  are  in  our  felues.  Itis  a  workeof  Gods  con* 
 vincing  Spirit  to  give  us  a  true  view  into  our  owne 
 
 condition 
 
 What  it  is. 
 
 2 
 Degrees  of 
 this  poverty. 
 
 Before  we  are 
 in  Chri/>. 
 
•«* 
 
 ic8 
 
 Of  SpirituaHpoycrty. 
 
 Inftances  of 
 this  poverty. 
 
 condition,  and  with  the  fight  to  worke  a  fenfe,  and  , 
 from  :i  fight,  and  fcnfe ,  and  thorovv  conviftion, , 
 comes  a  wondrous  abafement ,  and  a  defire  to  be  ' 
 othcrwifethen  we  are.  There  is  fomc  hope  in  fpi- 
 rituall  poverty  in  Gods  children  before  their  con 
 verfion,  which  ftirs  them  up  to  look  upon  Chrift, 
 and  to  the  mercy  of  God  in  Chrift  ;  and  this  ftirs 
 them  up  tobegge,  aod  to  ufeallmeancs,  and  at 
 length  God  is  gracious,  and  aafwtrs  all  the  defircs 
 of  their  foules.  This  is  before  they  were  in  grace: 
 for  before  a  Chriftian  is  a  found  Chriftian ,  hee  I 
 muft  be  driven  out  of  himfelfc.  Naturally  wc  are 
 prone  to  cleave  to  fomething,  either  out  of  our 
 fclvcs  5  or  in  our  felves ;  and  we  muft  be  fired  out 
 by  a  fight  and  fenfe  of  the  mifery  wc  arc  in.' 
 
 Wee  fee  God  hath  taken  this  courfealway  in 
 Scripture.  Thiscourfe  he tooke  with  i^dam,  hcc 
 cites  him,  arraignes  him,  condcmneshim  j  he  lets 
 him  fee  what  a  miferable  creature  he  was  ;  as  no 
 man  on  earth  was  ever  fo  miferable,  till  he  felt  the 
 fweetnefTe  of  the  promifcd  feed,  He  that  had  been 
 in  fo  great  happineffe  as  he  was,  to  have  his  con- 
 ference fo  galled  as  his  was  afterwardjto  feelefuch  J 
 mifery  for  the  prefcnt  as  he  did  :  he  muft  needs  be 
 very  miferable,  as  indeed  he  was  the  moft  mifera- 
 ble man  that  ever  was  fince  his  time.  It  isthegrea- 
 reft  unhappinefl'e  for  a  man  to  have  beene  happie  5 
 I  for  his  former  happineffe ,  makes  his  prefcnt  un  - 
 happineffe  more  fenfible.  When  God  had  prepa- 
 redWm  thorowly,  then  he  raifed  him  up  with  the 
 pro  nifed  feed.  God  deales  as  he  dealt  wiih  Mluh*^ 
 Ifirft,  hee  <^fts  himdownc  with  earthquakes  and 
 
 ftorme^ 
 
Out  wardpoyerty  helpes  tri^ard. 
 
 ftormes,  and  then  he  comes  ki  a  ftiller  voice.  It  is 
 for  that  tndihzK Uhn  Bapttft eomt%hdoxtChx\{k 
 to  level!  all 5  to  caft  downe  xh^Mountmncs'^andfiU 
 up  the  vallejes :  for  all  muft  bee  laid  flat  to  Chrift; 
 wemuft  lay  our  fcives  at  his  feet,  andbeconcent 
 to  bedifpofed  of  by  him^before  we  know  what 
 belongs  to  being  in  Chrift:  there  muft  be  poverty 
 of  Tpirit  antecedent  therefore.  Wc  fee  this  lively 
 fet  out  in  the  Prodigallfonnej  that  while  he  bad 
 any  thing  in  the  world  to  content  him,  henevcrj 
 lookes  hoRieward;  but  when  he  faw  fuch  an  emp- 
 tiflefTe  in  all  things  he  met  with,  that  he  could  not 
 be  fatisfied  with  husk^,  then  he  began  to  think  of 
 goin£home,and  that  there  was  fome  hop^jhehad 
 U  fa^rj^2|;,vvoHid  receive  hitp.  I  will  be  (boxi  m 
 rthiSjbe^aufe  the  other  ismainely  Intended, 
 ^  If  we  would  know,  anddifcerne  by  fomeevi- 
 fences,  whether  wejiayebeencpoore  in  fpirit^in 
 ti\js>  preparative  pov,erty  04;  nOf, 
 
 Xq6  us  confidcr  what  we  have,  judged  of  our  j 
 condition  by  natui  e :  whether  ever  wc  have  beene 
 qonvinccfi  of  the  ill  condition  we  are  in:for  if  there 
 be  nQ,txpnvi<Sion  of  finne,  there  will  not  becon- 
 .yi(5ion  of  righteoufneflc,'  as  you  have  it,  loh/i  16. 
 jrhere  are  three  workes  of  the^pirir,  u  c$nwnci  $( 
 (in^  of  righteeufne(fe^  A>id  of  judgment  y  of  fpirituall 
 gpvemmenr.  The  Spirit  before  it  convinceth  us 
 that  we  have  the  righteoufnefle  of  Chrift,  and 
 convinceth  us  of  the  neceflicy  of  government,  and 
 holy  life  in  Chrift  fwhich  is  called  there,  lodge- 
 ment) he  convinceth  of  fin,  which  is  an  ante- 
 .cedent  worke.  Lee  us  examine  our  (elves  whe- 
 ther 
 
 A  09 
 
 Prodi^aU. 
 
 Evidesiccs  of 
 chi5  prepara- 
 tive po  Yd  ty. 
 
 Convidion 
 ournatur^i[ 
 condition. 
 
 John  i^. 
 
 or 
 
no 
 
 Sight  of  cmp 
 
 ciiiefll-inall 
 
 ihiugc. 
 
 3 
 
 Dcfire  J  f grace 
 
 cheifiv. 
 
 OfSplritmU  To^erty. 
 
 I 
 
 4 
 
 Eitneftneffe. 
 
 I 
 
 Abafinghim- 
 fclfc. 
 
 chcr  the  Spirit  have  had  fuch  a  worke  or  no. 
 
 Where  this  cortvidion  and  poverty  is,  a  man 
 Ices  an  cmptinCiTc  and  vanity  in  all  things  in  the 
 world  whatfoever^butinChrift. 
 
 And  there  is  a  defire  of  the  grace  and  favour  oF 
 God  above  all  things.  Askea  poore  man  what 
 he  would  have;  he  would  haucthat  that  may  fup- 
 plyhispoverty  atid  want.  Asktfamanthatisfpi- 
 ritually  poore  before  he  be  in  Chrift^what  wbuld 
 youhavef  Oh  mercy  and  pardon  goffer  him  any! 
 thing  clfe  in  the  world,  it  contents  Hm  not/  buti 
 that  will  content  him,  the  fenfe  and  pcrfwafion  of 
 Gods  love  and  mercy  in  Chrift  lefus.  .1 
 
 Where  this  poverty  offpiritis,  there  wUlbcai 
 wondrousearneftneflc  afterpardon  and  mterdiyjand  j 
 after  grace,co  be  in  an  other  condition :  a  man  wi  U 
 labour,  even  as  for  life.  If  you  come  to  a  poore 
 man  that  labours  for  hisliving,and  askc  him  3  why 
 doc  you  labour  fo?(hc  will  wonder  ac  your  idle 
 queftion)!  may  ftarve  elfe(he  will  fay.)  A  man' 
 that  is  fpiritually  poorCjand  fees  what  a  ftate  he  is 
 in,  belabours  in  the  ufe  of  meanes  to  have  an  in- 
 ward fenfe  of  Gods  love,  to  findcfome  beginnings 
 of  the  new  creature,  to  finde  a  change,to  be  other- 
 wife  then  he  is5he  fees  he  muft  pcrifh  elfe^  there  is 
 a  prizing  and  eftimation  in  him  of  mercy,  and  par- 
 don above  all  things  in  the  world,  and  amakirg 
 after  it. 
 
 It  is  alway  joyned  likewife  with  a  wondrous  a. 
 bafing  of  himfelfe :  he  thinks  himfelfe  not  worth 
 the  ground  he  goes  on,  till  God  hath  mercy  (  n 
 him  in  lefus  Chrift.  This  is  not  fo  fenfible  in  rhofc 
 
 that 
 
Of  Spirituall  ToVeny. 
 
 Ill 
 
 I 
 
 that  arc  brought  up  in  the  Church,  orthathav^c 
 religious  thoughts  put  into  them  continually  in 
 both  kindesj  both  concerning  their  owne  cftate 
 by  nature,  and  withall  concerning  grace  and  mer- 
 cy in  Chrift .  Therefore  grace  is  inftilled  into  them 
 by  little  and  little,  and  the  change  is  notfofenfi- 
 ble.  But  where  the  convcrfion  is  any  thing  fuddcn, 
 from  an  ill  courfe  of  life  to  a  beitter :  God  workes 
 fi.ch  «i  poverty  of  fpirit  before  he  bring  a  man  to 
 Chrift,  In  M4t.$  Az  is  the  beginning  of  all  happi- 
 ncffe^the  blcffedneflTc  that  leads  to  the  rcft,5/f^(r</ 
 4fe  the  f»on  in  fpirit ^  for  theirs  is  the  kingdome  of 
 Heofven.  And  indeed  thofc  that  zxr  poore in  fpirit, 
 are  bleflcd,  though  they  have  not  yet  the  fenfe  of 
 Gods  lovefo  miich  as  they  defire :  for  this drawcs 
 on  all  the  reft  fas  I  (hall  ihcw  after  wards)  To  be 
 poore  in  fpirit  therefore,  is  to  fee  that  we  have  no 
 good  in  our  felves,thatweare  beggers  and  bank« 
 iriipts,  and  have  no  meancs  to  pay,  or  fatisfie.-  and 
 thisftirsup  defire,  afad  theufc  ofmeanesandall 
 the  qualifications  that  follow  there,  Hungring  and 
 thirping  After  right  eon fnejfe^  4pdmourmng,arfdmeek' 
 mfe.  For  this  will  follow  5  a  man  that  is  poore  in 
 fpirit,  fay  what  you  will  to  him,  heislo  tradable 
 and  meekej  let  God  doe  what  he  will  with  him  fo 
 he  give  him  grace;  if  he  will  caft  him  downe,fo 
 belt.  WhatJhsBwe  doe  to  kefdvedilmplymg  a  ply- 
 ableneffe  to  take  any  courfe,  he  is  willing  to  do  or 
 to  fuffer  anything. 
 
 And  indeed  there  mufl:  be  fuch  a  poverty  of  fpi- 
 rit, (before  we  can  beleevein  Chrift)whereby  we 
 may  be  convinced  of  our  debts^and  of  our  unabi- 
 
 liry 
 
 Matth,s. 
 
 Hece  fllty  o^ 
 this  poverty 
 fpitic. 
 
 0/ 
 
Ill 
 
 E'fe  we  will 
 not  repaire  to 
 Chril>. 
 
 Not  ihmk  fall. 
 
 Not  fruitfall . 
 
 2  Cer.  f . 
 
 4 
 
 The  want  of  it 
 the  ground  ©f 
 apoftacy. 
 
 Outward  To'Veny  helpes  in'l^ard 
 
 lity  capiythofe  debrs,  andourmifery,  that  we 
 arein  danger  to  be  caftinto  etcrnall  bondage  for 
 them,  there  muft  be  this  before:  for  elfevvc  will 
 never  rcpaire  to  Ghtift,«or  Gods  mercy  in  him. 
 T/je  fulIllomA£kdefftf(th  nn  hgj^^  combe^  we  vvill  not 
 reJiOi  Chrilijnor  value  him  as  we  fliould. 
 
 Then  a^aine  without  this, we  will  not  be  thank- ' 
 full  CO  God  as  we  (liouldbc:  whoisthankfullto 
 God  J  but  he  chat  ices  before  what  need  he  ftands 
 in  of  mercy,  and  of  every  drop  of  thcblood  of 
 Chriftf 
 
 •And  thenwc  will  notbe  fruitf  ulh  for  who  is 
 fofruitfull  a  Chriftian  as  hee  that  is  thankful!  f 
 and  this  depends  upon  the  other,  A  Ctiriftiaa'that 
 was  never  truly  caft  downe,  and  laid  low  by  the 
 fpirir  of  bondage,  he  is  a  barren  Chriftian :  theo- 
 ther  having  tafledof  the  love  of  GodmChrift, 
 the  verj  Ifive  pfchrift  {enfiraines  him^znA  hc  ftudies 
 to  be  ^buniant  in  the  workc  of  the  Urd^zsS.  Fatl 
 jfaithjand  evc^ry  way  tofhewfirtb  the  vmues  of  htm 
 that  buth  uiled  him  ont  ifd^rkenejfe  wto  mArvtlUus 
 
 Againe3this  is  the  groundC when  men  are  not  Tuf. 
 ficiently  humbled  before)  that  i  hey  fal  away  dan- 
 geroufly,ic  is  the  ground  of  apofl:acy,becauie  they 
 did  not  feelethe  fmartofiin.  Hethathath  Imar. 
 ted  for  his  eftate  Beforcj^  knowes  what  it  is  ro  be 
 in  fuch  a  condition,  he  will  be  loth  ever  to  come 
 into  the  prifon  againe.  Therefore  the  ground  of 
 careful!  walking  is  a  fenfc  of  our  unworthincfTw 
 and  tpifery.'thc  more  we  are  donvinced  of  this,  the 
 more  careful!  and  waicbfuUwcc  v/ill  bee,  that 
 
 we 
 
I         Spritudlt  ^Poverty  after  Conner f  on. 
 
 ^^3 
 
 '  tvenev€r  come  into  that  curfed  condition  againe. 
 
 And  indeed  it  is  an  errour  in  the  foundation 
 which  is  noc  mended  in  the  Fabrick(aswefay) 
 when  there  is  an  errour  in  poverty  of  fpirit  at  the 
 firft,  when  the  work  of  humiliation  is  not  kindly 
 wrought}  hence  is  the  defed  in  all  the  whole  car- 
 riage  of  a  Chriftian.The  foundation  of  Gods  buil* 
 
 (ding  lies  iowjhedigsdecpe:  God  laycs  his  foun- 
 dation oft  times,  as  low  as  Hell  it  felfe  (in  a  mat- 
 ncr)  He  brings  his  children  to  fee  that  that  hee 
 meanesthcy  fliall  never  feele,  to  fee  his  wrath  a. 
 gainft  fin,  that  fo  he  may  build  upon  this  founda- 
 tion.' For  Chriftianity  it  is  an  excellent  frame,  it 
 is  a  frame  for  eternity,  a  building  for  ever  5  there- 
 fore it  mufthave  a  fure  foundation  which  muft  be 
 laid  in  humiliation  and  poverty  of  fpirir.  An  er- 
 rour in  the  firft  digcflion  is  notamended  in  the  fe- 
 condj  if  that  be  not  good,  the  reft  are /naught  j  if 
 there  be  not  found  humiliation,  nothing  will  bee 
 found  afterward*  Therefore  we  fliould  defirc, 
 that  God  by  his  fpirit  would  hdpe  us  more  and 
 more  to  know  what  weareinourfelvcs,thatwe 
 J  may  get  to  be  what  we  are  in  Chrift, 
 
 But  there  is  a  continuall  frame  and  dif pofition 
 of  foule,  which  is  a  poverty  in  fpirit,  that  accom- 
 panies Gods  children  all  the  dayes  of  their  life, 
 till  they  be  in  heaven,  till  they  enjoy  that  riches 
 that  is  laid  up  there  for  thems  and  that  is  efpecial- 1 1„  ^^  p^^^ 
 ly  here  meant.  And  indeed  it  is  atl  ingredient  into  |  of  our  life. 
 allthepaffagesoffalvation. 
 
 For  in  juftijScation  there  muft  be  a  poverty  of 
 /pirit,t!omakcusfee  that  there  is  no  righteoufnefife 
 
 Hh  in 
 
 ,     5r 
 
 Iris  the  caufc  , 
 ofallmifcar^ 
 
 I 
 
 Spiritual  I  po- 
 verty after 
 converfioQ. 
 
 aget 
 
 I. 
 
 In  jafliHcation 
 
 =B5a^ 
 
 ^1  ,11^1  III  iw^^imattB 
 
« 
 
 114 
 
 t 
 
 f 
 
 I 
 
 »• 
 
 1 
 
 In  fan<ftificati 
 
 fobn  I* 
 
 S^iritmll  Poverty  after  Comtrftmi,       \ 
 
 tnao 
 
 il     .,_ 
 
 in  ourfclves^  or  that  can  come  from  us,  that  is  I 
 able  to  ftand  agaiiftthcLavv,  andagain(tthcju-| 
 fticc  of  God :  all  is  defiled,  and  fpotted,  and  un- 1 
 anfwerable.    And  r.pon  this  poverty,  andappre- 
 henfion  of  what  isdefcdiveinourfelvcs,  comes 
 an  admiration  of  that  righteoufneflc  of  God  in 
 Chrift  (for  it  is  of  Gods  devifing5and:of  Gods  ap- 
 proving, and  of  Gods  working,  Chrift  being  God 
 atifd  man)  to  force  uscvery  day  to  renew  our.right 
 in  therighteoufneflTcof  Ghrift,  and  tohQfvu»d w 
 him.   There  is  fuch  a  poverty  of  fpirit,  asto  ac- 
 count all  lofTe  and  droflc^and  nothing,  to  bee  wil- 
 ling to  part  withal!  to  bee  found  inChri(l,n&th4. 
 ving  enrcwne  rightuufneJfCy  but  that  vfhtcijis  of  Cod 
 in'-chrifty  as  P^iul  divinely  fpeakes,  Phil.r}.    So  it 
 is  neceffaiy  inthat  mainepauage  (of  juftification) 
 to  bee  poorc  in  fpir it  5  that  is,  to  fee  a  defe(ft  in  our 
 iownc  ri'ghteoi]fnefre,to Aandicppofice  to  Gods  ju- 
 ftice,   who  is  a  con[umingpt:  it  is  requiiitrifr  re- 
 'gard  of  our  daily  living  by  faith  injuftification, 
 \    In  the  whole  conrfe  of  fafldificationjthere  muft 
 of  nccefllcy  bee  poverty  of  fpirit  5  that  is,  a?fcnfe, 
 that  wee  hayeno  fanftifylng  grace  of  oar  felves, 
 but  wee  muft  fetch  it  from  the  fulncflfe  of  Chrift  ^ 
 vvhofe  fuInefTe  is  for  us:  of  hU  fulntjfe  wee  receive 
 ^ace  forgraiie,  ^  ^  .    ,      , 
 
 j !  '^The  ground  of  this  \i^  that  now  in  the' covenant 
 
 ;  of  grace  al  is  ofgrace^both  in  juftification  and  fan- 
 
 (5fification,all  is  of  grace,norhing  bucgracc.  God 
 
 hath  fet  himfclfe  to  get  the  glory  of  his  free  grace 
 
 and  mcrcy'now  inlefus  Chrift.    Therefore  as  our 
 
 j|(alvation  is  wrought  out  of  us  altogether,  by  our 
 
 furrry 
 
 II 
 
.SpiritmU  To^^erty  after  Qomerjlon. 
 
 ] 
 
 \ 
 
 :furety,  the  fecond  Lyidam^Qhnik :  fo  our  righte- 
 
 ou^nelTe  is  altogether  ouc  of  our  fdves,  whereby 
 
 wee  appearc  righteous  before  God.  ItishiSjandj 
 
 given  CO  us  by  marriage;  being  one  with  himihis; 
 
 righrcoufneffe  is  ours.  And  likewife  in  him  wee! 
 
 have  the  principle  of  all  grace ;  he  is  the  principle  \ 
 
 of  our  iife,  tlie  root  andfoundationof  fpiiituall 
 
 life  and  fantliflcation.  Without  wee  youcan  dee no^ 
 
 thing.  So  that  in  Chrift  we  have  all  that  concerned 
 
 our  fpirituall  life  in  fandlfication  and  juflification 
 
 becaufe  it  is  aftatc  of  gr>ace.   Ad^m  had  it  in  him 
 
 felfe,  though  God  at  the  firft  clothed  him  with  hij| 
 
 image :  yet  not  vvithftanding  he  had  not  fucha  nc-j 
 
 cefiicyjas  wc  have^to  goe  to  chrifi  for  all :  but  now 
 
 iathe*iecoQd  Kj4dam  Chrift,  wc  rauft  fetch  grace 
 
 Tor  every  thing  from  him.  Therefore  there  muft 
 
 be  jKArcrty  in  regardof .  our  knowledge ;  we  havq 
 
 no  fpiriruali  knowledge  of  our  felves :  and  poverty 
 
 in.  regard  of  our  afedions  i;  wee  have  no  joy,vnd 
 
 peace,  nacomfortofoiir  felves^no  delight  in  good 
 
 things  5  nor  no  flrength  to  them  5  wc  have  all  from 
 
 Chrift  fijf  gT4«  (faith  the  Apoftle)  Urn  rviatj  am : 
 
 :as  if  :grace  had  given  himhis  being,  his  forme  ^a^ 
 
 : we  fayy Indeed foit  doth cEgracegivesa Chriftian 
 
 -his  forme,  and  being,  his  worke,  and  his  working  : 
 
 for  all  working  is  from  the  inwardbeing  and  form 
 
 of  things.  By  grace  wee  are  what  we  arc  in  juftifi- 
 
 -carion,  and  worke  what  we  work  infandification, 
 
 it  is  by  what  wehave  freely  f romr  Chrift;  therfor?, 
 
 in  that  refpe<5i:  there  muft  be  poverty  of  fpiritiuj:  [■ 
 
 Nay,  I  fay  more,  in  every  adion  when  wee  are 
 
 in  the  ftateof  ^racc,  andhavehadchebednnings 
 
 "^  H  h   2  of 
 
 UJ 
 
 jr-f- 
 
 f» 
 
 1 
 
 1  Cor,  I  f .       1 
 
 : 
 
 Poverty  of  CiHJ 
 lit  needfLiU      y 
 to  every  holy  ? 
 adioa.  j, 
 
1x6 
 
 i 
 
 I 
 
 I 
 
 Similtl 
 
 ^ — " 
 
 Spirituall poverty  after  Conner ftm. 
 
 r. 
 
 of  the  new  creature  inns,  there  needs  poverty  of 
 fpirit,  in  regard  of  our  ownc  inabihcy  to  performc 
 every  adion.  For  even  as  it  is  in  our  formej^the 
 life  and  foule, there isa need  of  ic  in  every  moving 
 and  ftirring :  fo  there  is  a  need  of  thefpiric  of  grace 
 fvvhichis  as  the  forme^  and  life,  and  being  of  a 
 Chriftianjto  every  holy  adiion^  I^him  jvs  live, 
 affdwi>ve^  and  h^vc  ear  beings  faith  the  Apoftle. 
 [In  hiwcyhdx  is,  in  God  reconciled  to  Chrift^ 
 we  have  not  only  oiir^w^jthatisjour  fornae: 
 but  in  him  we  live,  and^^^v^  to  every  particular 
 a<S.  We  are  no  wifer  in  particular  things,  then 
 God  makesusonthefudden:  the  wifeft  man  will 
 be  a  foole,  it  God  leave  him  to  his  owne  wit.  W£ 
 arc  no  ftronger  in  every  particular  zSt  that  needs 
 ftrength ,  then  God  fupplies  us  with  fpirituall 
 ftrength.  We  are  no  holicrjthen  God%  hisSpl- 
 ritfliines  onus,  andraifeth  ourfoules  inparticu-, 
 iar  a(5tions*  So  that  it  is  notonlyheceffary^that 
 we  have  grace  at  the  firft  to  make  us  XEhtiftianss- 
 but  we  muft  have  apcrpctuall  regiment  of  the 
 Spirit,  from  whence  we  muft  have  aninfluence  to 
 every  particular  aA«  Though  we  have  grace,  yet 
 we  cannot  bring  fiffth  that  grace  to  aft  without" 
 new  grace.  Even  as  trees,  though  they  befitted 
 to  bearefruic,  as  the  Vinc,&c.  yet  without  the 
 influence  of  the  Heavens,  they  cannot  put  fortb 
 that  fitneflc  in  fruit  :fo  though  we  be  fitted  by  thq 
 SpiritofGod,  y^t  we  cannot  put  it  forth  to  pani- 
 cular adls  when  occafion  ferves,  without  the  inSu- 
 1  ence  of  Heaven  to  promote  and  furtherthat  grace^ 
 and  applying  our  ipiritj  to  every  holy  adion  fcy 
 
 removiua 
 
Spiritmll  ToVerty  after  Qonynjlon. 
 
 117 
 
 removing  the  impediments  that  would  hinder  it, 
 adding  new  fupply  and  ftrength  to  helpe  grace.  If 
 the  temptations  bee  too  ftrong5as  fomctimesthey 
 arCjformergraccwillnotfervG  without  anew  fup- 
 ply of  ftrength.  As  he  that  may  carry  a  lefler  bur- 
 fhcn^cannoc  carry  a  greater  without ocwftrengthr 
 fo  in  every  temptatioa  there  is  required  more 
 ftrength  then  the  former  5  and  in  every  new  aftion 
 there  is  required,  not  only  a  contlrvuance  of  grace, 
 j  but  a  frelh  fupply  of  ftronger  grace. 
 
 And  for  want  of  this,  the  bcft  of  Gods  Saints 
 have  fallen  f  oukly.  Though  they  have  had  grace 
 m  them,  yet  notwithftanding  the  Spirit  hath  left 
 them  tothemfelves  in  regard  of  new  fupply,  be- 
 caufe  they  have  beenc  conceited,  they  have  not 
 becne  poore  enough  m  fpirir*  As  Peter,  he  was 
 conceited  of  his  ownc  ftrength,  Thngh  aS  men  for. 
 fake  tiee,jet  ItPiSnot.  This  conceit  moved  God 
 in  mercy  (as  well  4s  in  juftice,)  to  leave  him  to 
 hinafelf  c,  that  by  his  fall  he  might  learae  to  ftand 
 another  time,  and  not  truft  his  o wne  ftrength.  The 
 beft  of  us^all,  I  fay,  when  there  is  any  thing  to  bee 
 I  done,  we  had  need  of  a  frefli  influence  of  gra?ce,and 
 afreth  light  to  fhine  upon  us* 
 
 It  (hould  force  pcrpetuall  poverty  of  fpirit,  to 
 fee  the  want  that  is  in  our  { elves,  and  the  fupply 
 that  is  out  of  ourfclves,  and  to  make  ufe  of  that 
 by  going  out  of  ourfelves,  and  making  towards 
 him,in  whom  is  all  our  fupply  ^  In  all  our  commu-  j 
 nion  wee  have  with  Goi{which  is  the  happincfle 
 of  our  eftate)  this  frame  and  difpofition  of  foule, 
 to  bee  poore  in  fpirit^  icisnece(raryineverya(5l. 
 
 H  h  9  Even 
 
 Rcafon  of  the 
 fa^  of  Ggds 
 chUdtea, 
 
 "  r 
 
 ptfgwq>BL-HLii4 
 
V\'ce  Cvinnot 
 pray  for  grace 
 ofouififlves 
 
 x^ugufth. 
 
 S^irituill  po- 
 verty >iieed  full 
 inaaioiuof 
 this  life. 
 
 Spiritfi^li  Toyerty  after  Ccny^fton, 
 
 -■%» 
 
 Even  in  our  very  prayers  for  grace,  we  are  Tq  void 
 of  it,  that  wee  want  ability  to  call  for  what  we 
 wanr.  We  muft  have  that  from  the  Spiric,not  on- 
 ly grace,  but  thatdifpofitionof  foule  which  car- 
 ries  us  to  Qgd :  a  fpiiit  fitting  us  tq  pray, that  nuift 
 bee  alfp  given  u^^  wee  know  not  what  to  call  for. 
 Wee  of  our  fclvcs  are  f o  poore,  tliat  wee  not  only 
 j  vvant  grace  and  ability  to  a(^ionp  but  we  have  not 
 jabillcy  fo  a^ke:  hut  Gods  fpititro.uftdi^Saceour 
 prayers,  and  give  us  motion$,and  fiaake  us  fenfible 
 of  our  wants,  and  muft  inable  our  faith  to  eherifli 
 thofe  graces,  and  make  us  goe  out  of  our  felvcs 
 even  in  our  very  prayers<»    What  a  fl;atp  is  this 
 thelij  Hadiwce  not  need  to  bee  poore  in  fpirit  all 
 'OUr  lifetime,  that  have  not  fo  much  as  ability  to 
 goe  out  of  our  fclvesfor  fupply  from  anotl^er,  but 
 that  miUt  come  from  Chiift  too  -r  As  S.  Augnfiin 
 who  was  z  great  advancer  of  thegf^t'ticeof  Go  d^ 
 and  anabafer  of  man,hehad  indecdS.  Fdulsffim^ 
 faith  hee,  wee  fliould  bb^  arid  glory  df  nothing, 
 becaufc  tiothing  is  ours.  We  have  need  of  this  po- 
 verty of  fpirit  inthcwholetepureof  ourChrify- 
 lan  life.    .       ';n;(jfi''i  f'{):'i/.1u  ' 
 
 Againe,  In  the  aftioos  of  thifiUfe,  how  pitiful- 
 ly doe  wee  mifcarry  5  becaufc  we  thinke  wee  have 
 wit  and  ftrengtb  enough,  and  fct  upon  things  in 
 our  ownc  wit  and  ftrength,  wefpeed,  andhav^ 
 fucceflTeanfwerablc.  Whcrf  the  beginning  is  con- 
 fidence, the  eiid  is  (hame,  of  any'btjfinefTejeven  of 
 this  life.  What  is  the  reafon'^bat  of t  times  the 
 great  and  weighty  bufinefifes  of  tbis  life,  have  not 
 UnfwcrabJc  fuccefle  <  Many  times.it  fals  out  io^  as 
 
 one 
 
 i 
 
Spirku^U  Poverty  after  Qonyerfion. 
 
 tSaa 
 
 "tt'V  \t 
 
 one  faid  of  generall  Gouncels,  they  feldome  were 
 fucceflTcfuU,  becaufe  men  come  with  confidence 
 and  wit  f  0^  vidory,  rather  then  truth.  Certainly 
 thercis  lieiff^  fuccefTe  in  great  matters,  becaufe  men 
 come  with  felfe  confidence.  Therefore  it  is  a  good 
 fignc  thut  Gckl  meanes  to blefifc  great  bufineflcSi 
 when  hee^uts  it  into  tJie  hearts  of  thofc  that  are 
 ageiits  in  the-m,  tafcckeiiina  in  the  affair^  of  this 
 lifei  Wd  i^uftbce pooreirvfpirir,  tofeethacthd 
 WMgcsftidfifCGetTe- conies  &6nli'bm^^^         \    .  \ 
 
 "^  Wdl:fd  k^kirtfufferidglikewife  J  wee  cannot 
 
 fufer'die'kaft  crolfe<jf  <m  fclves,  biii:  with  naur- 
 
 ^lacirf^  '^is^  fe^mlri^y  ^witferat  ftrength  frc^m  him . 
 
 •fpirtt-Waif<fif<i5Vef ad  5  hee  could  iioc  cftdure  the 
 harfhnefle  and  rebellion  of  the  peo^e.*  h  Gbrifti- 
 cari  coniei  fofJiethfirrs  to  fiich  oppofiti^r%ri^^  his 
 
 fpirit  iswovedianrf  Hi^difoqyers  much  coiruptioh. 
 It  is  fo  wi«N  rtesb^ft  meni  even  M^fts^  a  m^ek  man, 
 ^wh^fi-fierhad  (bch tetn|^tations and provdcafions, 
 at  mwcdhim;  Weemuft  labour  to- get  a-greater 
 f^irk  didi  bWdwne,  to  h&verhclpirit  of  God  to 
 -work  this  fpiriti^al  I  poverty  ib\ii$. 
 -  Thii;  poverty  of  fpiric/as  wecall  vi^i^ffirkuAk 
 vMUum\  fpiriruall  cmptinefTe.  You  knowinPhi- 
 lofophy,  there  is  nothing  empty  in  the  world^  but 
 it  iS'  filled  either  with  aire,  orfomekind  ot  body  ^ 
 an(}  to  ^voide  the  enemy  of  riatnre,  emptineflfe, 
 things  will  change  theiffeat  3  heavie  things  will 
 goe  up  ward,  and  things  that  are  above^  will  come 
 bclowto  avoid  emptinelTey  that  is  contrary  to  na- 
 'ture,  there  being  a  fulne0e  of  things  with  one  bo  1 
 
 H  h  4  ^  di.  S 
 
 \\^ 
 
 Spirituall  pD- 
 
 verty  in  Be- 
 ring. 
 
 '/Jr.- 
 
120 
 
 {\n:hA:.<. 
 
 1 
 
 Signes  of  jso* 
 ▼city  of  fjpirit. 
 
 Prayer. 
 
 V:  Sigtus  of  Spirituall  Toy^my. 
 
 die  oc  other :  fo  I  fay,  fpirituall  poverty  it  h  a 
 emptying  of  the  foule,  which  of  force  alway 
 brings  better  things  in*  Wherefoever  this  empty- 
 ing of  the  foule  is^this  making  of  our  felves  poorc, 
 it  IS  upon  good  ground  by  this  courfe :  it  is  alwaies 
 fuch  a  vacuum  and  emptineflTc  of  one. thing,  as 
 I  brings  in  anotherbctter..  The  foule  can  never  be 
 altogether  empty ;  when  winde,  and  vaine  ftufFe  is 
 outjthcn  comes  better  things  in^which  S.P^Wcals 
 thefulnejfe  ^fOfd-hc  pray es,  and  wifhes  that  they 
 might  be  filled  with  the  fulnep  $fG9d :  then  comes 
 fulneffe  of  knowledge  and  underftandingj  and  ful- 
 ncflerof  affe  AioD^andf^lneflSc  Qf<:ontetument,and 
 Compjiaccncy  in  the  wiUj  an,d  ^Ithc  foule  hath  an 
 anfwerable  fulnefletoibe  propiirtiQBpf  the  emp- 
 tying iftfcjfe  of  icfclfe.'io  f'oili^dr?  Lni: 
 ! ;  In  the  next  place,  let  us  come  to  dif  cover  this 
 difpofition  of  poverty  of  fpirit  where  itist  ihiq^ . 
 .  n -lAiidthenihewfomehelpcscoit.'tvr' -^  i' 
 Firft  to  difcover  where  this  blcfled  frame  of 
 foule  is.  Surely  thofe  that  arc  thus  poorc  in  fpirit, 
 they  are  full  of  prayer.  thtp$rtmAn  fpi4hs  fup. 
 plicdiions,  zsthtWififnart  faith,  that  is  his  dialed. 
 The  poorc  man  is  much  in  prayer,  he  that  is  poorc 
 in  fpirit,is  much  in  fupplication :  for  prayers  they 
 are  the  ArabafTadours  of  the  poore  foule  to  God, 
 to  fupply  it  with  the  riches  of  his  grace.   There- 
 fore where  there  is  no  prayer,  there  is  no  fenfe  of 
 poverty,  but  ther-e  is  a  Lnodice/in  temper,  as  if 
 chey  were  rich  enough.    You  have  a  company  of 
 men,  they  fay  they  cannot  pray  privately,  their 
 I  fpirics  are  barren.    They  intimate  much  pride  of 
 r _^  fpirit ; 
 
 I 
 
I 
 
 Stones  of  Spirituall  Toyerty. 
 
 fpirit;  for  if  a  manbs  fcnfiblcof  his  wants, you 
 need  not  fupply  him  with  words.  If  a  poorc  te- 
 nant come  t;>. a  Land-lord,  and  find  he  hach  a  hard 
 bargaine,  Ice  him  alone  for  ttlling  his  talc  j  I  war- 
 rant  you  he  willlay  open  the  ftatc  of  his  wife  and 
 duldren>  and  thcill  yearc  he  hach  had,  he  will  be 
 ^eloquent  cnorgh.  Take  any  manthatisfcnfiblc 
 of  his  w4otSj  and  you  fliall  not  need  to  didate 
 words  to  him^  There  is  noman  that  hatha  hum- 
 ble a,nd  broken  hearty  (thoi^h  he  be  never  fo  illi- 
 terate) but  he  will  have  a  large  heart  to  God  in  this 
 
 kinde.^a-  ■         -     y^d.f.-        -^ 
 
 Againc,  cihe^e  is  a  care  of  ufing  all  meaaes. 
 
 Where  poverty  is,  there  will  bee  a  making  out  of 
 our  ftlves  untotpl^ci^s  where  God  beftowes  any 
 riches.  They  that  are  popre,  and  have  np  viftuals 
 at  home,  they  will  goe  to  marketjrather  than  they 
 willftarvc :  and  thofe.that  find  in  themfelves  want 
 of  grace  and  comfort  5  furely  they  wi^J  goe  put  of 
 themfelves,  they  will  goe  to  Gods  market,  they 
 will  attend  upon  the  meanes.  He  that  is  like  to  be 
 arretted  for  debt,  and  hath  nothing  ^t  home,  it  is 
 time  for  bim  to  feekc  abroad  f'qr  fupply :  fo  when 
 a  man  is  poorc;fpiritually,  ready  cq  bee  fgarcdand 
 catched  in  every  thing,f  or  want  of  fpirituall  grace, 
 he  will  labour  for  flrengch  intbc  ufeof  all  means. 
 Therefore  chofe  that  are  of  a  LA(^dicun  ftamp^that 
 thinks  there  is  too  much  preaching,  and  too 
 much  hearing,  and  too  much  reading  5  and  what 
 need  all  this  cdoe^  Al^s,  they  were  never  hum - 
 bled,  they  were  never  fenfible  of  their  ftate  by  na- 
 ture, nor  arc  not  yeciathe  ftate  of  grace:  for  the 
 
 fonle 
 
 121 
 
 Vfc  of  mcancs; 
 
Thankfulnefie 
 
 foulc  of  a  true  Chriftian  is  alway  inthcftiteof 
 fpirituall  poverty ,  as  that  it  reliflicch  (pirituall 
 meaaes,  and  isnoc  fed  with  husks.  A  (oule  that  is 
 fpiricually  poore,will  difcerne  in  theuft  of  means, 
 this  is  flouriOiing,  this  is  for  the  earej  this  is  con- 
 ceits J  alas  it  comes  for  food  for  fuf^ly.  A  poore 
 foule  that  Jindes  the  wantof  grace,  and  ftrcngth, 
 and  comfort,  it  judgethof  thcmeancsby  what  it 
 findes  s  there  will  be  a'  ufc  of  all  racaaes,  and iitc- 
 wife  [dine  ability  to  talk  where  there  is-truc  po- 
 verty of^(^rie#        ^^J-i^..  •5ii.>.> 
 
 Againe,  where  this  inward  poverty  of  fpirit  is, 
 
 it  will  mafes  Gods  childrenwondreuSthaalcfull, 
 and  thankful  k^r^  link  grac^.  A pdorC^iSaft tjhat  is 
 fcnfibleof  h'i^ov^rty,  wiltbe  moi*e  th  Jnk&ll  for 
 a  penny,  then*  another  maivfor  a  pound  that  hath i 
 money  of  hisowne.  A  foulcthat  fees  the  Want  of 
 ^race,  and  wkhall  feeithcex<^ellen€yof  grad^'sj 
 chankftilfeto  God thaitlide  will^woike  ^oy tfiid^fh  '* 
 fiich  a  fipore  deffkd  foule  as  hee  is  5  that  hee  will 
 worke  any  good  motions,  any  goiod  affedion^, 
 any  d^ee  offakh,  that  he  will  give  him  any  afTu- . 
 ranct  m  falvation#  Oh  hee  thinkes,  w^hat  a  gfood  I 
 God  ii  this  I  Hce^  breaker  oyt  with  the  Apoftles/ 
 Peur  and  PW,  that  had  both  beenefinners  them* 
 felves  and  found  grace ,  oh  they  were  much  in 
 thankefulnefle  i  Bkffhdht  G^ the  father  efoHrL^rd 
 Jefus  chril},8cc.  A  thankftill  foule  is  a  poore  foule,  J 
 and  a  poore  foule  is  alway  a  thankfuU  foule.  Hbej 
 that  is  poore  hecknowesheehathlittle,  anddc- 
 (erves  little:  therefore  knowing  that  hee  deferves 
 nothing,  heis  thankfull  for,  and  concent  with  any 
 ^^__^  thing 
 
 1 
 
Sigms  of  SpirituaU  Poverty. 
 
 ^ 
 
 thing:  a  humble  man  is  al  way  chankfull,  and  that 
 is  the  reafon  that  God  may  have  his  glory  from 
 him,  hee  b  foi ced  fometimes  to  humble  and  abaf e 
 him,  hee  fhould  have  no  faaifice  from  him  elfcc 
 A  proad  man,  a  conceited  man,  fo  dotes  upon  his 
 owne  worth,  bee  forgets  the  giver,  he  makes  him- 
 felf e  an  idoll  to  him :  therefore  fuch,they  are  ufur- 
 pers  of  what  they  have,  they  enter  upon  Gods 
 !  bleffings,  not  confidcring  from  whom  they  have 
 them,  nor  for  what  end  they  have  them.    They 
 deny  Godhis  tribute  of  thankfulneffe,  becaufc  they 
 are  proud  :  buc  aman  that  is  poorc  in  fpirit,he  en- 
 ters upon  all  by  titk  of  gift,  and  receives  all  from 
 Godinthe  forme  of  a  poorc  roan :  cheref  ore  what- 
 foerer  hee  hatb,hee  returncs  chankes  for  it  againc. 
 An  unthankfuli  foule  therefore  is  a  proud  foule :  a 
 thankfuli  foule,  is  an  humble  abafed  foule  alway  $ 
 and  the  more  humble  arid  empty  the  foule  is,  the 
 more  thankfuli  it  is  for  every  degree  of  giace  and 
 comfort,     i,...  -i  '. ; .   .V.  .y  i '.  ./  .^  .^ 
 
 Agaihe,  a  foule  tfiac  i$  tTius  difpoTed,  that  is 
 poore  in  fpirit,  it  is  willing  ro  refigne  it  felfe  to 
 iGhrifts  governement,  with  ijslfe-denyall  of  any 
 ithingjit  is  able  to  doe  ©f  it  felfe :  ic  is  ready  to  fay , 
 Lfifrd,  I  have  neither  wit  of  mine  owne  to  governe 
 [my  felfe5norany  ftrengthandabilicy  of  mine  own, 
 [therefore  I  put  my  felfe  upon  thy  govermenr,  I 
 idefire  to  follow  thy  light,  and  togoe  on  in  thy 
 I  ftrengtb.  There  is  alway  a  refignation  to  Chrifts 
 government,  and  thac  in  fcareand  trembling  :  for 
 whom  wc  refigne  our  felves  unto^  furely  wee  will 
 have  a  care  not  to  difplcaf  e  them.    A  dependant 
 
 life 
 
 '^ 
 
 4 
 
 Selfe-dcnyall. 
 
 IM    lM.j«-TJ«^^iOfcM 
 
124 
 
 Si^nesof  Sj^intmllfOjierty.  . 
 
 Feart  of  ofFen 
 ding  Gocf. 
 
 life  i$  alvvay  anawfulllife:  for  when  a  man  hath 
 refigncd  himfclfecothegoverncmcncof  another, 
 and  knowes  heemuft  depend  upon  him,  hecwill 
 have  a  care  not  to  difpleafe  fuch  an  one :  forhee 
 thinkcs  5  if  I  dffpleafe  him,  hee  will  withdraw  his 
 maintenance,  and  countenance  ftom  me,  and  then 
 what  am  I  i  fo  the  foule  that  thinkes  it  hath  all 
 from  God,and  from  the  fpirit  of  Chrift,ic  rcfignes 
 it  felfe  to  the  fpiric  of  Chnjl, znd  withaU,ic  is  won- 
 drous fcarefuU  not  to  grieve  and  difpleafe  the  Spi- 
 rit :  for  he^  thinkcs  with  himfelf  e,  my  life  is  but  a 
 dependant  life,  my  graces  are  but  dependant :  let 
 God  but  withdraw  thebeamcs  or  his  Spirit,and  I 
 finke ;  let  him  withdraw  his  comfort  and  his 
 ftrength, what  am  I  ^  nothing  but  darkencffc,  and 
 deadneffe,  and  confufion.   Thofc  therefore  that 
 give  not  thcmfelves  up  to  Chrifts  govcrncment, 
 but  are  governed  by  rules  of  policy,  by  the  ex- 
 ample of  others,  and  have  bafc  depcndaoce  upon 
 [Others;  they  know  not  wh^itfpirituall  poverty  isi 
 they  fee  there  is  a  fufficiency  in  themfclvcs  to  rule 
 and  governe  themfelves,  as  if  Chrifts  wifedomc 
 were  not  f ufficient  5  they  are  not  fo  difpofed  as 
 the  Apoft le  requires,  they  worke  not  ettt  their  fiU 
 VAti$n  with  fur  t  indtrtmblingyhu^tifi  Goigtvti  the 
 mil  dtjd  the  deed.  The  meaning  is  this ,  wee  fliould 
 worke  out  our  falvation  with  a  holy  fearc  and 
 trembling,  a  jealous  feare,  afonne-Iikefcare,left 
 we  difpleafe  God :  why  ^  he  gives  both  the  mSand 
 the  deed*^  hee  gives  both  the  will  to  doe  good,  and 
 when  he  hath  done  that,  he  gives  the  ability  of  the 
 deed  it  felfe.  We  cannot  doe  any  thing :  therefore 
 
 we 
 
^"^^^^^^^^^i^^^^^»"^~— '    ■■■■■'  ■     -  ■  ■  III'  ■  ■  I        B-^^P^^^M^ 
 
 'Sipies^af  SpiMmil  poverty. 
 
 -««L.u».jaii u  J 
 
 we  had;oeediDQ|iwalkc  in  anawfuUc  ondition,and 
 riot  diiplealV/Hiniia  any  thing,  left  he  withdra:vv 
 the  aflirtance  qfe  nis  Spirit ,  and  leave  us  to  our 
 :fclves,.;and.thcn  w^;  ftall  taJlto  hi^difhonourjto 
 the  d^irfidit  ot  njlig^oijto  the  Wi^ilipg.of  our  jown 
 t-comfort,  and  chci  advantage  of  Sathani..This  is  the 
 temper  of  a  manthat  is  poore  in  fpirit^he  gives 
 himlelfe  up  to  Ghrifts  goyernracnc,  .and  depends 
 upon  it^and  chereupon-heis  jW<)ndfCTS  fearefuli  to 
 di^leafehiminanything,rri:::  ^  Yi>v;L 
 
 There  arc  a  company  that  know  not  what  be- 
 long to  this,  that  hope  to  be  faved^y  Chiift^and 
 yet  they  Will  grieve  th&Spfeit  5  thay  will  venrwire 
 into  any  place,  i3pboianylfighfj>  intaa.ny,eoinpar\y ; 
 but  if  ever  they  had  beene  acquainted  with  thegq- 
 ;vernment  of  Chnfts,. Spirit'^: they  would  icfjOw 
 ^hatit  was  togrievethe%iriti,^*j^iiJie  ^piriic 
 rwould  grievfiirheai  tboiJ-iUjUA^figpe  they;  b^te  not 
 iliheSpirit  of^Jodabecaufchfe  d^xh  not chCckxhem 
 whcnthey  bavedoiie-  />;Th!er,^fqre  yqur  adventu- 
 rous cardeffe  4ieifonSi^«  ^hicSPelJQdiffefctitr  forra!) 
 things,  for  all  compai3ifsai\d}f>Iade5;^  tljat;  ci^  ^lot 
 ujwatch  ovet  themfelve?^  abel  Over .^^^irw^rd^  and 
 Jicarriages',  they  have;  not  this  pbvQrtj?  ^of  fpiric:  for 
 then  they  would  know  what  it  wer^  t:o  diipleafc 
 ^od  in  any  thing,  to  watkc  andtpfpeak  loofely , 
 i>ecaufehcreby  they  grieve  the  fpirit  >;  and  would 
 jpfefentiy  findc^  dther  w^aoc  iagrace  or  comfort. 
 J^bereisiiot  one  of  maoy  that  are  acquainted  with 
 Ihe  nature  of  this  fpirituaU  communion  with  Go^i 
 and  therefore  they  doe  not  enjoy  tbQ  happinefle 
 that  thofe  ^oe^  who  are  tht^s  quajified ,  that  are 
 -pborc  in  fpirir.  Againf , 
 
 125 
 
 5C 
 
 .cjQXijO 
 
 I 
 
 1  i^foM 
 
it  6 
 
 Tnftablc. 
 
 SiVKSof  Sprituall  ^cPvercy. 
 
 6 
 
 Vpbi-aids  not 
 otheis. 
 
 g' 
 
 Moft  ham  bled 
 for  fpiiicuall 
 wants. 
 
 1 
 
 ^ 
 
 Againe,  a  man  that  is  poore  in  fpirir,  is  very  era- 
 (flc.ble,  as  ic  is  mEfijy  A  Child  f])AH lead  them.  Tht , 
 '  LAr?t6  and  the  Lionjlrall  feed toget her ^  &c.  and  a  Child\ 
 (hAll  lead  them:  thacis,  fuchanonc,  youfhalllead'i 
 bim  with  anycounfeU  (let  the  perfon  be  never  fo^ 
 mcanej  having  fmartcd  for  his  iins,  andhisowne 
 counfelland  vvayes,  dchild  JJ)AllUadhimy  that  is, 
 afiy  man  fliall  lead  and  move  him  to  that  which  is 
 
 oodj  be  ft^nds  not  ttporr  temies. 
 And  alvvay  hec  that  is  poore  in^  fpirir,  hec  is  no 
 irpb'raider  of  other  mens  wanrsjhe  is  more  fenfible 
 -of  his  ovvnCj  then  that  he  fees  in  other  men  :  hee  is 
 'not  prone  to  upbraid  and  objed  againft  them  their 
 
 wanes  and  conditions,  hee  is  fo  taken  up  with  the 
 fcnfeof  hisowne.  . ;..  v,.., -.v.-  .-      I 
 
 And  laftlyjhe  that  is  poore  in  fpintjis  humbled  io 
 himfelfe  for  fpirituall  wants :  not  fo  much  for  out* 
 ward  things,  but  bec^ife'he  hathnoc  ala?ge  heart 
 to  God,  becaufehefindesimpatienc'e,  becaufe  he 
 finds  not  that  heavenly  mindednefTc^and  ftrength, 
 to  goe  through  the  duties  that  God  requires.^  that 
 his  fledi  is  fo  backward,  thcfe  things  abafe  him; 
 and  bi<ing^ him  oniiis  knees,  <and not  fofDinJhout'; 
 ward  things,  andanfvverablyheelookcsforfpiri 
 -tuall  fupply.  When  a  man  is  humble  and  poor 
 in  fpirir,  he  is  not  abafed  with  any  outward  thing 
 that  that  he  would  hav^  is, mercy  and  grace.  Th 
 ApoiUe  when  hee  would  pray  for  all  happinefle  t 
 the  Churches,  he  pray es for  ^r^^^  mercy ^A-^jd peace 
 for  as  they  are  more  fenfible  of  their  fpiricua 
 wantSi  h  they  are  carry ed  in  their  defires  after  rh; 
 that  rriliy  give  p'hem  fatisfadionthat^ay. 
 
 L 
 
SS^nes  of  Spirituall  'Toyertyk 
 
 -  Let  U.S  labour  cq  bring  ouL%lbuifS(?o<tlii5  ble.ffccj 
 temper,  to  bee  poore  in  fpirit,  the  fe^ppy  temp er, 
 ihac  our  Saviour  began  his  preaching  wichall ;  the 
 jfirft  thing  that  he  tajs  upon  is,  Blejfedarethefoon 
 iff  fpirU,  for  theirs  is thtkivgd$me^f  HC4vin.  But 
 before  I  conieto  any  direcStions  for  cbe  gettingf  his 
 fpiiituall  poverty,  we  muft  know  and  premiii:  thiS: 
 cautioa,  that  wee  muft  not  be  fapoorein  fpiritjas 
 tpdcDythcwbrkc  of,  grace  in  our  hearts.  In  is  one 
 
 Idling  to  bee poorein  fpirit^  and toiee-our'  wants, 
 and  it  1%  another  thing  to  bee  unthankfull  and  un- 
 kinde,  to  deny  the  worke  of  grace,  and  fo  to  grati- 
 fie  Satan :  wee  muft  .not  give  falfc  witnefTe  againft 
 our  felyes,acrd  fo  deny  the  workeof;  Gods  Spirit 
 ill  usj  it  is  not  poverty,  but  darknefle  of  fpirit ;  we 
 are  not  acquainted  with  that  grace  that  God  hath 
 enriched  us  .with.  Therefore  where  the  foule  is  in 
 Z  right  temper,  there  is  a  doiblc  eye,  one  to  fee  the 
 dcfeds  and  tlieftaines  of  thofc  graces  we  have,  to 
 fee  what  weare  wanting  in  of  what  we  fhould  be, 
 and  to  fee  how  our  graces  are  ftained,  and  that 
 
 E'^^ere  iS'  a  minghng  of  our  corruptions  with 
 em.  The  viewing  with  thC:one=  eye,  that 
 ee  have  tny  grace,  that  fliould  make  us  cheer- 
 full,  and  tbankefull,and  comfortably  goe  on,  con- 
 fidering  that  there  are  lome  beginnings  that  God 
 wiU.peifccft:  for  hce  never  repents  of  his  begin- 
 nings. And  then  a  fight  of  thevvant,  and  of  the 
 flalnesof  thofe  graces,  that  we  mingle  our  corrup- 
 tions with  them,  that  workes  againe  this  poverty 
 of  fpirit  to  go  ft  ill  outof  our  fclves>to  defire  grace, 
 '0  pjrge  and  clcaafe  our  felvcs  more  and  more. 
 
 Therefor 
 
 127 
 
 r/e. 
 
 lo  labour  for 
 
 rpirituailpo, 
 
 vcrty. 
 
 Cautio;). 
 
 Not  to  deny 
 the  worke  of 
 grace. 
 
 ;3  i 
 
L  •     I      1.      ... 
 
 Meanestcget^yerty  cffftrit.: 
 
 How  to  come 
 
 tofpirituill 
 
 poverty. 
 
 To  come  into 
 
 Gods  prerencc. 
 
 Therefore*  I  bcfecch  you  let  us  remember  that, 
 that  vye  dee  1^6 1  unthankfully  deny  theworkeot 
 grace,  and  thinlcc  that  to  be  poverty  of  fpirit  5  as 
 feme  do  out  of  covetoufneffe,  becaufe  they  have 
 not  that  they  would  have,  ihcy  think  they  have 
 dothtog  at  aW ;  that  is  a-  fpirituall  covetoufncfTei^ 
 But  let  us  be  wife  to  difcerne  whatr  Qod  hath 
 wrought  in-o&r  hearts  what  he  harh  done  for^  and 
 in  our  foulcs*    A  holy  man,  you  fliallhavehim 
 much  in  nio\arning  and  complaining  ,  but  itisof 
 hirafelfe,  not  of  God ,  as  if  God  were  wanting  to 
 I  him,  you  (hall  have  a  holy  man  in  a  perpetuall 
 j  kinde  ofdefpaire,  but  it  Is  inhimfelfe,  he  hopesin 
 I  God  ftill.   Remember  this  caution  3  that  as  wee 
 complaine ,  fo  let  us  be  fure  it  be  ofour  fclves,  al- 
 way  Juftifie  God  in  his  mercy ;  and  if  we  defpairc, 
 let  usdefpaire  of  our  felvesythat  we  can  do  nothing 
 of  ourfelves^  butbe  fore  ro  itiaintainc(all  we  can^ 
 the  hope  of  Gods  rich  mercy  in  Chrifl:^ 
 
 Now  having  premifed  this  caution.  The  way 
 to  cometo  fpirituall  poverty  among  many  others, 
 is:  Firft,  to  bring  ourfdves  inro  theprcfenceof 
 God,  to  the  prefence  of  greater  lights  then  our 
 ownjmeii  that  think  thcmfelves  fomebody  when 
 they  are  alone  3  yet  when  they  confider,  God  fees 
 them,  whofeeyes  3re  a  thouland  times  brighter 
 then  the  fun  5  then  they  learne  to  abhor ihemfelvcs 
 in  duft  and  afhes^  as  we  fee  lol^  did  when  God  talk- 
 ed wich  him,  when  hefaw  God  :  Sind  Abraham 
 when  he  talked  with  God,  he  accounts  himfelfe 
 duft  and  aihes.  Let  us  bring  our  felvcsinto  the 
 prefence  of  God,  confider  hisholineffe,hi»  juftice. 
 
 And 
 
 ^w» 
 
1 
 
 I 
 
 OfSpirituall  poverty. 
 
 129 
 
 And  withall  lee  us  bring  our  fdvcs  to  greater 
 lights  then  our  ownc;  that  is,  oftccmeimothe 
 company  of  thofc  that  have  greater  grace  then  our 
 (elves.  The  Starrcs  give  no  light  when  the  Sunne 
 is  up  5  the  Starrcs  arefomcbody  in  the  night,  but 
 they  are  nothing  inthe  dayjand  thofe  that  are  con- 
 ceited of  their  owrnc  exccHcncics,  when  they  come 
 into  theprefcnce5and  company  ,andconverfe  with , 
 thofc  that  arc  better  then  thcmfclvcs,  their  fpirits 
 fall  downCj  they  are  abafcd*  leisagoodcourfe 
 therefore  not  to  lovealway  to  be  bcft  in  the  com- 
 pany (as  it  is  fome  mens  vanity,  bccaufc  they  will 
 be  conceited  oftheirowne  worth)  but  to  prefcnt 
 our  felves  before  God  in  his  ordinances,  andpre- 
 fent  our  felves  in  communion  and  fellowfliip  with 
 others  that  are  greater  and  richer  in  grace  then  our 
 felves,  and  fo  we  may  fee  our  ovvne  wants.  This 
 is  one  direflfion  CO  get  fpirituaU  pQVcrty. 
 
 Againe,  that,  yvc  may  come  to  be  poore  in  fpi* 
 rit,  let  us  confidcr  what  we  arc,  that  we  arc  crea- 
 tures: the  tcrme  whence  creation,  begins  is  juft  j  airctiMuicir 
 nothing  :  it  is  fo  in  the  creatures  in  the  worldj^ 
 God  madt' all  of  nothing,  and  is  it  not io  in  the; 
 new  crcatHjre  much  more -r  Therefore  if  I  will  bei 
 anything  in  my  felfc  aiofmy  felfc,  furely  I  mufti 
 lookc  tQ  be  00  creature  of  Gods  making:  for  grace  j 
 is;  Gods  creature,  therefore  it  mufl  rife  of  nothing,! 
 there  muft  be  a  fight  of  our  ownenothmgnefle. 
 Indeed  a  Chriftian  in  himfelfe  is  nothing  now  in 
 the  ftate  of  grace:  whatfoevcr  he  is  for  grace  or 
 glory,  itis  out  of  himfelfe  5  hec  hath  nothing  in 
 himfelfe  as  of  himfelfe,  all  that  be  hath,  he  hath ' 
 
 CMifider  we 
 
 »  r\f  t  *»  f ' 
 
 A  Chriftian 
 hath  all  from 
 Chri/l, 
 
 li 
 
 from! 
 
'J 
 
 Of  Spirituall  ^oy  ertf. 
 
 I 
 
 ffcfcntio  our 
 
 fclves  abtHng 
 .conHderations. 
 
 I. 
 
 For  the  time 
 pail, 
 
 2 
 
 i  For  the  picfent 
 
 from  Chrift.  Hcispoorcmhimfelfejbuchchath 
 riches  enough  in  Chrift,  if  he  fee  his  owne  povcr* 
 ry.  He  is  afinnerinhimfelfejbuthehathrighte- 
 oufncfle  enough  in  Chrift,  ifhc  fee  his  fins.  Let 
 us  know  that  this  is  a  qualification  to  intereft  us 
 in  the  good  that  is  in  Chrift :  we  renew  our  right 
 in  Chrift  no  otherwife  then  we  renew  the  fcnk  of 
 our  ownc  poverty  and  want.  Would  we  fee  all  in 
 Chriftjthat  we  have  riches^and  wifdome,and  hap- 
 pineffe,  and  favourjand  life,  and  all  in  him?  With 
 the  fame  fpiricuall  eye  of  the  foule,  let  us  fee  that 
 we  have  nothing  in  our  felves :  fori  can  no  other- 
 wife  renew  that  rigtit  and  intereft  I  have  in  Chrift, 
 but  by  renewing  this  fight;  We akogctherftiine 
 in  the  beames  of  our  Husband,  The  confideration 
 ofthis  will  be  a  meanes  to  worke  our  care,  and  en- 
 deavour towards  it,  that  we  are  creatures,  new 
 ereatyrcs,  and  therefore  wemuft  rife  of-nothing  in 
 our  felves,  and  we  muft  be  inairttained  and  fiippor* 
 ted  by  the  nev^  Adam,  the  fccond  AJam^  and  have 
 frefli  grace  from  him  continually:  tve  fn$vt4nd 
 
 Agdioc,  that' we  maybepooreinfpirit,he]pe 
 our  felves,  with  prefenting  to  our  fdves  abafing, 
 emptying  confiderations^What  be  they  i  Among 
 the  reft,  refled:  our  mindes  back  to  what  we  were 
 before  God  flicwed  mercy  upon  us  5  how  unprofi- 
 tably  wefpent  our  dayesj  whatadealeofgood 
 we  left  undonq  that  we  might  have  doae.  For  the 
 prefenr,  confider  theimperfeftions  that  hang  upon 
 ^us,  whereby  we  even  defile  the  beft  perfoimances 
 Vhat  come  from  us  j  let  us  have  in  the  eye  of  our 
 '        .  foule 
 
Of.  spiritual  foverty. 
 
 foule  preknted  dur  fpeciall  corruptions  for  the 
 prcfent.  For  the  time  to  come  kt  ui  prefent  to  our  t  Far  thJ'  time 
 foulcs  what  will  become  of  u$  ere  long^thatfor^ '^^®^«' 
 outward  things,  that  nature  is  prone  to  be  highly 
 conceited  of,  they  fliall  lye  in  the  duft ,  thefc  bo- 
 dies of  ours  muft  lye  low  in  the  duft,  all  other 
 things  muftbe  taken  from  us,  and  we  from  them, 
 wc  know  not  how  fooncj  let  us  oft  think  and 
 confider  of  the  vanity  of  all  things,  what  will  all 
 things  be^rclongf  They  muft  all  come  to  no- 
 thing, the  fire  will  codfume  all  that  is  glorious  in 
 the  worldj  there  will  be  no  excellency  but  the  ex- 
 cellency of  Chrift,  and  his  church,aiid  children, 
 and  thioke  of  the  day  of  ludgnaent,  what  will 
 ftandfor  currant  then  j  chinkc  of  the  time  of  our 
 diffolution,  how  we  (hall apearc before  Chrift, 
 what  we  have  iti  us  that  will  give  us  confidence  at 
 that  day jandtimijto  lookc  upon  him  with  com- 
 fort, that  thofc  thoughts  of  the  time  to  come ,  of 
 death ,  and  ludgitt^nt ,  and  eternity ,  may  not  be 
 frighfull  to  us.  The  confideration  of  thcfe  things 
 will  make  us  to  looke  about  us,  and  make  us  indeed 
 poorcinfpirit.  !^<^i/-^^     - 
 
 Efpecially  letuscofifider  what  our  profeffion 
 requires  of  usj  not  by  the  law,  kt  that  goe :  but 
 what  in  the  covenant  of  grace  we  ftiould  be,&:  are 
 not,icwill  ihamethe  beftofus.  Alas,howmuch 
 good  might  we  havedone^that  wehave  not! How 
 have' we  failed  in  bringing  honour  and  credit  to 
 our  profelfion  :f  How  barren  have  wee  beene  in 
 good  works^HowunwatchfuUovcr  our  thoughts 
 and  fpecchcs,  whereby  we  have  ftained  ourreli- 
 I  i  2 .     gJQ" 
 
 1 
 
 WhatdurprO' 
 fcfHon  re- 
 quires. 
 
 I 
 
of  spiritual!  poytrty. 
 
 fvvogracfsal- 
 
 gion,  and  our  confciences,  and  grieved  the  Spiric 
 of  God.  Lee  us  confider  how  (hort  wc  are  of  that 
 wc  might  have  bccnc,  and  this  will  bring  inward 
 (hamc  and  confufion  of  fpiric,  from  whence  this 
 temper  of  poverty  of  fpirit  comes.  Confider  of 
 thcfc  things  and  enlarge  them  in  your  ownc  medi- 
 tations. There  is  not  a  more  fruitfull  fpending  of 
 our  thoughtsCncxt  to  the  confidiration  of  Chrift, 
 and  the  riches  we  have  iti  him)  then  to  confider 
 what  wc  are  in  our  felves:  that  wc  may  be  in  a  per- 
 pctuall  difpofition  of  foule,  fit  to  receive  thcgogd 
 that  isto  be  had  in  Chrift. 
 
 Two  graces  are  the  mainc  graces  that  muft  go 
 along  with  us  all  the  dayes  of  pur  livq^ :  this  grace 
 to  go  out  of  our  felves,  ai>d  apother  graej:  togo  to 
 another,  t-hat  is  better  then  our  fclyes^in  whom 
 lyes  our  happineffc.  Thar  we  may  go  out  of  our 
 felves,  and  the  creature>,and  all  that  is  in  the  crea> 
 ture,  poverty  of  fpirit  is  neceflary,  to  feetbat.thei.e 
 is  not  that  in  our  lclvc$>that  will  yeeld  a  found ati4 
 on  of  coiiafort3and  poverty  of  fpirit  fees  that  the»-e 
 is  not  tliat  that  we  poffcfle  in  the  creature  that  will 
 ftand  our*  The  creature,  that  is  a  par?icjular  good, ' 
 for  a  particular  cafe,  to  fupply  a  parti^cular  want ,  | 
 and  but  for  a  time,  it  is  fading  and  outward:  bur  j 
 the  comfort  wc  mufl  havcitmuft  be  fpiri-ruall  and  . 
 univcrfall,  to  give  contentment  to  the  foule.  The 
 confideration  of  thefe  things  will  force  us  to  go 
 out  of  our  felves,  this  poverty  of  fpirit,  th;  twee 
 hi  ve  not  enough  to  make  us  happy.*  The  Heathen 
 men  by  theufcofdifcretionand  knowledge,  had 
 fo  much  to  fee ,  that  there  is  nothing  in  the  world 
 
 ro 
 
 _—  T-  T  r- 
 
■*'■      "-4»i'' 
 
 ittMi 
 
 I 
 
 (/(?4  mufl  be  trujiid  tn. 
 
 !!gL.','.i?*- 
 
 f 
 
 tomake  man  happy  ^  cjtic  negacivcp^rc  they  knew 
 well  enough  :  but  ther^  muft  be  another  grace  to 
 carry  us  to  a  poificive  happlnefTe,  where  that  lyes, 
 amd  that  is  the  grace  of  truft  thatfoUowes.  /  w^i. 
 Uivcin  themiddeft  »lthet>4faJfii£lcddndfoeref^^^^^^ 
 />/^thac  flial  be  difpot'ed  and  prpp^^red  by  their  put- 
 ward  poverty,  to  inward  fpiritualipovertyj  to  go! 
 '  out  of  themfelvcsto  Chrift,  tptruft  in  him. 
 And  the  J  Jh4i  irt^j^,tki  nmc^  of  tht  L  ord. 
 This  is  the  carriage pf  thefe  ppore  and  afflidcd 
 people.  Thej  jh4ll  4rufi  in  the  nami  oft  he  L^rd. 
 
 GodharhnOrddightin  affli(Singhis  children, 
 he  joycs  and deligfes  iqi  th?  profpcrity  of  his  chil- 
 dren j  it  is  our  fi^fMlliflature  tJtiat  forpeth  bi^  toj 
 affli(a'uS5.that  hetpay  weanc  us  from  the  world  ^ 
 bccaufcwc  arc  prone  to  furfeit  upon  things  here 
 below,  All  that  Gqd  docbis  that  we  may  truft  in 
 him^  wkich  we  wi)i^d  never  docunleffe  he  did  aP- 
 Aid:  us  and  make  us  poo  re  in  fpirit  j  but  wh^n  w 
 arc  afflicted  and  poore  in  fpirit  and  ha^c nothing  at 
 home,  we  will  make  out  abroad,as  people  in  ne- 
 ceflity  will  doc  :  fupply  muft  be  had ,  either  at! 
 home,  or  from  without  5  and  when  the  fouleis 
 beaten  and  driven  out  ofitfclfe  (which  requires 
 much  adp)  then  wc  are  fi^  for  thisblefled  ad^herc 
 fpokcn  of,  to  fruft  in  the  HAme  of  the  lord.  And  the 
 one  is  an  evidence  of  the  other.  How  ihall  wee 
 know  that  wc  ^re  fufficiently  humbled,  and  made 
 poore  in  fpirit  i  when  wc  truft  in  the  name  of  rbe 
 Lord.  ., 
 
 In  the  unfolding  of  thefe  words,takc  thcfe  for 
 grounds  which  I  will  but  name* 
 
 lij  Firftl 
 
 m 
 
 ^i 
 
 ;    i 
 
 y^ui 
 
■*■-. 
 
 I 
 
 J4 
 
 ohferv. 
 
 God  istruJlcd 
 as  kiiownc* 
 
 1 
 
 I 
 
 Cod  mufi  be  truflti  in. 
 
 \ 
 
 Firlt,  rhat  naturally  every  maa  will  have  a  truft 
 in  himfcUe,  or  our  of  himfdfe. 
 
 Secondly,  that  God  is  the  tfuft  of  he  poorc 
 man  5  what  he  wants  in  himfelfe,  he  hath  in  God  : 
 God  is  the  Rock  or  xhe  Caftle  to  which  he  retires, 
 he  hath  fupply  inhim*-  '- 
 The  third  i$,that 
 Cid  if  irufied  as  he  is  kn$wni. 
 
 They  (hall  truft  in  the  name  ^ftbe  L^rd.  For 
 God  can  be  ha  otherwifc  trufted ,  then  hehach  I 
 made  hiswilllcnownc.  Icis  pre funriptuous  bold- 
 neflfc  to  challenge  any  thing  of  God  that  we  have 
 not  a  promife  for;  or  to  attributethattohimthat 
 he  is  not:  God  is  therefore  trufted^ as  he  hath  made 
 himfelfe  by  fome  name  knowne  to  us.  He  hath 
 made  himfelfe  knowne  by  his  attributes,  by  his 
 nature  and  eflcnce, /rl^wjiJ/and  by  his  word,  and 
 the  promiles  in  his  word :  for  his  word  i%  one  of 
 the  beft  &  fweetcft  names  whereby  he  hath  made 
 himfelfe  knowne.  The  name  of  God  is  glorious 
 in  all  the  world,tn  the  creation,and  every  creature 
 hatha  tongue,  to  (hew  fonh  the  power,  and  wif- 
 dome,  and  goodncffe  of  God:  but  what  is  this  to 
 us  if  we  know  not  the  will  of  God  toward  us  i 
 There  is  the  name  of  God  difcevcred,  what  he  is 
 in  himfelfe,  fomthing  of  his  power  and  wifdome, 
 &c.  But  what  he  is  to  us,  gracious  arid  mercifull, 
 and  fweetjthar  we  muft  gather  out  of  the  difcovc- 
 ry  ofhisownc  breaft.  He  muft  come  out  of  that 
 Itght  thdt  none  can  MtAtne  nfit$^  and  difcover  himfelfe 
 as  he  hath  done  in  his  word :  and  by  this  name  of 
 God,  his  word ,  we  come  to  make  ufcof  his  other 
 
 ^  names. 
 
I 
 
 G^d  mujl  he  trujledtn. 
 
 names.  Thencxrthinglwill  fpeakc  of,  is  the  im- 
 proovcment  of  God  when  he  is  knowne^to cruft 
 in  him,  to  pitch  our  truft  and  confidence  upon  him. 
 ThtjJbaUtruH  in  thendtnc  oftht  Lord. 
 
 jiLi 
 
 For  there  muft  be  an  application  of  the  fpule  to )    Q^ny.^ 
 lod  :  we  rauft  lay  our  foulcs  upon  God  j  though   Ood  muft  be 
 
 hee  be  aRock,  yet  wee  mult  lay  our  foules  upon 
 him,  and  though  he  be  a  foundation,  yet  we  muft 
 build  upon  him  and  his  truth  revealed.  There  is  an 
 adequate  comfort  in  God  and  in  the  Scripturesj 
 and  iupaabundant  too,  to  all  our  neceilicies  what- 
 foevcr,  it  tranfccnds  them  all,  there  is  more  in  the 
 fpring  then  we  want  our  fdves  :  yet  notwithftan- 
 diOg  there  muftbeegraceinthefoule,  torepaire 
 to  God,  there  muft  be  an  hand,  an  empty  beggers 
 hand  (  fuch  as  faith  is)  to  reach  chat  helpe  chat 
 God  y eeidcs ;  there  muft  bee  a  wing  to  flye  to  our 
 To  wer  J  the  wing  of  the  (oulc  is  this  trnfi  and  /i/iA; 
 and  whenthefetwonicet,/i/^Aorlfi!/f,and  Goo, 
 What  a  fweet  meeting  is  there  f  For  emptinefle, 
 and  f uloefle,  poverty  ,  and  riches,  weaknclTc  and 
 ftrength/o  meet  togethcr>thefe  will  grafpe  fweet- 
 ly  :  for  the  excelkncy,  andal.fufficiencyof  the 
 one,  andtheneccflicyof  the  other  meeting  toge- 
 ther, breeds  a  fweetcorrefpondency;  Wee  muft 
 txufi  therefore  in  the  Name  of  the  L  oi  i>\  that 
 is  the  way  to  improve  whatibevcr  is  in  God,  for 
 our  good.       '  i^i^-jiii 
 
 Faith ,  the  Rature  of  it  ii,  (after  it  hath  applied 
 it  fclfe  to  the  grounds  of  comfort  j; )  to  draw  ver- 
 tue  and  ftrcngth  from  God.  Of  it  felfeitisthe 
 moft  beggerly  grace  of  all :  Love  is  a  rich  grace, 
 !  li  4  but 
 
 cniile4ia. 
 
 Faith,  theiU' 
 cure  of  ic 
 
.ssaa 
 
 ^■W" 
 
 mi 
 
 ii^^'i^ 
 
 \^\  i  V> 
 
 >•>! 
 
 lit  meant 
 by  trufthcrc. 
 
 I 
 
 --a^..^^ 
 
 0(>d.^itfikitrHjled  in.,. 
 
 but  yet  notwithftan^ing  in  the  covenant  oFgrace, 
 wherein  grace  and  mercy  muft  have  the  glory  j 
 God  hath.  ftablifliGd  fiach  a  grace  to  rule  there  as 
 afcribes  all  out  of  kfelfe^and  is  an  empry  grace  of 
 ic  felfe^  to  make  u(e  of  the  riches  that  is  ouc  of  it 
 felfe ;  therefore  God  hathmade  choice  of  this  tru- 
 (ling  inftead  of  all  dther  graces^  as  indeed  leading 
 to  all  other  graces  whatfocver.  God  brings  us 
 horpe  by  a.coprr^ry  way  to  that  we  fell  frp.n  hln). 
 How  did  we  f^ll  frpm.GQdatth^iSrft^tltatwas 
 bur  Rock,  our  defence  and  truft.f  We  fell  from 
 him  by  diftruft,  by  baying  him  in  a  jtalouffe,  as  it 
 hs?  aimed  morc^  at  hunfclfe,  thengt  our  good  y  fi^ 
 the  t>cyfi\ ^pqrjfv7%:^e4 purfirfi- P;ipPPS :  the,n^xc 
 way  there/arf  toxomcback  agalrie  to  God^  i: 
 muft  be  to  have  a  good  conceit  of  God,  not  to 
 have  -bin)  in  je alpufic  y  but  to  be  convinced  in  our 
 foiU^estbft  hel^v^s^us^bptter  thc^n  w^,C4plpve  our 
 
 I^W^5  )(in  fpig^^pf  the;  1^ 
 
 tions ;)  fp  to  txuft  God  is  to  rcJyc  upon  him  In  life 
 
 and  deathi^;  therefore  God  hath  appointed  this 
 
 grace,  as  hc(^ii\iJiicxQ»  Xhcrn^^ 
 
 I . jNow  becaufe  ^e a\l  pretend  that  we  truft  m  the 
 hanic  of  the  JLord*  We  will  firft  examine  our 
 truft :  Jet  11$  try  our  trufl  a  Irttle,  that  vvee  may  fee 
 whether  it  be  true  truft  or  no.  And  then  imon  tbat 
 we  will  give  fomcdiredlionSjhow^to  corof^to  this 
 blefTcd  cpndhion,  to  truft  i;^  the  mmeoft,tc  L^rd. 
 For  the  firft:  I  doe  not  take  truft  here  for  the 
 firft  faith,  which  is  the  grace  of  union  to  receive 
 Ch;i(V:,b.itfQrtheqxercifc  of  faith  afccr wards  in 
 
 t^  » 
 
God  mttjl  Utrujled  in. 
 
 '}7 
 
 a  Chriflians  lifes  fo  wc  fpeak  of  ic  as  a  fruic  rather 
 that  cofncs  from  faith.  And  wee  may  know  our 
 triift  in  thcname  of  the  Lord,  being  now  conceiv- 
 ed as  a  gracious  Father  in  Chrilt,  clothed  with 
 the  relation  of  a  ftther  r  forfo  we  mufttru^l  him^ 
 not  Qod  dbfplutely  ^  for  there  is  no  comfort  in  an 
 abfolute  God,  diftin^  from  his  relations  :  but 
 when  we,  apprehend  him  in  relation,  as  afweet 
 Father!  in.  CbriftyJn  that  name,  then  the  nuure  of 
 God'is  lovely  to  us,  betwecne  whom  and  us  there 
 was  an  infinite  diftance before*  NowChriftbe^ 
 ing-E/»^/^^/,  God  with  us>hathbroughc  God  and 
 us^fogethcr  in  termes  of  league.  Now  our  nature 
 is  joycly  io  GodinChrift,  becaufeit  istakento 
 the  unity  pf  his  perfi^n,  and  Gods  nature  is  lovely 
 to  us,  having  made  himfclTe  a  father  in  Chriit  his 
 beloved  SoFxne.Thdrefore  when  we  fpeak  of  God, 
 out;  thoughts  rauft  runne  upon- God  as  thus  con- 
 ceived, a^  clothing  hlmfelfe  with  the  fweetterme 
 of  Father,  om  God  in  covenant,  we  muftfo  ap- 
 prehend him* 
 ■  Now  one  evidence  ofthistruft  in  this  our  God, 
 is  a  care  topleafe  him  in  all  things.  When  we  de- 
 pend upon^nymen,  wee  haye  a  care  to  pleafe 
 'cbem.  A  tenant  that  fearestobethruftout,  will  j  I^m. 
 jftriveto  pleafe  his  Landlord.  Wethatholdall 
 jupon  this  tenure,  upon  faith  and  truft  in  God,  we 
 |(hould  feore  to  difpleafe  hiniv 
 
 And  there  will  belikewifeanufcof  all  meanes 
 to  fervc  Gods  providence  and  care  of  us,  if  wee 
 cruftinhimjpr  clfe  it  is  a  tempting  and  not  a  tru- 
 ftiag.  There  are  no  men  more  carefuU  of  the  ufe  | 
 
 OoJ.how  con- 
 ceived thcob- 
 jc<ft  of  ituft. 
 
 EvUcncf  of 
 trufltnGod. 
 
 I 
 
 ilcarctojlcafe 
 
 Vfe  of  means. 
 
.3 
 
 ft  quiets  ihe 
 
 fo 
 
 iFfil'  4  J. 
 
 I 
 
 of  meancs  then  thofc  that  are  furcft  of  a  good  i(fuc 
 and  conclufion:  for  the  one  (lirs  up  diligence  in  (he 
 ocherj  afTurancc  of  the  cnd,ftir$  up  diligence  in  the 
 meancs.  For  the  foule  of  a  belceving  Chriftian 
 knowes  that  God  hath  decreed  both,botlifall  un- 
 der the  lame  decree  5  whenGodpiirpofedtodoe 
 fuch  a  thing,  he  purpofcd  to  do  it  by  fuch  and  fuch 
 meancs.  Truft  therefore  is  with  diligence  in  the 
 ufe  of  all  raeanes  that  God  hath  ordained.  He  that 
 trufts  aPhyficians  skill,  will  be  veryFcarefullto 
 obfervc  what  was  prefcribed ,  and  will  omit  no- 
 thing. It  is  but  prefumption,  it  Is  not  truft  where 
 there  is  not  a  care  in  the  ufe  of  meanes  :  as  wee  fee 
 many  pretend  to  truft  in  God,and  fever  the  means 
 from  the  end » chey  are  rcgardleflc  of  the  meanes 
 of  falvation* 
 
 Againe,  thofe  that  truft  in  God,  they  are  quiet 
 when  they  have  ufed  the  meanes*  Faith  hath  a 
 quiecing  power,  it  hath  a  power  to  ftill  the  foule, 
 and  to  takeiip  the  quarrels,  and  murmuring,  and 
 grudgings  that  are  there,and  to  fee  the  foule  down 
 quiet:  becaufc  it  propofeth  to  the  foule  greater 
 grounds  of  comfort,  then  the  foule  can  fee  any 
 caufeof  difcomforc ;  the  foule  being  reafojnabte , 
 ycclds  to  the  ftrength  ofthereafon.  Now  when 
 faich  propounds  grand  comforts  againft  all  dif- 
 couragcments  whacfoever,  that  overcomes  them, 
 that  is  greater  in  the  way  of  comfort,  then  other 
 things  in  the  way  of  difcouragemenc,  the  foule  is 
 quiet,  it  hopes  comfort  will  be  had,  the  foule  is 
 filent  and  at  reft.  We  fee  in /"/i/.  43.  when  there 
 was  a  mu  iny  in  Davids  foule,  by  reafonof  rhe 
 
 perplexed  | 
 
i- 
 
 God  mujt  bt  trnited  in. 
 
 *39 
 
 Hon  faith 
 quiets  the 
 
 perplexed  ftatc  he  was  ioj  he  fals  a  chiding  down- 
 right with  his  foulc,  Why  art  thu  dffjHiaed,  o  mj 
 fit$U  I  and  why  ar$  tbou  tnt^hled  ?  Buc  how  doch  he 
 take  up  the  contention  f  Trufi  in  Cod^he  is  thy  God. 
 So  that  wherefoever  there  is  faith,  there  i$  a  quiet 
 foul  firft  or  laftrthere  wil  be  ftirring  at  the  firft^the 
 waters  of  the  foule  will  not  be  quiet  prcfently.  As 
 in  a  pairc  of  ballance,  there  will  be  a  little  ftirring 
 when  the  weightis  pur  in  till  there  willbepoife; 
 fo  in  the  foule  there  will  be  fome  ftirring  and  mo- 
 vlngj  it  comes  not  to  a  quiet  confiftance,  till  there 
 be  fome  viftory  of  faith  with  fome  confli(5t,  till 
 at  length  it  reft,  and  ftay  the  foule:  for  this  power  j 
 faith  hath  to  quiet  the  foule,  bccaufeitbotromes 
 the  foule  fo  ftrongly  ( there  is  reafon  for  it)  ir  fets 
 the  foule  upon  God :  and  upon  his  promifes.  Ther. 
 fore  he  that  ttnlh  in  C^d  is  as  m$nnt  Sipn^  you  may 
 ftk  him fometinac,  and  move  him,  butyoucan- 
 not  remove  him^  the  foule  is  quiets  becaufeit  is 
 pi[ ched  upon  a  quiet  objed.  -  •■^-    i 
 
 Therefore,  where  there  is  cherifliing  of  diftur- 
 bancein  the  foule,  and  cherifliing  of  doubts,  there 
 is  no  faith,  or  very  little  faitb  ;  becaufc  it  is  the 
 i  property  of  faith  to  filcnce  the  foule,  and  to  make 
 quiet  where  it  comes.  This  is  one  evidence  and 
 figne  of  true  faitb.  And  this  is  difcerned  efpecial- 
 ly  in  times  of  great  trouble,  for  then  the  foule  of 
 the  righteous  is  not  difquieted,  as  you  have  it  in 
 iV^/.  112.  His  heart  isjlxed,  therefin  he  iS' n$t  ajraid 
 cfilltjdings.  And  therefore  this  evidence  to  the 
 reft  J  that  faith  as  it  hath  a  quieting  power,foit  hath  p^^  ^^^ 
 a  power  to  free  the  foule  from  all  bafc  feareSjf  rom  I  owbif/fcL'ej 
 
 thej 
 
 Ifal.  in. 
 
 ^ 
 
140 
 
 God  mttjl  be  trufledm. 
 
 che  tyranny  of  bafe  feare.   ThcK  will  fome  fean 
 irife,  we  carry  flc(h  about  us,  and  flcih  will  alway 
 be  full  of  objedlions,  and  trouble  our  peace  jbut 
 not vvithftanding  it  will  free  che  fpule,(this  tfufting 
 in  Godj  f  om  the  tyranny,  and  dominion  of  buR 
 feares.   Ifanynewes  or  tydings  be  of  any  great 
 hard  matter;  I  bifeech  you  who  hath  his  foule 
 bcft  compofedac  tha;:  cimc^  A  found  Chriftian 
 chat  hath  made  his  peace  with  God>  that  hath  hu- 
 truftin  Godj  that  knowcs  what  it  is  to  makeuft 
 of  Godjto  repaire  to  him.  But  for  another  man  in 
 the  time  of  extremity  and  trouble :  he  runnes  hi 
 ther  and  thirher^  he  hath  not  a  tower  to  go  unto^ 
 he  hath  no  place  ofrefugc  to  repaire  do.  There 
 fore  hee  is  worfe  then  the  poore  filly  cteacures ; 
 there  is  not  a  creature  but  hath  a  retyringv' place, 
 The  poore  Conies  have  the  Rocks  to  go  unto, 
 and  the  Birds  have  their  Ncfts,  and  every  creature 
 when  night  or  danger  apprOacheth,  they  have 
 cheir  hiding  places  :  only  a  wicked  carelelfemanl 
 that  hath  not  acquainted  himfelf  with  God,  when 
 troubles  come ,  he  hath  no  hiding,  nor  no  abiding 
 place,  but  lyes  open  to  the  ftorraeof  Godsdil- 
 pleafurc  J  therefore  hcisfurprizedwithfearcsand 
 cares,  and  pulled  in  peeces  withdiftradions:  he  is 
 as  a  Meteor  that  hangs  in  rhedoudes,  hccannot 
 cell  which  way  to  fall.  But  a  Chriftian  is  not  fuch 
 a  Meteor,  he  fals  fquare  which  way  foevcr  he  fals, 
 caft  him  which  way  you  wilhforhis  foule  is  fixed, 
 I  he  hath  laid  his  foule  upon  his  God.  Wetethe 
 difference  inthis  bctweene  Saul  and  David-^  whenj 
 Davidvfds  in  trouble  he  irnfitd  h  ihc  L^rdbh  God; 
 
 when 
 
 /^ 
 
Godrmfi  he  trujltd  in; 
 
 im       «  ilL  -mt-* 
 
 -  -lift      -•    i 
 
 when  he  was  ready  to  be  ftoned,  what  do:h  SauI 
 when  hcwas  introublci'  he  goes  to  the  Witch, 
 and  from  thence  to  the  fwords  point.  ^ 
 ;  -.fAgainc,  where  there  is  thiscxcelletngfcTCe^f 
 frufting.in  God,  and  thefouleis  calmed  by  the 
 Spirit  of  Gdd/o  relyc  upon  God  in  coveninc  as  a 
 Father  in  Chirft :  it  will  rdyc  upon  God  without 
 meancs^and  when-  all  things  fecmc  contrary.  So 
 the  Spirited  God  will  differcnce  a  Ctviiftian  from 
 a  naturall  man,  tb^  will  goe  fo  f arte  2(s  his  braine 
 can  reach]  if  he  caft  fee  how-things  can  be  com* 
 pafffdihc  will  truft  Godjasif  God  had  tiot a  lar- 
 ger ;  comprehctifion  t hen  hee^  Whet e  bee^fces  no 
 ijway^or  meanes  to  contrive  a  deliverance  j,njr  no 
 nSeaneKto  ^fcjsfii  hii  defir'e ,  there  the  fbuleof  a 
 na,c;urdltimaniinkes'and  faltdowne :  apolitiri;la 
 will  go  asi  farai  rcafdncan  carry  hiim.  Eiit  a  Ghri- 
 ftian  when  he  fees  no  tnfeanesi,  he  knowes  God  can 
 makdme^iBei.-'now  whfeaail  tihibgis  arie-oppofitCj 
 if  be  Hath  a  woird  of  GckIv  he  will  ciiuft  God,  even 
 againftithe  jJi^fcnc'ft^teund^  face  of  thing s,  as  l9b 
 
 fore  inthcfenfeotfia^  becaufcithereiiaptomifc 
 ;ta  iianers,tbat  if  they 'Cdnfeflc  their  finnes  God 
 ■will pardon themjhe  will  bcleeve  the foigivencfle 
 offiviSjthough  he  feele  the  guilt  of  finne.  And  in 
 mifery  he  will  belccvean  evafion,and  efcape,  and 
 that  God  will  fupport  him  in  ir^becaufe  God  huh 
 fopromiffd.  And  mdiirkncjfe^when  he  fees  m  light, 
 '  as  it  is  £/ijf. 50.10. in  fuch  zi^TkithecvpiHtruflin 
 God.  As  a  childe  in  the  darke  chfpes  aboir  h  is  fa- 
 rhcr  J  fo  a  childe  of  God  in  darknefTc  when  he  fees 
 
 141       j 
 
 A  refying  on 
 God  wichoLic 
 meanes. 
 
 t 
 
 1 
 
 ^/aj/.^q  io» 
 
 no 
 
 irt-nr^r 
 
i4'i 
 
 God  muji  bt  trujlcd'-'vu 
 
 6 
 
 Totruft  God 
 
 for  all  thmgs. 
 
 — ., 
 
 no  light,  he  will  chfpe  about  his  God,  and  breake 
 thoiovv  the  clouds  that  are  bet  ween  God  and  his  j 
 foulc:  as  indeed  faith  hath  apiercing  eye,  it  pulls 
 off  the  vizard  of  Gods  face -though  he  fccme  an- 
 gry, ycthc  will  bekeve  he  isinc6verfant,andhe 
 lis  a  Father.  Therefore  though  Gdd  fhewhim- 
 fdfe'in  hi$dealing  as  offended:  yctlic  argues,God 
 may  be  offended  with  nie,  but  he  cafinot  hate  me, 
 there  is  bopc.  Faith  whcrt  itiisihanyitrcngth,  rt 
 will  beleeve  in  contmries.  In  deaths  when  a  raaB 
 is  turtiedtorottenneiTe  and  duft,  faith  apprehends 
 life,and  lefurredion,  and  glory  to  come:  it  will  j 
 tiuft  in  Gotds  mcan^s/)rno:raeancs^if  it  hatha  pro- 
 
 Againe,he  that  trufts^ln  G6d Tiriiiy^,  will  truft 
 him  for  all  thingSjand  at  all  times.  For;all  things: 
 for i akh  never  chopfeth  and  fingleth  out  its  objcft 
 to  belc^vc  this,4nd  not  that:  forall  comes  from 
 the;famc  God  :  therefore  he  that  trufts God  for 
 j  one  t^ing,  will  truft  him  for  all  things.  If  I  will 
 truft  a  man  for  many  pounds,  furelyl  will  truft 
 him  forafliillingi  He  that  pretends  he  will  truft 
 God  5  God  will  fave  -rae,  God  is  mercifulljand 
 yet  notwithftanding  will  oottruft  him  for  com- 
 mon things:  it  is  an  abufivc  delufion,  and  flate- 
 ring  of  his  ownc  foule  in  vaine :  there  is  no  fuch 
 truft  in  him,;  becaufe  he  that  ti'ufts  God  for  the 
 maine,  will  truft  him  for  the  lefle.  Therefore  true 
 truft  is  for  all  things:  hethkttruils  God  forfor- 
 givencffc  of  finnes;which  is  the  raaine,  and  hath 
 wreftled  with  God  for  the  forgivcneiTeoffinnes 
 ^and  foivad  peace  with  CAd  chere,  he  willeafily  . 
 
 wreftle  | 
 
■*— — I  III  I  '      I  I  I  ■■    III  I  l»l 
 
 God  mujt  be  truFied  m. 
 
 I 
 
 wrefile  in  Other  bafer and  leffc temptations.  As 
 God  faith  to  la^t^^,  ThM  art  lfrael\tho(t  hajl  prevaiL 
 ed  mih  God^  4ndJhAltfrevMleovermen:[o2L  true 
 Chriaian,  that  in  the  grand  point  of  forgivencffe 
 of ^finnes  (^when  his  corifcience  is  fufprized  with 
 the  ifeare  of  Gods  wrath)  hath  gotteti  aflFii^ance  of 
 the  pardon  of  his  fihncs ,  when  hc^  is'iofet  upbn 
 other  lefler  temptations^  he  overcomes  them  eafi- 
 ly;  Therefore  a  Chriftia'n  will  trti(|^G6d  (asfor 
 fbrgivenclTc  pf  fins,  add  life  ^verlaftihg,  fa)  with 
 his  good  nariie.  OhjV^M  forftfe  fay5y6u  will  be  re- 
 ported of  thus  &  thusj  he  cares  nptjhe  know?s  the 
 catife  is  juft^be  will  trpft  his  good  name  with  (7^^j 
 Wh4  Wrk  bring  n  man's  righte0ufntffe  forth  chare  ds 
 ihe^^frc'daji  a$'^  l^^^i^/Wfp^alkcs.  'Hethat  will  not 
 truft  God  with  his  good  namCj  is  6f  a  bafe  fpirit  5 
 and  fcareol^difgracckcepeStnany  men  from  ma- 
 ny jufta(Sions/  Hcthat  truly  truft$ God,  will  truft 
 him  with^  the  rigWtirig  of  his  c^iifcjj'hee  will  not 
 pdll  Gods  office  out  of  his  handi,  he  will  hot  re- 
 venge himfelfej  but  he  will  truft  God,  God  cer- 
 tainly will  right  mefirftorlaft,  he  will  only  ufe 
 thcl%allmeancs>  and  that  quietly .Buta  man  that 
 is  not  acquainted  with  the  Spirit  of  God,  is  pre- 
 Tcntly  moved  with  revenge,  and  hath  not  learned 
 to  ovetcdme  himfelfc  in^this  confli(9:.  A  man  hath 
 gone  indeed  very  far  in  religion,  that  can  conquer 
 himfelfeinthisconflid,  that  can  truft  his  caufe 
 with  God  when  he  is  wronged  and  overcome  by 
 might,  &c.  So  our  Saviour  Chrift  committed  his 
 caufe  to  him  that  was  able  to  judge  righteoujlj.  Ev^e- 
 ry  true  Ghriftian  hath  the  Spirit  ofChrift;hce 
 
 when 
 
 43 
 
 Vfith  good 
 name. 
 
 To  right  hi5 
 
144 
 
 I  I  !■   I    aj     It       0 ^ .^ ^  ^     MML. 
 
 Godmuflhetrufledin. 
 
 VVivh  poPc  Ky 
 
 p/4/24. 
 
 4 
 
 With  good 
 VVotkw. 
 
 t 
 
 when  hec  was  reviled,   recorrcd  not  againv:;but 
 comniitced  the  Ciufeco  him  that  w:s  able  co  j.:dge 
 lighteoufly.  Shall  I  be  able  to  commie  myfoule 
 10  God  inthehourc  of  death;  and  (hall  I  not  in* 
 cafe  of  revenge  be  able  to  commie  my  cafe  to  Gcd^  I 
 wheal  have  done  chat  that  peaceably  Imaydoe^  I 
 I  may  fufpeiachat  I  am  but  yet  an  hypocrite,  I 
 I  have  not  truetruftiaGodt- 
 
 Againejhe  that  hath  learned  truly  to  truft  Qod 
 
 for  the  grand  mainematc^ts,hc  will  truftJWna  lik?r 
 wife  with  his  pofterity, with  his  children^  without 
 
 ufing  indireft  meanes  to  make  them  rich,as  if  they 
 could  not  be  bleffcd  unlcffe  they  havefichapoi- 
 tion  put  into  their  h^n4>v|)en we  dye,  asif  Cqd 
 hadnotftock  ehough  iox  ihcm^jf^r  tht  Eirth  is  tht 
 Lord^dndihtfulnefjc  thcr0f.  And  he  \%thc  God  0/ 
 thefrnhfuidndof  their  feed.  Is  hcfo^  Then  let  us 
 labour  to  leave  our  children  im^covenanr,  leave 
 them  in  a  gracious  frame  andft^te  of  fpule,  that 
 they  may  be  Gods  children,  and  then  wee  leave 
 them  rich :  for  we  leave  them  Goddlfaffciet^t  to  be 
 heir  portion.  Therefore  thofe  that  pretend,  I  do 
 his  but  for  my  poftcrity  and  children,  when  they 
 arc  unjuft  and  unconfcionable  in  their  getting:  they 
 make  this  defence  for  their  unbeliefe:  if  they  had 
 true  faith,  as  they  truft  Gpd  with  their  foules  (as 
 they  pretend  at  leafl:)  fo  they  would  with  their 
 children  and  poftcrity.         '  ---»r-^'-r 
 
 Againe^he  that  trufts  6od  truly,  will  truft  God 
 with  his  giftSjWith  the  diftributionof  hisalmes, 
 with  parting  with  that  bee  hath  for  the  prefcnt, 
 when  hee  fees  it  like  /(^f^JJ^^.  ijpoa^ilje. water. 
 
 Whcm 
 
 c! 
 
 ti 
 
God  mufi  he  trufted  in. 
 
 When  feed  is  call  upon  the  water,  we  are  like  nc" 
 ver  to  fetiagaine.  Oh  but  faith  the  Wife  manj' 
 C4fi$hj  head  M font  hi  wdter^  dndthduftiAUfetit  after 
 44eruii$€iim€:  He  that  hath  learned  to  truft  God, 
 will  btkcve  (bis;  though  he  caft  away  hh 
 bounty,  yec  hehath  caft  it  upon  God,  and  Chiift, 
 thae  Will  rertirncic  againet  be  knowes  he  doth  but 
 ,'lcnd  to  the  Lord   Therefore  thofc  that  thinke 
 their  bounty,  and  almes,  and  good  deeds,  to  bee 
 lofty  bccauie  they  fee  not  a  prefent  reCurne,  a  pre- 
 feat  crop  of  thacfeed^  they  have  not  a  Spirit  of 
 truft  in  God :  for  he  that  hath,  will  endeavour  to 
 be  richm  good  wnkcs  «•  nay,  he  will  account  it  a 
 fpeciall  favour,agreater  favour,  to  have  a  heart  to 
 doe  good,  then  to  have  rneanes.  A  reprobate  may 
 have  meanes  abundance  to  doe  good,  bur  only  a 
 childe  of  God  hath  a  heart  to  doe  good^and  when 
 he  hath  gotten  a  large  and  gracious  heart  to  doe 
 good,  ic  pleafechhim;  then  he  fees  he  hath  an 
 evidence  that  he  is  the  childe  of  God«  he  knowes 
 he  fliail  not  lofe  a  cup  of  cold  water»  nottheleaft 
 thing  chat  he  doth  in  the  name  of  Chrift,  The  ap* 
 preheofion  of  this  (houldmakeus  more  fruit  full, 
 and  4th0undm  $h$  morkt  9f  tUe  Lord.  It  is  for  warn 
 of  truft, ,  and  faiths  that  we  are  fo  barren  as  we  are 
 ingoodworkes.  v.. 
 
 Againchc  that  will  truft  God  with  tbe^peateft 
 niatccrsjwill  truft  God  with  his  wayes  for  dire(fti . 
 on:  he  will  notrrafthis  ownewitand  wifdome^ 
 bur  God,  God  fl^U  be  wife  for  him,  he  will  £0^ 
 low  Godf  direftions,  and  whatfoever  is  contrary 
 ^  Godi»  direAion  hee  will  not  doeyhee  will  ac* 
 \  Kk  knowledge]! 
 
 H5 
 
 With  dircdioA 
 
'4_L_1 
 
 Pro,i.  f 
 
 Goi  niujl  'hi ' trufied  tV. 
 
 ■ss. 
 
 iAilk 
 
 L„ 
 
 knowledge  God  in  all  his  wayes,i*r»v.  p.  j;  \^V^ 
 horvledge  God  in  dlihj  8?4^^i3acknowicdge  hiiti  to 
 
 1  be  chy  guide,  thy  defender^  thy  light,  to  '^'^t&. 
 
 1  thec^  acktiowiedgc  him  to  bcablcsand-t^i^llngto 
 give  thee  fucCcife,  acknowledge  i  God  iniall  ihy 
 wayes  and  confukanotis;  and  wheh  wc  have  cfpe-^^ 
 dally  any  great  matters  in  hand,  Oh>.Ibefeech 
 you  let  us  learne  toacknowledgid  God;  What  is  it^ 
 to  acknowledge  biip  <  Togoco  hira  fordiTciSiari' 
 andprotedion  in  doing  ourdutyvtHat'tvcfeckdto! 
 him;  f^r^  ftrength  add  ior  fturcrife,  this  ^s  to  ac*i 
 knowledge  Godit\ourwayes.;  What  makes  men- 
 fo  utifcxrtunate  srnd  fucGeffelcflfoiii'rfieij&soafulcati- ' 
 on$'f  Biecaufethey  irclb  faithl^cjthcy  doeaoti 
 acknotvltdg?  God  in  tbeir  wayes/ but  truft  too: 
 much  to  fecming  t^iings^and  appearance  of  thingsi^i 
 they  are  carried;  tos. much  with  that.^  Though 
 i  things  feeme  to  gio:  tumfawel!, jysK  tejnbrhi^ 
 rnak^' us  give  ovti;  ^Acknowledge  Op d ; .hay^ 
 when  things  are  n'ever  fo  iU,let  us  acklnawledgc- 
 God,  for  God  can  fet  airftreight  and  at  rights  agiin.' 
 AJaSj  virhat  afi^aliimatter  isiD'fonhjmvlcfaat  mleSi 
 HcaVett  ■  and  "E  irth  v  ani  •  t«tfifei  tHisgr<fat  rtehdete 
 of  all  things)  tohurtoe'  the  klftr ovheel^^to  ®rda 
 lefTer bufineffesy i>and  bring. themxoi a. happy ifliie 
 and  conclufion :"  It  is  but  a  little  »maiccerAwithihi$ 
 cdrtihiarid;;  fcdiPigheVules^all  things  5iit  isl»3t%ru- 
 ^ftirig  i ti  hini 5  Wld^  p rayi ng  tb  :K)niU»  and  thea^JufiBg 
 the  meancs'with  dependance;upoahto.v  Lccais 
 ,  thcpefo re  acknowledge 'GodtHii l\)vay 'by  cottimiti 
 'ting  out'  wayes  hnd!  affaires  ro)  him.    We^"  need 
 'kno'wledge,  knd  ftrengthy  and  accmforx attic ifluc,;] 
 ^  ;*'i  f.       i  -A  A  for/' 
 
 1 
 
Gedmuft  be  trujiedm:' 
 
 [        H7        ' 
 
 6 
 
 With  our  fouls 
 
 for.  all  chat  is  ncccffay  in  our  affaires  5  lee  us  ac- 
 knowledge Godjand  fetch  all  thefe  from  him. 
 
 Well,  thelaft  thing  that  wee  have  any  ufc  of 
 crufting  God  withallis,.  when  we  are  dying,  to 
 criift  our:foules,  to  .cprnmit.tKem  to  Gpd,  \and  1^2^^^/^^"'^^ ^ 
 yeeld  them  upto  him,  om  dtfcfitum^  to  lay  it  with 
 him.  He  that  hath  inured  himfelfc  to  truft  G<^d 
 all  his  life,  and  to  live  by  faith,^  he  will  be  able  at , 
 length  with  fome  comfort  to  dye  by  fAich*  HeC: 
 that  hath trufted  God^U  hisHfev  with  ail  thinps' 
 ;that  God  hath  trufted  him-he  can  eafily  truft  Godi 
 with  his  foulci  and  he  that  hath  not  inured  hini-j 
 felfc  to  truft  God  in  this  life,  undoubtedly  he  wiU= 
 never  truft  God  with  his  fpii.lq  wtien  he  dies,  it  is/ 
 
 but-a fojrced truft*, Kii  w 
 
 Thus  you  fee  in  all  the  paflages  of  our  lives  we 
 muft  learne  to  cr^ft  God,  and  to  make  ufcjof  Godj 
 for  Godis  fo^bundanta  that  hec  is  never  drawne 
 ^Ty  hd^y^s  when  hie  is  ii^ade  ufe  of>  ic  is  an  ho- 
 nour to  him.  Let  u§^  try  out  felyes,  by  that  I  have 
 laid,  whether  we  truly  truft  Go^  or  nos  let  us  not 
 dectiye  our  owne  foulesj.  but  labour  to  truft  God ; 
 for  allthingsV.  nLetit  beour  dailypra(5lifeiritl|C 
 •u,fc of  meane^^laok  tp  the'couif e  that  he  p^cfcnbes 
 uSjand  theti  Iqcke  up  to  hiiuior  ftrcngthyandblef ; 
 fingj  and  fuccefle.  This  ought  to  bethc  life,ofa| 
 Chriftian;  Qculus  ad  Coslumy  as  they  fay  of  the 
 Govtrnour  of  a  Ship,  he  l^ath  his,h:nd  to  thej 
 Scerne,  and  his  eye  ro  the  Poie-iiar,  to  be  dirededj 
 by  that :  fo»the  life  of  a  Chriftian^he  muft  have  hisi 
 hand  to  the  ftcrne,  he  muft  be  doing  that  that  God 
 prefcribes  him:  and  hec  muft  have  his  eye  to  the 
 
 Kka  Starrci 
 
14^ 
 
 God  muft  he  trufltd  in. 
 
 ] 
 
 How  to  come 
 cotruftifiCod 
 
 Toltamcto 
 kiK)Vi  Go4. 
 
 In  hss  wovi. 
 
 1 
 
 ) 
 
 Scarretob^  guided  in  his  courfe  by  Gods  dircdti- 
 on:  he  that  doch  not  this,  knowcs  noc  what  itis  to 
 truftinGod. 
 
 How  (hall  wc  bring  our  foules  to  this  fo  neccf- 
 fary  a  divty  f  Indeed  it  is  a  very  hard  matter:  we 
 know  whatif  istoliveby  our  wits,  by  our  wealth, 
 by  our  lands;  but  what  itis  to  live  by  faith  in 
 depending  upon  God,  few  foules  arc  acquainted 
 with  that* 
 
 Therefore  in  the  firft  placc>leame  to  know  CqJ^  | 
 
 you  fee  here  wc  muft  trult  in  his  name.  We  know 
 
 men  by  their  names>God  and  his  name  are  all  one, 
 
 his  name  ishimfelfc^  and  himfelfc  is  his  name. 
 
 Therefore  let  us  karne  to  know  God  as  he  hath 
 
 difcovered  himfelfc:  know  him  in  his  workes,but 
 
 efpccially  in  his  word,  know  him  by  that  worke 
 
 as  he  hath  difcovered  himfelfe  in  his  word.  Let  us 
 
 know  his  promifcs^  and  have  them  in  Acre  for  all 
 
 afTates  whatfoever  5  promife^  for  grace,  and  for 
 
 dlire^Sion  inthis  worM.  God  wiHnot/i^/(f«^/;f^ 
 
 firfakem,  he  will  be  mall  extremities  with  us,  hi 
 
 tht  frtdndin  tht  water ;  and  the  prQmifes  of  IfTue, 
 
 jiS  things [hAll  w$rk f$r  g$^dtethtm  tbdt  leve  Cdd'^ 
 
 and  the  promifc  of  his  Spirit,  He  wiUgivt  his  holy 
 
 Sfimio  them  tint  4sh  him:  Befides  particular  pro- 
 
 mifes  a  world  of  them  in  Scripture,  let  m  know 
 
 Godinrhcfc  promifes,  they  arc  our  inheritance, 
 
 our  portidii  And  if  we  fhould  go  to  God,  and 
 
 noc  be  acquainted  with  thefe:  he  will  afke  us  upon 
 
 what  ground  If  How  (haH  wee  bee  abletogo  to 
 
 God^  Bu  t  when  we  have  his  promife,we  may  fay 
 
 boldly  w^th  the  Pfalmift,   lcrdrtivcmherthjfr$^ 
 
 _  miff 
 
f 
 
 God  mu/l  be  trujhdin. 
 
 I      H9 
 
 wz/i  whsrein  thm  hasi  Cdpfftdthjftrvam  to  tr^fi.  We 
 may  put  God  inremeriibrancejnotchacheforgttsj 
 l>u:  he  will  have  us  mindfuli  ofvvhat  hepromi- 
 fcch  and  put  him  in  minde.  And  it  is  an  evidence  to 
 our  foulcs  that  hewillgranc any  thing,  when  we 
 have  faith  to  puc  him  in  minde  of  his  promifc, 
 Lord  remember  thy  pomtfe  wherin  thou  haft  caufedthj 
 fer'VAnt  t0  ^r^jf  .Lord,thou  canft  not  deny  thy  vvordt 
 and  thy  truth,  and  thy  fclfe ,  and  they  promife, 
 and  thy  name  by  which  thou  haft  made  thy  felfe 
 knowne.  Thus  we  lhou!d  know  God  in  his  word, 
 iisklsPf^Lp.  They  thai  know  thy mme will truflin 
 theeehLovd.  We  never  truft  a  man  rill  we  know 
 him;  and  chofe  that  are  not  good,  wc  fay  ^^^^4^^ 
 better  knowne  the»  ^r«y?^^.'  but  the  more  we  know 
 God,  the  more  we  iliall  truft  him. 
 
 And  know  him  in  his  fpeciall  Attributes  that 
 the  word  fets  him  out  in,  befides  the  promifes, 
 chat  we  may  know  that  he  is  able  to  make  good 
 all  thefe  promifes,  and  then  wee  (hall  truft  him. 
 What  arc  thofc  Attributes  ^  He  hath  made  him- 
 felfe  knowne  to  be  All-fi  fficient,  what  a  world  of 
 comfort  is  in  that  ^  He  faith  to  Airaham,  lam  Cod 
 All'fnfficient^wdk  before  me  andbeferfe^-^  take  thou 
 no  thought  for  any  other  things  1  am  God  AU-fuf- 
 ^cient.  There  is  in  him  whatfoevcr  may  be  for 
 anobjedoftruftjheis  All fufficient,he  hath  pow- 
 er, our  trt^  is  in  the  n^we  of  the  Lord,  thai  made  Hea 
 ven  and  Earth,  Thereisaconfiderationto  ftr^n<^* 
 then  faith,  there  is  power  enough^we  beleevc  in  a 
 God  that  made  Heaven  and  Earchrand  there  is  will 
 to  heipe  us,  be  is  our  God  :  and  there  is  skill  to 
 
 Kk  z  hcloc 
 
 Pfd  9 
 
 In  Ills  attri- 
 butes. 
 
f 
 
 P/4/.  4^- 
 
 Pfal-  3  6. 
 
 150     [  God  mufl  be  trufled  in. 
 
 belpe  US5  ^^S^Pdcr  faich,  /'f  /Sr^i?»i7ei  Ap«? ro deliver, 
 k  is  his  praftik",  he  hathufed  Ic  from  the  beginning 
 ot  the  Church,  and  will  ro  the  end:  hceknovves 
 how  CO  deliver  chem,to  protecft  and  (land  by  them , 
 he  hath  power,  and  will,  and  skill  to  doe  ic.  And 
 then  againe  he  is  every  where,  he  is  fuch  a  Caftk; 
 and  Tower,  and  defence ;  we  h  ive  him  neerc  us  in 
 all  times,  he  is  a  prefint  helpe  in  troMe^  as  it  is  Fftl, 
 45.  what  an  o^^ed  of  truft  is  here ,  if  we  had  bur 
 '  faith  to  make  cife  of  if  c'Lct  us  therefore  know  God 
 in  his  word,  in  his  Attributes,  and  this  will  bee  a 
 meanes  to  ftrengthen  truft,  ask  is  Ffd.  ^.  H^w 
 ftveet  is  thj  goedneffe  ?  therefore  /?;4/S!  thefonnes  of  men 
 truji  under  the-JhaddQiv  ofthjwi^gs,  Wliy  come  wc 
 under  the  Iliaddow  of  Gods  wrtig:''-BeGaure  his 
 goodnefle  is  (vyeet,  he  is  a  fit  objeft  for  truft.  The 
 rhings  of  this  world,  the  more  wee  know  them, 
 the  lefle  we  truft  them,  for  they  are  bur  vaine :  bur 
 there  is  fuch  infinitenefifc  in  God,  that  the  more 
 wc  know  him,  the  more  we  (hall  truft  him-  5  there- 
 fore let  us  grow  in  the  knowledge  of  Gods^word 
 |and  truth. 
 
 And  adde  cxperimentall  knowledge,  it  helpes 
 truft  marvelloufly ;;  the  experience  of  others,  and 
 our  owne  experience:  when  wee  fee  God  hath 
 helped  his  Church  in  all  times,  efpeciilly  when 
 they  have  fought  h*m  by  fafting  and  prayer.  Our 
 Fathers  trujied  m  thee ,  and  were  not  confounded^ 
 Pfatm€2i>  Therefore  if  we  truft  in  thee,  we  (hall 
 not  be  confounded.  So  for  our  owne  experience- 
 Thoit  haU  beene  r»y  God  from  mj  mothers  x^omhe ,  / 
 hAvt  defended  upn  thee  from  mj  mothers  bre^ifl  5  for^ 
 
 Experimental! 
 knowkd^e. 
 
 pfdl,  21.4,  5 
 
 Ffi\  71. 
 
 fake 
 
 i — \ 
 
God  mujl  he  trufltd  in. 
 
 forfakti  me  not  tnmtneoldjeares  ,  tn  my  gray  hAircir 
 when  mjflretsgtb  failethme.  Thus  we  maygachei 
 upon  God  from  former  cxperience,that  God  will 
 not  now  forfake  us  5  bccaufe  we  have  had  expcri 
 ence  of  his  kindnelle  in  former  times  :>  he  hash 
 becnemy  Godfrommy  childhood,  therefore  h: 
 will  be  now.  This  is  a  good  argumenc:  becauft 
 God  is  as  he  was,  he  is  the  fame, he  is  never  drawn 
 drie.  Where  he  hvesy  he  hves  to  the  §n^.  Where  he 
 begins,  he  will  end  ;  therefore  this  fliould  ftreng- 
 chenourfciithjto  gather  experience  from  former 
 things*  Thus  David  alledgech  the  Lkn  and  the 
 ^^^^r^andfo  S.  FauI^  he  hath  delivered  we  ^  there- 
 fore he  mH  deliver  me.  It  is  ordinary  with  the 
 Saints  of  God. 
 
 Againe,  if  we  would  truft  in  God,  labour  every 
 day  to  bee  acquainted  with  God  in  daily  prayer, 
 in  hearingjand  reading,  and  meditation.  We  truft 
 friends  v/ich  whom  we  are  much  acquainted;  and 
 thofetbac  are  not  acquainted  wirh  God ,  in  that, 
 communion  that  belongs  toChriftians,  thatdoe 
 not  often  talk  with  God  by  prayer.and  meditation 
 when  thty  go  to  God  in  extremity^what  wil  God 
 fay  to  chem'  't  Vpoh  what  acquaintance  <  You  are 
 ftrangeisto  me,and  I  will  bca  ftranger  to  you^and 
 Wifddme  it  ic  1  f  e  vs^ill  laugh  At  their  deGlrtt&on^  Fro,  i . 
 wlicn  uiey  will  force  acquaintance  upon  G  o  d 
 when  they  haveufc  of  him,  and  never  care  for  hina 
 in  the  time  of  peace.  Therefore  if  we  would  truft 
 God,  and  go  to  God  boldly;  as  who  is  there  here 
 now  that  will  not  have  need  of  him  <  Wee  have 
 need  of  him  continually ;  but  foraetimes  more 
 
 K  k  4  than 
 
 »5^     ). 
 
 TO  be  acquain- 
 ted with  God. 
 
 \. 
 
 Pr9^  I. 
 
ludf^es  10; 
 
 2  Cor.\. 
 
 I 
 
 r    '   c. 
 
 trijft  upon  all 
 occafions. 
 
 1 
 2 
 
 6'oi  ?«r//?  be  trufledin. 
 
 Chan  ochers;  therefore  I  fay,  let  us  be  acquainted 
 \\i:h  him^thac  wemay  after truft  huTi.  Thofethat 
 havcfiOC  thecaretobeacqaaincedwith  God,  ei- 
 chcr  they  have  no:  the  heart  to  go  to  God,  or  it 
 I  chey  h.ive,they  have  but  a  cold  anfwer:  but  indeed 
 for  the  raoft  parr^r  hey  have  no  heart  to  go  to  God.- 
 for  their  hearts  mif  give  them,  and  tell  thern^thcy 
 have  becne  carelefTt:  of  God,  they  have  negh  ded 
 God,  therefore  God  will  not  regard  them,  Ceeio 
 the  gods  ye  hive  truHed^  as  it  is,  ludges  lo.  A^n- 
 fwerable  to  our  care  (  beloved  )  in  the  time  of 
 peace,  will  our  comfort  be  when  we  arc  in  trou- 
 ble. Therefore  I  befeech  you  let  us  remember 
 this  as  one  raeancs  to  ft  rengt  hen  our  truft,  our  dai- 
 ly acquaintance  wich  God  :  and  acquaint  our 
 felves  fo  wich  him,  as  to  kcepe  him  our  friend5not 
 to  offend  h:m :  for  if  we  offend  him,  we  (hall  not 
 cruft  him.  A  galled  confcience  is  afraid  of  God, 
 as  afore  eye  is  of  light.  A  comfortable  confci 
 cnce  is  from  a  conscience  to  plcafe  God.  This 
 tsoHr  boldnejife  and  confidence^  faith  Fi«/,  that  we 
 have  laboured  to  keep  a  good  confete»ce ^iha:  we  may 
 have  him  our  friend. 
 
 Againe,  let  us  labour  to  exercife  cur  truft  upon 
 all  occafions:  for  things  that  are  exercifed  are  the 
 brighter  and  the  Wronger.  Let  us  inure  our  felves 
 to  truft  in  God  for  all  things,  and  to  trufl  him  with 
 all  things,  with  our  bodies,  wkh  ourfoules,  with 
 our  .eftates,  with  our  children,  with  our  wayes, 
 with  our  good  name,  with  oui  credit  and  reputati- 
 on,  withalij  aslfaid  before  in  the  fignes  of  truft. 
 Faith  it growesinthe  exercifc,as  wcfeeP/j/.^z. 
 
 A 
 
Godmujl  be  trujled  in. 
 
 A  Pfalnie  cxprefling  D avids ix\}{i\n  Cod ^^iudxht 
 corflict  wkh  his  foule  intrufting,  hebegins^j^ 
 mj  (oftle  watts  npo?)  the  Lord*^(jrc,  Andiarcifl  2. 
 ijhallKOt  k greatly  moved,  (faith  he  5^  bur  when  he 
 had  gone  on,  and  excrcifed  his  feith  (till,  then  he 
 faith  inverfc6.  Me  is  my  Ro^k^andmj  Saviour  ^and 
 defence y  I  ll}aM  mtte  moved.  He  that  at  the  begin- 
 ning laith,  ljl)all  not  greatly  he  moved,  afterward 
 working  upon  his  heart  and  foule,  and  exercifing 
 his  faith,  faith,  I Jhallnothewoved^  heismy  Rockj 
 my  Saviour,  and  defence.  Faith,  it  is  the  Engine  by 
 which  wee  doe  all,  by  which  we  prcvaik with 
 God,  and  overcome  the  world,  and  all  the  fnares 
 on  the  right  hand,  and  on  the  left,  ic  is  that  where- 
 by we  doe  all  :  therefore  we  had  need  to  kecpe  it 
 in  cxercife,  and  inure  it,  that  we  may  have  it  to 
 manage  and  ufe  upon  all  occafions.lt  is  not  enough 
 to  have  faith  in  us,  but  we  muft  live  by  ir,  it  muft 
 not  only  live  in  us,  but  we  puft  live  by  it :  this  is 
 another  way  to  ftrengtbcn<his  faith^and  aflfurance, 
 and  trufting  in  God. 
 
 The  next  is  to  praiSfe  that  Ifpake  of  in  the 
 forenoone,  to  grow  poore  infpint^  for i/jeyJI)a/I 
 truftin  the  name  of  the  Lord.Lctus  labour  more  and 
 more  to  feeonr  owne  wants.  A  Chriflian  fhould 
 have  a  double  eye,  one  tolooketohimfelfejand 
 his  owoe  wanrs,  to  bee  abafld, another  eye  to 
 Gods  promife,  to  Gods  nature,  totruftinGod; 
 and  thus  wee  fhould  pafiTe  our  dayes :  the  more 
 we  can  empty  our  felves,  the  more  wee  fliall  b^e 
 filled  with  God.  Wee  fee  here  in  theTexahe 
 way  to  truftinGod,  to  bepoorcinfpirit.    The 
 
 reafon 
 
 '5J 
 
 rerft  6'. 
 
 \ 
 
 4 
 
 To  be  poo  e 
 fpii  ic. 
 
 in 
 
MvaMMMaaa 
 
 ••^ma 
 
 iH 
 
 God  mujl  he  trufted  in. 
 
 GctCmdifica- 
 
 tioa. 
 
 1  eafon  is  in  nature :  whofoevcr  is  not  poore  in 
 himfelfe,  and  fees  a  ncceffiiy,  hcc  will  never  go 
 outofhinifclfe,  for  he  hath  Come  other  fupply. 
 Therefore  ifwewouldlearne  to  truftin  God,  we 
 niuft  learneto  empty  our  fclvesofailfelfe-confi^ 
 dcnce,  by  obfcrving  our  wcaknefH:  and  wants,  by 
 talking  notice,  not  fomachof  our  graces,  as  of  our 
 wants.  When  M^fis  canae  from  the  Mount,  his 
 face  (hone  3  he  knew  not  of  ir,  all  the  world  about 
 him  knew  it  befides  himftlfcs  buthe  obfervedic 
 nor,  faith  the  Scripture :  lo  when  a  Ch.  iftian  con* 
 fiders  notC^pecially  in  temptations  to  pride)what 
 he  hath,  but  what  he  wants,  how  little  good  hee 
 hath  done,  how  many  evill  thoughts  andadions 
 have  pafHd  from  him^how  flioit  he  isinfruit- 
 fulnerie  and  thankfulnefle  to  God ;  this  is  the 
 way  to  truft  in  Go  d  :  for  then  wee  willkeepe 
 clofe  to  God,  when  wee  doe  fee  ourowne 
 weaknefie. 
 
 And  let  us  labour  to  haveafpiricof  fandifi-j 
 cation ,  to  have  our  foules  more  and  more  renew- 
 ed to  truft  in  God ,  or  elfe  all  other  courfcs  arc 
 nothmg  :  forwhen  it  comes  to  particulars,  if  the 
 foule  be  not  fandified  ,  there  is  no  corrcfponden- 
 cie  and  harmony  bctwcene  it  and  God.  How 
 can  an  unfanClified  foule  clofe  with  a  holy  God  'f 
 Therefore  we  muit  labour  to  be  good,  and  to  do 
 good ,  as  the  Apoftle  Peter  faith ,  To  cemmit  our 
 fsuks  to  God  in  doing  good.  Let  us  labour  to  bee 
 good,  to  get  grace,  and  th.ntherew'll  beahir- 
 mony,  aconnaturalncflTebetwecnc  a  holy  God, 
 land  a  holy  foule ,  and  then  we  (hall  truft,  and  rely 
 
 t 
 
 «[>  n 
 
 tT^M  ■  f.'^"  -   ««».'-. 
 
1 1'ft 
 
 Gad  7nufl  be  trufled  in. 
 
 upon  him  cafily.  Where  there  is  nor  grace  in  the 
 heart  fubduing  corruptions,  when  it  comes  to 
 particalars,whethcrtotruft  in  God,  or  man  ;  then 
 the  foule  will  rebell  and  fcorne  (as  ic  were)  i  rufting 
 in  God;  i:  will  goto  wics,  tofriends/co  favours, 
 and  other  hclpes. 
 
 Let  a  m;jnbe  never  fiich  a  fcholler,  of  never  fo 
 great  parts,  when  hce  comes  to  any  fhifr,  if  hce 
 have  not  grace  in  hira ,  he  will  difd  -ine  out  of 
 pride  of  fpiric  (as  every  man  naturally  is  deepely 
 proud)  to  relyr  upon  confcience ,  and  upon  the 
 ^  truth  and  promifes  of  the  word  ,  and  upon  fuch 
 rermes-thefe be  wcake  things  5  no,  he  willftirtc 
 H^ll  rather,  and  Earth,  and  all  meancsj  heac 
 countrs  it  greatnefle  that  he  can  doe  fo.  Ic  is  only 
 the  holy  man  that  will  cleave  hA  to  God,  nnd  co 
 his  truth  and  word;  forherelifhethit :  the  Spirit 
 chat  penned  the  Scriptures,  and  the  promifes, "t 
 rules  in  his  heart,  and  therefore  hereliflicth  them : 
 Ohthefe  promifes  arc  fweet!  And  ashecantru^ 
 the  promifes,  fo  he  cantruft  God,  becaufe  fas  I 
 faid  before)  he  is  acquainted  with  him.  Where 
 there  is  not  a  gracious  heart,  there  will  never  be  a 
 beleeving  trufting  heart. 
 
 There  is  in  God  infinitenefle  of  wayes  of  fup 
 ply,  kt  us  labour  therefore  for  apruicnrhearr, 
 to  learne  the  skill  of  fetching  out  of  Gdd  for  all  ne- 
 ceflicies.  As  our  want  is,  fo  let  us  fetch  iirpply 
 from  fome  A' tribute  ofGod^cind  fome  promife  an 
 fwerablc.Thisisthe  wifdome  of  the  Siunts  o^Gcd 
 are  we  in  extremity^  then  vvich  Ic/2oJl)4phat  fiy  .^  PVe 
 know  not  Lord  what  t$  do^hnt  cur  ejts  Are  tetvardihee. 
 
 Are 
 
 ^55 
 
 Prudence. 
 
^mmmi^^^a^^ 
 
 .56 
 
 God  mujl  be  trujied  in. 
 
 Arc  \vc  perplexed,  that  wc  want  wifdome  <  Then 
 go  to  God  who  is  infinitely  wife  :  coofiderhini 
 to,  for  he:  is  fit  for  the  ibule,  nay,  he  exceeds  all 
 Che  maladies  and  vvi-nrsofthe  foiile:  there  is  not 
 only  abundmce  in  God  but  redundance  and  over- 
 flowing^ abundance  :  therefore  there  wants  but' 
 skill  to  make  ufe  of  what  is  in  him  for  our  turne. 
 Are  wc  wiongedc*  go  to  God ihdit  judgetb H^bte. 
 (?///7>,confider  him  in  that  relation^as  a  God  towhem 
 'Vengeance  belongcth.  Are  we  overpowered  <  Goto 
 Godti^at  made  Heaven  4tid  Earth, to  the  ^Imightj 
 God.  Arcwe troubled  wih the fcnfc of  linC  Goto 
 God  that  is  the  father  of  all  rnercj  ^and  God  of  all  com- 
 fort.   Are  we  caft  downe  and  no  man  regards  us^ 
 Goeto  God  that  ^lU^hm^dh  the  comforter  of  the 
 ahjeB,  This  is  the  skill  that  faith  iearnes,  not  only 
 in  groflc,  to  thinkcofGod,  butco  think  of  God 
 anfwcrable  to  all  occafions;  as  indeed  there  is 
 fomewhat  in  God  to  fatisfie  the  foule  in  all  extre- 
 mities whatfoever.  I  befeech  you  let  us  learne  to 
 doc  rhus.  Wliat  a  happy  condition  is  he  in,  that 
 hath  learned  to  inuic  his  fouletotruft  ioG^^,  for 
 the  removall  of  all  i\\  and  for  the  obtaining  ot  all 
 good,  he  is  fure  of  all.    For  God  is^Snnneanda 
 Shield,  a  Sunnc  for  all  that  is  good,  and  a  Shield  to 
 defend  us  from  all  ill  :  hee  is  fotoallthattruft  in 
 him,  he  i^d^buckler^  and  an  exccedtng  great  reward^ 
 he  is  a  Buckler  to  award  and  fliicld  ill  from  us,  and 
 an  exceeding  great  reward  for  all  that  is  good: 
 therefore  in  how  happy  a  condition  is  the  foule 
 j  that  is  acq-.vjiited  wvth  t h is  b lefled  c xe.cife  of  tru- 
 fting  and  beleeving  in  Godf  It  isa  ftate  wherein  wc 
 
 (h.ill 
 
 W  Wfij      t      >i 
 
God  mujt  hi  trufledin. 
 
 ^57 
 
 ftiallbe  kept  from  all  ill*    I  meane  trom  rhc  iJl  of 
 ills,  not  iromtheilloffcnfe,  but  from  the  ill  of 
 ills^nnd  from  the  poyfonofallill.Whatfocvcr  ill 
 we  endure,  there  ihiUbc  comfort  mixed  withir, 
 and  it  is  better  to  have  ic^  then  the  comfort :  whar 
 a  comfort  i$  this  f  tbej  thdt  trujl  m  the  L$rd^  [h^ll 
 I  W4»$  nithing  tbdf  isg$$d.  He  that  irufts  in  the  Lord^  is  ^^^'  ^  ^ 
 jasa  Tree  fUnttd  hy  the  River fide^  Ur.  1 7,  He  (hall 
 alway  have  his  Jeafe  flourilh'ng,  and  bcare  fruit, 
 becaufeheis  at  the  WcU-head.  He  that  hath  the 
 Spring  can  never  want  water;  and  hsthacisin  the 
 Sunnecanocverwantlighrshc  that  is  ^  the  great 
 feaft,  can  never  want  provifion ;  he  that  hath  lear. 
 nedtoimftinC#i,andcan  improve  what  is  in  him, 
 what  can  he  want  f  Obit  is  the  fcarceneflfe  of  ojr 
 faith  that  we  wantcomfdrr,  as  our  faith  is,  fo  is 
 ourcomforr^andif  we  could  bring  a  thoufand 
 times  larger  fakh  to  grafpe  the  pro  mifcs, 
 we  fljould  carry  away  largcrcom-  ' 
 
 fort  and  ftrength* 
 
 3»     J*     J» 
 
 Vims. 
 
V       I 
 
 \\\  '■^■■■■.<) 
 
 vii^  i'i 
 
 -.(. 
 
 ;i 
 
 I . 
 
 Iw 
 
^tmmmmmmm 
 
 KWl  I 
 
 <Mn'S9  nrimMt /irwe«> 
 
 L»»  eXi 
 
 M. 
 
 p«3i^r^ 
 
 kS'  «k»  «^iS  c^i5  «^%  ir 
 
 <^  4^  ^w^  <$^  <9^^  £^  4fv  w*  4W^  4f^  4V^  4yV  .^  ;^  .r^^  cr^-^  it^ 
 
 '^JT^^ 
 
 59    ^ 
 
 ^<J^n 
 
 ^: 
 
 ^ 
 
 THE    TABLE. 
 
 A 
 
 Abafement. 
 
 GReatnefTe  of  Clirifis  4^^/?- 
 
 His  Godhead  appeared  init^  i,fq 
 
 ^hafcment  lan^ificd,  whence,  a, 
 
 Confiderations  to  4^^  us^  i,  i  ^  o 
 
 ayfdams  finne  what,     .^  'i  r*i,  i  ^-4 
 
 Redemption  exceeds  our  eftatc  in 
 
 Mam,  1,223 
 
 adoption, 
 Adoftionh^QAvLiik,  2,20 
 
 A^eSlisns, 
 AffeSilonswhy  planted  in  man,  ly 
 
 Sec  m-^llery^  and  Qo/pell, 
 
 9yffflt^io»s  confoime  us  to  Chrift, 
 
 Clmil  works  in  the  dffiiElions  of  his 
 
 Church,  -       X-  X)B3 
 
 How  Chrtll  rales  in  affiiBions^    i. 
 
 Church  ^^/f?^<^'  why,  V .  ^       1 ,  1 8<^ 
 God  appeares  in  the  nig,ht  of  ^^i- 
 
 I       ^/(W/,  \U3\h  I,20f 
 
 ^  To  whom  afjliciiQns  are  fan6tiiied, 
 
 I  1.276- 
 
 See  Angels. 
 
 In  necefTicy  we  mult  give  to  aH^i^^- 
 
 Angels 3  not  to  enuy  them,        f ,  7^ 
 <L/fngels  knew  the  incarnation   of" 
 
 Chrifl  before  hand,  1 ,95 
 
 The  office  of  y^;?^^//,  /i/a/. 
 
 Angels  attendance, whence  it  is ,  ^ 
 
 Why  nAngels  appeare  not  now,  I, 
 
 V .  I'  ^^^ 
 
 Comfort  in  affliftions  from  their  at- 
 tendance,       V^  •  1,103 
 
 Communion  with  Angels^    1^,  1 04 
 
 jConfli6l  betweenc  good  and  evill 
 
 An^tls,  Ibid. 
 
 Not  to  grieve  the  Angels ^        1 , 1 05 
 
 Wherem  wee  are  advanced  above 
 Angels,  I J 10^ 
 
 Good  motions  ftirred  in  us  by  An- 
 gels^ 1 ,  1 08 
 
 Why  God  ufeth  the  minillery  of 
 Angrlsy       '  1,^07,208. 
 
 Angels  our  enemies  when,    i-,  \  op 
 
 "Lpl  .hM  Angels 
 
 u 
 
 % 
 
 a 
 
 0 
 
The  Table. 
 
 y^^jd-Z/deicription/v'  I,n-l  .Encouragements  to  ^^AVz/^,   from 
 
 Angels  office  double, V^5^'^ i  ,4 1^  |    Chrilt,    V'  S  ^^^  /         I»>i54 
 Gu.u-d  of  Anqels  comfortable ,  ^,  |  Blejpngs,     \        ■  r.' 
 
 ic-j    EUffings  how  to  be  valued,      23-50' 
 
 Clirifts  poverty  not  for  ^ngdsy  ^^ 
 S^^Hofty  dc  Clmrch, 
 
 Meanes  of  Popilb  apflicatlon  ridi- 
 culous,        •         -  ^H^' 
 dy^ppl teat  ion  nece  flary ,  ^         l-  jA^^ 
 ScQ  FalthjSc  Preaching, 
 
 Apoflacie.  •      /IXv- 
 ApoHacie^  the  ground  of  it,  ayf^  2 
 
 ^/fpofile, 
 AfoflUs^  their  priviledge,     1  >  I  2  5 
 
 Circamftances  of  Chrifts  afcenjion, 
 
 y,b      1,1(58 
 
 Afcenfion  of  Chrifta  myftery,  ^, 
 
 I70 
 
 A^firance, 
 
 (L/^jfurance    no   enemy   to    good 
 
 works,  i>  5  8 
 
 Attrthntes. 
 
 Anrilffitej  oi God  in  Chrift,.i,2H 
 
 We  defile  our  felves  in  (^leJfiHgiy  /-r. 
 
 The  lame  body  that  fuffers  (liall  bee 
 glorified,      \  c   J-  .  jt>5-i^^ 
 
 Bo/dfiejp^ 
 Beldneffe  to  God,  the  ground  of  it, 
 
 Bo/d»eJe  of  fpirit  an  evidence  of 
 peace,     .    ,  '^'i».^^  V        1,26^ 
 
 B 
 
 C 
 
 Care. 
 
 \^7\  5 
 
 God  hath  a  care  of  his,     ^8^ 
 Inftances  of  Gods  care^  ^7^9 
 
 Cathotiqjie,  '  ^K^%^^c.^ 
 What  to  be  accounted  catholique;^ 
 
 Chedrefult. 
 We  muft  do  good  to  others  cheare-' 
 
 Chernbifj, 
 Cheruhins^  what  they  fignifie,  i^^^ 
 
 Chrifi.W.  U^i^ 
 Chrifi  the  fcope  of  the  Scriptures^i^  . 
 
 V.  />'  --^ 
 
 C^r//?  when  conceived  in  the  heart, 
 1'  Motives  to  get  into  Chrift,  iriop 
 
 \ 
 
 Begger, 
 
 CHrift  was  no  hegger^  when  he 
 wasonearth,    A^^Sr' J;^-5 
 
 Begii^nifs^,  >'  o  ^ 
 
 Chrifta  Med iatour  from  the  hgin-   No  entercourft;  with  God  without 
 
 mug^  11  1,8  j     C'^^ifl,   .  i j259 
 
 'Believed.  Gods  love  onely  in  Chrift,     1,2^ 
 
 ChriftfoAtfWonhow,        -19145    And  why,  286 
 
 Mifery 
 
,? 
 
 ll:e  Table. 
 
 Miferyof  men  out  of  ChrifiyziM; 
 How  CO  be  thankful  I  t&CBriflyi^'^r 
 A  Clirillian  hath  all  trom  C/?r//?,  s, 
 
 ,  See  Mjfiery^  A f^rcj-feat, Preach' 
 inq.  Faith,  Peace, 
 
 i  Chr'tfliati. 
 
 TtMQChri^tanwho^        .^ .    ^^i,-^ 
 
 i"  Church, 
 
 Angels  attend  on  the  (^hurch  ^    s, 
 
 ./    r,  J       .     ■•  "  .J^^i«';C  All 
 
 Greateft  finnes  committed  in  die 
 -   Churchy     * ,    -        7         ^ir^i- 
 Chttreh  of  God  will  be  after  us ,  x 
 
 ^.--     '     .■    ■■      "^ 
 
 .  >  r     r  Ctvill, 
 
 ^/w//men  who,  A/.  /^:^  5"  ^-^y^ 
 
 Controverjte,  \ 
 
 Godlineffea  myftery  without  cen-  , 
 
 trover  ft  e^     y,  i4  1  ^         -<ii^^^| 
 
 C$venafit, 
 
 Cove'/jant  renewed  to  maintame'l 
 
 peace,  V a. C'^  *^*^| 
 
 (Covenant  of  grace,^;,^ .  f^^^^S^ 
 
 Ground  of  courage  in  Chrills  caufe, 
 
 ^    ''-  'i   Si^o^ 
 
 Crejfe,   S^Qhumile, 
 
 D 
 
 Death,  I  .i" 
 
 Confidence  in ^^^ir/j',      ..^r^'fj 
 Comfort  after  ^^(!?r^,      i-^iyS- 
 Comfort  before  death^  r  /^  5  v  I;^^t 
 I  Comfort  in  ^^4^^,  t\^    r '}  /^  g^yy*^. 
 
 X    r 
 
 worke^"  ^  •  s  .'  ''  D  »  >    A  w-#r>t*» 
 Gods  love  in  Clii'ift  ground  oicomm 
 
 Conformity. 
 Conformity  to  Ghrill,  wherein ,  ^ 
 
 Confcience. 
 Comfort  when  confiience  is  awa- 
 .  kqd,  V.  L  1-60- 
 
 What  to  do  in  trouble  cf  covfcience, 
 
 Conflant, 
 Good  works  mull  be  done  confiant'- 
 
 Csfit^aries, 
 A  Chriftians  eitate  in  contraries,  ^^ 
 
 s  d  .:■    50 
 
 Xp  ww/or^.. others.,  an  Angelicall  ;  Trouble  in <s^(f4f^  whence,        -fhtih, 
 
 Tj^  truft  God  with  our  foulei  in 
 
 Our  <s^<?^// difcharged  by  Chrift,  1^ 
 
 Delight, 
 Delight  \n  God,   how  wrought, 
 
 Dejpaire, 
 !  Comfort  againlV  j^4/r^ ,  ^1,5  &> 
 
 -  Dijftrence,  ■  --  *" 
 
 Difference  of  people,  * '  ,.  3*8^ 
 
 Diligence,  ""  ~ 
 
 D//i^<f«rf  toknow  Chriils  grace, 'jv- 
 
 *     5^ 
 Difcretion, 
 Difcretion  in  almes- giving,   >r?»^ 
 JV.^^,  £;L1  2  H/r- 
 
 iJLf 
 
 I,^^ 
 
 -k. 
 
 rj  ■     I  ■  I     >^      IP  I 
 
^amrtltoi 
 
 u 
 
 Ibe  Tables 
 
 Comfort  in  dij^race,   '.  i*  ^  i  ^  ,80 
 
 DoHhting. 
 Doubtingy  die  caufe  of  it,      ^,57- 
 
 E 
 
 Earth, 
 
 \ 
 
 Faith* 
 t~j   Eafon  muf-l:  Itoope  to  faith,  %, 
 
 JLv-  \  W^7     '•♦♦ 
 
 J'^jr^  marries  the  foule  to  Chrift,i , 
 
 HOysr  to  elorific  God  on  earth, !  V^^  ^  -      .      H^ 
 
 ./  r    v  ^  ^  . .         1  v-a-i^   -^^^'^^  ^^^  S^^^^  of  apphcation , 
 
 Why  the  Angels  widi  peace  on 
 earthy  I?-*^ 
 
 Effemy, 
 Gods  if«^w/<r/  mull  be  ours,   4  ,a^ 
 
 Envie, 
 Nature  of  Angels  without  envj,^, 
 
 213 
 
 Sec  Angels. 
 
 Efteeme, 
 From  what  ground  to  efteeme  our 
 
 lelves,         ^   c    '-^  *j37 
 
 EvilL 
 
 )\ 
 
 v.<i^^l 
 
 Chrift  theobjea  of>/V/;7 '  iil4*l 
 What  conceit  to  have  o^  faith ,  **^ 
 
 u  ^  "^ 
 
 P^i/^put  for  all  §races,V.55^7*,*-f^ 
 Trials  of  Z^//^,  1  v' -^  '  rr^'^f 
 Faith  toht  chcridied;  lyl"^ 
 
 J'<«iV-6  in  thole  that  do  good  in  their 
 lifetime,    W  Ij         a^^ 
 
 jF^/r/?,  the  nature  of  it,        *,«5-3r 
 SteNatHre, 
 
 Fa/L 
 
 Freedome from ^'z/i  by  Chrift,  2,\Fals  ot^  Gods  children   why  fuf- 
 
 15J     fercd,  1,2^.  %*i7 
 
 Example  '  Favour. 
 
 Example  forcible,      '  T  ^^  How  to  know  we  are  in  Gods  ja- 
 
 Example  of  Chnlt  lliould  move  us 
 How  to  profit  by  Chrifts  examfle^ 
 
 Motives  to  follow  Chrifts  exam- 
 
 pie,  ^^^ 
 
 Excelleneyr 
 
 Excellency   ot    people  what,    I, 
 
 Experience, 
 Experience    of   our    miferies    in 
 Chrift,                                 1^5  3 
 \_ 
 
 Feare, 
 Faith  keepes  out  bafe  feare  ,   *j 
 
 y/  'z  13P 
 
 Gods  children  few^  2sM 
 
 Flefh. 
 What  meant  by  Chrift  manifeftin 
 
 thtfiefl,         '    ^■^'^^  i,P 
 
 Free, 
 All  good  by  Chrift  free^       1,^8^ 
 
 Fruitfn'L 
 
77je  Table, 
 
 mSman 
 
 ,W-^.' 
 
 TruitfiilU 
 FrHitjklneffe ^  whence  it  is,  '^ 
 
 SteLove^  ^nd  Grace. 
 
 G 
 
 Gentiles, 
 
 Entiles^  what  they  were ,  t  > 
 
 God, 
 ^(?^,  how  a  Spirit,  ''  -       '    ^,71 
 Chrilj   G^^^  before  he  was  man, 
 
 OwMediatour  muftbee  5^<^<i  whv, 
 
 Affliftions  bring  us  to  Qed.  %. 
 
 40e 
 
 Godlinejfe. 
 
 ^i7i      t.  ^     *.     II  J  L  /^^  iGoMifjeffewlut.   ^:  ^^  ^->.j     t,4 
 
 Why  they  were  not  called  before,  j  ^^^^.^^^jj.^^  ^j^^;^^^^^^  ^'J 
 
 Calling  of  them  a  myilJ^ltl^^^^ 
 
 Why  they  ^^'ere  not  called^ill  I  ^j^^.^^^  be  imitated  in  dWng^W. 
 
 Giory  whar,  '  '  1 ,  x  (^5^  21 J 
 W hence  we  have ^/orj,  1 ,  1 75 
 6^/d7r;'  of  Chriil  lulpended,why,   »^ 
 
 Angels  willied  ^/orj  in  heaven , 
 
 why/  '   "^  ,iy*;*5 
 
 (z^r^  of  God  our  chiefe  aimc ,  i , 
 
 Glory    of  God  wherein   fhewcd 
 
 tnoft^ 
 
 •-rtf-a^ 
 
 J^H^! 
 
 'T^r)'  of  God  to  iMpfes^  wherein, 
 
 .  v^  ---4.  .  \ii/%^ 
 
 How  to  know  vftglmfie  God,   i , 
 
 Tj.  J  r>  r-  J       /  Mnncs aeamit tne  c/<>/»^//,      i.i: 
 
 Hindrances  of  Gods  ^/.r;,    ^NHighefteemcot  the^.p/a  fig 
 
 TT      ,      7    -r  r*  4  ,*^         of  peace,  ti*^:     x,a( 
 
 Howto^/.r.j?^God,.^        1.^4.3   Y7.J/,^h«itconv.rr,.  4.i 
 
 RicUesof  ^/^r7byChrift,.  .  a^>l 
 Firll  fruits  of  glory  ^  ^aa 
 
 See  Teace. 
 
 IV.  ^  %fo 
 
 Bounty  muft  bee  cfpecially  td  the 
 
 ^W,  ^  1,74 
 
 GoQd'VfilL 
 
 gadd-mlloiGodthe  ground  ol  all 
 
 good,  W^  3  f^  f  ,1*83 
 
 GeSeKi 
 
 What  our  affeAions  and  can'iage 
 
 muft  be  to  the  Go^tQ^       >  1^8 
 
 The  manner  of  publiihing  the  Gof* 
 
 Double  fpring  of  the  Gof^ell^  §3, 
 
 What  ufe  to  make  of  the  Gofpell^ 
 
 Sinncs  againft  the  Gofpell^      *  ^  ^  3  4 
 
 '  '   "    ^  T^t 
 
 %66 
 
 C/fy^f//,  why  it  converts,     ~  /»>^4 
 
 Grace, 
 grace  the  ground  of  peace,   i> 
 
 If  5  Chri- 
 
IF 
 
 j*«««i" 
 
 •*aw>«ka 
 
 7/?^  T^We. 
 
 — — ■  -■  -f 
 
 Chriftians  why  poore  mgrace,^^ 
 
 Angels  called  an  h^ft^  wky,  ♦r*^ 
 
 Excellency  of  ^K^f^g^^iV^    .^^94<I'     /J     Hnmhle.  HymiUty, 
 
 I  All  our  riches  fvoin  Chrifts^Mf^r,  1^  \tfuhilitj  to  unfedagvi  Gods  my 
 
 8 
 Humilitj  to  improve  Chrifts  tithes,  • 
 
 Crofles  (houl3  humble  us,      i  ,4^^ 
 
 Chriit'  iht   meritciioUs    catafci^'ot" 
 
 .^r^racey  '),      ^  2-47 
 
 f  oiire  defcents  of  ^r^r ^-^  2^48 
 
 We  are  juftified  by  ;£;:^c^J'Viy/;i[^ 
 
 l^r^<rtf  twofold,  -  ^  \u\n '-'' '    •v\?^. 
 
 Graced  -phrilt  fruicfun,,  %  ^  ^,1  fl^yf t    f  (7«'ar4«<:f  liin^ers  Gods  glory »  -f , 
 
 We  cannot  pray  for  grace  (^\our         r  •.  '    ^ 
 
 I 
 
 fgmr 
 
 ance. 
 
 \ 
 
 felves,  ^        ;,.r.'7^  2, 1 18-' 
 
 WvOrksr^l^r^tf.^iPt  to  be!  deiiied^i, 
 
 -    ^tQ  My  Fiery,  and  Dilig{^nu'\ 
 
 I  Chnft  at  the  lowigft^did  the  greMefl 
 
 *VV^>  ^'i>  f^fitriiH^W  lio  Tjnnr,fn  til  T  i 
 Ea  by  nature -i^tfif  God  f  *3f^ 
 
 paired  of.  finne  a  figne  of  peace 
 wich God,       .  3  U3        l4^(^ 
 
 o. 
 
 i^iJ 
 
 ■Ridies of aChrifUan hi'ddti)  %^ 
 
 Uolinefe, 
 Holine^e  ehfcorfccd from.Chrifts at^ 
 I  ^xenfion,    V.  '^  ^  5^  i ,  i P o- 
 
 >5« 
 
 frnmuiion  of  Chriils  righteouf- 
 '^  ^efie  a  part  of  our  riches,  ♦t^ 
 ^  ,.  .j,^  Incarnate,  y^  ^  / 
 Si|cohd  perlon  wcarfjate^wny,  -^^^ 
 %caYnationo(  Chrift  the  ground  of 
 \  ^ci^er  benefits,  .  ,  .  ^  ,  b  —1^-21 8 
 
 fndepefident*  «T* 
 Lbve^of  God  independent,       I  -^^* 
 
 0  ;  -  Inprmittes, 
 
 L^M  ^%M^^  ^^V*^  ^P^^  W^ 
 jCqcntprtih  daily  infirmities  whence, 
 
 ^'l^:'^-^-   infidelity. 
 
 Signe  of  infidelity^    .  I  >  I  ^ 
 
 ; '. ;  Inwardly. 
 
 We  muft  do  good  to  others  inward-  \ 
 
 7i?7,bow  to  be  imployeH, 
 
 1  tuHtfie  i  Ipifitfied,  \ 
 
 %}^tfied whzty'Xr  :•  It?* 
 
 Chrift;////^tf^inrpirit  how-,-  3h75 
 
 ,To 
 
 V7I 
 i> 
 
 4>X. 
 
«M«M*M 
 
 ■MMtaBMaOMii 
 
 I 
 
 Xhe  Table  f 
 
 \ 
 
 To  whom  Chrill  is  juftifitrd^-iyjf'^ 
 Why  Chnii  jumfied  himfelfe^r  ,7^' 
 I::litfication  double,  •  ^  *?  ^^  j.^5^! 
 How  WQJftfitfie  Clirift,  jE^.  J 
 
 How  WQJfffiifie  our  profefilo^ff^ 
 To  ;«y?i^tf  God  in  our  abaferaent, 
 
 Spiti-uall  poverty  injuflifimtion^ 
 
 Judgement* 
 Gods  children  Tuffer  iometimcs  in 
 common  judgement s^  ^^ 
 
 Vi.'.  wj^O ; 
 
 Kvcnv  ledge  ^  Know  net' 
 
 WHac  knowledge  condemns, 
 
 QvzQtm^yh^kpowrie;  -2,^5' 
 
 Wbac  k*tovf ledge  this  is,  j^^  ^  -^^  2^5  6 
 God  crafted  a$  he  is  knov^ne^'^^i^t^ 
 
 Knowledge  experlmentallj     ^^Vf^ 
 
 Ladder^ 
 j  A c$bs  Ladder  w*n*itit(ignified,l, 
 
 Z-*)!'  why  preached,  v:  )  ^i^^l  i  8 
 The  Law  implied  in  the  Golpel],  i , 
 
 up 
 
 Liberal  it  J, 
 Chrifts  example  fliould  ftirre  up  to 
 liberality y     ^,  ^.  sa,  ^  "^ 
 
 sji 
 
 I^vi to  men,  ^  -     '  " ^       -h^^ 
 fioveti>  mans  nature,  /    .  -v  j  ^^a-^  1 
 ffdv'e  of  God  to  us  how  knownc,  I^ 
 
 /]»?rf  of  God  how  gotten,     -Sh^l 
 Zft^'^.afGo'd firuitfufli^i^::  /^ -*^*^ 
 Gtoitneffe  of  Chrifts  lo>ffe.    -dr^^ 
 
 MArrhge.  SeeFaitL 
 Medm/^\,  vSce  Beginmn^k  -'^^ 
 cvv(."fi  ^^^4\Af edit  ate.  -"- 
 
 Order  to  meditate  on  Chrift,  i^  5^7 
 Meditation^    V"  "^vMS 
 
 Why  the Gofpel  dilpenfed  by  w^», 
 
 ,  Set  God.  yiiVa'vsO  t'3?  ^    i 
 
 CHeritoriofU ,  Sgs  Grace* 
 .;      ^     Mercy,  Mercy-fiat, 
 Mercy 'feat  a  type  oi^Ihrift,  *i^i9^ 
 Mercy  in  God  anfwercth  all  ob jc- 
 ;   (5lions,    y.n.''^-^y     '     it**5' 
 -Somethinke  their  fins  greater  than 
 
 Gods  mercy,  1^241 
 
 Meditation  of  Gods  ntsrcy  a  help  to 
 
 glorifie  God,  •  -s  ^  i^Vl  ^^^43   \|  /  ^  f 
 
 Milhke  in  applying  Gods   mercy, 
 
 MyFlety\ 
 
 <J^/)y?<?r;  whar/V .  |  I--8 
 
 y^j>3f?rr;  in  Scripture  what,  4^ 
 
 Ltbcriy,     .    // t^fsiS    jTheGotfpeIlai»;/?^r7  how/  }^>i<>- 
 
 Liberty  to  the  thi  one  of  grace,  ftjio- ;  Every  grace  a  myHery,  iyi^ 
 
 V.  i|  f 
 
 *  '5 
 .1 
 
 0- .♦ 
 
 Life, 
 Lifsy  the  end  of  it  what, 
 
 i.,247 
 
 Al  1  i  n  Chri  ft  myftertes,  -iri  J 
 
 To  blcffe  God  fcr  myfteries^   -4^*^ 
 
 How 
 
 V,  it©  i^ 
 
2  he  Table, 
 
 How  to  come  to  thcfe  mjjferies, 
 
 WIk)  teacheth   theic    myfieries^ 
 
 \\^bi  i,»J 
 
 How  to   know   thefe    tnjfteries^ 
 
 Different  carriage  of  men  toward  i 
 xhtkmyfteriesy  \    ..J  .   -*^«7 
 
 Mjftery of  iniquity, \ riA    ^t3 i 
 P(^ery  a  mjftery  of  iniquity,  how. 
 
 "Nfceffitj.  Sc€>f//. 
 
 H 
 
 o 
 
 Ohedienct^ 
 QsN  God  tries  •ur  ebedience. 
 
 How    to  anfwer   all    clfjeflioyts, 
 
 .  ..        ^ .        r,3^  I  Danger  of  negletting  Gods  ofer^ 
 
 Whythatw/iif^r^^isluflrcred, /^i^,  I  '    /       *  /  4^1^3 
 
 GodiincfTe  a  gieac  myfierj  ^  how,  I  Owne,         ^ 
 
 v:  .  L,54  I  We  muft  do  good  toothers  of  our 
 
 How.to be  affefted  with  this  great!     oyifne^  3,71 
 
 myFieryy  -ly^S'  Others. 
 
 Stt Speedy ^Chearefnll^  Inward" 
 lyiSeafonably,  Confiantly. 
 
 t,^ 
 
 Believing  m  Chrift  a  mj fiery,  how, 
 
 StcControverjte^  and  Afcenfton, 
 
 MyflicAlL 
 
 Tlie  Church  myfticaU^  1 ,  14 
 
 Mefes.  ^tt  Glory.  ' 
 
 A£ortificAtioH. 
 
 LMortific^tiort ,  the  ground  of  it, 
 
 N 
 Nativity. 
 
 N"   ' . 
 celebrated. 
 
 Nature. 
 
 P/^^tJ/  converlion  hindrcd.  i, 
 
 PaJJion, 
 P<i/f/<?«  to  be  avoided  m  Gods  my- 
 ileries,  ;/*?,;      -1,30 
 
 Patience, 
 Ground  of  fatience  in  fufftring,  t, 
 
 Chriftians   have    a   rich  fawne , 
 
 Peace^ 
 Peace  with  God  ncceflary,  that  we 
 may  glorifie  him,  . 
 
 Ativity  of  Chrift ,  how  to  be 
 celebrated,  1, 21% 
 
 Nature. 
 Benefit  of  Chrifts  taking  our  na- 
 ture^ 1,54 
 Not  to  defile  our  nature^    whv, 
 
 1,66]      mayglonfiehim,..::^.  ^-1,251 
 Faith    altogether   above    nature ,    Peace ^  whence  it  cGmcs,  ^  •     i  ,05  2 
 
 I>I5€> 
 
 ?eacey  wlut, 
 
 Chrift 
 
 V/' 
 
 VI 
 
 3  3  J 
 
Thrift  our  pf^f^         b.'w   j^a^f  i  Vfeof />r#='ifi?«^,  ..       >     1-3 11^- 
 
 ...1.       j.]..-^i.^./     ,,-,  -.^   ^'5.„. /!„.-_.  but  as  pr<?.^i:6(r^,  r , 
 
 .V 
 
 How  to  know  vve  are  at  ^eace  with 
 
 12^ 
 
 P^<i^^  foundeJ  111  Chrillj  ^  ^.  5  r^J5<^ .  Chjriit  proiits  not  bu 
 ^P^^f <?  wrought  by  Chr ili,  why ;,  i ,  I  , . ;  - ,, -  :^\ .  ^ 
 
 Qifin:  theol^jei^  o(  preaching  ,  -h^  \ 
 
 Godj         Mi.   :'r) 
 
 /'^ac<f  with  God  woi'kes  feace  with 
 
 others,  V/.         j  ijid^ 
 
 Falfe  />f^r<?dangerouSj  .;, .   i  ^-268 
 
 ^feacehow  maincained,v/.  j  -i  .2^ 
 
 Grounds  agaiiifl:  frlde^  i^6& 
 
 /)f/^^  the  cauieof  our  tall,        1,2  2- 
 
 W[iat  takes  away  the  fuell  of  prtdf, 
 
 Z.  T 
 
 Motives  to  peace, 
 
 Danger  of  men  without  peace  ,  i, 
 
 V    .'    '  a-75'     :    .  ^redejtin4tion. 
 
 Happineffe  of  men  that  have  peace  -Pf^vidence    I'erves'  'predf/Hyi^tioH^ 
 
 IV.  J 
 
 with  God,     '    '  U"^  1.21$' 
 
 Relig^ion  why  perfecnted,       i ,  i  ^j. 
 
 FaMi  loolies  to  Chrifts  ^erfoii^'^^ 
 
 ;  .4'  /       142 
 
 bee  Incarnate,  \ 
 
 Pofteritj,^^  ,.    • 
 
 How  to   provide    iox  j^fierkh\ 
 
 y- .'.  Power,  '  , ,     , 
 
 Great  j?*»'tfr  ,to  m^ke  a  Chnfti;ip^ 
 
 /y^*/tfr    ncccfl^ry :  to  jnjamt^i^e 
 ^pcace,  1,170 
 
 Prayer  for  benefa(5i:ors, 
 ^Preach. 
 
 i    i 
 
 Pfivate  exercile  with  contempt  of! 
 publike  condemned^  ,.-i^j-*** 
 
 .V,  Privifed^es.  ^ 
 
 PrtviledgeSy    whence   to   efteeme 
 them^       V.  ^  ''^ '  -  ^^43 
 
 ^rdclamatioyi, 
 Prdclammoyis  of  God  and  men  dif- 
 fer,      V/.  -n  I J  13^ 
 '    ,':fl^^f'^JPj^'^r  See  InHijie^ 
 \.'                   Pr$mi[es,      '  y.  .'^ 
 Chriftians  rich  in  promlfes,     -a--*^ 
 J^f^oipifes  pert:i)i;rn4^.b^  degrees  ^  it, 
 
 ■    •    ^2 
 
 Vroiperlty.    ^   ,-^^  ^      • 
 
 ^rojperitjy  the  danger  of  it,     3  y ^ 
 
 i^oore,  Poverty, 
 
 .%ij^  \  Chrift became  poore^  \y, '         2^1^ 
 
 j  Particplaifs  of  Cbrifts  pov^ty ,  2 , 
 
 I 
 
 To  /)r*4f^  what,  l^rlfti^ 
 
 NacciTicy  of  application  in  prfoch-  [Aggravation   of  Chrids  . poverty 
 
 J,II7 
 
 Mm 
 
 Our 
 
Tlpe  Table. 
 
 I  Our  ov\^ne  f9v:rty  a  pai'C  of  our  I  ^ccreathtt. 
 
 nches  »,a9    ^^^r<r/J^i<?A;j  to  be  mads  goosj  ufe  of, 
 
 Voverty  or  Ipint  how  helped^  *^  J        '  ^ 
 
 Spiricuall  povertj  what,         *,  i'^?   R^^^>^pion  greater  than  creation,  T^ 
 
 Degrees  of  Ipirituall  poverty,  fhid,  jvi.-j;.'      '  .{ /    \  -i^^y^^l 
 
 Evidences  of  this  p<?z/^r//,    a,4  0^i  ReU^len, 
 
 NecclHcy  of  it,  *,  1 1 1  \  How  to  carric  our  felves  in  religion^ 
 
 S^ixiiuAl  poverty  after  conveiTion,2 
 
 i  1 3 
 
 Signcs  of  fph  ituall  poverty^    2,120 
 To  labour  for  Ipirituall  poverty,  \, 
 
 How  to  get  fpir ituall  poverty  ,  ^, 
 This  povsrty  makes  us  trull  in  God,  i 
 
 See  grace. 
 
 Fr^videnci.  SttVredeflinatl^n , 
 
 V  -1,15 
 
 Religion  not  eafily  learned^    i  y  1 24 
 > .     Sec  Verfecute, 
 
 •77 
 
 Repentance* 
 
 I ,  a^ap 
 
 Repentance  what, 
 
 5^^  ReveUtitn, 
 
 The  fpir  it  of  revelation  to  be  beg- 
 
 *;ti-.i. 
 
 v^O    >  t>  ^1  ^  r 
 
 \ 
 
 ^  .  1  i?/Vfc.  Riches^   .      ■.         \ 
 
 Chriftwa$rir)S>,     J\U^S     ttf 
 
 jSj^iet.  ;'^  |/?>Vi;^/what,  ^*    ^'^^ 
 
 HOvv  faith  ^^ii-;/  thcfoulc,  a,  I  Chriit  became  poor«  to  make  us 
 139 1     rich,  •        ."      '^--  2^1  g' 
 
 ,^ickf».  What  nVi^^/  wee  have  by  Cbrifl, 
 
 Abafemcntof  outvVard  riches,  a, 
 
 Why  We  want  /piri'Ukll  rlehts^ 
 
 Chrirtfans  iomttimes  know  noc 
 their  r;V^<r/,  //)         a,j9 
 
 Hbv^  to  improve  our  riches  'hy 
 Clirill,  .-  ^W^ 
 
 Love  quickens  to  duty,  y  ^  ^     V  3P 
 
 R 
 
 Reafift, 
 
 MYfterics  of  religion  above  rea- 
 ffi»y  1,2  2 
 
 Vfe  of  reaffft  in  religioti. 
 Sec  Faith. 
 
 m. 
 
 •  A 
 
 V  «    *?*: 
 
 t^«X 
 
 Sacrament. 
 
Ihe  Table. 
 
 lagww^M^      _    f   Mw^mmmt^fmmm 
 
 ?  ^K^VMWipi^MVHH 
 
 How  farre  Chrift  tooke  our  finnes, 
 
 Soule. 
 
 Outward  things  not  proportiona- 
 ble to  the  y2>«/^,  te5i5<?   ->)1^ 
 
 Speeds 
 
 Sacrament. 
 
 CHrift  not  bodily  prefent  in  the 
 Sacrament^  ..  I,  174 
 
 How  to  conceive  of  Chrift  in  the  |  Our  good  we  doe  to  others  muft  bee 
 .   Saeramtnt^y,.^^  ^       4*»*^j     with  fpgeds         'uCTS  *  ^    »r?«* 
 Salvation,  c  '  *      C  '  '      // 
 
 Decrees  oF  difpenration  of /^/z/<j-   v,     ^^    "/,*     "'7       '     1     r  • 
 «*         V  .  .X  ,,.  -^  Neceflity  ordependmgon  tne.V/>i- 
 
 Chrift'a  joyn't  caufe  of  our  fa/va^  ^f"'%  .  ,       ^   "i*  ^  ^K      *^f  "^ 
 
 '  -^    J  .  ,     >  ,  ,,        '        ,    The  Jp/rir  tea dieth  to  appi I c  truths, 
 
 ^4r«^^/.«  required  in  our  ..^^^  ^if^y}^^^  ^?^rttov,xcom,su.\n, 
 ring,  4iri^ 
 
 r?It^ 
 
 SanUification, 
 Spirituall  poverty  m  fanClijicatioiiy 
 
 SfiftBificmofi  makes    U$  trull  in 
 
 ,God,        >7r,  Z^^     -*T*f4 
 
 Seafonahlc. 
 
 The  good  we  do  to  others  mull  be 
 
 feafonAbUy  ^,71 
 
 ScriftHre, 
 
 Church,  .^  *r^ 
 
 Chrilh  bodily  abfence  fL]ppIii:d  by 
 
 th^Spitit,  y.  ^CH'  V3I  ^ 
 Spirit  how  obrait: e J,  ■*  V.  ^^S  •^*^. 
 Riches  of  Chrillians  Spiritttall,    ^ 
 
 To  converfe  widi  tho^c  that  have 
 
 the  Spirit^ 
 
 .*?/ 
 
 Spring,    Sec  Gof^eH, 
 Staffgering, 
 
 ^5- 
 
 Scriptures ,  why  not  underftood  of '  Staggtring  in  religion,  whence ,    i , 
 I  ewes,  i,5Q 
 
 Sec  rtr^y?. 
 
 Sefarmisn, 
 
 There  is  yfeparation  out  of  Clirift, 
 
 What  meant  by  Jtght,  VJi  f^^^9} 
 
 Sinnr^ 
 Sitme^  the  greatnefle  of  \t  hinders 
 nbt  Gods  love,    //,  ^  <  /^  i>  ^jP^ 
 
 Sfyi^nejp.         / 
 StriClnep  of  life  forced  from  the 
 Gofpell,  \V.>'/f       ^Ai 
 
 Siudh. 
 To  ftttd'ie  Cln  ift  daily,  h^^^ 
 
 -Spintiull   poverty    in  f^-jft^i^K^, , 
 
 \ ' 
 
 *■    !■»»*   -^^ 
 
 M  m  a       7>»^f «- 
 
The  Tabks 
 
 \j  I 
 
 Timftation, 
 
 HOw  Satan  reprefcnts  God  in 
 tempt  At  isn^''  l^^g^6i 
 
 Terrible, 
 
 ■•  \  '  ^'^  />  ^ 
 God  out  of  Chrift  terrible,    1^^*^ 
 
 Thankfffilnejfe. 
 
 T/^^twi^^'A^^^iT'^igroundof  it,    AfS^ 
 Thankefpilnejfe ,  whence  ic  is^  *«, 
 
 Times, 
 
 Why  God  hath  ibmc  people  in  the 
 
 worft^/W/,  :       dj^^ 
 
 Comforc  againft  cvill  //w^/,    ^^  t 
 
 2    -A  C 
 
 Trifiity. 
 
 Whence  we  have  communion  witli 
 the  Trtnitj,  }.         \fi  £ 
 
 How  to  thinke  of  the  perfons  in 
 Trinity^  '^-^  %^^ 
 
 Trouble^ 
 
 Evidences  ot  trnfl  m  God,      4M, 
 How  to  come  totmH  mGod,  !fc^ 
 
 Trfifi  to  be  cxercifed  upon  all  occa- 
 
 Trmh, 
 Tr Piths  divine  r.or  to  be  flighted, 
 
 M4 
 
 VAImc,   SttBltjJings. 
 Vnbdiefe, 
 Vnheliefe  hinders  Gods  gloiy ,   is ' 
 
 Vtifrtiitfiilffejfe, 
 Vn}ryi!ftilnej[e  a  linne  againft  the 
 Gcfpell,  V'  S/J^    iyl^5 
 
 ZJnioft, 
 Z^mW  threefold,  \      ^  /  ' 
 Vnion  with  Chriil  neceflarie 
 
 Voluatarie, 
 Chrifts  abaiemenc  voluntarie ,  ^ 
 
 w 
 
 ff4»/. 
 
 Comfort   in    troMe  whence,    i  |  /^^  Omfort  in  ir4«/,  '43/  -1,179 
 
 ^7^  '  V^  O^itward   want   fupplied    by 
 Differcnce  of  men  in  trmble^  f,  1     Chrilt,  ^^ 
 
 Ij'JjB       ^26  Watchfulnejfe, 
 
 TrH^,\>  WatchMnc^e  necefl'ary  to  main- 
 
 God  mull  be  r;  »/?f  ^  in,       ^^135 
 
 \ 
 
 Truft^  what  meant  by  it, "  "  ^4--:^ 
 God  how  the  object  of*  trufl  ,  ^, 
 
 taine  peace  with  God, 
 Whence  to  relpec^  the  Tveakfy  T, 
 
 IVtfdom 
 
aessa 
 
 I'TM  I  iiUing^Si  I 
 
 Tl?e  Table  ^ 
 
 jsesmssmtmm  .pTiiwri  ■]>!>, 
 
 Divine  truth  wy2/«?W(?,V  Uhi  ^jhf 
 fVonder, 
 
 To  learne  of  the  Angels  to  wonder^ 
 
 fV&Id. 
 What  meant  by  i^orld^  i '  ^  -f^ji  44 
 
 I'  For  whofe  fake  the  wwld  ftands, 
 
 Chriih  incarnation  a  matter  of  w^*-  1  How  to  oppole  Chrift  to  the  vr^rA 
 <^^*  \*,  ;^8^~*5<^5i    of  God,  v>^     ,  i,6a 
 
 fi:h.is^ 
 
o  -x 
 
I 
 
t 
 
I  •  N- 
 
 V 
 
 i'^ 
 
 I! 
 
 '^^