■'.•(^ 
 
 m 
 
EHH 
 
 i  O^tcliHuiicej  hfidi  io  6c '  7^ /id  th 
 
 940- 
 
 9?/  ^ 
 
 ■■.*-K, 
 
■>    L^aI/.   jtf..^^^. 
 
 ^tSC' 
 
 %h.  HAROLD  HUGOK 
 
<2 
 
 Gofpel  Treafures, 
 
 OR     THE         >^^^-^^^ 
 
 HOLIEST  OF  ALL  UNVAILING; 
 
 Difcovering  yet  more  the 
 
 RICHES  OF  GRACE  akh  GLORY 
 
 To  Thi 
 
 VESELS  OF  MERCY, 
 
 Unto  whom  it  is  given  to  know  the  Myfteries  of  that 
 Kingdom,  and  the  Excellency 
 
 Spirit    1  "]     Letter 
 
 OF       Power  >    above     S    Forms 
 Truth  J  J     Shadows 
 
 In  feveral  Sermons,  preached  at  Kenfington  and  elfewhere, 
 
 By    JOHN   EFERARD    D.  D. 
 
 London  printed  in  the  Year  1^53.    And  now  Reprinted  in 
 Germantown,  by  Christopher  Sower.  1757. 
 
^0  all  tlofe^wbo  are  faiiSlifie^in  Clrift  JefuSy  called  to  he  Samtt-,  hcthBa^ 
 bes-)  ftrong  Men  and  Fathers-,  who  through  the  Power  of  Chnft-,  in  thetny 
 bave  attained  to  efleem  it  their  Wifdom  and  Glory  to  he  defpifed-,  and  ac^ 
 cou J7ted  Fooh-,  by  the  f/^orld^  for  his  Sake  and  the  Gofpel's:  fVhofe  Kftorv" 
 Udge-,  fVifdom  and  Gifts  hath  made  themnot  Csve^iand  Something,  (accord^ 
 ingto  the  Ciiftom  of  the  IVorld )  but  Lirrle,  jy^/z  Nothing  i7j  their  own  EJieein, 
 who  jiotwithfta?iding  are  the  true  OfF-fpring  of  God,  the  only  Right- Wife 
 and  Honourable  with  him^  and  the  Excellent  upQji  Earthy  Qracg  and  Peatd 
 he  multiplied. 
 
 TO  fuch  only  are  thefe  Sermons  dedicated,  (they  knowing  what 
 thefe  Things  mean)  but  not  to  the  'Great  and  wife  Men  of  this 
 World;  for  faith  our  Saviour  Mat.  19, ii.  12.  •^//  Ma7t  cannot 
 receive  tbefe  fayingSy  a  rich  Man  can  hardly  enter  into  the  Kingdom 
 9f  Heaven-,  for  he,  efpecially,  who  is  rich,  or  great  in  his  own  Efleem ;  nay, 
 it  is  eafier  for  a  Ca?nel  (or  Cable)  to  go  through  the  Eye  of  a  Akedle-,  then  for 
 a  rich  Man  to  enter  into  the  Kingdom  of  God '^  and,  faith  our  Lord  :  Ferily^ 
 f^erily-i  I  fay  unto  you-,  except  ye  be  converted  and  become  as  little  Children^ 
 ye  cannot  enter  therein;  but  whofoever  lliall  humble  himfclf  as  a  little 
 Child,  the  fame  faith  he  (mark  the  Word)  and  no  others  fhall  he  gi'eatefl 
 in  the  Kingdom  of  Heaven. 
 
 Thefe  only  are  they,  that  can  deny  themfelves  in  all  Things,  and  take 
 up  their  Crofs,  daily  following  their  Lord  and  Mafler  in  the  fame  Path 
 he  hath  trod  out  before  them,  being  baptized  with  his  own  Baptifme; 
 they  wait  upon  him  as  his  Servants,  and  covet  to  be  like  him.  In  all 
 his  Affliftions,  Reproaches  and  Death,  how  meek,  how  lovdy,  how  cur- 
 teous,  how  comely,  how  amiable,  how  gracious  was  he  in  all  his  Behavi- 
 our !  How  ready  to  pardon  and  pray  for  his  Enemies !  TI.Kre  was  ;;• 
 Guile  found  in  his  Mouth-,  he  never  reproached  the  vilelt  Sinner,  how  Pa- 
 tient, meek  and  lovinq  was  he  to  them,  and  weep  over  them,  becaufe 
 diey  ^ere  fb  fail  bound  in  Satans  Chains  i  Only  he  fell  very  foul  on  the 
 
 X  2  Hypocriiic 
 
IV  Tk    Epiftle    Dedicatory. 
 
 Hypocrifie  and  difTembling  out-fide  Religion  of  the  Pharisees,  their 
 gilded  feemingly  holy  Outiides,  he  could  never  endure ;  becaufe,  though 
 there  was  an  unreproveable  and  glorious  Outfide,  yet  within,  nothing  but 
 Stenches,  Rottenncft  and  dead  Mens  Bones,  like  unto  gilded  and  ftately 
 Sepulchers  without,  but  within  full  of  all  Manner  of  Rottennefs  andloath- 
 fome  Stench;  he  chofe  rather  to  keep  Company  with  the  grofTefl 
 Sinners,  the  Publicans,  rather  then  with  thefe,  becaufe  themfeives  and 
 Others  had  fo  high  an  efteem  of  them,  and  thought  them  righteous  by 
 Reafon  of  their  grave  and  demure  Outfides,  to  make  others  believe  it  was 
 fb,  or  rather  better  within,  when  it  was  quite  otherwife.  He  fought  not, 
 himfelf  nor  his  own  glory,  but  the  Glory  of  his  Father,  he  endureth  the- 
 Crofs-)  defpifed  the  Jl?ame ;  His  Life  was,  to  go  about  doing  good,  even  to 
 his  Enemies;  He  would  gladly  have  done  good  to  the  proud  Phari{ees,., 
 but  they  could  not  endure  him,  becaufe  he  did  not  reverence  and  ad- 
 mire them,  (  as  others  did  )  but  difhonour  them,  and  di{cover  their 
 Nakednefs  and  loathfome  Infides.  Thofe  that  are  his  Sei*vants,  they  ia 
 their  Meafure  ftrive  to  follow  their  Mafter  in  all  good  Things,  have  the: 
 fame  Spirit,  full  of  Meekneft  and  Tenderhearted nefs  to  all;  tree  and  rea- 
 dy to  do  good,  they  love  all  Creatures  for  his  fake,  they  can  (ee  no  Crea- 
 ture in  Want,  but  their  Bowels  yearn  to  help  them,  being  much  troub- 
 led, if  they  have  not  wherewith  to  flipply  their  Wants. 
 
 Thefe  indeed  like  their  Mafter,  can  welcome  the  Croft,  yea  kiCs  the 
 Crofs  every  Day,  and  expe£l  bearing  the  Croft  in  every  Thing  they  do;, 
 whether  they  be  Adions  civil  or  fpiritual,  in  their  Alms  or  Charities  to 
 Men,  or  their  religious  Worfhip  and  Duties  to  God ;  I'hey  in  all  bear 
 the  Croft  always  about  them. 
 
 Thefe  Souls,  they  willingly  and  freely  have  departed  from  the  Love  of 
 this  World,  and  cxpeft  no  Love  from  it,  but  rather  Hatred  ;  they 
 having  found  the  Pearl  of  great  Price,  of  invalluable  Price,  therefore  they 
 can  flight  all,  fell  all  for  this  Pearl ;  for  they  have  refblved  and  conclu- 
 ded in  their  Souls,  in  good  Earnefl:,  as  it  is  Pro  v.  4.  tVifdom  is  the  prin- 
 cipal Tlrngj  therefore  fay  they:  I  muft,  whatever  I  do,  get  Wimom; 
 for  all  my  other  Gctringslmuft  getUnderftanding;  for  the  Merchandize 
 of  it  is  better  then  the  Merchajidize  of  Silver ^  and  the  Gain  thereof  then  fine 
 Gold.  This  is  that  Wifclom,  which  is  more  precious  then  Riihies,  and  all  the 
 Tinngs  thou  can  ft  deftrc-,  is  not  to  he  compare  J  unto  Pier.  Prov.  3, 14.15. 
 
 Thou  once  having  gotten  this  high  Elleem  of  this  fiiper- excellent,  (u- 
 per-eminent  Life,  thou  wile  fearch  tor  it,  as  Men  fearch  for  Silver,  and 
 
 dig 
 
The    Epiflle    De3icatoYy.  v 
 
 dig  for  it,  as  forbid  Treasures;  for,  believe  it,  thefe  are  of  infinite  more 
 Value,  thefe  are everlafting,  eternal  durable  Riches;  the  Other  are  not 
 fb;  but  the  Men  of  the  World  they  efteem  Silver  and  Gold  and  flich 
 like  to  be  their  higheft  Riches;  and  therefore  all  their  Loves,  Mights  and 
 Endeavours  are  to  dig  deep  for  them,  but  thefe  Souls  are  quite  contrary, 
 and  put  Worth  upon  Things  of  Worth  indeed,  the  Violent  take  this  King- 
 dom by  Force-,  faith  our  Saviour,  nor  cannot  be  gotten  other  Ways;  this 
 Life  cannot  be  obtained  without  fh-ong  Affections  to  it;  not  with  fitting 
 ftill ;  nor  in  a  general  and  formal  RoacT of  Profeflion,  it  will  not  fall  into 
 our  Laps,  nor  is  it  gotten  by  pattering  over  a  few  cold  Prayers;  but  it 
 mult  be  efteemed,  prized  and  loved  above  all  Things,  elfe  it  will  never  be 
 laid  hold  on,  none  el(e  fhall  ever  come  near  it;  if  any  other  Thing  rake 
 off  your  Eye,  or  your  Love  from  the  purdiit  thereof,  you  immediately 
 lofc  the  very  Sight  of  it.  He  th^z  fi/ideth  this  Life^  he  indeed  findeth  Life. 
 fVifilom  loveth  them-,  that  love  her-,  and  thofe^,  that  feek  her  early-,  fljall  find 
 her.  Riches  and  Honour  were  with  her-,  yea,  durable  Riches  and  Righteoufnefs ; 
 And  this  is  the  final  Concluiion  he  makes  Prov.  8,  3^^.  But  he  "that  finnetb 
 againft  her,  (or  neglect  her)  hateth  his  own  Soul,  and  all  that  hate  her,  love 
 Death.  Yet  kno>v :  It  is  the  Lord,  that  worketh  all  our  JVorks  in  us  Ifti.  26 
 V.  12.  And  it  is  he,  that  worketh  in  you  both  to  will  and  to  do  of  his  good  Plea- 
 fare.  Phil.  2, 1 3.. 
 
 Thofe  laborious  Sermons  doAveedy  difcover  this  Life,  this  Pearl;  but 
 till  you  come  to  experience  them,  you  will  find  them  full  oFParables and 
 hard  Sayings,  not  only  to  fuch,  as  are  void  of  Undcrltanding,  and  to  the 
 Men  of  this  World,  but  to  all  (iich,  ( though  filled  with  Kno\vlcdge  )  who 
 ^re  without  the  ti'uc  Knowledge  of  God,  even  to  All  out  of  Chrill;  for 
 as  the  Apoftle  Paul  (airh:  TIk  natural  A  fan  receiveth  not  the  Things  of  the 
 Spirit  of  God;  for  they  are  Foolijhncft  unto  hint,  neither  can  he  know  them; 
 for  they  arc  fpiritually  difcerned.  iCor.  2, 14.  The  worldly  Wife,  or  Men 
 only  litterally  learned,  are  uncapahle  of  fuch  ])o(f;trines ;  for  St.  Paul  fiit  h  of 
 {uch,  that  God  will  defiroy  the  IVfdom  of  the  l^lfe,  and  will  bring  to  nothing 
 the  Underftanding  of  the  Prudent ;  and  as  it  were,  looks  about  him  and 
 cries  our:  IVhcre  is  the  IVife ?  U^here  is  the  Scribed  Whcveis  the Difputcr 
 of  the  JVorld.^  Hath  not  God  made  Foolijhiefi  the  U^ifdom  of  this  iVorUU 
 I  Cor.  1, 19.20.  And  it  is  certain,  that  the  profound  Rabbies  and  Philofo- 
 phers  re(]uirc  a  Sign,  and  feek  after  Wifdom,  that  is,  fuch  as  is  but  hu- 
 mane, ox  fenfual,  carnal  and  devilijh  Jam.  3,15.  and  therefore,  if  Chriit 
 crucified  be  preached,  he  is  to  the  Jews  and  moil  learned  Men  ajiuwbling 
 
 X   3  Block, 
 
vl  Tf)e    Epiftle    Dedicatory, 
 
 Block-,  and  unto  the  Gentiles  Foolijhnefi.  And  St.  John  Tairh  of  thofe  great 
 and  learned  Men  of  rhe  Jews-,  that  they  plainly  expreffed  (b  much,  in 
 {aying:  Do  any  of  our  Rulers  believe  on  Himf  No,  no,  they  did  not,  nor 
 coulcf  not,  they  wanted  the  feeing  Eye  and  hearing  Ear,  to  know  and 
 receive  him ;  for  had  they  known,  they  would  not  have  crucified  the  Lord  of 
 Life.  Thefe  Labours  then  are  fit  indeed,  and  only  fitforfiich,  as  are  weak 
 in  themfelves,  meek  and  lowly,  poor  anddelfpifed  of  the  World,  yet  are 
 the  Called  of  God  and  Precious,  becaufe  they  hold  out  Chri^  the  Power 
 vf  God,  and  the  JVifdom  of  God  i  Cor.  1,24.  And  of  a  Truth,  rhe  great 
 and  the  wife  Men,  nor  the  learned,  are  not  called  (or  very  few  of  them  ) 
 to  the  Knowledge  of  God  by  the  Gofpel,  and  thereupon  unfit  for  fiich 
 fpiritual  Doftrine:  Nay,  is  it  not  true,  as  the  Apoftle  faith?  Te  fee  your 
 Calling-,  Brethren  !  How  that  not  many  wife  Men  after  the  Flefh,  not  many 
 Mighty-)  not  many  Noble  are  called,  but  God  hath  chofen  the  foolifl)  Tl.nngs 
 of  the  IVorld,  to  confound  the  JViJe;  and  God  hath  chofen  the  weak  Tfjings 
 of  the  TVorld-)  to  confound  the  Things-,  that  are  mighty,  and  bafe  Tlnngs  of 
 the  World,  and  Things  that  are  defpifed,  God  hath  chofen ;  yea-,  and  Tl.nn^ 
 which  are  not-,  to  bring  to  nought  Things  that  are,  that  no  Flejh  jhould  glory 
 in  his  Prefence.  1  Cor.  i,  26.27.28.29. 
 
 And  therefore  to  you,  even  to  all  you,  whofe  Life  is  hid  with  Chrift 
 in  God,  the  feed  or  Abraham,  Children  of  Faith,  and  of  the  Promifes, 
 ■who  are  begotten  and  defcended  of  the  Blood  and  Seed  royal,  is  this  Piece 
 of  heavenly  Dire£tions  prefented,who  are  experienced  and  buildedupon 
 the  Rock  Jefus  Chrifl",  and  who  know  what  that  Annihilation,  Mortifica- 
 tion and  Self-denial  is,  which  is  taught  in  thefe  Sermons,  and  by  Chrifl 
 was  alio  wrought  in  the  Author  himfelf  and  others,  and  tends  to  the 
 Confufion  of  the  myflical  Babel  in  Mens  Spirits,  fo  flrongly  ere£ted  in 
 Mens  Hearts,  fb  that  very  few  yet  fcarce  know  truly,  what  the  Con- 
 founding of  that  Language  means  in  themfelves.  Oh  how  rare,  how 
 Excellent  and  fweet  is  this  fpiritual,  practical,  experimental  Life!  But 
 where  to  be  found  ?  Where  are  the  living  Monuments  of  it,  and  where 
 arc  the  Books  of  it?  Where  are  thofe  choice  ones,  that  know  it  and  do  it? 
 How  few  in  thefe  Days  (though  Chriftians  in  Profellion)  do  prefs  toward 
 the  Mark  for  the  Price  of  the  high  Calling,  and  who  a£l  true  Mortifica- 
 tion !  How  few  enjoy  thofe  true  and  fure  Treafures,  Pleafiires,  Raptures, 
 Riches  and  Pollellions,  which  are  in  Chrifl!  How  few  do  difcern  the  true 
 Way  to  that  high,  rich,  fupereminent  Life  !  But  indeed  few  are  the 
 Preachers  of  it,  and  few  be  ihe  Labourers  in  diis  Harvelt:  Oh!  There- 
 fore 
 
The    Eprftle    Dedicatory.  vii 
 
 tote  f^eirtg  the  Harveft  is  great,  and  the  Labourers  few,  howr  fhould  we 
 IncefTantly  pray,  that  the  Lord  would  fciid  forth  luch  Spiritual  and 
 Monified  Labourers  into  his  Harveft. 
 
 But  what  may  be  the  caufe  of  this  Scarcenefs?  Certainly  'tis,  bccaufe 
 the  pra£lical  Part  and  the  contemplative  alfo,  are  clean  contrary  to  Flefh 
 and  Blood,  unpleafant  to  the  carnal  Man^  few  Men  defire  to  take  up 
 much  lefs  to  bear  the  Crofs  of  Chrift,  which  is  the  only  Way  thereunto ; 
 and  if  Men  travel  not  in  the  right  Way,  how  can  they  come  to  their 
 journeys  End  them(elves,  or  how  can  they  dircift  or  encourage  Others 
 to  enter  into  it?  Oh! .  This  great  Idol,  felf  corrupted  felf,  is  too  much 
 ierved  and  worfhipped :  Men  are  Lovers  of  themfelves  more  then  God  ; 
 very  few  pra£li(e  now  anfwerable  to  the  primitive  Chriftians,  who  de- 
 lighted in  Self-denial,  and  fpirifual  Love ;  very  few  prize  the  Crofs  of 
 Chrift  in  themfelves,  but  rather  defpife  it :  We  afcend  not,  nor  Cot  our 
 Feet  aright  on  thefe  fix  Steps,  a(cending  up  to  the  Throne  of  Grace, 
 Peace  and  Reft,  truly  and  lively  explained  in  this  Book,  to  wit:  i.  Condeith- 
 nation.  2  Annihilation^  3.  Abdication.  4.  Indifferency.  5.  Conformity. 
 6.  Union  or  Deiformity-,  the  very  Throne  it  felf;  and  compared  by  the 
 Author  (as  you  ftiall  find  in  this  Book)  to  the  fix  Steps  leading  up  to 
 Solomon's  glorious  Throne. 
 
 In  Brief,  nere  you  have  drawn  to  the  Life,  the  comely  and  beautiful 
 Portraiture  of  the  New-Man,  the  inward  Man,  the  true  Image  of  the 
 heavenly  Man,  drawn  according  to  the  Pattern  from  the  Scriptures,  and 
 liiat  by  the  Holy  Ghoft. 
 
 Where  are  the  Men  now,  who  defire  to  climb  thefe  Steps?  But  gene« 
 rally  all  Men  account  them  mighty,  difficult  and  painful,  as  the  unbeliev- 
 ing Jews  thought  the  Walls  of  Jericho-,  reaching  to  Heaven ;  and  look 
 upon  them,  as  they  lookt  upon  the  mighty  Giants  there,  the  Sons  ofAnack^ 
 whom  they  thought  they  mould  never  conquer,  and  therefore  decline 
 them  :Men  rather  defcend  them,  and  run  far  from  them,  then  feck  to  a- 
 fcend  any  of  them:  How  low,  and  how  poorly  do  moftMen  (yea  moft 
 ProfefTors)  live!  How  bound  up  to  the  World,  and  to  beggerly  Rudi- 
 ments; they  live  altogether  unto  Pleafures  or  Profits,  and  to  themfelves, 
 not  unto  the  Lord :  And  yet  'tis,'certain,  he  that  will  be  my  Difciple,  mufi 
 deny  himfelf,  and  take  up  his  Crofs  daily :  A«n:ions  not  forced  or  coiru 
 puHatory,  but  free  and  voluntary:  Few  now  feek  the  Glory  of  God,  or 
 the  Good  of  others ;  but  mind  themfelves,  love  themfelves,  provide  for 
 €hemfdves>  ^  chat  diey  are  ilveued  inco  aad  fiUlened  unco  die  Earth, 
 
viii  The    Epiftel    Dedicatory. 
 
 and  are  in  Bondage  to  Forms,  and  to  Men :  Is  this  to  live  by  the  Faith  t 
 To  live  to  Chriff:  Can  fuch  Men  fay  with  the  Apoftle?  I  die  daily 
 I  Cor.  i5j  31.  or-)  I  am  crucified  to  the  World-,  and  the  U^orld  unto  vie?  Or 
 can  they  juftifie  that  they  live  not,  butChriftlivethinthem?  Or  can  they 
 plead,  that  they  have  crucified  the  Old-man,  with  the  A<fFe£lions  and  Lufts 
 thereof?  Have  thefe  Men  abflained  ( though  it  may  be  from  outward 
 flefhly  Lufts,  yet  not)  from  thofe  fpiritual  Wicked nefFes  in  high  Places, 
 which  alfo  war  againft  the  Soul?  Or  how  far  are  thefe  Men  from  ftand- 
 ing  faft  in  the  Liberty,  wherewith  Chrift  hath  made  them  free/  But  are 
 they  not  bewitched  thus  to  be  overcome  and  brought  in  Bondage  to  the 
 World,  to  Forms  and  to  Men,  who  glory  in  the  Flefli,  and  in  their  Flefli  ? 
 O  for  fhame  \  Is  this  to  live  as  Chrifl:  lived,  and  Co  do  as  he  did  ?  JVho 
 when  he  was  reviled .,  reviled  not  again ;  when  he  ftiffered^  he  threat ned  noty 
 hut  committed  himfelf  to  him  who  judgeth  righteoujly:  And  even  hereunto  are 
 ye  alfo  called:,  because  Chrift  fuffered  for  us  leaving  us  an  Example-,  that  we 
 fhould  follow  his  Steps,  i  Pet.  2. 21.  23.  And  if  Chrift  hath  made  you  free, 
 how  comes  it  that  you  will  fubmit  to  be  brought  again  into  Bondage. 
 
 Thofe  primitive  Chriftians,  thofe  precious  Jewels  of  God,  whofe  Souls 
 are  bound  up  in  the  Bundle  of  Life,  they  counted  all  but  Lofs  andDrofs, 
 and  Dung,  to  gain  the  Knowledge  of  Chrift  and  him  crucified :  They 
 in  the  firil  Place  fought  the  Kingdom  of  Heaven  and  its  Righteoufnefs; 
 they  took  the  Kingdom  of  Heaven  by  Violence,  and  thefe  Fiolent  Onei 
 took  it  by  Force-,  as  Chrift  tells  us.  Oh  admirably  adlive  and  palliveMen, 
 of  whom  the  World  was  not  worthy !  They  were  affli£ted,  perfecuted, 
 tormented,  who  counted  it  their  Joy  to  fuffer  for  Chrift :  They  went  to 
 their  Reft  through  the  Crofs,  rejoycing  that  they  were  counted  worthy 
 to  fliffer  Shame  for  his  Name.  Thefe  were  they,  that  counted  not  any 
 Thing,  no  not  their  Lives  too  dear  for  Chrift,  and  yet  in  all  their  Suffe- 
 rings they  went  off  Conquerors;  there  is  a  deep  Myftery.  Thefe  found 
 that  Pearl,  who  ftighted  all,  and  parted  with  all  to  get  this  Pearl :  Behold 
 here  is  the  Faith  and  Patience  of  the  Sai?tts.  Revel.  13, 10. 
 
 The  following  Difcourfes  were  taken  from  the  Author's  Mouth,  as  he 
 delivered  them ;  and  afterwards  owned  and  approved  by  himfelf.  Some 
 Fxprellions  in  reading  may  feem  harfti  and  obfcure  to  the  Reader,  but 
 by  comparing  one  Place  with  another,  thou  wilt  clearly  fee,  what  the  Au- 
 thor means,  and  fhalt  find  his  whole  Difcourfe,  to  have  a  facred  Ten- 
 dency to  lay  Man  low,  and  fo  put  him  into  a  rich  Capacity,  of  coming 
 •  into  the  neaVcft  Fellowfliip  with  God,  Thus  while  fome  feek  to  build  up 
 
 themfelves 
 
Tlje    Epiflel    DeJicatovy.  is 
 
 them{elves  upon  the  deceitful  Foundation  of  corrupt  Narure,  andftruggle 
 though  in  vain,  in  the  Sight  and  Power  of  it,  to  advance  towards  Perfec- 
 tion, he  is  planting  his  fpiritual  Artillery  againft  it,  to  throw  it  into  the 
 Diifl :  At  the  fame  Time  dire£ting  every  one  to  our  blefled  Saviour, 
 who  will  baptize  his  own  People  with  his  own  Spirit,  with  the  holy 
 Ghofl,  and  with  Fire,  whereby  they  fhall  come  to  be  rooted  and  bot- 
 tomed upon  the  Righteoufnefs,  Power  and  Wifdom  of  JefiisChrift,  which 
 is  the  only  Foundation,  that  God  hath  laid  and  the  Gofpel  revealed. 
 
 And  of  this  Author  we  may  fay,  he  was  one  that  fought  after  Wifdoiti, 
 and  found  it,  counting  nothing  too  dear  for  the  Purcl^fe  of  it ;  having 
 fuffered  deeply  for  the  Teltimony  of  Truth,  as  he  knew  the  Merchan- 
 dize of  it  to  be  better,  then  the  Merchandize  of  Silver,  and  the 
 Gain  thereof  then  fine  Gold,  Prov.  i,  4.  and  8-  And  he  would 
 often  fay,  that  he  defired  to  be  acquainted  with  Men,  who  had  Ex- 
 perience of  Chrifl,  rather  then  Men  of  Notions  or  Speculations, 
 that  defired  to  a£l  more  than  to  talk;  and  he  did  alfo  in  his  publick 
 Preaching  often  declare,  that  let  Perfons  be  never  fo  mean,  poor  and  de- 
 fpifed  by  the  World ;  yet  if  they  were  but  acquainted  with  fuch  experi- 
 mental Truths  as  thefe,  they  were  more  wellcome  to  him,  than  Co  many 
 Princes  and  Potentates;  and  we  hope,  thefe  his  Labours  will  find  the 
 like  wellcome  with  you ;  nay,  as  we  know,  they  will  with  Such,  as  are 
 experienced  and  pra<ftifed  in  thefe  fpiritual  Truths;  and  to  fiich  Auditors 
 he  defired  and  longed  to  preach  to,  and  be  acquainted  with,  that  he  might 
 confirm  them  in  the  Grace  of  God,  and  that  they  might  comfort  Each 
 Other  in  their  mutual  Faith :  And  we  may  fay  here  of  him,  and  of  fuch 
 weighty  and  deep  Truths,  as  the  Prophet  Jfaiah  faith  c.  28,5)- 10.  ^'bom 
 Shall  we  teach  Knowledge-,  and  whom  fhall  we  make  to  under  ft  and  DoSlrine? 
 Thofe  that  are  weaned  from  the  Milk-,  and  drawn  from  the  Breajls^  for  Pre- 
 cept  mull  he  upon  Precept^  Precept  upon  Precept-,  Line  upon  Line-,  Line  upon 
 Line;  here  a  tittle  and  there  a  little. 
 
 And  truly,  they  are  but  (as  St  John  and  Jeremy  fay)  One  of  a  City  and 
 Two  of  a  Tribe-,  that  Jhall  come  to  Zion:  very  few  who  can  attain  this  Sal- 
 vation; few  there  be,  that  enter  in  at  this  flrait  Gate; /or  wide  is  the  Gate 
 and  broad  is  the  Way^  that  hadeth  u7Jto  Dejlru^ion-,  (tna  Many  there  be-,  that 
 go  in  thereat :  But  fir  ait  is  the  Gate-,  and  narrow  is  the  H^ay-,  that  leadeth 
 mto  Life^  and fm  there  be,  that  find  it,  Matth.7,13.14. 
 
 K  The 
 
«.  The    C  o  N  T  E  N  s. 
 
 The  Titles,  Contents  and  Texts  of  both  Parts  of  this  Book. 
 Chrift  the  true  Salt  of  the  Earth. 
 TN  one  Sermon  preached  at  IJllington  on  Mark.  9, 50. 
 
 Have  Salt  in  your  f elves.  P^g-t 
 
 Tlje  Star  hi  the  Eaft,  leacl'mg  to  the  true  MefHah. 
 The  Myftery  of  Chrift  crucified. 
 The  fpiritual  Crucifying  the  true  Mefpah. 
 In  two  Sermons  at  a  private  Meeting  at  Kenfington  on  i  Cor.  2, 2^ 
 But  1  determined  to  know  nothing  among  you^  fave  Jefus  Chrift-, 
 
 and  him  crucified.  P.  29. 
 
 Of  Sufferhtg  and  Reigning  with  Chrift. 
 
 In  ei^ht  Sermons  at  Kenfington  on  Rom.  8^  I7« 
 
 Iffo  he  .that  wefujferwith  Hiitij  that  we  may  alfo  be  glorified  together.  P.  77, 
 
 The  dead  and  killi?2g  Letter-,  tht  Spirit  and  the  Life, 
 Shadows  vanijlnng-)  fome  Rays  of  Glory  appearing. 
 Preached  in  four  Sermons  at  a  private  Meeting  at  Kenfington-,  on 
 ]o(h.  15, 16.17.  y^nd  Czhb  faiJ:  He  that  ftniteth  KinAthikphcYy  and 
 taketh  it,  to  him  I  will  give  Achfah  my  Daughter  to  U'lfe.  And Oihn\Q\  the 
 Son  o/Kenaz,  the  Brother  q/' Caleb  tookit^  and  he  gave  him  Achfah  hit 
 Daughter  to  fVife.  P.  i^S* 
 
 Tlie  fecond  Part. 
 
 Militia  coeleftis  or  the  heavenly  Hoft. 
 In  two  Sermons  on  Pf  68,  ry.    The  Chariots  of  God  are  twenty  thoufand 
 thoufands  ofAngelS)  the  Lord  is  among  them  as  in  Sinai,  in  the  holy  Place. 
 
 IVJjere  Chrift  feedeth^  and  where  his  Flock  refteth. 
 In  two  Sermons  on  Cant.  1,7.  Tell  me,  0 thou  I  tVhom  my  Soullovethy 
 ivhere  thou  feedeft,    where  thou  makeft  thy  Flocks  to  reft  at  Noon :  For  why 
 jhould  I  be  as  One,  that  turneth  afide  by  the  Flocks  of  thy  Companions^ 
 
 Of  Eating  hidden  Manna 
 The  Suhftance  of  a  Sermon  preached  in  I^ondon,  on  Revel.  2, 17* 
 To  him  that  overcometJjj  will  I  give  to  eat  of  the  hidden  Manna. 
 
 Covctoufnefi 
 
The    C  o  N  T  E  N  s.  si 
 
 Covetoiifnefi  anatomized^  or  the  GeneraUity  of  Covetoufneji.  . 
 The  Subilaaco  of  (everal  Sermons  preached  at  Putney  near  London^ 
 on  jerm.  ^,13.  From  the  Leafl  of  them  even  unto  the  Greatefl-,  Every  One 
 is  given  to  Covetoufnefi-,  and  from  the  Prophet  even  to  the  Frieji)  Every  One 
 depict  h  faljly. 
 
 The  Plus  Ultra  of  the  Creatures^ 
 A  brief  Expofition  on  P{^  148. 
 
 Milk  for  Babes-,  Meat  fm-  ftrong  Meiu 
 The  Subflance  of  feveral  Sermons  at  Kenfington-,  on  Luk.  2,40. 
 And  the  Child  grew,  and  waxed  ftrong  in  Spirtty  filled  mtb  f^ifdomy 
 md  the  Grace  of  God  was  upon  Him 
 
 The  My  fiery  or  the  Life  and  Marrow  of  the  Scriptures. 
 An  Expofition  in  two  Sermons  on  Exod.  3,  the  6  firft  Verfes,  af  a 
 private  Meeting  at  Kenfington:  Mofes  kept  the  Flock  o/Jethro  his  Fa- 
 ther  in  Law-,  the  Prieft  o/Midian,  and  he  led  the  Flock  to  the  Back  Side  of 
 the  Deferty  and  cane  to  the  Mountain  of  God,  even  o/Horeb.  And  the  An- 
 gel of  the  Lord  appeared  unto  him,  in  a  Flame  of  Fire  out  of  the  Mid  (I  of  the 
 Bu^h  and  he  looked,  and  heholl  the  Bufl)  burned  with  Fire-,  andthe  Buj])  was 
 not  con  fumed.  And  MoCcsfaid:  T  will  now  turn  afiJe,  andfee  this  great  Sight, 
 why  the  Bufl)  is  not  burnt,  ^ffr. 
 
 True  and  divine  Exorcif/n,  or  the  Devil  cojijured  by  Jefus  Chrift. 
 The  Subltance  offcveral  Sermons  preached  ^z  Keiifingtbn  publick 
 Meeting-Place,  onMark.  i,2f.25.  And  Jefus  rebuked  him,  l<iying:  Hold 
 thy  Peace,  and  come  out  of  him.  And  when  the  unclean  Spirit  had  torn  him, 
 end  cried  with  a  loud  Foice,  he  came  out  of  him, 
 
 AU  Power  given  to  Jcfus  Chrift  in  Heaven  and  Earth. 
 In  one  Sermon  on  Match.  2y,  18.  All  Power  is  given  to  me 
 ifi  Heaven  and  in  Earth. 
 
 THE 
 
THE 
 
 RENDING 
 
 O  F    T  H  E 
 
 VEIL, 
 
 O  R 
 
 Some  Rayes  of  GLORY  from  the  EOLl  of  HOLIES 
 
 MARK  9,  so. 
 
 Have  Salt  m  your  felvcs. 
 
 In  one  Sermon  preached  at  IJl'm^onj  at  the  Publick  Meeting-Place. 
 
 ^|^^=^,^*^Y  beloved,  Now  you  are  here  gathered  together  in  this 
 5^  GS^)  '^'^#5^  placcj  I  befeech  you  hearken  diligently  to  what  ihall 
 IB*  ■8|#jH'  be  now  fpoken. 
 
 IS  iVl  ^W       ^  ^^^^^  "^^  "^  ^^^^^^  Preface  then  a  >vord  or  two 
 k  M  |c[  from  that  faying  of  our  Sa\iour  in  the  parallel  place  to 
 
 >y/yMd^^d;^^^  this  Lukc.  1 4,  S5-  from  which  he  makes  this  conclulion 
 t^y:^$£l<^y^.  He  that  hath  ears  to  hear,  let  him  hear :  Let  him  now 
 y:>.Zt^^-^.•P;^^^/:^:   j^^.^^  the  Word  of  him,  by  whom  he  Ihall  be  judged  at 
 
 that  great  day :  Let  him  now  hearken  to  that  // or^/,  which  (hall  certainly 
 one  day,  cither  Sooner  or  Later,  rife  up  in  Judgment  againft  him :  Nay, 
 let  him'  hearken  to  the  Word  o(  Him  who  fpake  as  Never  vianjpake;  for 
 His  /im-ds  are  like  the  IVwe  he  made  atCy/A/,  No  wine  like  rhat  Wine, 
 nor  No  IVords  like  His  Words:  For  the  belt  Words  that  ever  Man  fpake, 
 had  fomewhat  of  Self  and  Carnal  Ends  in  them,  bur  in  His  words  there 
 is  no  Tuicliire  of  CoYruption^  no  concourfe  of  any  Wcakacls,  or  any  talle 
 
 A  '      at 
 
±  Christ    t/je    true    Salt    of    the    Earth. 
 
 at  all  of  the  Creatures  Defilements,  no  Allay es  of  humane  weaknefTes,  but 
 they  are  all  Words  o^  Grace  and  Peace^  the  Words  of  5^znV  and  Life-,  of 
 Fulnefs  of  JVifhrn-,  and  far  from  any  Impertinency^  in  fo  much  that  All  that 
 heard///;//,  wondred  2iX.t\\Q  gracious  and  heavenly  U^'ords  that  proceeded  from  his 
 Lips-,  who  /';;  all  his  Worcls  never  fought  himfelf  nor  his  oivii  Glory  ^  (as 
 Men  do )  but  only  the  Glory  of  Him  Wat  fent  him. 
 
 Nay,  hearken,  I  pray  you,  to  his  Word,  that  could  have  fpokenF/zr, 
 far  beyond  all  that  he  hath  fpoken,  had  he  but  had  Auditors^  fit  to  have 
 heard  and  underflood  him:  I  befeech  you  therefore,  iWtnce  your f elves  a 
 While,  I  mean  your  own  Wit  and  Reafon,  and  your  own  hlind  Under- 
 Itanding  ,•  And  let  there  be  Silence  in  Heaven  for  half  an  Hour-,  that  you 
 may  learn  to  know  what  it  is  to  have  Salt  in  your  felves,  that  Tou  may 
 have  Salt  in  Touy  that  you  be  not  fpewed  out  of  God's  Mouth  as  Unfavoury 
 and  Loathfbme  to  his  Stomach:  It  were  far  better  you  had  never  heard, 
 then  that  thefe  JVords  fliould  prove  unprofitable  to  you. 
 
 But  as  you  are  here  now  gathered,  and  in  this  your  ybm/jf^  Zeal  to  hear, 
 infuch  thronging  and  flocking  together  this  Day,  what  mall  we  do,  or  to 
 whom  fhould  we  addrefs  our  (elves,  that  your  Zeal  ( I  hope  real  Zeal )  and 
 our  Meeting  together  may  not  be  in  vain  ?  for  as  the  Woman  of  Samaria 
 faid  to  our  Saviour  John  ^-^  ii.  The  JVell  is  deep^  and  thou  haft:  nothing  to 
 draw  with :  So  may  we  too  truly  ^y  of  this  Text  of  Scripture ;  for  truly, 
 the  Well  is  very  deep,  and  we  have  nothing  to  draw  with ;  Man's  Rea- 
 fon nor  his  Underftanding  cannot  reach  Truth,  then,  whither fl:aU  rve  go? 
 faith  Peter  'John  6,  60.  And  he  anfwers  it  there  himfelf,  truly,  O  Lord ! 
 Thou  haft  the  IVords  of  eternal  Life :  Therefore  let  us  pray  with  the  Difci- 
 ples  M/A13,  36.  0  Lord  f  declare  Thou  to  us  this  Parable-,  and  beg  of  him 
 that  he  would  be  pleafed  to  overlhadow  our  Meeting,  and  I  humbly  pray 
 and  befeech,  that  God,  N  ho  opened  the  Mouth  of  Balaams  dumb  Afs,  that 
 he  would  be  pleafed  to  open  my  Lips,  and  then  ?;/;  Mouth  fball  fl)erv  forth 
 bis  Praife.,  for  the  Infi:ru£lion  of  thofe  that  are  his  Servants  here:  And  I 
 pray  God  you  may  rowze  up  your  Attention,  Maugre  Fulnefs,  Droufi- 
 nefs,  wandering  Thoughts,  Cuftom  in  Sleeping  and  the  like ;  and  if  he 
 will  be  pleafed  to  fiivour  our  Meeting,  we  may  then  fay  with  the  Difciples 
 Luke^-,  5.  Mafterl  TIjough  we  have  toiled  all  Night  and  have  taken  nothiiigy 
 neverthelefs  at  thy  Command  we  will  let  down  the  Akt-,  and  then  we  fhall  find 
 we  fhall  inclofe  ifucli  Abundance  of  Filh,  I  mean  fuch  Abundance  of  Truth, 
 even  as  much  as  the  Nets  of  your  Underflandings  can  hold,  it  may  be 
 till  igme  of  your  Nets  burft  agaiji. 
 
 Tbt 
 
Christ     the     true     Salt     of    the     EartH.  5 
 
 The  Things  that  I  intend  C  through  Gods  Alliftance)  to  open  to  you 
 and  anfwer,  are  thefe  three  Qucftions:   But  O  Lord]  Pf-^^^S-   In  tlry 
 Light  we  i\)allfee  Light ■>  and  by  no  other  Light,  Then  let  us  fee 
 I .  What  Salt  is  /  2 .  What  it  is  /o  have  Salt  ?  3 .  What  it  is  to  have  it  in  ourf elves  ? 
 
 I.  What  Salt  is?  Chrift  faith  in  the  Verfe  before  my  Text,  that  every 
 one  fl) all  be  fait ed  with  Fire-,  and  every  Sacrifice  fl) all  be  falted  with  Salt-,  We 
 muft  firft  hnd  what  Fire  is,  and  then  we  (hall  know  what  Salt  is.  This 
 Fire  without  all  Doubt  is  Chrift  himfclf  and  that  very  properly,  as  you 
 may  fee  he  is  fo  called  If  a.  10,  17.  The  Light  of  Ifrael  fljall  be  for  a  Fire, 
 ajJd  bis  holy  o7ieforaFlaine-,  and  it  fl)  all  burn  and  devour  bis  Thorns  in  one  Day. 
 And  he  is  Fire  in  three  Regards : 
 
 In  Regard    i.  of  Burning.   2.  of  Heat.    ^.  of  Light. 
 
 Firft,  the  Nature  of  Fire  is  to  Burn'.  Fire  cannot  burnirfelf;  take  No- 
 tice of  that.  Fire  cannot  burn  Fire,  but  all  Things  elfe  it  will  burn  and  con- 
 (ume :  So  doth  Chrift,  He  is  that  Fire  that  burns  up  all  our  Works,  All 
 whatfbever  is  of  Man's  Building,  and  whatfbever  is  not  of  HimfcU  and  his 
 own  IVork  IN  US-,  All  elfe  he  confiimcs  and  annihilates.  The  Light  of  Ifrael 
 j}}allbefor  a  Fire-,  and  his  holy  one  for  a  Flame.,  itfl)all  burn  ana  devour  his 
 Thorns  and  bis  Briars  in  one  Day.  Know  this,  the  more  Sin  the  more  Fire, 
 the  gi'eatcr  Burning,  the  more  Sin  the  more  Fewel,  the  more  Matter  for 
 this  Fire,  the  more  Sin  the  more  Treafuring  up  of  Wrath  againft  that  Day, 
 when  the  J^rath  of  God  jlmll  be  revealed  by  Fire-,  Mai.  3,2.  Whomay  abide 
 the  Day  of  his  Coming-,  and  rvho  j}?all  ftand  when  he  appear cthf  For  He  is  like 
 Refiners  Fire  and  like  Fullers  Soap.  Then  Clirift  is  this  Fire  ,•  and  l^i  me 
 tell  you,  this  Burning  and  Confuming  is  for  your  Good;  it  is,  that  out  of 
 the  Afhes  of  the  old  Man,  which  mult  be  burnt  up,  you  may  have  a  new 
 Life,  a  new  Reflirrc£lion.  Examine  thy  felf,  harh  this  Fire  burnt  up  all 
 thy  Works,  not  only  grofs  and  external  Wicked  ncffes,  but  hath  it  burnt 
 all  thy  fecret  Sins,  all  thy  beloved  and  darling  Lufts?  Hath  xicut  of  thy 
 Hands  and  Feet:,  -^nd.  pulled  out  thy  right  Eye  i*  Hatli  \z  confinned  thy  toung 
 Men-,  as  the  Prophet  fpeaks?  Nay,  hath  k  burnt  up  the  OLD  Heavens  and 
 the  OLD  Earth:,  that  fb  ye  may  enjoy  a  Neiv  Heaven  and  a  Xeyv  Earth-,  2 
 Pet.  3  7.  Nay  further,  let  me  afk  thee;  Harh  it  thrown  all  thy  Gods  into 
 the  Fire?  Hath  it  burnt  up  all  thy  Idols?  If  it  hath,  yetltclhe,  this  Bur- 
 ning is  not  unto  Death,  but  unto  Life,  as  Chrift  faid  oi' Lazarus:  This  Sick^ 
 nefs  IS  not  unto  Death-,  Joh.  11,^.  but  be  (lire,  that  as  the  Lord  Jesus  Chrift 
 burneth  up  and  deftroyeth,  fb  he  remakes  and  raiferh  up  again;  And  as 
 he  woundeth,  fb  he  healerhand  maketh  Alive  again:  1  wound  and  I  heat-, 
 
 A  2  faitb 
 
4  Christ     the    true     Salt     of    the    Earth." 
 
 faith  the  Lord.  Secondly,  the  Work  of  Fire  is,  to  Heat;  So  Chriil:, 
 
 after  he  has  deftroyed  and  burnt  up  all  our  Anions,  as  they  are  ours,  then 
 he  breaths  into  us  a  gentle  Warmth  and  Heat  of  his  own  Spirit  to  cherifti 
 and  revive  us  again,  that  fb  we  may  no  longer  live  our  own  Lives,  or  live 
 to  our  felvcs,  but  to  live  the  Life  of  Chrift,  to  revive  the  Life  of  Grace  in  us. 
 Thirdly,  the  Nature  of  Fire  is,  to  give  Light :  When  that  Day  once 
 dawns  to  uSj  that  Chrift  comes  into  the  Soul,  we  fhall  find  he  brings  Light 
 with  Him,  and  this  is  called  Chrifi's  Dajf,  and  this  is  a  Chriftmas-Day  in- 
 deed,aDayofRejoycing,  yea,  aDay  to  rejoice  in  all  the  Days  of  our  Lives, 
 yea,  after  you  dye  even  to  Eternity.  Our  firft  Day  is  our  own  Day,  and 
 that  is  a  Day  ofDarknefs-)  a  Day  of  Gloominefs  and  thick  Clouds-,  Joel  2,  1 1. 
 but  indeed  to  Flefti  and  Blood  the  Day  of  the  Lord  is  a  terrible  Da)-,  our 
 Flcfl)  tremhlcth  for  Fear  of  thee;  for  who  j\)  all  abide  the  Day  of  thy  Comings 
 and  who  j])all  fland  when  thou  appear  eft  /  for  thou  art  like  Refiners  Fire  and 
 like  Fidlers  Soap.  When  Chrift  comes  into  the  Soul,  he  comes  not  only 
 with  Light  to  difcover,  but  like  Fire  to  burn  up  all  that  Building,  that  we 
 have  made  to  our  felves,  that  which  we  have  raifed  by  our  own  Power, 
 and  then  breaths  warmly  and  gently  by  his  Spirit  his  own  Life,  until  by 
 Degrees  he  brings  a  glorious  Light  into  the  Soul ;  He  then  turns  us  from 
 Davknefs  to  Light,  from  the  Power  of  Satan  unto  God,  AB.  26, 18-  Yeafuch 
 a  Light  of  Grace  and  Glory,  as  makes  the  Light  of  the  Moon  as  the  Light 
 €f  the  Sun,  and  the  LJght  of  the  Sun  f even  Times  brighter,  as  the  Prophet 
 ifiiyih  Q)caks  c.  30,  26.  As  our  own  Lives  extingoiilh,  fb  Chrift's  Life  en- 
 creafes^juft  as  the  Prophet  £///?;/7  did,  when  he  raifed  tXiQ  Shunamites  Child, 
 2  Kings  4,  34.  He  lay  upon  the  Child,  and  put  his  Mouth  upon  his  Mouth,  his 
 ■Eyes  upon  his  Eyes  and  his  Hands  upon  his  Hands,  ^c.  and  ftr etched  himfelf 
 ■upon  him,  until  his  Flcjl:  grew  warm,  fo  that  he  neefed  fevcn  Times,  and  his 
 Eyes  opened;  In  the  fame  Manner  fhall  we  receive  Warmth  from  Chrift, 
 and  be  raifed  to  life  again,  and  be  made  Partakers  of  his  divine  Ahuure,  even 
 as  a  Graft  in  a  Crab-  Tree  Stock  changeth  the  whole  Nature  of  the  old 
 Tree,  both  Sap,  Leaves,  Bark  and  Fruit,  fb  doth  Chrift  our  Natures,  he 
 quite  changeth  them  into  his  own. 
 
 And  know,  all  this  is  done  by  one andthe  fame  Aci inGod,2L\t\\o\x^i\\oCQ 
 A£ts  be  divers  and  dift'mci  in  the  Creature,  yet  that  is  the  fame  A£linGod, 
 which  comes  to  the  obf  tinate  and  Perverfs  and  hardens  them  to  Deftruc- 
 tion,  which  comes  to  the  Humble  and  meek  and  fbftens  them  to  Grace 
 and  Life ;  the  fame  Acl  in  him  hardens  and  foftens,  as  the  Sun  doth  Wax 
 and  Cla\  ,•  the  fame  Heat  in  the  Sun  both  hardens  and  fbftens. 
 
 That 
 
Christ     the    true     Salt     of    the     Earth.  5 
 
 That  fame  God  which  was  Darknefs  at  the  Bottom  of  Mount  Sinah  was 
 Light  in  the  Top  of  the  Mount :  Ex.  19.  he  is  the  fame  God  in  himfelf  to  All, 
 bu"  he  works  diverfly  in  Regard  of  the  Creatures;  He  is  the  fame  God 
 in  a  frozen  and  hard  Heart,  as  he  is  in  a  repenting  and  bleeding  Soul ;  but 
 to  the  One  he  appears  not  but  in  Wrath  and  Vengeance-,  ready  to  take  Re- 
 venge on  them  for  their  Sins ;  but  to  the  Other  he  appears  in  Mevcy  and 
 Love-,  andmarrieth  himfelf  to  them,  Hofi,  19.  and  as  he  communicates  to 
 them  his  fweet  Love,  fb  their  Wills  and  their  Love  are  fwallowed  up  in 
 his ;  and  (  Let  me  tell  you  )  thefe  only  are  they  that  can  fay  in  Truth :  Not 
 my  fVill  hut  thine  be  done;  M?/^/;.  2<$,  39.  But  the  Other  they  cannot  forfake 
 themfelves,  their  own  Will,  their  own  Ends,  they  cannot  fomuch  as  fay 
 ( truly )  the  Lord's  Prayer,  tho'  it  may  be  they  have  faid  it  over  a  thou- 
 fend  Times ;  this  is  but  by  the  Way. 
 
 And  thus  you  fee  in  brief,   what  the  Fire  is :   Our  God  is  a  confuming 
 Fire,  Hchr,  12,29.  Chrift  is  the  Fire.    But  now,  what  is  the  Salt?  I  know 
 it  is  divers  Ways  taken  and  expounded:  Some  take  it  to  beWifdomand 
 Difcretion  in  Speech,  and  for  Proof  they  cite  that  Place  of  the  Apoftle : 
 Let  your  Speech  be  ahvays  Seafoned  with  Salt ;  Col.  4,  6.  for  fo  Salomon  faith : 
 A  wife  Man  may  hold  up  his  Head  before  Princes.  Prov.  i^,  13.  Eccl  8?  i.and 
 they  give  this  Reafbn,  as  Salt  keeps  Things  from  fHnking,  fo  doth  Wif- 
 dom,  fo  (alt,  andfeafon  a  Man's  Words,  that  they  may  not  be  unfavoury 
 to  wife  Men,  fo  that  he  is  not  laught  to  foorn.  Others  take  it  for  Holinefs 
 and  Sincerity  in  Life  and  Conversation,  as  our  Saviour  fiith :    Tc  are  the 
 Salt  of  the  Earth)  Mat.$,  13.  that  is,  (fiythey)  when  by  their  living  well 
 fj)eaking  the  Truth  in  their  Words,  and  dealing  juftly  and  upiightlyM'ith 
 Men,  and  expredino-  Holinefs  in  all  their  Anions  towards  God,  this  fea- 
 fons  their  Lives,  and  maketh  them  fa\'oury  before  God  and  Men :  So  alfo 
 they  inferprct  that  of  our  Saviour  Mat.  f,  13.   Te  are  the  Salt  of  the  Earth ; 
 but  if  the  Salt  have  loft  its  Savour,  wherewith  j]:all  itbefaltcd^  Itisthcnceforih 
 good  for  nothing,  but  to  be  caft  out  and  troden  under  the  Feet  of  Men.   W'heii 
 Men  live  not  as  the)'  profcft,  they  are  unfavoury,  and  Men  tread  and 
 trample  fuch  Men's  ProfclTion  under  their  Feet  as  dirty  and  loathfome; 
 to  make  a  lliew  of  that  which  is  not,  is  hateful  to  God  and  Men,  but  Sin- 
 cerity and  Integrity  isfivouryto  both;  and  therefore,  fiy  they,  he  admo- 
 nillieth  them  to  Ibive  for  Soundnefs  in  Dodrine,  Integrity  of  Life  and 
 Conftancy  in  Suffering;  for  diefe  Things  honour  their  ProfefTion,  and 
 this,  T  fiy,  fcafons  them  witli  Salt,  and  makes  them  (avoury  to  God  and 
 to  Men.  Their  Litcrprctation  is  good,  I  rejecl  it  not. 
 
 A3  Buf 
 
€  Christ     the    true    Salt     of    the    Earth. 
 
 But  to  be  fhort  and  without  any  more  Circumftances,  ( that  we  may. 
 come  to  the  Matter  intended)  the  Fire  and  the  Salt  are  both  one,  and  that 
 is  Chrift  himfelf  as  I  have  told  you:  He  is  the  Fire,  fo  he  is  the  Salt  as 
 the  Apoftle  faith:  Both  he  that JanBifieth-,  and  they  who  are  fanSiified^  are 
 All  one.  Hehr.2,  ii.  So  Jesus  Chrift,  he  is  the  Fire  that  falteth,  and  the 
 Salt  wherewith  it  falteth,  as  is  exprefled  in  the  Verfe  before  the  Text. 
 
 Indeed  T  confefs  the  Apoftles  alfo  were  called  Salt  Mat.  5,  13.  Te  are 
 the  Salt  of  the  Earth.  (  faith  Chrift  himfelf)  not  that  they  were  the  Salt  them- 
 felves  or  the  Salt  indeed,  but  they  were  thofe  which  uttered  the  Salt :  They 
 taught  Salt  (as  I  may  (ay)  and  were  rather  (as  we  may  call  them)  Sal- 
 ter s^  Thofe  which  fold  and  uttered  the  true  Salt  (which  is  Chrift)  to  the 
 World:  But  I  fay  of  them,  as  the  Apoftle  P^W  faith :  i  Cor.  3,4.  5.  fVhile 
 one  faith  J  I  am  o/Paul,  and  another^  I  am  0/ Apollo;  JVho  is  Paul  or  who 
 is  Apollo,  but  Minifters  hy  whom  ye  believed^  Neither  is  he  that  planteth  any 
 Thing.,  nor  he  that  yvatereth-,  but  God  ^c.  And  in  another  Place  ( i  Cor.  i, 
 V.  13.)  faith  he:  Was  Paul  crucified  for  you  !'  or  were  you  baptized  in  the 
 Name  o/Paul.^  So  fay  I,  were  the  Apofties  your  Saviours?  Were  they 
 crucified  for  you  ?  Are  they  thofe  that  fiiffered  for  you  and  redeemed  you  ? 
 Are  they  thofe  that  are  the  Salt  in  you,  your  Life,  your  Strength  and  your 
 Support?  No,  No,  that  cannot  be ;  for  themfelves  had  need  of  faking: 
 Therefore  they  were  not  the  Salt,  but  they  were  the  Inftruments  or  Mi- 
 nifters, which  Chrift  ufed  to  convey  to  us  the  true  Salt,  and  in  no  other 
 Regard  were  they  the  Salt  of  the  Farth. 
 
 And  again,  Cnrift  ftith  (in  the  fame  Senfe)  Mat.  J,  14.  Te  are  the  Light 
 of  the  JVorld;  and  again  S.  John  faith  c.  i,  9.  and  more  properly:  He  is 
 the  true  Li^t-,  which  lighteth  every  Man  that  comes  into  the  JVorld:,  and  him- 
 felf faith :  John.  8, 12.  I  am  the  Light  of  the  JVorld.  He  it  was  alfo  that  was 
 typified  in  all  the  Oblations  and  Sacrifices  under  the  Law  by  all  the  Rela- 
 tions, Hiftories,  Reprefentations,  and  throughout  the  old  Teftament ;  'tis 
 he  that  is  fet  forth  and  intended,  that  he  might  be  made  known  to  the  Sons 
 of  Men.  He  was  the  true  Pafchal  Lamb-)  He  was  the  true  Sacrifice-,  He  was 
 that  FirC)  that  muft  always  burn  upon  the  Altar,  Lev.  ^5  13.  He  alfo  was 
 that  Salt  commanded ;  for  the  Salt  was  never  to  be  wanting :  And  in  the 
 Verfe  before  my  Text  Chrift  himfelf  cites  that  Place  Mar.  9,  49.  Every 
 Sacrifice  (faith  he)  fl)all  be  fait  ed  with  Salt.  He  was  that  Salt,  which  muft 
 never  be  M^anting;  He  feafbns  every  Oblation,  Lev.  2,  13.  He  is  the  Salt 
 of  the  everlafting  Covenant  unto  thee  and  thy  Seed  for  ever:  Num.  18?  19.  He 
 W4S  thai  Salt  that  Eli^ha  threiv  into  the  JVetm ;  and  thofe  many  Waters  are 
 
 many 
 
Christ     the    true    Salt     of    the     Earth.  7 
 
 ^any  People^  as  it  is  exprefled  in  the  Revelation ;  In  Sum,  He  is  the  Suhfiance, 
 (as^Hcr?nes  Trismegiftm  calls  him)  the  MIND,  that  is,  he  is  the  Meaning 
 of  the  whole  Scriptures. 
 
 As  he  is  the  Fire,  by  reafbn  of  Burning,  and  bccaufe  of  Heat  and  Light; 
 fb  he  is  the  (alt  that  fweetens  and  favours  every  thing.  As  he  is  The 
 Light  that  enlightneth^  Co  he  is  the  Salt  that  falteth  every  Man;  He  it  was 
 that  was  wanting  in  that  People  which  God  upbraides,  Ezek.  1 6, 4.  That 
 were  c  aft  forth  to  the  World  in  their  Blood  and  Filthinef-,  and  their  Navel  was 
 not  cut-,  and  they  were  not  fait ed  at  all;  that  is,  they  had  not  Chrift  that 
 true  Salt  applied  to  them,  that  fhould  have  made  them  favoury  to  God; 
 That  which  is  Unfavoury-,  fl)all  it  be  eaten  without  Salt  f  faith  job.  1 6,  4. 
 
 It  is  this  Salt  that  muft  feafon  the  Fenifoii^  that  miift  he  favonry  meat  for 
 old  Jfaac;  Gen.  27.  It  is  not  your  Salt;  no,  nor  Venison,  nor  the 
 dainricft  meat  you  can  provide,  not  the  beft  duties  you  can  perform  will 
 pleafe  him,  except  they  be  (alted  and  {cafoned  by  his  own  Son ;  let  them 
 be  the  very  beft  a£lions  that  ever  man  performed,  never  fo  well  pur- 
 pofed,  never  To  good  and  excelling  (both  for  the  Matter  and  Manner  of 
 them,  done  with  never  fb  much  Devotion,  yea,  Earneflnefs  and  Conflancy) 
 away  with  them  without  this  Salt;  It  is  only  in  his  Son  that  He  is  well 
 pleafed:  Mat.  3, 17.  never  think  that  all  your  Prayers,  your  Tears,  your 
 Alms,  &c.  pleafe  him,  but  only  that,  which  is  his  Son's  own  A£lion,  and 
 his  own  Work  in  you;  elfe  they  iHnk  and  are  abominable  in  his 
 Eyes;  he  will  not,  he  cannot  regard  them.  The  Sacrifices  of  the  wicked  are 
 an  Abomination  to  him  Prov.  15,8.  The  Devil  made  as  true  and  as  large 
 a  Confeflion  of  Chrift  as  any  man  can  do ;  look  upon  the  Words,  and 
 not  upon  him  that  fj)ake  them,  and  you  would  think  they  were  the 
 Words  of  a  Saint,  and  yet  were  but  the  Words  of  a  Devil ;  0  thou  Jcfus 
 of  Nazareth-,  Son  of  the  moft  high  God-,  I  know  thee  who  thou  art,  even  the 
 holy  One  of  God  Mar.  1,24.  (indeed  it  is  confcfTed  they  were  extorted,  and 
 came  from  them  againfl  their  Wills)  but  Chrift  accepted  it  not,  becaufe 
 this  glorious  Confeilion  was  without  Salt;  it  was  not  from  a  f\veet  Feeling 
 and  Experience  of  him  in  them,  but  from  fbme  M^  Ends :  Therefore  1 
 have  obferved,  that  the  Devil  (where  he  is  worfhipped)  to  imitate  God, 
 he  hath  brought  in  (in  all  his  Sacrifices)  the  Ufe  of  Salt ;  nay  fb  eminenly 
 true  is  this,  that  as  the  Devils  cry  out  and  attell  unto  him,  though  againfl 
 their  Wills,  fb  by  their  Practice  we  may  note,  that  under  Salt  was  hidden 
 that  great  Myfleiy,  and  indeed  Secret  of  all  Religion,  that  tme  Religion 
 fevoui's  all  Tilings;  therefore  the  Devil  will  have  it  in  Shew,  the  more  to 
 
 cradit 
 
i'  Christ     t/je     true    Salt     of    the     Earth, 
 
 credit  his  Worfliip  and  Worfhippers  which  you  may  fee  by  their  great 
 Care  to  ufe  Salt,  thereby  to  imitate  the  Worfhip  of  God,  as  Jofephus 
 notcth  againft  Appion^  and  Jerome  againll  FigilantiuS)  Pliny-,  Plato  and 
 
 others. 
 
 Chrift  fpake  altogether  in  Parables;  for  faith  the  Text  Without  a  Pa- 
 rable [peak  he  nothing  unto  them.  Mat.  13,34.  Y^f  know,  he  always  fpake  in 
 ilich  Parables,  as  were  not  abfurd  ones,  but  they  had  a  moft  fit  Corre- 
 fpondency,  and  Refemblance  to  the  things  themfelves,  and  thofe  Speeches 
 of  his  which  to  us  feem  not  congruous.  Oh  I  Had  we  but  Eyes  to  fee, 
 I  will  afTure  you  (even  every  one  of  them)  O I  they  would  appear 
 fo  fit,  fo  apt  fo  comely,  fo  pat,  fit  and  pertinent,  that  they  would  be 
 like  Apples  of  Gold  with  PiBtires  of  Silver  y  Pro  v.  25,11.  So  aptly  and  fitly 
 are  they  fpoken,  as  no  man  can  fpeak  like  him;  and  as  there  is  not  a 
 Word  nor  a  Syllable  in  all  this  blefled  Book  of  God,  but  is  really  true, 
 fo  all  the  Words  therein  they  are  fpoken  with  infinite  Wifdom :  There 
 are  Wonders  in  all  Chrifl's  Words,  but  our  Eyes  are  fhut,  that  we  can- 
 not i^e  the  Wonders  of  God's  Law,  and  let  me  tell  you,  as  Chrift  fpake 
 much  in  Parables,  fo  God  doth  much  in'  Allegories ;  the  Truth  is  hid  un- 
 der Shadows  and  Myfteries,  couched  and  covered  within  the  Letter,  as 
 the  Woof  is  hid  within  the  Warp,  the  Warp  only  is  vifible.  But  'tis  the 
 Woof  that  holds  all  tooether,  fo  'tis  with  the  Letter  and  the  Truth ;  for 
 that  is  the  Subftance  and  holds  all. 
 
 But  the  chief  Reafons,  (as  I  conceive)  why  Chrift  is  compared  to  Salt, 
 are  thefe: 
 
 Firftj  There  is  a  healing  Power  in  Salt :  Little  do  you  know  the  Virme 
 that  is  in  Salt  to  cure  all  Manner  of  difeafes;  for  Antidotes  againft  Poi- 
 fons,  to  Heal  all  Manner  of  Wounds,  &c.  As  fome  have  written  thereof 
 at  Large;  I  do  not  fay  Salt  rudely  taken,  as  it  is  in  our  common  Ufe,  but 
 Salt  duly  prepared,  and  made  fit  to  every  Ufe^  nothing  more  Ufeful, 
 nothing  more  Excellent,  in  the  Earth  then  Salt. 
 
 In  this  Regard  then  Salt  having  fuchan  healing  Viraie  for  All  Wounds, 
 Poifons,  Difeafes,  Chrifl  he  is  more  truly  Salt  to'^the  Soul,  then  Salt  is  the 
 Body ;  He  is  precious  Salt  indeed,  duly  prepared  and  fitted  by  a  moft 
 wife  Phifician  for  all  our  Difeafes,  fo  that  there  is  no  Infirmity  or  mali- 
 gnant Difeafc  in  us,  though  never  fo  defperate,  but  this  Salt  will  cure  it, 
 Though  you  have  gotten  flich  Wounds,  fo  that  you  are  as  a  Man  fallen 
 from'^an  high  Place  upon  a  Heap  of  Stones,  fo  that  you  are  bruifed  all  over, 
 as  David  iaich  Pf  38?  3.  4-  5.    There  is  no  Soimdnefs  in  my  Flejh  becattfe  of 
 
 thme 
 
Christ     the    true     Salt    of    the     Earth.  9 
 
 ih'me  Anger -,  0  Lord!  Neither  is  there  any  Reft  in  my  Bones  hecaufe  of  my 
 Sin ;  fortune  Iniquities  are  gone  over  mine  Head,  as  a  heavy  Burden  they  are 
 too  heavy  for  me  to  hear:  My  U-'ounch  ftiuck  ami  are  corrupt  hecaufe  of  my 
 Foolijhnefs.  And  tlic  Prophet  Ifajah  t\  i,  5.  6.  fairh  oFrhc  Jews:  The  whole 
 Head  IS  fick,  and  the  nhole  Heart  is  faint;  from  the  Sole  of  the  Foot  even  un- 
 to the  Head  there  is  no  Soundnefs  in  them-,  hut  JVounds  and  Bruifes  and  putri- 
 fied  Sores.  And  I  am  fure  the  Cafe  is  our  own  as  well  as  theirs,  if  you  be 
 covered  all  over  with  the  Leprofie  of  Sin,  from  the  Crown  of  the  Head 
 to  the  Sole  of  tiie  Feet,  fo  that  no  parr,  no  Member,  no  Faculty  is  free, 
 Jesus  Christ  his  everlafting  Mercy,  and  his  never  failing  Goodnefs,  and 
 his  Almighty  Power5  they  are  never  failing  Medicines,  that  can  fit  and  com- 
 pound (lich  Ingredients,  that  fhall  anfwer  the  Di(ea(e  of  every  Part :  If  there 
 be  an  urter  Enmity  between  God  and  you  (in  your  Aprehenfion ;)  (b  that 
 you  have  no  hlooe  of  ever  coming  into  his  Favour,  and  nothing  you  can 
 do  can  prevail  with  him ;  fet  but  Chrifi:  between  God  and  you,  ana  he  will 
 heal  this  Enmity.  When  he  was  here  upon  Earth  in  the  Flefh,  no  Di- 
 £^:\Cq  could  wirhlbnd  him  in  the  Body,  fo  I  am  (lire  none  Ccin  in  the  Soul; 
 But  if  you  ha\T  nor  him,  there  is  no  Way  but  you  muft  dye  in  your 
 Sins,  and  yet  Tour  DefiruSiion  is  of  your  f elves-,  becaufe  you  believe  not, 
 and  lay  not  hold  on  Him  who  would  fave  you  from  Dcftrut^ion ;  be- 
 caufe  you  chufe  Death  and  not  Life ;  becaufe  Life  is  Death  to  you,  and 
 Death  is  your  Life,  think  of  that  and  it  will  give  a  flop  to  your  preflimpai- 
 ous  Charging  your  Deftruclion  upon  God. 
 
 But  alas,  do  not  you  once  think,  in  your  own  Names,  or  in  your  own 
 Strengths  ro  turn  your  felves  to  God :  No  alas !  This  is  the  Way  to  de- 
 ftroy  your  felves ;  for  do  you  what  )'ou  can,  faft  and  pray,  weep  and  la- 
 ment, and  confefs  your  Sins,  &c.  Thc(e  do  But  dedroy  you  the  more, 
 if  he  be  not  the  Bottom  you  (land  upon,  if  he  be  not  )'our  Rock  \ou 
 build  upon,  who  is  the  Rock  of  Ages:  But  coming  to  God  in  his  Name, 
 and  confelTing  from  )our  Souls  your  own  Vilenefs,  feeing  really  your 
 Own  Nothingnefs,  and  utterly  difclaiming  whatever  Flelh  and  Blood  can 
 do  as  towards  Salvation;  then  thou  Ihalt  find  God  gracious  to  thee,  not 
 only  in  accepting  what  thou  doft  on  this  Ground,  but  alfb  healing  thy 
 Naairc,  and  (libduing  thy  Lulls;  then  (halt  thou  find  i\\\s good  Samaritan 
 pouring  in  Oyl  to  heal  thee  and  to  bind  up  thy  Wounds,  and  then  thy 
 meaneft  duties  in  him,  are  better  accepted  then  thofc  that  are  widiout  Him 
 though  they  be  the  mod  glorious  and  fplendent  as  to  men ;  for  then  the  Cafe 
 
 B  is 
 
lo  Chuist     the     true    Salt     of    the     Earth. 
 
 is  altered  with  thee,  becaiife  now  thou  botromcf]:  upon  Him,  and  thy  Du- 
 t'JS  are  faked  and  fcafoned  with  himfelf.  ^ 
 
 ScconJly,  He  is  compared  unto  Salt  becaufc  as  Salt  preferves  Things 
 from  Putrefaction  and  Corruption,  (b  dorh  he  preferve  our  Souls ;  for 
 rhcy  would  ftink  before  God,  if  his  Merits  were  not  applied  to  them ; 
 p.s  David  faith:  My  U^ounch  ftink  mid  are  corrupt.  Pfalm.  38^5.  We  are 
 in  our  felves  with  him  as  unclean,  As  a  Swine  that  waUoweth  in  the  Mirc^ 
 and  as  Dogs  that  return  to  their  Vomit-)  2Pet.  2,  22.  But  of  this  we  have 
 fjiokcn  fumciently  already,  therefore  we  pafs  it  by  and  come  to  the  third 
 lieafbn. 
 
 Thirdly-)  Salt  hath  a  Power  and  Virtue  in  it  to  preferve  it  felf ;  if  it  be 
 able  to  preferve  other  Things,  much  more  it  felf  Salt  is  the  moft  durable 
 of  all  Things,-  Salt  is  the  hardeft  Thing  to  be  corrupted 5  therefore  faith 
 Ahi)ah:  Ought  you  not  to  know  that  the  Lord  GodofJjraeJ gave  the  Kingdom 
 over  Jfrael  to.  David  for  ever->  even  to  him  and  to  his  Sons  ly  a  Covenant  of 
 Salt^  2  Chi'on.  13, 5.  thai'  is,  becaufe  it  cannot  be  altered,  changed  or  cor- 
 rupted :  Why  ?  Becaufe  it  was  of  all  things  moft  durable :  And  faith  the 
 I>ord :  /  will  make  with  you  an  Everlafting  Covenant  of  Salt.  A  perpetual 
 Covenant  is  there  caled  a  Covenant  of  Salt,  becaufe  Salt  is  durable  it  felf, 
 and  makes  every  Thing  elfe  durable;  therefore  the  Lord  compares  his 
 Covenant  to  Salt^  becaufe  it  is,  and  fhall  be  durable,  immutable,  unchan- 
 geable, this  Durable  Covenant  isChrift:  And  beloved!  I  tell  you  it  is  his 
 Praife  and  his  Goodnefs,  that  in  himfelf  he  is  not  mutable,  not  alterable;, 
 and  it  much  commends  his  Mercy  to  us,  that  he  changes  not,  why? 
 Becaufe  Therefore  ye  Sons  q/*  Jacob  are  not  confumed,  Mai.  3,^.  and  James 
 1,17.  /;;  him  is  no  Farial'lenejs^  nor  Shadow  of  Change^  or  Turnings  nay,  he 
 only  is  unchangeable;  but  look  on  all  the  Creatures,  and  ye  may  fee 
 them  changeable  If  we  grant  they  do  not  Change  (as  you  think,  or  can 
 r-erceive)  vet  they  are  in  a  Poifibility  of  Changing,  nay,  are  always  chang- 
 ing, though  you  fee  it  not. 
 
 But  if  we  think  him  changeable  it  is  our  Ignorance  our  Childifhnefs; 
 when  we  think  by  our  Prayers,  or  Faftings  and  Reformings  that  we  can 
 meet  God,  (as  your  Phrafe  is)  turn  him  or  change  his  Mincl;  or  to  think, 
 that  one  while  he  is  angry,  and  another  while  he  is  pleafed :  Beloved  I 
 This  be  far  from  our  God,  he  cannot  change:  You  think  weakly  and 
 childiQily  of  him,  that  when  you  feel  or  fear  a  Judgment,  or  defire  any 
 Bleffmg,  that  you  can  meet  him,  and  ftay  his  Hand,  or  you  can  prevail 
 to  turn  his  Mind,   or  any  Way  conitrain  him;  no,  no,  fear  be  fuch 
 
 Thoughts 
 
ChrxST     the    true     Salt     of    the     Earth.  it 
 
 Thoughts  From  us -.The  Chan  i^e  is  nor  in  your  God,  I  ur  you  may  ch?.nge 
 and  are. changed;  but  the  Change  is  in  your  ftlves,  and  in  your  fehcs 
 only:  As  when  men  are  at  Tea  and  cnfl:  Anchor  an  a  Rock,  they  draw  and 
 pull  as  though  they  would  pull  the  Rock  to  them,  but  they  pull  them- 
 lelves  to  the  Rock :  No  Rock  like  unto  our  God,  he  cannot  be  moved, 
 but  confelling,  repentin;)-  and  humiliation  we  draw  nearer  and  work  our 
 felves  (but  by  his  Power)  to  this  immcvcable  Rock.  If  we  think  when 
 we  repent  he  is  pleafed,  and  when  we  are  obftinate  he  is  angiy  as  if  he 
 were  fb  chanveable,  that  he  is  angry  ro  day,  and  pleafed  to  morrow,  or 
 pleafed  to  day,  and  angry  to  morrow,  a\vay,  away,  who  hath  taught  you 
 thefe  things,  as  if  Aterations,  PaHions,  Changes  or  Mutabilit)'  were  or 
 could  be  in  Him^  in  whom  can  be  no  Change,  no,  nor  the  leaft  Shaddo\7 
 of  change:  There  can  be  no  fuch  Thing  in  God;  for  by {iach Thoughts 
 we  make  God  no  God,  we  hereby  (as  much  as  lieth  in  us)  do  make  the 
 ever  bleffed  and  unchangeable  God  an  Idol ;  ineed  the  Creature  is  chan- 
 ged, and  the  A£l  of  God  upon  the  Creature  may  and  doth  change,  as  the 
 Pfalmifl:  faith;  They  all  fl: all  JVax  old  as  doth  a  Garment-)  as  a  Fejlure 
 j}?alt  thou  change  them-,  and  they  fl)all  he  changed,  hut  thou  change/}  7?oty  thy 
 Tears  are  the  fame..  Pfalm.  102, 2<S.  27.  We  err,  not  knowing  the  Scrip- 
 tures, nor  the  Power,  nor  the  Immutablenc/s  of  God,  if  we  think  that  we 
 can  change  Sc  alter  God;  or  that  we  candirckfthim  what  isbeftto  be  dore 
 {Of  who  n  there  is  no  Searchingofhis  UnderJianding)As\  fear  too  many  of  ycu 
 do;  yea, (I fear) even  (bme  that  have  been  long  Profeflbrs,  nay  t' o'e  th?.t 
 have  been  long  Teachers  in  the  Church,  and  lit  at  the  Stern,  and  /hoi  Id 
 guide  the  Ship  aright,  yet  ordinarily  let  it  dalh  upon  this  Rock,  they 
 themfelves  teach  fo,  and  others  believe  fo,  and  fb  the  People  with  Aaron-, 
 both  People  and  Prieib  have  made  themfelves  a  Golden  Calf,  and  then 
 have  fallen  down  and  worAiipped  it :  No;  no,  my  Brethern,  it  is  our 
 Happineft,  our  Securit)-,  that  God  changcth  not,  nor  cannot  change. 
 
 And  Co  alfb  God  is  faid  to  come  nearer  ro  us,  and  to  ^o  further  from 
 us;  but  know,  God  cannot  remoVe,  God  is  as  near  us  alwa)S,  as  he  can 
 be;  yea,  he  is  nearer  us  then  any  thing  we  can  call:  Yea,  he  is  nearer  us 
 then  our  fehes;  for  he  knows  all  our  ^thoughts  afar  off;  that  is,  even  be- 
 fore we  think  them  our  fehes. 
 
 But  Beloved !  to  me  all  thefe  Reafons  are  but  external  common  Reasons ; 
 but  the  only  and  n*ue  Rcafon,  and  that  which  I  conceive  is  chiefly  inten- 
 ded, is  this:  That  as  Salt  is  (  for  (b  it  is)  the  central  Exiflence  of  c\ery 
 Tiling;  thatisSaltisthe5'w//i?j/;a',  th  Strength,  Supporter,  Knitter  and  Co  h^ 
 
 B  2  pafhr 
 
I A  Christ     the    irtie     Salt     of    the     Earth. 
 
 paBcV  of  every  vifible  mixt  Body :  So  is  Cbrifl:  to  every  Creature  Revel. 
 3, 14.  He  is  the  Beginning  of  the  Credtiojt  of  God  and  the  mighty  Bearer, 
 Supporter  and  Upholder,  tearing  up  all  Things  hy  his  mighty  Word  and 
 Power  Hehr.  i,  j.  and"  Co),  i,  17.  He  was  before  all  TlAngs-,  and  by  Him 
 all  Things  confift;  and  Hebr.  3514.  For  we  are  made  Partakers  of  Chrift. 
 if  we  hold  the  Beginning  of  our  Confidence  fiedfafi  unto  the  End.  Take  this 
 as  a  Maxime :  There  is  no  one  Thing  in  the  ti^^orld^  but  Salt  is  the  Strength-, 
 the  Knitter-,  the  Supporter-,  the  Suftainer  the  CompaSter  of  it ;  nay,  if  you 
 knew  all,  the  very  Sperme  of  Nature-,  and  the  working  Spirit  through  the 
 v/hole  Creation,  that  it  can  never  reft,  but  is  always  in  Co-agitation  and 
 Operation;  and  there  is  nothing  in  the  Earth  that  you  can  give  me,  but 
 I  can  give  you  the  Salt  of  it,*  as  take  a  Leaf,  v/herein  you  may  think 
 there  can  be  no  Salt,  but  there  is  in  it  Salt,  and  fo  in  all  other  Things ; 
 and  indeed  that  is  the  Life  of  every  Thing,  theGreennefs '  nor  the  Form, 
 nor  any  Thing  vifible  to  the  Eye  is  not  the  S.ilt,  and  yet  Salt  is  in  it, 
 though  you  fee  it  not;  even  fo  is  Christ  that  Salt  of  evcy  Thing;  it  is 
 He  wlo  fills  all  Things^  He  who  knits  and  upholds  all  T!  i  igs,  is  the  EC- 
 fence.  Being,  Knitter,  Comparer,  the  Si>irit  and  Life  of  all  Things,  though 
 you  fee  h:m  not;  nay,  more  then  all  this,  lie  is  the  vesy  Salt  of  the 
 Salt;  for  fait  lithe  Apoftle :  Hcishfoyeall  Things^QVQD  the  Firjl-horn  of  every 
 Creature,  andHe,  by  wlmn  all  Things  confift.  i  r.on  15,  20. 
 
 Behold,  as  the  Apoftle  fairh  in  another  Cafe  (  concerning  the  RefiuTec- 
 tion)  I  tell  you  a  Myftcry]  you  think  Christ  is  in  Heaven,  and  fo  indeed 
 He  is;  for  Heaven  is  where  he  is,  and  he  is  every  where.  Bur  (hall  I 
 tell  you,  how  you  may  come  to  handle  Hmi  with  your  Hands,  and  fee  Him 
 with  your  Eyes/  i  Job.  1,1.  Thus,  can  you  but  take  of  all  Accidents  from 
 every  Thing,  and  then  that  which  remains  is  Chrift,  their  Angds  always  lehold 
 the  Face  of  their  Father  yvliich  is  m  Heaven :  As  if  you  take  from  me  all  Height 
 and  Depth,  all  Greatnefs  and  Littlenefs,  all  Weight  and  Meafore,  alU-leac 
 and  Cold  and  all  Kind  of  Matter  and  Form;  for  thefe  are  all  Accidents; 
 and  then  that  which  is  Mi,  is  He,  which  knirs,  fopports  and  bears  up  all 
 Things,  even  Jesus  Christ  blefled  forever;  even  he  that  dwells  in  Hea- 
 ven, m  the  Bofom  of  his  Father, -is  there  in  his  Pa\'ilion,  and  in  his  fecrec 
 Place,  he  is  hid  in  the  Creature,  He  clothes  hi/nflf with  Ljght  (iahhihcPikl- 
 mift  Pf  104,  2. )  as  imtb  a  Garment.  Light  is  the  next  Thing  to  God  him- 
 felf,  the  (lireft  Accident;  for  all  that  may  LefmeJt,  felt,  taftcd,  (qqw,  heard 
 or  underftood,  all  thefe  are  Accidents;  and  therefore  (iiith  the  Apoftle: 
 Tije  FaSlnon  of  this  U^orld  pajfcth  away;   iCor^y,  31.  for  all  the  Falhions 
 
 of 
 
Christ     tht     true    Salt     of    the     Earth.  i  3 
 
 of  this  World  are  but  Accidents ;  for  take  away  all  Kind  of  Falliion  vifi- 
 ble,  and  every  Thing  rhat  can  be  imagined  under  any  Form  whatfocver, 
 and  then  you  I'hall  find  Jefus  Chrift  the  Life  and  Sublifhince  of  all  Things, 
 the  Son  of  the  Father-,  the  fir (i  begotten  of  all  Creafin-es-,  the  Beginning  and 
 Foundation  of  all  the  U'^orh  of  God;  In  Ihort-,  the  I  MANUEL,  God  with 
 us-i  or  God  in  us ;  for  fb  it  is  whether  you  underftand  it  or  not,  it  you 
 fee  it  not  fb,  wait  till  it  be  fb  to  you. 
 
 All  Accidents  muft  pafs  awa)' :  All  the  Fafhion  of  this  World  and  what- 
 fb.  ver  mult  pafs  away,  let  it  pafs  away  ,••  and  that  which  perillicth  or  is  to  pe- 
 rilTijletitperini,  and  trouble  not  your  fclvesatit;  but  llill  Chrift  rcmaineth: 
 He  chanoedinot,  Heis  not  Subject  to  Accidents  or  any  Change,  but  He  re- 
 m;iins  always  the  fame,  He  is  Tefterday  and  to  Day  and  the  fame  for  ever  Hebr.  1 3 
 V.  8*  Therefore  lay  not  flich  faft  hold  on  thcfe  tranfitory  Things,  but 
 lay  hold  on  the  Anchor  of  your  Souls,  \\'hich  is  both  fare  andfiedfift)  and 
 that  entereth  into  that,  which  is  within  the  Fad  Hebr.  6, 19.  All  Accidents 
 pafs  away,  Highncfs  and  Lownefs  pafs  away,  Grcatnefs  and  Littlenefs  pafs 
 away.  Youth  and  Age  pafs  away.  Weight  and  Lightnefs  pafs  away,  and 
 all  the  Beauty  and  Giory  of  the  Creature  pafTeth  away;  but  ftill  Chrifl, 
 who  is  the  Salt  and  the  SuM lance,  that  ftill  rcmaineth;  for  there  was 
 fomethiiig  of  m  :  before  I  was  either  high  or  low,  great  or  litde,  heavy 
 or  light,  old  or  young  &c.  and  that  was  Chrift,  the  Beginning  of  all  Things 
 Revel.  3, 14    tlie  Life  of  Things,  the  Marrow  of  all  Things. 
 
 Chrilt  !)eing  thus  as  we  have  lliewed,  you  tlien  fee  what  Ground  Chrifl 
 had  to  call  himfelf  the  Salt  of  the  Earth;  for  all  thefe  Things  being  taken 
 away,  yc  ihall  find  him  to  be  as  the  Salt  of  every  Thing  ;  that  is, 
 Chriil  is  the  Strength,  the  Holder,  the  Knitter,  the  Compofure  and 
 Compadure,  the  Uplulder  and  Suilainer  of  all  Things;  and  his  Name 
 is  the  Word  of  God,  Revel.  19, 13^  Hq'is  the  JVord,  Iry  ^IFhom  all  Tl^ing^ 
 were  made;  in  Hi  n  was  Life-,  and  the  Life  rvas  the  Light  of  Men:  This  Light 
 J]?incth  in  Darkncfs,  but  the  Darkncfs  comprchcndethit  not.  Joh.  i,  3.4.  5.  All 
 Accidents  are  J^arknefs  and  hide  God  from  us,  as  the  Prophet  ^/j/?/;rpeaks 
 c.  45 , 1 5 .  Fcrily  thou  art  a  God  that  hides  thyfelf  0  GodoflCniQ],  the  Saviour. 
 He  is  hid  in  all  Creatures  by  Accidents,  they  are  his  Garments,  his  Clo- 
 thing :  Chrill  is  the  Image  of  the  invifitle  God,  the  Firil-born  of  every  Creature; 
 for  by  Hiuiwere  all  Things  created,  that  are  in  Heaven  and  that  are  in  Earth,  • 
 ^ifible  and  invifible,  whether  they  be  Thrones  or  Dominions,  or  Principalities 
 or  Powers,  all  were  created  by  Him  and  for  Him,  and  He  is  the  Beginningof 
 all  Things,  and  by  Him  all  Things  confijl,  and  ha\e  ever)'  Jot  of  their  Siib- 
 liftence  in  Him.  B  3  .      Ob]e^ 
 
14  Chuist     the     true     Salt     of    the    EartM. 
 
 Oh]c^.  But  it  may  be,  you  will  fay  to  me :  How  can  that  be  true  of 
 Clirili:'.''  Salt  is  good ^  hut  if  the  Salt  ( faith  he  )  hath  loft  its  Savour-,  where- 
 rrith  S\)all  It  be  falted  f'  It  is  neither  meet  for  the  Land-,  nor  yet  for  the  Dunghill-, 
 hut  Men  caft  it  out-,  an'cl  it  is  trodden  under  the  Feet  of  Men ;  He  that  hath 
 Ears  to  hear-,  let  him  hear.  Marc.  9,  50.  What  ihall  he  be  feafoned  withal? 
 Can  he  be  infatuated  or  made  unfavoury? 
 
 Anfw.  The  Decifion  of  which  Doubt  falls  properly  under  the  fecond 
 general  Queftion  of  my  Text,  and  my  fecond  Queftion  anfwers  this,  viz. 
 What  it  is  to  have  Salt?  And  I  fay,  as  Chrift  there  faith:  He  that  hatb 
 Ears  to  hear-,  let  him  hear. 
 
 He  (in  Regard  of  himfclf)  feafons  All  alike,  he  in  himfelf  doth  not  fea- 
 fon  fome  more  and  fome  lefs ;  or  fome  have  him  and  fome  have  him  not : 
 But  as  it  was  in  the  Gathering  of  Manna,  they  all  gathered  enough,  though 
 fome  gathered  more,  fome  lefs;  they  lacked  not,  nor  had  they  none  left: 
 fo  Chrift  is  in  every  one,  in  Regard  of  himfelf,  alike ;  that  is,  the  Effen- 
 tial  Prefence  and  being  of  Chrift  in  every  one  alike,  but  not  the  Percep- 
 tion and  Participation  of  him.  He  in  himfelf  is  the  Form  of  Forms,  the 
 Soul  of  thy  Soul,*  yea,  the  Soul  of  the  whole  World,  yea,  and  of  the 
 whole  Creation  both  ofHeaven  and  Earth,  and  he  cannot  be  more  in  one 
 Place  then  in  another;  but  here,  to  have  Salty  is :  To  fee,  to  know,  to  fed, 
 to  believe  and  to  be  affured  in  our  felves,  that  we  have  this  Salt  and  that 
 Chrift  is  in  us.  Chrift  is  ( in  Regard  of  himfelf  j  every  where,  and  in  every 
 one  alike,  but  every  one  believes  it  not  alike. 
 
 If  we  fhould  attempt  to  fpeak  of  God  as  he  is  in  himfelf,  in  his  EfTence, 
 as  abftra£lcd  from  all  Creatures,  fb  he  is  unknowable ;  neither  creating, 
 nor  in  Poilibility  of  being  created ;  He  is  that  unknowable,  infinite  Abyfs 
 of  BEING,  as  it  is  faid  in  Prov.  30,4.  IVho  can  declare  his  Generation-,  his 
 Name  or  his  Sons  Name,  if  thoucanfttelU  He  is  unknowable,  unnameable, 
 unconceivable,  c  an  ft  thou  ly  Searching  find  out  God  ^  faith  Zophitr  to  Job; 
 We  cannot  at  all  conceive  of  his  Manner  of  being  in  the  Creature,  but 
 according  to  his  Manner  of  Working  in  the  Creature,  as  Jacob  M'hen  he 
 awaked,  then  he  f iw,  that  God  was  in  that  Place^  then  he  cryes  out :  0 
 horv  terrible^  horv  dreadfill  is  this  Place  !  This  is  none  other  but  the  Houfe  of 
 God.  God  was  there  before  as  much  as  he  was  then ;  but  Jacob  was  not 
 aware  of  God,  he  faw  him  not.  I  would  tell  ye,  if  )'ou  can  but  receive 
 it,  the  whole  Creation  is  God's  Houfe,  God's  Temple,  but  we  fee  it  not 
 fo,*  we  fee  not  God  in  all  Places,  nor  in  all  Crcaau'es,  (as  Jacob  did  then) 
 till  cur  E)'cs  be  opened :  God  is  always  in  every  Creature,  rejoycing  in 
 
 the 
 
Christ     the    true     Salt     of    the     Earth.  15 
 
 ihe  hahitahk  Parts  of  the  Earth-,  and  his  Delights  are  with  the  Sons  of  Men y 
 Prov.  8)  31-  And  he  cannor  remove  except  he  can  remove  from  being 
 iiiiinire,-  and  he  is  there  alike  in  his  Heaven  and  in  his  holy  Place,  and  he 
 cannot  be  more  in  one  then  another;  but  till  we  be  awakened,  till  our  Eyes 
 be  opened,  till  the  Scales  of  Ignorance  and  thick  Darknefs  thofe  thick  Ac- 
 cidents be  removed,  we  cannot  acknowledge  it,  but  as  foon  as  ever  they 
 are  open,  then  we  fee  God  was  and  is  in  us,  and  we  were  not  aware,  and 
 we  {hall  then  cry  out  of  ever\'  Place  and  of  every  Creature :  0  horv  ckcaJ- 
 fid  is  this  Place/  I  fee  now.  This  is  God's  Hoiife  and  God's  Temple,  and 
 I  knew  it  not.  Till  tlien  God  had  made  (as  David {sinh.  Pf.  18?  1 1-)  Dark- 
 nefs  his  fecret  Place-,  and  his  Pavilion  round  about  him  were  dark  Waters-,  and 
 thick  Clouds  of  the  Skies:  But  when  he  pleafed  to  difcover  himfclf,  then  it 
 follows  in  tlie  next  Verfe:  yh  the  Bris^htnefs  that  was  before  him,  his  thick 
 Clouds  pa  fed-,  Plad-ftones  and  Coals  ofPire:  Then  the  Lord  was  feen  and 
 heard;  (or Hcthundrcd  in  Heaven-,  and  the Hid^cfl gave  out  his  Voice:  They 
 faw  then  that  it  was  He  alone,  that  wrought  m  and  tbi-ough  all  the  Crea- 
 tures; that  it  was  he  alone,  zh^i  gathered  and fcattercd  and  df covered  the  Foun- 
 dations oft  he  ^'orld;  He  it  is  that  turneth  the  iVations  of  the  JVorldupfide  dorvn : 
 Ir  was  at  his  Rebuke ,  at  the  Blaft  of  the  Breath  of  his  iXoftnls  that  the  Earth 
 fl)ook  and  trembled-,  and  Coals  ivere  kindled  by  it.  So  alTo  he  f^iw  that  it  was 
 God,  who  fent  from  above  out  of  Heaven-,  his  holy  Place-,  and  took  him  out  of 
 his  Troubles,  out  of  many  Waters-,  and  delivered  him  from  his  flrong  Enemy, 
 and  He  brought  him  out  into  a  large  Place,  and  fb  goes  on  in  that  18  Pialm. 
 
 When  the  Soul  comes  to  be  awaked,  and  to  fee  God  thus  filling  all  in 
 all,  and  himself  to  be  the  Life,  Motion,  and  Agent  in  all  Things:  Then 
 the  man  fills  down  before  God  and  is  afhamed ;  and  throws  down  all 
 his  own  Pride  and  Arrogancy,  all  his  higli  Conceit  of  his  acting  and  his 
 doing  any  thing  •  for  he  fees  now,  it  was  not  he,  but  God  in  him,  that 
 did  all :  Now  down  falls  All  Conceit  of  Power  and  Gifts  of  his  own, 
 with  All  ftrong  Holds  in  him ;  All  Principalities  and  Powers  andfpiritual 
 JVickedneJfes  in  high  Places,  and  he  gives  all  Glor)'  to  God,  who  mvells  (b 
 near  him  In  his  Holy  Hill  of  Zion. 
 
 Then  he  no  longer  looks  without  himfelf;  but  now  he  hearkens  to 
 know  what  the  I^rd  faith  in  him;  his  Eye  and  his  Ear  are  now  towards 
 Him;  he  will  now  no  longer  rule  and  guide  himfelf  nor  take  his  own 
 Advice;  But  he  fees  now,  he  hath  gone  ailray  from  God,  and  defires 
 now,  that  God  only  would  guide  him;  for  he  finds  that  he  is  the  Surcft 
 and  the  Nearelt  Counfellour;  Hiij  Eye  is  Altogether  now  upon  God,  (6 
 
 diat 
 
1 6  Christ     the     trite     Salt     of    the     Earth. 
 
 that  he  trembles  in  his  Prefence :  He  fees  now,  we  need  not  fay :  U'lo9 
 
 jhrll  afcend  up  to  Heaven  to  bring  Chvift  thence^  or  rv/.w  fl)all  dcfcena  into  the 
 G)  ave  to  bring  Chrift  from  the  DeacU  For  behold  the  Word  is  nigj.)  thee-,  it 
 is  even  in  thy  Month.  Rom  lo,  17.  Chrift  is  in  thee,  In  the  Midlt  of  thee,' 
 as  the  Prophets  faid:  Great  is  thy  God  in  the  midft  of  thee-,  O  I^el!  And 
 again:  The  Holy  One  o/Ifi-ael  in  the  midft  of  thee.  And  again  Join  Bap' 
 tift:  There  is  one  in  the  midft  of  you  whom  ye  know  net',  he  flhiU  baptize 
 you  with  the  Holy  Ghoft  and  with  tire. 
 
 When  our  Eyes  are  opened  by  Chrift  to  come  to  fee  this ;  even  thofe 
 Eyes  which  were  Blind  from  their  Mothers  Womb  ,*  and  when  the  Strings 
 of  our  Tongues  ftiall  be  loofed,  then  we  ftiall  fall  down  before  his  Pre- 
 fence, and  confefs  our  one  Vilenefs,^  our  own  Nothingnefs;  and  that  we 
 in  our  felves  without  him  are  (with  Abraham,  meer  Duft  and  Afties, 
 Gen.  18527.  and  with  J-faiah  poor  Drops,  and  with  Z^/zl'zV/ poor  Worms. 
 Pralm22, 5.  And  this  not  out  of  Formality,  Hypocrifie  or  Cuftom  but 
 Unfeignedly,  Sincerely  and  Really,  feeing  our  -{elves  to  be  fo,  and  no 
 otherwife.  But  till  this  Time  we  go  on  in  our  Pride  and  Arrogancy,  we 
 exalt  our  felves  and  go  on  to  pleafe  our  own  Wills,  and  fay,  IVho  j})all 
 bring  us  down  /  Ottr  Tongues  are  our  own-,  we  will  prevail ;  who  is  Lord  over 
 us  ?  We  fay :  God  fees  not-,  he  is  above-,  can  he  fee  through  the  thick  Clcuds  .<* 
 And  fb  we  go  on  in  our  own  wayes,  and  follow  our  own  wills,  and  Re- 
 gard not  God  who  is  in  us,  and  a£ls  all  our  Acls,  and  works  all  our 
 works  for  us;  till  then  we  exalt  our  felves  even  into  God's  Throne,  and 
 dethrone  him  as  much  as  lies  in  us;  for  we  fiy:  I  will  and  I  amy  and./ 
 can  do  this  and  do  that-,  Power  is  mine  and  Revenge  is  mine;  Many  fay  fo,  and 
 Multitudes  more  do  (b,  they  will  be  revenged  that  they  will,  who  fhall 
 controul  them,  and  fb  appropriate  and  arrogate  to  themfelves  the  very 
 Attributes  of  God,  Vengeance  is  mine^  faith  the  Lord :  And  fay  thefe  Men, 
 Vengeance  is  mine,  and  my  Hand  fhall  rake  hold  on  Vengeance,  and  I 
 will  be  revenged;  but  faith  St.  Ja?nes  c.  4, 13.  Wo  to  them  that  fay:  To 
 morrow  we  will  go  tofuch  a  City  and  remain  a  Tear,  and  there  buy  and  fell 
 and  get  gain.  And  Ifa.  9, 9.  Wo  to  them  that  fay  in  the  Pride  and  Stoutnefs  of 
 their  Hearts:   The  Bricks  are  fallen  down-,  hit  'we  will  build  with  new  Stones. 
 
 Beloved !  Conclude  this :  All  Power  is  his,  and  all  Praife  is  his,  and  if 
 all  be  his,  then  what  hath  any  Creature  to  do  to  take  to  himfelf  any  Thing 
 at  all?  But  this  great  Sin  of  Arrogancy  is  that,  which  runs  through  the 
 whole  World  in  great  and  fmall,  and  who  fees  it?  Who  checks  himfelf 
 for  it,  faying:  What  have  I  done  .^  This  is  that  which  rules  in  the  very  De- 
 vils 
 
Christ     the     true     Salt     of    the     Earth.  17 
 
 vils  themfelves ;  Nay,  this  is  tlic  Devil  in  us  ,•  for  they  think,  they  have 
 a  Power  and  a  Will,  and  Co  walk  according  to  their  own  Wills,  and  fee 
 not  diat  they  acl  by  the  Power  of  God  ,■  for  God  is  all  Power,  all  Acl, 
 and  no  Creature  ftirs  or  moves  but  by  Him,  nay,  but  in  Him,  He  is  their 
 Avlt  and  their  Being,  though  not  of  their  Evil  ,•  for  thouoh  God  be  the 
 Orderer  of  Evil,  yet  he  is  not  the  Author:  But  Men  would  hence  lav  the 
 Fault  on  God  and  excufe  themfelves,  and  very  ftrange  Conclufions  IVIen 
 have  made  through  Miftake,  that  becaufe  (as  they  fay)  there  is  in  God 
 an  active,  pofitive,  condilted  and  deliberate  Reprobation  of  certain  Men, 
 before  their  Sins  were  committed,  yea,  before  the  Creation :  And  becaufe 
 alfo  it  is  faid  on  the  other  Hand,  that  we  can  do  nothing  without  Him; 
 (  For  in  Hun  we  live-,  move  and  have  our  Being  A£t.  17,28.)  therefore  they  con- 
 clude, that  the  Evil  of  Action,  as  well  as  the  Action  belongs  to  him,  not 
 underftanding  to  difUnguifli  between  the  Act  and  the  Evil  ofthe  A£t:  No, 
 no,  you  are  deceived ;  you  conclude  thus,  becaufe  you  cannot  compre- 
 hena  his  WayS;  and  fo  you  would  bound,  limit  ana  circumfcribe  the  Al- 
 mighty, by  your  narrow  Rcafon,  and  therefore  it  is,  that  you  make  ftich 
 ftrange  Conclufions ;  but  you  muft  diltinguilh  between  the  A£t  and  the  Evil 
 of  the  A£t :  All  A6ts  is  God's,  but  he  is  free  from  the  Evil  of  any  A£t.  All 
 Evil  is  thine  and  all  Good  is  God's,  and  there  is  nothing  in  God  but  what 
 is  good,  and  therefore,  0  Ifvael!  Thy  Perdition  is  ofthyfelf,  but  in  me  is^ 
 tlry  Help :  Hof  1 3, 5).  But  lince  Man  is  departed  from  God  by  Rebellion, 
 this  Secret  he  will  not  fully  communicate  to  him,  and  afiure  your  felves, 
 he  will  not  call:  Pearls  before  Swine ;  and  he  knows  exactly  how  to  diflin- 
 guifh  between  Friends  and  Enemies;  for,  Tlje  Secret  of  the  Lord  is  jvitb 
 thofe  that  fear  him,  Pfalm25,i4.  And  to  thofe  that  perijl?j  the  Gofpcl  muft 
 be  hid:  But  let  us  be  afraid  to  lay  that  on  God,  whereof  we  would  excufe 
 our  felves,  or  to  come  near  the  Brim  of  Danger,  bvexpreding  ourfclves 
 in  dubious  and  mif-interpreted  Terms,  Phrafes  or  Exprellions,  very  mif- 
 becoming  us  poor  Worms,  they  being  too  bold  and  too  ditterent  from 
 the  modell  and  (bber  Ufe  of  the  ancient  Doctors  and  Fathers :  But  this  I 
 cannot  now  enter  upon ;  enough,  enough  at  prefcnt  of  this  Argument, 
 we  therefore  return  to  our  Point  in  Hand. 
 
 Till  Christ  be  pleafed  to  difcover  himfelf  to  be  there,  i,  e.  to  be  //;  us-, 
 we  are  Itark  blind,  until  he  fay  to  our  Eyes:  Ephata-,  he  ye  opened!  Elfe 
 how  do  we  walk  and  get  up  and  down  in  our  Pride  and  Arrogancv,  both 
 towards  God  and  Men,  and  begin  to  beat,  and  opprefs,  and  lord  it  o\er 
 our  Fellow-Servants?   What  an  unfeemly  Thing  isit,  that  fuch  JVorms 
 
 C  '  and 
 
1 8  Christ     the     true     Salt     of    the     Earth. 
 
 and  Nothings  (as  Men  are)  ihould  walk  fo  bolt- upright  in  Infolency  and, 
 Arrogancy,  boafting  ourchemfelves  to  be  fomething,  when  they  are  no- 
 thing! They  will  revenge  themfelves,  and  begin  to  fmite  their  Fellow- 
 Servants,  and  reproach  even  thofe,  who  defire  to  do  their  Matter's  Bufi- 
 nefs  as  well,  yea  and  better  then  themfelves,  affecting  nothing  fo  much  as 
 to  rule  and  to  be  great.  Is  this  the  Carriage  of  thofe,  who  have  their  Eyes 
 upon  God,  who  (they  know)  fees  all  their  Pride,  Infolency  and  Arro- 
 gancy ?  Or  rather,  is  it  not  clear,  that  this  is  the  Carriage  of  blind  Men, 
 ignorant  Men  that  fay :  We  fee;  and  therefore  their  Sin  remaineth.  Joh.9,41. 
 And  Matth.  24,  50.  The  Lord  offuch  Servants  mill  come  in  an  Hotir^  when 
 they  look  not  for  him,  and  ivill  cut  them  af under:,  and  appoint  their  Port  ion  with 
 hypocrites;  there  fl:aU  he  Weeping  and Gnafhingof  Teeth:  The  Hainoufnefs 
 of  his  Sin  is  feen  in  his  Lord's  Wrath  and  Puni(hment.  In  Ifaiah  2,  ig. 
 fee  there  how  the  Lord  threatens  to  bring  down  this  Spirit,  that  is  fo  ge- 
 nerally in  all  the  Sons  of  Men,  v.  10.  Enter  into  the  RocRSt  and  hide  thee  in 
 the  Duft  for  Fear  of  the  Lord-,  andfor  the  Glory  of  his  Majefty;  the  lofty  Looks 
 of  Man  jl: all  he  humbled-,  and  the  Haughtinefs  of  Men  f^ all  he  bowed dorvn-,  and' 
 the  Lord  alone  jhall  be  exalted  in  that  Day ;  for  the  Day  of  the  Lord  of 
 Hojisjhallbeupon  Every  one  that  is  proud  and  lofty  ■,  upon  every  one  that  is  lifted  tip) 
 and  he  jhall  be  brought  low :  And  fo  he  goes  on,  And  upon  all  the  Cedars  q/'Leba- 
 jion  that  are  lifted  up-,  upon  all  the  Oaks  ofBafhan,?//?©;;  all  the  high  Mountains^  upon 
 every  Tomer  and  upon  every  fenced  Wall :  Upon  all  the  Ships  o/Tarihilli  and  upon 
 all  their pleafant  PiElures :  AndtleLoftinefsofManfl^all  be  bowed  down-,  and  the 
 Haughtineji  of  Men  jhall  be  made  lom-,  and  the  Lord  alone  jhall  be  exalted  in  that 
 Day.  Afhl  their  Idols  hejl)all  utterly  abolijJ).  And  they  jhall  go  into^  the  Holes  and 
 Caves  of  the  Earth  for  Fear\ofthe  Lord  and  for  the  Glory  of  his  Majeftyy  when  he 
 arifeth  tojhake  terribly  the  Earth.  And  a  Man  jhall  caji  his  Idols  of  Silver  amlGold 
 to  the  Moles  and  to  the  Bats:  To  go  into  the  Rocks  and  into  the  Tops  of  the 
 ragged  Rocks  for  the  Fear  of  the  Lord^,  and  for  the  Glory  of  his  Majejty-,  rohen 
 he  arifeth  tojijake  terribly  the  Earth:  Ceafe  ye  from  Men-,  whofe  Breath  is  in 
 his  Nojlrils;  for  mherein  is  he  to  be  accounted  of  z*  I  have  a  little  degrefs'd  but 
 it  was  for  your  good,  therefore  you  may  bear  with  me. 
 
 Let  us  now  then  hence-forward  learn,  to  be  ware  of  this  God,  that  is 
 fo  near  us,  and  fo  much  In  Us:  And  not  to  be  like  Lot  in  his  Drunken- 
 nefs,  when  his  rvvo  Daughters  came  and  lay  with  him,  and  yet  He  knew 
 not  when  they  lay  domn  or  when  they  arofe-,  Gen.  19,35-  But  learn  we  to 
 awake  out  of  our  fpiritual  Darknefs,  and  Drunkenneft,  and  not  to  be  fo 
 ij^norant,  fo  fottiih  to  let  him  be  fonear  you,  as  toiive  in  you  and  to  dwell 
 
Chuist     the     true     Salt     of    the     Earth.  19 
 
 with  you ;  to  be  with  you  in  your  going  our  and  coming  in ;  in  your  down- 
 lying  and  Up-riUng,  and  you  never  yet  acquaintecl  with  him,  f^^ho  knows 
 all  your  Thoughts  afar  of  PH  1 39,2.  even  before  you  think  them  your  fel- 
 ves,  faith  the  ApolHe,  KNOIV  TOU  that  Jefus  Chrift  is  in yoii^  except  ye 
 be  Reprobates^  2  Cor.  13,  5.  Nay,  though  ye  be  Reprobates,  yet  he  is  in 
 you:  It  is  the  Cafe  of  Reprobates,  of  Devils  not  to  know  this;  but  the 
 Meaning  is,  If  ye  be  not  in  the  Condition  of  Reprobates,  then  ye  know 
 and  feel  experimentally  in  fbrne  Meadu'e  and  J^egree,  that  Jcfus  Chrift  is 
 m  you  of  a  7 ruth. 
 
 O  Happy  yea,  Thrice  Happy  is  that  Soul,  who  is  thus  aware  of  God, 
 to  fee  his  Workings  and  a£linos,  through  all  the  Creatures ;  then  will 
 that  Soul  cry  out  againlt  himfelf:  InSteaci  ofArrogancy  and  Applauding 
 himfelf,  he  cries  out  of  himfelf,  of  his  own  former  and  prefent  Ignorance 
 and  Blindnefs;  he  will  not  fay  (with  the  Pharifee)  We  fee,  ]'oh.9,4r. 
 and  they,  what  they  ignorant  of  any  Thing!  They  would  not  have  any 
 one  fliould  have  fiich  a  Thought  of  them:  Alas  poor  Souls]  Their  oi'cac 
 Knowledge  undoeth  them  ,•  Thy  fVifloin  hath  made  thee  rebels  or  perverted  tbce : 
 Becaufe  by  all  their  Parts  anci  Knowledge,  they  themfelves  are  fwelled, 
 poyfbned  and  puffed  up,  and  are  nor  leflened  and  made  nothing ;  if  they 
 were,  they  would  cry  out  with  David/  0  what  a  Bcafi  was  I  he  fore  thee; 
 and  with  Augur-i  I  have  not  the  Knowledge  of  a  man !  O  what  a  Wretch 
 was  I!  Was  God  himfelf  fb  near  me  all  this  while,  nay  wirliin  me,  and 
 I  not  know  it?  Hath  it  been  he  that  hath  altered  and  changed  me  in  the 
 whole  Courfe  of  my  Life,  and  Turned  me  from  Vefiel,  to  Veffel,  from 
 one  Condition  to  another  '.'*  Was  it  he  that  harh  made  all  the  changes  in 
 my  Life,  and  ordered  all  my  Actions  (as  he  plea(e)  and  alfo  would  and 
 harh  made  rhemferve  to  his  Praife,  though  I  law  it  not,  Oh  now  I  (ee  and 
 feel,  it  was  he  that  made  me  Paf  through  the  Fire  and  through  the  Water-, 
 I{aiah.43,2,  and  tumbled  me,  and  tumbleth  Nations  up  and  aonvr.  That  it 
 is  he  that  makes  the  Waters  roar-,  and  the  Mountains  tfuake^  P(alm.4^,  3. 
 (i.  e.)  Many  Waters  are  many  People-,  Revel.  17, 15.  and  rhe  Mounrainsarc 
 the  Great  Ones  of  the  Earth,  whom  he  alone  can  make  to  quake. 
 
 But  now  (faith  the  Soul)  I  hear  and  fee,  as  David  fiirh:  71>e  Lord  [pake 
 it  once-,  and  I  heard  it  twice-,  that  God  alone  doth  all ;  that  is  I  heard  ir  throug-hl)', 
 experimenrally,  I  faw  ir  rarified  ro  my  Experience,  to  me,  wirhin  me;  I 
 heard  ir  firft  by  the  Hearing  of  the  Ear-,  1  heard  ir  in  my  Underlknding, 
 but  my  fecond  Hearing,  was  my  Ex})erience,  and  feeing  by  the  Eye-,  job. 
 42, 5.  believing  it  and  knowing  it  in  my  felf,that  it  was  fb  Tfjat  God  AUm 
 
 C  2  dotb 
 
20  Christ     the     true     Salt     of    the     Earth. 
 
 doth  ^//,  That  God  Algm  doth  AU.  Till  we  come  to  fee  this,  whatever 
 cur  Boalls  ai-e,  whatever  our  Parts  are,  what  ever  ourKnowlede  is,  we  arc 
 dead,  wc  are  in  the  State  of  Reprobates,  we  ar  frozen,  we  can  take  no 
 Salt :  And  I  pray  God,  we  arc  not  fo  felf-wife,  fo  frozen  and  fo  hardned 
 in  our  own  Conceits,  diat  we  be  not,  as  the  Apoftle  faith,  Trvice  dead  and 
 plucked  up  by  the  ^oo/'j,  Jude,  12.  and  fo  never  fhall  bear  Fruit  more,  being 
 palt  Hope,  and   Without  God  in  the  JVorld.  Ephef!  2, 1 2. 
 
 I  know  this  is  harfh  Doctrine  to  the  general  fort  of  Profeflbrs ;  What, 
 they  Ignorant !  What,  they  to  be  accounted  by  others,  or  to  account 
 themfeives  Fools!  Then,  who  are  the  Wife  Men  think  they!  You  know, 
 Salt  when  it  is  in  a  frozen  Body,  doth  no  good  ]  you  know  by  Experience, 
 that  frozen  Meat  will  take  no  Salt,  and  then  it  may  be  {aid  to  be  infatua- 
 ted, or  good  for  nothing;  So  though  Chrift  the  true  Salt  be  in  us,  as  he 
 is  in  himfelf,  yet  we  may  he  Reprobates,  2  Cor.  13, 5.  our  Hearts,  our  Souls 
 frozen,  fo  that  we  cannot  take  in  or  receive  this  Salt.  And  then,  though 
 Chrift  be  there,  yet  he  doth  us  no  good ;  and  he  may  then  be  faid  to  be 
 infatuated,  ufelefs  as  to  us;  not  but  tliathe  can  thaw  our  Hearts,  and  work 
 upon  us,  and  overcome  in  us,  and  prevail  over  all  the  Powers  of  Sin  and 
 Darknefs  within  us,  when  he  pleaieth:  for  he  in  himfelf  is  always  alike 
 ftrong ;  but  we  do  not  always  find  him  fo,  neither  is  he  fo  to  us ;  As  you 
 know  he  came  to  one  place,  and  He  could  do  no  Miracles  there-,  becaufe  of 
 their  Unbelief-,  Mat.  13, 58-  Chrift  he  works  ftill,  and  doth  all  his  Miracles 
 in  the  World  daily ;  but  it  may  be  not  to  thy  Sight :  He  ftiews  not  his 
 M-iracles  to  thee  or  in  thee  becaufe  of  thy  Unbelief;  But  to  Faith  and  to 
 thofe  whofe  Eyes  he  hath  opened,  he  is  daily  in  their  Sight  working  his 
 Miracles :  You  are  deceived.  Miracles  are  not  ceafed  as  you  conclude,  but 
 Vour  Eyes  are  clofed  and  blinded  by  the  God  of  this  JVorld-,  2  Cor.  4, 4.  as 
 the  Apoftle  Paul  faith  concerning  the  Crofs  of  Chrift :  Can  the  Crojs  of 
 Chrift  be  made  of  no  EfeSi^  1  Cor.  1,17.  Yet  the  ApolHe  there  propounds 
 a  Cafe  wherein  it  is  made  of  No  EfFe£l ;  that  is,  not  that  it  can  be  fo  in 
 its  own  Namre;  but  to  thee  it  may  be-  of  No  EfFciil:;  Chrift  may  be  to 
 thee  Infatuate,  Unfavoury  (as  I  may  fay)  good  for  nothing,  as  he  is  in 
 Reprobates, 
 
 Now  I  hope  is  anfwered  that  Qiicftion,  What  if  the  Salt  have  loft  its 
 Savour-,  wherewith  jhall  it  be  faked  /  Mark.  9, 50.  Chrift  who  is  the  tme 
 Salt,  in  himfelf,  he  cannot  be  Unfavoury  and  good  for  Nothing:  But  he 
 may  lofe  his  Savour  in  thee,  and  to  thee ;  He  may  be  as  a  Thing  Good 
 for  Nothing  j  becaufe  He  dyed  in  vain  to  thee,  his  Crofs  is  of  no  EfFe£l 
 
 in 
 
Christ     the     true     Salt     of    the     Earth.  21 
 
 in  thee,  and  fb  may  be  (as  he  (aith  himfelf )  like  Salt  wbicb  is  good  for  no- 
 things  hut  to  he  caftoiit^  and  troden  uvter  the  Feet  of  Men.  Luke.  14?  35-  Alas 
 Brethern !  Chrill  Bleffed  for  ever,  He  in  himfelf  cannot  be  faid  to  be 
 good  for  nothing;  nor  he  cannot  be  troden  under  the  Feet  of  Men ;  but 
 till  their  Eyes  be  opened  to  fee  him,  and  acknowledge  him  as  he  is ;  that  they 
 be  aware  ofChrift,  andof  hisPrefcnccandGreatnefs,  and  filling  all  things; 
 they  as  it  were  tread  him  under  foot:  And  as  its  faid,  Hcb.  10,29.  Hoix> 
 muchforer  Ptiniflmient  fiippofe  ye  j])all  he  he  thought  worthy  of  who  hath  tro- 
 den under  Foot  the  Son  of  God^  and  hath  counted  the  Blood  of  the  Covenant  an 
 u'nholy  Things  wherewith  he  was  fanffifed ;  and  hath  done  defpite  unto  the  Spi- 
 rit of  Grace:  But  Beloved  !  None  of  all  thefe  Things  can  any  Creature 
 do  to  Chrift  in  himfelf;  for  to  Him  all  Angels  cry  aloud,  Revel. 4, 8- 
 Holy-)  Holy-,  Holy  Lord  God  y^lmighty !  which  was-,  and  is,  and  is  to  come. 
 And  Ifa.  6,  3.  7 he  Heavens  and  all  the  Powers  therein  cry  continually-,  Holy-, 
 Holy^  Holy  Lord  God  of  Sahhaoth:  Heaven  and  Earth  are  full  of  the  Ma)efly 
 of  thy  Glory:  No  Creature  can  difhonour  him  in  himfelf:  but  in  them- 
 felves  they  difhonour  him,  and  tread  him  under  foot;  becaufe  he  lives 
 not  in  them;  and  fb  they  fee  not,  neither  acknowledge  him  or  his  Work- 
 ings in  them. 
 
 Then  my  Beloved ;  let  us  make  this  Ufe  of  this :  If  this  Salt  be  in  us, 
 and  that  we  fee,  it  is  he  that  is  our  Life  and  our  Motion;  then  let  us  not 
 only  give  Ear  to  Him,  but  let  us  love,  reverence  and  obey  Him,  and 
 hearken  to  what  he  would  teach  us  and  work  in  us:  Let  him  be  folc  Lord 
 and  Saviour  to  us,  to  deliver  and  fave  us  from  our  Luft,  and  from  Satan  : 
 Nav,  if  this  Salt  be  in  us,  thcfe  will  be  the  Fruits  and  Effects  that  will  fol- 
 low :  To  Love,  Reverence  and  obey  him.  God  himfelf  proclaimeth  him 
 to  be  his  well-heloved  Son-,  in  whom  only  he  is  pleafcd,  hear  him.  Marth.  3, 17. 
 Silence  then  vour  felves,  deny  your  own  Life,  hear  no  longer  your  felves 
 nor  your  own  Lufts,  what  Honour  faith,  what  Profit  faith,  what  Self  and 
 your  own  By-Ends  faith;  but  hearken  now  to  what  he  commands:  This 
 jl:all  he  your  U'^ifdom  heforc  all  People,  this  j]:all  he  your  Lifi;  Juh.  12, 25. 
 and  he'that  findeth  his  Life  jhalJ  loofe  it :  But  he  that  lofeth  his  Life  Thus, 
 j]?allfindit. 
 
 Beloved:  Chrift  heing  once  dead  djeth  no   more-,  faith   the   Apoftle: 
 Rom,  6, 9,  And  yet  he  faith  again :    That  we  crucifie  to  our  felves  the  Son  of 
 God afrefl),  Hebr. ^, 6.   and  that  we  crucifie  Him  daily:  He  in  himfcjf 
 cannot  dve,  cannot  be  crucified  no  more :  But  to  our  felves,  and  in  our 
 own  Souls,  he  may  be  and  is  crucified  daily:  Tliat  is,  when  your  Lults 
 
 C  3  and 
 
22  Christ     the     true     Salt     of    the     Earth. 
 
 and  your  Sins  live,  then  Chrift  he  is  dead,  and  you  have  crucified  him, 
 Of  whom  you  have  been  the  Betrayers  and  Murderers  (as  Steven  faid  to  the 
 jews^)  Adts.  7, 52.  Co  that  he  hath  then  loft  his  Savour  and  loft  his  Tafte 
 in  and  to  thy  Soul:  For  thou  tafteft  him  not,  feeft  him- not,  nor  feeleft 
 him,  though  he  is  in  thee. 
 
 Further  know  this,  that  Chrift  himfelf,  who  is,  that  Salt  himfelf,  here  com- 
 mandeth :  To  have  Salt  in  ourfeheS)  is  to  have  Chrift  himfelf  in  us :  As 
 if  he  (hould  fay,  though  I  be  in  you,  as  I  am  in  all  Things,  in  all  Crea- 
 tures, yet  my  being  there  doth  you  no  good,  except  you  feel  and  fee  me 
 there,  except  your  Faith  believe  me  there,  and  your  Life  exprefs  me  there. 
 The  third  and  laft  point  isj 
 
 What  is  it:    To  have  Salt  in  our  felves ? 
 
 We  muft  have  Salt  in  us,  not  only,  i.  Exchifively^  but  2.  Inclujively : 
 Not  only  to  fee  Chrift  in  our  felves,  and  in  all  Creatures,  as  we  have 
 ftiewed  you :  But  to  have  it  in  our  (elves,  is,  to  be  fure  we  look  to  our 
 own  Souls  whether  we  have  this  Salt  or  no :  And  this  is  a  neceflary  Ex- 
 hortation now  in  thefe  Times,  when  men  are  fb  ready  to  negleit  them- 
 felves,  and  are  Co  much  in  Queftioning  the  Eftates  of  others.  We  are 
 too  ready  to  judge  and  condemn  Others,  that  they  have  not  this  Salt;  but 
 here  we  are  admoni/hed  to  let  Others  alone,  and  firft  be  fure  to  look  cir- 
 cum{JDe£tly,  that  we  have  it  in  our  {elves.  Another  Man's  Grace  will  do 
 thee  no  good,  if  thou  haft  none  in  thy  felf;  warm  thy  f elf  at  thy  own  Fir  ej 
 and  drink  the  Waters  of  thine  own  Cijiern-,  as  Solomon  counfels,  Pro  v.  5, 15. 
 And  who  made  thee  Judge  over  Others?  What  haft  thou  to  do  to  take 
 Chrift's  Office  from  him?  He  is  appointed  to  be  Judge  of  Quick  and  Dead, 
 A£ts.  10,42.  Yet  thou  wilt  take  upon  thee  to  be  Judge,  and  to  fit  in 
 Chrift's  Throne :  Thou  wilt  be  judging  and  cenfuring  of  thy  Brethren, 
 before  thou  haft  cenflired  thy  felf :  Chrift  is  not  in  fuch  and  fuch  Men ; 
 thou  canft  fpy  Motes  in  thy  Brothers  Eye-,  ^  perceiveft  not  the  Beam  in  thine 
 OYvny  Mat.  7, 5.  where  by;  thy  Sight  is  quite  put  out,  as  to  thy  felf 
 You  knowChrift  himfelf, when  he  was  here  in  theFlefti,  they  brought  to  him 
 the  Woman  taken  in  Adultery,  fa}^s  he :  Hath  no  Man  condemned  thee  ^  Neither 
 do  I.  Joh.  8j  1 1  -  Beloved  •  Did  he  difclaim  this  Judicature,  and  ftiall  we  pre- 
 (lime  to  take  it  up?  ftiall  we  overlook  our  (elves,  judge,reproach  and  condemn 
 other  Men,  this  Man  has  no  Grace,  and  that  Man  has  no  Grace,  he  is  an  Hy 
 pocrite,  and  (iich  a  One  is  a  Di(fembler  and  the  like.  Away,  away  with 
 all  thefe  Things,  fuch  a  Man,  O  he  is  a  wretched  6'inner,  and  thou  woudft 
 have  God  prefeutly  deftroy  him,  and  plague  him  and  make  him  a  publick 
 .     ,  Example  3 
 
Christ     the     true     Salt     of    the     Earth.  23 
 
 Example ;  rhou  wondereft,  God  doth  nor  ftrick  him  down  dead,  and  feed 
 not  thy  felf  how  vile  thou  art:  Lord/  Shall  rve  call  for  Five  from  Heaven? 
 faid  fome  of  the  Difciples  ,•  away,  away,  faith  Chrilh  Te  know  not-,  what 
 Spirit  ye  are  of:  Leave  off  then  judging  of  Others,  and  leave  all  Judgment 
 to  God ;  Vengeance  is  mine,  faith  the  Lord^  I  will  repay-,  not  rhou  (halt  repay : 
 And  ler  me  rell  you,  Chrift  could  have  writ  every  Man's  Sins  in  his  Fore- 
 head, as  his  are  whom  rhou  defpifeft,  ro  be  read  and  feen  of  all  Men ;  but 
 thy  Sins  arc  more  fecrer  and  hidden,  and  yer  as  odious  ro  God  as  his,  and 
 this  rhinc  own  Confcience  knows;  whar  would  become  of  thee,  I  pray 
 thee,  if  all  rhy  fecrer  Sins  were  wrirren  vifibly  in  rhy  Fore-Head?  But  ro 
 leave  rhat,  know  rhis,  rhar  rhis  Gilt  of  having  Salr  in  ourfelvcs,  is  nor  in 
 any  Man's  Power  ro  rake,  bur  God  only  mull  give  ir,  where  and  when 
 he  plcaferh  ro  beflow  ir,  rhey  whom  he  hath  appoinred  fhall  have  ir  and 
 none  eKc;  and  in  his  Time  and  nor  (boner  nor  larrer.  Bur  rhis  Command 
 To  have  Salt  in  our  fives-,  is  as  much  as  ro  fay,  before  you  go  abour  ro  fearch 
 orher  Mens  Cellars,  rhar  you  firll  (ee  your  own  Cellars  be  well  provided: 
 Bur  (  by  rhe  Way )  be  nor  deceived  ro  rhink  God  comes  or  goes,  for  he 
 cannor  remove  from  Place  ro  Place,  He  cannor  fill  you  more  rhen  he  hath 
 filled  you  already,  neirher  can  he  be  nearer  you  then  he  is;  for  he  is  one 
 entire"  ACT  of  Being,  filling  all  Things  with  his  Infinity,  he  cannot  come 
 nor  go,  nor  remove,  nor  change,  nor  be  more  in  one  Place,  nor  in  one 
 Man  more  rhen  in  another:  And  yer  Az-j/^  bids  us  Pf  24,7.9.  Open  our 
 Gates^  that  the  King  of  Glory  may  come  in;  ftand  open  ye  everlafting  Doors! 
 that  the  King  of  Glory  may  come  in;  yer  rhis  is  a ccrrain Trudi,  Hq  cannot 
 come  in  more,  then  he  is  already  come  in;  bur  rhe  Meaning  mull  needs 
 be:  S^-r  open  rhe  Eves  and  Doors  of  your  Knowledge  and  Underltanding, 
 receive  him  more  inro  your  Experience  and  T'eciing. 
 
 Beloved]  Take  Knowledge  of  rhis,  that  the  King  of  Glory  is  widiin 
 you  ah-eady:  As  when  Elijlhi  and  his  Servant  were  invironed  round  abour 
 with  I^jiemies,  the  Mounrains  round  rhe  City  full  of  Chariots  and  armed 
 Men.  His  Servant  was  afraid  ;  bur  Elijha  comforts  him,  and  tells  him  rliere 
 was  no  Caufe  of  Fear;  for  they  had  more  ivith  them  to  prcferve  andJcfenJ 
 then/,  then  rhere  was  ro  ott'end  and  delh'oy  rhcm;  for,  faith  he:  Ihcre  is 
 round  ahout  us  Chariots  and  Horfe- Men  for  our  Defence:  EliJhahisEycs  were 
 open,  and  he  Qiw  them  prefcn.f ;  but  his  Servants  Eyes  were  ihut,  and  there- 
 fore he  could  nor  fee  them,  although  as  neartohimasrohisMalier:  Then 
 EliJ])a  prayed  ( (airh  rhe  Texr  2  Kings  6,  i  ^.  17. )  that  his  Servants  Eyes  might 
 he  opened^  and  immediately  it  was  fo;  and  tlicn  he  olfo  faw  the  Chariots 
 
 .  and 
 
24  Christ     the     true     Salt     of    the     Earth. 
 
 and  Horfe-Men,  and  Fire  round  about  them  to  defend  them,  they  were 
 there  before  he  fiiw  them,  and  his  not  feeing  them  did  not  make  them 
 not  there ;  So  Chriit  dotii  not  then  come  into  thy  Soul,  when  thou  fii'ft 
 feeft  him  there,  w^hen  he  works  in  thee  as  to  thy  Sight  and  Feeling,  when 
 He  lives  in  thee ;  but  then  you  come  to  know  him  and  fee  him  there ; 
 and  then  you  come  to  know,  ye  are  no  Reprobates,  becaufe  he  dwells  in 
 you  workingly,  apparently  to  your  Sight  and  Feeling :  For  if  you  were 
 Reprobates,  yea  Devils,  yea,  and  the  blackeft  Devils  in  Hell,  yet  he  is  in 
 you,  no  Place,  no  Creature  can  exclude  Him,  the  Earth  and  Heavens  yea 
 the  Heaven  of  Heavens  cannot  contain  him^  i  Kings  8527.  no,  nor  exclude 
 him,  nor  is  he  any  more  in  the  higheft,  glorioufeft  Heaven,  then  he  is 
 in  the  lowed  Hell,  then  he  is  in  the  very  Prince  of  Devils ;  but  this  they 
 know  not,  they  cannot  fee  him  in  them,  they  are  not  able  to  fee  that  he 
 a£ls  in  them  and  by  them,  but  they  think,  they  a£l,  live,  and  work,  by 
 their  own  Power,  thinking  that  they  fulfil  only  their  own  Wills,  their  own 
 Malice,  and  do  what  they  pleafe,  but  they  and  we  are  both  deceived. 
 
 For  this  alfb  indeed  is  the  very  Devilin  Man,  i7z.  this  very  Difpofition, 
 when  he  arrogates  to  himfelf  the  Wlfdom,  Power  or  Glory  of  God ;  for 
 all  Wifdom,  Power,  Glory  and  all  Good  is  all  and  alone  his:  (and  as  I 
 (aid  )  if  all  be  his,  the  Creature  is  deceived  to  think  it  felf  hath  any ;  but 
 they  in  whom  God  lives,  they  fee  themfelves  nothings :  They  fee  God 
 is  all  in  them,  they  fee  him  do  all,  (peak  all,  work  all,  think  all  in  them : 
 They  acknowledge  freely,  they  have  no  Wills,  no  Affections,  no  Actions, 
 cither  natural  or  divine,  but  what  are  His:  and  that  they  execute  not  their 
 own  Wills,  their  own  Lufts,  but  that  they  fulfil  the  Will  of  Him,  who 
 works  in  them,  and  to  Him  and  not  to  themfelves  they  afcribe  the  Glory 
 and  Power  of  Doing  all. 
 
 O  my  Beloved  \  If  we  did  but  know  the  Gift  that  is  in  us,  our  Eyes, 
 our  Loves,  our  Defires  would  always  be  upon  it :  O  how  precious  is  that' 
 Gift  in  usi  Could  we  but  fee  it  and  know  it,  we  ihould  be  wholely  taken 
 up  in  the  Love  of  it,  as  our  Saviour  faid  to  the  Woman  of  Samaria :  If 
 thou  knewefl  the  Gift  ofGoch  and  2vho  it  is  that  faith  tothee:  Give  me  to  drink; 
 thou  wouldeft  have  afked  of  him,  and  he  would  have  given  thee  living  Water. 
 Whofoever  drinketh  of  this  Water,  fl^all  never  thirft;  hutj])allbe  in  him  a  Well 
 of  Water  fpringing  up  into  everlaftinp  Life.  Job.  4, 10. 14.  Such  a  Gift  fiich 
 a  Treafure  is  in  every  Man,  (mark  well  what  I  fay)  that  were  he  but  ac- 
 quainted with  it,  he  would  prcfently  deny  himfelf,  renounce  himfelf,  his 
 own  Wifdom^  Power,  Parts  6tc.  and  folely  live  upon  this  Gift,  this  Wif^ 
 
 dom, 
 
Christ     the     true     Salt     of    the     Earth.  ly 
 
 dom,  this  Treafure;  but  we  do  not  know  him  that  liveth  in  us  and  dwel- ' 
 leth  in  us,  and  fpcakcth  to  us :  I  tell  you,  you  would  defire  to  drink  no 
 more  of  your  own  Waters,  ofyourownPleafiircs,  or  to  follow  your  own 
 Wills;  but  you  would  (ay  as  the  Woman  there  faid  to  Chrift  v.  15.  OSir/ 
 evermore  give  me  this  IVater-,  that  Ithirft  nomore-,  and  that  I  come  no  more  hi- 
 ther todratv.  Then  you  will  delire  never  do  draw  your  Comforts  from 
 Honours  Pleaftires,  Lands,  Houfes,  Gardens,  Pofl'cilions,  &c.  or  from 
 your  own  Wills:  Then  you  will  acknowledge  feeingly  and  knowingly 
 (and  not  in  Words  only,  than  which  nothing  is  more  common,  in  this 
 Formal,  Profeiling  Age)  in  Words  to  fay,  that  you  are  Nothing,  that  you 
 can  do  Nothing,  but  rea-dy,  and  in  good  Earneft  to  fay,  that  you  are 
 Nothing,  and  that  he  that  dwelleth  in  you,  is  all,  and  in  all. 
 
 Beloved,  look  but  inwardly,  and  there  you  fhall  fee  the  glorioufeft 
 Things,  that  ever  Eye  fiw ;    There  is  the  City  of  God-,  the  Temple  of  God^ 
 the  A^ew  'y-erufulem-^  Revel,  21.   fiich    Things  as  fiever  Eye  f aw-,  nor  Ear 
 heard,  or  ever  entered  into  the  Heart  of  Man;  1  Cor.  2,9.  (as  Man)  but  as 
 he  is  a  new  Creature  in  (bme  Degree:  Glorius  Things  arefpoken  of  thee-, 
 0  thou  City  of  God/  Selah,  fiith  David  Pf^lm.  87, 3.  [mark  that]  There  is 
 within  thee  {iich  a  glorious  Temple,  fb  bedecked,  adorned  and  befec 
 with  precious  Stones  and  rich  Pearls  of  Faidi,  Repentance,  Love,  Joy, 
 Hope,  Temperance,  &c.  of  all  Graces ;  but  as  the  Apoftle  fiith  2  Cor.  13, 
 1 3.    The  greateft  of  thefe  is  Charity,  LO  FE ',  for  Love  points  the  Soul  aright 
 to  God,  and  towards  Man;  Love  fulfils  both  Tables  of  the  Law :  Love 
 is  a  precious  Pearl,  a  rich  and  fparkling  Diamond,  look  on  it  which  Way 
 you  will  its  curious  Cuts  die  Beams  thereof  (parkle  in  your  Faces,  and 
 ihine  in  the  dark:  fee  what  the  Apoille  faith  of  it  in  the  afore-named  Chap- 
 ter, verfe2&c.    Tlmigh  I  had  all  Faith,  fo  that  I  could  remove  Mountains; 
 though  I  could  give  my  Body  to  be  burned,  and  though  I  give  all  my  Goods  to 
 the  Poor,  and  have  not    Charity,  it  were  nothing.     And  by  the  Way  take 
 Notice;  this  Charity,  this  Love  doth  not  only  confift  in  Aims-Deeds; 
 for  you  may  give,   you  fee  (the  ApolHe  faith)  all  your  Goods  to  the 
 Poor,  and  yet  have  no  Charity,  a  very  flrange  Speech  in  the  Worlds 
 judgment,  therefore  do  but  take  Notice  how  the  ApoiHe  there  defineth 
 Charity;  Charity fuffereth  long,  and  is  kind;  Charity  envicth  not,  Charity 
 vauntcth  not  It  fclf,  IS  not  pujfcJ  up,  doth  not  behave  it  flf  unfecmly,  fcckcih 
 not  her  own,  is  not  eafily  provoked,  thinkcth  no  evil,  rc'joyceth  not  in  Iniquity., 
 but  re'pyceth  in  the  Truth;  bcavcthall  llings,  bclieveth  all  Things,  hopcth  all 
 Things^Qihhrcth all  Things Jeekcth  n^t  Revenge;  at  lalt,  faith  he  to  conclude 
 
 D  all. 
 
26  Christ     tbe     true     Salt     of    the     Earth! 
 
 all,  ChiiYity  never  failethj  Sec.  Other  Graces  we  might  alfb  endeavour  to 
 fet  forth  their  Luftre  to  you,  but  I  want  time  ;  but  this  I  chofe  to  illu- 
 Itratc,  becaufe  the  Apoftle  tells  you,  it  is  the  Chiefeft.     But  did  you  but 
 enjoy  thcfe  Graces,  they  would  make  thee  rich  to.  Eternity,  and  thy  Soul 
 would  f\vimin  Pleafures,  thou  wouldft  never  fbmuch  as  deiire  any  more 
 to  talle  thine  own  Waters  (i.  e.)  to  follow  thine  own  Will,  thine  own 
 Lufts,  thine  own  Pleaflu'es;    but  thou  wouldft  {ay  with  David-,  One  day 
 in  the  Hoitfe  of  God-,  is  better  then  a  Thoufand  elfeipherej  Pfal.  847  to.     Ifs 
 better  to  be  a  Doorkeeper  in  this  Temple,  then  to  dwell  in  the  Palaces  of 
 Selfwill  and  Wickedneft ;  for  here  are  the  Beauties  of  God  himfelf  difplayed : 
 0?2e  Tfjing  I  have  de/ired-,  and  that  Iwillfeek-,  (faith  David)  that  I  may  dwell 
 in  thy  Hoiife  all  the  Days  of  my  Life-,  there  to  behold  thy  Beauties-^  andtovifit 
 thy  Temple.    Here  dwells  Wifdom,  JVhofe  IVays  are  Ways  of  Pleafantnefi 
 and  all  her  Paths  are  Peace.   If  thine  Eyes  were  but  open,  thou  mouldft 
 fee,  thy  Soul  is  the  Garden  of  Spices-,  wherein  Chrift  delighteth  to  be,  and 
 to  (iTiell  the  pleafant  and  fragrant  Savour  thereof;    there  are  luch  Spices, 
 fuch  Graces  undifcovered,  that  I  may  more  truly  fay  of  them,  as  it  is  faid 
 of  the  Spices,  the  Qiieen  of  Sheba  gave  Solomon-,  2  Chron.  9, 9.   that  there 
 tpas  never  any  fuch  Spices,  as  the  Queen  0/ Sheba  gave  King  Solomon.    Nay 
 the  Savour  ofthefe  Oyntments  ts  better  then  all  Spices,  Cant.  4, 10.  Withthefc 
 Spices  Jacob  was  embalmed  more,  then  with  thofe  the  Phyficians  embal- 
 med him  at  the  Command  of  Jofeph,  Gen.  5  o,  2.  Jacob's  Graces  they  were 
 mucii  more  fragrant  and  pleafant,   and  Jofeph's  alfo,   who  was  embalmed 
 by  his  Brethren,  what  fNveet  Odour  have  his  Graces  to  this  Day,  Gen. 5, 
 V.  26.     Thefe  are  the  Beds  of  Spices  fpoken  of,  Cant.  6, 2.  My  Beloved  is 
 gone  down  into  his  Garden  to  the  Beds  of  Spices,  to  feed  in  the  Garden  and  to 
 gather  Lillies.   Nay,  let  rr^e  tell  you,  within  your  Souls  are  Mines  of  Trea- 
 fure  and  Mountains  of  Spices,  if  you  had  but  that  Art  to  difcover  them. 
 Cant.  8, 14.   Doth  not  the  Apoftle  fay  as  much  2 Cor.  2, 15.   For  m  are 
 unto  God  afiveet  Savour  of  Chrift'.  Their  Graces  were  the  Graces  of  Chrift, 
 and  their  Savour  was  the  Savour  of  Chrift;  and  Eph.  5,  2.   IValk  in  Love-, 
 even  as  Chrift  hath  loved  us  and  given  himfelf  for  us,  to  be  an  Offering  and  a 
 fmet  fmelling  Savour  to  God;  but  mind,* it  is  not:   We,  arethcfwect  fmc'- 
 Iwa  Savour,  but  Chrift  In  Us,  and  this  was  the  Odour,  that  filled  the  Houfe 
 with  the  Savour  of  the  Oyntment,  John  12, 3.   For  all  his  Garments  fmell  of 
 Myrrhe,  Aloes  and  Cafjia,  Pf45,8-  And 't  is  only  Chrift's  Gifts  and  Chrifts 
 Works,  'tis  his  Works  /;;  Us,  that  teftifie  of  Him,   John  10,  38.    Could 
 you  but  fmell  the  Savour  of  thefe  Oymments  ///  Touy  I  never  ihould  need 
 
 to 
 
Christ     the     true     Salt     of    the     Earth.  ^7 
 
 to  exhort  to  love  it  nor  prize  ir,  nor  to  take  Delight  to  live  in  the  Life  of 
 it;  then  the  Law  of  it  would  be  WITHIN  Tou^  you  need  no  Law  without 
 you,  to  compel  you  to  live  up  to  tiiis  Life.  And  as  I  was  faying,  never 
 look  nor  never  expert  outwardly  to  find  God  ;  for  God  dwells  within: 
 nor  expect  not  outwardly  to  hear  God;  for  God  dw^ells  in  his  Temple 
 within,  there  he  preacheth  and  there  he  teacheth ;  for  outwardly  are  nothing 
 but  Obfcurities,  Darknefs,  thick  Darknefs,  outward  Darknefs,  as  the  right 
 Tranflation  renders  it;  whexe  is  nothing  but  Weeping  and  Gnnflnngoflceth 
 Mutth.'^-)i2.  Outwardly  are  nothing  but  Accidents  and  Vails  and  thick 
 Clouds,  which  hide  the  everlaiting  Beauties  of  our  God  from  our  Behold- 
 ings :  Within  dwells  the  Glories,  the  evcrlafling  Son  of  the  Father,  who 
 is  from  EverlaiVing  to  Everlafting,  even  the  Alpha  and  Omega-,  the  Firft 
 and  the  Laft  of  all  the  Works  of  God.  Revel.  1,8. 
 
 Beloved  I  when  you  are  ftill  and  quiet  upon  your  Beds^  then  examine 
 youY  Heart $■>  and  then  you  Ihall  find  your  Beloved,  Pf  4,4.  When  Luft, 
 and  Self,  andFle(h,areall  quiet  and  afleep,  fbthat  there  is  no  Difturbance 
 nor  hurly  burly  in  the  Soul;  then  and  not  before  expect  to  hear  and  fee 
 God;  God  is  never  feen  or  heard,  but  when  aHThingsinus,asofus,  were 
 at  Reft ;  Thofe  that  come  fo  far  as  to  acknowledge  him  and  deny  them- 
 felves,  and  all  they  are,  even  all  their  Parts  both  of  Nature  and  Grace; 
 Thofe  are  come  to  enjoy  their  Reft,  thefe  only  keep  Sabbaths ;  for  if  you 
 think  you  keep  the  Sabbath  by  outward  Refting  and  Coming  to  Church, 
 you  are  much  deceived ;  let  me  tell  you,  there  are  very  few  that  keep 
 God's  Sabbath,  or  the  Reft  of  God:  The(c  are  they,  that  have  overconify 
 and  are  fet  down  with  him  in  his  Throne-^  even  as  he  hath  overcome-)  and  isfet 
 down  in  his  Fathers  Throne.  Revel.  3,21.  In  the  Evening-,  it  is  fiid,  God 
 came  into  the  Garden  and  called  to  Adam  in  the  Cool  of  the  Day.,  Gen.  3,  g. 
 that  is,  when  the  Heat  of  Adam's  Luft  and  Selfwill  was  over;  till  then  his 
 Lufts  and  Concupifcence  made  fuch  a  Noife  in  Adam's  Soul,  God  could 
 not  be  heard :  Then  the  Lord  God  puts  Adam  upon  the  Exammation  of 
 his  Soul.  Adam  rvhere  art  thou?  What  haft  thou  done?  Haft  the  u  tafted 
 and  eaten  of  thine  own  Will  that  forbidden  Fruit,  which  thou  ihalt  rind? 
 The  very  Eating  or  Tafting  will  be  Death  to  thee,  which  even*  Soul,  that 
 God  has  really  fpoken  to,  finds  too  tme  in  his  own  Feeling  and  Experience. 
 
 Thus  have  we  run  through  this  Hour  allotcd;  It  may  be,  God  may 
 open  your  Eyes,  that  you  may  fee  into  thefe  Things ;  and  I  pray  God, 
 you  may,  even  far  beyond\vhatIam  able  toexprefs,  that  vouyourfelves 
 may  fee  and  feel,  that  this  Knowledge  is  that  one  Thing  necefiary  Luc. 
 
 D  2  10124. 
 
•as  Chuist     the     true    Salt     of    the    Earth. 
 
 10,42.  for  this  is  that  Word,  which  if  you  believe  not,  will  hetheSavouf 
 of  Death  unto  Death  \  hit  if  believed  and  received)  will  he  the  Savour  of  Lift 
 imto  Life,  a  Cor.  2, 1 5. 
 
 THE 
 
THE 
 
 STAR 
 
 I  N    T  H  E 
 
 EAST, 
 
 Leading  unto  the   true 
 MESSIAH. 
 
 I  Cor.  2,  2. 
 
 But  I  determined  to  know  nothing  among  yoUt  fave  Jefuf 
 Chr'ift^  and  him  crncified* 
 
 In  two  Sermons  (but  brought  here  into  one)  preached  at  a  private 
 Meeting  at  Kenfington. 
 
 BEloved !  There  are  (lich  Things  inwrapt  and  folded  up  in  the  (acred 
 Scriptures  of  God  Almighty,  vvhicli  being  once  known,  he  that 
 knows  them  in  a  right  Way,  I  afTure  you,  he  need  nor  with  the 
 Apoftle  here,  being  taught  by  the  holv  Spirit,  clelii-e  to  know  any 
 Thing  more.  And  becaufe  the  Trcaflu'e  that  is  inthefe  Words,  andalfb 
 in  all  the  Words  of  God,  is  fo  fad  lockt  up,  Co  that  no  natural  Man  can 
 come  at  them,  he  knows  nothing  of  dicm;  For  be perceiveth  not  the  Things 
 of  God-,  neither  imked  can  he;  For  thcyarefpiritua/Iyd/fccrncJ.  iCor.  2, 14. 
 Therefore  let  us  implore  and  bcfcech  his  Help,  who  has  the /{eyes  to  open 
 the  [even  Seals-,  as  it  is  in  the  Revelation  of  S.  Johnc.  5,9.  ,4m]  he  who  only 
 was  counted  worthy  to  open  the  Booky  that  he  may  unlock  and  reveal  to  lis 
 
 D  3  tlicfi 
 
30  The    S  T  AR    in    the    E  a  S  T, 
 
 thefe  precious  Myfleries.  /  determined  to  knorv  nothing  among  you  ^e. 
 What  doth  the  Apoftle  mean  by  thefe  Words?  Was  he  a  Man  that  knew 
 nothing,  or  was  he  an  Ignorant  in  all  thofe  other  Things?  and  therefore 
 lleighted  them:  That  becaiife  he  had  no  Learning,  therefore  fleighted 
 Learning  (which  is  a  common  Thing)  No,  no,  give  me  Leave  to  telly  ou, 
 he  was  no  Fool,  he  was  no  Dunce,  he  was  no  Babe,  no  not  in  all  that 
 great  and  chiefeft  Learning,  which  was  in  his  Time  accounted  fo  highly 
 of:  For  he  was  as  great  a  Proficient  therein  as  moft  of  them  all.  He  was 
 hrought  up  (as  he  faith  of  himfelf)  at  the  Feet  of  Gamaliel-,  Act.  22,2.  who 
 was  then  the  chief  in  Efteem  for  Learning :  And  he  was  a  great  Man  in 
 the  Learning  of  the  Pharifees,  who  were  at  that  Time  the  only  learned 
 Men  of  the  Church,  yea  of  the  whole  World :  In  fo  much  that  they  were 
 had  in  Reverence  of  all  ,*  becaufe  they  thought  thefe  Rabbins  had  all  Know- 
 ledge, and  that  alfb  thefe  were  the  only  Men,  to  whom  God  himfelf  ope- 
 ned and  revealed  himfelf:  So  that  he  was  counted  a  Mad-Man  or  a  Fool, 
 one  led  with  the  Spirit  of  Error,  Schifm  or  Herefie,  that  (hould  dare  to 
 oppofe  or  ipeak  a  Word  againft  them. 
 
 Yet  our  Apoftle  here,  being  Inferiour  to  none  of  them  all,  and  could 
 have  gone  their  Paths  to  have  gotten  their  Eftimation  in  the  World,  if 
 he  had  then  feen  any  Excellency  in  them,  as  before  he  did,  he  could  have 
 gloried  after  the  Fleih  as  well  as  They,*  but  now  having  to  do  with  thefe 
 Corinthians^  and  feeing  the  Vanity  of  all  human  Learning  Avithout  this  Know- 
 ledge, he  layes  all  alide,  and  undervalues  all  as  Drofs  and  Dung  Phil.  3, 87 
 and  comes  to  them  in  wonderful  Plainnefs  of  Speech,  thathemiohrpreach 
 to  them  Jefiis  Chrifl  and  not  himfelf,  i  Cor.  2,  1.2.  (as  they  did;  to  gain 
 Honour  and  Profit  in  the  World,  and  to  make  themfelves  great  in  the_ 
 Efleem  of  Others;  He  knew  it  was  Death  to  them  to  fail  ot  thefe  Ends. 
 Thefe,  they  put  fb  much  Confidence  ( both  Preachers  and  People )  in 
 this  Kind  of  Way  and  in  this  Learning,  being  only  litterally  learned,  and 
 lifterally  knowing  in  the  Scripmres  only  externally ;  yet  ail  the  World 
 was  undervalued  to  them ;  for  fb  it  was  at  that  Time,  all  this  great  Fa- 
 brick  of  the  World  was  divided  into  two  Parts  only,  viz.  Jews  and  Bar- 
 lariajjs;  if  they  were  not  Jews,  they  were  Barbarians  and  Heathens. 
 
 And  this  Kind  of  Learning  was  then,  and  fb  for  the  moft  Part  always 
 is  accompanied  with  all  Manner  of  Riches  and  LI  onour,  and  attended  with 
 all  the  Glory  and  Splendour  of  the  World ;  every  Man  bowed  to  their 
 Parts  and  Worth,  and  adored  this  Kind  of  Learning  and  Knowledge : 
 They  were  prefemed  with  GiftS;  and  it  was  accounted  a  great  Honour, 
 
 and 
 
Leading    to    the    true    Messiah.  31 
 
 and  a  high  Favour  to  the  Givers,  to  have  them  accepted  by  them :  They 
 were  repaired  to  at  all  Times,  as  to  refolve  Doubts,  give  Counfel  and  di- 
 re£t  All  in  the  right  Way  to  Happinefs.  &c.  They  were  as  Oracles  in  the 
 Peoples  Eftcem  generally.  And  he  that  went  not  this  Way,  was  like  to 
 lead  an  obfcure,  beggerly  Life,  no  Body  taking  Notice  of  him,  fcarce 
 having  a  Hole  to  put  his  Head  in ;  nay,  he  ihould  be  fure  to  be  trampled 
 down  and  caft  under  Foot  by  thefe  great  Men,  by  their  great  Bluftering, 
 by  their  great  Parts  and  bv  their  great  Learning.  The  Foxes  have  Holes, 
 and  the  Birds  of  this  fVorld  have  Nejis ;  hut  the  Son  of  Man  hath  no  where  ta 
 lay  his  Head.  Luc.  9, 5  8- 
 
 Well,  notwithftanding  all  this,  our  Apoftle  flicks  not  at  it;  but  layes 
 all  afide,  Learning,  Credit,  Honour  and  Difhonour,  Riches  and  Poverty: 
 He  tramples  all  under  Foot,  and  is  content  to  expofe  himfelf  to  whatever 
 their  Malice  could  bring  about:  He  repofcs  no  Confidence  in  whatever 
 Parts  he  had  Equal  with  them,  and  fays,  that  he  expe£led  and  was  content 
 to  be  accounted  a  Fool  and  to  hide  himfelf,  and  to  be  as  one  that  had 
 nothing  in  him.     He  will  never  go  about  to  difpute  it  out  with  thefe  great 
 Rabbins,  that  is  not  the  Way,  he  knew  that  would  do  no  good ;    for  he 
 had  Experience,  that  of  Difpiitations  there  was  no  End;  for  every  one  ftuck 
 fo  fall:  and  unmoveablero  his  own  Opinion,  there  was  no  removing  him ; 
 and  I  muft  tell  you,  Opinion  is  a  very  ftrange  Thing;  Opinion  is  a  Witch, 
 a  very  Witch,  worfe  then  Simon  Magus :  Nay,  it's  a  very  Devil,  and  will 
 call  Things  that  are  not,  as  though  they  were,  by  clean  contrary  Names : 
 It  will  caii  Evil  good  and  good  Evil.   Opinion  will  make  a  Man  Lucifer, 
 to  aim  to  be  like  unto  the  mofl:  High.    Opinion  will  heboid  to  fay :  Johil 
 Baptift  he  is  a  Devil;  and  of  Chrifl:  himfelf,  he  is  a  Glutton  and  a  Wine- 
 Bibber:  And  the  Apoflles  it  will  call  them  Conjurers,   and  the  Difciples 
 of  Chrifl:,  who  are  full  of  the  holy  Ghoft,  that  they  are  drunk  and  full  of 
 new  Wine:  And  thofc  tliat  carry  and  bring  us  the  glad  Tidings  and  rich 
 Treafure  of  the  Gofpel,  to  be  Bablcrs  and  odd  Fellows,  and  Setters  forth  . 
 of  new  Gods.     What  Avail  I  fiy?  Opinion  will  condemn  the  Righteous, 
 and  juflific  the  Wickec',   both  which  are  alike  abominable,  odious  and 
 loathfbm  to  the  Lord,  aslfaid,  it  will  call  Light  Darknefs  and  Darknefs 
 Light,  Evil  Good  and  Good  Evil:   Opinion  is  fuch  a  blind  Guide  and 
 lMH:njcrer,that  it  will  teach  you  to  call  the  tme  Prophets,  Jeremiah mdihc 
 Reft  Deceivers,  Seducers  and  Deludei-s;    The  Prophet  Elijah  he  it  will 
 charge  to  be  the  Trouhlcr  of  Ifrad-,  and  the  like.    Nay,  Opinion  is  fo  igno- 
 rant,' boldj  cgnfident,  prefumptuous,  that  ic  will  charge  John  Baptiji  the 
 
 Forenanncr 
 
3^  .        The    Star    in-  the    E  a  s  t, 
 
 Forerunner  of  Chrift,  (defigned  to  prepare  his  Way)  a  Devil:  Nay,  it 
 will  call  the  voxy  Mejjiah-,  the  Prince  of  Life  and  the  Saviour  of  the  World,- 
 to  be  a  Devil,  nay  to  be  Beelzebub  the  greateft-and  the  hioheft  Prince  of 
 Devils,  none  worfer.  'Tis  faid  in  a  Proverb:  JVhofobola  as  blind  Byard? 
 but  we  may  as  truly  apply  it  to  Opinion,  what  fb  confident,  bold  and  de- 
 Q)erate,  as  conceited,  blind  Opinion  ?  And  on  the  other  Side  it  hath  a  very 
 good  Opinion  of  Simon  Magus-,  in  fb  much  that  All  give  RefpeB  unto  hiruy 
 from  the  Leaft  to  the  great  eft-,  Act.  8,  lo.  A  covetous  Worldling,  it  will  call 
 a  good  Hulband,  the  Prodigal  Liberal,  Bountiful.  And  't  is  from  Opi- 
 nion that  a  rich  Man  is  always  good,  and  the  Poor  to  be  bad,  and  always 
 {lifpected  in  his  Judgment :  The  great  Man  is  ever  wife  and  the  Words 
 of  the  Poor  are  filly  and  worth  nothing.  All  this  will  Opinion  do  and 
 much  more  *,  and  as  I  faid,  Men  fhck  fall:  to  their  Opinions :  One  he  muft 
 Ihew  his  Opinion,  becaufe  he  is  bewitched  to  it,  tell  him  what  ye  will,  his 
 Opinion  fhall  be  his  Opinion :  And  Another  to  fhew  his  Wit  and  Elo- 
 quence; Another  to  gain  Honour  and  Riches,  Another  becaufe  he  had 
 declared  what  he  held,  and  being  once  pait  the  Bars  of  his  Lips,  hemufl 
 not  recant  and  be  a  Flincher,  and  difcover  his  Ignorance ;  wherein  he  had 
 declared  ib  much  Confidence,  but  muft  then  ftand  it  out  to  the  Death ; 
 fb  One  for  one  End,  and  Another  for  another.  Mens  Ends  being  Infinite 
 and  unfpeakable,  fb  that  therein  St.  Paul  h^  had  no  Hope. 
 
 Well  Beloved)  you  feeour  Apoftlefleightsall,  away  with  thefe Things, 
 I  count  them  nothing,  they  are  Drofs  and  Dung-,  I  defire  to  know  nothings 
 I  feek  for  no  Knowledge  you  can  name:  Asifhelhouldfay,  you,  (it  may 
 b?)  account  me  ignorant,  in  Regard  of fbme  among  you:  Well,  all  is  one, 
 efteem  of  me  as  you  will,  feek  to  undervalue  me  and  to  crufh  me  in  v/hat 
 you  pleafe,  /  determined-,  I  refblved  before  I  came,  /  wotdd  know  nothings 
 hearken  to  no  Knowledge,  bia  the  Knoivkdge  ofjcfus  Chrift  and  him  cru- 
 cified'. That  is,  whether  you  knew  this  in  Experience  or  no ;  whether  you 
 had  that  Knowledge,  that  would  crucifie  ana  bring  to  nothing,  all  your 
 great  Learning  an^  your  great  Parts. 
 
 Now  that  I  may  come  to  unfold  and  unlock  thofe  precious  and  divine 
 Truths,  that  are  hid  and  folded  up  in  thefe  Words,  (by  the  gracious  Affi- 
 ftance  of  that  meek  and  merciful  Lamb,  that  was  ftain  for  us )  I  fliall  en- 
 deavour to  open  thefe  three  principal  Things,  that  lie  plain  in  the  Words. 
 
 I.  What  Manner  of  Knowledge  this  is,  that  the  Apoftle  fo  highly  fets 
 it  up,  even  above  all  Knowledge,  info  much  that  he  himfclf  was  contented. 
 to  be  accounted  Nothing-,  fo  lie  could  but  gain  more  of  the  Knowledge  of 
 that  among  them,  or  bring  them  to  the  Knowledge  of  it?  2. 
 
Leading    to    the    triie    Messiah.  ,        33 
 
 2.  What  is  the  Subje^l  of  this  Knowledge  /  That  is,  Jesus  Christ. 
 
 ;^.  What  it  is  to  know  Jefus  ChriH-.  crucified?  (as it  is  here  mciint) 
 
 i^ok  for  no  other  Divilion  of  the  Words;  for  other  Points  thenthcfe 
 I  find  not  in  the  Text,  neither  dare  I  bring  more  into  the  Text  then  the 
 Text  affords,  efpecially  before  you,  whoic  accurate  Judgmenrs  have  taught 
 you  to  refolve  all  warbling  Divifions,  and  Difcants  run  upon  the  plain  Songj 
 and  plain  Stile  of  Scripture,  to  be  but  Mcjis  witty  Inventions-  to  purchafe 
 to  themfehes  Fame,  and  to  be  ellccmed  able  Preachers;  i>ur  you  kn.ow, 
 what  the  Phlliftian-Lords  faid  of  the  Kine,  that  drew  the  Ark  uf  God  to 
 Betb-jhcwejh  I'Sam.  6, 9.  If  they  go  ofthemfehes  thither  y  then  is  thisfi'Ohi  God; 
 hut  if  they  turn  another  IVay-,  it  is  not  from  Gody  itisfomc  Chance  th/rt  hap- 
 pened to  its.  So  if  Scri})turc  fall  into  Pieces  and  Parts  naturally  of  11  felt, 
 then  'tis  of  God;  but  if  it  muft  he  wrackr  and  ftraincd,  violently  urge(i 
 and  goaded  on,'  then  'tis  no  other  but  a  Matter  of  Chance,  lighted  on  by 
 Man's  Wit  and  Invention:  For  do  v/ hat  we  can,  and  when  we  have  done 
 (to  the  utmoft)  what  we  can,  truly  the  Sun  muft  bcfcenby  hisownLu- 
 ftre:  The  Text  mult  give  Light  to  our  Commentaries,  not  our  (Commen- 
 taries to  the  Text,  fn  thy  Light  only  we  can  fee  Light.  Pf  36,  <^.  We  can 
 never  fee  the  tranfcendent  Beauty  and  Luftre  of  the  Scriptures,  but  iutho 
 light  of  God:  Learning  nor  Univcrfities  cannot  give  it,  except  't  be  gi- 
 ven from  above. 
 
 To  fall  in  then  with  that  which  muft  be  the  Foundation  of  our  ])i{cour{e, 
 firft,  what  Knowledge  this  is,  that  the  Apoftle  fo  highly  extols  it  above 
 all  Knowledge.  The  Apoftle  knew,  it  was  not  enough  to  know  Jefiis 
 Chrift  externally,  nor  to  know  Him  fo  cmcified :  No,  though  they  had 
 been  Eye-Witncftes  of  it,  yet  this  Knowledge  was  nothing;  for  (faith  the 
 Apoltle  2  Cor.  5,  i<?.  )  Heiiceforth  know  we  no  Man  anymore  after  the  Flefl:-, 
 noj  though  we  had  known  the  LORD  CHRIST hiuifcff  after  the  Flej]? :  Yet 
 I  know,  if  I  Ihould  a(k  any  one  of  you,  or  take  you  one  by  one  and  a(k 
 you,  if  \'ou  knew  Jefiis  Cnrift?  You  would  anfwer  me  to  this  and  tell  me 
 a  large  Story,  that  this  was  your  Faith,  ?Lnd  zh^t  you  did  confidently  believe j 
 that  in  the  FuUnef  of  Time  Godfent  an  Angel  to  the  virgin  Mary  to  tell  her-, 
 that  of  her  Body  Chrift  jlmtld  be  horn^  and  he  was  conceived  in  Her  by  the 
 Power  of  the  holy  Ghofty  the  mofl  High  came  upon  her  and  overjhadowed  her-, 
 i\:e  conceived  without  the  Aid  or  Help  of  Man-^  and  Jhe  brought  forth  her firft- 
 born  Son-,  which  was  the  Melfiah,  and  that  he  grew  up  in  Age  and  Stature-, 
 and  in  Favour  with  God  and  Man-,  as  the  Scriptures  exprefs  of  him.  And 
 alfoj  that  wife  Men  camefi-oni  the  Eaft  to  fee  and  fPorj])ip  Hinij  and  at  twelve 
 
 E  Tcar^ 
 
54  7]&<f    S  T  A  R    in    the    E  a  s  t, 
 
 Tears  old  he  came  up  to  Hierufalem  rpith  his  Parents,  ajidwent  into  the  Tem- 
 ple and  difputed  among  the  Do&ors:   And  then  ye  heard  no  more  of  Him» 
 rill  he  was  30  Years  old:  And  then  he  was  l;aptized  of  John  at  ]ordmj  then 
 he  began  to  preach-,  and  then  he  rvas  queftiojted  for  his  Docirine,  defpifed^  deri^ 
 ded:  /Ind  that  he  wrought  many  Miracles-,  and  tatight  fitch  DoSirine  that  Many 
 wondered  at  the  gracious  Words-,  that  proceeded  out  of  his  Mouth.     And  at 
 laft,  He  was  appreheitded-,  examined-^  fcoitrged-,  buffeted-,  fpit  upon-,  crowned 
 with  Thor?JS-,  was  crucified  and  dyed  upon  tbe  Crofs,  and  the  third  Day  rofea- 
 gain  J  andjhall  come  again  at  the  End  of  the  World-,  to  judge  the  Quick  and 
 the  Dead,  ^c.   This  is  your  Faith  and  this  is  He,  in  whom  you  believe^ 
 and  this  is  your  Saviour.     Well,  but  (hall  I  be  plain  with  you,  I'll  tell  you 
 what ;  The  j^ews  were  a  chofen  People,  and  had  more  to  boaft  of  then 
 all  this ;  for  though  they  faw  God  was  their  Father  in  creating  and  pre- 
 (erving  them,  and  Mofes  given  them  by  God  as  their  Law- Giver  to  in- 
 ftni£t  them,  the  World  is  a  rich  fornifhed  Houfe  for  them  to  dwell  in ;  the 
 Sun,  the  Moon  and  Stars  to  enlighten  them,   the  Earth  an  unexhaufted 
 Treaiiire  to  enrich  them,  and  a  Store-Houfe  to  feed  them :  They  had  alfb 
 an  Oratory  to  pray  in.  Sacrifices  as  a  Propitiatory  to  walh  and  cleanfe 
 them,  Prophets  as  Embaffadours  to  comfort  and  encourage  them,   had  a 
 Promife  and  Expectation  of  the  Meffiah  to  redeem  and  enlarge  them,  &c. 
 Yet  all  this  being  but  external,  all  was  nothing,  they  for  all  this  had  feen 
 nothing,  though  they  lived  in  the  Light,  they  never  ftw  the  Light,  their 
 Eyes  were  but  half  open,  they  could  not  fee  perfe£lly,  but  as  the  Man  in 
 the  Gofpel  Mark.  85  24.  He  faw  Men  walkinglike  Trees ;  lo  that  of  this  Know- 
 ledge and  of  this  Light  the  Jews  might  have  as  well  complained  as  the 
 Gentiles,  ]erem.  16, 19.  Surely  our  Fathers  have  inherited  Lies,    Vanity  and 
 Things  wherein  there  is  no  Profit',  all  theii'  Vifion  being  but  iwV;  ^y?o;;,  and 
 fiattering  Divination,  Ezek.  1 2, 24.  for,  for  all  this  feeing  and  knowing,  yet 
 the  Lord  gave  them  not  an  Heart  to  perceive,  JiorEyes  to  fee,  nor  Ears  to  hear 
 unto  this  Day.  Deut.  29, 4.     And  Co  fay  I  to  you,  for  all  this  large  Confef^ 
 fion  and  Belief  you  have  here  rehearfed;  you  may  be  poor  and  mifer able-, 
 blind  and  naked,  and  for  ought  I  know,  your  Abundance  of  Knowledge 
 hath  bur  intoxicated  you,  and  you  are  drunk  (but  fee  knot) yet  not  with 
 Wi7:e,  and  ftaggering,  but  not  with  flrong  Drink,  \vhofc  wretched  and  wo- 
 ful  Peace  and  Acquiefcencc  is  meerly  in  the  Bark  and  Outfide :  And  ye 
 mind  not  the  Suhltance  and  the  Tiaith,  but  are  ready  to  be  offended,  and 
 to  a(k  with  the  Pharifees,  when  Chrifl:  had  toucht  them  fomewhat  plainly 
 with  theb:  Blindncfs,  What,  ure  we  then  blind  alfo  .<* 
 
 WeU 
 
LeaJiu^    to    the    true    Messiah.  35 
 
 Well,  but  give  me  Leave  to  tell  you,  you  may  know  all  this  and  a 
 thoufand  Times  more,  and  yet  not  know  Jesus  Christ,  nor  know  him 
 crucified :  It  is  another  Manner  of  Knowledge,  that  our  Apoftle  here  (Je- 
 termined  to  ktjow-,  all  this  Faith  will  do  you  no  good ;  for  this  is  no  more 
 then  the  Devils  know,  although  it  be  all  Truth,  undeniably  true;  this  very 
 Hiftory  of  him  is  moft  certainly  true,  and  in  Defence  whereof  we  ought 
 to  {pend  our  Lives  and  Blood.  And  I  fay  alfo,  they  do  well  that  teach 
 this,  and  who  have  learned  it  themfelves,  and  teach  their  Children  and 
 Servants  to  know  it :  But  if  you  learn  this  and  no  more,  ye  know  not  half 
 fb  much  as  the  Devils  know,  and  therefore  I  would  have  you  pray  with 
 David-)  Pf  119, 18.  Open  thou  mine  EyeSj  that  I  may  fee  (not  only  the  out- 
 ward and  external  Part,  but  the  inward  and  )  wonderful  THwigs  of  thy  Lajv. 
 
 This  you  may  know  alfo,  that  God  is  a  great  and  almighty  God,  the 
 Devils  know  him  to  be  fo,  that  he  is  a  wife  and  omnifcient  God,  the  De- 
 vils know  as  much  and  more,  the  Devils  believe  all  this,  yea,  and  tremble 
 at  the  Knowledge  hereof,  as  the  Apoftle  faith :  They  believe  and  trefnhle. 
 Jam.  2, 19.  And  becaufe  it's  faid  in  the  Gofpel  John  17,  3.  Ihis  is  eternal 
 Life;  to  know  Tf.ice  the  only  true  God  and  ^j-cfus  Chrift-,  whom  thou  haftfent; 
 doft  thou  think  this  is  that  Knowledge  S.  John  means?  No,  no. 
 
 And  becaufe  thou  knowefl  that  he  is  a  Merciful  God,  the  Devils  exter- 
 nally and  in  general  know  as  much,  that  he  is  longfuffering  and  abundant 
 in  Goodnefs  and  Truth  to  thofe-,  that  fear  him.  Exod.  34,  6.  And  whatclfe 
 thou  canit  fay  of  him,  they  know  as  much  in  the  Notion  and  far  more. 
 This  is  not  therefore  mofl  certainly  that  Knowledge,  that  is  there  called 
 eternal  Life ;  for  fuch  an  eternal  Life  the  Devils  ha\'e  and  a  far  better.  And 
 thus  far  a  Man  may  fee  bythefe  dim  fjoei^acles  of  Nature  without  the  Eye 
 and  Light  of  Grace.  As  one  compares  Nature  and  Rcafon  to  the  Sun ;  when 
 (lie  ihincs,  fhe  fhews  and  difcovers  all  Things  Below  and  Beneath  her; 
 but  hides  all  Things  Above  her:  So  doth  Nature  and  Rcafon,  when  fhe 
 fhincs  at  the  higheli-,  and  yet  thofe  Things,  Ihe  fbews  and  difcovers,  arc 
 nothing  but  Out  fides-,  the  Fcljel-,  the  Cafketund  Shell;  for  could  Nature  but 
 (hew  us  Infides,  the  Contents-,  the  Jewels-,  the  Treafure'mc\oCQd  in  the  Scrip- 
 ture, and  in  the  vihble  Creatures :  And  if  we  had  hut  fuch  an  Eye  as  to 
 follow  the  Purfuit  of  her  in  her  Progrefs,  at  length  we  lliould  come  even 
 into  the  very  Prefence-Chamber  of  God  himfelf:  And  had  we  but  that 
 Eye,  there  is  not  one  here  at  this  prefent,  but  >'ou  would  all  be  as  fo  many 
 Needles  toucht  with  the  Loadflone;  I  know  which  Way  vou  would  all 
 ftand  and  would  never  rcrt,  till  )'ou  found  liim  whom  your  Souls  lovedy 
 
 E  a  and 
 
55  The    Star    in    the    East, 
 
 and  you  would  prefently  afcend  upon  the  Rounds  of  Jacob's  Ladder,  till 
 you  came  to  Him,  who  (lands  at  the  Top. 
 
 But  as  I  was  faying,  Many  are  fo  far  from  Eternal  Life,  that  they  know 
 not  fo  much  as  the  Hiftory,  the  bear  Letter  of  the  Scriptures;  And  al- 
 though they  that  do  know  the  Hiftory  never  fc)  exactly,  in  that  they 
 have  every  Letter  and  Word  thereof  without  Book,  and  have  metho- 
 dized and  gathered  it  into  never  fo  fhort  an  Epitome  by  their  Labour 
 and  Induftry;  yet  thefe  may  be  far  from  the  Myftery,  the  Life  and  Mar- 
 row of  the  Word,  But  I  infer,  what  fhall  they  do,  then,  how  far  are 
 they  from  the  Myflery,  who  have  not  atained  the  bare  Shell,  the  bare 
 Hillory  and  Outlicle?  Tliofe  indeed  mufl  be  known  (though  in  them- 
 felves  they  do  us  no  good)  for  they  are  the  way  to  the  Myflery :  And 
 vitliour  cHe  Hiflor\'  wc  cannot  have  the  Myflery ;  For  we  cannot  come 
 to  believing  without  hearing;  For  how  can  thQy  believe  in  hii/ij  of  whom 
 they  have  not  heavdf  Rom.  lOj  14. 
 
 We  mud  not  therefore  caft  ax^^ay  the  Letter,  becaufe  that  is  but  the 
 Book  or  the  Cafkct,  which  brings  ustheWord:  And  though  they  (thofe 
 Letters)  be  not  the  I.Aving  Word,  and  in  themfelves  do  us  no  good,  if 
 we  go  no  farther;  yet  know^  we  cannot  have  the  Kernel  without  the  Shellt 
 Thefe  outward  Letters  to  the -Eye  and  to  the  Ear  are  a  means  to  convey 
 thfe  tme  Word  to  the  Heart,  And  therefore  if  you  think  you  ha\'e 
 God's  Word,  when  you  have  gotten  the  Knowledge  of  the  Letter,  or  of 
 whatfocver  the  Outfide,  or  ilie  Letter  bears  or  holds  out,  without  the 
 Mind  and  Meaning,  you  are  deceived.  This  Knowledge  will  deceive 
 you;  it  will  bebutas  a/jr^A'tf/;  Reed^that  whofoevev  he  be^tbat  relies  thereon-, 
 it  will  run  into  his  Handy  deceive  and  deflroy  him.  T^^is  is  Truth  (if  ye 
 will  believe  it  from  our  Saviour's  ow^n  Mouth)  The  Flrfh  profiteth  nothings 
 it  is  the  Spirit  (the  Myflcry,  the  Marrow)  that  giveth  Life.  Joh.  6, 63.  It 
 is  the  Myftery,  the  Spirit;  that  is  Eternal  Life;  the  Letter  nor  the  Shell 
 cannot  nouriih,  it  niufl  be  the  Myffcry  and  the  Marrow,  that  which  can- 
 not poffibly  be  knov/n  in  the  Superficies,  in  the  Outfide,  in  the  Flefii,  in 
 the  'shell  of  the  Letter,  except  we  go  further,  and  Jefus  Chrift  opens  the 
 Seals-,  and  thews  us  the  Life,  the  Marrow,  the  Infide  of  the  Book,  that 
 which  except  It  he  given  to  w;,  i  Cor.  2, 12.  we  cannot  underftand. 
 
 And  therefore  the  Apofllc  flady  denies  all  other  Knowledge,  2  Cor.  5, 
 14.15. 1  ^.  For  (faith  he)  Tfie  Love  of  Chrift  conftraincth  us,  becaufe  mthiis 
 judge,  that  if  one  died  for  all  then  were  all  dead',  and  he  dyed  for  all,  that  they 
 vbich  livejlmld  not  henceforth  live  unto  themfdveS)  but  unto  him  that  died  for 
 
 them. 
 
Leading    to    the    true    M  E  s  s  I  a'h.  37 
 
 them,  y^lye^'cfore  (faith  he  in  the  1 6th  \-crfe)  henceforth  know  we  no  Man 
 after  the  Flefl))  yea,  though  we  had  known  Chrift  after  the  Flcjhyyet  henceforth 
 knorv  we  him  no  more.  What  may  be  the  Meaning  of  this  blefTed  Apoftlc 
 thus  feemingly  to  fleight  the  very  Body  of  Jedis  Chrifl?  In  all  probabi- 
 lity he  never  (aw  the  Body  of  Jedis  Chrifl:  upon  Earth  in  that  33  Yearis 
 he  lived  here ;  except  he  had  a  Vilion  of  Him,  as  he  marched  to  Dainaf- 
 CUS-,  when  he  was  Smitten  from  his  Horfe;  his  Meaning  therefore  muft 
 needs  be,  If  we  know  Chrift  after  the  Letter  ?h'verfo  exa&ly-,  the  whole  Hi- 
 ftoryofhim;  JVhat  ava'des  it  j'  Our  Knowledge  of  jcfus  Chrifl  muft  h<t 
 Inter  naly  Spiritual,  Experimental-,  to  live  unto  him  that  died  for  them-.  If  a 
 man  be  not  (as  the  Apoftle  (aith  in  ih^  fiictecding  verfes)  made  a  7ien> 
 Creature-,  altered  and  changed-,  accordim^  to  Chrift  in  the  inward  Alan;  Co 
 that  he  lives  no  longer  tohiiifclf-,  hut  to  him  that  died  for  him;  fo  that  all 
 eld  Things  are  paft  away,  and  all  Things  are  become  new,  2  Cor.  5,17.  fb  that 
 there  is  by  the  mighty  Power  of  Jcflis  Chrifl  A  new  Man  begotten  in  us, 
 as  the  Apoflle  faith.  My  beloved,  of  whom  I  travel  in  birth;  till  Chrift  be 
 formed  in  yon.  Gal.  4, 19.  This  is  indeed  that  Chrifl  that  died  for  us:  Elfe 
 Chrifl  died  not  [for  us  J  His  Crop  is  of  no  Effett,  he  dyed  in  V^ain  to  \Js. 
 I  Cor.  1,17.  'Tis  not  all  the  Knowledge  and  Believing  that  ever  thou 
 canfl  attain  to,  of  an  External  Chrifl  will  do  thee  any  good,  without  a 
 Chrifl  begotten  within  thee,  a  Chrift  in  Experience. 
 
 Hath  any  man  gotten  or  attained  (though  by  much  Pains  and  Induflry) 
 any  Taflc,  any  Knowledge  of  Chrifl  othervvife,  it's  but  Old  Things,  Old 
 Knowledge,  Old  Learning,  Old  Converfation,  attained  mcerly  by  the 
 Power  of  die  Old  Man,  for  fome  Self-Ends  or  other,  and  not  otherwife. 
 And  .411  Old  Ihings  muft  pajl  away,  faith  die  Apoftle.  2  Cor.  5, 17.  That 
 Knowledge,  that  was  conveyed  to  us  by  our  Parents,  or  by  our  School- 
 Mafters;  Xqi  it  be  what  it  will,  or  taught  by  whom  it  will;  (by  all  the 
 Catechifms  and  Books  that  can  be  made,  and  that  we  arc  able  to  a})ply 
 them  to  our  Lives  according  to  the  Letter)  or  taught  by  never  flich  great 
 learned  Doctors  of  never  (o  high  Elleem,  tis  all  bur  Old  Things,  Old 
 Knowledge,  Old  Praclice,  and  but  according  to  the  Old  Covenant;  as 
 the  Young  Man  in  the  Ciofpel,  Mat.  19,  20.  lie  knew  the  Law,  and  had 
 kept  all  thofe  Ihings  from  his  Touth,  but  he  failed  in  Point  of  Self-denial, 
 he  obeyed  very  much,  'tis  very  like,  but  it  was  from  Old  Power,  and  to 
 Old  Ends,  Self  was  in  all  he  did,  that  he  might  be  happy,  that  he  might 
 be  faved,  Gcod  Mafter  /  what  good  Ihing  j]}aU  I  do,  that  I  may  inherit  E- 
 ternal  Life  /  And  althougli  we  had  all  Ki  lowlcdge  z  Cor.  13,2.  and  All  Po w- 
 
 E     3  (U; 
 
^  7X^    S  T  A  R    {ft    the    Ea  s  r, 
 
 er,  yea,  and  All  Conformity  in  this  regard,  before  Chrift  be  created  In 
 the  Heart,  it  m\xi\  All pafi arvay^iforgettingtbofe  Things  which  are  khin(^y  &ic. 
 And  p}ejfing  hard  toward  the  Mark-,  even  the  Price  of  the  High  Calling  of 
 God  in  Jefus  Chrift.  Phil.  3, 13. 14.  But  all  other  Knowledge  is  that 
 Knowledge  that  the  Apoftle  regards  not,  he  efteems  it  Nothing,*  let  it 
 be  never  io  Glorious,  and  Splendent,  and  Flourifhing  ;  nay,  though  all 
 the  World  hath  received  it,  and  in  their  Words  they  own  it  (though  in 
 their  Practice  they  renounce  it)  he  counts  it  All  Drofi  and  Dung;  but 
 the  Knowledge  he  i^eaks  of,  is  hidden  and  wrapped  up  in  Darkneft,  and 
 can  never  be  had  by  any  humane  Induftry  or  Acquirements,  but  meerly 
 by  the  Gift  of  God. 
 
 Why,  S.  Paul-,  what  manner  of  Knowledge  then  is  it,  that  thou  wilt 
 know  Nothing  belides  it?  And  that  is  the  fecond  Thing,  he  anfwers  it 
 himfelf  in  this  Chapter,  Lo^,  if  ye  are  able  to  underftand  (fiSxh  he)  fo  that  the 
 God  of  this  World  hath  not  blinded  your  Eyes :  We  do  fpeak  Wifdom  even 
 the  hidden  Wifdom  of  God-^  yet  in  a  My  fiery  ^  not  the  Wifdom  of  this  Worlds 
 nor  of  the  Princes  of  this  World j  which  comes  to  nought,  i  Cor.  2, 6. 7.  In- 
 deed this  Wifdom  tends  not  to  outward  Pomp,  nor  to  Riches,  nor  Ho- 
 nour, nor  the  fetting  up  of  Men  and  Parts,  but  We  fpeak  Wifdom  to 
 thofe  that  are  Perfect,  to  thofe  whom  Jefus  Chrift  hath  pulled  off  the 
 Scales  from  their  Eyes.  What  Myftery  is  it,  to  know  jefus  Chrifl  his 
 Death  and  Refurred:ion  outwardly,  and  all  the  Circumflances?  Will  this 
 Faith  fave  you  ?  No ;  but  to  thofe  that  know  no  more,  we  are  very 
 Fools,  in  their  Efteem,  and  they  can  fee  no  Wifdom  in  our  Words.  The 
 carnal  man  knoweth  not  the  Profound,  the  Deep  Things  of  Godj  neither  in- 
 deed  can  he-,  becaufe  they  are  fpiritually  difcerned.    i  Cor.  2, 14. 
 
 But  now  he  that  can  divide  thefe  Waters,  fhall  have  dry  and  firm  Ground 
 to  walk  on  over  this  Jordan  fafely :  Thofe  that  can  crack  the  Shell,  they 
 can  rclifh  and  digefl  thefe  precious  Myfteries,  and  to  flich  they  are  the 
 precioufefl  Dainties  in  Heaven  and  Earth;  they  are  the  fweetefl  Excellen- 
 cies, wherein  their  Souls  can  live  and  dye :  Thefe  arc  thofe  Souls  which 
 delight  themf elves  in  Fatnefs  Ifa.  55,2  undervaluing  the  World  and  all  Things 
 therein,  as  feeing  them  Lean  and  Empty  Things ;  but  to  the  Carnal  Man, 
 and  he  that  will  go  no  further  then  the  Letter,  thefe  Truths  we  now  fpeak 
 of,  are  the  unrelilhablefl,  the  tafteleffefl,  the  fappleffeft  Meat  you  can  give 
 them :  We  pour  but  Water  in  their  Shoes,  ye  cannot  pleafe  them  worfe, 
 then  when  you  talk  of  thefe  Things,  or  preach  of  thefe  Things,  becaufe 
 ye  are  out  of  their  Element,  't  is  as  unwelcome  and  as  naufeous,  as  a  Cup 
 of  cold  Water,  they  are  Tick  of  fiich  Doctrine.  To 
 
LeaMng    to    the    true    Messiah.  39 
 
 To  tell  them  that  they  muft  be  killed  and  flain,  their  own  Knowledge, 
 their  own  Lufts  muft  be  crucified,  they  muft  no  longer  have  their  owa 
 Defires,  their  own  Wills,  their  own  Affeftions;  but  muft  be  content  to 
 crofs  themfelves  in  every  Thing,  and  to  take  up  their  Crofi  daily  aiidfoUoiv 
 Chrift^  elfe  they  cannot  he  his  Difciples;  Oh!  Here  is  Vinegar  and  Gall,  yc 
 are  the  unwefcomeft  Men  to  them  in  the  World:  They  cry  with  the 
 Jews:  Our  Soul  is  weary  of  this  Ught  Meat.  Num.  ii,6.  give  us  fomewhat 
 that  we  can  feel ;  give  us  (bme  ponderous  Thing,  fome  comfortable  Thin^, 
 fomewhat  that  our  Senfes  may  fee  and  feel  good.  Alas !  think  they,  this 
 is  not  the  Heaven  we  look  for ;  can  we  think  it  a  Happinefs,  to  be  deftroyed, 
 to  be  killed,  and  crucified  ?  Give  us  fuch  a  Chrift  and  fijch  a  Heaven,  as  is 
 good  to  our  outward  Man,  who  will  let  us  haveCredit  andHonour  and  Rich- 
 es in  the  World,  that  we  may  have  Plenty  in  all  Things;  fiich  a  Chrift  that 
 we  may  only  believe  in-,  Ifa.  58)  13.  and  (b  be(aved;  one  who  died  fo  ma- 
 ny Years  ago,  that  will  lave  us  outwardly ;  fiich  a  Chrift  that  will  be  good 
 to  my  Eyes,  to  my  Hands  and  to  my  Feet,  to  my  Back  and  to  my  Bel- 
 ly ;  fuch  a  Chrift  as  will  fiive  us,  if  we  do  but  externally  and  Ittterally 
 believe  in  Him,  and  will  let  us  have  our  own  Wills,  and  fpeak  our  own 
 Words,  and  pleafe  our  AfFc£lions,  and  live  as  we  lift,  and  ftve  our  Souls 
 at  laft. 
 
 /  marryi  Sir  f  Here  is  a  Chrift  indeed,  this  is  fuch  a  Chrift,  as  all  the 
 World  would  have:  But  give  me  Leave  to  tell  you,  this  is  a  Chrift  of 
 thine  own  making,  or  of  the  Worlds  framing  and  bringing  forth ;  this 
 Chrift  which  thou  fpeakeft  of,  was  never  of  the  Fathers  fending,  he  comes 
 unfent,  the  true  Chrift  as  )-et  is  hid  from  thee,  Chrift  himfclf  tells  us,  that 
 i\\^vcfl)aU  arifefalfe  Chrijh  to  deceive  even  the  veryElcB.  And  fuch  a  Chrift 
 as  this,  is  cryed  up  every  where,  almoft  every  one  receives  him,  every 
 one  profefTeth  him;  and  who  (I  pray  you)  would  not  entertain  and  make 
 mucn  of  fiich  a  Chrift  as  this?  And  what  an  cafie  Clirift  and  what  eafic 
 Religion  the  World  hath  gotten  ?  But  Tas  the  Apoftlc  faith  2  Cor,  4, 3. ) 
 If  our  DoBrine  he  hid^  it  is  hid  to  thofe  that  perijl);  hut  to  us-,  who  belic\"c, 
 it  is  the  Savour  of  Life  unto  Life;  but  to  all  Others,  it  is  the  Savour  of  Death 
 unto  Deaths  2  Cor.  2, 16.  Oh!  He  is  to  usfwceter  thai  the  Hony  or  the  Ho- 
 rn Comb.  Pf^i9,  la  More  dear  to  us,  then  thoufinds  of  Gold  and  Silver. 
 Ff  1 1 9, 72.  This  Chrift  is  more  precious  ( whom  we  arc  now  unfolding) 
 to  you  that  truly  believe,  then  all  the  Riches  and  Glory,  yea,  then  all  the 
 Lives  in  the  World. 
 And  that  we  may  come  to  open  this  Jesus  Christ  cq  you,  if  fo  be  your 
 
 £}SS 
 
40  The    Star    in    the    E  a  s  r. 
 
 Eyes  are  open,  or  elfe  we  fhall  fpeak  but  Parables  md  Paradoxes  to  you, 
 as  Chrifl-  did  to  the  Jems:  And  they  will  but  make  you  more  mad,  as  he 
 did  them,  and  more  enrage  them  agahift  hhnfelf.  Luk.  20, 19. 
 
 But  that  ye  may  underlland  what  we  fpeak  of  and  intend,  we  muft  firft 
 wave  the  Knowledge  of  the  Hiftory  of  Chrift  externally,  and  then  we  /hall 
 come  to  the  Knowledsje  of  the  Myftery,  viz.  of  the  true  Chrift,  of  that  Je- 
 fiis  Chrift,  jvhich  is  able  tofaveyour  Souls,  Jam.  1,21.  an^  to  make  you  wife 
 unto  Salvation-,  2 Tim.  3, 1 5.  The  other  Knowledoe  cannot  do  fo :  For  if 
 it  could,  the  Devils  themfelves  ftiould  be  faved.  Therefore  it  muft  needs 
 be  another  Kind  of  Knowledoe  than  they  have,  it  muft  be  more  than  the 
 Knowledge  of  the  Letter  and  of  the  outward  Face  even  of  the  M'hole  Scrips 
 lures.  It  muft  be  a  hidden  Knowledge,  and  that  is  the  Knowledge  of  the 
 Myftery,  namely :  A  real,  lively  afta  experimental  Knowledge  of  Jefus  Chrift 
 wrought  in  thy  Heart,  hy  the  Power  of  himfelf  even  like  unto  Flowers  or 
 Herbs,  or  any  other  Thing  that  grows  on  the  Ground  by  the  Heat  and 
 Power  of  the  Sun,  if  there  be  not  fomething  communicated  to  them  from 
 the  Sun  fbme  Warmth  and  Heat,  that  is  of  the  Suns  own  Nature;  they 
 grow  not  at  all,  but  they  wither  and  die ;  if  the  Sun  warm  them  not  nor 
 comfort  them,  they  grow  not  but  die.  So  if  there  be  not  in  every  one  of 
 us  fomething  of  Jefus  Chrift,  that  is  of  his  own  Nature-,  the  fame  Mind,  the 
 fame  (fuickning  Spirit,  the  fame  Difpofition,  and  the  fame  new  Nature,  Phil.  2, 
 V.5.  Something  of  himfelf  in  us,  that  we  are  his  own  OffTpring,  we  are 
 but  in  a  dead  and  periftiing  Condition;  all  that  ever  we  know  otherwife, 
 is  meer  Folly  in  this  Regard;  be  their  Knowledge  never  fb excellent  and 
 glorious  in  the  Eyes  of  thofe,  who  have  not  Jeftis  Chrift  in  them. 
 
 As  that  wicked  Pope  Alexander  the  6th  faid  to  that  Embaflador,  when 
 he  had  fhewed  him  fuch  a  vaft  Treaftire  of  Riches,  See  ( faith  he )  how  that 
 Fable  of  Jefus  Chrift  hath  enriched  me :  So  to  thefe  Men,  what  ever  they  talk 
 of  Jefus  Chrift,  and  of  the  Knowledge  of  him,  to  them  the  true  Chrift  is 
 a  meer  Fable,  a  meer  Tale,  as  he  thouoht  outwardly  to  enrich  him,  fothey 
 think  this  Fable  of  a  deceitful  Chrift  Tiath  and  will  enrich  their  Souls.  But 
 except  we  know  Chrift  feelingly,  experimentally,  do  that  he  lives  within 
 us  fpiritually,  according  to  his  own  natural  Life,  info  much  that  whatever 
 any  Man  hath  known  in  the  Letter  and  Hiftory  of  him,  that  he  knows 
 the  fame  within  him,  as  truly  done  actually  in  his  own  Soul,  as  ever  Chrift 
 did  any  Thing  without  him  in  the  Days  of  his  Flefh,  elfe  it  profits  nothing, 
 and  to  find  all  that  ever  you  read  of  him,  to  be  verified  in  you  experi- 
 mentally: It  is  not  Jefus  Chi'ift  without  us  c^n  do  us  any  good;  He  is  no 
 
 Chrift 
 
Lc  ailing    to     the    trm    Messia*.  4B 
 
 Chrift  to  us,  except  he  be  brought  fortli  in  Spirit  in  us,  elfe  fill  his  Actions 
 are  in  vain  to  us,  they  are  all  asaincer  Talc,  a  mcer  Song  to  us,  as  one 
 of  the  Fathers  (aid :  It  was  not  that  Cbrift,  that  the  Virgin  Mav\  carr'tecUu 
 her  IVomh.  that  dulfave  her^  or  do  her  any  good,  but  that  Chrift  fl)e  car- 
 vied  in  her  Heart. 
 
 And  our  Saviour's  own  Words  exprefs  as  much,  N'ot  hlefied  is  the  Womh 
 that  hare  thee-,  and  the  Paps  that  thou  haft  fucked^  but  bleffed  are  they  that 
 hear  the  JVord  of  God  and  keep  it.  Luk.  11,27.  They  that  would 
 have  any  Benefit  by  Jefus  Chrilt,  they  mult  have  him  in  their  Hearts, 
 born  within  them;  not  onlv  to  know  that  Chriil  was  born  at  Bethlehem, 
 but  born  In  Them-,  and  not  to  kno'.v  only  that  Chrilt  dyed  at  fuch  a  Time, 
 fo  many  Years  ago;  this  will  do  you  no  good,  except  you  experimen- 
 tally find  andfeel,'^howhe  is  arraigned ;  crucified,  dead  and  buried  Within 
 You. 
 
 I  charge  you,  let  no  Man  (whatever  he  be )  delude  you,  and  make  you 
 believe,  tliat  any  other  Chrift  will  fave  you.  Let  no  Man  upon  Pain  of 
 the  Salvation  and  Damnation  of  his  Soul,  once  dare  to  think,  that  any  other 
 Chrilt  will  do  him  any  good;  but  that  he  experimentally  feel  Jefiis  Chrift 
 buried  and  rifen  again  within  him;  andallother  Actions,  and  Miracles,  that 
 ever  he  did,  tliat  Itill  he  finds  him  doing  the  fame  in  him,  as  St.  Paul  faith 
 Gal.  4, 19.  My  Beloved  I  Ofiplwm  I  travel  in  Birth-,  till  Chrift  he  formed  in 
 Tou;  Not  Chrift  divided,  and  a  Chrift  by  halves,  here  a  Patch  and  there 
 a  Piece  of  him,  to  pick  and  chufe,  take  and  refufe  what  you  like  or  not 
 like  of  him,  huz  rvhole  Chrift  formed  in  Tou. 
 
 When  you  begin  to  find  and  know,  not  onl)',  t/jat  he  jvas  conceived  in 
 tJx  IFomh  of  a  Virgin  Matth.  1,23.  but  that  thou  art  that  Virgin,  and  that 
 he  is  more  truly,  fpiritually,  and  I  fay,  more  really  conceived  in  thv  Heart, 
 fo  that  thou  feelcft  the  Babe  beginning  to  be  conceived  in  thee,  bythcPorw- 
 er  of  the  Holy  Ghoft  and  the  moft  High  overjhadomingthee  Luk.  1,35.  W'hen 
 thou  feelcft  Jesus  Christ  Quick  in  thy  Womb,  and  ftirring  to  be  born, 
 and  brought  forth  within  thee,  when  thou  beginnelt  to  fee  and  feel  all  thofe 
 mig1if\',  powerfull,  and  wonderfuil  Actions  done  in  diee,  Mhich  thou  read- 
 eft  he  did  in  the  Flelti:  For  Chrift  is  not  divided;  (faith  the  Apoftlc  Hebr. 
 135H.)  but  yefterday  and  to  day  and  the  fame  for  ever :  T'here  is  not  One  Chrift 
 without  us,  and  Another  within  us,  but  rh^z  fame  C/jrift-,  that  was  then 
 upon  Earth,  muft  be  fpiritually  in  us,  grojving  and encreafing^ftill doing  the 
 fame  Actions  and  Miracles  within  us. 
 
 Now  Beloved!  Here  ii^  a  Chrift  indeed,  that  wiJl  fave  xqw,  here  is  a 
 
 F  ■  Chrift, 
 
42  77;f    M  Y  s  T  E  R  t    o/   C  H  R  1  s  t    CrucificS. 
 
 Chrift,  a  real  Chrift  that  will  do  you  (bme  good,  a  Christ  of  the  Father^ 
 fending:  This  is  the  Christ,  which  indeed  alone  and  only  will  bring  your 
 to  Heaven,  to  Reft  and  Peace  and  Pleafures  for  evermore.  If  yourTaith 
 hath  wrought  and  formed  flich  a  Chrift  in  you,  then  Ton  may  have  Bold-, 
 nefi  through  Him:  Eph.  3, 12.  Of  this  Chrift  you  may  boaft  and  triumph, 
 yea,  againft  all  the  Powers  of  Darkncfs  v/ithSt.  P/jf^/ZRom.  8,38.39.  fothat 
 neither  Heights  nor  Depths-^  nor  Things  prefent-,  nor  Things  to  cotne-,  nor  An- 
 gels nor  any  Creature  fljall  he  ever  aUe  to  feparate  you  and  this  Jefiis  Chrift 
 our  Lordy  Blefled  for  ever.  Whatever  other  Faith  you  have,  believe  as 
 ftrongly  and  as  confidently  as  you  will  or  can  do,  be  fure  it  is  but  Head- 
 Knowledge  of  Chrift-)  it  is  but  a  bold  unwarranted  Preftunption  and  no  Faith; 
 for  external  Jeftis  Chrift  is  a  Shadow,  a  Symbole,  a  Figure  of  the  internal, 
 viz,  of  Him  that  is  to  be  born  within  us,  in  our  Souls  ,•  No  Foundation 
 will  ftand  us  in  any  ftead,  but  that  whofe  Foundation  is  laid  by  Him,  that 
 laid  the  Foundation  of  the  Heavens  and  the  Earth ;  for  Chrift's  bodily 
 Prefence  muft  depart,  or  we  fhall  never  have  his  {piritual ;  for,  faith  he 
 John  1(^,7.  Except  I  go  arvay-,  the  Comforter  or  the  Spirit  can  not  come. 
 
 Beloved!  You  know  it  is  {aid  oi  Abraham.  John  8?  5<^-  He  faiv  Chrift^ ^ 
 Day  and  rejoyced '^  fo  all  the  Saints  that  ever  were,  are  orftiall  be,  muft  fee 
 the  Day  of  Jefus  Chrift  as  well  as  Abraham  did;  if  we  look  for  any  Com- 
 fort from  Jefiis  Chrift,  we  muft  fee  his  Day  alfb.  The  Jews  faw  the  Day 
 of  Chrift  in  the  Flefh  only,  but  thou  muft  fee  Chrift's  Day  as  Abraham 
 did :  Thou  muft  as  really,  yea,  more  really  and  more  truly  fee  Chrift's 
 Day  then  the  Jews'.)  for,  faith  Chrift:  yibraham  faw  my  Day  andrejoyced ; 
 and  in  the  fame  Manner  fliall  All  that  ever  fhall  tafte  of  Heaven,  fee  the 
 fame  Day  of  Chrift.  Did  the  Jews  fee  the  Day  of  Chrift  in  the  Flefh  ? 
 Did  they  fee  him  work  Miracles  externally,  opening  the  Eyes  of  the  Blind, 
 yea  of  thofe  born  blind,  (as  we  are  all  by  Nature)  and  curing  the  j^eaf, 
 and  the  Lame,  and  the  Dumb  ?  Why,  ( as  if  our  Saviour  fhould"  have  faid  ) 
 you  think  you  fee  my  Day;  but  if  you  fee  me  but  externally  doinp'thefe 
 Anions,  you  fee  not  my  Day:  Abraham  thatlivedfo  many  hundred  Years 
 ago,  he  faw  my  Day  more  truly  and  rejoyced,  he  faw  me  do  all  thefe 
 Works  in  himfclf,  he  did  truly  and  really' fee  me  caft  out  Devils,  raife 
 the  ]:)ead,  in  himfelf,  he  faw  me  open  his  blind  Eyes,  heal  and  cure  all 
 the  Difcafes  of  his  Soul,  he  faw  me  tobetheMelfiah,  and  Saviour  to  him- 
 felf, and  in  himfelf,  he  faw  my  Day  far  better  then  you,  and  rejoyced  to 
 fee  me  do  all  thcfe  mighty  Works  in  him:  And  the  felf-fame  Day  muft  wc 
 tec;  if  ever  we  come  to  ^QPartahrs  ofjefusj  and  of  the  divm^Nature.  2  Pet.4,  i. 
 
 Ahrabdjfh 
 
Tfye    Mystery    of   Chris*     Crucified.  43 
 
 Ahaham  favv  not  his  Day  (as  fomc  think)  Co  much  by  Way  ofPro- 
 phcfie,  as  it  is  commonly  taken  and  expounded,  that  he  was  the  Mcllrah 
 that  (liouki  come  into  the  Workl;  but  he  (helidesthis)  (Iiw  doneinhim- 
 felt  fpirifually,  that  which  he  did  when  he  came  in  the  Flcili :  And  (b  A- 
 hraham  (aw  mv  Dav,  he  faw  me  conceived,  borih  brought  up,  yea,  ^^ ^^"f 
 me  apprehended,  fcoiirged,  crucified,  he  faw  me  Dead  and  Buried,  and^KiJefi 
 figain,  and  all  in  himfclf;  This  was  a  true,  a  real,  a  (living  feeing  ofChriit's 
 Day.  To  fee  it  by  Way  of  Prophcfie,  was  far  below  this  feeing:  That  was 
 a  feeing  did  Abraham  (nor  will  do  you)  litdc  good:  If  it  were  meant  of 
 that  Ki7id  of  feeing,  the  Jejvs  (aW  C'hrili  better  x\\Qn  Abraham  \  for  they 
 faw  him  actually, "perfonalh^  but  that  was  aFruitlefs  feeing. 
 
 Therefore  if  you  will  fee'Chrilt  oloriouH)',  tranicendantly,  as  the  great 
 and  mighty  Saviour,  we  muft  fee  him  fucli  a  Saviour  as  we  may  fay  of 
 him:  Onto  us  a  Son  is  born,  unto  us  a  Child  is  given:  Tejhdl  call  his  Name 
 JVonderfull,  Counfellor,  the  mighty  God,  the  everlaiVng  Father,  andtheFrince 
 of  Feace,  and  the^  Government  flfall  be  upon  his  Shoulders.  1^.9,6.7.  And  all 
 this  I  find  and  feel  in  my  own  Soul,  and  in  me  and  to  me  is  alhhisdone. 
 
 But  Beloved!  Give  me  Leave,  thatyoumayundcrftandme,  ifitpleafe 
 God  to  open  your  Eyes,  to  let  you  (ee  thefe  hidden  5tT;TAf,  which  are  kept 
 elofe  fi-om  Ages  and  from  Generations:  I  will  in  theplaincfl  Manner,  that  I 
 can,  Ihew  you  how  Jefiis  Chrifl:  is  fiiid  to  be  in  you;  that  is,  when  hcfo 
 begins  to  arife  in  you,  that  his  Fame  fprcads  far  and  near-.  Mar.  1,28-  when 
 he  fhcws  his  own  AiHons  in  you;  for  know  this,  Chviji  is  ahvays  inyou: 
 He  is  at  no  Time  al)fent,-  as  (bon  as  ever  ye  began  to  have  a  Being,  he 
 was  in  you  in  Regard  of  himfclf,  though  you  fiw  him  nor,  bccaufc  he  is 
 Infinite;  for,  that  which  is  Infinite,  is' in  all  Places,  it  is  excluded  out  of 
 no  Place;  for  if  any  Place,  if  any  Creature  the  leaft,  that  is,  were  without 
 him,  he  were  not  Infinite,  and  bccaufe  he  is  infinite,  he  is  equally  prefcnt 
 in  all  Places  at  once,  and  in  all  Places  alike:  He  cannot  be  more  in  one 
 Place  then  another,-  for  if  helhould,  he  could  not  be  Infinite,  andbecaufc 
 he  is  Infinite,  he  is,  and  he  muft  needs  be,  All-prefent  in  all  Places  at  once. 
 
 Thefc  Things  are  out  of  all  Oueftion,  and  known  by  every  one  that 
 underlfands  any  Thing.  I  think  none  will  deny  them.  He  is  as  well  in 
 -a  dead  withered  Branch,  as  in  a  green  flourilliing  Tree;  but  in  the  living 
 Branch  we  fee  him  grow  and  put  forth  his  Life:  And  fb  likowif^i  he  is  in 
 the  dcadeil:,  rotteneft  Member  that  is,  as  well  as  in  the  Fruirfullcil:  Chri- 
 Itian:  But  here  is  the  J)iffcrence,  in  the  One  we  fee  him  nor,  wc  fee  not 
 kis  Life  and  Fruit,  but  the  Coacrai')',  and  therefore  he  is  in  fuch  aMcm- 
 
 F  a  ber 
 
44  Tfje    Mystery    0/    Christ     Crucified. 
 
 ber  as  dead,  dead  to  him  and  dead  ( in  Appearance  )  to  Others  ,•  yea,  thai- 
 Member  is  as  it  were,  twice  deai]  and  plucked  up  hy  the  Roots-,  astheApoftle 
 faith  Jiidcv.  12.  and  fit  for  nothing  hut  to  be  condemned  to  the  Fire;  For  Je- 
 flis  Chrift,  although  he  be  in  them,  as  much  as  in  the  living  Bough  or  Branch, 
 yet  to  them  he  is  dead  and  buried,  and  lives  not  in  them  and  to  them. 
 
 Give  me  Leave,  and  I  will  Ihew  in  fbme  particular  Actions,  that  Chrift 
 did  and  doth,'  when  he  begins  to  live  in  a  Man ;  for  till  he  begin  to  fhew 
 the  Alliens  of  Life,  he  is  as  if  he  were  dead  or  not  there.  I  will  only  touch 
 upon  fome  of  his  Actions,  which  may  be  as  a  Key  to  open  and  interpret 
 the  Meaning  of  all  the  Reft;  for  itis  impolFible  to  {JDcak  of  all  theAi^ions 
 that  he  did  and  doth ;  for  the  whole  IVorld  were  not  able  to  contain  the  Boohj 
 rvbich  might  be  written  of  him-,  faith  St.  John  c.  21,25.  That  is,  of  thefe 
 Actions  and  mighty  Miracles,  that  of  which  it  is  faid:  Matth.9,  35.  He 
 ^oes  lip  and  down  working  daily j  and  doing  good  internally  and  fpiritually  in 
 the  Souls  of  Men. 
 
 But  the  firft  Motive  that  induceth,  fhews  and  perfwadesus,  that  Chrift 
 is  Alive  in  us,  is  his  Nativity^  which  you  know  in  the  Days  of  his  Flcfti 
 was  firft  proclaimed  by  One  Angel,  and  afterwards  by  a  whole  Quire  of 
 Angels,  the  whole  Creation  and  every  Creature  founds  forth  aloud  his 
 Pra'ifes.     W^hen  God  hath  once  fent  this  One  Angel  or  Meflenger  into  thy 
 Soul,  to  ftiew  us  and  to  proclaim  the  Reallity  and  Being  of  Chrift  in  eveiy 
 Creature,  then  Thoufinds  of  Angels  fmg  the  fame  to  us,  then  every  Crea- 
 mre  proclaims  him  with  a  Loud  Voice  :\  viz.  to  him  who  hath  this  Light 
 fent  into  his  Sou). )  That  there  is  now  to  us  a  Son  born^  and  to  us  a  Child  is 
 mven  Ifa.9,6.  Glory  only  betoGod  inthe  higheft,  on  Earth  Peaccy  good  JVill 
 toivards  Men :  Thcii  all  the  Angels,  that  is  all  the  Creaaires,  they  all  Jointly 
 and  harmonioudy  fing  the  fame  Tunc  to  us.  When  he  bringeth  the  firfl  be- 
 gotten into  the  JVorld,  Ire  faith :  Let  alhhc  Angels  ofGodivorjlip  him.  Heb.  i  ,^. 
 And  then  Chrift  being  once  born,  the  next  Thing  that  appears  is  his 
 Star;  His  Star  appears  in  the  Eafty  and  U^fe-Men  come  to  fee  him.     When 
 once  his  Star  appears  in  us,  then  we  cannot  but  (eek  after  him,  that  we  may 
 enjoy  him,  and  be  more  fully  acquainted  with  him,  and  then  he  increafe^ 
 and  [^ro^rs  up  In  Us;  then  he  ibews  himfelf to  Men,  thenhemanifeftshim- 
 felf  to  be  the  Chrilt,  in  that  he  doth  the  Deeds  of  Chrift,  in  that  wejhejv 
 forth  the  Firfiie  of  Him,  that  hath  called  us  from  Darknefs  (i  Pet.  2,9.)  ^0 
 'TMt,  from  the  Poiver  of  Satan  to  God.  Aft.  26, 1 8-     Then  he  waxes  Taller 
 Hihl  taller^  and  grows  up  in  Wfdom  and  Stature,   and  in  Rrjour  with  God 
 Slid  Man,  i.  e.  with  all  wife  Men.  Luk.  2, 5  3.    They  now  aa  and  In'e  the 
 
fjje    Mystery    of   Christ    CrncifieJ.  45 
 
 Life  of  Clirift,  denying  their  own  Lives  they  lived  before ;  that  Co  Mcn^ 
 feeing  their  good  JVorks^  may  glorific  their  Father^  which  is  in  Heaven.  Mat. 
 5, 1 5.  And  till  this  Time  Jefiis  Chriil:  was  as  crucified,  dead  and  buried' 
 but  when  once  this  Lyon  of  the  Tribe  of  Jiidah  r  Rev.  5, 5.)  begins  to  roufe 
 up  himfelf,  then  it  Ihall  ajDpear,  that  there  is  now  a  King  I/orn-,  that  will 
 bear  Rule,  who  fliall  be  fuch  a  Messiah  ipiritually,  as  the  Jews  expefted 
 •  temporally,  a  potent  and  a  mightv  Prince,  mhofe  Government  fl:all  be  upon 
 /)/j5'/;o///</m;  His  Name  being  called  WONDERFUL,  Counfellor,  The 
 mighty  God  and  the  Prince  of  Peace. 
 
 And  now  allthofe  accurfed  Jem^  which  crucified  and  made  him  to  ferve, 
 
 fhall  now  be  made  to  ferve  him,  as  the  Prophet  faith:  Ifa.43,24.  Ton  have 
 
 7nade  me  to  ferve  with  your  Iniquities.  Now  all  thofe  Head  ftrong  Lulls, 
 
 thofe  Kings  and  Rulers  of  the  Earth,  which  cryed:  Let  lis  break  his  Bands 
 
 af under-,  and  caft  away  thefe  Cords  from  us:  He  fhall  now  rule  them  with  a 
 
 Rod  of  Iron^  and  dajj)  them  in  Pieces  like  a  Potter" s   Feffel.  Pf  32,  3  and  9. 
 
 So  that  we  live  no  longer  the  Life  of  natural,  carnal  I\ten,  in  the  Fanity  of 
 
 their  Mind->  to  fulfil  theLufts  of  Men  and  the  Will  ofFlefl)  and  of  the  World; 
 
 Eph.A,  17.  but  theyj}?all  Uve  the  TJfe  of fpiritual  Men^  Gal.  5,16.  we  Ihall 
 
 then  Ihew  that  we  are  theSeedofChrift,  x\\q  Offfpringof  Chrifi  Acl.  17,  29. 
 
 And  till  you  be  come  to  this,  whatever  you  think  of  your  felvcs,  there  can 
 
 be  nothing  acceptable,  nothing  well  done;  for  before  this,  we  altogether 
 
 think  our  own  Tf.mights-,  do  our  own  ABions-^  go  our  own  Ways',  Jfa.  583  13. 
 
 For  all  the  Imaginations  of  Man's  Heart  are  only  evil  continually.  Gen.  6,  5. 
 
 But  before  this  great  and  notable  Day  of  the  Lord  comes,  will  the  Lord 
 
 {qi  Signs  in  the  Heavens  and  in  the  Earthy  and  there  jhill  he  great  Stirs  and 
 
 Wars-,  and  Rumors  of  Wars\  and  the  Inhabitants  of  the  Earth  fl:all  be  troubled^ 
 
 Amazement  and  Terror  fl?all  feizc  upon  them  becaufe  of  thefe  Things.  Matth. 
 
 24,6.7.  And  when  thou  fceji  thefe  Ihings  come  to pajs-,  ( I  fayi  within  dice) 
 
 then  look  up;  for  know-,  your  Redemption  drawcth  nigh.  Luk.  21,28.    When 
 
 you  fee  the  red  Dragon  watch  againft  the  Worn, in-)  jhall  be  delivered  of  het 
 
 Man-Child)  fpoken  o\'\nzh(i  Revelation^  and  that  he  fends  forth  whole  Floods 
 
 of  Water  out  of  his  Mouth  to  oppreji  hcY)  to  drown  her,  then  know;    Ihii 
 
 Child  is  born  in  thee. 
 
 But  before  this  Time,  when  vou  fee  the  Woman  in  Travel  and  llie  harh 
 great  Pain,  Co  that  llie  cr)eth  out  extrcaml)-,  and  hath  hirrer  Pains,  I  (ay, 
 bitter  Pangs,  then  yOu  may  know  and  beaillircd,  theChildltis  jh-ugling 
 to  be  born,  and  is  near  its  Delivery;  that  is,  when  this  beloved  old  Man, 
 (our  own  Will^  our  Seifwiil)  as  the  Scripture  terms  liim,  who  was  ne\er 
 
 F  3  by 
 
4^  Tl^e    Mystery    0/   C  h  r  i  ^  r    Cnicrfiei. 
 
 by  us  denyed  any  Thing  himfelf  defired,  but  all  was  carried  on  fiTioothly 
 according-  to  his  own  Deiire;  and  now  to  be  croft,  thwarted  and  contra- 
 dicted, t)h  this  is  great  Pain  to  him  \  Oh  he  cryes  out  like  a  travelling 
 Woman!  Oh  he  would  by  no  Means  forfake  himfelf,  his  own  Will,  his 
 own  Pleafure,  his  own  Profit,  and  take  up  his  Crofs  to  follow  Chrift ' 
 What,  forfake  all  that  is  dear  to  him,  and  fo  highly  prized  by  him  I  This 
 is  Death  to  him.  Oh]  When  you  hear  your  Flelh  cry  out:  Oh  would  10 
 God !  I  had  never  been  born,  then  I  had  never  feen  this  Day :  Oh !  Let 
 me  die,  let  me  die !  I  am  weary  of  my  Life ;  when  ye  hear  him  like  ^j-oh 
 bitterly  cuvfe  the  Day  of  his  Birth.  Job.  3,2.  Oh  Beloved]  this  Day  is  a  ter- 
 rible Day  to  Flefh  and  Blood,  It  never  faw  fuch  a  Day :  Oh  it's  a  bloody 
 Day,  it  comes  with  a  terrible  confufed  Noife  of  the  JVarriors-,  and  Garments 
 tunihled  in  Blood-,  as  the  Prophet  fpeaks  Jfa.  9, 5.  If  was  never  fb  haled  and 
 pul'd,  this  way  the  Flefh,  t'other  Way  the  Spirit,  poor  Heart,  it  was  never 
 fb  torn  in  Pieces ;  and  full  loath  is  the  Soul  to  come  into  this  Death,  it 
 will  u(e  all  Shifts  to  avoid  it ;  for  it  is  very,  very  terrible  to  Flefh  and  Blood : 
 But  know,  Beloved .'  when  thefe  Pains  are  upon  you,  that  the  Child  is  at 
 the  Birth,  near  to  be  delivered.  Indeed  this  is  ( as  the  fame  Prophet  faith 
 J{a.  22, 5. )  A  Day  of  Trouble  and  treading  dorvn-,  and  of  Perplexity  by  the  Lord 
 God  of  Hofts  in  the  Falley  of  Fifionj  breaking  donm  the  ^allsj  ana  crying  to 
 the  Mountains. 
 
 Beloved !  Thefe  Things  will  be,  if  ever  Chrift  be  born  in  the  Scul :  And 
 when  it  is  fo,  the  Flefli  hales  one  Way,  and  the  Spirit  hales  another  Way, 
 Oh  I  Then  it  behoves  you  to  pray :  That  fo  your  Flight  be  not  in  the  Win^ 
 ter-i  nor  on  the  Sabbath-,  nor  in  the  Harveft\  Oh  Beloved!  Pray  that  thefe 
 Things,  this  Seed  do  not  die  without  Fruit,  that  in  the  midft  of  this  biting 
 bitter  Winter,  you  do  not  fly,  but  bide  by  it  and  endure,  and  wait  the 
 Fruit,  wait  the  IfTue,'  that  in  the  midft  of  Winter  you  may  enjoy  your  Sab- 
 baths, a  Day,  yea,  an  everlafting  Day  of  Reft  and  Peace,  left  that  when 
 other  Men  enjoy  their  Sabbaths,  their  Harveft,  you  have  nothing  but 
 Winter,  Bitternefs,  Trouble  and  Want,  and  no  Fruit  torefrefhyou,  nou 
 no  Sabbaths,  that  you  may  take  your  Reft ,-  For  f^^tckedncfs  burneth  as  a  Fire^ 
 and  will  devour  the  Thorns  and  Briers.  Ifa.9,  i8-  For  Wickednefs  like  Fire 
 firft  burns,  which  is  an  inward  A61  of  Fire,  then  devours  which  is'  an  out- 
 ward Act;  for  although  it  be  in  committino-, like  the  Book  in  the  Revela* 
 tions-,  frveet  in  the  Mouthy  but  bitter  in  the  Belly,  like  black  Shadows  of  glo- 
 rious Bodies,  which  cannot  refemble  the  Truth,  foSin  doth  much  deceive 
 us:  It  is  tfue,  Water  is  the  proper  Place  for  FKh^^  and  the  Air  forFoMds, 
 
 bu6 
 
The    M  Y  J  T  E  H  Y    of    Christ    Crucificl  47 
 
 but  the  Sinner  is  a  Salamander-)  and  lives  in  the  Fire;  in  this  Life  it  is  Fire 
 extingoiilhable,  but  in  the  Life  to  come,  unextinguilhable,  and  if  not  ex« 
 tingiiilhed  here,  from  hence  he  goes  to  unextinguilhable  Fire.  And  though 
 for  the  prefent  he  feels  not  himfelf  tormented  in  the  Flame  of  his  invv^ard 
 Guilt,  yet  when  he  is  delivered  from  this  Fire,   which  is  extinguifliablc, 
 (but  feels  it  not)  yet  he  ihall  bcfureto  feel  it  hereafter,  when  it  will  be  un- 
 extinguilliable,  and  then  too  late :  For  then  the  Fire  of  your  own  Breath 
 fl)all  devour  yon.  Ifa.  33?  i  r.  And  your  own  Doings  will  for  ever  kindle  that 
 Fire,  which  never  goeth  out.  And  happy  is  he  that  feels  and  gets  this  Fire 
 put  out  in  this  Life;  for  none  can  quench  it,  but  he  that  we  are  fp caking 
 of,  even  Chrift  himfelf:  It  was  David's  Cafe,  while  he  w^sniufingj  the  Fire 
 kmdledj  and  caufed  him  to  fpcak  what  he  felt,  Pf^39, 3.  And  likcwife  the 
 Difciples  going  to  jE/z/z/wLuk.  25,32.  fay  they:  Did  not  our  Hearts  Intrn 
 Tpithin  us-,  ivhile  he  talked  with  us  by  the  JVay-,  and  when  he  opened  to  us  the 
 Scriptures/  Can  a  Man  carry  Fire  in  his  Bofbm,  and  his  Clothes  not  be 
 burnt?  So  can  a  Man  carry  Sin  in  his  FIcart  and  not  burn  his  Soul?  And 
 where  there  is  the  greateft  Thickets  of  Sin,  there  is  like  to  be  the  greater 
 Fire,  and  God  here  threathens  the  thick  Places  of  the  fore  ft.  Ifa.  9,  i8-  But 
 to  comfort  you,  let  me  tell  you,  how  to  quench  this  Fire,  that  it  burn  not, 
 devour  not,  confume  not,  as  Solomon  faith :  Much  Heater  will  not  quench 
 Love-,  nor  quench  the  Fire  of  Wickednefs,  no  nor  Milk  norOyl  will  not 
 quench  it ;  But  there  is  a  Water,  if  you  could  get  it,  or  know  how  to  ufe  it ; 
 and  that  is  only  a  Water  difhlled  from  the  Eyes  of  a  true  Penitent,  which 
 we  call  Tears  of  Repentance,  that  is,  fiich  a  Repentance  as  the  Apoftle  fpeaks 
 of,  not  to  be  repented  of;  And  it  is  fuch  a  Water,  fb  peculiarly  appointed 
 for  this  Purpofe,  that  it  is  almoftgood  for  nothing  elfe.   There  are  Many 
 ufe  this  Water;  (  as  they  fuppofe)  but  'tis  not  it,    nor  they  apply  it  nor 
 rightly;  they  can  weep  indeed  but  feldom  for  Sin,  or  to  quench  rhcFire 
 thereof  To  weep  for  Poverty,  for  ])i(grace,  for  Lolfesand  Crolfes,  Death 
 of  Friends  and  the  like,  this  is  common;  but  this  is  not  a  right  Ufe,  nor 
 is  it  of  this  Water  we  fpeak  of:  But  where  are  thofe  that  can  weep  for  Poverty 
 of  Soul,  to  weep  becaufe  they  are  not  rich  in  Grace,  and  in  Favour  with 
 God;  to  weep  for  the  Sicknefs  of  the  Soul,  and  that  they  may  be  found 
 in  the  Faith;  and  to  weep  for  the  Death  of  die  Soul,  and  that  it  may  be 
 raifed  to  Life;  this  is  a  right  Ufe  of  this  Water.     Sin  is  fuch  a  Fire,  it  will 
 never  be  extinguilhed  without  this  Water:  And  where  this  Water  is  made 
 right,  there  is  Abundance  Flowing-  not  only  from  the  Eyes,  but  from  the 
 Hearts:  One  Shower  will  not  make  the  Earth  Fruitful  but  many;   there 
 
 mufil 
 
48  The    M  Y  ?  T  E  R  f    0/    C  H  ft  I  fi  T     Crucified. 
 
 mufl:  be  the  firft  and  the  latter  Rain :  A  few  Tears  extinguifli  not  the  Firt 
 of  Sin,  but  Floods  and  Streams  of  them  from  a  truly  penitent  Heart,  muft 
 put  it  out;  {uch  as  were  Ezckialfs-,  David's-,  Mary  Magdalen  Sj  Peters  'cfc. 
 And  for  this  Water  and  for  the  right  Ufe  thereof  we  are  not  to  think,  we 
 can  with  all  our  Skill  pra<^ife  it  of  our  felves;  for  in  Co  doing  we  are  ne- 
 ver the  near:-  For  to  prevent  the  Sicknefs  and  Death  of  our  Souls,  we  muft 
 become  Sutors  too  and  depend  only  on  him,  who  is  thePhyficianofour 
 Souls;  yet  do  not  think  that  I  have  a  Thought,  or  go  about  in  the  leaft  to 
 pcrfwade  you,  that  Repentance,  Grief  or  Tears  can  prevail  to  pacific  or 
 fatisfie  God,-  No,  no,  though  you  could  weep  as  many  Tears,  as  there 
 are  Drops  in  the  Sea,  'tis  only  the  Blood  and  Merits  ofChriftcandothat; 
 but  I  have  intimated  all  this  to  you,  only  to  prove  the  Truth  of  your  Re- 
 pentance, and  whether  your  Tears  be  of  the  right  Kind,  and  Healing-Plai- 
 Iter;  for  as  God  is  not  mocked,  nor  can  be  flattered,  (for  He  knows  all 
 your  Hearts  to  the  Bottom  )  fo  I  would  not  have  you  after  all  this  Labour, 
 Travel,  and  Expence,  to  mock,  and  flatter  your  felves,  and  at  laft  to  take 
 up  your  Inn  at  the  LJBO  UR  IN  FAIN. 
 
 Brethren,  I  befeech  the  Lord  that  you  may  Prove,  Try,  and  Examine 
 your  felves,  by  thefe  Things;  fee  if  This  Day,  this  Burning,  hath  over- 
 pafl:  ye  here  in  this  your  Day ;  hath  your  Woman  had  Pains  and  bitter 
 Agonies?  Have  you  differed  fuch  Contradi6lion  between  the  flefh  and 
 and  the  Spirit,  that  thefe  Wars  and  Terrors,  and  Rumours  of  Wars,  have 
 {truck  throvigh  the  very  Soul  of  you,  that  you  have  felt  it  as  bitter  as 
 Gall,  as  bitter  as  Bitternefs  it  felf;  for  faith  our  Lord,  Luke.  21, 22.  Tl.yefe 
 be  the  Days  of  VENGEANCE^  that  all  Things  ivhich  are  writtcjt  way  be 
 f unfilled;  infbmuch  as  you  may  {ay  of  your  felves,  O?//  niemt  now  Naomi, 
 'Pleafant,  but  call  me  Marah,  Bitternefs ;  for  the  Almighty  hath  dealt  bitterly 
 with  me.  Ruth.  1,20.  This  Work  being  gone  through,  you  may  be  flu'e 
 the  Child  is  born  to  You,  and  To  You  a  Son  is  given,  elfe  not.  Tell  me 
 of  what  you  will,  of  Education  and  good  Nature,  and  the  flill  Work  of 
 God's  Spirit,'  but  I  fay  unto  you,  except  this  Work  be  done  in  you,  £0 
 that  you  can  fpeak  of  the  Work  thereof  experimentally,  you  do  but  be 
 Fool  and  extrcamly  delude  your  own  Souls. 
 
 Beloved,  this  Work  being  gone  through  and  the  Child  Born,  then  (as 
 I  faid  before)  Hegrom  and  incr cafes  in  Age  and  PerfeSiion  (Luke.  2,52.) 
 every  Day,  Know,  he  is  not  grown  to  a  IV^in  in  a  Moment,  but  by  Steps 
 and  Degrees.  And  I  tell  yoLi  he  that  hath  this  Work  brought  about  in 
 l-iis  Soul;  he  need  fear  nothixigj  he  is  wi  a  free  and  fafe  Condition.  All  the 
 
 Men 
 
Tlje    Mystery    of    Christ     Crucified  49 
 
 Men  upon  Earth,  nay  All  the  Powers  of  Darknefs  cannot  hurt  him ; 
 although  the  Dragon,  the  Devil,  Sin,  Lufts,  the  Old  Man,  Self,  Lucifer, 
 Adam,  the  Serpent,  na)'  Antichrifi:  and  all,  &c.  Thefe  with  all  their  fiery 
 Darts  cannot  hurt  him  (for  when  I  name  one,  I  name  all)  (as  I  opcnea 
 them  to  )'ou  upon  another  Occaiion)  for  I  opened  near  twent}'  of  his 
 Names  (everally,  for  thefe  Names  and  many  fuch  the  Scripture  gives 
 him,  to  Cot  out  that  Evil  One  Within  Us,  which  the  moll  Part  of  Men 
 arelitde  acquainted  with,  (  although  they  hug  them  in  their  Bofoms,  ear, 
 drink,  fleep,  work,  play,  make  our  (elves  merry  with  them )  and  all  thefe, 
 1  fay,  although  they  fend  forth  jv/jole  Floods  of  U-^uter  after  the  IVoman; 
 Rev.  12,  If.  yet  they  cannot  drown  her,  becaufe  this  Work  delivers  and 
 frees  Men  from  the  Powers  of  Darknefs :  This  Work  brings  down  the 
 Strongholds:,  difarms  xIiq  Strong- Men :,  2  Cor.  4,4.  and  (cts  the  boul  free, 
 favcs  it,  delivers  it,  and  carries  it  above  all  Waves  and  Troubles. 
 
 The  next  remarkable  Action  Chrid  did,  He  was  Circiiincifed^  that  is. 
 He  fubmitted  himfelf  to  all  outward  Ordinances,  becaufe  he  knew,  that 
 all  Powers  were  ordained  of  God;  and  fb  far  forth  as  they  tend  to  God, 
 and  tend  to  Love,  Unity  and  Peace,  we  ought  to  Submit  thereunto  for 
 the  Lord's  fake,  as  the  Apoftle  commands.  So  that  we  are  circumcifed 
 with  Chrift,  and  Chrift  is  circumcifed  In  Us,  when  we  (for  his  fake)  fiibmit 
 to  all  Humane  Ordinances,  both  Temporal  and  Spiritual,  they  not  beino- 
 againft  die  Word  and  Command  of  God;  for  Chriit  himfelf,  though  he 
 was  not  bound  to  them,  yet  he  would  do  it,  becaufe  (faith  he)  upon  ano- 
 ther Occaiion :  It  becoines  us  to  fulfil  all  Right eoufnefs.   Mar.  3, 1 5. 
 
 And  our  Saviour  puts  this  very  CViclhon  to  Peter^  (faith  he)  Peter  f 
 Of  whom  do  the  Kings  of  the  Earth  take  Tribute  /  Of  the  Children  or  of 
 Strangers!'  Peter  an'fwei-s,  Of  Strangers,  llje/i  (faith  our  Saviour)  the 
 Children  are  free.  'Tis  very  reinarkable,  though  our  Lord  knew  his  Li- 
 berty, yet  he  did  fubmit  himfelf,  and  did  not  as  Many  do  now  a  da)'s, 
 upon  Pretence  of  Chriflian-Liherty^  deny  fubmillion  to  g-ood  Orders  in 
 Church  and  State:  But  he  commanded  Peter  (notwithliandino- he  was 
 the  Son  of  God)  and  knew  iniinircU'  his  own  Liberty,  and,  the  Liberty 
 of  his  Saints  and  Difciples,  more  then  we  or  they;  TVs  true,  Peter]  (faith 
 he)  T}.)e  Children  are  freey  yet  notwithfianding,  go  to  the  Sea-,  and  ca(i  in  an 
 Hook,  and  open  the  Mouth  of  the  firft  fijh  that  ^conies  up^  and  there  thou  Jhah 
 find  a  Piece  of  Silver;  go  and  give  that  forme  and  thee',  Mat.  i;',  25.  2^.  27. 
 (b  then  are  we  Circumcifed  with  Chriit,  w  hen  we  do  the  fame  A(f1:inns 
 out  of  Confcience  for  his  fake,  although  wc  be  free,  that  mmay  give t km 
 m  Ojfemc^  as  Chriit  there  faith.  G  The 
 
i  50  77'*'    Mystery    q/*    C  h  r  i  s  t     Crucified. 
 
 The  next  A*ilioii  that  we  road  Chrift  did,  He  came  up  with  his  Pavfnn 
 fit  the  fca ft  to  j^ruCdlcm,  and  7vent  into  the  Temple-,  and  difputed  among  the 
 DofioiS.  The  {time  Thing  doth  Chrift  now  in  the  Soul,-  tor  there  is  within 
 e\'ery  one  of  us,  a  many  learned  Doctors,  brought  up  in  Satan's  Univerfity, 
 
 i  who  are  very  (iibtle,  \'ery  acute  Difputants :  Even  the  rankeft  Fool  among 
 us,  hath  a  whole  Univerlity  of  Doftors  within  him :  How  fubtle,  how- 
 learned  then  are  they  in  wife  Men  ?  Truly  the  more  Wifdom  they  have, 
 rhe  more  dangerous  they  are,  to  difpute  a  Man  to  Hell ;  and  in  this  Regard 
 the  more  wife,  the  more  remote  from  the  Kingdom  of  Heaven,  more  un- 
 fit to  be  made  Fools  for  Chrid: :  How  hard  is  it  for  (uch  a  Man,  to  be  brought 
 to  unknow,  unlearn  and  deny  his  own  Wifdom,  Parts,  Goodnefs,  &c. 
 Thy  JVifdom  hath  perverted  thee-,  and  hath  made  thee  rehel.  faith  Jeremiah  and 
 Ifaiah  c.  47, 10.  We  are  fo  full  of  Wifdom,  to  defend  our  (elves  in  our 
 evil  Ways,  £0  that  b}^  Cuftom  and  Practife,  we  have  wonderfully  profited 
 
 !  in  this  Univerfity :  We  have  made  a  large  Progrefs  in  thefe  Shools,  and 
 have  outilript  Many  of  our  Standing,  infomuch  that  we  have  not  only  ap- 
 proved, and  cleaved  fall:  and  clofe  to  our  Iniquides ;  but  we  are  grown 
 learned  Doctors  at  it,  to  defend  them,  to  hold  out  Arguments  againft  the 
 very  Word  of  God,  and  the  everlalling  blefi^ed  Truths  of  Jefus  Chrift, 
 which  did  we  but  receive,  and  fuffer  our  felves  to  be  overcome  by  them, 
 they  would  make  us  forever  happy  for  they  are  ahle  to  make  the  Man  of 
 God  perfeB-)  and  wife  unto  Salvation.  2  Tim.  3, 15. 
 
 Beloved!  Examine  your  felves;  find  you  not  thefe  Things  fb?  what 
 mighty,  learned,  unwearied  Difputes  are  there  held  in  our  Souls,  what 
 ftrange,  ftrong  and  fiibtil  Reafbnings  are  there?  Infomuch  that  the  old 
 IVIan  caries  all  before  him,  and  theie  Lufi:s,  thefe  great  Do£lors  bear  away 
 the  Day  of  it,  and  tread  down  all  that  ftands  in  their  Way ;  by  their  falfe 
 Logick  and  their  cunning  Sophiftry,  they  will  down  with  the  Word,  down 
 witn  Law,  Gofpel,  Chrifl,  Salvanon,  Truth,  all  ihall  be  kept  under  and 
 imprifoned,  and  made  toferve  with  our  Iniquities^  as  the  Prophet  fpeaks 
 Ifa.  4^,24.  And  this  you  know  is,  and  hath  been  of  old,  and  ftill  willbe; 
 My  Brethren  \  untill  Jesus  Christ  be  pleafed,  with  his  almighty  Power 
 to  come  into  the  Soul  and  command  a  Silence,  and  that  he  will  now  ma- 
 nifefi:  himfelf,  and  comes  in  with  Regal,  Conquering  Power,  elfeourLufis 
 make  fiich  a  Hurly-burly,  fiich  a  Noife ;  fiich  a  Busfling  and  Blufiering, 
 fiich  a  loud  Clamouring'in  the  Soul,  that  Chrift  can  not  be  heard :  There- 
 fore He  in  the  firft  Place  is  fair,  to  put  them  all  to  Silence,  anfwering  and 
 convi£ling  every  Luft;  iand  then  his  Kingdom  begins,  and  he  reigns  in  the 
 
 Soul, 
 
TJ.ie    M  Y  s  T  B  R  Y    of    Christ     Crncificd  5 1 
 
 Soul,  becoming  there  King,  Priefl:  and  Propliet :  And  then  are  wc  mighty 
 through  Go.i->  to  the  cafling  down  of  Strong  hohh^  and  every  Imagination^  that 
 exaltcth  ttfclfagainfi  the  Knowledge-,  Kingdom  and  Power  ofJefisChrifi.  2  Cor. 
 10,4.5.  Othenviio  ifChriftcome  not  in  thus,  there  is  no  iilcncin»  thcfe 
 Do*^ors :  He  mud:  put  the  Mmjlrels  out  of  Doors-,  before  he  will  raife  the 
 dead  Soul  to  Life,  he  mufi:  commnnd  them  all,  to  give  Place^  as  we  fee 
 he  did,  Matth,9,23. 24.  Do  you  what  you  can,  pray,  faft,  drive  againft 
 them,  yet  they  know  you  not,  they  are  furious  and  raging,  as  the  evil 
 Spirits  anfvvered  Ad.  19, 15.  Jefiis  wc  know-,  and^Au\  we  know-,  hut  ivhoare 
 ye/  They  know  not  your  Power,  but  will  flill  upon  you,  and  you  Ihall 
 not  cfcape,  hut  Awaked  and  wounded.  Self  will  not  be  cro  fed,  but\yill  through 
 all,  know  no  Banks,  no  Bounds,  no  Bottom,  will  feek  itfelf,  fetup  and 
 exalt  it  felf  in  every  Thing ;  there  is  no  Overcoming,  no  lilencing  thefe 
 Doctors. 
 
 For  there  is  Do£l:or  Pleafure,  and  he  pleads :  Take  thy  Pkafiire  in  thy 
 Life  Tinie^  fill  and  fiuisfie  thy  felf  with  Recreations,  and  take  thy  Fill  of 
 the  good  BlclFings  of  God :  Were  they  not  made  for  Man's  Ufe,  and  art 
 not  thou  Lord  over  the  Creatures,  to  ufe  and  enjoy  them  as  thou  pleafeft? 
 When  thou  art  gone,  all  the  World  is  gone  to  thee,  therefore  take  thy 
 Fill  of  them  here. 
 
 And  there  is  Doctor  Profit-,  he  faith :  Friend !  The  beft  Way  for  thee 
 is,  to  get  Rides  for  thy  felf  it  is  no  Matter  how,  though  Others  pinch  for 
 if,  fo  thou  canft  but  bring  in  Profit,  this  will  do  tlicc  good,  when  all  thy 
 Friends  will  forfake  thee ;  thou  mayeft  then  take  thine  Eafe,  come  Times 
 what  will,  Thou  haft  Goods  laid  up  for  many  Tears^  Luk.  12, 19.  thou  fhalt 
 be  rich,  and  be  a  Man  in  Eflcem  in  the  Parilh,  hereby  thou  llialt  become 
 a  great  Man,  thou  fhalt  be  heard  before  Another,  andthoullialtbe  looked 
 upon  and  advanced,  whereas  the  Poor  they  are  defpifcd  and  trampled  on, 
 fcarce  fuffered  to  fpeak  for  thcmlclves,  but  every  one  tramples  upon  them 
 at  their  Pleafure,  and  they  are  glad  to  creep  ana  cringe  to  every  one,  and 
 dare  not  fo  much  as  hold  up  their  Heads,  to  be  taken  Notice  of 
 
 And  then  comes  Do£lor  Honour:,  and  he  fiiith:  What  needs  all  this  Stir 
 about  Religion?  Canll:  not  diou  be  content  to  go  the  old  Way,  diy  Fore- 
 Fathers  went?  Canll  not  thou  be  content  to  go  that  Way,  the  State  goes, 
 that  Way  that  Kings,  Princes  and  great  Men  go,  and  that  W\iy  that  the 
 Mofl  go?  Then  flialt  thou  walk  lafel)-,  and  thri\e  in  the  \\^orld,  and  en- 
 joy thine  own,  no  Body  will  moleit  thee;  and  thou  ihalt  be  honoured 
 for  a  wife  Man,  a  prudent  Man ;  Do  not  the  Moft  go  tliis  Way  ?  And 
 
 G  2  though 
 
52  Tlje    Mystery    0/   Christ    Crucified. 
 
 though  thou  art  not  fo  forward  in  Religion,  asfbme  arc,  but  goeft  along 
 with  the  Multitude,  why,  thou  (halt  do  as  well  as  they :  There  is  none 
 but  a  Company  of  poor  beggerly  Fellows,  Tinckers  and  Coblers,  Schif- 
 matical  and  conceited  Fellows,  that  are  fo  hot,  and  they  are  every  where 
 dcfpifed ;  as  it  was  faid  in  Dcrihon  the  lafr  Day,  that  there  was  none  came 
 running  out  of  the  City  to  hear  me,  but  a  Company  of  Tinkers,  Coblers,, 
 Weavers,  poor  fleight  Fellows. 
 
 Although  I  woulcf  not  encourage  Any,  to  flei^ht  their  own  Paflors;  who 
 teach  them  in  the  Truth,  and  labour  to  build  them  up  in  their  holy  Faith ; 
 and  I  know  there  be  many  able  Men  in  the  City  near  them,  and  therefore 
 I  marvel,  fVbnt  thy  come  out  into  the  JVildcyiicfs  to  fee  \  a  poor  fmful  man, 
 fubje^t  to  like  Palfions  and  Infirmities  with  others;  xx\Ay  a  Reed ^)aken 
 Tvith  the  Wind^  who  hath  nothing  to  give;  if  God  enlighten  not,  and  if 
 he  Open  not  my  Mouth ■>  I  cannot  Jet  forth  his  Praife,  Pfalm.  5 1, 15.  whofe 
 Praije  is  far  above  the  Earth  and  Heavens  Pf  8?  i-  for-,  if  Praife,  or  Profit, 
 or  Self  open  my  Mouth,  I  cannot  fer  forth  his  Praife;  But  truly,  if  this 
 People,  whom  you  fo  defjiife,  come  after  me  with  a  Hungring  and  Thirft- 
 ing  after  Truth,  and  without  fleighting  other  worthy  Teachers.  I  here 
 profcfs  (be  they  what  they  will  be,  rich  or  poor;  if  they  have  a  Feeling 
 of  Things  in  their  one  Souls,  I  profefs  they  are  more  welcome  to  me 
 then  fo  many  Princes  or  Potentates :  If  fo,  let  them  come  and  welcome, 
 they  are  the  Auditors  I  leek  for;  and  for  ought  I  knov/  one  of  them  (for 
 all  their  mean  Habits)  may  enjoy  more  of  God,  then  mort  Kings,  Princes 
 or  Noble-Men,  and  ihall  enter  into  their  Matter's  Joy,  when  they  them- 
 felves  ihall  be  Ihut  out;  for  the  poor  are  always  delpifed  in  the  World. 
 You  know  the  Prophet  Ifaiah  faith,  chap.  43, 8-  Bring  forth  the  blind  Peo- 
 ple ^that  have  Eyes-,  and  the  deaf-,  that  have  Ears.  And  faith  our  Saviour: 
 Go  tell  John,  The  Poor  receive  the  Golpel.  This  is  a  Digreilion  by  the  way, 
 we  return  to  our  matter. 
 
 And  although  the  Storm  and  the  Lightning  be  now  very  terrible,  be 
 not  afraid,  change  not  your  Countenances,  nor  be  not  fo  amazed ;  ftand 
 fali,'  our  God  is  able  to  defend  us :  Attend,  mind  the  Bufmefs  in  Hand, 
 and  fear  not;  we  are  about  the  Lord's  Bufinefs,  our  Father's  Bulinefsf 
 we  are  now  difcovcring  the  Powers  of  Darknefs,  it  may  be,  they  are  an- 
 gry? but  'tis  no  Matter,  \iii  them  do  their  v/orfe;  and  if  we  ihould  now 
 be  fnatcht  away  doing  this  Work,  we  Ihould  have  Comfort  in  it:  Though 
 the  Earth  be  removed,^  (fakh  David)  and  the  Mountains  be  hurled  here  and 
 tjMTc,  ive  will  notfcari  though  the  Heavens  Ihould  kifs  the  Earth,  and  all 
 
 Thino» 
 
The    Mystery    of    Christ     Crucified.  5$- 
 
 Things  be  reduced  to  their  firfl  Chaos,  yet  ftand  flill,  fear  nor,  but  at- 
 tend and  we  (hall  go  on. 
 
 Saith  Doctor  Honour:  Be  wife  for  thy  fclf,  art  thou  willing  to  be  coun- 
 ted {lich  a  Fool,  to  be  (b  hot  in  Religion?  Do  Any  of  the  Learned,  Any 
 of  the  Great  and  Wife  Men  go  this  Way?  Canltnotthougoonin  a  fine, 
 fmoorh,  moderate  Way,  and  fo  (halt  thou  pleafe  all  the  World?  And  thus 
 thefc  Doftors  will  difpute  againft  thofe  Ways  of  Self-Denial  and  talcing 
 up  the  Crofs,  which  arc  ofabfolute  Neceility,  ifeveraMan  come  ta  Hea- 
 ven. If  thou\vilt  go,  this  Way,  we  go  and  feek  for  Honour,  Riches,  &c. 
 thou  flialt  be  a  Man  of  fome  Account,  all  the  World  (hall  bow  to  thee, 
 thou  (hall  be  accounted  Some-Body,  People  (hall  flock  to  thee  for  Coun- 
 fel,  thou  (halt  be  as  their  Oracle,-  el(e,  if  thou  wilt  not  hearken  and  obey 
 ourCounfel,  thou  art  like  to  lead  an  ob(cure  and  beggerly  Life,  and  flcight- 
 ed  by  all  Men :  Have  }'e  not  the(e  fecret  Workings,  and  Tickling,  in  your 
 Thoughts?  I  am  fure  you  have. 
 
 Again,  there  is  'Dociov  ylrro^ance^,  and  he  faith:  Be  thou  Some-Body 
 in  thine  own  Efteem,  exalt  thy  (elf,  feek  thine  own  Praife;  Thou  halt  Wif- 
 dom  and  Power,  and  Parts,  they  are  thine,  arrogate  and  appropriate  thefe 
 to  thyfelf,  and  walk  on  confidently,  and  boldly  in' thine  own  Worth: 
 And  fb  he  looks  on  himfelf  as  a  Peacock,  and  faith :  Am  not  I  Some- 
 Body?  Ha\-c  not  I  done  this,  and  this,  and  that?  Is  not  this  great BahcU 
 (faith  NehucaJnezar)  that  I  have  hiultforiu'we  Honour -^  and  Grcatnejsf  Dan. 
 4,  30.  Oh  Beloved!  This  little  Word  (I,)  little  do  you  think,  what  a  coni- 
 prenfii'Cy  vaft  IVord  it  is;  it  is  a  little  one,  as  the  Apollle  James  faith  con- 
 cerning the  Tongue,  but  full  of  Evil,:  Have  not  I  brought  about  this? 
 And  hav^enot  I  effcclcd  that.^  and  fo  prides  himfelf  therein,  as  if  he  had 
 brought  Things  to  pafs,  and  fees  not  God  Acting  and  Doing  All  in  him, 
 and,  by  him,  and  in  and  by  all  the  Creaau'cs,*^  anci  nil  their  ))ifcourfc  is, 
 (if  you  obferve  them)  they  are  always  prailing  themfclvcs,  and  telling 
 what  A£ls  they  have  done.  This  Doctor  I  cati  tell  you,  is  none  of  the 
 lowed:,  but  is  every  where  in  I^cquell-,  ho  runs  through  the  whole  World, 
 but  unobrcr\'ed,  (An'ogance)  you  may  obfer\e  almoin  in  evcrvMan,  in 
 fetring  up  himfelf,  praifing  and  admiring  him^lf,  what  great  Ads  he  hath 
 done,  being  tickled  and  tlcliglircd  with  the  Praifcs  of  Others  concerning 
 himfcK;  but  cannot  endure  to  hear  any  other  praifed  bur  himfelf,  much 
 le(s  to  condemn  or  difj)raife  himfelf:  And  flu-e  I  am,  though  all  Men  fav 
 not  thus  with  dicir  Tongues;  (becaufe  of  their  Siibriliry  the  De\il  will 
 not  (liffcr  them  )  lor  they  would  not  be  obfcrvcd  to  do  (b,  by  no  Means, 
 
 G  5  yei 
 
54  Tfje    Mystery    0/    C  h  r  i  s  t     Crucified. 
 
 yet  'fls  the  End  of  all  rheirDifcourfeSj  and  in  their  Hearts  they  (ay  no  lefs. 
 And  Men  are  Ignorant,  how  dangeroufly  the  Devil  in  th'cm  difputes,  and 
 whereto  it  tends,  in  taking  from  God  that,  which  belongs  to  him,  and  ar- 
 rogating it  to  himfelf,  and  is  no  left  Sin,  then  pulling  God  from  his  Throne, 
 (as  much  as  lies  in  them)  and  advancing  themfelves  into  his  Seat:  Oh 
 poor  crawling  Worms,  Nothings,  worfe  then  Nothings !  to  attempt  this 
 high  Treafon  againft  the  King  of  Kings  and  Lord  of  Lords;  for  all  Power, 
 Wifdom,  Goo^nefs  and  JPraife,  All  is  God's,  and  if  all  be  his,  what  Right 
 hath  any  Creature  to  fay  or  think,  any  Part  thereof  is  his?  How  comeft 
 thou  by  it?  If  all  be  his,  then  furely  thou  haft  ftoln  it  from  him;  for  'tis 
 his,  and  none  but  his.  Nay,  this  is  no  lefs  then  the  Sin  o£ Lucifer ^  which 
 threw  him  down  from  Heaven  ,*  This  is  Lucifer  within  tis,  not  being  con- 
 tent to  be  as  he  was  created,  but  would  be  Something  of  himfelf,  he  would 
 aim  at  God's  Seat;  Tlwu  bafl [aid  in  thy  Heart:  J  nnli  afccnd  into  Heaven^ 
 I  will  exalt  my  Throne  above  the  Stars  of  God j  I  will  be  like  the  inoft  high:,  ^c. 
 I(a.  14, 13.  And  this  doth  all  the  World,  by  Appropriating  any  Good  to 
 themfelves  or  any  A£fions  to  a£t  without  God ;  for  the  Creature  is  but 
 a  meer  Inftrument  in  the  Hand  of  the  Almighty,  and  hath  nothing  of  his 
 own  but  Sin :  And  therefore  they  fhould  in  themfelves  be  vile  and  nothing, 
 little  in  their  own  Eyes,  elfe  v/e  cannot  enter  into  the  Kingdom  of  God; 
 as  our  Saviour  faith:  Except  ye  be  converted  and  become  as  little  Children-,  ye 
 cannot  enter  \  Matth.  18,3.  That  fb  all  Praife,  andGoodnefs,  and  Wifclom, 
 &c.  and  all  Power  to  a^l,  to  be,  or  to  do,  be  afcribed  to  God  alone. 
 
 And  then  comes  up  Doctor  Reafon :  Oh !  He  is  a  great  Man,  He  is  a 
 learned  Doctor  indeed.  He  is  Do«^l:or  of  the  Chair  at  lead :  When  all  the 
 Reft  are  filenced,  yet  he  muft  be  heard  and  he  will  believe  nothing,  that 
 you  can  not  bring  within  his  Bounds,  within  his  Element  and  Compre- 
 henfion :  Whatever  ye  fhew  him,  if  you  fhew  him  a  Reafon  for  it,  then 
 he  is  on  your  Side :  If  you  tell  him,  it's  Reafon  he  lliould  regard  his  Bo- 
 dy, he  will  believe  you,  and  that  he  fhould  regard  his  Soul  above  his  Bo- 
 dy, as  the  more  precious,  and  look  out  for  the  good  of  that,  that  it  may 
 be  faved  hereafter,  he  will  believe  you  alfb,  becaufe  you  fpeak  but  Rea- 
 fon to  him ;  but  if  you  go  beyond  Reafon,  tell  him  any  Thing,  you  can- 
 not make  him  underfland  by  Reafon,  He  will,  if  he  can.  Have  you  hift 
 out  of  the  Schools.  If  you  tell  him,  he  muft  deny  himfelf,  he  muft  deny 
 his  own  Wifdom,  Parts  Goodnefs,  &c.  He  muft  become  a  Foolj  that  he  may  be 
 made  wife,  i  Cor.  3,18.  That  the  very  Wifdom  of  the  Flefli,  is  Death ;  and 
 that  the  Wifdom  of  the  Fleih,  is  Enmity  againft  God,  Rom.  8, 5,7.  And  all' 
 
 the 
 
TJ.)e    Mystery    of   Christ     Criicificd.  J 5 
 
 the  Elociuencc  thereof,  is  bur  worldly  Eloquence;  and  that  tJje  Fooliflmcfs 
 of  God  is  wifer  then  all  its  Wi(dotn  ,•  then  what  is  the  Wifdom  of  God  ? 
 But  to  tell  him :  It  is  writtcih  I  mil  (leflroy  the  JVifdom  of  the  Ji^ife^  ami 
 hringto  nought  the  UmkrIlanilmgofthePruJent.  i  Cor.  1,19.  Oh!  This  is 
 harln  Dodlrine,  then  he  cannot  hear,  he  cannotunderltand,  and  he  will 
 no  longer  be  your  Friend,  but  an  utter  Enemy. 
 
 But  now,  when  Jefus  Chrill:  comes  into  the  Soul,  he  puts  all  thcfe  Doctors 
 ro  Silence,  -he  oppofes  and  anfwers  all.  He  comes  and  preaches  with  Au- 
 thority-, and  not  as  the  Scribes:  Matth.7,29.  He  difputes  with  fuch  Power 
 and  Authority,  with  (iich  plain  Demonftrations  of  Truth  in  all  hisQue- 
 ftions  and  Anfwers,  that  he  makes  the  Standers  by  amazed  and  aftonijhed 
 at  his  Undcrflandingand /infTvcrs-,  Luk.  2,47.  and  brings  all  Things  into  (iich 
 a  fweet  Peace  and  Tranquillity  in  the  Soul,  that  there  is  no  more  Jars  and 
 Didentions,  but  the  Soul  yields  to  ChrilHn  all  Tilings,  he  having  call:  out 
 rhofe  unclean  and  unruly  Spitits ;  and  they  now  with  Mary  fit  quietly  at 
 Chriji^s  Feet-,  and  hear  his  heavenly  Doctrine^  Luk.  10,  39.  and  with  the  Man 
 pofleffed  with  Legions  of  Devils,  whom  no  Fetters  could  hold,  but  he  lived 
 among  the  Graves  and  Sepulchers,  and  went  naked.  Now  when  Chrift 
 had  caft  out  thofe  Legions,  he  \vas  found  fitting  at  Chrifl's  Feet,  clothed 
 and  in  his  right  Mind;  and  then  there  was  a  Confclling,  and  Subfcribing, 
 that  He  hath  done  all  Things  well',  Mark.  5,20.  So  that  every  one  may  fee 
 their  Plag-uc-Sores,  and  the  Carbuncles  upon  them,  and  God's  Marks  of 
 their  Deitru£lion.  And  fb  thofe,  who  by  their  unruly,  Debauched,  vici- 
 ous and  untamed  Lives  run  beyond  all  Bounds,  arefb  fierce,  devililhand 
 diabolical  in  their  Carriage,  that  no  Fetters  will  bind  them,  neither  the 
 Laws  of  God  or  Man's;  thefe  are  thofe,  who  are  (b  pofleffed  by  Legions 
 of  Devils,  that  they  are  Htreft  to  live  among  the  Gra\'es,  and  Sepulchers, 
 and  not  among  Men,  till  Chrifl  hath  commanded  thefe  Legions  forth,  to 
 bring  them  to  fit  quietly  atChriit's  Feet,  clothed  and  in  their  right  Minds, 
 then  they  will  no  more  contend  with  him,  nor  direct  him ;  but  confcfs, 
 that  whatever  he  doth  is  the  bed:. 
 
 Well  then,  we  hear  no  more  of  Chrirt  after  this,  till  he  was  thirty  Years 
 old:  I  bcfeech  you,  go  along  with  me,  and  look  altogether  within  your- 
 felves,  and  it  may  be,  the  Lord,  may  ihcw  you  all  thefe  Things,  and  a 
 thoufand  Times  more  then  I  can  fpcak:  I  befeechhim,  to  open  your  Ey- 
 es, and  to  give  you  Underrtanding;  for  this  day  (through  God's  Blelfing) 
 I  Ihall  put  fuch  a  Key  into  your  Hands  that  Unlocks  all  the  Scriptures; 
 •veil  as  a  fine  ciuious  contrived  Cabinet,  wliich  we  know  nor,  which 
 
 W'a> 
 
j5  Tf.)e    Mystery    0/   C  h  r  i  <;  t     Crticified. 
 
 Way  to  open,  yet  having  found  the  fecret  Lock  of  all  the  Drawers,  then 
 they  all  m\\  to  Pieces,  ana  every  one  comes  to  your  Hand :  So  fhall  I  do 
 this  Day,  ( if  God  fay  Amen )  give  you  fuch  a  Secret  Key,  that  takes  all 
 the  Scripture  to  Pieces,  and  you  may  come  to  fee,  what  Ufe  e\'ery  feveral 
 Part  thereof  is  for :  Thofe  Scriptures,  which  before  were  hard  and  dark, 
 and  you  could  not  tell,  what  they  fhould  mean ;  now  they  all  fall  off  as 
 Eafie,  and  come  to  Hand  as  you  defire :  But  it  is  not  I,  nor  any  Thing  I 
 can  do,  will  do  it,  though  I  (\\o\x\d  preach-)  and  beat  thefe  Things  into  you 
 till  Midnight-,  A£l.  20, 7.  till  Chrifl:  himfelf  be  pleafcd  to  come  into  the  Soul, 
 and  workthefe  Things  in  you,  by  his  own  Power:  The  Hearing  by  the 
 Ear  will  not  do  it,  it  muft  be  t\\Q  experimental  Touch  of  thefe  Things  upon 
 your  Hearts,  that  muft  teach  you  thefe  Things :  It  mu(t  be  Seeing  hy  the 
 Eye  J  (  and  not  the  Hearing  by  the  Ear )  that  will  make  us  with  Jobj  abhor 
 oiirfelves  in  Duft  and  Afl^es.  Job.  42,  5. 
 
 Well,  after  Chrill  was  thirty  Years  old,  he  began  to  fall  to  Working 
 of  Miracles,  and  it  is  faid,  Luk.  2,  i.  Tlje  firft  Mirnckj  (that  we  read  of) 
 that  Jefiis  did,  was  in  Cana  of  Galilee:,  where  at  a  feaft  he  airned  Water 
 into  Wine :  Thofe  Things,  which  before  to  you,  were  but  Dead  Flat 
 Waters ;  Thefe  precious  Truths,  that  heretofore  were  fb  untafteful,  Co 
 unreliihable,  that  you  had  as  lieve  dye  as  drink  thereof;  harih,  tart  and 
 thwart  to  Flefh  and  Blood :  Chrift  muft  come  and  m.ake  thofe  Waters ; 
 Cthat  before  were  deadly,  they  were  fo  bitter  you  could  not  endure  to 
 tafte  them:  Oh!  tliey  were  Gall,  Vinegar,  and  Wormwood,-  if  you  tipt 
 but  your  Tongue  in  them,  you  would  have  no  more  of  them,  away  with 
 them.  Now  he  comes  and  makes  thefe  Waters  firft  drinkable,  infomuch 
 that  you  begin  to  endure  to  take  a  little  Draught  of  them,  and  then  a 
 greater:  And  afterward  he  turns  them  into  Wine,  delightful  and  pleafint 
 brink:  Nay,  he  made  Such  Wine,  that  it  was  wondered  at.  Thou  haft 
 kept  the  good  Wine  until  noiv-^  fayes  the  good  Man  of  the  Feaft  John  2, 10. 
 But  I  Will  afTure  you,  the  Wayes  of  Chrift  are  not  fo  at  firft;  They  are 
 not  the  Good  Wine  to  the  Old  Man,  but  very  harlh,  very  bittter. 
 
 But  Oh  the  Wayes  of  Chrift  to  that  Soul,  that  hath  Experience  of  them, 
 are  more  pleafmt  then  the  Pureft  Winej  as  it  is  faid  in  the  Proverbs 
 concerning  the  Words  of  Wifdom :  There  is  nothing  froirard  or  perverfe 
 in  them :  There  is  no  ill  Savour,  no  Brackiftinefs  in  them :  but  they  are 
 all  plain,  all  eafic  to  him,  that  hath  Undcrftanding;  fo  Chrift  his  very 
 Tohc  is  eafiC)  and  his  Burden  light:  They  then,  as  David Cmh:  .^Irefweeter 
 then  Honey ^  and  the  Honey-coiiib :   They  are  thm  more  defireabU  then  Gold, 
 
tlje    Mystery    of    Christ    Crucified.  5^ 
 
 yea^  then  much  fine  Gold.  Pf  19, 10.  And  thofe  Wines,  that  we  fo  much 
 prized  hcfore,  now  are  Turned  into  Water;  they  are  now  Bitter,  Harlli 
 and  Diflafteflil :  It  is  Death  to  them,  now  to  drink  of  thefe  Waters,  as 
 David  (aith :  Pf^il.  73,20.  IVhen  thouJ})alt  raife  us  up^  thou  ill  alt  make  their 
 very  Image  defpifed:  When  we  ihall  arife  in  his  Life,  then  all  former  Lives 
 and  Images,  how  beloved  foevcr,  Ihall  then  be  defpifed  by  us.  He  that  is 
 overcome  and  governed  by  Chrift,  he  mrns  all  into  Wines:  Then  all 
 Chrift's  Ways  are  pleafant,  though  he  walk  contrary  to  them,  yet  (b)lhe 
 gives  thefe  Souls  pleafant  Wine  to  drink,  and  fuch  Wine  as  they  never 
 rafted  the  like  before:  Do  you  now  tell  diemof  drinking  of  their  old  Wa- 
 ters, no,  they  can  dcfpife  them  all ;  he  defpKcth  his  Sinful  Pleafures,  he 
 defpifeth  the  W^orld;  he  can  defpife  Honour,  Pleafure,  Eafe,  Profit,  x\ll; 
 though  they  were  his  Life  before,  now  he  can  defpife  them  all;  then  fays 
 the  Soul  with  David:  f^'^homhave  I  in  Heaven  but  Theef  Andthereisnone 
 upon  Earthy  that  I  defirc  in  Comparifon  of  Thee.  PC73,25.  And  thofe,  that 
 love  Wifdom,  Ihall  not  find  they  have  entertained  a  Begger,  but  fhe  will 
 caufe  them  to  inherit  Subflance ;  yea,  durable  Riches-,  and  will  fill  their  Trea- 
 fare.  But  can  Any  believe  this,  but  thofe  that  enjoy  her  ?  No,  they  can 
 not,  they  cannot.  If  Chrifl  before  had  commanded  to  forfake our Plea- 
 fiire,  our  Profit,  our  Friends,  our  Houfes,  our  Lands,  our  Lives :  Oh 
 this  had  been  harlh  Do£trine,  harfh  W^ine,  we  fhould  have  dyed  to  have 
 heard  of  it:  Oh  how  fweet  is  Sin,  while  we  are  yet  in  the  old  Adam,  Hc- 
 rodias  would  not  loofe  her  Revenge  on  John  Baptifi-,  no,  not  for  half  a 
 Kingdom,*  but  as  foon  as  Chrift  comes,  he  convinceth  and  overcomes  our 
 inward  DarknefTes  and  Miftakes  of  the  Mind ;  our  Judgment  of  thefe  Things 
 is  quite  turned;  our  Eyes  begin  to  be  opened,  we  have  new  Eyes,  new 
 Taftes ;  we  can  now  fee,  and  relifh  the  wonderfuU  Things  of  God's  Law  \ 
 And  now  Chrift  doth  nodiing,  but  go  up  and  down  in  us,  preaching  and 
 teaching  in  our  Temples,  ancl  working  Miracles  from  Place  to  Place  in  our 
 Souls;  Marth.5), 3v  In  one  Place  he  makes  Clay  and  anoints  their  Eyes, 
 and  opens  them;  In  another  he  cryes  to  the  Ears:  Ephatal  he  ye  opened  \ 
 And  then  all  Things,  all  Occurrences,  all  Providences,  ihincglorioufly  to 
 thefe  Eyes,  and  all  Things  found  melodioully  to  thefe  Ears. 
 
 And  now,  what  Thunder  is  not  a  well -tuned  Cymbal?  And  what 
 Voice  fb  hoarfe  and  harlh,  that  is  not  a  clear  Oro-,in,  when  God  fcts  his 
 Voice  to  the  Inftrumcnt;  and  the  Iiiftrument  to  his  Voice?  When  our 
 Spirits  are  fet  right,  there  is  a  fwcct  Harmon  v  between  us  and  all  the  \A'ays 
 of  God,  feem  they  never  fb  harlh  to  Mefh  and  Bkx)d :  All  God's  Dealings 
 
 H  conccr^ 
 
}8  Tl.)e    Mystery    of    Christ     Crucified. 
 
 concerning  all  Things,  They  efteem  them  to  be  all  right ;  though  God 
 affli£l  them,  yet  they  fee  it  is  in  very  Faithfullnefs,  as  David  Coxih:  I  k/wn>, 
 OLovd!  that  all  thy  "judgments  are  right-,  and  thou  in  very  Fait hfidlnefi  hafl 
 ajfliSied me.  P(!  119,75.  And  again  v.  128-  /(faith  he)  efleein  all  thy  Pre- 
 cepts concerning  all  Things  to  he  rights  and  I  hate  every  falfe  JVay.  Before 
 they  could  endure  to  hear  of  nothing  but  Eafe,  Pleaflire,  Honour,  Pro- 
 fit, Credit,  and  external  Freedom  from  CrofTes;  yea,  yea,  you  cannot 
 bring  news  fo  fall:  of  thefe  Things,  as  they  have  Eyes,  Ears,  Hearts, 
 Hands,  and  all  ready  to  receive  them ;  Ye  are  the  welcomeft  Guefts  that 
 can  be  to  them :  But  if  you  tell  them,  they  muft  deny  all  thefe  Things, 
 they  muft  part  with  thefe  Things,  they  muftytV/  all  and  follow  Chr'ift-,  as 
 he  told  the  young  Man,*  Mark.  10,21.  that  they  mud  ^/^jo)/?/;^;,  as  if  they 
 enjoyed  them  not-,  they  that  rejoyce,  as  though  they  rejoyced  notj  and  they  tJ^at 
 buyy  as  though  they  pojfeffed  not-,  ^c.  as  Vmd  faith  i  Cor.  7, 30.  Oh  bitter  I 
 They  have  now  neither  Eyes  to  fee,  nor  Ears  to  hear,  nor  Hands  to  re« 
 ceive :  All  this  Doctrine  fhall  fall  to  the  Ground  for  them ;  they  cannot 
 endure  any  Thing,  which  brings  not  good  News  to  themfelves,  to  their 
 carnal  felf  As  when  the  Sun  ihines,  you  know  it  fhews  all  Things  be- 
 low it  felf;  for  in  the  Day  ye  can  fee  nothing  above  the  Sun  ;  all  the  Stars 
 which  are  above  the  Sun,  are  obfcured,  and  all  Things  elfe:  So  while  a 
 Man  is  in  the  State  of  Unregeneraiion,  he  can  fee  nothing  above  himfelf, 
 nothing  but  Things  below  himfelf;  but  if  it  be  any  Thing,  that  leads  him 
 to  the  Love  of  himfelf,  that  he  can  fee:  Heaven  it  felf  is  welcome  to  him 
 out  of  a  Self-Love,  and  fb  far  as  he  apprehends,  it  will  make  him  happy; 
 but  if  ye  ihew  him  any  Thing  above  himfelf,  he  cannot  fee  nor  hear  any 
 Thing;  he  is  therein  ftark  blmd  and  deaf:  This  is  not  the  Generation, 
 th.U'  he  is  wife  in;  but  (faith  Chrilt)  the  Clrildren  of  this  J^Forld  are  wifer 
 in  their  Generation-,  then  the  Children  of  Ligl^t.  Luk.  i6-,%. 
 
 I  faid,  Chrift  being  once  (come)  into  the  Soul,  (conceive,  I  pray  you, 
 what  I  mean)  not  that  Chrift  in  Regard  of  Dwelling,  can  come  in,  or  go 
 out,  but  in  Regard  of  his  Workings  in  us  and  to  us:  Chrill  in  himfelf 
 cannot  grow  greater  or  lefs,  or  more  exalted;  for  his  Praife  is  far  above 
 the  Earth  and  Heavens '^  Pf  8?  i.  t»ut  to  us  he  is  more  manifefled,  and  to 
 us  and  in  us  He  grows  and  increafes,  and  fb  his  Life  comes  to  us  by  De- 
 grees: And  fb  far  forth  as  we  lay  down  our  felves,  and  all  that  is  in  us, 
 or  whatfbever  is  a£led  by  us,  at  the  Foot  of  Chrift,  and  that  we  are  ruled 
 and  guided  by  him,  then  we  fhall  come  to  fee,  how  he  fpcaks  All  in  us, 
 and  doth  All  ill  us,  hears  All  in  us,  fees  AH  in  us,  6cc,  For  it  is  not  Te, 
 
f7.)e    MtsTERt    0/    Christ     CrucifleJ.  5f 
 
 fhatfpcak^  hut  the  S'pirit  of  your  Father-,  rvhicb  fpeaketb  in  Tb//.  Matth.  i  o, 
 V.  20.  This  is  ro  have  Chrift  come  into  the  Soul ;  bccaufc,  before  we  are 
 really  fenfiblc  oFrhis,  he  is  (as  it  were)  not  there:  But  he  being  (I  fay) 
 once  come  into  the  Soul,  (  for  we  muH:  make  Ufe  of  fuch  Exprellions  for 
 our  Underiliincling)  then  he  opens  thofe  Eyes,  that  before  were  fliur,* 
 He  now  makes  tho(e  Feet,  that  were  crij:)plc  from  the!  Mother's  Womb, 
 fb  that  thev  could  not  (et  one  Foot  forward  in  his  Ways,  now  he  makes 
 their  Feet  like  Hinds  Feet,  he  makes  tlicm  i-un  his  Ways  with  Dclighr, 
 and  he  ihews  his  Miracles  in  all  their  Members:  Inihort,  he  turns  all  into 
 a  new  Creature,  and  in  this  Scafe  he  grows  more  and  more  in  them,  till 
 they  come  unto  a  perfeSl  Man,  even  the  Meafurc  of  the  Stature  of  the  FiiUned 
 ofCbrift.  Eph.4, 13.  Before  they  could  not  endurethis  Life,  it  was  the  old 
 Life  they  were  taken  up  withal,  how  they  miglit  pJeafe  theFierti,  and  ful- 
 fil the  Defires  of  the  Flejl^y  and  ivere  hy  Nature  the  Children  of  JVvath-y  even 
 as  Othevs:  Thofe  were  the  Thoughts  and  Defires,  they  were  taken  up 
 withal  at  Bed  and  at  Board;  all  their  Thoughts,  Words,  AcBons,  Eyes, 
 Ears,  Tongues,  Feet,  were  all  imployed  in  this  Service,  elfc  they  were 
 unquiet,  and  never  contented.  To  fee  Chrift  to  be  All  in  All  in  us,  this 
 is  to  know  Him  experimentally :  And  if  ye  know  him  thus,  then  you 
 know  him,  as  you  ought  to  know  him,  ^\{q.  he  is  but  a  Fable  to  You; 
 for  fo  to  know  him,  is  to  have  all  the  Scriptures  fulfilled  in  You,  as  our 
 Saviour  (aid:    This  Day  is  this  Scripture  fulfilled  in  your  Ears,     Luk.  4, 21. 
 
 Beloved!  By  Experience  of  the(e  Things,  ye  will  have  fuch  a  Lioht, 
 nay  (iich  a  Key  )'e  have  gotten,  who  fee  thefe  Things,  that  whatever  Place 
 of  Sripture  Ye  read  or  hear,  that  you  (hall  be  able  to  fay,  and  feel  it  in 
 your  own  Souls,  that  this  Day  is  this  Scripairc  (though  writ  (c  long  ago) 
 fulfilled  in  your  Ears,  in  your  Souls:  And  if  you  can  but  break  this  Ala- 
 batler  Box  of  precious  Oynrment,  you  will  find,  all  the  Houfe  will  be 
 filled  with  the  Odour  thereof  When  you  read  the  Story  of  the  Concep- 
 tion, Birth,  Life,  Death,  Reiiirreclion  of  Chrifl: ;  of  his  Whipping,  Crown- 
 ing with  Thorns,  Buffeting,  Spitting  upon;  you  Ihall  be  able  experi- 
 mentally to  fay,  and  cry  out,  Alas]  Alas]  Wo  is  me,  This  Day  is  this 
 Scripture  fulfilled  in  me,  and  I  never  knew  it  all  this  while,  never  dreamd 
 of  any  flich  Thing. 
 
 Beloved !  This  is  a  dayly  Doing  all  the  Scriptures  over  again;  This  is 
 the  Enduring  of  the  JVord  for  ever,  i  Pet.  i,  25.  as  Davidi\)Q.\ks  Pf  1 17, 2. 
 faith  this  Soul :  Alas  I  know  well,  my  Soul  was  like  a  Leopard  (potted  from 
 Head  to  Foot  with  the  Leprofie  of  Sin,   and  He  hath  commanded :    / 
 
 H  2  mil 
 
6o  The    Spiritual    crucifying 
 
 TpiU^  he  thou  clean ',  March.  8, 3.  he  hath  wafli'd  away  with  his  Blood  all  my 
 Spots :  I  found,  that  I  was  grown  crooked  and  howe^  together  (  Luk.  1 3, 1 1 . ) 
 with  my  ftrongSinews  of  Lufts/o  that  if  you  would  have  given  me  the  whole 
 World,  I  could  not  have  gone  upright,  and  he  hath  made  me  ftraite.  I 
 found,  I  had  a  continual  nmm?jg  IJpue^  that  continually  ran  to  the  Polluting 
 of  my  Soul,  and  to  the  Di/honour  of  God,  and  Offending  of  Others,  an3 
 the  Touching  of  his  Garments  \\2iX\\hQQ[Qd.  me.  Matth.  9, 20.  And  I  was 
 gone  aftray  like  a  loft  Sheep-,  and  he  found  me;  and  when  I  had  no  Thought 
 of  Returning,  he  turned  my  Feet  unto  his  Teftimonies.  Oh  happy  Soul,  to 
 whom  God  hath  been  pleafed  to  give  this  Key.  This  is  Saving-Know- 
 ledge of  the  Scriptures ;  all  other  Knowledge  of  the  Letter,  is  but  the  Flefh 
 of  the  Scriptures,  that  which  the  carnal  Man  may  comprehend :  And  al- 
 though this  Knowledge  be  never  (b  great,  never  fo  exa£t,  it  is  meer  Dirt 
 and  Dung,  it's  not  worth  one  Rufti :  But  thus  to  know  the  Scripture,  as 
 I  have  faid,  is  to  have  the  whole  Scriptures  fulfilled  in  us,  as  David  {mh 
 yPrgJ)  8-  and  Hahakkiik  c.  2,  i.  I  will  hearken  to  what  the  Lor  J  faith  in  me, 
 A  Now  we  come  to  the  third  Thing,  what  it  is  to  know  Jedis  Chrift  cru- 
 cified: I  determined  to  knorp  nothiiig  among  you-,  fave  Jefus  Chrift:,  and  him 
 crucified.  And  again,  faith  the  Apoffle:  God  forbid-,  that  Iflmdd  gloryin 
 tiny  Thing-,  fave  in  the  Cro/^  of  Chrift,  rvherehy  the  Ji^orld  is  crucified  unto 
 ?nej  and  I  unto  the  florid.  Gal.  6, 14.  And  again  Phil.  3, 8-  /count  all  Unngs 
 Lojs  and  Dung,  that  I  may  win  Jcfus  Chrift-,  and  know  him  crucified.  Be- 
 fore we  can  live  the  Life  of  Chrift  Jefus,  we  mufl  of  Neceflity  know  his 
 Death,  and  find  that  he  is  crucified  in  us.  In  a  natural  Life,  a  Man  muft 
 firft  be  born  and  live,  before  he  can  be  crucified  and  put  to  Death ;  but 
 in  the  fpiriaial  Life  in  us,  it's  contrary ;  a  Man  muft  firft  fee,  that  Chi'ifl 
 is  crucified,  before  he  is  born. 
 
 Beloved!  I  tell  you,  if  you  take  bur  this  Key,  to  unlock  this  Book, 
 this  precious  Cabinet  of  God,  you  will  find  precious  Jewels  come  tumbling 
 '  down  to  your  Hand.  Chrift  Jefiis,  as  he  was  crucified  upon  the  Crofs, 
 fb  by  Way  of  Equivalency,  he  is  flill  and  daily  crucified  in  us :  For  he 
 is  the  Lainbj  J  lain  from  the  Begimiing  of  the  JVorld-,  Rev.  13,8-  andfhallbe 
 to  the  End  of  the  World.  You  are  deceived,  if  you  think,  the  Paffion  of 
 Chrifl:  is  pafl,  when  he  had  fiiffered  under  Pontius  Pilate. 
 
 Every  Man,  before  he  comes  to  be  a  fpiritual  Man,  he  was  a  carnal 
 Man,  a'natural  Man:  And  this  natural  M^n  pqffejfed  the  Houfe-,  and  he  is 
 the  ftrong  Man,  and  not  only  flrong  but  armed \  Match.  12,29.  and  when 
 ever  I  fpeak  of  the  flrong  Man,  or  the  old  Man,  or  Sin,  or  the  Devil,  or 
 
 Satan,. 
 
of   the    true    Messiah.  <^i 
 
 Satan,  or  Lucifer,  or  Anrichrift  &c.  I  mean  and  intend  one  and  the  fame 
 Thing,  and  fo  doth  the  Scripture,  (as  I  conceive)  and  I  would  have  you 
 well  to  confider  this  Thing;  for  they  are  thofc  Enemies,  the  Scripmrc 
 molt  minds  us  of,  and  gives  us  Warning  to  beware  of,  and  watch  againft, 
 they  be  our  Bofom  Enemies,  that  betray  us:  As  for  outward  Enemies  we 
 meddle  not  with  them;  for  thefe  are  our  grand  and  mortal  Enemies;  But 
 the  Scripture  hath  given  thefe  Enemies,  or  rather  this  Enemy  of  ours,  fe- 
 veral  Names,  that  thereby  we  may  come  to  know  him,  or  by  fome  of 
 them  at  lead: ;  that  we  may  fee  in  our  felvcs  the  feveral  EfFeiils  of  all  thofe 
 Names,  and  the  feveral  Workings,  according  to  the  Nature  of  thofe  Na- 
 mes, although  all  is  but  one  and  the  fame  Thing,  even  the  Body  and  Per- 
 fon  of  Antichrift.     So  long  as  this  ftrong  Man,  or  this  Antichrift  keeps 
 the  Houfe,  that  is  fo  long  as  our  own  Wifdom,  Gifts,  Strength,  Abilities 
 of  Nature,  Reafon,  Underftanding,  Will,  Affections,  folong  as  thefe  keep 
 the  Houfe,  Jefus  Chrilt  is  crucified ;   Thefe  are  thofe   'Jem^  who  have 
 crucified  tbe  Lord  of  Life  \  Hebr.  6,^.  Thefe  have  kept  him  under^  and  made 
 him  toferve your  Iniquities]  Jfa.43,24.  Thefe  have  laden  him  as  a  Cart  is 
 preffed  with  Sheaves  \  Amos  2, 13.  Thefe  have  kept  him  down;  Thefe  have 
 put  his  Feet  in  the  Stocks  rpith  lo^k^yh^  and  the  Irons  have  entered  into  his  very 
 Soul.  Pf,  105, 18.     This  is  the  true,  the  real  Ciucifying of  Chrift,  all  other 
 Ci-ucifying  are  but  the  Reprefentment,  the  Shadow  of  this.     This  is  that 
 Crucifying,  that  all  the  external  Crucifyings  and  Deaths  in  the  World, 
 are  not  fufficicnt  to  figure  it  out  to  us,  ancl  make  usfenfible  thereof,  un- 
 lefs  we  our  felves  partake  thereof,  and  feel  it;  for  herein  chiefly  confiftcth 
 the  Sufferings  of  Chrift,  even  as  the  Apoftlc  lays  them  down,  and  epito- 
 mizeth  them  to  our  Hand  in  Phil.  2,^7.8.  He  emptied  himfelf  and  He  hum- 
 bled hnnf  elf ;  He  emptied  himfclf  of  all  his  Riches,  Glory  and  Greatnefs, 
 which  he  had  with  the  Father,  and  came  down  here  amonf^  us,  and  was 
 counted  to  be  a  Servant  for  our  Sakes ;  that  He,  who  was  Lord  of  All,  Ihould 
 be  content  to  be  trampled  upon,  and  crucified,  both  literally,  and  My- 
 ftically,  by  his  own  Creatures :  Herein  were  Sufferings  indeed,  far  beyond 
 his  bodily  Whipping  and  Nailing  to  the  Crofs,  far  beyond  his  Buffeting, 
 Crowning  widi  Thorns  and  the  like:  And  if  we  herein  fuffer  with  Chrili, 
 this  is  Bearing  the  true  Crofs  of  Chrift,  and  this  is  to  be  made  Partakers 
 ofhis  Sufferings,  i  Pet.  4, 13.    St.  Paul  largely  cxpreffeth,  how  he  came  to 
 knovv  rhjfe  tru3  Sufferings,  viz.  by  being  Pai'taker  of  them,  and  (6  fhall 
 All,  thir  ever  Ihill  tafte  of  Hc.wen,  know  them  by  that  Means;  andfiiith 
 he;    Ihoiigb  we  have  known  Chriji  after  theFlefih  yi^t  henceforth  knotpmhim 
 
 H  j  /iP> 
 
fe  Tbe     ^  ?  itirxj  A  t    (YUcifyin^. 
 
 no  more.  S  Cor.  j,  i5.  You  know,  that  as  foon  as  the  Body  comes,  the 
 fhadow  goes  away ;  when  we  enjoy  the  Body,  the  Subftance,  there  is  little 
 Ufe  of  the  fhadow :  And  Chrift  himfelf  beats  us  of  from  thefe  Thinos, 
 when  he  faith :  The  Flejh  doth  us  no  good,  pvofiteth  nothing-^  hut  it  is  the 
 Spirit-,  that  giveth  Life')  that  only  profiteth.  John  6, 53.  If  once  \vq  have 
 the  Body,  \q\:  the  fhadow  go;  If  once  we  have  the  Spirit,  let  the  Fleffi  go ; 
 if  you  fuffer  with  Chrift,  (  as  we  faid  before )  then  you  have  the  Life,  the 
 Spirit  of  the  Scriptures  in  that  particular,  and  fo  likewife  in  the  Reft,  to 
 arife  and  triumph  with  him,  and  to  fit  together  with  him  in  heavenly 
 Places,  &c. 
 
 But  by  the  Way,  becaufe  I  would  have  you  underftand  me,  let  me  re- 
 member you  and  tell  you,  except  you  know  the  Myftery  of  the  Trini- 
 ty, you  will  never  underftand,  what  I  mean,  when  I  (peak  ofChrift ;  for 
 it  is  the  Knowledge  of  HIM,  that  is  the  ONE  in  Trinity,  and  the  Trinity 
 in  ONE,  being  rightly  founded  and  grounded  in  that,  it  makes  all  thefe 
 Things  eafie,  viz,  to  him,  whofe  Eyes  and nJjofe  Heart  God  hath  opened.  A£l. 
 1 5, 14.  This  is  that  I  ftiy.  Ye  muft  firft  come  to  the  Knowledge  of  the 
 Tl.rree  in  One  and  the  One  in  Tfjreej  or  you  will  never  righdy  come  to  know 
 what  Chrift  is,  that  you  may  come  { as  the  Apoftle  faith )  to  the  y^cknow- 
 ledgment.)  not  of  the  Hiftory,  but  of  the  Myftery  of  God-,  of  the  Father  and 
 cf  Chrift.  Mind  this,  when  we  {peak  of  God  the  Father,  then  we  fpeak 
 of  Him,  that  is  unknowable,  unfpeakable,  unnameable;  and  then  you  muft 
 confider  him  as  Abftracledly  from  all  Manner  of  Creatures,  neither  in 
 Pollibility  of  Creating  or  being  created;  He  is  that  He  is;  Iain  that  I  ami 
 Exod.3, 14.  that  is.  He  is  (  God )  unknown,  unfpoken,  unpronounced, 
 or  in  Poffibility  of  bejng  pronounced,  either  by  Men  or  Angels,  or  any 
 Creature,  as  having  nothing  to  do  with  Creatures,  or  Creatures  with  him: 
 And  {b  the  Father:,  Son  and  Spirit  are  all  one ;  Here  is  the  Trinity  in  Uni- 
 ty. But  if  ye  come  to  fpeak  of  any  THING,  any  Manner  oFConceprion, 
 or  of  Things  created,  then  we  divide  the  Godhead  into  Perfbns;  then 
 there  is  immediately  Father-,  Son  and  Spirit-,  then  there  is  Jefiis  Chrift  the 
 Son  of  the  Father:,  the  firft  begotten  of  all  Creatures.  The  Heir  of  ALL 
 THINGS  Hebr.1,2. 
 
 And  fo  we  behold  Jefus  Chrift  as  the  fecondPerfbn  in  Trinity,  although 
 the  Perfbns  in  the  Godhead  are  not  before  or  after  other;  fb  he  hath  to 
 do  with  Creatures,  and  is  in  the  Creatures;  is  the  Being,  A£l:ion  and  Life 
 of  the  Creatures ;  and  fb  Jefus  Chrift  is  called  the  WORD  fpoken ;  for 
 fo  he  is  called  in  that  firfl:  of  the  Hebrews-)  and  in  the  firft  oi'^i.  John's 
 
 (jofpel 
 
•/    the    true    Messiah.  <3| 
 
 Qofpcl  V.  I.  As  he  was  in  the  Bofom  of  his  Father,  He  was  unfpoken, 
 unpronounced,  nor  in  a  Poflibility  of  being  pronounced ;  fo  he  was  and 
 is  God  equal  with  his  Father:  But  bcino'  once  fpoken  or  pronounced,  fohe 
 is  lefs  then  his  Father,  He  is  after  his  Father:  But  before.  He  was  neither 
 before  nor  after.  As  for  Example :  (  for  I  would  illurtrate  thefe  unknown 
 Things  to  you,  as  well  as  I  can)  I  have  a  Word  in  my  Mind,  while  it  is 
 in  my  Mind,  it  is  in  my  own,  it  is  unknown  to  you,  what  have  you  or 
 any  one  to  do  with  it;  but  being  once  palt  the  Door,  the  Bars  of  my  Lips, 
 then  it  is  yours. 
 
 Brethren!  I  befeech  you,  mind  thefe  Things :  He  that  hath  Ears  to  hear^ 
 let  him  hear.  Revel.  2,7.  But  I  tell  you,  it  muft  be  given  to  you  to  un- 
 dcritand  thefe  Things;  Flefl)  ami  Blood  ca/wot  reveal  thefe  Things'.  Marth. 
 16,7.  But  I  will  open  them  unto  you  as  familiarly  as  I  can.  As  fuppofe, 
 the  Word  in  my  Mind  be  a  Houfc,  a  Tree,  or  any  Thing;  while  they 
 were  in  my  Mind,  you  knew  them  not,  bur  being  once  fpoken,  then  you 
 know  them,  and  apprehend  them:  The  Figure  and  Reprtcfentation  of 
 that  Word  or  Thing  is  immediately  alfo  in  your  Mind  ;  (b  long  as  Jefus 
 Chrirt  was  or  is  in  x\\q  Bofom  of  the  Father,  he  is  unknown  to  the  Crea- 
 ture, far  above  its  Comprehenfion;  He  is  God  equal  with  his  Father; 
 and  vet  neither  One  before  or  after  other:  But  if  God  ple.vfe  tofpeak  7HIS 
 WORD,  i.  e.  If  he  pleafe  to  pur  forth  himfelf  in  the  Creating  of  any  Crea- 
 ture; here  now  the  Word  is  Cpoken,  I  fay,  here  now  is  JefusChrill  come 
 out,  or  fent  out  from  the  Father ;  Here  is  now  the  MEDIATOR,  that 
 is  between  God  and  Man,  without  whom  we  cannot  come  to  the  Father. 
 
 He  only  complies  with  his  Father,  and  he  only  complies  with  the  Crea- 
 tures :  If  God  Ihould  fpeak  to  us,  as  he  is  in  himfelf,  we  dye ;  Our  God 
 is  a  confuuiing  Fire.  Hebr.  12,29.  IfCi^l  fhould  fpeak  to  us,  as  he  is  in 
 himfelf,  all  ihQ  Creation  would  be  undone,  delh-oyed,  (know  it  for  cer- 
 tain,) con  flimed  to  nothing.  But  here  is  our  Comfort,  only  Jefus  Chrift 
 HIS  SON  is  our  AfeJiator;  i  John  2,  i.  otherwife,  te!/  me  his  Name:,  or 
 lus  Sons  Name,  if  thou  canji  tell,  as  it  is  iTiid  in  the  Proverbs  c.  30,4.  And 
 fiiith  our  Lord :  A'O  Man  cometh  to  the  Father,  or  knoircth  the  Father,  fave 
 the  Son,  and  he  to  whomfocver  the  Son  mil  reveal  him.  Matth.  1 1, 27. 
 
 Chrill:  is  called  alfo  the  eternal  Purpofe  of  God,  Eph.  3, 11.  And  Co  all 
 Things  in  Him  had  their /Z^i:^Z  Form;  but,  who  knew  what  that  IDEA 
 was,  or  what  was  in  his  Mind?  But  he  pur  forth  his  Son,  that  fo  he  might 
 reveal  to  us,  what  was  in  his  eternal  Purpofe,  by  the  Creation  o(  this  whole 
 Umvcrfc:  And  know  tlois,  that  whatever  wai)  in  God,  wabGodhim'elf; 
 
 ChrU> 
 
^4  7??^    Spiritual    enicijying 
 
 Chrift  was  and  is  in  him,  therefore  isHimfelf;  His  Purpofes  were  in  him, 
 and  they  are  HIM:  As  you  may  fee,  how  excellendy  5'o/o;wo«  fets  him  forth 
 Prov.  8)  23.24.30.3 1.  Hewasfct  up  from  Everlafling^  when  there  was  no  EMrth, 
 when  there  rvere  no  Depths,  120  Fountaim  abounding  with  JVater.  ^c.  Then 
 was  I  hy  Him-,  as  one  brought  up  with  hi?n,  aiid  I  was  daily  his  Delight-,  re- 
 ]oyeing  in  the  hahitable  Parts  of  the  Earth'.  And  fo  Chrift  was  Equal  with 
 his  Father,  unknown,  unfpoken;  and  then,  what  is  his  Name,  or  his  Son's 
 Name,  if  thou  canft  tell  ?  But  as  foon  as  ever  ye  think  of  any  Word,  or 
 of  any  Manner  of  Form,  then  fallen  prefendy  on  God  the  Son,  as  Col. 
 2,15.1^.17.  JVho  is  the  Image  of  the  invifible  God-,  the  firfl-born  of  every 
 Creature ;  by  Him  rvere  all  Things  created,  that  are  in  Heaven-,  and  that  are 
 in  Earth-,  vifible  and  invifible-,  whether  they  be  Thrones  or  Dominions-,  orPrin^ 
 cipallities-,  or  Powers,  all  Tlnngs  were  created  by  him  and  for  him,  and  he  is 
 before  all  Things,  and  by  him  all  Things  cojififl.  The  fame  alfb  is  exprefled 
 Hebr.  1,2.3. 
 
 x\nd  then  the  third  Perfbn  in  Trinity,  the  Holy  GhofI: ;  He  is  the  Mo- 
 tion, A«Stion,  or  Reciprocation  between  the  Father  and  the  Son.  TheA£l 
 of  Love,  (as  I  may  fb  ^y)  or  that  Bond  of  Love  between  the  Father  and 
 the  Son;  for  God  is  Love,  faith  theApoftle  i  John 4, 1(3.  fo  that  God  the 
 Holy  Ghoft,  is  nothing  elfe  but  that  conftant  Love  and  Amity,  that  the 
 Father  bears  to  his  Son,  and  that  Love  that  the  Son  bears  and  returns  to 
 his  Father  again,  and  fo  proceeds  from  the  Father  and  the  Son :  And  this 
 is  that  Holy  Spirit  of  Love,  whereby  we  2xq  fanSlified  and  conformed  to  our 
 Head  Chrift;  Rom.  8?  29.  and  15, 16.  and  fo  is  the  third  Perfon  in  Trinity, 
 and  after  both,  though  in  themfelves  One  and  the  fame :  But  know  this, 
 God  cannot  communicate  himfelf  to  us ;  but  by  One  in  Three,  and  by 
 Tijree  in  One,  it  is  impoffible :  But  in  Himfelf  He  is  but  One,  and  cannot 
 be  more,  there  is  not  Three  Things  in  Himj  for  he  cannot  be  multiplied 
 nor  divided. 
 
 But  obferve,  by  Jefos  Chrift  God  made  all  Things  that  he  has  made, 
 as  in  John  i,  1.2.  The  fVorld  was  made  by  bim,  and  without  him  made  he 
 nothing,  that  was  made.  In  the  Beginning  was  the  Word,  and  the  Word  was 
 with  God,  and  the  Word  was  God.  There  was  God  in  himfelf:  But  if  God 
 make  any  Creature,  it  follows,  the  World  was  made  by  him,  and  without 
 him  made  he  nothing  that  was  made.  There  is  God  in  the  Creatures, 
 Chrift  Jefos:  And  in  this  Son  is  all  the  Father's  Complacency,  Content 
 and  l^dight,  /;;  Him  he  is  only  well  pleafed.  Matth.  3, 17.  He  loves  Him, 
 and  Him  only,  Him  and  nothing  elfe,  that  is,  He  only  loves  himfelf,  his 
 
 Sor\, 
 
of   the    true    Messiah.  6^ 
 
 Son,  his  own  Image  in  every  Creature,"  for  it's  certain,  God  cannot  love 
 any  Thino-  But  Himfelf.  It  is  impolliblc  His  Love  ihould  Go  Out  of 
 Himfelf,  i?it  fliould.  Let  me  tell  you,  He  could  not  be  God  Almighty. 
 So  diatin  conclufion,  the  Sum  of  All  we  have  faid,  is  thus  much,  you 
 can  conceive  no  othcrwife  but  thus,  if  you  conceive  of  it  righdy :  God 
 is  in  himfelf  Unfpcakable,  Unknowable,  and  Incomprehenlible,  having 
 No  Relation  to  Creatures  nor  to  a  Creator;  neither  in  Poiribility  of  cre- 
 ating or  being  created.  But  thus  it  is :  God  die  Father  hadi  been  plea- 
 fed  to  put  forth  his  Son,  and  to  fend  him  into  the  World,  JVho  is  the  Ex- 
 pYcfi  Ii/tt/gc  of  Hi!  nf elf.  Heb.  i,  3.  And  this  Image  of  Himfelf  He  loves 
 InHiiitcly,  and  indeed  Nothing  elfc  he  can  love,  viz.  That  Beautiful  and 
 Perfeiit  Image  of  himfelf,  dwelling  in  every  Creature,  This  is  his  Son  and 
 him  he  loves  Infinitely;  and  nothing  elfc  he  can  love:  Which  is  one  and 
 the  felf  fame  Thing  in  God,  though  Tu  Us  they  be  diverfc;  Himfelf 
 loves  Himfelf,  and  Only  Himfelf  Now  you  fee,  here  is  Three  Things 
 named.  The  Loving-,  The  Lovcd-y  and  the  Love:  Yet  All  is  but  One  and  the 
 fame  Ihing.  So  much  at  prcfcnt  concerning  this  Occult,  Hidden  and 
 Secret  Mystery  of  the  Bleffed  Trinity:  This  hadi  been  to  me  an  Ex- 
 perimental Vifion;  Others  may  be  otherwife  Satisfied,  and  diey  may  take 
 and  00  their  own  wayes;  but  I  (for  my  Part)  could  not  be  Sansfied,un- 
 till  I  nad  found  The  Place,  where  was  Hid  this  Precious  Jewel;  for  this 
 Diamond  is  fb  full  of  (parkling  Lufh*e,  wherever  it  comes,  that  it  Shines 
 and  gives  Abundance  of  Luftre  and  Light,  into  die  ^•cry  Darkell:  Heart. 
 
 Beloved,  thefe  are  High,  Might}',  Sublime,  Unexprcilible  Things  we 
 have  now  in  Hand ;  And  if  God  be  but  pleafed  to  gi\e  us  this  Kf.y  I 
 foeak  of,  then  thefe  Things  will  be  eafie  to  us:  And  truly  it  is  for  your 
 wkes,  that  I  ufe  This  plainnefs  of  fpeech,  as  the  Apofllc  faith  to  the  (Cor- 
 inthians, 2Cor.  3,  12.  Seeing  we  have  fiich  Jdope^  7re  ufe  great  Plainncfi  of 
 fpeech-,  and  trufl  I  do  notcalt  Thefe  Holy  Thing  to  Dogs,  nor  thefe  Pearls 
 before  Swine. 
 
 Now  having  a  little  digrefTed  for  your  f-ikes,  that  you  may  the  better 
 underlland  thefe  Things,  we  come  nearer  ro  our  matter  in  Hand :  Mind 
 me,  I  pray  you :  As  long  as  any  Thing  whatfoever  lives  In  \jS->  befides 
 Chrifl:;  As  long  as  thofe  Tilings  we  brought  into  the  World  ^ith  us, 
 Any  Thino  rhar  is  [US]  or  [I]  fives,  Chrilt  is  whipt.  His  Moudi  isliopt, 
 He  is  cnicified,  dead  and  buried:  As  long  as  Rcafbn lives,  Chrifl: is  dead: 
 As  long  as  our  own  Wills  live,  Clirift  is  crucified:  As  long,  as  our  own 
 Knowledge  lives,  He  is  dead :  He  may  Knock,  and  Knock'  long  enough 
 
 I  at 
 
^6  TJje    Spiritual     crucify  wg 
 
 arrhc  Door  of  our  Hearts,  but  we  will  not  Hear,  we  arc  Blind,  Deaf  and 
 Dumb;  we  will  not  Open  to  him,  and  he  is  as  one  dead  To  Us,  and  we 
 dciid  To  him.  Our  Ears  are  only  open  to  hear  the  Voice  of  Nature, 
 and  the  Voice  of  Fle/h  and  Self  Oh,  here  is  A  Way  how  thou  (halt  be 
 Rich ;  hej-e  is  A  Way  how  thou  ihalt  come  to  be  Honourable,  &c.  Wc 
 are  deaf  except  it  be  to  thefe  Things :  Oh  here  is  A  Way  how  thou  ihalr 
 come  to  be  eiteemed  A  Wife  Man,  A  famous  Profeflbr,  here  is  the  way 
 how  thou  ihalr  be  fet  up  and  efteemed,  and  every  one  fhall  {peak  well  of 
 thee ;  People  Ihall  flock  to  thee  for  Counfel,  and  thou  flialt  be  the  only 
 Man  in  the  Gty;  and  thou  flialt  be  the  only  famous  Preacher  in  the 
 Nation,  and  none  Co  flocked  after  as  thy  felf  Thefe  Thoughts,  as  they 
 are  the  Product  and  Birth  of  the  Flefh,  fb  the  Fielh  is  much  pleafed 
 in  them. 
 
 Oh  beloved !  let  me  tell  you,  while  we  hearken  and  are  taken  with 
 flich  Things  as  thefe,  now  is  JeRis  Chrift  Whipt,  Blhid-folJedy  Crowned 
 with  Tfmrns-,  and jinote  on  the  Mouth-,  made  to  carry  his  Crofs-,  Crucifiedy 
 Dead  and  Buried:,  and  a  heavy  Stone  rolled  upon  Hun-,  Mat.  16-,  50.  That  he 
 may  never  rife  again.  Now  is  Jefiis  Chrift  taken,  apprehended  with  a 
 ftrong  Guard,  carried  from  one  Judgment-feat  to  another,  and  every  Lufir 
 cryes:  Crucifie  him-,  Crucifie  him-,  they  are  all  willing  and  give  Sentence 
 rhat  he  fhall  be  Condemned,  that  fb  They  may  ftill  Live  and  Rule;  for 
 They  know,  his  Life  is  their  Death :  Therefore  he  is  now  taken  for  the 
 grand  TranfgrefTor*  and  why?  Becaufehe  hath  broken  the  Laws  of  Flefh 
 and  Blood,  and  He  fceks  the  Life  of  Reafbn,  and  the  Glory  of  the  Wife 
 Old  Man  (as  we  eflecm  him)  and  he  undervalues  and  reproaches  Lear- 
 ning, and  our  learned  Rabbles,  whom  we  honour  fb  much;  and  he  fpeaks 
 againfl:  bodily  Exercife  and  Worfhip,  and  fays;  It  profits  Nothino-,  and 
 the  like :  He  takes  away  that  which  is  in  greateft  Eff eem  in  the  World, 
 and  if  he  takes  away  that  he  will  leave  us  no  Religion,  and  we  fhall  be 
 meer  Atheills:  Therefore  Crucifie  him-,  Crucifie  him;  Array  with  him^,  It 
 is  pity  he  fliould  live.  The  Innocent  is  hereby  taken  and  led  Captive, 
 and  he  that  was  Righteous  in  all  he  did,  is  now  taken  for  a  Wicked  Man 
 and  a  Sinner,  as  one  faith  of  greater  and  Icfler  Sins,  If  Great  Sins  opened 
 the  River  of  Blood  inChrifl's  Side,  and  the  CuiTentofBlood  in  his  Hands 
 and  Feer,  the  Smallefl  Sins  then  are  the  Thorns,  and  make  more  Wounds 
 on  his  Head,  or  at  leafl-  they  opened  a  Pore  in  his  Sacred  Body. 
 
 My  beioved,  herein  lies  the  Life  of  the  Scriptures ;  Yet  do  not  think 
 ihat  I  go  abour  to  deny  the  Letter ;  I  hope  I  Ihall  Ihnd  in  Juflificarion 
 
 libereol^ 
 
ef   tke    frue    Messiah.  ^T 
 
 thereof  to  the  Death,  that  thofe  Things  were  Externally,  and  Littcrally" 
 acted,  But  this  I  (ay  fhll:  Let  us  not  be  content  with  the  Letter  Only; 
 Friends,  bear  me  Record;  I  G\y:  They  were  AJI  A«£tua]ly  and  Really 
 done  in  the  Flefh ;  but  yet  I  alfo  {ay :  They  were  to  teach  us,  that  the 
 fame  Things  are  always  in  doing;  1  am  (b  far  from  having  (uch  aThoughtv 
 {as  (bme  igxiorantlv  charge  me,  at  leafl:  they  would  fain  have  me  fay  fb, 
 to  make  good  their  fal(e  Charge  and  their  own  Ignorance)  as  if  I  would 
 make  all  tne  Scripture  a  Fable,  and  meerly  Allegorical,  and  nofuch  Tilings 
 done :  That  I  wifli  from  my  Soul,  Curfed  be  thofe  Lips,  and  for  ever  be 
 they  {ealed  up,  even  with  the  Wrath  of  Eternal  Fire,  that  fhall  deny  in 
 the  lealt,  the  Tmth  of  the  Letter. 
 
 The  Truth  is,  Chrilt  was  conceived  in  us,  as  fbon  as  ever  we  were 
 born,  as  I  ^lid  before,  nay  as  fbon  as  ever  we  had  a  Being;  nay  it  was 
 He,  that  created  us,  found  the  very  Matter,  the  Matterials  whereof  we  were 
 made,  and  gave  us  Our  Being:  Bur  now  this  we  muftknow  and  believe, 
 C/jrift  jvasborn  In  Us  at  our  firil  Being,  yet  that  is  not  enough,  (as  to  us)  but 
 he  muft  be  manifeiled  In  Us,  and  that  is  to  be  Born  agam  In  Us.  We 
 condemn  thofe  curfed  Jews,  that  apprehended  our  Lord  and  Saviour,  and 
 put  him  to  death ;  and  we  condemn  ^udas  for  Betraying  him ;  and  we 
 condemn  the  Souldiers  that  nailed  him  to  the  Crofs,  and  pierced  His 
 BlefTed  Side  with  a  Spear:  Oh!  we  count  them  Bloody  Villains ;  and 
 your  Hearts  do  Co  companionate  his  Sufferings,  and  their  cruelty,  that  yc 
 would  have  them  put  to  a  Thoufand  Deaths :  But  let  me  afk  thee,  What 
 doeft  thou  do,  when  thou  followelt  thine  own  Will  and  thine  own  Plea- 
 flire,  againft  his  pure  Commands  ?  I  tell  thee,  Tl.wu  art  the  Man-,  as  Na- 
 than t old  David.  2  Sam.  1 2,7.  Thou  art  that  very  5'«<7i7j,  the  very  Traytor 
 ihat  hafl  betrayed  him :  And  'tis  diou  that  art  to  crv  out,  /  have  finned-)  J 
 have  finned  in  bctvayin^  Innocent  Bloody  for  when  he  would  Live  in  thee, 
 and  Rule  in  thee,  anclbe  King  in  thy  Soul,  and  Tread  all  his  Enemies 
 under  his  Feet,  and  fet  thy  Feet  at  Liberty,  To  run  the  Ways  of  his 
 Comandments;  thou  haft  betrayed  him  into  his  Enemies  Hands;  Thou 
 haft  delivered  him  up  To  be  Crucified;  and  thou  haft  fold  th.y  Brother 
 Jofepl.)  into  Egypt  for  a  Slave:  As  long  as  thy  Sins  live,  and  thou  pretend- 
 elt  to  be  a  Servant  to  him.  Thou  h^Amade  a  MOCK  of  the  Son  of  God-, 
 gnd  counted  the  Blood  of  the  Covenant  an  Unholy  lhing->wheYewith  he  would  have 
 fanciified  thee:  Heb!  lo,  29.  Therefore  you  muft  feek  to  have  Tour  Part  in 
 the  fir  ft  RefurrcSlioji-i  Rev.  20, 5.  if  you  hope  the  fecond  Death  jhiU  have  no 
 FoM^er  upon  )ou. 
 
 I  2  But 
 
^8  The    Spiritual    crucifying. 
 
 But  let  me  remember  my  felf,  perhaps.  Friends  I  I  fpeak  Riddles  to  you ; 
 for  you  may  fay  in  your  Hearts:  Far  be  it  from  me  to  crucifie  my  Sa- 
 viour: I  find  no  Chrirt  cmcified  in  me,  nor  I  would  not  do  it,  no^    not 
 for  a  thoufand  Worlds:  What!  To  have  my  Hands  imbrewed  in  the  Death 
 and  Blood  of  the  Son  of  God ;  God  forbid  I  No,   poor  Soul !    I  believe, 
 thou  neither  fecft  nor  feeleft  it  fo,  becaufe  theftrong  Man  keepetb  the  Houfe-, 
 Matth.  12,29.  ^nd  He  keepsall  at  Peace;  but  ifoncejefus  Chriftis  come 
 into  thy  Soul,  even  He  that  was  dead,  and  now  begins  to  live,   that  He 
 begins  to  roiife  up  hhnfelflike  a  Lion-,  He  will  then  make  all  the  Beajisofthe 
 Foveft  to  TREMBLE^  I(a  56,9.  and  Hofi  1,10.  Viz.  all  thofe  mad,  un- 
 i*uly  Beafts  and  I.ufls  ^within  us,  that  are  hunting,  roaring,  and  feeking 
 after  their  own  Prey:  And  know  this,  If  he  once  will  arife  and  lift  up  him- 
 felf,  it  is  not  in  our  Power,  nor  in  the  Power  of  all  the  Lufts  andCon'up- 
 tions  in  the  World,  nor  in  all  the  Powers  ofDarkneft  to  keep  him  down; 
 but  till  this  Time ;  He  is  content  to  fe  we  your  Iniquities.,  as  the  Prophet  fpeaks, 
 Neither  can  you  by  all  your  Pains,   Labour,  Fading,  Induftry,  Force, 
 or  Laws  caufehim  to  ariie,  untill  he  pleafe;  therefore  the  Church  often 
 in  the  Canticles  ferioufly  chargeth  the  World,  yea  and  the  Daughters  of 
 'J-erufalem  too,  that  they  ftir  not  up  nor  awake  her  Beloved^,  untill  he  pleafeth ; 
 tor  me  knew  very  well,  It  was  but  in  vain,   notwithftanding  all  that  (lir 
 and  buftle,  that  Men  make  to  force  Men  to  be  Religious  and  to  ferve  God ; 
 but  all  is  nodiing,  till  God  him^^iA^ fpeak  to  you  with  a  ftrong  Hand-,   to  in- 
 flruti  you,  as  the  Prophet  Ifaiah  fpeaks ;  and  it  is  He,  that  convinceth  )'ou 
 and  not  elfe.     But  when  he  doth  arife,  he  will  then  fliew  himfelf  to  you, 
 and  (hew  you  and  make  you  fenfible,  how  you  have  fcourged  and  cruci- 
 fied him  all  this  While :  He  will  make  you  amazed  to  fee,   how  all  this 
 While  you  have  had  him  live   in  you,  been  Co  near  you,  and  yet  you 
 have  crucified  him:  I'hen  thou  wilt  fay  with Aftonilliment,  what!  Have 
 I  crucified  my  Saviour  all  this  while,  and  I  not  aware  of  it!     O  wretch 
 that  I  am!  Oh  now,  now  he  cries  out:  Oh  let  thefe  Jews  die,   let  them 
 live  no  lonQ-er,  thefe  Lufts,  thefe  Sins  of  mine,   that  have  crucified  and 
 put  to  Death  the  LORD  of  Life.     When  I  read  often  the  Story  of  his  Life 
 and  J])eath,  how  he  was  ufed,  derided,  buffeted,  &c.    Litrie  did  I  think, 
 that  I  was  He,  that  was  in  doing  all  thofe  Things  to  Chrifl  my  felf:    I 
 looked  altogether  at  die  Jews-,  and  not  at  all  within  my  felf;  but  then  thou 
 fhalt  clearly  fee,  that  wh^n  Chrift  commanded  thee  thefe  and  thefe  Things 
 to  be  done,  to  deny  thy  felf,  to  take  up  his  Crofs  daily  and  to  follow  him, 
 thou  haft  caft  his  Comimuidi  behind  thy  Back,  and  thou  wouldft  not  hove  Him 
 
 ruje 
 
of   the    true    Messiah.  65 
 
 Vide  in  thee\  V(.^Oj  17.  but  thou  chofclt  rather  to  follow  thine  own  Will, 
 and  what  felF and  Flcih  commanded :    Oh!  Here  now  thou  hait  newly 
 pierced  Jefus  to  the  Heart  with  a  lliarp  Spear,  andfetcht  from  his  Side  Wa- 
 ter and  Blood;  Thou  alfo,  whoever  thou  art,  that  profefleft  the  Name  oi 
 Chrirt,  and  art  outwardly  conformable,   and  it  may  be  found  in  Fcllow- 
 fliip  with  the  People  of  God,  and  walkeft,  as  Judas  did,  with  Chrill:  and 
 his  Difciples,  and  yet  doeft  but  play  the  Hypocrite,   and  {ccmcft  to  be 
 that  thou  art  not ;  then  thou  ( without  any  Refpe^l  of  Perfons )  whoever 
 thou  art,  thou  art  the  JudaS:,  that  haft  betrayed  thy  Mafter  with  a  Kifs, 
 and  delivered  him  up  to  be  crucified.     Thou  confefteft,  Truth  it  is,  God 
 commands  me  to  do  thefe  Things,  to  crofs  my  felf,  to  forfake   my  own 
 Will  and  follow  him :  Tufh,  but  it  is  all  one,  I  will  have  my  own  Will, 
 and  I  muft  have  my  own  Will,  I  will  not  ftand  bent  to  thefe  H:ri£l  Laws ; 
 'tis  thou  now  that  (ayeft  as  in  Pf  2,  3.  Let  iis  break  t hefe  B amis  afimdcr-,  and 
 caft  tbefe  Cords fi'oiii  us.   Oh  Friend!   Thou  art  now  the  very  Man,   that 
 hath  nevly  wounded  tho.  Son  of  God,  and  brought  from  his  Side.,  and  from 
 bis  warm  Heart  reeking  JVater  and  Blood.  John  i$>,  34.  Oh  Beloved!  Thefe 
 are  the  Spears,  thefe  are  the  Blocks,  thefe  are  the  Scourgings,    thefe  are 
 the  Vinegar  and  Gall  toChrift;  and  that  Man  that  hath  thus  crucified  him, 
 he  hath  more  crucified  him,  then  ever  the  j^ews  did.  Tell  me  now,  thou 
 that  condemneft  the  J-ews-,  who  now  cryes  out  for  a  ^^rrj/'^x,  that  he  may 
 efcape,  and  Chrift  to  be  condemned :  Thou  that  condemneitJ'/^^^^-f,  who 
 is  it  now  that  fells  his  Mafter?  Mhat,  for  thirty  Pieces  of  Silver,  nay  for 
 the  Satisfying  of  one  Sin,  one  Luft:  Thou  that  condemneft  the  Devil,  who 
 finned  at  firll:  but  once,   who  is  the  Devil  now?   Thou  that  condemneft 
 thy  firft  Father  ^Mr//i,  in  eating  the  forbidden  .Fruit,  art  not  thou  he? 
 Let  thy  own  Ccnfcience  anfwer  to  thefe  Things.  But  after  a  Man  is  brought 
 to  fee  and  feel  this,  how  do  you  think  ?  Can  that  Man,  that  fees  how'  he 
 bath  crucified  Chrift  in  him,  and  put  him  to  Death,  can  he  go  on  andcru- 
 cifie  him  (till?  can  he  woiind  and |&t  him  zo  l^cath  flill?  'Can  he  be  fo 
 cruel  to  take  thefe  (harp  Spears,  theie  Sins  and  Lulls,  and  wound  him  to 
 the  very  Heart  again?  Oh!  No,  no,  he  cannot,  he  cannot;  he  will  rather 
 chofe  to  die  ten  thoufmd  Deaths;  whatever  he  doth,  he  will  not  wound 
 again  Co  meek  and  lb  Mercyfull  a  Saviour. 
 
 But  it  maybe,  there  is  this  Qiieftion,  which  may  run  in  your  Thoughts, 
 and  it  m;iv  be,  it  is  hard  for  you  to  conceive,  how  Chrift  lliould  fiiHcr, 
 and  not  God  to  fliffer,  feeing  he  is  God  and  Man;  It  is  certain,  God  can- 
 not rufifcr,  and  therefore  yc 'muft  underftand,  tliatCbriltinhim(elfc,\nnot 
 
 I  3  iutivli-: 
 
70  77'(f    S  p  I  R  I  T  u  A  i    cfucifyifig 
 
 fiiffcr,*  but  he  fiiffers  in  his  Body,  in  his  Members:  Thofe  Types  and 
 Shadows  of  his  Sufferings  are  but  to  fliew,  ]io\v  he  ItiJl  fuffers  in  his  Mem- 
 bers internally,  and  fpiritually :  He  fuffers  ftill  in  Regard  of  us,  to  us  and 
 for  us,  becaufe  we  live  and  our  Sins  and  Lufts  live,  and  our  felves  live, 
 and  therefore  he  fuffers,  He  is  ci-ucified  and  dead ;  for  whatever  we  fee 
 done  by  Chrill:  in  the  Letter,  is  an  Emblem  of  that  he  doth  for  ever;  for 
 He  is  the  Lain!?  J  lain  from  the  Begiiuiing.  Rev.  13,8-  JefusCh%ift  isyeftenfay, 
 ajid  to  Day-,  ana  the  fame  for  ever.  Hebr.  13,8.  Did  you  fee  him  yeflerday 
 nailed  to  the  Crofs  ?  &c.  He  is  the  fame  to  Day  and  for  ever ;  yet  he  HIM- 
 SELF fuffers  not,  but  he  in  his  Body ;  for  Example :  My  Body  can  never 
 fiiffer,  unlefs  my  Soul  be  in  it,  neither  can  my  Soul  fuffer  without  my 
 Body,  and  yet  my  Body  cannot  fuffer  without  my  Soul ;  then  wonder  not, 
 if  it  may  be  thus  in  a  Creature,  if  that  Jefus  Chrift  in  himfelf  fuffereth  nor, 
 but  only  himfelf  in  his  Members ;  neither  can  his  Members  fiiffer,  unlefs 
 he  be  in  them;  Iinyfelf(Ca.hh  Paul  2  Cor. 4, 10. )  fill  up  in  my  Body-,  the 
 Meafure  of  the  Sufferings  of  Chrift. 
 
 Beloved  I  Thefe  are  divine,  fiiblime  Things,  if  your  Eyes  be  put  open 
 to  fee  them.  And  you  having  this  KEY  put  into  your  Hands  by  God  him- 
 felf, (  for  God  himfelf  mufl  interpret  his  own  Meaning  to  you  )  then  you 
 will  have  fuch  a  Light,  fiich  a  Revelation,  fiich  a  Demonftration  of  Truth 
 in  you,  fb  that  thofe  Scriptures,  which  you  knew  not  before  what  to  make 
 of  them,  nor  what  they  concerned,  they  were  fb  dark  and  obfcure,  and 
 in  your  Opinion  oftentimes  contradi(ftory  ,•  now  all  the  whole  Scriptures 
 open  of  themfelves,  and  fhew  you  all  their  hidden  jewels  andunfpeaka- 
 ble  Treafures.  And  now  my  Brethren  1  God  forbic^,  that  after  an  Hours 
 or  more  patient  hearing,  that  I  or  you  fhould  fall  under  the  Reproof  of 
 j^ob  to  his  Friends,  to  fay  to  me :  if/^^hat  doth  your  arguing  all  this  While 
 reprove  f  Your  Words  are  but  Wind  to  the  Defperate;  or  for  me  to  have 
 entertained  you  here  fo  long  with  Wind  or  Lyes,  as£/;/;r^wnsfaid  to  have 
 dieted  himfelPwith,  Hof  12,  i.  He  feedeth  on  Wind-,  and  follow  eth  after  the 
 Eaft-Wind^  he  daily  incveafeth  Lies.  God  forbid,  that  all  we  have  faid,  fhould 
 be  falfe,  or  be  but  as  Wind  or  nothing,  or  a  Lye  to  you ;  but  as  Joh  faith 
 there:  If  you  were  affliSled  and  defperate-,  (as  I  have  been)  you  would  find 
 and  fay :  0  how  forcible  arc  right  Words-,  to  caufe  me  to  undcrftand-,  wherein 
 I  have  erred.  But  if  you  fee  thefe  Things  in  Experience,  then.  Beloved  J 
 you  fhall  fee  wonderfull  Things,  you  fhall  fee,  how  all  David's.  Pfalms 
 come  into  your  Experience,  how  the  fat  Bulls  ofBaih^Ln  came  about  him  like 
 Sees;  Pf  118, 12.  and  how  bis  F«e$  were  f aft  in  the  Stoiiks)  and  how  he  was 
 
 everwbelnud 
 
of   tht    h'ue    M  1  9  s  I  A  ft.  71 
 
 •vfnpMnieii  in  t/je  Mire:  And  fo  throughout  the  whole  P/alms  and  the 
 Reft  oFthc  Scriptures,  ftill  feeing  and  taking  them,  as  done  (piritually  and 
 mvifibly,  as  in  him  Co  in  your  {elves:  And  Co  you  iTiall  come  to  (ce^  the 
 Scriptures  to  be  a  Botromlefs  SEA,  n^Kvein  the  Elephant  may  fwim-)  and  the 
 Leviathan  may /port  himfclf.  Pf.  104,25.  Your  Souls  will  be  fwallowed  up, 
 and  loft  for  ever  in  that  Bottomlefs,  Boundlefs  Ocean  of  divine  Tnath, 
 contained  (yet  covered  and  hid)  within  the  Letter  of  the  Scriptures. 
 
 Neither  would  many  Men,  Co  much  trouble  themfelves  about  a  perfb- 
 nal,  and  external  Reign  of  Chrift  here  upon  Earth ;  for  if  they  (aw,  that  the 
 chief  and  real  Fulfilling  of  the  Scripau'es  were  within  them ;  and  that  what- 
 ever is  externally  done  in  the  World  and  exprefted  in  the  ScrijHures,  is 
 but  typical  and  repraefentative,  and  points  out  a  more  fpiritual  Kingdom, 
 and  a  greater  and  more  faving  Salvation,  and  a  more  divine  Fulfilling  of 
 them;  for  this  is  no  more,  than  to  aikastheSonsofZ^/Wct'did,  to  fit  Oiie 
 at  his  Right  Hand,  and  the  Other  at  his  Left,  in  his  Kingdom,  and  with 
 the  J^ifciples,  to  expert  a  temporal  Rcftoring  the  Kingdom  to  Ifrael : 
 But  Christ  takes  them  off  from  all  thofc  Things,  and  faith :  My  Kingdom 
 is  not  of  this  U''''orl(]\  for  then  would  my  Servants  fight ■>  viz.  ]oh.  18?  3^-  to 
 obtain  this  their  Kingdom ;  but  the  Kingdom  of  Heaven  is  within  you  ; 
 Luk.  17,21,  For  Men  may  have  their  Part  inthefc  External  Powers,  Scep- 
 ters, Crowns  aud  Kingdoms,  and  have  no  Part  in  Chrift's  Kingdom; 
 Therefore  all  thofc  Thoughts  are  butLitteral  and  Low,  Poor  and  Childilh: 
 But  let  us  mind  fuch  a  Kingdom,  and  fucha  Reign,  wherein  if  we  have  but 
 the  lead:  Part,  the  Icaft  Share,  that  if  we  be  but  Door  Keepers-,  that  We  are 
 happy  for  ever)  Pf84)io.  and  ihall  never  perilh  neither  in  this  World, 
 nor  in  that  to  come. 
 
 And  let  us  look  upon  thofc  Scriptures  they  allcdge,  as  flilfilled  to  the 
 Church  Spiritually  in  All  Ages:  Hn'dy  there  befome  [landing  here-,  which 
 fljall  not  tafte  of  death-,  till  Alithefe  Things  he  fulfilled-^  that  is,  tliey  fhall  find 
 all  thefc  Things  fulfilled  in  themfelves:  And  then  whether  that  come  a- 
 bout,  theyfpeak  of  or  no.  It  matters  not;  or  if  it  do  orlhould  be  fulfilled 
 litterally;  either  for  the  pulling  down  of  Antichrift  the  Pope  externall)', 
 or  for  the  Thoufand  Years  of  Chrift's  Perfbnal  Rcigiv,  \'et  we  are  not 
 here  to  refl:  in  the  External  Fulfilling  of  them,  but  let  us  look  beyond  all 
 thefe  Tilings:  Thcfe  Things  mavbe,  and  yet  Chrift  not  exalted  In  Thee, 
 nor  Antichrift  Pulled  down  In  Thee:  And  if  thev  be  not  done  In  Thee 
 and  hi  Me,  what  is  all  To  L's. 
 
 Butlwillholdmvfelfat  this  time  rather  to  thePoint  in  Mr.ud.  concerninfy 
 
 GhrUt 
 
72  7T>^    Spiritual    crucifying 
 
 Chrifl  being  crucified  IN  Man,  for  fo  looking  upon  thofc  Actions,  and  Pro 
 phecics,  only  as  to  be  fulfilled  Externally,' is  but  a  Knowing  Chrill  after 
 the  Flelh,  and  to  pleafe  the  outward  Man,  of  which  the  Apoftle  faith : 
 Henceforth  I  mil  knorp  no  Man  after  the  Flejl)j  no  though  I  had  known  Chrifl 
 after  the  Flejhyyet  henceforth  will  I  knoiv  him  no  more:  sCor.  5,  i6.  Of  our 
 Hope  and  Belief  in  this  kind,  viz.  of  Fulfilling  the  Scriptures  Spiritually, 
 we  are  fure,  we  Need  not.  Nay  we  f\)all  not  he  af\)ame(l\  Rom.  5,5.  be- 
 caufe  we  are  fure  we  fhall  not  be  difapointed :  For  this  is  the  Body,  the 
 Sublknce,  the  other  is  but  the  Figure,  the  Shadow ;  and  of  that  probably 
 you  may  be  afhamed,  as  we  fee  Many  have  been,  efpecially  about  poin- 
 ting out  The  Time  for  thofe  Thoufand  Years:  ThofeA£tions  being  done 
 fpiritually,  they  are  more  truly  done,  then  thofe  that  are  done  Temporally 
 and  Corporally;  for  if  he  did  fiiffer  then  in  the  Time,  that  he  lived  upon 
 the  Earth,  in  the  Days  of  his  Flefh,  (as  he  did,  do  not  lie  at  Catch)  for 
 that  I  always  affirm  and  verily  believe  ,*  He  fuffers  now  herein  more  Truly 
 and  Really;  for  that  Suffering  was  but  the  Shadow  of  thefe  Sufferings. 
 Thefe  are  the  Sufferings  indeed;  his  other  Sufferings  are  not  worthy  tne 
 Name  of  Sufferings  to  thefe. 
 
 Yet  be  fure,  the  Godhead  cannot  fliffer,  by  no  Means :  And  therefore 
 if  God  In  You,  have  brought  the  Knowledge  of  Chrift  to  this,  to  fee  all 
 thefe  Things  to  be  within  You,  and  to  fliffer  with  Him  Internally,  then 
 is  your  Knowledge  right,  and  your  Sufferings  right ;  Sufferinos  withChrifl 
 in  the  outward  Man  are  nothing  ro  thefe  Sufferings,  namely  thus;  for  a 
 Man  to  lay  down  his  own  Will,  to  crofs  himfelf,  to  forfake  and  empty 
 himfelf,  (as  Chrifl  did)  to  be  brought  to  nothing;  herein  lieth  the  great 
 and  unconceivable  Sufferings  of  Chrifl,  as  the  Apoftle  fets  them  down  in 
 Phil.  2, 7.8-  He  that  was  Lord  of  all,  became  Leaftof  all;  He  em ptie  J  him- 
 felf-, that  is,  he  poured  out  all  his  Glory,  ( as  the  Original  renders  it )  pou- 
 red it  all  out  willingly  and  freely,  and  became  as  a  Servant;  He  was  con- 
 rent  to  be  abafed  and  trampled  on  by  his  own  Creatures;  herein  wasSuf- 
 fcrincys  indeed:  Herein  lies  the  Myftery  oftheGofpelofChrili  InChrift 
 crucified,  in  his  Sufferings  and  Pallion  was  mightily  declared  the  Power 
 of  God,  the  Wifdom  of  God,  and  he  thereby  mightily  declared  to  be  the 
 Son  of  God,  which  confounded  the  Wifdom  of  the  World ;  fo  that  He 
 was  to  the  Jews  a  ftiimbling-Block^  and  to  the  Gentiles  Foolifl?nefsy  hut  the 
 FooUfl^ncfs  of  God  is  wifer  then  Men-,  and  the  Weahief  ofGodisflrojigerthen 
 Men,  as"  the  Apoflle  reafons  it  i  Cor.  1,23.25.  His  other  Sufferings,  or 
 inv  external  Sufferings  in  the  Saints,  are  not  worthy  to  be  named  the  fame 
 
 Day 
 
o/   the    true    Messiah.  73 
 
 Day  with  THESE  Surfcrings,  either  in  Chrift  or  in  them :  For  if  once  you 
 come  to  thefe  Sul^Ferings,  then  tails  down  all  Man's  Plumes,  then  down 
 with  Parts,  down  with  all  our  own  Excellencies  and  Endowments,  both  of 
 Nature  and  Grace:  Bahel  within  us  mult  be  thrown  down,then  fhall  we  come 
 to  be  Nothings  in  our  own  Edeem :  Behold,  as  St.  John  faith :  Rev.  14, 
 V.  12.  Herein  is  the  Sufferings-,  Faith  and  Patience  of  the  Saints:  And  what- 
 ever el(e  we  fuffer,  if  we  fiitfer  not  thus,  we  futfer  not  with  Chrift,  v/e 
 are  not  acquainted  with  Chriil  crucified  ,•  for  if  we  know  never  fb  much 
 of  an  external  Chrift,  of  an  outward  Chrift,  and  of  outward  Sufferings, 
 Without  this  it  will  do  us  no  good.  But  I  befcech  God,  that  you  may 
 obferve  all  thefe  Things  done  within  you:  HowChrilt  is  crucified  wiihin 
 
 your  Kedcmpti 
 
 cth  nigh;  Luke  2 1,28-  that  you  may  fee,  how  you  arc  the  Men,  that  have 
 cryed:  Away  with  him|  And  have  killed  and  crucified  him:  And  that  he 
 will  be  raifed,  exalted  and  lifted  up  in  you.  And  tlien  hi  me  tell  you  for 
 your  Comfort,  you  being  once  come  to  this,  that  Light,  which  hath  difl 
 covered  thus  much  of  the  Works  ofChrift  within  you,  will  not  leave  you, 
 but  bring  you  on  further  and  flirther:  It  will  never  forfake  you,  fo  that 
 you  l"hall  go  on  from  Strength  to  Strength-,  and  dig  ub  Fountains  within  you-, 
 of  Wonder  and  Comfort,  yea  Fountains  of  Joy  and  Comfort^  till  you  come 
 and  appear  before  God  in  Zion.  Pf  84j^.7.  But  then  fhall  ye  be  brought, 
 (by  his  Power  and  Strength,  and  by  his  mighty  Workings  in  you,  "not 
 by  all  your  own  Powers  or  Endeavours^  to  ftand  in  Awe  of  him:  And 
 now  to  look  altogether  to  his  Counfel  and  Direftion,  ceafino-  any  lono-er 
 to  guide  your  felves :  So  that  this  Mr.n's  Will  is  quite  altered,  and  turned 
 upfide  down,  and  given  up  into  the  Will  of  God.  As  for  Example :  Sun- 
 pofe,  two  Men  alike  vile  coming  into  a  Room,  \^'here  the  King  is  behind 
 the  Hangings:  The  One  he  is  aware  of  the  King,  becaufc  heTcnows  he 
 is  there ;  but  the  Other,  knowing  noticing,  he  lanches  out  into  his  own 
 idle,  fooli.Oi,  frodiy  Talk,  he  talks  any  thing,  he  fpcaks  Trenchmole, 
 (as  the  Proverb  is)  that  is,  he  ohferves  no  Rules,  but  his  OAvn  Will  or 
 Fancy;  he  behaves  him fclf  rudely,  and  unmannerly:  But  the  Other,  he 
 obferves  himfcif  and  his  Carriage',  becaufe  he  knows,  the  King  hearshim," 
 and  obferves  him.  Now  tlie  King,  he  is  as  near  to  mQ  One  asto  the  Other; 
 but  here  is  the  Difference,  the  ()ne  fees  him,  and  trembles  before  him, 
 bur  the  Other  fees  him  not,  and  fo  thinks  he  may  do  what  he  lift;  but  if 
 
 K  fo 
 
74  The    Spiritual    crucifying 
 
 fo  be,  that  the  King  pleafe  to  difcover  himfelf  to  this  Man,  and  to  let  hina 
 know,  that  he  was  an  Eye-and  Ear-Witnefs  to  all  his  Behaviour;   then 
 he  falls  down  with  Trembling,  and  Fear,  and  judges  himfelf,  and  his  own 
 loofe  A£lions,  and  fubmits  himfelf  to  the  Will  and  Pleafiire  of  the  King. 
 So  my  Brethren  !  Chrift  Jefiis,  in  Regard  of  his  Eflence,  he  is  as  near 
 One  Creature  as  Another,  as  near  the  wickedO:  Man  alive,  as  the  higheft 
 and  glorioufcft  Saint ;  but  the  One,  he  is  fenfible,  how  Jefus  Chrift  is  near 
 him,  and  that  he  hears  and  fees  all  he  doth,  and  he  knows,  how  he  hath 
 been  overtopt  in  him,   and  overmaftcred  by  him,   and  therefore  he  is 
 aihamed,  and  will  do  fo  no  more :  But  the  Other,  not  knowing  this,   he 
 goes  on  according  to  his  own  Laws  and  his  own  Will,  and  he  kills  him 
 again  and  again,  and  runs  bis  own  Ways-)  and  thinks  /;/'/  own  Thought s-^  Ifa. 
 58,13.  and  pleafeth  himfelf ;  rullieth  upon  any  Thing,  that  tends  to  fatis- 
 fie  his  own  Will,  he  rufheth  upon  any  Sin,  as  a  Horje  rushes  into  the  Bat- 
 tel (as  the  Prophet  {peaks  Jerem.  8p^.  )  without  Fear:  He  pleafeth  him-i 
 felf,  and  tickles  himfelf  in  his  own  Delights,  and  cryes  Ha,  Ha,   and  he 
 feels  nothing,  fees  no  Danger:  Whatever  Men  talk,  and  Minifters  preach, 
 and  tell  us  Tales  of  Hell  and  Death,  Bitterneft,  Deftruftion  and  Damna- 
 tion, yet  he  believes  none  of  thefe  Things,  and  therefore  he  goes  to  the 
 fame  Courfe  again  and  again.   But  having  once  efpyed  the  King;  Him, 
 who  ftands  behind  the  Hangings;  Him  whom  he  hath  fb  often kickd  at, 
 and  crucified  within  him,  and  he  knew  it  not;   then  he  is  amazed,  and 
 afliamed  of  his  horrid  Oaths  and  Blafphemics,  of  his  Pride  and  Arrogancy 
 againft  him,  of  his  Envies  and  Reproaches,  of  his  Cruelties  and  Extorti- 
 ons againfl  his  Brethren ;  being  once  come  to  a  true  Sight  of  this,  he  is 
 amazed  and  confounded  in  himfelf  This  is  the  Day,  that  the  Prophet /- 
 faiiih  (peaks  of,  c.  17, 6.  At  that  DayjlhiU  a  Man  look  to  his  Maker-,  and  bis 
 Eyesfl^all  have  RefpeB  to  the  Holy  one  o/Ifrael.    And  Ezek.  i<3, 54.   and  c. 
 3"^,  3 1 .    77)0//  !\-)alt  abhor  thy  felf  in  the  Sight  of  all  thy  evil  JVays^  ami  be  con- 
 founded in  all  thou  haft  done:  And  j]^  alt  loath  thy  felf  in  thine  own  Sights  for 
 all  thefe  Abominations.     Says  he,  have  I  been  the  Man,  that  hath  put  the 
 Son  of  God  to  Death?  Have  I  trampled  his  Blood  under  my  Feet?  Heb.  10. 
 I  will  nor  anv  more  add  to  his  Torments,  no,  no;  tlioughit  were  to  gain 
 the  \vhole  World,  I  will  not,  I  cannot.     When  once  this  Man  he  is  thus 
 ( come  to  himfelf)  as  'tis  faid  of  the  FrodigaU  then  he  can  (a)' :    Hath  he 
 dwelt  (b  near  me,  been  my  Gueft  and  lodged  within  mc?  Nay,  been  my 
 Life,  mv  Bread,  and  my  Stay?  And  have  tbeen  he,  that  hath  il:arved  and 
 familhed  him?  Have  I  fo  often  mockd,  whipt,  derided,  crucified  him, 
 
 and 
 
tf  the    true    Messiah.  7t 
 
 and  knew  it  not?  Oh  wretch,  oh  wretch  that  I  am!  Rather  then  I  will 
 do  it  again,  I  will  die  ten  thoufand  Deaths.   AH  the  World  fhall  never 
 make  me  commit  thofe  horrid  Fadb  again;  I  will  now  be  ruled  by  Him, 
 I  will  now  do  his  Will,  not  mine  own;' I  will  now  by  his  AlTiftance  live,  as 
 he  will  have  me  live ;  now  I  am  content  to  deny  my  felf,  my  own  WiC 
 dom,  Gifts,  Parts,  Strength;  for  now  I  fee,  I  am  nothing,  I  can  do  no- 
 thing. And  fo  by  this  Means,  Chrift  fhall  be  fed,  nouriihed  and  brought 
 up,  and  Ihall  in  us  grow  in  JVifdofin  and  Stature-,  and  Favour  with  God  and 
 Man.  Luk.2  52.  By  this  Means  ye  (hall  bring  Chrift  to  the  Temple^  who 
 fhall  put  all  the  Dothrs  mthin  you  to  Silence.  Luk.  2,4^.  and  fo  them  all, 
 that  not  one  Luft  fliall  be  al)lc  to  gainfay,  or  anfwer  him  one  Word.  By 
 this  Means  you  (hall  find  hijn  do  all  his  Miracles,  (more  truly)  over  a- 
 f>ain,  (the  Subftance  of  his  Miracles)  as  I  fhewed  you  before :  You,  even 
 you  yourfelvcs,  Ihill  fee  him  work  all  his  Miracles  in  your  Sights,  within 
 You ;  and  this  fliall  make  you  more  run  after  Chriit,  to  fee  thefe  divine 
 Miracles,  which  lie  works  in  you,  far,  far  more  affectionately,  and  with 
 more  Wondering,  and  with  more  true  Love,  then  ever  they  did  in  the 
 Davs  of  his  Flerti,  to  fee  his  external  mighty  Works  and  Miracles  then. 
 
 Friends!  to  wind  up  all  into  the  Text,  this  was  that  St  P/sr?// determined 
 and  dcfired  only  to  know;  for  he  knew,  this  Knowledge  would  never 
 leave  him,  till  it  had  difcovered  (iich  Thinos,  (fuch  Miracles)  as  neither 
 Eye  had  feen,  nor  Ear  heard-,  nor  ever  entrei  into  the  Heart  or  Tl.wughts  of 
 any  Man.  i  Cor.  2,9.  Things  unutterable,  unfpcabable.  Let  Others  feek 
 after  what  they  will,  to  (liine  and  to  get  Glory  and  Splendor  in  the  World, 
 to  get  thofe  Things,  that  the  World  accounts  great  iV^tters,  or  to  get 
 any  external,  littcral  Knowledge  of Chrift,  though  never  fo  glorious,  thouoh 
 never  fo  received  in  the  World,  yet  fays  he:  I  lay  all  intneDuft,  for  the 
 Excellency  of  the  Knowledge  of  Jefus  Chrift  my  Lord->  ly  ivhom  the  l/^orld  is 
 crucified  unto  me->  and  I  unto  the  JVorld.  Gal.  6, 14.  for  all  thofe  Things  fliall 
 vanilh  with  them,  and  perifli  with  the  Ufmg,  and  come  to  nothing. 
 
 But  thefe  Comforts  will  l1:and  a  Man  in  ftead,  and  will  do  him  real  Good : 
 This  is  fiich  Knowledge,  that  it  will  {(^x.  one  Foot  in  Heaven,  while  the 
 other  is  upon  Earth :  Whenas  other  Men,  who  reft  in  carnal  Things,  and 
 in  the  Flefli,  or  in  the  Letter  of  the  Scripmres,  who  know  none  of  thefe 
 Things,  God  knows,  (when  they  come  to  die)  how  many  weary.  Win- 
 ter, Cold,  and  Comfortlefs  Steps  they  have  to  fetch,  infomuch,  that  they 
 fliall  be  forced  to  fly  on  the  Sabbath-Day-,  and  in  the  Harveft.  Matth.  24,20. 
 and  have  their  Oyl  to  buy,  when  all  Things  are  at  Reft  with  Others,  when 
 
 K  2.  they 
 
Y6  The  Spiritual  crucifying  of  the  true  Messiah. 
 
 they  enjoy  a  Fullnefs,  and  a  Harvefl:,  and  their  Sabbaths,  and  have  Oyl  in 
 their  Lamps  at  the  Bridegroom's  Coming ;  Matth.  25,4.  for  they  have  given 
 up  their  Wills  and  their  Lives  to  Chrift,  fo  that  indeed  they  have  nothing 
 to  do  but  to. die,  (as  we  fay)  and  now  Chrift  and  They  have  fuchfvveec 
 Embraces,  as  if  they  were  in  Heaven  together  already  :  Infbmuch,  that  they 
 are  gotten  above  the  World,  and  all  Things  below  ,•  Go  they  even  or  odd 
 with  other  Men,  they  always  go  even  with  him.  They  have  nothing  to 
 grieve  at,  nothing  to  find  Fault  with.  They  have  gotten  above  themfel- 
 ves,  and  their  own  Wills,  now  Chrift's  Will  is  their  Will,  and  Chrift's 
 Peace  is  their  Peace,  and  Chrift's  Reft  is  their  Reft;  and  they  have  begun 
 their  eternal  SABBATH  with  Him,  and  they  are  at  Reft  in  the  Bofbm  of 
 Jeftis  Chrift,  their  ever  blefled  Saviour,  their  ftrong  and  gracious  Redee- 
 mer; for  fo  they  have  found  him  in  them  and  to  them,  and  that  he  it  was> 
 that  did  all  for  themj  for  they  could  do  nothing  at  all  for  themfelves* 
 
 O  F 
 
OF 
 
 SUFFERING 
 
 AND 
 
 REIGNING 
 
 WITH 
 
 CHRIST 
 
 R  o  M.  8j  17. 
 If  fo  he  Tthat  nve  fiiffcr  li/ith  Hi?n^  that  iv'e  may  alfo  be  glorified 
 
 together. 
 
 Preached  in  Nine  Sermons  at  Kenfington  Publick  Meeting-place ;  the  two 
 firft  Sernmons  being  here  joyned  into  One. 
 
 TIS  very  nnie,  the  Coherence  of  the  Text  imports  An  Exception, 
 after  fome  vaft^and  immenfe  Privilcdges  afiertcd,  Iffobe  wc  j)(ffcY 
 TDith  him  £iff.  that  we  may  he  glorified  together.  And  thofe  Privi- 
 lcdges are  Such,  whereof  a  Chridian  may  boaft  and  triumph  in ; 
 as  firft,  of  nis  Sonlhip,  ver.  14.  As  many  as  are  led  by  the  Spirit  of  Gody 
 they  are  the  Sons  of  God ^  and  have  received  the  Spirit  ofyJdoption.  Ver.  1 5 .  For 
 ye  have  not  received  the  Spirit  of  Bondage  again  to  fear;  but  ye  have  received 
 the  Spirit  of  yidopt ion-,  ivhercby  we  cry  Aldm-,  Father.  2.  Such  is  a  Chriftian's 
 Priviledge  and  Son(hip,  that  he  is  delivered  and  fet  free  from  the  Spirit 
 of  Bondage,  he  need  never  fear  more.  And  3.  He  hath  alfb  received 
 the  Spirit  ofAdoption,  whereby  he  can  own  God,  and  cry  to  him,  and  call 
 him  Abba  >  for  he  is  Ms  Father.    4.  Th  e  Tcltimony  of  the  Spii'it  of  our  Fa- 
 
 K  3  dicr 
 
78  0/ Suffering  and  Reigning  with  Christ.    S.  I. 
 
 ther  with  our  Spirit;  ver.  i6.  The  Spirit  it  f elf  beared  IFttneJl  with  our 
 Spirit,  that  we  are  the  Children  of  God.  And  laftly,  Of  our  Being  made 
 the  Heirs  of  God  and  Coheirs  with  Chrift,  as  in  the  former  Part  of  the 
 Text :  A7id  if  Children,  then  Heirs-,  Heirs  of  God,  and  Joint-heirs  with  Chrift, 
 Our  Text  indeed,  being  much  like  the  Exceptions  in  the  King's  gene- 
 ral Pardon,  wont  to  be  given  in  the  End  of  a  Parliament,  where  at  the 
 iirft  Beginning  you  would  think,  he  had  forgiven  All  and  Every  One ; 
 but  by  that  you  have  read  it  to  the  End,  you  will  find  fo  many  Excep- 
 tions and  Limitations,  he  hath  fcarce  forgiven  any :  So  this  our  Text  is 
 fiich  a  Reftri£tion  or  Limitation,  narrowing  and  bounding  all  thofe  large 
 Priviledges,  Immunities  and  Indulgences,  and  tells  us  in  plain  Terms: 
 Except  we  fuffer  with  him,  we  Shall  not  reign  with  him,  (for  every  one  is 
 ready  to  catch  at  the  Priviledges,  andafTumethemtothemfelves)  burftay; 
 (as  if  he  fhould  fay)  Be  not  too  hafty,  do  not  run  away  with  thefe  Privi- 
 ledges, without  they  are  yours,*  although  thefe  be  very  large  Priviledges, 
 ye  let  me  tell  you  to  whom  they  belong;  Tis  onlv  to  SufFe-'?rs-. and  not 
 to  all  Sufferers,  neither,  but  If  fo  he,  rve  fuffer  with  Him,  that  we  may  he 
 glorified  together.  Thefe  Words  [I  fay]  are  a  Limitation,  and  Concentring 
 thofe  precious  Priviledges  ;  and  terminating  them  upon  One  cut  of  a 
 City,  and  Two  out  of  a  Tribe,  no  more;  Yea,  though  the  Nitmher  of  the 
 Children  o/lfrael  he  as  the  Sand  of  the  Sea,  a  Remnant  only  of  them  fl)all  he 
 faved,  Ifa.  10,22.  Being  like  thofe  Words  of  our  Saviour:  IVidets  theGate, 
 and  hroad  is  the  Way,  that  leads  to  DeftruEiion,  and  many  go  in  thereat ; 
 hut  ftrait  is  the  Gate-,  and  narrow  is  the  Way,  that  leadeth  to  Life,  and  few 
 there  he  that  find  it. 
 
 Yet  for  this  prefent,  we  will  confider  the  Text  as  a  Melchizedeck,  Without 
 Father,  without  Mother,  viz.  without  any  Dependance  or  Succellion  from 
 the  Words  going  before,  or  any  Reference  to  them  that  follow ;  as  a  Sub- 
 ftantive,  (landing  by  himfelf,  andfo  we  (hall  find  this  Text,anEverlafting 
 Almanack,  prognofticating  and  fetting  before  your  Eyes  the  State  of  a 
 Chriftian,  from  the  very  firft  Day  of  his  Regeneration,  to  his  laft  Day> 
 even  of  his  Glorification ;  nay,  beyond  All  Time,  according  to  the  Angel's 
 Oath,   Till  time  Shall  he  no  more.  Rev.  10, 6. 
 
 This  Text  is  that  Word,  without  which  you  will  never  cut  afunder 
 that  Gordian  Knot,  aS  to  tell  us  why  St.  Paid  lays,  Col  1,24.  That  he  did 
 rejoyce  in  his  fufferings :  And  faith  he:  2Cor.  11,  30.  If  I  muft  7jeeds  gloryy 
 I  have  nothing  more  to  boaft  on,  then  of  the  Things,  i\\2ii  concern  my  In- 
 firmities:  That  which  to  you,  and  to  all  the  World  Teemeth  my  Infir?nityi 
 
 my 
 
Cy  SuPFERiNG  tf«i  Reigning  with  Christ.    S.  I.  79 
 
 my  Loft  and  my  Crofs,  This  is  my  Gain  and  my  Crown;  In  lahoiirs 
 more  abundant^  tn  Stripes  above  Meafiive^  in  Prifons^  in  Deaths  in  Perils,  in 
 Painful ncfiy  in  IVatchings,  in  Hunger  and  Thirfl^in  Faflings,  in  Cold  and  Na~ 
 kedncfi  ^c.  v.  23, 26, 27.  and  herein  (fays  he)  I  glory:  And  aflerts  it  with 
 the  greateft  Alteveration  that  can  be :  77?^  God  and  Father  of  our  Lord 
 Jcf'Ts  Cbrifl,  who  is  blejfed  for  evermore-,  Knoweth  that  I  lye  not.  ver.  31. 
 What  a  ftrangc  Paradox  is  here  ?  What  a  Gordian  Knot  is  here  to  be 
 untyed  ?  or  who  can  with  the  Sword  of  man's  Reafbn,  cut  it  In  funder? 
 Therefore  have  [  chofen  this  Text,  that  By  It,  and  by  Divine  Light,  and 
 the  Aifilf  ance  of  the  Spirit  of  God,  we  may  clear  this  Paradox,  and  untie 
 this  Knot. 
 
 Neither  was  this  PauVs  Cafe  alone,  but  the  other  Apoftles  alfb,  when 
 they  were  beaten,  They  departed  from  the  Council  Re'joycing^  that  they  mere 
 counted  rvorthy  to fujfer flhwie  for  his  Name.  Adls.  5,  41.  I  pray.  Beloved! 
 if  ye  had  known  no  more  of  the  Apoftles,  then  die  Jews  did,  would  not 
 you  have  faid  as  they  did,  that  they  wti'QMenfuHofiYew  JVine^  for  it  is  or- 
 dinary with  you,  when  you  are  not  able  to  comprehend  the  M)ftical 
 Depths  of  the  Spirits  working  in  theHeai'ts  of  thofe  Regenerated,  to  fay: 
 They  are  Mad,  Dcftrafted,  Drunk;  filled  with  New  Wine  Out  of  their 
 Wits:  And  if  you  had  known  no  more  of  the  Martyrs  of  the  Primirivc 
 Church,  then  their  Perfccutors,  would  you  not  have  faid  witli  them :  Wifd. 
 5,4.   IFe  Fools  thought  their  Life  Madnep-,  and  their  End  without  Honour. 
 
 It  is  (aid:  Noman  ever  yet  hated  his  ownflejh:,  but  nourifl)eth  andcherifl)etlf 
 it:  Eph.  5,29.  What  did  They  then?  And  what  Ca{e  were  They  in, 
 Ifa.  50, 6.  77v7/  gave  their  Backs  to  the  Smiters-,  and  their  Cheeks  to  the 
 Nippers-,  and  hid  not  their  Faces  from  Shame  and  Spitting:  And  \vere  con- 
 tent to  be  /idled  a/J  the  Day  long;  andto  be  as  Jhecp  forthe  fanghterPC  44.^1  t. 
 That  preferred  7l/o///;f^//;j ;  De/is  and  Caves  of  the  Earth-,  before  Palaces  of 
 Princes.^  f/^tlderncffes  hcfoYQ Society.^  Sheeps-fkins  and Goat-fkins hQforc  the 
 foft  raiment  of  them,  that  are  in  /fings  Courts.^  Mockings  and  Scourgings 
 before  deeping  in  a  whole  (kin'.-^  Rackings  before  Eafe  and  Down-Fjcds  ? 
 Stoning-y  Hewing  afundcr-,  and  Slaying  with  the  Sword  before  Deliverance-, 
 Safety-,  Health  and /w;^  IJfe^  Hcbr.  11.  Matth.  i  i,7.S.  And  generally 
 Ail,  who  are  not  Sufferers  with  them,  have  that  Opinion  of  them  rooted 
 in  them,  which  Feflus  had  of  Paul  Ail.  26,  24.  that  they  conclude:  They 
 can  be  no  Icfs  then  mad  Men.  And  the  very  Tiiith  is:  Thefe  true  Suffe- 
 rers arc  counted  every  where  in  all  Ages  no  other  tlien 
 
 God 
 
8o  QT  Suffering  /z/?r/ Reigning  mt/j  Christ.    S.  I. 
 
 God  Almightfs  FOOLS. 
 Bur  Tis  no  Matter,  the  Day  is  coming  and  is  at  Hand,  thatfuch  Defpifers 
 fhall  fay  and  cry  out:  J^'e  Fools  thought  their  Life  Madnefsy  and  their  End 
 without  Honour  \  Wifd.  5,4.  but  now  we  find,  thev  were  no  Fools,  but 
 we  arc  the  Fools,  and  our  Life  Madnefs,  and  our  Honour  ameer  Shadow 
 and  ])elulion,  and  our  End  Deceit  and  Mifery. 
 
 But  that  we  may  come  to  find  out  the  Sufferers,  there  is  no  finding  out 
 Sampfon's  Riddle^  without  ploughing  with  Sampfons  Heifer  \  judges  14, 1 8. 
 could  we  but  do  fo,  then  we  may  fay,  as /*/'////?  iHid  10  N at h an ael:  JVe  have 
 found  Hiniy  of  whom  Mofes  in  the  Law  and  the  Prophets  did  write.  John  i, 
 45.  fb  here,  in  opening  thefe  Words  now  read,  we  hope  by  the  gracious 
 Aififtance  of  the  l-^ly  Spirit,  we  fhall  unfold,  as  this  Text,  fbthofe  Rid- 
 dles mentioned  in  the  Scriptures,  as: 
 
 1.  What  is  meant  \iy  Mofes  his  hitter  Waters  at  Mar  ah  ^  whereof  the  Peo- 
 ple could  not  drinkj  hut  murmured ,  and  Mofes  cryed  unto  the  Lord-,  and  He 
 fl)ewed  hijn  a  Tree,  which  being  ca ft  into  the  JVaters-,  they  wire  made  fweet ', 
 Exod.  15,23.25.  even  fo  fhall  thefe  Sufferings  with  Christ,  be  made  very 
 fvveet  to  us,  though  in  themfelves  bitter;  and  we  fhall  come  to  know,  how 
 they  come  fo  to  be,  in  our  own  Experience. 
 
 2.  We  fhall_,fee,  what  is  meant  by  Elifljas  noughty  Waters  of  Jericho 
 2  Kings  2, 19.21.22.  The  Men  of  the  CityfaidtoElim^:  The  Situation  of  the 
 City  is  pleafantj  hut  the  Water  is  nought,  and  the  Ground  barren :  Then  he 
 took  Salt  and  caft  therein-,  and  fa  id:  I  have  healed  thefe  Waters-,  there  SI"}  all 
 not  he  from  hence  any  more  Death-,  or  barren  Land-,  and  the  Waters  were  heal- 
 ed-, according  to  the  Saying  of  Wiihoi-,  which  hefpake:  Even  fo  fhall  thefe 
 Sufferings  with  Chrifl  be,  all  Bitternefs  and  Unfavourinefs  fhall  be  taken 
 away  from  them,-  and  thefe  bitter  Waters  Ihall  be  healed  and  made  favoury. 
 
 3.  You  fliall  fee,  what  is  meant  by  Jobs  nnfavoury  Meat',  and  the  Salt, 
 to  feafon  it,  Job.  6, 6.  Can  that  which  is  nnfavoury-,  be  eaten  without  Salt^ 
 Oris  there  any  Tafte  in  the  White  of  an  Egg^  Thefe  Sufferings  with  Chrifl, 
 which  arc  to  us  fb  nnfavoury,  being  once  fcafoned  by  Chrift,  they  will 
 be  made  fivoury  to  your  Tafle :  Self-Denial  will  be  no  hard  Tafk ;  but 
 Meat  and  j^rink  to  you. 
 
 4.  You  fhall  come  to  fee,  what  is  meant  by  having  Salt  in  your  felves, 
 Mark.  9, 5  o.  Salt  is  goodi  (  faith  our  Saviour  )  but  if  the  Salt  have  loft  his 
 Saltnef^  wherewith  will  you  feafon  it  .^  Have  Salt  inyour felves^  and  have  Peace 
 One  with  Another.  Having  once  the  Experience  and  Praitife^of  thefe 
 Things,  you  will  be  at  wonderfull  Peace,  at  Peace  withinAvith  God,  and 
 
0/ Suffering  and  Reigning  with  Christ.    S.  I.  8x 
 
 at  Peace  withour,  at  Peace  with  your  felves,  and  at  Peace  with  One  Ano- 
 ther, and  with  all  the  World. 
 
 5.  You  (hall  fee,  what  is  meant  by  Davicfs  Sowhw  in  TcarSy  atid  Reap- 
 ing in  Joy,  Pr  12^,  5.5.  They  that  fow  in  Tears,  jhi/Treap  in  Joy.  He  that 
 goetb  forth  weeping-,  hearing  precious  Seed,  fl)all  Doubtlefi  come  a^ain  ivith  Re- 
 joycing,  hinging  lis  Jheavcs  with  him  :  y^?id  then  ( as  'tis  exprefled  v,  4. )  the 
 
 Lord  jhall  turn  again  your  Captivity,  as  the  Streams  in  the  South.  All  thcfe 
 Things  you  (halFcome  to  fee,  and  feel  experimentally  ftilfillcd  in  you, 
 and  upon  you :  You  ihall  not  only  fee,  you  are  in  Captivity',  but  you 
 Ihall  (ee,  how  abundantly  your  Captivity  will  return  with  full  Streams, 
 even  as  the  Streams  in  the  South,  to  your  Amazing,  Joy  and  Comfort. 
 
 6.  You  fhall  come  to  fee,  what  is  meant  by  Ifaialfs  Mourners  and  Re- 
 ^oycers  Ifa.  66,\o.i\.  Re^oyce  ye  with  Jerufalem,  All  ye  that  love  Her,  re](yyce 
 for  "foy  with  Her,  even  All  Te  that  mourn  for  Her:  That  ye  may  fuck,  and 
 he  fatisfied  with  the  Breafts  of  her  Confolatwns,  that  ye  may  milk  out,  and  be 
 delighted  with  the  Abundance  of  her  Glory.  Nay,  you  ihall  come  to  know, 
 both  what  Hell  is,  and  what  Heaven  is,  which  is  fo  much  talked  of,  and 
 fo  little  known. 
 
 7.  You  (hall  fee,  what  our  Saviour  reprefented  and  intended,  when  he 
 faid:  John  16,21.  A  Woman  when  j\:e  is  in  Travail,  hath ^'cat  Sorrow,  he- 
 caufe  her  Hour  is  come ;  but  as  foon  as  fhe  is  delivered  of  the  Child-,  fl?e  remem- 
 hereth  no  more  the  Anguijlj,  for  Joy,  that  a  Man-Child  is  born  into  the  World, 
 You  fhall  know,  what  the  new  Birth  means,  and  what  it  is  to  you,  to  have 
 that  Child  born  in  you,  which  fhall  be  called  Wonderful!,  Cowifellor,  The 
 mighty  God,  The  everlajiing  Father,  and  the  Prince  of  Peace :  And  thou  (halt 
 come  to  fee,  that  the  whole  Government  of  thy  /\ffairs  and  of  the  whole 
 Earth,  fhall  be  alone  upon  his  Shoulders. 
 
 And  laftly,  we  ("hall  alfo  fee,  what  it  is  St.  Paul  means  2  Cor.  i,  5  For 
 as  the  Sufferings  of  Chrift  abound  in  us,  fo  alfo  our  Con fol  at  ion  aboundeth  by 
 Chrift :  So  that  now  you  may  fee,  both  the  Law  and  the  Prophets,  and 
 Chrift  and  his  Apoftles  do  plentifully  bear  Witncfs  to  this  Text,  and  to 
 both  Parts  of  it;  both  for  our  Suffering  with  Chrift,  and  Reigning  with 
 Him;  for  as  the  Apoftle  faith :  i  Cor,  15,19.  If  in  this  prcfent  Life  only  we 
 had  Hope  in  Chrift,  we  were  of  all  Men  moft  miferable.  But  our  Life  is  hid 
 with  (>hrift  in  God.  As  then:  There  is  a  Scafon  to  every  Thing,  and  an 
 appointed  Time  for  " 
 
 7 hue  to  wci 
 a  Tme  to  lofe. 
 
 L  or 
 
^  ^Suffering  and  Reigning  with  Christ.    S.  I. 
 
 or  entitle  this  Text  A  CHRISTIAN'S  TIMEj  his  whole  Time,  from  the 
 veiy  Beginning  to  the  End ;  fo  that  befides  or  beyond  which,  he  hath 
 not,  nor  cannot  look  to  have  a  Minute,  a  Moment,  nay  he  is  not  at  all, 
 when  he  is  not  either  Suffering,  or  being  crucified  with  his  Saviour,  or 
 elfe  in  being  glorified  or  Reigning  with  Him;  in  both  which  States  he  is 
 very  fafe,  although  he  cannot  always  fee  itfo.  Orvoumay  call  it(ifvou 
 wiinhis  non-Age  and  Full-Age  Gal.  4,  i.  when  he  is  under  Age,  anJdif- 
 feveth  nothing  from  a  Servant j  though  he  be  Co-Heir  with  Chrift,  who  is 
 Heir  of  all  Things',  Hebr.  1,2.  or  elfe  call  it  his  Full -Age,  or  Partaking 
 with  Chrift  in  his  Inheritance  and  Glory;  or  elfe,  if  this  be  too  long,  ye 
 may  call  it  A  CHRISTIAN'S  YEAR,  that  is,  his  JVinter  and  his  Summer, 
 Gen.  8, 22.  his  Winter  of  Affli(a:ion  and  Suffering,  and  his  Summer  of 
 Toy,  Refreshing  and  Confolation.  Or  if  that  be  too  long,  then  call  it  HIS 
 DAY,  as  Gen.  i.  The  Evening  and  the  Morning  were  the  fir fl.  Day;  and  fb 
 the  firft  Day,  and  every  Day  after  confiltedofan  Evening  and  a  Morning: 
 firft  the  Evening  then  the  Mornina,  as  Luk.  19,42.  If  thou  hadft  known  in 
 this  THT  DAT  the  Things  ■>  which  belong  unto  thy  Peace:  Only  you  muft 
 obferve  this  Order,  or  elfeaDay  is  improperly  applyed  to  him,  becaufe 
 he  hath  firft  his  Night  and  Evening  ofDarknefs  and  Soitow,  and  then  his 
 Morning  of  Joy  an^  Refrelhing,  after  that  Night  of  Sorrow,  as  Pf  30,  5. 
 Heavinefs  may  endure  for  a  Night-,  hut  J-oy  cometh  in  the  Morning.  Call  it 
 thefe,  all  thefe,  or  any  of  thefe,  fo  you  pervert  not  the  right  Order,  that 
 we  muft  be  firft  Servants  to  fiiffer  withChrift,  before  we  come  to  be  Heirs 
 and  in  Pofi!c(fion  with  Chrift;  we  muft  firft  have  our  Winter,  firft /b/p  our 
 Seed  J  ^c.  before  we  have  our  Summer,  and  Time  of  Reaping ;  firft  our  Time 
 to  weep,  before  our  Time  to  rejoyce,  as  David  faith :  He  t b at goeth forth 
 weeping-i  hearing  precious  Seed^,  fl^alldouhtlefi  come  again  withre'pycing,  bring-, 
 ing  his  Sheaves  with  him.  Pf  1 26, 4.5.  But  thus  far  I  have  been  but  Thefical, 
 I  have  'as you  fee)  but  haftily  and  rudely  galloped  the  Field,  and  only 
 took  a  View  of  the  Ground,  whereon  I  mean  to  plant  my  Battalion ;  for 
 there  is  a  fore  and  great  Battle  in  Heaven  to  be  fought,  that  is  within  us, 
 between  Michael  and  his  Angels,  and  the  Dragon.,  or  the  Devil  or  his  An- 
 gels, which  I  hope  you  will  believe,  and  take  the  Alarm  from  me,  before 
 we  ha\e  made  an  End  of  the  Text;  for  there  is  nothing  more  (ure,  ex- 
 cept you  will  be  refolved  Cowards,  and  willing  ftaves  to  be  taken  Prifo- 
 ncrs  by  the  Devil  and  the  Dragon  forever;  and  hitherto  I  am  confident, 
 I  liave  not  much  difturbed  any  of  you :  And  if  I  ftiould  let  this  Text  go 
 thus,  and  not  dive  more  into  the  Bowels  of  it,  1  tell  you  plainly,  I  am 
 
 come 
 
(?/ Suffering  /7»^  Reigning  2i?/V^  Christ.    S.I.  85 
 
 come  no  nearer  rhe  Meaning  of  the  Text,  then  I  am  now  to  Rome, 
 (whii)icr  this  Epiiile  was  directed )  which  is  near  2000  Miles,  nor  no 
 nearer  to  thefe  Times  or  your  Hearts,  then  we  are  to  the  Days,  that 
 St.  Paul  lived,  (who  wrote  it)  which  is  near  2000  Years :  But  give  me 
 leave  and  I  will  proceed,  and  leave  the  Thefis,  and  come  to  the  Anti- 
 thefis,  and  draw  all  I  have  fpoken,  into  a  (horter  compafs,  and  give  you 
 the  Marrow  and  Ouinr-eflence  in  as  few  Words  as  I  can,  fotliat  you  may 
 underitand  me,  and  fir(t  as  I  was  faying. 
 
 From  hence  yon  may  take  Notice  of  the  perpetual  and  Conftant  Me- 
 thod God  takes  with  allhis  Children;  firft  he  gives  them  their  Evening, 
 their  Non-Age,  their  Winter,  &c.  firft  lets  them  have  their  Time  of 
 Suffering,  their  Winter  of  AfBi^lion,  their  Evening  of  Sorrow :  their  Scrv- 
 ing-Tirne  firfl:,  and  then  afterward  cometh  their  Morning,  their  Summer, 
 their  Full- Age,  their  Time  of  Laughter,  their  Morning  of  Joy  and  Con- 
 fblation,  and  their  Time  of  Reigning :  Firft  Servants,  then  Heirs :  Firft 
 Souldiers  in  the  Field,  before  they  are  advanced  in  the  Court;  (you  know 
 what  I  mean)  the  Church  is  firft  millitant,  before  it  can  be  triumphant: 
 As  you  may  obferve  in  thofe  T)'pes  ofjefiis  Chrift,  which  Types  fet  out 
 not  only  his  Perfbn,  as  the  Head,  but  his  Body:  Gen.  37.  Jofeph  was 
 firft  fold  for  a  Slave  and  was  caft  into  Prifbn  before  he  was  advanced  to 
 a  Kingdom.  And  A/b»vAT/?i,  he  had  his  Sorrowing  and  Fafting-Time,  be- 
 fore he  was  advanced ;  Tears  are  al\va)'s  neceffary  before  we  enjoy  God, 
 he  is  then  the  more  welcome,  the  more  loved  and  prized. 
 
 And  as  our  Saviour  faith  Mat.  11,28.  Come  unto  vie  all  ye  that  labour y 
 and  are  heavy  laden-,  and  I  mil  give  you  Reft.  But  it  is  quite  contrary  in 
 the  J^evil's  Method  towards  his  Servants,  he  gives  firft  their  Summer, 
 firil:  their  Morning,  firft  their  Good  Wine;  but  Chrift  he  keeps  the  good 
 Wine  laft,  at  his  Feaft:  God  firft  plucks  up ^  and  th^n  plants;  Ri'd  pulls 
 dojim,  and  then  builds;  firft  killeth-,  and  then  maketh  alive.  iSam. 2, (S. 
 And  as  it  is  Rom.  5, 15. 16.  For  if  through  the  Offence  of  one,  Ma?iy  he  dead y 
 much  more  the  Grace  of  God-,  and  the  Gift  by  the  Grace  by  Jefus  Chrift  hath 
 abounded  unto  Many:  For  if  by  one  Man's  Offence  Death  reigned-,  much  more 
 they-,  which  receive  Abundance  of  Grace  and  the  Gift  of  Right coufnefi,  jhill 
 reign  in  Life  by  One-,  Jefus  Chrift. 
 
 Sut  wicked  men,  they  may  rejoyce  here,  but  alas!  They  have  their 
 Portion,  their  Suffering  fucceeds,  and  is  coming  apace,  as  Abraham  (aid 
 to  lj)ives :  Son !  rememle^-^  that  thou  in  thy  Life  Time  receivedft  they  Good 
 TfjiTigSj  Now  be  is  comforted^  and  thou  art  tormented,  Luk.  15,25. 
 
 L  2  Friends* 
 
84  (9/ Suffering  and  Reigning  with  Christ.    S.  I. 
 
 Friends  \  You  may  rejoyce,  fin^,  dance,  and  be  Merry,  but  you  have- 
 fmall  Caufe,  if  you  confider  all :  You  may  fup  well,  bur  you  are  like  to 
 have  an  hard  Brcakfaft;  For  Chrift  himfelf  tells  you  fo  much,  Luk.6,26. 
 14^0  unto  Toil  that  are  full ;  for  Te  J])all  Imnger:  f/^o  unto  Ton  which  nam 
 laugh;  for  Te  fl)ali  mourn  and  weep.  Now  is  your  Time  of  Rejoycing, 
 but  your  Days  of  Mourning,  Weeping  and  Gnafhihgof  Teeth  is  at  hand, 
 and  to  continue  for  ever;  but  no\v  is  the  Time  for  God's  People  to  ligh 
 and  mourn;  but  their  Days  of  Rejoycing  is  at  hand,  and  to  laft  for  ever: 
 You  prefer  your  prefent  Life,  and  your  Jovial  Time  here,  before  the  Life 
 and  the  Time  of  the  People  of  God :  You  think  they  are  an  Afflicted, 
 malecontent,  a  Still,  Melancholy,  Feat,  Conceited,  referved  People :  But 
 judge  your  felves,  whofe  Condition  is beft, theirs  or  Yours:  He  that  will 
 be  Chrift  Difciple,  \qi  him  here  take  up  his  Crofs  and  then  his  Crown 
 follows :  Whatever  he  loofes,  parts  with,  denies  himfelf  in,  'tis  that  he  may 
 have  an  Hundred-fold  with  Chrifl  in  his  Kingdom,  it  may  here,  as  well 
 as  hereafter :  He  now  fows,  that  he  may  then  reap :  But  it  is  quite  con- 
 trary in  thy  Condition ;  nothing  will  content  thee,  but  to  reap  now,  to 
 rejoyce  now,  to  be  frolick  and  jovial  here;  and  then  follows  everlafhng 
 Sadnefs  and  Darknefs;  inflead  of  Leaping  and  Dancing,  your  Feet  wiB 
 for  ever  ftumble  on  the  Dark  Mount ains.]QV.  13, 16.  Nay,  let  me  tell  you, 
 that  which  I  know  you  never  believe,  that  the  People  of  God,  I  mean 
 fbme  of  them,  they  live  here  more  Merry  Days,  then  the  Merrieft  of 
 you  all,  although  you  are  not  able  to  fee  it:  Thy  Mirth  is  outward,  and 
 comes  from  Without,  but  theirs  is  Within,  and  fprings  up  Within  them, 
 to  Everlafling  Light  and  Life,  Mirth  and  Glory.  , 
 
 Beloved!  Thele  Things  are  worthy  your  Taking  into  Confideration, 
 which  if  you  fcrioufly  do,  it  may  be,  it  may  do  you  (b  much  good,  that 
 it-may  be  a  Means,  that  jowr  Spirit  may  he  faved  in  that  Day  of  the  Lord; 
 therefore  take  my  Counfcl,  do  not  over-prize  your  Contents  here,  but 
 rather  ufe  them  Soberly :  Ufe  them,  but  ufe  them  fo,  as  if  Ye  ufed  them 
 nor:  Be  afTared,  there  will  come  a  Time,  will  abundantly  recompence  all 
 your  Sufferings  in  Bearing  and  Forbearing. 
 
 Bur  I  fear,  ro  fbme  This  is  Harfh  l^oftrine,  as  Chrift  his  Do£lrine  was 
 to  rhc  young  Man,  when  he  bid  him  felJ  all,  and  he  jl?ould  have  Treafure 
 in  Heaven-.  He  wem-i^w^y  firrowfid, for  he  was  very  rich;  worldly  Riches 
 gliftercd  more  in  his  Eye,  rhen  heavenly  riches,  and  rhar  drove  him 
 quite  away:  And  our  Saviour  preaching  fuch  unfavoury  doctrine  as  this, 
 'lo\m.6y66.  'Tis  there  faid:  Afafiy  of  his  Difciples  went  back  and  walked  no 
 
 more 
 
0/ Suffering  and  Reigning  with  Christ.    S.  I.  85 
 
 more  jvitb  him.  And  Co  alfo  it  may  be,  fome  of  your  Cafes  here  prefenr, 
 to  take  diftalte,  and  to  turn  away,  and  turn  back  from  the  Holy  Command- 
 ment, when  it  is  fet  before  you. 
 
 But  without  Fraud  or  Flattery  I  muft  tell  you,  this  Tryal  your  moft 
 wife  Father  he  hath  appointed  it,  ye  muft  All,  even  All  that  look  for  this 
 Crown,  this  Throne  of  Reft;  pafs  through  the  Fiery  Tryal  in  one  Kind 
 or  other:  For,  enough  would  willingly  eat  of  Chrift's  Bread,  and  drink 
 of  his  Wine,  fee  his  Miracles,  and  be  healed  by  him  Externally,-  But  to 
 eat  the  Flelh  of  Chrift,  and  to  drink  his  Blood,  how  few  be  they?  To  be 
 content  to  bear  his  Crofs,  and  to  be  baptized  with  his  Baptifm,  and  to 
 fuifer  with  him,  hov  few  are  they?  How  many  are  content  to  hear  his 
 Do£trine,  and  to  be  ruled  by  it  very  much,  as  Herod  was  by  John :  Its 
 an  ealie  and  a  plcafing  Requeft,  to  alk,  to  fit  on  his  right  Hand-,  and  on  his 
 left ;  but  hard  to  be  Baptized  with  his  Baptifm ;  to  fee  and  read  of  his 
 Miracles  done  upon  Others,  but  to  be  content  to  have  his  Miracles  done 
 in  our  Souls;  How  few  are  there?  nay;  you  are  fo  far  from  that,  that 
 you  cannot  fo  much  as  yield  or  acknowledge,  that  you  are  Lame  or  di- 
 fcafed,  or  blind,  or  deaf  or  dumb  fpirimally;  it  were  much  if  you  would 
 confefs  this,  then  there  were  (bme  Hope,  you  would  be  content,  yea,  and 
 be  glad  to  be  healed  by  Him.  O  my  Brethern !  I  would  (ay  to  you,  as 
 once  Paul  to  his  Corinthians \  O  ye  Corinthians!  our  Mouths-,  is  open  to 
 T0U1  our  Heart  is  enlarged.  Te  are  itot  firaitned  in  US)  hut  I  fear  ye  are 
 flraitened  in  your  own  Bowels.  Now  for  a  Reconipence  in  the  fame-,  (Ifpeak 
 unto  you  as  unto  viy  Children'.)  Be  Te  alfo  enlarged.  zQor.  6-,  11.12.  i^. 
 For  I  would  nor  keep  back  any  Part  of  God's  Counfel  revealed  to  me. 
 But  to  many,  how  harfti  is  this  Do£lnne  !  Are  you  not  ready  Many  of 
 you,  to  repent  you  ever  followed  Chrift,  to  turn  back  and  leave  all  Pro- 
 fefrion?  I  know  M'ell  that  thcfe  thoughts  will  creep  in,  even  while  I  fee 
 thefe  Things  before  you.  When  Chrift  ftiall  tell  us,  that  for  his  fakeYc 
 mult  be  Content  to  be  defpifed,  mocked,  excommunicated,  caft  out  of 
 Synagogues,  and  out  of  the  Company  of  the  grcarclt  Profeffors,  and  be 
 defpiled,  and  that  by  the  groateit  Rabbins,  and  learned  Teachers,  and 
 rhofc  that  outwardly  profefs  to  ferve  Chrilt  molt  ftri<^i:l)^:  And  by  tlicm, 
 ye  lliall  be  perfecutcd,  fcourged,  killed  ;  and  by  them  his  Name  In  You 
 lliall  be  blafjihemed :  Oh  how  are  you  ready  to  cry  out,  what  ftrange, 
 what  new  J)octrine  is  this!  What  hard  Savings  are  thefe!  And  manv 
 times  Chrift's  own  People  are  amazed  at  this  Dodrine,  andare  not  willinfj" 
 to  fubmit  to  it,  Mar.  1^,15.   Ji'hen  his  Difciplcs  heard  it^  they  ivere  exrc?^ 
 
 L  3  dingly 
 
i^  (y  Suffering  flfwJ  Reigning  7PzV/>  Christ.    S.I. 
 
 Mndy  amazed  fayifig,  who  tJxn  can  hefaved?  Infomuch  that  Many  turned 
 hack-,  and  Tvalked  no  more  with  him.  as  in  John.  6. 66.  How  Many  are 
 willing  to  flatter  theinfclves  with  Feter,  faying:  Mafler/  Favour  thy  felfy 
 none  ofthefe  Things  Shall  happen  to  thee. 
 
 But  Beloved .'  Though  you  know  it,  yet  I  muft  tell  you,  Tops  muft 
 be  kept  up  with  Whippino-,  elfe  they  Will  be  down ;  and  Nets  muft  be 
 kept  open  with  Cork  and  Lead,  elfe  there  is  no  Filh  caught :  But  Sweet- 
 Hcarts  I  be  not  afraid  of  the  Crofs  of  Chrift,  it  is  the  Path-Way  to  his 
 Crown,  to  his  Throne  and  to  your  Reft. 
 
 If  the  Son  \\im£dnearned  Obedience  by  the  Tlnngs  h  fnffered^  Heb.  5,8. 
 much  more  may  you.  And  it  is  faid  verfe  9.  He  being  fb  Confecrated, 
 he  was  the  Author  of  Salvation  to  all  that  obey  him :  And  not  only  an  Au- 
 thor but  a  Patern :  We  muft  imitate,  obey  and  follow  him  as  our  Patern. 
 And  Luk.  24, 26.  Ought  not  Chrift  to  havefujfered  thefe  llnngSy  and fo  to 
 enter  into  his  Glory  .f*  Elfe,  if  it  were  not  fb,  the  Dijciple  would  be  above  his 
 Lord-,  and  the  Scholar  above  his  Mafter.  And  as  David  faid :  Shall  I  dwell 
 in  a  Hoitfe  of  Cedar,  and  the  Ark  of  God  dwell  between  the  Curtains  ?  2  Sam. 
 7, 2.  So  ihall  our  Lord  wade  through  a  Sea  of  Blood  to  his  Crown,  and 
 wouldeft  thou  be  carried  in  a  Bed  of  Rofes  and  Spices?  And  as  Uriah 
 {aid  to  David,  refufing  athisCommandtogoto  his  Houfe,  the  Ark,  Krael 
 and  Judah  abide  in  Tents,  and  my  Lord  Joab  is  encamped  in  the  open  Fields^ 
 and  Jl?all  I  then  go  into  my  Houfe  to  eat  and  to  drink,  and  to  tie  with  my 
 IVife^  2  Sam.  11, 11.  So,  how  unfuitable  is  it  for  our  Lord  and  Mafter 
 Jeftis  Chrift  to  fiiffer  fb  much,  to  be  fb  humbled  and  fo  emptied,  and 
 we  to  be  fo  fiill  and  fo  lifted  up.  He  came  not  to  be  miniftred  unto,  but  to 
 minifter,  Mark.  10,45.  And  fhall  we  expe<£t  to  be  ferved,  and  not  to 
 fcrve?  But  the  Wifdom  of  our  God  in  this  Cafe,  hath  appointed  ir 
 otherwife. 
 
 But  as  there  are  Some  amazed  and  difcouraged  at  thefe  Things  and 
 nirn  back,  fb  fome  alfb,  though  they  go  forward,  and  feem  to  walk  and 
 fuffcr  with  Chrift,  yet  walk  not,  nor  fiiffer  with  him.  If  this  be  All,  (fay 
 they)  then  we  have  to  plead  for  our  felves.  We  have  fuffered  for  him  and 
 with  him.  There  are  many  of  thofe,  that  are  ready  to  blcfe  themfclves 
 in  their  Conditions,  and  will  not  be  found  without  an  Anfvver,  like  thofe 
 in  Mat.  7, 22.  Many  will  fay  to  me  in  that  Day,  Lord,  Lord!  have  we  not 
 prophefied  in  thy  Name?  And  in  tlyy  Name  caft  out  Devils?  And  in  thy 
 Name  done  many  great  Works  f  When  Chrift  had  there  a  little  before, 
 been  telling  them  what  they  muft  do,  and  what  they  muft  fufFer ;  he 
 
 there 
 
0/ Suffering //W  Reigning  fw>/6  Christ.    S.  I.  87 
 
 there  takes  them  off  as  well  as  the  former  Sufferers:  Depart  hcme-,Ihjom 
 Ton  not')  Te  are  l/'^orkers  of  Iniquity.  So  Many  now  will  come  and  fay: 
 Have  not  we  fbffered  in  thy  Name?  Have  not  we  been  mocked  and 
 perfecuted  for  thee  ?  Have  v/e  not  differed  with  thee,  and  for  thee  ? 
 Have  not  we  been  poor  as  thou  wert?  Have  not  we  been  defpifed  as 
 thou  wert?  Contemned  as  thou  wert?  Luke.  13, 2^»  But  Chrift  fhaJI 
 anfwer  them,  as  he  did  the  Other  there,  Mat.  7, 23.  Then  will  I profefi 
 unto  tbejUy  I  never  knew  Ton-,  Depart  from  me^  Te  are  JVorkers  of  Iniquity. 
 Have  not  we  had  CompaOIon  on  thee,  when  we  have  either  heard  or 
 read  of  thy  bitter  Sufferin:^s?  Alas,  we  never  thought  upon  thy  bloody 
 Sufferings,  but  it  grieved  us  for  thee :  We  never  read  in  the  Gofpcl  of 
 thy  Sufferings  ana  bitter  A^'onies,  or  of  the  Jews  exercifmg  their  Malice 
 towards  thee,  but  it  pierced  us  to  the  very  Heart:  We  never  heard  of 
 thy  fweet  Name,  [Jcfus]  bur  we  bowed  our  Knees,  put  off  our  Hats  ; 
 and  yet  for  all  this,  wilt  thou  fay,  thois  wilt  not  know  us?  No  I  will  not 
 know  You :  In  all  this  you  pleafed  but  your  (elves,  nor  me. 
 
 For  although  rhey  have  clone  and  fuffered  all  thefe  Things,  yet  they 
 have  not  differed  for  Chrift,  nor  with  him:  Therefore  Chrift'w  ill  profefs 
 unto  them,  I  never  knew  Tou-^  as  if  he  ihould  fay:  I  know  you  nor,  vou 
 Poor  Ones,  you  Contemned  Ones;  I  know  you  nor,  you  Grieved  Ones, 
 I  know  you  not,  you  Compalhonate  Ones;  depart  from  me,  for  all  this, 
 Ye  are  All  Workers  of  Iniquit)'.  Tliouoh  }'ou  were  Sufferers,  yer  you 
 miftake  your  felvcs.  You  Suffered  not  with  me,  nor  for  me,  but  for  your 
 felvcs,  and  for  your  own  Ends. 
 
 Oh  Beloved!  How  Chri(t  in  all  his  Sermons  met  with  and  amazed  his 
 Hearers,  he  fearched  their  very  Hearts,  he  cut  off  all  their  Prerences,  he 
 could  not  be  beguiled  with  a  Profeffion  of  him  only:  Thofe  who  are  Co 
 hot  and  eager  for  Forms,  and  for  bare  ourward  Profedion,  they  cannot 
 befool  and  deceive  him,  though  they  may  the  .World :  He  fees  through 
 all  their  great  Shews  and  glorious  Pretences :  He  fo  ranfackt  the  Hearten 
 all  his  Preachings,  that  he  made  the  Devil  in  Man  to  tremble,  which  was 
 the  l^eafon  that  fb  Many  went  back,  and  ivalkeJ  no  more  with  Him:  All 
 thofe,  who  could  nor  endure  to  be  laid  open,  hated  his  Doctrine,  and  fo 
 I  e\pc*n:  will  mine  be  by  dich;  bur  dich,  who  are  willing  to  know  and  be 
 acquainted  wirh  rhcir  own  Hearts,  will  draw  near  to  hear  and  dr  quicdy, 
 while  we  are  opening  rhefe  Trurhs,  as  Afary  fat  at  Cbrift's  Feety  ami  heard 
 Him  gladly.     Bur  to  clear  rhe  Poinr  ro  you; 
 
 There  be  then  rliree  Kiuds  of  Sufferers,  as  Mofes  profefled  to  Plhiraoh^ 
 
 rhar 
 
88  CySuFFERiRG  and  Reigning  with  Christ.     S.  I. 
 
 that  he  would  go  three  Days  Jotivfiey  into  the  U^tUerneJi.  Exod.  5,3.  And 
 So} onion's  Temple  had  three  Co/ntj  or  three  Rooms^  i  Kings  6,36.  Heb.  9, 
 2.3.  The  out-Court,  where  all  the  People  came;  the  middle-Court,  where- 
 into  went  the  Prieftsonly;  andthcHolieftofall,  whereinto  went  only  the 
 Hi^h-Prieit  once  a  Year :  Much  like  unto  thefe,  are  thefe  three  Kinds  of 
 Sufferers  for  Chrift,  and  of  two  of  them  Chrill  faith :  I  know  you  not. 
 .  I.  Such,  (as  I  faid  before)  as  out  of  Tendernefs  of  Nature  fuffer  with 
 Him,  they  are  of  a  natural  Tendernefs,  and  can  weep  to  fee  any  Creature 
 flitFer,  much  more  Him,  whom  they  conceive  to  be  their  Sa\'iour ;  to  look 
 upon  him  to  be  whipt,  wounded,  mocked,  crowned  with  Thorns,  nailed 
 to  the  Crofs,  for  Him  to  fuffer  and  pry  out  To  lamentably,  and  then  to 
 yield  up  the  Ghofl;  oh|  Thispierceth  their  Hearts,  and  allr.iistobedone 
 by  the  Cruelty  of  his  own  Creatures;  and  yet  He  was  as  a  Lamb  dumb 
 before  his  Shearer.  Ifa.  53,7.  He  didyiot  ftrive  nor  cry->  nor  make  any  Noife^ 
 nor  caiifefo  much  as  his  Voice  to  beveard  in  the  Streets.  I(a.  42, 2.  T'ley  can 
 (  I )  compaflionate  his  bodily  Sufferings.  2.  Then  alfo  they  can  compaffi- 
 onate  the  Sufferings  in  his  Soul,  and  as  I  faid.  There  be  fome  Kind  of 
 Sufferers,  and  they  come  but  into  the  Peoples  Temple:  Thefe  can  go  but 
 the  firft  Days  Journey  with  Mofes->  who  went  out  to  feek  a  Place  of  Refl, 
 and  there  fit  down,  as  in  Numb.  10,  33. 
 
 The  fecond  Sort  go  farther,  they  hold  out,  and  go  two  Days  Jour- 
 nev  with  him :  Thefe  indeed  do  enter  into  the  Priefts  Court,  but  go  no 
 farther :  Where  are  Laws  and  Ordinances,  a  worldly  San<Suary,  and 
 Directions  for  outward  Worships,  where  indeed  the  Generality  of  Prea- 
 chers and  ProfefTers  now  flick,  and  there  fit  down,  not  defiring  to  go 
 any  farther,  they  think  they  are  gone  far  enough.  And  thefe  Sufferers, 
 thouf^h  to  Man  they  feem  to  go  a  great  Way,  and  have  made  a  great  Pro- 
 grcfsi'yet  as  the  Lord  faith  Hebr.  4,  i  o.  1 1 .  Tl.)ey  have  not  cntred  into  my  Reft ; 
 Neither  have  thefe  found  out  that  Reftin^-Place,  Mofes  there  fought  for. 
 
 But  there  is  a  third  Sort,  who  go  the  third  Days  Journey,   and  thefe, 
 
 thefe  are  the  Sufferers  I  aim  to  fet  before  you :   Thefe  are  thofe,  whom 
 
 God  carries  on,  thefe  have  found  the  true  Refl:  The  Power  of  Man  and 
 
 Self,  may  bring  Men  into  the  two  former  Conditions  of  Journying  with 
 
 Mo/^j,  and  Suffering  with  Chrifl;  but  thefe  God  himfelf  never  leaves,  till 
 
 he  hath  brought  them  into  the  Holy  of  Holies,  that  is,  till  Sufferings  hath 
 
 brouoht  thern  to  and  ended  in  Reft,  having  overcome^  and  thefe  do  Jit  down 
 
 with  Chrift  in  his  Throne,  even  as  he  hath  overcome^  and  is  fet  down  with  his 
 
 fsthcr  in  his  Throne.  Revel.  3,31 
 
 The 
 
Of  Suffering  /r;;i  Reigning  with  Christ.    S.  I.  89 
 
 The  firft  of  rhcfc  Sufferers,  who  fuffer  with  Him  by  Way  of  CompaC 
 fion,  ''as  we  call  ir)  as  Mark.  8?  2.  Jcfus  bad  Combajfion  on  the  Multitude-, 
 hecaiife  they  had  been  with  bun  three  Days.  And  Martn.  1 5?  32.  the  fame  Word 
 (^fplangnizeftbai )  in  born  Places  is  tranilated  ConipaJlion  or  Tendernejs,  Thefe 
 Sufferers,  though  (it  may  be)  they  may  think,  they  go  a  great  Way,  and 
 thjy  here  fit  do>.vn,  and  can  go  no  further;  Some  of  thefe  they  only  look 
 upon  his  bodily  Sufferings,  and  therein  they  can  enlarge  themfelves,  and 
 can  dilate  very  largely  of  them :  Of  the  Shame  and  Difgrace  that  he  (iif- 
 fered,  the  Spitting  in  his  Face,  of  his  being  crowned  with  Thorns,  of 
 ftripping  him  naked  out  of  his  Clothes,  of  his  cruel  Whippings  and 
 Scourgings,  of  his  Nailing  to  the  Crofs,  of  oiving  him  Gall  and  Vinegar, 
 of  his  wounding  with  the  Spear  and  the  Relt;  in  all  thefe  Things  they 
 can  amplilie,  unfold  and  enlarge  themfelves,  thereby  to  affect  their  Hearts 
 in  Compaflion  toward  Chrift,  in  all  thefe  his  bitter  Sufferings  and  Ago- 
 nies, and  can  weep  bitterly,  having  great  Pity  and  Compaflion  upon  him; 
 Infomuch  thatfome  of  the  Papifts  can  find  in  their  Hearts,  for  ver)^  Grief 
 and  Compunction  of  Heart,  to  whip  and  tear  their  own  Flelh,  that  fb 
 the\'  may  have  the  deeper  Compaflion,  and  be  more  Fellow- Feelers  with 
 Him;  Infomuch  ( they  would  make  you  believe,  they  fbm.uch prize  his 
 Sufferings )  that  they  make  much  of  any  Part  of  the  \voodcn  Crofs,  whereon 
 he  fuffered;  and  out  of  Love  to  Him  keep  it  for  a  precious  Reliquc  and 
 Remembrance  of  him.  Likewife  they  can  tell,  how  many  Strips  his  bleffed 
 Body  had :  And  they  keep  the  Number  of  the  Nails,  that  pierced  his 
 Members,  and  happy  is  he,  that  can  handle  them,  and  kifs  them;  and 
 rhey  can  afflict  themTelves,  and  go  many  fore  and  far  Pilgrimages  for  their 
 Sins,  committed  againft  I-Um.  Nay,  fb  particular  Some  of  them  have 
 been  in  thcic  Thino-s,  as  the  Rabbin  in  the  Letter  ohhQ  Pent ateiichriihiQS 
 of  One,  that  hath  fummed  up  and  colleclicd  all  his  Stripes,  how  many  he 
 had,  and  faith:  He  had  5400.  Another  fays:  They  were  5  370,  Anot'vr, 
 that  they  were  hut  4000.  And  One  hath  been  fb  punctual,  and  faith:  that 
 the  Crown  of  Tiiorns  bored  his  Head  with  fevenrv  two  Wounds,  fbthat 
 Pilate  faid  :  Behold  the  Man.  John  19,5.  I'^or  never  Man  was  '^Cq(\  like  him, 
 His  Vifage  rvas  marred  more-,  then  any  Miin's-,  and  his  Form  inore-i  then  all 
 the  Sons  of  Men.  Jfa52, 14.  Nay,  not  only  fo  do  they  fijffer  with  Him,  in 
 Compalfionating  his  bodily  Sufferings,  but  may  carry  it  farther  to  the 
 Pangs  and  Torments  of  his  Soul,  and  flifferwith  Him  in  that.  How  do 
 they  weep  for,  and  lament  his  Sufferings,  inthathe  ihould  hcarthehea\y 
 Weight  of  his  Father's  Wrath,  and  of  the  Sins  of  the  whole  World,  deeply 
 
 M  com« 
 
fft  Df  Suffering  ajid  Rfigning  rvith  Christ.    S.  I. 
 
 compa(nonaring  thofe  Sorrows,  Fears,  Frights,  &  Amazements,  which  he 
 had  before  his  Suffering,  when  he  prayed  in  the  Garden,  his  Sweat  being 
 like  great  Drops  of  Blood,  Infbmuch  that  it  made  him  to  cry  out:  Fa- 
 ther/ If  it  he  pofjihk,  let  this  Cup  pafi  from  me?  And  how  do  they  take  to 
 Heart  thofe  his  Sufferings  upon  the  Crofs,  whenhccryed  out:  £//,  Eli! 
 LaniafahnBhani?  (b  that  they  think,  they  may  well  fay  of  him,  and  call 
 to  Others  to  lament  and  weep  with  them',  as  Lament,  i,  12.  Is  it  nothing 
 to  ToUy  All  Te-,  that  pafi  by. ^  Behold  ami  fee-,  if  there  he  any  Sorrow  like  unto 
 ?ny  Sorrow^  which  is  done  unto  me-,  wherewith  the  Lord  hath  affliBedme  in  the 
 Day  of  his  fierce  Anger.  And  all  this  they  take,  to  be  pious,  devout  and 
 religious,  and  I  do  not  deny,  but  they  may  have  a  good  Meaning  in  it; 
 All  this  they  may  do,  and  yet  Chrift  may  profefs  unto  them:  Iknowyou 
 not.  They  may  do  All  this,  and  not  fuffcr  with  Chrift. 
 
 Yet  All  this  is  but  the  Peoples  Court,  whereunto  Every  One  may  come. 
 This  is  but  as  the  Pharifees-,  tithing  Mint  and  Cimnnin-)  and  negleSling  the 
 Tveightier  Matters  of  the  Law-,  '^c.  Matth.  23,^23.  To  whom  our  Saviour 
 pronounceth  many  Woes.  All  this  is  but  as  the  Grafs,  that  withereth, 
 and  the  Flower,  that  fadeth;  and  all  Flejl)  fl?all  fee  it  together,  when  the 
 Glvry  of  the  Lord  fl)  all  he  revealed  in  us.  And  the  Voice  f aid-,  cry\  what  fl)  all 
 I  cry  f  Cry-,  that  all  Flefh  is  Grafs-,  and  all  the  Goodnefi  thereof  hut  as  the 
 Flower  of  the  Fields  the  Graft  witherethy  and  the  Flower  fadeth-,  hecaife  the 
 Spirit  of  the  Lord  Moweth  upon  if,  hut  the  Word  of  the  Lord  ahideth  for  ever. 
 Im.  40,5.(^.7.  Therefore  I  fay  unto  you:  Arife-,  depart  hence:  This  is  not 
 your  Reft.  Mich.  2, 10.  Man's  natural  Power  can  do  All  this. 
 
 Of  all  thefe,  and  to  all  fiich,  we  may  fay  as  our  Saviour,  Luk.  23,27. 
 when  they  wept  for  him:  Weep  not  (faith he) /or  me,  0  Daughters  of  Je- 
 Tifalem,  (when  he  was  going  to  fuffer)  huP  weep  for  your  f elves  and  for  youv. 
 Children ;  as  if  he  fhoufd  fay :  Away  with  all  this  Tendernefs  of  Heait, 
 av^ay  with  all  this  feeming  Suffering  with  and  forme,  away  with  all  your 
 thoufands  of  Tears,  were  they  never  fb  many,  I  regard  them  not;  all 
 this  is  nothing  worth  to  me,  as  you  do  it.  When  Nature  is  but  a  little 
 diflurbed,  it  can  weep,  and  feem-to  weep  for  Chrifl. 
 
 Bclo\'ed !  Thefe  are  not  thofe  Sufferings  the  Apoftle  Peter  fpeaks  of 
 I  Pet. 4-,  13.  where  he  bids  us:  Re'joyce,  in  as  much  as  Te  arc  made  Parta- 
 kers of  the  Sufferings  of  Chrift.  To  fuffer  with  and  for  Chriit,  are  other 
 Kind  of  Sufferings  then  thefe,  which  I  (hall  hereafter  come  to  unfold  to 
 you.  But  faith  our  Saviour:  Weep  for  yourfelves  and  for  your  Children'. 
 That  is,  for  thofe  bitter  Soul-Calamities,  that  arc  coming  upon  you,  the 
 
 Caufe 
 
p/* Suffering  an(J  Reigning  with  Christ.    S.  I.         91 
 
 Canfc  whereof  is  bred  within  you,  and  you  fee  them  not;  weep  for  them: 
 Could  you  but  forefec  thoi^-^  Evils  that  attend  you  for  them,  you  could 
 not  chiife  but  weep  and  lament  bitterly,  tind  in  oood  Earnelt. 
 
 But  fecondly,  Some  (as  I  (aid)  go  farther  then  this;  they  fuffer  as 
 Chrift  did  (Actually)  with  and  for  him,  and  as  he  commands  fas  they 
 chink)  in  (Lame,  in  Reproach,  in  Imprifonment,  in  Lofs  of  Goods,  HoufeSi 
 Lands,  Wife,  -Children^  yea,  in  Lofs  of  Liberty  and  Life  it  felf:  But, 
 though  they  think  it  is  for  him,  and  they  pretend  and  fecm  to  fuffer  for 
 and  with  him,  yet  it  is  not  for  him,  but  for  themfolves;  nay,  not  only 
 (b,  but  Many  are  come  fo  far,  that  they  do  not  only  fuffer  thefe  Things; 
 fuffer  Poverty,  and  fuffer  forfaking  of  Houfes,  Lands,  Wives,  Children, 
 good  Name,  Liberty,  Life,  &c.  But  they  may  and  alfo  do,  take  Pleaftu'e 
 in  vSuffcring  with  him  and  for  him:  This  indeed  they  may  do,  but  how 
 do  they  do  it?  They  fuffer  indeed  willingly  and  cheerfully,  and  yet 
 unwillingly:  Willingly,  as  it  may  accomplifh  Ends  to  thcmfelves,  and 
 Ends  of'their  own;  but  they  fiiffor  not  for  his  Will  fake,  for  him,  for 
 his  Name  fake  and  the  Gofpel's. 
 
 They  may  thus  fuffer,  bccaufc  this  is  a  Way  (as  they  think)  to  bring 
 about  their  own  Happincfs;  So  that,  though  they  fuffer  willingly,  ana 
 may  rejovce  in  it,  yet  It  is  but  as  of  Neceflity ;  that  feeing  there  is  no 
 other  Way  to  Heaven,  but  by  fufferings,  and  by  undergoing  the  Crofs ; 
 For  he  fcouYgcth  every  Son-,  rphom  he  receivetby  Heb.  12, 5.  But  yet  withal 
 they  grudge,  and  think  hardly  of  God,  they  accufe  him  of  Severity  and 
 Cruelty,  and  think  he  is  a  hard  Mafter :  And  they  accufe  the  Law  alfb 
 of  Riwour  and  Difiicultv:  But  thev  could  wifh  from  their  Hearts,  the 
 Way  had  been  eafier  and  fmoothcr,  without  flich  Croffes,  and  without 
 fuch  hard  tough  Self-denial ;  they  wifh  that  God  would  have  more  pleafcd 
 them;  and  they  are  ready  to  diredl  him  a  better  Wav,  (as  they  think) 
 there  is  indeed  in  them,  aWillingncfs  to  fiiffer  and  at^:,  and  conform, 
 things  being  as  they  are,  but  they  do  not  chufe  to  ha\-c  them  io  as  they 
 are,  their  Wills  and  God's  jar;  they  like  nor  (in  themfeh  es)  the  Crofs  of 
 Chrift,  they  wi(h  God  had  done  otherwife,  then  to  make  their  Way  to 
 Heaven  fo  rough,  and  fo  tedious;  They  do  his  Commands,  but  thev  do 
 them  as  a  hard  and  fore  Ta/k;  They  would  feem  and  pretend  to  wear 
 his  Livery,  but  they  fer\c  nor  him  hut  themfeKes:  Thefe  do  indeed 
 (as  Aiigiiftuie  fa)'es)  carry  the  Crofi,  hut  they  do  not  foil otv  Chr/fl:  And  of 
 both  thefe  Sufferers  Chriff  faith :  I  know  you  not^  And  thout^h  all  rhcfc 
 be  good  Herbs  in  regard  of  the  Matter  of  them,  yet  a  little  Coloquinrida 
 
 M  2  amon£r 
 
92  6y  Suffering  and  Reigning  with  Christ.    S.  I. 
 
 among  them  fpoils  all,  Selfends  poyfons  all,  and  we  fay  of  them:  2  Kings. 
 4, 40.    There  is  Death  in  the  Pot. 
 
 Therefore  I  had  need  to  fay  to  you,  as  Chriftdid,  Mar.  i5,  6.  Take  heed 
 of  the  Leaven  of  the  Pharifees,  and  of  the  Sadduces;  This  is  that  Leaven 
 that  in  all  Ages,  the  Scribes-,  Pharifees  and  the  Sadducees  (that  is,  the  mod 
 learned  and  molt  famous  Profeffors  and  Teachers,  are  commonly  leave- 
 ned withal)  and  To  moft  of  their  Admirers  and  Auditors,  therefore  take 
 heed  of  this  PoyTon,  this  Leaven  of  Self-ends  in  what  yon  do;  for  you 
 may  run  far,  and  A61:  much,  and  (bar  high,  but  if  Self  be  your  End, 
 Toil  lofe  all  the  Things  Ton  have  wrought^  as  the  Apoille  faith,  though  it  be 
 but  a  fmall  Thing;  (as  you  think)  yet  It  corrupts  your  bell:  Duties:  As 
 you  know,  a  dead  Fly  is  but  a  linall  Thing,  )- et  it  cornipts  the  moft  pre- 
 cious Ointment  of  the  Apothecary-,  and  makes  it  ft  ink  Ecc.  10,  i.  So  doth  this 
 all  your  Duties,  all  your  A£lions,-  therefore  t  fay  unto  you,  as  the  Apo- 
 ftle'to  the  Galatians,' Gal.  3,3.4.  Areye  fo  foolij])^  having  begun  in  the  Spi- 
 rit, ye  will  be  made  perfeSi  by  the  Flejh-^  Have  ye  fnfferedjo  many  Things 
 in  vain-,  if  it  he  yet  in  vain^  And  indeed  it  is  fo  in  vain,  that  there  is  no 
 Hope  for  you,  except  you  fee  and  amend  this  Evil  ,•  therefore  this  is  to 
 be  mainly  looked  to,  that  this  Self-feeking  and  Self-ends  in  your  Actions 
 and  Duties,  do  not  poyfon  and  bring  all  you  do  to  Nought ;  For  all  of 
 this  Kind  is  but  from  Flelh  and  Self;  but  when  the  Glory  of  the  Lord  j])  all 
 he  revealed  and  the  Spirit  of  the  Lord  blow  upon  it,  we  ihall  fee  all  this  is  as 
 Grafs,  and  all  the  Goodnefs  thereof  but  as  the  Flower  of  the  Field,  It  flou- 
 rifhes  to  day,  but  to  morrow  is  cut  down  and  withereth:  Therefore  I 
 fay  once  more:  Arife,  depart  hence  alfo.  This  is  not  your  Reft.  Mic.  2, 10. 
 
 But  there  is  a  third  Sort,  and  thefe  are  they,  which  flitfer  with  Chrift 
 indeed;-  and  they  are  Thofe,  wbo  have  caft  Anchor  within  the  Hoi  left  of  ally 
 and  we  may  truly  (ay  of  them  with  Peter  i  Pet.  4, 1 3.  Thefe  are  made  Par- 
 takers of  the  Sufferings -of  Chrift.  Thefe  are  they,  which  have  entered  with 
 Jefus  within  the  Fail  into  the  Holieft  of  all  Hebr.  6, 19.  Thefe  go  the  third- 
 Days  Journey,  and  have  found  out  that  Reft,  Mofcs  fought  and journiedfor. 
 Thefe  not  only  fee  but  enter  and  poffefs  the  Land  of  Canaan.  Thefe  are 
 the  little  Flock,  thatfl)all  inherit  the  Kingdom.  Luk.  12,  32.  Thefe  are  the 
 poor  Remnant,  the  Scripture  fpeaks  of:  That  though  the  Number  of  the 
 Chddren  of  Ifrael  were  as  the  Sand  of  the  Sea,  a  Remnant  ojilyjhall  befaved. 
 ](a.  10,22.  and  Rom.  9, 27.  And  though  all  the  World  were  Chriftians  in 
 Profelfion,  and  were  Sufferers  in  the  two  former  Refpecls,  it  is  this  Rem- 
 nant, this  poor  Remnant  only  Ihall  be  faved,  as  the  cjthofthe  Romans  z^- 
 
 iUiiech. 
 
6>/ Suffering  and  Reigning  mth  Christ.    S.  I.  93 
 
 ftifictb.  They  are  a  poor  Remnant  indeed ;  for  rhey  have  fold  all,  and 
 are  become  meer  Nodiings  in  diemfelvcs,  bur  as  full  of  God  as  their 
 Veifcls  can  hold;  and  rhey  are  but  a  Remnant,  but  a  very  fmall  Remnant, 
 whom  God  brings  thus  unto  this  holy  Hill  of  Z/o;; ;  butthcfe  are  They, 
 whoin  he  bath  cldivered  fvoni  the  Power  of  DaykneJs->  and  tranjlated  them  into 
 the  Kingdom  of  his  dear  Son.  And  as  it  isfaid  Rom.  8>29.  Thefe  are  They, 
 whom  he  makes  confovmable  to  the  Image  of  his  Son',  Thefe  are  They,  that 
 enter  in  at  the  (Irait  Gate;  for  our  Saviour  faith:  JVide  is  the  Gate-,  and 
 broad  is  the  JVay-,  that  leadeth  to  DeflruEiion^  and  Many  find  and  go  that 
 Way ;  hut  (irait  is  the  Gate,  and  narrow  is  the  JVay-,  that  leadeth  unto  Life-, 
 and  few  there  be-,  that  find  it.  INIatth.y,  13.14.  Ihofe  to  be  fure,  that  have 
 their  Names  written  in  the  LarnV's  Book  of  Life.  There  is  in  the  Way  to 
 Heaven  fo  many  Snares  fct  by  the  Devil,  and  fo  many  By-Parhs  andfilfe 
 Ways,  which  Others  have  beaten  and  troden  out  before  us,  that  a  Man 
 may  eafily  be  led  out  of  the  Way;  many  falfe  Ways,  but  only  one  true 
 Way,  very  few  find  or  ever  come  to  know  the  true  Sufferings  of  Chrift; 
 and  do  we  not  fee,  ho-.v  many  gliftering  Stars  the  J3ragon's  Tail  doth 
 dayly  fweep  down?  Yeafuch  Stars,  ana  fofull  of  Luftre,  as  we  thought 
 verily  they  had  been  fixed-Stars,  and  yet  are  proved  but  glittering  Comets, 
 deccitfull  Stars:  And  what  Numbers  of  thefe  glittering  tomets,  how  ma- 
 ny even  in  thefe  Days  are  quite  gone  out,  and  forfiken  their  Profcilion, 
 and  are  come  to  nothing?  As  you  know,  the  Dragon's  Tail  drew  down  the 
 third  Part  of  the  Stars  of  Heaven,  Revel.  12,4.  even  thofe,  which  ihined, 
 fJTarkled  and  gliftered  like  Stars,  in  a  forward  Profelfion  of  Chrift. 
 
 There  are  fome  mifs  this  Way,  becaufe  they  never  intended  it,  and 
 for  them  it  is  no  Mai*vel,  becaufc  they  never  onccfet  their  Paces  towards 
 Zion:  Jerm.  50,  5.  But  there  are  fome,  that  aim  at  Heaven,  (for  my  In- 
 tent is  to  fpeak  of  thofe )  that  intend  the  Voyage  for  Heaven,  who  mil- 
 cany  at  their  firft  fettingout;  they  mifs  their  Way,  the  very  firlt  Entrance 
 into  Chrifhanity,  and  fome  after  they  areenrrcdin,  and  gone  a  litde  Way, 
 they  will  not  vcnmrc  too  far;  if  they  can  catch  Filh  near  thediore,  well 
 and  good  ,*  but  they  are  refblved,  they  will  not  adventure  much,  they 
 will  not  fell  all,  part  with  all,  they  will  not  loofe  their  Hold,  ye  cannot 
 perfuade  them  to  weigh  Anchor,  and  hoife  up  Sails-,  to  lanch  out  into  the 
 Deep;  Luk.  5,  5.  but  only  content  rhemfelves  with  what  they  can  catch  on 
 the  ihore,  and  what  lies  near  Hand  ,•  for  they  will  not  adventure  them- 
 felves.  And  thefe  Men  are  fb  much  taken  up  about  the  lliell  ofReligion, 
 and  about  Outfides,  that  they  cannot  thrive,  nor  come  forward  j  for  they 
 
 M  3  ai« 
 
94  Of  Suffering  and  Reigning  with  Christ.    S.  1 
 
 are  fo  taken  up  about  the  Letter  of  the  Word,  that  they  can  catch  nothingj 
 though  they  fijl^  all  Night-,  take  great  Pains  about  it,  and  toil  themfelves 
 exceedingly,  yet  all  in  vain :  No  Wonder  then,  that  St.  Paul  {peaks  of 
 U'^orking  out  our  own  Salvation  with  Fear  and  Trembling',  Phil.  2, 12.   and 
 no  Wonder  our  Saviour  bids  us :  Strive  to  enter  in  at  theftraight  tratey  for, 
 faith  he.  Many  fl'}all  feek  to  enter  in-,  and  fl)aU  not  h  .aHe.  Luk.  13,24.  For 
 certain  in  all  thofe,  that  intend  really  for  Heaven,  there  is  this  Worlcing, 
 this  driving,  this  Violence  to  take  it  by  Force;  butyetalfb,  theAVilland 
 the  Deed  are  of  him,  and  without  me  (mith  our  Saviour)  Te  candonothmg. 
 This  is  a  ftrange  Contradiftion,  (as  One  would  think)  but  take  this  So- 
 lution in  fhort,  and  take  it  as  a  fure  Maxime,  that  Man  never  works  infhe 
 JVifdom  and  Power  of  Chrifty  till  he  is  flain  and  undone  in  his  own  fZ-^ifdom 
 and  Power.     Well,  fome  again  mift  their  Way,  after  they  are  lanched  out 
 into  the  Deep;  they  have  loft  their  Seamark,  and  fail  without  their  Com- 
 pafs,  and  they  wander  they  know  not  whither;  they  mind  not  Perfection 
 and  Religion  for  it  felf,  but  Religion  for fbme Self-Ends;  and  fo  byfeek- 
 ing  themfelves  have  quite  loft  themfelves,  and  make  Religion  an  Occa- 
 fion  to  the  Flefh,  and  God  the  Author  of  Sin  and  of  all  their  Wicked  nefs, 
 and  the  like:  Yet,  Beloved!  I  would  not  be  he,  that  fhould  difcourage 
 or  difcomfort  any  Man  in  the  Way  to  Heaven,  by  no  Means ;   and  yet 
 alfb  I  would  have  you  fet  fure  Footing,  fothat  youm^y  noz  labour  in  v a in-^ 
 andlofe  the  Things  ye  have  wrought.;  the  Truth  is,  I  aim  not  (as  you  may 
 think,  and  as  fome  have  allirmed  of  me)  to  bring  you  Hell  into  your 
 Confciences,  no  otherwife,  then  to  fave  you  from  Hell,  and  astheApo- 
 ftle  faith:  O  ye  Corinthians!  Our  Mouth  is  open  unto  you^  our  Heart  is  en- 
 larged.  I  Cor.  6, 1 1.  And  though  I  made  you  forrorrfidl  with  a  Letter-,   I  do 
 not  repent,  i  Cory,  8-   So  if  the  Lord  by  me  didfo  kindle  Hell-Fire  with- 
 in you  here  for  a  Time,  to  keep  you  from  the  everlafting  Hell;  this  were 
 a  great  Mercy  to  you,  and  a  Fruit  of  true  Love. 
 
 T3ut,  I  am  fure,  you  are  All  oi  David's  Mind  concerning  Ahimaaz-,  2 
 5'am.  18,27.  D!  He  is  a  good  Man-,  and  he  brings  good  Tidings.  And  you 
 are  good  at  faying,  as  in  Ifa.  52,7.  How  beautiful  upon  the  Mountains  are 
 the  f'eetofHimy  that  bringeti.)  good  Tidings ^  thatpublijhth  Peace,  thathring- 
 ethgood  Tidings  of  Good  J  f  hat  publijleth  Salvation.  Oh!  Thofe  are  the  good 
 Men,  diat  will  preach  of  nothing  but  Peace,  and  that  can  tell,  how  to  few 
 Pillows  under  all  Arm- Holes,  (astheProphetfpeaksEzek.i3,8-)  and  Daub 
 with  untempered  Morter-,  and  prophcfte  all  good  to  you,  thefearc  the  only 
 Men  with  you,  though  indeed  they  are  no  other  but  falfe  Prophets,  veho 
 
 prophejie 
 
(9/ Suffering  ami  Reigning  tpith  Christ.    S.  I.  95 
 
 py'dphefie  Lyes  in  the  Name  of  the  Lord'.  And  dare  pollute  the  Lor  J  among  his 
 People-,  and  betray  your  Souls  for  a  Handful  of  Barley-,  and  a  Piece  of  Bread; 
 fb  rliat  rhcy  can  have  but  their  Tithes,  they  WiW  fave  the  Soul  alive^  that 
 /I;a«/^J/^,and  when  it  is  denied,  they  will  flay  the  Souls-,  that  jlmild  not  die^ 
 as  the  Prophet  Ezek.  fpeaksc.  13, 19.  But  I  (for dealing  plainly  with  you, 
 and  for  fearchino-  your  Wounds  to  the  Bottom,  to  make  a  (bund  Cure  ) 
 fhall  even  gain  that  Opinion  from  you,  that  Michdjah  the  Prophet  had 
 from  Ahab-,  1  Kings  22, 8-  that  when  Ahab-^id.  King  •Jehofl)aphat  wQve  met 
 together,  to  joyn  Battle  againd  Ramoth  Gilead^  they  enquired  of  400  falfe 
 Prophets,  and  they  all  cryed  Peace-,  Peace :  Is  there  not  One  more-,  (aid  Je- 
 hofl)aphatj  of  whom  we  may  enquired  Yea,  faith  Ahab-,  there  is  one  Mich djah^ 
 but  I  cannot  abide  him,  I  hate  him ;  for  he  never  prophefieth  Good  to  me-,  but 
 Evil.  And  thofe  diat  were  fent  for  him,  tell  him  by  the  Way,  that  allt/jc 
 Prophets  prophcfled  Good  unto  the  Kingwith  one  Mouth ;  therefore  they  coun- 
 fel  him,  So  let  thy  li'^ords  be  alfo\  and  as  the  Prophet  anfwers  there  v.  14. 
 So  do  l,  as  the  Lord  livethj  whatfoevcr  the  Lord  faith  unto  me,  that  will  I 
 fpeak :  I  (hall  not,  I  cannot,  nor  I  dare  not  though  you  entreat  me  never  Co  ) 
 ever  (peak  well  of  that,  the  Lord  fpeaks  evil  of,  nor  I  would  not  (peak 
 evil  of  that,  he  fpeaks  well  of,  for  a  World :  Though  Men  may  cry  you 
 up,  and  admire  Parts,  Duties  and  Forms,  as  if  they  were  the  Subftance, 
 yet  I  mull  tell  you.  If  they  come  but  from  the  Power  of  Self,  and  tend 
 to  advance  Self,  though  Others  may  make  fuch  Men,  as  prefsthefe  Things 
 chiefly,  to  be  as  Kings  and  Princes,  Leaders  and  Pilots  in  Religion ;  yet 
 thefe  without  the  Sublbance  and  true  Self-Denial,  I  muft  tell  you  plainly, 
 my  God,  my  Ma(l:er  abhors,  Jfracl  is  an  empty  Fine-,  and  bringeth  forth 
 Fruit  to  hiinfclf:  Therefore,  I  for  my  Part,  cannot  prophelie  Peace  to  you, 
 in  your  higheit  and  glorioure(tDuties  on  that  Ground  :  Truly,  Brethren] 
 I  dare  not  in  this  Place  (peak  the  Fifions  of  mine  own  Heart-,  but  (as  the 
 Lord  (hall  enable  me)  the  faithful  Emballie  of  my  Lord  and  Mafter,  (b 
 fiir  as  he  hath  entru(tedme.  That  Scripture  named  before,  feek  (faith  our 
 Saviour  )y?rh'e  to  enter  in  at  the  fraight  Gate;  for  Many  fl:all  feek,  andjhall 
 not  be  able.  And  (ay  I,  if  Many  (hall  (eck  to  enter,  and  (hall  not  be  able, 
 what  Ihall  become  of  them,  that  never  feek  ? 
 
 And  know,  it  is  fuch  a  (hiving,  which  made  the  Apoftle  compare  it  to 
 a  Race,  fo  run,  ( faith  he)  that  ye  may  obtain.  Likevvi(e  he  compares  it  to 
 a  (ight  a  War,  Eph.  6, 13.  Put  on  thnvhole  Armour  of  God-,  and  ftand  faft. 
 He  compares  it  likewife  to  a  Wreltling:  How  intent  are  Men  in  the(e 
 Cafes  of  (h'iving?  TJiey  miud  that  Tniiig  only:    IFe  jvreftle  not  again fi 
 
S6<       '  Q'*  Suffering  am!  Reigning  zp/V/;  Christ.    S.  I. 
 
 FlcJ]}  and  Blood)  hut  againft  Principalities  and  Power s^  andfpiritual  JVicked^ 
 neffes  in  high  Places,  v.  12.  Now  you  know,  Wreftlers  are  very  intent> 
 watchful  and  mind  the  Things  only  they  are  about,  they  dare  not  bere- 
 mifs,  and  look  about  them ;  but  they  are  very  watchful,  left  they  fhould 
 be  foiled:  Therefore  examine  your  Hearts,  do  you  thus  ftrive?  J3o  you 
 thus  wreftle  for  Heaven  with  all  your  Might?  Or  is  it  not  the  leaft  Thing 
 that  troubles  you  ?  Do  you  not  rariier  mind  all  other  Things  of  lefs  Con- 
 fequence?  Or  elfedo  you  not  mind  it,  and  other  Things  too  with  it?  Do 
 you  not  {eem  to  offer  Violence  to  the  Kingdom  of  Heaven-,  Matth.  11, 12.  and 
 yet  your  Eyes  and  Defires  are  another  Way  after  other  Things?  Money 
 and  Health,  Superiority,  Favour  at  Court  and  with  great  Ones,  Prefervation 
 of  Youth,  Handfomnefs,  Decking  the  Body,  Opinion  of  Goodnefs  from 
 Others,  and  the  like?  Thefe  you  account  real  Things,  and  worth  your 
 Labour  and  Pains ;  But  as  for  the  Heaven,  I  fpcak  of,  the  Way  v/here- 
 ro  confifting  ib  much  in  Self-Denyal;  'tis  true,  you  have  fbme  faint  Wi- 
 shes towards  a  Heaven  in  the  Notion,  which  all  the  World  talks  and 
 prattles  of,  but  know  not  what  they  fay  ,*  but  the  other  Way  runs  the 
 Stream  of  your  Affections,  and  your  ftrong  Defires :  And  if  you  thus 
 wreftle,  no  marvel  you  get  the  Foil;  for  let  you  have  but  Riches,  Ho- 
 nours, Health  and  Profperity ;  let  you  have  but  Beauty  and  Handfbm- 
 nefs,  long  Life  and  Deliverances,  and  a  little  Profellion  of  Religion,  in 
 Coming  to  Church,  in  Reading,  Praying  and  Repeating  and  the  like, 
 and  the  Efteem  and  Praife  of  Men,  and  you  are  well  enough ;  and  then 
 you  are  as  quiet  as  Lambs,  but  fwell,  ftrut  and  bluftcr  like  Turkc)'-Cocks, 
 and  are  as  proud  as  Peacocks,  (corning  to  look  upon  Any  friendly  or 
 heartily,  but  only  thofe,  forfooth  of  their  own  judgment  and  Fraternity, 
 upon  all  Others  they  look  (  as  our  Proverb  is )  as  big  as  Bull-Beef. 
 
 You  know  what  Mephihofl^eth  (aid  to  David)  where  he  bid  him  and 
 Ziha :  Divide  the  Land  between  them.  Mcpl)ibof\)eth  anfwers,  Nay^  faith  he, 
 now  my  Lord  the  King  is  come  home  in  Peace-,  let  who  will  divide  the  J^and. 
 2  Sam.  19,30.  So,  let  that  which  is  Lord  and  King  in  thy  Efteem,  come 
 home  to  thee,  ht  who  will  take  Heaven  for  Health  and  Riches,  Honour, 
 Praife  and  Credit  in  the  World ,'  thefe  Things  you  account  real  and  pre- 
 fent,"  for  you  know  and  feel  the  Ufe  and  Benefit  of  them;  but  as  for  thefe 
 Things  to  come,  they  are  a  great  Way  off,  \vq  fee  them  not,  nor  we 
 knov/  not  what  they  are,  and  therefore  fay  you :  Give  us  thefe  Things, 
 and  as  for  our  Souls,  we  will  trufl  God  with  them,  for  God  is  Mercy - 
 ful,  we  know  it,  and  he  that  would  make  us  Co  afraid,  knows  italfo;  for 
 
 all 
 
t)/SuFFERiNG  <z;;^  Reigning  tpith  Christ.    S.  I.  97 
 
 all  he  frames  and  prefenrs  us  with  fuch  Bugbears.  Saith  the  ApoftlePf- 
 ter  I  Pet.  4,  i8-  Jf  ^^^^  righteous  Man  can  fcarcely  be  faved-,  where  fl)all  the 
 fp^icked  and  Ungodly  appear  i^  I  know,  how  the  general  Vote  of  Interpre- 
 ters expound  this  Place,  reftraining  it  to  temporal  Deliverances  only ;  but 
 you  mult  pardon  me,  I  take  it  not  fo;  (truly  my  Eyes  are  too  dim,  to 
 read  Junius  Notes  upon  this  Text ;  nay,  I  will  be  bold  to  fay,  the  Geneva 
 Annotation  on  the  Place  is  falfe)  but  I  take  it  as  itisfpoken:  IftheRigh- 
 teous  Jhall fcarcely  be  faved^  ^c.  That  is,  if  the  Righteoufeft  with  all  his 
 RighceoufiieCs ;  Ifthe  Juftell  \\'ith  all  his  Juftnefs,  \^ Peter  with  all  his  Tears ; 
 l'[yob  with  all  his  Patience ;  IfA^braham  with  all  his  Faith ;  li'Jofeph  with  all 
 his  Chalhiefs,-  If  .l/(./^^x  with  allhisMeeknefs,  &c.  If  all  thefelhall  fcarcely 
 be  faved,  where  wilt  thou  appear.''  What  wiil  become  of  thee,  that  halt 
 nothing  of  ai!  riiofj?  And  to  this  Purpofc  I  told  you  the  lalt  Sabbath, 
 as  there  'vere  lix  Steps,  that  went  up  to  Solo.nons  Throne,  fo  there  be /ix 
 Steps  or  Degrees,  which  we  muft  afccnd,  before  we  can  lit  down  with 
 Chrift  upon  his  Throne  of  Red  and  Peace,  I  then  only  named  them. 
 
 The  firfl:  is:  Condemnation  of  our  f elves-,  confelling  and  acknowledging 
 our  own  Sinfulnefs  and  Wickednefs,  condemning  and  abhorring  our  {elves 
 really  in  the  Sight  of  God,  and  upon  a  true  Sight  of  our  own  Vilenefs. 
 
 Secondly,  y4nnihilation  of  our  fclves-,  accounriiig  our  felves  nothing, 
 wor^e  then  nothing,  and  (as  it  were)  beating  our  felves  to  Duft,  in  our 
 own  Efteem. 
 
 Thirdly,  Abdication  or  Forfaking  all  Things  in  the  World,  of  what  Na- 
 ture or  Condition  fbe\cr,  ufing  the  JVorld-,  as  ifrve  vfed  it  J20t;  to  weep  as 
 though  we  wept  not^  and  rejcycej  as  though  we  rejoiced  notj  and  buy,  as  if  we 
 pojjcjfed  not^  ^r. 
 
 Eourthly,  Indijfcrency  to  all  Things,  to  all  Conditions,  whether  to  Riches 
 or  Poverty?  to  Honour  or  Diihonour,  to  Health  or  Sickncfs,  to  ill  Re- 
 port and  good  Report,  to  Liberty  and  Imprifonment,  to  Praife  or  Dif^ 
 praife,  to  Peace  or  to  War,  to  fair  Weather  or  foul.  When  all  Condition 
 are  alike  to  us,  whether  God  makes  us  merry  orfad,  pleafeordifpleafeus, 
 yet  we  are  pleafed  in  all  he  doth  to  us,  or  in  the  World,  let  it  be  what 
 it  will,  or  how  it  will. 
 
 y  Fifthly,  Conformity  to  Chrift  our  Head,  following  him  as  our  Pattern, 
 that  in  what  Condition  fbever  we  are,  we  feek  to  imitate  and  conform  to 
 him,  that  whatever  in  fuch  a  Condition  Chrill  himfelf  would  do,  were  he 
 on  Earth  in  our  Cafe,  and  in  our  Condition,  the  lame  do  we. 
 
 Sixthly,  Deiforniityy  when  indeed  we  arc  no  longer  Men  but  Gods, 
 
 N  (miflake 
 
518  ^Suffer I RG  and  Reigning  with  Christ.    S.  I. 
 
 (miitake  me  not)  that  is,  w}ien\vea(ft  no  longer  ourfelves,  but  God  a£ts 
 in  usj  that  if  we  do  any  Thing,  yet  we  fee,  &1  and  confeft,  it  is  God  that 
 doth  it;  that  if  we  (peak,  it  is  Cnrift  that  fpeaks,  if  we  think,  it  is  Chrift 
 that  thinks,  if  we  go,  it  is  Chrift  that  goetn :  That  it  is  no  longer  you, 
 that  a£l  any  Thing,  it  is  Chrift-,  thatlivethin  Tou.  Gal.  2, 20.  And  you  and 
 the  Members  of  your  Body  are  given  up  to  him  a  living  Sacrifice-,  and  as 
 InftrumentsofRtghteoufneJi^  Rom.  6-,  I3.andc.  12,  i.  Oh!  Thefeare  Things, 
 the  old  Man  cannot  endure  to  hear  of,  they  are  terrible  to  Flerti  and  Blood ; 
 the  Fleih  cannot  endure  to  hear  of  Whippings  and  Wrackings,  Fire  and 
 Faggot :  But  let  me  tell  you,  that  thefe  Things  are  far  (hort  of  thefe  fpi- 
 rirual  Sufferings,  thefe  are  a  thoufand  fold  more  hard  to  undergo,  as  thole 
 can  witnefs,  wno  have  Experience  in  them :  Nay,  yet  let  me  tell  you,  a 
 Man  were  better  endure  any,  nay,  all  tho{e  Sufferings,  nay,  it  were  better 
 for  him,  that  a  Milftone  were  hanged  about  his  Neck-,  and  he  dragged  to  the 
 Bottom  of  the  Sea,  Matth  18)  6.  then  not  to  have  his  Part  in  thefe  Suffe- 
 rings ;  for  indeed  they  are  happy  Sufferings, 
 
 But  Beloved  I  left  the(e  Things,  and  the  Difficulty  of  this  Work  ftiould 
 make  you  amazed,  and  make  you  cry  out:  Luk.  1^,26^  who  then  can  be 
 faved?  If  All  muft  afcend  thofe  lix  fteps  you  have  named,  how  few  theft 
 have  gotten,  or  will  get  to  Heaven  ?  Therefore  before  I  proceed  any 
 further,  let  me  for  your  Comfort  and  Encouragement;  reprefent  unto  you. 
 Two  Things,  Two  Qualifications  of  thefe  Truths. 
 
 Qualification  i. 
 
 The  firft  is  this:  That  God  is  in  you,  although  you  know  it  not-,  as  you 
 know,  there  are  in  us  all  thofe  Parts,  thofe  Organs  and  Inftruments  of 
 Life,  which  we  breath  and  live,  as  Veins,  Nerves,  Arteries,  Uritcrs,  Sinews, 
 Bones,  &c.  whereof,  though  Moft  of  us  do  not  know  their  particular 
 Names  and  Ufes,  and  how  they  are  knit  together,  and  ferve  one  another; 
 and  whereof  we  have  daily  and  minutely  Ufe ;  And  if  any  of  you  be 
 Artifts  in  the  Body  of  Man,  you  can  difcourfe  thereof,  and  delineate 
 plainly  the  Ufe  and  Exercife  of  them ;  and  how  they  depend  one  upon 
 another,  and  ferve,  and  (as  it  were)  Hand  to  one  another. 
 
 An  as  John  faid  concerning  Chrift :  There  is  One  in  the  viidft  ofyou^ 
 whom  you  know  not,  John  1,26.  I  fay  fo  of  you,  There  is  One  among  you, 
 and  yet  alas  I  You  (ce  him  not,  You  know  him  not :  And  as  God  faid  to 
 Mofes,  Exod.  6,  3.  By  my  Name  Almighty,  was  I  known  unto  your  Fathers; 
 hut  by  my  Name  Jeho\ah7P<7X  /  ?iot  known  unto  them.    I  was  the  feme  then, 
 
Cy  Suffering  <7«^  Reigning  with  Christ.    S.  I.  95 
 
 but  by  that  Name  they  knew  me  nor :  So  God  is  the  fame  in  himfelf, 
 but  he  is  not  manifeiled  to  thee,  nor  In  thee ;  that  is,  he  lives  not  in  thee 
 (as  to  thee)  ( i.  e. )  as  to  thy  Tight  and  Knowledge. 
 
 So  likewife,  the  Patriarchs  and  Prophets  before  Chrift,  they  knew  him, 
 but  not  as  we  do  now;  They  knew  him  by  i\\Ql<i?im<zMESSI/JHtocome^ 
 and  by  the  promised  Seed,  and  to  be  He,  In  whom  all  the  Nations  of 
 the  Earth  fhould  be  bleffed;  By  thefe  Names  they  knew  him  then;  but 
 not  by  the  Mcfpah  come-,  the  Mejfijh  honi^  the  Melliah  crucified,  the  Alef- 
 fiah  rifcn  again,  the  Meifiah  afcended.  y^hviiham  (faith  Chri(l)  ^efired 
 to  fee  my  Day-^  and  hefaw  it  and  ivas  glad.  John.  85  5<?.  He  faw  it  fifteen 
 hundred  Years  before,  but  not  i^o  clearly  as  we  may  now  fee  it. 
 
 But  thefe  Tilings  are  fomewhat  too  high,  and  you  cannot  conceive, 
 (it  may  be)  whc^.r  I  mean  by  thefe  E^cpreifions :  But  I  fh.ill  come  lower 
 ro  your  Capacitit.s,  and  (hall  make  you  acquainted  with  thefe  hidden 
 Thinp;s,  andmvike  them  familiar  to  you.  Saithour  Saviour  to  Nlcodcmiis-, 
 take  Notice,  (he  v  as  one  that  wanted  teaching,  for  all  himfelf  was  a 
 Teacher  in  IfracI)  Chrift  began  to  reafbn  with  him  of  high,  hidden  and 
 myfterious  Things :  Except  a  man  he  horn  again^  He  cannot  fee  the  King- 
 dom of  God]  Chrifl:  was  now  too  high  for  him:  See  (for  all  he  was  fiich 
 a  great  and  learned  man  among  the  Jews)  what  an  ignorant  and  a  flelLly 
 Anfver  he  makes  Chrift  verfe  4.  Can  a  Men  enter  into  his  Mothers  JVomh  aiid 
 he  horn  again?  Chrifl  falls  lower  to  his  Underftanding ;  (fairh  he)  That 
 which  is  born  offic{\:->  is  fiefl^^  and  that  which  born  of  the  Spirit^  is  Spirit',  He 
 falls  lower  itill,  ro  familiar  Comparifbns,  to  make  him  underftand?  Mar- 
 vel not  that  I  faid  unto  thee,  ye  mitft  he  horn  again:  The  /hnid(^sifhc 
 jfliould  fay,  now  I  am  in  thy  Element,  wherein  thou  undertlandefl:,  c\'eri 
 among  the  Creatures)  It  hloweth  whither  it  lijleth-,  and  thou  Jxareft  the  Soimd ; 
 hut  knoweft  not-,  whence  it  comethy  or  whither  it  goeth ;  fo  is  every  one-,  th'at  ts 
 horn  of  the  Spirit,  verfe.  7.  g. 
 
 And  if  he  were  fo  ignorant  in  fiich  a  fmall  Thing  as  that  ordinarv, 
 common  Thing,  the  Wind,  wherewith  he  was  fo  cojivcrfiint,  then  much 
 more  in  a  Thing  fb  high^  fo  fpiritual  and  Co  divine,  as  Regeneration  and 
 the  New-Birth. 
 
 So,  would  you  know  of  me,  how  far  thefe  high  Truths  may  be  difJ3en^ 
 fed  with ;  And  what  is  the  lowefl  Degree  in  Grace  you  muff  come  to,  if 
 ye  would  be  faved?  Thus;  though  Ciod  call  you  not  to  that  Degree  of 
 Suffering,  as  he  doth  feme  Others,  yet  there  ought  to  be  a  Propenfion, 
 and  .\fFedion  to  it,  to  aim  at  it,  though  you  reach  it  not.     As  a  Child  is 
 
 N  2  a  rea- 
 
loo        (9/"  Suffering  and  Reigning  with  Christ.    S.  I. 
 
 a  rcafbnablc  Creature,  as  well  as  the  luftiefl  Man,  and  the  fulleft  grown 
 Man;  and  \vc  do  not  exclude  it  from  the  Name  of  a  Man,  or  from  the 
 Nature  of  a  Man;  for  he  will  be  a  Man  in  Time,  heharh  all  the  Parts  and 
 Lineaments  of  a  Man,  and  he  is  growing  and  intends  towards  a  Man : 
 So  neither  do  we  exclude  thofe  Chriftians,  that  are  Weaklings  and  Babes 
 in  Chrift,  neither  from  the  Names,  or  Nature,  nor  from  the  Hope  of 
 Chriftians,  though  they  be  but  Babes,  and  have  not  that  ftrength  as  per- 
 fe£l  and  ftrong"  Men  in  Chrift  have.  You  know  Men  can  reafon  and 
 difcourfe  of  Things  to  our  Underftandings,  and  can  tell  you  the  Reafon 
 of  their  Strength  and  Growth;  we  do  not  expe£t  this  in  Children.  Know, 
 God  is  In  vou  of  a  Truth,  though  you  know  it  not,  and  He  will  work 
 all  your  Works  for  you:  But  when?  Never  will,  fo  long  as  you  are 
 ftrono'  in  your  felves.  Our  Saviour  calls  the  Woman  of  Canaan,  no 
 better  then  a  Dog,  a  Wlielp,  Truth  (faid  llie)  though  I  am  fo,  Tct,  Lord! 
 The  U'^'helps  eat  of  the  Crumbs  under  their  Mafters  Table:  Mat.15,27. 
 Know  this,  (by  the  Way)  the  beft  Chriftians  are  but  as  Whelps,  meer  very 
 fuckino-  Puppies  and  Weaklings  in  comparifon  of  their  Mafter,  and  of 
 that  they  fhould  be,  and  their  fare  is  but  to  eat  but  the  crumbs,  the  Scraps, 
 that  fall  from  their  Mafter's  Table,  in  that  Regard  they  are  far  from  faring 
 and  feeding  on  that  ftrong  Meat,  he  is  fed  withal,  nor  can  they  feed  (o 
 high  nor  digeft  it:  Alas  what  poor,  Ungrown,  Unfhapen  Creatures  are 
 they,  in  comparifon  of  their  Head,  their  Lord  and  Mafter,  the  Lord  ]e- 
 {us  Chrift?  And  what  Fragments  do  we  live  upon,  to  thofe  Dainties  he 
 would  find  us  and  feed  us  With,  if  we  were  but  capable  or  fit  for  rhcm: 
 So,  though  we  find  not  in  ourfelves  that  ftrength  and  orowrl!;  that  iliould 
 be,  yet  be  not  difoouraged,  fo  you  find  but  a  Propennon  and  Difpofition 
 toward  thefe  Things,  and  a  Defire  to  grow,  and  do  ftriye  ro  grow  as 
 much  as  you  can,  then  be  fiire,  Chrift  will  perfect  that  Diipofirion  in  his 
 due  time. 
 
 Qiialification  2. 
 Secondly,  God  accepts  the  Will  for  the  Deed :  For  (as  iho:  Apoftle 
 faith)  2Cof.  81 12.  ^  Man  is  accepted  accordifig  to  that  he  hath,  and  not  ac- 
 cording  to  that  he  hath  not:  So  it  be  a  Real  and  a  true  W^ill,  in  oood  Ear- 
 neft,  then  there  is  no  Queftion,  he  accepts  the  Will  for  the  Deed;  but 
 be  fiire  it  be  fo;  for  you  muft  know  (as  the  Apoftle  faith.  Gal. ^,7.)  Bs 
 not  deceived^  do  not  flatter  your  felves,  God  is  not  mocked^  you  cannot  de- 
 ceive him  with  Pretences :  but  if  it  be  fo,  then  I  will  aver  it  to  you.  He 
 
 doth 
 
C)/ Suffering  /i;;^  Reigning  mt/j  Christ.    S.  I.        loi 
 
 iloth  moft  certcunly  accept  the  Will  for  the  Deed.  As  Davi^j  i  Sam.  30, 
 when  Ziglag  was  fired,  and  their  Wives  and  Children  carried  away  Cap- 
 rives,  while  he  was  abfent,  David  ooes  and  enquires  of  the  Ephoaj  whe- 
 ther he  ihould  purfue  after  the  Enemy,  or  no ;  he  was  bid  go  and  he 
 followed  them,  and  overtook  them,  and  overcame  them;  But  as  he  fol- 
 lowed and  purfued,  fome  of  his  Men  were  weary,  and  could  not  go  to  their 
 Journeys  End,  therefore  they  tarried  behind,  and  looked  to  the  Stuff; 
 But  in  the  End,  when  the  Spoil  came  to  be  divided,  thofc  that  held  out 
 and  performed  the  Work,  would  not  let  them,  that  tarried  behind,  have 
 any  Part  ivitb  them;  yea' (faith  David)  thefe  that  tarried  behind,  Ihallhave 
 as  good  a  Share,  as  thofe  that  fouglir;  for  their  Will  was  good,  they  as 
 really  intended  it,  as  thofe  that  performed  it:  And  this  was  made  a  Sta- 
 tute and  a  Larv  in  Ifracl  ever  after,  i  Sam.  30, 25. 
 
 Beloved!  Jull  fo  is  it  with  our  infinite,  wife  God:  He  (cts  by  all  his 
 Souldiers  alike,  though  he  (et  fbme  in  the  Front,  and  fbme  in  the  Rear, 
 and  fome  in  other  OiHces ;  fbme  in  more  dangerous  Places,  and  fome  in 
 Icfs;  yet  he  eitecms  them  all  his  true  Souldiers:  As  well  he  that  is  weak, 
 (fo  he  be  faithful)  as  he  that  performs  the  greateft  Service.  So  Mat.  2o> 
 II.  the  Mafter  there  hired  Servants,  fome  fboner,  and  fbme  later,  fome 
 at  the  fixth,  ninth,  and  eleventh  Hour,  but  none  at  the  twelfth  Hour; 
 and  w^hen  he  came  to  pay,  gave  All  alike ;  thofe  that  came  fir  ft  and  had 
 done  more  Service,  Murinured:  Says  the  good  Mafter  of  the  Houfe: 
 Take  that  is  thine;  Is  thine  Eye  evil  becai'ije  mine  is  good/ VqvCqi^:,!'). 
 Even  fo  is  it  with  us :  So  we  have  but  a  right  and  real  Difpolition  to 
 Suffering,  a  readinefs  thereunto,  and  as  great  a  Willingnefs  to  do  much 
 Work,  and  to  work  all  the  Day,  ifGod  callsus  to  it,  as  to  do  a  little,  when 
 God  calls  us  not  to  it;  then  my  Brethren  I  know,  God  in  fijch  a  Cafe  ac- 
 cepts the  W^ill  for  the  Deed:  Perhaps  we  are  not  actually  called  to  Po- 
 verty, nor  a«flually  to  13ifgrace,  to  Whipping,  to  pulling  a  Pieces  with 
 wild  Horfes,  to  Racks,  to  breaking  of  Bones,  to  Crucif\'ing,  and  divers 
 other  Tortures;  'as  you  know  many  have  been)  though  we  are  not  cal- 
 led to  do  what  Others  are,  fb  we  do  what  we  can,  and  are  faithful  in  our 
 Talent,  and  ready  to  imploy  a  greater  Talent  to  more  Ad\antage,  if  it 
 be  God's  Will  to  call  you  to  it:  But  know,  all  muftfiiffer  lefs  or  more;  for 
 fo  much  is  included  in  the  Parable;  the  Lafl  that  was  called,  was  at  the 
 ele\'enth  Hour;  there  was  none  called  at  the  twelfrhJie  that  was  called  laft, 
 wrought  one  Hour  in  Chrift's  Vineyard ;  Chriit  will  have  one  Hours 
 Work  done  before  Night;  tiike  Notice  of  this:  And  to  remrn  ro  our  for- 
 mer Similg.  N  3  A 
 
102        0/ Suffering  and  Reigning  with  Christ.    S.  I. 
 
 A  Captain  that  harh  Souldiers,  all  ftand  not  in  the  Front ;  he  dies  a 
 Souldier,  that  dies  in  the  Battle,  ( let  it  be  where  it  will )  as  well  as  he, 
 that  dies  in  the  Fore-Front:  The  Lord  is  often  called  in  Scripture  the 
 Lord  of  Hojis.  Jer.  10,  i5.  and  c.  3-1,35.  We  All  on  Earth  are  Part  of  his 
 Souldiers;  He  hath  heavenly  Souldiers  as  well  as  earthly :  It  is  (aid  of  the 
 Angels  in  Heaven,  that  Tbcy  are  ready  to  do  his  IViU.  Pfl  103,20.  They  are 
 All  ready,  yet  we  read  of  a  few  of  their  Names,  that  he  fent  of  Errands; 
 they  are  as  ready  and  willing,  as  thofe  that  were  (ent :  So  thofeChriftians? 
 that  fuffer  not  fomuch,  which  he  takes  away  in  Youth,  and  in  the  Infancy 
 of  their  Chriftianity ;  Thefe  have  the  Title  of  Souldiers,  as  well  as  thofe, 
 that  lived  to  their  Full-Age,  and  to  be  Fathers  in  Chrift,  and  have  fuffer- 
 ed  never  fb  much.  All  is  one,  £0  we  be  in  a  Willingnels  and  Readinefs: 
 Only  deceive  not  your  felves.  I  know,  if  I  fhoulda(kany  of  you,  of  your 
 Willingnefs  and  Readinefs  to  fuffer  and  ferve  God,  you  vvill  fay,  you  are 
 walling;  and  he  is  not  a  true  Chriftian,  that  defires  not  to  be  n-^ry  to  do 
 God's  Will,  and  to  be  willing,  10  grow  in  Grace.  2  Pet.  3,18-  Yes,  yes, 
 we  are  taught  that  ((ay  you)  in  the  Lords  Prayer  to  pray:  Thy  Kingdom 
 tome-,  and  ;/));  IVillhedone.  Matth.6, 10. 
 
 Yea,  yea,  we  know  well  enough,  you  have  Words  enough,  very  good 
 Words;  you  have  Religion  at  your  Fingers,  and  at  your  Tongues  End. 
 It  is  true,  we  All  of  us  do  or  iliould  cry  daily:  Tl.y  JViU  he  done,  fly 
 Kingdom  come;  and  it  may  be,  we  have  (aid  thefe  Words  a  thoufand  Times 
 over:  And  yet  we  may  be  of  the  Number  of  them,  that  fay :  U^eivillnot 
 that  tboiij\:alt  rule  over  us:  Let  us  break  their  Bands-,  and  caft  away  tbefe 
 Cords  from  us.  Pf  2, 3.  Yea,  and  it  may  be,  we  faft  and  pray,  and  tye 
 ourfelves  to  a  conftant  Rule,  which  we  will  by  no  Means  omit;  no,  by 
 no  Means  omit  their  Duties,  and  yet  be  like  thofe  in  the  firft  of  Jfaiau, 
 give  God  very  good  Words,  and  he  fhall  have  a  Multitude  of  outward 
 Duties  and  Sacrifices,  and  the  Fat  offedBeafts-,  ^c  But  fays  God :  ^^bo 
 required  tbefe  Things  at  your  Handy  to  tread  in  viy  Courts  ?  Ifa.  1,12.  And 
 we  can  with  Eafe  repair  to  his  Houfe,  draw  near  with  our  Mouths-,  and 
 honour  htm  with  our  Lips-)  hut  yet  our  Hearts  are  far  from  bim\  Ab!  Our 
 Hearts  are  far  from  Him.  Ifa.  2^9, 13.  And  we  will  have  our  own  U^ilh  PC 
 12,4.  God  nor  his  Ways  neither  fhall  crofs  us  of  that :  Andiffb  be,  God 
 will  but  let  us  have  our  Wills,  we  will  then  give  him  Service  enough  in 
 this  Kind,  bodily  Service,  yea^  bodily  Excrcifc  more  then  h^  would  have; 
 wc  will  weary  him  with  Sacrifices,  yea  and  ourfelves  too. 
 
 Brethren!  What  lliall  we  think  of  thofe  Men,  who  daily  pray  for  the 
 
 Life 
 
Cy  Suffering  /?«^  Reigning  with  Christ.    S.  I.        103 
 
 Life  and  Health  of  the  Kin»,  and  the  Extenlion  of  his  Power  and  Go- 
 vernment, and  yet  do  nodiing  but  plot  Treafon?  Are  the fe  Loyal  Sub- 
 jects, think  ye?  So  it  may  be,  you  will  fay  with  Paul:  To  IViU  is  pre- 
 jent  rvith  me^  but  to  do^  I  know  not  horn  to  perform.  Rom.  7,  ig-  Here  is  a 
 very  fair  and  plaufible  Pretence ;  Well,  I  require  you  therefore,  as  you 
 will  anfwer  before  God  Almighty,  and  his  Ele£l  Angels,  that  your  Wil- 
 lingnefs  be  true  and  real,  and  not  pretended ;  that  there  be  as  true  and 
 as  great  Willingncfs,  as  there  is  in  a  Man  that  is  hungry,  to  eat,  and  to 
 be  as  willing,  as  a  thirfty  Man  would  drink,  and  then,  if  it  be  (b,  I  fay 
 as  you  fay,  and  as  tlie  Apoftle  faith :  He  will  accept  the  Will  for  the  Deed, 
 and  moreover,  I  fay  further,  He  will  work  the  Deed  in  you,  for  you :' 
 It  is  with  God  as  it  is  with  a  Man  looking  in  a  Glafs,  if  you  go  to  it,  ir 
 will  go  to  you;  if  you  go  from  it,  it  will  go  from  you;  as  you  look  to- 
 ward it,  it  will  look  toward  you;  if  you  look  proudly,  it  will  do  fb  too, 
 it  will  look  as  proudly  as  you  can  for  the  Heart  of  you;  if  you  fmileon 
 it,  it  will  (mile  on  you;  if  you  kifs  it,  it  will  kifs  you:  Jufl  fb  it  is  with 
 our  G0.I :  fVith  the  Xferciful  thou  wilt  fl^en>  thyfelf  Merciful-,  and  rvith  the 
 jf-uft  Mi -I  thou  wilt  fl}ew  thyfelf  Juft',  and  with  the  Froward  thou  miltjhcw 
 thyfclfFroward-i  with  the  Pure  thou  wilt  flh'w  thyfelf  pure.  Pf!  18?  25.26.  If 
 we  do  but  fb  much  as  incline  to  God,  or  but  look  toward  Him,  God 
 will  look  toward  us,  and  he  will  incline  to  us:  As  fbon  as  the  Prodigal 
 inclined,  and  had  but  a  Thought  to  turn  again  to  his  Father,  his  Father 
 was  ready  to  turn  towards  him;  for,  faith  the  Text,  Luk.  15, 18.19.20. 
 f^-^hile  he  was  yet  afar  of  hefaw  his  Son^  and  ran  to  meet  him. 
 
 Having  premifed  thefe  two  Qualifications,  like  K  Nail  in  the  Sandu- 
 ary,  to  Rivet  you  to  your  Hope,  and  to  Lighten  your  Eyes,  and  com- 
 fort your  Hearts,  in  this  Day  of  your  Bondage  and  Darknefs,  as  the 
 good  Scribe  Ezra  there  faith,  Ezra  9, 8-  to  give  you  a  little' Reviving-,  a 
 little  Rcfrelhing,  a  Cup  of  Brandy- Wine  before  you  fight,  and  before  you 
 encounter  with  your  Enemies;  for  vou  hav^e  a  fore  Rattle  to  Fight;  and 
 are  coming  now  tofct  our  Feet  upon  the  firfl:  flcp,  that  leads  us  up  to  this 
 Throne  of  Perfection  and  Reil:  But  here  f  hinds  a  Zy/'o;;  in  the  way,  a  fierce 
 Lion,  (the  Sluggard  faid  fb  in  the  Proverbs  c.  22, 13,  to  excule  his  Idle- 
 nefs)  when  there  was  none:  But  here  ftands  a  Lion,  a  Lion  indeed,  a 
 roaring  Lion,  that  dorh  hinder  and  will  hinder,  till  he  be  taken  away :  I 
 mult  be  faithful  to  give  you  this  Beware;  fordo  not  think,  I  would  afright 
 you  with  Bug-bears  and  Shadows,  but  d: (charge  my  Confciencc  in  giv- 
 ing you  Warning  in  Time:  If  you  will  not  believe  mc;  but  goonl^'ear- 
 
 Icis 
 
104        O/SuFrERiN'G  and  Reigning  with  Christ.    S.  I. 
 
 le{s,  thank  your  felves:  for  there  is  a  roaring  Lion-,  and  he  ftands  cojitinii" 
 ally  at  the  Foot  of  thefe  Iteps,  fceking  whom  he  may  devour-,  i  Pet.  5,8-  and 
 will  fiiffer  no  Man  to  come  near :  And  he  ftands  compleatly  armed,  and 
 bids  Men  adventure,  if  they  dare,  they  come  upon  their  Perils. 
 
 All  the  imitable  Actions  of  our  Saviour  we  are  to  follow,  though  not 
 his  Miracles,  as,  to  cure  the  Blind,  heal  the  Lame,  raife  the  Dead,  and 
 the  like:  But  he  hath  {et  us  a  Pattern,  wherein  we  ihould  All  imitate  him; 
 for  He  being  Lord  of  All,  yet  he  became  Leaft  of  All,  although  he  was 
 God  equal  with  his  Father ;  yet  he  emptied  hiinfelf,  and  poured  out  all  his 
 Glory  J  and  became  as  a  Servant,  fuhmitting  himfelf to  Death,  yea,  to  the  Death 
 on  the  Crofi.  Phil.i2,  G.y.'^.  Than  which  Defcription,  I  cannot  give  you  a 
 more  plain  fhorter,  or  more  infallible  Compendium  of  his  Sufferings, 
 which  will  aftiiredly  draw  after  it,  being  glorified  with  Him :  Herein  ye 
 muft  imitate  Him,  herein  ye  muft  differ  with  Him;  and  then  herein  ye 
 fhall  be  glorified  together.  Underftand,  I  pray  you,  I  do  not  fay,  ye  muft 
 be  whipt,  as  Chrift  was  whipt,  that  ye  muft  be  crowned  with  Thorns  as 
 Chrift  was;  this  is  more  then  I  know.  I  know  not,  what  God  may  do 
 widi  you,  in  that  Regard,  whether  he  will  call  you  to  this  or  not;  nay,  if 
 I  Ihould  tell  you  fo,  this  were  to  begin  at  the  wrong  End ;  for  if  you 
 ihould  do  all  this,  and  undergo  never  ib  much,  the  utmoft  Mifery,  that 
 ever  Man  endured  upon  Earth ;  name  what  Deaths  and  Tortures  you 
 will,  it  doth  not  necefTary  follow,  that  ye  ftiall  be  glorified  with  Him : 
 As  a  Man  in  a  Feaver;  if  you  apply  never  fb  many  Medicines  outwardly 
 to  the  fkin,  it  will  do  him  no  good,  you  muft  alter  fbmewhat  within,  be- 
 fore ye  can  cure  him;  fb  if  a  Man  fuffer  never  fb  much  outwardly  in  his 
 Body,  if  you  alter  not  the  Heart  within,  i^  that  do  not  fafFer,  there  is  no 
 Suffering,  (for  all  Evil  is  in  the  Heart  Matth.  15, 11.)  till  that  be  made 
 clean,  till  there  be  a  Suffering,  there  is  no  good  done ;  never  talk  of  if, 
 till  then;  we  fiiffer  not  with  thrift,  viz.  to  be  emptied  of  our  felves,  to 
 be  made  nothing,  to  forfake  our  own  Will,  (kc.  Thefe  are  Sufferings  in- 
 deed; all  other  outward  and  bodily  Sufferings  arebutlhadows;  thefe  are 
 the  Subftancc,  and  the  true  Sufferings:  And  this  is,  tofuffer  with  Chrift, 
 that  fb  we  may  reign  with  Him.  I  fay,  herein  we  muft  imitate  Chrift, 
 in  thefe  two  Things  fpoken  of  Phil.  2, 5.6.7.8.  Let  this  Mind  he  in  you-, 
 which  was  in  Chrift  Jefus:  Who  leing  in  the  Form  of  God,  thought  it  no'Roh- 
 lery  to  be  equal  with  God',  hut  made  himfelf  of  no  Reputation,  and  took  upon 
 him  the  Form  of  a  Servant,  and  was  made  in  the  TJkenefi  of  Men;  and  being 
 found  in  the  Fajilnon  as  a  Mw,  he  humbled  himfelf,  and  became  obedient  unto 
 
 Death 
 
0/,5 UT-FE K IN G  md  Reigning  mth  Christ.    5.  I.        igj 
 
 l^mtlh  even  the  Death  afthe  Cvq/s.  Wq  muft  be, empty  and  humble;  that 
 i^,  to  empty  thy  fclf  otall  thy  Gifts,  yea,  of  all  thy  Gjraces,*  down  with 
 not  only  vour  Infirmities  and  Weakncflcs,  but  caft  your  Crowns  before  the 
 Lanib-i  that  Jitteth  on  the  Throne^  and  proclaim  :  AU  Qlory-,  all  Honour  and 
 ^il  Power  be  unto  Hiniy.  for  ever  ana  evcx. .  Revel. 4,  lo.ii.  I  fay,  dowp 
 Vfich  all  your  Graces,  all  your  Excellencies;  that,  \yhcrcin  you  really  do 
 excel,  throw  all  down  before  Him,  all  your  real  ExccUencic?,  allmuftbe 
 ^hrowi;!  at  the  Feet  of  the  Lamb,-  He  hath  filled  the  Hiuigrj  with  good  Things, 
 ^nd  the  Rich  he  hath  fent  empty  away.  Luk.  1,53.  Buthcrf  itepsin,  and  here 
 j[tands  in  our  Way,  as  I  rqjd  you,  a  terrible  JEncmy^  a  devouring  Lion^  or 
 Avhat  you  will  call, him,  (igrini  Porter^  Anlichzift:,  ox  the  red  Dragon-,  the 
 old  Adani-t  the  old  Serpent,  Lucifer y  Flejlj,  Sejfncfi  or.  the  Devil.  ^V.  This 
 Evil  One,  and  he  is  but  onq,  yet  he  hadi  divcr(e  Names  for  our  better 
 JCnowledge  of  himj  apd,  v^'hen  he  heareth  of  thefe  Sufferings,  hefhrinks 
 and  iLrugs,  and  cryes:  OhrMafier/  Favour  thy  felf  {lone  cfthcfe  Things 
 fl)all  happen  fo  r/'^f:.  What  needed:  thou  go  this  Wav?  Here  is  a  killing 
 Way  indeed;,  live  fi!:ill,a  vay  withthefc  melancholy  Thoughts;  fillthyrelf 
 Vrirh  Riches,  and  fill  thy  felf .  witfr  Pl(?a{urcs,  and. fill. ^ihyfelf  with  WiC- 
 i^om,  &c.  you  wi'l  find  the  Benefit  of  it.:  But  you  know  Chrifls  Anfwer : 
 Get  thee  behind  mc,  Satan  I  thou  art  an  Offence  unto  me,  for  thou  favour eji 
 not  the  things  that  be  of  God-,  but  thofe  that  Me  of  Men.  ,  ^ .,  ,,!,..  .„-  J 
 
 .  Obiect.  But  it  may  be  you  will  (ay  to  me,  what  do  you  rellus  oftfie 
 old  Adam  and  the  red  J^ragou;,  of  Lucifer,  of  the  Devil  and  of  Serpents 
 &c.  we  have  nothing  to  do  with  any  of  thcfe  Things,  tell  thofe  of  them, 
 that  it  concerns:  I  hope  there  is  none  ofu>'  pofTefh  Some  are  ready 
 with  Peter  zo  curfe  bitterl)-,  and  with  great  Protellation  fwearing,  I knov^ 
 ffot  the  J//J7;,  Mark.  14, 31.  I  never, (aw  any  of  thefc  Things,"  what  ftrange 
 Tl)ings  will  this  B  abler  make  tis  helie:oe^  .ffhat  will  he ,  bring  us  to  at  I  aft  / 
 A<^ts.  17,18.  ,■/','"-,;   "'v.^-v  •'■  ,        - 
 
 -,  Beloved  I. havQ Patience  with  me,  andlwill  anfwcryou,'  didanyofyou 
 ever  fee  his  own  Eyes,  his  own  Face,  except  in  a  Glafs/  Though  you 
 ihink,  you  never  faw  the  J^evil,  yet  had  you  looked  into  God's  Book, 
 in  that  Glafs,  there  you  mi^hthavc  feen  Him  in  you:  There  );cu  are  bid- 
 den to  Fig^ht  with  ,vour  own  felves;  with  >Qur  own  Deiires,  withvour 
 0wn  Affections,  with  your  own.  Realbn,  with  your  own  W^ill;  and  therel 
 fore,  if  vou  willfirid  your  Enemies,  never  look  without;  if^'ou  \\illfin4 
 Qut  the  Devil,  and  what  he  is, -and  wl)at  his  Nature  is,  loqk  within  you, 
 yo\i  will^ncye.i:^findji,im  )vi[:hout;_Th^ci^^^^^  miiy;  rcchiii}ui^Lis  Colours, 
 .i>a  O       '      *  ' ' 'in 
 
to6        Of  Suffering  njid  Reigning  with  Christ.    S.  I. 
 
 in  his  Nature,  in  his  Power,  in  his  Effc£ts  and  Workings :  But  my  Fear 
 iS;  71: at  hearing  you  hear  and underfland  not^  andfeeingyou  feenot.  MaM3,i4. 
 
 Again;  you  ne\'er  faw  your  own  Souls,  did  you?  but  only  in  the  Et- 
 fe£ls ;  it  may  tje,  you  never  ^w  this  Fiery  red  Dragon ;  but  in  his  Effects 
 you  may  fee  him  daily.  From  whence  comes  Wars  (  faith  the  Apoftle 
 James)  and  IFantonncfs-,  and  Pride ^  Envy^  Lying-  Hatred^  Dehate^  Come 
 they  not  from  hence-^  even  from  your  Lufls  /  James  4,  i . 
 
 In  the  Time  of  the  Law  there  was  mucli  a  do  about  the  Leprofie,  the 
 Prieft  mull:  come  and  look  on  it  again  and  again,  very  much  a  do  there 
 was,  and  all  was  to  this  End,  that  they  might  know  it,  that  fo  they  might 
 avoid  it,  the  Infection :  So  we  ihall  never  avoid  this  old  Serpent,  this 
 bloody  Dragon,  if  we  do  not  learn  to  know  him,  to  know  him  in  his  Ef- 
 fesSts  in  us.  And  as  I  faid  before,  we  cannot  come  to  fet  our  Foot  Co 
 much  as  on  this  very  firft  flep,  leading  up  to  Solomon's  Throne,  but  we 
 Ihall  find  Him,  viz.  this  Giant,  this  Goliah  armed,  being  full  of  Ire,  Ter- 
 ror and  Dreadfullnefs,  ftandingin  our  Way,  and  there  is  no  coming  near^ 
 without  he  be  overcome,  fiibdued,  conquered  and  taken  out  of  the  JVay 
 1  Thef  2.  7.  I  befeech  you,  fuffer  patiently  the  JVords  of  Exhortation, 
 while  I  endeavour  through  the  Power  and  Light  of  God,  (for  elfe  we 
 can  never  do  any  Thing  in  this  Bufmefs )  to  reveal  and  point  out  unto 
 you  this  your  ancient  Acquaintance,  and  old  Enem.y,  whom  you  have  en- 
 tertained Co  long,  and  been  Co  familiar  withal,  as  to  make  him  your  Bo- 
 fom- Friend  and  Play-Fellow,  though  you  have  not  known  it:  I  mean 
 this  mighty  Giant,  this  Goliah  of  Gath  his  Height  being  fix  Cubits  and 
 a  Span,  who  now  prepares  and  arms  himfelf  for  Battle,  and  is  dreft  in 
 Armour,  from  Head  to  Foot;  a  Helmet  of  Brafs  upon  his  Head,  armed 
 with  a  Coat  of  Mail,  the  Weight  of  his  Coat  five-Thoufand  Sheckels  of 
 Brais;  and  Greaves  of  Brafs  upon  his  Legs;  and  a  Target  of  Brafs  be- 
 tween his  Shoulders,  the  Staff  of  his  Spear  like  a  Weavers-Beam,  and  his 
 Spear-Head  weighing  fix  Hundred  Sheckels  of  Iron,  Words  full  of  Ire 
 and  Blood,  like  the  6lood-red  Dragon  in  the  Revelations :  And  you  will 
 find  him  coming  forth  Day  by  Day,  challenging  and  def)'ing  the  Armies 
 of  Ifrael:  And  if  once  you  come  but  to  know  him,  believe  it,  he  M'illmake 
 the  floutefl  of  you  all  to  tremble  and  quake,  at  the  veiy  fight  of  him  ; 
 and  efpecially  when  you  flrall  come  to  fee,  v/hat  ffrong  PofTeftion  he  hath 
 gotten  within  you,  and  how  flrongly  and  how  fiibtilly  he  hath  intrcncht 
 himfelf,  interwoven  and  twifled  his  very  Nature  into  yours:  So  that  no 
 Power  in  Heaven  or  Eai'th  can  make  him  flii',  or  once  fear  to  be  remov- 
 
 ed> 
 
C>/ Suffering  and  Reigning  with  Christ.    S.  I.        107 
 
 ed,  but  only  the  miohry  Power  and  Wifdom  of  God:  And  excepr  you 
 come  out  againfl:  him  (as  DdvuJ  i[\<\)  in  the  lYame  oftheLordofHofls-)  the 
 God  of  Ifrael,  nvhofe  Armies  he  hath  defied^  there  is  no  Way  elfe  to  rake  oft' 
 his  Head,  and  to  dance  with  it  upon  the  Points  of  your  Swords,  as  did 
 David  among  the  Damfels:  And  when  once  the  Philiflia??s  (within  you) 
 fliali  perceive,  that  their  Champion  is  (lain,  all  the  Reit  of  their  Army 
 will  flee  before  you,  and  you  inallpurfuc  and  fmite  them  Hip  and  Thigh, 
 till  you  have  utterly  deftroyed  diem ;  and  then  that  Propheiie  and  Pro- 
 mife  (hall  be  fulfilled  in  you,  Zach.  14,21.  that  in  that  Day  there  fl^all  he 
 no  more  the  Canaanire  in  the  Hoiife  of  the  Lord  of  Hojis  And  that  in  IGi.  1 1, 
 V. 9.  Th'.re  is  none  f\) all  hart  or  dcjlroy  in  all  mine  holy  Mountain-,  faith  the 
 Lord',  for  the  Earth  Jhall  he  filled  rvith  the  Knowledge  of  the  Lor  d^  as  the  Wa- 
 ters cover  the  Sea. 
 
 And  now  I  have  this  dreadful  Dragon  to  difcover,  and  to  fighr  withal, 
 (I  hope)  through  the  Power  of  Gocl  to  give  him  (lich  a  Blow,  that  he 
 may  be  morraMy  wounded  in  you  and  me;  Vor /have  longdefired  it,  and 
 horv  am  Ijlra'itned-,  till  it  he  accompliJ})edj  as  our  Saviour  faith,  concerning 
 his  great  Baptifm ;  and  I  delire,  that  the  Word  of  the  Lord  it  may  be 
 miglity  with  me,  as  it  was  with  the  Sword  of  Saul  and  the  Bow  ofjona- 
 than  J  which  never  returned  empty  or  in  vain  from  the  Blood  of  the  fain-,  and 
 from  the  Fat  of  the  Might  y^  even  of  this  Mighty^  conquering  NIMROD.  2  Sam. 
 1,22.  And  when  I  have  gone  over  his  feveral  Names  and  opened  them,  I 
 hope  you  will  not  fay  then :  Ton  knoiv  not  the  Man ;  and  believe  it,  my 
 Friends !  Thefe  are  no  Scar-Crows  nor  l]ug-bears,  as  fome  of  you  arc 
 ready  to  think;  but  I  hope  to  difcover  him  fb  to  you,  that  you  may  (ay 
 experimentally,  as  Abigail  (aid  of  Nahal:  Nabal  is  his  Name-,  and  fo  is  He. 
 I  Sam.  25,25.  Ahihal  is  liis  Name,  and  (b  is  his  Nature:  If  he  be  called 
 Satan-,  that  you  (hall  (iiy :  I  have  found  him  Satan  to  mc,  which  (ignifies 
 Seducing,  and  truly  (b  is  his  Nature:  If  he  be  called  the  Old  Man,  the 
 Old  Man  we  have  found  him  in  our  Practife:  If  called  the  red  Dragon, 
 or  the  (Irong  Man,  or  what  elfe  he  is  called,  you  may  confefs  and  (ay  re- 
 ally, fo  we  have  found  him  in  his  Etfeds,  God  knows,  to  our  Wo,  and 
 Woundings  to  our  poor  Souls :  And  ( as  I  fiid )  I  have  defired  to  di(cover 
 him,  and  now  I  have  fallen  upon  it ;  God  grant  I  may  do  it  ef^cihiallv, 
 even  to  the  Adaulting  and  Razing  his  rtrongelt  Ca(tles,  and  mofl-  (piri- 
 aial  Wickednefles  and  Strong-Holds  in  you  and  me,  that  I  may  now  have 
 a  deadly  Blow  at  the  Head 'of  this  SERPENT,  that  hath  folono-  and  (b 
 often  bitten  my  H^di  and  wounded  You  and  me,   when  we  felt  it  not  • 
 
 O  2  •  for 
 
rog        O/Surr-ERiNG  md  Retgnii^g  Mth  Cnifr^'T:  ^  S/I. 
 
 for  this  Battle  is  fccrer  andfpiritual;  for  me  tpreflk  mr  againfl  'Flejh'  atid 
 Bloody  kit  (tga'mfl  the  PrincipnlifieSy  againfl  Power  ^i  againfl  tk  Rnkrs  of  the 
 Davknefl  ofthisWoYU^  agauifl' fpiritnal  fVickcdneffei  (or  wicked  Spirits  as 
 the  World  IS-)  in /.)ig/}  Places;  rpberefore-,  faith  the  Apoftle  E^h.6,i2.i$i 
 14.  Take  imto  yon  the  whole' Armour  of  God-,'  that  ye  may  le  able  to  flandifi- 
 the'  ezHl  Day.  And  haviugdone  all-,toftand;ftand  therefore  h'aving'yoUr  Loins 
 
 fin,  ferV.  He  is  a  Subtil  One  to  difcovef,  and  hard  -to  refilt.  Bih  my 
 i^ndeayours  and  my  Wifdoffi,  rtor  my  Strength  nor  yours  will  <lo  no 
 g'ood,  he  is  too  mighty  for  us  to  encounter  with;  neither  q^o  I  againfl  hint- 
 with  Sword  or  Spear,  htf  in  the  Name  of  the  LORD  OF  IJOSTS]  FOR^ 
 THEBATTLE  IS  THE  LORDS  And  know,  that  the  true  Feeling  of 
 ihefe  Things  in  your  feives,  will  be  far  beyond  my  defcribing* them.  '-^ 
 Neither  will  I  bring  (as  Jude  fpeaks)  any  railing  Accufation  ^^^im^ 
 him,  but  only  give  him  fiich  Names,'  as  the  Scripture  hath  given-  him; 
 i  will  not  mve  him  any  black  or  terrible  Names,  nor  dare  I  charge  him 
 with  curfed  Speakings-,  { as  the  Apoftle  Jude  faith  )  only  fay,  as  the  Arch^ 
 AmelMichael  faid,  when  he  and  his  Angels  fought  with  the  Devil  and 
 his  Angels  Judev.^.  THE  LORD  REBUKE  THEE.  For  I  dare  noB 
 fight  With  him  in  my  OM'n  Name,  or  in  my  own  Strength;  but  in  the 
 Name  of  the  Lord  of  Hofts  I  dare  go  againft  him,  and  I  will  go  againff- 
 him^  and  I  pray  God,  that  Prbmife  of  Chrift  may  be  fulfilled  unto  uv 
 when  he  fent  out  the  Seventy  to  preach  the  Gofpel  Luk.  10, 19.  Behold y 
 J  give  you  Power  to  tread  upon  Serpents  and  Scorpions-,  and  over  all  the  Powert 
 of  the  Enemy ;  and  if  you  drink  any  deadly  Poyfon-,  itjhalljiot  harm  you :  Nay} 
 nothing  S\)aU  by  any  Means  hurt  you.  And  th^  Iflue  was,  Chrift  fawprefently 
 upon  their  Preachi'ng;  with  this  Power  faith  he:  If  aw  Satan  frimfelf  fdW 
 ^own  from  Heaven  like  Lightning.  Oh !  tliat  we- could  fee  it -fbinotir  felvesi 
 rhat  he  might  in  us  fall  from  his  Heaven,  thence  like  Lightning  ;  thenouP 
 Meeting  would  be  a  bleffcd,  a  Joyful  Meeting:  And  \vhen  ye  come  to- 
 gether again,  I  pray  God,  you  come  witholit  Prejudice  to  thefe  Thing^ 
 and  let  Faith  fee  for  you,  and  work  upon  you,  then  that  will pofTcfsyoii 
 >Vith  the  Reallity  and  Wcightinefs  of  thefe  Things,  and  do  all  in  youj 
 and  work  all  vour  Works  for  yoii :  Ar^d  the  L&i'd  that  redeemeth^Q\\\{^'A\^m'y, 
 Ik p you  out  o/Zion,  and  iilerice  in  you  your  own  Wifdom,  Power,  Witj 
 Will  and  Unbelief,  that  there  may  be  Silence  in  Heaven  for  half  an  Hmiir^ 
 t  mean  Silence  in  your  Souls,;  while  thefe  Powers  of  Darknefs -are  di£l 
 •overing.  Farewell---  •  '  '  -  ^  -''''  "^  -'^-^  ^^  -^-ii^--'  "-  ''O.^,  ■.•i;.-^<'.'h  s 
 ,  .  .  .  .  w  .;.:.  .V  ttrn  'ij^^a  uoY  'v^'bnuow  bnfi  tb'jH  \m  nsnld  no^io 
 i'ji  ^  O  Serm  09 
 
^/  S  u  FFE  H  mo  and  R  e  i  g  i*:  i  5j  G  wM)  Oh  n  i  s'f,    S.  t        roj 
 
 f      Sermon  11.    Upon  this  Text. 
 
 :^^'^  .^■.       u:^j»«c-r.:    Rom.  8,  17. 
 
 V  Jffo  ^^  M'^^  ''^^  Aj^^^  ^^^^^  -^^^^)  ^^^^  ^^^.  ^*^^y  ^^f^  ^^ 
 
 gtdr'ijied  together. 
 
 I 
 
 Brouoht  and  reduced  the  laft  Sabbath,  all  the  Imitable  Sufferings  of 
 
 Chriff  (for  (b'me  of  them  arc  not  Imitable  in  Manner,  nor  always  ia 
 
 the  Matter,  None  of  them  the  Meafurej  to  the  Expreffion  Ottwo 
 
 T     Words:  ^^^;.-.^ -^^rtf  ••f';>i7r>;  Ix^  "^ 
 
 ,^       '    r      >  He  ant  077.     c         J 1      71-   17   ^^-  J  > /2Z?w/qr»  Jrnil.  2j7^ 
 
 2..  htiipcwofefi  f.         .  SQcondiyj  He- Emptied  J ■        -^  *'     ■        ''^^ 
 
 ::.■  And  in  thefe  two  Things  confifts  onr  Suffering  \vithChrifl:  To  be 
 whipt  with  Chdft,  to  be  poor  with  Chriff,  to  be  reproached  with  Chrift> 
 to  Suffer  Death  with  Chrid,  &c.  It  may  be  we  arc  not  called  to  thefe, 
 neither  matters  it,  whether  we  be  or  no,  Sufferers  in  that  Kind,  Except 
 God  calls  us  to  thofe  Conditions;  But  in  thefe  two,  wemuft  ofNeceffity 
 fuffcr  with  Chrift,  If  we  would  be  glorified  with  ^lim:  He  Avas  found 
 (faith  the  Text)  In  the  Form  of  a  Servant,  that  is,  he  was  as  humble,  as 
 meek  and  lowly  as  the  meaneft  Servant:  He  that  was  Lord  of  all  Gloiy, 
 emptied  himfelf  of  all  that  Glory,  which  he  had  with  the  Father  before 
 Aflll  Time,  being  God  equal  with  him,  in  full  Power  and  Glory,  vet  he 
 emptied  Himfelf]  and  poured  otrt  all  his  Glovy  and  poured  it  out-)  forfo  is  the 
 Word  in  the  Original,  nnd  made  himfelf  of  no  Reputation ;  and  indeed  he  became 
 ■M  Servant  of  Servants-)  Tks  you  know  who  (falfly)  calls  himfelf  fb:  But  Chriff 
 Jie  not  only  took  nj:)on  him  our  Nature,  but  the  loweft  Degree  of  our 
 ^Nature,  a  Servant  and  rejo^'ced  in  that  he  was  made  low. 
 i  And  (as  youmay  remember)  the  laft  Day  ,  when  we  intended  to  dif- 
 seover  thofc  fix  Steps,  that  led  up  to  Solomo7i''s  Throne,  to  this  Throne  bf 
 •Humilit^v  we  found  there,  a  Huge  Porter,  viz.  The  ffrong  Man  ^rmed, 
 landing,  at  the  Foot  of  theism  ilpps:  Whojn  we  intend-  to  dcfchbe  to  you, 
 
 iijii  r  0  3  bj 
 
no        Of  Suffering  and  Reigning  tvith  Christ.    S.  I 
 
 by  Opening  rhofe  Names,  that  the  Scripture  gives  him :  I  have  reckon- 
 fed  and  rccol lofted  them,  and  I  find  twenty  in  Number, 
 
 I.  The  old  Man.  2.  Adam.  3,  The  Serpent.  4.  Lucifer.  5.  Tljered 
 Dragon.  6.  The  roaring  Lion,  7.  The  Devil,  g.  Antichrift.  5).  Sin. 
 10.  Rebellion.  11.  Falfe  Light.  12.  Darknefs.  13.  The  Flefl:.  14.  Self- 
 nefi.  15.  Propriety.  16.  Self  love.  17.  Our  own  tViU.  \%.  Error. 
 19.  Satan.     20.    The  Evil  One. 
 
 And  except  he  be  taken  out  of  the  Way  and  removed,  till  then  he 
 WiJl  let  (as  the  Apoftle  faith)  and  there  is  no  Afcending  any  one  of  thele 
 fteps. 
 
 The  firft  of  whic]i  M^as,  Condemning  our  f elves. 
 
 The  fecond,  Annihilation  of  our  f elves. 
 
 The  third  was.  Abdication-)  or  Forfaking  all  Tilings. 
 
 The  fourth,  Indifferency  to  all  Conditions,  to  Health  and  to  Sicknefs,  to 
 Plenty  and  to  want,  to  good  Report  and  to  evil  Report,  to  fair  Weather 
 and  to  foul,  to  Peace  or  War,  to  Eafe  or  Trouble,  CrofTes  as  Pleafures  ,• 
 I  mean,  that  ye  ftand  indifferently  affefted  to  thefe  Eftates,  or  to  any 
 other;  Co  that  you  know  not  which  to  chufeas  willing  to  have  one  as  die 
 other,  if  God  pleafe. 
 
 The  fifth,  was  Conformity  in  all  Things  to  Chrift]  imitating  him,  in  all 
 imitable  Anions,  fiepping  in  his  fieps,  and  taking  him  in  all  Things  for 
 your  Pattern  and  Example,  that  we  may  (as  the  Apoftle  faith)  Walk  wor- 
 thy of  the  Lord  unto  all  well-pleaiing,  being  fruitful  in  every  good 
 Work,  and  Increafing  in  the  Knowledge  of  God. 
 
 The  fixth  was,  l)eiformity,  as  1  may  fo  call  it,  when  we  are  (b  given 
 up  to  God,  that  we  no  longer  Aft;  but  when  we  Aft,  it  is  God  that  afts, 
 when  we  fee,  think,  rpeak,go,  &c.  It  is  not  we,  but  God:  And  (as  I  (aid) 
 when  I  had  thought  to  come  to  thofe  fix  fteps,  we  found,  that  he  that 
 will  withhold,  untill  he  be  taken  away,  viz.  That  great  Goliah ;  and  know 
 he  is  alfo  armed:  If  we  do  but  offer  to  fet  a  Foot  on  any  of  thefe  fteps, 
 we  muft  look  for  Striving :  Nay  expeft  to  fight  a  great  Battel,  we  muft 
 look  for  much  Refiftancc,  therefore  before  we  come  to  draw  near,  we 
 muft  labour,  that  this  armed  Man  be  removed  and  taken  away  ,•  or  clfe 
 we  (hall  ne\-er  confefs  our  own  Sinfulnefs,  nor  our  own  Nothingnels 
 and  Vilenefs,  nor  be  content  to  forfake  all,  nor  to  be  Indifferent  to  all 
 Things,  nor  any  of  the  Reft.  And  as  that  wife  iMan  faid :  My  Son,  tfthou 
 come'toferve  the  Lord,  prepare  thy  Soul  for  Temptation:,  But  when  once 
 thy  Soul  hath  overcome,  then  prepare  thy  Soul  tor  Reft,  but  not  before : 
 
 Then 
 
O/SuFTETiiNG  and  Reigning  mth  Christ.    S.  I.        iii 
 
 Then  all  thefc  difficult  Labours  of  Condemnation-,  Annihilation-,  Mortifica- 
 tion-,  and  the  Reft,  rhcy  will  be  all  (vvect  to  thee. 
 
 Bur,  thus  he  o'.)jc6ls  to  rhce,  viz.  this  great  red  Dragon,  this  Goliah, 
 Satan,  Lucifer,  &c.what  needs  all  thisftir  in  Condemning  thy  relf,Crof- 
 fing  thyfelf,  and  Annihilating  thyfelf,  and  for^iking  all,  that  thy  Heart 
 could  delight  in,  &c.  what  needs  all  this  ado;  had  all  (doft  thou  think) 
 that  went  before  thee,  fuch  a  difficult  Way  to  Heaven?  No,  no.  Favour 
 thyfelf:  Mafter,  Mafter:  Be  good  unto  thyfelf;  none  of  thefe  Things  jhall  hap- 
 pen  to  thee,  as  Peter  (aid  to  Chrilt,  Math.  i6,  22  . 
 
 But  I  know  you  will  fay:  This  is  a  new  Do£lrine  indeed:  Had  you 
 ever  fuch  Counfel  given  you  as  this,  before  this  odd  Fellow  came?  Yet 
 I  befeech  you,  examine  your  felves,  ( I  befeech  you  bear  with  me )  have 
 ye  not  thefe  Thoughts  widi  in  you?  Then  if  you  will  but  confefs,  this,  this 
 IS  the  Man,  the  old  Man,  the  Lucifer,  the  Devil,  the  Antichrift,  that  wc 
 qo  about  to  defcribe :  Are  you  not  ready  to  fay,  when  you  hear  theft 
 Things:  What  new  Doctrine  is  this?  What  do  you  tell  me  of  the  red 
 D.Mgon,  of  the  Serpent,  Antichrill  and  the  roaring  Lion,  &:c.  We  know 
 none  of  thefe  Tilings,  we  are  Chriftians;  we  loath  thefe  Things  as  much 
 as  you.  No  fuch  Things  appear  now  aDavs:  Indeed  in  our  Fore-Fathers 
 Days  we  have  heard,  that  there  appeared  SPIRITS  and  HOBGOBLINS, 
 and  (uch  Kind  of  Things;  but  that  was  in  the  ])ays  of  Popery  andBlind- 
 nefs:  But  now  the  Light  harhvanilhed  all  thefe  Things,  and  you  are  ready 
 with  Peter  M.irk.  14,71.  to  an f e  and  f  rear:  fl^ekiwrc  not  the  Man-,  ye  [peak 
 of:  We  have  heard  and  read  of  Dragons  and  Serpents,  (boken  of  by  Ibme 
 of  the  Prophets,  that  have  been  in  tlie  Wildernefs  of  olci  Time,  and  we 
 have  read  o^ yldtim-,  our  firfl:  Father;  but  he  is  dead  long  ago:  And  we 
 have  heard  of  Owls  in  the  Dcferts,  and  of  the  Scritch-O/rfsmdihQl/nsmid 
 Ojywj  of  the  Defert,  fpokenoflfi.  13,21.22.  But  Alas!  to  Day  thefe  Things 
 are  old,  and  concern  nor  us  in  thefe  Days;  and  {iichlh-ange  Things  might 
 then  fall  out  as  Judgments  on  that  People  then;  but  they  are  pail,  and  we 
 have  forgotten  thofe  Things  long  ago:  You  have:  Say  you  (b?  And 
 Concern  not  you;  Alas!  Alas!  But  for  all  this  you  will  find  die  Cafe 
 will  be  our  own  :  And  I  fiy  unto  you:  TBere  is  one  in  the  midft  of  you 
 (And  no  fmall  One  neither)  whom  you  know  not;  But  fee  (I  pray  you) 
 If  this  Dragon,  thefe  Serpents,  thefe  Owls,  thefe  Ims  and  Oyiris,  the 
 Prophets  fpeak  of,  do  not  concern  you,  fee  if  they  be  not  In  you  and 
 among  you,  and  you  know  dicm  not;  And  trulv,  I  believe,  you  will  tell 
 mcj  you  never  heai'd  of  fuch  a  Dodhnc  as  this  bcfoi'c;  yoii  ha\'e  1-ccn 
 
 P.-ofeffori 
 
Proieflbrs  thrs^ao,^^5>a  oruj-oYearsjvand.younever  hear4  that  thefe,  Things 
 were  In  you  before:  You  have  indeed  heard  and  read  of- fiich  Things* 
 but  you  ch.inkf -Ciod,  you  can  waih  your  .Hands  in    Innoqency  frpni 
 aJl  the(e  Things :  God  forbid  that  ever  (iich  u>ly  Thingis,  as  ypu/pealc 
 t)f5  thould  be  in  us  t  For  you  were  never   taught  (b,  nor  ever  believed 
 fb:  And  r believe  you  will  fay  as  in  i  King, 22,12..  All  the  Prophet? 
 pivDphcfie  To  arid  To,  and  prophefie  good,  and  fay  you:,  Shall  we  noAV 
 believe,  thjs  odd  Eellaw?vNHe  hath  allreadyvrnade  us  believe  that  we  are 
 Devils,  and  now  he  is  at  it  figain ;  and  he  would  p.er{\vade  us,  that  we  ^-^ 
 Serpents,  nay,-.  An tichriflv  Dragons,  roaring  Lions,  and  we  know  not  what. 
 .'.  ■'^VeIl,    notwithftanding  all  .this,   fas  the  Apoftle  Tairh  ,TIeb..i,3,22.^ 
 'X '<befcech  yon-)  fiijfer    the    JVorcIs    of  Exhortation.     Truly,.  Friends! 
 >We  muft  jfiiffei'.  this  proud  FleOi  of  ours  to  be  cut  out,,tothe  veryquick^ 
 and  thefe  Weeds  tobe  pulled  up  by  the  Roots,  they  will  ^Ife  ovenop  th^ 
 fi^ood  Corn,  and  deftroy  the  whole  Body :  Let  me, then  pray  ypu  as  a 
 triend,  to  judge  your f elves-)  that  you  may  7Jot/;e  judged.  iCoi'.ii.y^i.  Nay, 
 judge  yourfelves  and  you /hall  efcape  the  Judgment  of  God.    God  wilj 
 Certainly  judge  you  to  be  ib,   as  we  have  Ihewed;    now,  if  you  would 
 efoape  his  Judgment,  then  be  content  to  judge  fo  of  your  felves,  to  pre:<- 
 VoUt  his  Judgment.     And.as  the  Apoftle /*^^^r  faith  in  another  Cafe,   fo 
 would  I  fay  to  you:  Mej!  and  Brethren/  Let  me  freely  fpeak  unto  you  of  the 
 Patriarch  David  ^c.  A6I:S2,29.  So  more  boldly  and  freely  letmeconfefs 
 befbreyou;  As  all, thefe. Things  are  in  you  fo.  verily,  I  find  them,  daily  in 
 my  Self  from  my  own  Experience,  and,  I  defire  to  communicate  the 
 Knowledge  thereof  unto  you  ,•  and.  I  would  not.  Brethren !  that  you  fhould 
 be  ignorant  of  this,  or  that  you  fliould  think  this  deadly  (Enemy  a  Friend, 
 and  to  let  this  Domeftick  be  Co  much  a  Stranger.     And  in  Preaching  to 
 you,  Beloved!   I  affureyou,  I  dcfire  to  preach  to  myfelf;   I  judge  you 
 no  more  then  I  judge  my  felf,-  I  am  Chief  of  the  Sinners^   as  the  Apoftlc 
 faith  I  Tim.  i,  1 5^  as  bad  as  Any  of  you  all :  Therefore  I  accufe  you  no  more 
 then  my  felf,  if  I  look  for  Devils,  the  Old-man,  Sin,  Antichrift,  and  for 
 Dragons  or  Oftriches,  or  the  Ims  and  Oyms  of  the  Deferp,  or  Lucifer, 
 or  tlie  hilling  Serpent,  or  the  Locufts  from  the  bottomlefs  Pit,  fpoken  of 
 in  the  Revelations,  or  any  ugly  Thing;  Alas,  Alas,  I  find  |  need  not  look 
 far,  they  arc  nigh  me,  they  are  all  in  me:   And  indeed  there w(?re  far 
 more  hope  of  you,  to  fee  and  confefs  it,  then  to  deny  and  defpife  what 
 is  reprefented  unto  you. 
 
 Well  then,,  that  Lmay.  came  to  .open  .HIM  .to  yo\i,,,thaf  .by  hi^Najnc 
 •TO    .  .  ;  you 
 
0/" Suffering  and  Reigning  with  Christ.    S.  I,        iij 
 
 you  may  know  him ;  for  I  would  fain  bring  you  acquainted  wirh  this  Co 
 great  a  Stranger  to  you,  though  he  be  your  daily  Gueft,  as  St.  5^0/7;  Bap- 
 tift  (aid  of  our  Saviour,  John  1,25.  fb  ^y  I:    Tl:ere  is  One  in  the  tni^fi  of 
 you,  wl.mn  you  know  not :  Namely  Antichrift,  this  Devil,  this  Lucifer,  this 
 Evil  One,  this  Darknefs,  Blindne{s  and  falfe  Light,  with  all  other  his  Names, 
 whatever  he  may  be  called:  And  this  I  would  have  you  know  fb  well, 
 fo  as  your  felves  may  (ec  and  feel  that  he  is  in  you,  in  the  midft  of  you; 
 Co  that  you  may  both  hear  him  and  fee  him,  and  perfectly  know  him  and 
 difcover  him.  I  befeechyou,  arraign  and  examine  your  felves;  for  I  would, 
 fain  make  you  All  Jufliccs  and  Judges,  but  'tis  of^your  felves,  and  to  fet 
 up  a  Court  of  Oyer  and  Terminer  in  every  Heart  here,  to  arraign,  judge 
 and  condemn,  and  all  within  your  felves;  and  I  fliall  fliortly  fhcw  you 
 your  Cjmmillion;  and  I  pray,  when  you  hear  your  felves  arraigned  by 
 any  of  thofe  feveral  Names,  anfwer  to  your  Names  and  cry:  Here,  here; 
 and  fay  to  your  felves,  2iS  Nat  ban  xo  David-,  clapping  your  Hand  on  every 
 ones  Breafl,   and  fiiy:  /,  /,  here-)   here-,    Thou  art  the  Man.    i  Sam.  12,7. 
 When  you  find  your  felves  charged  home,   confefs  and  anfwer  Guilty; 
 but  I  am  afraid  Many  of  you,   yea  Moft  of  you,   will  cry :  Not  Gmlty^ 
 and  then  I  have  loft  my  Labour;  I  would  have  you  to  anf\ver,  as  David 
 to  Nathan:  I  have  finned.  And  this  is  the  Wav  for  me,  to  pronounce  to 
 you  that  A  bfolution,  the  Prophet  there  doth :  The  Lord  hath  put  away  thy  Sin, 
 The  firlt  Name  then,  I  fay,  which  oppofeth  itfelfagainitthis  our  true 
 and  bleffed  Conformity  withChrift,  in  thofe  his  Sufferings  formerly  men- 
 tioned; He  is  called  the  OLD  MAN  Rom.  6, 6.  Knowing  this  that  our  old 
 Man  is  crucified  with  Him  ^c.  And  he  is  fb  called  not  fo  much,   becaufe 
 he  is  old  and  ancient  of  Days,  but  becaufe  he  is  the  old  Man  in  our  Prac- 
 tice; we  are  begotten  wirh  him,  as  A^i^/V/ confeflerh  Pf  51.  //;  Sin  I  was 
 begotten  and  brought  forth ;  and  it  were  better  for  us,  jve  had  never  been  horny 
 then  to  be  but  fb  born;  we  are  by  Nature  (fays  the  Apoltle  Eph.  2,  3  ) 
 Children  of  JVrath.   Thus  God  and  his  Word  accounts  of  us,wiiatLands 
 fbever  we  have,  and  what  HEIR5'  fbever  we  be,    what  Honours  and 
 Titles  fbever  we  have,  our  Father  was  an  AmovxiQ-,  and  our  Mother  an  H\z- 
 tite.  Ezek.  1(^,3,    We  are  All  of  one  Race,  of  one  Stock,  of  one  and  the 
 fame  l^efcent,  as  to  God,  we  are  without  God  Strangers  to  the  Connnon- 
 JVealth  (>/"Ifrael  &c.  Thus  we  are  in  God's  Eftcem,  let  our  Clothes  be  ne- 
 ver fo  rich,  our  Honour  never  fb  great,  or  our  Accommodations  and 
 Attendance  never  Co  many,  or  whatever  Glory  and  Splendor   we  ha\c 
 to  die  World;  let  Lords  and  Great  Ones  mind  tliis,  as  our  Savic  in- tells 
 
 P  Nicodemus : 
 
ti4        OfSutvuni^G  and  Reigmimg  a?M  Christ.    S.  1. 
 
 Nicodemus :  A  Man  cannot  enter  into  the  Kinpdom  of  God-,  hut  he  rrnift  ht 
 born  again.  John.  3,  3.  Thefe  were  his  Woros,  that  fpake /b  tnie  as  nevef 
 Man  Jpake:  He  whofe  Words  could  admit  of  no  Untruth.  Paul  indeed 
 faith:  Now  Ifpeak)  and  fiow  the  Lord-,  and  This  the  Lord  and  now  I. ;  but 
 here  is  One,  that  always  ifpoke  the  Words  of  God ;  He  never  fpake  of 
 himfelf,  nor  fought  himfelf,  hxxithe  Glory  of  Him-,  that  fent  him '^  but  faith 
 he :   Ferilyy  verily-)  a  Man  mtift  he  horn  again-,  or  he  cannot  enter  into  the 
 Kingdom  of  God  ^  whatever  it  be  that  tends  not  to  Regeneration,  muft  be 
 cut  off,  it  muft  be  brought  down  and  rooted  out.     Thus,  I  fay,    this 
 STRONG  MAN  ftands  in  our  Way,  under  the  Name  and  Term  ofthe 
 OTJ)  MAN,*  but  he  is  not  only  aftrong  Man,  but  he  ftands  alfb  armed; 
 therefore  the  more  ftrong,  the  more,  terrible,   the  more  hard  to  refift;; 
 and  he  wifties  us  to  keep  back,  and  not  to  adventure  upon  our  own  Ruine. 
 And  his  Armour  is  Ciiftom  in  Sin  and  Frefcription :  How  hardly  is  a 
 Cuftom  broke;    a  Man  can  as  foon  die,  as  leave  an  old  Cuftom,   Eph. 
 4,22.23.  That  is,  that  ye  put  off  concerningthe  former  Converfation-,  the  OLD 
 MAN-,  which  is  corrupt  according  to  the  deceitful  TmJIs-,  and  he  renewed  in 
 the  Spirit  of  your  Mind:  And  Jeremy  (-iith'.  Can  the  Leopard  change  his  SpotSy 
 or  the  Blackaniore  his  Skin!'  jerm.  13,23.  Can  Cuftom  in  Sin  be  broken? 
 If  it  can,  then  may  you  learn  to  do  well,   winch  are  acciiftomcd  to  Evil; 
 If  it  be  broken,  I  am  (ure,  it  was  never  by  your  Will  or  Power,   you 
 inay  thank  God  for  it;  He  it  is,  that  hath  overcome  this  Man  armed: 
 you  yourfelves  could  never  have  overcome  him;  for  you  always  defend 
 him,  fpeak  for  him,  and  make  all  the  Reliftance  you  can  againft  the  very 
 t^ower  of  God  in  you.  It  may  be,  here  is  in  this  Congregation  a  good 
 Number  of  Chriftians,  real  Chriftians,  and  you  have  overcome  this  old 
 Man;  but  how?  You  may  heartily  thank  God  for  it;  for  you  had  never 
 been  fo,  nor  had  ever  overcome,  had  not  he  been,  and  had  not  he  foughc 
 for  vou,  you  had  never  overcome  him.  Cuftom  in  Sin  is  a  great  Matter, 
 as  Augufl'ine  ( fpeaking  of  his  Converfion )  faith,  that  when  he  was  rcfoh'ed 
 fo  for{ake  his  Sins,  then  among  other  Temptations  Cuftom  in  Sin  cr.me 
 and  fct  upon  him,  and  faith  he:  All  my  Sins^  and  all  my  old  Delights  came 
 icfore  mcj  crying  unto  me:  JVl.mt!  Will  mu  leave  usnorcf  What!  VVe  that 
 have  been  fuch  old  Companions,  loved  fo  dearly,  will  you  now  forfake 
 us  ?  Have  we  not  often  given  you  much  Delio-ht  and  Content,  and  {ported 
 together  often,  and  we  were  thy  daily  Delight,  and  muft  we  now  parr, 
 and  part  for  ever,  and  fo  part  as  never  to  fee  one  another  again?  Is  this 
 all  our  Reward  for  the  many  Delights,  we  have  given  you  .''  So  that  Cu- 
 ftom 
 
^/SuPFBiiNQ  ifwiRciGNiNO  with  Christ.    S.  I.         t\% 
 
 ftom  in  Sin  niay  well  be  called,  the  Armour  of  this  old  Man ;   for  it  is  ^ 
 (Irong  Armour. 
 
 A  lecond  Name  is  Adam^  and  yet  not  excluding  Eve-^  good  Women ; 
 do  not  think  (b ;  but  I  may  fay  as  St.  Paul  fays :  Neither  is  the  MAM 
 Without  the  If^oman  in  the  LorS^  nor  the  WO  MA  IS!  without  the  Maii^  i  Cor. 
 II,  II.  So  may  I  too  truly  fay,  neither  is  the  Man  without  the  Woman 
 in  the  Dovih  nor  the  Woman  without  the  Man  in  the  Devil  ,•  and  (b  both 
 came  into  Tranfgrcjfion  i  Nay  the  JVoman  was  fir  ft  in  the  Tranfgreffion^ 
 \  Tim.  2,  14.  the  whole  Man  is  deftledjSoul  and  Body  and  all  the  FacuU 
 ties  and  Slembcrs  therein,  the  Underftanding,  Will,  Affections,  with  all 
 the  Members  of  the  Body.  And  we  call  it  A(Jam\  becaufe  firil,  it  hides 
 itfelf  from  God,  as  Adam  did;  and  fecondly,  becaufe  by  it  as  by  Adam-^ 
 Sin  entered  into  the  World:  Rom.  5,  12.  As  in  our  Form  of  Bapdfm  we 
 pra}",  that  the  old  Adam  may  befo  buried  in  us-,  and  that  the  new  Man  may 
 live  and  grow  in  us.  But  what  did  Adain.^  He  hid  himfelf:  This  is  one 
 Property  in  old  Adam :  Yea  the  firft  and  chief,  that  when  Adam  had  fm- 
 ned,  he  hid  himfelf  ( as  he  thought )  from  God :  And  God  asks  him :  A 
 dam/  Where  art  thou/'  But  what  a  vain  Thought  was  this  in  Him,  to 
 think  to  hide  himfelf  from  God,  from  his  All-feeing  Creator  and  Maker? 
 But  this  Adam  had  fome  Leaves  to  hide  himfelf,  among :  That  is  (bme 
 Excufes ;  for  he  is  not  unarmed ;  for  in  what  Ihape  fbever  he  is  repre- 
 (ented,  he  hath  Armour  fitted  to  him  belides. 
 
 And  his  Armour  or  Excufe  in  this  is,  A?nolition  of  the  Crijue,  putting 
 it  off  himfelf.  And  juft  thus,  do  not  we  do  as  Adam  did  ?  Hath  not  he 
 taught  us  the  Trick  of  it,  to  excufe  our  Sins  and  think  thereby  to  hide 
 our  felves  from  God?  Though  we  do  not  do  as  Adam  didj  to  run  among 
 the  Trees,  )'et  we  do  fbmething  equivalent,  (omething  like  it,  we  thinfc 
 to  llielter  our  felves  under  and  among  the  Trees  of  Excufes,  as  the  Pro- 
 phet Ifaiah  tells  the  People,  Jfa.2^,i$,  Te  have  made  Lyes  your  jRcfuge, 
 and  under  Falfliood  have  ye  hid  your  felves :  So  that  we  are  not  only  Adai/iy 
 (naked)  but  we  (even  as  Adam  did)  fbw  fig-leaves  together  for  Aprons : 
 Rather  then  Adam  would  accufe  himfelf,  he  would  accufe  the  Woman, 
 and  then  the  Woman  the  Serpent,  nay  rather  then  he  will  be  guilty,  or 
 confefs  his  Sin,  he  will  accufe  God  himfelf,  the  f/o?nan,  thou  gave/}  to  be 
 mth  meyflh'  gave  me  and  I  did  Eat-,  Gen.  3, 12.  faith  he;  So  do  not  we  do 
 the  fame?  Rather  then  we  will  accufe  our  felves,  we  will  accufe  God;  If 
 we  be  charged,  why  haft  thou  done  this?  Oh,  I  could  not  help  it!  It  is 
 this  Fleih  that  thou  gaveft  me:  Is  not  this  then  our  Cafe?  Wliy  haft 
 
 P  2  thou 
 
ii6        0/ Suffering  and  Reigning  rvith  Christ.    S.  I. 
 
 thou  done  this  Thing?  We  have  our  Anfwer  ready:  The  Spirit  is  mlU 
 ing-,  hut  the  Fleflo  is  iveak-,  Mat.  26,41.  The  Fault  is  not  in  us,  but  in  this 
 weak  and  frailFIefh,  that  thou  haft  given  us;  but  God  anfwers  this  old 
 Adam  peremptorily :  Thou  belyeft  me,  I  gave  thee  not  thy  Flefh  to  de- 
 ftroy  thee,  thy  DeftniBion  is  of  thy  felf-,  0  IfrneU  Hof!  13,9.  I  am  free;  I 
 gave  thee  Flelh,  to  a  good  End,  but  thou  haft  abufed  it:  Therefore  ac- 
 cufe  thy  felf,  for  all  Evil  is  from  thy  felf,-  Blame  not  me  in  faying :  The 
 Flefti  that  I  gave  thee;  and  that  I  have  not  done  well  in  giving  thee 
 fuch  a  frail  and  weakFleih,  which  thou  art  not  able  to  bridle  and  Govern : 
 Saith  God,  all  I  created,  behold  it  was  very  good^  Gen.  1,31.  But  lay  the 
 Blame  on)Our  felves,  all  that  is  given  you,  is  given  for  your  Good,  if 
 yon  abufe  it  not,  and  turn  it  to  Evil  to  your  felves :  This  was  a  good 
 Argument,  as  David  ufed  it,  but  not  as  we  ufe  it,  and  as  this  old  Adam 
 ufeth  it;  for  David  often  complains  of  the  Weaknefs  of  his  Flefh,  and 
 that  he  could  do  nothing,  and  he  had  no  Strength,  and  that  his  Bones 
 Tjf ere  broken,  and  he  was  all  to  Pieces:  Pf  6, 2.  &  5i,8-&c.  David  did  it 
 by  Way  of  Argument:  and  to  fupport  his  Soul,  and  comforts  himfelf  that 
 the  Lord  hwwsour  frame-)  and remembereth  that  we  are  hict  Duji^  Pf  103,14. 
 And  that  God  would  have  Pity  upon  him  and  ftrengthen  him;  but  we 
 do  it,  that  we  may  be  excufed  for  all  we  do,  without  defire  of  Amend- 
 ment: Therefore  away  with  thefe  Shifts,  and  give  Glory  to  God:  Con- 
 fefs,  confefs,  that  it  is  thy  Sin  and  thy  Tranfgrellion,  and  confefs  thou 
 art  the  Man,  that  thou  art  this  Adam. 
 
 A  third  Name,  he  is  called  the  Serpent,  and  in  Tfa.  1,27.  He  is  called 
 Leviathan^  that  crooked  Serpent.  Now  he  is  called  the  Serpent,  from 
 that  curfe,  Gen.  3, 14.  Becaufe  he  goes  upon  his  Belly,  and  eats  the  Duft 
 of  the  Earth. 
 
 Obje£l.  But  what!  Are  we  Serpents  then?  and  do  we  eat  of  the  Duft 
 of  the  Earth,  according  to  the  Serpent's  Curfe? 
 
 Anfw.  Yes:  This  Serpent  is  the  Flefti,  which  firft  came  to  the  Woman 
 and  tempted  her;  for  Eve  I  take  to  be  meant  of  the  (enfitive,  flcfhly  and 
 inferiour  Part;  and  Adam  to  be  the  rational,  the  fuperiour  and  the  higher 
 ■Part  of  Man,  viz.  The  reafonable  Soul ;  now  this  Serpent,  the  Flefti,  or 
 this  carnal  Part,  doth  not  firft  and  immediately  fet  upon  Adam;  for  A- 
 d.Tin  or  the  rational  Man  might  have  reafoned  it  out  with  him,  as  being 
 theftronger:  but  he  firft  fets  upon  weak  Eve;  the  Woman  being  the 
 weaker  and  fooner  overcome ;  he  arrefts  firft  the  fenfitive  Part,  becaufe 
 that  is  next  unto  the  Flelh,  and  very  little  differing  from  the'  Flelh:  and 
 
 then 
 
Cy* Suffering  /Twi  Reigning  with  Christ.    S.  I.        117 
 
 then  at  laft  by  Degrees  he  comes  to  A(^(TiiIj  and  that  by  Eve'^  the  woman- 
 i(h  or  weaker  Part  of  Man ;  and  fb  by  that  means  the  fenfitive  prevailed 
 over  the  rational,  Eve  over  Adam  and  the  Woman  over  the  Man, 
 
 Objecl.  Yea,  but  Sir,  by  your  Favour,  we  do  not  lick  and  live  upon 
 the  Duft,  as  do  Pets;  That  is  the  Serpent's  Curfe,  and  belongs  not  to  us. 
 
 Anfw.  But  we  do,  and  that  according  to  the  Letter,  and  that  Serpent 
 is  in  us ;  and  thatCurfe  is  fulfilled  in  us,  for  all  that  ever  we  See,  Smell,  Touch, 
 Tafte,  Hear,  all  is  but  the  Duft  of  the  Earth ;  for  this  Serpent  licks  Duft ;  and 
 lives  by  Duft,  and  all  our  Senfes  are  fed  with  Duft ;  for  if  we  fee  Beauty, we  fee 
 beautifullDuft,  if  we  touch  Gold,  it  is  but  thick  Clay  Cas  the  Prophet  calls  it) 
 thick  Duft :  if  we  fmell  any  Thing,  they  are  but  Vapours  from  the  Earth ;  if 
 we  tafte  any  Thing  it  comes  from  t!ie  Earth,  and  to  the  Earth  it  returns :  If  we 
 hear  any  Thing  that  pleafeth  the  Ears,  'its  but  Air  contracted  into  a 
 Sound,  and  cauled  by  the  Earth;  all  that  we  account  of,  and  efteem,  all 
 that  we  relifti  and  deiight  in,  all  is  but  the  Duft  of  the  Earth :  Beloved  • 
 me  thinks  if  it  be  fb,  as  moft  certainly  it  is,  then  what  a  pitiful  Creature 
 Man  is?  And  me  thinks  thefe  Things Ihould  make  a  Man  abhor  himfelf; 
 we  fee  how  naturally  Man  abhor  Serpents,  becaufe  they  are  made  of  fb 
 contrary  a  Nature  and  Difpofition  to  Men :  And  if  this  One  Serpent,  be 
 fo  loathfome  and   terrible,  unarmed,  what  is  he,  when  he  is  armed? 
 
 And  his  Armour  is  his  Subtility,  that  is  his  Wi'fdom :  And  that  you 
 will  think  ftrange;  our  Saviour  faith,  be  ivife  as  Serpents:  But  wherein 
 conlifts  his  Wifciom?  It  confifts  intiiis;  that  wlien  fbever  this  Serpent 
 fees  himfelf  affiulted,  and  like  to  be  overcome,  that  he  will  do  all  he  can 
 to  defend  his  Head,  to  keep  that  fafe :  For  Life  is  in  the  Head,  'tis  cer- 
 tain, ye  may  wound  him  in  the  Tail,  and  he  will  recover,  that  well 
 enough :  For  ye  cannot  kill  the  Serpent  but  in  his  Head :  As,  for  Exam- 
 ple; let  a  Man  come  into  a  Garden  overrun  with  Weeds;  and  to  deftroy 
 tlicfe,  he  (hall  go  and  cut  off  all  the  Tops  of  them;  we  know  that  this 
 hath  not  killed  the  Weeds;  for  the  Roots  are  there  fhll,  and  will  fj:>rino' 
 again:  So  for  a  Man  to  cut  off  this  particular  Sin,  and  that  particular  Sin,  and 
 not  to  pull  up  Sin  by  the  Roots,  it  is  never  the  near ;  after  a  while  they  grow 
 the  ranker,  and  the  ft:ronger:  If  we  would  deftroy  Sin,  we  muft  ftrick  at  the 
 Root  ofSin,  atthe  Life,  at  the  Head  ;  for  that  isit->  that  was promifecl Gen.-^-^i  i^ . 
 Thou  jh/ilt  hruife  his  Heel-,  but  he  j]?all  break  thine  Head:  If  at  any  Time  we 
 Miniltcrs  go  about  to  reprove  you  for  your  Sins,  you  can  endure  us  well 
 enough,  Co  long  as  we  cut  off  but  the  Laps  of  your  Garments:  And  you 
 can  be  well  contented  to  hear  us,   yea  and  to  reform  and  obey  our 
 
 P  3  DoOrine, 
 
Ijg        0/ Suffering  and  Reignins  with  Christ.    S.  I, 
 
 Do£lrine  as  Herod  ^id  John  Baptift's  in  many  Things ;  but  if  once  we  come  to 
 fneddle  with  the  Root,  with  the  Life  of  Sin,  then  you  will  ftrive,  then  you 
 will  wreftle  and  fight  too,  to  (avethat,  and  you  will  never  fight  in  earneft, 
 till  then  and  then  to  be  fure  you  will  fight:  Oh!  By  all  Means  you  muft 
 iave  the  Head  :  Save  the  Life  of  your  Sins,  and  the  Blood  of  your  Lufts, 
 
 A  fourth  Name  is  Lucifer;  you  know  the  Place,  Ifa.  14, 12— 15  Horn 
 art  thou  fallen  from  Heaven-,  0  Lucifer/  Son  of  the  Morning/  Horn  art  thoi^ 
 cut  down  to  the  Growid^  which  dic'ft  n  caken  the  hatton  ffor  tlou  haft  f aid  in  thine 
 Heart:,  I  will  afcend  into  Heaven-,  I  will  exalt  my  Throne  above  the  Stars  of  God  I 
 mil  be  like  the  mofl  High  :  Tet  thou  fhalt  be  brought  down  to  Hell-,  to  the  Sides 
 ^the  Fit,  ^c. 
 
 Now  it  may  be,  you  will  fay  unto  me ;  nay,  Sir  |  You  have  made  us 
 bad  enough  already,  do  not  make  us  LuciferSj  the  Prince  of  Devils :  Who 
 ere  they,  or  where  are  they,  that  will  offer  at  fuch  high  Prefumption,  to 
 aim  at  God's  Seat,  or  to  exalt  themfelves  above  the  Stars  of  God,  or  tq 
 be  like  unto  God  ? 
 
 I  anf\ver:  This  Lucifer  is  fpiritual  Pride,  when  the  Heart  prides  it  felf 
 in  its  own  Excellencies,  viz.  fiich  Thoughts  as  thefe :  See,  fee,  what  an 
 Excellent  Creaaire  Man  is  made,  but  little  lower  then  the  Angels  /  O  what 
 a  Regard  God  hath  unto  Man  ?  He  hath  crowned  him  with  Glory  and  Ho- 
 nour Pf^8)5-  He  hath  given  him  Dominion  over  all  the  U'^orks  of  his  Hands*, 
 find  hath  put  all  Tlnngs  under  his  Feet :  Pf  85  6-  Hath  not  he  made  the 
 Earth  to  bear  me,  and  the  Sun  to  fhine  upon  me?  The  Moon  and  Stars 
 to  do  Homage  and  Service  to  me,  and  all  Creatures  to  feed  and  cloth 
 me:  Oh  what  Excellent  Graces  have  L'  How  have  I  excelled  other 
 Men?  I  have  made  a  fair  and  long  Progrefs  in  Religion,  lam  able  todifl 
 courfe  any  Point  therein,  &c.  Oh  Brethren !  Brethren !  what  fhall  I  fay? 
 I  never  wonder,  that  Cain  was  feduced  by  Hatred  and  Envy,  and  La~ 
 mech  overcome  by  Lull:,  Abfalom  to  fall  by  Ambition,  and  Abiram  by 
 Murmuring,  Jnaas  by  Covetoufhefs,  TJje  Rich-Man  by  Gluttony,  and 
 that  Simon  Magus-,  Ananias  ^nd  SapphirawQVQ  overcome  by  Covetoufnefs, 
 and  the  like :  But  here  is  the  Mifery  of  all  Miferies,  and  the  Height  of 
 all  Aggravations  for  a  Man,  to  go  to  Hell  by  his  Religion  and  Profeflipn 
 of  the  Truth,  for  a  Man,  to  go  to  Hell  by  hearing  of  Sermons,  by  re- 
 ceiving the  Communion,  by  Praying,  by  Preaching,  by  Abftinence,  ro 
 go  to  Hell  by  overcoming  of  Vice,  by  refifling  of  Sin,  by  giving  of 
 Alms,  &c.  to  blcfs  themfelves  and  fay  :  /thank  God,  I  am  not  thus  and 
 thus-,  as  the  Pharifee  faith,  lam  not  as  other  Men,  nor  as  the  Fullican;  Luk. 
 i^,  II.  I  do  not  as  other  Men  do,  I  do  not  fwear  as  fuch  a  Man,  I  do 
 
 not 
 
d/SuF^ti*iN6  and  R^iGtii'NO  with  CrtftisT.    S.  !.        it^ 
 
 not  blafpheme  and  lye,  and  be  drunk  as  fiich  and  fuch ;  I  go  to  Church 
 twice  a  Sabbath,  I  attend  diligently,  I  read  and  repeat  the  Word  in  my 
 Family,  I  pray  twice  a  Day ;  nay  not  only  fo,  but  I  keep  a  ftri£l  Watch 
 over  my  Heart  and  Tongue;  I  have  overcome  Swearing  and  filthy  Speak- 
 ing, Lying  and  Covetoufncfs :  All  thefe  have  I  killed,  my  Life  is  unfpot- 
 ted,  no  Man  can  fay :  Black  is  my  Eye.  But  may  it  not  be  faid  of  tnee, 
 as  it  was  once  concerning  .-^lexajider?  That  when  became  to  befiege  and 
 cake  a  City;  the  Enenw  (landing  upon  a  high  deep  Mountain  or  BuU 
 wark,  on  which  ftood  Elephants,  fo  that  they  were  in  fuch  a  Itrait,  they 
 knew  not  what  to  do;  for  if  they  killed,  they  fhould  kill  more  of  theit 
 own  Army  then  of  their  Enemies;  for  if  they  killed  the  Elephants,  that 
 ftood  in  the  Front,  their  heavy  Bodies  would  tumble  down  upon  them 
 an  1  kill  them,  as  Sampfon-,  he  could  not  kill  his  Enemies,  but  he  mult  kill 
 himrdf:  So  fay  I,  I  fear  that  in  killing  of  Sin,  Sin  hath  killed  thee:  Are 
 not  only  all  thy  Sins  and  Violent  Dealing  fallen  upon  thy  own  Pate,  but 
 alfo  all  thy  good  Deeds  are  fallen  upon  thy  own  Head?  And  hath  not 
 all  the  Labour  and  Pains,  that  thou  haft  taken  in  Religion,  wounded  and 
 killed  thine  own  Soul. 
 
 And  for  all  this  potent  Strength,  that  (you  fee)  this  Lucifer  hath,  yet 
 he  bach  gotten  Armjur  on  belides,  and  his  Armour  is  Lmocency;  and 
 th?  mire  of  this  he  hath,  the  more  ftrong  and  the  better  armed  is  he,  mark 
 it  well;  I  fay,  the  more  Innocency  and  Unfpottednefs  this  Lucifer  hath, 
 fo  much  the  more  ftrong  is  he  againft  God;  and  therefore  he  is  the  more 
 potent,  the  more  terrible  againft:  our  poor  weak  Souls;  and  if  he  dare  op- 
 pofe  t!ie  Almiohty,  fure  he  laughs  to  fcorn  all  the  Strength  thou  canft 
 mike;  but  as  Davil  ftiith  Pf  1 19,^7.71.  It  ivas  good  for  me-,  that  Iivns  af- 
 fiiSicd\  for  before  I  was  affliSted^  I  went  nftray^  hut  now  I  have  RefpeSl  to 
 all  thy  Command tncnts^  So  may  I  boldly  fiiy.  It  were  good  forchec  to  fall, 
 nay  it  were  better  for  thee,  that  God  would  let  thee  (all  then  fhnd,  that  thou 
 miyft  come  to  fee,  thy  own  Pride  and  Glory  laid  m  the  J3uft,  and  that 
 thou  be  made  to  fee,  not  whataih-ong  and  excellent  Creature  thou  art, 
 but  what  a  vile  and  fmful,  and  what  a  weak  and  vain  Creature  tlK)U  arc; 
 that  fo  thou  may  ft  fay :  It  was  good  for  mc,  ( and  I  find  it  by  Experience) 
 Oh !  It  is  good  for  me  that  I  linncd,  and  that  I  fell ;  for  before  I  finned, 
 I  went  aftray.  Oh!  (ay,  and  fay  it  too  feelingly:  I  had  like  to  have  gone 
 to  Hell  by  all  mvgood  Anions,  by  my  Pride  in  them,  and  high  Thoughts 
 of  my  felf:  I  was  even  at  the  very  Pit's  Briiik,  and  had  this  never  been 
 difclofed  to  me,  I  had  tumbled  in  Head  long,  without  any  Redemption 
 into  the  very  ncrhermoil  Hell.  Oh 
 
X20        6)/SuFFERiNG  and  Reigning  tpitb  Christ.    S.  T. 
 
 Oh  Beloved !  Humility  is  the  Top  of  all  Graces ;  all  the  Reft  are  no- 
 thing,  if  we  have  not  that  with  them.  Beloved !  Examine  your  felves,  try 
 and  fee  whether  thefe  Things  be  in  you  or  not ;  and  if  they  be,  if  you 
 find  them  (b,  I  tell  you,  you  will  never  look  (o  much,  to  find  any 
 '  without  your  felves,  ( as  hitherto  ye  have  done )  as  within  you.  One  Name 
 more,  and  then  we  conclude  for  this  Time. 
 
 The  fifth  Name  that  is  given  him,  is  the  red  Dragon-,  Revel.  12, 3.  fb 
 called  becaufe  of  his  Colour :  And  there  appeared  another  Wonder  in  Hea- 
 venj  and  behold  a  great  red  Dragon-,  having /even  Heads  and  ten  Horns-,  and 
 feven  Crowns  upon  his  Heads.  Friends]  I  would  fain  bring  you  acquainted; 
 with  this  Enemy  alfb,  that  you  may  once  come  to  know  him,  that  you 
 may  beware  of  him ;  for  I  open  all  thefe  feveral  Names,  that  fb  I  might 
 fully  defcribe  and  fet  him  out  to  you,  that  you  may  know  him,  and  that, 
 if  you  find  him  not  in  you  by  one  Name,  yet  you  may  by  another;  and 
 if  not  by  one  or  two,  yet  by  all  his  Names  compared  together:  That  as 
 Mofes  put  his  Hand  into  his  Bofbm,  and  pulled  it  out  leprous:  Exocl.4, 
 V.  6.  So  I  would  fain  have  you  find,  that  thefe  Things  are  in  your  own 
 Bofoms:  You  are  All  leprous,  but  know  it  not;  yea.  Lepers  frOm  the 
 Crown  of  the  Head  to  the  Sole  of  the  Feet;  and  if  Any  of  you  do  but 
 thus  put  his  Hand  into  his  Bofom,  and  he  fhall  be  flire  to  pull  it  forth  all 
 over  leprous.  Ah !  Though  I  take  fome  Time  in  opening  thefe  Names, 
 yet  (I  hope)  it  will  not  be  unprofitable  to  you;  for  as  yet  T  am  not  half 
 gone  through  them.  This  red  Dragon  (I  afTureyou)  makes  his  fiery  Af^ 
 Suits  upon  the  Soul  daily  and  hourly,  and  there  doth  he  make  Wreck 
 and  Spoil:  He  there  cruelly  rends  and  tears  your  poor  Souls,  and  breaks 
 down  the  curious  carved  VVorks,  wrought  by  God  in  your  Souls,  with 
 Axes  and  Hammers ;  and  you  for  all  that  fee  it  not,  nor  are  fenfible  thereof^ 
 and  that  is  your  Mifery:  There  he  feizes  upon  his  Prev,  which  but  with 
 a  very  fbong  Hand  will  he  forfake;  and  by  thofe  his  fiery  Darts  (which 
 the  Apoftle  ^eaks  of)  he  wounds  the  Soul  to  Death  and  l5eftruclion,  and 
 there  is  no  Delivering  the  Soul  from  the  Jaws  of  this  fiery  Dragon,  but 
 by  the  almighty  Power  and  Hand  of  God;  for  he  goes  about  like  a  roaring 
 Lion,  feeking  his  Prey,  and  whom  he  may  f wallow  up  and  devour,   i  Pet.  5, 8^ 
 
 And  his  Armour  is  Blood^ltis  no  lefs  than  your  Blood,  your  Life  that  feeds 
 him,  and  he  thirfts  for  Blood,  which  is  your  Life,  and  that  is  his  Life,  his  Meat 
 and  Drink :  And  there  is  no  overcoming  this  Dragon,  but  by  delh'oying  that, 
 which  is  the  very  Life  of  your  Lives,  viz.  of  your  carnal  and  fleihly  Lives,  the 
 Life  ofPride,  and  the  Life  of  Covetoufnefs,  the  Life  of  Arrogancy  and  Self- 
 Boafting,  die  Life  of  Hypocrifie  and  Self-Admiration,  &c.  In 
 
0/ Suffering /7«^  Reigning  7p;>i5  Christ.    S.  II.        121 
 
 In  Brief,  all  humane  and  worldly  Wifdom  muft  be  brought  down ;  the 
 whole  natural  Man,  as  born  of  the  old  Adam,  muft  be  crucified  and  Hain, 
 and  be  utterly  ftript  of  all  his  Wifdom  and  Power,  of  all  his  Religion ;  I 
 mull:  tell  you,  though  you  may  think  me  a  ftrange  Preacher,  I  tell  you 
 again,  ye  muft  take  up  Arms,  and  go  to  War  within  your  felves,  and 
 nght  with  your  felves;  fight  with  your  own  Wills,  with  your  own  Af- 
 fe£tions;  and  blefl^ed  is  he,  that  is  the  Beginner,  Fomentcr  and  Upholder 
 of  tliis  bloody,  Inteftinc  and  civil  War  within  your  own  Borders;  and 
 happy  ih^il  he  be,  that  rcivardetb  Babylon,  as  fl^ehathfervedus^  anddajheth 
 the  little  ones  ngainft  the  Stones ;  for  (he  is  to  be  deftroyed  :  And  you  mull 
 refift  and  cad  a  vay  that,  whi.h  is  fweatand  dear  to  Flefh  and  Blood  ,•  you 
 mull:  cut  of  your  right  Hands-,  and  pull  out  your  right  Eyes^  Matth.  18)8. 
 Mark.  9, 43.  lLq  this  devouring  Dragon  will  never  be  overcome.  Do  not 
 we  knoY,  every  Min  loves  his  Blood  dearly;  the  natural  Man's  Sin  is  as 
 dear  to  him  as  his  Blood,  it  is  fo  interwoven,  and  fo  runneth  into  the  very 
 Nature  of  Man,  even  as  the  Blood  through  every  Part  and  Member  of 
 the  Body  into  every  Vein,  into  every  Action,  Word  and  Thought;  Co 
 that  take  away  the  Blood,  and  you  take  away  the  Life:  And  nothing  will 
 {atisfiethis  bloody  red  Dragon,  but  Blood  this  he  lives  upon;  and  there- 
 fore whenever  ye  look  ancl  behold  in  your  felves,  or  any  other  a  Dear- 
 nefs  in  Sin,  a  Love  to  Sin,  you  fhall  find,  how  loath  they  are  to  part 
 with  it;  yea,  as  loath  as  to  part  with  their  Blood  or  their  Lives:  Can  a 
 Blackamore  change  his  Skin,  or  a  Leopard  his  Spots/  A' cither  can  ye-,  which 
 are  accuflonied  to  do  evil-,  learn  to  do  well ;  faith  Jeremiah  c  13,23.  therefore 
 this  red  Dragon  is  a  (ore  Enemy;  and  when  we  meet  again,  we  fhall  en- 
 deavour to  open  to  you  (bmc  more  of  his  Names,  and  I  hope,  they 
 will  beoffuch  Ufeto  you,  that  you  will  never  forget  the  Day  of  your  De- 
 liverance out  of  the  Hands  of  thcfc  terrible  Enemies :  And  you  have  far 
 more  Caufe,  then  ever  the  Nation  of  the  Jews  had  in  Heflhers  Time,  to 
 make  it  for  ever  a  Day  of  Gladnefs,  of  Fcafting  and  Rejoycing,  and  a 
 good  Day  and  fending  Gifts  One  to  Another;  for  it  is  your  Inaugura- 
 tion-Day to  the  greatefl  Honours  in  Heaven  iind  Earth;  yea  thcgreatcfl: 
 Favour,  that  ever  the  King  of  Kings  bellowed  upon  the  Sons  of  Men. 
 Kings  may  occafion  the  Keeping  of  (iich  a  Day,  in  Bellowing  of  their  grcat- 
 efl:  Favours  and  their  highcll:  Honours;  but  what  are  thofe  in  Cornpari- 
 (bn  of  this  Day  and  thefe  Honours?  Truly  nothing  at  all,  comparea  to- 
 gether; fo  for  the  prefent  Farewell,  and  the  Grace  of  our  Lord  Jefus 
 Chrili  be  with  you  all  evermore,  Amen. 
 
 Q^  Sermo:^ 
 
122        Cy  Suffering  and  Reigning  xpith  Christ.    S.  III. 
 
 Sermon  IIL    Upon  this  Text. 
 
 Rom.  8)  17. 
 
 Iffo  be  that  life  fuffcr  with  Uhn^  that  tve  may  alfo  be 
 glorified  together. 
 
 His  Texr,  as  I  have  told  you,  reprefents  a  Chriftians  whole  Timcj 
 that  is,  his  Non-Age,  and  his  Full-Age;  if  that  be  too  long,  as  I 
 then  told  you,  you  may  call  it,  his  Winter  and  his  Summer ;  if 
 that  alfb  be  too  long,  then  call  it  his  Day,  his  Evening,  and  his 
 Morning,  Gen.  1,5.  The  Evening  and  the  Morning  were  a  Day;  but 
 obferve,  the  Evening  always  before  the  Morning.  Now  every  one,  I 
 know,  will  be  ready  to  fay  as  Bdaafnfaid:  Ob  that  I  might  dye  the  Death 
 of  the  Righteous,  ana  that  my  J  aft  End  might  he  like  his-,  Numb.  23, 10.  Oh 
 let  my  Full-Age  be  like  his;  let  my  Summer  and  my  Morning  be  like  his; 
 to  be  fhort,  the  Truth  is  Every  one  would  Reign  with  Chrift,  but  none 
 would  fliffer  with  him. 
 
 When  the  Time  (liall  come,  that  we  muft  fiirrender  up  thefe  precious 
 Souls  of  ours,  and  that  we  feel  and  fee,  we  have  but  our  three  laft  groan- 
 ing Sighs  to  fetch,  and  that  we  muft:  be  diftx)lved,  depart  out  of  this  Ta- 
 bernacle, and  return  to  our'  firft:  Principles,  from  whence  we  were  taken, 
 and  that  our  Spirits  muft:  return  to  God,  that  gave  them :  I  {ay,  when 
 we  fhall  come  to  fee  this,  ( if  To  be ,  we  believe  fb  far  as  this ;  for  I  much 
 qucilion  it,  there  is  but  few  that  do  believe  fo  much,  whatever  they  may 
 prattle)  Oh  then  we  would  willingly  dye  the  Death  of  the  Righteous,  and 
 that  our  Days  might  end  like  his:  But  by  no  Means  would  we  take  Part 
 with  him  in  his  Non-Age,  in  his  Winter,  inhis  Evening,  in  his  Suffering 
 with  Chrift;  oh  no,  therein  he  cryes:  Mafter!  Favour  thy  felf  from  thefe 
 Things,  let  none  of  thefe  Things  happen  to  thee:  But  this  Text  I  have 
 now  read  unto  you,  withftands  all  thefe  Wifhers  and  Wouiders,  and  all 
 thcfc  Wiftics  and  Defires,  in  plain  Words:  Ifyefnjfer  with  Chrift-,  then 
 Jl)all  ye  he  Glorified  with  him ;  if  )'e  fuffer  not  with  him,  there  is  no  Hope 
 of  Glur}',  no  Hope  of  Reigning  with  him,  no  Hope  of  the  Crown. 
 
 Therefore 
 
0/ Suffering  and  Reigning  with  Christ.    S.  III.       125 
 
 Therefore  it  behoves  ns  to  look  for  Sufferings :  We  muft  make  Account 
 of  being  Sufferers,  and  of  being  ftich  kind  ot  Sufferers,  as  may  claim  a 
 Part  in  Chrifts  Sufferings;  for  there  be  many  Sufferers  in  the  World,  yet 
 have  no  Part  with  Chrilt  in  his  Sufferings. 
 
 Moreover,  it  may  be,  we  never  were  whipt  with  Chrilt,  never  poor 
 with  Chrift,  never  crucified  with  Chrift,  never  imprifoned  with  Chrift, 
 we  were  never  called  (as  the  Apoftle  faith)  to  refift  unto  Bloody  Heb.  12, 
 4.  how  then  can  we  claim  Part  of  (iiffering  wirh  Chrift?  Therefore  we 
 muft  labour  to  find  out  fiich  a  Condition,  wherin  we  may  claim  a  Part 
 in  Chrilts  Sufferings,  and  then  we  may  alfb  claim  a  Part  in  his  Throne 
 and  Glory.  We  muft  therefore  Suffer,  as  the  Apoftle  defines  Chrifts  Suf- 
 ferings, Phil.  2.  we  muft  firft  empty  ourfelves  as  Chrift  did;  who  pou- 
 red out  all  his  Excellencies  and  all  his  Glory ;  and 
 
 Secondly,  we  mult  humble  ourfelves  as  tie  did ;  for  he  being  GoJ  E- 
 qual  with  his  Father-,  yet  he  not  only  anptied  himfdf  of  all  bis  Glory ■,  that 
 is:  Poured  it  all  out;  hit  viaJe  himfelfofno  Reputation:,  being  fo  humble, 
 that  he  was  found  in  the  Form  of  a  Servant.,  yea  below  a  Servant.  Now 
 when  a  Chriftian  begins  but  to  Cqz  his  Face  toward  Jerufalenh  if  he  do 
 but  begin  to  look  toward  this  emptying  and  fiiffering  Life,  he  fhall  be 
 flire  to  find  Enemies  enough,  this  old  Man,  Adam,  Lucifer,  Antichrift, 
 the  red  Dragon,  Sin,  &c.  All  like  fbmanyGoliahs,  orftrong  Men  armed, 
 ftanding  at  the  very  Gate;  at  the  very  Foot  of  thefe  Steps,  that  if  you  do 
 but  look  towards  the  Door,  or  offer  to  Cqi  up  one  Foot,  they  prepare  to 
 encounter;  yea  they  ftand  at  the  very  Foot  of  the  fix  Steps  (which  I  na- 
 med unto  you)  to  refift  you,  which  were,  i.  Condemnation  and  2.  y^nni- 
 hilation  of  our  f elves.  3.  Abdication-,  or  forfaking  of  all  lltings-,  4.  Indifferen- 
 €y  to  all  Things^  5.  Conformity  in  all  Things-,  6.Deiformity-,orTransformity\ 
 wherein  confilts  our  Suffering  with  Chrilt. 
 
 And  which  Enemies  before  named,  do  labour  Might  and  Main,  to  hin- 
 der us  from  Suffering  with  Chrift ;  So  that  before  we  can  fet  one  Foot 
 on  this  firft  ftep,  diere  ftands,  I  fav,  Goliah,  that  mighty  Giant,  he  ftan- 
 ding for  the  whole  Army  of  the  Philiftians-,  and  a  molt  terrible  Enemy, 
 being  5'ix  Cubits  and  a  Span  high,  with  a  Helmet  ofBrafs  upon  his  Head, 
 armed  with  a  Coat  of M^le,  and  Greaves  ofBrafs  upon  his  Legs,  and  a 
 Target  of  Brafs  between  his  Shoulders,  and  the  Staff  of  his  Spear  beino* 
 like  a  Weavers  Beam,  and  his  Spear-Head  weighing  ^00  Shekels  of  L*on: 
 This  Goliah  thus  armed  ftands,  and  if  any  Man  attempt,  or  have  a 
 Thought  to  look  toward  any  of  thefe  fix  Steps,  he  cries  and  proclaims : 
 
 Q,  3  CbooCe 
 
124        ^Suffering  and  Reigning  mth  Christ.    S.  III. 
 
 C/joofe  you  a  Man-,  and  if  he  he  able  to  come  and  Fight  with  me;  if  he  prevail 
 over  me-)  then  wiU  jpc  he  your  Servants  andferve  you :  hut  if  I  prevail  over 
 him.  thenjhaU  ye  he  our  Servants  for  ever,  i  Sam.  17,  8-9  And  be  fure, 
 before  ever  there  can  be  to  you  a  Child  horn-,  and  a  Son  given-,  as  Ifa.  9. 
 there  will  be  the  Battle  of  the  Warriors-,  with  Garments  rolled  in  Bloody 
 and  all  within  thee. 
 
 But  it  may  be,  fomewill  fay  to  me:  I  know  not  the  Man  you  (peak 
 of;  I  know  not  the  Devil,  I  never  faw  him ;  I  thank  God,  he  never  ap- 
 peared to  me :  I  never  faw  this  armed  Goliah,  this  Lucifer,  and  this  red 
 Dragon,  I  never  faw  any  fuch  Things  as  you  fpeak  of,  I  have  none  of 
 thefe  Things  in  me ;  you  touch  not  me,  I  am  free,  I  have  nothing  to  do 
 with  this  ftrong  Man  armed,  this  Goliah,  nor  Lucifer,  nor  the  Serpent, 
 nor  the  red  Dragon,  nor  Antichrift,  &c. 
 
 Therefore  I  intended  and  began  lafl  Day  to  open  unto  you  thofe  Na- 
 mes, that  thereby  you  might  fee,  whether  you  knew  any  of  thefe  or  no  ; 
 for  the  Scripture  hath  given  this  Enemy  divers  Names,  and  fet  him  out 
 divers  Ways  to  us,  becaufe  thefe  Things  are  in  themfelves  far  above  our 
 Capacity  ,*  therefore  he  hath  divers  Names,  that  if  you  know  him  not  by 
 one  Name,  vet  you  may  by  another;  for  he  caufes  di\  ers  and  various^ 
 Effefts  and  Workings  in  Man,  according  to  his  feveral  Names,  Eph.  5> 
 ii»  and  he  works  in  Darknefs,  and  his  Works  are  Works  of  Darknefs, 
 (b  that  few  ever  come  to  difcover  him  or  them. 
 
 Therefore  I  hope,  after  we  have  gone  through  them  all,  ye  will  nor 
 fay :  Ye  know  not  the  Man  we  fpeak  of,  or  that  you  have  not  heard  of 
 any  of  thefe  Things,  and  that  you  have  no  (iich  Things  within  you,  nor 
 that  you  have  none  of  thefe  fecret  Whifperings,  none  of  thefe  Refiftanccs 
 and  Fightings  within  you;  nor  you  have  none  of  thefe  Wars  and  Ru- 
 mours of  \A/'ars  within  you,  you  can  repent  and  confefs  your  Sins  when 
 you  lift;  and  you  for  ought  you  can  fee,  have  none  of  ih'is  Battle  of  the  War- 
 riours  as  Ifai'ah  C,  9,  5.  fpeaks  of,  which  is  with  confufed  Noife-,  afid  Gar- 
 incuts  tumbled  in  Blood;  you  have  none  of  this  burning  up  with  Fewelof 
 Fire  :  But  affuredly  know,  that  all  thefe  Things  M'ill  be  within  you,  be- 
 fore there  can  be  to  us  a  Child  horn)  and  to  us  a  Son  giverit  as  the  Prophet 
 there  expreffes  it.  Ifa.  9,  6. 
 
 And  if  there  be  (through  God's  Bleffing)  flicha  happy  Difcovery(by 
 that  Time  we  have  opened  thefe  Names ){b  that  you  (hall  be  able  to  fay: 
 Yea  Sir!  as  you  (ay  he  is,  fo  have  we  found  him:  Truly  Nabal  is  his 
 Name,  and  Nabal  ii  bis  Nature ;  Adam  is  his  Name,  and  fo  is  his  Na- 
 
 airej 
 
0/SuFFERiNG  /7;;i  Reigning  mtb  Christ.    S.  III.       125 
 
 mre ;  the  Serpent  is  his  Ncime,  and  fo  is  his  Nature ;  the  red  Dragon  is 
 his  Name,  and  fo  is  his  Nature.  Then  this  will  be  a  happy  and  blcfTed 
 Uay  to  you. 
 
 As  I  (aid,  if  fo  be,  you  find  him  in  you  by  thefo  Names,  or  by  his  Ef- 
 fects; for  his  Names  arc  foiable  to  his  Etfc£ts  and  Workings:  Then  aC- 
 fiire  yourfelves,  he  muft  be  fought  withail,  there  is  no  overcoming  of  him 
 without  fighting:  Do  not  think,  that  he  is  feared  with  Words,  nor  with 
 big  Looks,  nor  with  your  flately  and  proud  Carriage,  nor  your  felf-Arro- 
 gance,  nor  your  great  Boafting  and  Blulterino^,  &c. 
 
 Five  of  his  Names  we  have  opened,  i.  He  is  called  the  old  Man. 
 2.  Adam;  which  Names  we  opened.  3.  the  Serpent;  fomething  we  be- 
 gan to  fpeak  of  this  laft  Day;  as  Ifa.  27,  i.  In  that  Day  the  Lord  with 
 his  fore  and  flrong  Sword  fi^ all  pnmfl)  Leviathan  the  piercing  Serpent-,  even 
 Leviathan' that  crooked  Serpent]  he  flhiU  flay  the  Dragon  that  is  in  the  Sea. 
 And  I  tell  you,  ho.v  much  foever(we  think  we  abhor  Serpents,  yet 
 thefe  cruel  Serpents,  thefe  Devils,  tliefc  Dragons,  we  live  with  them,  we 
 eat,  we  drink,  we  play  with  them,  we  hug  them  in  our  Bofoms.  And 
 the  Way  to  dcffroy  and  kill  this  Serpent,  is  by  cutting  off  his  Head:  Kill 
 him  in  the  Head;  for  therein  is  his  Life;  for  that  is  it,  that  is  promifed 
 in  Gen.  3,  15.  Let  the  Serpent  but  fwe  his  Head,  and  he  will  do  welle- 
 nough ;  as  I  tokl  you  the  lafl  Day:  Cut  but  off  the  Tops  of  the  Weeds, 
 and  they  will  grow  again  ranker  then  before,  they  have  their  Life  (till;  for 
 their  Life  is  in  their  Root:  Cut  off  Swearing,  Lying,  Pride,  Covetous- 
 nefs,  Anger,  Revenge,  any  particular  Sin,  yet  you  have  left  the  Rootftill, 
 you  have  faved  the  Serpents  Head ;  and  therefore,  though  I  have  prea- 
 ched to  you  this  three  Years,  yet  ye  never  knew  me,  to  hazard  a  Sermon 
 at  the  cutting  off  any  one  of  thefe  jwrticular  Sins :  I  never  fet  my  felf  to 
 preach  agiinfl:  any  one  individual  Vice,  as  Swearing,,  or  l^runkenefs,  or 
 Whoredom,  or  the  like,  as  many  do,  inveighing  againft  fome  one  parti- 
 cular external  grofs  Sm,  by  many  Sermons,  many  Months  together.  Per- 
 haps I  might  have  forced  and  perfvaded  you  to  leave  them;  and  fomay 
 they;  but  what  real  Good  have  they  done?  But  I  knew,  if  I  left  the 
 Root  behind,  they  would  grow  again,  if  not  the  fime  Way,  vet  another 
 Way  as  bad  or  worfc :  But  take  away  the  Root  and  the  Caufc,  and  then 
 the  Etfefts  would  foon  ceafe,  not  in  0!ie  Branch  only,  but  in  all.  Truly, 
 B«jloved!  to  be  plain  with  you,  the  Thing  I  aim  at  is,  to  plant  the  Love 
 of  God  in  your  Hearts,  and  if  that  be  once  featcd  there,  the  Work  is 
 done :  Love  is  all,  Love  will  without  bidding  keep  his  Commandments, 
 
 Q^  3  Love 
 
t26        Of  Suffering  nnd  Reigning  rvitb  Christ.    S.  III. 
 
 Love  is  the  fulfilling  of  the  whole  Law:  If  thou  loveft  thy  Neighbour, 
 thou  wilt  be  fo  far  from  hurting  him,  that  thou  wilt  do  him  all  the  Good 
 thou  can  ft. 
 
 The  fourth  Name  was  Lucifer^  that  is,  that  through  our  own  Virtues 
 and  Fxcellencies  he  hath  given  us  the  Fall ;  and  that  a  dangerous  Fall, 
 that  which  we  take  by  our  own  Endowments :  I  do  not  mean  only  na- 
 tural Endowments,  as,  Ability  to  pray  admirable  in  Words,  to  repeat  Ser- 
 mons, to  converfe  and  reafon  excellently,  to  have  a  voluble  Tongue,  a 
 ftrong  Memory,  or  the  like ;  but  I  mean  our  Looking  on  our  own  Ex- 
 cellencies, even  thofe  that  are  Excellencies  indeed,  our  Graces,  and  that 
 which  to  others  makes  us  not  only  (eem  excellent,  but  they  are  fbin  them- 
 felves:  When  we  look  upon  what  we  are,  how  far  we  have  gone  on  in 
 Chriftianity,  how  many  Sins  we  have  overcome,  and  we  glory  like  Pea- 
 cocks in  our  own  Plumes  and  Feathers;  this  is  the  moft  cfangerous  Fall, 
 if  not  an  Irrecoverable  one. 
 
 And  he  is  not  unarmed,  as  then  Ifhewed  you  at  large,  and  his  Armour 
 is  Innocency  ,*  thefe  Men  they  walk  unblameably,  but  the  more  of  this 
 Innocency,  there  is  the  more  Danger;  and  it  were  better  in  this  Cafe  for 
 Men  to  have  fallen,  then  to  have  been  innocent;  for  their  Innocency 
 hath  been  their  Deftru<Sion :  For  this  is  the  very  Sin  of  Lucifer,  which 
 threw  him  down  from  Heaven,  his  Pride  in  exalting  himfelf 
 
 Fifthly:  He  is  called  the  red  Dragon,  in  the  Revelation,  c.  12,  3»  We 
 read  in  this  Place  of  a  Woman  that  was  with  Child,  clothed  with  the  Sun, 
 ready  to  be  delivered  of  a  Male-Child,  and  the  red  Dragon  flood  before 
 her,  ready  to  devour  the  Child  as  foon  as  it  was  born;  why?  Becaufeit 
 was  a  Man-Child,  therefore  he  watched  fo  narrowly ;  if  it  had  been  of 
 the  female  and  weaker  Sex,  he  had  not  cared,  but  being  a  Man-Child,  a 
 Warriour,  one  that  would  be  the  Deftruftion  of  him  and  his  Kingdom, 
 it  was  Time  for  him  to  look  about  him :  As  Herod-,  when  he  heard  there 
 was  a  King  born,  that  fhould  poftefs  the  Government,  he  beftirs  himfelf, 
 and  that  he  might  deftroy  him,  he  would  not  fpare  to  deftroy  all  the 
 Male-Children,  from  two  Years  old  and  under.  And  when  you  read 
 that  Chapter  of  the  Woman  in  Heaven  clothed  with  the  Sun,  I  hope  you 
 are  not  (o  weak  as  to  imagine,  that  there  is  any  (iich  Thing  in  Heaven ; 
 that  there  is  a  Woman  witli  Child  in  Heaven,  or  a  Woman  travelling,  or 
 a  Woman  in  Pain  in  Heaven ;  I  hope  you  are  not  fo  babifti,  but  it  is 
 meant  of  the  Soul  of  Man,  which  is  to  be  efteemed  far  above  the  Sun, 
 and  the  Fabrick  of  this  maUie  World  j  and  when  this  Soul  is  brought 
 
 to 
 
 i 
 
C>/ Suffering  /z«^  Reigning  mth  Christ.    S.  III.        127 
 
 robe  of  a  Male-Child,  that  is  of  the  new-Birth,  this  Dragon  watches  to 
 dcltroy  it :  This  Pharaoh  commands,  ftrangle  them  in  the  Birth ;  Exodus 
 I,  16.  But  be  they  Females  of  the  weaker  Sex,  let  them  alone,  let  them 
 live ;  thefe  help  to  advance  Satan's  Kingdom ;  by  all  Means  let  them  live, 
 nourilli,  cherim,  fo(kr  them  ,•  but  for  the  other,  by  all  Means  he  com- 
 mands, deftroy,  ftifle  them  in  the  Birth ;  they  deftroy  his  Kingdom,  not 
 one  of  them  mufl:  be  differed  to  live,  if  he  can  help  it. 
 
 And  the  Armour  of  this  red  Dragon  is  Blood,  therefore  he  is  called  the 
 red  Dragon,  red  like  Blood ;  he  feeds  upon  Blood,  lives  upon  Blood, 
 thirfts  after  Blood.  God  commands  the  Jews,  jwt  to  eat  the  Blood  of  any 
 Tf.nng',for  that  is  the  Life  thereof ;  Leviticus  17,  14.  but  'tis  Blood  this  Dra- 
 gon (eeks ;  'tis  your  Life,  'tis  Blood  that  nouridies  him :  And  this  is  a  fore 
 Armour,  and  we  cannot  deftroy  him,  but  we  muft  deftroy  our  felves: 
 Ye  muft  deftroy  your  Life,  ye  muft  deftroy  the  Blood,  the  Life  of  your 
 Lufts,  the  Life  of  your  Sins,  the  Life  of  your  Defires,  the  Life  of  your  Af- 
 fe£tions,  the  Life  of  your  Hopes,  the  Life  of  your  Fears:  Is  not  this  alio 
 a  fore  Enemy  ?  Thus  far  we  went  laft  Day. 
 
 The  fixth  Name,  he  is  called  the  roaring  Lion\  (b  called,  becaufe  of  his 
 irnplacable  Fury,  nothing  will  fatisfie  him,  but  to  deftroy  you,  nothing 
 will  flop  this  roaring,  raging  Devil  in  Man  in  his  Courfe  of  Sin,  there  is  no 
 Relusftancy,  no  Thought  of  returning,  he  will  go  on  without  Controul; 
 no  Benefits  no  Terrors,  no  Threats,  no  Intreaties ;  neither  Mercies  nor 
 Judgments,  neither  Rewards  nor  Terrors  move  him ;  he  mocks  at  all, 
 he  rufheth  through  all  (as  "Jeremiah  faith)  As  the  'Horfe  rnfl:eth  into  the 
 Battely  wirhout  Fear:  And  as  Johdith,  c.  39,  22.  He  vwcketh  at  Fear  ^  and 
 is  not  affright edt  neither  turneth  he  hack  from  the  Sword. 
 
 And  he  is  notunarmed,  :rY\  his  Armour  is  Refolution ;  he  will  go  through 
 all,  nothing  Ihall  daunt  him,  nothing  ftiall  Itop  him,  he  is  defperate,  he 
 is  with(iuf  all  Bounds,  Reftraints  and  Limits:  When  God  commands  any 
 Thing,  he  is  without  Command,  he  will  be  King  and  Lord  himfelf,  as 
 'J-er.2^2^.  IFithhold  f)-om  follomi?ig  after  thy  Lovers,  withhold  thy  Foot^ 
 withhold  thy  Throat  from  Thirfi\  but  thou  f aid  It  ^  there  is  no  Hope:,  I  trill  go 
 after  my  Lovers:  Strangers  I  have  loved,  and  Strangers  I  will  love:  That  is, 
 ye  cannot  dam  up  his  Way,  he  is  like  an  overflowing  Sea  :  No  i^anks, 
 no  Bottom,  no  Com.mands,  no  Laws  will  hold  him;  no  Perf.vafions;  no 
 Promifes  will  allure  him,  nor  no  Judgment  affright  him;  but  fays' he, 
 feeing  'tis  fb,  that  God  commands,  and  I  command,  One  is  ffrong,  and 
 the  Other  is  fbong,  I  care  not,  right  or  wrong,  ftand  or  fiili,  let  him  tiiat 
 
/ 
 
 11%        Of  Suffering  and  Reigning  with  Christ.    S.  III. 
 
 is  ftrongefl:  rake  all ;  well,  happy  by  Luckie,  I  will  have  my  Will.  He  is 
 as  the  Prophet  faith :  Ifvael  was  mad  upon  their  Idolsy  Co  are  thefe  Men  mad 
 after  their  Lufts,  and  will  run  over  every  Thing,  that  ftands  in  their  Way, 
 nothing  can  flop  them.  Beloved!  I  know  thefe  Things  you  will  not 
 own,  you  loath  tnefe  Words !  Oh  far  be  any  of  thefe  Thoughts  from  you : 
 But  let  me  tell  you,  though  you  fay  not  fo  with  your  Mouths,  yet  I  am 
 fure,  this  is  the  Practice  of  your  Lives. 
 
 The  feventh  Name  is  the  Devil ;  in  Scripture  we  find  very  little  faid  of 
 what  God  is  in  himfelf,  in  his  Effence,  becaufe  that  is  too  high  for  us, 
 thofe  Words  we  are  n6t  able  to  hear,  nor  to  comprehend ;  but  very  much 
 is  faid  of  him,  what  he  is  towards  us,  what  God  is  to  us  and  in  us,  and 
 what  he  is  in  his  Effe£ls  and  Workings  in  us  :  For  he  is  in  his  Effence  in- 
 comprehenfible  to  us ;  Co  is  the  Effence  of  the  Devil,  and  we  find  very 
 little  in  that  Regard,  yea  much  lefs  faid  of  him  then  of  God :  But  let  us 
 fee,  what  he  is  to  us  and  in  us ;  for  it  is  the  Devil  within  us,  that  doth  us 
 all  the  Harm  ;  for  if  he,  that  is  his  Nature  were  not  in  us,  all  the  Devils 
 without  us  could  do  us  no  Hurt,  till  he  be  gotten  within  us,  and  Co  en- 
 tertained by  us :  Were  he  not  in  us,  he  were  no  Devil  to  us  ,•  and  there- 
 fore I  fay  little  or  nothing  of  the  Effence  of  the  Devil,  but  as  he  is  in  his 
 Workings  and  Effe«fts :  And  therein  we  daily  find  him  too  much  and  too 
 X'ife  amongfl:  us :  and  his  Work  and  his  Namre  is  to  be  a  Lyar  from  the 
 Beginning,  a  Seducer  or  a  Lyar.  And  his  Nature  is  to  hQiiXi^ccuferj  and 
 that  is  his  Armour, 
 
 [  I.  Man  unto  God. 
 To  accufe  <(   z.  God  unto  Man. 
 
 1^  3.  Man  unto  Man. 
 I.  God  unto  Man,  as  Gen.  3,  i.  Hath  God  faid-,  ye  fl')aU  not  eat  of  the 
 Tree^  ^c.  hut  in  the  Day  thou  eateft-,  thoujhalt  die.  Thus  ye  fhall  not  die; 
 for  God  doth  know-,  that  in  the  Day  ye  eat  thereof  your  Eyesfl)all  he  opened^ 
 and  ye  fball  he  as  Godj  knoiving  good  and  evil.  What  a  moft  horrible  Lye 
 was  that!  He  may  well  be  called  the  Father  of  Lyes-,  John  8744-  that  he 
 fhould  be  fo  impudent  to  attempt,  to  accufe  the  infinite  Good  and  al- 
 mighty God,  ot  Strait-Handednefs  or  Envy  towards  them,  and  that  he 
 was  not  fb  good  towards  them,  as  he  might  be,  and  that  he  created  them 
 blind,  and  in  a  fimple  Condition,  and  had  tyed  them  from  eating  of  that 
 Tree,  left  they  fhould  better  their  Condition,  left  they  poor  miferable 
 crawling  Worms  fhould  come  to  be  like  the  eternal,  omnipotent,  wife 
 God,  and  that  God  did  forbid  them  that  Tree,  but  out  of  Envy,  for  fear 
 
 they 
 
0/* Suffering  and  Reigning  with  Christ.    S.  III.        129 
 
 they  Ihould  be  as  wife  as  he,  becaufe  he  only  would  be  the  wifeft.   Oh, 
 horrible  Impudence!  Oh,  horrible  Lye! 
 
 Again,  fccondly,  heaccafesManunro  God,  as  Job  i,  8-9-ii-  Godafked 
 him,  if  he  had  taken  Notice  of  his  Servant  Job'^.  Satan  anfwered:  Dotb 
 Job  fcYve  God  for  nought  .^  Thou  blefleft  him,  and  therefore  he  ferveth 
 Thee :  But  put  forth  thy  Hand^  and  touch  him  in  his  Eflate-,  and  he  will 
 blafpheme  thee  to  thy  Face;  that  is,  do  but  take  away  his  Efhte,  and  he 
 will  cur(c  thee  as  fait,  as  he  now  bleflcth  thee  and  ferveth  thee. 
 
 Again,  thirdly,  he  accufcs  Man  .unto  Man.  From  whence  comes  all 
 Strifes,  Debates  and  Contentions?  Is  not  He  the  Caufe?  As  the  Apoftle 
 faith  James 4, 1.  From  whence  come  Wars  and  Diffentionsf  Come  they  not 
 hence-,  even  from  your  Lufts-,  which  war  in  your  Members.^  Rather  then  the 
 Devil  in  Man  will  accufehimfclf,  he  will  accufe  Man :  Yea,  the  Scripture, 
 Nay,  G'jd  himfelf,  :  If  any  Thing  go  againlt  him,  then  all  is  Lyes,  the 
 Man  lyes,  the  Book  lyes,  the  Scripture  lyes,  God  lyes  aad  all  lyes: 
 All  this  he  will  not  (tick  to  fay,  and  they  all  fhall  be  Lyars,  before  he 
 will  accufe  himfelf 
 
 The  eigth  Name  is  Antichrifi-^  i  John  4, 3.  And  every  Spirit-^  that  con- 
 feffeth  not-)  that  Jcfus  Chrift  is  come  in  the  Flejh-,  is  not  of  God \  hut  this  is 
 the  Spirit  of  Antichrift-,  of  whom  you  have  heard-,  how  that  he  jlmdd  come, 
 and  now  already  he  is  in  the  IVorld.  You  will  (ay :  Nay  now,  we  are  fiire, 
 we  are  All  free  from  this,  Antichrift,  to  be  fure  he  is  far  enough  off  us, 
 he  is  at  Rome:  If  there  ihould  be  an  Antichrift  among  us,  hefhould  foon 
 be  difcovered,  and  had  up  into  the  high  Commilfion  Court,  and  there  be 
 cenfured :  But  we  are  no  Antichrifts ;  for  the  Apoftle  faith :  JVhnfoeveY 
 be  be  that  confeffeth  not-,  that  Jefus  Chrift  is  come  in  the  Fiefl?-,  the  fame  is 
 Antichrift  Now  we  All  confefs  this:  He  came  into  the  fForld  1600  Tears 
 ago,  and  he  was  begotten  by  the  holy  Ghoft,  ( this  is  a  Part  of  our  Creed  ) 
 horn  of  the  Firgin  M'^vy,  fujfered  under  Ponuus  Pilate,  &c.  Rut  thinkeft 
 thou,  that  this  Confeihon  with  the  Mouth  is  enough?  But  I  would  a(k 
 thee,  is  Jefus  Chrift  come  in  the  Flelh  with  thee?  Is  he  come  into  thy 
 Flefli,  Co  that  Chrift  is  born  in  diee,  rifcn  in  thee,  that  he  is  glorified  in 
 thy  Members?  Then  thou  art  no  Anticlirilt;  But  if  Ciirilt:  be'not  in  thee, 
 thou  needft  not  go  far  to  find  Antichrill*  for  he  is  within  thee.  I  know 
 well  the  general  Vote  is,  that  the  Pojbe  is  Antichrilt:  Well,  let  it  be  fo, 
 that  he  is  externally  fb  the  Antichrift,  and  is  chiefly  at  Rome;  and  the 
 Pope  fhall  be  deftroyed,  and  then  Antichrift  is  fillen.  I  will  not  (for  my 
 Part)  conccad,  let  moil  Voices  carrv  it :  But  take  Heed,  you  do  not  look 
 
 R  fo 
 
130        of  SvvvtuiKG  and  Reigning  mith  Christ.    S.  III. 
 
 lb  lono;  for  Anrichrift  abroad  and  without  you,  or  at  Rome-i  Co  that  rhon 
 negleit  one  ar  home;  and  it  may  be,  when  Antichrift  is  deftroyed,  we 
 look  for  a  thousand  Years  of  Peace,  Revel.  20,4.  and  then  the  Church 
 ftiall  be  without  5^0^  or  f/^/wkle,  or  any  fuch  Dnng^  Eph.  5,27.  and  all 
 her  Enemies  (hall  be  deftroyed,  and  Chrifl:  Ihall  rule  in  his  Kingdom  in 
 Peace,  and  there  (hall  no  Enemy  oppofe ;  biff  all  this  (you  think)  will  be, 
 when  you  are  dead  and  gone;  you  wi(h,  you  could  live  to  fee  thofe 
 Days :  And  fb  like  wife,  when  you  pray  daily :  His  Kin^om  come-,  and 
 bis  U'^^ill  he  done-,  you  think  that  will  be  in  thofe  Days  of  Peace,  in  thofe 
 1000  Years  and  not  before,  or  elfe,  when  you  are  dying,  and  can  hav6 
 your  Wills  no  longer;  when  you  have  ftriven  fo  long,  and  God  will 
 nave  his  Will,  then  you,  it  may  be,  will  fay :  Tf:)y  Wtu  he  done-,  and  thy 
 Kingdom  come :  But  then  is  God's  Kingdom  come,  and  God's  Will  done, 
 when  Chrift  is  come  into  thy  Fle/h,  that  he  lives  in  thee,  f\vayes  his 
 Scepter  in  thee  and  rules  in  thee,  that  all  thy  A£lions  are  in  Imitation  of 
 thy  Saviour,  doing  the  fame  Things,  as  our  Saviour  would  do  in  thy 
 Cafe,  were  he  upon  Earth :  And  let  me  tell  you  more,  till  then,  till  you 
 are  thus  brought  into  Suhje£lion  to  Chrift,  all  your  Prayers  and  all  your 
 external  Duties  are  in  vain,  nay,  they  all  furn  into  Sin.  PC  109,7. 
 
 But  if  you  fhall  afk,  what  Armour  wears  this  Antichrift?  I  anfwer; 
 the  Armour  ofAntichrifHs,  Multitude;  there  are  many  Antichrifls,  i  John 
 2,  18.  Little  Children !  It  is  the  la  ft  Time,  and  as  ye  have  heard-,  that  Ant  i- 
 ehrift  J})all  come-,  even  now  are  there  many  Antichrifls :  Wherehy  we  know-^ 
 thai  it  is  the  laft  Time.  Nothing  fb  common  as  Antichrift ;  if  a  Man  do 
 but  put  his  Hand  into  his  own  Bofbm,  as  Mofes  did,  he  fhall  be  fure  to 
 pull  it  out  leprous,  he  fhall  find  enough  of  Antichrift  there ;  and  there  aro 
 lb  many  Antichrifts  in  the  World,  that  a  Man  can  very  hardly  find  a  true 
 Chriftian ;  every  Man  hath  an  Antichrift  within  him,  insomuch  that  if  we 
 would  find  a  true  Chriftian,  we  had  need  do,  as  the  Prophet  Zachary 
 fays :  Search  Jerufalem  with  Lights ;  for  Antichrift  is  in  every  Place,  the 
 Houfes  are  full  of  Antichrift,  the  Churches  are  full  of  Antichrift,  the  Pul- 
 pits are  full  of  Antichrift,  the  Communion  -  Table  is  full  of  Antichrifts, 
 all  Places  arc  full  of  Antichrift.  Oh  Beloved!  There  are  Many  throng 
 about  Jeftis  Chrift ;  yet  but  very  few  touch  him-,  as  the  Woman  did  with 
 the  bloody  Iftue,  to  get  Firtiie  from  him.  Mark.  5,30.  If  there  were  but 
 one  Antichrift,  as  we  think  the  Fope  is  the  Antichrift,  he  were  eafily 
 found  ;  but  (as  I  faid)  the  Armour  of  this  Antichrift  is.  Multitude;  no- 
 thing almoft  through  the  whole  World  bur  AmichriH:  We  are  All  born 
 
 and 
 
(5/ SurrERiNG /z;;^  Reigning  »?/Vi&  Christ.    S.  III.       131 
 
 and  live  Annchrifts,*  therefore  dcftroy  Anrichrift,  and  you  muftdeftroy 
 til  the  World:  If  we  are  {aved  from  being  Antichrilts,  it  is  by  God's  in- 
 finite Power  and  Mercy;  for  we  are  (as  the  Apoftle  faith:  Judev. 23.) 
 No  other  then  Firehramh  fnatched  out  of  the  Fire-,  we  are  pulled  and  drawn 
 e«r  of  the  Multitude;  by  a  mifjhty  Hand  we  are  All  born  Antichrifts, 
 and  I  pray  God,  we  do  not  All  die  {b;  for  I  am  fiire,  we  are  All  born 
 Antichrids,  fo  that  he,  that  will  oppofe  Antichrift,  muft  oppofe  all  the 
 World:  He  muft  oppofe  a  Multitude;  for,  fay  we,  fliall  I  not  do  as  the 
 Moft  do?  Shall  not  I  go  that  Way,  that  Kings  and  Princes  go?  And  if 
 I  go  that  Way  they  oro,  what  need  I  to  fear?  I  (hall  fare  as  well  as  they. 
 
 The  ninth  Name  is  Rehellion-,  that  is:  When  Men  rebel,  evenagainft 
 the  Light,  as  yoh  faith:  c.  24, 13.  Tbcfe  are  they-,  that  abhor  the  Light: 
 Tl-tey  know  not  the  U'^ays  thereof.,  nor  ah  id e  in  the  Paths  of  it .  This  Name 
 is  taken  from  the  Giants  of  old  Time,  who  prefumed  on  their  great 
 Strength,  fb  that  they  rebelled  againft  the  Gods:  We  do  alfb  the  (time 
 Thing;  for  we  war  againft  God,  we  rebel  in  our  Minds,  and  in  our  Spi- 
 rits. Thofe  that  are  grieved  at  any  Thing  God  doth,  and  will  not  be 
 ruled  by  his  Will,  this  is:  To  war  againlt  him;  to  think  any  Thing  (let 
 it  be  what  if  will)  not  well  done  that  he  doth,  though  he  walk  contrary 
 to  us:  As  when  God  takes  away  fuch  a  Man,  that  was  a  good  Member 
 of  the  Church,  and  lets  Another  li\'e  to  wafte  and  devour  the  Church; 
 they  think  this  is  not  wifely  done,  they  could  have  direfted  God  to  have 
 done  better:  This,  this  is  high  Rebellion,  high  Trcafbn;  for  in  plain 
 Terms,  they  would  be  Gods,  they  would  govern  God,  and  Counfcl  the 
 Almighty:  And  thofe  that  do  not  do  as  they  do,  diflike  and  be  forry, 
 and  ligh  with  them;  for  thefe  J)oings  of  God  they  arc  not  liked  by  them, 
 neither  are  they  for  their  Company :  They  cannot  be  content,  to  be  thrown 
 into  Hell  themfelves,  but  after  they  are  fallen,  they  would  (  Devils  like) 
 have  Others  in  the  fame  Tranfgi-efTion.  They  would  have  All  fide  with 
 them  in  this  Rebellion  like  Korah.  Numb.  i(^,  3. 
 
 But  what  may  be  the  Armour  of  this  Sin  of  Rebellion?  And  what  are 
 his  Weapons?  Anfw.  'Tis  no  other,  but  his  JVifdom-,  that  is:  \\'ifdom 
 to  get  for  themfelves,  to  get  Riches  and  Honour;  they  think,  this  isf 
 then- Wifdom,  to  exalt  themfelves  in  the  World;  whatever  it  be,  that 
 croffjs  them  in  this,  is  Foolifhncfs;  if  the  Stream  run  not  this  Wav,  it  is 
 no  Wifdom  with  them,  though  God  himfelf  do  it,  as  I(a.  4';^,  10.  Tl.)y 
 JVifdom  hath  perverted  thee.,  and  made  thee  reheJ.  And  again,  Ezek,  28,  2. 
 3.  Bccaiife  thy  Heart  is  lifted  up.,  and  thou  hajlfaid,  thou  art  a  God j  and  thou 
 
 R  2  wilt 
 
132^       0/ Suffering  /7;;^  Reigning  mtb  Christ.    S.  III. 
 wilt  fit  in  the  Seat  of  God-,  in  the  miclft  of  the  Seas-,  though  thou  fet  thy  Heart 
 as  the  Heart  of  God'.  Behold-,  art  thou  wifer  then  Daniel.^  that  is:  With 
 thy  Wifdom  thou  haft  gotten  thee  Riches,  and  thou  wilt  undertake  to  be 
 God  of  the  Seas,  that  is:  Thou  wilt  undertake  to  rule  thofe  turbulent  and 
 troublefome  Waves,  and  the  exorbitant,  various  crofs  PafTages  of  the 
 World ;  and  thou  wouldft  rule  them,  fo  that  every  Thing  may  bring 
 Peace  and  Riches,  Flourifliing  and  Greatnefs,  and  whatever  elfe  is  in  El- 
 teem  in  the  World:  Art  thou  wifer  xh^n  Daniell  poor  Daniel,  (fays  God 
 there)  he  was  wife,  though  he  got  no  Riches  and  Wealth:  Thou  fayeft: 
 There  is  no  Wisdom,  where  there  is  no  Riches,  (you  muft  pardon  me) 
 though  your  Tongues  fay  not  thus,  yet  the  whole  Tenure  of  your  Lives 
 fpeaks  this;  If  Things  run  not  fmoothly  in  the  World,  or  according  to 
 your  Wifdom,  then  all  this  is  Foolifhnefs.    Oh  Beloved  !  Think  of  tnefe 
 Things,  lay  them  to  your  Lives,  and  fee  if  thefe  Things  be  not  in  you,' 
 I  know  you  would  fain  ihift  off  your  own  Guiltinefs,  bur  it  were  more 
 fafe  to  acknowledge  it.  But  as  I  told  you,  this  ftrong  Man  armed  (  which 
 I  have  endeavoured4n  Part  to  unfold  by  thefe  Names)  will  not  fuffer 
 you  to  (et  a  Foot  on  the  very  firft  Step,  viz.  Condemnation  of  our  felves : 
 And  I  would  have  you  be  amired,  that  if  you  never  come  to  this  firft 
 Step;  You  will  never  come  near  any  of  the  Reft;  and  if  by  opening  all 
 thefe  Names,  (which  I  am  not  yet  half  through)  I  can  bring  about  but  the 
 Acknowledgement  of  your  own  Guiltinefs,  I  (hall  think  my  Labour  well 
 beftowed ;  for  certainly,  we  have  no  greater  Enemy  then  our  felves,  as 
 it  is  a  common  Proverb,  yet  but  little  believed :  ( as  moft  of  your  com- 
 mon Proverbs  are  very  true  Sayings)  Jfotir  Enemies  within  us  did  not  be- 
 tray us-,  our  Enemies  without  us  could  notfurprize  us;  Nothing  can  hurt  us 
 but  our  felves:   And'yet  every  one  takes  himfelf  to  be  his  own  greateft 
 and  trueft  Friend ;  but  you  fee,  that  as  to  a  Mans  Self,  there  is  no  Enemy 
 comparable,  to  undo  and  deftroy  him,  as  hirafelf. 
 
 Sermon  IV* 
 
Cy  Suffering  /zwi  Reigning  rpith  Christ.    S.  IV.        133 
 
 Sermon  IV.    Upon  this  Text. 
 
 Rom.  8j  17. 
 
 If  fo  he  that  we  fuffer  with  H'lm^  that  we  may  aifo  he 
 glorified  together » 
 
 BEloved  !  You  may  remember,  I  reduced  all  the  Sufferings  with 
 Chrift  into  thefe  two  comprelienfivc  Words : 
 He  emptied  Himfelf->  and  He  humbled  Himfelf.  Phil.  2, 6. 7. 
 Then  which  IDcfinition  I  cannot  give  you,  either  a  more  plain,  fhorr, 
 or  more  infallible  Compendium  of  fuch  Sufferings  with  Chrift,  as  will 
 affuredly  draw  after  it,  being  Glorified  with  Him.  As  I  then  told  you, 
 God  doth  not  require  at  every  Man's  Hand,  to  be  poor,  to  be  Defpifed, 
 and  to  fuffer  Calumny,  to  forfake  Houfcs  and  Lands,  Wife  and  Chil- 
 dren, &c.  But  whofbcver  fuffers  with  Chrift  in  thefe  two  Things,  in  being 
 emptied  and  humbled  as  Chrift  was,  he  ftiall  find  Sufferings  enough.  Til 
 warrant  you,  infomuch  that  he  will  fay,  he  hath  fliffered  heavy  Bur- 
 thens, heavy  AfRi£lion,rendino;  and  tearing  Croffes ;  for  a.  Man  is  to  emp- 
 tv  himfelf  of  all  his  moral  Endowments,  of  all  his  good  Education,  of  all 
 his  Wifdom,  of  all  his  Religion  and  Graces,  fb  that  he  viuft  kcoiiic  a  Fool 
 to  be  made  Ji'^ife-)  as  God  would  have  him ;  to  renounce  all  his  own  Af,- 
 fe£lions,  to  overcome  his  own  Defires,  to  rcftft  his  own  Will  to  deny  all 
 our  Moral  Endowments,  all  our  good  Education  and  fweet  Difpolitions, 
 of  Nature,  and  the  like  (which  (o  many  are  ready  to  build  upon,  ftay 
 and  relie  themfelves  on)  thefe  muft  be  all  thrown  down,  and  ^ve  arc  to 
 behave  our  (elves,  (even  in  our  Hearts,  and  from  our  very  Souls,)  as 
 truly  humble,  as  a  litde  Child,  or  as  the  meaneft  Servant  to  become  all 
 to  ail:  Your  humble  Servant,  is  a  bafe  Complement  in  all  Men,  Ave  only 
 in  this  emptied  Man;  but  he  can  truly  fay  fb. 
 
 Then  we  came  to  thofe  fix  Steps,  which  did  fhew  us,  wherein  tliis 
 Suffering  with  Christ  confifted : 
 
 Firft,  in  Condemnation  and  \    r        rr 
 Secondly,  /;;  Annihilation  J  ""^  ''"**^''^^'^^- 
 
 R  3  Thirdly^ 
 
134       C?/SuFFERiNG  <7«i  Reigning  with  Christ.    S.  IV. 
 
 Thirdly,  Abdication-,  or  Forfaking  all  Ttnngs-i  all  Things,  whatfoever 
 that  may  feem  oood,  and  to  be  defired  for  our  own  {elves. 
 
 Fourthly,  Indifferency  to  all  T/iings^PC  39,9.  I  kldviy  Tongue  and /pake 
 nothings  ({aith  David^i  hccaufe  thou  aidft  if,  If  God  fend  Foul  Weather,  I 
 held  my  Tonj^ue;  for  thou  didft  it:  If  God  fend  fair  Weather,  I  held 
 my  Tongue;  if  he  fend  Sicknefs,  if  he  fend  Health,  I  held  my  Tongue 
 and  faid  nothing,  becaufe  thou  didft  it,  faith  this  Man :  I  am  contented 
 whether  he  make  me  merry,  or  make  me  fad,  all  Things  pleafe  me,  be- 
 caufe  thou  doil  them. 
 
 Fifdily,  Confovuiiiy  to  C  f i  r  i  s  t  in  aU  Things-,  taking  him  as  our  Pat- 
 tern, imitating  him  in  hib  bleflcd  iind  holy  Lire,  6vC. 
 
 Sixthly,  Deifovinity-  rnar  is:  When  God  doth  all  in  us, he  {peaks  inus» 
 he  hears  in  us,  &c.  So  that  we  no  longer  think,  fpeak  nor  hear,  nor  do 
 any  I'hing^  but  he  altogether  in  us  and  by  us;  fothat  we  fee  Really,  that 
 he  doth  ail,  and  we  nothing  at  all :  And  this  is  {iich  an  high  Step,  that 
 none  can  reach  to  it:,  but  Chrift  in  us.  Man  can  never  be  beat  off  his 
 Power,  his  Ading  aiid  his  Doing;  take  Men  off  that  and  ye  Ham-ftring 
 them;  and  cut  off  their  Legs,  they  are  crippled  forever  in  the  Ways  of 
 God,  and  ai*e  ready  quite  to  foriake  their  Profeffion  of  Chrift. 
 
 In  tbefe  fix  Thinos  confifts  our  Suffering  with  Chrift:  And  the{e  are 
 iuch  Suticrings,  as  there  is  none  like  them.  You  may  conceive  of  ter- 
 rible Sufferings;  of  Rackings,  of  Breakings  of  Bones,  of  Tearing  a  Pieces 
 with  \\-ilde  Horfcs,  of  being  flayed  alive ;  but  yet  thefe  Sufferings,  we 
 are  now  unfolding,  are  a  thoufandfold  more  hard  and  difficult  to  fuffer 
 and  overcome,  cs  thofe  that  have  the  Knowledge  and  Experience  thereof 
 can  witnefs;  and  as  our  Saviour  faith  in  another  Cafe:  Rather  then  a 
 Man  fl)ouid  offend  one  of  thefe  little  ones,  it  weve  letter  for  him:,  that  a  Mil- 
 ftone  were  hanged  ahoiit  his  Neck->  and  he  were  caft  into  the  Depths  of  the  Sea. 
 Luk.  17,  IT.  And  I  fay  thefe  are  fuch  Kind  of  Sufferings,  that  it  were  bet- 
 ter for  a  Man,  that  a  Milftone  were  hanged  about  his  Neck,  and  he  were 
 drowned  in  the  midft  of  the  Sea,  then  not  to  have  his  Part  in  thefe  Suffe- 
 rings ,•  for  thefe  are  happy  Sufferings,  bleffed  and  glorious,  rich  and 
 weighty  Sufferings,  but  not  to  Flefli  and  Blood,  but  to  the  Spirit  and  In- 
 ward Man  they  are  fb,  and  they  will  bring  with  them  an  eternal  JVeihgt 
 of  Glory.  2  Cor.  4, 1 7. 
 
 But  as  I  have  told  you,  whenwefhould  come  to  afcend  thefe  fix  Sreps^ 
 and  we  thought  to  have  gone  on  in  a  quiet  calm  Way,  and  to  haveftiewn 
 you  VavidsFQQtto  have  gone  up  to  this  Throne,  or  rather  Baz'ids  Wings, 
 
 that 
 
CySuFFERiNO  /^wi  Reigning  mtb  Christ.    S.  IV.        135 
 
 that  we  might  fly  up  thither,  and  be  at  Reft,  (faith  he)  0  that  I  had  the 
 IVings  of  a  Dove-,  then  would  I  fly  fur  hence  mid  he  at  reft/  But  here  fteps 
 out  him,  (as  I  faid)  that  hinders  us,  yea  and  will  hinder,  till  he  be  remov- 
 ed out  of  the  Way,  viz.  aftrong  and  armed  Man,  fo  that  we  found,  it  was 
 very  difficult  to  a(cend  any  of  tliefe  fteps,  and  not  to  be  attained  by  natural 
 Power;  for  it  is  a  fupernatural  Work.  Nature  it  felfoppofcs  it;  there 
 we  found  the  great  Porter,  and  he  not  naked ;  but  armed,  ftanding  in 
 the  very  Gate^  at  the  very  Foot  of  them,  viz.  the  ftrong  Man  armed; 
 there  is  one,  who  ftands  in  the  Way ;  fo  that  we  /hall  find  that  very  true 
 of  the  Apoftle,*  2Ther  2,7.  That  he  that  now  lettethj  will  let^,  until  he  be 
 taken  out  of  the  JVay ;  nay,  we  Ihall  find  there  the  Myftery  of  Iniquity 
 working  already,  that  will  hinder  us,  till  it  be  removed :  And  it  may  be 
 you  have  (aid  to  your  felves,  and  in  your  Hearts  refolved,  as  it  is 
 Ecclef  2, 1.  I  faid  in  mine  Hearty  go  to  now-.  Twill  prove  thee  with  Mirth 'y 
 therefore  enjoy  Pleafure-,  and  take  Ume  Eafe-,  hut  behold-,  this  alfo  is  Vanity. 
 And  as  Peter  faid  to  Chrift:  Mafter  favour  thy  f elf  none  of  thefe  Things 
 j\')aU  happen  to  thee :  Therefore  whoever  means  to  afcend  any  one  of  thefe 
 fteps,  muft  get  this  Goliah  of  Gath-,  this  mighty  Giant  removed,  and  that 
 Wicked  one  revealed,  that  he  may  be  confumed  and  deftroyed,  not  with 
 carnal  Swords,  as  the  Dreamers  or  the  World  believe,  but  with  the  Sword 
 of  the  Spirit-,  which  is  the  U^^'ord  of  God-,  and  be  confuined  with  the  Spirit  of 
 his  Mouth,  and  the  Brigbtnefl  of  bis  coming,  if  we  may  believe  the  ApolHe, 
 fi  Thcr2, 8.  He  that  will  he  Warriour,  muft  not  mind  Pleafurc  nor  fear 
 Death.  You  know  David  complained,  that  he  was  coinpaffcd  about  with 
 Enemies  on  every  fide',  fo  that  the  fat  Bulls  of  Baflhjn  environed  him, 
 PC.  22, 12.  and  that  his  Feet  ftuck  fa  ft  in  the  Mire.  PC  6^,  2.  &c.  But  lee 
 me  tell  you.  All  here  pre(ent  at  this  Time,  have  as  great  Rcafon  to  com- 
 plain of  thofe  Things,  as  ever  David  had.  And  becaufeyou  might  know 
 thefe  Enemies  that  hinder  us,  and  this  Mire  that  we  ftick  folaft  in,  I 
 Ihewed  you,  what  thisftrong  Man  was  called,  and  opened  divers  Names, 
 by  which  he  is  fet  out  to  us  and  pourtraied  before  us. 
 
 I.  Adam.  4.  Red  Dragon.  7.    The  Devil. 
 
 As  2.    The  old  Man.      5.    The  roaring  Lion.     %.  Antichrift. 
 
 3.  Lucifer.  6.    lie  Serpent.  9.  Rebellion. 
 
 So  far  we  are  gone,  we  are  now  to  proceed  to  the  tenth  Name,  and 
 
 fo  to  the  Reft.  This  Enemy  is  (lich  an  one,  that  if  you  do  not  continually 
 
 watch  him,  and  always  ftand  in  Fear  of  him,  you  ihall  be  fiuv  to  feel 
 
 kim:  And  though  he  hath  many  Names,  (yca^  as  many  Names  1.5  a  7c'- 
 
13^       0/ Suffering  ^7;i  Reigning  n?//Z>  Christ.    S.  IV. 
 
 /«/>,  who  hath  one  Name  for  one  Shire,  and  another  for  another,  for 
 every  Country  one,  that  he  may  not  be  difcovered)  but  if  is  for  our  Ca- 
 pacities, that  this  is  fet  out  byfeveraJ  Names,  thatwe  may  know  him,  and 
 that  he  may  be  difcovered  in  us;  for  he  would  by  no  Means  be  known  to 
 us,  what  he  is:  God  would  have  given  him  one  Name,  that  might  have 
 fet  out  fully  his  Nature:  But  who  could  have  underftood  him?  For  we 
 ^re  not  able  to  hear  God  in  his  own  Language,  it  is  too  mighty,  too  ter- 
 rible, it  would  confound  us,  we  are  not  able  to  fee  him  or'^to  hear  him, 
 and  live:  As  the  Children  of  Ifrael  on  Mount  Si7!ai^  they  were  not  able 
 to  hear  God  fpeak;  but  fay  they:  Let  Mofesfpeaktons,  and  let  God/peak 
 120  more  unto  tiSj  left  we  die:  Exodus  20, 19.  For  we  being  created  ratio- 
 nal Creatures,  and  being  led  bySenfe,  God  deals  fowith  us,  becaufe  we 
 by  Nature  believe  nothing,  but  what  we  fee ;  therefore  God  gives  thefe 
 unfeen  Enemies  fiich  Names,  as  are  agreeable  to  Things  we  {ee,  hear, 
 feel  and  know,  that  by  them  we  may  know  their  Naaires  and  Qiialities. 
 
 The  tenth  Name  is  Sin:  As  God  told  Cain  Gen.  4, 7.  If  thou  doeft  evil-, 
 Sin  lieth  at  the  Doov.  So  I  toil  you,  if  ye  once  go  about  to  enter  into  the 
 Kingdom  of  God,  or  to  afcendany  one  of  thefe  fix  fteps,  formerly  named, 
 you  fliall  find,  Sin  lieth  at  the  Door,  and  ye  fhall  find  him  as  cruel  and 
 as  hard  a  Mafter  to  ferve,  as  the  Jfraelites  found  Pharaoh :  You  fhall  find 
 him  always  laying  cruel  Taxations  upon  you,  and  if  you  feek  to  go  out 
 of  his  Territories,  he  will  purfueyou;  you  (hall  find  him  an  Enemy,  that 
 will  ferve  you  to  wreftle  with,  all  your  Life  Time,  and  the  further  and 
 longer  you  go  on  in  his  Service,  and  in  this  Way,  the  harder  to  return : 
 The  Way  of  God  is  a  ftrait  Way.  Now  if  a  Man  err  never  fo  little  at 
 firfl  from  a  flrait  Way,  a  very  fmall  Thing,  but  a  Hairs  Breath  of  varia- 
 tion at  firfl,  amounts  in  the  End  to  a  great  Matter. 
 
 And  the  Armour  of  this  Sin  flicks  as  clofe  to  us,  as  our  Skins;  for  his 
 Armour  is,  Our  Selves-,  our  own  Members  are  the  l/^eapons  of  UnrighteouJ- 
 nefti  and  if  we  will  dcfiroy  this  great  Enemy,  there  is  no  Way  to  do  it, 
 but  by  deftroying  our  felves,  but  by  cutting  off  our  Hands  and  our  Feet-, 
 and  by  pulling  out  our  right  Eyes-,  ^V.  And  though  our  Saviour  doth  not 
 actually  mean,  to  cut  off  thefe  vifible  Members,  viz.  our  Eyes,  Hands 
 and  Feet,  &c.  But,  as  in  all  the  Scriptures,  he  fj^eaks  to  our  Capacities, 
 he  fhadows  out  by  thefe  Things,  that  welhoulddo  fomewhatanf\\'erable 
 and  equivalent  to  this  cutting  off  Hands  and  Feet,  and  pulling  out  our 
 right  Eyes ;  we  mufl:  do  fomewhat  like  it,  fomewhat  that  is  as  bad,  yea 
 iiTorc  terrible  and  harfli  to  us;  As  all  our  Saviours  Actions,  while  he  was 
 
 here 
 
O/SuFrERiNG' <7«^  Reigning  »?/>/>  Christ.    S.  IV.       137 
 
 here  upon  Earth,  were  not  ended  in  the  Actions,  but  by  thofe  Actions  he 
 would  refemble  to  us,  what  He  did  in  the  Soul:  for  he  came  not  to  heal 
 the  Tick,  and  cure  the  lame,  and  calt  out  Dc\  ils,  and  the  like,  limply,  as 
 they  are  external  Actions:  But  he  did  this,  which  we  lee  and  feel,  that  he 
 miaht  make  us  knoA^,  that  it  was  He,  that  cureth  the  lick,  andraifeth  the 
 dcall,  and  healeth  the  blind,  in  the  Souls  of  Men;  and  that  he  alone  could 
 ca(t  out  Devils  in  the  Souls  of  Men :  Likcwife  Co  are  the  Actions  of  the 
 Devil,  outwardly  and  externally,  to  Ihew  us  how  hepoficfTesthe  Souls  of 
 Men,  even  as  he  doth  their  Bodies :  And  therefore  by  Gods  Will  it  Co 
 fell  out,  that  At  that  Time,  that  our  Saviour  lived  upon  the  Earth,  there 
 were  more  actually  and  really  poffe (Ted  with  Devils,  then  ever  there  was 
 before,  or  lince  that  we  read  ot,  that  thereby  it  might  be  made  manifeft 
 to  us,  in  both  Respects,-  both  in  his  poflelfing  Men,  and  in  our  Saviour's 
 curing-  and  calling  him  forth. 
 
 The  eleventh  Name  is^falfe  Light:  lam  the  true  Lights  that  lightcth  e- 
 very  Man  that  comeih  into  t\\e  World,  lohn  i,  8-  Chriit  is  the  true  Light, 
 wliich  implies,  that  there  is  a  falfe  Light,  till  he  be  lighted  up  in'theSoul: 
 And  as  David  faith:  ///  thy  Light  ipe 'fl?all fee  Lights  Ffal.  36,  9.  All  other 
 Light  is  but  Darknefs,  till  we  come  to  fee  Things  by  his  Light,  we  fee 
 them  all  by  a  falfe  Light:  Every  Thing  is  of  a  quite  contrary  Colour  in 
 the  Light,  then  we  thought  it  to  be  in  the  Dark.  The  Light  difco vers  eve- 
 r\'  Tiling  as  it  is;  but  till  this  Light  be  come  into  the  Soul,  we  believe 
 n  )t  that  we  are  in  Darknefs,  and\ve  think  we  have  as  true  a  Light  as  can 
 be:  Will  you  tuAq  us  believe,  we  are  Mind  alfo^  Saith  the  Pharifces  to 
 Chrill:.  David  Cmh:  In  thy  Light  wee  fh all  fee  Light  \  but  they  fay  quite 
 contrary:  In  my  Light  we  Ihall  fee  Light;  however,  fome  (we  grant) 
 may  be  in  Darknefs,  but  we  are  in  the  Light:  Neidier  can  they  be  per- 
 fwaded,  there  is  any  better  Light,  then  their  own  Light;  as  for  Example, 
 there  be  feveral  Things  that  live  in  the  two  Elements;  as  thofe  on  the 
 Earth  and  thofe  in  the  Water,  thofe  that  be  in  the  Water  cannot  fee  Things 
 on  the  Land  as  they  are:  'Tis  true,  they  have  a  Light,  but  it  is  a  falfe 
 Light :  Things  are  not  reprefented  to  them  as  they  are,  becaufe  there  is 
 that  Accident  or  Interpohtion  [Water]  between  die  Sight  and  the 'Lhing; 
 but  thofe  that  live  on  the  Land,  they  fee  Things  as  they  are,  there  is  no 
 Obltacle,  no  Interpoiition  between  them  and  the  Things  they  behold, 
 neither  can  thofe  on  the  I/and  fee  Things  in  die  Water,  on  thefimcRca- 
 fon.  So  it  is  in  our  fpiritual  Elhte:  Th>^re  be  thofe  that  li\e  in  t.vo  Ele- 
 ments, in  the  Light  ot  Nature,  and  in  the  Light  of  Grace:  Thofe  that 
 
 S  live 
 
138       (9/SurFERiNG  and  Reigning  with  Christ.    S.  IV. 
 
 live  in  the  firft,  they,  think  there  is  no  better  Light,  nor  there  can  be  no 
 better ;  for  think  they :  Are  not  we  the  only  Men  ?  Do  not  we  live  obe- 
 dient to  the  Laws  of  Men,  and  feek  to  do  Juflice  and  Equity  towards  all, 
 and  pay  every  Man  his  o\vn  ?  do  not  we  live  nprighdy  ?  do  not  we  go- 
 vern jiiftly  and  uprighdy,  and  alfo  according  to  God's  Laws?  do  not  We 
 bridle  Sin  and  Sinners,  that  they  run  not  into  that  Excefs  of  Riot  that  fome 
 do?  do  not  we  alfb  {ubmicour  felves  to  Authority  over  us,  and  walk  ho- 
 neftly  in  our  Places,  and  live  peaceably  with  all  Men  ?  do  not  we  ferve 
 God  duly,  and  pay  every  Man  his  Due  ■^  And  here  is  their  Reft,  and  they 
 dream  of  no  other.  The{e  are  the  Men,  (I  (ay)  that  live  in  the  Water, 
 or  on  the  Land,  when  Things  are  in  another  Element:  They  have  but  a 
 duH^ifh,  glimmering  Light,  though  they  thus  boaft  themfelves,  nothing 
 appears  truly  to  them:  They  think  themfelves  in  a  very  good  Cafe,  ana 
 there  is  no  better  Light  then  theirs;  and  thofe  that  think  there  is,  they 
 conclude  they  are  the  deceived  People;  for  they  know  that  they  them- 
 felves are  in  the  good  Way;  yea,  in  the  good  old  Way  their  fore-Fathers 
 went;  and  thofe  that  will  feek  for  a  better  Light,  they  think  their  For- 
 wardnefs,  and  Prying  too  far,  will  quite  put  out  their  Light;  and  thofe 
 that  are  below  them,  they  think  thofe  are  in  a  bad  Cafe :  7  hey  know 
 not,  what  will  become  of  Swearers,  and  Cheaters,  and  Drunkards,  and 
 Whoremongers,  &c.  If  it  were  poflible,  it  fhould  go  ill  with  us,  what 
 flinll  become  of  the  Multitude?  fay  they.  Oh  Beloved!  All  this  is  falfe 
 Light;  for  if  once  you  go  about  to  meaflire  or  weigh  your  felves  by  O- 
 thers,  let  them  be  who  they  will  be,  you  will  be  found  too  fcanty,  too 
 light,  when  God  l]iall  come  to  weigh  you  in  the  Ballance  of  the  Sanctu- 
 ary, you  will  be  found  too  light;  God  will  not  weigh  us  by  the  holieft 
 Men,  but  by  his  own  Weights:  He  will  not  judge  thee  by  thy  Light,  but 
 by  his  own  Light;  and  if  once  this  bright  Light  be  lighted  up  in  the 
 Soul,  the  Light  of  the  Candle  fliall  never  need  to  lliine  in  that  Soul  more: 
 There  needs  neither  the  Light  of  the  Sun-,  jwr  the  Moon ;  for  the  Glory  of 
 Gcd  Amines  in  it-,  and  the  Lamb  is  the  Light  thereof  Rev.  22,  5. 
 
 But  the  Armour  of  this  flilfe  Light  is  Rcafon\  whatever  feoms  good  to 
 Reafbn,  is  good ;  and  if  you  cannot  /hew  them  a  Rcafon,  it  cannot  be 
 good ;  for  they  fay  as  Nahal  faid  to  David-j  who  was  Co  proud  and  Co 
 wicked,  A  Man  could  not  fpeaktohim,  (faith  the  Text)  Is  it  Rcafon-)  that 
 Ij]:ould  take  my  f^iffuals,  that  I  have  prepared  for  my  Sheep-JhearerSj  and 
 give  it  unto  Strangers i"  i  Sam.  25,  1 1.  Is  it  not  Reafon,  I  (nould  take  No- 
 tice of  my  Gifts,  and  thofe  Graces  that  God  hath  bellowed  upon  me? 
 
 Of 
 
Of  Suffering  and  Reigning  with  Christ.    S.  IV.       139 
 
 Of  my  Wifdom,  of  my  Underflanding,  of  my  Memory,  which  God 
 hath  given  me,  of  my  Labours  and  Attainments  above  Another  ?  Take 
 Heecf,  rake  Heed,  I  pray  thee,  this  may  cofl:  tliee  thy  Life,  as  it  had  like 
 to  coil  Nahal  his,  had  not  wife  Abigail  come  and  met  David \  if  God's 
 Wifdom  doth  not  come  in,  and  prevent  thy  Reafon  and  thy  Wifdom, 
 they  will  deftroy  thee. 
 
 Objc£t.  Why,  is  that  any  Hurt,  to  make  a  Difference,  where  God 
 hath  made  a  Difference,  I  fee,  I  have  thefe  Gifts  above  Another,  and  I 
 praife  God  for  them;  what,  Hiallldeny  the  good  Things,  that  God  hath 
 given  me  ?  No,  no,  by  no  Means. 
 
 Anfw.  Butletmetclhhce,  glorying  herein  will  undo  thee;  and  bcfides, 
 is  this  giving  Honour  One  to  Another,  as  the  Apoftle  commands  Rom. 
 12, 10.  In  Honour  preferring  One  Another-,  and  accounting  thy  f el  ft  be  leaji: 
 Read  that,  Revel.  18523.  Thy  Merchants  were  the  great  Men  of  the  Earth; 
 for  by  thy  Sorceries  mere  all  Nations  deceived.  Self-Conceitcdne(s  and  Self- 
 Arrogance  are  the  great  Merchant  of  rhc  great  Earth ;  but  the  Apoftle  com- 
 mands Rom.  12,^6,  not  to  mind  high  Tl.nngs\  but  tocondcfcend  to  Men  of 
 low  Eft  ate-,  nor  be  not  rvife  in  your  own  Conceits  \  for  the  Thoughts  of  Man 
 httle  do  we  know,  how  lioht,  vain  and  foolifli  they  are. 
 
 The  twelfth  Name  is  Darknejs-^  why,  are  we  in  Darknefs?  We  have 
 the  Light,  and  have  had  it  thefe  feventy  Years  and  upward :  If  any  Na- 
 tion in  the  World  are  free  from  this  Name,  wq  are ;  we  have  the  Light 
 as  well  as  you,  that  tell  us,  we  are  in  Darknefs*  You  may  indeed  go  teach 
 this  to  the  Indians  and  to  the  Salvages^  and  tothofe  that  know  not  God, 
 to  thofe  that  live  in  the  Antipodes-,  that  go  Feet  to  Feet  with  us,  they  may 
 perhaps  believe  this  J3o£lrine,  and  confefs  rhemfelves  guilty  *,  but  you 
 Ihall  never  make  us  believe,  it  concerns  us.  To  (ay,  that  we  herein  En^fland 
 are  in  Darknefs,  where  there  is  Co  much  Preaching,  and  where  the  Light 
 of  the  glorious  Gofpel  hath  Ihined  (b  many  Years;  away,  away,  go  preach 
 your  Doctrine  to  Heathens,  and  to  thofe  who  ne\'er  heard  of  God ;  and 
 broach  not  fuch  Errors  here:  Get  you'imo  America,  it  may  be,  you  may 
 perfliade  and  delude  thofe  ignorant  People;  but  ye  cannot  befool  and  de- 
 lude us,  who  are  in  fo  great  Light:  [uft  focYid  Ainazinh  the Metropolita?iy 
 an  idolatrous  Pricll  of  Jeroboam  deal  with  Anms  the  true  Prophc't,  n'hen 
 he  came  to  the  Court  to  do  his  Meffige,  the  Lord  fenthim  on,  to  threaten 
 Defblation  to  Ifracl  and  to  their  idolatrous  SaniHiuaries,  to  Amaziah  in  parti- 
 cular and  to  f/eroboam ;  Amaziah  goes  and  invents  Lyes,  and  comes  to 
 the  King,  and  tells  him,  that  Amos  was  a  Traitour,  and  had  confpircd 
 
 S  2  againft 
 
140        0/ Suffering  mid  Reigning  with  Christ.    S.  IV. 
 
 aoainft  him,  &c.  and  againft  the  whole  Land,  fb  that  the  Land  was  not 
 able  to  bear  all  his  Words ;  then  he  comes  to  Amos-,  and  wifhes  him  by 
 all  Means  to  depart,  and  get  him  away  into  the  Landof  J'w.^jA,  and  there 
 to  eat  Bread,  and  prophefie  there;  but  propheTie  no  more  ^i Bethel]  for 
 it  is  the  King's  Chappel,  and  it  is  the  King's  Court ;  here  he  was  like  to 
 be  ftarved,  he  was  not  like  to  get  or  eat  his  Bread  there,  no  Body  would 
 reheve  him  or  believe  him:  So  becaufe  I  have  been  plain  with  you,  there- 
 fore T  am  judged  a  falfe  Prophet  andaBroacher  of  Errors,  therefore  thefe 
 Words  you  are  not  able  to  bear;  but  am  I  become  your  Enemy-,  (as  the 
 Apoftle  faith)  hecaufe  I  tell  you  the  Truth:  Therefore  (ofay  you,  get  you 
 into  America.     Beloved !  whatever  you  think,  that  you  have  the  Light, 
 know  it,  you  are  in  Darknefs,  asinEph.4,  rg-  Having  their  Uiiderft anting 
 darkened-,  being  alienated  from  the  Life  of  God-,  through  the  Ignorance  that 
 is  in  them-,  becaufe  of  the  BUndnef  cf  their  Heart :    And  as  our  Saviour 
 faith:  If  the  Light  that  is  inyouy  be  Darknefi,  how  great  is  that  Darknefs^ 
 Marth.  (?,  23.  That  is,  when  Men  boaft  of  Light,  and  yet  are  in  Dark- 
 nefs; nay,  that  very  Li-^^ht  is  Darknefs;  when  they  ar^  proud  of  Dark- 
 nefs, how  great  is  that  Darknefs  ?  They  call  good,  evil,  and  evil,  good;. 
 they  call  fweet,  four,  and  four,  fweet;  that  which  Men  and  Flelli  calls 
 good,  that  they  call  good,  what  Nature  and  Reafon  fays  is  good,  that 
 is  good,  and  only  good;  but  thst  which  God  calls  good,  that  they  call 
 evil,  but  God  calls  that  evil,  vhich  they  call  good,  and  contrary  that 
 good,  which  they  call  evil:  Therefore  faith  theApoflle:  Fajlyion  not  your 
 felves  according  to  the  fV&rld:  Call  not  that  good,  which  the  World  calls 
 good,  which  this  corrupt  Flefh  fays  is  good.    Saith  it :  Wealth  is  good> 
 and  Health  is  good,  and  fair  Weather  is  good,  and  Pleafiire  is  good;  &c» 
 Do  not  Men  fay  the  fame  ?  Do  not  Heathens  fay  the  fame  ?  Therefore 
 this  is  Darknefs,  yea  Egyptian  D&YkuQCs,  that  may  be  felt;  and  if  you  were 
 not  overcome  with  Darknefs,  fwallowed  up  m  Darknefs,  you  would  con- 
 fefs  it.     And 
 
 The  Armour  of  this  Darknefs  is.  Love  of  Darhief\  and  this  Love  of 
 Darknefs  is  a  ftrojig  Armour:  Love  is  a  flrong  Cord,  as  a  threefold  Cord 
 not  eafily  broken-.  Eccl.4,  ii.  Becaufe  Men  love  Darknefs;  they  not  only 
 conceit  they  are  in  Light,  when  they  are  in  Darknefs,  but  they  love  it, 
 they  Vvdll  not  be  removed  from  it:  If  ye  break  thisCordof  Love  to  their 
 Darknefs,  ye  break  their  Life,  you  undo  them ;  What,  not  love  them- 
 felvcs,Whaf,  not  love  that  which  ail  the  World,  good  and  bad  fay  is  good  ? 
 What,  not  Honours  good,  nor  Riches  good  ?  Oh  how  fweet  are  thefe 
 
 Things 
 
(9/ Suffering  //;z^  Reigning  mth  Christ.    S.  IV.        141 
 
 Things  to  FleHi  and  Blood !  They  are  joyned  together  with  infeparable 
 Love,  and  except  God  himfclf  with  his  mighty  Arm  break  afundcr  this 
 Cord,  it  will  ne\er  be  broken. 
 
 The  thirteenth  Name  is  F/^/]i,  Gil.  5, 17.  For  the  Flefl)  luflcth  agawji 
 the  Spirit  y  and  the  Spirit  again  ft  the  Fleji:) ;  ami  thcfe  are  contrary  the  One  to 
 the  Other;  fo  that  ye  cannot  do  the  Things-,  thatyerpould:  So  called,  becaufe 
 'tis  executed  and  exercifedinthcFlclh,  and  very  fiiitable  thereunto ;  John 
 3,6.  That  which  is  horn  of  the  Flefl),  is  Flefl?,  and  that  rrhich  is  born  of  the 
 Spirit  >  is  Spirit.  If  we  fpeak,  it  is  bytheFlelh;  if  we  do  any  Thing,  hear 
 any  Thing,  fee  any  Thing,  it  is  ofandbytheFlcHi:  'Tis  niie,  we  think, 
 fpeak,  go  and  do,  &c.  but 'tis  through  the  Flelh,  and  therefore  it's  Flelli; 
 and  you  know,  what  the  Apoftle  faith:  2 Cor.  5,6.  IVhen  we  are prcfent 
 in  the  Flefl),  we  are  Strangers  to  God:  Wliatever  Action  we  do,  if  we  do 
 it  by  the  Flefh  and  from  the  Flerti,  that  is,  bv  the  Strength,  Power  or 
 WiiRlom  of  the  Flefh,  fure  iris:  Flefl)  and  Blood  fl)  all  never  inherit  the 
 King^hin  of  God.   i  Cor.  15,  50. 
 
 Bur,  what  mav  be  the  Armour  of  this  Flclh?  His  Armour  is,  Provi- 
 fion:  How  do  Men  make  Provifion  for  the  Fleflof'  Rom.  r^,  14.  and  in  the 
 m'^an  Time  negle(ft  th'jir  Souls?  All  their  Thoughts,  Words,  Actions, 
 all  their  walking,  fitting,  lying,  (landing,  running,  relHng  all  is,  to  make 
 Proviiion  for  the  Flelh;  and  when  they  think,  they  have  made  fufVicienr 
 Provifion  for  that,  then  they  are  at  Ren;  till  then,  n9ver  quiet;  Head, 
 Heart,  Hands,  Feet,  Eyes,  All  are  fer  a  work  to  make  Provifion  for  his 
 Flelli :  But  where,  where  is  the  Man,  that  takes  flich  Care  and  Endea- 
 vours, to  make  ftich  Provifion  for  his  Soul  ?  Where  is  the  Man,  that  can 
 fiy  or  doth  fay  of  his  Soul,  as  that  rich  Fool  in  the  Gofpel  faid  of  his  bo- 
 dily Goods?  Soul,  Soul  /  Now  take  thy  Eafe,  eat  and  drink,  and  he  merry, 
 thou  haft  Goods  laid  up  for  many  Tears.  Where,  I  fiv,  is  the  Soul  that  can 
 fay  triumphingly:  Soul,  Soul!  Now  rake  thy  Relt,  take  thy  Eafe,  be 
 merry  in  thy  God,  let  him  be  thy  Joy,  let  him  be  thy  Game  and  thy 
 Gun;  though  thou  haft  not  one  Penny,  no  Matter,  thou  haft  Treafure 
 enough  laid  uo  for  ever,  henceforth  never  more  take  Thought,  care  for 
 no  more,  Goci  is  mine,  and  he  is  enough  and  enough. 
 
 The  foufteenth  Name  is  [Selfneft,]  U'hoever  will  he  my  Difciple^  let  him 
 deny  him  felf,Luk.(),2:i.  Not  onlv  deny  thy  (elf,  all  thofe  Things  that 
 arc  evil,  it  is  not  meant  only  fo;  but  deny  thy  (elf  in  every  Thing, even 
 in  rhar  vvhich  is  good,  whatever  it  be,  that  is  well  done,  and  is  indeed  a 
 good  Action;  chat  is  good  really  in  it  fclfj  and  thou  wouldelt  (nay  and 
 
 S  3  thinkcit 
 
142        Of  SuTFERiNG  (tud  Reigning  with  Christ.    S.  IV. 
 
 thinkefl:  thou  onghrert  to)  think  well  of  it :  Oh !  this  is  well  done,  here  I 
 have  done  a  good  Atftion ;  and  fo  comfortcft  and  bleflefl:  thy  felf  in  thy 
 own  Thouglirs:  Away  with  thefe  Thoughts,  they  are  dangerous;  run 
 away  from  thefe  Thoughts,  as  Chrift  did,  when  the  J-ews  would  have 
 maae  him  King :  own  not  thefe  Thoughts,  the  good  Actions  thou  doft 
 are  none  of  thine,  thou  haft  nothing,  thou  art  nothing ;  nothing  is  thine 
 but  Sin:  Thou  never  (in  all  thy  Life)  didft  a  good  Action,  never  though- 
 teft  a  good  Thought:  Shall  I  afcribe  to  my  felf  the  Glory  of  doing  any 
 Thing?  All  Actions  is  God's;  Sin,  Evil,  Wickcdnefs  indeed  is  thine:  But 
 away  with  all  fuch  Thoughts,  to  afcribe  oiigbty  that  is  good  to  thy  felf;  down 
 down,  poor  Worms!  IJownDuft!  Down  Afhes!  Shall  thefe  be  picking 
 up  in  the  Prefence  of  Almighty,  away,  blu.fti  for  Shame:  Caft  down,  not 
 only  your  Sins,  but  your  very  Crowns  before  the  Lamb,  and  him  that 
 fittcth  upon  the  Throne,  and  confefs :  All  Honour,  all  Praife,  all  Power, 
 all  Might,  all  Dominion  is  his,  and  his  alone,  for  ever  and  ever :  Caft 
 dov/n,  not  only  your  Weakneftes  and  Infirmities,  but  caft  down  your 
 Crowns,  your  Excellencies,  your  Graces,  thofe  Things  wherein  your 
 felves  and  others  think  you  excel,  and  confefs,  that  all  the  Glory  and  all 
 the  Strength  to  do  them  is  none  of  yours,  it  is  all  his;  acknowledge, 
 I  fa}',  (as  the  Truth  is)  that  you  are  nothing,  that  you  can  do  nothing; 
 and  fay :  There  is  nothing  due  to  me,  but  Shame  and  Confufion  of  Face 
 for  ever;  Dan. 9, 7.  but  to  God  only  be  all  the  Honour,  Glory,  Power, 
 Praife,  Majefty  and  Might. 
 
 And  the  Armour  of  this  Selfnefs  is,  Love  of  our  felves-,  a  moft  impreg- 
 nable ftrong  Hold,  Ephef  5,  29,  A^o  Maji  ever  yet  hated  his  oivn  Flejl), 
 faith  the  Apoftle;  as  the  Devil  told  God  concerning  J-oh:  Skin  for  Shin-) 
 and  all  what  a  Man  hathj  will  he  give  for  his  Life-,  Job  2,  4.  This  Love  of 
 our  felves  we  cannot  part  from;  our  Saviour  faith:  Mat.  10,  39.  He  that 
 wilJ fave  his  Life  jh all  lofe  it:  But  he  that  will  dcftroy  Imnfelf  deftroy his Life^ 
 flml/fave  his  Life.  A  very  ftrange  Paradox  to  Flcm  aud  Blood ;  but  the 
 Time  commands  me  to  haften. 
 
 The  fifteenth  Name  is  Propriety :  But  herein  I  know,  I  touch  your  Co- 
 py-Holds; and  as  our  Saviour  faith:  John  8)  45-  Though  I  tell  yon  the 
 Truth:,  I knon> you  will  not  believe  me.  Oh!  this  Propriety,  this  Grafping 
 to  our  felves  in  that,  that's  dear  to  us,  that  is :  When  we  afcribe  this  or 
 that  Thing  to  onr  felves,  I  have  Propriety  in  this  Thing,  it  is  mine,  and 
 mine  only,  and  we  look  upon  it  as  a  Thing,  we  may  do  what  we  pleafe 
 with  it;  you  think  it  is  your  own:  Oh|  this  pleafeth  us,  but  this  Com- 
 municating, 
 
0/ Suffering  and  Reigning  with  Christ.    S.  IV.        143 
 
 municating,  this  Difperfing,  this  Scattering  abroad,  this  you  cannot  endure 
 to  hear  of  but  only  fo  far  as  they  think  good,  to  plcafe  yourfelves,  or  for 
 fome  by-Ends,  or  iq  feeking  yourfelves,  or  to  anfvver  Conscience,  and  the 
 like.  But  know,  firfl:  you  have  nothing  but  what  is  given  you :  and  it 
 may  be  you  confeft  that;  but  you  think  it  is  givTn  you  for  yourfelves; 
 And  you  think,  you  may  keep  it  for  your  felves :  No,  but  fecondly,  as 
 God  hath  mvcn  all,  (b  hehadi  made  thee  but  a  Steward,  it  is  his  whatever 
 it  be,  and  thou  art  to  imploy  it  for  him:  Nay,  another  hath  as  much  Right 
 in  it  as  thou,  if  God  call  for  it;  therefore  thou  art  deceived :  It  is  none  of 
 thine.  It  is  God's;  I  know  this  is  a  hard  Saying;  but  if  you  will  claim  it  all, 
 and  you  will  have  all  the  Right  in  it,  then,  I  fay,  you  muft  difclaim  your 
 Right  in  Chriit,  and  I  fay  to  you,  as  Peter  faid  to  Simon  Magus:  Tour 
 Money  and  you  per  ifluoget  her.  A£ts  8?  20.  Thouhafl  neither  Part  nor  Por- 
 tion m  the  Kinodom  of  Heaven. 
 
 Yea,  but  here  Propriety  hath  his  Armour  too,  and  he  is  armed  with 
 the  Word  of  God  .  He  that  cares  not  for  Ins  Family  is  worfe  then  an  Infi- 
 del:  I  Tim,  5,  7.  I  mufl  take  Care  of  myfelf,  of  my  Wife,  of  my  Chil* 
 dren:  Truly  Friends!  Through  the  Depravation  of  Reafon,  we  have  Co 
 corrupted  the  Scripture,  and  fo  mifapplied  it,  even  to  our  own  Deftructi- 
 on:  WrefHng  Scripture,  and  picking  out  fome  Places,  meerly  to  ferve  our 
 ovn  Turn  and  no  othcrwife.  But  I  would  to  God,  you  had  fb  much 
 Care  of  your  Wife  and  Children  as  you  fhould ;  then  I  would  fay :  Oh 
 in  the  Name  of  God  go  on :  I  do  not  forbid  you  to  care,  but  1  fay,  walk 
 on  in  your  Care,  and  in  your  Callings:  But  conlider,  will  you  therefore 
 count  thcfe  Things  your  own,  and  not  anothers  as  well  as  yours,  if  Ne- 
 celfity  call  for  it?  Dorh  not  Solomon  command,  Ecclef.  11,  i.  Caft  tliy 
 Bread  on  the  U^aters]  thou  tiiinkeft  it  may  be,  he  had  as  good  as  faid, 
 caft  thy  Bread  away;  but  he  ^Ms:,  for  thou  fl)  alt  find  it  after  many  Days: 
 But  thefe  Scriptures  indeed  areveryharlhtoFlelli  and  Blood,  and  it  can- 
 not believe  them ;  for  faith  churliili  A^ahal  to  Davids  Meffcnoers,  when 
 he  defired  him  to  fparc  fome  Part  of  his  Feaft,  which  he  haa  prepared 
 for  his  Sheep-Shearers,  to  refrelh  his  Men  in  CafeofNecelfity,  i  Sam.  25, 
 4.  &c.  They  apjjroach  to  Nahal  with  very  liumble,  refpc^ffull  Words, 
 and  expreft  what  Kindnefs  David  and  his  Houfe  Night  and  Da)'  had 
 fhcwed  to  him,  in  Defending  him  and  his:  But  fee,  what  an  Anfwer  this 
 Devil  Propi-iety  tcachcd  him  to  make,  Wu-fe  10-  11.  //7;o  is  David  f  And 
 who  is  the  Son  of'Jelfe^  There  he  many  Servants  now  a  Days-,  (faith  he)  that 
 run  away  from  ihcir  MajhrSy  andjhaU  I  then  take  my  Bread  and  my  JVater^ 
 
 and 
 
144        (9/,SuFFERiNG  anci  Reigning  with  Christ.    S.  IV. 
 
 and  my  FUjh,  mhich  I  have  killed  for  my  Shearers,  and  give  it  unto  Men^ 
 whom  I  know  not  whence  they  he. 
 
 And  let  me  rell  thee,  for  all  thy  Carking  and  Cariog,  to  fave  from  o- 
 thers,  and  to  provide  for  thyfelf,  God  is  not  tyed  to  provide  for  thee 
 that  Way,  wherein  thou  thinkeft,  thou  haft  or  muft  provide  for  thy  felf 
 and  Family;  for  as  our  Saviour  (aidi:  Look  upon  the  LiUieSj  and  fee  how 
 they  are  clothed.  Solomon  in  all  his  Royality  is  not  like  them-,  yet  they  neither 
 foip  norfpin:  Bur  if  you  will  be  fpining,  carking  and  caring  for  your  felves, 
 care  you  (hall,  and  then  fee  the  IfTue ;  but  it  is  God,  that  both  clothes  and  feeds 
 us,  and  it  is  he  alone,  that  giverh  Power  to  get  Wealth,  if  )  ou  hope  to 
 enjoy  it  with  Comfort;  for  it  is  he,  thacgiveth  his  Beloved  Reft. 
 
 The  .fixteenth  Name  is  ^'t^Z/^ZoiJf :  But  fay  you:  What !  can  this  be  an 
 evil  Root  too,  from  whence  then  cometh  Co  much  good  Fruit?  From 
 hence,  (whateyer  you  fav;)  we  do  many  good  Things,  ho- v  can  this  be 
 evil  ?  if  we  had  not  this  Self-Love  as  you  call  it,  hovv  could  we  fave,  de- 
 fend and  preferve  our  felves?  we  ftiould  run  violendy  upon  our  own 
 Deftruclion;  hence  it  is,  we  ferve  Men,  and  do  good  Offices  to  them; 
 and  hence  it  is  we  ferve  God,  and  he  will  (erve  us,  and  be  good  to  us ; 
 hence  alfb  comes  Care  for  our  Souls,  and  Diligence  therein,  and  Defires 
 to  be  faved,  and  hence  comes  all  our  Endeavours  alfo;  how  can  this  be 
 evil?  But  you  know  what  Chrift  faith:  Mat.  6,  5.  Do  not  the  Hypocrites 
 the  fame. ^  Uloat  Thank  have  you?  Verily  I  fay  unto  yon^  you  have  your  Re- 
 ward\  God  never  promifed  to  rcM-ard  that  Man,  that  loveth  only  himfelf, 
 or  that  loveth  thofe  that  love  him ;  as  he  brews,  fo  let  him  bake ;  he  fer- 
 ved  himfelf  in  all  he  did,  and  let  him  reward  himfelf :  Him  that  honours 
 vie^  I  will  honour :  Do  I  regard  him  that  only  regards  himfelf?  Nay  more, 
 God  requires  not,  that  thy  Love  ftiould  be  let  upon  his"  Happinefs,  for 
 thy  felf,  and  for  thy  own  Ends;  for  herein  thou  haft  not  given  God  thy 
 whole  Heart,  which  he  requires :  But  thou  haft  given  only  thy  Cq\^  thy 
 Heart:  Nay  further,  it  may  be,  thou  haft  fo  fet  thy  whole  Mind  upon 
 Heaven,  that  thou  art  not  a  Man  of  this  World,  (as  thou  thinkeft)  as 
 moft  are ;  thou  art  gotten  above  thefe  Things,  and  thy  E>'e  is  altogether 
 Heavenward ;  yet  if  this  be  but  meerly  for  Happinefs  to  thy  felf,  and  Re- 
 ward to  thy  felf,  thou  haft  yet  but  given  thy  whole  Heart  to  thy  felf,  and 
 not  to  God ;  thou  art  not  yet  gotten  one  Step  beyond  this  E\'il  of  Self- 
 Love  :  But  if  thou  wert  come  to  this,  to  love  and  honour  God  for  him- 
 felf, and  Grace  for  it  felf,  and  Holincfs  for  the  Beauty  in  Holinefs,  and  to 
 give  thy  whole  Heart  to  him:  If  thy  Love  were  fet  upon  him,  thou 
 '  Ihouldft 
 
0/SuFFERiNG  /?;7^  Reigning  with  Christ.    S.  IV.        14J 
 
 ^ouldft  nor  loofe  by  it,  but  (houldft  receive  thy  Love  again,  thy  Heart  a- 
 gain,  rhy  Self  again,  all  would  return  again  ,*  yea,  if  we  had  but  given  up 
 our  felves  to  him,  all  fhould  turn  to  our  Good ;  If  we  were  poor,  if  we 
 were  in  Reproaches,  in  Prifon,  in  I^ath;  yet  all  Hiould  turn  to  our  Good, 
 we  lliould  then  both  enjoy  our  (elves,  and  enjoy  God,  both  in  Fulneft, 
 and  in  Want  of  all  Things. 
 
 The  Armour  of  this  is:  Necefjity  to  love  oiirfehes;  for  fay  they:  if  we 
 fhould  not  love  our  felves,  who  will  love  us?  A  Necedity  to  love  your 
 felves,  (uch  a  Neceility  did  I  never  read  of  in  all  the  Scriptures,  I  read  of 
 a  Nccelfity  to  love  God,  and  of  a  Necedity  to  preach  the  Gofpel,  and 
 thefe  are  Nccellities  indeed ;  ferve  this  NecclTiry,  and  then  ye  need  take 
 no  Care  for  loving  your  felves,  but  all  to  love  God,  and  to  honour  him, 
 and  then  ye  Hiall  do  well  enough,  yea  heft  of  all. 
 
 The  feventeenth  Name  is,  our  ozvn  UlUj  and  this  goes  far  with  us,'  we 
 do  rnany  good  Things  by  our  own  Will;  we  think  we  do  great  A«fts, 
 when  we  come  to  Church  to  hear,  when  we  come  to  the  Communion, 
 when  we  tye  our  felves  to  Conftancy  in  Fading,  and  fet  Times  for  Duties 
 of  Praver,  and  the  like,  as  Ifa.  58)  3-  IVherefore  have  we  fafted-)  fay  they-, 
 and  thou  feefl  not?  wherefore  have  we  ajflicted  our  Soul-,  and  thou  takeji  no 
 Knowledge?  Behold  in  the  Day  of  your  Faft  you  find  Fleafnre-y  and  exaEi  all 
 your  LaJ'ours.  But  in  doing  thefe,  it  may  be  we  do  but  our  own  Will  all 
 the  While,  we  do  not  Gods  Will  at  all  in  them,  becaufe  they  are  agreable 
 to  our  felves,  to  our  own  Minds,  and  according  to  our  Education  and 
 Company  we  fort  \vith ;  and  we  are  affected  that  Way,  we  love  Praife 
 with  Men  of  that  Rank.  Here  is  no  Self-J^enial,  here  is  no  denyinoour 
 own  Will,  in  all  this  our  own  Will  fJDoils  all,  as  in  Fading,  Praying,  and 
 all  Things  elfe. 
 
 And  his  Armour  is,  Opinion  or  a  Conceit  of  our  own  Sufficiency^  f elf  Suf- 
 ficiency^ and  a  drong  Conceit  of  Power  in  doing  Good.  And  (ay  they:  If 
 our  own  Will  will  bring  about  the  Doing  fo  rnany  good  Actions,  in'fuch 
 an  holy  Manner,  how  can  this  be  evil  V  \  mud  be  brief,  the  Time  cuts 
 me  off:  You  may  conceive  of  them  more  at  large,  when  you  are  gone 
 hence,  as  I  hope  ye  will. 
 
 The  eighteenth  Name  is  Error^  know,  there  is  no  Man  evil  by  his  own 
 Will,  and  no  Man  would  of  himfelf  be  evil ;  no  Man  chufes  E\il,  as  'tis 
 evil,  but  he  chufes  it  by  the  Error  of  his  Will,  his  \\'ill  being  mifouided 
 and  mi  f  informed;  therefore  the  learned  Heathens,  PlatOy  Pliny  ^  Platinus 
 and  others  were  right  in  thaci  for  they  adirmcd,  that  it  comes  to  him  un- 
 
 T  der 
 
14^        Of  SvTTERiRG  and  Reig-ning  wHh  Christ.    S.  IV. 
 
 der  the  Notion  of  a  Good,  before  he  chufes  it ;  for  no  Man  doth  evil  pur- 
 pofcly  as  'tis  evil,  but  in  his  Apprehenfion  to  himfelf  he  makes  it  a  Good, 
 .before  he  dorh  it,  and  that  he  oupht  to  do  it:  Yea  even  Mad- men,  whom 
 we  would  think  did  evil  purpofely,  yet  they  apprehend  a  Good  in  the 
 Evil  they  do :  Beloved !  even  fiich  Mad-men  are  we  all ;  and  if  we  fhould 
 do  otherwife,  we  muft  ftrip  ourfelves  out  of  this  Armour,  which  Error 
 has  put  on,  which  is  an  Opinion  of  our  own  Goodneft,  and  to  love  the 
 Praife  of  the  World :  We  feek  not  to  pleafe  God,  but  to  pleafe  the 
 World  ,•  we  mind  not  what  God  commands,  but  what  Men  command, 
 and  what  they  fay  is  good  and  commendable :  We  are  not  of  David'^ 
 Mind,  to  make  God's  Word  a  Li^t  unto  our  Feetf  and  a  Lanthorn  to  our 
 Paths-i  to  lead  us  in  the  Way  of  Truth :  But  having  our  Eye  upon  the 
 World,  this  leads  us  any  whither  into  any  Error,  and  then  from  Error 
 to  Error.  And  hence  arifeth  Plea(iire  to  ourfelves  in  doing  evil,  which 
 is  a  further  Degree  of  this  Evil :  We  pleafe  the  World,  and  the  World 
 pleafeth  and  tickles  us  with  its  Delights,  and  we  run  after  it  with  great 
 Pleadire  and  Delight,  fb  that  it  may  lead  us  any  whither :  And  this  is  alfb 
 ( I  hope  you  perceive  him  )  a  difficult  and  dangerous  Enemy  to  refifl:  and 
 overcome,  efpecially  being  (b  armed  \  for  we  in  all  thefe  Things  muft 
 Tefift  our  felves,  our  own  Wills,  our  own  Pleafure,  our  own  fweeteft 
 Delights,  even  thofe  that  are  as  dear  as  our  right  Hands,  and  as  our  right 
 Eyes,  yea  as  our  ver)^  Lives.  And  who  among  us  ever  returned  from 
 Following  after  thefe  dear  Lovers,  by  his  own  Will,  by  his  own  Power, 
 by  his  Defires  or  Prayers  ?  Do  we  not  fee,  and  have  not  all  of  you  felt 
 (who  are  reclaimed  and  brought  back)  that  it  is  the  only  Almighty  Pow- 
 er of  Heaven,  and  that  it  is  the  Lord  alone?  (as  David  faith:  )  That  fent 
 from  Heaven-,  from  his  high  and  holy  Place-,  to  fave  me  from  the  Reproach  of 
 hi  in  that  would  fwaUojv  me  up-,  and  hath  fet  my  Feet  at  Liberty,  and  plnckt 
 them  out  oj  the  deep  Mire  ana  Clay:  Wherein  alfb  we  are  held  as  rail:  as 
 he :  It  was  he  alone  that  hath  fmote  afunder  thofe  Iron-Bands  and  Fetters 
 for  us :  He  hath  been  a  Sampfon  in  us,  to  fnap  afunder  the  new  Cords, 
 wherewith  we  were  bound,  and  he  hath  broke  open  the  Gates  of  Gaza^ 
 and  carried  them  away  on  his  Shoulders ;  and  all  this  you  have  as  really 
 found  done  in  you,  as  if  you  had  been  with  ^'tfw^^w  himfelf,  and  feenhim 
 do  what  is  related  of  him;  for  it  is  all  done  in  you  without  your  Defires; 
 nay,  you  have  always  oppofed  and  refiftcd.  this  Work  of  God  in  you. 
 
 There   be  two  Names  more,  but  the  Time  is  pafl,   and  I  can  but 
 name  thgm. 
 
 The 
 
 J 
 
^/ScffeKtng  flfwi  Reigning  TT/V/j  Christ.    S.  V.         147 
 
 The  nineteenth  Name  is,  Satan^   which  (ignifies  an  Adverfary;    for 
 
 he  oppofeth  himfelf  againft  all  that  is  called  God,  or  that  is  worfhipped. 
 
 And  his  Armour  is  Lifidelity^  he  will  believe  nothing  that  is  contrary 
 
 to  him. 
 
 The  twentieth  is  the  Evil  One-,  and  his  Armour  is  Plcafure  to  do  Evil) 
 viz.  when  any  of  you  are  come  to  that  Heioht  in  Sin,  that  ye  not  only  a6l 
 evil,  but  take  Pleaftire  in  it,  rejoyce  in  Evil,  have  no  Smitings  for  it,  but  boaft 
 yourfelves  in  your  Iniquities;  this  is  the  very  Height  of  all  thefe  twen- 
 ty J)earces  or  Names,  the  very  Point  and  Center,  Height  and  the  very 
 Tf)p-Throne  of  the  Old  Man,  or  that  Evil  One  in  Man.  So  much  for 
 this  Time. 
 
 Sermon  V-    Upon  this  Text. 
 
 Rom.  8j  17. 
 
 Iffo  he  that  li^e  fuffer  with  Htm-,  that  we  may  alfo  he 
 glor'tjicd  together, 
 
 IF  we  would  know  what  thefe  Sufferings  are,  we  are  to  endure,  if  we 
 would  be  glorified  with  Chrift,  faid  I,  to  endure?  Nay,  I  will  fay, 
 that  we  rtiould  be  glad  to  entertain,  yea  and  rejoyce  in ;  they  are 
 not  meant  of  Scorn,  or  Scandal,  or  Poverty,  or  Imprifonment,  or 
 Whipping,  or  the  like,  yea  or  Death  itfelf;  for  then  what  (hall  become 
 of  them  that  never  differ  any  of  thefe  Things,  and  yet  do  fuffer  with 
 Chrift?  Therefore  I  told  you,  wherein  every  one  muft  fuffer  withChrift, 
 if  they  will  be  glorified  with  him :  And  that  is  in  two  Things, 
 
 1.  In  Emptying  of  himfelf 
 
 2.  In  humbling  himfelf 
 
 If  we  imitate  him  in  the(c,  though  we  are  not  called  to  the  former,  it 
 is  no  Matter;  peradventure  God  doth  not  require  thefe  Things  at  your 
 Hands  asHiually:  It  is  enough,  fb  we  be  but  ready  in  Affection,  and  are 
 in  a  Preparation  to  fuffer  them,  if  we  be  called  thereunto:  But  thofe  two 
 are  the  Original  of  all  Chrif  ts  Sufferings,  the  Foundation,  the  Root,  the 
 Fountain  j  all  that  ever  Chrrlt  did  or  fiiffered,  Hands  upon  thofe  two  Pil- 
 
 T  s  larsj 
 
148        0/ Suffering  <2«i  Reigning  rpith  Christ.    S.  V. 
 
 lars,  rhofe  two  Foundations,  thofe  two  Rocks ;  all  his  other  outward  and 
 external  Sufferings  are  but  the  EfFe£ls,  the  Leaves  and  the  Fmit.   From 
 thefe  two  do  all  the  Reft  ftream  and   flow,  as  from  their  Spring,  their 
 Fountain  and  Well-Head.     Well  then,  this  Ground- Work  and  Corner- 
 Stone  being  laid,  let  me  tell  you,  that  the  Weight  of  it  will  bear  all,  it 
 will  bear  any  Building  God  (hall  rear  upon  it:  And  wanting  this  Foun- 
 dation, though  we  fuffer  all  Poverty,  all  Difgrace,  all  Tortures  that  can 
 be  named,  yet  we  fuffer  not  with  Chrift;  thofe  Sufferings,  though  they 
 be  very  great,  yet  may  be  in  vain;  and  for  me  to  tell  you  otherwife, 
 xyere  but  to  fet  you  to  begin  at  the  wrong  End,  (and  if  any  fhall  teach 
 you  fb,  they  are  Deceivers,  not  Teachers)  for  thofe  Sufferings   without 
 thefe,  they  will  not  nor  cannot  bring  you  to  Glory  with  him;  and  again 
 let  me  tell  you,  the  leaft  Mite  of  Sufterings  though  it  be  never  fo  fmall> 
 yea  as  fmall  as  the  two  Mites  (  being  but  half  a  Farthing  the  poor  Widow 
 offered )  coming  from  this  Foundation  and  Fountain,   it's  precious  in 
 God's  Sight,  for  it  is  from  God  and  of  God :  Whenas  all  Tortures,  name 
 what  you  can,  are  not  regarded  by  him,  without  they  come  from  this 
 Foundation  and   Principle.     And  as  I  told  you,  there  be  fix  Degrees  in 
 thefe  Sufferings,  or  fix  Steps,  typified  by  the  fix  Steps  that  led  up  unta 
 Solomon's  Throne.  Thefe  fix  Steps  we  mufl  afcend  before  we  can  fit 
 down  in  the  Throne  of  Reff,  Peace  and  Perfection;  having  then  over- 
 come all  our  Enemies,  and  having  brought  all  within  us  into  Subjedion, 
 and  that  all  Things  are  put  under  Chrifts  Feet,  and  that  he  is  come  to 
 iTile  in  the  midft  of  his  Enemies :  And  fb  have  made  his  Enemies  his 
 Foot-Stool.   And  let  me  tell  you  before-hand,  ( if  once  you  attain  this 
 Reft,  which  is  the  Reft,  the  Sabbath  of  God  )  that  this  Reft  will  be  glo- 
 rious, as  the  Prophet  Ifiiiah  fpeaks,  Ifa.  (So,  13.  As  all  thefe  Steps  are  blef^ 
 fed  Steps,  fo  in  the  End  they  will  prove  glorious,  full  of  Glory. 
 
 The  firft  of  thefe  bleffed  and  glorious  Steps  is;  i.  Condemnation  of 
 oitrfeheSy  as  worthy  to  be  deftroyed.  2.  Annihilation  ofoiirjelves,  Redu- 
 cing ourfelves  to  juft  Nothing:  That  whereas  Sin  hath  build  us  up,  and 
 ma3e  us  Something,  ( in  our  own  Efteem )  and  it  hath  build  up  a  Tow- 
 er in  us  to  reach  up  to  Heaven,  Grace  may  fcatter  it,  and  confound  our 
 Language,  and  bring  it  again  to  nothing.  3.  Abdication-,  or  fcrfaking  all» 
 refigning  up  all  to" God',  all  that  ever  we  are  or  have.  4.  Indifferency^ 
 to  be  equally  difpofed  to  every  Thing,  to  all  Conditions,  to  Want  and 
 Riches,  to  cold  Weather  and  hot,  to  Health  and  Sicknefs,  to  Peace  and 
 War,  ^c.  knowing  that  nodiing  can  be  better  ordered  then  it  is^  all  be- 
 ing 
 
0/SuTFERiNG  and  Reigning  with  Christ.    S.  V.  149 
 
 ing  done  according  to  his  moil:  bleflcd  Will.     5.  Conformity  to  Cbnft  in 
 all  Things^  that  whatever  Chrift  would  do  were  he  on  Earth,  in  my  Cafe, 
 in  my  Calling  and  Condition,  the  fame  do  we.  Certainly,  thofe  that  are 
 come  into  this  Conformity,  are  the  Chriftians  indeed,  thefe  are  (as I  may 
 fay)  Jeftiites;  but  beware,  do  not  lie  at  Catch,  do  not  lie  like  a  Dog  in  a 
 Manner,  that  cannot  eat  himfelf,  nor  will  differ  the  Horfe  to  eat:  Com- 
 monfy  thofe  who  get  no  Good  by  Sermons,  lie  at  Catch  to  trap  the  Mi- 
 niltcr  if  they  can  in  fome  Snare,  and  then  they  are  well  plcafcd :  Do  not  you 
 ftretch  the  Word  further  then  I  mean,  and  then  I'le  warrant  you,  that  ter- 
 rible Word  (Jefuite)  (hall  do  you  no  Harm,  nor  will  you  do  me  any;  I 
 do  not  mean  thofe  made  by  their  Orders  at  Ronie^  but  thofe  that  are  made 
 fo  by  Chrift,  thofe  that  are  made  Partakers  of  Jefus  his  divine  Nanire, 
 and  are  Conformifts  and  Imitators  of  Jeflis  our  Lord ;  thofe  that  walk, 
 live,  and  be,  and  remain  in  Jefus,  and  are  come  to  their  Reft,  and  are  fate 
 down  with  him  in  his  Throne,   having  all  Enemies  under  Feet.     The 
 Bsilievers  firil  called  ChriiVians  at  AntLoch\  and  the  Denomination  of(  Je- 
 fuit ;  hath  a  good  Moaning,  being  rightly  underftood,  but  Romes  Jefuites, 
 by  their  ill  Praftices,  have  made  it  an  odious  Name ;  but  I  would  not 
 have  you  fo  childifh,  to  be  offended  at  Names,  but  mind  and  confider 
 well,  the  weighty  and  ferious  Matter,  we  have  in  Hand :  I  mean  no  o- 
 thcr  Thing,  then  what  is  the  Effc£l  and  Product  of  Jefus  Chrift  his  moll 
 Heavenly  Prayer,  immediately  before  his  Execution,  to  be  made  one  with 
 Inniy  which  indeed  was  th.*  laft  and  beft  Legacy  he  did,  or  could  leave  to 
 his  prefent  Di'ciples,  and  in  them  to  all  his  Difciples  and  Believers,  to  the 
 End  of  the  World,  yea,  till  Time  Ihall  be  no  more;  yea,  (  the  very  beft 
 Legacy,  whatever  the  World  thinks,  and  though  they  can  fee  no  great 
 Matter  in  it,)  and  I  may  well  call  and  efteem  them  the  World,  who  are 
 fo  blind,  as  not  to  fee  it:  But  I  find,  I  am  necellitated,  to  dart  forth  fbme 
 ftartling  Exprelfions,  fometimes  to  awaken  you  from  your  Dulnefs  and 
 Slcepincfs,  and  to  quicken  and  roufe  up  your  Attentions,  that  you  may 
 mind,  what  we  are  about,  and  how  we  lliall  clear  out  what  we  fay ;  for 
 I  fay  no  more  then  what  our  Lord  prayed  for,  when  he  was  to  take  his 
 Leave  of  his  Difciples,  as  it  is  John  17,  21.    Tlhit  they  all  may  he  Onc^  as 
 thou  Father  art  in  Me^  ami  I  in  Thec^  that  they  may  be  One  in  'Us^  that  the 
 // or/(/  may  believe-,  that  thoii  haftfent  me;  I  in  them^  and  Thou  in  M',  that 
 roe  may  be  made  perfeSi  in  One. 
 
 6.  Deiformity,  that  is,  that  though  you  fee  us  move,  wifh,  affc£l,  will, 
 rejoice  &c.  yet  ic  is  not  we,  but  it  is  God  that  dodi  all,  it  is  God  that 
 
 T  3  moves^ 
 
i'5o^      0/" Suffering  /r;;/ Reigning  witb  Chtiist.    S.  VC 
 
 moves,  ir  is  God  that  wiihes,  it  is  God  that  wills,  it  is  God  that  rejoices,- 
 doth  allj  and  is  all  iii  us. 
 
 And  we  are  now  come  after  much  Striving,  to  fet  our  Foot  upon  the 
 firft  Step,  namely.  Condemnation  of  our f elves ■>  confefling  our  own  vilenefs 
 and  Wretched n e fs ;  for  fo  far  as  we  juflifie  and  approve  ourfelves,  fofar 
 are  we  from  afcending  this  firft  Step  of  condemning  our  felves. 
 
 Friends!  I  would  not  have  you  think  my  Labour  lou,  in  opening  thofe 
 feveral  Names,  that  kept  us  from  afcending  thefe  Steps ;  for  if  you  afcend 
 thefe,  you  muft  fee  thofe  Things  all  in  your  felves;  I  can  not  but  tell 
 you  fo :  and  they  muft  be  removed,  before  ever  you  can  once  look  to- 
 wards thefe  Steps,  with  (b  much  as  a  Purpofe  to  alcendthem;  and  if  you 
 have  not,  while  we  have  been  opening  thefe  Thino^s,  lookt  all  this  While 
 within  your  felves,  and  lookt,  to  find  there :  The  Cevii,  Swy  the  red  Dra- 
 gon-,  the  Serpent-,  Lucifer-)  the  roaring  Hon-,  Antickrift-,  '^c.  my  Labour  is  all 
 loft,  I  have  but  beat  the  Air,  and  fpilt  Water  on  the  Ground :  And  it  is 
 but  a  Folly  to  proceed  any  further,  to  open  the  Nature  of  thefe  Steps ; 
 for  as  ye  underftand  not  the  one,  fo  neither  can  you  the  other,  they  are 
 both  to  you  as  a  Fountain  walled  about,  and  a  Spring  fliut  up,  and  as* 
 a  Book  fealed:  And  he,  that  after  all  this  is  notable  apparently  to  fee  and' 
 confefs,  that  all  thefe  are  in  himfelf,  he  is  blind,  and  fees  nodiing. 
 
 The  Subject  of  this  our  Condemnation,  being  i\\q  flronp  Man-,  the  old 
 Man-,  Antichrift-,  this  Goliab  of  Gath ;  for  though  it  is  faid  by  our  Savi- 
 our: Judge  not-,  that  ye  be  not  judged;  andby  S't.  Paul'.  Condemn  yourfelveSi 
 that  you  may  not  he  condemned;  yet  know,  it  is  not  meant  of  our  felves, 
 our  Perfons,  but  of  him,  who  is  in  the  Midft  of  you,  whom  you  know 
 not,  he  is  to  be  judged  and  condemned  in  us,  who  hath  wound  himfelf 
 fo  clofe  into  us,  that  he  is  termed,  our  own  felves:  Yet  'tis  the  Prince  of 
 this  World,  that  is  to  be  judgred,  that  [in  us]  he  may  fall  down  from 
 Heaven  like  Lightning;  'tis  that  Flefh,  that  is  to  be  condemned,  which 
 the  Apoftle  faith,  cannot  inherit  the  Kingdom  of  God^  &c.  And  as  )'OU  may 
 remember,  we  have  arraigned  andindi&d  him  by  feveral  Names,  becaufe 
 he  may  not  efcape,  and  Thift  off  the  Indiftment ;  fo  that  he  may  be  not 
 only  accufed  and  arraigned,  but  condemned  in  ever)'  Heart  here  prefent, 
 chat  if  you  find  him  not  by  one  Name,  yet  you  may  by  fome  other:  Ei- 
 ther by  the  Name  of  ^J^w,  or  zhQ  old  Math  or  zhe  Serpent-,  or  Lucifer,  or  the 
 red  Dragony  or  the  roaring  Lion,  or  the  DeviU  or  Antichrifty  or  Sin-,  or  by 
 the  Name  0*1  Rebellion.,  or  fa  If e  Light-,  or  Darknefs,  Or  the  Fl  epi.^  or  Self ncfs, 
 or  Propriety y  or  Self-Love,  or  our  own  Wilh  or  laftly,  by  the  Name  of 
 
 Errors 
 
Cif'SuFFERiNG  tf/;^  Rei&ning  With  Christ.    S.  V.         i$t 
 
 ^YOY\  for  we  iliewed  you,  that  in  Scripture  he  had  all  thefe  Name5, 
 .with  many  more,  if  he  be  not  known  by  any  one  of  thefe,  yet  by  them 
 all  you  may  know  him ;  but  leit  you  ihould  think,  you  have  no  Com- 
 miiuon  to  ride  this  Circuit,  and  to  fit  as  Judge,  and  fay?  Luke.  12,14. 
 Who  made  me  a  Judge  f  I  anfwer :  We  have  not  only  a  Commilfion,  but 
 a  Promife  annexed  to  it,  to  encourage  us  to  this  judging,  i  Cor.  1 1. 
 where  the  Apoftlc  commands:  Judge  your  Jelves  and  ye  fl^all  efcape  the 
 Judgment  of  God:  And  'tis  Chrift  himfelf  alfo,  that  gives  out  this  Com- 
 milhon  annexed  with  a  Promife :  Judge  your  felves  and.  ye  jhall  not  hi 
 judgedy  but  know  this  al(b,  though  this  Work  be  done  in  thee,  it  is  not 
 thou  that  doeft  it,  but  God  is  Judge  himfclf,  yet  God  himfelf  judgethno 
 Man;  hut  all  Judgment  is  committed  to  the  i'o;/,  John.  5, 22.  and  not  only 
 the  Sentence,  but  Power  and  Authority  to  execute.  That  Office  ahb  be- 
 longs to  Chrift,  as  A£ts  10,42.  It  is  Cnrift  that  is  ordained  of  God,  to  he 
 Judge  ofquick  and  dead:  He  is  not  only  Judge  at  the  great  and  lali  Day, 
 but  he  alfo  is  Judge  in  this  Life,  and  in  the  Flelh,  as  our  Saviour  fairn, 
 Joh.  12,  31.  Behold:  Now  is  the  Prince  of  this  World  judged-,  or  caft  out: 
 There  is  no  Man,  nor  nothing  of  Man  that  is  judged  or  condemned, 
 but  it  is  Chrift,  that  is  the  Judge  in  that  Soul,  'tis  he  that  indi£leth,  ai- 
 raigneth,  chargeth  and  condemneth  and  pronounceth  Sentence ;  and  'tis 
 iie  alfo,  that  juftifies,  acquits  and  pardons,  but  none  elfe  hath  any  Com- 
 millioa;  Satan  or  Conscience,  or  both  together  may  draw  up  Indi«ft- 
 ments,  and  feveral  Charges,  but  'tis  Chrifl:  himfelf  tryes  all  the  Caufes; 
 But  as  I  was  faying,  if  we  tarry,  till  Satan  condemn  Satan,  if  we  tarry,  till 
 Bclzeebub  condemn  Belzeebub,  till  the  ftrong  Man  bind  himfelf,  we  may 
 tarry  a  Day  too  long,  as  the  Proverb  is :  For  never  while  the  World 
 ftands,  can  we  expect  that  Flefh  will  judge  Fle(h,  that  our  own  Will,  will 
 condemn  our  own  Will,  that  Lucifer  will  judge  Lucifer;  this  can  ne\er 
 be,  if  you  expect  that,  you  may  wait  till  it  be  too  late,  the  Door  will  be 
 fhut,  and  there  is  no  more  Hope. 
 
 The  Scripture  dien  makes  Mention  of  three  Sorts  of  Men,  that  are 
 Judges:  The  firft  are  carnal  Men,  Rom,  7, 14.  i  Cor.  3,3.  for  rve  know  the 
 Law  isfpirituaU  hut  lam  Car  naU  fold  under  Sin.  For  ye  are  yet  Carnal'^ 
 for  whereas  there  is  among  you  Envyings-,  and  Strifes,  anJ  Divijions;  are  ye 
 ?2ot  Carnal  and  walk  as  Men  f  That  is,  as  Men  that  are  led  meerly  bv  car- 
 nal and  fielhly  Senfe,  given  up  only  to  plcafe  their  Appetites  and  flelhly 
 defires,  they  fee  no  further  and  their  Aim  is  no  higher. 
 Thefecond  Sort  ai*c  /inimalsj  reafomihleM^'/h  and  they  arc  fuch  as  are  more 
 
 rt- 
 
ija        Cy  Suffering  and  Reigning  with  Christ.    S.  V. 
 
 refined,  of  a  higher  and  more  fublime  Nature,  even  thofe  that  mind  the 
 intellectual  Part,  their  Souls,  and  thefe  reafonable  or  rational  Men  (as  we 
 call  them )  being  guided  by  Reafon,  there  they  reft,  and  there  they  are 
 fatisHed ;  for  let  a  Man  but  fhew  a  Reafon  for  what  he  does,  and  who  will 
 condemn  him?  But  neither  of  thefe  have  the  Wip.ovh  thatisfrom  alwve'^ 
 for  all  this  Wifdom  is  but  earthly^  fiefl^ly  and  deviiifl),  James  3, 1 5. 17.  Can 
 it  be  expe£led,  that  either  of  thefe  two  will  judge  themfelves  ?  Will  car- 
 nal Flefhlinefs  judge  Carnality  ?  No,  it  approves  it,  itjulHfiethit:  Or  will 
 Reafon  condemn  Reafon?  How  can  it  overthrow  itfelf?  It  is  impoffible ; 
 ft  Kingdom  divided  agahiji  it felf,  cannot  fl and.  Matth.  12, 25.  But  yet  the 
 rational  Man  doth  judge  and  condemn,  and  fit  as  Judge  often  times  over 
 the  A£lions  of  the  carnal  Man. 
 
 But  there  is  a  third  Sort  of  Men,  and  they  ^ve  fpiritiial  Men,  Gal.  6,  i. 
 Brethren/  If  a  Man  he  overtaken  in  a  Fault,  Te  which  are  fpiritual^  reflore 
 ftich  an  one  in  the  Spirit  of  Meeh^efi,  coi.fidering  thy f elf  left  thou  alfo  he 
 tempted.  And  iCor.  2, 15.  But  he  that  isfpintual,  judgeth  all  Things,  yet 
 he  himf elf  is  judged  of  no  Man.  And  this  Man  judgeth  both  thefe,  the  ^i- 
 ritual  Man  judgeth  all  Things  :  We  efteem  little  of  the  carnal  Man,  every 
 one  condemneth  him ;  but  we  highlv  efteem  of  the  rational  Man,  becaufe 
 he  is  guided  by  Reafon,  and  doth  all  Things,  that  Reafon  guideth  him  to; 
 He  minds  not  his  Body  only;  it  is  Reafon  he  fhould  regard  that,  but  he 
 regards  his  Soul  too,  and  that  above  his  Body;  for  that  there  is  far  more 
 Reafon,  becaufe  he  knows,  he  hath  an  immortal  Soul,  and  therefore  it  be- 
 hoves him,  and  he  hath  Reafon  to  look  for  an  Eftate  and  Well-being  for 
 it,  more  then  for  his  Body,  and  who  can  now  judge  him,  who  is  able  to 
 blame  this  Man?  Can  any  Man  do  better? 
 
 But  now  comes  i\\q  fpiritual  Man,  and  he  judgeth  all  Things,*  when  he 
 comes,  he  judgeth  and  condemneth  the  very  beft  and  higheft  A61-ions  of 
 this  reafonable  or  rational  Man,  and  tells  him,  that  his  very  Thoughts  are 
 abominable  to  God,  his  Hearing,  Reading,  Praying,  his  Sacrifices  are  an 
 Abomination,  and  God  faith  Ifa.  i.  To  what  Purpofe  is  the  Multitude  of^our 
 Sacrifices  to  me,  your  Burnt -Offerings  of  Rams,  Bullocks  and  Lambs,  whore- 
 quired  them  at  your  Hands  f  Incenfe  is  an  Abomination  unto  me,  your  New- 
 Moons  and  Sabbaths,  your  appointed  Fa  ft  s  and  Fe  aft  s  my  Soul  hateth;  bring  no 
 more  vain  Oblations,  they  are  a  Trouble  to  me,  I  am  weary  to  bear  them. 
 And  Hof  7, 14.  They  alfemble  themfelves  for  Corn  and  Wine,  hut  they  have 
 net  cried  unto  me,  hut  rebel  againft  me.  And  Ezek.  33, 30  31.32.  The  Chil- 
 dren of  thy  People  fpeak  One  to  Another ,  Every  One  to  his  Brother^  fiy^^g- 
 
 Come 
 
Of  Suffering  and  Reigning  with  Christ.  S.  V.  155 
 Come^  I  pray  you-,  and  hear  what  is  the  IVord-,  that  comcth  forth  from  the  Lord. 
 And  they  come  unto  thee  as  my  People  comcth^  and  they  fit  before  thee  as  my  People, 
 and  hear  thy  U^ords ;  but  they  mil  not  do  them.  Thou  art  to  them  as  a  very  lovely 
 Songofone^  that  hath  a  very  pleafant  Foice.'zj'c.  for  they  hear  thy  JVords,  but 
 they  will  not  do  them^  and  many  fuch  Places.  Nay,  nor  only  dorh  this  fpU 
 ricual  Man  judge  and  condemn  the  Sacrifices  and  the  Religious  Duties  of 
 rhefe  Men,  but  alfo  all  their  natural  and  civil  Actions ;  for  they  fin  in  every 
 Thing  they  do,  in  Earing,  Drinking,  Sleeping,  Waking,  Walking,  Trad- 
 ino-,  Trafficking,  Worcking,  &c.all  Sin,  as6b/o//.'o// faidiProv.  21,4.  The 
 pFowing  of  the  wicked  is  &."  Plowing  named  there  is  for  all  his  natural  and 
 civil  Actions,  rhey  are  all  Sin  before  God.  In  rhe  two  former  Men  we 
 could  not  find  fuch  a  Judge;  but  here  comes  One,  who  indeed  is  no  Man, 
 nor  any  Part  of  Manj  but  the  Son  of  God  himfelf,  he  comes  now  into 
 the  Soul,  the  Spirit  of  God,  he  is  the  Judge:  This  fpiritual  Man,  this 
 Chrift  being  formed  in  the  Soul,  this  Word  being  fpoken  in  the  Soul  ,* 
 for  Chrifl:  is  the  Word  f})oken.  It  comes  and  fays:  Reafon!  For  all  thou 
 art  fo  fct  up,  and  efteemed  amongft  Men,  yet  thou  art  a  Fool :  And  Rea- 
 fon  (ays  again  in  Etfeift,  and  in  its  A£tions,  that  God  is  a  Fool.  But  let 
 me  tell  you,  (by  the  Way)  God  is  capable  to  underftand  Reafon's  Ways, 
 but  Rca(bn  cannot  underiland  God's  Ways. 
 
 And  Beloved !  God  and  Man  have  been  a  long  Time  at  this ;  ever 
 fmce  ^^rzw's  Fall.  God  faith:  Reafon!  thou  art  a  Fool,  and  again  Rea- 
 fbn  faith :  God !  thou  art  the  Fool :  But  now,  when  God  arifes  to  judge, 
 Reafon  itfelf  muft  be  condemned;  Reafbn  mult  be  caft;  the  inward  Man 
 muft  judge  the  outward,  the  new  Man  the  old,  the  fecond  Adamthefirft. 
 And  this  is  that  Voice  from  Heaven  in  the  Soul :  This  is  my  beloved  Son, 
 in  whom  1  am  well plcafed-i  hear  him:  Mat.  3,  17.  Do  you  think,  that  is 
 meant  only  of  his  Words,  that  he  then  fpake,  when  he  was  on  Earth  in 
 the  Flefh?  No,  no,  but  hear  him.  That  is,  hear  him  in  your  fclves,  hear 
 him  in  your  Souls:  The  one  is  but  a  flelhly  Hearing;  this  is  a  fpiritual, 
 a  Soul-like  Hearing:  I  tell  you,  his  Word  filences  all,  brings  down  all 
 the  Loftinefs  of  Man ;  of  this  Word  we  may  fay :  Blcffcd  is  he-,  that  hears 
 my  IFords-,  and  doth  them;  Luk.  11,  28.  and  as  David  faith:  Pfal.  82,  g. 
 ylrife,  Lord\  and  judge  the  People:  Bur  by  the  Way,  do  vou  think,  that 
 God  ariferh,  or  removes  from  Place  to  Place  ?  No,  no,  arife  Lord !  in  our 
 Souls,  be  Judge  there  among  tlie  Gods,  among  rhofe  rhar  ha\'e  been  our 
 Gods,  and  have  ruled  over  us,  thofe  ftrange  Fords,  bring;  rhem  down, 
 and  do  thou  Lord  exalt  thyfelf,  the  JVicked  fiourijl)  in  thyHoufe  and  Courts^ 
 
 U  viz 
 
15^4         P/*  Suffering  and  Reigning  with  Christ.    S.  V. 
 
 viz.  that  Place  that  fhould  be  thy  Houfe,  and  break  down  the  carved 
 f^'brky  &c.  Pfal.  75,  5.  7.  Ifa.  26,  13.  witnefs  thofe EtFe£ls,  thofe  Murders 
 and  1  hefts,  Envyings,  OpprefHons  and  Cruelties,  thatexprefsthemfelvea 
 daily;  many  break  out  into  A£i:ion,  and  many  more  there  are,  which  lie 
 lurkino:  in  the  Soul,  to  betray  the  innocent  and  guilriefs  Man.  If  God  be 
 pleafedthus  to  fpeak  in  thee, Oh  then  faith  this  Soul:  Let  God  arife,  and 
 Sis  Enemies  fl^alJ  he  fcattered,  Pfal.  68,  i.  and  again,  P(al.  35,  24.  yudge 
 tney  0  God !  according  to  thy  Rigbteoiifnefs-,  and  let  not  mine  Efteniies  rule  over 
 me.  Judge  me  according  to  thy  Righteoufnefs,  not  according  to  Flefh, 
 not  according  to  Reafon,  not  according  to  the  Wifdom  and  Righteoufnefs 
 of  Man,  but  according  to  thy  Righteoufnefs :  And  if  that  condemn  me, 
 Oh  this  Condemnation  is  not  unto  Death,  as  Chrift  faid  concerning  La- 
 zarusy  this  Sicknefs  is  not  unto  Death;  Joh.  11,4.  So  like  wife  I  muu  tell 
 you,  this  Delivering  unto  Satan  is  for  the  crucifying  of  the  Flefh,  that  the 
 Spirit  may  be  faved  in  the  Day  of  the  Lord.  'Tis  fafe  to  wafh  the  Wound 
 with  Wine,  to  fearch  it  to  the  Bottom,  before  ye  pour  in  Oyl  to  heal  it> 
 elfe  you  may  eafily  make  but  a  falfe  Cure ;  but  Oh  Lord !  Says  this  Soul : 
 Judge  thou  me,  my  Flefh  hath  judged  me,  and  my  Soul  hath  judged  me, 
 the  carnal  Man  hath  judged  me,  and  the  rational  Man  hath  judged  me>. 
 but  they  can  find  no  Fault  with  me,  but  up  Lord !  And  exalt  diy  felf,  Co^ 
 that  this  Man  of  Sin  may  fhew  himfelf  no  more  in  me.  See  Lord !  If 
 there  be  any  Way  of  Wickednefs  in  me ;  and  reveal  it  to  me.  Now 
 he,  that  hath  been  judged  and  condemned  by  the  World,  mufl  now  con- 
 demn the  World :  Now  this  Spiritual  Man,  fits  down  with  Chrift  in  his 
 Throne-,  to  judge  even  the  twelve  Tribes  of  Ifrael,  Mat.  19,28.  viz.  All  out- 
 ward and  formal  Profeflion.  The  Wifdom  of  the  World,  which  hath 
 long  condemned  the  Wifdom  of  God  to  be  B'olly,  mufl  now  by  the 
 Wifdom  of  God,  be  condemned  of  Folly,  i  Cor.  2, 14.  The  Natural  Man 
 receiveth  not  the  Things  of  God;  for  they  are  Fool/jhufs  to  him.  And  again 
 iCor.  3, 19.  The  JVifdom  of  the  JVortd  is  Fooliftmeji  with  God -^  for  it  is 
 written :  He  taketh  the  Wfe  in  their  own  Craftinefi ;  and  the  Lord  knowcth 
 the  Tbougltsofthe  J^lfe  are  hut  vain.  And  now,  that  which  hath  laboured 
 to  quench  the  Spirit^  iThef  5,19.  mufl  now  be  by  the  Spirit  qucnclied: 
 That  ^vhich  the  J^arkncfs  could  not  comprehend,  nor  love,  fhall  now  be 
 both  comprehended, and  loved;  and  that  which  was  crucified,  dead  and 
 buried,  muli  now  rife  again,  be  exalted  and  ilt  in  Judgment.  Tell  me 
 no'V,  whether  you  will  have  your  Flefh  and  Blood,  or  your  Reafon  to 
 be  Judge,  or  to  "fay  witli  David:  Arifcj  0  Lord/  And  judge  thou  the  Earthy 
 Juclge  thou  in  my  Soul.  Ohj 
 
Of  Suffering  ami  Reigning  with  Christ.    S.  V.        155 
 
 Oh!  Bur  where  is  he,  that  doth  or  dare* fay  and  pray  with  David  PC 
 jf,  24.  Judge  me-,  0  Lord  my  God!  fcarcb  me  and  try  my  Reins-,  '^c.  and 
 fee  if  there  be  any  Way  of  Wickednefi  in  me-,  and  teach  thou  me  in  thy  Way-, 
 &c.  Though  I  be  found  guilty,  and  fo  lyabie  to  all  Punilhments  both 
 here  and  hereafter;  yet  judge  Thou  me:  Who  dare  ftand  to  this  Judg- 
 ment ?  Men,  'tis  true,  may  fay  thus,  bur  if  they  dare  examine  their  HeartS) 
 they  will  find,  they  do  but  diffcmble  with  God ;  but  he,  in  whom  this  fpiri- 
 rual  Manis  rifen,  he  can  (ay  fo,  he  can  pray  fo,he  can  Hand  to  this  Judg- 
 ment ;  for  he  knows,  this  Judging  is  but  to  efcape  Judgment,  'tis  not 
 unto  Daath  or  Condemnation,  but  to  efcape  both  Damnation,  Death  and 
 Hell,  'tis  for  the  DcflriiBion  of  the  Flefl),  that  the  Spirit  may  befavcd  in  the 
 Day  of  the  Lord  Jcfus,  i  Cor.  5,5.  This  is  the  Day  of  Jeius  Chrift;  the 
 former  Day  was  our  Day;  this  is  that  great  Day  of  Jefus  Chrift,  where- 
 in he  will  judge  all  Things.  Suffer  then,  I  bcfeech  you,  the  Words  of  Ex- 
 hortation ;  for  untill  this  Work  of  Condemnation  be  wrought  upon  us  and 
 in  us,  we  have  no  need  of  a  Pardon,  we  have  no  need  o^a  Phyfician ;  for 
 we  are  innocent,  we  are  whole;  and  he,  that  thinks  this  Work  needlefs, 
 ( let  me  fJDeak  a  great  Word  )  he  hath  as  yet  no  Saviour,  no  IntercefTor, 
 or  Mediator.  Matth.  9, 1 2.  The  Whole  need  not  a  Phyjician^  hut  thofe  that  are 
 fick.  Chrift  never  died  for  him ;  the  precious  Blood  of  Chrift  let  it  fpeak 
 better  Things  to  whom  it  will,  to  thee  it  fpeaks  no  better  then  the  Blood 
 o^  Abel-,  there  is  no  Merit  in  it  for  thee,  till  this  great  Act  of  condemning 
 ourfelves  be  in  thee,  Chrift  died  in  vain  to  thee.  If  then  by  all,  that  hath 
 been  faid  of  Adam,  the  old  Man,  the  Seipent  and  Lucifer,  and  the  Rcfl, 
 if  ftill  thou  wanteft  Water  to  thy  Mill,  if  ftill  thou  wantell:  Argument  or 
 Evidence  againft  thyfelf,  if  yet  thou  wanteft  Water  in  the  midft  of  the 
 Ocean,  or  Light  in  the  brigntcft  Sun-lhine,  viz.  Caufe  to  fct  thee  upon 
 this  Work:  What  fliall  I  fay?  I  will  fay,  as  die  Jems  faid,  though  with 
 more  Truth,  John  19,7.  We  have  a  Law-,  and  by  that  Law  this  old  Man 
 ought  to  be  put  to  Death;  therefore  I  will  fay  as  Ifaiah  faith  c. 8520.  To 
 the  Law  and  to  the  Teftiinony;  either  take  it  contradledly,  or  at  large,  con- 
 tra(n:edly:  As  epitomized  by  our  Saviour,  who  faith:  Thnu  fl)alt love  God 
 above  all-,  with  all  thy  Strength-,  with  all  thy  Mind-,  and  with  all  thy  Might : 
 And  the  fecond  is  like  it:  llwu  j}?alt  love  thy  Neighbour  as  thyfelf  Orelfc 
 take  it  in  that  Latitude,  with  all  thofe  Expreflions  God  ufed  in  delivering 
 it  to  MofcSy  or  that  Mofes  ufed  in  delivering  it  to  the  Children  of  Ifracl: 
 See  and  examine  thy  felf  by  this  Law,  and  try  whether  there  be  not  a  Caufe 
 for  condemning  thy  fclf)  fee  if  there  be  no  Caufe,  to  put  the  old  Man  to 
 
 U  2  Death: 
 
15^       O/SuTFERiNG  and  Reigning  with  Christ.    S.  V. 
 
 Death :  It  is  a  Law  made  for  shee  ro  walk  by  and  to  obey,  and  made  by 
 Him  that  made  thee,  who  hath  Power  to  command  thee,  a  Law  fo  full, 
 fb  comprehenlive,  (o  holy  and  pure,  that  Mofes  himfelf  trembled,  and 
 was  amazed  at  the  delivering  of  it  by  God,  infomuch  that  Mount  Sinai 
 was  all  over  on  a  Smoak,  Jchova  himfelf  coming  down  in  Fire,  and  the 
 Smoak  thereof  afcended  as  the  Smoak  of  a  Furnace,  and  all  the  Mount 
 trembled,  the  terrible  Trumpets  of  the  Lord  founded,  and  the  Clangor 
 thereof  grew  louder  and  louder:  This  Law  being  delivered  with  fuch 
 Terror  and  Dreadfulnefs,  the  People  were  not  able  to  look  toward  the 
 Mount;  nay  they  had  much  ado  to  hear  Mofes  deliver  it  to  them:  And  if 
 it  were  fo  terrible  in  the  Proclamation  of  ir,  what  will  it  be  in  the  Exe- 
 cution of  it  upon  Rebels  in  the  Breach  of  it  ?  Examine  thy  felf  by  it,  and 
 fee,  how  ihort  thou  comeft  of  that,  which  is  injoyned  thee.  Nay,  it  is  a 
 Law  given  thee  by  him,  that  gave  himfelf  for  thee,  he  laid  down  his  Life 
 for  thee:  Befides  confider,  how  agreeable  is  it  to  thy  Well-being,  and  to 
 the  Well-being  of  thy  Neighbour?  How  agreeable  to  the  Principles  of 
 Nature  and  Rcafon?  How  hath  it  been  juftified  in  all  Ages,  as  a  pure 
 and  perFe^l  Law?  And  laftly  in  obferving  whereof  confifts  thy  Life  and 
 Breath  here,  or  elfe  thy  eternal  Life  ana  Death  hereafter,  as  Mofes  rea- 
 fbns  the  Caie  in  the  28  th  o^  Deuteronomy.  And  becaufe  you  fhall  not 
 hereafter  complain  of  your  not  being  catechized,  according  to  the  late 
 Injunction,  I  will  in  this  Point  teach  Every  of  you  to  catechize  himfelf; 
 and  do  it,  I  charge  you,  till  you  find  Matter  enough  to  abhor  and  con- 
 demn vourfelves;  and  before  you  go  about  it,  you  had  need  to  pray: 
 0  Lord!  Open  thou  mine  Eyes  ^c.  Pf  119, 18.  That  I  may  receive  my  Sight. 
 Matth,  10,51.  That  I  may  come  not  only  to  {eethe  wonderful  Things  of 
 thy  Law,  but  the  wonderful  unknown  Things  within  my  felf,  in  my 
 own  Heart.  Take  then  the  firft  Commandment. 
 
 Thou  fl)alt  have  no  other  Gods  hut  me. 
 I  know  now,  when  Fleih  and  Blood  hears  this  Commandment,  it  thinks, 
 it  hach  Shelter  enough,  and  can  anfwer  this  Commandment  well  enough. 
 It  fays :  Have  I  any  other  but  one  true  God  ?  I  worlliip  no  other  God, 
 we  are  no  Papifts,  Turks  or  Heathens,  we  are  free  from  worlliipping 
 Angels  and  Saints,  Stocks  and  Stones,  or  any  falfe  God,  or  any  Idols ;  I 
 woi-Hiip  only  one  God  in  Trinity,  and  the  Trinity  in  Unity;  But  withal 
 know,  you  are  bound  to  love  him  with  all  )'our  whole  Mind  and  Strength ; 
 and  alas!  If  you  did  but  fee  yourfelves,  and  examine  your  Ways,  you 
 would  find  even  every  Man  before  me,  (for  I  implead  my  felf  and  All, 
 
 that 
 
^y  Suffering  and  Reigning  rvith  Christ.    S.  V.         157 
 
 that  hear  me  this  Day)  to  be  guilty  of  the  Breach  ofthis  Law,  that,  ac- 
 cording as  the  Prophet  faith;  Jerm.  2,28.  Accordingto  the  Number  of  your 
 Cities-)  Jo  many  are  your  Gods.  See,  if  thou  haft  not  bent  thy  Heart  more 
 to  the  (iitisfyino-  of  fbme  Liift,  rather  then  to  the  obeying  of  Gods  Com- 
 mmdment;  whatever  Sin  orLu(t  'tis,  thou  hadft  butaDefire  to  commit, 
 when  God's  Law  hath  told  thee,  and  (aid:  I  charge  thee,  commit  it  not; 
 yet  thou  haft  rather  chofen  to  obey  it,  and  haft  not  regarded  God's  Com- 
 mandment; I  appeal  to  thy  felf;  for  I  charge  thee  home,  if  that  thou  haft 
 not  rather  pleafea  thyfelf,  but  God's  Commandments  thou  haft  caft  tbefn 
 hebiml  thy  Back-,  PC  50, 17.  and  troden  them  under  Foot;  let  it  be  what 
 Sin  it  will,  whether  Pride,  Gluttony,  Covctoufnefs,  Deceit,  Malice,  Re- 
 venge ;  whoever  they  are,  that  dare  difpleafe  God,  for  the  (atisfying  of 
 any  Luft  or  Sin  whatfoever,  'tis  thou,  that  haft  hated  Rightenufnefi^  and 
 loved  JVickedneft.  Pf45,7.  Thou  haft  made  thy  very  Luft  thy  God.  What 
 Lord,  what  God,  what  Luft  hath  Power  to  command  you,  and  you  to 
 have  your  Liberty  to  obey,  and  to  break  God's  Law?  As  the  Prophet 
 complains:  Other  Lords  have  ruled  over  us,  Kii.  2^,  13.  What  doth  the 
 Prophet  mean  there?  Doth  he  mean,  when  Ifrael  was  carried  captive? 
 No,  not  only  fo;  thofe  were  all  but  Types  of  the  Captivity  of  the  Soul: 
 And  let  me  tell  you,  although  we  have  not  fallen  down  on  our  Knees, 
 and  worftiipped  thefe  Sins,  yet  in  thy  Practice  thou  fayeft  daily  to  them: 
 Ye  are  my  Gods.  As  for  Inftance:  If  it  be  Pleafurc,  thou  followeft  ao-ainft 
 God's  Commandment;  If  ir  be  Profit,  thou  loveft;  Ifit  be  Money,  thou 
 eltcemofl:;  though  I  fay,  thou  haft  not  fill len  down  and  worihipped  it, 
 yet  tliou  haft  done  worfe ;  for  thou  haft  given  thy  Heart  to  them  ;  and  I 
 tell  thee,  that  therein  thou  haft  worlhij^ped  them,  andfaid  -as  ihc  Ifrael  it  cs 
 did,  when  tliey  had  made  a  GOLDEN  CALF :  Thefe  he  thy  Gods,  0  Ifra- 
 el! So  (aycft  thou  :  Thefe  be  thy  Gods,  O  my  Soul!  Thefe  are  they,  that 
 will  help  thee  and  deliver  thee;  it  matters  not,  whether  thou  do  it  with 
 thy  Body  and  in  Words;  but  thy  Heart  hath  fallen  down  andfaid:  Plea- 
 fure!  Thou  art  my  God:  I  admire,  adore  and  worlhip  thee,  and  thee  I 
 will  ferve;  Another  faith :  Profit!  Thou  art  my  God :  Thee  I  will  pleafe 
 and  obev,  ^sJohCmh:  c.  31,24.25.  If  I  have  made  Gold  my  Hope,  or  have 
 faid  to  the  fine  Gold-,  Thou  art  my  Confidence:,  or  if  I  have'rejoyced-,  hecaufe 
 my  Hand  hath  gotten  much.  If  thou  haft  truftcdorrejoyced  in  thy  Wealth, 
 or  in  any  Thing  elfe,  thou  haft  more  Gods  then  He. 
 
 Thui),  if  you  will  examine  your  (elves  pun(ftually  and  particularly,  vou 
 cannot  deny,  but  muft  confcfs,  diat  you  have  worftiipped  and  ferved  o- 
 
 U  3  dicr 
 
158        C?/ Suffering  /jy;^  Reigning  mtb  Christ.    S.  V, 
 
 ther  Gods;  and  thou  mayeft  truly  complain,  and  fay:  0  Lmd!  Othev 
 Lords  befides  thee  have  ruled  over  me.  Though  Reafon  will  excufe  and  de- 
 fend irfelf,-  yet  hear  God  fpeak  in  thee,  hear  what  his  well-beloved  Son 
 faith  in  thee,  and  confefs  that  thou  art,  [as  the  Truth  is,]  guilty,  guilty, 
 Lord  of  the  Breach  of  this  Commandment,  and  that  the  Reward  of  Sin 
 is  Death,  Hell  and  eternal  Damnation :  And  this  Confelfion  from  the  Heart, 
 and  from  a  true  Sight,  is  a  fure  Means  and  Way,  that  thy  Spirit  may  be 
 (aved  in  the  Day  of  the  Lord  Jesus.  This  Sight  of  thy  fpiritual  Thraldom 
 and  of  thy  being  delivered  over  to  Satan,  is  that  thy  Spirit  may  be  faved, 
 and  that  thy  Flefh  may  be  crucified;  for  of  a  certain,  according  to  rhac 
 Threatning  of  the  Prophet  Zeph*  2,  ii.  He  will  famijl)  all  the  Gods  of  the 
 Earthj  and  Men  Shall  jvorflnp  him-,  Every  one  from  bis  Place.  And  fo  you 
 might  go  over  all  the  Commandments,  and  try  your  felves  by  them,  as 
 hereafter  I  may  have  Time;  and  if  you  do  but  thus  examine  your  felves, 
 I'll  warrant,  you  will  never  complain  of  Want  of  catechizing. 
 
 Now  as  the  Prophet  Jererniah  faith  from  the  Lord  to  the  People: 
 JVherefore  will  ye  plead  with  me,  feeing  ye  have  rebelled  agaijift  mef  Truly, 
 Friends !  We  have  no  other  Way,  but  to  fall  down  before  the  Lord,  and 
 confefs  ourfelves  deeplv  guilty  ot  the  Breach  of  this  Commandment,  and 
 to  acknowledge,  that  the]uji  Reward  of  Sin  is  Death  and  Hell,  and  juftly 
 due  to  us,  and  moft  righteoufly  to  be  inflided  upon  us. 
 
 But  for  the  prefent  the  Time  hath  cut  me  off. 
 
 Sermon 
 
ty  SuFFERiJJG  and  Reigning  mtb  Christ.    S.  VI.       159 
 
 Sermon  VL    Upon  this  Text. 
 
 Rom.  8j  17. 
 
 Iffo  be  that  tve  fuffer  with  Him^  that  ive  may  alfo  he 
 glorified  together^ 
 
 rp] 
 
 X 
 
 'His  is  the  fixth  Hour,  I  have  fpoken  to  you,  out  of  thefe  Words. 
 Many  Men  may  think  themfelves  exempted  from  Suffering 
 with  Chrift,  becaufe-  they  do  not  fufFer  as  Ciirift  did,  viz. 
 
 Difgrace.  Poverty. 
 
 In  Buffeting.  In  Whipping. 
 
 Spitting  upon.  Crucifying  &c, 
 
 For  as  a  I.amh  dumb  before  the  Shearer  fb  opened  he  not  his  Mouth. 
 Therefore  I  defined  a  Condition  to  you  wherein  every  one  may  claim  a 
 Part  in  his  Sufferings,  and  that  was  out  of  Phil.  2, 6.  7.  where  it  isfaid: 
 That  he  emptied  hiuifelf-^  and  he  hiaubkd  himfelf. 
 
 And  let  me  tell  you,  this  is  that  new  Sepulchre,  wherein  was  never 
 Man  laid :  Never  any  Man  attained  to  that  Crucifixion  of  himfelf,  nor 
 {b  pure  Submillion  to,  and  content  in  the  Will  of  God,  as  did  our  bleffed 
 Lord ;  therefore  my  Aim  is,  that  you  may  fee  it  neceffary,  that  the  fame 
 Mind  (as  the  Apoftle  faith)  may  he  in  yoji^  which  was  alfo  in  Chrift  'Jcfiis-, 
 who  hchip  in  the  Form  of  God-,  yet  thought  it  no  Robbery ^  though  equiit  with 
 God-,  to  be  found  in  Fufl)ion  as  a  Man-,  and  took  upon  hint  the  form  of  a  Ser- 
 vant, and  made  himfelf  of  no  Reputation.  And  I  told  you  before,  if  we 
 flifFcr  never  fb  much,  if  we  fuffcr  not  on  this  Foundation ;  we  do  not 
 fiiffer  with  Chrift:  And  if  we  do  fuffer  from  thefe  two,  then  if  we  fiiffer 
 never  fo  little,  we  do  fiiffer  with  him:  Nay,  if  thefe  two  Foundations  be 
 laid,  it  matters  not,  whether  we  be  called  to  fuffcr  in  the  former  Cafes  or 
 no,  fb  we  have  bur  a  Readinefs,  a  fit  J)ifpoiirion  and  Willingnefs  to  fuffer 
 therein  alfo,  if  Crod  pleafe :  But  fuffering  in  thefe  two  Refpeds ;  in  empty- 
 ing our  felvcs,  and  humbling  our  fclves,  as  Chrift  did,  we  do  fuffer  with 
 Chrilt,  and  the  Fruit  and  End  will  be,  that  we  fhall  reign  with  him.  For 
 all  other  Sufferings,  let  them  be  what  they  will,  are  nothing  to  thefe  or 
 
 without 
 
i6o        Of  Suffering  and  Reigning  rvith  Christ.    S.  V. 
 
 without  thefcj  yea  the  external  and  bodily  Torments  of  Hell  are  below 
 rhe{e  Sufferings :  It  may  be,  we  are  far  from  the  Sufferings  of  our  neigh- 
 bours in  Germany,  and  in  Sufferings  with  many  thoufands  of  God's 
 People  in  the  other  Sufferings,  yet  if  we  have  fuffered  in  thefe  two,  we 
 have  (iiffercd  beyond  them,  if  they  have  not  fiiffered  in  thefe  Kinds.  All 
 the  Tyrants  in  the  World  cannot  invent  Tortures  comparable  to  thefe 
 Sufferings.  The  laft  Day,  we  came  to  handle  one  of  thofe  fix  Steps,  that 
 led  up  to  this  Throne  oi  Solomon-,  or  this  bleffed  Reft.  The  firft  was, 
 Condemnation  of  our  fclves.  The  fecond.  Annihilation.  The  third,  Ah- 
 dication-)  or  Forfaking  all.  The  fourth,  Indifferency  to  all  Conditions,  That 
 is,  to  be  as  willing  to  have  Pain  as  Eafe,  as  willing  to  have  Want  as 
 Plent}^,  foul  Weather  as  fair,  bad  Report  as  good  Report,  &c.  That  we  can 
 with  Job,  as  well  blefs  God  for  Evil  as  for  Good.  Beloved !  Enough  can 
 fay,  bleffed  be  his  Name  for  good  Things:  God  hath  given  me  Health; 
 Oh !  Bleffed  be  his  Name :  God  hath  given  me  Wealth ;  Oh !  Bleffed  be 
 his  fweet  Name,  God  hath  given  me  a  good  Year  of  Increafc,  God  hath 
 fent  fair  Weather  to  get  in  my  Crop;  Oh!  Bleffed  be  his  Name:  God 
 hath  given  me  the  Life  of  my  Wife,  or  the  Life  of  my  Children,  Oh ! 
 Bleffed  be  his  holy  Name:  God  hath  given  me  many  goodly  and  hope- 
 ful Children,  that  are  a  Comfort  to  me  in  my  old  Age ;  Oh !  Bleffed  be 
 his  Name:  Every  one  can  blefs  God  for  thefe  Things.  And  I  pray  you, 
 when  you  have  done  all  this,  IVhat  great  Things  have  ye  done  ?  Do  not 
 Heathens  the  fame-y  and  do  not  Hypocrites  the  fame?  Saith  our  Lord.  Mar. 
 5,4«?.  But  where  is  the  Man,  that  when  God  hath  taken  away  any  of  the- 
 fe Things,  can  fay  as  heartily :  Bleffed  be  his  Name !  That  when  God 
 hath  taken  away  his  dear  Wife,  that  when  Gcod  hath  taken  away  his  hope- 
 ful Child,  he  can  fay :  Bleffed  be  the  Name  of  the  Lord  !  God  hath  taken 
 fiway  my  Credit,  God  hath  taken  awa^^  my  Wealth,  he  hath  taken  away 
 my  Health;  yea  all,  yet  can  fay:  Bleffed  be  his  Name!  Thou  mayeftfay 
 fo  in  Words,  but  what  faith  thy  Heart?  Doth  that  (ay  fo? 
 
 The  fifth  ftep  was  Conformity  to  Chrift  in  all  Things.  And  the  laft 
 Deiformity:,  when  we  are  fo  captivated,  and  have  given  up  our  felves,  fo 
 that  our  VVills  being  delivered  up  into  the  Will  of  God  and  all  our  Mem- 
 bers are  prefented  unto  God,  a  living  Sacrifice,  holy  and  Acceptable  un- 
 to God:  That  we  no  longer  do  any  Thing,  but  if  is  God,  that  doth  all 
 in  us,  while  we  do  it.  This  is  the  Throne,  the  Rest  of  God;  And 
 though  the  Way  be  rough,  and  thefe  Steps  very  diflicult,  yet  (believe  it) 
 this  Reft,  once  attained,  will  be  glorious  Ifa.  ii,  lo.  There  called,  his  Heft, 
 
 Yet 
 
0/ Suffering  and  Reigning  with  Christ.    S.  VI.        i5i 
 
 Yet  know,  all  attain  not  to  the  fame  Mcafure  in  thefc  high  and  bleffed 
 Duties,  as  I  told  you  before,  but  all  mud  attain  to  the  fame  Dcfire  and 
 Affection  to  come  to  thcfe. 
 
 The  firft  is,  Condeinniiig  nurfches. 
 
 Judge  your  felveS;  and  you  (hall  not  be  judged :  Beloved !  Confider, 
 what  it  is  that  makes  us  afraid,  when  we  come  to  die,  and  leave  all  our 
 dear  Friends  behind  us;  when  that  our  Hour  comes,  that  we  have  but 
 three  deep  Groans  or  Sighs  to  fetch,  to  cool  our  languifhing  Heart,  im- 
 mediately to  give  up  the  Ghofl:;  I  fay  what  makes  you  afraid,  then  to 
 go  out  of  this  Body,  and  to  leave  the  World  behind  you  ?  Is  it  not,  becaufe 
 you  and  the  World  have  made  a  League  together,  and  you  efteem  it 
 fb  dear  a  Friend,  as  you  can  have  no  better  V  Anfwer  me  ferioufly:  Is 
 it  not  bee  vdfe  you  arc  afraid,  the  Comforts  hcrafter  are  not  comparable  to 
 the  Comforts  here?  But  would  you  escape  this  Fear?  Would  ycu  efcape 
 this  |udg:nenc,  this  terrible  Sentence?  then  you  mud:  afcend  thefe  fix  fleps. 
 
 The  hrft  whereof  is,  to  Condemn  our  fclves.  Let  your  felves  pafs  firft 
 under  this  Judgment :  Judge  your  felves,  and  you  mall  not  be  judged. 
 
 Obje£t.  But'you  will  fay,  this  Office  belongs  to  Chrift  to  judge,  as  in 
 A£ls.  10,42.  He  is  appoiiitedtohe  the  Judge  of  Quick  and  Dead:  What  have 
 I  to  do  to  enter  upon  the  Office  of  Chrill: ,''  All  Judgment  is  committed 
 to  the  Son;  Joh.  5,21.  To  which  we  an{\ver:  It  is  true,  that  whofoever 
 is  truly  judged,  it  is  Chrift  that  judges  him;  for  no  Man  will  condemn 
 himfelf:  Will  Reafon  judge  Reafon?  or,  will  (think  you)  Lucifer  caft 
 out  Lucifer?  Will  Belzebub  caft  out  Belzebub?  \\''ill  Devilifh  Pra<itices 
 condemn  Devilifh  Practices?  You  are  not  fo  fenfeLfs,  to  think  fo.  It  is 
 true,  you  fay  in  your  ordinary  Speech,  and  you  have  it  at  your  Fingers 
 End,  we  muft  judge  our  felves,  and  we  mud  condemn  our  felves:  But  as 
 I  faid,  it  can  never  be  expelled,  that  Belzebub,  or  Lucifer,  or  Antichrill:, 
 or  the  old  Man,  or  Satan,  &c.  will  condemn  themfelves;  for  Chrift  him- 
 felf tells  you :  He  can  never  fufFer  his  Kingdom  to  be  divided :  for  he 
 knows  then,  he  cannot  ftand. 
 
 There  be,  as  I  told  you,  three  (brts  of  Men :  The  carnal,  the  reafi^nable, 
 and  the  (j^iritual  Man.  I  a?n  carnal  and  fold  wider  5'/;/,  and  ye  are  yet  car- 
 7!al-,  fiith  the  Apoftle,  Rom.  7,  14.  Carnality  never  judges  Carnalit)': 
 Never  look,  that  FlcHi  (hould  find  Fault  with  its  own  Aaions ;  neither 
 dodi  the  reafbnable  Man  find  Fault  with  his  rcafonable  A(^ions;  but 
 faith  the  Apoftle:  7he  fpiritual  Man  judgcth  all  Things ;  that  is,  the  Spirit 
 ©fGod,  as  Z^jWi  faith,  Pfal.  82,  i.  Exalf  (hyfelfj  0  God/  ah&vctheHea. 
 
 X  vcm 
 
j62       (9f  Suffering  <3t;;^  Reigning  2p/>^  Christ.    S.  VI. 
 
 vci2S->  and  !\)cw  thyfelf  in  thy  Glory  and  thy  Majefty:  Come  thou  unto  us-,  O 
 Lord/  and  judge  the  Heathen'.,  he  thou  ^udge  amongfl  the  Gods-,  (i.  e. )  a- 
 mong  rhofc  char  are,  and  ftill  would  be  Gods  and  Judges  in  us:  Do  thou 
 OLord  •  Put  all  diine  Enemies  to  Silence,  and  rule  thou  in  the  midfl:  of 
 thine  Enemies :  Put  to  Silence  our  own  Reafon,  put  to  Silence  all  our 
 own  Affections,  our  own  Wills,  our  own  Joys,  our  own  Fears,  our  own 
 Hopes,  and  then  hear,  what  God  fliall  fay ;  there  is  no  Hearing  of  God, 
 rill  all  fhefe  be  put  to  Silence:  As  it  is  fai(i  Gen.  3,  8-  God  came  into  the 
 Garden  in  the  Cool  of  the  Day:  What  do  you  think  was  meant  by  that? 
 that  God  came  at  Evening  Tide,  when  the  Sun  was  going  down?  Do 
 you  think,  that  the  Day  was  too  hot  for  God  to  walk  in  ?  No,  no,  thac 
 cannot  be:  But  'tis  meant,  he* came  into  the  Soul  in  the  Cool  of  the  Day  ;^ 
 that  is,  when  Luft  was  cool,  when  the  Heat  of  Adam's  Defire  was  over, 
 v/hen  his  own  Will  was  filent,  and  there  was  a  Calm  in  the  Soul;  then 
 God  fpake,  and  faid :  Adam  where  art  thou !'  Till  then,  there  was  (uch  a 
 Noife,  and  fuch  a  Hurly-burly,  and  fuch  Striving  between  his  Lufts  in 
 his  Soul: 'This  Luft  \yould  be  fatisfied,  and  the  other  Luft  would  be  fa- 
 tisfied  ;  fuch  Crying,  and  Calling,  and  making  liich  Clamour  and  Noife, 
 there  was  then  no  hearing  God  fpeak :  But  thefe  being  all  put  to  Silence, 
 God  comes  in  with  a  ftill  fbft  voice,  as  he  did  to  Elijah  (not  while  the 
 Thunder  and  mighty  Ruiliing  v/as,  i  Kings  19,12.)  and  fpeaks  in  the  Soul : 
 Hear  now  what  God  f^iith,  hear  him  judge  you,  hear  him  condemn  you; 
 and  if  you  do  this,  as  I  faid  before,  this  Delivering  over  loSatan-,  is  not 
 unto  Death,  but  that  your  Spirits  may  be  faved  in  the  Day  of  the  Lord: 
 This  Cafting  of  our  Souls  into  the  loweft  Hell,  as  David  complains,  is 
 that  we  may  be  faved  from  Hell  and  Condemnation  irrecoverable.  I  came 
 to  fend  Fire  on  the  Earth,  ( faith  our  Saviour  Luk.  12,49.)  and  what  will  /, 
 if  it  he  already  kindled.^  Oh  Beloved!  The  kindling  of  this  Fire,  is  a  happy 
 Kindling,  'tis  that  you  may  efcape  the  unquenchable  Fire;  fuffer  there- 
 fore this  Condemnation  to  be  wrought  in  your  Souls,  expand  yourfelves 
 before  the  Almighty,  lye  down  at  his  Feet,  lay  open  your  Brealts  to  his 
 Arrows;  Oh!  It  is  ablefied,  a  happy  Wounding,  a  happy  Condemnation. 
 The  Day  that  this  Work  comes  into  thy  Soul,  is  the  blefTed'ftDa)-,  that 
 ever  thou  fiwcft,  the  happiell:  Hour,  that  everpaffed  over  thy  Head, 
 the  brighteft  and  glorioufeft  Day,  that  ever  dawned  to  thee,  and  thou 
 mayeft'come  to  that  Pafs,  to  fay  with  David,  Pfal.  49, 5.  l^^hat  need  I  fear 
 in  the  Days  of  Evil,  or  when  the  Iniquity  of  my  Heels  compaffcth  me  about  f 
 Indeed  it  is  the  Day  of  the  Lord  and  a  Day  of  Darkncfs  and  Gloominefs 
 
 of 
 
0/ Suffering  rt:/;(7  Reigning  n?/>/)  Christ.    S.  VI.        16^3 
 
 of  Clouds,  and  thick  Darknefs  ro  the  FJefh,  but  it  dawns  to  the  ever 
 blefled  and  heavenly  Life  of  Chrift,  and  to  everlafting  Light  and  Glory, 
 and  to  your  fitting  clown  rvit/j  Abraham^  Jfaac  and  'Jacob  in  the  Kingdom 
 of  Heaven-,  and  there  to  be  for  ever  feartcd  with  your  Mafter'sijoy. 
 i  told  you  wherein,  and  how  you  might  examine  your  fclves ;  and  that 
 you  might  have  a  Glaft  large  enough  to  (be  your  whole  Body:  I  wiilied 
 you  to  open  your  Eyes  to  lee  into  the  Glafs  of  the  Law,  and  view  your 
 lelves  round  by  it,  and  then  I  vvarrant  you,  you  (hall  fee  Caufe  enough 
 of  Condemnation,  then  you  will  fee  fo  much  in  your  felves,  that  you 
 will  have  no  Wifdom, nor  Leifure  at  all  left  to  judge  other  Men:  I  fty; 
 if  you  did  but  fee  the  true  Rcfcmblancc  of  your  felves,  you  could  do 
 notliin^  elfe  but  be  always  judging  and  condemning  your  felves;  you 
 could  do  nothing  but  lay  all  the  bitter  Curfes  you  could  deviife,  upon 
 this  Aferoz  even  upon  your  corrupt  felf;  that  wili  not  come  to  the 
 Help  of  the  Lord  againft  the  Mighty^  nay  that  always  refills  and  fights  a- 
 gainli  the  Almighty,  with  all  his  Power  and  Might;  But  now  you  would 
 lb  hate  and  Loath  your  felves  in  your  own  fight,  you  would  not  fbmuch 
 as  defire  others  praifes  of  you,  which  formerly  you  have  fo  much  fought 
 for,  but  hate  and  abominate,  both  the  one  and  the  other. 
 
 It  may  be,  we  have  read  and  heard  the  ten  Commandments  over  and  over 
 a  thoufand  Times;  but  that  is  not  enough:  But,  as  the  Scripture  requires, 
 an  Ear  in  an  Ear;  fo  we  muft  have  an  Eye  in  an  Eye:  He  that  bath  Ears 
 io  hear-t  let  hivi  hear-,  and  He  that  hath  Eyes  to  fee-,  let  hiinfee,  Lail  J3ay  I 
 opened  to  you  the  Sins  of  the  firll  Commandment,  from  which  (I  know) 
 you  will  free  your  felves  molt  in ;  you  think,  that  of  all  the  Reft,  you  are 
 moft  free  from  having  other  Gods ;  you  were  taught  that  firom  your 
 Cradle:  Tf.mi  fl'^alt  have 710 other  Gods  hit  me.  Exod. 20, 3.  But  (as  I'then 
 fhcwed  you)  you  that  do  worlhip  any  other  God,  as  all  of  us  do,  Some 
 make  their  Belly  their  God,  Some  Pleafure,  Profit,  Credit  and  Piaife  their 
 God,  andthefe  weobey,  worlhip,  fear  and  love:  Whatever  it  was,  that 
 drew  you  from  obeying  God's  Commandments,  that  is  thy  God,  was  it 
 for  Pleafure,  was  it  for  Honour,  or  whatever  elfe.  Confider  what  you 
 have  done;  for  you  have  made  them  your  Gods,  and  done  more,  then 
 bowed  your  Knee  to  them ;  for  thou  haft  given  thy  Heart  to  them,  fo 
 that  as  often  as  thou  haft  (aid  the  ten  Commandments,  and  pattered  over 
 the  Rcfponfion  after  them:  Lord!  Have  Mercy  upon  us,  and  incline  our 
 Hearts,  &c.  fo  often  haft  thou  diffembled  with  God,  and  rebelled  againft 
 that,  which  tl"une  own  Mouth  hath  acknowledged,  thou  oughteft  to  have 
 
 X  3  done : 
 
1^4        (9/*SuFFERiRG  /?;;/ Reigning  with  Christ.     S.  VL 
 
 done :  And  I  doubt,  I  may  (ay  of  you,  as  the  Prophet  faid  of  Ifrael :  So 
 many  Cities-,  fomany  Gods.  Shall  I  fay,  fo  many  Men,  To  many  Gods? 
 Nay,  fo  many  Lusts,  fo  many  Gods.  And  thofe  that  have  many  Gods, 
 have  no  God;  this  is  generally  acknowledged;  for  even  among  the  Hea- 
 then, there  was  not  one  learned  and  wife  Man,  but  did  confefs,  there  was, 
 and  it  could  not  be,  but  there  mull:  be  a  God,  and  that  there  could  not 
 be  any  more  then  one  God ;  although  they  gave  feveral  Names  to  the 
 divine  Power  in  feveral  Creatures,  for  the  Apprehenfion  of  the  Ignorant, 
 and  called  them  Gods,  yet  they  knew,  that  God  was  but  One. 
 
 Take  therefore  that  facred  (pottlefs  Law,  open  it  and  look  upon  it,  view 
 thy  felf  well  in  it,  and  by  it,  and  it  will  fhew  thee  cler.rly  all  thy  Gods, 
 it  will  clearly  (hew  thee  all  thy  Deformities,  all  thy  Filthinefs:   Do  but 
 look  upon  the  A£lions  of  this  very  Day;  nay,  fince  you  came  into  this 
 Place,  examine  thy  very  Thoughts,  and  fee  if  there  hath  not  been  Mat- 
 ter enough,  to  caufe  this  Work  of  Condemnation :  Befides,  confider  this 
 ferioufly,  you  are  not  rcprefented  to  God  as  doing  of  one  Aftion,  but 
 according  to  the  conftant  Tenor  of  your  Lives;  thou  art  not  prefented 
 to  God,  as  thou  art  dying,  v/hen.  Oh  then !  Thy  Mouth  is  full  of  holy 
 Words,  and  good  Wifhes  as  Balaam's  was,  nor  as  thou  art  doing  any 
 good  A£lion;  Not  as  thou  art  fitting  in  the  Church  at  thy  Prayers;   nor 
 as  thou  art  hearing  a  Sermon ;  nor  as  thou  art  relieving  the  Poor ;  nor  as 
 thou  art  receiving  the  Communion,  &.c.  But  all  thy  whole  Life,  every 
 Minute  being  always  as  prefent  with  him,  as  if  every   particular  Action 
 were  now  in  Doing,  there  is  no  Palfmg  of  Time,  no  Succellion  of  Time 
 with  him,  Co  that  from  hence  conclude,  and  refblve  it  to  thy  Thoughts,* 
 if  ever  thou  fweareft  an  Oath,  thou  art  with  him  always  (wearing ;  if  ever 
 thou  blafphemeft,  thou  art  to  him  ever  blafpheming;  if  ever  thou  told'ft 
 a  Lie,  thou  art  with  him  always  lying;  if  ever  thou  committedft  Adul- 
 terv,  thou  art  always  doing  that  A61,  as  to  Him;  if  ever  thoubrokeft  Co- 
 venant and  Promife,  thou  art  with  him  always  doing  ib ;  if  ever  thou 
 tramplcdft  the  Blood  of  the  Covenant  under  thy  Feet,  thou  art   always 
 doing  fo  before  him:  and  if  there  w-as  at  any  Time  any  Good  in  thee, 
 or  any  good  Act  done  by  thee,  know,  that  it  is  none  of  thine,  that  is  his 
 own  Work,  and  no  Praife  belongs  to  thee  at  all.     Now,  what  ftiyefl:  thou? 
 David's  Heart  [mote  him-)  when  he  had  mimbred  the  People '.^  So  indeed  fliould 
 ours  in  numbring  our  Sins.  Nay,  further  confider,  that  not  only  all  thy 
 own  Sins  are  laid  upon  thee,  but  all  the  Sins  of  the  all  Men  in  the  World,  that 
 «ver  were,  are  or  ever  ihall  be,  all  lie  upon  thee,  becaufe  thou  art  of  that 
 
 Body, 
 
Cy  Suffering  rtf;;i  Reigning  with  Christ.    S.  VI.        i6$ 
 
 Body,  of  that  Race,  a  Member  of  that  finflill  Body  and  Race,  proceeding 
 from  our  lirft  Parents,  which  ftaincd  the  whole  Race,  and  the  whole 
 Houfc  in  the  very  Root,  by  Rebellion  and  Treafon :  And  diat  all  this 
 hath  been  in  doing  by  thee  almoit  this  ^ooo  Years;  fo  that,  when  thou 
 wcrt  but  fix  Days  old,  thou  wert  a  6000  Years  Sinner;  when  thou  were 
 little  above  a  Span  long,  thou  wert  an  everlafiinoTranfgrefror.  As  in  the 
 Body  of  Chrill:,  all  the  iVIembers  have  Right  and  [ntercft  in  all  the  Excel- 
 lencies and  Graces  of  the  whole  Body,  the  Faith  of  Ahrabain-,  the  Zeal 
 o^  Jofiahy  the  Patience  of  J^oA,  the  Meekncfs  of  i/o/rx,  &c.  and  add  to 
 that,  whatever  Virtue  is  in  the  Head,  Chrift,  which  is  in  Heaven;  they 
 are  all  thine,  thou  ihareft  in  all;  fo  that  we  may  fay:  Hwu  art  all  fair  y 
 my  Love  !  there  is  no  Spot  in  thee;  becaufe  thou  bclongeft  to  his  Body,  that 
 is  without  Spot  or  Wrinkle.  So,  thou  being  of  thatimful  Race  and  Body 
 of  Adanif  thou  haft  Right,  and  thereby  art  intitled  to  all  the  vileft  fms, 
 that  ever  were  committed  in  the  World,-  as  it  was  faid  concerning 
 thofe,  that  crucified  Chrift:  That  God  might  bring  on  them  all  theSins, 
 that  ever  were  committed  from  the  Blood  of  the  Righteous  Abel. 
 
 What  canfl:  thou  now  fay  for  thy  felf.^  O  wreched  Off-fpring  of  the 
 Race  of  finful  Flclli  and  Blood!  Canft  thou  fliew  any  Reafon,  but  that 
 Nelmchadnczar'  s  Oven  (hould  be  heated  feven  Times  hotter?  will  it  not  be 
 more  tolerable  for  Sodom  and  Gomorrah  in  the  Day  of  Judgment  then 
 for  thee?  What  canft  thou  fay?  Is  not  Tophetpreparedof  old, and  pre- 
 pared for  thee?  Yea,  none  is  excepted,  but  it  is  prepared  even  for  the 
 King,  and  he  hath  made  it  deep  and  large  for  thee,  O  thou  foul  and  le- 
 prous Creature!  TIjc  Pile  and  Feml  thereof  is  Fire  and  much  IFoody  and 
 f  he  Breath  of  the  Lord  like  a  Stream  of  Brim j] one  f\) all  kindle  ity  IGi.  30,33. 
 
 Nay,  haft  not  thou  by  thy  fo  often  finning,  even  trod  the  Blood  of 
 the  Covenant  under  thy  Feet,  and  done  Defpite  unto  the  Spirit  of  Grace? 
 haft  not  thou  chofen  thy  Sins  and  Lufls  before  thv  Saviour,  and  haft 
 therein  cryed  out  for  a  Bnrrahas  to  efcape,  and  concerning  Chrift,  haft 
 cryed  Crucifie  him^  Criicifie  him/'  What,  faith  Pilate^  jrili  ye  crucifie  your 
 King?  Yea,  (fay  vou  with  the  Jews)  Crucifie  him,  Crucifie  him,  his  Blood 
 be  on  us  and  our  Children,^c.  Yet  thou  condemneft  Judas,  when  thou 
 rcadeft,  how  vilanoufly  he  betrayed  and  fold  his  dear,  meek  and  precious 
 Mafter;  I  aft^  thee,  who  nuw  hath  fold  hisMafter?  What,  for  30  Pieces 
 of  Silver?  Nay,  for  the  Plcafure  of  one  darling  Sin,  which  will  for  ever 
 deftroy  thee.  And  thou  condemnefl  the  Devil,  who  ftnned  but  once, 
 and  was  thrown  down  from  his  Place;  and  thou  condemneft  AdaWywho 
 
 X  3  eat 
 
i66       0/ S  UFFERING  /?;/i/ Reigning  zp/V/;  Christ.    S.  VI. 
 
 eat  but  once  of  the  forbidden  Fruit,  and  was  immediately  caft  out  of 
 Paradife,  and  will  not  that  Weight  of  Sin,  that  as  a  Talent  of  'Lead  lies 
 upon  thee,  make  rhee  once  groan  or  complain?  Many  Aggravations  by 
 Circumftances,  might  be  prefented  before  thee;  for  Ciixumftances  al- 
 ways aggravate,  nay  {bmetimes  create  the  Sin. 
 
 Friend !  What  (ay'ft  thou  to  this  Charge  ?  If  thou  canft  fay  nothing 
 to  me,  then  what  iLall  I  fay  to  thee;  yet  I  know,  you  have fome Excu- 
 fQSy  O  the  Flefh  is  frail!  77;^  Lor  J  knows,  nhereof  we  are  made:,  ^^^^  '^^- 
 weinheretlh  that  we  are  hut  Diift.  Pf  103, 14.  And  I  know  verv  well,  you 
 have  Scripture  to  plead  and  expoftulate  with  God,  Pf  i  jo,  3.  Iftboii-,  Lord? 
 j})ouldft  mark:,  ^fj^t  is  done  amifi-,  who  is  able  to  ftand  before  thee  .^  Eur  what 
 is  all  this,  if  thou  makeft  them  but  Excuses;  fo  that  they  rather  harden 
 thee  to  go  on  in  Sin,  then  to  kill  it.  Bur  thou  canft  plead  yet  more  and 
 fay:  0/  hut  the  Blood  of  'Jefus  Chrift  piir^th  from  all  Sin:  Indeed  now 
 thou  haft  faid  enough  to  filence  the  Devil,  Death  and  Hell;  and  if  lefus 
 Chrift  fpcak  this  Word  in  thee,  and  not  thy  felf,  then  it  is  finimed: 
 But  if  thou  haft  not  a  Right  and  a  Part  in  that,  all  thy  Sins  lie  upon  thee. 
 And  what  ever  he  performs  in  thee,  that  God  accepts,  and  nothing  elfe; 
 for,  be  aftured,  what  ever  Prayers,  whatever  Sighs,  whatever  Groans 
 thou  puteft  up  to  him,  he  loaths  all,  but  what  his  Son  makes ;  but  all  his 
 Requefts  are  heard  and  granted.  Father  f  I  know  thou  heareft  me  always. 
 Indeed  I  know,  you  can  in  Words  have  prefent  Recourfe  to  that  faving; 
 That  though  we  are  Sinners  indeed,  and  grievous  Sinners,  yet  the  Blood 
 of  Chrift  purgeth  us  from  all  Sin :  And  I  know,  that  this  very  Word, 
 were  it  fpoken  by  Chrift  himfelf,  is  enough,  (as  I  was  faying)  to  filence 
 Death  and  Hell,  and  all  the  Powers  of  Darknefs,  and  is  Armour  of  Proof  a- 
 gainft  all  Satan's  fiery  Darts;  and  it  is  a  moft  undoubted  Truth:  But 
 then  fay  I,  it  is  Chrift  himfelf,  mufl  fpeak  in  thee,  and  pronounce  this 
 faying  to  thee.  The  Blood  of  Jefus  Chrift  purgeth  thee  from  all  Sin,  if 
 Chrift  himfelf  pronounce  thefe  Words  to  thee,  then  art  thou  indeed  for 
 ever  acquitted ;  But  if  thou  fayeft  this  of  thy  felf,  or  to  thy  Ct\^-)  and  by 
 thy  felf,  thou  art  not  acquitted.  I  know,  if  Chrift  fpeak  thefe  Words, 
 they  are  prefect  Death  to  all  Sin  and  all  Unbelief,  they  are  the  utter  Ruine 
 and  Deftruction  of  Sin  and  Satan;  If  once  he  fpeak,  it  is  with  effe£l,  if  he 
 fay  it,  it  is  done :  But  let  me  tell  thee.  Cordials  by  Cuflom  become  no 
 Cordials,  nor  Poyfons  no  Poyfbns,  therefore  take  heed  of  being  too  bold 
 with  the  Cordials  of  Grace,  or  thefe  Poyfbns  of  Sin ;  If  they  are  fpoken 
 only  by  thy  felf,  chey  do  but  harden  thee  in  Sin,  they  do  but  give  new 
 
 Life 
 
(9/SuFFERiNG  /z«^  Reigning  with  Christ.    S.  VI.        167 
 
 Life  to  fin,  and  happy  is  he,  that  condemneth  not  himfclf  in  that  he  al- 
 lovveth. 
 
 Thus  much  have  I  (poken  to  thee,  that  thou  mayeft  come  to  this  firft 
 Work  of  Humiliation,  namely,  Condemnation  ofourfelves.  But,  O  my 
 dear  Brethren !  What  are  my  Words,  if  Chrill  fJDeak  not  by  me  ?  He 
 mu(t  preach  his  own  Truth  to  thee,  and  caufe  thee  to  hear  and  believe, 
 elfe  there  is  nothing  within  thee,  but  Reiiftings  and  Oppolitions  againlt 
 him,  by  the  Powers  of  Darknefs  within  thee;  and  this! fay,  except  thou 
 firft  come  to  this  Work  of  Condemnation,  thou  wilt  never  come  to  the 
 fecond,  which  is  Annihilation,  nor  to  any  of  the  Reft;  for  every  Step  is 
 one  above  another,  and  one  before  another,  you  muft  go  up  Step  by 
 Step  as  ye  are  able,  by  the  Strength  and  Gift  of  God :  There  is  no  gett- 
 ing upon  the  uppermoft  Step  firrt.  Do  not  once  think,  that  you  can  at- 
 tain to  Annihilation  of  your  fclves,  or  Forfliking  all  Things  in  the  World, 
 or  Indifterency  to  all  Conditions  &c.  till  you  are  paftcd  tlirough  and  got- 
 ten up  this  firft  Seep  of  Humiliation,  Condemnation  and  Judging  of  our 
 felves.  All  diefe  Steps  are  afcending;  for  as  Solomon  prayed,  that  God 
 would  hear  the  Prayers  of  all  thofe,  that  came  and  prayed  in  that  Houfe 
 of  th;:  Lord,  and  did  fee  the  Plague  of  their  own  Hearts;  for  except  they 
 faw  t!iar,  their  Prayer  was  in  vain ;  fo  (ay  I,  not  only  that  it  is  in  vain  10  pray, 
 but  more,  it  is  in  vain  totruft  to  Faith,  in  vain  to  truft  to  Chrift-,  it  will  do 
 no  good,  except  you  fee  the  Plague  of  your  own  Hearts;  fof  thoumiy- 
 eft  pray  long  enough,  and  believe  in  Chrift  long  enough,  if  thou  doft 
 not  fee  thy  juft  Worthiness  of  being  deftroyed ;  if  thou  doft  not  fee  juft 
 Caufe  of  Cenfln'ing  and  Condemning  thy  felftothe  lowcftHcll,  and  that 
 thou  ferioufly  confcfs,  rh.it  Hell  was  not  mide  in  vain,  but  that  it  was 
 juftly  made,  and  for  thee,  and  that  it  were  juft  and  righteous,  that  God 
 Ihould  caft  rhee  thither;  nay,  not  only  fb,  but  that  you  feel  your  Souls 
 in  the  bitter  Agonies  of  Hell  already,  and  that  the  Torments  thereof  are 
 feized  upon  you;  Oh!  Then  there  were  Hope,  that  thy  Spirit  would  be 
 (aved  and  delivered ;  then  this  Condemning  thy  fclf  will  be  a  healing- 
 PIai(i:er,  and  thorough  Cure  for  thee,  and  more  dien  diat,  all  thy  Sins 
 will  turn  to  thy  Good,  for  they  fay,  the  beft  Antidotes  againft  Poyfon, 
 are  thofe  compounded  with  Poyfon,  and  of  the  FIclh  of  Vipers:  There- 
 fore fay  I,  let  this  Antidote,  this  Mithridate,  be  made  of  the  very  Flefh 
 of  thcfc  Vipers,  thy  Sins  and  Lufts,  make  an  Advantage  of  them;  fo  that 
 the  Difeafe  may  occafion  the  Cure,  and  until  diou  art  come  to  this,  ne- 
 ver tell  me  of  the  Blood  of  Chrift,  diac  it  purgctli  from  ail  Sin,  thouph 
 
 'tis 
 
i6S      OfSuFFERiNG  /rwi  Reigning  TT/M  Christ.    S.  VII. 
 
 'tis  very  true,  but  thou  art  none  of  them,  to  whom  it  belongs;  for  thou 
 haft  neither  Part  nor  Portion  in  this  Matter :  But  if  ye  fiifter  not  with 
 Chrift,  then  fhall  ye  neither  be  faved  by  Him,  nor  reign  with  Him. 
 
 Sermon  VIL    Upon  this  Text. 
 
 Rom.  8)  17. 
 
 Iffo  be  that  ii^e  fuffer  with  Kim-^  that  we  may  alfo  h-e 
 glorified  together, 
 
 Eloved!  I  will  truft  your  Memories  for  that,  which  I  have  delivered 
 before  out  of  thefe  Words,  and  come  immediately  to  the  fccond  of 
 thofe  fix  Steps,  which  I  have  laid  down ;  the  firft  being  Condemna- 
 tion of  our  felves  J  the  fecond  is,  Annihilation-)  bringing  or  reducing 
 our  felves  to  nothing,  yea  in  plain  Terms  to  juft  nothing,  being  conftim- 
 ed,  annihilated,  altered  and  changed  from  fomething  to"  nothing  in  our 
 own  Efteem ;  yet  miftake  me  not,  (for  your  own  Sakes)  I  do  not  mean,  that 
 you  fhould  deftroy  your  felves,  or  that  you  are  to  be  really  nothing  at 
 all,  of  no  Subftance.  that  is  more  then  any  eardily  Power  can  do,  more 
 then  Potentates  or  Kings  can  do;  they  may  attempt  fiich  a  Thing,  but 
 their  Arm  can  only  reach  to  Divifion  or  Separation  of  Soul  and  Body, 
 in  dividing  and  feparating  the  Elements  one  frgm  another;  they  may 
 grind  us  to  Powder,  they  may  burn  us  to  Aihes;  and  when  they  have 
 Jo  done,  caft  the  Afhes  into  the  River,  or  fcatter  them  into  the  Air,  as  in 
 Ibme  Cafes  they  have  done  and  may  do ;  but  they  cannottmake  us  No- 
 thing, or  of  no  Subftance ;  for  the  fame  Power  that  creates,  can  only  an- 
 nihilate :  For  every  Thing  retires  to  its  own  proper  Place  or  Center ;  e- 
 very  Thing  to  its  Element,  the  Water  to  his,  the  Fire  to  his,  the  Air  to 
 his,  the  Earth  to  his;  £0  that,  when  I  tell  you  of  making  your  felves  no- 
 thing, I  do  not  mean,  you  ftiould  deftroy  your  felves;  for  if  you  Ihould, 
 that  would  nothing  concern  this  Work:  But  I  (peak  offuch  a  making  no- 
 thing. Annihilation  and  deftroying  your  felves,  fo  that  you  keep  all  your 
 Members;  flich  a  making  nothing,  as /)/7wV/ complains  of,  Pfal.  22,  14.  15. 
 /  am  poured  out  like  WaUr^  and  aU  m^  Bones  are  out  of  Joint)  my  Heart  is 
 
 like 
 
0/*  Suffering  ami  Reigning  rnith  Christ.    S.  VII.      1^9 
 
 like  JVax-,  it  is  melted  iu  the  mulft,  of  my  Bowels-,  my  Strength  is  dried  up  like 
 a  Potlheiirdy  ami  my  Tongue  clenveth  to  my  'Jaws-,  and  thou  haft  brought  me 
 to  the  Duft  of  Death.  And  fiich  a  making- nothing,  as  'J-oh  complains  of 
 in  himfdf-,  Chaj).  16,  12.  I  was  at  Eafe-,  and  he  hath  broken  me  afunder-,  he 
 hath  taken  me  by  the  Neck,  and  hathjhaken  me  to  Pieces^,  and  hath  fet  me  up 
 for  his  Mark\  he  cleaveth  my  Reins  af under-)  and  poured  my  Gall  upon  the 
 Ground.  'J-ob  and  DavidthcvQ  complain,  rhar  they  were  broken  ro  Pieces, 
 rhar  he  (Job)  was  poured  our  like  Warer,  and  his  Gall  fpik  upon  the  Ground, 
 and  yet,  J'ob  and  David  had  all  their  Joints,  all  their  Parrs  and  Members: 
 Therefore,  that  which  I  mean  is,  the  Turnino;  of  a  Man's  (elf  inro  Duft 
 and  Powder  before  God,  to  be  empty  in  our  (elves,  to  be  nothing  in  our 
 felves,  lefs  then  nothing  in  our  own  Eiteem,  that  all  thofehuge  Bubvarks, 
 that  we  and  the  Devil  together  have  rai(ed,  and  built  up  in  our  Souls  of 
 our  own  Somethmgnefs,  and  of  our  own  Elieem,  may  be  all  laid  flat  to 
 the  Ground,  melted  and  broughr  ro  nothing,  which  is  as  terrible  and  bit- 
 ter to  Flelh  and  Clood,  viz.  to  the  old  Man,  as  the  pouring  out  of  his 
 Gill,  and  cleaving  his  Reins,  and  being  poured  out  as  Water,  and  being 
 difTolvedto  IDuft,  and  made  nothing  in  that  Senfe:  As  Abraham^  Gen.  ig, 
 27.  when  God  had  appeared  ro  him,  faid:  AW  I  have  taken  upon  me  to 
 fpeak  unto  the  Lordj  which  am  but  Duft  and  /ij]}es :  He  feeing  the  infinite 
 Difference  between  God  and  him,  cryes  out :  O  Lord !  I  am  but  Duft 
 and  Alius.  xAnd  I  tell  thee,  O  Man!  Duft  thou  art^  and  to  Duft  thou  muft 
 return:  Gen.  j,  19.  And  with  David  thou  mult  come  to  fay,  believe  and 
 confefs  in  good  Earneft:  I  am  a  Worm^  and  no  Man-,  Pfal.  22,  6.  And  as 
 Job  17,  14  (faith)  /  have  faid  to  Corruption-,  thou  art  my  Father-,  and  to 
 the  JVorm-,  thou  art  my  Mother  and  my  Sifter.  And  likewife  with  Bildady 
 Job  25,  5.  6.  Behold  the  Moon,  and  it  flyineth  not-,  and  the  Stars  are  impure 
 in  his  Sight :  How  much  lefs  Man,  that  is  a  JVorui,  and  the  Son  of  Man^ 
 which  is  a  JVorin.  But  give  me  leave,  and  I  will  yet  be  more  plain  to  you: 
 Blejfed  are  the  poor  in  Spirit,  for  theirs  is  the  Kingdom  of  Heaven.  Mar.  5,  3, 
 For  truly,  my  Beloved!  My  Mouth  is  now  opened  unto  you,  my  Bowels 
 are  not  ftraitned  to  )'ouward,  my  Heart  is  enlarged ;  though  the  Jews 
 fhould  forbid  me,  to  (peak  any  more  in  this  Name,  and  in  this  Manner, 
 as  they  did  the  Apofties;  yet  I  will  not  keep  back  any  Part  of  God's  Coun- 
 fel  from  you,  as  Paul  (aid  A<0:s  20,  27.  /  am  not  a\])amed  to  declare  unto 
 you  the  whole  Counfel  of  God,  as  God  hath  revealed  it  unto  me ;  but  I  pray 
 God,  you  do  not  take  the  Chiklren's  Bread  and  caft  it  unto  Dogs,  take 
 Heed  of  rhar,  I  pray  you,  and  then  1  Ihall  exprcfs  my  Meaning  briefly. 
 
 Y  All 
 
170       0/ Suffering  and  Reigning  with  Christ.    S.  VIT. 
 
 All  that  thou  called  I:  All  that  Selfnefs,  all  that  Arrogancy,  all  that  Pro- 
 priety, that  thou  haft  taken  to  thyfelf,  all  this  muft  be  brought  to  nothing; 
 whatsoever  creates  in  us  I-nefs  or  Selfnefs,  or  our  own  Applaufe  or  Efti- 
 mation,  this  is  worfc  then  Duft  and  Afhes,  Lyes  and  Vanity ;  for  take  a- 
 way  thefe,  and  we  are  glorious  Creatures,  the  Workmanfhip  of  God  him- 
 felf;  but  the{e  Things,  I-nefs  and  Selfnefs,  Pride  and  high  Thoughts  be- 
 ing let  in,  Thefe,  thefe  Things  make  us  deformed,  this  it  is,  that  makes  us  the 
 Devil  himfelf;  for  take  from  him  this  I,  I  am  Something,  and  I  can  da 
 Something,  and  take  away  Selfnefs,  I  will  have  mine  own  Will,  and  I  will 
 be  Lord  and  King,  and  take  away  Propriety,  I  will  have,  and  I  will  enjoy 
 fomething  to  my{elf  and  for  myfelf:  And  then  the  Devil  himfelf  is  a  glo- 
 rious Angel;  there  is  nothing  then  left,  but  what  is  good :  All  Things 
 were  at  firft  very  good;  I-nefs  and  Selfnefs  are  not  of  God's  Making  or 
 Working,  nor  approved  by  him,  but  moft  hateful  and  contrary  to  him: 
 And  this  Word  or  Letter  I,  though  it  be  a  very  fmall  one,  yet  it  is  very 
 Comprehenfive,  and  includes  in  it  a  World  of  Iniquity,  both  towards 
 God,  and  our  Neighbours,  and  to  ourfelves :  And  indeed  is  the  very  Source 
 and  Fountain  of  all  Wickednefs,  and  defiles  the  whole  Man,  (if  I  may  not 
 fay  )  as  the  Apoftle  faith,  it  fets  on  Fire  the  whole  Courfe  of  Nature. 
 
 It  is  true,  That  Man  at  the  beft,  is  but  created  of  the  Duft  of  the  Earth ; 
 but  what  is  he,  and  what  a  Cafe  is  he  in,  when  Sin  enters  into  him,  (i.  e.) 
 when  the  Devil  hath  thruft  into  him  I-nefs,  Selfnefs,  Propriety,  Arrogancy, 
 &c.  ?  I  do  believe,  there  are  Thoufands  at  this  Inftant  in  Hell,  that  do 
 wifti  and  defire,  that  they  were  or  could  be  reduced  to  nothing  at 
 all :  But  that  Man,  that  is  reduced  in  this  Senfe  to  notliing,  and  hath  tru- 
 ly confidered  himfelf,  he  cryes  out  and  complains:  See-,  0  Lord!  Howl 
 am  become  vile-,  Lam.  i,  11.  And  he  is  fb  fir  from  being  alliamed  in  this 
 Regard,  that  he  acknowledges,  as  David^  2  Sam.  6,  21.  That  if  I  be  vile 
 for  this,  Iivill yet  he  more  vile.,  yet  he  isalhamed  of  himielf  andof  hisvile- 
 nefs,  and  yet  he  is  not  afnamed,  that  he  is  aftiamed  and  made  nothing  in  him- 
 felf, and  in  his  own  Efteem :  But  doth  God's  Book  require  he  (liould  be 
 vile,  and  abominable,  and  low  in  his  own  Sight?  His  Heart  Echoes  and 
 anfwers;  1  will  yet  be  more  vile-,  I  will  be  more  nothing,  as  the  Prophet 
 Ifaiah  fayes,  Chap.  40,  17.  We  are  nothing-,  roe  are  Icfs  then  nothing:  AU 
 A^ at  ions  are  hut  as  the  Drop  of  the  Bucket-,  they  are  nothings  they  are  Fanity 
 itfclf:  We  are  but  as  a  Bubble,  as  David  confeffes :  We  are  hut  as  a  bro- 
 ke J  2  Pitcher-,  that  can  hold  ?io  Water-,  Pfiil.  31,12.  we  are  hut  as  dead  Mcuy 
 caft  out  of  Sight:,  and  clean  out  oj  Mind:  Was  not  A^Wi/ then  in  a  moltmi- 
 
 ferable 
 
Of  Suffering  jw^  Reigning  rptth  Christ.    S.  VII.       171 
 
 (erable  Condirion  in  the  Eyes  of  FlcQi  and  Blood,  think  ye? 
 
 But  for  all  that,  Oh  happy,  thrice  happy  are  thofe  Men  to  themfelves 
 and  in  the  Sight  of  God,  that  are  once  come  thus  to  be  dead  Moli,  whate- 
 ver Men  think.  You  know,  a  dead  Man  cannot  fo  much  as  fay:  This  is  I. 
 Dead  Men  efteem  not  of  themfelves,  let  them  do  what  they  will  with  them, 
 they  are  all  one ;  ftrike  them,  they  feel  it  not,  they  claim  no  Intereft  nor 
 Propriety  in  any  Thing;  a  dead  Man,  let  rhem  be  all  merry,  (while  he 
 lies  by  them )  or  let  them  be  fad.  All  is  one  to  him ;  let  them  be  Sharers 
 of  his  Goods,  One  will  have  one  Part,  Another^  another;  let  them  fpend 
 lavillily  and  make  Merry  with  his  Goods,  he  is  not  moved,  he  is  filcnt: 
 Why?  Becaufe  he  hath  loft  his  Senfes,  he  hath  loft  his  Hearing,  Seeing, 
 Feeling,  Underftanding  and  Tafting:  So  he,  that  is  dead  to  himfelf,  he 
 hath  loft  his  Senfe,  he  hath  loft  his  Hearing,  his  Tafting  in  this  World, 
 and  his  whole  Reli(h  is  quite  ^^one,  as  to  the  World :  Let  Others  rejoyce 
 in  heaping  up  Riches,  and  adding  Land  to  Land,  and  making  themfelves 
 and  their  Pofterity  great  in  the  World ;  thefe  Things  concern  not  him ; 
 for  he  is  dead  to  all  thefe  Intents  and  Purpofes:  But  let  me  tell  you,  he 
 hath  a  Life,  yea  and  a  glorious  one  too,  which  the  World  can  never  fee; 
 for  it  is  hid  with  ChriftinGod.  And  likewife  you  know,  pour  any  Thing 
 into  a  broken  Pitcher,  it  can  hold  nothing,  as  David  calls  himfelf;  the/e 
 broken  Veftels  can  hold  no  Honour,  noPraife,  they  bear  no  Price  with 
 them ;  So  likewife  into  this  Man,  pour  what  ve  will  into  him,  pour  Wealth 
 into  him,  pour  Health,  pour  Honour  into  him,  pour  Praife,  pour  Cre- 
 dit, or  the  Contrary,  Poverty,  Sicknefs,  Infamy,  6<:c.  he  can  hold  no- 
 thing ;  whatever  ye  do  to  him,  or  whatever  ye  take  from  him,  he  is  all 
 one:  If  ye  take  his  Cloak  from  him,  he  will  give  you  his  Coat;  if  ye 
 ftrike  him  on  the  one  Cheek,  he  will  turn  the  omer;  curfehim  and  he  will 
 prav  for  you.  OBleffed,  bleffed  Soul!  that  is  once  come  to  this;  and  all 
 this  he  learns  of  his  fw^eet  and  dear  Saviour  JefiisChrift,  who  hath  fct  him 
 a  Pattern  for  hiin  to  follow,  and  commands  him  Marth.  11,29.  -^^^n;  of 
 Mc\  for  I  am  Lowly  and  Meek,  and  thereby  ye  ih^iW  find  Reft j  Reft  to  your 
 Souls.  And  faith  he  with  J-aco//Gen.  32, 10.  I  am  not  worthy  of  the  leaft  of 
 all  thy  MercieSj  and  of  all  the  Truth->  which  thou  haft ri}ewcd  unto  thy  Servant. 
 I  am  Icfs  then  the  Icaft  of  all  thy  Mercies,  as  the  Margin  hath  it,  or  not 
 worthy  the  leaft,  as  the  Text  hath  it.  Thefe  Things  Selfncfs  and  Propri- 
 ety and  the  like  being  taken  away,  then  there  is  a  fair  Table  for  God's 
 Spirit,  to  write  whathcpleafes;  for  ifa  Sheet  of  Paper  be  blakened  all  over, 
 can  a  Man  write  any  Thing  thereon  ?  But  if  ye  can  take  away  that,  which 
 
 Y  2  blackens 
 
172      6y  Suffering  an{J  Reigning  with  Christ.     S.  VIT. 
 
 blackens  this  Paper,  foils  and  defiles  the  Soul  of  Man,  that  is,  take  away  I- 
 ncfs,  as  I  may  call  it,  and  Selfncfs  and  Propriety,  and  then  there  is-afair 
 Table,  a-white  Paper  for  God,  to  write  what  Commands  he  pleafes,  ac- 
 cordinfT  to  the  Promife  in  the  new  Covenant,  He  puts  his  Spirit  in  them-, 
 an cJ puts  his  Lams  in  their  inward  Parts-,  and  writes  it  in  their  Hearts-,  fo 
 that  they  (hall  not  depart  from  him.  Jerm.  31,33.  This  bemg  done,  then 
 no  command  Croffes  them,  God's  Will  and  theirs  concenter  and  harmo- 
 nize. You  know,  Chrilt  our  Saviour  faith  Matth*  10,  39.  He  that  will  de- 
 72y  hmtfelf,  jhall  fave  himfelf.  And  again  Matth.  19,29.  There  is  no  Man, 
 that  hath  forfaken  Houfes-,  or  Lands-,  or  U'lfe-,  or  Childre?!-,  or  good  Name 
 for  his  Sake  and  the  Gofpeh-,  hut  he  jhaJl  have  an  hundred  fold-,  even  in  this 
 World  (as  St.  Mark  hath  it)  Houfes,  and  Lands,  and  Wife,  &c. 
 
 O  Brethren,  Brethren !  If  you  did  but  believe  this,  could  you  be  fo 
 over  diligent,  fo  eager  for  worldly  Riches,  or  Lands,  and  the  like,  could 
 you  be  fo  covetous  for  the  getting,  holding  and  faving  of  them?  Or  would 
 you  not  rather,  if  Chrift  mould  command  you,  even  now  run  out  of 
 Church,  and  deflroy  your  Houfes  prclenily-if  ycu  knew  and  did  believe 
 Chrill's  Words,  that  you  ihould  have  an  hundred  fold  for  them  in  this 
 World?  But  whether  you  believe  it  or  no,  his  Word  is  true,  and  all  Men 
 (hall  be  foun  1  Lyars;  Heaven  and  Earth  ih all  pafi  away^  before  one  Title 
 of  his  f^Wd  fl)all  fail.  There  is  more  in  his  Words,  then  Any  of  us  can 
 imagine,  his  Words  were  the  Words  of  Truth  itfelf,  they  could  not  ad- 
 mit of  the  lead  Shadow  of  Untruth;  and  thofc,  that  Chrilt  hath  brought 
 to  this  Condition  we  now  {peak  of,  kno  v  them  to  be  unfpeakably  true, 
 viz.  that  one  Hours  Joy,  one  Hours  Enjoyment  of  this  fure,  fecure 
 Peace, Reft  and  Joy  in  the  holy  Ghoft,  ^hich  they  have  inftcad  of  thofe 
 Things,  which  they  have  parted  from,  is  more  worth  a  thoufand  fold, 
 then  a  thoufand  Years  Enjoyment  of  all  the  Wealth,  and  all  the  Riches  of  the 
 World :  Nay,  they  find  it  better,  and  of  more  real  Worth,  to  have 
 one  Minutes  Enjoyment  ofthisravilTiing  Contentment,  then  to  have  all  the 
 Honour,  all  ihe  Riches,  all  the  Attendants,  or  whatever  the  World  could  af- 
 ford them,  though  for  ever :  And  if  the  Scales  of  Ignorance,  which  now  blind 
 and  daik  ju  yourUnderftanding,  were  but  fallen  from  yourEyes,  you  fliould 
 undoubtedly  find  itfo  ,*  but  till  then,  you  will  never  believe  me  :  Nay,  though 
 one  ihould  rife  from  the  dead,  and  afHrm  thefe  Things,  yet  you  can 
 look  on  them  bat  as  empty  Words,  Wind,  and  Shadows  and  Lyes. 
 
 Yet  let  me  tell  you,  O  Beloved!  Were  your  E)'es  but  opened,  to  fee 
 the  Excellency,  the  Beauty,  the  Eclicit}',  the  Content,  the  Solace,  that  is 
 
 in 
 
6)/ Suffering  and  Reigning  with  Christ.    S.  VII.       173 
 
 in  thefe  Paths  of  the  moft  Hioh  towards  his  People,  even  in  this  their 
 Humiliation,  Condemnation,  or  Annihilation;  (hut  that  Day  is,  when  they 
 have  overcome,  or  are  overcoming,)  you  would  ho.  fb  in  Love  withrhem, 
 and  with  this  hlefTed  Condition,  that  nothing  could  keep  you  from  it,* 
 you  would  not  (ay,  as  the  Sluggard  in  the  Proverbs:  There  is  a  Lion  in 
 the  1Vay\  Prov.  22,  13.  No,  no,  your  Souls  would  be  reftlefs,  till  you 
 could  attain  thereto:  I  befeech  you,  examine  your  Souls,  and  try  them, 
 whether  you  are  in  this  Condition,  or  you  are  not:  Let  not  Things 
 hang  wavei-ing,  and  weigh  down  neither  Side:  If  God  heGod^foUomhmi'y 
 if  Baal  he  God,  then  follow  him;  you  will  be  hankering  towards  Heaven, 
 and  you  will  be  Prorcffors,  yea  by  any  Means,  and  fain  you  would  be 
 faved ;  ( as  you  efteem  Salvation )  but  Salvation  is  another  Manner  of 
 Thing  then  you  dream  of;  but,  till  you  be  brought  to  a  refolved  Refo- 
 lution,  to  take  this  Heaven  by  Violence,  there  is  no  obtaining  it.  Confi- 
 der  this  Man,  but  in  two  or  three  Things  at  prefent. 
 
 I  Confi  ler,  ^vhatever  God  gives  to  this  Man,  he  arrogates  nothina  to 
 himfelf,  and  counrs  hinv^eif  not  worthy  of  any  Thing;  as  Jncoh  faith 
 Gun.  32,  10.  /  an  not  worthy  of  the  leaft  of  all  thy  Mercies:  Neitiier  can 
 he  rejoyce  in  them  as  his  own,  hut  as  given  from  God ;  and  being  God's 
 and  not  his.  2  Whatever  Work  God  fets  this  Man  to  perform,  he 
 doth  it  willingly,  readily ;  and  in  doing  thereof  he  afcribes  the  whole 
 Po'Ver  and  Strength  of  it  to  God  only,  attributing  no  Power  to  himfelf, 
 while  he  doth  it;  yet  he  doth  it  not,  butGxl  in  him :  And  this  he  fees  clearly, 
 really,  and  n')t  in  Words  only  ;  for  all  generally  can  fay  fo ;  I  mean  that  are 
 ProfefTors:  Or  if  he  avoid  any  Sin,  he  confefTeth  it  wasbynoPo  ver,  no 
 Witchfulnefs,  no  W^irincfs  of  his  own,  whereby  he  did  it;  for  herein  is 
 rhcMifery  of  all,  thatMan  will  not  acknowledge,  but  that  fome  Power  he  hath 
 of  his  own,  and  iie  cm  do  fomething  of  himl'clf;  and  herein  was  the  Sin 
 of  Adam,  not  fo  much  in  Eating  an  Apple,  but  that  Adam  would  have 
 and  appropriate  a  Power  to  himfelf,  he  wouldbefomodiing  without  God; 
 for  if  Adam  had  eaten  feven  Apples,  it  had  been  nothing,  fetdng  Self- 
 Will  afide,  andaimingatfelf-Pleaiing,  againll  the  Commandment  of  God*. 
 Jjvu  Adam  he  would  have  the  Power  in  himfelf,  he  would  have  his  own 
 Will,  he  would  have  an  ElFence  of  his  own^  and  live  out  of  God  apart 
 froinHim,andnot  in  Him:  This  it  was  that  ruined  him,  and  (b  it  doth 
 all  hisPoflcrity  tot]iis]^a\',  and  forever;  they  will  have  God  to  be  above  in 
 Hca\'en,  far  enough  from  them,  and  Man  to  be  apart  from  him  upon  Earth. 
 
 Thirdly,  conlider,  this  Man  he  takes  all  well,  that  God  doth ;  whether 
 
 Y  3  he 
 
$74      ^f  Suffering  and  Reigning  rvith  Christ.    S.  VII. 
 
 he  gives  to  him,  or  rakes  from  him,  all  is  one  to  him,  he  is  never  troub- 
 led, he  fuffers  no  Rending  in  his  Soul  in  Leaving  them,  neither  rejoyces 
 in  the  Getting  of  them;  for  he  knows  they  are  God's,  and  they  are  due 
 to  him,  whenfoever  he  fhall  call  for  them :  As  an  honeft  Man,  that  knows 
 a  Sum  of  Money  is  due,  he  having  it  ready,  he  is  as  willing,  the  Owner 
 had  it  as  himfelf;  for  he  cannot  hoaft  and  pride  himfelf  in  that,  which  is 
 none  of  his  own :  This  is  that  which  v.e  callRec'ucinp  oui  fclvej  to  nothing,  to 
 juft  nothing:  So  that  here  we  have  {^qi  before  you  a  lively  Statue  andtiTie 
 Pourtraiture  of  a  {equeftred  Man,  whoisftript  of  all,  and  hath  loft  all  that 
 ever  he  had  in  this  World,  and  is  quite  turned  out  of  all;  but  in  all  Things 
 approving  then  if  elves  in  much  Patience^  in  AffliSiions-^  in  Necef|ities^  in  Diftref- 
 fes  on  the  right  Hand  and  on  the  left:,hy  Honour  and  Difl^onoiir-,  by  evil  Report 
 and  good  Report-,  as  Deceivers  but  yet  true)  as  dying  and  yet  alive-,  aschaftned 
 and  yet  not  kiUed-,  as  forrojvful  y^t  always  re'^oycing-,  as  poor  yet  richy  as  hav- 
 ing nothing:,  yet  po(]e[ting  all  Things. 
 
 "Firft.  He  receives  all  as  from  God,  and  looks  on  them  as  none  of  his 
 own,  and  he  not  worthy  of  the  leaft  Mercy,  being  lefs  then  the  Leaft, 
 as  Jacob  confeflcth  Gen.  32, 10.  And  nor  in  Word  only,  but  really  he  is 
 fb  in  his  own  Efteem,  not  worth  the  Ground  he  goes  on,  as  we  fay. 
 
 And  then  fccondly.  He  ufeth  them  all  to  the  Glory  of  God,  and  not 
 to  the  Satisfaction  of  the  Flcfh,  or  his  own  Will  and  Luftsj  butdiftributes 
 them  as  God  commands:  And  if  he  have  Wife,  Children,  Honour,  Ri- 
 ches &c.  he  fcts  not  his  Heart  on  them.     And 
 
 Thirdly.  I  Ihould  have  fhewed  you,  but  I  forgot;  he  is  as  glad,  and 
 rejoyces  as  much  in  the  Good  of  Others,  as  in  his  own  Good :  He  is 
 not  contented  to  enjoy  Plenty  himfelf  or  any  good,  temporal  or  (piritual, 
 but  he  would  have  Others  enjoy  the  like,  and  is  willing  and  free  to  his 
 Ability,  to  communicate  to  All. 
 
 Fourthly.  He  is  ready  to  part  with  them  willingly  and  freely,  whene- 
 ver God  calls  for  them.     And 
 
 Laftly.  Becaufe,  as  Eliphaz  fanh.  to  5*0^  Job.  15,21.  the  Confolations  of 
 God  fecm  nofmall  Thing  to  htm-,  but  they  are  to  him  of  great  Price,  there- 
 fore he  is  indifferent  in  all  thefe  outward  Things,  To  God  take  not  his 
 holy  Spirit  from  him;  and  thofe  inward  Joys  and  Refiefhings  from  his 
 own  Prefcnce,  and  in  making  him  conformable  to  himfelf,  he  cares  not, 
 let  him  take  from  him  elfe,  even  what  he  will.  Now  what  is  if,  think  you, 
 that  this  Man  feareth,  that  hath  thus  overcome,  and  is  (ate  down  with 
 Chrift  in  his  T  hrone  ?  Surely,  he  cannot  fo  much  as  fear  Death,  which  is 
 
 the 
 
Of  Suffering  /7/;i  Reigning  2P/V/&  Christ.    S.  VII.      175 
 
 the  Kinf;  of  Fears;  for  he  dyes  dayly;  and  if  fb,  then  (iirely  he  fears  no- 
 thing below  it.  Then  what  do  you  think  now,  can  feparate  this  Man  from 
 the  Love  of  jefus  Chrift  ?  What  can  hinder  him  from  Boafting  and  Tri- 
 umphing? though  not  of  or  in  himfelf,  but  as  the  Apoftle  doth  Rom.  8 
 V,  35  —  39.  JVho  fl^all feparate  ns  from  the  Love  of  Chriji  f  fljall  Trihulationy 
 or  Diftreji,  or  Perfecution->  or  Famine-)  or  A^ackedjiefi:,  or  Peril:,  or  Sivord^ 
 {y^s  it  is  written'.  For  thy  Sake  we  are  killed  all  the  Day  long^  we  are  accounted 
 as  Sheep  for  the  Slaughter )  Nay-,  in  all  thefe  Things  ive  are  more  then  Con- 
 quer ers  through  Hiuij  that  loved  us:  For  Iain perfuaded,  that  neither  Deaths, 
 nor  Life-,  nor  Angels-,  nor  Principalities-,  nor  Power S:,  nor  Things  prefent-,  nor 
 lljings  to  come-,  nor  Height',  nor  Depth-,  nor  any  other  Creature  jh all  be  able  to 
 feparate  us  from  the  Love  of  God,  which  is  inChrift''J-cfus  our  Lord.  So  much 
 concerning  that,  we  come  no>\A  to  the  third, That  is: 
 
 Abdication,  ox  Forfiking  all  Ihings:  All  Things,  ofwhat  JDegree  and 
 Condition  (bever,  though  not  adually ;  it  may  be,  we  are  not  called  to 
 that,  but  yet  to  forfake  them  always  in  Affecl:ion,  to  be  always  in  Rea- 
 dinefs,  to  forfake  all,  if  God  call  thereunto:  Many  think,  they  have  done 
 this,  and  they  are  ready  to  fay  w'lih  Peter  Matth.  19,27.  Behold^  Mafter ! 
 we  have  forfaken  aU\  but  Peter  was  deceived,  he  had  forfakcn  very  little,- 
 and  I  d()Li':>t,  by  that  Time  we  alfb  arc  trycd,  (norwidiftanding  our  great 
 Confidence  and  high  Boafting)  we  ihall  be  found  very  tardy'in  this  very 
 Thing.  But  before  1  go  any  mrther,  1  will  anfwcrone  ()bje\n:ion,  whicn 
 it  maybeliesinfome  of  your  Minds.  You  tell  us  of  thefe  high  Duties  of 
 Condemnation,  Annihilation,  Forfaking  all  Things  in  the  World,  and  In- 
 diffcrency  &c.  but  what  is  all  this  without  Faith?  They  are  but,  asAugu-^ 
 fline  calls  tliem:  Splendent  Evils,  golden  and gliftcrin^  Sins;  for  whatfoever 
 IS  not  of  Faith,  is  Sin;  and  we  never  he-ard  you  name  Faith  in  all  this. 
 
 I  anfwer:  Though  I  never  exprefTed  it  in  Words,  yet  it  is  neccflarilv 
 implyed;  for  that  is  the  Weight  of  all.  Faith  is  die  Ground  of  all,  it  bears 
 all  as  the  Foundadon  doth  :  Faith  in  itfelf  is  a  fccret  Thing.  It  is  the  E- 
 vidence  of  Things  not  fee  n,  Hebr.  1 1,  i.  That  being  tlie  Ground  and  Foun- 
 dation, you  know,  the  Foundation  that  holds  all,'  though  under  Ground 
 and  you  fee  it  not;  and  if  ye  look  upon  that  which  is  feen,  upon  die 
 Structure,  that  is  raited  and  built  on  this  (ure  Foundation  of  Faith,  vou 
 will  find  it  ftatcly,  hi^h  and  glorious:  and  whercfoever  you  (ec  a  glorious 
 Buikling,  ye  will  not  imagine,  but  that  it  hath  a  Foundation,  though  it  be 
 hid  from  your  Eyes;  but  as  it  is  (aid.  Rev.  13,  10.  Behold  here  is  the 
 Faith  and  Patience  of  the  Saints:  (b  I  f;iy :  Behold,  here  is  die  high  and 
 
 glorious 
 
176       0/"  Suffering  and  Reigning  with  Christ.    S.  VII. 
 
 glorious  Srate  of  thefe  Saints ;  they  can  forfake  all,  Father  and  Mother, 
 and  Wife  and  Children,  and  all,  yea  and  their  own  Lives  too,  or  elfe, 
 whatever  he  be,  he  is  not  worthy  to  be  my  Difciple,  Luke  14,  33.  Be- 
 hold, here  is  a  glorious  Building,  built  by  God  himfelf,  and  therefore 
 worthy  of  Admiration,  Heb.  11,  10.  and  i  Cor.  3,  9.  and  2  Cor.  5,  i. 
 As  when  the  Apoftles  wondred  at  the  Building  of  the  Temple,  Chrift 
 takes  them  off  from  vvondring  at  that,  as  having  no  (iich  Gloriousnefs  in  it, 
 becaufe  the  Time  ft) on U  come-,  there  \]:oiild  not  be  a  Stone  upon  a  Stone-,  which 
 flwuld  not  be  thrown  down->  Mark  13,  i.  But  his  Wondering  was  taken  up 
 about  Things  of  another  Nature,  and  (b  would  I  have  yours.  There  is  a 
 Building  of  God,  an  Houfe  not  made  with  Hands,  but  eternal  in  the 
 Heavens,  therefore  never  to  be  pulled  down :  Wonder  as  much  as  you 
 will  at  this  Building,  and  be  as  much  taken  with  it  as  you  can,  who  will 
 ever  blame  you?  Our  Saviour  faith  :  U'^onder  not  that  I  [aid  unto  you-,  he 
 that  forfake  s  not  Father  and  Mother  ^  ^c.  he  is  not  worthy  ofme\  but  I  fay 
 iinto  'you.,  lie  that  hates  not  Father  and  Mother^  and  Wife  and  Children-,  yea 
 and  his  own  Life  too-,  cannot  be  myDfciple.  But  Oh!  This  Scripture  comes 
 fo  tart,  and  fo  thwart  to  Flefh  and  Blood,  they  cannot  endure  it,  they  cry- 
 out  :  An  hard  Saying,  as  the  Papifts  fay  concerning  the  fecond  Commana- 
 ment,*  it  comes  (b  dire£tly  contrary  to  making  of  Images,  that  there  is 
 no  VVay,  but  it  muft  be  blotted  out  of  the  Decalogue.  So  it  is  with  this 
 Scripture,  Flefti  and  Blood  cryesout:  Down  with  this  Scripture,  away 
 with  it,  out  upon  it,  raze  it  out  of  the  Book,  if  it  be  meant  as  you  fay ; 
 Chriil:  never  intended  it,  Co  as  you  render  it,  it  is  impoffible  for  any  Man 
 to  perform  it;  or  elfe  they  cry  out:  Oh,  give  it fome  Allay,  (bme  Mode- 
 I'ation,  fome  Interpretation,  fome  Mitigation,  elfe  we  cannot  bear  it :  Yea, 
 therefore  ( fay  they  )  if  it  come  in  Competition  with  that  and  other 
 Things  too;  that  either  we  muft  forfake  Chrift,  or  forfiike  them,  here 
 nowFlelh  and  Blood  can  bear  with  it;  but  I  fay,  away,  away  with  all  thefe 
 Things,  away  with  thefe  fleftily,  thefe  carnal  Interpretations:  Do  you 
 think',  Chrift  "knew  not  what  he  faid?  Away  with  thefe  Things  forlhame, 
 bring  thyfelf  to  the  Word,  and  not  the  Word  to  thee:  All  the(e  Things 
 are  an  Offence  unto  me;  but  as  it  is,  Jer.  15,  19.  Let  them  return  to  thee, 
 but  return  thou  not  unto  them.  Behold,  (  as  5".  Paul  faith  )  I  tell  you  a 
 Myfterv:  He  that  loves  any  Thing  in  the  whole  World  tliat  is  vilible; 
 any  Thing  that  isvifible  in  thy  Wife,  or  vifible  inthyChildren,or  vifible 
 in  thy  Father  or  Mother,  &c.  I  (ay  if  thou  loveft  any  Thing,  vifible  in 
 the  ^\  hole  World,  let  it  be  what  it  will,  this  Love,  it  arifes  from  Flefti 
 
 and 
 
(9/ Suffering  /r;;i  Reigning  witb  Christ.    S.  VII.       177 
 
 and  Blood,  and  ir  is  guided  by  Flcfh  and  Blood,  and  is  terminated  and 
 ends  in  Delh  and  Blood:  For,  the  Body  is  but  the  brutilli  Pan;  Flefh 
 and  Blood  is  the  worfcr  Part  of  Man  or  Woman ;  for  think  but  from 
 whence  this  comes:  Look  hack-,  and  fee  the  Pit  whence  you  were  (digged:,  I(a» 
 51,  I.  See  the  Womb  in  which  you  were  nourillied,  and  with  what; 
 the  Womb  was  but  made  of  the  Dult  of  the  Earth,  and  of  the  fame  art 
 thou  made  j  and  thou  wert  there  nourilhed  by  the  Flefh  of  the  Beafts, 
 Foul,  or  Filh ;  fuch  as  thy  iMother  eat :  All  coming  from  the  Earth ;  and 
 when  thou  art  brought  forth,  by  the  fame  is  thy  Life  continued;  and  all 
 is  but  flelhly  and  Beaftlike  Actions;  for  the  brute  Bealis  do  as  much, 
 they  eat  and  drink,  and  feek  to  maintain  Life,  and  propagate  their  Kind, 
 and  delight  therein:  And  if  thou  doefl  no  more,  thy  Love  is  but  earthly-, 
 fenfiial  and  ckvilij]).  Jam.  3,  15.  But  if  thou  wouldeft  have  thy  Love  to 
 be  pure,  then  learn  to  Ccp^iwiQ-ffeparate  the  pre  c  ions  from  the  vile'.  If  thou 
 feparate-,  then  j\:alt  thou  he  as  my  Mouth-,  let  them  return  to  thee-,  and  return 
 thou  not  unto  them.  ^c.  Jer,  if.,  19*  Thou  muft  love  that  which  is  dix'ine 
 in  them;  thou  mult  love  their  internal  Part,  their  Souls;  and  thou  mult 
 love  the  Image  of  God  in  them:  And  if  thou  do  not  feparate  herein,  the 
 precious  from  the  vile,  Chrilt  when  he  comes,  he  will  do  it  then;  and  if 
 thy  Love  be  then  {^^i  upon  the  vile,  thou  and  it  go  together ;  for  as  it  began, 
 had  its  Original,  Continuance  and  End  in  Flefh  "and  Blood,  fb  in  Flelh 
 and  Blood  it  ihall  have  its  Reward :  Thou  lovedft  it,  and  it  loved  thee, 
 even  One  for  Another,  and  Like  for  Like;  and  I  may  fiy,  as  Chrifl  fiiid 
 in  another  Cafe:  Ferily-,  verily,  I  fay  unto  you-,  you  have  your  Reward. 
 Himfclf  did  make  a  Saparation  of  the  precious  from  the  vile,  when  he 
 was  on  Earth,  and  Co  he  will  do,  when  he  comes  to  Judgment :  As  when 
 fbme  came  and  told  him,  when  he  was  in  the  Temple,  thy  Mother  and 
 Brethren  Jiand  jrithout-,  defiring  to  fpeak  with  thee.  He  anfwers:  IVho  are 
 my  Mother-,  and  Sifters-,  and  Brethren  /  They  that  hear  the  IVord  of  God-, 
 and  keep  it,  the  fame  are  my  Mother-,  Brethren  and  Sifters.  He  there  fepa- 
 rated  the  precious  from  the  vile;  as  it  he  Ihould  fa)':  J3o  you  think,  that 
 I  look  as  Men  look,  and  that  I  efteem  as  Men  efteem?  No,  as  Mat.  23, 
 8.  I  look  upon  you  all  as  Brethren;  for  ye  are  all  the  Children  of  your 
 heavenly  Father:  I  look  upon  that,  which  makes  you  all  Brethren,  and 
 as  you  are  a  compleat  Body,  having  one  Mafler  and  one  Father ;  I  look 
 not  upon  you  as  divided,  but  as  One ;  for  a  Kingdom  divided  againft  it 
 felf,  that  Kingdom  cannot  lland.  Belzebubs  Kingdom  is  not  di\ided; 
 and  flialJ  Gods  Houfe,  fhail  Gods  Kingdom  be  ?  God  forbid,  it  cannot 
 
 Z  be: 
 
178        O/'SuFFERiRG  and  Reigning  mith  Christ.    S.  VIT. 
 
 be :  Therefore,  he  that  loves  any  vifible  Thing,  his  Love  is  but  flefhiy, 
 and  you  can  expeit  no  better,  then  a  fle/lily  Reward.  I  know  well,  you 
 will  be  very  angry  with  me,  for  being  fo  plain  ^vith  you,  but  my  God 
 hath  commanded  me,  Jcr.  17,  ig.  19.  Not  to  he  afraid  of  your  Faces  \  for 
 he  hath  promifed  to  make  me  an  iron  U^uU-^  and  a  brazen  Pillar  againjl 
 the  whole  Land-,  and  I  know,  ye  will  fight  again  ft  me,  but  he  has  (aid :  ye 
 j]}all  not  prevail.  Yea,  but  fome  will  fay  to  me,  'tis  true,  we  know,  we 
 ought  not  to  love  them  as  them,  but  we  only  love  them  fo  far  forth,  as 
 they  are  Helps  to  better  Things,  and  as  they  fit  us  for  the  Service  of  God. 
 A  fair  Pretence,  I  confefs,  but  delude  not  your  own  Souls.  Many  have 
 been  hindred  by  thefe  Things.  Few  or  none  ever  furthered :  And  yet 
 forfoothall  the  whole  World  of  ProfefTors,  ufe  them  but  as  Furtherances, 
 as  they  fay;  but  we  know,  that  thoufands  have  been  hindered  by  thefe 
 outward  Things,  hindered  by  Wives,  and  hindered  by  Children,  and 
 hindered  by  Houies  and  Lands,  and  hindered  by  Honours  and  Pleadires;. 
 and  they  are  moft  commonly  (if  I  may  not  fav,  always  )  Snares  and 
 Hindrances;  for,  whoever  found  his  Heart,  as  willing  to  part  with  them, 
 as  if  he  never  had  them?  Therefore  they  are  Hindrances,  and  Pull-backs, 
 and  no  Furthcrers.  Alas!  Ye  are  deluded,  ye  are  blinded  by  them, 
 when  ye  fay  fb,  and  your  Souls  are  fo  much  the  more  da^gToufly  (iia- 
 red  in  them,-  for  God  commands  in  Dcut.  i^-,  6.  8-  9.  That  if  thy  JVife-, 
 that  is  in  thy  Bofouh  entice  thee  to  Idolatry  fecretly^  thou  jhalt  not  hearken, 
 7ieither  have  Pity-,  thy  Hand  fljall  hefirft  upon  her,  '{j'r.  If  thefe  Things  en- 
 tice thee  to  Idolatrv,  thou  art  not  only  to  flight  them,  but  thou  art  to 
 turn  thy  Hand  firfl:  againft  them,  though  they  be  thy  o\\'n,  and  are  as 
 dear  to  thee,  as  the  Wife  of  thy  Bofom;  and  I  fay,  take  heed,  thou  ma- 
 keft  nor  ai  Idol  of  that,  which  thou  pretends  to  love  bur  to  further  thee, 
 as  Sr.  Augufiine  faith:  If  any  Thing  oppnfe  me  in  Jiiy  U^ay  to  Chrijl-  though 
 it  he  my  near  eft  and  dear  eft  Relations  \  if  it  he  my  Father  ^  my  Mother-,  my 
 Wife,  my  Children-,  my  Kindred,  my  Friends,  '^c.  I  would  run  againft  my  Fa- 
 thcr,  I  would  run  over  my  Mother,  I  would  caft  away  my  IVife-,  throw  away 
 my  Chtl ' r en,  flight  my  Kindred,  oppofe  my  Friends,  traiiiple  upon  and  run  0- 
 ver  all  Things,  that  ft  and  in  my  Way,  i'-at  I  may  run  into  the  Arms  of  my 
 dear  eft  Saviour.  And  that  of  our  Saviour,  Mar.  185  8-  They  are  both 
 fuchPiiices,  and  aim  at  fuch  high  Things  and  fuch  deep  5e!i-denial,  as 
 Flefh  and  Blood  cannot  endure  to  think  on,  if  thy  Hand,  or  thy  Eye,  or 
 thy  Foot  offend  thee,  cut  it  off,  pluck  it  out,  <cfc.  Shewing,  that  thcCc  out- 
 ward Things  rhou  iovelt  fo  dearly,  nay,  because  thou  loveft  them  fo 
 
 dearly? 
 
0/SuFFERiNG  rt'w^  Reigning  zp/VA  Chrjst.    S.  VII.      179 
 
 dearly,  they  may  do  thee  the  oreafefl:  Mi  (chief,  as  fVolfey  (aid  to  CrovirveU 
 when  he  was  to  die:  Oh!  If  I  bad  hut  loved  God-,  as  well  as  I  have  loved 
 Honour-,  or  Riches,  or  He  alt  hj  ^c.  he  would  have  not  forfakeij  me-,  as  thefe 
 will  do  very  Shortly.  So  that  you  fee  thefe  outward  Things,  for  the  moft 
 P;irt  hinder  us  from  Heaven,  and  minding  the  Honour  of  God,  and  the 
 Good  of  our  Souls ;  the  Profperity  ofivickedMen  is  but  a  Ripening  of  them, 
 Fatning  and  Fitting  them/or  Defiruclion.  Prov.  1,32. 
 
 Ooje£t.  Tea,  hut  Sir !  This  is  flrange ;  would  you  not  have  us  love  thefe 
 Things.''  JVoullyou  not  have  tis  love  our  Wives}  Would  you  not  have  me 
 love  my  Children.^  Would  you  not  have  us  to  love  our  Money  }  Love  Money 
 and  it  rvill  love  me-,  ( as  the  Proverh  is )  make  much  of  it,  and  it  will  make 
 tnuch  of  me :  Thefe  are  the  good  Bleffiiigs  of  God,  that  he  hath  beflowed  upon 
 me-,  (fays  E\'ery  On:)  ana  wiU you  have  me fo  unthankful!,  as  not  to  love  them. ^ 
 
 Anfw.  Yes,  yes,  by  all  Means,*  I  difTuade  you  not  from  loving  your 
 Wives,  or  from  loving  your  Children,  far  be  it  from  me  to  think,  much 
 Icfs  to  teach,  that  you  ihould  not  be  thankful!  for  outvvard  Comforts,  or 
 that  Children  ihouid  not  obey  their  Parents,  and  the  like;  we  have  not 
 fb  learned  Chrift.  Far  be  it  from  me  to  teach  you  Co;  for  Chrift  commands, 
 that  you  (hould  love  )our  Neighbours,  and  to  love  them  asycurfelves, 
 and  much  more  jyo7/r  Wives  as yourfelves-,  asSt. /'W faith  Eph.  5,25.  And 
 fliall  I  difTuade  you  from  loving  your  Wives  and  your  Children,  or  Fa- 
 ther or  Mother?  God  forbid:  But  confider  alfb,  what  our  Saviour  faith : 
 Matth.  5 ,  4<5.  If  you  love  them,  that  love  you,  ivhat  thank  have  ye  ?  If  ye  love 
 Father,  Mother,  Wife,  Children,  Goods,  Honour,  Credit,  what  great 
 Acts  have  ye  done?  What  have  you  done  more  then  Heathens  do?  But 
 as  ye  are  Chrilhans,  I  injoyn  you  a  Love  above  all  thefe:  You  are  to  love 
 that  noble,  that  divine,  that  internal  Part,  thntAngelthatisinthem,  which 
 always  beholds  the  Face  of  their  Father,  which  is  in  Heaven;  do  but  fc- 
 parate  the  Precious  from  the  Vile,  and  then  I  will  fay,  you  cannot  love  too 
 much;  but  take  Heed,  thefe  outward  Things  (\<:i  not  privily  and  fecrctly 
 withdraw  your  Hearts  from  God;  for  they  ufually  Ileal  awav  the  Heart 
 infenlibly:  In  brief,  you  are  to  love  them  in  the  Lord,  and  the  Lord  in 
 them,  it  is  all  one:  Therefore  thofc  that  are  true  Cliriftians,  as  they  love 
 all  in  the  Lord,  fo  they  love  the  Lord  in  All  and  above  all ;  for  he  that  loves 
 not  God  in  all,  cannot  love  God  above  all,  and  he  that  loves  not  God  in 
 them,  cannot  but  be  fhared  by  them ;  God  NV'as  always  very  jealous  of  this, 
 leallfhatthofe,  with  whomthe\'  converfed  and  were  familiar  with,  lliould 
 fecrctly  draw  and  entice  them  to  Idolatry;  but  thus  loving  all  Things  in 
 
 Z  2  60  d 
 
i8o      Cy  Suffering  and  Reigning  with  Christ.     S.  VII. 
 
 God,  you  will  be  ready  to  part  with  all  Things  for  God :  This  is  the 
 Abdication,  the  glorious  Building  of  God,  the  flately  Sfru£hire  I  fpeak 
 of,  which  is  done  by  Faith,  and  by  Faith  only. 
 
 And  further,  thou  oughteft  to  have  thy  AfTe£lions  to  ftand  fo  indiffe- 
 rent to  them,  as  ft  ill  and  always  liftning,  when  God  ihall  bid  thee  depart 
 from  this  Thing,  or  let  it  depart  from  thee,  whatever  it  be :  That  if  he 
 call  for  thy  Eye,  or  thy  Ear,  or  thy  Hand,  or  thy  Foot,  pluck  it  out,  or 
 cut  it  off,  or  Things  as  dear  and  precious,  that  then,  this  fhall  be  no  fad 
 Meflage  totliy  Soul:  And  then  I  will  fay  with  thee,  that  thou  loveftthem 
 for  God,  and  in  God,  and  as  Blellings  from  God,  as  all  are  ready  to  pre- 
 tend; but  if  it  be  otherwife,  in  plain  Terms  without  fmoothing  you,  ye 
 are  befooled,  beguiled  and  cheated  by  them.  Look  upon  Abraham'-,  did 
 God  bid  him  forfake  his  own  Land,  and  leave  all  behind  him  ?  Yes, 
 and  in  {uch  a  Manner,  as  (I  think)  you  can  hardly  Iliew  me  his  Pattern; 
 he  muft  leave  all :  Get  thee  out  from  thy  Country-,  and  from  thy  Kindred-, 
 and  from  thy  Father's  Houfe;  and  whither  muft  hsigo/  To  a  Land-^that  I 
 mllfkewtbee;  he  knev/  not  whither:  So  like  wife  did  Abraham  offer  his 
 Son,  his  only  Son ;  and  the  Son,  in  whom  all  the  Nations  of  the  Earth 
 fhould  be  bleffed,''  Yea,  he  did,  he  had  left  him,  and  given  him  up  to 
 God  too,  as  dear  as  he  was  to  him ;  that  is,  it  was  done  in  Purpofe  and 
 Affeftion,  and  had  been  done  in  Action,  hath  not  the  Angel  ftayed  his 
 Hand,  here  now  was  Abraham's  Faith ;  in  that  he  ftood  fo  indifferently 
 affevrted  to  all  Things;  that  he  as  readily  parted  from  them,  as  enjoyed 
 them:  Beloved]  What  think  ye?  Were  not  thefe  fore  Try als?  And  fb 
 did  il/o/f  J,  he  ^oxCook  Egypt-,  and  all  the  Pleaftires  and  Preferments  thereof, 
 and  choje  rather-,  to  puffer  Affliction  with  the  People  of  God:  And  thofe  o- 
 thers  mentioned  in  the  nth  of  the  Hebrews,  that  forfookall  Kindred  and 
 Friends,  Houfe  and  Home,  and  ivandred  up  and  down  in  Sheep- Skins-)  and 
 Gcat-Skins ;  in  Dens  and  Caves  of  the  Earth'-,  whom  the  World  was  not  wor- 
 thy of  They  were  as  (b  many  Worthies  in  God's  Efteem,  but  the 
 World  had  a  bafe  Efteem  of  them;  but  to  him  they  were  worthy  and 
 great,  hut  to  them  the  very  Off-fcouring  of  all  Things:  And  all  thefe 
 great  Things  were  done  through  Faith;  Faith  muft  be  the  Ground  of 
 all  this  blcflbd  Abdication:  Remember  that;  they  were  weaned  to  all  thefc 
 Thino;s  throun^h  Faith  :  As  David  faith:  furely,  I  have  behaved  and  (juicted 
 my  fclf  a<s  a  Clnld-,  that  is  weaned  of  his  Mother:  My  Soul  ivas  even  as  a 
 weaned  Chdd:  You  know  a  Child,  when  it  is  weaned,  it  is  froward  and 
 pettiih,  nothing  will  ftill  it,  It  would  have  the  Milk,  the  Breaft  ilill,  and 
 
 cannot 
 
OfSuFFERiNG  and  Reigning  with  Christ.     S.  VIII.       i8t 
 
 cannot  eadureftrongMcar;  Z^/rw^complainSjthathe  was  even  fo,-  nothing 
 would  content  him;  but  that  which  he  ihould  not  have:  Give  him  what 
 ye  would,  if  he  might  not  have  his  Will,  he  would  throw  all  away,  as 
 Children  do :  Notliing  was  fo  bitter  to  him  as  this  Weaning ;  yet  for  all 
 this,  the  Child  muft  be  weaned,  though  it  wrangle,  and  though  it  cry,  and 
 is  never  fo  Fro^vard,  Pcttifh  and  Wayward,  yet  all  isonc,  the  Child  muft 
 be  weaned.  'Tis  for  its  Health,  for  its  Good  and  for  its  Strengthning, 
 that  it  may  grow  to  be  a  Man,  and  endure  Strong  Meat,  and  not 
 to  be  always  fed  with  Milk  and  Pa  p  p  ;  for  everyone^  (faith  the  Apoftle) 
 that  lifeth  Milk^  is  unfkilfid  in  the  JVord  of  Right  eoiifnefs;  for  he  is  a  Babe; 
 but  ftrong  Meat  belonmh  to  them^  that  are  of  full  /lge->  even  to  thofe^  who  by 
 Rciifon  of  Ufe  have  their  Senfes  exercifed  to  difcern  both  Good  and  Evil,  But 
 for  the  moll  Part  ProfcfTors  in  Religion,  "they  would  always  be  Dwarfs 
 and  Babes,  never  feeking  to  go  on  towards  Perfection,  but  content  them- 
 felves  with  Milk,  and  the  Beginnings  of  the  Do6lrine  of  Chrift. 
 
 Sermon  VIII.    Upon  this  Text. 
 
 Rom.  8?  i?- 
 
 Iffo  he  that  ive  fitffer  with  Hini^  that  'we  may  alfo  he 
 glorified  together. 
 
 I 
 
 T  feemeth  bv  the  Words  of  the  Text,  that  thofe  which  have  no  Part 
 in  Chriil's  vSufferings,  they  have  none  in  his  Glory:  And  thofe  Suf- 
 ferings are  cxprefled  in  two  Words, 
 
 1.  Ekenofen      1    zr     ^         Firft,  in  empty  in  !^  1    rr    r/rni-i 
 
 «    r*  K  •    r      y  Heauton.     c         ii       ■    i  ^  ir  ^   y  Hinidf.  jPhil  2^7. S. 
 
 2.  Etapcinojen  J  Secondly,  in  huinbling  J         -'  -^  ^'  ° 
 
 And  thcfe  are  Sufferings  indeed,  far  beyond  his  Scourgings,  far  beyond 
 his  nailing  totheCrofs,  far  beyond  his  Crowning  with  Thorns,  far  beyond 
 his  Whippings,  his  Mockings,  &c.  AH  thofe  Sufferings  are  not  worthy 
 i^  be  named  the  fame  Day  with  thefe;  for  though  he  was  God,  equal 
 with  his  leather;  yet  he  came  down  from  Heaven,  and  dwelt  among  us-, 
 John  Ii  14.  among  Men,  in  the  Similitude  of  fuiful  FJefh,  and  took  upon 
 
 •    Z  3  him 
 
i82       C)/ Suffering  /?;;^  Reigning  zpi//;  Christ.    S.  VIII. 
 
 him  the  Form  of  a  Servant,  and  made  himfelf  of  no  Reputation;  and  he 
 that  was  the  Saviour  of  the  World,  and  the  Lord  of  the  World,  and  the 
 Heir  of  all  Things,  yet  in  the  World  he  had  not  fo  much,  as  a  Hole  to 
 hide  his  Head  in:  And  alfo  he  became  obedient  in  all  Things  unto  Deaths 
 even  to  the  Death  of  the  Crofi. 
 
 Now,  ifthefe  Sufferings  of  Chrift  be  in  us,  if  we  have  emptied  our- 
 felves,  viz.  of  all  that  Gall  of  Sin,  and  of  all  that  Sournefs  and  Bitternefs, 
 that  is  in  us,  that  leaveneth  the  whole  Lump,  and  al  fb  have  emptied  our- 
 felves  of  all  our  Excellencies  and  Endowments,  both  of  Nature  and  Grace, 
 and  lay  it  all  down,  cafting  your  very  Crowns  at  the  Feet  or  Chrift,  giv- 
 ing him  all  the  Power  and  Glory  for  ever:  Then  be  aflured,  whatever 
 we  do  on  this  Foundation,  God  accepts  it,  be  it  never  fb  little :  And  though 
 we  do  never  (b  much  without  this,  it  is  to  God  no  more,  then  the  Cutt- 
 ing off  a  Dogs  Neck,  and  as  odious  before  him,  as  was  the  Offering  up  of 
 Swines  Blood  under  the  Law.  On  whom  ( faith  God )  and  to  whom  will  I 
 look.^  Even  to  the  Humble,  to  him  that  is  of  an  humble  and  contrite  Spirit^ 
 and  trembleth  at  my  Wovd.  Ifa.  56, 2.3.  I  fay,  this  Foundation  being  laid, 
 then  come  what  will  come:  Then  neither  Death  nor  Life-^  nor  Angels-^  nor 
 Principalities y  nor  Powers-)  nor  Things  prcfent-,  nor  Things  to  conie^  nor 
 Heigtbs-,  nor  Depths-,  nor  any  other  Creature-,  fl?all  be  ahle  tofeparate  us  from 
 the  Love  of  God:,  ndjich  is  in  Jefus  Chrift  our  Lord.  Rom.  8,  38.39-  Come 
 what  Sufferings  will,  they  inftead  of  feparating  us  from  Chrift,  ftiallmake 
 us  nearer  to  him,  and  fliall  make  us  more  conformable  to  our  Head,  to 
 fill  up  that-,  which  is  behind  of  the  Meafure  of  Chrift's  Sufferings  in  usy  which 
 is  his  Body.  Col.  1,24.  And  you  may  remember,  we  compared  thefe  Suf- 
 ferings with  Chrift  to  thefe  fix  Steps,  that  led  up  to  Solomon's  Throne,  to  wit. 
 
 Firft.  Was  to  abhor  in  ourfelves  all  thofe  Sins  and  Defilements,  that 
 we  are  guilty  of,  being  numberlefs,  which  we  called  Condemnation. 
 
 The  fecond  was,  to  reduce  our  felves  to  nothing,  to  beat  our  felves  to 
 Duft,  to  juft  nothing,  which  we  called  Annihilation^  yea,  to  be  in  our 
 own  Efteem  lefs  then  nothing  and  Vanity. 
 
 The  third  was,  Abdication  or  IVillingnefi  to  forfake  all-,  to  fell  all  for 
 Chrift,  as  he  commands,  which  we  called  Refignation-,  which  is  to  be  al- 
 ways in  Affection  and  Readinefs  in  us,  till  God  calls  us  to  A<ftion. 
 
 The  fourth  was,  Indijferency-,  which  we  are  now  to  come  to,  viz.  to 
 ftand  equally  affe£ted  to  all  Conditions,  Faith  being  ftill  the  Ground  of 
 all,  as  I  told  you  the  laft  Day,  feeing  all  Things,  that  God  doth  in  the 
 whole  World,  is  WELL  DONE,  believing  undoubtedly,  that  nothing 
 
 can 
 
C)/ Suffering  and  Reigning  mtb  Christ.    S.  VIIL      183 
 
 can  be  better  done,  then  what  is  done,  God  alone  doing  all  in  us.     We 
 have  a  Pattern  of  this  fct  us  by  die  Apodle  PaiiU  He  was  come  to  this; 
 I  have  learned-,  (f^iirh  he)  implying  that  he  was  long  about  the  Work,  be- 
 fore he  could  attain  it;  but  now  ( through  the  Grace  of  God)  lam  grown 
 to  be  a  good  Scholar"  in  it,  and  now  have  fome  Experience  therein,    that 
 is,  /'//  wl.uitfocver  Eftate  I  am-,  to  he  content')  and  now  I  can  do  ail   Tlnngs 
 through  O.niftt  that  firengthens  me ;  I  know  ( Now )  but  not  till  now,  hoth 
 horv  to  he  ahafed-,  and  I  knov  how  to  ahound.  Every  where  and  in  all   Things 
 Lain  infiriL^ed,  hoth  to  he  full-)  and  to  he  hungry-,  to  ahound  and  to  fuffer  need. 
 Phil.  4, 11.12.  I  have  learned,  or  T  am  infh-uiled,  (faith  he)  which  mod 
 certainly  implies,  that  there  is  a  Secret   in  God's  School,  which  cannot 
 be  attained  at  the  firlt  Entrance,  and  by  Beginners;  but  wiienwe  arc  well 
 entred  and  exercifed  therein,  we  may  come  to  know,  how  to  look  with 
 a  fmooth  Face  unon  all  Changes;  for  they  do  as  Chrift  their  Pattern  did 
 in  that  4th  o\  JJ.vi  v.  34.  which  is  a  Copy  fct  St.  Paid  by  Chrilh    My 
 Meat  is  to  do  the  IV dl  of  him,  that  fent  me-,  and  tofini\]:his  IVork.  They  ac- 
 count it  not  their  Meat  and  Drink,  to  do  their  own  Will,  as  all  the  World 
 dotli,  bur  to  do  whatever  he  wills,  aud  to  ^ufFer  whate\Tr  he  wills,    this 
 is  their  Meat  an!  their  I^rink:  And  as  the  Aooille  (aith:    /  count  it  not 
 (in  a'ly  Cafe )  expe  fie  it  to  confidt  with  Flefl:  and  Blood'.,  furely  in  this  Cafe 
 'tis  not  only  not  expedient,  but  altogether  unlawful;  for  how  tart  is  this 
 to  Flefh  and  Blood,  to  tell  a  Man,  that  is  to  go  a  Journey,   he  muft  be 
 alike  padcnt,  and  alike  thankful  for  all,  that  mail  fall  out,  and  he  mu(t 
 neither  dcfire  fair  Weather  nor  foui!  To  tell  a  Man  that  is  at  Sea,  hemuft 
 neither  defire  a  Wind  with  him,  nor  againfl  him !  To  tell  a  Man  that 
 expeils  a  Harveft,  he  mult  neit'ier  delireagood  Harveft  nor  a  bad,  Sun- 
 ftiine  nor  Rain!  To  tell  a  Man  that  is  naked,  that  Clothes  and  no  Clothes 
 mult  be  all  one  to  him;  to  tell  a  poor  Man,  that  Money  or  no  Money 
 mull:  be  all  one;  to  tell  a  Man  that  is  Tick,  that  Pain  an:i  Eife,  Health  and 
 Sicknefs  muft  be  all  one  to  him;  to  tell  thofe  that  long  for  Children,  that 
 Children  and  no  Children  mud:  be  all  one;  to  tell  Men,  Labour  and  Plea- 
 fure.  Eafe  and  Suffering,  Liberty  and  Imprifbnment,  Glorv  and  Infamy, 
 all  thefe  mufl:  be  alike  to  them!  How  can  Flefh  and  Blood  endure  this 
 ]^.)c1:rine,  if  we  confult  or  confer  with  it'*  And  therefore,  he  that  means 
 to  praotife  this  I)o£trine,  mult  not  at  all  confult  with  Flelhand  Blood,  as 
 the  Apoftle  faith:  I  confult  ed  not  with  Flej])  and  Blood,  when  he  was  com- 
 m^.nded  to  go,  and  preach  the  Gcjfpel  amongfl:  Gentiles  as  well  as  'Jews. 
 And  the  Rcafon  is,  because  tliou  mayeii  not  dclire  any  Thing,  that  may 
 
 croft 
 
184      0/ Suffering  and  Reigning  with  Christ.    S.  VIII. 
 
 crofs  God's  Will,  or  miilike  his  Providence ;  for  that  Weather  that  is  for 
 thee,-  may  be  to  the  Hurt  and  to  the  J^amage  of  Another;  and  that  Wind 
 and  that  Weather,  that  is  againft  thee,  may  be  for  the  Good  of  Another  &c. 
 
 You  will  fay:  (it  may  be)  Here  is  a  new  Do£trine indeed,  what  will 
 this  Babbler- bring  us  to  at  laft?  Act.  17, 18.19  ll^en  certain  Pbdofopbers  of 
 the  Epicureans  ana  the  Stoicks  encountered  him;  and  Some  fa  id:  IVhat  tpHI 
 this  Babbler  fay  ^  Other  fome^  Hefeeineth  to  be  a  Setter  forth  of  fir  ange  Gods  \ 
 hecaufe  he  preached  unto  them  'Jcftts  and  the  RefurreBion ;  IVhatn-w  Doctnne 
 is  this  f'  I  have  been  an  Auditor  and  a  Profeflbr  this  20,  30,  or  40  Years, 
 &  I  never  heard  fuch  a  Doctrine  as  this :  I  have  heard  a  above  1 00  Preachers, 
 and  none  like  this  Man,  I  never  heard,  my  own  Ways  (b  much  thwarted, 
 he  clean  contradicts  our  Byas,  our  Way,  and  indeed  all  our  Religion, 
 and  we  have  been  always  taught  orherwife;  and  therefore  (never  talk  of 
 it)  this  cannot  be  true  Doctrine:  Thefe  are  fome  new  Tricks,  and  fome 
 new  Crotches  and  Devices,  (bme  new  Queries  and  Quillets  for  Novelty. 
 Truly,  Friends!  I  know  full  well,  this  Doctrine  is  as  ftrange  to  you: 
 I  may  feem  to  you,  as  if  I  were  a  (etter  forth  of{trangeGod^,becau(ehe 
 never  fpeaketh  good  of  us,  but  evil,  as  y^hah  faid  of  Micajahj  2  Chr.  18,  12, 
 
 Anfw.  No,  no,  God  forbid,  that  I  iTiould  entice  you  to  Idolatry,  or  to 
 ferve  ftrange  Gods ;  nor  are  thefe  Things,  Beloved  I  either  Qiicrks  or 
 Quillets,  or  any  new  Devices :  For  do  not  think,  I  durft  bring  you  here, 
 elpecialjy  into  this  Place,  any  Thing,  but  what  my  God  hath  bid  me 
 fpeak,  and  what  he  puts  in  my  Mouth  to  fpeak;  they  are  no  l])evices  of 
 my  own,  no  Vilionsof  my  own  Heayt;  but  Things  that  I  afTure  you,  I 
 never  fought  after,  nor  was  willing  to  learn ;  but  fmce  I  have  found  them 
 true  by  Experience,  and  I  dare  aflure  you,  they  are  rich  Jewels,  taken 
 out  of  the  precious  Cabinet  of  God,  they  are  chryftal  Streams  from  God 
 the  Fountain  of  them  clear  as  Chryftal,  proceeding  from  the  Throne  of 
 God  and  the  Lamb.  They  are  Things,  that  I  have  not  brought  here 
 prefently  upon  the  Fancy  of  my  own  Brain,  but  Things  that  I  have 
 feen  and  known,  by  fome  Experience  thereof  in  my  felf;  Things  that  I  long, 
 long  debated  in  my  own  Soul,  and  withferious  Conlideration,  and  bitter 
 Experience,  and  ratified  to  my  Soul,  before  ever  I  durft  deliver  them  to 
 .  you,  as  a  Meftage'  from  my  Mafter;  but.  Beloved]  If  you  for  all  this  do 
 count  thefe  Things  Foolillinefs,  Tic  tell  you,  Gods  Spirit  will  and  doth 
 call  you  Fools!  do  not  do  by  me,  as  the  Gergefens  did  by  Chrift,  becaufe 
 he  diid  but  onlv  feparate  their  Swine  from  them;  They  ivent  out  to  meet 
 hiniy  and  bef ought  him  to  depart  from  their  Coafts,  notwichllanding  all  the 
 
 Good, 
 
0/ Suffering  an(I  Reigning  with  Christ.    S.  VIII.      iSj 
 
 Good,  he  might  have  done  them  in  his  Miracles  in  curing  them  and  their 
 Difeafes,  botn  invvardly  and  outwardly;  They  fleight  all  this,  becaufe 
 they  had  loft  their  Swine;  fb  becaufe  I  dcfire  to  feparate  you  and  your 
 Swinilhnefs  afunder,  you  and  your  Beaftlincfs  afiinder,  you  and  your 
 Earthlinefs  afunder,  you  care  not  for  this  Doctrine;  whatever  Good  and 
 Ben -fit  this  may  be  to  the  Healing  and  Curing  of  your  Souls:  And  if  I 
 do  calt  Pearls  before  Swine,  and  they  turn  again  and  all  to  rent  me,  I 
 cannot  help  it;  the  Lord  hath  opened  my  Mouth  wide  towards  you;  and 
 I  befeech  him  to  open  all  our  Hearts,  as  he  did  Lydia's.  But  I  con- 
 fefs,  to  the  old  Man  this  Doctrine  is  very  harHi,  very  bitter,  and  Flefh 
 and  Blood  will  not  endure  it;  And  fo  long  as  I  reafoned  with  Flelhand 
 Blood,  It  bid  mc,  let  my  Meflage  alone ;  it  was  with  me  as  with  Jonahy 
 wh  -u  he  received  the  Word  of  the  Lord  to  deitroy  Nineveh-)  he  finds  out 
 a  Ship  and  flies  to  Tarfhifl)-,  it  was  often  in  my  Thoughts  to  divert  from 
 this  Suojc«£l,'  for  I  kno.v  flill  well,  it  raifeth  the  Devil  againft  me. 
 No  Dungeon  was  bad  enough  for  Jeremiah,  who  told  the  J-ews  of  their 
 Captivity,  that  mull:  approach  do  what  they  could;  Oh  he  was  a  Traitor, 
 and  weakened  the  Hands  of  the  People,  &c.  NoAccufation  high  enough 
 againft  him.  And  fo  becaufe  I  tell  you  of  your  unknown  fpiricual  Bon- 
 dage, and  perfuade  you  to  be  content,  and  rejoyce  in  this  delivering  over 
 to  Satan,  for  the  mortifying  of  the  Flelli,  that  your  Spirit  may  be  faved 
 in  the  Day  of  the  Lord.  Oh!  You  cannot  believe  me,  but  cry  out:  Away 
 with  this  odd  Fellow,  he  is  contrary  to  all  our  Teachers,  he  weakens 
 our  Hands,  and  flacks  our  Endeavours,  and  of  Something  makes  us  No- 
 thing. VVe  have  been  famous  forward  ChrKtians  many  Years,  both  in  our 
 Efteem,  and  in  others,  and  he  would  now  make  us  believe,  that  we  are 
 full  of  nothing,  but  Swinillinefs  and  Beaftjinefs.  Well,  I  know  thefe 
 Things  are  very  har/h,  and  very  heavy  for  the  old  Man  to  bear;  but  to 
 the  new  Man,  this  Yoke  is  calie,  and  this  Burthen  is  light;  this  News 
 to  him  is  not  harlh,  but  welcome:  But  it  is  the  old  Man,  the  Flerti,  that 
 which  is  bred  and  born  withrhefe  outward  Things,  that  is  ofix^nded:  And 
 'tis  no  Wonder,  though  a  Body  made  and  bred  of,  and  fed  with  thefe  car- 
 nal Things,  (as  it  is)  I  (ay  no  Wonder,  though  nothing  pleafe  it,  andre- 
 lilh  with  it,  but  what  tends  to  thefe  Things,  and  to  pleafe  the  Flelli ; 
 no  marvel,  though  we  fliut  our  Earsagainft'thisfpintualdi\'ine  Doctrine; 
 for  as  it  is  faid,  Heb.  lo,  36.  Te  have  need  of  Patience-,  that  after  ye  have 
 done  the  IVill  of  God,  ye  may  receive  the  Proniife:  So  indeed  may  I  (ay 
 herein,  We  have  need  of  Patience,  that  we  may  be  thus  moulded  to  God's 
 
 A  a  Will, 
 
186      Of  vSuFTERiNG  and  Reigning  with  Christ.    S.  VIII. 
 
 Will,  that  we  may  be  as  pliable  to  his  Will,  as  Wax  is  to  the  Seal ;  and 
 then,  ric  tell  you.  what  \vill  follow,  we  fhall  be  fure,  always  either  to 
 pleale  God,  or  God  fhall  pleafe  us,  or  both;  then  all  fhall  be  at  Peace; 
 for  as  I  faid,  if  we  were  come  to  this,  that  nothing  that  God  doth,  did 
 difpleafe  us,  then  nothing  that  we  did,  fhould  difpleafe  God :  Then  ihall 
 there  be  no  more  War  between  God  and  us,  then  we  Ihall  have  endleft 
 Peace ;  as  in  the  Revelation  a  thoufand  Years  there,  is  put  for  Eternity : 
 (oY  from  whence  comes  U^avsf  faith  the  Apoftle,  Jam.  4,  i.  come  they  not 
 hence-,  even  from  your  Liiflsf  And  again,  we  luft,  and  have  not,  we  defire> 
 and  arc  not  fatisfied,  becaufe  we  afk  it  to  beftow  on  our  Lulls. 
 
 Now  take  Notice  of  this,  he  that  hath  attained  the  Practice  of  this 
 Life,  I  fpeak  of,  he  is  a  Man,  always  fatisfied :  But,  fb  fai*  as  we  come 
 fhort,  wlien  we  defire  any  Thing,  and  God  gives  it  not,  then  we  fall  at 
 Wars  with  God,  and  cenflire  his  Proceedings,  having  harih  and  rebelli- 
 ous Thoughts  of  him. 
 
 The  Apoftle  'Jude  (v.  16.)  among  all  the  grievous  Sins  that  he  fpeaks 
 of,  he  reckons  up,  viz.  Mnrmiirers-,  complainers-,  that  is,  Miftakers  and  Mifli- 
 kers  of  God's  Doings ;  and  he  brings  the  Example  of  Corah-,  whom  the 
 Earth  fwallowed  up  quick,  for  that  very  Sin,-  but  we,  becaufe  the  Earth 
 hath  fwallowed  us  up  quick  already;  therefore  we  murmur  and  complain. 
 
 And  as  Chriftfaid  to  Peter:  JVhy  chuht  eft  thou,  0  thou  of  little  Faith  .^  So 
 fay  I,  why  doubt  you,  why  murmur  you,  Oyou  of  litde  Faith?  Why  do 
 you  murmur  again  ft  your  infinite  good  God,  and  moft  gracious  Father, 
 who  hath  promifed  you,  ye  fhall  want  for  nothing,  and  bids  you  caft  all 
 your  Care  upon  him?  Nor  he  will  never  leave  you  nor  forfake  youj 
 Why  dare  you  not  truft  him?  And  why  do  you  accufeyour  God  of  Un- 
 truth and  Strait-handednefs?  Why  have  you  fuch  hard  Thoughts  of 
 him?  What  difpleafes  you,  O  ye  of  litde  Faith!  Let  me  but  reconcile 
 you  together.  As  he  thinks  well  of  you,  and  intends  well  to  you,  in  all 
 he  doth  or  fends  to  you :  So  do  you  efteem  always  well  of  him  and  of 
 his  Doings :  Let  me  afk  you,  do  you  not  believe,  that  God  is  your  Fa- 
 ther? Why  then,  yea,  why  then,  if  you  account  your  felves  his  Children, 
 you  may  be  fure,  he  will  give  you  all  good  Things.  Mat.  7, 11.  If  you 
 that  are  evil,  know  how  to  give  good  Things  to  your  Children,  then  he  much 
 more,  I'le  vvarrant  you ;  If  his  Children  afk  Bread,  he  will  not  give  them 
 a  Stone,  or  if  they  afk  Fifh,  he  will  not  give  them  a  Serpent ;  but  then 
 be  content,  let  him  alone,  do  not  dire£l  him,  but  let  him  be  wifcr  then 
 vou.  Let  me  tell  you,  and  I  would,  ye  could  believe  it,  God  hath  in- 
 finite 
 
Of  Suffering  and  Reigning  with  Christ.    S.  VIII.      i^y 
 
 finite  more  render  Bowels  and  render  Care  rewards  you,  then  you  can 
 have  rowards  him,  or  toward  your  dcareft  Children,  or  towards  your 
 felves;  nay,  if  you  could  concentrize  into  one  A(^,  all  the  tendereft  and 
 deareft  Love  of  Parents,  Friends,  Husbands  and  Wives,  yet  it  were  in- 
 finitely Ihort  of  his  Love,  ye  may  fee,  when  Epbrahn  had  offended  him 
 deeply  enough,  after  the  Lord  had  brought  him  up,  fed  him  and  taught 
 him,  and  made  a  Covenant  with  him,  to  be  his  God  and  they  to  be  his 
 People,  yet  thy  fell  to  grofs  Idolatry,  facrificing  to  Baaliuh  and  burning 
 Incenfc  to  graven  Images ;  yet  fee  how  loath  the  holy  one  their  tender 
 Father  was  to  caft  them  off,  fee  how  pathetically,  elegantly,  and  retorical- 
 ly  he  expreffeth  himfelf,  to  the  very  utmofl  of  Man's  Capacity ;  as  firft, 
 that  in  liofea.  ii,  8-  How  jl)  all  I  give  the  up^  O  Ephraim?  liow  J fl^aU  deliver 
 thee  J  O  Ifrael?  Hoipjhall  I  make  thee  as  Admah?  How  flmll  Ifet  thee  as 
 Zeboim  ?  Mine  Heart  is  turned  within  me ;  my  Rcpentings  are  kindled  toge- 
 ther.  I  will  not  execute  the  fircenefs  of  mine  Anger ;  /  will  not  return  to  dcftvoy 
 KphvAim;  for  I  ant  God  and  not  Man:,  ^c.  And  that  in  'Jeremiah. '^1,20. 
 fays  the  Lord  there,  upon  his  fmiting  upon  his  Thigh  and  returning : 
 Is  Ephraim  my  dear  Son}  Is  he  apleafant  Child \  for  fine e  Ifpake  againft 
 him-,  I  do  earneflly  remember  him  flill ;  therefore  my  Bowels  are  troubled  for 
 him-,  I  will  furely  have  Mercy  upon  him-,  faith  the  Lord. 
 
 O !  but  I  know,  you  will  fay  to  me,  God  forbid  !  that  we  (hould  do  (b, 
 to  direct  him  or  cenfure  him,  he  knows  belT:  what  is  beft  for  us,  better 
 ^  then  we  our  felves,  and  we  know,  that  there  is  infinite  Compallion  in  him: 
 This  we  have  been  taught  long  ago,  this  is  a  received  Truth,  this  is  plain 
 in  the  Word,  and  in  our  CatcchiTms,  which  we  learned,  when  we  were 
 Children:  And  what  do  we  do  with  the  Word,  if  we  believe  not  all  this? 
 Then  let  us  throw  away  our  Bibles,  if  we  do  not  believe  all  this,  let  us 
 burn  our  Bibles,  if  we  do  not  believe  and  Cat  to  our  Seals,  that  all  this  is 
 Truth,  do  you  (b?  I  would  to  God,  it  were  as  you  fiy,  then  we  fhould 
 hear  no  more  of  Murmurings,  Sighings  and  Repinings  again ll:  God. 
 
 And  if  1  fhould  all;  you:  J)o  you  not  believe,  that  God  is  your  Phy- 
 fician?  I  know  you  will  anfwer  me  readily:  Yes,  Sir!  Yes,*  And  will 
 you  dire£l  your  Phyfician, what  Order  he  Ihall  take  with  you?  will  you 
 tell  him,  what  is  fitteit  for  you?  Surely  then,  if  you  miflike  any  Thing, 
 that  God  does  to  vou,  or  dirccl  him,  what  he  (hall  do,  (whatever  your 
 ConfefTions,  ProfcfHons  and  Proteftations  be  with  your  Mourhs)  you  do 
 openly  and  folemnly  in  your  Adions  proclaim  your  felves  wifer  then 
 God. 
 
 A  a  2  Let 
 
i88       C?/ Suffering  /z/zi  Reigning  with  Christ.    S.  VIIL 
 
 Let  me  bur  afk  yon:  Dorh  not  he  know,  when  to  give  you  Health, 
 and  when  Sicknefs?  When  ro  give  you  Wealth,  and  when  to  give  you 
 Want?  When  to  give  you  Honour,  and  when  to  give  you Diinonour? 
 Doth  he  not  know,  when  to  give  you  Peace,  and  when  to  give  you  War? 
 Doth  not  this  great  Mailer  of  the  whole  World  know,  how  to  give  to  all 
 his  Houihold  (as  David  faith  Pf  145, 15.)  tJjcir  Meat  in  due  Seafon.  He 
 that  heareth  the  young  Ravens,  when  they  cry  unto  him,  and  the  young 
 Lions,  who  feek  their  Prey  of  God,  do  you  think,  he  will  not  hear  you, 
 
 0  ye  of  little  Faith!  I  know  well,  you  acknowledge  all  this,  and  that  God, 
 (Oh  if  he  faw  it  good)  He  is  of  that  Infinitnefs  and  Power,  that  he  can 
 give  you  whatever  your  D?fiires  are;  for  he  can  do  whatever  hepleafcth, 
 for  he  hath  the  full  Oifpofing  of  thefe  Things;  and  I  know,  you  can  tell 
 me,  that  it  is  vain  to  rife  early-)  and  to  go  to  Bed  late-,  and  eat  the  Bread  of 
 Carefulnefi'-,  for  he  done  giveth  his  Beloved  Sleep.  Pf.  127,2.  And  our  Sa- 
 viour faith:  Matth.  6, 31.  32.  34.  Take  no  Thought  what  ye  j\')aU  eat-,  or 
 what  ye  fl^all  drink  \  for  your  heavenly  Father  knoweth-^  that  ye  have  need  of 
 all  thefe  Things  \  for  fujfcient  jor  the  Day  is  the  Labour  thereof^  and  care  not 
 for  the  Morrow]  the  Morrow  fljafJ  care  fir  it f elf  Well,  well,  I  know,  you 
 have  Religion  enough  in  your  Tongues;  but  if  youconfefs  and  alfb be- 
 lieve thefe  Things,  then  might  I  fave  my  Labour ;  But  vour  Practice 
 fhews,  youdonot:  For  if  God  do  not  give  that,  which  thy  Flcfh  delirerh, 
 yet  thou  oughte  ft  to  be  content,  and  relign  up  thy  Will  wholely  to  his  Will. 
 
 Objeft.  Yea,  but  Sir!  You  take  Men  off  from  Induftry  and  Endea- 
 vours, fhall  I  not  labour  and  be  induftrious  in  my  Calling? 
 
 Anfw.  Yes,  by  all  Means,  or  elfe  the  Apoftle  (aith :    fou  mufl  not  eat. 
 
 1  Thef  3, 10.  And  it  is  commanded  Eccl.  11,6'.  In  the  Morning  fow  thy  Seed-, 
 and  in  the  Evening  let  thine  Hand  reft.  But  letmealfo  tell  thee:  Tliisthou 
 art  to  do,  'tis  true,  but  yet  without  Vexation,  or  Perturbation  of  Spirit, 
 and  with  InditFerency,  with  a  weaned  Affection,  and  nottobe  very  much 
 troubled,  however  the  Matter  goes.  Here  is  the  very  Hinge  of  Bufmefs, 
 that  'vhcn  thou  haft  done  all,  and  found  it  true  in  Experience,  that  ex- 
 cept the  Lord  build  the  City-,  they  build  in  vain :  And  except  the  I^ord  watch 
 the  City-,  the  U'^atchmen  watch  in  vain.  Pf  127,  i.  And  fb  confequently, 
 that  when  the  Lord  hath  dcnyed  thacSucccfs  thoufeekeft;  yet  to  be  con- 
 tent and  reft  quiet,  as  feeing  him  ordering  all,  commanding  all,  willing 
 all,  difpofing  all  in  his  oreateft  Wifdom.  Thou  art  to  aim  at  this,  viz.  to 
 bring  thy  felf  to  this  Point,  to  be  alike  thankful  in  Health  and  Sicknefs, 
 for  Crolfes  and  Difiippointments,  as  well  as  for  Succelies  and  Blellings, 
 
 (as 
 
Q/'SuFTERiNG  and  Reigning  with  Christ.     S.  VIII.       189 
 
 (as  thou  cfteemcn-  them')  for  all  Difpcnfarions,  even  the  crofTcft,  the 
 heavieit,  miy  he  SuccefTes  andBIcffings  with  God,  and  astothcc,  thoui^h 
 rhou  eltecmclt  them  not  fo;  for  he  may  hlefs  thee  moft,  when  hecrofics 
 thee  mol} ;  and  contrary,  he  may  curfe  thee  moft,  when  he  blefles  thee 
 mod,  as  thou  thinkeft. 
 
 Yea,  but  Sir !  By  this  Rule  you  would  not  have  me  pray  to  God  at  all, 
 neither  for  the  one  nor  the  other,  neither  for  Plenty  nor  Want,  neither 
 for  Liberty  nor  Imprifonment,  neither  for  fair  Weather  nor  foul,  or  the  like. 
 
 Yes,  by  all  Means :  I  would  have  you  pray ;  but  pray  thus,  viz.  that 
 God  would  give  you  that,  which  is  bell:  forvou,  and  that  he  would  turn 
 all,  to  make  them  work  together  for  the  Beft  ,•  but  not  to  direct  and  ap- 
 point him  what  to  do.  Pray,  but  be  (urc,  that  your  Prayers  be  fuch,  as 
 become  God's  Ears  to  hear,  and  then  prav  as  much  as  vou  will ;  for  I 
 tell  you,  all  the  Prayers  of  all  Flelh  through  the  whole  World  is  difpleaf^ 
 ing  to  God;  he  hears  not  at  all,  if  it  be  for  the  Satisfying  of  thy  Flerti, 
 and  to  gratific  thv  Lulls.  Nay,  as  I  laid,  God  may  give'  a  Blefling,  and 
 yet  not  grant  th:it  very  Thing  thou  defireft,  but  the  "Contrary ;  and  yet 
 ne  gives  the  Blelfing,  and  he  may  and  doth  both  hear  and  grant  thy  Pray- 
 ers; for  man  V  Times  a  Mans  praying  is  heard,  though  not  in  his  own 
 particular  Cafe,  l)Ut  his  Prayers  are  heard  and  anfwercd  in  the  Good  of 
 the  univerfal  Church,  and  likewife  the  Prayers  of  the  Church  are  heard 
 and  anfwered  for  every  individual  Member:  I  know  too,  it  is  your  or- 
 dinary and  common  Speech,  when  you  are  in  fome  Dilh-eCs  and  Afflic- 
 tion, to  fay,  fuch  a  Thing  hath  befallen  you,  vou  praife  God  for  it;  but 
 at  that  Time  what  doth  your  Heart  (ay?  Doth  it  praife  God,  docs  not  it 
 deiire  Liberty  from  it?  If  it  do,  you  do  but  diflcmble  with  God,-  for, 
 could  you  praife  God  for  it  in  good  Earnelt,  you  would  do  it  as  for  a 
 Thing,  which  you  rcjoyc  in,  and  are  glad  of,  at  leaf!:,  to  be  as  equally 
 content  to  ha\'e  that  Condition,  as  the  Contrary.  Alas!  I  know,  there  is 
 enough  can  fay:  Blclfed  be  his  Name  for  outward  good  Things,  and 
 fuch  Things  as  pleafe  them;  but  if  God  take  a>vay  tho^c  Tilings, 'then  he 
 difplcafes  them,  and  then  they  cannot  as  well  fav:  Bicffcd  be  his  Name, 
 as  holy  Job  and  Others  did;  and  as  Ilczckiab,  when  he  had  llicwed  the 
 Trcaflircs  of^thc  Houfe  oft! le  Loi'd  to  the  EnibaOadors ;  the  Prophet  comes 
 and  denounces  God's  Judgment  againfl-  him,  and  told  him  that  the  Kino 
 o^  Biihylnn  ihould  come,  and  carrv  away  all  thofe  Things,  he  anfwers: 
 7hc  jrnrd  of  the  Lord  is  goody  which  thou  haji  fpoken.  Jof  ^^9,  8-  So  where 
 is  the  Man,  that  when  God  caulcs  Any  to  carry  away  thofe  Things,  which 
 
 A  a  3  we 
 
190      Cy  Suffering  and  Reigning  with  Christ.    S.  VIII. 
 
 we  efteem,  can  fay,  the  Word  of  the  Lord  is  good  ?  Or  with  old  £//, 
 when  Samuel  told  him  that  fad  MefTage  from  the  Lord,  concerning  the 
 Deftm^lion  of  his  Houfe,  faying :  It  is  the  Lordj  let  him  do^  what  Jeemeth 
 him  good »  This  is  that  we  fhould  labour  for;  for,  as  I  faid,  if  once  we 
 could  attain  to  this,  that  nothing,  that  God  did,  fhould  difpleafe  usj  then 
 nothing  that  we  do,   fhould  difpleafe  God. 
 
 But  alas!  Alas!  Vain  Man  would  be  wife,  and  will  needs  contend  with 
 his  Maker;  for  this  is  what  we  fhould  do,  to  fubfcribe  our  Faith  and  Be- 
 lief, that  whatever  happens  and  comes  to  pafs,  it  is  the  beft,  yea,  better 
 then  if  it  fhould  happen  otherwife;  and  fhall  I  tell  you  plainly?  Until 
 we  come  to  this,  or  fb  far  as  we  come  fhort  of  it,  we  are  meer  Lucifers, 
 meer  Devils :  For  we  are  not  content  with  God's  Government,  and  we 
 miflike  what  he  doth;  and  we  would  fain  eflablifh  (if  we  had  Power)  a 
 Government,  not  according  to  God's  Will,  but  according  to  our  own 
 Wills  J*  But  until  we  come  to  this,  to  efleem  God's  Government  to  be 
 beft,  we  can  never  quietly  fubmit  to  it,  or  chufe  it ;  for  fo  long  as  we 
 apprehend  a  1  hing  to  be  evil,  we  cannot  chufe  but  hate  it ;  for  it  is  na- 
 tural to  us,  to  hate  and  abhor  that,  which  hurts  us,  and  to  love  that,  which 
 does  us  good ;  as  we  conceive  them  good  or  evil :  Nay,  this  finding  Fault 
 with  God's  Providences  and  Dealings,  is  no  other,  but  to  fet  the  Briars 
 and  Thorns  againft  him  in  Battel  ,*  and  take  heed,  he  do  not  run  through 
 them  and  burn  up  all  together.  Hence  it  is  alfb,  that  the  Husbandman, 
 when  he  hath  bad  Weather,  that  deftroyes  the  Hopes  of  his  Crop,  if  he 
 apprehend  this  to  be  evil,  he  cannot  love  him,  that  is  the  Caufe  of  it ; 
 and  fo  likewife  the  Mariner,  if  he  apprehends,  that  a  contrary  Wind  is  e- 
 vil  for  him;  how  can  he  love  God,  who  is  the  Caufc  thereof?  So  like- 
 wife  if  a  Man  thinks,  it  is  an  Evil  to  lofe  his  Father,  or  Mother,  or  Wife, 
 or  Children,  or  Goods,  or  Lands,  he  cannot  chufe  but  hate  him,  that  is 
 the  Caufe  of  all  this;  as  Job's  Wife  fays  to  her  Husband:  Doft  thou  ftill 
 remain  in  thine  Integrity  }  Cmfe  God  and  dye.  Job  2,  9.  As  if  ihe  fbiould 
 fay :  Doeft  thou  flill  blef s  God,  that  curfes  thee  ?  She  wonders  at  Job's 
 Patience,  why  ?  He  doth  nothing  but  curfeth  thee,  how  canfl  thou  do  o- 
 therwifc,  but  curfe  him.''  This  is  a  Maxime,  too  commonly  received  a- 
 mongft  us,  that  where  Profit  is,  there  is  a  Piety ;  where  God  doth  not 
 blefs  a  Man,  ( as  we  count  BlefTing )  there  we  think  is  no  Piety ;  and 
 where  he  doth,  there  God  is  well  picafed. 
 
 Oh  Fools/  and  J  low  of  Heart  to  believe/  Luke  24,  25.  Know  this,  thate- 
 very  Man  mufl  either  be  a  God,  or  elfe  fubjedt  and  fubmicting  to  a  God ; 
 
 there 
 
^/Suffering  and  Reigning  with  Christ.    S.  VIII.      191 
 
 there  muft  needs  be  one  Rule,  one  Srandard-Meafure,  thar  mufl:  be  rho 
 Rule  of  all  Juftice ;  and  Co  it  is  in  every  Thing,  in  Corn-Meafiires,  and 
 the  like  in  Wciohts  and  Scales,  Meafurcs,  &c.  in  every  Thing  there  is  a 
 Rule,  a  Standard  to  repair  to,  that  rules,  governs  and  meafiiresall  the  Reft, 
 to  which  all  Meafures  muft  be  brought,  to  be  regulated  and  fitted  by :  It 
 muft  not  be  this  or  that  man's  Saying  fo,  but  come  to  the  Rule :  So  in 
 Divinity,  will  you  be  your  own  Judges,  or  ftiall  it  be  this  man's  Oipnion, 
 or  that  man's  Opinion  that  (hall  be  the  Rule?  Or  rather,  fiiall  we  not  fay  as 
 David:  Arife-,  0  Lord/  y^mJ  judge  thou  the  Earth.  Pf  8^5  8-  I  will  not  tell 
 thee  any  more,  what  thou  (houkfeft  do,  or  tell  thee  whatisbeft;  for  thou 
 art  Lord  and  Judge,  thou  art  Juftice  itfclf,  the  Meafure  and  Standard  of 
 all  Juftice,  and  who  ihall  contradi^l  thee  ?  I  account  better  of  what  thou 
 doft,  then  what  I  do;  for  my  Wifdom  is  Fooliftinefs  in  Oa(e  of  Honour, 
 in  Ca{e  of  Diftionour ;  in  Cafe  of  good  Report,  in  Cafe  of  evil  Report  j 
 in  Cafe  of  Riches,  in  Cafe  of  Poverty ;  in  Cafe  of  giving  Children,  in  Cafe 
 of  taking  away  Children;  in  giving  us  fair  Weather,  or  foul,  &c.  What- 
 ever thou  doeft,  that  is  beft :  Nay,  let  our  Cafe  be  the  fame  with  the  A- 
 poille  PauVs  in  that  Catalogue  of  Calamities  2  Cor.  ^,4.5.8.  In  AjflictionSy 
 NcccfJiticSt  Diflveffes-,  Stripes-,  Prifons-,  Tiwmlts-,  Labours-,  U^atchwgs^  Fa- 
 flings^  Honour^  Dijhonour^  good  Report-,  evd  Report :  In  all  thefe  and  all 
 other  Cafes,  we  arc  to  be  indifferently  difJDofed,  to  approve  our  felves 
 the  Minifters  and  Members  of  Jefus  Chrift,  and  to  be  wholcly  at  his  Difpof- 
 ing.  Every  Thing  in  the  World  (as  One  faith)  hath  two  Hands;  by 
 the  One  ye  may  carry  it,  by  the  Other  you  cannot;  as  to  fay:  My  Bro- 
 ther hath  done  me  an  Injurv,  by  the  Hand  of  Injury  vvc  cannot  carry  it, 
 but  we  fwcll  and  take  it  in  ill  Part;  but  take  it  by  the  Hand  of  Brother, 
 my  Brother  hath  done  me  an  Injury,  and  then  you  may  bear  it;  for 
 though  he  hath  done  mean  Injury,  yet  becaufc  he  is  my  Brother,  I  ought 
 to  bear  with  him.  So  again,  n>ine  Enemy  hath  done  me  an  Injury,  by 
 the  Hand  of  Injury,  you  cannot  bear  it,  but  that  it  is  by  the  Hand  of  your 
 Enemy,  you  may;  for  from  your  Enemy  ycu  expcdlcdno  other  hut  In- 
 juries: And  fo  thefc  daily  Complaints  are  in  the  World  :  Oh!  What  (hall 
 I  do?  I  have  loft  my  Efiate,  or  I  have  loft  my  good  Name,  or  I  have 
 loft  my  dear  Wife,  or  I  h  ive  loft  my  Hopeful  (Children,  (?<c.  Oh  t.ike 
 Heed  of  that!  of  facing  fo,  they  are  taken  away  indeed;  and  truly  he 
 hath  taken  them,  that  gave  them  to  thee,  whofe  own  they  are;  he  takes 
 but  what  is  his  own,  whvthcn  docft  thou  repine;  but  that  thou  claimelt 
 a  Propriety  and  Right  in  them,  when  thou  halt  none?  For,  I  pray  thee, 
 
 tell 
 
192       (9/"  Suffering  nnd  Reigning  with  Christ.    S.  VIII. 
 
 tell  me,  did  God  ever  Covenant  with  thee,  how  long  thou  (houldrthave 
 thy  Wife  or  thy  Children,  or  thy  Lands,  or  thy  Health,  or  thy  Credit, 
 or  thy  Honour,  &c.  He  never  did,  why  may  not  he  then  take  away  any 
 of  them,  when  he  pleafes?  But  here  now  is  that  Faith,  that  overcomes 
 all,  to  look  upon  God  as  ordering  all,  as  doing  all,  and  therefore  to  con- 
 clude, all  is  well  done;  for  you  murt  conclude  this:  That  in  his  Govern- 
 ment there  can  be  no  Error,  not  the  leaft  Error,  that  can  be  imagined ; 
 who  dare  blafpheme  (b,  as  to  imagine  that,  God  can  erf.^  And  yet  in  our 
 Praftice  we  daily  accufe  him,  reproach,  undervalue  and  cen(ure  Him, 
 and  fly  upon  the  Creature,  whom  he  ufeth,  yea  and  choofeth,  as  an 
 Inftrument  towards  thee. 
 
 You  know  David^  how  he  behaved  himfelf  towards  God,  Pf  39,9.  / 
 held  my  Tongue-^  and  opened  not  my  Month ;  Whv  V  Becaufe  thou  didft  it. 
 And  fo  towards  Shimei^  when  he  had  railed  on  him,  2Sam.  16,  7.  faying: 
 Come  forth  thou  Man  of  Blood -^  come  out  thou  Man  of  Belial]  when  fbme 
 wouM  have  fallen  upon  him,  and  taken  off  his 'Head;  no,  faith  David: 
 Let  him  alone ;  for  God  hath  hid  him  Curfe ;  As  if  he  fhould  fay :  /  mil  not  rtm 
 at  the  Stone-,  that  is  thrown^  but  look  throuph  it  to  him,  that  ftands  be- 
 hind this  Creature.  Oh  Beloved !  To  wFiat  a  Heigth  in  Chriftianity  is 
 that  Soul  come  unto,  that  not  only  can  endure,  but  endure  joyfully;  as 
 the  Apoftles,  A£ts.  5541.  They  went  away  Rejoycing  from  the  Council.,  (when 
 they  had  been  imprifoned,  mifufed  and  forely  whipt)  that  they  were 
 counted  worthy  to  fiijfer  fuch  Ttnngs  for  the  Name  of  thrift '-,  and  thofe  in 
 Heb.  II.  So  when  a  Man  Amply  out  of  an  awful  Refj^eft  and  Reverence 
 of  his  almighty  God  and  Father,  can  look  upon  all  CrofTes  cheerfully,  as 
 the  Carrying  away  of  his  Goods,  the  Burning  of  liis  Houfe,  the  Ravilh- 
 ing  of  his  Wife,  or  the  like,  with  dry  Eyes,  and  with  a  Smooth  Face;  t 
 fay,  out  of  an  awful  Refpe£t  to  God,  not  out  of  a  fenfelefs  Stupidity, 
 miftake  me  not,  which  may  be  in  any  wicked  ?vTan;  but  it  is,  becaufe  he 
 dares  not  find  Fault  with  what  God's  Will  is :  When  he  fo  dutifully  and 
 refpeclifully  behaves  himfelf  in  whatever  befals  him,  for  the  Name  and 
 Sake  of  Chrift,  that  he  dare  not  repine,  nay,  that  he  rejoyces  at  it,  that  he 
 fo  carries  himfelf  in  God's  Sight  in  thefe  Things,  as  if  he  willed  them, 
 and  takes  them  joyfully  and  thankfully,  (as  the  Apoftles  did)  hating  Mur- 
 muring, but  as  coming  from  the  good  Hand  of  God:  This  isfomething. 
 What,  thou  poor  Worm,  Duft  and  Clay!  To  lift  up,  a  Thought  of  Mur- 
 muring againft  thy  infinitly  wife  Creator!  What,  to  fet  the' Briars  and 
 Thorns  in  Battel  aray  againft  the  Almighty !  O  u-cmble  before  him,  all 
 
 ye 
 
0/ Suffering  rt';;^  Reigking  ?P/>/;  Christ.    S.  VIII.      193 
 
 ye  Nations!  And  let  him  rule  in  his  own  Houfe  in  Peace!  What,  thou 
 pitiful  Dufl:  and  Clay  to  controulor  direct  him,  Oh  Heigth  of  Impudence! 
 
 We  daily  pray :  Thy  Kingdom  come-^  thy  IVill  he  done.  Beloved !  Let 
 me  rell  you,  God's  Will  is  never  out  of  tune,  but  it  is  thine,  that  is  never 
 in  tune,  that  is  the  Caufe  of  all  thofe  Jars  in  thy  Soul,  between  God  and 
 thee:  For  although  thou  haft  faid  that  Petition  a  thoufand  Times  over, 
 yet  thou  haft  never  yet  learned  that  Petition,  till  thou  haft  learned  to  ren- 
 der up  thy  Will  to  God's  Will,  as  David-,  2  Sam.  12,  16.  when  his  Child 
 was  iick:  He  fijftcd^  and  laid  upon  the  Earth;  but  when  his  Child  was 
 dead  :  He  raifed  up  hiinfelfyand  n>aj})ed  hinifelf-,  and  called  for  Pleat :  Some 
 of  his  Servants  wondered  at  him,  and  afked  him  the  Reafon,  he  an{\vers, 
 Ver.  22.  When  the  Child  was  Tick,  I  knew  not  what  God's  Will  was; 
 but  now  God  hath  declared  his  Will  in  taking  him  away,  why  fl)ould  I 
 grieve  any  longer-,  lfl?all  go  to  it,  it  j]^ all  net  return  to  me:  His  Carriaoe  in 
 It  was  wonderful,  and  quite  contrary  to  our  Pra£lice :  that  he  lliould  faft: 
 and  grieve  for  the  Child,  when  it  was  alive,  and  to  refrefti  and  comfort 
 himf  k",  when  it  was  dead,  as  you  may  read  he  did. 
 
 Well,  we  having  been  fo  long  in  the  Doctrinal  Part,  it  is  Time  for  us 
 now  to  look,  what  Ehfec'ts  the  Practice  of  this  Doctrine  brings  about  in 
 us;  Let  me  tell  you,  he  that  practifes  this  Doctrine,  as  he  hath  two  P]yes 
 in  liis  Head,  fb  he  hath  tv/o  Eyes  in  his  Mind.  And  as  he  hath  two  Feet, 
 two  Hands,  two  Ears  to  his  Body,  Co  to  his  Mind :  The  one  is  like  the 
 Compars,thatftands  fixt,  pitched  in  the  Center:  And  the  other  that  moves 
 and  goes  about,  and  doth  the  Work:  So  in  this  Man,  the  one  Eye,  Foot 
 or  Hand,  is  pitcht  upon  God,  his  Will  and  his  Degree;  the  other  acts 
 and  works,  and  goes  up  and  down,  and  doth  what  he  hath  to  do  in  the 
 World :  So  that  whatfoevcr  falleth  out,  ftill  he  hath  Recourfe  to  God's 
 Will  and  l^cgree;  there  is  his  Place  of  Refuge,  Reft  and  Security :  He 
 doth  the  Works  of  his  Calling,  and  A(Stions  among  Men  with  Cheerful- 
 nefsj  as  Imploymcnt  from  God:  And  however  Things  fall  out,  his  other 
 Eye  is  fixt  upon  God,  they  move  not  him,  Co  tliiU  tlierc  is  no  Changes 
 in  him,  either  to  lift  him  up,  or  cait  him  down ;  for  he  hath  expanded 
 and  given  up  himfelf  wliolely  to  the  Will  of  Ciod,  and  to  his  abfolute 
 Di(j)oling,  whether  he  be  pleafed  or  difpleafed,  as  to  himfelf.  2.  This 
 Mans  Eye  is  not  divided  between  God  and  Mammon ;  He  looks  not 
 Afquint,  his  Eye  is  always  fingle ;  he  brings  not  God  down  to  thefe 
 Things,  but  he  brings  all  Tilings  up  to  God,  he  hath  confecrated  and 
 dedicated  ail  he  hath,  and  all  he  is  to  Ciod  only.     3,  This  Man,  he  hath 
 
 B  b  religned 
 
194      C?/ Suffering  and  Reigning  ypith  Christ.     S.  VIII. 
 
 refigned  up  his  Judgment  of  himfelf  and  Others  wholly  to  Him.  If  God 
 condemn  him,  he  accounts  himfelf  condemned ;  but  if  Men  condemn 
 him,  he  can  puff  at  it,  he  regards  not  that;  fo  likewife  this  Man,  he  rc- 
 figns  his  Judgment  of  Others  to  God,  he  dares  judge  no  Man.  Saithhe, 
 fliall  I  dare  to  judge?  No,  no,  Pf85i8.  I  will  beaY^  what  God  will  fay'y 
 I  will  hear  his  Juctgment;  whatever  his  Judgment  is,  that  is  well,  that  is 
 beft;  and  as  David  faith:  Pfal.  31,  5.  Into  thy  Hands  I  commend  my  Spirit'. 
 So  (aith  this  Mm:  Into  thy  Hands,  O  Lord!  I  commend  my  Judgment; 
 into  thy  Hands  I  commend  my  Talle;  into  thy  Hands  I  commend  my 
 Sight;  lam  ignorant  concerning  my  felf,  and  concerning  others,  and 
 know  nothing  what  is  fit  for  us ;  but  thou  knowefl:  what  is  beft  for  me 
 and  them,"  and  to  thy  Judgment  will  I  (libmit,  whatever  it  be.  4.  This 
 Man  he  is  with  Paul  gotten  above  all  Heights  and  Dephts,  above  all  Prin- 
 cipalities and  Powers,  above  Life  and  Death :  For  he  hath  tamed  and 
 brought  under,  all  Fears  and  all  Hopes,  all  Sorrows  and  all  Joys,  as  to 
 the  World,  that  which  hath  undone  and  conquered  thoufands ;  he  hath 
 overcome  all,  he  hath  vanquifhed  all  his  Enemies,  and  doth  lay  him 
 down  and  lleep  in  the  midft  of  his  Enemies:  For,  faith  he  with  David: 
 77u)u  only  makeft  me  dwell  in  Safety-,  Pfal.  4,  8-  If  Mountains  he  tumbled  tip 
 and  down-)  and  hurled  into  the  midft  of  the  Sea-,  though  the  Sea  roar  and  make 
 a  N.oife:  Yea,  t'iiough  the  whole  Frame  and  Fabrick  of  Heaven  and  Farth 
 Ih  )uld  crack,  and  Heaven  and  Earth  (hould  meet  together,  yet  he  can 
 quietly  lay  him  down  and  fleep:  They  may  kJl  him,  but  he  knows,  they 
 cannot  hurt  him:  In  the  Days  of  Adverfity  he  isnotdejeded,  nor  proud 
 and  lifted  up  in  the  Days  of  Profperity :  If  all  Things  be  in  Peace,  he  is 
 a  quiet  Man:  If  all  Things  be  in  Confulion  and  coming  to  nothing,  he  is 
 a  quiet  Man  too;  for  his  Reil  is  in  God,  not  in  them:  For  believe  it,  till 
 a  Man  be  come  to  this,  he  is  nevet  quiet;  for  he  that  hath  any  Propenfi- 
 on  to  any  Tiling  more,  then  for  another,  he  can  never  be  quiet:  There- 
 fore, this  Man  is  equally  a  Stranger  to  all  Creatures;  for  he  that  is  dillur- 
 bed  by  the  unquiet  World,  or  by  hearkening  to  the  Call  of  his  Lufts, 
 cannot   be  quiet. 
 
 He  diat  hearkens  after  Covetoufnefs,  if  he  be  a  Servant  tothisSin,  he 
 is  aUvays  in  Ways  that  lead  to  it,  always  a  drudging  to  ferve  it,  and 
 he  can  never  ferve  God;  for  if  it  doth  bid  him  cozen  and  deceive,  or 
 doth  it  bid  him  trudge  here  and  trudge  there,  to  fulfil  the  Lulls  thereof: 
 Doth  it  bid  theecompafs  Sea  and  Land  with  an  overeager  and  greedy  In- 
 tention for  thy  Profit;  thou  art  ilill  found  in  thefe  Ways.  So  of  Honour, 
 
 if 
 
CySuFFERiNO  and  Reigning  with  Christ.    S.  VIII.       195 
 
 if  thou  hearken  to  the  Commands  of  it,  then  thou  arc  found  in  its  Service, 
 in  Ways  leading  to  it:  thou  wilt  flatter,  thou  wilt  bribe,  thou  wilt  fawn 
 and  diflemble,  and  thou  wilt  do  any  Thing,  that  it  commands;  thou  art 
 as  true  a  Servant  to  it,  as  the  Centurion  faid  of  his  Servants:  I  fay  unto 
 One-,  go-,  and  he  goetb:,  and  to. Another -^  come-,  and  he  comet b\  and  tomySer- 
 vofit^  do  this-,  and  he  doth  it;  and  fo  any  other  Sin:  And  while  thou 
 hcarkncfl:  to  the  Commands  of  thefe,  thou  canft  never  hearken  to  the 
 Commands  of  God :  But  this  Man  he  is  ready  for  whatfoever  God  com- 
 mands, either  in  Doing  or  Suffering,  nor  he  is  never  unarmed  for  any 
 Tiling  G  jd  Ihall  fend,  be  it  what  it  will :  If  God  call  him  fo  Sicknefs, 
 to  Imprisonment,  toDoath,  to  Judgment,  he  is  ready,  he  is  always  ready 
 horfed  for  his  Journey:  He  waits  but  for  the  Word  of  Command,  and 
 he  is  ready  to  obey,  he  is  ready  to  depart,  he  is  ready  with  the  Children 
 of  Ifrael  to  depart  out  of  Eg>'pt,  be  hath  his  Bag  and  lis  Baggage^  and  his 
 Stajf  in  his  Handy  ready  to  depart.  Exod.  12, 11.  If  he  fuffer  Inx  Thing 
 from  Men,  he  can  both  pity  his  Enemies,  and  likewife  pray  for  his  Ene- 
 mies; in  Cafe  they  (liould  fhjne  him  to  Death,  he  can  with  Steven  pray: 
 Lord  /  Lay  not  this  Sin  to  their  Charge.  If  they  put  him  to  any  other  Death, 
 Torture  or  Torment,  his  Saviour  in  him,  who  teachethhim  to  pray,  he 
 can  (ay:  Father/  Forgive  them\  for  they  know  not-,  what  they  do.  Nav,  all 
 News  is  alike  to  him,  good  and  bad,  yea  all  Creatures  are  alike  bafe  to 
 him,  and  alike  excellent;  God  is  only  excellent  to  him,  but  all  Creatures 
 are  alike,  he  prefers  not  one  before  another,  but  as  he  fees  God  in  them, 
 more  or  lefs.  Beloved!  If  all  Creatures  were  but  alike  to  us,  and  we 
 indifferent  to  all,  then  God  would  be  all  in  all;  for  in  very  Truth,  the 
 Reafon,  why  we  do  not  account  God  moft  excellent,  is,  becaufe  we  prefer 
 one  Thing  before  another,  we  prefer  one  Creature  before  another,  and 
 one  Condition  before  another;  but  whatever  happens  to  this  Man,  he 
 can  make  no  Difference;  Doth  Riches  happen:  J)oth  Credit  happen: 
 Doth  Poverty  happen :  Doth  Difgrace  happen :  Doth  Friends  happen : 
 Doth  Foes  happen:  All  is  one  to  him.  He  concludes:  Bleffed  beth\  Will 
 in  all  Things;  and  faith  with  our  Saviour:  Forfoj  Father.^  Itfeenicth^ooJ 
 in  thy  Sight.  Matth.  11,26.  Doth  Health  happen:  Even  fo.  Father!  It 
 feemeth  good  in  thy  Sight.  Doth  Sicknefs  happen:  Even  (b.  Father!  It 
 feemeth  good  in  thy  Sight.  Doth  Adverlity  happen:  He  is  not  caft  down. 
 Doth  Profperity  happen:  He  is  not  lifted  up:  Nay,  all  Things  arepro- 
 fperous  to  him,  all  Conditions,  all  Providences  are  alike;  as  the  Spoufc 
 ki  tlwc  of  Cant,  4, 1 5,  Amke^  0  North- fVnid^  and  come  thou  South/  blow 
 
 B  b  2  upon 
 
1^6      (9/ Suffering  rt;;;/ Reigning  mtl)  Christ.    S.  Vni. 
 
 upou  viy  Garden-)  that  the  Spices  thereof  may  flow  out;  let  viy  Beloved  come 
 into  his  Garden^  and  eat  his  plea f ant  Fruits.  That  is,  Arifewhat  will,  come 
 from  the  four  Winds,  and  blow  upon  my  Garden,  and  irfhallcaufe  it  to 
 flourilh  and  increafe:  (i.e.)  Come  any  Kind  of  Condition,  it  makes  his 
 Garden  grow;  come  the Ealt-Wind  and  blow  upon  him,  he  grows;  or 
 eome  the  Well:  -Wind,  a  Wind  full  contrary  to  that,  it  brings  forth  the 
 fame  Effe^fts  in  him ;  come  the  South,  or  come  the  North,  which  is  full 
 oppofite  to  that,  all  is  one.  O  happy,  thrice  happy  Man,  who  is  come  to 
 this  I  He  lives  above  in  the  quiet  Regions,  where  there  is  no  Dillurban- 
 ces ;  for  he  lives  in  God. 
 
 Laftly,  this  Man  is  fuch  a  Man,  as  I  w^ould  to  God,  ye  were  all  (uch  ; 
 that  is,  he  is  an  Anabaptift,  ( as  I  may  fay )  he  is  new  chriftncd ;  for  fo 
 the  Word  fignifies,  Anabaptift,  that  is,  to  be  again  baptized,  or  rebap- 
 tized,  according  to  that  Promtfe  of  God  Ifa  <$2,  2.  Thou  T^j alt  be  called  by 
 anew  Name.,  ivhichthe  Mouth  oftheLord(l:)aU  name.  He  is  his  God-Father, 
 and  hath  given  him  his  new  Name.  His  firft  Name  was,  what  Man  would, 
 what  Self  would,  what  Flefh  would.  If  you  aik,  how  he  lived  before, 
 how  he  willed,  how  he  delired?  The  Anfwer  muft  be,  after  theW^iI)  of 
 Man,  after  the  Will  of  the  Flelh :  But  now  his  new  Name  is,  what  God 
 would.  In  (hort,  he  is  a  Man  after  God's  own  Heart,  he  lives  no  more 
 that  old  Life  after  his  own  Will,  but  now  he  lives,  wills,  defires,  affedlis 
 after  the  Will  of  God:  Afk  him  now,  how  he  wills,  he  will  tell  you,  he 
 defireth  no  more  his  own  Will  fhould  be  done,  but  that  God's  \Vill  may 
 be  done  in  all  Things;  now  he  no  longer  retires  to  his  own  Wifdom, 
 to  his  own  Directions  in  any  Cafe,  but  faith  with  J-chofapbat  2  Chvon.  20, 
 V.  12.  j^e  knoiP  not  what  to  do-,  bitty  0  our  God  J  Our  Eyes  are  upon  Thcei 
 that  is,  our  Hope  is  in  Thee :  We  know  not  which  Way  to  look,  nor 
 what  ro  do,  we  have  no  Hope  in  our  felves,  neidier  in  Heaven  nor  in 
 Earth ;  but  we  wait  upon  thy  Wildom  and  thy  Direction,  thou  ihalt  choofc 
 for  us,  we  cannot  choofe  for  our  felves;  we  know  not,  what  thou  wouldfl 
 have  us  to  do,  we  know  not  what  thou  wouldft  have  us  to  fuffer,  we 
 know  not  what  we  (hall  have,  we  know  not  what  we  (hall  lofe,  we  know 
 not  how  long  we  (hall  live :  But,  O  our  God !  Our  Eyes  are  towards 
 thee ;  even  whiiher  (bever  thou  (halt  bid  us  go,  we  are  ready  to  go. 
 
 ]urt  as  a  Man  that  is  travelling  in  a  ftrange  VVay,  and  he  cometh  to  a 
 Place,  where  there  is  three  or  four  Ways  before  him :  Now  he  not  know- 
 ing which  is  the  right  Way,  he  would  be  glad  to  have  any  one  to  meet 
 him  and  tell  him,  which  is  the  right  W^ay,  and  he  willingly  taketh  that 
 
 Way, 
 
(^Suffering  W  Reigning  with  Christ.    S.  VIII.     197 
 
 Way,  thoui^h  ir  be  the  worft,  ruggcdeft,  the  moft  untrodden,  unhcatcnWay, 
 he  is  inditfercnt  to  any  Way,  fo  he  go  the  right  Way,  efpecially  the  Bu- 
 finefs  being  important  as  Heaven  is. 
 
 So  my  Brethren !  In  this  World,  be  affured,  many  are  the  By-WayS) 
 that  a  Man  may  turn  afide  into ;  bur  this  Man  looks  up  to  the  almighty 
 God,  and  enquires  of  him,  which  Way  he  will  have  him  to  go:  And  if 
 in  his  Providence  he  reveal  to  him,  that  Poverty  is  the  Way  he  would 
 have  him  go,  this  Man' goes  it  cheerfully:  If  it  be  the  Way  of  Reproach) 
 he  would  have  you  go,  that  you  go  it  cheerfully,  or  wharfoever  Way 
 it  be,  that  you  go  it  willingly:  I  know,  I  need  not  bid  you  1^0  the  Way 
 of  Riches  wilhngly,  the  Way  of  Honour,  the  Way  of  Pleafure,  to  go 
 thcfe  willingly;  every  one  defires  thefe  Ways:  But  when  God  lliall  croft 
 their  own  Wills,  their  own  Djfu-es,  and  their  own  Hopes,  that  they  go 
 thefe  Wavs  al(b  willingly  and  withCheerfulnefs.  He  knows,  that  the  in- 
 finite Widlom  of  God  orders  all  Things  that  befall  him,  and  that  there 
 is  no  Affliction  can  happen,  but  G  )d's  Finger  is  in  it;  no  Trouble,  no 
 Adverfity,  but  "tis  his  J^oing,  and  therefore  he  will  not,  nay,  he  cannot 
 grudge  or  repine  at  whatfoever  this  wife  Father  lays  upon  him ;  for  he 
 knows,  it  is  for  his  own  Profit,  and  more  for  the  Advancement  of  his 
 Father's  Glory,  and  that  we  may  be  made  more  Partakers  of  bis  Holincfs-, 
 Hebr.  iz,  to.  Nay,  let  me  tell  you,  thefe,  thefe  are  your  true  Bofy-Cru^ 
 cians,  thofe  that  love  the  Crofs  of  Chrifl:,  theCrofs  Ti.  e. )  emptying  and 
 humbling  of  thcmfelves,  as  Chrill  did  ,•  this  is  their  Bed  of  Spices,  \heir 
 Garden  of  Rofes;  In  a  Word,  the  Crofs  is  their  Crown,  the  Pailion  their 
 Throne,  and  this  Djath  their  Triumph.  We  ^vill  conclude  with  our  Sa- 
 viour's Words,, and  one  Scripture  or  two;  he  doth  all  this  chcerfullv, 
 bccaufe  even  fo^  Father/  It  fecmeth  fi^ood  in  thySia^ht^  and  becaufe  It  isiny 
 Meat  ami  Drink  to  Jo  thy  JViU.  And  indeed,  here  i"r  is,  that  the  Lorl  hath  <^ 
 {loth  fat i ate  the  Souls  of  his  Priefls  mth  Fatnefi\  and  here  are  his  People  fa- 
 tisfied  mth  Goodnefi^  as  the  Pi'ophct  Jeremiah  a\'ers,  that  thus  faith  "the 
 Lord  Jcrm.  ;i,  14.  And  here  he  hath alundantly  fatiated  the  weary  Soul,  and 
 fu^ly  re/)lenifl:ed  every  forrojvful  Heart,  after  all  thofe  Blulteiing  Storms, 
 Weather-Bearings  and  Ship-wracks,  having  full  often  concluded,  he  fhould 
 never  fee  Land,  and  that  he  fhould  furely  one  l)a^'  fall  bv  the  Hand  of 
 SauU  (as  A/i'a/ concluded )  and  thar  he  rtiould  die  in  the  Wildernefs, 
 and  that  his  Bread  iLould  fiiil,  as  the  Prophet  Ifa]ah  cxpreflcth  ir:  But 
 now  (as  the  Spouf^j  faith  ;  Cant. 2, 11. 12.  Lo,  the  IVinter  is  pall,  the  Rain 
 is  over  and  gone.   The  Flowers  appear  on  the  Earth)  the  2}nie  of  Jiugin"  of 
 
 B  b  3  i^irds 
 
IS>8       O/SuFFERiRG  ami  Reigning  with  Carist.    S.  VIII. 
 
 Birds  is  cotne,  and  the  Foice  of  the  Turtle  is  heard  ifi  our  Laiidl  Now  Fare* 
 well,  and  here  I  will  leave  him  to  his  Reft;  and  the  Grace  of  our  Lord 
 Jefus  Chriftj  the  Love  of  God,  and  the  Coviiminion  of  the  holy  Spirit  be  with 
 you  AU-,  evermore.  Amen. 
 
 npHe  Author  beinff  taken  ofFhispublick  Preaching  at  ^f«/z;?gf  Of?,  became 
 "*'   not  to  fpeak  ofthe  two  laft  Steps  to  Peace  and  Reft,  viz.  Conformity 
 and  Deiformity. 
 
 THE 
 
THE 
 
 DEAD  An.  killing 
 
 LETTER 
 
 THE 
 
 SPIRIT  An.  thk   life. 
 
 f 
 
 Joshua.  15.  vcr.  i5j  17. 
 
 ^ ji^  C-i\ch  fai{f:>  lie  that  fmitctb  Kiri.ith-fcplier,  anJ  taketh  ity  to  him  will  I 
 give  Ach^'ah  my  Daw/hter  to  IP^ife.  And  Othniel  the  Son  o/Kenaz  the 
 Brother  0/  Calib  took  it->  and  he  gave  him  Achfiih  his  Daughter  to  JVife. 
 
 Pleached  in  four  Sermons  (but  here  drawn  into  two)  at  a  private  Meet- 
 ing at  Kcufmgton. 
 
 BEloved !  That  I  may  now  bring  you  down,  as  by  the  Hand,  to  the 
 Meaning  oF  Gods  Spirit,  in  this  Portion  of  Scripture,  to  unfold 
 and  fet  forth  thofe  Sacred,  hidden  and  divine  Mylleries  contained 
 in  them:  Take  knowledge  how,  that  when  Mofcs,  as  you  may 
 read  in  Chapters  13,  &  14,  of  Numbers,  had  l)rought  the  People  to  the 
 Borders  of  that  long  delired  Land,  which  flowed  with  Milk  and  Honev: 
 Mofes  according  to  God's  Command,  chood-s  twelve  Men,  One  our  of 
 every  Tril>e,  to  go  and  difcover  this  Land,  what  it  was,  and  how  ir  might 
 be  obtained :  Among  thefe  twelve  Men  were  tliefe  two  fent,  'Jofl.'na  the 
 Author  of  diis  Book,  ( as  I  conceive )  and  C\dch  here  mentioned  in  the 
 Text.  Thefe  two  and  the  Other  ten  went,  diiperfing  diemfelvesby  two's; 
 they  paf^  through  the  Land  trom  Zion  to  Rehob-,  and  took  fpecial  Notice 
 of  what  they  could  get  Knowledge  of,  as  conducing  to  their  Ends,  fearcli- 
 
 ing 
 
200  The    Spirit    and    the    Lite. 
 
 ing  and  piercing  inro  the  very  Bowels  of  the  Land,  what  they  could  di{^ 
 cover  of  its  Richncfs  and  Fertility,  of  its  Commodioufncfs  and  Plcafant- 
 ncfs,  of  the  Strength  and  Weakness  of  the  People  and  of  all  Things,  which 
 might  conduce  to  the  Victory,  and  for  the  Encouragement  ofthofe,  who 
 fenc  them;  for  they  had  heard  various  Reports,  fome  to  encourage,  fome 
 to  difcourage,  therefore  they  refolve  to  fend  thefe  twelve  pickt  Men,  one 
 out  of  every  Tribe,  as  Spies  to  bring  a  true  Report.  And  in  their  Jour- 
 ney, meeting  with  Grapes  very  fruitful.  Large  and  wonderful,  at  the 
 Brook  Efcoi^  there  they  cut  down  a  Clufter,  to  bring  their  Brethren  an 
 Example,  of  what  they  had  feen,  to  /hew  them  the  Richnefs  of  the  Land, 
 to  convince  them  by  Sight,  as  well  as  Report:  And  it  was  fo  big  and 
 weighty,  that  they  were  fain  to  carry  it  between  two  of  them.  And  all 
 thefe  twelve  coming  back  to  their  Brethren,  they  all  give  their  Reports 
 of  the  Land:  AH  the  twelve  agree  in  one,  for  the  Excellency  and  Good- 
 nefs  of  the  Land :  But  ten  of  the  Spies,  all  except  thefe  two,  Jofhuah  and 
 Caleb-,  they  bring  up  an  ill  Report  to  difcourage  the  People  ,•  faying,  it 
 was  very  true,  that  it  was  a  very  fruitful  Country,  a  Land  flowing  with 
 Milk  and  Honey,  and  abundance  of  all  Things,  and  therefore  to  be  defi- 
 red;  but  there  was  no  JVay  to  get  it]  for  their  JValls  were  Jhong  and  high ^ 
 reaching  to  Heaven-,  and  the  Men  were  mighty  Men-,  the  Sons  of  Anak-,  the 
 Land  was  full  of  Giants ;  and-,  fay  they,  we  were  in  their  Sight ■>  and  in  our 
 own  Eyes  hut  as  Graflioppers  to  them ;  and  therefore,  whatever  others  may 
 talk  of  this  and  that,  the  plain  Truth  is,  that  it  hath  been  far  better,  that 
 we  had  died  in  Egypt,  or  in  the  Wilderncfs;  for  let  the  Lord  promife 
 what  he  would,  and  Afofes  and  that  Faction  believe,  what  they  would; 
 there  was  no  Hope  of  ever  prevailing:  But  this  Rumour  running  and 
 cncreafing  among  the  People,  ( infbmuch )  that  the  People  cryed  out  and 
 wept  for  all  Night,  and  began  to  murmur  and  to  repent,  that  they  had 
 left  Egypt :  Jojlniab  and  Caleb  hearing  thereof,  at  laft  they  ftood  forth  to 
 flop  this  Slander,  and  to  encourage  the  People;  and  exhorted  them,  not 
 to  give  any  Heed  to  thofe  Reports;  for  the  People  were  fb  difcouraged 
 at  tliefe  Reports,  and  the  Muctiny  grew  fo  high,  that  they  refolved  to 
 forf^ke  their  Governours,  and  make  themfelves  Captains,  and  return  into 
 Egypt.  But  Caleb  and  Jojlmah  rent  their  Clothes,  and  laboured  mightily 
 to  perfwade  dieir  ]]rethren;  for  the  Lord  was  wroth,  (faith  the  Text) 
 and  would  have  deflroycd  tliem  utterly:  But  thefe  perf^.vade  them  with 
 great  Zeal,  to  forbear  their  Murmuring,  and  not  rebell  againfl  the  Lord ; 
 for  if  the  Lord  delight  in  them?  he  could  and  would  give  them  the  Land, 
 
 and 
 
 1 
 
Tl.}e    Dead     and    killing    Letter.  loi 
 
 and  brinf^  them  into  ir;  and  if  they  could  but  believe,  they  need  not 
 fear  the  People  of  the  Land ;  for,  their  Defence  was  departed  from  them, 
 and  the  Lord  would  be  with  Ifrael,  and  would  make  their  Enemies  and 
 all  their  Difcouragements  to  be  advantagious,  and  the  People  of  the  Land 
 to  be  as  Bread  to  them,  and  they  lliould  be  but  as  Gramoppers  before 
 rhem;  and  the  Lord  would  make  them  as  Giants,  and  Conquerors,  over 
 them;  and  they  fhould  not  be  able  to  relift:  And  for  all  they  were  (b 
 great  and  mighty,  the  Power  of  God  Ihould  make  them  ferve  for  Food ; 
 that  is,  all  thofe  Oppolirions  and  Difcouragements  lliould  fb  turn  to  their 
 Advantage,  that  they  ihould  ferve  tiiem  and  be  all  as  Helps  to  them  in 
 the  Victory  and  Conqueft.  Yet  for  all  this,  the  People  were  (6  mad  and 
 inraged  through  Unbelief,  that  all  the  Congregation  bad,  ftone  them 
 with  Stones.  They  thus  pcrfevering,  thefe  two,  to  clear  the  Slander,  and 
 the  other,  to  murmur  and  difcourage  the  People,  that  hereupon  began 
 flich  a  Mutiny;  (bme  few  taking  Caleb's  and  Jolhua's  Side,  and  fome 
 yea  mod:  of  them,  the  Murmurers  Side,  infomuch  that  they  fell  at  Vari- 
 ance, whether  they  fhould  attempt  the  Land,  or  dye  as  they  were :  So 
 that  Mofes  was  fain  to  (land  up  and  intercede  for  them,  or  elfe  the  Lord 
 would  have  deftroved  them  utterlv,  as  one  Man  at  one  Inftant;  hut  yet 
 he  would  ( for  all  this )  in  the  very  Heat  of  all  his  Anger  and  Wrath, 
 preferve  thofe  that  believed,  (O  Beloved!  This  is  worth  taking  Notice  of) 
 and  make  of  Mofcs  a  great  People:  Yet  Mofes  ftands  up  for  them,  and 
 prayes  and  urgeth  the  Lord,  that  he  isLong-(u^feringana  great  in  Mercy, 
 and  therefore  that  he  would,  as  he  hath  often  done,  bear  with  them  and 
 pardon  their  Unbelief;  and  the  Lord  anfwered  his  Praver,  and  faid:  / 
 have  pardoned  according  to  thy  IVord:  But  as  truly  as  I  live->  all  the  Earth 
 jhall  he  filled  with  the  Glory  of  the  Lord:  Only  this  Generation:,  ivho  have 
 fcen  all  my  Miracles-,  and  my  Wonders  from  Egypt  to  this  Day-,  and  have 
 tempted  me  norv  ten  Times-,  they  f\) all  not  fee  this  good  Land / promifcd them: 
 Cave  only  my  Servants  'Joflma  and  Caleb-,  they  fl^alJ  live-,  enter  and  pojfcfs  the 
 good  Land-,  and  alfo  thePofterity  of  thefe-,  that  have  believed  in  mcy  they  jhall 
 have  it-,  and  enjoy  it.  And  therefore,  before  I  go  any  further,  I  would 
 not  let  all  this  go,  without  this  one  Obfervation  from  hence,  bv  the  Way: 
 That  of  all  the  Souls  that  murmured,  though  they  were  at  the  Edf)c  of 
 the  Land,  (being  <Sooooo  in  Number)  yet  not  one  of  them  all  entred 
 the  Land  of  Canaan,  but  only  thefe   two,  Jofljua  and  Caleb. 
 
 Beloved  Friends!  You  have  heard  here  a  large  Defcription  of  what  was 
 then  done;  of  an  exceeding  good  Land  and  delirablc,  and  how  thc^•mur- 
 
 C  c  mured, 
 
ioi  The    Spirit    and    the    L  i  f  e. 
 
 mured,  and  how  full  they  were  of  Unbelief,   and  how  few  entred  that 
 promifed  good  Land ;   and  I  verily  believe,    you  do  much  blame  and 
 condemn  them  for  their  Carriage,  for  their  Murmuring  and  for  their  Un- 
 belief, and  much  wonder,  that  they  were  fuch  an  hard-hearted,  unthank- 
 ful and  rebellious  People,  to  whom  the  Almighty  had  fhewed  fo  much 
 Love  and  Power,  in  fiich  Miracles  as  never  People  had  the  like;  butftay, 
 let  us  not  forget  ourfelves,  I  am  afraid,  the  Cafe  will  prove  our  own  by 
 and  by,  ere  we  have  done ;  and  you  herein  have  but  given  the  Sentence 
 againftryourfelves,  as  David  didagainft  himfelf,  before  he  was  aware,  in 
 Nathaifs  Parable ;  I  may  (ay  to  you  all,  and  to  every  one  here :   Thou 
 art  the  Man;  for  ihall  we  only  look  upon  all  this  as  an  Hiftory,  and  never 
 reflect  into  our  own  Souls?  What's  this  good  Land  to  us,  what  are  we 
 the  better  for  all  thefe  good  Things,  a  Land  fo  fruitful,  fb  good,  fo  reple- 
 ni(hed  with  Milk  and  Honey,  fo  fertil  and  fruitful  every  Way,  fo  J^elight- 
 ful,  fo  commodious,  fo  defirable,-  if  there  be  not  the  fame  Land  for  us 
 as  well  as  for  them  ?  Can  all  thefe  Things  do  us  any  good,  unlefs  we  may 
 enjoy  them?  You  know  the  Provetb,  when  ye  hear  of (iich and (uch raie 
 Things,  every  one  will  (ay,  what  is  all  this  to  me?  We  had  rather  have 
 it  then  hear  or  it;  fo  it  is  but  a  Trouble  to  hear  of  them,  and  yet  want 
 all  thefe  Things :  Therefore  I  (ay,  Beloved !    In  all  you  read  or  hear  in 
 the  Scripture,  I  would  have  you  ftill  look  into  your  felves,  to  fee  all  a£led, 
 and  all  made  good  within  you,  that  the  Scriptures  may  be  your  own,  that 
 you  may,  as  David  fays,  make  the  Word  your  Portion  and  your  hihe- 
 ritance>  that  that,  which  was  to  others  fweet,  ( as  it  was  to  him )  fo  it  may 
 to  you  be  as  fweet  as  Honey  is  to  your  Tafle,  yea,  fweeterthen  the  Honey- 
 Comb  to  your  Mouths,  and  more  to  be  dcfired  then  Gold,   yea,   then 
 much  fine  Gold.  Elfe  I  fay,  what  is  all  this  long  Hiftory  tons?  But  that 
 in  this  Hiftory  and  the  Reft,  and  fo  in  all  other  Scriptures,  either  Promifes 
 or  Threatnings,  we  may  fee  they  are  made  tons,  as  well  as  to  the  People, 
 to  whom  they  are  immediately  fpoken  :  Let  me  tell  you  this  comfortable- 
 Word,  that  in  this  very  Hiftory  there  is  a  good  L^nd  prornifed  to  us,  as 
 well  as  to  thefe  IJraelites :  And  it  is  by  God's  Promifes  confirmed  and  ra- 
 tified to  us,  as  well  as  them,*  and  though  we  often  doubt  and  defpair,  mur- 
 mur and  mutinv,  yet  the  Lord  often  and  many  a  Time  pafleth  by,  and 
 pardoneth  our  "Murmurings,  Mutinies,  Defpairs,  Rebellion  and  Unbelief; 
 and  ftill  notwithftanding  renews  his  Covenant  by  his  Promifes,  thoughv 
 we  often  (fo  far  as  lics'in  us)  cancel  the  Bonds  and  the  Engagements; 
 yet  he  is  a  God  rich  in  Mercy,  flow  to  Anger,  Long-SufFeringj  abundant' 
 
 .m 
 
n.)e    Dead    mtd    killing    Letter.  203 
 
 in  Goodnefs  and  Truth,  keeping  Mercy  for  Thoufands,  forgiving  Ini- 
 quiry,  Transgredion  and  Sin:  And  he  pardons  and  (as  I  may  (ay)  for- 
 gets all  our  Sins  and  Unbelief,  and  his  Charter  to  us  and  with  us  is  a  new 
 granted  and  renewed  every  Day,  and  revealed  more  and  more  unto  us. 
 You  that  are  Believers,  do  you  find  all  rhcfe  Things  true,  both  to  and 
 in  your  felves?  Nay,  what  do  you  think,  there  are  notalfo  Mutineers  a- 
 mong  us,  within  our  Souls?  Do  you  not  find  thefc  very  Things  accom- 
 plilhed  within  your  own  Hearts  ?  Have  ye  not  thefe  Whifperers,  thefe  evil 
 Reporters,  thefe  Depravers  of  the  Power  of  God  within  your  (elves? 
 Do  not  you  harbour  thefe  Mutineers,  that  fay:  'tis  true,  Heaven  is  a  good 
 Country,  and  full  of  all  Plenty,  tliat  can  be  delired:  There  is  indeed  (as 
 the  Scripture  faith  ~i  Tilings,  (iich  as  Eye  never  (aw,  nor  as  Ear  never  heard, 
 nor  never  entred  into  the  Heart  of  Man;  and  are  there  not  thofe  within 
 you,  that  (ay :  ^Jt  his  right  Hand  there  are  Pleafures  for  evermore  Pf  1 6^ 
 V.  12.  But  thefe  evil  Spies,  thefe  Mutineers  within  us,  they  fay  withal,  that 
 this  Place,  this  Lan^,  this  Paradife,  is  walled  about  with  high  and  thick 
 Walls,  fuch  as  we  InaH  never  climb,  and  the  Inhabitants  are  Giants,  mighty 
 Men,  and  (iich  as  we  (hall  never  overcome;  there  is  before  we  come  there, 
 the  ftrong  Man  to  overcome,  and  he  is  not  only  ffrong,  but  armed,  and 
 there  is  Goliah  and  Antichrift,  and  there  is  Lucifer  the  Prince  of  the  Pow^ 
 ers  of  Darknefs;  and  there  is  the  blood  red  Dragon,  fpoken  of  in  the 
 Revelation-,  and  all  thefe  are  Giants,  Sons  of  AnacK-,  whom  we  dare  not 
 diiturb  nor  encounter  ,*  there  is  the  old  Adam  and  Self-Will,  and  that  which 
 is  neareft  and  dearefl  of  all,  there  is  (I)  myfelf  to  be  overcome;  (as  I 
 ripened  to  you  upon  another  Text,  under  feveral  Heads)  All  thefe  are 
 as  fb  many  Gnliahs^  making  Challenges  and  Proclamations,  In  Behalf  of 
 the  whole  Army  of  thofe  numerous  Philiftiens  within  us;  and  to  fight  re- 
 ally and  in  good  Earned  with  thefe,  we  tell  you  plainly:  f/^'e  had  rather 
 die  in  the  IVildernefi^  or  return  into  Egypt  into  our  old  Caprivitv,  then  once 
 adventure  againd  them;  for  faith  thV  Heart  within  for  the  prefent:  We 
 are  quiet,  let  us  not  further  adventure,  we  feel  now  no  E\'il,  we  can  now 
 take  our  own  Wills,  and  we  can  follow  our  own  Pleafures,  and  we  can 
 hold  on  in  a  Formal,  outward  Profeflion  of  Religion,  and  never  under- 
 take any  fuch  Hazzards  as  thefe  Minifters  talk  of;  we  are  now  Lords, 
 and  none  dare  controul  us,  or  judge  us  in  our  Wavs,  if  we  can  be  con- 
 tent: And  though  we  are  told,  our  own  Ways  antl  Wills  arc  nothino-, 
 but  Deftru£lion  and  Death,  we  find  not,  nor  we  kd  no  fuch  T!iin(?: 
 13ut  as  thofe  faid  in  Jeremiah :  lil.nle  wefevved  and  mrjhipped  the  Queen 
 
 C  c  2  "^0/ 
 
204  ^^^    Spirit    aitd    the    Life. 
 
 of  He  aven->  we  had  plenty  of  all  Things;  but  {ays  the  Heart:  Since  we  at- 
 tempted to  forfake  our  felves,  and  deny  our  felves,  and  think  to  crucifie 
 our  felveS)  we  have  found  nothing  but  Troubles,  Terrors,  Fightings  and 
 Difcouragements ;  therefore  it  is  but  Folly  to  try  any  further,  and  labour 
 our  (elves  in  vain;  let  the  Country  be  as  good  as  it  will,  we  fhall  never 
 
 get  thither,  we  will  rather  venture  our  Souls,  though  we  die  in  this  Wil- 
 ernefs;  come,  come,  God  is  merciful,  and  we  find  moft  Fafe  and  Plea- 
 fure  in  following  our  ONvn  Wills  and  our  own  Ways ;  and  let  Miniftcrs 
 fay  what  they  will,  Tufh,  Tufh,  let  it  pafs  as  the  Wind,  we  will  follow  our 
 Courfe  of  an  eafie  Profellion,  in  Duties  of  Hearing  and  Reading,  Praying, 
 &c.  and  there  will  we  reft  and  be  quiet. 
 
 Oh,  my  Beloved !  Find  vou  not  all  thefe  Things  within  you,  and  terf 
 thoufand  thouGinds  more  Thoughts  of  this  Nature?  But  let  me  tell  you, 
 none  of  all  thefe  doubtful,  Diftruftful  cowardly  Spirits  can  ever  enter  this 
 promifed  Land,  nor  never  did,  nor  never  fhall  enter  this  defired  Land ; 
 for  thofe  Enemies,  (  as  I  then  (hewed )  which  I  named  in  Part  before,  they 
 muft  not  only  be  fought  withal,  but  they  muft  be  overcome ;  thefe  Goli- 
 ahs  muft  be  (lain  and  be  beheaded,  before  ever  ye  can  triumph  and  dance 
 with  the  Minftrels  and  the  Damfels,  faying  and  ftnging :  Saul  hath  Jlain 
 his  Thoufamh^  and  David  his  ten  Thoufands\  i  Sam.  18,7.  nav,  let  me  tell 
 you,  God  hath  folemnly  fworn  in  his  tVrath  in  Pf  95, 11.  Theft  fl)all  never 
 enter  imo  his  Reft;  But,  tohhnthatovercometh-^  mil  I  grant  to  fitivith  we  in 
 my  Throne-)  even  as  I  alfo  overcame,  and  am  fet  down  in  my  Father  s 
 Throne  Rev.  3, 21. 
 
 But,  Oh  ye  of  little  Faith,  why  doubt  ye?  How  is  it  that  ye  have  no 
 Faith?  (faitn  our  Lord  to  his  Difciples)  'Tis  true,  if  ye  look  uponyour- 
 felves  indeed,  ye  are  but  as  Grafhoppers  to  thefe  mighty  Giants,  and 
 thefe  terrible  Enemies  within  you.  But  if  ye  fix  your  Eyes  on  him,  that 
 hath  promifed,  he  is  able  alfb  to  perform,  and  you  have  no  Caufe  at  all  to 
 doubt,-  they  all  fliall  be  as  Meat  for  us;  for  their  Defence  fhall  depart 
 from  them,  and  the  Lord  of  Hoffs  is  on  our  Side:  This  fpiritual  Canaan-, 
 tliis  heavenly  Reft,  is  freely  promifed  by  God,  nor  for  any  Thing  in  you: 
 Sav  not  in  your  Hearts:  (as  the  Lord  faid  to  the  Ifraelites)  Becaufe  we 
 are  better,  or  becaufe  we  arc  ftronger  then  the  Nations  about  us^  we  have 
 done  or  fliall  do  all  thefe  Things,';  but  becaufe  the  Lord  loved  you,  and 
 becaufe  he  would  do  it  for  his  own  Names  fake;  therefore  only  believer 
 and  none  of  all  thefe  Things  fliall  ftand  in  your  Wav ;  thefe  Difcourage- 
 ments  ihall  be  as  iMeat  and  Strength  to  you:  This  Inheritance  is  not  got- 
 ten 
 
Tfye    Dead    and    killing    Letter.  205 
 
 ten  or  obtained  by  our  Strengtli  or  our  Righreoufnefs;  bur  is  purchafed 
 by  his  Son's  own  Blood,  ancfthc  Work  is  carried  on  by  his  own  Wif- 
 dom,  and  by  his  own  Strength;  only  believe,  only  believe:  If  ye  can 
 but  truH:  to  this,  if  ye  can  but  rely  and  rowl  your  (elves  on  him,  be  fure, 
 you  (ball  enter  this  Reft,  and  pofTefs  this  good  Land :  And  the  Way  to 
 it  is  only  by  being  (eniible  of  our  own  Unworthinefs  and  Weaknefs ; 
 and  likewife  of  his  Love  and  Power,  and  relying  thereupon;  tliefe  Souls 
 fhall  enter,  and  thefc  only.  My  Drethren !  Then  ot  all  Things  take 
 heed,  or  rather,  the  Lord  give  you  Watchfulneft  again  (I  this  great  Sin  of 
 Unbelief  Infidelity  and  Unbelief  are  the  firft  and  main  Things  to  be  o- 
 vercome  in  the  Way  of  Chriftianity.  Unbelief  excludes  us  from  this 
 Red:  Therefore  it  is,  that  he  who  is  an  Unbeliever,  cannot  inherit  the 
 Kingdom  of  God ;  all  other  Sins  are  hut  Fruits  of  Unbelief  Unbelief 
 di(ables  utterly,  and  cuts  off  from  the  Kingdom  of  God;  for  fo  long  as 
 we  conceive  a  Thing  impoflible  to  be  donC;  we  can  never  go  about  it 
 with  Courage  and  Confidence:  But  he  that  relies  on  God's  Promife, di{^ 
 naifting  his  own  Ability,  yet  believing,  that  there  is  nothing  To  high,  but 
 he  ihall  attain  it,  nor  nothing  fo  ftrong,  but  he  (ball  overcome  it;  and 
 only  becaufe  Grod  hath  promifed  it,  then  lliall  we  go  on  couragious- 
 ly  and  vi£loriou(ly :  Our  own  Strength)  or  our  own  Weaknefs  ihall  not 
 much  encourage  or  difcourage  us ;  but  if  we  doubt  and  believe  not,  then 
 fhall  it  fare  with  us,  asit  did  here  with  thefe  Murmureers,  we  can  never 
 enter  into  his  Reft. 
 
 But  now  let  us  go  on ;  thefe  Things  I  could  not  but  touch  at,  1>  ing 
 fb  in  our  Way.  After  that  thefe  Ifriidites  had  entred,  and  had  partly 
 overcome  and  conquered  this  Land,  and  had  got  it  into  their  own  PoO- 
 {effion,  they  began  to  divide  the  Land,  to  every  Tribe  his  Lot  of  Inhe- 
 ritance: To  Caleb  {Joilnia  being  made  Governour)  he  gave  Hebron:, 
 which  he  took  upon  him  to  fubdue  and  to  finilli  the  Conqueft  of  it;  for 
 you  mult  conceive,  here  and  there  the  Enemy  had  fomc  ftrong  Holds: 
 So  that  Caleb  took  Hebron  for  his  Inheritance,  which  h.e  unierrook,  he 
 and  his  Friends  to  allifthlm,  that  if  he  could  overcome  it,  he  lh(nild  have 
 it  to  him  and  his  for  ever;  if  he  could  not,  he  fliould  lofe  it:  And  paf^ 
 ling  along,  he  came  to  the  City  Kiriathfepher ;  and  it  being  a  City  very 
 ftrong,  and  of  great  Im):)ortance  for  him,  he  much  defired  it:  Hereupon 
 Caleb  makes  a  ftand,  and  proclaims,  that  whofoever  fmitcrh  Kiriatbfephery 
 and  taketh  it,  he  promifcs  to  ojve  him  his  l^aughtcr  ylchfah  to  Wife.  Ir 
 fecms,  Beloved!  Tiiis  Achfah  Ihe  was  one  very  Amiablcj  and  one  to  be 
 
 C  c  3  defired 
 
^q6     *  T/je    Spirit    and    the    Life. 
 
 delired  for  her  Comelincfs  and  her  Beauty,  one  worth  having,  (  as  we  {ay  ) 
 and  therefore  he  propounds  her  as  a  great  and  full  Reward  to  whofbevei' 
 takcth  it,  as  it  is  in  the  Verfes  read:  And  Caleb  f aid:  H^hoever  finitetb 
 Jdriathfcpher-,  and  taketh  it-,  to  him  wiU  I  give  Achfah  my  Daughter  to  Wife. 
 Now  could  we  but  read  Saiupfon's  Riddle,  we  ihould  find  outthe  Honey ;  but 
 to  do  that,  we  mult  plow  with  his  Heifer ;  'tis  the  Spirit  of  God  muft 
 guide  us,  to  find  out  his  Truth.  But  we  come  now,  firft  to  divide  the 
 Words:  and  then  wait  to  fee,  what  God  will  do  for  us  afterwards ^ 
 There  is  in  the'fe  two  Verfes  two  Things. 
 
 I.  The  Work,  the  Burthen,  the  Tafk,  the  Condition,  wbofoever  fmiteth 
 Kiriathfepher  and  taketh  it. 
 
 And  fecondly,  here  is  the  Gift,  or  the  Reward,  or  the  Honour,  to 
 him  zpHI  I  give  Achfaph  my  Daughter  to  Wife. 
 
 Many  moral  Points  and  lirteral  Obfervations  I  could  draw  from  this 
 Divifion,  but  I  intend  not  to  fpend  Time  fb. 
 
 But  now  let  us  confider,  what  is  all  this  to  us?  What  is  Calel  to  us? 
 or  what  have  we  to  do  with  fmiting  or  taking  Kiriathfepher  (  or  what 
 fiiall  we  be  the  better  for  Achfahj  Caleb's  Daughter  ?  Thefe  Tilings  were 
 done  long  ago,  and  what  do  they  concern  us  ? 
 
 I  have  here,  you  know,  even  now  read,  the  firft  and  fecond  Leflbns 
 Part  of  this  15.  oC  'yoftniay  and  the  other  out  of  2  Cor.  3.  I  may  boldly 
 iay,  one  anfwers  to  the  other,  like  the  two  Cherubims  upon  the  Mercy- 
 Seat,  they  look  Face  to  Face :  This  looks  forward  to  that  Chapter  in  the 
 Corinthians,  and  that  looks  back  to  this :  Indeed  the  one  is  the  Interpre- 
 tation of  the  other.  But  it  may  be,  you  will  {ay  to  me :  That  is  very 
 ftrange,  we  fee  no  flich  Thing:  What  is  this  Chapter  to  that,  or  that  to 
 this  .<'  For  St.  Paul  tells  us  there,  that  the  Letter  kills,  but  the  Spirit  gives 
 Life  ,•  and  that  they  were  Minifters,  not  of  the  Letter,  but  of  the  Spirit : 
 And  likewife  he  {peaks  there  of  the  two  Tables  of  the  Law,  and  com- 
 pares it  with  the  glorious  Difpenfations  of  the  Gefpel,  as  being  far  more 
 glorious :  If  there  was  fb  much  Glory  at  the  Promulgation  of  the  Law, 
 which  was  written  but  in  Tables  of  Stone,  and  to  be  abrogated,  and  was 
 alfo  but  the  Miniftration  of  Death ;  much  more  glorious  is  the  Miniflra- 
 tion  of  the  Spirit,  written  by  the  Finger  of  God  himfelf,  in  the  Tables  of 
 our  Hearts;  for  even  that,  which  was  made  glorious,  had  no  Glory,  by 
 reafon  of  tliat  which  excelleth  in  Glory:  2  Cor.  3,  7-10.  And  MofeSj 
 you  know,  he  put  on  a  Vail,  elfe  the  People  could  not  behold  him,  nor 
 hear  him,*  which  Vail  (faith  the  Apoftle)  is  ftill  upon  the  Jieart  to  this 
 
 very 
 
The    Dead     ahi    killing    L  e  t  t  fi  r.  207 
 
 very  Day,  and  our  Minds  are  ftill  blinded  by  Reafon  of  that  Vail,  which 
 is  (till  upon  the  Heart,  while  we  are  under  the  Law;  for  to  this  Day  re- 
 maineth  ftill  the  (iime  Vail,  untaken  away,  in  the  Reading  of  the  old  Te- 
 ftament,  which  V^ail  is  done  away  in  Chrift.  But  to  all  this  I  reduce  on- 
 ly this  Part  of  this  Chapter  now  read,  to  unfold  and  interpret  all  this: 
 And  for  the  prefcnt  I  have  made  Choice  of  thefe  two  Verfes,  to  give 
 Light  to  that  whole  Chapter;  and  that  Chapter  is  the  Expofition  of  this, 
 as  I  before  fiiid.  O  how  like  is  my  Text  and  every  Part  thereof,  to  thofe 
 new  waftied  Sheep.  Cant.  4,  2.  Every  JVord  beureth  Tivins-,  and  there  iS' 
 none  barren  amongthem-,  Of  which  two  Verfes  I  (liall  fay  as  Abigail  faid' 
 of  Nahai-,  when  David  came  to  deftroy  him:  Regard  not  this  Son  of  Beli- 
 al-,  and  let  not  my  Lord  be  angry-,  A^abal  is  his  Name  and  fo  is  he :  So  I  may 
 fay  of  this  Text:  As  their  Nam :s  arc,  fo  are  they.  Here  is  Kiriatlfepher, 
 and  Caleb  and  Othniel  and  Achfah :  We  will  fee,  what  Secrets  and  Myfte- 
 ries  the  holy  Spirit  hath  couched  under  thefe  Vails :  For  as  they  are  in 
 Hebrew,  they  exprefs  nothing  to  us;  but  read  them  in  EnglilTi  and  take 
 off  the  Vail,  and  you  may  fee,  what  Honey  will  come  out  of  the  Mouth 
 of  the  Eater,  and  out  of  the  ftrong,  what  Sweetnefs,  come  tafte  and  fee, 
 and  let  us  fall  to  in  the  Name  of  God. 
 
 What  then  is  Kiriathfepherl  In  Hebrew  it  fignifics,  the  City  of  the 
 Book,  or  the  City  of  the  Letter.  We  will  firft  interpret  them  to  you, 
 or  tranflate  them  into  Englilli,  and  then  we  Ihall  come  to  inew  you,  what  they 
 are  to  every  one  of  us:  For  it  is  the  Office  of  the  Miniftcrs  of  the  new 
 Teftament,  when  they  come  to  preach,  firft  of  all  to  fti'ive  to  take  otfthe 
 Vail,  and  above  all  Things  to  pray,  that  God  would  bepleafed  to  take  off 
 tlie  Vail,  both  from  the  Letter  and  the  Heart,  that  every  one  may  come 
 to  fee  his  own  Face  in  the  Scriptures,  as  a  Man  fees  his  natural  Face  in  a 
 Glafs;  I  will  afTure  you  'tis  fb,  I  am  bold  to  affirm  it,  elfc  he  is  no  Mini- 
 fter  of  the  new  Teftament,  diat  doth  not  feck  to  take  off  the  Vail,  and 
 draw  afide  the  Curtain  of  the  Letter,  that  we  may  come  to  view  ourfelves 
 exactly  in  this  moft  perfect  Cilafs,  the  Scriptures.  In  the  next  Place, 
 what  is  Achfah'>  In  Hebrew  it  is  as  much  as  to  fay:  The  rending  of  the 
 f^ail.  And  then,  what  fignifies  Caleb?  In  the  Hebrew  it  is  as  much  as  to 
 fav:  Afy  Hearty  or  a  perfect  Neartj  or  a  God  Heart.  And  what  then  is 
 Othniel?  In  Hebrew  it  is  gods  good  Tune-,  or  the  Lord's  fit  Opportunity. 
 
 I  have  Beloved !  before  I  gave  you  this  Interpretation,  as  yet  read  the 
 Text  to  you;  only  in  Hebrew,  and  then  it  runs  as  it  is  written:  And  Ca- 
 leb f  aid-,  ivhofocver  fniitetb  the  City  Kiriathfepher^  and  tahth  it-,  to  him  mil  I 
 
 give 
 
2o8  The    Spirit    and    the    Life. 
 
 give  AcUah  my  Daughter  to  fVife ;  and  Othniel  the  Son  of  Kenaz  the  Bro^ 
 ther  of  Caleb  took  it-,  and  he  gave  unto  him  Achfah  his  Daughter  to  Wife^ 
 and  (b  on :  Bur  in  EngJidi  it  is  to  be  read  thus :  And  my  Heart,  or  a 
 good  Heart  faid,  that  whofbevcr  fmiteth  or  taketh  the  City  of  the  Letter, 
 to  him  will  I  give  the  Tearing  or  Rending  of  the  Vail.  And  Othniel  took 
 it,  as  being  God's  fit  Time  or  Oportunity,  ( for  before  that  1  ime,  this 
 City  is  not,  nor  cannot  be  taken  )  and  he  married  Achfah-,  that  is,  he  en- 
 joyed the  Opening  or  the  Rending  of  the  Vail,  and  thereby  obtained  the 
 Blelling  pofleiled  by  Achf^h-^  viz.  By  this  Vail  being  rent,  and  fo  come 
 to  be  pofTefTed,  both  of  the  Upper-Springs  and  the  Nether  Springs.  In 
 (hort,  to  him  that  obtains  this  Rending  of  the  Vail,  to  him  ihall  be  given 
 the  Myfleries  of  the  Kingdom  of  God:  He  pofTefTeth  full  Content,  "Hea- 
 ven and  all  Happineft,  and  whatever  his  Heart  can  wilh,  as  we  ihall  Ihew 
 hereafter,  if  Goa  permit.  But  in  the  Interim,  it  may  he,  you  will  fay  to 
 me :  Sir !  but  merhinks,  this  feems  to  be  a  very  bold  Allegory :  Yea, 
 but  have  Patience ;  for  I  muft  tell  you,  that  not  only  in  this  Scripture, 
 but  throughout  the  old  Teftamenr,  from  the  firft  Vf'i  Genefis^io  the  lafl:  of 
 the  Prophets,  there  runs  an  Allegory,  a  Myftery,  a  fecret  Woof  interwo- 
 ven and  hidden  in  the  Web  of  the  Scriptures,  as  I  may  fo  call  it,  which 
 of  you  have  not  the  ^'kill  and  Art  to  kno>v  it  and  difcern  it,  that  fo  you 
 may  eye  it,  and  (ee  it  through  the  Letter,  when  ever  you  hear  or  read  it, 
 (for  it  is  hid  and  covered  with  the  Letter)  I  will  be  bold  to  (ay  it:  You 
 have  not  the  Marrow,  the  Life  of  the  Scriptures,  and  in  the  Juftification 
 of  which,  I  dare  live  and  dye;  I  deny  not  the  Hillory  of  the  Word;  It 
 is  really  true,  undeniably,  mofl:  certainly  true :  Bear  me  Record ;  for 
 certain  it  is  true,  both  of  this  particular  Scripture,  and  fo  of  the  Reft :  I 
 fay :  Caleh  did  fay  fo,  and  Kiriathfepher  was  taken  by  Othniel-)  and  he  did 
 marry  Achfah :  Thefe  Things  were  really,  litterally  and  externally  a(fted. 
 And  fo  the  Hiftory  of  Abraham^  and  all  the  Reft;  but  I  cannot ftand  now 
 to  Inflance  as  I  would,  though  I  fhew  you  clearly,  how  the  Myfteiy  is 
 hid,  couched  and  interwoven  within  the  Letter.  But  to  touch  a  little  up- 
 on the  Hiflory  of  Abraham-,  he  had  two  Sons,  the  one  the  Son  of  the 
 Bond- Woman,  the  other  the  Son  of  the  Free- Woman:  And  there  was  a 
 Mount  Sinai^  and  a  Mount  Sion-,  as  the  Apoftle  Paul  alludes  to  it,  and 
 fhews  us  the  Myflery  of  thofe  Things,  and  tells  us  plainly,  thofe  Things 
 are  an  Allegory,  Gal.  4,  24.  Which  Things  are  an  Allegory-,  (faith  he)/or 
 thi^fe  are  the  two  Covenant t-,  the  one  from  Mount  Sinai-,  rvhich  gender eth  to 
 Bondage  J  which  is  Hagar-^  and  anfwereth  to  Jerufalcm  which  now  is-,  and  is  in 
 
 Bondage 
 
Tlie    D  I-  A  D    mj(l    Wing    Letter.  209 
 
 Bondage  with  her  ClnUhcn:  But  Jerufalem  which  is  above-,  is  free-,  irhich  is 
 the  Mother  of  us  all;  and  as  he  that  was  horn  after  the  Flejh^  pnfecuteJ  hint 
 that  was  horn  after  the  Spirit;  evenfo  it  is  now:  And  (b  he  goes  on, 
 Ihcwing  whiir  the  holy  Ghoft  poinred  our  in  that  Hiftory,  becaufe  he 
 would  not  h.ivc  them  reft  in  the  Letter,  but  {earch  for  the  Spirit,  the  Life 
 and  the  Myftery:  So  neither  do  I  deny  or  diminilh  the  Jeaft  Tittle  from 
 the  Letter;  But  the  Apoflle,  and  fb  I,  would  bring  the  FRflory  home  to 
 ourfclves,  to  our  own  Particulars ;  for  what  arc  thefe  Hiftories  to  us  ?  what 
 good  is  it  to  us,  that  there  was  a  Mount  Sinai->  or  a  Mount  Sion  f  and 
 that  Abraham  had  two  Sons,  the  one  by  the  Bond-Woman,  the  other  by 
 the  Free-  Woman  ?  But  mai'k,  I  pray  you,  he  would  fliew  and  teach  us, 
 that  the  Son  of  the  Bond-Woman  in  us,  which  is  the  Son  of  Fear,  fhould 
 be  cart:  out ;  and  the  Son  of  the  Free- Woman  that  is  the  Son  of  Love 
 fhould  inherit ;  So  always  referving  the  Truth  of  the  Letter,  yet  not  lofing 
 the  true  Scnfe  and  the  Meaning;  But  if  we  reft  and  d  veil  on  the  Letter, 
 or  on  the  Hiftory,  and  fo  only  take  it  as  anHiftory,  and  not  fee  our  own 
 felves  rcprcfentcd  in  it  and  by  it:  Then  that  Hiftory,  that  Letter  kills  ; 
 But  it  is  the  Spirit  only  that  gives  Life,  viz.  The  Mind  and  the  Meaning: 
 for  there  is  no  Scripture,  but  it  is  as  a  Glafs  to  behold  our  own  Faces,  our 
 own  Hearts.  I  know  very  well,  this  Book  of  the  Bible  is  The  Book  : 
 It  is  our  Rule,  our  Guide,  our  Judge  in  all  ControvSrfies,  the  Oyer  and 
 Terminer  of  all  DifTenrions:  Neither  do  I  deny,  but  if  is  faithfully  trans- 
 lated ;  But  yet  let  me  tell  you,  it  is  fealed  up,  not  in  the  J)ifhcultv  of  the 
 Language,  l?ut  in  the  Obftrufenefs,  Secretnefs,  and  Concealed nefs  of 
 the  Matter,  and  the  living  Senfe  thereof:  for  truly,  though  we  are  very 
 converfant  every  J3ay  in  hearing  and  reading  the  Scriptui'cs,  we  are  but 
 like  Saul  feekinoj  for  /)jl7V/ abroad  in  the  open  Field,  and  upon  the  Rocks 
 among  the  wilci  Goats,  or  atleaft,  but  at  the  Mouth  of  the  Cave;  but 
 David  he  finds  not;  for  he  lies  clofe  at  the  further  End  of  the  Cave,  i  . 
 Sam.  24,  4.  You  mufl  not  think  to  find  the  hidden  Wifdom  of  God, 
 floating  on  the  Top  of  die  Letter ;  but  within  is  the  fecret  Place  of  the 
 mofl  high.  Gold  will  not  fwim,  but  finks  to  the  Bottom,  and  if  you  will 
 find  it,  vou  muft  dive  for  it.  It  is  faid  o^ David-,  he  was  a  fiibtil  Man; 
 and  I  afTure  you,  the  Spirit  of  God  is  infinitely  more  fubtil,  obftnafe  and 
 concealed,  fbaring  far  higher  then  we  poor  blind  Moles  can  fee. 
 
 So  again,  for  Inlfance,  he  that  ih.ill  read  the  fecond  and  third  Chapters 
 of  Gcncfis-,  where  we  read  of  the  Serpent's  fpeaking  to,  and  beguiling  our 
 Mother  Eve^  and  of  £z.'t''s  tempting  her  Husband;  and  foboth  came  into 
 
 *D  d  the 
 
2IO  Tfje    Spirit    and    the    L  i  f  e. 
 
 the  Tranfgrellion ;  but  now  let  us  not  only  read  this  fpeculatively,  and 
 fo  let  itpafs;  but  let  us  confider,  how  this  Scripnire  is  fulfilled  in  us;  fee 
 how  our  own  Condition  is  there  related,  as  well  as  our  firft  Parents;  let 
 us  come  to  the  hidden  Woof.  This  is  but  the  Out-fide,  the  Warp  of  the 
 Letter :  But  let  us  fee,  what  is  the  hidden  Truth  in  them ;  for  there  is  no 
 Part  of  holy  Writ,  but  is  fulfilled  always,  in  all  Times  in  every  Part  there- 
 of, either  in  every  Member  of  the  Church,  or  in  the  Enemies  of  the 
 Church,  at  one  Time  or  other;  always  the  fame  Things  are  in  fulfilling, 
 in  doing  throughout  all  Ages.     As  I  take  it,  the  Meaning  is,  the  Serpent's 
 there  Speaking  to  Eve-^  his  firft  fetting  upon  her,  foliciting  and  feducing 
 her :  It  (hews  that  Satans  Method  in  the  Soul  of  every  Man  is,  firft  to  fee 
 upon  the  inferior  Part  of  Man,  the  Affe£tions,  which  like  Eve  are  (boneft 
 overcome,  as  St.  Paid  faith  of  Eve :   The  Woman  was  firft  in  the  Tranfgref- 
 JioU')  thereby  underftanding  (as  I  conceive)  the  Affections,  unto  which 
 and  by  which  the  Serpent  is  every  Day  whifpering  Treafbn,  and  fugges- 
 ting  Treachery  into  tneSoul  againftGod,  and  againft  the  Soul  todeftroy 
 it,  the  low5r  Parts  of  the  Soul  firft  hearken,  and  they  being  overcome, 
 then  they,  as  £i;<' did,  fets  upon /^i^i/w,  that  is,  the  Will,  the  Underftand- 
 ing and  the  higher  Powers  of  the  Soul,  whereby  both  the  Woman  and- 
 the  Man  came  into  the  Tranforellion,  underftanding  the  Scriptures  thus, 
 as  fulfilled  within  us,*  we  make  them  our  own,  hereby  the  Word  is  made 
 a  living  Word  and  endureth  for  ever,  as  David  faith,  and  fo  we  come  to 
 eat  of  that  Meat,   which  endureth  for  ever,  and  is  alfofpokcn  of  by  our 
 Lord,  John  6, 27.    That  Meat,  which  endureth  to  everJafting  Life ;    and  in 
 John  4,  34.  My  Meat  is  to  do  the  Will  of  my  Father ,  and  tofinifl)  his  Work. 
 This  is  the  Meat  he  hath  to  eat,  that  we  know  not  of  v.  32.  That  which 
 himfelf  fed  on,  and  that  which  himfelf  muft  give  unto  us,   or  we  fhall 
 never  have  it.  Thofe  that  fee  and  feel  the  Scriptures  thus  fulfilled  in  them, 
 they  have  found  the  Pearl  of  the  Scriptures,  for  which  we  ought  to  fell 
 all ;  and  the  hidden  Manna,  which  fhall  feed  and  nourifli  us  to  eternal 
 Life.  Nay,  let  me  tell  you,  thefe  have  the  Spirit  and  the  Life  of  the  Word, 
 though  tney  never  heard  nor  read  the  Scriptures  before,  nay,  though  they 
 cannot  read  at  all.  If  thou  haft  but  found  and  felt  the  hiilins;,  whifpering 
 Serpent  curfcd  in  thee,  and  overcome  in  thee ;  if  thou  haft  feen  Lucifer 
 fallen  from  his  Heaven  in  thy  Soul  like  Lightning ;  I  fay  to  thee :  This  Day 
 is  the  Scripture  fulfilled  in  thee.  For  if  thou  knoweft  the  Letter  of  the 
 Scriptures  never  fo  exactly,  if  thou  haft  not  this  Work  brought  about  in 
 thee,  thou  art  a  meer  Stranger  to  the  Scriptures,  thou  never  yet  under- 
 
 °  ftoodft, 
 
Ti)e    Dead    and    killing    Letter,  211 
 
 ftoodfl,  what  the  Word  of  God  was;  but  finding  thcfe  Things  in  thee, 
 thou  wilt  fay,  2iS  ihoC^  Samaritims  faid  to  the  VVoman  of  Samaria^  who 
 told  them,  Ihe  had  met  with  Chriil  the  Mcffiuh ;  but  when  they  themfel- 
 ves  had  conferred  with  him,  fay  they:  Now  we  believe  bim  to  hefo-,  notbe^ 
 caufe  thou  haft  faid  fo-,  hut  hecanfc  we  have  fcen^  and  found  him  fo  to  our  fives. 
 John  4,42.  So  mayeft  thou  fay,  r^w  I  believe,  not  only,  becaufe  it  is 
 written  in  Genefis^  but  becaufe  I  have  felt  it,  and  feQii  it  written  and  ful- 
 filled in  my  own  Soul  ,•  for  thus  God  is  pleafed  (for  our  Capacities  and 
 Comprehenfions )  to  convey  to  u^the  Knowledge  of  the  inward  and  fecret 
 Worldngs  within  us,  by  external  Reprefenrations  to  ourUnderftandings, 
 that  fo  we  may  comprehend  thofe  Things,  that  are  fb  far  above  us ;  for 
 Men  narunilly  altogether  live  by  Senfe  and  Reafbn,  which  reveal  notthefe 
 Things,  but  as  they  are  rubbed  and  whetted  upon  us,  and  jnfhlled  by 
 Degrees  and  by  Drops,  Line  upon  LinC:,  and  Precept  upon  Precept  •,  here  a 
 litt]e-)0id  there  alittle,  Ifa.  28,  10.  And  when  thou  canft  fay,  I  have  felt 
 all  thefe  Workings,  and  all  thefe  Things  done  in  my  felf:  I  my  felf  have 
 heard  this  wifpenno-  and  this  Solliciting  of  the  Serpent  in  me,  I  find,  I 
 have  that  Adam  ^ndEve  in  me ;  I  find,  t  have  eaten  of  that  forbidden  Tree.; 
 I  find  it  was  I,  that  afpired  to  be  ^ual  with  God,  and  I  would  fit  in  his 
 Seat,  and  this  is  no  other  but  Lucifer  in  me,  and  the  Devil  in  me,  and 
 the  old  Adam  in  me;  but  if  thou  canft  fay  withal:  I  have  alfb  found  him 
 overcome  and  curfed;  Oh  Beloved!  You  then  are  in  a  happy  Condition. 
 
 It  is  faid  concerning  our  Saviour,  thithcfpake  unto  the  Multitude  in  Pa- 
 rables-, and  without  Parables  hefpake  nothing  unto  them.  Mat.  13,34.  So  let 
 me  tell  you,  God  feldom  or  never  fpeaks  unto  us,  bur  it  is  in  Parables, 
 under  Refcmblances  and  Figures:  So  here,  this  City  KiriatJfcpler  here 
 fpoken  of,  of  its  fmiting  and  taking,  it's  a  Parable  rather  thenan  Hiftory; 
 fbmething  elfe  is  reprefcnted  of  more  high  Concernment.  The  Wifdom 
 of  God  in  the  ^^criptures  is  fi,ich,  that  it  minds  hio;her  Things,  then  to 
 tickle  our  Ears  by  telling  Stories,  and  relating  Hiftories;  but  he  would 
 thereby,  by  thofe  Hiftories  fet  out  to  us  the  Picture  of  our  felves,  and 
 likewife  of  his  own  Workings  in  us;  and  this  Work  is  divine,  the  other 
 is  but  human^  that  is  but  bare  and  empty,  bafc  and  carnal,  in  Compa- 
 rifon  of  the  fpiritual  and  living  Senfe;  but  herein  lies  the  wonderful  Wifl 
 dom  and  Power,  the  very  Footfteps  of  God,  the  very  Finger  of  God  in 
 his  wonderful  Contrivances,  which  are  fo  high  out  of  his  Reach  and  Sight. 
 
 Thus  we  have  fpoken  by  Way  of  Prologue,  that  fb  we  may  bring  you 
 to  converfe  with  your  felves  within,  and  to  have  youi*  Eyes  within  and 
 
 D  d  2  upon 
 
2 1 2  Tin    Spirit    and    the    L  i  f  e. 
 
 upon  your  own  Hearrs,  while  we  are  opening  unto  you  the  Scriptures ; 
 then  will  your  Hearts  burn  within  you,  as  feeing  all  Things  true  in  your 
 felvcs,  and  as  if  fpoken  only  of  your  Doings,  and  as  truly  feeing  the  Eye 
 of  the  Scriptures  to  be  always  upon  your  Heans;  and  I  pray  God, 
 that  he  would  be  pleafed,  tofhewyou  thefe  Things  in  your  felves,  fothat 
 he  may  thereby  fo  warm  your  Hea^,  that  they  may  make  them  burn 
 within  you,  even  while  he  himfelf  opens  thefe  Scriptures  to  you  and  in  you. 
 But  not  to  prologuize  any  farther,  but  at  the  Command  of  Chrift  let  us 
 cafl  in  the  Net  on  the  right  Side  of  me  Ship,  and  (ee,  what  Abundance 
 we  fhall  have,  even  Fi(h  enough  to  break  all  our  Nets,  though  we  could 
 boiTow  Nets  of  the  Angels ;  for  their  Underftandings  cannot  comprehend, 
 nor  fathom  the  Depth  of  the  Scriptures  and  of  the  Word  of  the  Lord. 
 
 The  fmiting  of  this  Kiriathfepher  is  the  fmiting  of  the  Letter,  we  muft 
 ftrilce  this  Letter,  this  Scripture,  and  take  it,  and  then  we  (hall  have  the 
 Gift,  or  the  Reward :  There  is  no  getting  of  Achfah  to  Wife,  i^ithout 
 fmiting  this  Kiriatlfepber  and  taking  it;  you  your  felves  muft  be  the(9/^- 
 7jiels',  but  it  muft  be  a  Caleb,  a  goo^  Heart,  that  muft  make  a  Proclama- 
 tion in  you,  to  encourage  and  put  you  on  to  this  Work ;  you  muft  know,  this 
 Self  can  never  fmite  this  Letter;  if  yqji  finite  for  your  own  Ends,  for  your 
 own  carnal  Advantages  or  for  your  own  Liberty,  there  is  enough  do  fo,  and 
 would  Co  fmite  the  Letter,  as  S.  Paul  fiith,  to  abufe  their  Liberty  by  Jefiis 
 Chrift,  to  the  Satisfying  of  the  Flelli ;  this  is  nothing  but  the  Devil's  and 
 Satan's  fmiting  and  taking  the  Letter ;  for  Flefti  and  the  old  Man  wiflieth, 
 there  were  no  Law,  to  rule  and  bridle  it,  that  it  might  feekitfelf  in  every 
 Thing ;  but  this  is  not  an  Otlmiels  nor  a  Caleb's  fmiting  and  taking ;  but 
 this  is  our  felves,  this  is  not  to  ftrike  it  in  Chrift's  Name,  but  in  our  own 
 Names,  and  then  we  lliall  never  marry /^^/y^//^  But  he,  that  rightly  ftrikes 
 the  City  of  the  Letter,  ftiall  have  Achfah  to  Wife.  Obferve  hence,  that 
 we  may  have  the  Scriptures,  and  yet  not  marry  ^r//^/':  We  may  be  very 
 converfant  with,  and  daily  ufe  the  Scriptures,  and  yet  never  marry  y^r/j/}//;, 
 never  poftefs  the  Rending  of  the  Vail.  Some  of  you,  it  maybe,  have  read 
 over  the  Bible  ten  Times,  as  I  have  heard,  fbmc  have  made  it  their  Boaft, 
 as  being  fome  great  Act,-  and  yet  all  this  While  have  fe^  nothing,  but 
 only  the  Outfide,  only  the  Title  Page ;  but  what's  within,  that  is  conceal- 
 ed from  their  Eyes.  Oh  Brethren!  Know  for  certain  for  all  this,  you  may 
 be  thofe  Dreamers,  Ifaiah  {peaks  of,  that  think  they  eat  and  drink;  but 
 if  they  could  awake,  they  would  find,  how  much  they  have  been  deceiv- 
 ed, and  that  your  Souls  are  empty  and  faint;  we  may  be  bred  and  bora 
 
 with 
 
Tl.)e    Dead    and    killing    Letter.  213 
 
 with  the  Scriptures,  live  and  die  with  the  Scriptures,  arifc  and  go  to  Bed 
 with  the  Scriptures,  cat  and  drink  with  the  Scriptures,  they  may  be  al- 
 ways in  our  Hands,  and  always  in  Ufc,  infomuch  that  we  may  be  able 
 to  give  Account  of  the  whole  Bible  by  Heart,  and  yet  notmnrry  Ac hftib, 
 and  yet,  this  Rock  yield  no  Water  to  quench  our  Thirrt:  becaufe  we  fmite 
 it  not,  as  God  commanded  Mofes-,  bccaure  we  read  the  Scriptures  but  as 
 an  Hiftory,  as  Things  done  long  ago  without  us,  and  not  at  prcfcnt  do- 
 ing in  us.  Mnjes  might  have  ftood  long  enough  looking  at  the  Rock, 
 till  he  had  fainted  for  Thirll:,  if  he  had  not  fmote  the  Rock:  So  the  Rea- 
 fon,  why  we  get  no  Milk  from  the  Breafts  of  Confolation-,  as  the  Prophet 
 Ifaial)  faith-,  c.  56, 11.  it  is  becaufe  we  force  them  not,  we  milk  it  not 
 forth,  and  rcftfcirisfied  without  Confolation;  but  he,  that  ftriketh  the  Let- 
 ter of  the  Word,  (liall  have  the  Interpretation  thereof  given  to  him;  for 
 there  is  Abundance  of  Confolation  and  Milk  in  thefe  Breails,  if  you  had 
 Skill  to  fuck  and  draw  them. 
 
 Obj.  It  may  be,  you  may  fay  to  me:  But  hath  not  God  given  us  this 
 Letter  of  the  Worci  for  our  Rule,  the  which  he  hath  been  pleafed  to 
 keep  and  preferve  in  all  Ages,  and  hath  brought  them  to  our  Hands, 
 and  fo  to  our  Pofteritie^?  and  have  not  many  Authors  fpent  their  La- 
 bours, and  taken  great  Pains,  and  written  whole  V'olumes  upon  this  ve- 
 ry Word,  on  the  Letter  of  it?  and  is  it  not  that  we  preach  by  and  from, 
 and  is  our  ]u(tification  in  Preaching?  and  will  you  fay,  there  is  nothing 
 in  it?  or  will  you  fiiy,  the  Letter  kills?  What,  hath  God  given  usPoyfon 
 in  the  Scriptures  to  deftroy  us?  Then  it  is  far  better  to  negled^them,  and 
 never  ufe  them. 
 
 AnC  No  Beloved !  Far  be  it  from  me  to  (ay  fo ;  yet  I  would  have 
 you  rightly  underftand  me,  for  your  own  fakes.  The  Letter,  the  Scrip- 
 tures are  all  true,,  as  I  faid  before;  but  let  me  tell  you  withal,  thev  are 
 true  only  as  Gjd  means  them:  We  mufl  give  him  leave  to  interpret  his 
 own  Meaning:  He  that  wrote  the  Scriptures  certainly  knows  bell:  his 
 own  Mind  in  them ;  but  I  fiy,  if  you  have  only  the  Letter,  nav^  though 
 you  have  the  external  Signification  of  them,  according  to  the  grammatical 
 Senfe,  yet  that  Letter  kills,  that  Senfe  dellroys  you,  if  you  go  no  forthcr. 
 Obj.  But  you  will  fay,  is  the  Letter,  is  the  Book  written  in  black  Let- 
 ters, is  it  then  evil?  If  fo,  then  let  us  throw  away  the  Letter;  if  God  harh 
 given  us  therein  Poyfon  to  kill  us,  then  what  do  we  with  it?  let  us  throw 
 away  our  Bibles,  nav,  let  us  burn  our  Bibles.  • 
 
 Anfw.  Nq;  in  no  Cafe;  let  us  preferve  the  Letter  of  the  Word,  whole, 
 
 D  d  3  entire. 
 
214  The    Spirit    ajid    the    L  i  f  e. 
 
 enr  re,  pure  and  untouched,  but  the  Letter  is  faid  to  kill,  not  that  it  doth 
 fb  in  its  own  Nature,  but  perAccidens,*  it  is  fb  to  him,  who  looks  no  far- 
 ther, Mic  make  it  fb  to  our  felves,  a  killing  Letter.  As  if,  (lippofe,  I 
 Ihould  give  you  a  Coaker-Nut,  or  an  Oyfter,  and  I  fliould  tell  you,  take 
 this,  for  there  is  precious  Meat  to  fuftain  and  nouriHi  you ;  now  if  you 
 take  this  and  keep  it  by  you,  and  never  crack  the  Shell,  that  fo  you  may 
 come  at  the  Meat,  and  the  Virtue  which  is  in  it:  I  may  fay  now,  the 
 Coaker,  or  the  Oyfter  kills;  for  the  Shell  kills  you,  if  you  only  look  on 
 the  Shells,  and  lie  hcking  the  Outiide  onely,  will  this  nourirti?  will  this 
 
 five  Life  ?  Certainly  no :  But  if  you  crack  it,  and  open  it,  and  eat  the 
 leat,  this  will  nouriih :  Yet  I  may  juftly  and  truly  fay,  this  Coaker  or 
 thefe  Oyfter's  kill  you;  becaufe  you  depend  upon  that,  which  will  ftarve 
 and  undo  you,  viz.  the  (hells,  becaufe  there  is  no  Nouri/hment:  But,  the 
 Meat,  the  infide  that  gives  Life:  So  in  the  fame  Senfe  is  it  (poken  con- 
 cerning the  Word,  tlje  Letter  killsj  but  the  Spirit  gives  Life :  If  you  be  al- 
 ways handling  the  Letter  of  the  Word,  always  licking  the  Letter, 
 always  chewing  upon  that,  what  great  Thing  doYou  .''  No  marvel 
 you  are  fiich  Stravelings  ?  No  marvel  you  thrive  not  :  No  marvel 
 you  are  fuch  Monfters,  always  Children,  and  never  come  to  any 
 Growth  in  Religion  :  No  marvel  you  go  not  on  to  Perfe£lion  :  And 
 I  pray  you,  what  do  you  in  this,  more  tnen  every  carnal  Man  may  do? 
 What  do  you  more  then  Hypocrities?  Do  not  Hypocrities  the  fame? 
 Nay,  doth  not  the  Devil  the  fame?  For  he  knows  the  Letter  exactly, 
 and  he  can  difcourfe  excellently  thereof,  far  beyond  the  learnedft  Rabby 
 in  the  World:  But  I  fay  then,  V you  reft  only  in  the  Letter,  that  kills: 
 Therefore  except  this  Letter  be  crakt,  except  this  City  Kiriathfepher  be 
 (mitten  and  taken,  ye  cannot  come  at  the  Kernel,  the  Marrow,  ye  cannot 
 have  Acl-ifah-,  Caleb's  lovely  and  beautiful  Draighter.  Though  the  Letter 
 contain  in  it  Life  and  Nouriftiment,  as  the  Oyfter-ftiell  doth  the  O}  fter, 
 and  as  the  Shell  of  the  Coaker  doth  the  Meat ;  and  ye  cannot  have  the 
 Oyfter,  nor  the  rare  Meat  in  the  Coaker,  without  the  Shell;  Yet  you  fee, 
 you  cannot  have  the  Meat  neither,  without  you  crack  and  break  the  Shell. 
 As  to  inftance  farther,  if  you  give  me  Beef  or  Mutton,  there  is  in  them 
 both  Meat  for  Nouriftiment,  and  there  is  alfb  Excrements,  but  who  can 
 fay,  (when  he  looks  on  either)  this  is  the  Meat,  and  this  is  the  Nutriment, 
 and  this  Other  is  the  Excrements,  and  this  is  that  which  goes  into  the 
 Draughts  and  is  good  for  nothing.  Yet  you  know,  the  Stomach  will  af- 
 ter a  fecret  and  wonderful  Manner  fever  thefe,  and  divide  to  either  their 
 
 proper 
 
The    Dead    and    kiUwg    Letter.  2if 
 
 proper  Way  and  Places,  and  to  their  proper  Service  and  Office,  and  a 
 fkillful  Phylician,  which  knows  the  Body,  the  Sromach,  rhe  Arteries,  the 
 Nerves  and  the  Veins,  and  all  the  Parrs  how  they  lie,  he  knows  how 
 Nature  difpofes  of  all  thefe  Things,  and  knows  both  the  Things  and  the 
 Caufes,  ana  the  Manner  of  their  Working,  and  how  every  Thing  in  Na- 
 ture fcrves,  conveys,  allills  and  flipports  each  other:  So  little  do  you 
 know,  how  thcrccrct,  divine  Spirit  of  the  Lord,  fevers,  feparates,  divides, 
 and  conveys  the  Seed  of  the  Word,  the  Heavenly  Manna,  the  Nou- 
 rilhment  from  the  Excrement,  after  a  moft  fecret,  abftrufe,  unknown  Way; 
 but  'tis  revealed  to  tho(e,  whom  he  hath  taught  ^n  the  Ti-uth  and  the 
 Myftery.     And   (b  likewife  in  Phyfick,  ye  can  have  no  Ph)'fick  without 
 Excrements:  Though  ye  cannot  fee  the  Virtue,  the  Life,  and  the  Spirits, 
 yet  ye  may  fee  the  Effe£b :  And  though  in  Meat  you  cannot  fee  the 
 Nourifhment;  yet  you  may  fee  the  Thing  nourifhed  by  it:  So,  we  can- 
 not have  the  true  Word  of  God  without  the  Letter;  God  could  not  (as 
 I  may  (ay  with  Reverence)  confidering  our  State,  as  we  are,  he  could  not 
 give  us  Meat  or  Phyfick  by  the  Word,  but  by  the  Letter;  although  it  be 
 not  the  Phyficians  Intent  to  give  Excrements,  but  only  Phyfick,  and  we 
 do  not  eat  Meat  for  tlie  Excrements  Sake,  but  for  the  Meats  Sake,   and 
 for  the  Nouriihment :  Even  fo  it  is  with  our  heavenly  Phyfician.  For,  my 
 Brethren  |  We  being  of  fo  low  a  Nature  and  Quality,  as  we  are,  fb  earthly, 
 Co  fleflily,  fb  fenflial,  fb  far  from  a  fpiritual  Nature,  that  I  fay,  God  can- 
 not give  us  his  Mind,  and  the  Soul  of  the  Scriptures,  which  is  fo  divine, 
 heavenly  and  fpiritual  without  the  Letter,  without  the  Shell,  without  thofe 
 Excrements;  yet  his  Meaning  is  not  to  give  us  the  Shell  or  rhe  Excre- 
 ments, but  the  Nourifhment;  only  his  Meaning  is,  to  give  us  living  Wa- 
 ter, fpringingup  to  eternal  Life,  and  to  feed  us\virh  hidden  Mann",  and 
 to  give  us  the  rvbite  Stone,  wherein  there  is  anew  Name-,  that  no Manknow- 
 eth-,  hut  he  that  veceiveth  it.  Revel  2, 17.  But  we  mufl:  not  therefore  throw 
 away  the  Letter,  becaufe  diere  is  Excrements  with  it,  nor  negle£t  it  or 
 never  ufc  it,  as  we  do  not  throw  away  Meat  or  Phyfick,  or  negfe*^,  either 
 becaufe  Excrements  are  in  them;  becaufe,  if  you  throw  away  the  Meat 
 or  the  Phyfick,  you  throw  away  the  Nourilhment,  the  Virtue  and  rhe 
 Spirit,  that  fl^iould  do  you  gooci,  as  well  as  the  Excrements  or  with  the 
 Excrements:  But  for  certain,  if  you  take  the  carnal  Letter,  ascarnallvfpo- 
 ken;  the  lirteral  Letter,  as  littcrally  fj)oken;  then  you  have  not  taken  the 
 City  of  the  Letter.  If  youlook  fornomore  in  the  Scriptiu'es,  or  when  )'e 
 come  here  to  hear,  feck  for  nothing  elie  but  the  Letter,  truly  we  do  but 
 
 cafl 
 
2 1 6  Tlje    Spirit    and    the    Life, 
 
 cad:  Pearls  before  Swine,  nor  you  go  no  further  then  the  Pharifees. 
 
 The  Jews  and  the  Pharifees,  before  Chrift  came,  they  were  fo  litteral, 
 fenflri!  and  carnal,  they  thought,  that  whojfbever  did  not  break  the  Let- 
 ter of  the  ten  Commandments,  hefmnednot;  If  they  did  nothing  againft 
 the  outward  litteral  Letter,  they  thought  themfelves  blamelefs:  As  in  the 
 feventh  Commandment,  they  thought,  if  they  had  not  aftually  laynwith 
 a  Woman,  then  they  had  perfectly  kept  that  Law ;  but  Chrift  goes  fur- 
 ther and  tells  them  Mat.  5.  I/e  that  looks  on  a  U-^owan-,  and  Uijis  after  heVj 
 bath  coininitted  Adultery  already  in  his  Heart.  And  fo  for  murder,  if  they 
 did  not  lay  Hands  on  iheir  Brother  to  murder  him,  they  thought,  then 
 they  had  gone  a  great  Way  in  keeping  that  Command;  but  our  Saviour 
 goes  further,  then  every  Eye  can  fee,  and  faith:  He  that  is  angry  with  bis 
 Brother  Tvithout  Caufej  is  guilty  of  Murder.  So  they  relied  on  the  Letter, 
 and  the  Letter  perillied  them.  I'hcy  had  not  married  Achfah:,  they  had 
 ftill  the  Vail  before  their  Eyes;  and  thofe  that  come  no  further,  they  are 
 ftill  Jews',  as  the  Apoftle  faith :    They  have  fliU  the   Vail  before  their  Eyes-, 
 even  rvhile  Mofes  is  read.  And  Chrilt  is  a  Myftery  hid  to  fiich,  even  from 
 the  Beginning  of  the  World;  for  throughout  the  Scriptures,  if  you  mind 
 them,  it  was  ftill  fpiritual  Worfliip  was  chiefly  commanded,  under  earthly 
 and  external  Figures;  but  it  hath  always  been  the  Courfe  of  the  World, 
 to  iniift  upon  and  purfue  after  that  which  is  earthly  and  external :  But  to 
 leave  and  neglecl  the  heavenly,  and  that,  which  (hould  have  been  unto 
 them  but  their  A.  B.C.  and  the  Beginnings  of  Religion  and  of  the  Dodrines 
 of  Chrift,  the  very  Principles :  That  they  have  made  their  utmoft  End  and 
 Aim,  their  Reft  and  their  Truft,  their  God  and  their  Saviour;  andinftead 
 of  going  forward  from  Faith  to  Faith,  they  have  left  him,  who  inhabits 
 InVmortality,  and  dwelleth  in  Light  inaccellible,  and  all  this  by  dwelling 
 upon  thofebeggerly  Rudiments,  and  are  juftly  brought  into  Bondage,  be- 
 ing Servants  to  the  Elements  of  the  World.  Gal  4, 3.  Beloved!   'Tis  true, 
 we  have  many  Catechifms  now  adaies,  and  they  fay,  they  are  for  Chiklren, 
 and  I  believe  fo  too,  only  for  Children,  to  get  them  byRoat,  and  be  ne- 
 ver the  better  for  them,  becaufe  they  underftand  not,  what  they  pratde 
 of;  and  I  am  afraid,  there  are  too,  too  many  fuch  Chiklren,  (who  indeed 
 think  themfelves  tall  Men)  who  have  moft  of  the  Scriptures  at  their  Fin- 
 gers Ends ;  who,  becaufe  they  can  anfwer  or  difcourfe  of  any  catechifti- 
 cal  Point  in  Divinity,  they  muft  be  accoqnted  the  greateft  Proficients  and 
 talleft  Chriftians:  But  you  fee  by  what  we  have  faid,  how  far  Men  may  go 
 herein,  and  yet  know  nothing  to  Salvation.  Truly  I  find  very  few  Men 
 
 or 
 
n.)e    Dead    and    killing    Letter.  217 
 
 or  Teachers  gorcen  any  farther  then  rhefe  Carechifms,  they  have  made 
 them  (as  they  fay)  for  Children,  andean  they  think  themselves  more 
 then  Children,  who  have  gotten  no  further,  then  the  Childs  Catechifms. 
 
 As  we  (Iiid,  the  Children  o(  Ifrael-,  how  expert  were  they  intheScrip- 
 turesjfo  as  they  thought  themfelves  the  ftri£te(t  Obfervers  of  the  Command- 
 ments; vet  you  fee,  how  our  Saviour  undervalues  all  their  Knowledge 
 and  Stridlnefs,  and  now  feeing  it  is  fallen  in  ourWi^j-',  we  will  touch  upon 
 each  Commandment,  briefly,  as  the  Time  will  give  Leave.  The  Ifraelites 
 they  thought,  if  they  obferved  the  litteral  ten  Commandments,  there  was 
 no  more  required.  As  in  the  firll  Commandment,  if  he  worfhipped  either 
 Sun,  Moon,  Stars  or  any  Creature,  then  he  thought  he  fliould  die  the 
 D-^ath;  but,  if  they  never  bowed  to  any  Creature  in  a  Way  of  Worfhip, 
 then  they  concluded,  they  were  innocent;  bur  this  they  might  do,  and 
 be  never  the  better;  for  the  Apaltle  faith  :  57v  End  of  the  Coiwihindnie7it 
 is  Love-,  out  of  a  pure' Heart  ana  Faith  unfeigned.  To  have  any  Thing  in 
 the  World  for  thy  God,  either  to  love  or  fear,  (Jo  that  it  draws  away  the 
 Love  and  Fear  of  thy  Creator,  that  Thing  is  to  thee  a  God,  and  thou 
 givell  it  that  Worfhip,  Fear  and  Love,  that  is  due  only  to  God.  So  far 
 as  anv  Creature  hath  caufed  thee  to  offend  thy  Creator,  thou  haft  broken 
 this  Commandment.  If  either  Riches  or  Beauty,  Honour  and  Promotion 
 hath  w^eiohed  down  thy  Love  from  Obeying  God  almighty,  thou  haft 
 (et  it  in  m^  Room  of  God,  and  caft  him  behind  thy  Back;  and  that  thou 
 haft  worftiipped  andferved,  thou  facrificeft  to  it  thy  Heart,  thy  Fear,  thy 
 Love,  thy  Truft  &c.  which  is  only  due  to  God.  The  Ifraelites  never 
 came  to  this,  to  obferve,  what  they  fet  up  in  their  Hearts  for  God ;  and 
 herein  lay  the  Marrow,  the  Nourifhment,  the  Meat  of  the  Command- 
 ment, and  all  becaufe  they  had  not  CmmcnKiriathfehher,  they  had  not  crackt 
 the  Letter.  And  fo  the  fccond  Commandment:  Tfjou  jlhdt  not  maketotlyy 
 f elf  any  graven  Image.  Here  let  me  tell  you  thus  much,  in  making  of  Ima- 
 ges, God  loves  Carvers  better  then  Painters.  It  may  be,  the  Strangencfs  of 
 the  Exprclfion  will  caufe  you  to  take  the  more  Notice  of  what  I  am  to 
 (ay:  Be  not  offended  at  the  Exprellion;  for  I  ftiall  open  my  Intentions 
 in  fb  faying. 
 
 Quefi.  Why  Sir !  What  do  you  mean  ? 
 
 Anfw.  Pie  tell  you:  Carvers  you  know  in  their  Work,  they  lefTen,  cuf| 
 part,  diminifh  and  take  away;  but  Painters  they  do  not  fb,  but  they  add 
 m  their  Work,  put  on  Colour,  and  Colour  upon  Colour  here  and  there : 
 So  this  is  that  I  mean;  God  loves  thofe,  that  feek  him  in  Poverty,  in  a 
 
 E  e  Way 
 
2 1 8  Tl^e    Spirit    and    the    Life. 
 
 Way  of  Emptinefs  and  Self-nothingnefs,  making  them  felves  as  little  as 
 may  be :  And  as  for  thofe,  that  feek  him  in  Riches  and  Grcatnefs  and  in 
 high  Things,  in  Mens  Efteem,  they  go  farther  and  farther  from  him. 
 The  Virgin  Mary  found  it  fo  in  Experience,  when  ihe  (aid:  Lak.  i,  53. 
 The  Hungry  he  fills  with  good  Things-,  and  the  Rich  he  fendeth  empty  away : 
 He  hath  regarded  the  Nothiugnefi  of  his  Hand-Maid-,  he  hath  brought  down  the 
 Mighty-,  and  exalted  them  of  low  Degree-,  and  fcattered  the  Proud  in  the  Ima- 
 gination of  their  Hearts:  If  you  would  find  God,  it  muft  be,  by  LefTen- 
 mg  your  felves,  by  paring,  cutting,  carving,  and  taking  away,  as  much 
 as  you  can  polfibly,  and  by  Degrees  taking  the  Creature  quite  out  of 
 your  Way ;  and  if  you  would  think  of  God,  to  find  him;  you  muft  not 
 linagine  him  under  any  form,  but  caft  away  from  you,  all  that  ever  you 
 can  fay,  or  think,  for  God  is  nothing  that  we  can  fay,  name  or  imagine. 
 And  therefore,  if  you  fpeak  of  any  Thing,  or  think  of  anv  Thing, 
 either  in  the  Heaven  above,  or  in  the  Earth  beneath,  or  in  the  Water  un- 
 der the  Earth,  and  think  him  like  it,  though  it  be  never  fb  glorious ;  yea, 
 ten  thoufand  Times  more  glorious  and  brighter  then  the  Sun :  Yet,  in 
 this  you  commit  Idolatry,  and  make  to  your  felf,  a  graven,  or  a  formed 
 Image,  all  is  one;  for,  God  infinitely  tranfcends  all  our  Thoughts  and 
 all  our  Imaginations:  Yea  all  the  Thoughts  of  all  the  Angels  in  Heaven; 
 for,  none  can  comprehend  God,  burGodhimfelf;  Therefore  herein  you 
 not  only  difhonour,  but  you  belye  God,  for,  he  is  none  of  all  thofe  Things, 
 nor  like  any  of  thofe  Things,  we  imagine.     For  you  know  he  fpeaks 
 falfely,  as  well,  he  that  fays  lefs  then  the  Truth,  as  he  that  fays  more  then 
 the  Truth :   As  in  your  Publick  Oaths,  they  are  given  in  this  Form : 
 Thou  fl)alt  fpeak  the  Truths  the  whole  Truth-,  and  nothing  hut  the  Truth :  So 
 that  he  that  fpeaks  lefs  then  the  Truth,  or  more  then  the  Truth,  fpeaks 
 not  the  Truth ,-  and  he  that  fpeaks  not  the  Truth,  fpeaks  a  Lye :  So  he 
 that  thinks  or  fpeaks  that,  which  comes  Ihort  of  God,  and  fays.  Such  an 
 one  is  the  Almighty,  he  belyes  him,  and  hath  broken  the  fecond  Com- 
 mandment.    But  he  that  fhall  take  away,  whatever  is  cdmpetible  to  any 
 Creature  whatibever,  he  comes  neareft  to  God ;  for,  whatever  is  com- 
 perible  or  agreeable  to  any  Creature,  is  all  but  Accidents:  Nay  the  Crea- 
 ture can  fee  nothing  but  Accidents ;  we  cannot  fee  the  Truth   of  any 
 Thing  we  look  upon,  no,  not  the  Truth  of  the  very  Elements,  which 
 we  are  fb  daily  converfant  with,  and  whereof  we  and  all  Things  are  made, 
 yet  we  cannot  fee  them ;  and  fo  the  Creature  blinds  us,  and  hides  God 
 from  us:  Though  God  be  in  every  Crcaturcj  and  as  much  in  one  as  in 
 
 another, 
 
The    Dead     and    hilling    Letter.  219 
 
 another,  yet  thefe  Accidents  in  the  Creatures  hide  God  from  us :  And 
 thofe  to  whom  Chrift  hath  manifcftcd  tlic  Father,  they  in  whom  Chrift 
 dwells,  they  know,  that  Chrift  is  in  them,  and  in  every  Creature  ,•  but 
 Reprobates  know  it  not,  as  the  Apoftle  (aith:  Knoro  yenot  that  Jefus  Chrift 
 isinyoU'iCXceptyouheRepYobatesl  Thofe  that  be  Reprobates,  do  not  know 
 that  Chrift  is  in  them ;  but  if  they  be  no  Reprobates,  then  they  know  it,  and 
 are  fenfible  of  it :  Chrift  hath  manifeftcd  himfelf  to  be  in  them,  by  reveal- 
 ing to  them,  that  God  fills  all  Things.  They  fee  him,  believe  him  and 
 feel  him  to  be,  that  ever  bleffed  AbyfTe  of  B  e  i  ng,  that  filleth  All  in  All, 
 who  alone  can  make  them  happy :  They  have  feen  his  Goings  out,  and 
 his  Comings  in,  his  glorious  Foot-Steps  and  Out-goings  in  every  Crea- 
 ture, which  hath  endeared  and  won  over  their  Hearts  to  him,  fb  that 
 they  eftcem  him  dearer,  yea  more  lovely  and  amiable,  then  ten  thoufand 
 Worlds,  and  their  Hearts  can  never  depart  from  him  ;  or  rather,  he  hath 
 fb  united  them  to  himfelf,  by  his  Love  fhcd  abroad  in  their  Hearts,  that 
 they  can  never  be  Rcj)robated  from  him,  as  David  faith,  Pf  685  24.  Tl:ey 
 have  fee n  thy  Goings-^  0  God!  Even  the  Goings  of  jny  King  and  my  God-, 
 even  in  the  Sanctuary :  They  fee  God  in  every  Creaau"e,  decked  and 
 arayed  as  on  his  Throne,  in  his  Glory  and  Majefty,  in  his  Heaven  and 
 in  liis  Holy  Temple:  They  can  truly  fay  with  David:  Whom  have  I  in 
 Heaven  hut  thee-,  and  there  is  none  ■upon  Earth  tJjat  I  defire  in  comparifon 
 of  thee. 
 
 But  as  we  were  faying,  whatever  Creaaire  thou  lookeft  upon,  be  it 
 never  fo  glorious,  that  Creature  by  Reafbn  ofitsClotb.ing,  b)'  Accidents 
 it  blinds  and  hoodwinks  us  from  God,  or  God  from  us;  for  I  cannot 
 fhew  you  God,  nor  reprefent  God  to  you,  by  fhe\ving  or  fetting 
 forth  to  you  any  Creature;  but  if  )ou  take  from  the  Creanirc,  all  that 
 can  be  felt,  heard,  thought  or  undcrftoodj  then  you  come  ncarefthim: 
 As  Dionyfius  in  his.  Book  of  myftical  Divinity  writing  to  Timothy-,  who 
 was  St.  i°^///j  Scholar  mentioned  in  the  Acts,  c.  17,  34.  he  very  elegantly 
 cxprcfTcth  this  very  Thing,  we  have  ib  often  fpoke  of,  and  I  willingly 
 fpcak  of  it,  and  the  oftner  as  it  comes  in  my  Way,  bccaufc  I  know  tliefxj 
 Things  we  are  very  ignorant  of  generally,  even  thofe,  that  think  they 
 know  all  Things,  a^d  yet  are  very  ignorant  in  this  great  and  comprchen- 
 liveTmth,  which  is  even  the  very  Beginning  and  Foundation,  the  Ground 
 and  Rock  of  all  other  Truths.  If  )'ou  could  take  from  the  Creature  all 
 Heat  and  Cold,  all  Heavinefs  and  Lightncfs,  all  Weight  and  Meafure,  all 
 Beauty  and  Illfavourcdnefs,  all  Youth  and  Age,  all  Greatnefs  and  Little- 
 
 E  e  3  nefs, 
 
220  Tlje    Spirit    mid    the    Life. 
 
 nefs,  and  all  Accidents,  all  Manner  of  Fafhion  and  Form,  or  whatever 
 hath  a  Name,  or  can  be  imagined,  then  you  (hall  find  the  high  and  holy 
 One^  in  his  Tabernacle-,  and  in  his  fecret  Place,  PC  91,  i.  even  he  who  is 
 blefled  for  ever,  that  is,  even  God,  inChrift  Jefiis.  Thofe  that  go  about 
 to  find  God  this  Way,  in  the  Way  of  Poverty  and  taking  away,  they 
 fhall  find  God  in  Chrift  Jefus :  But  thofethat  go  about  to  find  him  in  the 
 Way  of  adding  or  enlarging,  or  fetting  any  Creature  before  them  to  re- 
 femblc  God,  God  hides  himfelf  the  more,  and  goes  fartheroff  from  them: 
 And  therefore  it  was,  I  faid,  that  God  loves  Carvers  better  then  Painters; 
 only  for  Illuflration  of  what  I  intended,  'twas  for  your  fakes. 
 
 So  then,  we  have  fhewed  you,  how  Mofes  delivered  only  the  Letter  of 
 the  Commandments;  and  he  that  made  not  an  Idol,  to  behold  and  fall 
 down  to  it  with  his  Body,   he  had  not  broke  this  Commandment;  but 
 the  Spirit  of  this  Commandment  goes  farther,  then  every  Eye  can  fee, 
 and  there  is  more  contained  in  it,  ,thcn  we  can  at  firft  fee  in  the  Superfi- 
 cies of  the  Letter.     For  he  nor  only  breaks  this  Commandment,  that 
 makes  an  Image,  falls  down   and  worfhips  it ;  for  this  is  but  the  leaft 
 Breach  of  it;  for  this  is  but  outward  and  bodily,  he  indeed  tranfgrefTes 
 againft  the  Letter :  but  there  is  an  inward  and  more  dangeroiis  Breach ; 
 viz.  Totranfgrefs  againflthe  Spirit  of  it;  that  is,  he  that  thinks,  or  believes, 
 or  affirmS;  that  God  is  like  any  Thing  in  Heaven  above,  or  in  the  Earth 
 beneath,  or  in  the  Water  under  the  Earth,  and  in  this  makes  himfelf  a 
 God,  adores  and  worfhips  it  in  his  Mind ;  this  Man,  the  Lord  will  not 
 hold  him  guiltlcfs,  for  he  is  a  jealous  God.    He  that  thinks  God  to  be 
 like  any  Thing,  either  glorious  or  bafe;  to  be  like  any  Thing  he  hath 
 {een  or  not  feen;  to  be  like  any  Thing  he  hath  felt  or  not  felt;  to  be 
 like  any  Thing  he  has  heard  or  not  heard ;  to  be  like  any  Thing  great 
 or  little;  to  be  like  any  Thing  prefent  or  abfent;  or  any  Thing  he  can 
 imagine;  that  Man  hatn  made  him  a  graven  Image,  and  hath  fallen  down 
 and  worshipped  it.     Nay  I  tell  you,  thou";h  Ije  hath  neither  Eyes  nor 
 Hands,  to  make  an  Image,  yet  he  hath  both  made  a  graven  Image,  and 
 h^th  worfhipped  it:  Whereto  (fays  God)  will  you  liken  me'f  Saw  you  any 
 Tkir^l  in  that  Day  /  '^c.  and  to  what  will  you  compare  me  f  Therefore,  he 
 that  coHip-^rcd  God  to  any  Thing,  he  hath  not  finitttn  the  City  Kiriatb- 
 fepher  and  n.ken  it;  he  hath  not  married  Achfah. 
 
 ~^o  likewTe  the  third  Commandment,  the  Letter  of  it  commands,  not 
 to  take  Gjds  Name  in  vain,  or  blafphcme  His  Name :  Now  if  a  Man  hath 
 ukjI  in  Words  blafphemcd;  nor  fwore  an  Oath,  but  when  he  hath  been 
 
 called 
 
Tfje   Dead    and    kiU'uig    Letter.  ill 
 
 called  to  ir,  he  hath  done  what  Mofes  required :  And  no  Man  elfe  was 
 externally  punidicd,  but  he  that  cxternaily  broke  the  Letter  of  the  Com- 
 mandment; but  God's  Name  you  know,  Tignifics  his  Attributes,  his  Pow- 
 er, his  Wifdom,  his  Juihce,  his  Mercy  6cc.  So  that  the  Spirit  of  this 
 Commandment  is:  He  th  it  takes  or  appropriates  this  Power,  orWifdom, 
 or  Mercy  or  any  other  Attribute,  and  faith,  they  are  his,  that  he  hath 
 either  Power  or  Goodnefs,  or  Wifdom,  or  Juftice,  or  Mercy,  or  that 
 any  Creature  hath  any  of  thcfe,  or  whatfoever  is  God's  Name,  lie  hath 
 broke  this  Commandment:  Or  he  that  lliall  apply  thefe  to  any  fmifler  - 
 By-  or  Self-End,  and  doth- not  at  all  Times  ufc  them  only  to  glorifie, 
 ferve  and  honour  God  with  them,  I  (ay,  this  Man  hath  Fearfully  and 
 defpcrately  broke  this  Commandment:  This  Man  hath  not  only  buried 
 his  Talent  in  a  Napkin,  and  been  an  unprofitable  Servant,  for  which  the 
 Lord  commands,/ro7/i  him  to  be  taken  aivay  that-)  which  he  hath-)  that  is,  • 
 that  which  he  feemeth  to  have-,  to  himfelf  and  to  other  Men  like  himfelf ; 
 for  which  Unprofitableneft  he  is  to  be  caft  into  outer  Darknefi,  where  is 
 tP^eeping  ami  Gnafloing  of  Teeth.  But  then,  what  (hall  become  of  him, 
 that  hath  arrogated,  purloined  and  appropriated  thofe  Things,  which  were 
 but  lent  him,  to  imploy  for  his  Lord's  Ufe  only,  but  he  liath  imployed 
 them  for  his  own  Self-Ends  and  Advantage?  Nay  moreover,  this  Man 
 hath  fubjedled  God  himfelf  to  ferve  his  Turn,  and  his  own  carnal  Ends, 
 as  the  Lord  himfelf  complains  by  the  Prophet:  Tou  havemacJe  vie  to  ferve 
 yoirr  Iniquities-,  and  you  have  loaden  me  with  your  Sins-,  as  a  Cart  is  loadeji 
 with  Sheaves  1(3.43,24.  Amos.  2, 13.  That  is,  you  have  ferved  your  {el- 
 ves witli  my  Power,  Strength,  Wifdom  and  Goodnefs,  and  not  me  nor 
 my  Ends,  but  you  ha\'e  in  all  you  did,  ferved  )'ourfclvesupon  me,  and 
 not  ferved  me.  Oh  Beloved!  That  we  could  but  (ee  all  thefe  Things  in 
 our  felves,  to  lliame  us,  and  to  bring  us  to  nothing,  that  we  mav  put  our 
 Mouthes  in  the  very  Duli,  for  thefe  high  Indignities  againfl  the  Tiirone 
 and  Scepter  of  Jefus  Chrift  in  our  Souls!  Beloved!  know  this  is  thcvSub- 
 ftance  of  the  Commandment,  the  other  Part  is  but  the  Shadow;  this  is 
 the  Commandment  it  fclf;  the  other  is  but  the  Sacrament,  the  Symbol, 
 the  Image. 
 
 And  fb  likewife  in  the  fourth  Commandment:  He  that  refrained 
 his  Hands  and  Feet  from  fervile  Labour,  and  refbed,  did  no  Work,  nor 
 gathered,  no  Ihcks,  Mofes  found  no  Fault  with  them :  But  the  Spirit  of 
 this  Commandment  goes  fiirther;  for  he  that  goes  but  thus  far,  keeps 
 but  the  Sabbath  of  the  Ox  and  the  Afs;  but  youmuft  know,  the  Sabbath 
 
 E  e  3  i,9 
 
222  n.)e    Spirit    and    the    L  i  F  e. 
 
 is  to  be  fan«Sllficcl.  What's  that?  Only  to  go  to  Church,  and  hear  or 
 read,  and  (ay  a  Prayer  or  more,  or  make  a  Prayer  or  to  do  the  like  at 
 home?  No,  no:  BleflTed  is  the  Man,  who  keepeth  the  Sabbath  from  pol- 
 luting it.  Many  think,  becaufethey  areconftant  in  (uch  Things  asthofe, 
 that  they  have  Sanftified  the  Sabbath.  But  as  I  faid,  he  that  truly  keeps 
 the  Sabbath  holy,  he  muft  keep  God's  Sabbath,  God's  Reft 
 
 Obje£l.  You  will  fay,  what  is  that?  Is  not  that  every  fev^nth  Day, 
 which  v/e  duly  keep  weekly  ? 
 
 Anfw.  He  is  called  the  God  of  Sabbaths,  not  becaufe  (as  many  igno- 
 rantly  think)  that  he  is  the  God  of  the  Sunday,  (as  you  call  it)  more  then 
 of  the  Munday  or  Tuefday,  or  of  the  feven^h  Day  more  then  of  any 
 other  Day :  But  becaufe  he  is  the  God  of  Reft :  For  Sahhath  is  as  much 
 Jis  to  fay  Reft:  For  the  Creatures  are  all  in  Motion,  in  Vegetation  and 
 A£tion,  and  no  Creature  can  be  at  Reft,  till  they  return  to  him;  he  only 
 is  at  Reft.  All  Creatures  were  created  by  him;  and  are  (as  it  were)  gone 
 out  from  him,  as  A^oalfs  Dove  Tent  out  of  the  Ark,  and  they  reft 
 not  one  Minute,  no,  not  one  Minute,  till  they  return  unto  this  blefted 
 Noah  again,  and  till  he  be  pleafed  to  put  forth  his  Hand,  and  take  it  in 
 again.  Beloved !  Know  this,  the  moft  ftable  and  moft  durable  Creature 
 that  is,  is  in  Motion,  is  ftill  and  always  in  Changing;  It  remains  not  the 
 Same,  not  one  Tittle  of  Time :  The  Iron,  the  Gold,  the  Silver,  the  Stones, 
 none  are  at  Reft,  no  not  one  Minute :  For  could  you  but  ftiew  me  any 
 one  Creature,  that  is  at  Reft,  but  for  one  Minute,  I  would  be  fo  bold  as 
 to  {ay.  It  were  God,  and  that  Creature  were  immortal  and  Everlafting ; 
 but  it  is  God  only  that  is  at  Reft,  it  is  he  only  that  is  immortal,  and  there- 
 fore no  Creature,  can  be  fo.  God  Almighty,  he  is  the  true  Sabbath,  and 
 thofe  that  return  to  be  one  with  him,  they  only  keep  true  Sabbath ;  for, 
 God  refted  on  the  feventh  Day  and  fan£lified  it;  fix  Days  he  was  in 
 creatino"  and  working;  while  we  are  abfent  from  the  Lord,  or  are 
 at  home  in  the  Body,  we  are  in  continual  Travel  and  Labour, 
 and  fb  in  continual  Changing,  till  the  feventh  Day  come  :  while 
 we  are  in  the  World  and  in  the  Body,  we  muft  work,  and  be  in 
 changing  and  removing  from  Place  to  Place,  and  doing  the  Actions 
 of  Creatures,  as  Creatures.  But  know,  as  the  Prophet  faith:  Arife!  De- 
 part  hence!  For  this  is  not  your  Refl\  Remember  your  Sabbath  to  keep 
 It  Holy,  without  Turmoils  and  Hurryings  after  the  Creatures,  and  learn 
 to  live  above,  while  you  are  here  below :  I  (ay  above,  in  the  quiet  and 
 ftill  Regions,  above  all  the  Creatures  and  Things  below:  For  here  in 
 
 the(e 
 
TJje    Dead    and    kiUhig    Letter.  223 
 
 thefe  Things  you  can  never  reft;  but  return  to  God :  Return  to  thy  Reft^ 
 O  my  Soul/  fairh  David,  P(al.  ii5.  where  only  you  fliall  find  Reft,  there 
 keep  your  Sabbaths.  All  other  keeping  Sabbaths  is  but  external  and  bodi- 
 ly Labour,  and  bodily  Labour  profit ctb  nothings  faith  the  Apoftle,  i  Tim.  4. 
 and  Chrift  himfelf  aUb  faith  the  fame:  Yet  moft  Men,  thofe  that  not  on- 
 ly profefs  Religion,  but  alfo  moft  Teachers,  they  are  gotten  into  flich  a 
 Form  of  Religion,  and  external  Holinefs,  of  outward  and  bodily  Labour, 
 in  keeping  Sabbaths,  and  Reading,  and  Praying,  and  fiich  like  other 
 Things  in  Religion,  fb  that  true  and  real  Godlincfs  is  almoft  loft;  and 
 which  is  moft  dangerous  of  all,  herein  they  reft,  and  blefs  themfelves 
 and  their  Difciples :  Therefore  I  would  gladly  difturb  them,  and  roufe 
 them  from  their  Lees,  whereon  they  are  fctled ;  Therefore  I  fay,  look 
 not  among  the  Creatures,  nor  in  your  external  Duties,  nor  in  your  out- 
 ward keeping  of  Sabbaths,  to  find  your  true  Reft;  but  only  in  your  God, 
 who  is  the  God  of  your  Sabbaths. 
 
 Then  for  the  fifth  Commandment,  God  by  the  Letter  commands  us: 
 To  honour  Father  and  Mother ;  that  is  to  be  done:  To  honour  and  obey 
 thofe,  that  are  our  Fathers  and  Mothers  of  the  Body,  and  according  to 
 the  Flefti;  and  thofe  that  are  termed  Fathers  and  Mothers  in  Regard  of 
 their  Office;  for  my  Aim  is  not  in  this,  nor  in  any  other  Commandment, 
 to  dohort  you  from  doing  the  external  Part  thereof;  but  this  I  blame  you 
 for,  that  when  you  have  done  that,  there  you  refi-,  and  think  you  have 
 done  fome  great  Act.  But  this  is  not  that,  I  fay,  this  is  not  that,  God  chiefly 
 intends,  but  God  would  by  them  commend  unto  us  Himfelf  i.  In  Re- 
 gard, He  is  the  Father  of  all  Fathers,  the  only  and  true  Father  of  all.  And 
 2.Becaufe  Fathers  and  Mothers  are  dear  to  us,  and  tender  towards  us; 
 but  he  is  more  tender  over  us,  then  ever  any  Father  or  Mother  can  be; 
 Nay,  put  all  the  Love,  that  ever  was  in  any  Fadier  or  Mother  or  Friend, 
 altogether  in  one;  yet  it  comes  infinitely  ftiort  of  the  tender  Love  of  God 
 to  us:  When  God  afflicts  us,  yet  his  Love  is  nothing  abated  to  us,  as  we 
 are  ready  to  think  it  is;  therefore  he  ought  to  be  more  dear  to  us,  then  any 
 other,  then  all  others,  and  him  we  ought  to  honour  and  obey  before  them 
 and  above  them ;  he  that  honours,  obeys  and  loves  them  only,  hath  o')cv- 
 ed  the  Letter,  but  h<uh  not  fmirten  this  City,  he  hath  not  married  Achfab. 
 
 Then  come  to  the  iixth  Commandment.  Many  think,  if  they  can  but 
 walh  their  Hands  from  Blood,  in  that  they  have  killed  no  Man,  fo  that 
 Man's  Law  cannot  lay  hold  on  them,  they  think  they  have  kept  this  Com- 
 mandment: But  if  with'dJ  they  have  not  murdered  their  Brother  in  their 
 
 Hear  , 
 
 tj.. 
 
$24  Tf^e    Spirit    and    the    Lite. 
 
 Heart,  nor  bore  no  Malice  to  no  Man,  nor  vviHied  any  Hurt  to  no  Man; 
 and  yetin  this,  who  can  fay,  his  Heart  is  free?  Bur  ifany  have  gone  thus  far, 
 they  think  themfelvcs  upright  in  Obedience  to  this  Ccmmandment. 
 
 But  this,  I  mufl:  tell  you,  is  but  the  Letter,  if  you  go  no  further,  you 
 have  not  fmitten  Kiriaihfepher  and  taken  it:  But  true  and  real  Murther  is 
 that,  which  is  fatal  to  the  Soul,  and  that  is  the  Murther  of  God.  How! 
 What  fay  you  Sir?  Murder  God,  we  murder  God?  God  forbid!  Yes, 
 rie  tell  you  what  I  mean,  and  you  /hall  confefs  it.  God  complains,  (as 
 I  told  you  before  )  that  ye  have  loaden  him,  as  a  Cart  is  loaden  with  Sheaves, 
 and  wearied  him  with  your  Iniquities ;  ye  have  Co  prefled  him  down  un- 
 der your  Sins,  that  he  cannot  rife:  AndagaintheApoftJe  faith  Heb.  5,^, 
 Te  have  crucified  to  your  ftives  the  Son  of  God  afrefb.  And  this  you  do, 
 when  you  hate  God ;  and  that  is,  whenfoever  ve  apprehend  not  God 
 Mercyful  and  good  to  you,  in  whatever  he  dotli  to  you,  I  mufl  tell  you, 
 you  then  hate  God.  If  at  any  Time  you  apprehend,  God  hurts  you,  you 
 cannot  love  him  for  it,  but  you  hate  him ;  and  this  is  true  and  real  Mur- 
 der with  God,  as  well  as  when  you  hate  your  Brother,  you  are  Mait-flay- 
 erSy  I  John  3, 15.  and  that  you  will  not  deny,  neither  can  you  deny  this, 
 as  much  as  lies  in  you,  you  murder  God.  For  this  is  a  certain  Rule:  No 
 Man  can  love  evil,  as  'tis  evil  to  him,  and  every  Man  loves  Good,  as  he 
 finds  it  a  Good  to  him.  So  long  as  we  apprehend  any  Thing  to  be  Evil 
 to  us,  and  for  our  Hurt,  we  cannot  love  it,  but  do  Co  long  hate  it :  As 
 David  in  all  his  Pfalms  praifes  God  for  his  Mercy,  for  his  Goodnefs  and 
 Loving-Kindneft :  whatever  it  be,  that  comes  under  any  other  Apprehen- 
 fion,  we  hate  it,  refid  it,  fight  againft  it,*  but  David  he  praifed  God  for 
 his  AfBi£lions,  for  Corredlions,  even  when  God  made  him  to  Smart; 
 but  that  was  never,  till  he  found  Kindneft  and  Mercy  in  it,  and  that  he 
 €a.\v  it  was  good  for  him:  If  any  Thing  come  upon  us,  that  we  cannot 
 account  a  Mercy  to  have  it  Co,  we  cannot  praife  God  for  it.  If  we  think, 
 when  God  hath  taken  away  any  Thing  we  enjoy,  be  it  Wife,  Children, 
 Friends,  Health,  Liberty,  Houfes,  Lands,  or  any  Thing  elfe  that  we  prize 
 and  love,  if  we  think  this  evil  to  us,  Co  long  we  can  never  praife  God 
 for  it:  If  wc  do  not  account,  whatever  falls  to  us,  a  Mercy,  and  be  glad 
 of  it,  as  it  is  appointed  and  ordered  by  God ;  yea  a  greater  Mercy  to 
 want  what  we  defire,    then  to  have  it,  this  Man  Co  far  hates  God. 
 
 He  tliat  murmurs  and  thinks,  that  God  at  any  Time  doth  not  well, 
 nay  doth  not  always  the  beft,  this  Man  hates  God,  this  was  that  Sin, 
 that  God  fo  hated  and  puniihed  in  the  Ifraelitcs,  that  they  would  be  wifer 
 
 then 
 
The    Dead    and    kdling    Letter.  225 
 
 then  God,  and  they  would  teach  him  the  Path  of  VVifdom,   and  fhcw 
 him  the  Way  of  Undcrftanding;  Itill  they  wercamm'muring  and  finding 
 Fault  with  what  God  did,  as  if  he  were  not  fo  wife  as  they;  when  the 
 poor  Potlherds  of  the  Earth  will  contend  with  the  Almighty,  and  for  the 
 Pot,  to  ftand  up  againft  the  Potter,  and  (ay:  Why  haft  thou  made  me? 
 Why  halt  thou  made  me  thus?  And  now  halt  thou  broken  me  to  Pieces? 
 When  we  poor  Creatures,  poor  crawling  Worms  (yea  the  Bell  of  us, 
 compared  with  God  are  no  better)  fhall  take  upon  us  to  controul  theWif^ 
 domof  him,  who  is  Wifdom  it  felf.  Oh,  fliys  One,  there  is  fuchaheavy 
 Thing  fallen  out!  Oh,  fays  Another,  God  hath  not  done  well  in  this! 
 Oil,  fays  Another,  If  he  would  have  heard  my  Prayers  in  that,  I  could 
 have  told  him,  ho  v  he  might   have  done   much  better,    then  he  hath 
 done,  and  I  wi(h,  it  had  fallen  out  otherwifcj  Oh  Friends!  Oh  Friends! 
 This  is  no  other,  then  to  do  what  lies  in  us,  to  throw  the  Almighty  out 
 of  his  Throne.   How  ordinary  is  this  every  v/here,  even  among  thofe, 
 that  profefs  Religion?  Thegreateff  and  chicfefi:  End,  Form  and  Aim  of 
 their  Prayers,  is  to  counfel  and  direct  God.  Nay,  though  ye  will  not  own 
 thefe  Thin^^,  yet,  if  thefe  Things  be  examined  to  the  Bottom,  this  is  the 
 plain  Englilh;  he  hath  done  this,  contrary  to  my  Will;  and,  thou  doeft 
 not  govern  well  in  this,  thou  doeil:  not  rule  well  in  that,  thou  mighteft 
 have  taken  my  Counfel,  at  flich  a  Time,  and  in  fuch  a  Thing:  I  could 
 have  contrived  it  better,  and  it  would  have  fallen  out  better,   then  now 
 it  is:  This  is  the  Language  and  plain  Englilh  of  Many,  yea  of  mofl  of 
 your  Prayers,  even  of  your  greatelt  ProfefTors.  I  know  very  well,  what 
 1  fay.  Oh  poor  Nothings,  poor  Gralhoj)pers!  Thus  to  lift  up  your  fel-" 
 ves  againft  him,  who  is  fb  tranfcendently  wife,  holy  and  good!    Thou, 
 thinkeft  much.  If  thy  Servant,  that  is  (as  it  were)  thy  Equal,   in  fbme 
 Regards  the  fame  Flefh  and  Blood  with  thee,  thathelhould  contend  and 
 cenfure  thy  Actions:  And  feemeth  tliis  a  finall  Thing  in  your  Eves,  to 
 controul,  dire£t  and  cenflire  the  Wifdom  of  the  Almighty?  Oh  Beloved! 
 All  Things  of  this  Nature  expreffeth  Marred  ofGocl.  Let  me  tell  you 
 one  Thing,  there  is  no  Man,  that  when  he  looks  upon  all  Providences 
 round  about  him,  within  him  and  widiout  him,   above  him  and  below 
 him,  that  cannot  fay  from  his  Heart:  He  hath  done  all  Things  well;  he 
 can  never  praife  God.  I  fay,  if  he  cannot  in  every  Thing  fet  this  down 
 for  a  Maxim,  and  a  firm  refblved  undeniable  Truth,  that  he  hath  done 
 all  Things  well,  very  well,  clfe  he  cannot  from  his  Heart  alwavs  and  in 
 every  Thing  give  Thanks,  as  the  Apoftle  commands.  A  true  reiigned  Man 
 
 F  f  can 
 
^26  The    Spirit    and    the    Life. 
 
 can  fay  freely  and  heartily :  Oh !  Without  all  Qiieftion  he  hath  done  all 
 Things  well;  in  taking  away  my  Friends  from  me,  in  removing  my  dear 
 Wife":  He  hath  done  all  Things  well,  in  taking  away  my  Health,  in  taking 
 away  my  good  Name.  And  if  fo,  if  he  have  done  all  Things  well,  nay 
 all  Things  fb  much  for  the  beft,  as  the  very  Wifdom  of  God  could  do; 
 then,  why  art  thou  difpleafed  with  him  ?  Why  doefl  thou  once  dare  to 
 lift  up  one  murmuring  Thought  againft  him?  Thou  prayed:  daily:  Thy 
 JVill  he  done ;  or  at  lealT:  thou  ihoulcieft  do  fo,  why  then  doert  thou  repine, 
 when  his  Will  is  done,  either  towards  Thee  or  thine,  or  in  the  World, 
 or  to  his  own  People,  or  to  the  Church  of  God,  or  to  the  Enemies  of  God  ? 
 But  Beloved  |  I  well  know  what  your  Manner  is,  viz.  to  excufe  all  un- 
 der dainty,  fine  mincing  Terms,  and  call  it  the  Infirmity-^  and  Frailty  of 
 the  Fle]])y  and  your  Weaknefs  and  Want  of  Power,  when  indeed  it  is  na 
 lefs  then  Rehetlion^  and  as  the  Sin  of  JVitchcrafty  as  Samuel  told  Saul,  i  Sam. 
 15,  13.  when  alas,  you  take  little  Notice  of  this  high  Crime,  and  of  this 
 high  Treafon  againft  the  moft  High,  yet  you  pafs  it  by,  and  make  light 
 of  it,  as  Saul  did;  whenas  in  plain  Terms,  it  is  no  lefs  then  the  Renoun- 
 cing of  God,  Rejecting  him  and  his  Government;  and  yoiff  Thoughts 
 are,  if  you  were  in  his  Place,  you  think,  you  would  do  better  and  other- 
 wife,  in  this  Thing,  in  that  and  the  other.  Oh  poor  Drop !  Why  con- 
 tendeft  thou  with  thy  Maker?  Who  fhall  Cqz  him  a  Rule?  v^'ilt  thou  fit 
 above  him,  and  rule  him  according  to  thy  Mind  ?  Wilt  thou  give  Laws 
 to  the  Almighty?  iOh!  Tremble  before  him  ye  earthen  Pitchers,  Ye 
 poor  Duft  of  the  Ballance!  Tremble  before  him  the  whole  Earth!  and 
 let  them  not  dare  thus  prefumptuoufly  to  ftrive  with  their  Maker,  who 
 is  able  for  one  of  thefe  Thoughts  utterly  to  undo  thee,  and  it  is  his  infi- 
 nite Mercy,  he  dafheth  thee  not  to  nothing.  Oh  learn  then,  poor  Duft  of 
 the  Ballance,  and  poor  Drop  of  a  Bucket  J  I(a.  40,  15.  to  be  pleafed  with 
 whatever  he  doth;  whether  hepleafeth  thee  orpleafcth  thee  not,  be  thou 
 pleaitid  with  him.  If  he  drives  down  the  Banks  before  him,  like  a  mighty 
 Ocean;  if  he  rend  the  Rocks,  and  overwhelm  the  Mountains:  If  he  make 
 the  Sea  roar,  and  the  whole  Earth  to  ihout  for  Fear,  though  the  Moun- 
 tains quake  at  his  Prefence,  and  the  Hills  melt,  and  the  Earth  is  burnt  up 
 before  him,  learn  to  tremble  before  him,  be  afraid  to  withftand  him,  left 
 he  confume  thee,  and  bring  thee  to  nothing ;  for  who  canftand  before  his 
 Indignation,  and  who  can  abide  the  Fiercenefs  of  his  Anger ;  his  Fury  is  pou- 
 red ))ut  like  Fire,  iwd  the  Rocks  are  thrown  down  by  htm ;  yet  for  all  this, 
 the  Prophet  faith  there :   Tk  Lord  is  good,  a  ftrong  Hold  in  the  Day  of 
 
 TroubU 
 
The    Dead    a?id    killing    Letter.  iiy 
 
 Trouhle^  and  he  knows  them  that  truft  in  him :  Learn  to  be  ruled  and  gaiU 
 ded  by  his  Wifdom  ,•  learn  of  faithful  ylbrdham  to  obey  God ;  learn  to 
 deny  thine  own  Will,  and  to  take  up  his  Crofs  readily,  and  follow  him. 
 
 As  Ahr(^ham^  (Gen.  12,  i.)  when  God  had  made  him  rich,  and  he 
 was  planted  and  fettled  in  Ur  of  the  CalJces;  God  of  a  (iiddain  bids  him 
 leave  all  and  follow  him,  he  prefently  obeyed  and  went:  But  whither 
 mu{t  he  i^o?  JVhither  I_fl)tjlifl)e>vthee;  (mark)  He  told  him  not  whither, 
 nor  oood  Man,  he  enquires  not  what  Conveniencies  and  Accomodation 
 the  Country  had,  whither  he  was  to  go :  But  this  was  all,  FoUorv  me-,  that 
 is,  even  any  where,  where  God  iliall  Ihew  thee,  thou  (houldeft  willingly 
 go;  if  he  bid  thee  leave  Health,  that  thou  leave  it  M'illingly :  and  if  he 
 will  have  thee  go  with  him  into  Sicknefs,  that  thou  go  with  him  willingly; 
 if  he  lead  thee  into  any  Condition,  yea  even  into  the  Vale  of  Tears,  as 
 David  faith,  and  into  the  Shadow  of  Death,  that  thou  go  with  him  readi- 
 ly and  cheerfully;  And  fo  likewife  confider  Abraham:,  in  facrificing  his 
 only  Son,  how  readily  he  did,  and  confulted  not  with  Flefh  and  Blood: 
 For  confider,  if  it  be  God's  Will,  that  thou  fhalt  go  this  Way,  thou  muft 
 go  it:  why  wilt  thou  do  that  unwillingly,  which  thou  muft  do? 
 
 Again,  in  the  feventh  Commandment,  with  A/o/'fj,  he  that  did  not  com- 
 mit acliaal  Adultery  with  a  Woman,  was  not  guiltv  of  the  Breach  of  this 
 Commandment;  and  our  Saviour  goes  further  in  Interpreting  the  \'ery 
 Letter :  He  that  litfts  after  a  U^oman  in  his  Hearty,  hath  committed  Adultery 
 already.  But  the  Spirituallity  of  this  Commandment  is:  Take  Heed  of 
 fpiritual  Adultery,  take  heed  of  turning  afide  from  the  Creator,  and  going 
 a  whoring  after  the  Creaau'es,  to  fct  thy  Affections  on  anv  Creature  above 
 the  Lord  God  Almighty,  and  not  to  love  him  with  all  thy  Mind,  with  all 
 thy  Might,  and  with  all  thy  Heart,  or  to  fct  them  upon  any  Thing  below 
 God;  thou  haft  therein  plaid  the  Harlot  and  the  Adulterer  inthehigheft 
 Degree.  And  certainly,  this  is  that  Adultery  fet  forth  in  the  7th  of  the  Pro- 
 verbs, of  the  Strumpet  and  the  iimple  )'oung  Man,  void  of  Underfland- 
 ing:  She  had  attired  herf elf  like  an  Harlot-,  andfhe  was  fnhtd  in  Heart-,  and 
 fl:e  caught  him  and  kiffcd  him  with  an  impudent  Face ;  and  tells  him.,  how  J].Y 
 had  decked  her  Bed  with  Tapeflry.,  and  perfumed  her  Bed :  Come-,  let  us  take 
 our  Fill  of  Love  untill  the  Morning'.  And  with  much  fair  Speeches  jl^e  caufed 
 him  to  yield-,  and  her  flattering  Lips  forced  him :  But  (aith  the  holv  Ghoft: 
 He  goetb  after  her-,  hut  it  is  as  an  Ox  io  the  Slauiyhter-,  and  as  a  Fool  to  the 
 Stocks-,  tilt  a  Dart  fir  ike  through  his  Liver-,  and  he  hafleth  as  a  Bird  to  the 
 Snarcy  and  kiiowcth  nof^  that  it  iS  for  his  Life,  This  is  the  Letter,  but  yet 
 
 F  e  3  all 
 
228  The    Spirit    and    the    L  i  r  e. 
 
 all  this  is  chiefly  to  fet  out  to  us,  that  all  the  Sons  of  Men  are  this  fimple 
 young  Man,  and  that  the  Beauty  of  the  Creatures  woo  us  to  go  a  whoring 
 after  them :  They  court  us,  as  me  did  the  young  Man,  and  tell  us  what 
 Pleafijre  and  Delights  we  (hall  have,  if  we  will  follow. them;  and  by  this 
 Means  the  Spirit  of  Man  is  defiled,  and  goes  a  whoring  from  the  Lord. 
 
 All  thofe  Excellencies  and  Beauties  in  the  Creatures  (hould  be  as  fb 
 many  Beams  from  the  Sun,  to  draw  up  and  fix  our  Eyes  upon  the  Sun 
 itfelf:  But  we  are  like  Penelope's  Suitors;  Many  hearing  of  her  admi- 
 rable and  incomparable  Beauty  andComelinefs,  attempted  to  come  to  her, 
 but  few  or  none  ever  come  at  her;  for  Ihe  had  many  fair  Damfels  atten- 
 ding her,  to  condu£l  her  Lovers  to  her,  which  were  fo  fair  and  amiable, 
 that  they  thought  none  (b  fair  as  they,  and  (b  fell  in  Love  with  them, 
 and  never  came  at  theMiftrifs  of  all  Beauty,  of  whom  the  Hand-Maids 
 were  but  Shadows :  All  which  is  a  lively  Emblem  of  the  Cafe  and  Con- 
 dition between  God  and  Man :  God  is  compaffed  about  with  various 
 and  beautiful  Creatures,  which  fhould  only  ferve  to  lead  us,  and  to  bid 
 us  look  higher  then  them.  And  though  we  all  pretend  to  aim  at  God,  at 
 perfe£t  Blifs  and  Happinefs,  yet  how  "few  attain  to  him?  How  Many  fall 
 fhort,  and  (by  the  Way)  they  are  wholely  taken  up  with  die  Creatures, 
 his  Hand-Maids,  and  thereby  their  Souls  are  caught  as  a  Bird  in  a  Snare, 
 and  they  know  not  that  it  is  for  their  Lives?  But  yet  know,  the  Crea- 
 ture may  be  loved  and  ufed,  fo  we  could  but  ufe  it  righdy,  and  love  it 
 rightly;  but  that  is  very  hard  to  do;  If  we  could  ufe  it  and  love  it,  as  if 
 we  ufed  it  not,  or  loved  it  not,  as  not  appropriating  to  our  felves ;  and 
 always  being  ready  to  leave  it  willingly  and  freely;  fo  that  thou  (iiifereft 
 no  Rending^  no  Tearing  in  thy  Soul  to  part  with  it ;  and  uQng  it  fo,  thou 
 ufeft  it  for  God,  and  in  God,  and  to  Ends  appointed  by  God, 
 
 Then  for  the  eighth  Commandment:  Every  one  will  be  ready  to  jufti- 
 fie  tbcmielves  from  Theft:  that  is  a  poor,  bafe,  beggerly  Sin:  But  as  I 
 laid,  I  fay  flill,  the  outward  Part  of  this  Commandment  and  fo  the  Reft, 
 you  may  keep  exa£tly:  Iris  the  eafiefl  Part  of  all;  the  outward  Man 
 may  keep  it,  without  any  divine  or  fpiritual  Allilhmce :  Every  natural 
 Man  may  attain  tlie  Keeping  of  them  according  to  the  Letter;  and  yet, 
 they  are  "deeply  guilty  of  the  fpiritual  Breach  thereof:  For  there  is  a  fpi- 
 ritual Theft;  aind  bcfides,  you  know,  the  external  Part  of  this  Command- 
 ment, and  (b  of  others,  God  can,  and  hath  difpenfed  withal;  but  never 
 did,  nor  never  will  difpenfe  with  the  fpiritual  Part:  He  gave  Abrnham  a 
 Command  to  kill  his  Son ;  and  had  not  he  really  intended  it,  he  had  finned  r 
 
 And 
 
The    Dead    and    killing    Letter.  229 
 
 And  God  commanded  the  Ifraclires  to  rob  the  Eoyptians,  to  borrovvtheir 
 Jewels  of  Silver  and  Gold  and  Raiment,  and  to  fpoil  the  Egyptians;  but 
 never  did  he  difpenfe  with  any  Man,  nor  never  will,  to  rob  his  God,  to 
 rob  God  of  his  Honour  and  of  his  Praife;  will  any  Man  rob  his  God? 
 Mai.  3,  8-  And  therefore  in  all  the  Commandments,  content  not  thy  felf 
 with  keeping  the  Letter  of  the  Command;  becaufe  for  all  that,  thoumayeft 
 go  to  Hell:  But  if  God  (hall  bring  thee  to  obfcrve  the  Marrow,  the  In- 
 iide  of  the  Commandment,  whicn  is  done  only  by  the  Power  of  God 
 himfejf  in  thee:  He  that  can  keep  that,  I  dare  afTure  him,  he  fhall  never 
 periih,  neither  in  this  World,  nor  in  the  World  to  come:  For  the  ^'pirit 
 IS  All  in  All,  that  holy  Thing,  which  is  born  of  God  and  plcafeth  God, 
 be  Ru'e  can  never  pcrilli,  but  is  as  durable,  as  permanent  as  God  himfelf. 
 And  I  may  in  brief  touch  at  the  Spirituallity  of  the  ninth  Command- 
 ment; for  the  Time  is  fo  far  fpent,  and  my  own  Ability  to  (peak,  that  I 
 mud  leave  the  tenth  to  fomc  other  Time,  and  but  that  I  made  hafte,  I 
 would  have  fpoken  more  largely  to  fome  of  the  former;  but  according 
 to  that  Impulfe  of  the  Spirit  v/ithin  me  at  this  Prefent,  you  have  had  my 
 Thoughts:    Tboii  jhalt  not  bear  falfe  TVitncfs  againft  thy  Neighbour:  The 
 Letter  of  it  is  againfl:  thy  Neighbour,  which,  1  {ay  Hill,  mu(t  not  be  neg- 
 lected, yet  not  refted  in:  The  Spirit  of  it  is,  that  we  lliould  not  bearfalfe 
 Witnefs  of  God.     Thou  profefleft  thy  felf  to  be  a  Chrilhan,  and  a  5'er- 
 vant,  a  Child  to  God,  and  that  he  is  thy  Lord,  thy  Mafier,  thy  Father, 
 thy  God;  thou  then  bci'.ig  one  of  his  HouHiold,  thou  fhouldft  labour  to 
 credit   and    honour   him     to  whom  thou  belongell;   to  report   to  the 
 World  in  our  Lives  and  Converfarion,  the  Holinefs  and  Purity  of  our 
 God  and  our  Father:  Becaufe  he  is  holy  and  pure,  and  loveth  Rightcous- 
 nefs,  and  haterh  Iniquity.     And  fo  all  his  Servants  ought  to  do,  thereby 
 to  bear  true  Witnefs  to  the  World  of  our  mofl:  holv  God;  for  elfe  they 
 will  fay,  as  the  Proverb  is:  Like  Servant,  like  Mafter;  like  Child,  like 
 Father.  If  you  live  otherwife,  you  break  this  ninth  Command,  and  bear 
 falfc  Witnefs  to  the  World  of  thy  holv  and  pure  God  and  Father. 
 
 In  all  thefe  I  have  taken  the  more  Pains,  that  you  may  fee,  that  when 
 you  have  learned  a  Catechifm,  or  the  Bible  by  Heart,  or  that  you  are  able 
 to  anfwer,  or  fpeak  to  any  Point  in  ])i\  inity,  according  to  the  Letter, 
 and  can  render  the  grammatical  Senfe,  and  have  got  the  Letter  of  it  with- 
 out Book,  nay,  have  gotten  the  external  Part  in  our  Practice  and  Conver- 
 fation;  yet  you  hflve  not  gotten  the  Subflance,  the  Life  and  the  Marrow; 
 You  have  yet  but  attained  only  the  Shell  and  the  Hulk,  and  not  the  Meat 
 nor  the  Kernel.  F  f  3  S« 
 
230  The    Spirit    and    the    Life. 
 
 So  then  by  this  Time,  I  hope  you  are  come  to  fee,  how  this  Letter 
 mnft  be  Itruck,  how  this  City  Kiriathfepher  mull:  be  fmitten  and  taken;  if 
 M'e  mean  to  marry  Achfah :  and  then  that  is  the  Way  to  make  it  unto  us 
 Dehir-,  that  is,  the  fVoYd\  for  it  is  never  the  Word  unto  us  before,  as  you 
 may  fee  in  the  Verfe  before  my  Text.  This  City  before  it  was  fmitten, 
 it  was  called  Kiriathfepher-)  the  City  of  the  Letter,  but  when  it  was  fmitten, 
 conquered,  furprifed  and  taken,  then  it  was  no  .longer  Kiriathfepher^  the 
 City  of  the  Letter;  but  it  was  called  Dehir-)  the  Word,  for  then  it  is  the 
 Word,  and  never  before.  For  this  Book  of  the  Bible,  as  it  confifts  of 
 Words,  Syllables  and  Letters,  is  not  the  Word  of  God:  It  is  not,  nor  can- 
 not be  the  Word  of  God,  without  the  Mind  and  Meaning ;  till  it  be  fmit- 
 ten, till  the  Shell  be  crakt:  For  the  Word  is  a  Spring  fhut  up,  a  Fountain 
 fealed:  For  as  it  is  in  my  Readingit,  that  Reading  it  makes  it  not  the 
 Word  of  God;  only  the  Reading  makes  them  Words;  and  they  are  not 
 Words  neither,  as  they  are  written  or  printed,  till  one  read  them,  and 
 make  them  Words  and  Syllables,  and  Co  make  Senfe  of  them ;  for  in  no 
 Book  whatfoever,  is  there  oneWord  or  Syllable  or  Senfe,  till  they  be  read 
 and  that  makes  them  Words:  And  if  a  Book  be  written  or  printed  in 
 Englifh,  Hebrew  or  French,  (Sec.  It  is  the  Knowledge  of  him  that  reads, 
 maKes  them  Words :  For  if  an  ignorant  Man  look  on  them,  they  are  no- 
 thing :  So  the  Scriptures  when  they  are  read,  they  are  made  Words,  yet 
 ftill  the  Mind,  and  the  Miftery  lies  hid,  though  the  external  Senfe  be  un- 
 derftood :  And  the  acquired,  natural  Parts  will  teach  this  Senfe,  but  the 
 true  and  hidden  Senfe  the  natural  Man  cannot  come  at,  as  the  Apoftle 
 faith:  i  Cor.  2,  4.  The  natural  Man  perceiveth  not  the  Things  of  God '.for 
 they  are  Foolijhnefs  unto  him :  Neither  indeed  can  he,  hecaufe  they  are  fpiritu- 
 ally  difcerned.  And  if  it  be  true,  that  David  (aith,  that  the  Word  of  the  Lord 
 endnveth  for  ever;  or  that  of  Chrift,  that  Heaven  and  Earth  fl?aU pafs  away-t 
 hefore  one  Title  of  the  Word  of  Godfl?aU  perifly,  then  what  Ihall  we  fay, 
 when  that  Day  "comes,  that  the  Apoftle  (peaks  of,2  Pet.  ^,  10.  that  fhall 
 come  upon  the  World,  as  a  Thief  in  the  Night,  in  which  the  Heavens  f\) all 
 pafs  away  with  a  great  Noife,  and  the  Elements  flo all  melt  with  fervent  Heat^ 
 and  the  Works  that  are  therein,  fl)all  he  burnt  up.  If  fo  be,  you  do  take 
 this  according  to  the  common  Acceptation,  to  be  confumed  with  Fire, 
 fliall  not  the  Scriptures  then,  and  all  your  Bibles  be  burnt  up  with  theE- 
 kmcnts?  And  then  if  the  Word  of  God  doth  not  indure  for  ever,  or  the 
 Word  Ihall  then  fail  and  be  burnt  up,  what  is  then  become  of  all  your 
 Faith  and  Confidence?  Are  they  not  all  burnt  up,  both  the  carnal  Man 
 
 and 
 
The    Dead    and    killing    Letter.  131 
 
 and  all  his  Works,  and  with  him  all  the  Elements  ?  Certainly  you  that 
 depend  on  the  Letter,  will  be  in  a  wofuU  Cafe. 
 
 And  befides,  if  the  natural  Man  fhould  perceive  a  litde  of  the  Things 
 of  God,  Alas!  they  are  Riddles,  they  are  Foolilhnefs  to  him^   they  are 
 WifdomonJy  tothofe,  that  are  perfect,  tothofe  only,  that  are  immediately 
 taught  of  God  5  for  then,  it  is  clear,  this  Book  of  the  Letter  muft  not 
 only  be  read,  but  fmitccn  by  Otlmiel:,  before  you  can  find  God's  Word ; 
 for  God's  Word,  as  it  is  his  Word,  is  not  for  every  Eye  to  read^  but  only 
 for  thofe,  to  whom  it  is  given,  as  our  Saviour  fays  in  another  Cafe :    To 
 you  it  is  given  to  know  the  Myfteries  oftf.)e  Kingdom  of  God '^   but  to  them  it 
 is  not  given-,  becaufe  in  feeing  they  fee  not ■>  and  in  hearing  they  hear  not -^  neither 
 do  they  underftand.  Matth.  1 3, 1 1.13.  They  have  not  received  Power  from 
 on  high  to  fmite  it,  as  Mofcs  did  the  Rock,  to  get  out  the  pure  Water  of 
 Life-,  clear  as  ChryflaU  proceeding  from  the  Throne  of  God  and  of  the  Lamb, 
 Rev.  22, 1.   And  I  mult  tell  you,  'tis  not  that  Water,  or  that  Senfe,  that 
 proceeds  from  the  Univerfities,  or  any  the  acquired  Parts  or  Powers  can 
 do  it;  but  it  muft  be  freely  given  out  by  God  himfelf,  and  feldom,  very 
 feldom  to  the  learned  Scribes  and  Pharifecs,  or  to  the  great  Princes  of  the 
 World;  but  to  the  Dcfpifed,  to  the  Off-Scourings,  to  poor  FiOier-Men 
 and  the  like,  that  the  Creature  might  be  convinced,  that  the  Power  is  of 
 God,  and  not  in  the  Wifdom  of  Men ;  and  feldom  or  never  to  be  found 
 among  the  great  Men,  or  the  great  and  mighty  Things  of  the  World, 
 which  clear  crofTcth  the  World's  Opinion,  viz.  That  there  is  no  getting 
 the  Wifdom  of  God,  or  the  Knowledge  of  the  Truth  or  of  the  Scriptures, 
 without  the  humane  Learning,  Univerlity-L earning;   but  the  Apoftle's 
 Experience  is  quite  otherwife,  as  he  expreftcth  it  i  Cor.  2.  For,  this  Book 
 of  the  Bible  is  but  the  Letter  to  the  Eye  and  the  Ear;  out  God's  Word 
 lies  hid,  there  muft  be  a  Word  to  the  Heart.  AndtlieHean  of  Stone  muft 
 be  removed,  and  a  Heart  ofFlelh  given;  we  muft  buy  of  him  Eye-Salve, 
 that  we  may  fee,  before  ever  we  can  be  acquainted  with  God's  Word. 
 God's  Word  is  not  Ink  and  Paper  written  or  printed,  but  God's  Word 
 is  (as  the  Apoftle  fiith  Hebr.4, 12.)  quick-,  pon-erfui  andjharper  then  any 
 tivo  edged  Sword.  It  is  not  the  dull  and  dead  Letter  that  giveth  Life,  it  is 
 the  Spirit  that  quickncth-,  faith  our  Lord,  which  we  fee  by  Experience  ki 
 Moft,  even  thofe  that  think  thcmfelves  Do£lors  and  Teachers,  and  think 
 they  know  all  Things;  and  fo  indeed  to  theni;  inlfead  of  being  Life  and 
 a  quickning  Spirit,  they  arc  dead  and  dull,  empty  and  fluggilh:  And  Men 
 may  be  full  of  Notions  and  litccral  Knowledge  even  oi  the  Scriptures, 
 
 and 
 
1^2  The    Spirit    and    the    Life. 
 
 and  yet  have  no  Power.  The  Letter  fiifFers  Men  to  be  dead,  idle,  flug- 
 gifli,  as  to  the  Life  of  Regeneration  and  the  Power  of  Godlinefs;  It  puts 
 no  Life  into  them,  but  are  as  dead,  frozen. 
 
 The  Letter  never  binds  the  ftrong  Man,  it  never  conquers  the  Will, 
 and  a  Man's  own  felf :  It  never  makes  a  Man  to  deny  the  World,  to  re- 
 joyce  in  the  Crofs,  to  fell  all  and  follow  Chrift.  If  the  Letters  or  the  gram- 
 matical Senfe  were  the  Word  of  God,  Chrifl  would  never  have  fo  often 
 condemned,  and  exprefled  fb  many  Woes  againfl:  the  Scribes  and  Phari- 
 fees;  for  who  took  more  Pains  in  them  then  they?   Who  had  them  in 
 higher  Efteem,  or  obferved  them  more  exactly  then  they?  and  for  that 
 very  Thing  the  People  had  them  in  high  Honour  and  great  Efteem;  yet 
 Chrift  condemns  all  their  Knowledge,  Learning,  Holinefs,  Parts,  out- 
 ward Reverence  and  Teeming  Holinefs,  &c.  for  they  fought  not  after  the 
 Mind  of  Chrift  in  them,  but  to  {^x.  up  themfelves,   and  to  exalt  diem- 
 felves;  for  if  they  had  known  the  Word  of  God,  they  would  have  known 
 Him,  who  was  the  Word.     If  the  litteral  Scriptures  were  the  Word  of 
 God,  why  doth  the  holy  Ghoft  fo  often  fav :  He  that  hath  Ears  to  hear-, 
 let  him  hear?  And  why  doth  the  Prophet  Jfaiah  fay:    That  hearing  they 
 may  hear^  and  not  under  ft  and]  and  feeing  they  might  fee-,  and  not  perceive  .<* 
 Make  the  Heart  of  this  People  fat -^  their  Ears  didl  and  their  Eyes  heavy-,  left 
 they  j])oidd  fee  jvith  their  EyeSy  and  hear  with  their  Ears-,  and  under ftand  with 
 their  Hearts-,  and  be  converted-,  and  Ilhoidd  heal  them.  This  is  fpoken,  not 
 in  Regard  of  thofe  that  are  igorant,  but  of  thofe  that  are  very  knowing, 
 and  very  much  conceited  of  their  much  knowing;  and  yet  their  Know- 
 ledge and  Gifts,  and  precife  Holinefs  according  to  the  Le/fer,   is  but  a 
 Stumbling-Block,  and  an  Occafion  of  their  Falling,  Death  and  Deftru£lion ; 
 thus  to  know  all  Things,  is  but  to  be  ignorant  of  all  Things ;  and  God 
 accounts  thefe  knowing  Men  among  the  Number  of  thofe,   the  World 
 accounts  the  only  Prophane,  and  he  eftcems  them  farther  off  the  King- 
 dom of  God,  then  Thieves  and  Harlots,  and  faith  Mat.  21,  31-  that  thefe 
 fl?all  go  into  the  Kingdom  of  Heaven  before  them.  And  therefore  Chrift  him- 
 (elf  fooner  converfed  with  Publicans  and  Harlots,  and  preferred  them  ftill 
 before  them,  as  knovving  there  was  more  Hope  to  work  upon  them,  then 
 Upon  thefe  great,  conceited,  puffed  up  ProfelFors. 
 
 And  therefote  I  have  the  more  and  the  larger  infifted  upon  this,  that 
 if  it  werepolfible  thefe  Men  might  cometokno'-v  the  Truth,  and  fo  them- 
 felves, that  they  might  be  faved.   Thus  to  underftand  the  Scriptures,  is 
 nhat,,  which  the  Scriptures  call  eternal  Life  ,•  and  that  good  Partj  which 
 '  Mary 
 
 i 
 
TJ.j^    Dead    and    killing    Letter.  235 
 
 Mary  hath  chofin->  Luk.  10,  42.  This  is,  ro  eat  Chrift,ro  believe,  ro  pur  on 
 Chrill  and  tlie  new  Man,  to  be  regenerate,  to  be  born  aoain,  to  live  to 
 the  Spirit,  to  be  baptized,  to  receive  the  Word,  to  be  ingrafted  into  Chrifl:, 
 and  the  like.  The  other  carnal  Knowers,  they  can  reach  none  of  thefe 
 Things,  though  they  think  they  are  pofTcftof  them,  and  enjoy  them; 
 but  even  from  this  very  Knowledge  of  the  Tree  of  Life,  and  from  their 
 conceited  Holinefs  they  eatDeatn;  and  this  is  that  forbidden  Tree  of 
 Good  and  Evil,  from  whence  they  enquire  much  after  Knowledge,  and 
 aim  to  be  like  God,  and  fo  to  live  for  ever.-  And  this  is  nothing  but  the 
 Seed  of  the  Serpent  in  our  Hearts,  whereby  thefe  Men  much  admire 
 themfelves,  and  ki(s  their  own  Hands;  that  is,  the\'  much  {ci  up  their 
 Qvvn  Wills,  their  own  Wifdom,  and  their  own  carnal  Reafbn,  and  cover 
 themfelves  with  Fig-Leaves,  as  Adam  did;  whereby  alfo  they  are  come 
 to  that  pafs,  that  ( as  I  (aid  before )  they  are  ready  to  teach  God  Know- 
 ledge, and  to  bring  God  ro  School  to  them,  to  prefcribe  and  dii'cct  him 
 what  he  (hall  do  in  the  World,  and  how  he  lliall  govern  according  to 
 their  W^ills,  and  their  pitiful  Prayers. 
 
 Beloved!  TiieWordofGod  isfecret,  (ubtil,  pure,  high,  holy,  heaven- 
 ly, powerful,  reviving,  quickning,  fpirituallizing;  but  the  Letter  is  not 
 only  deid,  in  all  thcfe  Regards,  but  killing  and  dcftrut^ive  in  that  Senfe 
 formerly  exprefTed;  if  you  live  and  die  with  this  W'ord,  it  will  do  you 
 no  good:  I  mean  the  Letter  of  the  Word,  and  the  grammatical,  external 
 Senfo,  which  thefe  Men  call  the  Word  of  God ;  yet  I  tell  ye,  all  this  is 
 nothing,  though  you  have  it  exaftly  by  Heart,  that  )ou  have  it  as  ready 
 at  your  Fingers  Ends,  to  apply  it  at  all  Occdfions,  as  the  Devil  himfelf: 
 yet  this  can  be  no  Service  of  God,  nor  Profit  to  you;  this  is  but  bodily 
 Labour  and  bodily  Excrcife-,  (  iis  the  ApofUe  calls  it  i  Tim.  4.)  nd.'ic/.)  pro- 
 fiteth  nothing.  This  is  but  die  Flclh,this  is  but  Man's  Teaching;  The  Spi- 
 rit of  it,  the  Word  of  God  {Dchir )  you  never  vet  found;  bur  ver,  (as  I 
 (iiid)  ler  us  nor  fay:  If  the  Spirit  be  all,  rhen  wnar  do  we  with  the  Letter? 
 Let  us  rhen  call  ir  away :  No,  no,  by  no  Means;  rhe  Letter  is  of  Ufcto 
 regulate  the  Flelli,  and  to  prefcribe  and  direct  the  outward  Man  in  bodi- 
 ly Exercifes:  But  I  fay,  it  reaches  nor,  nor  feeds  nor  rhe  inward  Man  and 
 tneHcarr.  That  mufl  be  that  Bread,  which  the  Father  givcth,  which  comes 
 down  from  Hea\'en :  'Tis  not  neither  Mofcs-,  nor  the  Knowledge  of  the 
 whole  Law,  nor  of  all  the  Scriptures,  can  give  us  chat  Bread,  as  Chrilt 
 faith  John  ^,32.5:^.  Fcrily^  verily-,  MoCcs  gjvc  t/hvii  mt  that  Bread  from 
 Heaven;  but  my  Father  givcth  you  the  Bread  from  Heaven.   For  the  Bread 
 
 G  g  of 
 
234  ^'^    Spirit  'and    the    Liv  t. 
 
 of  God  is  he-,  which  comet b  down  from  Heaven-)  and  giveth  Life  to  the  JVorld. 
 
 And  belides,  (as  I  faid)  the  Spirit  of  a  Man  you  cannot  have  without 
 the  Body,  nor  you  cannot  have  the  Oyfter  without  the  Shell:  So  neither 
 can  you  have  thefe  Myfteries,  thefe  Allegories  without  the  Fledi,  without 
 the  Shell,  without  Excrements;  that  is,  without  the  Letter  of  the  Word: 
 For  we  being  of  a  dull,  low,  corporeal  Subftance,  muft  have  thefe  higl>> 
 divine,  (lihlime  Things  brought  to  us  in  fuch  VefTels,  and  reprefented 
 by  fuch  Things,  as  we  are  converfant  with,  and  (iich  as  we  underftand, 
 feel,  hear  and  fee,  and  fo  come  to  know  them :  We  are  not  able  to  con- 
 ceive of  the  (piritual  Meaning  and  God's  Mind,  without  jfbmething  repre- 
 fented and  fomething  propofed,  fuitable  to  our  Element,  to  our  Language, 
 to  our  Sphere,  to  our  Condition;  fomething  bodily  muft  be  prefented, 
 that  we  may  conceive  of  that,  which  is  in  the  fame  Proportion  and  Equi- 
 valency, done  in  us  fpiritually:  The  true  Word  is  very  much  vailed  and 
 wrapped  up  in  Allegories  and  Refemblances.  You  know,  there  is  not  one 
 of  you,  that  have  rich  Jewel,  you  do  not  leave  them  open,  but  wrap  them 
 up  warily ;  and  till  you  take  off  thofe  Vails  and  Wrappers,  you  cannot 
 fee  the  Jewel;  To  hath  the  Almighty  wrapt  his  Word  in  the  Letter,  that 
 except  the  Vails  and  Coverings  be  taken  off,  ye  cannot  fee  thefparkling 
 Beauty  of  the  Truth:  Jewels  are  not  common  to  every  Eye,  but  kept  up 
 clofe,  and  you  mufl  be  Friends  too,  or  you  fhall  never  fee  or  know  hij 
 Secrets.  And  yet,  this  is^  that  I  advife  flill:  Be  fiire  to  maintain  the  Let- 
 ter of  the  Word  undefiled,  untouched,  uncoiTupted,  and  let  his  Tongue 
 cleave  to,  and  for  ever  rot  in  his  Mouth,  that  goes  about  to  abrogate  the 
 Letter;  for  without  the  Letter  you  cannot  have  the  Spirit:  Even  as  we 
 cannot  have  Meat  and  Nutriment,  but  you  mufl  have  neceffarily  Dung 
 and  Excrements,  and  ifvou  cafl  away  the  Excrements,  you  cafl  away  the 
 Meat  with  it ;  not  that  the  Letter  is  Dung  and  Excrement,  as  of  it  felf, 
 or  killing,  or  deadly,  but  occafionally  made  fb  to  us,  and  to  all  thofe  who 
 crack  it  not,  fmite  it  not,  and  fb  fuck  no  Life,  but  Death  from  it. 
 
 T'lerefore  it  is  fiid :  My  Hearty  or  a  good  Hearty  a  Caleb  mufl  fet  us 
 on  Work,  2iX\d^nOlhmelu\\\9i(m\iQKiYiatfepher;  for  you  fee,  what  Fruits 
 follow  any  other  Smiting:  The  Heart  that  feeks  Liberty  to  it  fclf,  it  abuf^ 
 eth  the  Scriptures,  it  comes  in  privily  to  fpie  out  our  Liberty,  that  it  may 
 be  an  Occafion  to  the  Flefh:  I  fay,  a  Gz/f^  mufl  make  Proclamation,  and 
 an  Othniel  muft  fmite  this  City,  and  not  an  Heart,  that  fecks  for  Liberty 
 to  fatisfie  his  o>vn  Will,  and  its  own  Defircs ;  for  fuch  Smiters  there  be 
 too  many,  that  would  call  away  the  Letter  of  the  Word :   They  would 
 
 have 
 
Tlje    Dead    and    killing    Letter.  235 
 
 have  no  Law  ro  rule  or  curb  them,  but  this  is  not  a  good  Heart's  a  Caleb's 
 Setting  to  work,  or  an  (9//w/V/'j  Smiting;  but  to  it  I  fay,  viz.  to  this  good 
 Heart:  Let  it  fmitc  the  Letter  and  fpare  not;  nay,  I  counfel  ye,  to  take 
 it  and  tear  it,  and  rend  it  all  to  Pieces,  as  we  do  Meat,  elfe  we  get  no 
 Nourilliment;  for  in  the  Letter  lies  the  Nourifhment  hid.  There  is  no 
 getting  out  the  Nourilhment  and  Virtue,  without  we  do  as  it  were,  tum- 
 ble it  up  and  down,  tear  it  with  our  Teeth  and  chew  upon  it,  to  get  out 
 all  the  Virtue  we  can,  (as  clean  Beafts  I  would  have  you  chew  the  Cud) 
 and  that  by  a  Power  given  from  above;  And  the  more  we  can  tumble  it, 
 ruminate  upon  it,  buck  it,  tear  it  and  chew  it  in  that  Senfe,  the  more  and 
 the  better  Nourifhment  it  gives.  Nor  do  I  bid  you  do  it,  as  of  your 
 felves,  by  your  own  Power,  but  by  the  Wifdom  and  Power  of  God, 
 who  will  enable  you  to  find  the  Treafure,  if  you  dig  for  IVifdom^  as  for 
 Gohh  and  fe arch  for  it  as  for  bid  Treafitres  Prov.  2, 4.  With  a  refolved  Heart 
 to  dig  for  Truth,  for  Truth's  Sake,  and  not  Sclfandfinifter  Ends  and  Ad- 
 vantages, but  out  of  Love  to  Truth  ,•  thus  I  fay :  Let  a  good  Heart  ufe 
 the  Letter  of  the  Word  and  fpare  not,  take  it,  fh'ick  it,  fmite  it,  tear  it, 
 chew  it  all  to  Pieces;  not  becaufe  he  hates  the  Letter,  but  as  Men  do  by 
 Meat,  they  tear  it,  champ  it,  chew  it  between  their  Teeth,  not  becaufe 
 thev  hate  Meat,  but  becaufe  they  would  get  all  the  Nourifhment  out 
 they  poflibly  can.  Beloved !  In  this  Manner  ftrike  Kiriatbfcpher  in 
 the  Name  of  God,  and  the  Almighty  profper  ye :  Go  on,  and  the  Lord 
 of  Heaven  give  you  good  Succefs,  that  he  may  enable  you  to  get  out 
 thofe  pure  Waters  of  Life,  proceeding  from  the  Throne  of  God  and 
 the  Lamb,  that  hidden  Manna,  that'  Bread  from  Heaven,  that  may 
 nourifh  you  to  Everlafling  Life,  that  ye  may  have  that  Treafure,  that 
 Pearl  hid  in  the  Field,  that  white  Stone,  and  that  new  Name,  that  ye  rrtay 
 be  enriched  with  Gold  purified  feven  Times,  qs  David  in  that  i2thPlalm 
 faith  the  Word  of  God  is:  Do  you  think  he  means  the  Letter?  No  no, 
 but  that  thou  may  eft  have  that  white  Raiment  to  cover  thy  Nakednefs, 
 and  that  Eye-Salve  to  anoint  thine  Eyes,  that  thoumayeft  fee:  Thenalfo 
 art  thou,  him  that  overcometh,  to  whom  it  fhallbe  qiven,  to  fit  with  him 
 in  his  Throne,  even  as  he  alfo  overcame  and  is  fet  clown  in  his  Father's 
 Throne;  then  fhall  ye  come  to  be  married  to  yJ'c/fa/.):, Caleb's  Dau<yhicr ; 
 then  fhall  Otbniel-,  Gcod'sfit  Time  or  Opportunity  give  you  the  Poffeflioa 
 of  this  City  Kiriatbfepber-,  this  fliut  Book  of  God,  that  it  may  be  unto 
 you  De/fir-,  the  Word  of  God  revealed :  Tliat  the  Vail  being  rent,  you 
 may  be  admitted  to  look  within  to  fee  the  Glory  of  the  Holy  of  Holies ; 
 
 G  g  2  and 
 
2^6  Shadows    vamfl)big, 
 
 and  that  you  may  behold  the  Ikaury  of  the  Lord,  and  vifit  his  Temple, 
 and  there  fall  down  and  worfhip,  faying  as  David  faith :  PC  27.  One  thing 
 haveldefiredoftheLoYd^andthatTvilllfeckafter^  that  I  may  dwell  in  the  Hotije 
 of  the  Lord  all  the  Days  of  my  Life^  to  behold  the  Beauty  of  the  Lord^  and 
 to  inquire  in  his  Temple^  and  defire  thereto  be  for  ever  and  for  ever,  ^7W«» 
 
 Shadows  vanilhing. 
 
 Some 
 
 Rays    of  Glory   appearing 
 
 The  two  laft  Sermons  on  Josh.  15,  v.  i5, 17. 
 But  here  Joined  in  one, 
 
 And  Caleb  [aid:,  he  that  fmiteth  Kiriathfepher  and  takcth  it^  to  him  will  I 
 give  Achfah  my  Daughter  to  H^ife.  And  Othniel  the  Son  of  Kenaz  the 
 Brother  0/ Caleb  took  it^^  and  he  gave  him  Achfah  his  Daughter  to  Wife. 
 
 THe  laft  Sabbath  I  told  you,  Thar,  Part  of  this  Chapter  was  as  the 
 one  Cherub  upon  the  Mercy-Seat,  and  that  in  2  Cor,  3.  was  as 
 the  other  Cherub,  which  as  the  two  Cherubims  lookt  direftly 
 Face  to  Face  to  each  other,  fo  doth  this  Chapter  look,  forward  to 
 that,  and  that  turns  it  felfand  looks  Face  to  Face  upon  this;  that  is,  the 
 one  is  the  Interpretation  of  the  other;  and  you  may  remember,  as  a  Pro- 
 logue to  our  Text,  we  gave  you  a  brief  Epitome  of  the  Hiftory  olMofes-, 
 his  Sending  the  twelve'Spies,  to  difcover  and  view  the  Land  of  Canaan, 
 whereof  J-ofljua  and  G/Zt'/' were  two  of  the  twelve:  And  they  bring  News 
 of  the  Goodnefs  of  the  Land  with  the  other  Ten,  which  Ten,  even  all 
 the  Twelve,  all  but  Caleb  and  Joflyua^  they  brought  up  an  evil  Report, 
 though  they  all  confelTed,  the  Land  was  excellent  and  good,  and  aboun- 
 ded in  Plciiry  of  all  Things,  flowing  with  Milk  and  Honey:  Yet  thefe 
 Ten  they  fiud,  it  was  impolllble  to  get  it,  or  conquer  it;  for  the  Men 
 
 were 
 
 I 
 
Some    Rayes    of    Glory    appearing.  237 
 
 were  mighty,  Sons  of  Anack-,  Giants  and  Men  of  great  Stature,  and  the 
 Walls  thick  -and  high,  &c.  The  People  hearing  this,  began  to  murmur : 
 Then  Caleb  and  y-oflnta  Handing  up,  they  ih'ive  to  clear  the  Slander, 
 and  encourage  die  People ;  and  for  this  Conhdence  and  Faith  of  theirs,  they 
 two  entred  the  Land :  All  the  Reft,  being  about  fix  hundred  thoufand 
 that  murmured,  dyed  in  the  Wildernefs,  and  not  one  entred  the  Land. 
 
 And  as  we  related  the  Hiilory,  we  raifed  (bme  Obfervations,  and  en- 
 deavoured to  bring  the  Hiftory  home  to  our  felves ;  for  the  Scriptures 
 are  fo  written  and  ordered,  that  they  do  not  only  concern  that  prefent 
 Age  and  People  5  but  all  Ages  and  all  People  to  the  End  of  the  World ; 
 and  fhewed,  how  thefe  Things  were  daily  in  Fulfilling,  fpiritually  and 
 really  within  us.    Then  we  came  to  our  Text,  where  I  alfo  told   you, 
 that  this  Text,  as  I  have  now  read  it,  it  is  Hebrew;  and  reading  it  but  as 
 it  is  printed,  is  ftill  Hebrew.    But  as  I  then  told  you,  we  may  not,  nor 
 will  not  deny  the  Truth  of  the  Hiftory  and  of  the  Letter;  but  we  muft 
 take  heed,  we  reft  not  in  the  Story,  and  go  no  further;  for  the  JVord  of 
 God  {(-Aid '^i.  Peter)  endureth  for  ever'.,  and  his   Truth  to  all  Generations: 
 There  is  a  Secret  in  the  whole  Letter  of  the  Word,  which  lafts  to  Eter- 
 nity ;  which  is  accompliHied  not  only  in  that  Time,  and  of  that  Man,  of 
 whom  it  is  written,  but  fulfilled  as  well  and  as  really  in  all  Times,  in  all 
 Ages,  in  all  Men  ever  after  and  before :  As  Amhrofe  faid  of  /Ihah  and  A'a- 
 bal :  Thefe  Hiflories  are  old  in  Tune^  but  new  in  Pra&fe ;  for  there  are  many  fiich 
 pcrfecuting  Ahabs-,  and  many  fiich  chiirlifl)  A^abals.    So  may  I  fay  of  this 
 Hiltory,  and  the  Reft  oFthe  Scriptures:  Old  in  Time,  but  ordinary  in  Ufc 
 to  this  very  Day:  Caleb  to  this  Day  ftill  proclaims:  Whofoever  (liall  fmite 
 Kiriathfepher  and  take  it,  helhall  have  Achfih  his  Daughter  to  Wife.  This 
 was  done  once  in  the  Letter,  but  ever  doing  in  die  Spirit;  for  die  Word 
 of  God  lafts  for  ever,  as  A/iv^/ alfo  often  (aid  in  the  119  Pfiilm  and  clfe- 
 where:    Thy  Word^  0  Lord/  endtircth  for  ever.   And  the  Things  related 
 in  the  Scriptures,  they  are  fuch  Things,  as  not  only  inftrucl  one  Age, 
 one  Sea(bn,  but  every  Age  and  every  Seafon,  that  follow  it:  Therefore 
 in  reading  the  Bible,  the  Meaning  and  the  Mind  of  God  we  mult  look  at, 
 and  not  to  the  bare  HKtory:  Hear  what  the  Apoftle  Paul  (aith:  Bodily 
 Exercife  profit  etb  nothing;  or  rather,  hear  it  from  our  Sa\iour's  own  Mouth: 
 The  FIcjh  profiteth  nothing,  but  the  Spirit  gives  Life.     Caleb  here  iiguifieth 
 a  good  Heart,  and  Kiriathfepher  the  City  of  the  Book,  or  the  City  of  the 
 Letter,  which  is  to  be  finitren;  and  he  that  doth  fo;  ihall  marry  Achfab 
 which  ligaiiics  die  Rending  or  the  Tearing  of  the  Vail;  and  fo  by  tha"" 
 
 G  g   3  niean^ 
 
 s 
 
238  Shadows    vanijhing. 
 
 means,  rliaf  which  was  before  Kiriathfephey\  the  City  of  the  Letter  lockt 
 up,  fhall  be  made  unto  us  Dehir-,  the  Word  fet  open.  So  that  if  you  put 
 them  together,  you  muft  read  it  thus  in  Engliljh :  And  a  good  Heart 
 faid:  He  that  fmiteth  the  City  of  the  Letter  andtaketh  it-,  to  him  rniU  I  give 
 the  Rending  of  the  Fail  afunder,  and  hejloallpafs  into  my  holy  Place-,  and  my 
 holy  Mountain-,  and  enter  into  my  fecret  Pavilion-)  or  into  my  Tabernacle ; 
 He  (hall  behold  and  enjoy  the  Glory  of  the  Holy  of  holies,  as  'tis  pro- 
 mifed  in  that  15th  Pfalm.  This  is  that  St.  John  wept  fore  for,  when  the 
 Angel  made  Proclamation  in  Rev.  5.  with  a  loud  Voice:  Who  is  worthy 
 to  open  the  Book;  and  to  loofe  the  f even  Seals  thereof^  And  no  Man  in  Heaven 
 or  Earth  was  able  to  open  the  Book  or  look  therein:  But  at  Length  it  was  re- 
 vealed, that  the  Lion  of  the  Tribe  q/'Judah,  the  Root  0/ David,  had  prevailed 
 to  open  the  Book-)  and  to  unlofe  the  Seals  thereof  The  Letter  is  not  this  fea- 
 ]cd  Book;  for  every  one  reads  that,  and  knows  the  Meaning  there- 
 of; nay^  humane  Abiliteswill  not,  cannot  reach  the  true,  the  divineSenfe, 
 but  the  Letter  and  the  grammatical  Senfe  it  may.  The  Letter  is  not  the 
 Tree  of  Life,  nor  the  Waters  of  Life,  proceeding  out  of  the  Throne  of 
 God,  which  God  promifeth  to  give  unto  us :  Neither  is  the  Letter  God's 
 holy  Place,  nor  the  fecret  Place  of  the  moft  high,  nor  his  fecret  Pavilion, 
 every  unclean  Bead  may  hear,  and  read  therein,  and  come  and  drink  of 
 thefe  Waters:  But  he  that  hath  the  Word  of  God,  he  "that  drinks  of 
 that  ihall  live  for  ever.  How  many  are  and  have  been  exercifed  con- 
 ftantly  in  that,  viz.  in  the  Letter,  and  yet  do  not  live,  but  perifh  and  dye  for 
 ever !  Many  thoufands  have  taken  great  Pains,  and  writ  many  Volumes, 
 andpreachedmajny  hundreds  of  Sermons,  and  yet  never  reacht  this  Living 
 for  ever:  Many  have  read  it,  heard  it,  preacht  it,  been  very  ftudiousinit 
 Day  and  Night,  and  therein  have  thought,  they  have  done  God  good 
 Service,  and  expe£t  to  enter  Heaven,  and  fhall  fay :  Lord  open  unto  us ; 
 and  yet  Chrift  Inall  fay  to  them:  Depart  ye  Workers  of  Inujitity-y  for  by 
 them  the  City  of  the  Letter  for  all  this  was  never  fmitten  and  taken :  But 
 he  that  ihall  be  admitted  to  come  into  this  Sanduary,  and  to  eat  of  this 
 Manna,  he  lliall  find  and  fay,  from  a  true  and  feeling  Senfe  thereof:  This 
 is  hea\enly  Manna  indeed ;  I  find  thefe  are  the  Waters  of  Life  indeed ; 
 for  I  find  they  give  Life:  To  read,  hear  and  pray,  preach,  fludy  and  the 
 like,  they  give  no  Life;  they  are  no  Service  to  God,  without  the  Life 
 and  Power,  but  kill  and  flay  thofe  Souls,  that  refl  therein,  as  moft  Men  do. 
 The  Words,  as  I  told  you,  divide  themfelves  in. two  Parts:  The  Bur- 
 den, He  that  ftr ikes  or  f mites  Kiriachfepher  and  tahth  it;  and  the  Honour 
 
 or 
 
Sojue    Rnyes    of    Glory    appearing.  239 
 
 Of  Reward  to  him  that  Co  doth:  HeflmlJ  have  Achfah  to  Wife'.  But  fee 
 here,  it  mull:  be  a  good  Heart  muft  do  it,  not  a  Heart  that  feeks  Liberty 
 to  the  FIe(h,  viz.  to  make  the  Knowledge  of  Chrift,  as  a  more  eafie  Way 
 to  linning,  to  facilitate  and  encourage  them  to  pleafe  theFlelh:  No,  no, 
 my  Text  (ays,  it  muft  be  a  Caleb-,  a  good  Heart,  (iich  a  Heart,  as  Teeks 
 not  Reft  in  finning,  but  fiich  a  Heart,  as  feeks  its  Reft  only  in  God ,-  flich 
 a  Heart  as  hungers  and  thirfts  after  God,  fuch  a-  one,  as  labours  with  all 
 his  Soul  Night  and  Day,  and  never  can  be  at  Reft  in  any  Thing  below 
 God:  But  to  attain  him,  is  unwearied  and  cannot  reft;  and  then  as  it  fol- 
 lows here,  Othnid  the  Lord's  fit  Opportunity,  or  in  his  good  Time,  he 
 ftruck  it  and  took  it. 
 
 Concerning  the  Burden,  I  intimated,  that  it  is  not  fufficient  to  read 
 the  Scriptures;  No,  though  we  could  fay  all  the  Bible  without  Book,  yea 
 and  unaerftand  it  according  to  the  Letter,  it  were  nothing  to  Salvation: 
 If  they  would  read  the  whole  old  and  new  Teftament  over  every 
 Year,  as  I  have  known  fbme  have  made  it  their  Tafk;  yea  made  it  their 
 Boaft:  Nay,  I  fay  more,  if  it  were  poflible,  they  could  read  it  over  every 
 Day  in  the  Year;  and  daily  difcourfe  of  it,  and  could  cite  Scripture  to 
 prove  all  they-fay,  yet  this  were  nothing, •  for  the  Devil  can  do  as  much, 
 what  Man  can  come  near  him  for  Pertinency,  in  bringing  out  Scripture 
 upon  all  Ojcafions.  But  as  theFlelh  of  Chrilt,  till  it  was  broken,  and 
 his  precious  Side,  till  it  was  pierced,  and  till  his  Blood  was  fhed,  there 
 was  no  Profit  could  redound  rous,  as  himfelf  faid.-  This  is  my  Body  which 
 is  broken  for  you-,  Mar.  2^,  26.  This  Letter  of  the  Scriptures  is  as  the  Bo- 
 dy of  Chrift;  till  this  Side  of  his  be  pierced,  there  is  no  Salvation;  (6  till 
 this  Letter  be  broken,  there  is  no  Food  for  us;  till  this  Rock  be  finitten, 
 there  is  no  Water  for  us;  till  the  Lord  give  it  down  from  Heaven,  there 
 is  no  Minna,  no  Bread  for  us:  Elfe  I  tell  you,  we  may  live  and  dye 
 with  the  Scriprures,  an.1  yet  hunger  and  ftarve,  and  dve:  But  this  Body 
 beinn;  once  broken,  and  this  Rock -fin  irtcn,  and  this  Side  pierced;  then 
 we  (hall  find  a  Fountain  of  living  JVaters^fpringing  icp  to  eternal  Life->  and 
 precious  Blood  gulhing  out,  to  feed  and  revive  us;  and  hidden  Manna 
 fonourilli  us,  fo  as  we  can  never  perifh,  neither  in  this  World,  nor  in 
 the  World  to  come.  As  you  know.  Bread  is  not  Food,  till  it  be  broken, 
 and  ground  to  Meal  or  Flower;  whole  Bread  and  whole  Meat  goes  into 
 the  Body,  and  througli  the  Body  into  the  Draught,  and  yields  no  Nutri- 
 ment to  the  Body:  The  Nourilhment,  the  Lite  and  the  Spirit  of  it  re- 
 mains untoucht,  lockt  up :  But  if  it  be  broken  and  chewed,  then  the  Sto- 
 mach 
 
240  Shadows    va}?iJlowg. 
 
 mach  {eparares  the  one  and  the  other:  The  Virtue  and  the  Excrements 
 it  divides  and  conveys  to  each  Way  its  Part:  Yet  Truth  it  is,  manyto(s 
 and  tumble  the  Letter,  and  have  it  much  in  their  Mouthes,  and  rovvl  it 
 up  and  down  upon  their  Tongues,  but  never  crack  it,  never  break  ir, 
 never  chew  it,  though  they  (eem  to  do  it,  and  make  you  believe  they 
 expound  it,  and  give  you  the  Senfe  and  the  Virtue :  Yet  how  fhallow, 
 how  literal,  how  humane,  how  low,  how  fenfual  and  carnal  do  they  make 
 the  Word  to  be  ?  Even  your  Rabbies,  your  Doctors,  your  great  Schollars, 
 (which  the  World  cries  up  Co  much)  which  (hews,  if  that  God  himfelf,  If 
 the  Lion  of  the  Tribe  of  J-iidal.^  If  the  Root  of  David  do  not  open  the 
 Seals,  'tis  not  all  the  Learning,  or  all  the  Univerfities  in  the  World  can 
 help  us  to  the  Myftery,  and  the  Mind  of  Chrift,  as  the  Apoftle  calls  it. 
 TheTruth  is,  the  worft  of  Men,  wicked  Men  they  feed  but  upon  Hufks,  up- 
 on Excrements,  upon  the  Letter,  and  keep  a  great  Stir  and  a  great  Noi{e 
 about  that;  they  indeed  champ  that  in  their  Mouthes,  but  they  let  the 
 Nouriiliment,  the  Virtue  and  the  Marrow  efcape,  they  eat  not  of  the 
 Childrms  Bread-,  that  is  not  for  Dogs-,  as  our  Lord  faith  to  the  Woman  of 
 Canaan  Matth.  15,2^.  And  as  in  Luke.  15  in  the  Hiftory  of  the  Prodigal, 
 there  wicked  Men,  the  worft  of  Men,  carnal  Men,  they  are  there  com- 
 pared unro  Swine,  becaufe  that  any  Trafh,  any  Excrement  or  theRcfufe 
 of  any  Thing  will  ferve  their  Turn;  they  can  feed  upon  Huiks,  and  it 
 agrees  well  enough  to  their  Stomachs,  that  fatisfies,  and  they  neither  de- 
 fire  nor  know  any  better  Food ;  and  as  their  Meat  is,  fo  are  they  carnal, 
 flellily  and  earthly:  Nay,  they  cannot  reliih  any  Thing  higher,  that 
 which  is  fpiritual,  heavenly,  divine  and  like  God,  that  they  turn  at,  and 
 quarrel  at,  becaufe  it  is  out  of  their  Element,  quite  out  of  their  Reach, 
 and  beyond  their  Comprehenfion :  And  all  becaufe  the  Word  of  God, 
 the  Bread  of  God,  the  Corn  of  Heaven  they  cannot  come  at,  nor  indeed 
 they  care  not  for  it,  and  (b  the  Book  is  ftill  fealed  to  them ;  they  have 
 not  their  Senfes  exercifed  to  difcern,  between  Good  and  Evil,  between 
 the  precious  and  the  vile;  the  Word  is  not  in  them  an  ingrafted  Word, 
 turning  the  Stock  into  its  own  Nature,  they  are  not  converted  nor  mould- 
 ed into  the  Word,  that  fo  it  may  he  able  to  fare  their  Souls-,  as  the  Apoftle 
 faith,  James  1,21.  They  get  no  Good  by  the  Meat  they  eat,  they  feed 
 upon  Hufks,  and  not  upon  the  fatted  G///' Luke  1^,23.  Nor  on  the  Feaft 
 of  fat  Things  full  of  Marrow-,  nor  of  the  U''me  on  the  Lees  well  refined-,  I  (a. 
 25,5.  Therefore  it  is  no  ftrange  Thing,  that  they  profit  not  to  Salvation; 
 becavife  they  champ  onlv  upon  the  Letter  of  the  Word,  and  feed  uoon 
 
 Huilis, 
 
Some    Rayes    of    Glory    appear wg.  241 
 
 Hulks,  and  can  gQi  no  Nouriihmenc  from  ir.  And  noMarvd;  for  it  can 
 give  none.  Doth  not  our  Lord  fay:  Except  I  (kpart^  the  Comforter  cannot 
 come?  Certainly,  his  Meanino;  muft  needs  be:  Except  I,  that  is,  my  bo- 
 dily Prefence  go  away,  my  Spiritual  Prcfence  cannot  come ;  and  when 
 the  Comforter  is  come,  his  Body  is  gone  and  departed,  that  all  Things, 
 that  are  outward  and  carnal,  (beinq  but  Shadows;  may  remove,  that 
 that,  which  is  fpiritual,  and  that,  which  is  the  Subftance,  may  remain. 
 I  marvel  much,  how  fuch  Men  can  hope  for  Heaven,  or  hope  for  the 
 Gift  and  the  Reward  here  fpoken  of,  that  never  eat  any  Thing,  but  the 
 Letter  of  the  Word ;  that  only  do  as  the  "Jews  did,  only  delire  but  to 
 touch  Chrift's  outward  Garments,  and  to  fee  his  Body,  or  to  fee  his  ex- 
 ternal Miracles  on  others,  or  at  mofl,  his  external  Cures  upon  their  Bo- 
 dies; but  they  touch  not  HIM,  not  his  Pcrfbn;  his  Miracles  are  not 
 wrought  in  thcmfelvcs;  they  touch  him  not,  as  the  Woman  did  with  the 
 bloody  Iduc,  fhe  touched  not  only  his  Garments,  but  touched  him  m- 
 v/avdW,  fl)e  got  Firtue  from  /.'it/ij  Marth.  9,20.  Her  Faith  touched  him; 
 for  Chrill,  as  foon  as  Uie  had  touched  him,  afked,  when  all  the  People 
 preHcd  him:  ^/.>o  touched  mc?  Peter  wonders  and  a(ks  him:  Doeft  thou 
 afk-,  who  toNcheJ  thee-,  when  there  have  fo  many  hundreds  touched  thee  /  The 
 whole  Multitude  prejfeth  thee.  Luk.  8)45. 
 
 By  this  you  may  fee  what  I  mean;  Chriftknew,  he  was  not  only  out- 
 wardly touchr,  as  Multitudes  do;  All  that  mike  any  ProfeffionofChrift: 
 do  that;  but  he  was  toucht  inwardly,  which  fetcht  Virtue  and  Nourifli- 
 mcnt  from  him.  For  all  your  great  Profeilions  and  running  after  Chrifl: 
 in  much  hearing,  reading  and  praying  &:c.  Let  me  tell  )'ou.  He  is  fenfi- 
 ble  when  ye  touch  him;  you  maydoall  thefe  Things conftantly,  all  your 
 Life,  and  yet  ne\'er  touch  him ;  He  can  feel,  when  Virtue  goes  out  of 
 him;  But  I  do  not  deny,  we  all  in  the  Flelh  and  in  the  Letter,  and  ac- 
 cording to  carnal  Men,  may  be  wife  in  carnal  Things,  according  to  Men 
 and  the  Rudiments  of  the  World,  and  for  external  GoNcrnmentsandthe 
 like,  we  may  do  many  commendable  Things:  And  yet  herein  we  fee  and 
 touch  Chrift  but  as  the  Jews  did,  only  fee  and  touch  his  Body,  but  none 
 get  Strength,  Marrow  and  Life  from  Him.  Indeed  they  handled  Clirill, 
 when  they  crucified  him;  yea  and  they  handled  him  hard  too;  but  who 
 once,  I  fay,  handles  him  as  the  Woman,  to  get  Virtue  from  him?  For 
 a  Man  may  read  the  Letter  diligently,  gather  his  Family  together  duly 
 every  Day,  Morning,  Noon  and  Night,  read  it  and  converfe  of  it,  and 
 teach  it  to  them;  but  may  not  Chrift  afk  for  all  this  Preiring  abourbim: 
 
 H  h  ^  Who 
 
242  Shadows    vaniflnng. 
 
 Who  hath  touched  me  ?  Who  hath  required  thefe  Things  at  your  Hands? 
 To  what  End  is  all  this  ye  do?  What  Nourifhmentdo'yeget,  what  good 
 do  ye,  what  Meat,  what  Marrow  get  ye,  unlefs  withal  ye  touch  Chrift 
 inwardly?  What  doth  all  this  Touching  do  you  good?  This  is  but  to 
 touch  Chrift's  Body,  this  is  but  to  touch  the  Letter^  this  is  but  to  have 
 only  the  Shell.  As  the  Difciples  going  to  Emmaiis^  they  read  and  con- 
 ferred, but  they  could  not  underftanc^  till  Chrift  came ;  for  all  they  had 
 been  brought  up  in  the  Family  and  in  the  Houfe  of  Chrift,  in  the  School 
 of  Chrift,  always  hearing  and  receiving  at  the  Feet  of  Chrift;  yet  they 
 were  Ignorant  of  the  Myftery  and  the  Spirit. 
 
 The  Letter  of  the  Scripture  is  but  the  outward  Court  of  the  Tahernacky 
 where  all  the  People  may  be  admitted,  where  Beafts,  clean  and  unclean 
 come  and  are  facrificed.  And  there  was  alfb  the  inward  Court-,  whither 
 came  the  Priefts;  and  there  were  only  outward  Ordinances,  and  Laws 
 for  Difcipline  and  outward  Worftiip:  But  there  was  alfo  the  holieft  of  ally 
 where  only  entred  the  high  Prieft,  and  that  but  once  a  Year.  The  Letter 
 is  but  as  this  outward  Court,  or  the  Priefts  Court  at  moft,  where  were- 
 nothing  but  outward  Duties  of  Preaching  and  Sacrificing,  of  Readings 
 Hearino;  and  Praying,  and  the  like;  But  within,  in  the  Holieft  ofalhhQVQ 
 is  the  hidden  Manna:  There  is  that,  which  all  the  other  Things  without 
 did  but  reprefent,*  for  they  were  not  the  Things  themfelves:  (as  the 
 Apoftle  calls  them)  There  only  is  to  be  found  Dehr  the  Word ;  there  is 
 that  which  is  Quick  and  Powerful,  Mighty  in  Operation,  fl:arper  the?f- 
 any  two-edged  Sword-,  dividing  between  the  Bones  and  the  Marrow :,  and  is  the' 
 Difcerner  of  the  Thoughts  and  Intents  of  the  Heart.  All  the  former  Things 
 were  but  cold,  low,  dead  Things,  here  is  the  Life,  here  is  the  Qiiickning, 
 the  Spirit  it  felf:  There  you  fhall  find  that  TVord-,  that  Sword  q/"  Jonathan, 
 which  never  returns  in  vain  (or  Empty  as  the  laft  Tranftation  renders  it) 
 from  the  Blood  of  the  ftain,  nor  from  the  fat  of  the  Mighty.  This  Word 
 indeed  ranfacks  the  Heart ;  the  ftrongeft,  the  mightieft,  the  fattcft  Lufts 
 cannot  ftand  before  it:  This  Word  -pulls  down  all  Principalities  and 
 Powers-,  and  all  Spiritual  Wickedneffes  in  high  P/^r^^J,  Ephcf  <?,  12.  And  it 
 never  fails  in  f [wiling  Principalities  and  Powers^  making  a  Shew  of  them  open- 
 ly-, and  triumphing  over  them  in  it-,  Col.  2, 1 5.  And  faid  the  Lord,  Ifa.  55,11. 
 So  J})allmy  tVord  he,  that  goeth  forth  of  my  Mouth,  it  fl)all  not  return  unto 
 me  void'.,  hut  it  fljall  accomplifi  that,  which  Ipleafe-,  and  it  j]) all  profper  in^ 
 that  Thing,  whereto  I fent  it.  The  Letter  always  returns  void,  or  in  vain, 
 thouXayelt,  diou  rcadeft  it  in  thcCliurch,  and  in.  thy  Family,  it  may  be, 
 
 twice 
 
Some    Rayes    of    Glory    appear i?ig.  24^ 
 
 twice  a  Day,  and  thou  delightefl:  to  be  exercired  thereifij  and  to  fee  that 
 others  do  fo;  thou  docfl:  well,  it  is  good  in  its  Place;  but  what  good 
 doth  it  convey  to  thy  Soul?  what  Refiemment,  or  Nourilhment  doft  thou 
 find  by  this  thou  fo  dclightcft  in,  and  Co  boaftelt  of?  Beloved !  Where 
 is  the  Power,  that  the  Word  hath  abroad  among  thefe  kind  of  Men,  that 
 feem  fo  much  to  throng  after  Jefus  Chrift?  What  Manner  of  People  are 
 thefe,  that  Co  champ  the  Letter  between  their  Teeth,  and  rowl  it  on  their 
 Tongues  for  God's  fake,  what  are  they  in  their  Lives?  Have  they  got  any 
 Virtue  from  Chrift,  by  being  Co-  converfant  with  him?  Are  they  trans- 
 formed and  made  New  Creatures?  Do  they  live  the  inward  and  fpiritu- 
 al  Life  of  the  Word  ?  Are  they  dead  to  the  World,  and  the  World  to 
 them?  Doth  Chrift's  Life  fhine  in  them  and  by  them,  Co  that  they  live 
 not  any  longer  to  themfelvcs?  Are  they  fetcht  off  their  own  Bottom^, 
 and  ingrafted  into  ChrilK?  Or  rather,  do  not  they  altogether  live,  and 
 Chritt  is  dead  in  them?  Do  they  feed  upon  any  Thing  but  Hu(ks,upon 
 the  Letter  of  the  Word,  upon  the  World  and  Covetoufnefs,  and  uport 
 Creatures?  And  there  they  have  theirchief  Life,  Hope  and  Dependance; 
 For  had  they  new  Diet,  they  would  become  new  Men :  By  the  Men  you 
 may  guefs  at  their  Meat,  as  we  ufe  to  (ay :  For  if  they  were  fed  with 
 heavenly  Manna,  with  the  Marrow  and  the  Fatnefs  of  the  Word,  you 
 fhould  eafily  fee  it  by  their  looks  and  their  liv^s:  But  I  am  afraid,  there 
 is  fuch  a  General  and  woful  Acquiefcence  in  the  Bark  and  Outfide  of 
 Things,  that  it  hath  made  them  like  thofe  poor  Prifoners,  whofe  fmall 
 Pittance  (as  the  Orator  fpeaks)  that  in  very  Deed,  though  they  have  been 
 long  Teachers,  and  ProfefTors  of  Religion,  yet  according  to  that  of  the 
 Prophet  Zach.  13,4.  It  fi:nlJ  come  to  pafs,  that  the  Prophet  jl} all  be  afl^amed 
 every  one  of  bis  Fifion,  when  he  hath  prophcfied^  -neither  fl^all  they  wear  a 
 rough  Garment  to  deceive:  That  is  Diiiindlion  of  Garments,  or  of  Colours 
 to  deceive,  becaufe  they  would  be  known  from  other  Men,  and  more 
 reverenced  and  bowed  before  then  Others ;  but  by  their  Fruits  ye  fhall 
 know  them. 
 
 As  take  a  Man,  that  hath  been  hard  kept  with  ill  Fare,  ill  Diet  and  Want 
 of  Clothes,  his  very  Countenance  willlhew  it:  But  let  him  come  to  better 
 Keeping,  good  nourilhin^.  Diet  and  warm  Clothes,  and  you  fliall  fee  his 
 Complexion  and  his  Fle/h  come  again,  and  his  whole  Body  and  Counte- 
 nance will  be  more  white,  fmooth  and  fightly:  So,  he  that  feeds  upon 
 the  Life  and  Marrow  of  this  Word,  Oh !  He  is  quite  another  ^Tan,then 
 he  was  before.  The  Time  was,  that  he  lived  like  a  Swine,   eat,   Cq(\  and 
 
 H  h  a  flucd 
 
244  ^  Shadows    vani^lmgs 
 
 fared  like  a  Swine,  went  to  Bed  and  rofe  again  like  a  Swine,  walked,  ipakc 
 and  converfed'like  a  Swine,  (and  yet  it  may  be,  has  faid  his  Prayers 
 devoutly  down-lying  and  uprifing)  and  all  this  was,  bccaiife  he  fed  and 
 fared  like  a  Swine,  he  lived  upon  Hufks,  the  Letter  of  the  Word,  without 
 the  Spirit  and  the  Marrow,  and  that  would  fuffer  him  to  follow  the 
 World,  to  wallow  in  the  Pleafures,  the  Profits,  the  Honours  thereof: 
 Thefe  and  the  like  he  fed  upon,  and  theie  reli(hed  with  him,  and  nothing 
 elfe  but  fuch  like  Hu(ks  and  Excrements  and  carnal  Things  were  altogether 
 his  Meat  and  his  Delight.  Will  not  new  Food  alter  all,  even  the  whole 
 Man?  Jud^e  therefore.  Brethren!  Whether  we  may  not  call  the  Letter 
 of  this  blened,  wholefome  and  heavenly  Book,  (which  within  it  contains 
 the  Bread  of  God,  living  Bread,  heavenly  Manna  and  Angels  Food)  any 
 other  but  the  Hufks  to  uich  Men ;  whether  it  be  any  Thing  elfe  to  theie 
 Men,  but  the  City  of  the  Letter,  the  Book  fealed,  flefhly  and  bodily  E- 
 xercife,  which  profiteth  them  nothing :  It  is  not  yet  Dehir  to  them.  It  is 
 true,  they  call  it  the  Word  of  God,  as  the  Jews  d.id  Jerm.  7, 4.  Oh  /  The 
 Temple  of  the  Lord-,  the  Temple  of  the  Lord!  So  they  call  it  the  Word  and 
 the  Word :  Yea,  by  all  Means  'tis  the  Word  of  God  ;  but  you  fee,  it  is 
 not  the  Word  to  them;  for  where  is  the  Nourifhracntthey  get  from  it? 
 And  as  the  Apoftle  in  another  Cafe  faith,  the  Prophet  ^w/;  is  very  bold, 
 fb  fay  I  of  5".  Bcritard'^  for  he  is  very  bold,  when  he  faith  in  his  Sermon 
 63  upon  Cant,  and  applicable  upon  this  Occafion,  r.h-a.t  the  literal-,  common 
 and  iifual  Senfe  of  the  Letter  is  unprofitable  and  unfavoiiry'.^  They  are  his  own 
 bold  Language,  and  indeed  utterly  unworthy  and  unfit  for  the  Scriptures 
 of  God,  and  the  living  Word  or  Mind  of  Chrifl,  which  is  fo  reverend, 
 fo  holy,  fb  aurhentical ;  but  that  I  take  his  Aim  to  be,  he  would  not  have 
 Men  refl  in  that,  which  is  fb  to  them,  if  they  go  no  farther  ,•  for  the  Let- 
 ter and  the  grammatical  Senfe  is  but  the  Bone,  the  living  Senfe,  the  Mar- 
 row, the  Nourilliment,  that  is  faft  lockt  up  in  the  Letter,  as  the  Marrow 
 is  in  the  Bone,  and  cannot  be  come  at  without  the  Bone  be  broken :  And 
 Oh !  If  Men  did  but  feed  upon  the  Life  and  Marrow,  alas  to  Day,  how 
 would  it  alter  their  Lives  and  their  Looks,  and  reform  their  Ways,  and 
 make  them  look  like  Chrifhans,  doing  the  Works  of  Chriflians!  Iprofefs, 
 (for  my  Part)  I  find  very  few  Men  look  like  Chrifhans  in  their  Lives;  but 
 that  they  fmoorh  thcmfelves  up  with  crying  the  Temple  of  the  Lord,  and 
 the  Temple  of  the  Lord,  with  a  meer  fmooth,  demure,  outfide  Profelfion 
 of  Godlincfs;  hur  the  Prophet  tells  them  there,  they  were  deceived ;  for 
 ihich  he :  The  Temple  of  the  Lord  are  Thefe ;  If  ye  throughly  amend  your- 
 
 Ways 
 
Some    Rayes    of    Glory    appearing.  245 
 
 U^ayi  and  your  Doings-,  if  ye  throughly  exercife  Judgment  between  Man  and 
 Man  'cfc.  But  rpillyoufleaU  murder ,  fye,  commit  Adultery-,  froear faljly-,  hmt 
 Jncenfe  to  Baal  andfcrve  other  God^->  and  oppreft  the  Stranger-,  the  ratherlefi 
 aitd  the  PP^tdoiv  ^c.  and  then  come  and  ft  and  before  me  in  my  Houfe-,  which 
 is  called  by  my  Name-,  and  fay :  JVe  are  delivered-,  whar  for  ?  To  do  all  thefe 
 Abominations :  Is  this  Houfe-,  which  is  called  by  my  Name,  become  a  Hoife  of 
 Thieves-,  and  a  Den  of  Robbers.^  Jerm.  7,3—1 1. 
 
 Therefore  I  charge  you  in  the  Name  of  God,  and  as  ever  ye  hope  for 
 Heaven,  or  think  to  fee  God's  Face,  learn  (yet  I  know,  it  is  not  in  your 
 Power  to  learn )  but  this  I  fay,  to  fhew  what  you  (hould  be,  and  what 
 you  muft  be,  if  ever  you  enter  into  the  Kingdom  of  God  :  Learn  hence- 
 forward, I  fay,  not  to  keep  this  Book  in  your  Houfes  only  and  in  your 
 Heads;  but  to  break  the  Body  of  Chrift,  that  you  may  eat  of  the  true 
 Bread,  as  faith  our  Lord :  This  is  my  Body-,  which  is  broken  for  you.  Learn 
 to  Smite  the  Rock,  that  you  may  get  the  pure  Water  of  Life,  running; 
 from  under  the  Throne*  of  God,  and  the  Lamb,  and  of  the  Tree  of  Life 
 in  the  new  Jerufalem  and  not  outwardly  to  touch  it  only;  for  that  will 
 do  thee  no  more  good,  then  if  thou  hadft  touched  the  Body  of  Chrift, 
 when  he  was  upon  Earth :  Yet  many  defire  to  fee  him,  and  rcjoyced  to 
 fee  him,  and  to  converfe  with  him  and  touch  him,  even  Herod  himfelf 
 was  exceeding  glad  to  fee  him ;  and  (b  it  is  now,  and  always  hath  been 
 in  all  Ages,  with  mod  Profeffors  in  Regard  of  the  Letter,  and  Externals 
 of  the  Word ;  Chrift's  Body  docs  us  no  good,  except  his  Body  be  broken, 
 and  his  Blood  fhed  for  us.  Neither  will  the  Water,  you  draw  out  of  the 
 Letter,  do  any  more  Good  for  your  Souls,  then  that  Water  the  Woman 
 o^ Samaria  drew  out  o'^  Jacob's  well,  and  he  that  drinks  of  that  Ihall  thirfl: 
 again:  But  he  that  drinkcth  of  the  Water-,  that  Chrift  giveth,  hejl?all  never 
 thirft,  and  it  fl)all  be  in  hini  an  everlafting  Well  of  Water-,  fprwging  up  to 
 everlafting  Life-,  John.  4, 14. 
 
 Let  us  Miniftcrs  and  all  Others  learn,  rightly  to  divide  the  Word  of 
 Truth,  and  not  take  the  Ourdde  alone,  but  Outfide  and  infidc  together : 
 And  then  you  ihall  find  what  it  is,  to  marry  Achfah-,  and  to  have  the 
 Rending  of  the  Fail;  what  it  is  to  have  the  Up})er-Springs,  and  the  Ne- 
 ther-Springs gi\en  to  you,  as  your  Jointure,  as  they  were  here  x.oAchfah\ 
 and  get  but  her  to  Wife,  and  you  retail.  Yet  let  no  Man  for  any  Thing, 
 that  I  have  fiiid,  once  think  to  unclervalue  the  Letter,  and  to  trample  it 
 under  Foot,  as  Excrements  and  Prophanc ;  for  though  this  be  the  Shell, 
 tlic  Outlide,  yet  it  is  the  Shell,  and  it  is  the  Ouclidc :  But  this  is,  that  I 
 
 H  h  3  itiJl 
 
2^6  Sha{JoiPS    v^niflnng. 
 
 ftill  fay,  there  is  fomcthing  within  of  more  Price,  of  greater  Value ;  thus 
 far  prize  it,  in  that  God  hath  by  this  Means  given  us  the  Kernel:  In  the 
 Shell  is  the  Kernel  to  be  found,  and  without  the  Shell  ye  cannot  have  the 
 Kernel :  As  we  can  never  fee  Life,  but  we  muft  fee  it  in  a  mortal  Thing  that 
 lives :  So  the  ever  bleffed,  fweet  and  eternal  Truth  isin  the  Letter  liid,  as 
 Life  is  in  Accidents,  and  as  Fire  in  a  Thing  fired,  and  as  the  Life  in  the 
 Body :  For  true  Fire,  the  Element  of  Fire  ye  can  never  fee.  Nay,  in- 
 deed you  fee  not  the  Truth  of  any  Thing,  you  fee  no  Thing  but  Acci- 
 dents :  You  may  fee  the  Body  live,  move  and  a£l,  but  you  cannot  fee  the 
 Life:  And  Truth  is,  as  an  Oyfler  in  the  Shell  fafl  fliut  up,  which  Shell 
 muft  be  forced  open,  before  you  can  have  the  Meat:  And  he  that  doth 
 thus  by  the  Letter,  Ihall  have  the  Meat  and  the  Vail  rent  for  him  :  He 
 Ihall  have  the  Priviledge  to  pry  into  the  Secrets  of  my  God,  and  he  ihall 
 enter  into  his  hioh  and  holy  Place. 
 
 Now  Beloved!  The  Doors  of  the  Holiefl  of  all  being  fet  thus  wide  o- 
 pen,  I  humbly  befeech  God  almighty,  that  your  Eyes  may  be  opened, 
 to  behold  thofe  Myfteries,  that  are  within.  Paul  that  bleffed,  fpiritual 
 Self-denying  Apoftle,  he  being  brought  to  this,  he  not  only  confeft,  he 
 faw  Things  unutterable,  unfpcakable,  fb  that  he  was  fbravifhed  therewith, 
 he  knew  not,  whethev  be  was  in  the  Body-)  or  no  2  Cor.  12, 2.  But  alfo  this 
 w^as  another  Effect  in  him  upon  the  Sight  of  thefe  Things ;  Then  fays  he : 
 I  will  henceforth  know  no  Man  after  theFlelh  no  more;  why?  Becajiife 
 that  Knowing  was  nothing.  Many  glory  in  the  Flelh,  in  the  Letter,  in 
 that  they  have  feen  the  Body  of  Chrift,  that  they  have  the  Bible  in  daily  Ufe, 
 and  come  to  Sacrament ;  but  the  Apoflle's  Words  are,  as  if  he  fhould  fay : 
 Away  now  with  all  thefe  poor  empty  Things,  if  you  reft  in  them,  (  al- 
 ways take  that  in  )  Henceforth  I  will  know  no  Man  after  the  Fleih,  no, 
 though  I  had  feen  the  Lord  Chrift  after  the  Flefh:  He  would  (now 
 he  was  come  to  this  Condition )  know  nothing,  nor  no  Man  after  the 
 Flelli  no  more ;  no,  he  went  fo  far,  as  to  fay,  that  in  that  Cafe  he  valued 
 not  the  very  Body  of  Jefus  Chrifl,  which  was  a  very  high  and  aftrange 
 Word.  Men  after  the  Fleih  and  after  the  Letter,  judge  it  no  better  then 
 Blafphemy,  and  would  fay  fb,  but  that  it  is  written  in  the  Bible  ,•  and  had 
 Many,  that  profefs  themfelves  Teachers  and  knowing  Men,  heard  P/?/// 
 fay  fb,  not  knowing  him  to  be  as  he  was;  they  woul(i  not  have  been  able 
 to  comprehend  Paul's  Reach,  but  all  their  Voices  would  have  gone  clear, 
 to  have  burnt  him  for  an  Heretick;  (yea  and  Chrift  himfelf  alfo)'  for  many 
 of  whofe  Actions  were  fuch,  they  alfo  would  have  cried  with  the  Multi- 
 tude: 
 
Some    Rayei    of    Glory    (tppeaving,  247 
 
 tude:  Away  with  him,  crucifie  him,  crucifie  him;  it's  not  fit  he  fliould 
 live:  This  is  too  true,  for  all  they  now  feem  to  reverence  and  worlliip 
 him,  and  with  thefe  Men,  which  live  upon  the  Shadow,  and  content  thcm- 
 felvcs  with  Shells  and  Hul]^s,  there  is  no  Peace  to  be  had  with  them,  ex- 
 cept ye  make  the  Subftance  vail  to  their  Shadows,  and  the  true  God  ftoop 
 to  their  Idol  BaaU  otherwife  they  are  like  Sntil^  before  he  was  converted 
 A61. 9, 1.  Exceedingly  mad  ngaiufl  tbcm^  like  inraged  mad  Bulls')  andhreatf.u 
 il2g  out  Threatniiigs  and  Slaughter  againft  the  Difciplcs  of  the  Lord^  and  are 
 ftill  feeking  to  the  high  Priefts  and  Powers  of  the  Earth,  to  allifi:  them' 
 with  Com'milfions  to  make  Havock  of  the  Church :  tBut  Oh  I  that  the 
 Lord  would  gracioufly  fhinc  round  about  them  and  finite  rhem  from 
 their  Horfes  to  the  Earth,  caufing  them  ro  hear  that  Voice :  JVhy  Saiil, 
 Saul/  U^hy  pcrfccut  eft  thou  me?  It  is  hard  for  thee  to  kick  agaiiift  the  Pricks. 
 
 But  St.  ,Paul^  he  was  now  come  to  thofe  Things,  of  which  he  kneW' 
 and  found,  Chrifl:  his  Body  was  but  a  fi-iadovir;  He  now  poflcft  the  Sub- 
 ftance, let  the  fiiadow  go  :  And  if  Men  would  never  fleight  the  Shadow, 
 or  the  Letter,   or  the'  Shell,   till    they  did  it  on  the  fame  Ground  the 
 Apofi:le  did,  then  inftead  of  blaming  them,  I  fhould  highly  commend 
 them :  Bur,  this  is  that,  which  is  too  common  in  thefe  Days,  they  throw 
 away  the  fiiadow  and  the  fiiell  too  fbon ;  they  throw  away  the  Letter 
 and 'Ordinances  upon  a  mcer  Suppofition,  that  they  are  in  S.  Pj/z/j  Con- 
 dition, before  if  is  fo:  And  this  is  the  very  Ground  of  the  Error  of  Many 
 in  thefe  Days,  and  therefore  I  caution  hence  thus  much,  and  charge  you, " 
 not  to  throw  away  the  Letter,  nor  ficight  the  Body  of  Chrifl:  in  the  leaft, 
 except  it  be  in  Relation  to  the  Spirit,  the  Life  and  the  Subfiance;  Nay  I 
 nfay  boldly  fpcak  it,  and  that  with  all  Confidence,  that  he,  who  moft 
 prizeth  the  Spirit  and  the  Myftery,  he  mofi:  of  all  prizcth  this  Book  and 
 the  Letter,  becaufe  bv  it  is  conve^K^d  to  him  thofe  Myficries,  and  this 
 Marrow  and  Fatncfs  wirliin  this  Letter;  and  whereas  I  (aid,  thev  flight 
 the  Letter,  or  the  Body  of  Chrifi,  'tis  but  only  comparatively,  and  as  you 
 come  reallv  to  enjoy  thefe  Things,  yet  nor  to  cafi  them  quite  away,  as 
 I  (aid  before,  but,  not  to  rcfl:  in  them,  or  prefer  the  Handmaid  before  the 
 Miftrefs,  or  the  Bone  before  the  Marrow,  or  the  Cafis^et  before  the  Jewel, 
 or  the" Field  before  the  Pevrt..     Let  no  Mair(fA\\\\  the  Apofile)  j//r/^v  you 
 in  Meats  or  Drinks,  or  in  RcfpeSi  of  aji  holy  Day^  A'ew-Moons,  orofthe  Sanath 
 Days-,  which  are  Shadow  of fhings  to  come,  hut  the  Body  is  Chrift.  Col.  3, 1^.17. 
 
 For,  Beloved!  Chrilt's  Body  wti^  Syiribolical,  as  well  as  his  Aftions;  • 
 They  all  held  out  higher  Things,  tliai  wc  might  not  rcfi:  in  them:   I^Uf  ■ 
 
 this 
 
248  Shadows    vaniflnng, 
 
 this  it  is,  that  the  Fledi  in  us  is  ready  to  abufe  to  our  own  Deftru^lion  and 
 Condemnation,-  The  cunning,  politick  Devil  in  us,  when  he  cannot  hold 
 us  in  Prophanneft,  by  rhe  Chains  of  Ignorance,  then  he  labours  to  do  it 
 by  the  Chains  of  Knowledge.  He  fays  in  us:  If  the  Letter  be  a  fhadow, 
 and  nothing,  then  we  will  negle£l  it,  we  will  throw  it  away,  there  is  no- 
 thing now  to  be  done,  we  will  live  as  we  lift,  we  owe  no  Duties  to  God 
 or  Man,  we  will  pleafe  our  (elves,  and  deny  our  felves  nothing;  for  we 
 are  gotten  above  Word,  Ordinances,  Sacraments,  Worfhips  and  all  of 
 that  Nature.  Oh  Beloved  \  Thefe  are  the  Devil's  ftrongeft  Chains  of  all : 
 Thefe  Chains  of  Knowledge,  to  abufe  the  higheft  Liberty,  and  indeed, 
 the  Glory  of  a  Chriftian,  to  the  Idlenefs  and  Luxurioufnefs  of  the  Fle(h: 
 He  that  is  taken  in  thefe  Chains,  a  Thoufand  to  One  if  ever  he  get  out, 
 asthe  Apoftle  faith  Heb.  lo,  26.  There  is  after  this  no  more  Sacrifice  for  Sins  \ 
 fuch  will  hardly  ever  recover  themfelves  out  of  the  Snare  of  the  Devil ; 
 and  as  he  exprefferh  it  Hebr.  ^3,4.5.6.  It  is  impoffiHe  for  thofcy  who  ivere  once 
 enlightned^  and  have  tafted  of  the  heavenly  Gift-,  and  were  made  Partakers  of 
 the  holy  Ghofi^  and  tafted  the  good  Word  ofGod^  and  tie  Powers  of  the  IVorld 
 to  come ;  if  they  fl:aUfaU  away-y  it  is  impo^ble-,  to  renew  them  again  to  Repen- 
 tance. And  hefo  goes  on,  and  explains  it  bv  a  Similitude  v.  7.8.  For  the 
 Earth:,  which  drinketh  in  the  Rain-,  that  cometh  oft  upon  ity  and  hingeth  forth 
 Herbs  meet  for  them-,  by  whom  it  is  dreffed-,  receiveth  Blefjing  from  God', 
 elfe  it  bearcth  Thorns  and  Briars-,  and  is  rejeBed,  and  is  nigh^  unto  Curfwg, 
 and  in  the  End  to  be  burned.  This  Caution  I  thought  good  to  mind  you  of, 
 that  in  taking  you  off  from  Refting  on  thefe  Things,  that  you  do  not  quite 
 Height  them,  nor  think  your  felves  come  to  the  Spirit,  when  ye  have 
 fcarcc  attained  the  Letter  and  Outfide;  for  Refting  and  Sleighting  are 
 the  two  Extreams. 
 
 But  as  I  was  faying,  Chrift's  Body  and  his  Adlions  were  Symbolical; 
 for  though  he  healed  the  Lame,  and  cured  the  Deaf,  and  raifed  the  Dead ; 
 and  the  like,  yet  this  was  not  the  Subftance,  nor  the  End  of  his  Coming; 
 for  he  by  themfhadowed  out  to  us,  what  he  dorh  internally  in  our  Souls, 
 For  Jefus  Chrift  is  yefterday-,  to  Day  and  the  fame  for  ever:  He  did  then 
 thofe  Adions  of  curing  the  Blind,  cleanftng  the  Lepers,  cafting  out  De- 
 vils, and  the  Reft:  So  he  doth  the  fame  ftill,  as  David  (iiith  Pfal.  103,  2. 
 3.  4.  Praife  the  Lord-,  0  my  Soul!  which  ctireth  all  thy  Difeafes^  andhealcth 
 all  thy  Infirmities'^  which  redeemeth  our  Lives  from DeftriiElion,  and  crowneth 
 uS  dady  with  loving-KindneJJes  and  tender  Mercies :  Thefe  are  the  Difeafes 
 Chriii  cures  daily;  and  fb  cures,  that  they  never  mortally  fall  fick again: 
 
 thofe 
 
So7ne    Rayes    of    Glory    appearing.  ^49 
 
 Thofe  he  cured  then,  they  might  fall  into  the  (ameDifeafcs  a^ain,  orworfe 
 it  may  be;  and  belides,  that  Curing  (aved  them  not  from  Death,  as  this 
 Curing  doth.  The  young  Man,  that  was  raifed  from  Death,  dyed  again ; 
 and  Lazarus  dyed  again :  But  thofe  lie  cures  in  Soul,  they  are  cured  for 
 ever,  them  he  quickens  for  ever,  them  he  Co  raifeth  from  Death,  that  they 
 dye  no  more.  As  old  Simeoji  faidof  him  Luke  2,  34.  That  he  was  for  the 
 FaU  and  Rifing  again  of  many  in  Ifrael:  and  he  was  for  a  Sign-,  which  f\:aU  he 
 fpoken  agaiufl:  He  is  for  a  Sign  in  the  Flelli,  and  in  his  human  Nature,  of 
 what  he  did  from  the  Beginning,  and  of  what  he  is  flill  doing:  He  him- 
 felf  in  the  Body,  in  his  Humanity,  and  all  his  A£tions  were  typical ;  for 
 Paul  fait'i  plainly,  that  the  Flejl:)  of  Chrift  is  a  Fad.  Thefe  Things  I  of- 
 ten reprenlcnt  to  you,  becaufe  we  are  backward  to  receive  them,  we  are 
 loath  to  turn  our  Eyes  inward  in  hearing  and  reading  the  Scriptures,  to 
 fee  all  thofe  Things  fulfilled  in  yourfelves;  nay,  we  do  not  yet  feel  and 
 believe,  that  we  are  thofe,  that  Chrift  came  to  cure;  that  we  are  the  Dumb 
 and  Deaf,  the  Halt  and  the  Blind.  Little  do  we  think,  that  Devils  are  to 
 be  cafl  out  of  us ;  but  thofe,  whom  Chrifl  hath  cured,  they  are  able  to 
 fee  really,  that  they  are  the  Men,  that  Chrifl  then  by  them  reprefented ; 
 they  fee,  when  they  read  of  the  Jews  Crucifying  of  the  Lord  of  Life,  of 
 their  cmel  Whipping,  Mocking,  Crowning  him  with  Thorns  and  the  like, 
 they  can  fay  to  themlclves,  as  Nathan  faid  to  David-,  when  by  a  Parable 
 he  had  reprefented  his  Sin;  faith  he,  (and  £0  can  this  ^Tan  fay  to  himfelf) 
 Thou  art  the  Man-,  that  haft  done  all  this  to  thy  blefTcd  Saviour :  And  fb 
 likewifc  in  all  his  other  A£lions,  to  fee  them  fulfilled  in  thy  felf.  Far  be 
 it  from  any  one  to  think,  that  to  heal  thofe  External  Difeafes,  was  the  End 
 of  his  Coming;  but  thus  think:  Did  he  arife  from  Death  to  life,  he 
 doth  the  fame  daily  in  our  Souls:  Did  he  heal  the  Lame,  and  cafl  out 
 Devils,  then  he  doth  the  fame  in  our  Souls  fhll;  and  whcrcever  he  doth 
 them,  he  doth  them  fb,  as  they  (hall  never  be  blind  more,  never  dumb 
 more,  never  deaf  more,  the  Devil  fhall  never  poflefs  thee  more. 
 
 The  whole  Letter  of  the  Word  is  but  Chrifls  Body,  and  therefore  wc 
 raufl  not  be  content  with  that,  and  rcfl  in  that,  wlicn  once  we  have 
 the  Subftance  of  Chrifts  A<^lions,  there  is  no  more  Ufc  of  the  Signs ; 
 We  muft  labour  to  find  out  the  Truth,  that  is  hid  in  this  Shell,  and  to 
 find  the  treafure,  the  Pearl,  that  is  hid  in  this  Field,  fcek  for  The  Word, 
 as  our  Saviour  prayes:  Father!  SanElijie  thcjn  with  thy  Truths  thy  Word 
 is  Truth.  Joh.  17, 17,  Moft  Men  hence  think,  when  they  read  the  Letter 
 of  the  Word,  they  think  they  read  Gods  Word :  No,  no,  this  is  nor  the 
 
 I  i  Truth; 
 
250  ShacJows    vanifhing. 
 
 Truth;  for  he  himfelf  is  the  Word,  the  Truth  and  the  Life;  He  is  the 
 Meat  and  the  Marrow,  of  which  that  is,  but  the  Bone  and  the  9[\q\\.  Search 
 the  Scriptures-,  for  in  them  ye  think  to  have  eternal  Life ;  for  they  tejiifie  of  me : 
 Thatis,  lamtheSubftanceofthem,  I  am  the  Soul  of  them,  and  they  do 
 but  teftifie  of  me;  they  are  not  the  Life,  the  Soul,  but  I:  Yet  know, 
 though  I  thus  fpcak,  I  prize  the  Letter  as  high  as  any  Man  living:  But  I 
 muft  not  prefer  the  Handmaid  before  the  Miftrifs,  nor  the  Bone  before 
 the  Marrow.  Yet  much  ado  there  hath  been  among  many  Men  about 
 this  Letter  of  the  Word,  who  pretend  to  know  much  in  God's  Word,  as 
 if  they  knew,  whatever  were  to  be  known:  They  are  gone  (b  far,  and  are 
 come  to  fiich  Perfection,  (as  they  think)  that  they  can  refblve  any  Point 
 in  Divinity,  give  the  Interpretation  of  any  Place  of  Scripture,  and  many 
 large  Voluminous  Works  have  been  publiihed  to  the  World,  and  filled 
 it  full  of  their  Expofitions;  but  God  knows,  how  many  of  them  have 
 kept  a  Deal  ado,  and  much  bluftering  to  little  Purpofe :  And  in  our  Days 
 and  in  our  Nation,  what  Talk  is  there  every  where  of  Gods  Word,  when 
 in  Deed  and  in  Truth  moft  Men  are  ignorant  of  Gods  Word!  And  all  is, 
 becaufe  they  take  thefe  literal,  black  Letters  to  be  the  Word  of  God ;  you 
 are  deceived.  Is  it  Ihe  Word  of  God,  becaufe  it  is  EngliHi,  or  Latin,  or 
 Greek,  or  Hebrev/?  Can  we  tell,  whether  ever  God  (pake  in  any  of  thefe 
 Languages?  Or  if  he  did,  thefe  Letters  cannot  be  the  Word  of  God.  If 
 any  Way  the  Word  be  taken  in  vain,  it  is  this  Way,  when  Men  think, 
 God  fpeaks  to  them,  and  they  hear  him,  when  they  read  the  Letter : 
 You  are  deceived  in  this,  the  Letter  doth  but  bear  Witnefs  to  the  Truth; 
 Chrifl  is  the  Truth,  and  the  Letter  gives  Teftimony  to.  him ;  See  what 
 the  Evangeliil:  fays,  the  Word  is:  John.  1,1.  Inthe  Be^nningmas the  Word 
 (let  me  tell  you,  Bibles  were  not  then)  and  the  JVora  was  God.  This  is 
 that  Word  fe  magnified  in  the  old  and  new  Teftament,  to  which  all  their 
 Sacrifices  and  Prophefies  pointed  to,  in  Shadows,  but  the  Subftance  of 
 them  is  Chrift,  as  the  Apofile  faith,  Heb.  10,  i.  7lje  Lam  is  hut  a  Shadow 
 of  good  Things  to  come :  But  Chrift  he  is  the  Word,  he  is  the  Truth,  he  is 
 thofe  good  Things  promifed  throughout  all  the  Scriptures,  The  Letter 
 is  buf  the  Shadow,  the  Signs,  the'  Body  and  the  Subfiance  is  Jesus 
 Christ,  And  if  it  be  fo,  then  \tx.  me  fay  thus  much  more  to  you: 
 Never  any  Man  ever  yet  faith  the  Truth,  nor  ever  any  Man  heard  the 
 Truth,  nor  ever  read  the  Truth :  Thofe  that  only  read  the  Letter,  they 
 are  iornoront  of  the  Word;  for  the  Truth  is  xw^  Word,  and  the  Word  is 
 the  Spiiic:  It  is  the  Spirit,  thatdifcerns  the  Word  through  the  Letter,  and 
 
 is 
 
Some    Rayes    of    Glory    appearing.  fji 
 
 it  is  the  Spirit,  that  applies  it,  where  ever  it  Works;  it  is  the  Spirit  only, 
 that  knows  the  Truth,  and  reveals  the  Truth ;  and  'tis  the  Spirit  only) 
 that  fVuclifiesaod  thrives  by  it,  and  lives  in  it.  The  Word  heard  or  read, 
 is  but  die  Bark,  the  Outlide,  the  Sheath,  the  Lanthorn;  but  the  Sap,  the 
 Life,  the  Sword,  the  Light,  that  is  within.  And  this  is  only  Chrift  Co- 
 EfTcntial  with  the  Father ;  This  is  that  Word,  which  the  Scripture  fpeaks 
 of,  which  is  able  to  make  the  Man  perfeft  ,•  for  as  the  Apoftle  faith, 
 Hcb.  7, 19.  T/je  Law  made  nothingperfeSf-,  but  the  bringing  in  of  a  better  Hope 
 did;  for  do  you  what  you  can,  yea  keep  the  whole  Law  according  to  the 
 Letter,  yet  this  cannot  make  us  pcrfedl ;  But  this  Word  can ;  this  Truth 
 we  now  unfold,  is  the  fiirc,  the  real,  the  true,  the  eternal  Word,  againfl 
 which  the  Gates  of  Hell  ihall  never  be  able  to  prevail:  Have  ye  what 
 ye  can  have  of  the  Letter,  except  ye  havealfo  Chrift,  the  Subftance  there- 
 of, the  Letter  will  but  deceive  you ;  for  you  have  but  the  Shadow ;  and 
 therefore  you  muft  needs  be  deceived;  for  you  think  you  have  theSub- 
 ftance,  when  you  have  but  the  Sliadow;  Truly,  truly,  hence  arifeth  all 
 thofe  Errors,  Conrroverlies,  Schifms  and  Rents,  that  have  been  and  are 
 in  all  Ages  in  the  Church;  becaufe  Men  have  but  the  Letter,  and  want 
 the  Spirit,  which  would  guide  them  into  all  Truth :  It  is  not  any  out- 
 ward Thing,  we  can  do,  will  do  us  any  good ;  It  is  the  Spirit,  the  Word 
 it  felf,  that  doth  the  IDeed. 
 
 Yet,  I  muft  tell  you  more,  that  this  Word,  and  Chrift,  and  the  Spirit 
 all  dwell  among  us,  dwell  I  n  U  s,  and  we  know  rhem  not ;  As  John.  1,10. 
 He  was  in  the  JVorld-,  and  the  ff^orld  was  made  by  him;  he  dwells  among  usy 
 and  yet  the  JVorld  knows  him  not;  Nay,  he  came  among  his  Own-,  and  his 
 Own  received  him  not :  Thefc  are  ftrange  Exprellions;  what  may  be  the 
 Meaning  of  this  divine  high  flown  Eagle,  5V.  "^ohn^  (for  that  is  his  Em- 
 blem )  I  conceive,  it  was  to  Ihcw,  that  he  {bared  and  flew  higher  in  di- 
 vine Contemplations  of  Truth,  and  in  the  Knowledge  of  the  Myftery, 
 then  all  the  Reft  of  the  Evangelifts:  This  was  he  of  whom  it  is  faid:  Tl)e 
 Difciple  whom  Jcfits  loved-,  and  thisv^'as  he,  that  leaned  on  his  Breaji  atSup^ 
 per:  This  was  "he,  that  had  all  thofe  fecret  Myfteries  in  the  lOe  oi  Patmos, 
 who  writ  the  Revelations-, ^ndw^s  therefore  called  John  the  divine. 
 
 I  conceive,  his  Meaning  (when  he  {aith:  He  came  and  dwelt  among 
 us-,  and  yet  the  IVorld  knew  him  not-,  although  it  was  made  by  him)  was  this, 
 that  God  in  Jefus  Chrift,  dwells  in  every  Creature,  but  the  Crcatiu'e 
 comprehends  it  not;  becaufe  the  Light  rtiineth  in  Darknefs,  and  the 
 Darkneis  caiiiiot  comprehend  the  Lioht:  It  is,  in  Hitn  (as  the  Apoftle 
 
 I  1  a  faith 
 
252  Shadorvs    vamfhwg. 
 
 faith  A<n:s.  17,28.  that  we  livc-^move  and  have  our  Being-,  and  yet  we  know 
 knot;  becaufe  we  are  compafTcd  about  with  Darknefs  :  Nay  we  are  Dark- 
 nefs  it  felf.  Is  it  not  a  ftrange  Thing  that  he  fhould  be  ia  us,  be  fo  near 
 us,  and  be  our  Light  and  our  Life,  our  Sun  and  our  Shield,  and  yet  we 
 not  know  him,  not  be  acquainted  with  him?  But  'tis  faid,  It  is  he  that 
 fhines  in  Darknefs,  what's  that?  That  is,  all  Creatures  are  Darknefs  to 
 him.  God  in  himfelf  is  God  of  Gods,  Light,  of  Lights,  very  God  of 
 Gods,  and  infinitely  far  above  and  beyond  all  Creatures;  and  if  he  put 
 forth  himfelf,  (mark  ye)  'tis  himfelf  in  the  Making  of  any  Creature,  yet 
 that  Creature  in  it  felf  is  infinitely  below  him,  in  himfelf;  The  higheft 
 of  Creatures  is  Darknefs  to  him:  He  is  darkned  in  the  Sun,  and  He  is 
 darkned  in  the  Moon  and  Stars ;  He  is  darkned  in  Angels  and  Archan- 
 gels, in  Cherubims  and  Seraphims;  and  more  darkned  in  Men ;  and  more 
 m  other  Creatures  below  Man :  But  He  is  in  Jefus  Chrift  the  Soul  and 
 Life  of  all  Things. 
 
 There  have  been  great  Difputes  in  all  Ages,  what  the  Soul  of  Man  is, 
 which  I  fhall  not  now  enter  upon ;  but  whatever  it  be,  be  flire  of  this,  It 
 is  infinitely  below  God ;  for  God  is  the  Life  of  Lives,  the  Soul  of  Souls, 
 He  is  that  Sun  and  Glory,  that  Excellency  and  Beauty,  that  Ihines  in  all 
 Creatures:  He  not  only  gives  to  all  Things  Life  and  Being,  but  He  is  their 
 Life  and  Being,  He  fills  all  Things  with  his  Being:  So  as  all  Things  are 
 nothing,  compared  with  God,  nor  can  the  Souls  ofMen  or  Spirits  of  An- 
 gels comprehend  or  conceive,  what  God  is;  and  yet  for  all  this^  for  all 
 !He  is  fo  GRE4T  and  fb  much  All,  yet  I  fay,  they  lee  him  not,   compre- 
 hend him  not.  John  who  was  the  Forerunner  of  Chrifl  confefles,  that  he 
 knew  him  not;  for  all  hewasof  fuch  Excellency,  that  he  was  He,  whofe 
 Shoe-Latchet  he  was  not  worthy  to  ftoop  down,  to  unloofe:  And  for  all 
 he  was  fb  full  of  Grace  and  Truth,  (as 'tis  faid  of  him)  and  waxed  ftrong 
 in  Spint ;  yet  he  knew  him  not,  he  faw  not  this  Glory  and  Majefty  tiiat 
 was  in  him:  For  all  he  was  TheMESSL\H,  The  Saviour  ofthe  World  lived 
 with  him,  and  converft  with  hinijin  allProbability ;  for  he  was  hisCoufin  ger- 
 man  according  to  the  Flefh;  and  if  their  Mothers  vifited  one  another, 
 while  the  Children  were  but  in  the  Womb,  and  fbr  the  Childrens  Sake, 
 we  may  well  conjecture,  much  more  after  their  Births  did  they  come  to- 
 gether, vifir  and'falute  One  Another;  befidesmany  other Reafons,  which 
 might  be  given :  Yet  he  knew  him  not  all  that  thirty  Years,  till  he  came 
 to  be  bapt?zcd  of  John,  and  he  faw  the  Spirit  defcend  upon  him  like  a  Dove, 
 And  if  it  was  fo  with  John  Baptiftj  who  was  a  Prophet,  and  the  immedi- 
 ate 
 
5*0;//^    Rayet    of    Glory    appcarmg.  253 
 
 ate  Harbinger  appointed  to  bring  Tidings,  that  theMelTiah  followed  him: 
 I  (ay^  feeing  it  was  fo,  then  do  not  wonder,  I  fay,  do  not  wonder,  that 
 Men  who  read  the  Word,  and  teach  the  Letter  of  the  Word  all  their  Life 
 long,  )et  never  know  Chrift,  never  be  acquainted  with  his  Spirit,  and 
 his  Meaning  in  the  literal  Word  :  Therefore  take  it  not  ill,  if  I  tell  you: 
 If  any  Man  were  able  to  fpcak  the  whole  Word,  the  Letter  in  every  Tit- 
 tle, that  he  could  or  were  able  (or  if  it  were  polTible)  tofpeak  the  whole 
 Scriptures  in  one  Word,  or  at  once,  yet  he  may  go  to  the  Devil  for  all 
 that;  for  no  Man  can  do  fo  much  as  he  in  this  Regard. 
 
 But  Lie  tell  ye,  if  ye  had  once  known  Jefiis  Chrift  after  the  Spirit,  ye 
 would  not  make  fuch  a  Stir  about  Forms,  Difciplines  and  Externals,  as  if 
 thofe  were  the  great  and  only  Reformation;  for  all  thofe  Things  Men  may 
 do,  and  not  be  one  Hair  better  before  God ;  for  all  that  Reformation  the 
 Devil  is  the  Devil  ftill,  and  Flelh  is  alive  ftill,  and  the  Heart  may  be  fee 
 upon  the  Creature  Hill,  and  to  this  Man  this  World  is  amiable  ftill.  Ipafs 
 not,  what  Men  fay  and  prattle  to  the  Contrary :  Let  us  fee  their  Humi- 
 lity, Self- Denial  and  Becoming  all  to  All;  let  us  fee  their  Self-judging, 
 and  judging  other  Men  lefs,  and  themfelves  moft  of  all ;  let  the  Life  of 
 Chrift  appear  in  the  Fi-uits,  Humility  and  Lowlinefs  of  Mind,  not  feeking 
 themfelves  and  their  own  Profit  and  Advantage,  but  the  Profit  of  Many, 
 that  they  may  be  faved:  Give  me  fuch  Profeflbrs  and  (lich  Chriftians  as 
 thefe ;  but  were  it  fb,  as  they  pretend,  what  means  fo  much  knowing  Men 
 after  the  Fle(h,  and  having  Mens  Perfom  in  yidmiration  hecaufe  of  Jlchan- 
 ta^e?  Judev.  19.  What  means  their  S'^eking  after  Greetings  in  the  Mar- 
 kets ami  Upper  moft  Rooms  at  Feafts^  Matth.  23, 6.7.  What  means  their  long 
 Prayers  under  a  Pretence-,  but  thic  it  is  to  devour  IVidows  Honfesi'   v.  14. 
 And  to  ingratiate  themselves  fo,  astogerthePraifcofMen,  being  exceed- 
 ingly defirous  of  vain  Glory,  and  the  Wealth  of  the  World?  And  if  they 
 have  not  thefe,  they  arc  dead  on  the  Nell,  Heartlefs  and  little  orno  Fruit 
 of  Love  com?s  from  them,  hut  the  Contrary,  Cenforioufiiefs,  Bitterncfs, 
 Hatred  and  Envyings.     Were  you  but  once  come  to  the  true  Vifion  of 
 God  and  the  Life  of  Chrift,  you  would  be  above  ard  Height  all  thefe  ba(e 
 and  carnal  Things,  and  you  would  here  with  the  Apoftle  never  more  know 
 Men,  nor  the  Wor'd,  nor  any  Creature  after  the  Fledi ;  th;it  is,  in  \  our 
 choiceft  and  higheft  Love  and  Efteem:  But  all  thefe  Things  iTiew,   that 
 thefe  Men  are  yet  below  and  in  the  World,   and  not  above  with  God, 
 whatever  they  in  Shew  cxpi-efs  to  the  Contrary. 
 
 Object.  But,  it  may  be,  you  will  fay  to  me:  Sir  J  Toufotindervaluethi 
 
 I  i  3  Lettet 
 
£54  Shadows    vam^Ymg. 
 
 Letter  ancJ  the  Scriptures-,  (  as  we  apprehend)  that  we  know  mt^  what  to  Jo; 
 we  took  this  to  he  God's  JVord.  JVhat !  JVould  you  have  uscaftaway  our  Bi- 
 lies?  JVoaid you  not  have  us  worfl)ip  God  according  to  the  Letter.^  Shail  not 
 God  be  worjlnpped  with  our  Bodies.^ 
 
 I  anfwer :  God  forbid,  that  I  iTiould  give  any  fiich  Counfel ;  but  I  know, 
 the  Men  of  the  Letter,  or  the  Devil  in  Men,  prefently  runs  into  this  Ex- 
 tream,  either  through  Ignorance,  and  Co  is,  through  the  Infirmity  of  the 
 Flefti  and  Weakneft  of  the  Inward  Man;  or  elfe  it  is  out  of  Willfulnefs, 
 and  fb  of  the  Devil  and  one  of  his  great  Deligns,  todeftroytheSoul.  God 
 forbid  that  I  fhould  fo  condemn  the  Letter,  as  to  bid  Men  neglect  good 
 Orders,  and  Wor/hipping  of  God  in  their  Bodies  and  in  external  Wor- 
 ihip,  far  be  it  from  me :  But  this  is,  that  I  fay,  I  would  not  have  ye  only 
 do  this;  and  I  fear,  ye  flrive  and  contend  fb  much  for  the  Letter,  and  the 
 external  Part  of  God's  Worfhip,  that  ye  neglect  the  invyard  and  internal 
 altogether;  for  where  is  the  Man,  that  is  fb  zealous  and  fbhot  for  the  in- 
 ternal, as  he  is  for  the  external?  Whereas  the  One  is  to  be  preferred  far 
 before  the  other,  but  we  find  it  quite  contrary :  If  we  prefs  Men  to  the 
 Inward  before  the  Outward,  or  do  but  (as  I  defire  to  do)  lift  up  that; 
 either  how  cold  and  Heartlefs  are  they,  or  elfe  how  quarrelfome  are  they? 
 But  this  is  that  I  fay,  flrive  chiefiy  for  the  Spirit  and  the  hidden  Senfe;: 
 Get  this  but  once  into  your  Hearts,  and  then  I  will  be  bold  to  fay:  Turn 
 this  Man  loofe,  he  hath  that  within  will  guide  him;  for  he  is  a  Law  to 
 himfelf :  Then  I  fay,  let  him  negledt  the  Outward,  if  he  can,  otherwife 
 you  do  but  hold  Men  to  it,  as  a  Bear  to  the  Stake  by  Cords  of  humane 
 Inventions,  by  Self-Love  and  Self-Interefl,  by  Fears,  Hopes  and  Rewards, 
 and  thefe  poor  Things,  without  the  overruling  and  commanding  natural 
 Power  ana  Principle  of  Love:  And  when  you  have  donethisj  what  great 
 A£t  have  you  done,  do  not  the  Hypocrites  the  fame?  Do  not  Sinners 
 die  fame?  Do  not  Heathens  the  fame?  What  great  and  godly  Converts 
 have  you  made,  that  you  fb  glory  and  boali  in  them?  I  would  fainper- 
 fwade  you,  not  to  content  yourfelves  w'lxhEphr aim's  Diet,  whofcdthem^ 
 felves  with  JVind-,  and  followed  after  the  Eafl-  JVind.  Hof  12,  i.  Nor  I  would' 
 not  have  you  of  the  Number  of  thofe  Dreamers,  that  think  they  eat-,  and 
 their  Morfels  arefweet;  hut  when  they  awake-,  are  hungry  and  have  nothing. 
 Friends,  Friends !  Come,  come,  let  us  not  trifle  and  loofe  Time ;  nay, 
 let  me  intreatyou,  not  any  longer  to  play  with  your  Miferies;  let  us  not 
 dally  with  that,  which  will  deliroy  us ;  for  in  Trurh  I  find,  that  we  are 
 riie  Sons  of  diofe  Fathers,  who  tlioughc  themfelves  full  of  all  moral  and 
 
 chriltian 
 
Some    Rnyes    of    Glory    appearing,  255 
 
 chriftian  Virtues,  and  full  of  all  faving  Knowledge,  becaufe  thej^  were  con- 
 verfant  daily  with  the  Scriptures,  when  Alas !  All  our  Knowledge  doth 
 but  ferve  to  pufF  us  up,  and  make  us  proud,  ftern  and  lofty,  not  con- 
 dcfcending  to  the  Weak;  but  full  of  Expe£tations  of  Admiration  of  our 
 felvcs  from  Others  and  Difdain  of  their  Brethren,  though  better  then  them- 
 felves,  of  whom  the  Apoltle  faith  i  Tim.  6,4.5.  He  is  proiiJy  knonnng  no- 
 things  and  procures  nothing  but  Doting  about  Queflions^  and  Strife  of  Ir or ds-^ 
 whereof  Cometh  Envy^  Strife^  Ratling-,  Simnijings-,  perverfe  Difputings  of  Men 
 of  corrupt  Minds  ^  and  deftitute  of  the  Truths  from  fuch  let  us  withdraw; 
 for  there  is  nothing  to  be  got  by  them ;  and  fo  long  as  we  follow  them, 
 to  us  as  well  as  to  than  the  Fifion  fails-,  and  the  People  per ifl).   Prov.  29,  ig. 
 
 Beloved!  If  a  Man  love  his  Wife,  this  Love  will  produce  all  Care  and 
 Tendernefs  in  him,  and  all  Offices  of  Love  towards  ner,  that  may  be  j  if 
 he  love  her,  let  him  kill  her,  if  he  can;  let  him  beat  her,  or  hurt  her,  if 
 he  can:  If  a  Man  lo\'e  his  Friend,  let  him  wrong  him,  if  he  can:  But 
 here  is  the  Matter,  if  ye  have  but  the  external  Worftiip,  as  moft  Men  con- 
 tent them'elves  with  that,  and  never  care  for  the  internal,  this  is  that  fpoils 
 all:  But  if  once  ye  have  the  Spirit  and  the  true  Senfe  of  the  Letter,  then 
 I  (ay,  let  him  throw  away  the  Letter  if  he  can:  No,  no,  he  cannot  abufe, 
 but  love  that  in  its  Place  and  Degree,  which  hath  been  the  Shell  and  In- 
 ftrumcnt,  to  bring  him  all  that  S.veetncfs,  Meat  and  Nourilhmenr. 
 
 I  fay.  Beloved.'  once  again:  Things  being  thus,  and  Men  being  gene- 
 rally thus  taken  with  the  Letter,  and  go  no  farther;  wonder  not  to  fee  all 
 the  World  in  a  Delu5:^e,  all  drowned  in  their  ownVVays,  all  feeking  them- 
 felves  and  their  own  Things,  and  not  the  Things  of  Jefus  Chriff,  all  being 
 taken  with,  and  idolizing  their  own  Conceits :  Wonder  not  to  (ee  them 
 all  in  a  Miff-,  groping  in  i)arknefs,  and  everyone  feeding  himfelf  with  his 
 own  Devices:  I  fty,  wonder  not:  For  '^ohn  the  Baptift,  he  that  leapt  and 
 fprang  for  Joy  in  his  Mother's  Womb  at  the  Salutation  of  the  Virgin  Ma- 
 ry; for  all  he  (as  it  were)  lived  with  him,  was  of  his  Kindred  and  Ac- 
 quaintance, and  converfcd  with  him  for  30.  Years,  yet  knew  him  not : 
 Wonder  not  to  fee  an  universal  Darknefs  over  the  whole  W^orld,  and 
 icarce  a  Man  knows  him,  that  lives  in  them,  dwells  in  them.  I  am  afraid, 
 it  is  with  mort  Men,  as  it  was  with  thofe  Women,  the  Apolfle  Paul  (joeaks 
 of  2  Tim.  2.  y^  I  ways  learnings  and  never  come  to  the  Knorvledge  of  the  Truth, 
 Yet  it  is  well  known,  ye  have  always  been  Throngers  after  Chrifl  with 
 the  ^jerns\  but  I  fear,  never  yet  di'ew  any  Virtue  from  him,  and  that  yc 
 have  not  ycc  taken  the  City  of  the  Letter,  never  yet  had  the  Rending  of 
 
 tlie 
 
±%6  SlmJoTPS    vaniihing. 
 
 the  Vail,  never  yet  took  Achfah  to  Wife :  For  if  ye  had,  you  would  be 
 (fo  far  forth)  altogether  fpiritual,  and  much  taken  up  with  thefe  Things, 
 knowing  no  Man  any  more  after  the  Flefti,  but  altogether  in  a  fpiritual 
 Manner,  knowing  God  to  be  in  you,  and  to  dwell  with  you:  Wherefore 
 to  ftand  in  Awe  of  his  Goodnefs  and  Greatnefs,  Majeft'y  and  Incomprc- 
 henfibleneft.  &c. 
 
 But  Beloved !  I  prefs  thefe  Things  the  more  and  the  oftner,  becaufe  I 
 know,  ftich  Things  as  thefe  had  need  to  be  taught  you,  as  the  Prophet 
 Jfaiah  faith:  Line  upon  Line:,  and  Precept  upon  Precept  Jjere  a  little  and  there 
 a  little.     For  thefe  Things  ye  receive  but  flowly  and  by  Degrees,  like 
 narrow-mouth'd   Veffels,  as  ye   are  able   to   receive:  Otherwife    thefe 
 Things  run  over,  run  at  wafte  and  run  befides,  and  are  {polled ;  and  ye 
 trample  thelc  Pearls  under  your  feet:  And  befides,  I  know  you  have 
 enough,  that  prefs  the  Letter,  but  thefe  Things  very  rarely ;  therefore  I 
 take  the  more  Liberty,  becaufe  I  know  your  Tempers,  for  the  Mofl  of 
 you,  very  well.  I  fear  you  are  offended  at  my  Dwelling  fo  long  on  thefe 
 divine  Things,  becaufe  they  are  not  futable  to  you,  nor  you  to  tliem :  I 
 know  you  love  fhort  Prayers  and  fhort  Sermons,  but  long  Suppers,  and 
 long  Meals:  You  can  fit  up  late,  if  nor  all  Night,  to  delight  your  lelvcs 
 in  Gaming,  or  in  Wantonnefs  and  Adulteries;  and  others  of  you  are  ne- 
 ver weary  in  telling  and  hoarding  up  Money,  and  the  like;  but  you  can- 
 not abide  thefe  tedious  Preachers  and  long  Preaching,  a  little  of  that  and 
 away :  All  this  fhews,  that  you  have  no  Delight,  no  Relilh  in  the  Word 
 of  Truth.    But  this  is  fiich  a  Truth,  we  are  now  upon,  that  I  would  have 
 you  in  Love  with  it,  I  would  have  it  founded,  and  well  rooted  in  you,  viz. 
 that  God  is  he,  that  fills  All  in  All,  all  Things,  yea  every  individual  Crea- 
 ture, even  the  higheft  and  the  meanefl,  is  full  of  God,  and  nothing  elfc 
 but  God.     Brethren!    I  would  not  have  you  ignorant  of  this  one  Thing, 
 viz.  that  God  he  is  all  Adt,  a  moft  pure  Aft;  and  nothing  afts  nor  grows, 
 or  increafes,  or  moves,  but  in  him :  Know  that  not  one  Creature  iHrs  in 
 any  A£l,  in  any  Virtue,  or  in  any  Way  of  Evil  towards  you,  but  by  Com- 
 miflion ;  There  is  no  fiich  Thing,  as  Chance  or  Fortune.     This  is  fuch 
 a  Foundation-Truth,  that  every  Branch  of  Godlinefs  arifeth  from  this  Root. 
 Jacob  he  faw  this;  for  'tis  fiid  Gen. 28)  iS.  when  he  awaked,  then  he 
 faw,  God  was  in  this  Place,  God  there  appeared  to  him  on  Purpofe,  to 
 convince  Jacob  of  this  very  Truth ;  not  but  that  God  was  in  that  Place 
 before,  but  Jacob  faw  him  not  there  before.  The  f^ord  was  in  tBs  Place 
 heforci  but  I  knew  it  tiot^  faith  he:  But  his  Eyes  being  opened,  then  he 
 
 cries 
 
Some    Rayes    of    Glory    appearing.  257 
 
 cries  our:  Ob  how  dreadfuU  is  this  Place!  TIms  is  mm  other  hut  the  Houfe 
 of  Gol  God  dwells  With  us  and  In  us,  and  yet  we  arc  not  a  vare  of  it, 
 all  this  While  to  this  very  Day.  As  fuppofe,'  two  Men  fiiould  come  into 
 a  large  Room,  in  which  the  King  (houid  be  in  One  Corner  behind  the 
 Hangings  privately,  (I  fuppofe,' I  have  ufed  the  Simile  before;  but  the 
 Fitnefs  makes  me  ufe  it  the  oftner,  therefore  take  it  and  apply  it)  and 
 the  One  of  thefe  two  Men  efpieth  the  King;  the  other  knowing  nothing 
 of  him;  he  that  knows  the  King  is  there,  he  behaves  himfclf  with  all  Re- 
 verence and  Fear,  as  before  the  King;  becaufe  he  knows,  the  King  hears 
 and  fees  all ;  but  the  Other  lanclies  out^in"o  idle  and  frothyTalk,  and  behaves 
 himfelf  rudely,  as  among  his  Companions;  the  Reafon  is  becaufe  he  fees 
 not  the  King;  but  if  once  he  chance  to  efpy  the  Kino-,  or  the  King  diP 
 covers  himfelf  to  him,  then  he  humbles  himfelf  for  all  his  idle  Carriage, 
 falls  down  amazed  in  Trembling  and  Fear,  and  carries  himfelf  Co  much 
 thi  more  humSly  and  awfully,  and  the  morefiibmidively:  His  Carriage 
 is  quite  changed,  he  is  no  fuch  Man  as  he  was  before :  So  howfoever  a 
 Man  carries  himfelf,  before  he  fees  God,  and  before  he  knew  of  him, 
 tliat  he  was  (b  near  him,  and  he  knew  it  not;  yet  when  God  once  (hews 
 and  difcovers  himfelf  to  fuch  a  Man,  in  themidft  of  all  his  Pride  and  lofty 
 Carriage,  in  the  midll:  of  all  his  high-towring  Imaginations  and  Self-Con- 
 ceits,  as  he  did  to  Belf^^nzzar-,  when  the  Hand-Writing  appeared  to  him 
 on  the  W^all,  his  Hair  flood  upright^  and  his  Knees  filiate  together:,  and  his 
 Joynts  were  loofed]  even  (b  is  this  Man  a(toni(hed  at  the  Sight  of  God  in 
 him,  he  falls  down  and  cries  out  wirh  7^/roZ':  Oh  how  dreadful  is  this  Place/ 
 7his  is  none  other  hut  the  Houfe  of  Goa-,  and  I  never  knew  fo  much :  Was 
 my  God,  my  Creator  the  Almighty,  (and  Maker  of  Heaven  and  Earth, 
 He  that  the  Heaven  of  Heavens  cannot  contain,  (Is  he  here  by  me  and  in 
 me  all  this  While,  heard  all  my  Words,  obferved  all  my  A^Hiions,  and  I 
 not  know  it,  I  not  aware  of  it?  Oh  vile  wretch  that  I  am!  How  can  I 
 fland  before  his  Prefence. 
 
 Beloved!  The  Cafe  was  thus  with  J^jroZ-:  He  over  Night  being  wearv, 
 travelling  a  whole  Days  Journey  from  his  Father's  Houfe,  had  no  Inn  to 
 lodge  at ;  but  in  the  open  Field,  having  gotten  fome  Stones  together  for 
 his  Pillow,  and  the  Heavens  for  his  Curtains;  he  lies  down  in  Sorrow 
 and  Thoughtful nefs,  what  he  lliould  do,  what  would  become  of  him, 
 what  Courfe  he  fhould  take ;  He  was  a  young  Man  apt  to  run  his  own 
 Ways,  and  follow  his  own  Will :  Little  he  had,  and  knew  not  how  he 
 (hould  be  provided  for :  He  was  fain  to  run  from  home,  leave  his  Fathers 
 
 K  k  Houfe^ 
 
258  Shadojvs    vanijhing. 
 
 Houfe,  as  a  banirtied  Man,  and  it  feems  in  thefe  Thoughts  and  the  like, 
 he  fell  afleep,  and  in  a  Dream  God  appears  and  (joeaks  to  him,  and  com* 
 forts  him,  and  to  that  Purpofe  in  his  Dream  he  (aw  a  Vifion  ;  a  Ladder, 
 reaching  up  to  Heaven,  and  the  Angels  of  God  afcending  and  defcend- 
 ing  &c.  and  when  he  awaked,  he  finding  God  to  be  fo  near  him  and  prefent 
 with  him,  whither  fbever  he  went,  his  Spirit  was  comforted  and  refrefhed ; 
 then  he  was  a  changed  Man,  then  he  had  new  Thoughts,  and  allhisfor^ 
 mer  Thoughts  were  banifhed:  Even  fo  doth  this  Man  behave  himfelf,. 
 when  once  God  hath  fpoken  to  him,  and  difcovered  himfelf  to  be  fb  near.. 
 He  doth,  as  David  fays,  he  did,  fet  the  Lord  ahvays before  his  Eyes  Pf.iSj. 
 V.  8-  and  take  Heed  to  his  Paths.  P£.  39,  i.  then  he  nriinds  God  andfobferves 
 his  Workings,  his  out-goings  and  in-comings;  then  he  always  puts  God 
 forward  in  him,  he  muS  do  all,  he  muft  be  his  Buckler  and  his  Shield, 
 his  Counfellor  and  his  Champion.  Before  that  he  was  the  forward  Man,  and 
 who  but  he?  All  God  a«fts  in  him,  he  arrogated  to  himfelf,  and  (as  he 
 thought)  the  A£lions  were  his,  done  by  his  Power,  Wifclom  and  Parts, 
 and  fb  he  took  home  the  Glory  and  Praife  of  all  to  himfelf ;  but  now  upon 
 God's  Appearing  to  him,  this  Man  is  undone,  flain,  crucified,  and  then 
 he  can,  yea  with  all  his  Heart,  \qi  God  be  all  and  do  all,  fpeak  in  him,, 
 move  in  him,  live  in  him,  work  all  his  Works  in  him  and  for  him;  He 
 now  minds  God,  in  whatfbever  any  Creature  faith  or  doth  to  him,  he  no 
 longer  lives  his  own  Life,  but  the  Life  of  God,  'tis  true,  he  lives  (as  the 
 Apoftle  fays)  j^/  not  he-,  hut  Chriji  in  Inm.  He  now  as  a  new  Man  hath  no- 
 Words  but  the  Words  of  Chrift,  no  Thoughts  but  the  Thoughts  of 
 Chrifl:,  he  is  made  one  Spirit  and  Life  with  Him,  and  fo  he  becomes 
 a  changed  Man,  a  new  Man.  But  the  Other,he  that  is  notawareofGod,, 
 he  that  is  a  Reprobate,  who  knows  not,  that  Chrift  is  in  him,  he  takes 
 no  Knowledge  of  all  this,  but  doth  what  he  lift,  and  as  he  thinks,  hefpeaks 
 his  own  Words,  and  thinks  his  own  Thoughts,  and  all  his  Thoughts, 
 Words  and  A<ftions,  all  his  Aims  and  Endeavours  tend  to  the  Fulfilling 
 the  Defires  of  the  Flefh,  either  more  grofs  and  open,  orelfemorefubrile 
 and  refined,  and  more  hid  from  the  Eyes  of  the  World;  his  Defires  and 
 Aims  are,  how  he  fliall  procure  fuch  a  Benefit  to  himfelf,  fiich  an  Eflate 
 and  fuch  Honours,  or  how  hefhall  be  delivered  from  the  Danger  of  the 
 Times,  and  he  is  full  of  Carking  and  Caring,  how  his  Flelhlhall  be  pro- 
 vided for,  and  the  like.  And  truly,  Beloved!  It  cannot  be  otherwife ;  for 
 whatfoevcY  is  born  oftheFlefl^^  is  Ffejl)y  and  whatfocver  is  born  of  the  Spirit^ 
 is  Spirit.  John  3, 6.  for  it  can  never  ad  without,  or  above  his  own  Sphere 
 
 and 
 
Some    Rayes    of    Glory    appearing.  a ^9 
 
 and  Compafs;  Were  we  born  of  the  Spirit,  we  could  not  but  die  to  the 
 Flclh,  and  fcek  the  Things  of  the  Spirit;  then  all  his  Thoughts  for  the 
 Advantage  of  his  Flcihceafe,  and  he  is  altogether  for  Increaiin|T  andPcr- 
 feding  this  Life  of  God  begun  in  him;  he  now  faith:  LetGoa  live  more 
 and  more,  but  himfelf  lefs  and  lefs,  ?is'}o/.mBtJptiftCmh:  He  wuft  imrerfe, 
 hut  I  (kcreafe.  That  is  his  Life  now,  which  before  was  his  Death,  and  con- 
 trary, his  Death  is  now  his  Life. 
 
 God  is  now  a  welcome  Gucfl:  to  this  Soul,  yet  not  that  God  is  more 
 or  lefs  there,  you  being  always  God's  Temple,  as  well  before  you  fee 
 him,  as  when  you  fee  him,-  for  Chrift  cannot  alter  his  Lodging  in  the  Re- 
 allity  of  it.  This  is  a  certain  Truth:  Nothing  can  make  Chrili  depart,  in 
 Regard  of  his  Effence  and  Being ;  but  as  to  you  he  may  depart,  and  in 
 your  Apprehenfion,  as  not  feeing  or  feeling  him  to  be  your  Life  and  Joy? 
 and  fo  you  are  to  underftand  allfuch  Exprcflions;  for  if  you  think,  and 
 as  fome  preach,  that  God  comes  and  goes  from  Place  to  Place,  from  Earth 
 to  Heaven,  or  from  Heaven  to  Earth,  departs  and  returns,  thatheisfome- 
 times  here  and  there,  that  above  in  Heaven  is  his  Court  and  his  Place  of 
 Relidcnce,  and  fbmctimes  he  makes  his  Progrefs  through  his  ]3omini- 
 ons,  as  Kings  ufe  to  do  in  theirs,  and  that  you  can  ftop  him,  or  (lay  him, 
 or  change  him,  or  make  him  return  from  his  Purpofes  ,•  thefe  are  all  child i/h 
 Fopperies ;  in  this  ye  do,  as  it  were,  create  another  God  to  your  felves, 
 ana  make  the  true  God  an  Idol;  but  whatfoever  is  of  this  Nature,  it  is 
 fpoken  in  Reference  to  the  Creature,  in  Regard  of  our  Sight  and  Appre- 
 henlions,*  as  to  you,  he  is  departed  and  dwells  above  far  remote,  and  is 
 as  a  Stranger;  and  indeed  and  really  He  is  as  having  no  Being,  and  is  as 
 no  God  to  thee;  however  thou  mayell:  flatter  and  deceive  thy  felf,  until 
 thou  haft:  fmitten  and  taken  Kiriathfepher-i  and  married  Achfah-,  Calebs 
 Daughter,  till  there  be  Power  given  to  thee  to  rent  the  Vail ;  but  then 
 you  mall  fee  him,  who  is  the  Truth  of  all  Things,  the  Subftance  of  all 
 Things,  and  not  before,*  for  whatever  you  can  lee,  arc  but  Shadows  and 
 not  file  Truth,  as  in  this  my  Body  you  cannot  fee  the  Internallity,  nor 
 the  Truth  of  it ;  for  the  Truth  and  Subftancc  of  it  dorh  not  conlift  cither 
 in  the  Coldnefs  or  in  theHornefs,  for  it  hath  been  hotter,  and  it  hath  been 
 colder;  neither  in  the  Oldnefs  nor  Youngnefs,  for  it  hath  been  younger, 
 and  ir  may  be  older;  neidier  in  the  Hcavinefs,  nor  in  the  Lightncfs,  for 
 it  hath  been  lighter,  and  may  be  heavier ;  neither  in  the  Shape,  nor  the 
 Complexion  of  it,  nor  in  no  Accidents  you  can  name ;  for  they  are  all 
 changeable.  Then  if  fo,  none  hath  ever  heard,  fcen  oi*  fpokc  that,  which 
 
 K  k  2  is 
 
2^0  Shadows    va77i^nngs 
 
 is  rhe  Truth  of  me;  for  my  Subftance  cannot  be  feen,  but  only  Accidents. 
 The  7"i*urh  confifts  in  Things  internal  and  unfeen,  and  'tis  the  like  for 
 any  other  Thing  or  Creature,  you  behold  bcfides.  And  fb  likewife,  fiich 
 is  the  Word  of  God,  It  confifts  not  in  any  Thing  you  can  hear,  or  fee, 
 perceive  or  comprehend ;  for  God's  Word  is  as  himfelfj  Mighty,  Incom- 
 prehenfible,  not  included  in  any  Place  ^c.  His  Word  is  the  6eing  and 
 Life  of  all  Things.  The  Letter  cannot  polTibly  contain  the  mighty,  eter- 
 nal Majefty  of  the  Word :  Nay,  I  fay  more,  it  is  not  the  Word  of  God, 
 till  it  be  expounded  to  the  Heart,  and  made  a  Word  of  Power  and  Quick- 
 ning  in  the  Hearts  of  his  People.  The  Word  is  eternal,  and  was  before 
 any  Letters  or  Scriptures  were,  and  ihall  be  for  ever,  when  all  thofe  Things" 
 fliall  ccafe. 
 
 Gods  Speaking,  is  his  Creating,  Let  it  be  done;  there  can  be  no  refift- 
 ing,  fays  David-,  what  ever  he  commanded-,  it  was  wrought :  God  hath  fpo- 
 ken  as  many  Words,  as  he  hath  made  Creatures :  But  he  hath  fpoken- 
 one  great  and  mighty  Word,  and  that  one  Word  includes  all  thofe  many 
 Words;  And  that  one  Word,  is  Jeflis  Chrift,  the  only  begotten  of  his 
 Father,  and  the  firft-Born  of  every  Creature;  all  the  Reft  of  the  Crea- 
 tures are  but  as  fo  many  Letters  of  this  great  Word;  for  he  is  called  the- 
 JVord\  He,  being  in  the  Bofom  of  his  Father,  he  was  unfpoken,  unurte- 
 red,  unpronounced :  There  was  not  then  any  one  Creature  in  Heaven 
 or  Earth ;  but  God  was  All,  and  fo  he  is  ftill ;  but  there  was  then,  nei- 
 ther Father,  Son,  nor  Spirit,  as  divided;  but  he  being  once  pronounced, 
 his  Son,  he  is  then  the  Word  fpoken;  then  immediately  there  is  Father, 
 Son  and  Spirit;  for  thefe  are  expreffed  feveral  orTRiNE,  only  in  Relati- 
 on to  the  Creatures;  which  to  me  is  clear;  for  there  is  not,  nor  cannot 
 be  Diverfity  in  God,  but  God  is  one,  and  in  himfelf  he  cannot  be  more^ 
 and  I  hope  it  is  clear  to  you. 
 
 Now  if  any  fhould  think  or  fay  unto  me  the  Words  o^  Pilate:  Oh  Sir  I 
 What  Thing  is  Truth?  I  muft  anfver  thus:  Truth  is  not  polfible  to  be 
 either  fpoken  or  heard,  for  God  only  is  Truth,  and  nothing  clfe  can  be: 
 Now,  it  is  impollible,  to  fee  or  hear  God,  faith  our  ^Javiour:  No  Man 
 bathfecn  God  at  any  Time-,  Joh.  i,  \%.  for  we  cannot  fee  him  and  live, 
 we  muft  depart  out  of  the  Nature  of  Man,  and  return  unto  God,  and  be 
 one  with  God,  elfe  we  can  never  know  God;  'tis  only  this  weil-beloved 
 in  us,  that  knows  him,  and  who  alfb  is  in  the  Bofbm  of  the  Father,  he 
 hath  declared  and  revealed  him,  and  he  only.  Whatever  it  be,  that  a 
 Man  k<:,s  or  comprehends,  that  cannot  be  God,  that  cannot  be  Truth  in- 
 deed 
 
Some     Rayes    of    Glory    appearing.  261 
 
 deed:  It  can  be  at  moft  bur  rhe  Emblem,  the  Shadow  of  Truth;  as  in  a 
 Man  we  cannot  fee  his  Life,  but  we  may  fee  him  live :  Even  fo,  Truth 
 cannot  be  fecn,  but  you  may  fee  the  Effects  and  Fruits  of  Truth.  But  he  that 
 marries  Achfah,  to  him  will  I  give  the  Rending  of  the  Vail;  that  is,  he 
 fhall  fee  as  much  as  a  Creaaire  can  fee  and  live;  (as  God  (aid  to  Mofes) 
 [/Icl-fah']  (he  will  give  you  a  Glimpfc,  a  Sight  through  the  Cleft  of  the 
 Rock,  as  was  to  Mofes,  of  the  Back-Parts  of  Jehovah.  But  Truth  cannot 
 be  feen  in  the  true  Glory  and  Splendor  thereof;  only  the  Back- Parrs  of 
 her:  But  if  you  can  but  marrv  her,  (he  will  admit  you  into  the  holieft  of 
 all,  and  (he  will  beg  of  her  Father,  to  give  you  a  Bleding,  that  feeing  he 
 hath  given  you  the  South  Land  as  it  is  here  in  this  Chapter,  that  he  would 
 give  you  alfo  Springs  of  Water:  That  youfliall  not  only  have  the  Nether- 
 Springs,  the  Letter  of  the  Word,  external  Ordinances,  and  outward  Du- 
 ties, bodily  Worlhips  and  the  like;  but  you  (hall  have  alfo  the  Upper- 
 Springs,  the  Life  of  the  Letter,  the  Power,  quickning  Spirit:  To  fee,  not 
 only  Chriffs  Body  and  touch  it;  but  you  (liall  have  the  Virtue  of  the 
 Breaking  of  his  Body,  and  the  Benefit  of  the  Shedding  of  his  Blood. 
 
 And  when  the  Vail  is  rent;  take  but  a  (bort  View  of  thofe  Priviledgcs 
 and  precious  Things  you  (hall  then  have :  Though  I  have  hinted  at  them 
 in  general,  as  I  went  along,  yet  let  us  view  a  little  the  particular  Things, 
 contained  within  the  holy  of  holies,  as  Time  at  prefcnt  will  give  leave. 
 
 When  they  came  to  the  Tabernacle,  there  was  firft,  as  I  told  you,  a 
 worldly  San«^uary,  as  the  Apoftlc  fets  them  down,  Hcb.  9,  i.  and  there- 
 in was  Ordinances  and  divine  Service:  For  fo  the  Apoftle  calls  them  in 
 the  fir  ft  Verfe:  Aiirl  therein  wizs  the  CanMeflick,  and  the  Table-,  and  the 
 Shew  Bread-,  and  rhithercame  the  Priefh,  and  did  their  Office;  Ihcre  was 
 Sacrifices  and  Offerings  for  themfehes  and  all  the  People-,  and  all  they  could 
 learn  there,  was  but  worldly  and  external  Ordinances,  bodily  \\'orlhi])S, 
 which  very  little  concerned  the  Heart,  and  the  inward  Man;  but  if  they 
 offered  fuch  and  fuch  exrcrnal  Things,  as  was  required,  this  was  all.  But 
 into  the  fecond  Vail  within  the  Holy  of  holies,  thirl  ler  the  high  Pricltmuft 
 come  but  once  for  a  Year,  (for  we  (hall  only  at  prefcnt  touch  at  thofe 
 Pnrriculars  mentioned  there  by  the  Aport-le)  and  firff-  there  was  the  goldeti 
 Ct';;/?r,  which  tvpified  Chrift's  Offering  the  Prayers  of  the  Saints-,  as  it  is  ex- 
 prefl  Rev.  8-  There  is  an  Angel,  which  hath  the  golden  Ccnfer;  and 
 there  was  given  him  much  Incenfe,  that  he  Ibould  offer  it  with  the  Pray- 
 ers of  rhe  Saints  upon  the  golden  Aitar;  ^^'llich  Angel  is  Jefus  Chrift, 
 the  Angel  of  the  Covenant:  Shewinor  unto  us  thus  much,  that  he  is  the 
 
 K  k  3  Mediator 
 
262  Shadows    vamfhiug. 
 
 Mediator  between  God  and  Man,  for  whofe  fake  all  our  Services  are  ac- 
 cepted :  Nothing  is  accepted  from  us  with  the  Father,  but  what  his  Son 
 doth  in  us;  be  they  never  (uch  glorious  A£lions,  and  done  with  never 
 fo  fpecious  and  religious  Pretences  ,*  yet  if  they  be  our  A£lions,  they 
 ftink,  they  are  abominable  ,•  in  him  only  he  is  well  pleafed :  They  are 
 his  A£tions,  only  that  can  be  favoury  Meat  to  him;  although  as  they  be 
 our  Anions,  they  may  feem  beautiful  and  glorious  to  us,  yet  to  hirn 
 they  ftink,-  though  ye  labour  and  fweat  your  Hearts  fore:  You  may  fee 
 in  Ezek.  44,  ig.  the  Priefts  are  exprefly  commanded,  when  they  enter 
 into  God's  San£luary,  to  officiate,  that  they  fhould  not  gird  themfelves 
 with  any  Thing,  to  caufe  them  to  fweat  about  the  Lord's  Work ;  for  in- 
 deed, what  comes  all  Men's  Labour,  Working  and  Sweating  to?  Truly 
 to  juft  nothing  but  ftink,  Abomination  and  Odiuufnefs  in  God's  Noftrils. 
 A  dead  Man  hath  the  Shape  of  a  Man,  but  he  ftinketh,-  Co  thy  Duties, 
 though  they  have  the  Shape  of  right  and  holy  Duties,  as  to  us,  yet  they 
 are  to  him  but  putrified  and  dead  Works,  Heb.  9,  14.  How  much  more 
 fl:a!I  the  Blood  of  Chrift  purge  your  Confciences  from  dead  JVorhs-)  toferve  the 
 living  Gody  who  through  the  eternal  Spirit  offered  himfelf:  When  your  Ser- 
 vices are  not  from  an  internal  Principle,  from  the  Work  of  the  eternal 
 Spirit,  but  are  juft  like  the  Motion  of  Clocks  and  Watches,  which  is  from 
 Art  and  external  Weights,  and  Force,  not  from  a  new  Nature,  all  fuch 
 Services  are  dead  Works,  and  all  your  Zeal  therein,  is  but  as  ftrange 
 Fire  in  the  Lord's  Sacrifices. 
 
 When  we  are  gotten  within  the  Vail,  we  come  then  really  to  fee  all 
 our  Works,  nothing,  that  they  are  abominable :  Yet  we  think  highly  of 
 rhem,  while  we  remain  in  the  worldly  San^luary,  and  are  gotten  no 
 farther:  But  here  within  the  Vail,  God  (peaks  to  us,  as  he  did  to  J'o/'jand 
 we  are  convinced  of  our  Vileneft:  Behold-,  faith  Job->then  ftirely  I  am  vile, 
 I  will  lay  my  Hand  upon  my  Mouth -^  I  have  heard  of  thee  hy  the  hearing  of 
 the  Ear-)  hut  now  mine  Eyes  feet h  thee-,  wherefore  I  abhor  my  f elf  in  Duft  and 
 yfj})es:  Job  had  oft  made  confellion  of  Sin  before  in  Words  and  m  the 
 Notion,  and  pra^tifed  daily  external  Worfhips,  but  yet  we  may  fee  all 
 along,  for  all  that  what  an  high  Opinion  Job  had  of  him(elf  and  of  his 
 Stri(Snefs  and  Righteoufiiefs :  Job  facrificcd  often  and  conftantly,  and 
 obferved  the  Letter  very  ftri£lly,  and  thereby  Job  maintained  an  high 
 Opinion  of  himfelf:  But  now  the  Vail  muft  be  rent,  and  God  muft  ap- 
 pear himfelf  to  dai'ken  and  confound  all  Job's  Righteoufnefs,  before  ever 
 Job  could  fay :  Surely  I  am  vile :  Job  was  ftridl  in  Externals  3  but  Job 
 
 could 
 
Some    RayeS    of    Glory    appearing,  2^3 
 
 could  not  really  loath  and  abhor  himfelf,  and  his  own  Righteoufiiefs, 
 though  in  Words  he  might,  as  Many  can  eafily  and  frequently  do  that 
 daily  complementaly,  but  to  be  really  Vile  in  themfelves,  this  Work  is 
 from  abovCj  from  Heaven,  from  God :  And  fo  within  the  Vail  we  come 
 to  fee,  what  it  is,  and  for  what  we  or  our  Aftions  are  accepted ;  it  muft 
 be  his  Son's  Work  in  us,  elfe  he  loaths  all  even  the  Beftofour  Sacrifices, 
 if  it  be  not  JefusChrift  in  us,  that  doth  all;  viz.  that  loves  God  and  fears 
 God,  &c.  His  Father  regards  it  not;  this  may  (eem  a  Paradox,  but  yet 
 it  is  a  Truth :  For  indeed  and  in  truth  there  is  nothing  fears  God,  but 
 Godj  nor  nothing  obeys  God  but  God ;  nor  nothing  loves  God,  but 
 God,  as  David  (aith,  ylll  that  we  have  prepared-,  cometh  of  thine  own  Hand-, 
 in  thine  Hand  only  is  Power  and  Might :  All  Things  come  of  thee,  and  of 
 thine  own  do  we  give  thee-,  for  all  isthine-,  iChron.  29, 14.  And  Hiith  the  A- 
 poftle:  From  him  alone  cometh  both  to  will  and  to  do  of  his  good  Plea fiire', 
 Phil.  2, 13  And  faith  our  Lord  to  his  Difciples  John  16, 15.  All  Things 
 that  the  Father  hath  are  mine:  Therefore  f aid  I ^  he]\)aU  receive  of  mine  and 
 J])all  J])ew  it  (or  give  it)  unto  you.  There  is  Aveetly  expreftboth  his  Pro- 
 priety, 'tis  his  own,  and  alfo  their  Community;  They  cannot  partake 
 thereof  without  he  pleafe  to  diftribute,  without  his  Donation  and  Gift; 
 And  he  accepts  his  own  Work  in  us  nnd  nothing  elfe,  God  cannot  accept 
 any  Thing  any  Creature  doth  out  of  himfelf,  but  only  what  himfelfdoth, 
 what  his  Son  dorh  that  pleafeth  him,  nav  that  he  cannot  but  accept:  And 
 this  is  that  Achfah,  that  fo  pleafeth  her  Father,  that  he  can  deny  her  noth- 
 ing: This  is  the  firft  Thing,  we  (hall  have  after  the  Vail  is  rent;  And 
 none  can  attain  to  the  Sight  of  thcfe  Things  really  and  in  orood  Earnelt; 
 bur  he  indeed,  to  whom  the  Vail  is  rent. 
 
 The  next  Thing  there  exprefTed  is,  the  Ark  overlaid  with  Gold,  the  Ark 
 of  the  Covenant  overlaid  with  .Gold,  overlaid  round  about  with  pure 
 Gold.  Well,  having  married  Achfah,  we  fliall  al(b  have  Power  to  break 
 open  this  Myftery.  Chrifl:  is  he,  in  whom  all  the  Promifes  were  Yea  and 
 Amen,  they  are  all  fulfilled  in  Him,  as  all  our  A<flions  mud  be  derived 
 fi-om  Him,  as  from  the  Fountain;  that  is,  if  they  be  not  quickned  and 
 animated  widi  the  Power,  Purity,  Holinefs  and  Excellency  ofjefusChrift, 
 that  they  are  of  himfelf,  of  his  own  divine  Nature,  andarehisOif-fj)ring, 
 his  Birth  in  us.  He  cannot  accept  or  regard  them:  So  alfb  if  this  be  fo, 
 then  is  there  not  only  Holinefs  within,  fiowing  from  a  natural  Principle 
 of  a  new  Niture,  but  there  will  be  alCo  all  external  Glory;  there  is  the 
 Ark  of  the  Covenant  overlaid  all  over  round  about  with  pure  Gold,  to 
 
 llicw  - 
 
2^4  ShacJoTPS    vaniflmtg. 
 
 fhew,  that  from  this  Spring  and  Fountain  cannot  but  proceed  all  Purity 
 and  Holinefs  in  all  external  Actions,  then  they  cannot  but  muli  (hew  forth 
 the  Virtues  of  him,  who  hath  called  them  from  Darknefs  to  Light,  and 
 from  the  Power  of  Satan  to  God:  Then  there  ^s  fuch  a  Power  and  fuch 
 a  burning  Defire  in  the  Soul,  that  they  muftlhew  forth  their  good  Works, 
 for  this  £!nd,  that  they  may  glorifie  their  Father,  which  is  in  Heaven: 
 Neither  can  this  be  attained  really,  till  we  be  admitted  within  the  Vail, 
 and  have  Achfah  to  Wife. 
 
 True  it  is,  while  we  are  in  this  Worldly  San£luary,  being  gotten  no 
 farther,  we  may  do  many  external  good  Attions,  as  to  our  felves  and 
 other  Men ;  and  alfo  good  in  themfelves,  and  be  very  converfant,  ftri£t 
 and  devout  in  all  Religious  outward  Duties;  but  they  are  not  done  for 
 this  End,  to  fhew  forth  the  Virtues  of  him,  that  has  called  them,  nor  to 
 glorifie  their  Father,  that  is  in  Heaven,  but  'tis  to  glorifie  themfelves,  and 
 to  fet  up  themfelves,  either  for  praife  or  efteem,  cr  elfe  for  Fear  of  Hell 
 or  Judgments,  or  for  Hope  of  Advantage,  or  Reward,  &c.  ThQ.y  fcrve  not 
 Go'ij  as  the  Devil  (aid  of  'Jol^.  c.  1,9.  for  Nought;  not  for  Love  of  Holi- 
 nefs,  not  for  that  Excellency,  that  is  in  its  felf,  but  to  get  fbmerhing  by 
 it :  They  u{e  it  frequently,  'tis  true,  but  'tis  as  Men  do  a  Bridge,  to  carry 
 them  over  to  fbme  defired  Place,  to  Tome  Self-Happine{s  or  Advantage, 
 they  have  propounded  to  themfelves,  they  may  get  to  this  fame  Heaven, 
 that  is  Co  talkt  of,  but  very  little  known;  and  were  it  not  for  thefe,  the 
 Man  were  dead,  and  you  ihould  find,  if  the  Heart  were  fearched  throughly, 
 and  that  thefe  Ends,  thefe  Hopes  and  Fears  were  removed,  the  Man 
 would  ftand  ftone-ftill ;  but  the  other  Man,  he  who  is  afcended  and  got- 
 ten within  the  Vail,  he  works  freely  and  naturally,  for  Love  toHolinefs, 
 and  he  cannot  do  otherwife:  Though  there  were  neither  Fear  of  Hell  or 
 Punilhment,  or  Hope  of  the  Reward,  yet  he  muft  work,  and  he  will  work, 
 and  he  cannot  but  work,  and  that  for  the  Love  ofGoodnefs:  This  is,  that 
 I  ftill  fay:  Let  but  the  Heart  be  Cqt  to  Rights,  let  the  Man  be  regenerate, 
 and  be  but  Partaker  of  the  divine  Nature,  and  then  with  fuch  a  Man 
 you  need  not  keep  fuch  a  flir  as  you  do,  with  Laws  and  Precepts,  Rules 
 and  Difciplines :  He  hath  that  within  him,  which  will  not  only  inform 
 and  teach,'but  reform  and  compel  to  do,  and  that  by  the  Power  of  Love; 
 for,  faith  the  Apoftle,  Th  Rhbteous  are  a  Law  to  themfelves.  I'le  warrant 
 you,  ye  may  turn  this  Man  ioofe,  ye  need  never  fear  him. 
 
 And  Beloved  !  This-is  the  Service  indeed,  this  is  the  Service  God  loves, 
 he  loves  a  cheerful  Giver,   He  cannot  abide  that  which  cometh  forced, 
 
 unnatural 
 
Some    Rayes    of    Glory    appearing,  2^f 
 
 unnatural  and  grudgingly,  likcra  forced,  impofed  Tafk,  thar  by  finiftcr 
 RerpC(^ts  ttiey  muft  be  held  to  it;  but  I  fay,  this  Man  needs  nofuch  Thing; 
 but  turn  him  loofe  at  all  Turns,  he  hath  an  Informer  and  a  Reformer 
 in  him.  Tbofe  that  are  led  hy  the  Spirit-,  are  not  under  the  Law,  Gal.  5,  ig. 
 But  under  Grace,  and  under  the  Power  of  Love,  and  of  a  free  Mind ; 
 for  the  Law  is  not  made  for  a  righteous  Man,  but  for  the  Lawlefs  and 
 ]3ifbbedient.  This  Man  is  no  longer  under  the  Law,  but  is  dead  to  the 
 Law,  that  he  may  live  to  God  and  not  unto  himfelf;  for  felf  is  (in  him) 
 conquered  and  dead,  andChriit  now  is  alive  and  exalted,  and  fet  in  his 
 Throne,  to  reign  for  ever  and  ever. 
 
 In  the  third  Place,  there  was  the  Pot  of  Manna,  which  Manna  God 
 gave  the  Ifraclites  in  the  Wildcrnefs,  Tome  of  which  by  Providence  of 
 God  was  preTerved  many  hundreds  of  Years  together,  until  the  Time 
 (as  it  is  thought  and  aihrmed  by  fome)  of  their  laft  Dertruclion  by  71- 
 tus  and  Fefpafian:  He  that  hath  gotten  within  the  Vail,  Tie  warrant  him, 
 he  hath  gotten  Food  (lifHcient  to  nourifli  him  for  ever;  he  (hall  never 
 hunger  more,  nor  never  thirlt  more,  as  in  that  of  Rev.  21.  He  that  lives 
 according  to  this  new  Life,  he  is  fed  with  hidden  Manna:  He  eats  and 
 lives  upon  no  left  nor  no  other,  then  the  Tree  of  Life,  in  the  midft  of 
 the  Paradife  of  God;  his  Comforts  are  pure,  and  ravifhing,  and  Rill  of 
 everlarting  Delights:  His  Waters  ever  flow,  and  never  ceafe;  there  is  in 
 his  Belly  a  Spring  of  living  Water,  ever  (pringing  up  to  everlafting  Life. 
 
 In  the  next  Place,  there  was  Aaron's  Rod  that  budded-,  that  was  laid  up 
 by  the  Pot  of  Manna:  Thofe  that  are  accepted  to  look  into  the  Holy  of 
 Holies,  their  good  Works  are  always  frelh  and  budding,  always  coming 
 forth,  their  Fruit  is  always  flourifhing  and  green ;  their  good  >A'orks  ne- 
 ver dye,  but  they  ever  after  bring  forth  Fruit,  like  a  Tree^  planted  by  the 
 Rivers  oj  U  'ater^  that  hrin^cth  forth  Fruit  in  his  Seafon ;  his  Leaf }]) all  not 
 wither^  aiid  Tphatfoever  he  Joth^  it  j]^  all  prof  per :  P{iil.  i,  3.  4.  And  not  on- 
 ly Ihall  they  bring  forth  Fruit,  but  ripe  Fruit  in  their  Age,  Pfal.  92,  12. 
 13.  14.  The  righteous  fhall  flour'/fl)  like  the  Pahntree:  He  j]}all  grojv  like  a 
 Cedar  in  Lebanon.  Thofe  that  be  phnted  in  the  Houfc  oi'  the  /^orcfjhall  ftou- 
 riflj  in  the  Courts  of  our  God.  They  fl) all  bring  forth  Fruit  in  old  Age: 
 T1.^eyJ\iaU  be  fit  and  flouriflnng.  The  Truth  is,  thefe  Men,  they  are  ever 
 fatisHed  with  God,  they  are  never  weary;  They  that  wait  upon  the  Lord, 
 flvall  renew  their  Strenght,  they  (linll  mount  up  with  Eagles  Wings,  they 
 fhall  run  and  not  be  weary,  they  Ihall  walk  and  not  faint.  The  Truth  is 
 they  never  have  enough  of  him  5  his  Comforts  arc  always  fre/h  to  them, 
 
 LI  always 
 
266  Shallows    vanifhing. 
 
 always  flourifhinfy  and  green:  They  are     ever  fatisfied  with  the  Know- 
 ledge of  God:  This  is  fiach  Manna,  fuch  Meat;  the  more  they  eat,  the 
 more  they  may :  The  more  God  communicates  himfelf  to  them,  they 
 are  the  more  hungry,  the  more  thirfty?  the  more  unfatisfied :  They  have 
 overcome,  and  are  ftill  overcoming.  They  go  on  conquering  and  to  con- 
 quer,* they  are  ftill  conquering  and  fubduing  all  their  Enemies,  and  get- 
 ting their  Sins  and  their  Lufts  under  their  Feet:  And  Co  long  as  there  is 
 any  to  overcome  and  conquer,  they  can  never  reft,  till  they  have  brought 
 all  under,  every  high  Thought  and  every  ftrong  Hold,  and  every  Ima- 
 gination, that  exalteth  itfelfagainft  the  Power,  Kingdom  and  Sovereignty 
 of  jefus  Chrift.  Well,  within  the!  holy  of  holies  there  was  alfo  the  Che' 
 ruhlms  of  Glory-,  overfl)adoiphig  the  Mercy  Seat-,  Heb.  9,  5.  and  we  may 
 fay,  as  the  Apoftle  there,  of  which  Things  we  cannot  now  (peak  particu- 
 larly: Thofe  glorious  Cherubims,  they  look  Face  to  Face,  beholding 
 one  another,  overftiadowing  the  Mercy-Seat.     Beloved  I  Were  you  but 
 once  come  to  this  Sight,  and  to  marry  Achfah-,  you  ftiould  behold  God 
 glorious  and  amiable,  full  of  Love  and  Mercy,  and  tender  Bowels:  All 
 Wrath  and  all  Frowns  blown  clean  away ;  We  then,  fliall  behold  in  him 
 not  fb  much  as  any  Shadow  of  Anger,  but  there  will  be  a  moft  fweetand 
 amorous  Beholding  of  one  another:  He  will  love  and  delight  in  us,  and 
 we  ftiall  love  and  delight  in  him :  If  you  can  believe  me,  nay,  we  cannot 
 look  {b  delightfully  upon  him  as  he  will  upon  us ;  there  will  be  then  no- 
 thing but  amorous  Imbraces,  and  Love-Kiftes,  and  that  with  great  De- 
 li oht^;  and  we  ftiall  then  fee,  how  fiire  all  his  Mercies  are  to  them  that 
 love  him,  and  that  they  are  the  ftire  Mercies  of  David:  We  ftiall  find  in 
 our  own  Hearts,  all  his  Promifes  made  good,  and  we  fhall  then  call  him 
 our  God  and  our  Jehovah,  He  making  oood  and  giving  Being,  as  to  all 
 Things,  fo  to  all  his  Promifes,  that  we  fnall  fee  feelingly:  Not  one,  no 
 not  one  hath  failed  of  all  the  good  Things  he  hath  promifed.    We  fliall 
 fay  by  Experience:  Now  we  know,  that  the  Heaven  and  Earth  fhall 
 pafs  away,  but  not  one  Tittle  of  his  Word  hath  failed.   We  fhall  then  fee 
 all  Solommfs  Love-Songs  in  the  Canticles  fulfilled,  and  never  till  then :  And 
 yet  Beloved !  Know,  all  thefe  Things  here  fpoken  of,  are  but  dark  Sha- 
 dows to  the  Truth,  and  to  the  Things  themfelves. 
 
 But  to  conclude,  we  run  over  thefe  Things,  for  Time  haftens,  Thofe 
 that  are  brought  to  this  Condition,  to  have  the  Vail  rent  before  their  Fa- 
 ces, rhey  lliall  fee  fuch  Things,  as  I  am  not  able  to  cxprefs:  For  Eye  hath 
 not  fe^:,  nor  Ear  beard,  neither  ever  entred  into  the  Heart  of  Man  thofe  glo- 
 rious 
 
Some    Rayei    of    Glory    appearing.  2^7 
 
 rious  Things^  which  God  hath  prepared  to  entertain  and  to  feaft  {lich  Self- 
 denying  Souls:  All  which  are  both  full  fatisfying  and  ravifliing Content- 
 ments:' Beloved!  Thefc  arefuch  Things,  as  cannot  be  enjoyed  or  known, 
 till  you  are  really  pofleft  of  them,  nor  obferve  them  b^  Feeling,  till  the 
 Vail  be  rent. 
 
 But  ye  know  this,   'tis  Othniel^  that  takes  this  City,    'tis  in  the  Lord's  good  Time ; 
 or  in  his  fit  Opportunity  :  We  cannot  take  this  City,  nor  marry  Jchfah^  Caleb's  Daugh- 
 ter, when  we  would,  but  we  muft  wait  God'5  Opportunity,  when  he  plcafes  to  give 
 it;  not  in  our  Time,  but  in  his'l'ime:.  Nay,  we  cannot fo  much  as  haften  that!  ime, 
 when  we  fhall  have  Power  to  fmite  KiriatJjfepher,   and  marry  Achfah  :   No  more^  then 
 a  Woman  in  Travail,  by  all  the  Means  and  Induftry  (he  can  ufe,  can  haiten  the  I'ime 
 of  her  Delivery:  Wc  muft  wait  the  Time,   till  God  reveal ;  for  we  muft  take  it,  when 
 He  will  give  it,  and  as  he  will  give  it  by  Degrees,  Time  after  Time,  Line  upon  Line, 
 and  Precept  upon  Precept,  &c.  And  fo  waiting  in  God's  Way,  he  will  reveal,  and  w« 
 (hall  come  to  underftand  the   good  Will  of  the" Lord,  one  Time  after  another,    now  a 
 little,  and  then  a  little.  Line  upon  Line:  That  fo  you  may  come  to  glorifie  God  your 
 heavenly  Father :  Not  that  you  mw  bring  Honour,  or  Profit,   or  Advantages  to  your 
 felves,  (though  this  be  our  grcateft  Honour  and  Profit)  or  that   you  ftiould  take  the 
 Praife  to  yourfelves,  as  though  by  your  Power  you  have  fmitten  this  City,  or  married 
 Achfah^  and  fo  poftefs  the  upper  and  the  nether  Springs,  the  Letter  and  die  Spirit ;  thus 
 to  do,  is  not  to  finite  this  City  :   You  as  yet  have  not  fmitten  it,  this  Smiting  is  not  by 
 the  Power  of  God,   tliis  is  but  by  the  Power  of  Induftry,  and  by  the  Pov/cr  of  Flefh ; 
 ■"Ihis  is  indeed  but  by  the  Power  of  Satan  in  us,   and  not  by  the  Power  of  God  :    But 
 here  is  the  Mifery  of  the  Sons  of  Men,  they  are  ready  to  think  and  believe,    that  they 
 have  fmitten  this  City,  when  'tis  nothing  lefs  ;  Thev  think  they  know  as  much  as  can  be 
 known,  and  do,  yea  marry  do  they,  I  know  not  what  do  they  do  ;  they  think  they  can 
 do  all  Things,  and  glory  in  this,  and  fo  look  for  and  do  give  Praife  and  Honour  to  them- 
 felves:  And  if  any  go  beyo:id  them,  if  they  cannot  fathom  what  you  fay,  prefently  they 
 cry  out  upon  it  as  an  Error,  and  no  Body  muft  know  more  then  they,    and  they  muft 
 have  the  Honour  and  Praife  of  All,   they  muft  ;md  will  be  fure  to  keep  Men  within  their 
 Compafs,  and  within  their  Knowled'^e,  always  holding  tliem  in  die  Letter,  in  the  Rudi- 
 ments, in  the  Pedagogies  and  in  the  Shadows  of  Religion,  and  cannot  endure  nor  bear, 
 that  Men  ftioulJ  be  brought  up  to  Perfedion,  oi  outftrip  them,  and  topoflefs  thofchi^h 
 fat  and  full  Enj  ^ments  prepared  f  >r  them,  diat  they  may  be  delivered,  and  fet  at  Liberty 
 from  under  the  Law  and  from  the  killing  Letter,  from  Bondage,  Servitude  and  Thral- 
 dom, that  they  may  come  to  receive  the  Inheritance  of  Sons  and  Free-Men,  that  fo  die 
 Glory  and  Praife  of  All  may  be  to  (Jod  almighty,  (none  at  all  to  diem  )  who  hath  freely 
 given  dicm  Power  to  fmite  Kiriath/fpher  die  City  of  the  Letter,   that  it  may  be  unto 
 us  DEBIR  the  IVord  of  God.,  andlo  reveal  unto  us  Things  unutterable  ajid  unfpeakably 
 glorious,  even  the  white  Stone  and  the  new  Name,  which  no  Man  knows  but  he  that 
 hath  it,  and  the  hidden  Manna  and  the  li\ing  Waters,    to  nourifh  us  to  cverluftino-  Life 
 where  the  Glory  of  God  is  the  Light  of  the  Temple,  whofe  BrightJiefs  you  fliall  fee,  fo 
 far  as  you  are  able  to  receive,  where  you  fhall  have  Safety  from  all  your  Foes,  and  you 
 fl  :;11  fee  and  behold  their  Ruine,  where  you  fhall  have  die  Company  and  Comfort  of  all 
 the  Saiiits,  aiid  God  himfelf  fliall  ftrive  lofiUajid  [if  it  were  pofliblcj   glut  you  ^\  ith 
 
 H.'ppinefe 
 
2^g  ShacJowi    vaniflnng. 
 
 Happinefs,  where  the  City  Gates  are  built  with  Pearls,  the  Streets  paved  with  Gold,  the 
 Walls  of  precious  Stones,  and  the  Temple  in  this  City  is  almighty  God  himfelf,  and  many 
 Kines  and  Princes  (hall  be  but  Vaffals,  and  caft  out  and  not  regarded  as  fuch,  where  tlie 
 Mejfiah  is  the  Judge,  Saints  the  Jury  and  the  Verdict  innocent ;  and  this  may  com.fort  you 
 throughly,  it  mav  comfort  you  eternally,  there  the  River  fprings  from  under  the  Throne 
 and  the  Hill  of  God,  the  Water  clear  as  Cryftal,  the  Banks  fet  with  Trees  of  Life,  where 
 your  Cheer  is  Joy,'  your  Exercife  Singing  the  Song  of  Mofes  and  the  Lamb  Rev.  15,3. 
 Your  Duties  Praifing,  the  Subject  God,  the  Q_ire  confifHng  of  Angels  and  Saints,  the 
 Songs  Halleliijohs  Rev.  19,  ':;.4.6.  where  there  is  no  more  need  to  fear,  that  ever  your 
 Eyes  fhallbedimmed  with  Tears,  or  Ears  affrighted  withCries,  oryourSenfes  difturbed 
 with  Pain,  or  the  Heart  damped  with  Sorrow,  or  the  Soul  ever  furprized  by  Death ; 
 where  there  is  all  Good  and  no  Evil,  there  is  no  Perfecutors  no  Sequeftrators,  none  to 
 claim  vour  PoflefTions  from  you,  none  to  envy  your  Happinefs,  there  the  Rich  cannot 
 be  robbed,  nor  Kings  (hall  not  be  flattered  ;  where  there  is  PofTeflions  without  Impeach- 
 ments, Seignories  without  Cares,  Length  of  Years  without  Decay  of  Strength,  Love 
 of  All  without  Jealoufie  of  Any,  Greatnefs  of  State,  without  Confcience  of  Corruption; 
 where  wefhall  be  ravifhed  with  Seeing,  fatisfied  with  Enjcyiug,  and  fecured  for  Retain- 
 ing. But  by  the  Way,  let  me  tell  you,  who  this  Kingdom  and  Treafure  is  fit  for,  th« 
 Rich,  the  Full  cannot  poffefs  it:  It  is  onlv  prepared  and  fitted  for  the  Poor,  the  Mifc- 
 rable,  the  undone  Ones  in  the  Earth.  Blejfed  are  the p^or  in  Spirit ;  for  theirs  isthe  Kin^^ 
 dom  of  Heaven.  Matth,^,^,  And  v.  5.  EleJJed  are  the  Meek;  for  they  Jball  inherit  the 
 Earth, 
 
 And  Beloved  I  To  conclude,  all  thefe  Things  are  very  true,  true  in  the  Letter;  but 
 far  more  true,  taking  them  alias  meant  and  fulfilled  fpiritually  ;  'Inhere  are  fuch  Things 
 as  thefe,  but  infinitely  more  fpiritual,  divine  and  tranfcending  :  Such  Things  as  thefe, 
 and  whatever  elfe  the  Heart  of  Man  can  imagine,  are  but  poor  Things,  to  what  we  fhall 
 there  have  and  live  with  and  live  in,  -viz.  in  Heaven  ;  the  Beginnings  whereof  are  given 
 you  here  as  Shadows  or  Reiemblances,  or  as  an  Earneft  and  firft  Fruits ;  for  Heaven  is 
 nothing  elfe  but  Grace  perfedted,  'tis  of  the  fame  Nature  with  that  you  enjoy  here : 
 Glory  is  Grace  begim,  and  Glory  is  Grace  perfedled  ;  for  he  that  is  united  and  made 
 ONE  with  Jefus  Chrift  by  Faith,  hath  a  true  and  real  Glimpfe  of  thofe  ravifiiiing  Glo-' 
 ries  and  Delights,  which  he  (hall  for  ever  enjoy  :  But  you  muft  wave  all  carnal,  fen- 
 fual  and  worldly  Conceptions  of  thefe  Enjoyments,  and  look  upon  the  Higheft,  Chief- 
 eft  and  Rareft  here,  even  all  thofe  glorious  Things  fpokenof  Revel.  21.  to  be  but  Sha- 
 dows and  dark  Refemblances  of  thofe  blefl'ed,  blefied  good  Things,  which  we  fhall  then 
 enjoy  for  ever  and  ever. 
 
 "Thus  through  the  Aflirtance  of  God  I  have  given  you  a  fhort  View  ofyour  everlafting 
 Habitations,  and  a  fmall  Tafte  of  your  full  Feafts  in  the  eternal  Manfions ;  and  fomedim 
 Shadows  of  thofe  tranfparent  Glories,  and  a  Glimpfe  ofyour  never-ending  Pleafures  in 
 tlic  Kingdom  of  God,  to  whom  be  all  Glory,  Dominion  and  Praife  for  ever  and  ever. 
 I  know,  it  is  a  common  ^Saying  with  you  j  but  1  would  to  God,  tlie  Believing  were 
 as  common. 
 
THE 
 
 Gofpel    Treafury    Opened : 
 
 O  R 
 
 The    Holiejl    of   AU  unvailing. 
 The    Second    Part. 
 
 Militia     Coeleftis : 
 
 OR 
 
 The    Heavenly    Hoft: 
 
 Two  Sermons  upon  Pfal.  58,  17. 
 
 The  Chariots  of  God  are  twenty  thousand  thousands  of  Angels.     TIk  Lord 
 is  among  them  as  in  Sinai,  in  the  holy  Place. 
 
 Preached  at  Giles  Cripplegatey  when  thofe  mafking  Chariots  and  f^reat 
 Shews  were  prefentcd  and  a^led  at  the  Courts  the  Temple  and  in  the  Ci- 
 ty-, after  which  there  was  fo  much  running  to  be  Spe*n:ators:  He  chooC- 
 ing  Texts  on  Purpofe  conftantly,  (as his  Manner  ftill  was)  it  beino- 
 our  vSaviours  Practice  in  the  Gofpel,  he  making  U(c  of  prefcntThino-s 
 moft  in  Ufe  and  mod:  affc£tcd,  to  take  Men  off  from  admiring  fiich 
 Vanities,  or  rather  to  take  Advantage  by  tliem,  and  thereby  improv- 
 ing chcm  to  raife  up  the  Mind  to  real  Glories,  which  have  fo  few  Lo- 
 
 M  m  vers 
 
vers  and  Followers:  As  you  fee  Chrifl:  did  with  the  Woman  of  Sama- 
 ria at  Jacob's  Well;  She  needed  Water,  but  he  told  her  of  a  more 
 excellent  Water,  fuch,  that  whofoever  fhould  drink  thereof  fhould  ne- 
 ver thirft,  hut  flmdd  he  in  them  a  Well  of  Water  fpringi7igupto  everlaft- 
 ing  Life.  And  likewife  again,  at  the  great  Feaft,  the  lali  Day  of  the 
 Feaft  Jefus  flood  up  and  cryed:  Ho!  Every  one  that  tbirfteth-,  let  him 
 come  unto  me  and  drink;  and  be  that  hunger  s^  lethimcomeuiitome.  He  tak- 
 ing Occafion  from  the  outward  Feaft,  to  tell  them  of  more  excellent 
 Meat  and  Drink,  of  Food  thatperiiheth  not,  but  endureth  and  nourifh- 
 eth  to  everlafting  Life ;  and  many  fuch  Occafions  he  makes  Ufe  of,  and 
 is  very  frequent  therein ;  but  faith  our  Saviour  Matth.  ii,  17.  We  have 
 piped  unto  yoUi  and  ye  have  not  danced:  we  have  mourmd->  and  ye  have  not 
 lamented.  And  again,  faith  he :  Wide  is  the  Gate  and  broad  is  the  Way^ 
 that  leadeth  unto^DeftruBion^  and  Many  there  he^  that  go  that  Way:  But 
 ftrait  is  the  Gate,  and  narrow  is  the  Wajy  that  leadeth  unto  Ufe-^  and  Few 
 tkre  ki  that  find  it,  Matth.  7,  i  j.  14. 
 
 Se'r  M  O  til 
 
The    Heavenly    Host- 
 
 SERMON     I. 
 
 S  this  Pfalm  was  undoubtedly  DnvUs^  Co  it  is  more 
 then  probable  the  Occafion  of  penning  it  (as  you 
 may  fee  at  the  Beginning  there  of)  was,  upon  the 
 Removing  of  the  Ark  to  Jeriifdcm  ;  the  City  of 
 David  from  the  Houfe  of  Ahinadab-,  2  Sam.  6.  Ac 
 which  Time  David  with  the  Reft  of  the  People 
 o?  Ifrad  played  on  all  Manner  of  Inftruments,  and 
 danced  before  the  Ark  :  Whereupon  Micbal  his 
 Wife,  5'Wx  Daughter,  defpifed  him  for  a  Fool:  An  Extafie  of  Joy  fcizing 
 upon  his  Spirit,  he  enjoying  fo  much  of  God  in  it,  caufed  him  to  leap 
 and  dance  before  it :  She  hereupon  takes  upon  her  to  reprove,  cenfure 
 and  revile  him,  and  in  her  Heart  fcorned  him,  fays  the  Text  v.  16.  But 
 David  being  lifted  up,  filled  with  divine  joy,  flighted  her,  and  told  her, 
 he  would  yet  be  more  vile ;  for  none  knows  the  Comforts,  and  joys  of 
 the  Spirit,  but  thofe  that  pofTcfTed  them,  all  others  are  Strangers  to  them, 
 therefore  by  them  Judged  no  other  but  Madnefs  and  folly. 
 
 But  the  Reafon  of  this  former  Conjecture  is,  becaufethis  Pfalm  begins 
 with  that  very  Proverb,  that  was  appointed  to  be  faid  at  the  Rifmg  or  the 
 Ark  out  of  its  Place,  Num.  10,  25.  /Irife  0  Lord/  and  let  tbiucEjicwics 
 he  fcattered-,  let  them  that  hate  him-)  flee  before  him. 
 
 I  dare  not  offer  at  any  Method  in  the  Whole,  nor  at  any  Connexion 
 in  the  Parts;  for  I  find,  that  all  your  curious  Dichotomizers,  and  critti- 
 cal  Dividers,  do  but  dream  and  play  with  the  Scriptures,  feeding  them- 
 felves  with  Conceits  and  Fancies,  and  not  Truth,  running  out  into  fb 
 many  crittical  Divifions  and  Subdiviiions,  making  forth  \ery  little  to 
 Mens  Hearts,  but  only  to  tickle  Mens  Ears  and  Fancies :  For  fiire  I  am, 
 the  only  Method  that  holy  Men  of  Old  obfervcd,  was,  Tofpeak  as  they 
 Tperc  moved  by  the  holy  Spirit-,  1  Pet  1,21.  and  as  the  Spirit  give  them  Ut^ 
 terance:  And  with  much  Plainnefs  of  Speech,  as  Paul  faith:  "That  they  may 
 preach  to  them  Jcfiis  Chrifl^  and  not  themfelves. 
 
 But  thefe  Words  we  have  now  read,  they  being  a  Claufe  in  this  Pfalm; 
 I  flialltake  them  as  a  Melchizedeckj  without  Father,  without  Mother,  Heb. 
 7,  3.  As  having  no  Connexion  or  Depcndance;  we  will  come  to  open 
 
 M  m  a  the 
 
4  MilitiaCoelestis,    or  ^ 
 
 the  Words,  as  having  a  Senfe  (ufficient  lying  within  themfelves.  There 
 be  many  Expolitions  on  this  Place,  which  I  will  not  trouble  you  withal ; 
 for  Men  (peak  according  to  Men;  but  the  Scriptures  are  written  by 
 God's  Spirit,  dictated  by  his  own  Finger,-  and  if  he  do  not  give  out  the 
 Interpretation  himfelf,  all  Men  do  but  grope  even  at  Noon-Day;  for^o- 
 loinoji  faith :  The  /jearing  Ear^  and  the  feeing  Eye  the  Lord  hath  made)  even 
 both  of  them-,  Prov.  20,  21.  for  holy  Men  of  God  fpake  as  moved  by  the 
 holy  Spirit:  We  muft  therefore  labour,  to  find  out,  (if  it  be  polhble) 
 what  is  God's  Mind  in  the  Scriptures,  whatever  Men  fay.  I  may  call 
 this  Text,  as  it  is  Luke  2,  13.  The  heavenly  Hoft:  Hjere  was  with  the 
 ^ngel  a  Multitude  of  the  heavenly  Hoftj  praifwg  God,  and  I  pray  God,  there 
 may  be  Co  with  us  here  in  this  Place  at  this  Time.  And  as  Jacob  faith  of 
 the  Angels,  Gen.  32,  2.  when  he  faw  them  afcend  from  Earth  to  Hea- 
 ven, and  from  Heaven  to  Earth  again,  he  faith:  This  is  God's  Hoft;  for 
 indeed,  there  is  in  them  both  Greatnefs  and  Terribienefs,  which  is  pro- 
 per to  the  Angels  of  God. 
 
 But  that  we  may  give  you  the  Parts  of  the  Words,  there  are  four 
 Things  reprefented  in  them.  i.  Their  Nature,  they  are  called  Chariots. 
 2.  Their  Number,  they  are  faid  to  be  20  Thoifatid,  or  Thoufands  of  thoufands  : 
 Th^t  is,  they  are  innumerable  or  numberlefs.  3.  In  Regard  of  their 
 Najnef,  they  are  here  called  Angels.  4.  In  Regard  of  the  Commander  of 
 all  thefe  numberlefs  Numbers  of  Chariots  and  Angels;  and  that  is  God 
 himfelf.      The  Chariots  of  God  are  twenty  tboiifand,  even  thoufands  of  Angels. 
 
 I.  Their  A^^/«r^,  they  are  called  Chariots.  The  Mention  of  Chariots 
 is  as  ancient,  as  any  Hiilory  either  facred  orprophane,  divine  or  moral: 
 They  being  ufed,  both  for  Peace  and  ^vzr.  In  the  firft  Book  o( Mofes  c. 
 41,43.  there  is  Mention  made  ofP/'^nTo/'';  triumphant  Chariots  for  J'o/J;/?/', 
 he  that  exalted  Jofcph.  And  again  in  Exod.  14,9.  of  the  Chariots  of  the 
 new  Pharaoh  that  arofe,  which  knew  not  Jofeph,  who  purfued^r^t^  with 
 Chariots,  being  AH  drowned  in  the  Sea,  he  and  all  his  Chariots.  And  it 
 is  faid  oC  Solomon,  that  his  Chariots  were  twelve  diouiand;  but  thegreat- 
 efl  Number  we  read  of  in  Scripture,  is  in  i  Chron.  19,7.  where  Hanun 
 hired  32000  out  oi  Mefopotamia,  Syria  and  Zobah.  Now  I  fay.  Chariots 
 were  ufed  in  two  Regards,  as  the  great  Men  and  Princes  of  the  Earth, 
 (befides  that  common  UCa.  for  Eafc)  they  had  them  cither  for  their  State 
 arid  Glory,  and  thofe  were  for  Triumph,  or  clfe  for  Terror  and  Dread- 
 fulnefs,  and  thofe  were  for  War.  Some  Chariots  >vere  drawn  with  two 
 H  ):"^cs  fbm:  wirh  four,  fomc  with  fix,  or  clfe  for  the  more  State  and 
 
 G!orv 
 
•  The    HeavenlyHost.  5 
 
 Glory  they  were  fometimes  drawn  M'ith  Men ;  Co  alfb  as  Chariots  were 
 to  fevcral  Ends,  Co  they  were  of  diverfc  Fafhions  and  Forms,  and  of  fe- 
 veral  Grcatnefles,  and  were  both  for  Statelineft  and  Terriblenefs ;  fbme 
 were  made  of  Wood,  andfomeoflron,  and  fome  were  made  with  Hooks, 
 according  to  their  feveral  Ufesand  Ends,  for  which  they  were  appointed; 
 fo  our  gi'eat  God,  when  he  will  appear  in  Triumph  or  Terror,  hath  all 
 Manner  of  Chariots  at  Command,  without  Borrowing,  Buying  or  Hiring 
 &c.  And  thefe  Chariots  are  in  one  Word  HIS  CREATURES,  in  which 
 he  rides  continually,  when  he  plcafeth  and  as  he  pleafeth,  either  for  Glory 
 and  Triumph,  or  elfe  for  Terror  and  Battel. 
 
 Firil:  Triumphant:  As  he  is  (aid  to  ho  fnrer  then  all.  Pf  4^,2.  That  is, 
 there  is  none  like  him  in  ^rel•cics  and  Compaflions  to  tho(c  he  loves: 
 Thou  art  fairer  then  the  Children  of  Men ;  therefore  Grace  is  poured  mto  thy 
 Lips.  So  he  is  terrible  above  all,  in  Fury  and  Dreadfulnefs  to  thofe  he 
 hates,  Pf(7<5,  5.  Come  and  fee  the  IVbrksoftheLord-,  He  is  terrible  in  his  Do- 
 ing toward  the  Children  of  Men.  Tho(e  are  God's  Chariots  of  Triumph, 
 when  he  rides  upon  the  Cheriihiiiis-,  and  walks  upon  the  JVings  of  the  JVind\ 
 when  he  is  clothed  with  Majefty  and  Honour-,  and  covereth  htinfifnnth  Light 
 as  with  a  Garment;  when  he  lays  the  Beams  of  his  Chambers  in  the  Water  s^ 
 and  makes  his  Spirits  Meffengers.  Pf  104.  When  he  is  clotb.ed  with  Glory 
 and  Majefts^  and  comet h  forth  like  a  Bridtgroomy  and  as  the  Sun  in  his  Ta- 
 hernacle.  Pf  19, 5.  Then  we  may  fay:  0  Lord',  our  God!  Horo  excellent 
 is  thy  Name  in  all  the  Earth:,  who  haft  fct  thy  Glory  above  the  Earth  and  the 
 Heavens!  And  as  it  is  here  in  the  24[h  \-.  of  this  P(alm,  fb  we  may  fay: 
 They  have  feen  tlyy  Goings  j  OGodf  Even  the  Goings  of  my  G-od  and  my  Kiiig^ 
 which  art  tn  the  San^uavy:  'He  Singers  go  before-,  and  the  Players  of Inlhii- 
 ment  followed  after-,  among  them  were  the  Damfels  playing  with  Timbrels, 
 
 Secondly.  For  Terror:  Let  us  fee,  which  are  God's  Chariots  for  Ter- 
 ror and  War;  as  he  is  fairer  then  All,  (bheisterrililc  aboxeAll,  asKiiid 
 before.  As  he  is  the  God  of  Peace.  Rom.  16,20.  fo  he  isthc  Lord  of Hofts. 
 Pf  24,8-  God  then  rides  in  his  Chariots  of  Terror,  when/'f  makes  Dark- 
 ncf  his  fccret  Place-,  and  at  the  Brightncf  before  Him  thick  Clouds  paffcd^ 
 Hail-ftones  ajjd  Coals  of  Fire.  The  Lord  thundered  in  Heave?!,  and  thenioft 
 High  gave  cut  his  Voice.,  Had -ft  ones  and  Coals  of  Fire.  Pf  ig.  When  ie 
 rents  the  Heavens  and  comes  doivn-,  and  caufth  the  Mountains  to  flow  down 
 at  his  Prcfence,  as  when  the  melting  Fire  burneth  to  caufe  fruiters  to  boil-,  to 
 make  his  iXame  known  to  his  y/dveifaries.  that  the  Nations  may  tremble  at  his 
 PrefencC)  when  he  doth  terrible  things,  which  they  looked  not  for.  Ifii.  64,  i. 
 
 JM  m  3  2.  J. 
 
6  MilitiaCoelestis,    Of 
 
 2.3.  And  we  read  of  Chariots  of  Terror,  when  Elifl)a  prayed  2K\ngs.&, 
 17.  And  the  Lord  opened  the  Eyes  of  his  Servant-,  and  he  looked^  and  tehold 
 the  Mountains  were  full  of  Horfes  and  Chariots-,  round  about  them  for  their 
 Defence^  being  Chariots  of  War.     And  as  in  that  V£.  1^,26.  With  the  Pure 
 thou  ir>iltfi)ew  thy  fcJf  pure-,  fo  with  the  Froward  thou  wilt  J])ew  thyfelffro- 
 ward:  That  is,  with  thofe,  that  will  be  at  Peace  with  him,  he  will  be  at 
 Peace  with  them ;  and  with  thofe  that  are  at  War  with  Him,    he  will  be 
 at  War  with  them.  Yet  for  all  this,  think  not  that  God  changeth.  But  Co 
 as  it  is  in  a  Looking-Glafs,  you  know,  it  reprefents  unto  you  fuch  Shapes, 
 as  is  fct  before  it;  feveral  Shapes,  feveral  Changes,  yet  all  the  Change 
 is  in  your  felves,  and  in  the  feveral  Shapes  before  it,   not  in  the  Gla(s ; 
 for  the  Glafs  is  always  the  fame  in  it  felf  If  you  frown  upon  it,   it  will 
 frown  upon  you;  if  you  laugh  upon  it,  it  will  laugh  upon  you;   if  you 
 ftrike  at  it,  it  will.ftrike  at  you;  if  you  embrace  it,  it  will  embrace  you; 
 if  you  turn  your  I3ack  upon  it,  it  will  turn  its  Back  upon  you :  ]uft  fo  it 
 is  with  our  wife  and  righteous  God,  as  a  Man  behaves  bimfelf  towards 
 Him,  fo  will  he  fhew  himfelf  towards  him.  Ifweforfake  hini,  he  will  for- 
 fake  us.  ^Chron.  15,2.  If  we  be  flubborn  towards  Him,  he  will  beftub- 
 born  towards  us.  But  if  we  cleave  to  Him,  he  will  cleave  to  us;   if  we 
 hug  and  embrace  Him,  he  willjiug  and  embrace  us;  if  we  run  toward 
 Him,  he  will  run  toward  us,  we  cannot  make  fo  much  Hafte  to  meet 
 Him,  as  he  will  to  meet  us:   As  you  know,   what  the  Prodigal's  Father 
 did,  when  he  was  yet  afar  off;  but  a  Coming  and  Returning  to  his  Fa- 
 ther, his  Father  ran  to  meet  him,  and  fell  on  his  Neck  and  kiffed  him ; 
 and  yet  for  all  this,  God  changes  not,  our  God  is  always  the  fame,  there 
 is  no  Shadow  of  Change  in  him,  but  the  Change  is  in  us;  but  he  appears 
 fo  changeable  to  us,  becauf'e  we  are  changed:  But  in  himfelf  he  is  not  nor 
 cannot  be  changed,  but  is  ever  the  fame,  like  Mount  Z/o;;,  which  cannot 
 be  moved.     But  we  go  on  to  our  Text,  the  Chariots  of  God. 
 Queft.  What  arethefe  Chariots  of  Gods' 
 
 Anfw.  Come,  we  will  not  fland  to  mince  the  Matter,  look  but  round 
 about  thee,  and  thou  fhalt  fee  thofe  innumerable  Chariots  and  Angels  here 
 fpoken  of;  for  fo  many  Creatures  as  thou  feed:,  fomany  Angels  and  Cha- 
 riots of  God  thou  feeft,  they  are  All  his  Hoft,  they  are  All  his  Chariots 
 wherein  he  rides;  and  whether  you  fee  it  or  no,  the  Lord  is  among  them 
 as  in  Sinai:,  in  his  holy  Place,  the  Glory  of  the  Lord  fills  them  All,  had 
 we  but  our  Eyes  open  to  fee  it  fo;  and  they  arc  all  at  his  Command,  and 
 there  is  not  one  Creature,  but  doth  his  Pleafure.  Oh  Brethren  I  How  glo- 
 rious 
 
The    HeavenlyHost.  7 
 
 rious  and  bleffed  aThing  it  is,  that  looking  round  aboutns  to  behold  and 
 fee,  that  look  how  many  Creatures  vifible  and  invifible  thou  feeft,  orcon- 
 cciveft  in  thy  Mind  to  be,  for  thy  Soul  to  look  on  them,  as  fo  many  fiery 
 Chariots  and  Horfmen  for  its  Defence,  Protection  and  Prefervation !  And 
 on  the  other  Hand,  how  fearful  a  Thing  it  is,  to  fall  into  the  Hands  of 
 the  living  God,  who  hath  all  thefe  x\ngels  and  Chariots  at  his  Command, 
 ro  execute  his  Will  and  Vengeance  on  thofe  that  negle£l,  hate  and  oppofe 
 Him!  ly hen  the  Lion  r  oar  eth-i  who  can  but  tremble  ^  Amos  3,8.  When  God 
 by  any  Creature  roars  againfl:  a  Man,  and  threatens  Terror  to  any  One, 
 (  for  when  the  Creature  roars  and  threatens,  or  when  it  comforts  and  {iniles, 
 it  is  God  in  it)  and  I  fay,  who  is  he,  or  what  Creature  then  is  there,  that 
 dare  comfort?  And  if  God  {peaks  to  a  Man,   what  Creature  dare,   nay, 
 what  Creature  can  terrific  ?  If  God  be  on  our  Side,  who  can  be  againfl  us  ? 
 So  likewife,  if  God  be  againfl  us,  who  can  be  for  us?  If  a'Manfly  from 
 a  Bear,  what  Help  hath  he,  if  a  Lion  meet  him?  And  to  fly  from  an  Iron 
 Weapon,  and  a  Bow  of  Steel  ftrike  him  through,   what  advantageth  it? 
 When  God  is  become  thine  Enemy,  who  can  be  thy  Friend  ?  When  God 
 fhall  deny  a  Man  Comfort,   then  all  Comforts  and  Comforters  fly  from 
 him ;  when  the  God  of  all  Comfort  Ihall  deny  his  Creatures  Power  to  com- 
 fort thee,  then  like  Joby  if  thou  lay  thee  down,  thou  fayeft:   fVhenfl-)aU 
 I  arife-,  an  J  the  Might  be  gone  ?  An^  thou  art  full  of  Tofjings  to  and  fro  unto 
 the  dawning  of  the  Day.  job.  7,4.   He  feeks  for  Comfort,    but  none  can, 
 none  dare  give;  when  the  Day  comes,  he  wiOieth  for  the  Night,  and 
 when  the  Night  comes,  he  wiiheth  for  the  Day,  andisfuilofUnquietncfs. 
 
 While  a  Man  is  in  the  Body,  the  Almighty  hath  vilible  Chariots,  to  ride 
 in  towards  thee:  In  this  Life  he  fhoots  viiible  Arrows,  Nab. 3,3.  Tl)e 
 Noife  ofaJVhip-,  and  the  Noifeoj  the  Rattlingof the  Wheels^  and  ofthcpvanfing 
 Horfes-,  and  of  the  jumping  Chariots.  He  iirikes  with  vifible  Swords;  his 
 Chariot- Weels  Hiall  rattle  againrt  thee  in  Poverty,  Sickncffcs,  Difgrace, 
 Imprifonment,  &c.  In  this  Life  thefe  are  his  Rods,  and  whatever  feems 
 bitter  to  us.  He  hath  the  Earth  to  fwallow  thee  up,  as  it  did  Dathan  and 
 his  Company,  and  he  hath  Waters  to  drown  thee,  as  he  did  Pharaoh;  he 
 hath  Whips,  Racks,  Strapadoes,  Halters  and  the  like.  All  thefe  Infh'U- 
 ments  he  hath,  and  a  1000  Times  more  he  ufeth  for  the  Body,  in  the 
 Hands  of  Men,  befides  Sickneffes  and  Difeafes  from  the  Hand  of  God. 
 
 But  add  unto  thefe  the  invifible  Torments  of  thy  invifiblc  Part,  diy 
 Soul,  and  a  wounded  Heart,  which  (asSolofnon  faith,  andfuch  whoha\'e 
 felt  it;  know  full  well)  is  far  above  all  the  Rclt.  Tk  Spirit  of  a  Man  may 
 
 fujlatn 
 
8  Militia    Coelestis,    or 
 
 fnpain  his  Infirmity-,  but  a  woiinded  Spirit  who  can  leavf  Pro  v.  1 8, 14. 
 
 Yea  but  now,  it'aMrin  ihall  (ay  with /)/z'j/V/ PH  139, 11.  Per  adventure 
 the  Darhieji  fl^alJ  cover  me-,  and  I  wiU  flee  far  hence-,  and  he  at  Reft :  When 
 I  have  put  off  this  Bod  Vj  I  (hall  then  be  outoftheReachofall  thefeThingS) 
 and  I  mail  then  be  at  Reft,  then  dark  Death  fhall  cover  me,  and  hide  me 
 from  all  thefe  Things.  No,  no,  then  hath  thy  God  invifible  Chariots, 
 in  which  he  rides;  and  invifible  Weapons,  which  fhall  pierce  thy  invifi- 
 ble Soul.  Can  Any  hide  himfelf  infecret  Places-,  that  Ijloall  not  fee  him? 
 Do  not  I  fill  Heaven  and  Earth. ^  faith  the  Lord  Jerm.  23,24.  Tlje  Day 
 and  the  Night  are  all  one  to  him.  Pf  139, 12.  Thus  when  thou  hafl  put  off 
 the  Body  and  put  on  Death,  he  hath  then  alfo  fiery  Chariots  and  Horfes, 
 flill  to  affright,  amaze,  purfue,  wound  and  kill  with  a  never  dying  Death. 
 And  therefore  let  us  learn  to  fear  him,  who  can  caft  both  Body  and  Soul 
 into  Hell.  But  let  us  not  fear  any  Creature,  and  I  hope,  (efJDeciallyfbme 
 among  us)  we  have  not  fo  learned  Chrift,  as  cither  to  fear  them  or  truft 
 in  them.  Some  (faith  David  Pf  20, 7. )  put  Truft  in  Chariots-,  and  Some  in 
 Horfes  \  hut  wemlitruflintheNameofthe  Lord.  Thefe  are  Things,  we 
 ihould  never  regard;  for  all  the  Creatures  are  but  Chariots  wherein  God 
 rides;  therefore  we  ihould  not  much  heed  them,  but  mind  God  in  them, 
 neither  Men  nor  Things,  but  God  only,  who  a£ls  in  them  and  by  them  5 
 for  they  can  neither  do  us  any  Good  or  Hurt,  as  of  themfelves,  but  as 
 they  are  a<fl:ed  and  commanded  by  God ;  and  therefore  I  fay,  we  fhould 
 neither  fear  them,  nor  truft  in  them. 
 
 Firft,  not  fear  them;  for  fb  faith  our  Saviour  Matth.  10,28.  Fear  not 
 him-,  that  can  not  kill  the  Body  ^zffc.  Not  truft  in  them ;  for  faith  David:  A 
 Horfe  is  counted  hut -a  vain  llnng^  to  fave  a  Man.  Pf  33,  17.  And  again 
 Pf  146,  3.  Put  ?2ot  your  Truft  m\PrinceSj  nor  in  the  SonofMan-i  in  rvhom 
 there  is  Jio  Help.  For  what  is  that  we  truft:  to,  when  we  truft  in  them  ? 
 Fear  them  not  (faith  the  Pfalmift)  why?  For  thetr  Breath  is  in  their  No- 
 ftrils;  they  are  but  a  Puff  of  Breath,  which  is  foon  paft  and  gone:  As 
 foon  as  ever  the  Gate  of  our  Life  is  broken  down  by  fbme  Difeafe  or  o- 
 ther,  or  our  Breath  but  flipt,  we  come  to  nothing ;  The  Snare  is  broke?!) 
 and  our  Souls  areefcaped,  Pfal.  124,  7.  And  what  can  fuch  poor  Creatures 
 do  to  us,  either  for  Good  or  tlurt?  And  (as  I  faid)  I  hope  we  have 
 not  fo  learned  Chrift,  as  either  to  fear  them,  or  hope  in  them. 
 
 Secondly,  Take  Notice  of  the  Word  there:  Not  truft  in  them,  no,  not 
 in  Princes,  nor  in  the  Son  of  Man,  \vhofe  Breath  is  in  his  Noftrils,  in 
 w.hom  there  is  no  Help;  and  wherein  is  he  to  be  accounted  of?  The 
 
 Words 
 
The    Heavenly    Ho  s  t,  9 
 
 Words  are  very  remarkable,  and  emphatical ;  for  when  he  faid,  truft  not 
 in  Princes:  One  would  think,  he  had  gone  to  the  higheft  Pitch  of  Pow» 
 cr  on  Earth :  For  what  is  ereater,  and  who  are  of  more  Power  then  Prin- 
 ces? yet  he  adds:  Nor  intneSon  of  Man,  whofe  Breath  is  in  his  Noftrils: 
 That  is,  when  a  Man  hath  trufted  fo  lonw  to  Things  without  himfelf,  till 
 he  hath  no  more  to  truft  to,  and  all  fail  him;  yet  at  laft  of  all,  he  will 
 truft  to  himfelf,  and  indeed,  the  laft  Truft  is  in  a  Man's  Self:  Therefore 
 Chrift  nameth  this  before  all,  to  deny  a  Man's  Self,  and  to  take  up  his 
 Crofs  herein  daily.  But  let  us  have  our  Eye  only  upon  God,  and  my  as 
 Elijl^a  of  Elijah-,  and  afterward  as  Jonfl)  to  EliSIf)^,  2  Kings  13,  14.  fo  ht 
 us  cry  to  God  alone:  0  my  Father ■>  my  Father y  the  Chariots  of  Ifrael  and 
 the  Horfcmen  thereof/  For  indeed,  he  is  both  the  Horfemen  and  the  Cha- 
 riots. So  when  we  look  round  about  us,  both  on  our  right  Hand  and 
 on  our  left,  above  us,  or  below  us;  lot  us  take  heed,  we  truft  not,  nor  reft 
 in  any  Creature  whatfocvcr:  But  let  us  look  up,  and  fee,  that  God  alone 
 is  the  Strength  of  Ifrael  his  People;  and  let  us  call  upon  him,  and  fay: 
 O  my  Father!  my  Father!  Thou  art  alone  the  Cliariots  and  Horfcmen 
 of  Ifrael  I  And  to  fiy  with  "Jchofiphat  in  any  Strait:  0  our  God!  JVe 
 know  not  ivhat  to  ^0,  hut  our  Eyes  are  upon  thee.  2  Chron.  20:>  12. 
 
 But  as  I  told  you,  there  were  Chariots  of  divers  Faftiions;  fome  that 
 are  made  open,  and  fome  made  clofe.  For  of  old,  the  Princes  and  great 
 Ones  of  the  Earth  had  Chariots  of  divers  Faftiions,  and  for  divers  Ufes: 
 So  hath  God  Almighty  -all  Manner  of  Chariots :  As  he  hath  Chariots  of 
 Triumph ;  fo  he  hath  Chariots  of  War.  And  thole  are,  both  offenfive 
 to  puriue,  and  dcfenlive,  to  deliver.  So  alio,  the  Lord  Almighty  hath 
 his  Chariots  both  open,  and  clofe,  wherein  he  rides. 
 
 In  fome  of  his  Chariots,  that  is,  in  fome  of  his  Creatures  God  rides 
 more  clofe,  in  fome  he  rides  more  open ;  in  fome  Creatures  God  is  more 
 apparently  feen,  in  others  he  is  more  hid:  But  yet  I  will  fi\)',  as  Auguflm 
 ^id  of  his  Judgments:  In  fome  he  is  more  hidden-,  in  others  more  ma/iifeft; 
 yet  in  all  he  is  always  juft.  And  fo  I  fay  of  his  Prefence  in  all  his  Crea- 
 tures :  In  fome  he  is  more  confpicuous  and  a):)parent,  in  others  more  fe- 
 cret  and  hidden;  but  in  all  alike  truly  and  really,*  and  yet  apparently  too 
 to  the  feeing  Eye.  The  Heavens  are  an  open  Chariot,  wherein  he  ap- 
 pears more  vifibly  and  plainly,  Pf  19,  i.  Tlie  Heavens  jhew  forth  theGlo^ 
 ry  0/  Gody  and  the  Earth  j]?eweth  his  Handy-  fVork :  Day  unto  Day  utteretb 
 Speechy  and  Night  unto  Night  fl^eweth  Knoirledge.  hi  thefe  God  rides 
 more  openly,  here  ye  may  behold  him  with  open  Face,  as  it  isjerm.  2j 
 
 N  n  V.  24. 
 
:0  M  I  L  I  t  I  A      C  O  E  L  E  S  T  I  Sj      Ot 
 
 ■:V,24.  Can  any  hide  himf elf  mfecret  PI  aces  from  him  ^  Do  uot  Ifll  Heaven 
 and  Earth. ^  (airh  God.  So  the  Earth  is  a  clofe  Chariot,  wherein  he  rides, 
 God  rides  and  abides  in  theclofe  and  fllent  Earth,  (though  therein  he  is 
 left  glorious  as  to  us )  as  well  as  in  the  open  and  more  glorious  Heaven. 
 Pfal!  i8j  9.  II.  He  made  Darknefs  his  fecret  Place-,  and  his  Pavilion  round 
 about  him  were  dark  Waters  and  thick  Clouds ;  He  bowed  the  Heavens  and 
 came  down,  and  Darknefs  was  imder  his  Feet.  'Tis  true,  he  fills  Heaven  and 
 Earth ;  but  in  the  Earth  we  cannot  fee  him  fb  open,  and  fo  glorious, 
 and  fb  manifeft :  Sometimes  he  hides  him(elf  in  Darknefs,  and  fometimes 
 he  ihews  himfelf  in  Light;  and  as  he  is  called  Light;  fb  he  clothes  him- 
 felf  with  Light,  Pfal.  104,  2.  Like  as  he  was  to  the  Ifraelites:  He  went  be- 
 fore them  in  a  Pillar  of  Cloud  by  Day.,  and  in  a  Pillar  of  Fire  by  A^ight^  Ex. 
 13,  21.  22.  And  he  doth  fb  now,  though  we  fee  it  not.  He  in  himfelf 
 is  always  invilible ;  bus  in  his  Expreflions  and  Workings  he  is  more  fe- 
 cref,  and  more  manifeft,  Ifa.  45,  1$.  Ferily  thou  art  a  God-,  that  hidefttby 
 felf  0  God  of  Ifrael  f  the  Saviour,  For  God  was  both  the  Cloud  and  the 
 Fire,  that  went  before  and  behind  the  Children  oi  Ifrael-,  and  he  it  was 
 that  filled  the  Tabernacle :  He  was  in  both,  though  he  exprefl  himfelf  di- 
 verfly :  And  when  we  have  put  off  this  Tabernacle,  of  Clay,  that  hangs 
 about  us,  then  we,  whom  he  hath  appointed.  Shall  fee  him  as  he  is,  and 
 Ihall  know  as  we  are  known,  i  John  3,  2.  Yet  let  me  tell  you,  no  Man 
 can  fee  God  as  he  is  in  hisEffence;  no,  not  the  Angels  in  Heaven,  they 
 themfelves  are  not  capable  of  that  Sight,  nor  ever  fhall  be ;  but  when  the 
 Scales  of  Ignorance  and  Blindnefs  fhall  fall  from  our  Eyes,  then  fhall  we 
 fee  his  Infiuence  into  all  Creatures,  and  fhall  fee  how  this  infinite  God 
 flows  into  them  All,  as  the  River  of  Ujames  or  the  Sea  by  its  Streams  and 
 Rivulets  it  flows  into  all  the  adjoyning  Creeks  and  Arms,  but  into  Every 
 One  according  to  their  Capacity,  ana  not  according  to  their  own  Grear- 
 nefs,  but  according  to  the  Greatnefs  or  Littlenefs  of  rhofe  Creeks,  yet 
 they  are  all  filled ;  fo  doth  our  infinite  God  flow  into  all  his  Creatures ; 
 (  yet  thefe  Expreflions  are  infinitely  below  him,  and  too  narrow  to  fet  out 
 God  to  you  )  but  only  fbmething  we  may  fay  in  a  Way  of  Refemblance, 
 I  fay,  after  this  Manner  doth  the  Almighty  flow  into  all  his  Creatures,  • 
 into  Angels,  into  Arch-Angels,  Cherubims  andScraphims,  into  Men,  into 
 Beafls,  Birds,  Fifh,  into  all  Creatures,  yet  not  according  to  his  infinite 
 Greatnefs,  but  according  as  Every  One  can  receive  him,  and  accordingto 
 their  Capacity  5  for  if  God  Ihould  fb  fill  his  Creatures  to  communicate 
 himfelf  unto  them  beyond  their  Capacities,  he  fliould  d^flroy  his  Crea- 
 tures ; 
 
The    H  E  A  V  E  N  L  Y    H  0  s  T.  rr ' 
 
 tures ;  for  his  Splendor  is  fo  great  and  Co  excefUve,  that  were  we  but  al- 
 lowed to  gaze  on  him,  it  would  prcfentlyruine  the  Spectators :  As  loMofes 
 God  (hewed  him  as  much  as  a  Creature  could  fee  and  live ;  for  if  God 
 had  ftiewed  him  more,  he  had  been  blinded  and  undone  by  it,-  for  Thin£»s 
 may  beasinvilible  by  too  much  Light  as  by  too  little,  by  Exccfs  of  Lignt 
 as  by  Want  of  Light.  As  the  Sun,  if  it  lliould  fhine  unto  us  in  thatExcefs 
 of  Light,  that  is  in  it  felf,  and  that  it  were  not  intercepted  and  interrupted 
 by  Clouds  and  V^apours,  by  thick  and  dull  Air,  and  the  like;  or  if  we 
 were  nearer  to  it  then  we  are,  we  (hould  fee  nothing  at  all.  But  whatever 
 we  fee  not  of  God  now,  while  we  are  in  the  World,  it  is  not  for  Want 
 of  Light  in  God,  but  for  Want  of  Light  in  us,  becaufe  the  thick  Scales 
 and  the  thick  Darkncfs  are  ftill  before  oui'Eyes,  and  the  dark  Vail  is  upon 
 our  Hearts  ,*  for  God  is  alike  apparent  in  every  Creature  in  Regard  of 
 himfelf;  yet  Accidents  and  Matter,  thofe  clothe  God  in  the  Creature,  and 
 hides  him  from  our  Sight.  For  if  we  afk  the  Sea,  ortheWinds,  orBcaftsi 
 or  Men,  of  God,  thele  all  fpeak  dully  and  darkly  of  him;  for  thou  arc 
 now  a  hidden  God  from  our  Fyes,  though  thou  art  in  every  Creature, 
 art  the  Action  Motion  and  Being  of  every  Creature;  yet  God  himfelf  is 
 a  hidden  and  a  clofe  God  Ifa. 45, 15.  Ferily  thou  art  a  God-,  that  hidejithy 
 felf,  0  God  o/Ifrael,  tf.re  Saviour/  And  as  Jacob-,  when  he  fell  afleep  and 
 dreamed,  when  he  awaked,  he  cries  out:  Ob  bom  fear  fid  is  this  Place  f 
 This  is  none  other  hufthe  Houfe  of  God.  Gen.  28, 17.  God  was  there  before, 
 but  Jacob's  Eyes  were  not  opened ;  for  God  is  in  every  Place  alike,  and 
 cannot  be  more  in  one  Place  then  another ;  but  till  our  Eyes  be  opened, 
 we  can  never  acknowledge  it:  But  as  fbon  as  they  are  open,  then  we  can 
 cry,  nay  then  we  fhall  cry  out  ( for  we  cannot  contain  our  felves  )  with 
 Jacob  from  a  holy  Fear  and  Reverence,  we  feeing  the  Fulnefs  of  his 
 Prefencc  every  where:  Oh  how  dreadful  is  this  Place/  This  is  none  other 
 hit  the  Houfe  of  God-)  and  the  Gate  of  Heaven :  Doubtlefi  the  Lord  was  in 
 this  Place-,  and  I  rvas  not  amire.  And  therefore,  how  great  or  how  little 
 fbever  the  Creature  be,  ye  may  fafely  cry  out  of  it  with  Jacob  and  fiiy : 
 Doubtlefs  God  is  in  it,  how  fearful  is  this  Place!  This  is  no  other  then 
 the  Houfe  of  God,  and  the  Gate  of  Heaven. 
 
 Object.  'Tis  true,  (you  may  fiiy)  I  fee  all  the  Creatures  are  God's 
 Houfe  and  his  Temple,  but  why  doth  he  call  it  the  Gate  of  Heaven  ? 
 
 Anfw.  Becaufe  every  Creature  C  when  our  Eyes  and  Ears  are  open  ) 
 it  plainly  rcprefcnts  and  fpeaks  out  God  to  us  with  a  loud  Voice ;  it  leads  uis 
 to  fee  God  himfclt,  who  is  not  only  the  Subftaacg  and  Being  thereof; 
 
 N  n  a  but 
 
lA  Militia    C  o  e  l  e  s  t  i  s,    or 
 
 but  he  is  the  A£lion,  Life  and  Motion  thereof;  it  leads  us  to  enjoy  the 
 infinite  God,  who  is  Heaven  it  felf :  Then  fhall  we  come  to  fee  and  fay, 
 breaking  out  with  the  Prophet  ^w/':    Holy,  holy,  holy  Lord,   God  of 
 Hofts!    Heaven  and   Earth  are  fiill  of  the    Majefty    of    thy  Glor>\ 
 And   then    ihall   we  cry  out  One   to   Another,  as  the    Seraphhus  Ifa, 
 6, 3.  And  Onecryedunto  Another-)  a7jdfiud:  Holy-,  holy^  holy  is  the  Lord oj Hofts  / 
 Ttje  whole  Earth  is  fuU  of  his  Glory:  Then  we  fhall  fee  him  to  fill  all  Pla- 
 ces and  all  Creatures,  (  even  as  he  filled  the  Tabernacle  with  his  Prefence 
 and  Glory )  infomuch  that  we  fhall  be  overcome  by  his  Prefence,  and 
 the  Excellency  of  his  divine  Glory.     Beloved!  Let  me  intreat  you,   but 
 to  take  home  this  Truth  with  you  and  prize  it,  and  the  Lord  fix  it  in 
 your  Hearts ;  meditate  and  often  think  on  it,  till  you  come  to  fee  it  and 
 believe  it.  To  that  you  are  reallv  refblved  and  convinced  of  it,  without 
 Wavering  or  Doubting  viz.   That  God  fills  every  Thing,  though  you 
 fee  it  not:  And  althougTi  he  be  hidden,  not  only  from  Men,  but  even 
 from   the  Angels  themfelves,  in  regard  of  his  Effence;  yet  whatever 
 Creature  it  be,  or  how  little  fbever  it  be,  it  is  the  Houfe  of  God,  and  the 
 very  Gate  of  Heaven;  for  indeed,  this  is  Heaven  upon  Earth,  thus  to 
 enjoy  God ;  and  therefore  well  may  Jacob  call  it  the  Gate  of  Heaven. 
 Nay,  he  fills  alfb  the  lowefl  Hell,  and  is  as  well  in  the  damnedft  Lucifer 
 in  Hell,  as  in  the  glorioufeft  Saint  in  Heaven,  in  Regard  of  his  EfTcnce; 
 becaufe  he  is,  in  that  Regard,  in  all  Places  a  like:  But  here  is  the  Diffe- 
 rence, the  one  feeth  him  not  fb,  nor  yields  unto  him  the  Praife  and  Glo- 
 ry of  his  Infiniteners,andof  his  Filling  all  Things,  as  the  Saints  and  Angels 
 do :  To  the  one  he  is  not  manifefled  to  be  in  them ;  to  the  other  he  is 
 feen  glorioufly.     But  they  think  they  have  an  Effence,  and  a  Being  of 
 their  own,  even  as  all  we  poor  ignorant  Men  think,  who  live  not  jvitb 
 and  in  God :  And  they  think  they  are  governed  by  their  own  Powers 
 and  Wills,  and  look  on  themfelves  as  living  out  of  God,  and  at  aDiflance 
 from  him,  as  indeed  they  do,  becaufe  he  is  not  manifefled  to  them,  to 
 be  in  them,  as  he  was  to  J-acob-,  and  as  he  is  to  all  Saints ;  and  fb  far  as 
 any  of  us  live  at  this  Remotenefs,  and  as  Strangers  to  God,  we  live  in 
 Hell,  and  in  the  very  Condition  of  Devils  and  Reprobates,  though  we 
 know  it  not. 
 
 But,  OLord,  where  am  I?  And  to  whom  do  I  fpeak?  I  pray  God,  I 
 do  not  caft  Pearls  before  Swine:  Though  thefe  be  glorious  and  undenia- 
 ble Truths,  yet  if  you  fee  them  not  ib-,  I  cxpc£t  no  other,  then  that  you 
 fliould  turn  again,  ai^d  all  to  rent  me,  as  our  iJaviour  fbeaks :  But  the 
 
 Truth 
 
The     H  E  A  V  E  N  L  Y     H  O  S  T.  13 
 
 Tnith  is  alfb,  I  have  out-run  my  (elf  and  my  Purpose ;  for  I  feared,  as 
 the  Apoftle  diih:  I  coitl^f  not  /peak  unto  you  as  unto  fpiritiial )  for  /.ntberto 
 ye  have  not  been  able  to  bear  tiefe  Tfjings^  and  I  am  afraid,  neither  yet  are 
 ye  able :  But  you  mult  be  led  to  the  Underftanding  of  them,  by  low, 
 mean  and  carnal  Things,  and  you  muft  (till  be  dealt  with  as  with  Chil- 
 dren, becaufe  ye  are  not  yet  fit  for  ftrong  Meat,  Heb.  5,  13. 14.  For  when 
 for  the  Time  ye  ou^ht  to  be  Teachers-^  ye  have  need  that  one  teach  yoUt  iphicb 
 he  the  Principles  of  the  Oracles  of  Goil->  becaufe  ye  underftand  all  Things 
 fb  carnally,  and  therefore  are  become  fuch  as  have  need  of  Milk  and  not  of 
 ftrong  Meaty  as  the  Apoltle  fiiith,  For  every  one  that  iifeth  Milk,  ts  unfkilfid 
 in  the  IVord  of  Rightcoufnefl-,  for  he  is  a  Babe.  But  feeing  Providence  hath 
 opened  my  Mouth,  the  Lord  open  your  Ears,  and  your  Eyes  to  fee  and 
 underftand,  and  that  I  may  declare  and  Ihew  forth  his  Praife  and  Glory, 
 and  let  me  yea  the  whole  Creation  be  nothinged,  and  annihilated,  that 
 our  Infinite  God  may  be  magnified  and  grcatned.  But  our  great  God 
 himfelf  defcribes  himfelf,  what  he  is;  and  what  his  Name  is,  to  thehigh- 
 efl  of  Man's  Conception,  Exod.  3, 14.  I  am  that  I  am-,  and  yet  alfo  that 
 Expreflion  comes  infinitely  Ihort  of  what  God  is;  for  he  is  inexprellible, 
 unutterable,  therefore  I  hope  you  would  not  have  me  to  fet  him  forth 
 to  you,  and  give  you  to  fee  and  handle  him,  who  is  not  to  be  handled, 
 nor  to  be  feen ;  would  you  have  me  to  fhew  you  him,  who  is  the  Lhi- 
 known  God  fpokenofAas.  17523.  Iconfefs,  I  have  read  in  fbme  Authors, 
 of  the  Occafion  of  that  Altar,  that  was  erected  to  the  Unknown  God,  for, 
 as  they  relate,  they  having  been  a  long  Time  together  afflided  with  a 
 great  Plague,  they  facrificed  to  all  their  own  Go&  and  to  all  the  Gods 
 tliey  ever  heard  of,  and  were  not  delivered,  at  laft,  they  knowing  and 
 believing  there  was  a  God,  that  could  help  them,  but  they  knew  him  not, 
 they  dien  facrificed  to  that  unknown  God,  and  were  delivered ;  where- 
 upon they  ereded  that  Altar,  and  ever  after  facrificed  to  the  unknown 
 God. 
 
 But  I  would  willingly  (fofar  as  human  capacity  can  reach,  and  by  the 
 Affiflance  of  Almighty  God)  unfold  fbmethine  of  this  our  great  God, 
 who  fills  all  Things,  even  this  unknown  God :  But  fo  as  you  mufl  then 
 fay  with  Balaam,  Numb.  24, 17.  IJhallfee  him,  but  not  now;  IJl)alJ  behold 
 him,  but  not  nigh:  While  you  live  in  theCreamre,  and  have  your  Depen- 
 dance  upon  the  Creature,  you  cannot  now  fee  nor  know  God. 
 
 Beloved!  If  I  go  about  to  defcribe  him  to  you  by  the  Way  of  Ho- 
 nour, by  the  Way  of  Credit,  of  Health,  and  of  Riches,  or  the  Jike,  or  by  any 
 
 N  n  3  Creature 
 
14  Militia    C  o  e  l  e  s  t  i  9,    or 
 
 Creature,  or  by  any  worldly  Glory,  Happinefs  or  enjoyments,  it  is  im- 
 pollible  to  find  him,  or  ever  to  come  near  him;  forhefilleth  the  Hungry, 
 or  the  Empty  with  good  Things,  the  Rich  he  fends  Empty  away;  or 
 ro  find  him  out  by  the  Way  of  Addition  or  Multiplication,  we  (hall  ne- 
 ver do  it ;  for  if  you  go  from  one  glorious  Creature  to  another,  and  Co 
 multiply  and  add  one  to  another,  higher  and  higher,  till  you  come  to  the 
 glorious  Heavens,  and  put  all  thefe  Glories  together,  yet  thefe  are  infi- 
 nitely fhort  of  God :  The  Heavens  are  not  Co  much  as  a  Span  of  his 
 Hand;  for  Ifa.  40,  12.  He  hath  Meafured  the  Waters  in  the  HoUow  of  his 
 Hand-,  and  meted  out  the  Heavens  with  a  Span-)  and  comprehendeth  the  Dufl 
 of  the  Earth  in  a  Meaftire ;  He  hath  weighed  the  Mountains  in  Scales-^  and 
 Hills  in  a  Ballance:  Therfore  none  of  all  thefe  Things  can  fully  fet  forth 
 what  God  is. 
 
 Queft.  What  then?  How  fliall  we  find  him? 
 
 Anf\v.  I  tell  you,  if  ever  you  will  find  Him,  this  infinite,  unfpeakably 
 great  God,  it  muft  be  by  Way  of  Subfi:ra£tion  and  taking  away  all  that 
 ever  you  can,  and  then  you  come  neareft  to  God ;  (as  bionifius  faith  in 
 his  Book  of  Myflical  Theology)  in  the  Way  of  Poverty  ye  may  find 
 him;  for  our  Saviour  faith  exprefly  Mat.  5,  3.  Blejfed  are  the  Poor  in  Spirit  y 
 for  theirs  is  the  Kingdom  of  heaven;  and  the  Virgin  Mary.  He  hath  filled 
 the  hungry  with  good  Things-^hitthe  Rich  hehath  fent  empty  away.  Luk.  i,  53. 
 By  the  way  of  Subftra(3:ing  and  taking  away,  many  have  found  him :  If 
 ye  feck  after  him  thus,  Happily  ye  may  feel  after  him  and  find  him.,  though 
 he  be  not  far  from  every  one  of  us,  A^s  17, 27.  But  by  Adding  or  Multiply- 
 ing, or  Greatning  him  in  your  Imagination  you  fhali  never  come  to  fee 
 him:  For  If  you  conceive  God  to  be  any  Thing  that  you  can  imagine, 
 go  as  high  as  you  can,  and  to  think  he  is  any  Thing,  any  glorious  Thing, 
 you  can  imagine,  you  do  no  other  then  make  an  IcJol  of  him:  For  ifyou 
 conceive  God  to  be  Light,  which  is  the  moft  glorious  Thing,  he  is  no 
 fuch  thing ;  for  he  dwelTs  in  Light  inaccelfible :  But  take  away  Light,  and 
 all  fenfible  Accidents,  as  Hardnefs,  Softnefs,  Heat,  Cold,  Greatnefs,  Little- 
 nefs,  Light  and  Darknefs;  and  all  that  you  can  conceive,  this  is  the  Way, 
 to  know  and  to  find  out  God :  Then  mall  you  come  and  draw  near  to 
 him,  who  is  the  very  Image  of  the  hivifihle  Gody  Col.  i,  15.  and  to  him, 
 K>ho  is  the  Brightnefs  of  his  Father's  Glory-,  and  the  exprefs  Image  of  his  Per- 
 fan;  and  to  him,  who  upholdeth  all  Things  by  the  Word  of  his  rower  j  Heb. 
 1,3.  And  to  him,  who  is  the  Ancient  of  Daves-,  Dan.  7,  9.  And  to  him 
 chat  is,  I  am  J  that  lam^  Exod.  3,  14.  And  to  nim,  that  is  Alpha^  andOme- 
 
The    HeavenlyHost.  ly 
 
 gaj  the  Firfty  and  the  Laft-,  Rev.  i,  8-  Know  this,  our  great  Jehovah  is  not 
 to  be  meafured  or  compared  with  any  Thing,  like  or  competible  to  any 
 of  the  Creatures,  though  never  fb  glorious;  ibr  he  infinitely  tranfcends 
 all  the  Excellencies  of  all  Creatures,  though  all  the  Glory  and  Excellency 
 yea  the  Quinteflence  of  all  were  gathered,  colle£led  and  fiimmed  up  to- 
 gether in  one,  yet  they  all  fall  inhnitcly  fhort  of  him. 
 
 It  may  be,  when  you  have  thought  of  God,  you  would  refemble  him 
 to  (bme  glorious  Thing,  and  then  it  may  be,  ( as  I  faid  before )  you  have 
 thought  of  Light,  or  wfien  you  have  thought  of  him,  you  have  thought 
 of  Fire;  for 'tis  to  ourUnderftanding  and  t^omprehenfion,  tliat  the  Scrip- 
 tures compare  him  to  both,  to  refemble  him  by  them ;  fo  it  may  be,  you 
 have fbmetimcs  thought  him  to  be fvveet, and tne  like;  but  he  is  notfweet, 
 as  we  conceive  o^  Sweetnefs ;  for  he  is  not  the  Sweetnefs  of  a  Rofe,  nor 
 of  Honey,  nor  any  (uch  Thing;  nor  he  is  not  the  Lightneft  of  a  Light, 
 nor  the  Tcrriblenefs  of  the  Fire,  nor  the  Pleafantnefs  of  Fruit,  nor  any 
 fuch  Thing :  But  he  is  that  by  which  all  thefe  Things  have  their  Pleafant^ 
 nefs,  Light  and  Sweetnefs ;  and>vhatever  Excellencies  any  Creature  hath, 
 he  is  not  that  Thing,  ( as  fome  have  foolifhly  conceited  )  becaufe  God  is 
 in  them,  therefore  they  are  God,  they  are  Gods,  with  God,  and  fuch  like 
 Abftirdirics,  6cc.  This  declares  in  fuch,  much  Ignorance  and  Weaknefs : 
 But  he  is  the  Caufe  and  Being  of  all  (iich  Excellencies;  but  he  in  him- 
 felf  infinitely  tranfcends,  whatever  can  be  thought  or  imagined  by  Mea 
 or  Angels:  For  he  that  conceives  in  his  God,  that  there  is  in  him  Light, 
 or  Sweetnefs,  or  Glory,  (as  we  account  Glory,  or  Light  or  Sweemefs) 
 or  that  he  ihould  be  Muiick  to  the  Ear,  or  (bme  glorious  or  glittering 
 Sight  to  the  Eye:  He  that  conceives  God  or  Heaven  to  be  any  fucn 
 Thing,  whatfbcver,  he  is  much  deceived. 
 
 Beloved !  I  hope  ( though  truly  I  have  fbme  Caufe  alfb  to  fear  it)  that 
 youarenotfb  childilh,  as  to  conceive,  that  there  is  Muficks,  Viols,  Harps, 
 or  Organs,  or  Thrones,  or  Crowns,  or  Scepters,  or  any  (iich  Thing  ia 
 Heaven,  as  are  hereon  Earth;  he  tranforeflcs againfl  the  firft  Command- 
 ment :  Whofoever  he  be,  that  apprehends  any  or  thefe  Things  to  be  in  God 
 or  Heaven,  according  to  the  Letter,  he  is  as  great  an  Idolater,  as  he  that 
 makes  a  golden  Calf,  and  then  fiills  down  and  wordiips  it ;  nay,  he  is  a 
 more  dangerous  Idolater  and  Tranfgreflbr;  for  the  other  Idolaters  were 
 fo  grofs  and  abfurd,  that  very  Reafon  condemns  them  to  wor(hip  Stocks 
 and  Stones  for  God ;  but  this  is  more  fpiritual  and  more  clofe  Idolatry, 
 and  therefore  inore  iimgQvouiy  for  the  IQngJom  of  Hcavm  confijictb  not 
 
i6  Militia    CoELESTis^or 
 
 in  Meats  and  Dv'mhy  hit  in  Right eouj'iiejs-,  and  Peace  and  Joy  in  the  holy 
 Ghofij  Rom,  14,  17.  That  is,  it  conliftcth  not  in  Food  or  Raiment,  in  Ri- 
 ches or  Honours,  or  whatever  is  accounted  precious  or  amiable  to  the 
 World :  But  faith  our  Saviour :    Tlie  Kingdom  of  God  is  within  you ;  and  a- 
 gain,  my  Kingdom  is  not  of  this  fVorldf  neither  cometh  it  with  Ohfervations, 
 Luke  17,  20.  12.     But  I  fay  more  then  all  this:  He  that  would  find  God, 
 let  him  be  filent  and  fit  in  Darknefs,  neither  to  fee  any  Thing,  nor  to  hear 
 any  Thing ;  for  he  that  thinks  he  hears  or  fees  any  Thing,  or  thinks  of 
 any  Manner  of  Thing,  or  hath  any  Manner  of  Form  or  Thing  in  his  I- 
 magination,  when  he  thinks  of  God,  he  is  an  Idolater,*  Therefore  all  fen- 
 fible  Accidents  muft  be  removed  out  of  your  Imagination,  as,  all  Hard- 
 nefs  and  Softnefs,  all  Heat  and  Cold,  all  Weight  and  Lightnefs,  all  Great- 
 nefs  and  Littlenefs,  &c.  As  for  Inftance:  Firft-,  will  you  fee  God  in  a 
 Man  ?  As  he  is  in  a  good  Man,  f o  he  is  alfo  in  an  evil  Man.   God  or 
 Chrift  dwells  in  them  both,  in  Regard  of  EfTcnce,  both  in  good  and  bad  : 
 but  here  is  the  Difference,  Chrifl  lives  not,  is  not  formed  in  ihc:m  (  as  to 
 them)  in  the  one;  but  in  the  other  he  is  in  them  (as  to  them,)  the  one 
 fees  it,  and  knows  it,  prizeth  it,  and  rejoiceth  in  the  Seeing,  and  Know- 
 ing and  Believing  of  it ;  the  other  doth  not,  but  is  Anathema^  Maranatha^ 
 and  feparated  from  Chrifl,   i  Cor.  i5,  22.     Chrifl  lives  in  evciy  Man, 
 in  Regard  of  himfelf,  and  is  as  much  in  the  one  as  in  the  other :  But  I  fay, 
 here  is  all  the  Difference,  to  the  one  Chrifl  is  manifefled,  to  the  other  he 
 is  not;  God  lives  in  all,  but  all  know  it  not :  A  good  Man  hath  God  in 
 him,  and  feeth,  knoweth  believeth  it;  the  other  do  neither  fee,  know 
 nor  believe  it,  and  fo  rejoice  not  in  the  Manifeflations  of  God  in  them :  But 
 they  believe,  they  have  a  Power,  a  Will  and  a  Being  of  their  own,  and 
 this  they  glory  and  rejoyce  in,  prefiime  on  and  live  to  themfelves,  and 
 (acrifice  to  their  own  Drags,  and  regard  not  God,  in  whom  they  live, 
 move  and  have  their  Being:  As  God  tells  Cyrus  Ifa.  45?  5-    There  is  no 
 God  hefides  me-,  and  it  was  tthat  girded  thee-,  though  thou  haft  not  known  me. 
 Again,  would  you  fee  God  in  the  Sun,  Moon  and  Stars ;  or  in  Beafls, 
 Fowls,  Fifh  or  Trees,  or  in  all  other  Creatures  ?  Know  then,   He  is  the 
 Life,  A£l,  Motion  of  all  Cretturcs;  take  away  then  from  all,  or  any  of 
 thefe,  all  that  may  betaken  away,  all  Accidents,  and  then  that,  wliich re- 
 mains, is  God.  In  the  Sun  or  Moon,  or  any  Thing  elfe  above,  or  in  all 
 Creatures  below,  you  muft  firfl  flrip  it  of  all  Vifibility,   and  of  all  Form 
 and  Reprefentation,  glorious  orbafe,  and  then  you  ihall  behold  God ;  not 
 as  that  Form,  or  any  Thinx?  like  it,,  but  as  the  Caufe,  EfTence  and  Being 
 
 '  of 
 
The    H  E  A  V  E  N  L  Y    H  o  s  T.  17 
 
 of  whatever  is  in  it:  Or  as  in  a  Man,  take  from  him  Highnefs  and  Low- 
 nefs,  (forrhofe  are  Accidents)  Weights  and  Lightnefs,  Greatncfs  and  Lit- 
 tlencfs,  Youth  and  Age ;  for  all  thefe  arc  Accidents,  and  what  remains  then? 
 But  he  that  was  and  is  and  is  to  come,  the  All  in  All,  He  that  is  Alpha,  the 
 Firft  of  all,  and  fhall  be  Omega,  the  Lafl:  of  all :  What  remains  then?  But 
 the  firfl:  begotten  of  the  Father,  Jefus  Chrirt,  the  Heir  of  all  Things,  even 
 Him  that  is  the  Ancient  of  Days,  He  that  is  above  ally  through  all  and  in 
 all.  Eph.  4, 6.  For  Beloved !   There  was  fbmething  of  me,  before  I  was 
 either  hot  or  cold,    before  I  was   eitlier  dry   or  moift,    before  I  had 
 either  Weight  or  Lightnefs,"  yea  before  I  had  any  Manner  of  Shape;  thejfe  , 
 Things,  thefe  Accidents,  I  (ay,  being  taken  away,  what  remains  then,  but  ^ 
 he  that  is  I  ajjiy  He  xhu'is  yllph  a  2^n6.  Omega  \  for  take  away  Heights  and 
 Depths,  Things  prcfentand  Things  to  come,  and  then  nothing  can  fepa- 
 rate  Chrift  and  us,  as  the  ApofHe  in  that  Cafe  reafons  Rom.  8-  He  was 
 perfwaded,  nothing  could  fcparate  him  fromChrift;  neither  Death  nor  Life y 
 mr  Angels^  nor  Principalities-,  nor  Powers-,  nor   Things  prcfent  nor  Things  . 
 to  come-,   nor  Heights  nor  Depths-,  nor  any  other  Creature  jlwuld  he  able  to  /?- 
 parate  him  fi'om  the  Love  of  God)  which  is  in  Chrift  Jefus  our  Lord:   For 
 nothing  hinders  or  feparates  us  from  Chrift  in  this  Cafe,  but  thc(e  Things: 
 Although  I  know,  many  Men  fay  and  teach  in  a  general  Way,  Sin  is  the 
 Caufe  of  Separation;  which  is  a  Truth,  but  too  general  a  Truth;  but  this 
 is  a  Caufe  more  particular,  and  the  Caufe  of  Abundance  ofparticularSins. 
 Seek  therefore  to  remove  the  Root  and  Caufe,  and  then  particular  Fruits, 
 Effects  and  Branches  will  wither  and  die  of  thcmfelves;  for  were  it  not 
 for  the  Vail  of  Accidents,  that  is  between  God  and  us,  wefliouldfecGod: 
 If  we  could  but  take  away  thefe  Accidents,  we  might  then  fee  God  in  the 
 Gold  and  God  in  the  Light,  God  in  the  Sun  and  God  in  the  Waters,  God 
 in  the  Earth  and  God  in  thelrecs,  God  in  the  Flowers  and  God  in  eveiy  , 
 Pile  of  Grafs,  yea  God  to  be  All  in  All,  were  but  thofe  Things,  thofe 
 Accidents  removed  from  our  Sight,  which  are  as  Scales  upon  our  Eyes;  . 
 for  where  any  Thing  moves,  God  is  the  Mover;  nay,  where  any  Thing  . 
 hath  a  Being,  a  Subffance,  he  is  the  Being  of  that  Being,  theSubftanccof . 
 that  Subftancc;  (if  wemav  call  any  Thing  Subftance  or  Being  but  God) 
 for  he  is  the  Motion  and  Being  of  every  Thing,  great  or  little,  glorious 
 or  mean,  they  are  all  not  only  his  Workmanfliip,  (fofarmoftMcn  teach 
 and  believe)  but  I  tell  you,  he  is  alfo  their  Subftance  and  Being,  and  the 
 Saints  they  fee,  that  the  Lord  is  among  them,  as  in^/w/,  hishiq-handholy  . 
 Place,  and  that  he  was  not  more  prefenc  and  glorious  in  Mount  Sinaiy 
 then  he  is  in  all  Creatures.  O  o  And    . 
 
iS  Militia    COfitESTis,    or 
 
 And  further,  let  me  tell  you,  this  is  the  Angel  of  the  Covenant:,  fpoken  of  in 
 the  Revelation,  whom  thefe  Types  and  Shadows  not  only  reprefent,  and 
 point  to;  but  they  are  alfb  thofe,  which  hide  and  blind  him  from  our 
 Sight.  Ifa.  12,  6.  Cry  otit^  andjhout)  thou  Inhabitant  of  Zion\  Great  is  the 
 i}oPy  One  of  Ifrael  in  the  Midft  of  thee.  He  that  is  an  Inhabitant  of  Zion^, 
 win  (upon  theSight  of  God  in  any  Creature,  in  a  holyExtafie  and  Amazement 
 df  Spirit )  fall  down  before  him,  and  worihip  him :  The  Seeing  him  to 
 b«  (b  infinite  and  great,  and  filling  all  Things,  they  cannot,  but  muft  with 
 tite  Prophet  (in  a  holy  Ravifhment  and  Extafie,  as  being  made  drunk^ 
 overcome  and  f\vallowed  up)  cry  out  and  (hout:  Great  is  the  holy  One" 
 of  ^raeU  in  the  Midft  of  thee.  The  Word  in  the  Original  fignifies,  in  th6 
 inmoft,  inwardeft  Part  of  thee,  in  the  very  Heart  of  thee.  When  this 
 divine  Being  fhall  ari{e,  difcover  and  roufe  up  itfelf  before  the  poor  Soul, 
 that  never  mw  him  before;  Oh]  How  amazed,  aOiamed  and  confounded 
 is  it  in  it  felf !  This  Seeing  of  God,  is  only  peculiar  to  the  Saints,  God  is 
 only  manifefted  in  them,  and  to  them ;  but  not  at  all  in  Reprobates :  Buf 
 he  is  hidden  and  removed  from  their  Sight  and  Believing,  though  not  ar 
 all  out  of  them. 
 
 •  The  Chariots  of  God  are  twenty  thoiifand\yea  even  thoufamJs  of  Angels; 
 the  Lord  is  among  them  as  in  Sinai.  You  fee  I  hope  by  this  Time,  what 
 fweet  and  glorious  Truths  are  couched  in  thefe  few  Words:  Thefe 
 Words  I  think,  many  of  you  have  read  often,  but  how  few  have  under- 
 ftood  them,  we  know  not :  You  may  fee  now  by  this  Do£tnne,  what  a 
 glorious  Priviledge  the  Saints  have,  to  have  Chrift  dwelling  in  them ; 
 lb  that  they  fee  not  only,  that  their  Bodies  are  the  Temples  of  that  great 
 and  holy  One;  but  they  by  Faith  fee  him  filling  and  dwelling  in  all  Crea- 
 tures: And  know  this,  that  God  is  not  revealed  or  maniferted  thus,  but 
 only  in  and  to  the  Saints :  Not  effectually  and  operatively,  though  noti- 
 onally  and  in  Words  Men  may  acknowledge  thefe  Things;  but  they  are 
 not  inwardly  filled,  amazed,  overcome  and  f^'allowed  up  with  the  Glory 
 of  the  Lord,  even  as  Mofes  and  the  Prophet  Ifaiah  was,  when  the  Gloiy 
 of  theLord  filled  thcTabernacle  and  theTemple ;  for  they  can,  yea  and  muft; 
 for  they  cannot  chufe,  but  fay  and  cry  out  of  all  Creatures :  Oh  !  Hojp 
 amiable  are  thy  Tabernacles-,  0  Lord  of  Hojls  f  My  Soul  longeth,  yea  faint eth 
 for  the  Courts  of  the  Lord;  my  Heart  and  my  Flefh  cry  eth  out  for  the  living 
 God;  when  fl} all  I  come  and  appear  before  God ^  A  Day  in  thy  Courts  is  bet- 
 ter then  a  thoufand  elfewhere.  I  had  rather  be  a  Door-keeper  in  the  Houje  of 
 nry  (rod)  thn  ti>  dmll  in  the  Tents  cf  f^Khdnefs,    Beloved !  Thofe  are 
 
 Tents 
 
The    HeavenlyHost.  t^ 
 
 Tents  of  Wickedneft,  where  God  is  not  fecn;  and  thofe  dweJl  in  Mefeck, 
 and  have  their  Habitation  in  the  Tents  of  Kedav^  that  believe  none  of 
 thefe  Things :  But  that  Man,  that  cnjoyes  God  thus,  his  Soul  is  filled 
 with  the  Fulnefs  and  Greatncfs  of  his  Prefcnce;  even  as  the  Houfe  was 
 iilled  with  the  Odour  of  that  Ointment,  Joh.  12,  3.  How  was  blefTed 
 ^lary  taken  with  thofe  fweet  Drops,  that  fell  from  her  Saviour's  LipsJ 
 .Luke  10,  39.  Who  made  it  her  whole  Bufinefs,  Content  and  Happinefs; 
 nay,  whofc  All  it  was,  fo  fhe  could  but  fit  at  his  Feet,  ftare  in  his  Face, 
 hang  upon  his  Lips,  and  hearken  to  thofe  Honey-droping,  heavenly  and 
 healing  Words,  that  fell  from  his  Lips.  And,  O  Beloved !  Blelfed  is  that 
 Man,  that  thus  fecth  him,  and  trufieth  in  hirri :  No  Marvel,  that  thefe 
 JMen  undervalue  all  the  Afflictions  of  this  Life,  and  all  the  Glory  of  this 
 World,  and  fee,  that  they  are  not  worthy  to  be  compared  with  this  GJo- 
 .ry  revealed  in  them;  as  the  Apoftle  faith  concerning  Afflictions,  Rom.  ^, 
 1 8-  All  Glories  are  nothing,  and  all  Afflictions  are  light  and  vain,  com- 
 pared to  this  Fulnefs  of  God,  filling  all  Things:  Therefore  the  Pro- 
 phet had  great  Caufe  to  call  upon  us,  Ifa.  12.  6.  Cvy  out^  aiid Shout-,  tboti 
 Inhahitant  of  Zion;  for  great  is  the  holy  One  of  Jfrael-,  in  the  Mid  ft  of  thee. 
 
 The  next  Thing  conlidcrable,  is  their  Number ;  and  they  are  faid  to  be 
 twenty  thoufand-,  even  Tboufands  of  Angels.  Many  Interpreters  differ 
 in  the  Explanation  of  this  Number,*  but  I  having  viewed  all,  or  mofl  of 
 their  Judgments,  I  conclude,  that  here  a  certain  Number  is  put  for  an 
 uncertain,  as  it  is  often  in  Scripture,  as  Numb.  10,  3(S.  when  the  Ark 
 was  fct  down  and  refled,  this  Proverb  was  appointed  to  be  faid,  atitsfet- 
 ting  down:  Return-,  0  Lordj  unto  the  many  tboufands  of  Ifrael.  There  is 
 put  an  uncertain  Number;  but  in  the  Margin  you  may  fee,  the  Word 
 lignifies  a  certain  as  well  as  an  uncertain  Number,  and  an  uncertain  as 
 well  as  a  certain,  cither  of  both.  Which  Interpretation  gave  Hierovie  and 
 Novatianus  the  hint,  to  fay  in  plain  Words,  twenty  tboufandj  or  tboufands 
 of  Angels:  That  is,  (fay  they)  they  are  innumerable,  infinite,  ifmnenfe;  and 
 I  think,  that  Interpretation  is  beft,  and  molt  agreeable  to  the  fvlanner 
 of  Scriptures  Exprellions,  6c  to  the  Meaning  of  the  Word  here  ufcd,  di  c\Cq^ 
 where :  for  the  Hebrew  Word  Ribbotb  iignifies  ten  thoufand,  and  Rtbbaboth 
 is  interpreted  2  Sam.  1 8? 7.  twenty  thoufand;  and AWWWuhe pluralNum- 
 ber  is  rendered  Numb.  10, 36.  tbe  many  tboufands  of  Jfrael-,  which  come 
 all  from  the  Verb  rnld'ah-,  be  bath  multiflied-,  and  raabh-,  viucb-,  which  gave 
 Hicrome  and  Novatianus  that  hint  before  exprcffed ;  nay,  'l-erowe  in  plain 
 Words  renders  itj  beyond  all  Number ;  for  that  is  befl  ana  moft  agreablc 
 
 Cos  witlj 
 
'20  M  I  L  I  T  I  A      C  O  E  L  E  S  T  I  S,      or 
 
 with  God  and  rlie  Renderings  ofScripaire ;  but  alas,  alas,  who  will,  who  can 
 number  with  God,  or  find  out  his  Arithmetick.  Then  we  muft  conclude, 
 the  Chariots  of  God  are  numberlefs,  that  is,  no  Man  can  number  them; 
 not  thatGod  can't  number  them  &  call  them  all  by  theirNames,  zsDavidCmh 
 of  the  Stars,  for  any  Number  that  can  be  numbered,  is  but  like  the  Number 
 of  the  Beaft  Rev.  1 3,1 8-  which  is  according  to  the  Number  of  a  Man,  but  God 
 numbereth  all  Things ;  for  as  he  made  all  Things  in  Weight  and  Meafiire,  Co 
 in  Number,  Wifdom  11,20.  Suppofe  now,  as  great  a  Number  as  can  be 
 numbered,  as  great  as  can  be  called  or  named,  yet  God's  Numbering  is 
 beyond  all  Thought,  and  to  us  it  is  impollible  Co  to  number.  If  all  the  Words 
 that  ever  I  fpake  or  ever  fhallfpeak,  were  numbered,-  if  the  Minutes,  that 
 are  paft  fince  the  World  began,  were  numbered,  this  is  beyond  the  Num- 
 ber of  a  Man,-  but  God  can  number  all  Things,  he  hath  made  all  Things 
 both  in  Number,  Weight  and  Meafure;  buthimfclf  is  the  Plot,  the  Stan- 
 dard, the  Meafure  of  all,  and  the  Meafure,  Scales  and  Weights  are  all  his 
 own ;  for  he  numbers  not  according  to  the  Number  of  a  Man,  nor  he  weighs 
 not  as  a  Man  weighs.  It  flifficeth  therefore,  that  the  Number  of  his  Chari- 
 ots are  as  the  Number  of  his  Ways,  both  in  Difficulty  and  Number  j  no 
 Man  can  find  them  out,  they  are  unfearchable  and  paft  Finding  out,   Co 
 that  we  may  with  the  Apoftle  Rom.  11,  33.  cry  out:  Oh  how  unfearchable 
 are  his  J-iulmients-,  and  his  Ways  are  paft  Finding  out !     He  weighs  the 
 World  in  a  balance,  but  what  is  all  the  World  to  him  ?  Tis  but  as  the  Drop 
 of  a  Bucket  to  the  Sea^  and  as  the  f  nail  Du/i  of  the  Balance  to  the  whole  Earthy 
 -and  as  a  Drop  of  the  Morning-Dew  to  the  Ocean,  yea  infinitely  far  lefs 
 and  inconfiderable ;  'tis  true  according  to  that  in  Ifa.40, 12.  Heineafuretb 
 the  Waters  in  his  Fift-,  and  meteth  out  the  Heavens  with  his  Span-,  and  com- 
 ■  prehends  the  Diift  of  the  Earth  in  a  Meafure;  but  the  Onier  and  the  Epha 
 are  both  his  own,  and 'tis  true,  as  Z^^/^/vV/faithPf  147,4.  He  telleth  the  Num- 
 ber of  the  St  ars->and  caUeththem  all  hy  their  Names:  But  now  as  they  are  his 
 Stars,  fo  they  are  numbered  by  his  Arithmetick ;  for  they  are  not  according 
 to  the  Number  of  a  Man,  as  God  faith  to  Abraham  Gen.  15,  5.  Look  to- 
 wards Heaven  and  tell  the  Stars,  if  thou  he  able  to  number  them,  fo  jhall  tlrp 
 Se^d  be.  Aud  let  me  tell  you,  that  the  Saints  have  fuch  an  Intereft  in  this 
 great  God,  that  God  is  not  known  in  the  World,   but  by  and  in  them; 
 therefore  do  not  run  away  with  a  Conceit,  as  if  I  fhould  affirm,  that  they 
 have  no  Priviledgc  by  this  Do£trine:  Yea,  yea,  know.  Vis  the  Saints  only 
 know  him,  and  have  Intereft  in  him;  for  Chrifl  dwells  only  in  them  by 
 'Faith,  that  is,  he  is  matiifefted  only  in  them  and  to  ihem;  diough  he  dwelJs 
 
The    HeavenlyHost.  csi 
 
 in  all,  and  their  l^odies  are  the  Temple  of  the  holy  Gholl.   And  know 
 moreover,  the  Saints  flj all  judge  the  Jrorld^  yea-,  judge  Angels,  i  Cor.  5, 2. 
 
 3.  And  God  is  not  manifelt  but  in  them. 
 
 I  hope.  Beloved !  By  this  Time  you  begin  to  (ce,  what  a  numberleft 
 Number  of  Chariots  and  Angels  God  hath  ready  preft  at  his  Command, 
 for  any  Errand  he  pleafeth  to  fend  them  on ;  and  alfo  how  eafily  our  Sa- 
 viour (the  great  Arch-Angel  of  the  Covenant,  and  M/cA/zt'/ Captain  of  the 
 Lord's  Hort,  who  is  no  other  but  Chrift  himfelf )  could  have  commanded 
 more  then  twelve  Legions  of  Angels.  Matth.2^,  53.  Beloved]  I  would,  if 
 I  thought  you  could  bear  it,  propound  it  briefly  to  you  in  two  Things, 
 or  by  two  Scriptures,  wherein  ye  may  a  litde  have  a  Glimpfe  of  God, 
 and  a  fmall  Scantling  of  God,  and  of  God  almighti's  Arithmetick;  and 
 make  this  \J(q  of  it,  if  thi^  fmall  Scantling,  and  little  Glimpfe  be  (b  won- 
 derful, what  is  his  Perfc^ftion?  What  is  himfelf?  What  is  his  Effence 
 and  glorious  Being?     One  Ihall  be  from  that,  which  David  faith,  PC  90, 
 
 4.  A  tlmifand  Tears  with  God  are  but  as  yefterday,  or  as  one  Day :  There 
 is  no  Succellion  of  Time  with  him.  In  a  thousand  Years  ( you  know  )  are 
 three  hundred  fixty  five  thoufand  Days,  and  all  this  Time  is  to  God,  but 
 as  one  Day  is  to  us :  Then,  who  can  number  Dayes  with  God  ?  So,  who 
 can  number  God's  Angels,  his  Armies  and  his  Chariots?  They  are  to  us 
 infinite  and  numberlefs ;  we  muft  not,  nor  cannot  number  diem,  no  j  for 
 they  are  not  according  to  the  Number  of  a  Man :  As  we  mufl:  not  mea- 
 fure  God  by  Man's  Meafurc,  fo  God  numbers  not  by  Man's  Number, 
 nor  meafures  not  by  Man's  Meafurc;  For  whcnfbever  we  read  of  God, 
 expreded  under  any  Name,  or  Attribute,  meafure  him  not  as  you  appre- 
 hend of  that  Attribute,  but  as  infinitely  beyond  it,  as  the  Ocean  to  the 
 Drop,  yea  far,  far  beyond.  Beloved  !  When  wc  think  of  God,  we  muft 
 go  backward  from  our  firft  Principles,  that  were  born  with  us,  or  inftil- 
 led  into  us  by  our  Teachers,  or  acquired  by  our  Indu(h-v,  and  unlearn, 
 what  we  have  been  learning  fo  long;  or  rather,  to  tranfcend,  forget  and 
 forfake  all  that  Knowledge  of  him':  We  muft  be  Itript  from  all  carnal 
 Apprchcniions  of  God,  fo  as  to  meafurc  him  by  anvThino-,  we  can  com- 
 prehend: And  to  teach  us  this  Arithmetick,  we  had  need  nave,  Line  upon 
 
 ■Line,  Line  upon  Line,  Precept  upon  Precept,  Precept  upon  Precept,  here  a  little 
 and  there  a  little j  before  ever  we  can  learn  thcfc  Things;  for  they  are  far, 
 fir  abo\-e  us.  As  God  himfelf  is  unfearchabJe,  unknowable,  Co  all  the 
 Ways  of  God  are  unknowable,  unfearchable,  Rom.  11,33.  And  (ball  the 
 Armicij  of  God  arc  uiiicarchable,  unknowable,  and  the  Chariots  of  Goil 
 
 O  o  3  are 
 
4*  M  I  t  I  T  I  A      C  O  C  JL  E  S  T  I  S,      01* 
 
 are  all  the  Ways  of  God,  and  both  Chariots  and  Ways  are  his  Creatures. 
 Csod  hath  his  Ways  in  all  his  Creatures,  his  Goings  forth  and  Workings 
 in  all  the  Creatures,  are  but  the  Goings  forth  of  himfelf ;  they  are  but  the 
 Difplayings  of  his  own  Wifdom,  Power  and  Greatnefs.  Behemoth  is  called 
 ^he  Prince  of  the  Ways  of  God->  Job.  40, 19.  And  David  faith  Pf  77, 19. 
 Thy  Ways  are  in  the  Sea^  and  thy  Paths  are  in  the  Deeps.  And  Nahum  i,  3. 
 The  Lord  hath  his  Ways  in  the  Whirl- Winds  and  in  the  Storms-,  and  the  Clouds 
 are  th  DuftofhisFect.  And  be  fure  of  this,  whatever  God  is,  he  is  infini- 
 tely £0  as  he  is ;  if  he  be  called  good,  he  is  infinitely  good ;  if  Being,  he 
 he  is  infinite  in  Being,  and  he  only  hath  a  Being ;  for  if  any  Thing  elfe  hath 
 &  Being,  he  cannot  be  infinite  ,•  all  Things  but  God  are  but  Shadows,  dead 
 and  dark  Pictures,  Bubbles,  Reprefentations,  which  foon  fade  and  vanifh, 
 ibon  up  and  fbon  down,*  and  if  he  be  all  Power  and  all  Wifdom  &c.  as 
 mod  certainly  he  is,  then  there  is  no  Power,  nor  Wifdom,  nor  Love  &c. 
 but  only  his,  either  in  Heaven  or  Earth ;  and  if  his  be  al!  the  Glory,  then 
 no  Creature  hath  any  Glory;  if  his  be  all  the  Power,  Kingdom  and  Glory, 
 as  in  the  Conclufion  of  the  Lord's  Prayer,  then  no  Creature  can  claim  any, 
 no  not  the  leaft;  and  yet  how  commonly  doMenafcribe  and  appropriate 
 thefe  to  themfelves,  and  with  the  Whore  in  ihtProverhs-,  wipe  their  Mouths, 
 and  fay:  I  have  done  no  evil]  The  fecond  Thing,  wherein  I  would 
 have  you  take  a  little  Scantling  of  God,  or  of  God's  Arithmetick,  or  of  his 
 Ways,  is  from  that  Place  Dan.  7, 10.  A  fiery  Stream  ijfued  and  came  forth 
 fi'om  before  him-,  thoufand  thotifands  miniftred  unto  Hun  and  ten  thoifand 
 Times  ten  thoufand  flood  before  him,  Man's  Arithmetick  may  reach  far  as  to 
 Man,  to  Hundreds,  Thoufands,  Millions,  ten  thoufand,  a  hundred  thou- 
 fand, thoufand  of  thoufands  of  Millions  &c.  even  as  far  as  can  be  numbred 
 or  named  by  all  the  befl  Arithmeticians;  but  alas,  alas,  howfaristhisfiiort 
 of  God's  Arithmetick ;  when  Man  hath  gone  as  far  as  he  can,  he  reaches 
 but  the  very  Beginning  of  God's  Numbring  or  of  his  Arithmetick.  One 
 of  the  ancient  Fathers  concerning  Eternity,  to  give  you  a  Glimpfe  of  ir, 
 propounds  a  Simile  thus:  The  Sea  (faith  he)  is  a  valVOcean,  whofe  Drops 
 cannot  be  numbred,  yet  fiippofe  a  fmall  Bird  fhould  come  but  once  in  a 
 thoufand  Years,  and  drink  but  one  Drop,  and  a  thoufand  Years  after  one 
 Drop  more,  and  fb  fucceifively  till  the  Sea  were  dry,  yet  in  Time  the 
 Sea  would  be  drawen  dry  by  that  little  Bird,  yet  when  this  were  at  an 
 end,  all  this  Time  were  nothing,  not  a  Span  to  Eternity:  Yet  this  is  be- 
 yond the  Number  of  a  Man;  alas,  alas  then!  What  is  Man's  Number- 
 ing, or  his  Ai'ithmetick  with  God's?  T  tell  you,  1  could  make  very 
 
 flrange 
 
The    H  :e  A  V  E  K  L  Y    H  o  s  T.  23 
 
 ftrange  Inferences  upon  thefe  Calculations;  hut  the  Bed  is  floorter,  than 
 a  Man  canftretch  hitnfelf  on  it;  and  the  Coveringnayrorver-,  than  that  a  Man 
 can  wrap  bimfelfin  ity  Ifa.  2g,  20.  And  let  mc  tell  you,  God  creates  eve- 
 ry Day  an  infinite  Number  of  Angels,  and  I  could  fay  more,  then  you 
 ate  6t  to  hear;  for  I  know,  you  cannot  take  in,  or  digeft,  what  I  was  a- 
 bouf  to  {ay;  for  I  am  afraid,  I  may  have  to  do  with  diftempered  andill- 
 afFe£led  Bodies,  where  the  moft  nourifhing  Meats  muft  nounfh  your 
 Difeafes,  and  the  ftrongeft  Complexions  may  occafion  the  longed  Fits 
 and  Accefl(?s  of  Ignorance  and  Weaknefs.  Therefore  well  may  we  with 
 the  Prophet  conclude,  v.  23.  Precept  muft  be  upon  Precept,  and  Line  u- 
 pon  Line,  &c.  that  ye  may  go  backward,  and  be  broken,  fiiared  and  ta- 
 ken :  Therefore  I  muft   forbear,  and  conlider  your  Weaknefles,  left  in- 
 ftead  of  giving  you  Bread,  I  give  you  a  Stone,  and  inftead  of  Fi(}i,  to 
 give  you  a  Scorpion.     But  Beloved!  This  I  will  and  muft  fay,  ye  muft 
 be  undone,  and  broken  all  to  Pieces,  (as  to  yourfelves,  to  your  own 
 Wifdom  and  Parts )  and  then  to  begin  again.  Line  upon  Line,  and  Line 
 upon  Line;  here  a  little  and  there  a  little,  &c.  for  faith  he,  7vho7nfloaU  he 
 teach  Knowledge  /  and  whom  fhall  he  make  to  underftand  DoBrine  ?   Thenty 
 that  are  weaned  from  the  Milk-,  and  drayvn  from  the  Breafls :  For  we  have' 
 hitherto  made  Lies  our  Refuge-,  and  imder  Fafjhoodhave  we  hid  ourfelveSy  v.  g. 
 15.  And,  O  Beloved!  How  do  I  wifti,  that  you  were  once  fnared,  bro- 
 ken and  taken  in  your  own  Wifdom ;  for  rill  then  you  will  never  ena- 
 bracc  or  receive  trie  Wifdom  of  God,  and  go  backward  from  your  own. 
 Then  Beloved !  If  God  be  Co  infinitely  great,  as  he  is,  fo  that  he  is  all 
 Greatnefs,  all  Wifdom  all  Power;  yea,  fo  great,  that  he  comprehends, 
 commands,  a£ts  all  Things,  fills  all  Things  in  Heaven  and  Earth ;  Oh 
 then  all  you,  the  People  ancl  Children  of  God,  do  but  look  about  you,  I  fay, 
 do  but  look  round  about  you,  and  take  Notice  of  your  Inheritance,  and 
 do  but  behold  your  Ponion :  None  hath  fiich  a  God  as  you ;  none  hath 
 fiich  a  Protestor  as  you;  none  hath  flich  a  Father,  fiicha  Provider  as  you 
 have;  none  hath  fuch  a  Guard  about  them,  as  you  have;  none  fuch  a 
 Defence,  as  you  have;  for  (aith  the  Lord,  I  will  create  upon  every  dwelling 
 Place  of  Mount  Sion,  and  upon  her  yilfcmUies\  a  Cloud  and  Stnoke  by  Day^ 
 and  the  Shining  of  a  flaming  Fire  by  Nighty  Ifa.  4,  5.  Alluding  to  that  De- 
 fence, Ifrael  had,  coming  "through  the  Sea;  for  upon  all  the  Glory  fhall 
 be  a  Dcfenae:  /Ind  rhere  jhalJ  be  a  Tabernacle  for  a  Shadow-,  in  the  Day-' 
 Time  from  the  Heat,  and  a  Place  of  Refuge,  for  a  Covert  from  Sforui  a?id 
 from  kiWh   Oh  happy  j:  Oh  happy ;  yca^  thiacc  happy  iodeed  ait  thou, 
 
 8lia£ 
 
24  Militia    Coelestis,    op 
 
 thar  haft  but  thefe  everlafting  Arms  under  thee,  and  his  right  Hand,  to 
 defend  thee,  and  his  Care,  to  provide  thee;  what  needcft  tnou  to  fear?  . 
 What  needcll:  thou  to  care?  What  Times  and  Changes  fbever  come, 
 thou  art  fave,  and  fecured  for  ever. 
 
 Nor  henceforth,  let  not  any  proud  Flefh  quarrel  at,  or  any  doubtful 
 Soul  wonder  at,  or  queftion  our  Saviours  Words,  faying:  How  can  it  be, 
 that  all  the  Hairs  of  our  Heads  are  numbred?  And  that  not  One  Hair 
 can  fall  to  the  Ground  without  him ;  and  that  not  a  Sparrow  lights  to 
 the  Ground,  without  your  Father's  Pieafure?  For  by  infinite,  inconceive- 
 able  WayeSj  he  is  infinitely  prefent  with  all  Things,  and  all  Creatures  in 
 all  Places,  at  one  and  the  fame  Inftant  of  Time.  And  befides,  fmce  there 
 are  fo  many  Angels  attend  upon  us,  and  upon  every  one  of  us,  as  if  there 
 were  no  more,  but  our  felves  to  be  cared  for.  The  young  Prince  that 
 now  \Sj  he  knows  not  whataProte£tion  is  about  him;  he  knows  not  how 
 many  Heads  muft  bleed,  and  Hearts  mui\  ake,  before  the  Adverfary  can 
 reach  his  Life.  And  ht  me  tell  you,  thofethat  are  the  Children  of  God, 
 they  are  all  Princes  with  God,  and  have  the  greateft  Attendance,  and 
 Protection  and  Guard  that  Heaven  and  Earth  can  afford,  or  make:  and 
 I  think,  that  is  enough  in  Confcience,  ye  cannot  wifh  for  more. 
 
 But  then  further,  let  all  that  hate,  or  dare  flight  this  great  God,  tremble 
 at  his  flupendious  Prefence,  Greatnefs  and  Power;  for  Nah.  1,3.4.  5. 
 Tf.wugb  the  Lord  he  flow  to  Anger-)  yet  he  is  of  great  Power-,  and  will  not  at 
 nU  acmiitthe  Wicked-^  who  hath  his  JVay  in  the  H'^birl-wind-^and  in  the  Storm^ 
 and  the  Clouds  are  the  Duft  of  his  Feet :  For  at  his  Pieafure  he  rehuketh  the 
 Sea-,  and  maketh  it  dry,  and  drieth  up  the  Rivers:  Bafhan  languifl^eth-,  and 
 Carmel,  and  the  Flower  o/" Lebanon:  The  Mountains  quake  at  him,  and  the 
 lIiUs  melt-,  and  the  Earth  is  burnt  up  at  his  Prefence,  yea  the  fFbrld  and  all 
 that  dwell  therein :  who  can  ft  and  before  his  Indignation  /  And  who  can  abide 
 the  Fiercencjs  of  his  Anger  f'  His  Fury  is  poured  out  like  Fire,  and  the  Rocks 
 are  thrown  down  by  him,  and  Darkncfi  jl^aU purfiie  his  Enemies.  Think  upon 
 this,  all  you  that  forget  God,  left  he  tear  you  in  Pieces,  and  there  be  none  to 
 deliver,  Pf  50, 22.  But  (faith  he)  Nah.  i,  7»  The  Lord  is  good,  and  is  aftvong 
 Hold  in  the  Day  of  of  Trouble,  and  he  knoweth  them  that  truft  in  him. 
 
 Oh  Beloved !  Let  us  all  then  give  Glory  from  our  very  Souls,  to  this 
 our  great  God,  to  this  infinite  and  everlafting  Being,  who  fills  all  Things, 
 who  comprehends  all  Things,  but  all  Things  cannot  comprehend  Him : 
 And  let  us  all  pour  out  our  Souls  before  him,  like  Water,  and  be  melted 
 to  nothing  in  his  Prefence.  And  to  that  End.    Firit  let  us  fubfcribe  to  the 
 
 Infiniteneis  ' 
 
The    Heavenly    Host.  «f 
 
 Infinitene{s  of  our  God  in  all  his  Atnibutes,  in  all  his  Ways,  and  in  all 
 his  Creatures:  Let  us  alvvaycs  believe  ir,  and  conclude  it,  and  have  him 
 continually  before  us,  our  Eyes  feeing  him  every  where,  in  every  Place, 
 chat  \vc  may  tremble  to  offend  him,  even  the  wickedeft  Man;  and  that 
 godly  Men  may  both  fear  and  love  him,  and  that  they  may  with  ftrong 
 Confidence  be  firmly  rooted  in  this,  refiing  and  depending  on  him,  who 
 is  the  ftupendious  and  {landing  Rock  of  all  Ages  :     And 
 
 Secondly,  let  us  cry  out  (with  Mofes)  in  continual  Acclamations,  in 
 that  powerfuUOration,  when  ever  we  think  of  him,  or  behold  him :  0/  JJjere 
 is  none  like  the  God  of  yeflmriinj  who  rideth  upon  the  Heavens  m  thy  Helpi 
 and  in  his  Excellency  upon  the  Sky  \  for  the  eternal  God  is  thy  Refuge-,  andiin^ 
 derneath  are  the  everlajiing  Anns:  For  believe  it,  thou  canft  be  in  no 
 Trouble,  but  he  is  by  thee,  with  thee  in  the  Fire,  or  in  the  Water,  where 
 ever  thou  art.  Pf  34,  7.  8-  9-  10.  77'^  Angel  of  the  Lord  encanipeth  round 
 about  them  that  fear  hini.,  and  delivereth  them.  0  tafte  and  fee-,  that  the  Lord 
 is  good:  Bleffed  is  the  Man  that  trujieth  in  him.  0  fear  the  Lord-,  ye  his 
 Saints.^  for  there  is  no  f/^ant  to  them  that  fear  him.  The  young  Lions  dolacky 
 andfuffcr  Hunger:  Buttheythat  feek  the  f^ord-,  fl^all  not  want  any  good  Thing* 
 
 yacoh-)  when  he  went  from  his  Fathers  Houfe,  he  was  afraid,  he  fliould 
 have  wanted.  Gen.  28.  God  appearethto  him  in  a  Dream,  and  he  beheld 
 a  Ladder-^  reaching  from  Earth  to  Heaven-.  The  longed  Ladder,  that  ever 
 was  read  of,  or  ever  heard  of,  and  the  greateft  Builder  had  made  it,  and, 
 only  for  his  own  Ufc :  And  Jacob  by  it  Taw,  that  the  Providence  of  God 
 was  every  where,  and  Angels  were  continually  palling  up  and  down  upon 
 this  Ladder,  they  being  (ent  of  the  Almighty's  Errands,  not  only  for  Pro- 
 tection :  but  to  be  miniftring  Spirits,  feftt  forth,  not  only  for  the  Good  of 
 thofc,  who  (hall  be  Heirs  of  Salvation,  but  for  the  Good  of  all  his  Crea- 
 tures ,•  fo  that  we  may  (ay  of  the  Providence  of  God,  as  David{:m\\  of  his 
 Prefence,  for  they  are  both  one  Pf  139,7.8.  fVhithcrfljall  Igo from  thy  Pre- 
 fence. ^  If  I  afcend  into  Heaven-,  thou  art  there'.,  there  is  the  Top  of  the  Lad- 
 der: If  I  defcend  into  the  Deep,  thou  art  there:,  there  is  the  Bottom  of  the 
 Ladder.  Nay,  I  tell  you,  that  the  eternal  God  himfelf  is  the  Top  of  this 
 Ladder,  and  his  everlafting  Arms  arc  the  Foot  of  it,  and  placed  upon 
 the  Earth,  that  is,  upon  the  Sons  of  Men.  The  Builders  o^  Babel  aimed 
 to  make  fiich  a  Ladder;  but  that  which  they  could  never  do,  the  Builder 
 of  Heaven  and  Earth  had  done;  yet  in  his  own  Way,  and  to  his  own 
 Content:  But  were  not  thofe  Builders  very  Fools,  to  think  to  build  a 
 Tower  often  thoufand  times  1 000000  Miles  high?  But  let  us  labour,  to 
 
 P  p  fee 
 
i6  MiLiiriACoELESfTiSjOr 
 
 fee  the  eterna?  God  at  the  Top  of  this  Ladder,  and  his  everlaftino  Af  m^ 
 ar  the  Foot  of  it;  and  then,  how  can  we  doubt?  He  that  hears  the  Ra- 
 vens, when  they  cry  unto  hinrr,  'and  the  Lions  that  feek  their  Prey  of 
 him,  who  have  neither  Faith  nor  Underftanding,  and  /hall  he  not  hear 
 thee,  O  thou  of  little  Faith?  It  is  both  againft  the  Promife,  and  againfl; 
 fhe  Praftice  of  your  Father,  that  any  of  you  (hould  want  any  good  Thing  r 
 Can  he  (doft  thou  think)  negle£l  thee,  upon  whom  he  hath  planted  and! 
 fetded  the  Foot  of  that  wonderful  long  Ladder,  which  reacheth  from 
 Eanh  to  Heaven?  What  needeftthou  fear  his  Love?  What  needeftthoil 
 fear  Pardon  for  all  thy  Sins?  What  needeft  thou  fear  Acceptance  with 
 him?  Though  he  hath  Regard  to  all  his  Creatures,  and  his  Providence 
 feacheth  to  all;  yet  in  them  all  the  Almighty  hath  an  efpecial  Eye  unto 
 Man;  and  as  Man  is  the  Obje£l  of  his  Providence  and  Care,  fb  let  it  bft 
 to  us  the  Argument  of  our  Thankfulnefs,  as  it  was  David's-,  Pfal.  8?  3-  4. 
 to  fay:  Lord-,  what  is  Man-,  that  thou  art  fo  mindful  of  him  /  and  the  Son  of 
 Man  J  that  thou  art  fo  carefid  to  vifit  him^  And  yet,  when  I  behold  the  He  a-' 
 vens-,  which  are  the  Work  of  thy  Fingers^  the  Moon  and  the  Stars-,  which  thott 
 haft  ordained-,  then  fay  I,  the  whole  Earth  is  but  a  Point  to  the  World, 
 and  Man  is  but  a  Point  of  that  Point;  yet  for  his  fake  all  thefe  Things 
 were  created :  The  Sun  runs  his  Race  like  a  Giant  with  Strength  and 
 Conflancy,  yet  he  is  Infenfible,  he  knows  nor  why ;  the  Moon  and  thef 
 Stars  move  conflantly  in  their  Courfe,  yet  know  not  why;  Rivers  and 
 Fountains  have  their  Courfe,  they  run  and  return,  but  know  not  why," 
 all  Beafls  and  Fifh  yield  Food  for  Man,  their  Flefh  feeds  him,  their  Skins 
 clothe  him,  yet  they  are  all  ignoi^anr,  why  they  do  all  this,  But  again, 
 rf  we  confider,  how  the  Creature  is  fubje£l  to  Vanity,  Rom.  8)  20.  and 
 how  finful  Man  is,  we  may  the  rather  cry  out :  Lord !  What  is  Man,  that 
 rhou  art  fb  mindful  of  him,  or  the  Son  of  Man,  &c.  for  Sin  is  of  flich  a; 
 defiling  Nature,  that  it  is  like  the  Leprofie  in  the  Time  of  the  Law,  that 
 it  not  only  defiled  the  Perfbn,  but  he  that  had  it,  defiled  every  Things 
 he  toucht;  the  Bed,  the  Stools,  the  Walls,  all  was  unclean;  yet  all  the" 
 Creatures  are  not  only  made  fubje£l  to  his  Will,  but  to  his  Vanity:  Cort 
 fidering  all  this,  we  may,  and  have  great  Caufe  to  cry  out:  Lord !  Whaf 
 is  Man,  that  upon  him  thou  fliouldlt  fet  the  Foot  of  that  long  Ladder, 
 that  Almighty's  everlafting  Providence  fhould  be  fetfo  much  upon  him? 
 Oh  wonder,  and  be  amazed  at  this ! 
 
 Friends !  I  know,  I  have  (aid  enough  already  to  make  you  all  proud ;  and 
 yet  withal  enough  iq  make  you  ail  low,  and  to  make  youhumbk;  in  Re- 
 
 fpe(^ 
 
The    HeaveniyHost.  ay 
 
 (pefi:  of  Man's  Vanity,  Sin  and  Perigrination  from  God :  But,  cither  I 
 muft  conceal  the  Truth,  or  add  one  Thing  more,  viz.  That  not  only 
 thefe  inanimate,  or  unrealbnable  Creatures,  do  owe  their  Suit  and  Service 
 unto  iinful  Man,  but  even  the  Angels  in  Heaven  owe  their  Suit  and  Service 
 unto  him,  and  wait  upon  him ;  for  are  they  not  all  mmiJlvinQSpirtis-^fint forth  to 
 mmifterforthenitwhoSl^aU  he  Hdrs  of  Salvation.^  He  fpareai2ot  the  Angelsy  that 
 fimied',  1  Pet.  2, 4.  hut  caft  them  down  to  Hell-)  and  delivered  thetn  iiito  C/jai?is  of 
 Parbtefs-,  to  be  kept  unto  Damnation  5  yet  iie  had  a  peculiar  Favour  forMan,  buc 
 thofe  Angels,  that  fbnd  and  keep  their  ownStedfaltnefs,  though  we  ftand 
 them  in  no  Stead ;  yet  us  they  do  ferve,  muft  ferve  and  will  (erve,  as  long  ai 
 we  have  any  Need  of  their  Service ;  fome  pitching  their  Tents  round  a- 
 bout  us,  fbme  deftroyingour  Adverfaries,  feme  watching  over  Countries 
 and  Cities,  (bme  of  them  bringing  Hagar  Water,  fbme  Pottage  to  the 
 Prophet  Hahhakkuk-,  (bme  to  the  Ijraelites  Manna,  fbme  comforting  Elifl^a^ 
 (bme  their  Lord  and  Mafter  in  his  Temptations  in  the  VVildernefs,  fom? 
 arc  watching  the  Fire,  tiiat  it  ftiall  not  burn  us,  fbme  the  Water,  that  it 
 ihall  not  drown  us,  fome  bringing  God's  Meflages  and  glad-tidings  to 
 us,  all  of  them  fmging,  praiiing  and  glorifying  God;  none  Idle,  not  one, 
 but  all  imployed  for  our  fakes :  And  here  is  Man  crowned  with  Glory 
 and  Honour  indeed,  thus  to  have  the  Foot  of  that  Ladder  terminated  upon 
 him,  the  Top  whereof  is  in  Heaven.  Beloved!  I  know  not,  how  yoii 
 are  affedted  with  thefe  Things ;  but  the  Confideration  thereof  made  the 
 Church  admire  her  lord's  Love,  and  cling  to  him,  crying  out :  Cant.  2, 1 6. 
 My  Beloved  is  mine,  and  I  am  his:  He  feed eth among  hisLillies.  And  in,  that 
 his  Delights  were  among  the  Sons  of  Men-,  and  in  nie  habitable  Parts  of  the 
 Earthy  and  cry  out  for  his  Return,  that  Ihe  may  fee  him  perfectly,  and 
 that  all  Hiadows  may  flee  away.  I  pray,  bear  with  me,  though  I  have 
 run  out  in  this  Digrcifion  beyond  my  Purpofe :  I  hope,  it  may  do  you 
 Good  and  no  Harm.  You  fee  what  a  tender  fatherly  Care  he  harii  ofvou 
 all;  yet,  yet  how  full  of  Complaints  are  all  the  Sons  of  Men?  One  wants 
 Children,  another  Friends,  others  Honour,  others  Riches,  others  Health, 
 others  Preferment,  fbme  all  thofe:  But  certainly,  you  are  deceived,  you 
 do  not  want  any  of  them;  for  if  they  were  good  for  you,  and  you  had 
 them  not,  then  indeed  you  wanted  them :  But  being  not  good  for  you, 
 you  want  them  not;  for  they  in  fucha  Cafe  will  do  you  more  Hurt  then 
 Good.  Therefore  I  fay,  let  the  Servant  of  God,  that  thinks  he  wants  any 
 of  thefe  Things,  but  pray  for  what  he  will,  and  helliall  have  it,  if  he  doth 
 really  want  them:  For  not  only  all  Inanimals;  or  unrcafouable  Creatures 
 
 P  p  2  (which 
 
dg  Militia    Coelestis,    or 
 
 (which  are  God's  Angels  when  he  pleafeth)  do  owe  their  Suit  and  Ser- 
 vice unto  fhofe,  that  fear  the  Lord;  but  even  all  the  Angels  of  God,  they 
 are  all  mininiftring  Spirits,  fent  forth  to  minifter  for  them,  which  fhallbe 
 Heirs  of  Salvation.  Nay,  let  me  tell  thee,  and  mind  well  what  I  (ay ; 
 for  I  have  well  confidered  it,  before  I  would  fJDeak  it :  If  thou  wilt  com- 
 mand the  Sun  to  ft  and  ft  ill  uponGibQon^  and  the  Moon  in  the  Falley  ofAja- 
 lon,  as  Jojlyuah  did,  Jofh.  lo,  12.  it  (hall  be  done:  Or  the  Sun  to  go  hack 
 TPard  ten  Degrees  upon  the  DiaU  as  Hezekiah  did,  Ifa.  38?  8-  or  the  Rocks 
 to  gu(h  out  Water,  and  the  Heavens  rain  down  Manna-,  or  the  Waters  to 
 be  divided,  and  the  Sea  to  ftand  up  as  a  Wall  as  Mofes  did ;  all  (hall  be 
 done,  and  they  all  fhall  obey,  rather  then  any  of  God's  People  (hall  wane 
 any  good  Thing:  Or  if  he  will  command  Iron  tofwim^  as  Eli^^a  did,  2 
 Kings.  Sj  6.  Nay,  let  him  command  the  Covenant  of  Night  and  Day  to  be 
 broken-,  and  Time  to  be  no  more-,  I(a.  54,  9.  and  it  (hall  be  done;  for  God's 
 Word  can  never  fail:  Nay,  Heaven  and  Earth  fl?  all  pajs  away-,  but  not  one 
 Jot  of  his  JVord  flmll  faiU  Mat.  J,  i8-  for  all  thefe  Things  either  have  or 
 muft  be  done,  rather  then  any  {^rvant  of  God  (hall  want ;  for  I  fay  a- 
 gain,  God's  Word  can  never  fail:  Nay,  he  that fpared not  his  oivn  Son-,hut 
 gave  him  up  even  to  Death  for  us  all-,  how  jh all  he  jiot  with  him  give  us  all 
 Things  alfo>  Rom.  8?  32.  &c.  Can  any  Man  fay,  God  hath  or  can  forget 
 Man,  upon  whom  he  hath  made  this  Ladder  of  Providence  to  center, 
 pitch  and  determine. 
 
 But  for  all  this  I  know,  and  me  thinks,  I  hear  your  murmuring  Thoughts 
 ftill,  for  all  this  you  are  not  yet  fatisfied,  and  you  fay  with  Job  c.  S-,  ^.Doth 
 the  wild  Afs  bray-,  when  he  hath  Grafi-,  orloweththe  Ox  over  'his  Fodder?  Can 
 that  which  is  unfavoury^  be  eaten  without  Salt.^  Or  is  there  any  Tafte  in  the 
 White  of  an  Eggf  We  are  fure  we  do  want  thefe  Things,  orelfe  we  would 
 not  complain,  we  are  fiire  we  have  them  not,  and  is  there  any  Sweetnefs 
 in  Nothing?  Had  we  Fodder,  we  would  not  low  nor  complain;  or  what 
 Tafte  is  therein  nothing?  Your  Proverb  is :  Something  hath  fome  Savour. 
 I  anfwer,  indeed  that  may  be,  that  you  are  without  them.  i.  It  may 
 be,  you  are  not  of  the  Family  of  your  heavenly  Father,  then  what  Right 
 or  Intereft  have  you  to  expert  them?  But  you  are  Servants  to  Sin  and  to 
 his  Enemies,  and  vet  would  have  him  let  you  want  nothing.  2.  There  is 
 a  great  Difference  between  not  having  and  wanting:  It  may  well  be,  that 
 you  have  not  Riches,  Honour,  and  Preferment  &c.  but  if  you  be  the  true 
 Servants  of  God,  it  cannot  be,  that  you  (hould  want  them.  David  faith 
 Pf  119  it  was  good  for  him  that  he  wanted,  and  that  he  was  affli<tled  and 
 
 ia 
 
The    HeavenlyHost.  tp 
 
 in  Trouble.  There  is  oftentimes  more  Mercy  from  God  and  more  Com- 
 fort to  us  in  God's  Rods,  then  in  thefe  outward  Things,  which  are  only 
 efteemed  Blellings  by  the  Men  of  the  World;  for  they  are  often  no  other 
 but  Rods,  or  elfe  Meat  to  fat  us  for  flaughter;  for  our  Happinefs  and 
 Comfort  lies  not  in  that,  which  the  tender  and  delicate  or  wanton  Flefh 
 and  Blood  faith,  is  good,  as  fo  eat  Calves  out  of  the  Stalls^  and  Kids  out  of 
 the  Flocks  and  then  rife  up  and  ftng  to  the  Sound  of  the  KioU  Amos  ^,4.5. 
 and  fuch  like.  Can  there  be  any  true  Comforts  in  thefe  Difcomforts  ?  Which 
 if  attained,  are  but  Vanity,  and  if  not  attained,  are  Vexation  of  Spirit: 
 Nay,  moft  commonly  better  notattained  then  attained,  becaufe  they  prove 
 but  Snares  and  Dcftruclions ;  but  here  may  be  applyed  that  of  Sampfon's 
 Riddle  Judges  14, 14.  Out  of  the  Sozpre  came  forth  jweet-,  and  out  of  the  Ea- 
 ter M'lat.  Therefore,  O  that  we  could  but  behold  the  Love  of  God  in  all 
 Conditions,  in  Plenty  and  Want,  in  Riches  and  Poverty,  and  the  like! 
 Then  we  were  well  enough.  Indeed  there  is  nothing  happens  to  the  wi- 
 cked, that  hath  any  Thing  of  Love  in  it;  but  if  we  belong  to  him,  how 
 heavy  foever  the  Affli^^tions  be,  or  how  evil  or  unjuft  foever  the  Inftru- 
 ment  be,  from  him  it  is  always  juft,  and  it's  in  Love  and  intended  for  our 
 Good,  and  the  IfTue  (hall  be  fweet,  juft  and  good;  ftiall  then  any  Servant 
 of  God  grudge  at  whatever  (lich  a  tender  Father  layes  upon  him?  JVe 
 fuffer  the  Fathers  of  our  Bodies  to  correSi  us-,  as  the  Apoftle  faith  Hebr.  12, 
 v.  9.10.  and  we  gave  them  Reverence  \  and  f\) all  we  not  much  rather  he  inSuh- 
 je&ion  to  the  Father  of  Spirits  and  live:  For  verily  theyforafewDayschaftened 
 us  for  their  Pleafure-,  but  he  for  our  Profit-,  that  we  may  he  Partakers  of  his 
 Holinefi.  To  tell  you  Truth,  God's  Rod  is  a  Staff,  as  well  as  his  Mercy  3 
 that  is  a  Staff  of  Bands,  but  this  of  Beauty,  as  the  Prophet  fpeaks  Zech.  1 1, 
 V.  7.  J  took  unto  J72e  two  Staves'.,  the  one  /called  Beauty  ^  and  the  other /called 
 Bands ;  and  therewith  /fed  the  Flock  of  Slaughter  ^  even  you-,  the  poor  Flock 
 I  mif^ht  Ihew  you  in  many  Things,  wherein  our  Profit  by  Afliictions  arifeth  • 
 but  this  is  not  our  Point  in  Hand;  wemuft  return  to  it,  thatwemayend> 
 at  prefent,  and  commit  you  to  God.  And  let  me  not  think,  becaufe  there 
 are  fo  many  Men  and  Creatures  in  the  World,  in  Heaven  and  in  Earth, 
 to  provide  for,  defend  and  prote£t,  that  therefore  I  Ihall  be  negle<5}ed; 
 or  that  he  hath  not  Armies  and  Angels  enough  to  defend  me;  ortnatthou 
 whoever  thou  art  that  trufteft  in  him,  (halt  be  neglected :  No,  no.  To 
 think,  becaufe  Kings,  Princes  and  great  Ones  have  Angels  to  defend  them ; 
 therefore  to  doubt  there  will  be  none,  or  not  enough  to  mind  or  to  alfift 
 me;  yea,  yea,  fcai'not,  he  hath  Chariots  enough  to  allill  all;  yea  all  his 
 
 P  P  3  Crcaiures 
 
go  M^tiTiA    C0ELEST18,    or 
 
 Creatur(e6  in  all  Places,  in  all  Times,  through  all  Ages. 
 
 Beloved  I  Let  me  tell  you  once  again,  thoTe  f\\;eet  Babes,  the  Kings 
 Children  that  now  are,  how  pleafant  are  they'^^  They  take  their  Sleep, 
 fheir  Food  and  their  Play,  and  care  for  nothing;  and  yet  little  do  they 
 jthink,  how  j-nany  Heads  and  Hearts  mull:  ake  and  bleed,  before  their  Ro^ 
 yal  Perfons  can  be  touched:  but  I  (ay,  they  take  their  Food  and  their  Play, 
 and  flcep  quietly  in  their  Craddles,  and  neither  Fear  nor  Care  toucheth 
 diem.  So  my  Beloved !  Let  the  true  royal  Seed  of  God  do  Co ;  let  all  God's 
 Servants  lie  down  in  Peace  and  take  their  Jleft^  and  fay :  OLord/  Thou  alom 
 tnakeft  me  diveU  in  Safety.  Pl^4, 8.  For  their  God's  Armies  lie  round  about 
 them,  and  lliall  make  them  All  dwell  (afely,  they  cannot  be  touched  or 
 hiu't;  for  befides  all  this,  that  all  thefe  Millions  of  Angels  both  in  Heaven 
 and  Earth  are  their  Guard;  butalfo,  That  great  General  himfelf,  the  King 
 of  Kings  and  Lord  of  Lords,  is  their  King,  Saviour  and  Proteftor,  and 
 his  everlafting  Arms  are  under  them  for  evermore.  But  it  may  be  their 
 Infirmities  and  their  Ignorance  will  not  let  them  fee  it,  orconfefs  it,  much 
 lefs  make  Ufe  of  it;  yet  little  do  they  know,  how  many  thousand  thou- 
 Hind  thoufands  of  the  Armies  of  God  muftbe  overthrown,  before  God's 
 People  or  any  one  of  his  Children  can  be  touched ;  before  ever  any  One 
 Member  of  Jefijs  Chrift  can  be  hurt,  I  fay  not  fb  much  as  hurt  or  touch- 
 ed :  for  this  God,  as  he  is  Great  and  Dreadful,  and  able  to  defend  them, 
 /b  he  is  a  God  Infinite  in  Bowels  and  Companions ;  and  fo  willing  to  de- 
 fend them ;  and  one  who  fills  and  commands  all  Crtatures,  and  all  hifi 
 Armies  and  Chariots,  are  for  their  Defence,  Relief  and  Protection. 
 
 And  therefore  from  henceforth  and  for  ever  let  us  cry  out  in  a  holy 
 Admiration:  Ob  the  Height  h  and  Depths  Breadth  andLeitgth  of  his  Power y 
 Mercy  and  Lovujg-Kindnm  /  How  wifearchable  are  bis  Judgments^  and  his 
 Ways  paft  Finding  out !  Rom.  11,33. 
 
 1.  HEIGHTH.  For  faith  David  Pf  3^.  Thy  Mercy,  0  Lord/  is  in  the 
 Heavens-,  and  thy  Faithjulnefs  reacheth  unto  the  Clouds.  Hoiv  excellent  is  tl.ry 
 loving- Kindnefij  0  God  I  Therefore- e  the  Children  of  Mm  put  their  Truft  wp- 
 der  the  Shadows  of  thy  JVings.     They  J})all  he  abundantly  fatisfied  with  the 
 
 'Fatnefs  of  thy  Houfe-,  and  thou  fl)alt  tnakethein  drink  of  the  Rivers  of  thy  Plea- 
 fur  es.     For  with  Thee  is  the  Fountain  of  Life-,  and  in  tly  Light  we  jhalJ fee  Light. 
 
 2.  DEPTH.  Thy  Riglrteoiifnefi  is  like  the ^eat Mountains-,  and  thy  Judg- 
 ments arc  a  g}-eat  Deep :  0  Lord/   Thou  preferveft  Man  and  Beaft. 
 
 P(!  8^,  1 3.  Great  is  tby  Mercy  tosparJ  me.   Thou  haft  delivered  my  Soul 
 from  the  lorpeji  HdL 
 
 3.  JBRE4DTH 
 
The    HfiAVENLY    Host.  51 
 
 3.  J^REyfDTH.  PC  104, 24.  0  Lord/  How  manifold  are  thy  mmi 
 In  JVifilom  haft  thou  made  them  all;  the  whole  Earth  is  full  of  thy  Riches. 
 
 4.  LENGTH.  Pr98>3.  He  hath  remenibred  his  Mercy  and  his  Truth  to- 
 ward the  Houfe  of  Ifrael ;  all  the  Ends  oft  be  Earth  havefeen  the  Salvation  of 
 our  God. 
 
 And  now  Brethren!  If  this  our  great  God  be  Lord  and  Governourof 
 the  Houfe,  what  thtfi  can  be  out  of  Order?  Is  there  any  Thing  out  of 
 Order  In  Heaverr  or  Earth  ?  If  yon  think  there  is,-  you  are  deceived. 
 
 If  he  be  our  Spenditory,  our  Houfe  of  Store,  what  Fear  of  Want?  If 
 he  be  our  Trcafurer,  what  Fear  of  Poverty  ?  Surely,  he  hath  enougb 
 and  enough,  infinitely  more  then  enough:  He  Can  do  any  Thing  rather 
 then  you  ihall  want :  He  can  make  the  Philosophers  Stone,  he  can  make 
 Gold,  he  can  and  will  create  Comforts :  And  therefore,  let  all  thefe  Things 
 ftay  your  Hearts,  and  depend  on  him^  as  on  that  Rock,  to  whom  there 
 is  none  like  him;  Though  all  the  Men,  and  all  the  Kings  and  Princes  on 
 Earth  fhould  confult  ana  confpire  together,  as  one  Man ;  and  all  contri- 
 bute their  utmoft  to  make  thee  hapjw ;  yet  conclude  with  thy  felf  thus 
 much  :  There  is  none  like  the  God  o/Jemurun,  who  rides  upon  the  Heavens  in 
 his  Help-)  and  in  his  Excellency  upon  the  Skie;  for  the  eternal  God  is  thy  Refuge j 
 and  ( conclude  for  certain  )  itndtrneath are  THE  E  FERLAS  TING  ARMS. 
 Deut.  33,2^.27.  And  (b  I  commit  you  to  God,  and  to  the  Word  of  his 
 Grace,  which  is  able  to  build  you  up,  and  bring  you  on  w  Perfe£bon« 
 
 Alilitia 
 
ji^  Militia    C  o  e  l  e  s  t  i  s,    or 
 
 Militia     Coekjiis 
 
 OR 
 
 The   Heavenly    Hoft: 
 
 Oi — ■ "  ■  ' 
 
 The  fecond  Sermon  upon  P^^gj  17. 
 
 \,^Tbe  Chariots  of  Go^  are  twenty  thoiifand  thoufands  of  Angels,    The  Lord 
 ''■' ,  is  among  them  as  in  Sinai,  in  the  holy  Place. 
 
 At  Giles  Criplegate  in  the  Afternoon,  the  Repetition  omitted. 
 
 I-  Told  you  in  the  Morning,  we  may  well  call  this  Verfb,.  The  heavenly 
 Hoft  or  The  heavenly  Warfare^  wherein,  as  I  told  you,  were  contained 
 four  Things,  i.  Their  Nature,  they  are  the  Chariots  of  God,  becaufe 
 God  was  pleafed  to  ride  in  them,  and  to  ufe  them  as  Chariots. 
 
 2.  Tfmr  Number,  the  Text  faith,   that  they  are  twenty  thouf and  thoii- 
 fands  of  Angels,  and  I  told  you  from  the  Text,  that  they  were  infinite. 
 
 3.  Tfjeir  Name,  they  are  called  Angels  or  Meffengers. 
 
 4.  Their  Commander,  and  that  is  God,  he  is  the  ible  Commander  and 
 Commiflioner  of  all  Creatures,  all  the  Power  to  be,  to  a£l  or  do  is  from 
 him,  of  him  and  in  him.  Tlje  Chariots  of  God  are  twenty  thoufand,  even 
 thoiifands  of  Angels.  We  fpake  of  the  two  firft  in  the  Forenoon ;  we  come 
 now  to  the  two  laft. 
 
 The  third  is  their  Name,  Angels.  There  is  much  ado  among  Writers, 
 about  this  Name  o£  Angels  y  what  they  are,  what  their  Nature  is;  but  we 
 will  not  now  ftand  much  upon  that  Tone;  the  Moft  confent,  that  all  the 
 Creatures  are  Angels,  as  I  then  opened  it.  The  Word  it  felf  fignifies  e- 
 Ipecially  in  this  Place  an  Embajfador  ox  a  Mejfenger -,  now  all  the  Creatures 
 
 bein^ 
 
The    HeavenlyHost.  35 
 
 being  (b,  Meffcngers  or  EmbafHidors  from  God,  they  mufl  needs  All  be 
 Angels  even  every  Creature,  becaufc  God  works  by  and  in  it;    but  if  a 
 Man  (hould  fpeak  now  unto  the  wifcft  in  IfraeU  and  tell  them,  that  there 
 is  not  any  one  Thing  done  in  the  Earth,  but  God  himfelf  fends  an  Angel 
 on  the  Errand;  IcttheBufincfs  be  never fb private  oropen,  andiflihould 
 {iiy  to  him,  that  God  fendeth  an  Angel  into  every  Womb,  there  to  frame 
 and  create  the  Infant,  would  he  not  wonder?  But  whatifl  fhouldfay,  that 
 the  very  forming-Power  is  an  Angel?  This  I  know,  could  not  bedigeft- 
 ed ;  yet  it  is  true,  let  Men  fiiy  or  think  what  they  will ;  for  every  parti- 
 cular Influence  in  every  Creature  is  an  Angel,  and  obferve  this,  that  ne- 
 ver any  one  Angel  was  (ent  on  two  Errands,  not  never  any  two  Angels 
 on  one  Errand;  for  he  hath  Angels  enough  for  every  Bufmefs,  and  Me(l 
 fengers  enough  for  all  his  Errands;  for  all  the  whole  Creation  do  jointly 
 together  fing  the  infinite  Praife  of  their  moft  wife  Creator:  There  is  not 
 the  wickedelt  Man  alive,  but  fings  and  founds  forth  God's  Praife,  yea, 
 as  much  as  the  Holicft;  (though  it  may  beagainft  their  Wills,  or  not  to 
 thy  Apprehenfion  )  for  if  they  fing  not  the  Praife  of  his  Mercy,  yet  they 
 fmg  as  much  to  his  Praife,  the  Glory  of  his  jufhce.  God  makes  even  the 
 word:  of  his  Creamres  iing  a  Part  of  his  Praife.  If  you  fhallafk  the  craggy 
 Mountains,  what  Part  they  fing;  they  will  tell  you,  they  fing  the  PraTfe 
 of  thelmmutablenefs,  Unchangeablenefs  of  God  :  Afk  the  Flowers  of  the 
 Field,  what  Part  they  fing;  and  they  will  tell  you,  they  fing  theWifdom 
 and  Liberality  of  God,  who  clothes  them  beyond  Sclomon  in  all  his  Glory : 
 Afii  the  Sun,  Moon  and  Stars,  what  Part  they  fing ;   they  will  fay,   the 
 Confl:ancy  of  God's  Promifes,  in  that  they  hold  theirCourfe  and  alter  not: 
 Afk  the  poor  received  Sinner,  what  Part  he  fings;  and  he  will  tell  you, 
 he  fings  the  infinite  free  Mercy  of  a  moft  gracious  Father;  And  afls.  the 
 Wicked,  obflinate  Sinner,  what  Part  he  fings;  and  he  may  tell  vou,  he 
 fings  the  Praife  of  his  Patience  and  Jufticc. 
 
 And  tmly,  my  Beloved !  Not  one  Creature  but  fings  a  Part,  and  yet 
 all  together,  all  that  ever  were,  and  that  are,  and  that  ever  fiiall  be,  put 
 altogether,  yet  they  do  not  fing,  nonotthethoufand  thoufanthPartofthe 
 tranfcendent  Praife  and  Excellency  of  this  infinite,  eternal  God;  as  the 
 QuQQno^Sheba^  when  fhe  came  and  heard  i'o/o/wowVWifdom,  fheconfeffed, 
 that  what  fhe  heard  of  him,  of  his  Acts  and  Wifdom  in  her  own  Coun- 
 try, although  incredible,  yet  it  was  not  the  tenth  Part  of  that  flieherfclf 
 faw  and  heard;  fo  though  all  Creatures  fing  God's  Praife,  yet  All  and  All, 
 if  they  were  a  thoufand  Times  more  then^they  are,  were,  or  c\er  fliall 
 
 Q^q  be 
 
34  Militia    C  o  e  l  e  s  t  i  s,    or 
 
 be,  yet  they  all  do  not  yield  the  thousand  thoufanrh  Part  of  that  Honout 
 and  Praife,  that  is  due  to  him ;  for  he  hath  all  Perfection  in  him,  and  he 
 alfo  gives  and  diftributes  to  all  the  feveral  Creatures  thofe  feveral  Parts 
 and  Portions  they  have,  which  indeed  arc  exceeding  wonderful,  and  fb 
 wonderful,  as  I  have  often  told  you,  that  the  Perfeftion  of  any  one  Spe- 
 cies cannot  be  known  by  any  one  Individual ;  for  the  World  is  to  be 
 looked  on  in  a  threefold  Refpe«S  or  Regard;  there  is  i.  The  Genus.  2. 
 The  Species.  3.  The  Individuals.  Now  the  Genus,  that  is  the  whole,  all 
 wrapt  up  together  in  one.  The  Species  that  is  the  Kind,  the  (everal  Kinds 
 of  Creatures  throughout  the  whole.  And  the  Individuals  is  every  parti- 
 cular individual  Creature  of  every  Kind.  Now  I  fay,  the  Perfection  of 
 any  one  Species  can  never  be  known  or  found  out  by  any  one  Individu- 
 al^ but  each  and  every  Individual,  not  one  wanting,  muft  contribute  to 
 make  up  the  Perfection  of  that  Species ;  and  To  God's  Church  is  a  moft 
 glorious  Church,  taken  not  as  being  in  one  Member  or  Part,  but  in  the 
 compleat  Body;  as  the  Perfeftions  of  a  Man  cannot  be  known  by  any  one 
 Man;  for  if  one  Man  have  Wifdom,  another  hath  Sobriety;  if  one  hath 
 Patience,  another  Man  hath  Temperance;  if  one  excels  in  Meeknefs,  as 
 MofeSj  another  excels  in  Faith,  as  Abral.uim  &c.  So  the  beautiful  Church 
 of  Chrift  cannot  be  known  by  any  one  Member,  be  it  never  fo  excellent; 
 for,  as  I  iaid,  \^ Abraham  hath  Faith,  Job  hath  Patience;  if  Jofcph  hath 
 Chaftenefs,  Mofes  hath  Meeknefs,  and  fo  of  all  the  Reft :  So  that,  as  you 
 muft  not  look  for  the  Perfe£lions  of  Man  in  one  Man;  for  ifoneManbe 
 as  fair  as  Abfaloui,  another  is  as  proper  as  Said ;  if  one  hath  Proportion, 
 another  hath  Strength  &c.  So  neither  muft  we  look  to  fee  the  admirable 
 Perfcftion  of  the  Spoufe  ofChrift,  that  is  all  fair  and  hath  no  Spot,  by  any 
 one  Member;  neither  by  all,  that  are  now  living  upon  the  Earth,  or  that 
 ever  were :  But  look  upon  all  that  ever  were,  are  and  ftiall  be,  and  add 
 to  them  their  Head,  Chrift,  and  then  you  will  fay:  Yea,  now  it  is  a  beau- 
 tiful Church  indeed,  and  in  Her  no  Spot  at  all :  So,  though  every  Crea- 
 ture exprefs  and  holds  forth  God,  One  in  one  Attribute,  Another  by  ano- 
 ther, and  they  fpeak  his  Praife  wonderfully,  yet  they  all  come  infinitely 
 ftiort  of  him;  and  though  all  together  they  fay  fomewhat,  yet  not  the 
 tenth  Part  of  him,  not  the  tenth  Part  of  his  Juftice,  not  the  tenth  Part  of 
 his  Patience,  not  the  tenth  Part  of  his  Mercy  &c.  One  Creature  is  fent 
 CO  deliver  a  Meftage  of  his  Love,  another  a  MefTage  of  his  juflice,  ano- 
 ther a  Meftage  of 'his  Patience,  another  a  Meilage  of  his  Liberality  and 
 Bounty,  all  of  feveral  Errands;  and  know,  whatever  Meflage  he  fends 
 
 any 
 
The    HeavenlyHost.  35 
 
 any  Creature  on,  he  is  always  juft,  jufl:  in  all  his  Ways  and  pure  in  all 
 his  Works,  and  rhey  all  do  but  his  Will,  though  they  fin  and  tranfgrefs, 
 and  therein  think  they  do  their  own  Will,  and  that  makes  it  fin;  but  they 
 all  do  his  Will,  therefore  it  is  faid  Pf.  103.  20.  Blcfi  the  Lord-,  allyeHofts, 
 ye  Angels !  That  do  bis  Pleafure.  And  although  it  be  moi*e  properly  fpoken 
 of  thofe  Angels,  that  are  invifible  to  us  in  tne  Air  and  in  the  Heavens; 
 yet  it  may  well  be  alio  applied  to  all  Creatures,*  for  He  hath  made  them 
 little  lower  than  the  very  Angels  Pf  8-  5-  Only  let  me  tell  you,  in  the  An- 
 gels below,  Matter  prevails  above  the  Form ;  but  in  the  Angels  above, 
 Form  pre\'ails  over  the  Matter:  For  if  our  Forms  were  not  bounded  and 
 fiilhied  to  the  Earth  by  their  Matter,  even  we  Ihould  be  as  the  Angels  of 
 God,  To  that  we  fhould  no  fooncr  thinlcordefire  to  be  in  any  Place,  were 
 it  never  fb  far  off,  but  wcfhould  immediately  be  there;  for  how  fbon  can 
 my  Spirit  convey  itfelfin  Thought  thoufands  of  Miles?  But  my  Body  can- 
 not be  there,  bur  by  Succellion  of  Time  and  Hours,  by  Steps  and  Gra- 
 dations, Step  after  Step.  The  Reafbn  is,  becaufe  the  Form  isimprifoned 
 in  the  Matter,  Earth  goes  to  Earth,  Afhes  to  Afhes,  and  Dufl  to  Duff  na- 
 .  turally,  becaufe  it  is  its  Center;  but  the  Spirit  naturally  goes  upward,  the 
 higher  we  go  from  the  Earth,  the  more  pure  the  Elements;  and  the  nearer 
 the  Earth,  the  more  grofs,  the  more  dull,  heavy,  fad  and  lumpifh.  It  is 
 impoflible,  that  a  heavy  Body  fhould  hang  in  the  Air;  for  every  Thing 
 tends  and  bends  to  its  Center;  if  it  be  a  heavy  Body,  it  will  fall  downward, 
 the  Water  is  purer  then  the  Earth,  the  Air  then  the  Water,  the  Light  then 
 the  Air,  the  Fire  then  the  Light,  and  fo  more  and  more  {pirimali  till  you 
 come  to  him,  who  is  all  fpiritual.  Spirit  it  felf,  beyond  the  Conception 
 of  Men  or  Angels.  And  for  thofe  Angels  that  arc  out  of  our  Sight,  which 
 are  (aid  to  be  in  Heaven,  you  know  there  are  Degrees  of  them :  Some 
 are  Angels,  (bme  Arch-Angels,  fome  Cherubims,  fomeSeraphims;  and 
 therefore  if  you  have  obferved  it,  if  ever  ye  (aw  Angels  picT:ured,  they 
 were  drawn  with  compleat  Bodies  from  Head  to  Foot;  but  yet  to  lliew, 
 they  are  above  a  Man  and  more  Spirit,  therefore  they  have  always  Wings, 
 which  fhew  that  they  are  above  us  in  their  Nature,  and  are  carried  aboVe 
 our  Element;  but  Arch-Angels  they  are  pi£lured  with  half  Bodies,  cut 
 off  at  the  Middle,  with  Wings,  fliewing  that  they  are  further  off  from 
 Matter;  but  Cherubims  they  have  Faces  only  with  Wings,  fhewino-  that 
 they  are  further  off  then  all  thefe;  but  Seraphims  they 'are  pictured  (as 
 it  were)  without  any  Form  or  Matter  at  all,  only  with  a  Kind  of  fiery 
 Flame  or  Yellowilhnefs,  as  being  farthefl  of  all  from  the  Matter,  and  next 
 
 Q,  q  2  unto 
 
3^  Militia    C  o  e  l  e  s  t  i  s,    or 
 
 unto  God  himfelf,  as  the  utmofl:  Shadow  and  Refemblance;  therefore 
 now  of  thcfe  AngeJs  that  are  above  us,  wc  can  fay  Jittle  of  them,  becaufe 
 Men  being  in  Nature  below,  and  they  above  our  Element,  they  cannot 
 defcribe  Things  above  their  Nature  and  Sphere,  wherein  they  are  con- 
 fined, even  as  if  we  (hould  afk  a  Toad,  what  Man  is:  It  could  fay  no- 
 thing, becaufe  it  is  in  a  Sphere  below  us:  So  if  we  fhould  go  about  to 
 defihe,  what  thefe  Angels  are,  we  might  very  well  miftake,-  for  diouoh 
 we  may  conceive  or  conceit  fomewhattoourfelves,  yet  we  may  beeafily 
 deceived  in  the  Knowledge  of  the  Nature  of  thefe  Angels.  We  have  a 
 litde  digrefl  for  yourSakes:  But  fo  much  at  prefent  concerning  thofe 
 Angels.     But  fome  may  further  objeft  to  me,  and  it  is  a  ftrong  Objection. 
 
 Obje£l.  God  being  fo  conftant-,  fo  unchangcahle  as  he  is-,  and  he  is  in  the 
 Creatures-,  and  fills  aff  Creatures,  what  is  the  Reafon  then,  that  the  Creatures 
 arefo  changeable  s'   Tlje  Scriptures  tells  us,  God  is  immutable,  unchangeable. 
 
 Anfw.  Beloved !  Almighty  God  is  like  the  Sun,  riding  in  his  Chariot, 
 (we  have  no  better  ExpreiTions  to  fet  out  thefe  inexpreflible  Things  to 
 you)  the  Sun  fhines  to  us,  yet,  it  is  much  changed  as  to  us,  and  what  it 
 is  in  it  felf  according  to  the  feveral  Objects  it  (liines  through :  I  tell 
 you,  the  Sun  is  not  tlie  fame  to  us,  that  it  is  in  it  felf;  for  it  is  exceeding 
 light,  and  exceeding  hot,  and  its  Shining  through  the  dull  and  thick  Air 
 chances  it  to  us,  though  nothing  changed  in  it  felf  So  though  the  Crea- 
 ture be  changed,  yet  God  is  not  changed  ,•  but  his  'Works  are  changed, 
 according  to  the  feveral  Subjeds  he  works  on.  Again,  that  fame  Beam 
 that  fhines  in  at  one  Window,  is  not  the  fame  that  fhines  in  at  another; 
 yet  we  fay,  the  Sun  fhines  in  at  both,  and  yet  it  alters  in  a  very  fmall  Di- 
 Iknce :  In  one  Quarter  it  fliines  red,  in  the  next  green,  &c.  now  here 
 is  a  Change,  but  the  Sun  is  the  fame.  So  Beloved !  Though  the  Creatures 
 be  changed,  and  turned  upfide  down,  and  Mountains  he  hurled  here  and 
 there,  P2  102.  ^6.  yet  God  is  the  fame,  he  is  not  changed;  he  cannot  be 
 moved'.  In  him  is  no  Fariablenefs,  nor  Shadow  of  Changing,  Jam.  i.  17.  Al- 
 though according  to  the  feveral  Creatures,  he  works  in  and  by,  he  feems 
 to  be'changed  as  to  us;  yet  in  himfelf  he  is  not,  nor  (in  him)  cannot  be 
 anv  Variablenefs,  or  Shadow  ofChange. 
 
 Now  we  com.e  to  the  fourth  and  laft  Part,  and  that  is,  who  this  Gene- 
 ral and  great  Captain  is,  that  commands  all  thcfe  Armies  of  Angels?  This 
 great  Armv  of  Chariots  and  Angels,  it  isfaid,  they  are  the  Chariots  of  God. 
 
 Que  ft.  But  you  will  fay  to  me:  I  pray,  how  is  God  in  the  Creature.^  Is 
 he  in  the  Creature  as  hi  was  on  Mount  Sion/  For  then  God  appeared  to  Mo- 
 
 fes 
 
The    HeavenlyHost.  37 
 
 {es  in  great  Majefty  and  Glory-,  the  Mount  fl)ook  and  trembled-,  and  the  Trum- 
 pets founded  louder  and  louder',  and  there  was  Dmnder  and Lightni7igs-,  info- 
 7nud))  that  all  the  People  mere  amazed:  Nowif  we  could  fee  God  in  the  Creature 
 tbiiSiwejlmddthenhelieveJjewere  there;  butwefeenofuch  Thinginthe Creature. 
 
 /injjp.  Firlt  vvc  mufl:  nor  imac^ine,  that  God  hath  or  had  then  either 
 Trumpets,  Thunders  or  Thunder-Bolts,  or  any  fuch  Tilings  material; 
 but  there  was  fomething  anfwerable  to  them,  fomething  equivalent;  for 
 God  then  appearing  in  Terrour,  he  would  not  appear  otherwife,  to  make 
 the  Ifraelites  fenlible  of  the  Dreadfulnefs  of  his  holy  Law ;  and  we  can- 
 not conceive  better  of  God,  then  by  fuch  Expreflions  as  thefe  ;  But  al- 
 though God  appears  nor  the  fame  to  us  in  his  Creatures;  yet  (without 
 all  Doubt)  he  is  as  much  in  every  Creature,  as  in  any,  and  as  infinitely 
 prefent,  as  he  was  then  on  Mount  i9/;;/7/,  as  terrible  as  gloriously,  although 
 he  doth  not  manifeft  himfelf  fo  much,  nor  fo  terrible;  for  he  is  as  much 
 in  the  bafeft  Crearure,  in  a  Moufe,  in  a  Frog,  in  every  Pile  of  Grafs,  and 
 yet  no  Difparagemcnt  or  Abafing  to  his  inl^nite  Majefty  and  Greatnefs, 
 (as  fome  foolidily  think)  but  it  fo  much  the  more  exalts  him;  yea  I  fay, 
 he  is  as  much  prefent  in  a  Flie,  in  a  Flea,  in  a  Pile  of  Grafs,  as  he  was 
 on  the  Mount:  How  did  God  put  forth  his  Power  in  the  Creatures  to 
 Pharaoh,  Gon.  19.  19.  m  the  Frogs^  Lice,  Hail,  Rain,  Locufts  and  Cater- 
 pilers,  'cfc.  And  let  me  tell  you,  to  fbme  God  founds  as  loud  in  their 
 Hearts,  in  the  Manifeitations  of  himfelf,  as  the  Trumpets  founded  then; 
 though  in  others  he  appears  more  ftilly,  and  (as  it  were)  whifjieringly: 
 In  all  he  is  alike,  but  he  declares  and  manifefts  himfelf,  but  where  he 
 plcafeth  :  And  (bme  are  flark  blind,  and  fee  not  God  at  all.  In  Balaam's 
 Afs  he  was  as  much  there  before  he  fpoke,  as  then ;  but  when  God  ma- 
 nifefted  himfelf  in  him,  then  he  fpake;  for  if  God  would,  he  could  raife 
 unto  himfelf  Children  unto  Abraham  out  of  the  very  Stones,  (Mar.  5.  9.)  as 
 well  ash'om  the  wifeft  Men  :  And  therefore  O  Hieromc/  It  was  thv  Fault, 
 it  was  thy  Weaknefs,  when  thou  faid'll:,  that  it  was  an  Abafing  of  God, 
 to  fay,  he  was  in  a  Moufe,  in  a  Toad,  in  thofe  bafe  Creatures;  for  it  is 
 no  Difpraife  at  all  to  him,  to  fay,  he  is  as  much  in  a  Flie,  or  in  a  Pile  of 
 CTfaft,  as  in  an  Angel;  to  fay,  he  is  as  much  in  the  damnedfl:  Devil  in 
 Hell,  as  in  the  glorioufeft  Saint  or  Angel  in  Heaven,  bur  much  to  his 
 Praife  and  Glory;  for  deny  rhis,  and  ye  deny  his  Infiniteneis,  his  Fillino- 
 all  Places  and  all  Creatures,  ye  deny  liis  BEINCt. 
 
 But  (econdly,  know  this,  God  is  not  in  every  Creature  as  he  is  in  him- 
 felf, but  ai>  every  Creature  can  receive  him :  As,  though  it  be  true,  that 
 
 Q,q  3  tiic 
 
38  Militia    C  o  e  l  e  s  t  i  s,    ot* 
 
 the  Sea  flows  into  all  the  Creeks  and  Crannies  of  rhe  Earth;  yet  not  accor- 
 ding to  the  Fulnefs  of  the  Sea,  although  to  every  Brook  and  Cranny  the 
 Sea  is  not  fparing.  It  is  true,  God  is  in  Heaven,  yet  not  more  in  Heaven 
 then  he  is  in  Earth:  And  I  remember,  I  was  taught,  when  I  was  a  Child, 
 by  my  Nurfe  or  by  my  Mother,  that  God  was  above  in  Heaven ;  but 
 let  us  now  put  away  childilh  Things :  I  pray  God,  too  many  old  Men  be 
 not  guilty  of  this  Childilhnefs ;  yea  and  many  of  thefe  litteral  Divines 
 teach  no  otherwife;  they  never  bring  their  Hearers  any  farther,  then  to 
 be  Monfters,  always  Children,  always  Feeding  them  with  Milk,  and  ne- 
 ver learn  them  to  eat  ftrong  Meat :  So  that  if  they  come  amongft  ftrong 
 Men,  to  feed  with  them,  their  Stomachs  are  Co  (quamifh,  they  turn  at  all: 
 Or  elfe  Carting  Pearls  he/ore  Sivine-)  they  trample  them  under  their  Feet^  and 
 turn  again  and  that  to  rent  you-,  Mat.  7.  6. 
 
 One  Thing  I  had  almoft  forgotten,  concerning  the  Name  of  Angels, 
 which  I  will  deliver  to  you  in  mort,  before  I  come  to  make  Ufe  of  the{e 
 Things.  In  every  Creature  there  is  an  Angel,  and  this  Angel  is  as  the 
 Beam  that  comes  from  the  Sun,  and  this  Beam  goes  direftly  in  a  ftrait 
 Line  to  the  Sun :  So  that  let  a  Man,  though  he  be  in  never  fo  dark,  {link- 
 ing Dungeon,  and  never  fb  deep;  yet  if  any  little  Beam  of  the  Sun  can 
 but  come  in,  though  it  be  but  at  a  Pin-Hole,  yet  go,  and  lay  your  Eye 
 full  in  that  Beam,  and  you  (hall  behold  the  Sun  itfelf :  Therefore,  and  in 
 that  Regard  faith  our  Saviour  Chrift,  Mat.  18.  10.  Their  Angels  always 
 behold  the  Face  of  their  Fathery  which  is  in  Heaven.  So,  though  there  be  ne- 
 ver fo  much  Darknefs  in  the  Soul,  yet  do  but  lay  your  Eye  (blinding  all 
 your  Sight  befides)  in  this  Beam,  or  Angel,  that  comes  from  God,  and 
 you  fhall  behold  God,  I  fay,  blinding  all  your  Sight  befides,  (mark that) 
 tor  it  mufl  be  only  this  Single  Eye,  that  can  behold  God ;  the  Eye  of 
 Self-Wifdom  and  carnal  Reafon  mull  be  quite  fhut  and  clofed  up,  and  on- 
 ly that  Beam,  that  Angel  of  God  mull:  or  can  behold  God. 
 
 Now  we  come  to  make  fome  Ufe  from  what  haht  been  faid. 
 The  firfl:  let  it  be  this,  to  teach  us  Charity  and  Love  tov/ards  all  Crea- 
 tures, be  they  never  fo  bafe,  or  never  fo  wicked ;  for  we  have  all  one  Fa- 
 ther and  Maker,  and  God  is  in  them,  though  he  manifeds  not  himfelf, 
 fo  as  he  doth  in  thee,  wherein  he  is  more  manifefled ;  for  how  came  he 
 to  be  manifcrted  in  thee  ?  Was  it  by  thy  Pains  or  Induftry,  or  by  his 
 good  Will  and  Pleafore  ?  He  might  as  well  have  refufed  to  fhine  into  thee, 
 as  into  another;  and  might  have  made  thee  in  his  Caf^^,  whom  thou  de- 
 fpifelt :  Therefore  behold  and  look  upon  all  the  Creatures  as  thy  Bre- 
 thren : 
 
The    Heave  nlyHost.  39 
 
 thren :  Yea,  they  are  all  more  truly  thy  Brethren  in  this  Regard,  then  if  you 
 had  been  begotten  by  one  Father,  and  brought  forth  by  one  Mother  in 
 natural  Generation,  becaufe  almighty  God  is  the  common  and  general 
 Father  of  all ;  and  therefore,  when  thou  lookell:  on  any  Creature,  though 
 never  fo  bafe,  account  and  eilcem  it  as  thy  Brother ;  for  it  is  a  Son  to 
 that  Father,  of  whom  the  whole  Family  in  Heaven  and  Earth  is  named. 
 And  therefore,  however  fbme  of  our  literal  and  ignorant  Divines  do 
 laugh  at  that  of  St.  Francis^  that  he  called  every  Creature  his  Brother'. 
 He  called  the  Ox  his  Brother,  the  Aft  his  Brother,  and  all  Creatures  his 
 Brothers;  it  came  from  a  humble  and  lowly  Mind  in  him:  I  for  my  Pare 
 think  him  the  better  Chriftian ;  for  Man  is  apt  enough  to  boaft  himfelf, 
 and  to  look  upon  his  Endowments;  but  be  iviUfill  the  hungry  and  fhchiun- 
 ble  with  good  Things-,  Luke  i.  13.  Nay  I  tell  you,  here  is  fuch  a  Brother- 
 hood, as  lliall  never  end ;  the  other  ihall  have  an  End,  and  therefore 
 more  Caufe  of  Love  to  thefe,  then  to  the  other;  for  we  are  all  begotten 
 by  one  Father:  The  other  Brotherhood  ceafes;  for  faith  our  Saviour, 
 Mat.  22.  29,  30.  Toil  are  deceived-)  jiot  knowing  the  Scriptiirei-,  nor  the  Power 
 of  God ;  for  in  Heaven  there  is  no  Marrying^  7ior  giving  in  Marriage-,  hut 
 they  are  as  the  Angels  of  God  in  Heaven.  And  faith  he  again:  IVho  are  my 
 Mother-,  Brethren  and  Sifters^  hut  they  that  hear  the  IVord  of  God  and  keep  it  ^ 
 UCii  2.  Let  us  learn  to  know  our  (elves,  and  then  we  (hall  learn  alfo  to 
 pay  theCreatures,that  which  is  due  to  them  ;  let  us  give  them  all  ducRe(J3e£t, 
 Ihcw  no  Cruelty  to  them,  but  ufe  them  as  Brothers,  e\xn  thofc  Crea- 
 tures, which  God  hath  appointed  for  Man's  Ufe  and  Food,  and  ufcd  (b, 
 they  (erve  their  Creators  Will  and  Appointment;  let  us  then  ufe  them 
 without  Cruelty,  that  though  Many  lo(c  their  Lives  for  us,  yet  ihcw  as 
 much  Companion  to  them,  as  we  may  or  can;  let  us  not  exercile  Cruelty 
 or  Revenge,  or  exprefs  too  much  our  Dominion  or  Authority  over  them, 
 beyond  what  we  are  allowed:  Do  not  begin  toih-ikc  th)' Fellow-Servant, 
 (h^w  no  Rigor  or  Wrath  to  them,  no  not  to  the  dumb  Creatures;  no  nor 
 to  Men  under  us;  not  to  our  Servants:  When  thou  (ecil:  a  wicked  Man, 
 It  may  be  thy  Heart  rifes  againft  him,  and  thou  wouldlt  have  God  pre- 
 fently  deftroy  him,  not  knowing  thy  own  Heart  how  bad  that  is,  and  thou 
 art  ready  to  call  for  Fire  from  Heaven  as  the  Difciplesdid;  but  what  An- 
 (wer  makes  Cvhrift  to  their  Dolire?  Te  know  not-,  what  Manner  of  Spirit 
 ye  are  of  Luk.9.  55.  No,  nor  judge  them  not,  leave  them  to  God.  Thou 
 wondeieft,  that  God  doth  not  (end  Fire  from  Heaven  prefently  and  de- 
 Uroy  them,  as  he  did  Sodoni\  or  open  the  Eardi  to  (wallow  rhem  up,  as 
 
 if 
 
40  Militia    C  o  e  l  e  s  t  i  s,    or 
 
 ir  did  Corah  &c.  This  is  no  other  then  the  Spirit  of  Malice  or  Revenue. 
 O  Fools !  When  will  ye  learn  Wifdom  ?  Certainly  God  knows  what  to 
 do  without  thy  Dire£lions ;  yet  vain  Man  will  be  fo  wife,  as  to  teach  God 
 Wifdom,  1(3.40,14.  and  cenfiire  hisAdions;  h\x\.whoaYtthoujhatconten' 
 deft  with  thy  Maker  J'  1(3.45,9.  Though  ir  be  faid  VC.%.6.  Thou madeft him 
 to  have  Dominion  over  the  Works  of  thy  Hands  \  yet  know,  though  they  were 
 made  for  thy  XJ^q-^  they  were  much  more  made  for  his:  They  were  not 
 made  for  you,  to  ufe  as  you  li(t,  nor  for  your  Will  and  Plea(ure,  but  to 
 be  ufed  (bberly,  and  according  to  his  Pleafure  and  Appointment. 
 
 Ufe  3.  And  laltly,  learn  from  hence,  that  there  is  no  fuch  Thing  as 
 Fortune,  but  all  comes  to  pafs,  and  falls  out  byaninfinit,  wife  Providence : 
 Know,  that  the  Name  of^  Fortune  is  an  idle,  a  hearheni/li,  and  a  wicked 
 Word,  taking  it  as  the  Word  imports  ,•  for  nothing  comes  by  Chance  or 
 Fortune,  but  'tis  God  that  guides  all,  appoints  all,  orders  all,  rules  all; 
 and  yet,  knowing  the  right  \}^(t  of  that  Word,  it  may  be  u(ed ;  for  it  is 
 ufed  often  in  the  Scriptures ;  Solomon  faith :  Time  and  Chance-,  or  Fortune 
 (for  'tis  the  fame)  happeneth  to  all  Things:  Though  it  firlt  arofe  from  an 
 evil  Ground,  and  from  the  Heathens;  who,  becaufe  there  were  (iich 
 grofs  Events  in  the  World,  that  when  a  Buiinefs  was  brought  to  the 
 Head  and  Period  (as  it  were)  of  EfFefting,  yet  one  Thing  or  other  of- 
 tentimes came  between  the  Cup  and  the  Lip,  as  we  fay,  and  quire  turned 
 all  about,  all  was  of  an  Inftant  undone  again  and  quite  (poiled:  Nowhere- 
 at  they  were  fo  amazed,  and  at  their  Wits  End,  they  could  not  tell,  how 
 this  (hould  come  to  pa(s,  except  there  was  a  God,  called  Fortune,  and 
 therefore  they  facrificed  to  him;  but  I  (ay,  the  Ground  and  Mi(^Ufe  be- 
 ing forgotten,  and  a  true  Underftanding  and  a  right  XJCo.  made  of  it,  it 
 may  come  in  Time  to  be  lawful  to  ufe  it,  at  leaft  by  fuch,  who  know 
 how  to  ufe  it.  But  what  it  imports,  is  wicked,  and  is  condemned  by  this 
 Do6lrine,  as  abominable. 
 
 We  poor  Creatures  (land  and  wonder  at  many  Events  m  the  World ; 
 Here  now  God  calls  all  the  Creatures  Fools;  for  Inftance:  When  two 
 dear  Friends,  that  have  been  long  apart,  not  having  feen  One  Another  in 
 twenty  or  fourthy  Years,  the  One  happens  to  come  into  fome  great  Danger, 
 his  dear  Friend  chanceth  (as  we  (ay)  to  come  to  that  Place  at  that  very  in- 
 ftant,  and  ufeth  Means,  (o  that  he  (aves  his  Life:  Here  now  we  (land  and 
 wonder,  it  is  no  wonder  at  all,  if  we  eye  God ;  ye  are  herein  but  Fools 
 and  blind.  Again,  for  Example,  if  you  fee  me  firikerhefe  two  Hands  to- 
 gether, if  you  faw  not  my  living  Body,  tliat  guides  thefe,  you  may  won- 
 der 
 
The    H  E  A  V  E  N  L  Y    H  o  s  T.  41 
 
 der  at  ir;  but  what  wonder  is  it,  if  you  fee  me  ftrike  thefe  two  Hands  to- 
 gether? Indeed  Co  far  as  you  arc  blind  and  fee  not  God,  To  far  ye  won- 
 der ;  for  if  is  as  eafic  with  God  to  do  any  of  thefe  Things,  as  for  me  to 
 make  my  Hands  meet.  I  can  alfo  by  the  Power  and  Guidance  oftheSoul, 
 that  is  in  me,  lay  my  Finger  in  the  darkeft  Night  upon  any  PJace  about 
 me;  why?  Becau(e  my  Soul  within  me  guides  it:  So  it  is  as  eafie  for 
 God  in  any  Cafe,  he  being  as  it  were,  the  Soul  of  the  Creatures,  can  caufe 
 the  Creatures  to  do,  whatever  is  his  Will  to  have  done,  htb  in  Heaven 
 and  Earth-,  and  in  the  Seas,  &c.  as  David  faith,  Pfal.  135.  6. 
 
 Thus  I  have  fpoken  to  you,  of  this  our  immenfe,  unknown,  inexpred 
 fible  great  God ;  But  O  my  Beloved !  I  have  fpoken  but  according  to 
 Man  all  this  While,  infinitely  fhort  of  him  himfelf ;  and  therefore,  never 
 fcanty  or  circumfcribe  God  by  thefe  Things  I  have  faid;  for  he  is  all 
 this,  and  he  is  infinitely  more;  for  if  Men  and  Angels,  Cherubims  and 
 Seraphims  fhouldall  join  together,  to  fet  out  hisPraife,  to  the  Utmoft  that 
 they  could  conceive  or  relate,  yet  look  further,  further  ftill- for  when  they 
 have  faid,  what  they  can,  they  have  faid  nothing,  in  Comparifon  of  what 
 he  is:  As  if  a  Man  fhould(come  from  fome  forreign  Parts,  and  dclire  to 
 fee  our  Kingdom,  and  fhould  but  only  come  to  the  Out-Coafts,  and  fee 
 only  the  Cockle-Shells,  and  other  Variety  of  Shells  and  Pibble-Stones, 
 that  lie  upon  the  Shore,  the  Oyfter-Shells,  or  the  Pibble-Stones  and  fiich 
 like,  that  lie  there,  caftup  upon  the  Breaches  by  the  Working  of  the  Tides, 
 in  (iich  mighty  Heaps  and  numberlefs  that  lie  there,  and  lliould  imme- 
 diately go  back  and  fay,  he  has  feen  England \  do  you  think,  that  he  is 
 able  to  clefcribe  the  Kingdom  to  any  one  that  Iball  afk  him?  Alas  poor 
 Man!  He  is  deceived ;  for  he  hath  not  feen  the  thoufanth  Part  of  the  Glo- 
 ry o^  England'^  he  hath  feen  none  of  the  pleafant  Hiils  and  Vales,  none 
 of  the  ftatcly  Structures,  Palaces  and  Buildings,  none  of  the  ftrono-  Caflles 
 and  Towers,  none  of  the  Provifions  and  Amunitions,  none  ofthe  pro- 
 per and  comely  Men,  and  beautiful  Women  and  Children,  none  of  the 
 healthflil  and  commodious  Springs,  none  ofthe  Silver-gliding  and  pleafant 
 Streams,  none  ofthe  pleafant  and  fi*uitful  Orchards,  none  ofthe  pleafant 
 Walks  and  Gardens ;  he  hath  not  feen  the  State  of  Court,  and  of  the 
 King's  Palaces,  nor  any  Thing  elfe,  cfteemed  the  Glory  of  the  Nation  : 
 Even  fb,  when  Men  and  Angels,  and  all  Creatures  have  feen  and  fpoken 
 to  the  Utmolt,  what  they  can  of  God;  Alas,  alas,  they  have  neither  rela- 
 ted nor  feen  any  more,  than  the  Out-Coafts,  the  Suburbs  of  this  our  great 
 God,  or  of  his  Kingdom  and  Glory,  State  and  Majefty :  I  fay,  when  we 
 
 R  r  have 
 
42  Militia, CoELESTis,    or 
 
 have  written  and  {poken  to  the  Utmoft,  even  Men  and  Angels,  and  all 
 Creatures  put  all  together,  all  that  ever  they  can  do,  or  fay,  or  think; 
 they  all  fpeak  infinitely,  infinitely  fhort  of  him:  They  all  can  fliew  you 
 but  the  Cockle-Shells,  and  the  Pibble-Stones,  but  the  Outfide  only  of  his 
 Kingdom,  Glory  and  Majefty :  They  can  defcribe  nothing,  in  Compari* 
 fon  of  what  God  is.  Alas  to  Day!  They  have  not  feen  the  heavenly 
 Jerufalein-,  the  City  with  twelveGates,  the  Streets  whereof  are  pureGold,  the 
 Foundations  whereof  are  laid  andgarnifihed  with  twelve  Manner  of  precious 
 Stones ;  and  the  twelve  Gates  of  feveral  Pearls,  and  the  Streets  of  the 
 City  tranfparent  as  Chryftal,  and  the  Glory  of  God  and  of  the  Lamb,  are 
 the  Light  and  Glory  thereof.  O  then,  let  us  learn  to  give  him  the  Glo- 
 ry, the  Praifes,  the  furmounting  Praifes  of  his  glorious  Greatnefs,  and 
 Incomprehenfiblenefs ;  and  do  it  heartily,  freely,  with  all  your  Might: 
 Pour  out  your  very  Souls  before  him  like  "Water,  fully  and  freely.  No- 
 thing your  felves  in  his  Being :  And  although  herein  we  may  lofe  our- 
 {elves,  and  be  annihilated,  yet  be  afTured,  it  is  our  greateft  Riches,  and 
 our  only  greateft  Salvation  and  Gain. 
 
 Learn  we  therefore  henceforth  to  know,  wherein  our  Riches  and  Hap- 
 pinels  lies.  O  Beloved !  deceive  not  your  felves,  and  dote  not  on  thefe 
 outward  temporal  Things,  on  Honours,  Lands,  Livings,  Meats  and  Drinks  _ 
 and  thofe  defpicable  Things,  compared  with  thefe  Riches  and  Plcafures, 
 which  indeed  are  but  poor  Cockle-fhells  and  Pibble-ftoncs  for  Children  to 
 play  withal,  and  not  for  grown  Men  in  Chrift  to  be  taken  withal :  Thefe  are 
 but  for  the  Body,  for  tlie  Back  and  Belly,  for  the  outward  and  worker  Part 
 of  Men,  as  the  Apoftle  faith  i  Cor.  6. 1 3.  Meats  for  the  Belly ^  and  the  Belly 
 for  the  Meats;  hut  God  Shall  defiroy  both  it  and  them.  All  thefe  Things  pe- 
 rifh  with  the  Ufmg.  Learn  to  diftinguifti  and  know,  what  is  true  Riches, 
 true  Food ;  for  I  tell  you  once  more,  thefe  outward  Things  are  but  as  the 
 Cockle-ihclls  and  Pibble-ftones,  that  lie  on  the  Out-Coafts  of  the  King- 
 dom: Thefe  are  nothing  of  theftate  Riches,  Treafure  and  Magnificence 
 of  the  Kingdom  of  God.  Out  upon  it,  you  muft  learn  to  diffinguifh  be- 
 tween the  Riches  and  Glory  of  the  King,  and  the  Cockle-fhells  upon  the 
 Shore  ,•  and  you  that  have  Plenty  of  thefe  outward  Things  and  no  more, 
 you  have  no  more  but  Cockle-fhells;  and  you  that  have  no  more,  you 
 never  enjoyed  nor  ever  faw  the  Riches,  the  Pleafures,  the  Glory,  the 
 Magnificence  of  this  great  King  or  of  his  Kingdom,  which  we  have  now 
 been  unfolding  to  you;  for  if  you  had  feen  them,  you  would  be  taken 
 with  the  Love  of  them.  Beloved  |  Let  us  all  call  to  mind,  what  hath  been 
 
 heie 
 
The    HeavenlyHost.  45 
 
 here  fet  be /ore  us,  and  ftand  and  wonder !  and  for  ever  hereafter  be  amazed 
 and  artoniOied,  and  continually  cry  out:  Oh  the  Glory,  the  Glory,  the 
 infinite,  unfpeakable  and  incomprehenfible  Glory  of  our  God,  of  his 
 Kingdom,  Majelty  and  Soveraignty  I  And  therein  to  be  lofl:  and  fwall ow- 
 ed, in  an  everlafting  Abyfs  of  Silence  and  Serenity,  and  fay  to  our  felves, 
 as  the  rich  Man  in  the  Gofpcl ;  and  although  he  deluded  his  poor  Soul 
 with  filfe  ]oy  and  Treafurc,  yet  this  Man  may  truly  fmg  to  his  Soul  a  Re- 
 quiem, as  he  did:  Scul^  Seal/  Take  thine  Eafe-,  take  thy  Reft,  fmg  and 
 rejoyce,  leap  and  dance-)  Thou  haft  much  Goods  laid  up  in  thy  God:,  not  only 
 for  many  Tears,  hut  for  ever  and  ever.    Luk.  12. 19. 
 
 O  now  let  us  for  ever  take  Delight  under  his  Shadow,  fitting  there  with 
 great  l^elight,  with  the  Spoufe  faying,  as  it  is  Cant.  2.  3.  As  the  Apple- 
 Tree  among  the  Trees  of  the  JVood-,  fo  is  my  Beloved  among  the  Sons.  I J  ate 
 me  donm  under  his  Shadow  with  great  Deltght-,  and  his  Fruit  was  fweet  to  my 
 Tafte.  Being  ravilhcd  in  beholding  him,  as  guiding  all  Things,  Filling 
 ALL  ^Things  with  his  Infinirenefs:  And  feeing  him  more  ourlelves,  thaa 
 ourfelves:  She  was  overcome  by  his  Glory,  and  by  her  Union  with  him, 
 loft  in  her  (elf,  &c.  O  Beloved !  Let  us  curioufly  (urvey  him  in  all  his 
 Riches,  Attendance  and  Glory;  let  us  behold  even  the  Kingly  Comli- 
 nefs,  of  his  divine  Being,  and  let  thy  Soul  here  (etuphcr  R.est:  See  him, 
 hear  him,  and  adore  him,  and  entertain  all  familiar  and  amorous  Parlies 
 with  him,  and  receive  his  rofy  Kiftes,  his  clofe  and  amorous  Embrace- 
 ments  and  fugred  Expreifions  with  great  IDelight.  In  which  Condition 
 thy  Soul  will  be  (as  it  were)  annihilated  and  loft;  being  fwallowed  up 
 and  drowned  in  him:  I  tell  thee,  thou  ever  blefted  Soul!  Thou  wilt  be 
 inebriated,  drunken  and  overcome  with  thefe  divine  Pleafiires  and  Glo- 
 ries, which  are  at  his  right  Hand  for  evermore,  looking  upon  anddefpi- 
 fing  all  Tilings  but  him,  or  enjoyed  in  him,  but  as  empty  Nothings,  as 
 Cockle-Shells  and  Pibble-Stones:  But  feeing  him  to  be  fo  rich,  fo  full,  Co 
 raviftiing,  and  more  than  tranfcendendy  glorious  and  excellent:  So  that 
 this  Man  can  truly,  really  and  freely,  and  with  all  his  Soul  confefs,  and 
 fay:  O  thou!  Whom  my  Soul  loveth,  thee  only  I  adore,  love,  prize,  ad- 
 mire and  take  full  Confblation  and  Satisfadl:ion  in  ;  and  I  hate  all  other 
 Comforts,  Houfes,  Lands,  Father,  Mother,  Wife,  Children,  as  compared 
 with  thee;  for  he  that  hates  not  all  thcfe^  in  Comparifbn  of  thee,  he  is  not 
 worthy  of  thee-,  Luke  14.  26.  For  this  Jeuovau,  this  infinite  Abyfs  ofBeing, 
 to  them  holy  and  reverent  is  his  Name  indeed,  whom  they  only  admire 
 and  adore  for  ever :  In  their  very  Souls  he  is  their  Alpha  and  Omega, 
 
 R  r  3  their 
 
44  Militia    Coelestis,    or 
 
 their  One  and  their  All,  their  Joy  and  their  Gain  for  ever  and  ever. 
 
 Beloved!  Now  I,  for  my  Part,  am  at  my  fartheft ;  Loft  and  Confounded 
 in  the  Beholding  this  great  God,  and  of  the  vaft  ftupendious  Riches  and 
 Glory  of  this  our  great  and  Almighty  God,  which  like  a  deep  Sea  or  O- 
 cean  before  me  flops  my  pafTage,  lean  go  no  farther:  Sothat  Imuftonly 
 now  ftand  upon  the  Banks  and  cry  out  with  St.  Paul  Rom.  11,33.  Oh  the 
 Depth  of  the  Riches-,  JVifdom  and  Excellency  of  God  f  How  tinfearchahle  are 
 they  and p aft  Fuiding  out  /  which  are  as  unfearchable  as  God  himfelf  wi- 
 thout Brim,  without  Bottom ;  and  if  Things  we  fee  and  behold  here  in 
 the  Body,  (  which  neither  are  but  as  Cockle-fhells  and  Pibble-ftones )  be 
 fo  excellent,  (b  rich  and  glorious,  Co  full,  Co  fweet,  Co  ravifhing;  iornom 
 we  fee  but  in  Parti  as  theApoftlefeith  i  Cor.  13, 12.  What  will  tneFulneft 
 of  this  Glory  be  to  us  hereafter,  when  we  fhall  fee  as  we  are  feen,  and 
 Ihall  not  only  pofleft  it,  but  be  poflefled  by  it,  and  f\vallowed  up  in  it! 
 So  for  the  prefent  I  conclude,  and  only  advife  you  to  follow  this  Sight, 
 loofe  it  not,  get  you  up  to  the  Top  of  Mount  Pifgah)  and  view  the  good 
 Land,  that  you  may  come  to  enjoy  that  Place,  which  your  Saviour  hath 
 prepared  for  you,  the  Land  of  Promife,  and  whither  he  is  gone  before 
 you,  and  whither  you  muft  follow  him,  (  but  not  now  )  though  not  yet, 
 till  he  hath  here  fitted  you  for  the  Place,  and  for  himfelf  and  his  Company, 
 that  ye  may  be  his  Companions  for  ever  and  ever,   Amen.     And  now>. 
 
 J  commit  you  aU  to  the  Lord^  and  to  the  Word  ofhii  Grace,  Farewell. 
 
 WHERE 
 
WHERE 
 
 CHRIST     FEEDETH 
 
 AND 
 
 RESTETH. 
 
 Cant.  i.  7. 
 
 Tell  tne-,  0  thou  f  lFJ.)om  my  Soul  Jovethy  where  thou  feedeft-,  where  thou  ma- 
 keft  thy  Flock  to  reft  at  Noon  \  for  why  flmdd  I  be  as  ojie,  that  turneth  a- 
 fide  by  the  Flocks  of  thy  Companions  .^ 
 
 In  two  Sermons,  preached  for  Mr.  Hodges-)  at  the  publick  Meeting-Place 
 at  Highgate  in  the  Forenoon. 
 
 W  Hereunto  ihall  I  compare  the  Writings  of  Solomon,  or  to  what 
 are  they  like?  They  are  like  Mary's  Houfe  m Bethany .,  where- 
 in Queftioniefs  there  were  more,  though  all  the  Rcit  were  in- 
 nominable,  befidesZ/zz/zn/j,  Martha  andMzi^y:  So  ol  Solomon^ s 
 Books,  we  are  well  afTured,  there  were  more  then  we  have  extant  ,*  for 
 his  Proverbs  were  3000,  and  his  Songs  1005.  Yet  of  all  thofe  without 
 Doubt  nummerous  V^olumes  treating  of  Fillies,  Serpents,  Beads,  Fowls 
 and  Trees,  from  the  Cedar  in  Libanus,  to  the  Ifop,  that  fprings  out  of 
 the  Wall,  I  Kings  4.  93.  Yet  of  all  thofe,  the  Wifdom  and  Providence 
 of  God  hath  thought  fit  to  preferve  within  the  Canon  of  the  Scriptures, 
 and  derived  unto  Pofterity,  no  more  then  thefe  three,  Manha^  Lazarus 
 and  Mary;  for  fo  I  would  call  thefe  Books,  oi" Proverbs^  Ecclcfiaftcs  and 
 the  Canticles.  The  Proverbs  infl:ru6fing  them,  that  are  like  Martha^  of  an 
 a£live  Life,  bufic,  difcourfive,  induftrious,  labouring  to  get  and  grafp  the 
 Things  of  the  World,  Riches,  Honour,  Knowledge  and  the  iTke;  and 
 confequentlyj  by  our  Saviour's  own  Teftimony,  Luke  10.  14   troubled 
 
 R  r  3  about 
 
4<5  Ji^here    Christ    Feedeth    and    R  k  s  t  e  t  H. 
 
 about  many  Things.  Ecclefiaftes^  or  the  Preacher,  Cohcleth  is  Solomon-^  Li- 
 ving again,  ^Lazarus-,  that  like  the  prodigal  Child,  Luke  15.  24.  and  32. 
 was  dead  in  Sin,  and  now  is  alive  again  by  Repentance,  and  with  Shame 
 and  Sorrow  looking  back  upon  his  Life  pafl:,  pronounceth  againil:  him- 
 felf,  that  all  the  Delights  of  his  Soul,  and  the  various  Pleafurcs  purfued 
 with  the  greateft  Earneftnefs,  were,  if  attained,  but  Vanity,  and  if  ne- 
 ver attained.  Vexation  of  Spirit :  And  therefore  is  that  Book  called  by 
 (bme  of  the  Hebrews,  Teflyuvah-,  Tcfljeleniotlh  But  blefled  Mary 
 in  that  Family  is  this  Book  of  Canticles,  whofe  whole  Bulinefs,  Con- 
 tent, Joy,  Happineft,  nay,  whofe  All  it  is,  by  Contemplation  to  fit  at  her 
 Saviour's  Feet,  to  ftare  in  her  Saviour's  Face,  to  hang  upon  his  fveetLips, 
 to  hearken  to  his  blefFed  Words,  and  to  treafure  tnem  up  fafely  in  her 
 Heart:  So  did  Mary  do,  Luke  10.  39.  and  Co  doth  this  Book  teach  us  tO 
 do;  Cant.  8-13.  T/.^ou  that  dwell  eft  in  the  Gardens,  t/je  Companions  hearken 
 to  thy  l-^oice)  caufeme  to  hear  it^  fay  allbleflcd  Maries:  And  this  Text  now 
 read,  may  well  be  called,  the  Requeft  of  a  fair  Lady  to  her  dearly  Belo- 
 ved Lord;  it  is  clear,  it  is  foy  and  you  mufi:  not  imagine  this  Book,  to  be 
 only  fome  Complements,  or  any  fooliHi  wanton  Sportings  between  a 
 Man  and  his  Wife,  or  between  Solomon^  and  his  Wife;  but  bet  veen 
 Chrift  the  Lord,  and  his  deareflLady  the  Church,  with  Dearnefs  of  Affec- 
 tion; though  Hie  complains  of  herfelf  in  the  Verfe  before  my  Text,  that 
 Jhe  is  black:,  and t lie  Sun  hath  [looked  upon  her;  yet  in  the  Verfe  following 
 my  Text,  he  fays,  that  to  hivi  fl)e  is  the  fairefi  among  Women :  Neirher, 
 can  fhe  be  more  forward  in  Requeuing  any  Thing  at  his  Hands,  as  he  is 
 ready  to  accomodate  her:  If  ihe  complains,  that  ine  is  weak,  or  that  fhe 
 is  black,  he  tells  her:  Thou  art  very  hcautifuU  0  my  Love!  As  Thirzah, 
 comely-)  as  Jcrufilem,  terrille  as  an  Army  with  B aimers,  Cant.  8-  7-  I^  fhs 
 delire  to  have  her  Name  written  in  the  Palms  of  his  Hands,  he  will  do 
 more,  he  will  Cqi  her  as  a  Signet  upon  his  Heart;  as  you  may  perceive 
 very  much  of  this  Nature  in  reading  over  this  Book :  And  this  Lord  her^ 
 fpoicen  of,  is  fuch  a  Lord,  whofe  judgment  of  his  Spoufes  Beauty,  when 
 you  know  him,  you  cannot  difallow;  for  it  is  Chrift  Jedis,  the  Lord  of 
 Life  and  Death,  and  Wifdom  itfelf,  and  this  Lady  is  the  Spoufe  of  this 
 Lord,  viz.  the  Congregation,  the  general  Affembly  and  Church  of  the 
 firft  born,  which  are  written  in  Heaven,  or  the  whole  Body  of  his  Saints 
 and  Servants;  And  wonder  not,  that  I  call  her  a  fair  Lady;  for  though 
 we  fee  it  not  fo,  yet  He,  her  Lord  (ayes,  ihe  is  all  fiir,  and  there  is  no 
 Spot  in  her.    And  I  tell  you,  it  we  would  fee  the  Beauty  of  the  Church, 
 
 we 
 
U^here    Christ    Feedeth    and    R  e  s  t  e  t  h.  47 
 
 we  muft  nor  look  upon  any  particular  Member;  for  then  we  can  never 
 fay,  fhc  is  all  fiiir;  for  then  ye  (hall  fee  many  Spots,  many  Wrinkles  ia 
 them :  But  if  you  look  upon  the  whole  Church,  the  whole  Body,  then 
 Ihe  is  all  fair,  that  is,  the  compleat  Body  together:  As  I  have  told  you, 
 take  any  one  Species,  the  Excellency   wereof  cannot  be  known  by  any 
 one  individual;  as  in  a  Horfe  the  Bell:  that  is,  though  he  may  excell  in 
 one  and  many  Things,  yet  he  may  want  fomething,   that  is  excellent  in 
 another;  if  he  have  Strength,  yet  ne  may  want  Comelinefs;  if  one  have 
 Comelinefs,  he  may  want  Swiftnefs,  &c.  but  take  the  Excellencies  of  all 
 Hor{os  together,  and  then  you  may  judge  of  the  Species  of  a  Horfe; 
 and  fo  of  Man,  or  any  other  Kind :  It  is  a  vain  Thing  to  judge  of  the 
 Perfections  of  a  Man,  by  any  one  Man;  one  is  comely  of  Body,  another 
 is  comely  in  Mind;  if  one  be  deligent,  another  is  wife:  So  if  you  look 
 upon  die  whole  Kind  of  Man,  and  the  Excellencies  of  all  Men  put  to- 
 gether, I  (ay,  look  upon  him  outwardly  and  inwardly,  in  his  Body  and 
 Mind,  and  then  you  muft  needs  fay,  he  is  a  glorious  Creature,  a  rare 
 Workman-Piece:    So  O  Lord  Chrilt]    Where  wilt  thou  fhew  us,   and 
 where  Ihall  we  find  that  beautiful  one,  thou  fpeakert  of  that  is  altogether 
 fair,  if  we  look  upon  anyone  Member:  But  take  the  Religion  of  one, 
 and  the  Charity  of  another,  the  Zeal  of  another,  the  Faith  of  another, 
 the  Patience  of  another,  and  go  through  the  whole  Body,  and  look  upon 
 thefe  as  a  comnleat  Body,  as  indeed  they  are  in  Chrift  their  Head,  uni- 
 ted in  one,  ana  then  thou  mayeft  fay  truly :  There  is  no  Spot  in  thee, 
 thou  art  all  fair  my  Love,     But  if  any  one  Man  or  Member  fhall  claim 
 this  Beauty  to  himfelf,  except  it  be,  as  he  ftands  in  Relation  to  the  Body, 
 he  is  proud  and  ignorant,  and  deceives  himfelf,  and  claims  a  Lye:  for  if 
 ye  will  claim  this  Perfection,  ye  mufl:  look  upon  the  whole  Body,  all  the 
 Saints,  both  all  below  upon  Earth,  and  all  that  are  in  Heaven ;  all  that  e- 
 ver  were,  antl  all  that  are,  and  that  ever  Ihall  be,  and  add  to  them  Chrift 
 the  Head  of  all;  and  then  we  fhall  confefs,  that  as  fhe  requelts  him  not 
 to  look  upon  her  as  black,  that  is,  in  any  one  Member :  So  he  anfwers 
 her,  and  acknowledgeth,  that  as  fhe  is  the  Church  and  his  Spouie,  (i.  e.) 
 the  Church  compleat,  that  then  fiie  is  all  fair,  and  not  the  leail  Blacknefs, 
 Wrinkle,  Spot  or  Deformity  in  her. 
 
 This  Text  then  is  a  Requeii:  of  a  fair  Lady  to  her  dear  and  efpoufed 
 Lord,  and  fuch  a  one,  whom  he  hath  walhed  and  purified  with  his  own 
 Blood,  therefore  fliemult  needs  be  fiiir,  all  fair:  And  I  hope,  he  that  is 
 tlie  weakell  and  the  mcanelt  in  Religion  before  mcj  will  not  imagine  this 
 
 Song 
 
48  T^'ljerc    Christ    Feedeth    and    R  e  s  t  e  t  h. 
 
 Song,  ro  be  a  Dialogue  between  two  carnal  Lovers ;  or  as  Solomon  and 
 his  Wife  complementing  together;  if  ye  confider  him  fo,  I  alFure  you, 
 they  are  but  the  Excrements  of  Flefh  and  Blood,  and  they  (hall  perifh 
 with  them.  But  whereto  then  once  more  /hall  I  liken  thefe  Songs  of  the 
 Canticles,  and  the  Marriage  Nuptials  of  Solomon  ?  Truly,  they  are  like 
 thofe  three  Tabernables,  that  the  Difciples  would  have  made,  whenChrift 
 was  transfigured,  one  for  Mofes^  one  for  £///7X,  and  one  for  Chrift. 
 
 1.  One  for  Mofes  and  for  his  Law,  that  is,  for  the  legal  and  civil  Life. 
 
 2.  The  fecond  Tabernacle  is  like  the  Book  of  Ecclefiaftes  and  the  Pro- 
 verbs, leading  a  Man  above  this  Life,  when  it  condemns  this  civil  and  le- 
 gal Life;  reprehending  whatfoever  is  Man,  as  of  Man,  as  Wifdom, 
 Strength,  Power,  and  whatever  Power  there  is  in  him,  to  a£l  and  to 
 bring  any  Thing  to  Pafs.  3.  But  the  third  Tabernacle  may  well  be  cal- 
 led, the  Holy  of  Holies,  and  (lich  is  this,  named  here  in  this  Book  of 
 Canticles,  in  that  here  Chrift  anfwers  his  Spoufe  familiarly  Face  to  Face, 
 'tis  familiarly  to  her,  although  others  knew  ir  not,  even  in  the  Silence  of* 
 Thunder,  as  it  is  in  Pfal.  81.  7-  There  he  calls  it  the  Silence  of  Thunder, 
 and  yet  what  is  more  loud  than  Thunder?  The  Meaning  is,  that  to  that 
 Soul,  to  whom  God  (peaks,  his  Voice  in  the  Soul,  though  in  Silence  and 
 Whi(pering,  yet  it  is  as  loud  to  him  as  Thunder;  but  to  them  that  ftand 
 by,  it  is  Silence,  and  (ecret  Whifpering,  becaufe  they  hear  not  the  Voice 
 of  Chrift.  Beloved]  This  Book  is  a myftical,  divine,  high-flov/n  Book, 
 and  the  Things  herein  contained,  are  not  fit  for  every  Ear  to  hear,  left 
 the  dead  Flie,  (as  Solomon  faith,)  cormpt  this  precious  Oyntment,  left  the 
 Flefh  abufe  it,  and  turn  it  to  flefhly  Liberty;  and  for  this  End  the  Jem 
 would  not  fiifFer  their  Children  to  read  this  Book,  left  the  Wantonne(s 
 of  Fle(h  (hould  make  them  abufe  it:  But  I  hope  well  of  you,  that  you  are 
 better  inftrufted,  (b  that  you  will  not  abufe  this  Scripture  to  your  own 
 Deftruftion,  as  the  Apoftle  faith  2  Pet.  3. 19.  Charity  bids  me  judge  the 
 beft,  and  I  go  on  to  propound  them  to  you,  as  to  the  immaculate  Spoufe 
 of  her  dear  Lord. 
 
 Ye  may  obferve  in  the  Words  (  yet  rather  for  Memory  then  Order  Sake  ) 
 four  Things,  i.  Thefirft  is  her  Requeft,  tell  fue,  (he  is  in  a  Doubt,  and 
 cannot  be  (atisfied,  therefore  (he  defireth  to  be  tauo;ht.  2.  The  Adjuration, 
 the  Poife  or  Weight  (he  hangs  upon  her  Reque(ic,  it  is  not  flight,  weak, 
 cold  or  perfunctory,  but  (he  is  violent  in  her  Requeft,  and  follows  him 
 with  ftrong  Arguments :  0  Thou/  l^'hom  my  Soul  lovefb '^  (he  offers  Vi- 
 olence to  the  Kingdom  of  God.  To  fay  the  Truth,  Hie  doth  commit  a 
 
 Rape 
 
U^/jere    Christ    Feedeth    and    R  e  s  t  e  t  H.  49 
 
 Rape  upon  rhc  Kingdom  of  God,  (he  muft  have  it,  /he  will  take  no  nay, 
 the  Violent  take  it  by  Force.  The  Nature  of  Fire  is  to  burn,  if  it  hath  any 
 Matter  to  work  upon:  Fire  will  tend  to  Fire,  Like  will  to  Like.  Nor  no 
 River  is  (atisHed  with  its  own  Water,  till  it  be  fwallowed  up  of  the  Sea; 
 Water  will  to  Water  and  Fire  will  to  Fire;  we  Ihall,  nay  we  cannot  but 
 hunger  after  Chrifl,  if  once  wehavetafted  of  him,  it  cannot  be  otherwife. 
 3.  The  Matter  of  her  Rcquelt,  and  that  is  double;  Hie  would  know,  irljere 
 he  feedeth  and  where  be  rcjieth  at  Noon.  4.  TheReafbn  of  all  this,  whylhe 
 woul  1  be  taught,  ^vlierc  he  rcfts  and  where  he  feeds,  for  why  jl)oulJ  I  h 
 as  thofe  that  turn  afide  by  the  Flocks  of  thy  Companions  <' 
 
 I.  For  her  Reque/l,  telj  7//t',  teach  wf,  think  it  not  ftrange,  that  this 
 Spoufe,  who  is  fo  great  and  ib  familiar  with  her  Husband  and  Lord,  that 
 this  Spoufe  doth  ddire  to  be  taught  of  him ;  neither  look  upon  her,  as 
 guilty  of  Curioiit)'  or  Impertinencics;  although  (he  wants  for  no  Inftruc^ 
 tion,  but  is  acquainted  ^vith  all  the  Counfel  of  God,  and  (he  knows  all 
 Things,  for  ihe  hath  received  an  Un£lion  from  the  holy  One,  which  a- 
 bidetfi  within  her,  and  JI.V'  knows  all  Things,  1  John  2.  27.  yet  here  (he  is 
 complaining  that  (he  wants  (bmething.  In  fiich  paflionate  Speeches  as 
 thefe,  fb  full  of  Raptures  of  Love,  ye  muft  not  look  for  Method  or  Or- 
 der; for  they  excel  and  fly  above  the  Regimen  of  Rcafbn,  Ti-uth  it  is; 
 L^)gick  is  the  Art  of  Reafbn,  but  Pallions  are  either  above  Reafon  or  be- 
 jieath  it:  But  here  above  it,  becaufe  tranfcendently  good;  but  all  wicked 
 PalTions  are  beneath  Rea(bn  David  was  a  Man  taught  of  God,  andthough 
 wiferthen  his  Enemies,  his  Teachers  and  his  Elders;  yetnotwithllanding 
 he  cryes:  Teach  thou  7w,  which  (hews,  that  the  Teachings  of  God  andfo 
 the  Raptures  of  the  Soul  towards  God,  are  far  above  Nature  and  Reafon; 
 for  Reafon  is  but  like  the  Sun,  which  when  it  ihincs,  (hews  all  beneath 
 it,  but  hides  all  above  it,  what  is  above  it,  it  cannot  reveal.  This  admi- 
 rable and  fTlorious  Spoufe  of  the  Lamb,  (he  defires  to  be  taught  of  her 
 Lord:  Ana  (he  doth  it  notremiffcly,  as  if  (he cared  not,  whether  (Ijcfped 
 or  no;  but zealoufly,  earncftly,  tell  me,  0  thou  whom  my  Soul  loveth /  She 
 {b  prcffcth  her  Suit,  as  if  (he  would  not  be  fatisfied  without  granting  it: 
 Tdl  me,  (he  would  for  all  her  Knowledge  (till  know  more,  why?  That 
 fo  (he  might  do  more:  She  would  have  her  Light  (hine  before  Men, 
 that  they  may  magnifie  and  glorifie  her  Spoufe  and  Husband.  Hence 
 take  Notice  of  the  Nature  of  the  Fire  of  Love,  when  |efus  Chrift  hi;th 
 once  Kindled  it  in  the  Heart,  it  is  never  fatisfied;  ftill  feeding  and  ever 
 hungry;  ftill  fhc  wonders  at  the  Glory  and  ravilhing  Beauty  of  God, 
 
 S  s  and 
 
j6  Where    Christ    Feedeth    and    R  e  s  t  e  t  H. 
 
 and  of  her  Spou(e,  and  is  never  (atisfied  with  Enjoying  of  him;  fhe  {ees 
 his  Excellency,  Svveetnefs  and  'Glory  in  every  Thing,  fo  much,  that  (he 
 dcfires  more  and  more  to  fee  it  and  taftc  ir;  ftill  he  fills  her,  and  ftillllie 
 wonders  at  him,  and  thirfts  after  him :  Oh  how  excellent  is  thy  Nai?ie  in  all 
 the  Earth-)  (Pf.  8-  i.)  who  haft  fet  thy  Glory  above  die  Heavens!  fhe 
 never  thinks  fhe  has  enough,  and  that  fhe  needs  no  more,  as  it  is  too 
 great  a  Fault  in  thefe  felf-wifeDays :  But  like  David  fhe  cryes  :  O  teach 
 me,  oh  dire£l  me,  oh  lead  me,  why?  That  fb  I  may  draw  nearer  and 
 nearer  to  thee:  She  anfwers  the  Defire  of  God  :  Otbat  there  was  fuch  a 
 Heart  in  this  People  tofeek  after  ine-^  and  to  keep  my  Commandments-,  Deur. 
 lo.  And  fhe  hath  good  Reafbn  to  thirft;  for  fhe  is  dry  and  empty  in 
 herfelfj  for  fhe  knows,  the  rich  and  fuU  God  fends  empty  away.,  but  he  fills 
 the  hungry  with  good  Things-,  Luke  i.  53*  But  now  adays  we  are  rich  and 
 full  with  the  Church  in  Laodicea-,  Rev.  3.  17.  and  know  not,  that  we  are 
 poor,  blind  and  naked:  No  fooner  now  adays  is  any  one  entred  into 
 the  Church,  ( Chrift's  School )  and  they  begin  to  know  any  Thing,  hut 
 they  will  be  prefently  Mafters,  Teachers  and  Controulers,  and  he  is  a 
 great  Chriftian  now  adays,  that  is  a  great  Fault- Finder,  he  that  can  pick 
 a  many  Holes,  and  reprove  the  Sins  of  other  Men,  this  for  (both  muft  go 
 for  great  Profellion,  and  good  Progrefs  in  Chriftianity :  But  for  my  Part, 
 I  envy  them  not,  I  would  ye  were  all  Mafters  and  Teachers ;  I  would 
 as  Mofes^  Numb.  11.  29.  that  all  the  People  of  God  cmdd  prophefie->  and  that 
 the  Lord  would  put  his  Spirit  upon  them  an.  I  would  they  were  asfiire  Ma- 
 fters and  Teachers,  as  I  am  fure  they  are  ignorant,  and  without  all  Know- 
 ledge, at  leaft  boafting  themfelves  above  their  Meadire,  2  Cor.  10. 15.  or 
 boafting  themfelves  in  another  Man's  Lines,  and  of  other  Mens  Experi- 
 ences: And  the  Apoftle  i^ith  i  Cor.  8-  2.  He  that  thinks  he  knows  any 
 Things  he  ktiorvs  nothing  as  he  ought  to  hiow  it;  and  our  Saviour  commands, 
 he  not  Mafters:,  for  one  is  your  Mafterin  Heaven:  He  that  will  learn,  muft 
 ftill  account  himfelf  a  Fool :  And  I  pray  God,  our  Wifdom  be  not  fb 
 great,  that  wefcorn  to  learn  even  of  Godhimfelf  And  fure  lam,  as  long 
 as  ye  go  on  in  this  Conceit  of  your  own  Knowledge,  you  cannot  admire 
 God  and  his  Wifdom,  but  you  admire  yourfelves  and  your  own  Wifdom, 
 your  own  Parts;  and  you  love  and  prefer  yourfelves  above  God  and 
 his  Wif  iom;  and  the  Truth  is,  the  very  Summ  and  Qiiinteffcnce  of  this 
 Peoples  Religion  is,  tofj^eak  bitterly  and  largely  againll:  their  Neighbours 
 Sins,  againft  their  Brethrens  Infirmities  and  Forfboth;  they  conceive, 
 they  do  it  out  of  a  Zeal  to  God's  Glory,  and  conlider  not,  what  a  Hook 
 
 (Jlie 
 
IFlKYe    Christ    Feedeth    and    R  e  s  t  e  t  h.  y  t 
 
 the  Devil  hath  put  into  their  Noftrils,  who  draws  and  pulls  them  which 
 Way  he  plcafes  to  do  him  Service,  and  mud  be  by  all  Means,  under  Pre- 
 tence of  Serving  and  Glorifying  God;  yet  they  confider  not,  how  they 
 ferve  nothing  but  the  Devil  and  their  own  Lufts:  Such  a  Man  (fay  they) 
 he  is  a  good  Man,  were  it  not,  or  but  that  he  hath  fuch  and  fuch  Faults; 
 he  would  be  a  good  Member  in  the  Church,  but  he  lives   fcandaloufly, 
 and  it  mult  be  as  they  judge,  too   fcandaloufly,*  never  confidering,  how 
 fcandaloufly  they  live  themfelves  tov/ard  others,  yea  far  more,  but  diey 
 fee  it  not.     O  Beloved!    What  do  we  in  all  this,  but  fay  in  Pratftice, 
 though  not  with  our  Mouths  with  the,  Pharifee:  I  thank  God,  I  am  not 
 as  other  Men,  he  is  a  greater  Sinner  than  I,  I  am  better  then  he  ,*  I  am  no 
 Whoremonger,  as  fuch  a  Man;  no  Adulterer,  as  fuch  a  Man;  I  live  not 
 in  thofe  Sins  as  he  doth.    You  know  the  Scripture  tells  uS;  that  this  poor 
 Sinner,  the  Publican,  whom  de  defpitcd,  went  home  to  his  Houfe  jufti- 
 fied,  and  not  the  other.   Therefore  I  befeech  you  for  your  own  fakes, 
 and  for  his  fake,  that  Ihed  his  Blood  for  you ;  nay,  I  befeech  you  for  his 
 fake,  that  could  have  written  every  Man's  Faults  in  his  Forehead,  if  he 
 had  pleafed ;  nay,  many  Times  thou  judgefl:  thy  Brother  to  Sin,  when 
 God  doth  not  fb  judge,  as  evil  as  he  is  whom  thou  defpifclt ;  for  Shame 
 then,  leave  off  this  Office  of  Accufing,  of  Backbiting,  of  Slandering,  to 
 the  Devil,  take  not  this  Office  from  him:  It  is  the  Nature  of  Flelh- Flies, 
 to  be  always  dwellinr;  upon  the  Sores  of  Horfes  or  other  Beafls,  fb  thou, 
 whatever  Good  or  Excellency  thy  Brother  hath  in  him  otherwayes,  thou 
 art  content  to  run  over  that,  and  takefl:  no  Notice  thereof;  but  if  thou 
 meeteft  with  a  Botch,  with  a  Sore,  there  thou  eatefl:,  and  there  thou  gal- 
 lefl:,  and  makefl  it  worfe  than  thou  foundfi:  it,  as  thofe  Flies  do,  when 
 thou  Ihouldfl  rather  dwell  upon  that  which  is  good  in  him,  and  run  over  this 
 which  is  evil :  And  the  Reafon  they  do  fb  is,  becaufe  diey  would  feem 
 wife,  and  to  be  able  to  reprove  Sin :  I  do  not  fpeak  againll  this,  in  that  I 
 would  not  have  you  reprove  Sin,  where  you  really  find  it :  Yes,  yes,  do 
 it;  but  then  do  it  to  his  Face,  and  not  behind  his  Back,  and  do  it  know- 
 ingly, and  not  upon  thy  weak  Sufpicion.  I  confefs,  that  Chrill:  called  He- 
 rod a  Fox  not  to  his  Face,  ^o  tell  that  Fox :  But  he  did  it  not  blindly  and 
 ignorantly,  in  a  cenforious  Way,  as  mofl:  do,  but  upon  Knowledge,  and 
 when  he  knew  he  ought  to  do  it;  for  he  knew  the  Hearts  of  Men. 
 
 But  you  fee  thcSpoufe  here  not  contented  with  thatlhe  hath,  ihefeeks 
 ftill.  and  forgets  that  which  is  behind,  and  prcfleshard  toward  the  Mark; 
 what  Warrant  then  have  thefe  Men,  that  as  fbon  as  ever  they  arc  within 
 
 S  s  2  the 
 
52  JVbeve    Christ    Feedetg    nud    R  e  s  t  e  t  h. 
 
 the  Pale  of  the  Church,  they  will  be  Teachers,  and  they  would  fain  be 
 accounted  j^reat  Rabbles,  and  they  can  expound  Scriptures  as  well  as  any, 
 and  if  Nceci  were,  or  if  they  durft,  they  can  preach  as  well  as  any;  and 
 thefc  Men,  if  People  will  not  hear  them,  prefently  they  are  ignorant,  they 
 are  formal,  or  having  no  Religion:  Thefe  they  arc  fo  well  inftructed, 
 they  can  go  no  whither  to  learn  any  Thing;  as  though  all  Wifdomwere 
 born  with  them,  when  God  knows,  they  are  as  full  of  Ignorance,  of  Pride, 
 of  Self-Conceitednefs,  as  any  Man  in  the  Town ;  but  the  Spoufc  /he  cries, 
 yea,  and  ftill  will  cry  till  Dooms  Day :  Tell  me,  teach  me,    fhe  fees  her 
 own  Imperfe«9:ions  more  then  any,  and  ftrives  after  Perfe£lion,  /he  knows 
 and  is  fenfible  w^th  Paul-,  /he  hath  not  yet  attained:  And  therefore  I  once 
 aoain  befeech  you  in  the  Bowels  of  Jefus  Chrift,  and  for  your  own  Souls 
 Sake,  leave  off  this  Kind  of  Religion,  although  too  I  would  have  you,  as 
 the  Apoftle  commands  Jude  v.  23.  to  bate  all  EviljVQ^LQVQn  the  very  Gar- 
 mefit  fpotted  by  the  Flejh. 
 
 We  come  fo  the  fecond  Thing  laid  down,  and  that  Poife  or  Weight, 
 that  fhe  hangs  upon  her  Suit,  (he  doth  ( in  a  Kind  )  adjure  God.  I  had  thought 
 to  have  gon°  through  this  Text  at  this  Time :  Indeed  I  had  thought,  when 
 I  began,  that  you  and  I  fhould  have.the  Honour,  to  have  waited  upon 
 this  beautiful  Lady,  our  Mother,  our  Milh'efs,  the  Church,  from  Engedi 
 to  Eneglaim  Ezek.  47, 10.   from  the  Beginning  of  the  Text  to  the  End, 
 ^nd  have  taken  a  more  thorough  View  of  the  Beauties  of  our  Miftrefs,  and 
 our  compleat  Mother ;  but  you  fee  here  is  a  Word  hath  been  call:  in  our 
 Way,  as  the  Carkafes  of  Amafa  and  Afabel  2  S?im.  2.  and  20.  which  made 
 us  to  make  a  if  and,  like  the  Children  of  Ifrael  at  the  red  Sea,  they  could 
 not  then  pafs  on,  till  the  Waters  were  dried  up;  and  indeed  the  red  Sea 
 is  before  us,   a  whole  Sea  of  Matter,   and  according  to  that  Promife  in 
 Ezrhel^  here  is  in  the  Text  great  Plenty  of  Fiih  to  inclofe,  the  Fijhrs  may 
 flandupon  it  from  Engedi  even  unto  Eneglaim,  and  [pre  ad  forth  their  Nets, 
 their  Fifio  ihalJk  according  to  their  /finds,  as  the  Fiji)  of  the  great  Sea  ex^ 
 feeding  Many ;  but  for  the  prefent  we  muft  take  what  we  can,  and  leave 
 the  Reft  till  another  Time.   TeU  me^  0  thou/  WhommySoidlovetb.  Here 
 is  a  true  Expreffion  of  Prayer;  'tis  but  a  Folly  tooray  toGod,  except  we 
 can  thus  put  up  our  Prayers  to  him  in  this  Dialed: :  "O  thou !  Whom  my 
 Soulloveth.  Many  think,  that  if  they  can  pray  to  God  in  fetting  forth  his 
 Attributes,  ftyling  him  moft  High,  moft  Mighty,  moft  Gracious,  and  it 
 may  be  add  Hebrew  Words,  as,  O  moft  mighty  Jab,  Jehovah  &c.  then  they 
 ihink  they  have  made  an  admirable  Prayer  j  but  be  iiire  of  this,  except 
 
 tho\* 
 
prheYe    Christ    Feedeth    and    Resteth,  53 
 
 thou  canft  come  to  God,  and  truly  fay  from  thy  Heart :  O  thou!  Whom 
 my  Soul  loveth;  thy  Prayers  (be  they  never  (o  excellent,  othervvife  they 
 all  fall  to  the  Ground)  he  accepts  them  not ;  but  when  thou  comeft  under 
 this  Title,  and  it  is  Qj  indeed,  he  cannot  chufe  but  hear ;  for  then  it  is  the 
 Voice  of  his  Spoufc :  But  if  you  expreft  his  Attributes  never  Co  largely  and 
 amply,  without  this  thou  haft  prayed  no  better  then  the  Devil;  for  there 
 is  no  Attribute,  but  he  can  inlarge  and  amplifie  above  any  of  you  all ; 
 therein  he  is  able  to  outftrip  the  Bed:  of  you. 
 
 And  the  Apoftle  faith,  i  Cor.  16.22.  He  that  loves  not  the  Lord  Jcfusjet 
 bim  be  Anathema^  Maranatha,  ace  ur fed  from  Chrift  \  now  this  Man  he  pray- 
 eth  no  better  then  the  very  Devils,  and  thofe  that  are  accurfed  fromChnlt: 
 As  we  read,  when  the  Polfeffed  with  Devils  came  and  met  our  Saviour, 
 what  a  larc^e  confelfion  and  Acknowledgement  rhey  made  of  him,  I  know 
 thee  whothouartj  J-efiis  the  Son  of  the  moft  high  God:  Luk.  8-  28.  But  Chrift 
 many  Times  Hopped  their  Mouths,  and  would  not  accept  their  Confellion : 
 All  thy  Prayers,  thebeft  that  ever  thou  madeit,  without  this  Tide  of  Love, 
 are  but  as  Milrtones  hung  about  they  Neck,  and  will  drag  thee  to  the 
 Bottom  of  the  Sea;  but  it  may  be  you  blefs  your  felves  for  all  this, 
 and  think  your  Prayers  are  not  (o  bad  as  we  make  them,  or  if  they  be, 
 you  hope  notwitftanding,  you  ihall  do  well  enough  here-after,  after  you 
 dye;  but  know,  y^Js  the  Tree  falls  fo  it  lies,  as  Solomon  faith  Ecc,  11.3. 
 If  thou  dye  in  this  Condition,  fo  Judgment  lliall  find  thee:  And  you  hope, 
 it  may  be,  that  you  (h.\\\  poflefs  the  Crown,  laid  up  for  you  in  Heaven, 
 as  you  conceive,  but  I  fear,  you  are  fo  glued  to  the  Earth,  you  can  relifh 
 nothing  but  the  Earth,  fo  that,  that  is  it  your  Souls  love.  And  further,  it 
 may  be,  you  think,  it  (hall  be  fome  ponderous  Thing  you  fhall  have  in 
 Heaven,  fome glorious,  vilible,  occuJar,  Material,  or  foine  tangible  Thing: 
 You  think,  you  ihall  have  fome  fuch  Things,  as  you  enjoy  here :  But 
 alas,  alas,  thou  ihalt  find,  that  as  foon  as  evxr  thou  art  unrivitcd  from 
 the  Earth  (and  happy  were  it  for  thee,  if  it  were  done  here  before  thou 
 goeft  hence)  I  fay,  then  thou  flialt  find,  that  the  Kingdom  of  God  confi- 
 Iteth  not  in  Meats  and  Drinks,  as  the  ApofHe  faith ;  that  is,  it  conlilkth 
 not  in  Riches  and  Wealth,  and  the  like ;  for  the  Kingdom  of  Heaven  is 
 not  a  Creation,  but  a  Multiplication:  What  you  have  received  here  as 
 the  firfl  Fruits,  flvallbe  there  multiplied  and  encreafed  to  fupcrabundance, 
 heaped  up,  preffed  down  and  running  over:  And  when  you  come  to 
 be  received  into  that  Kingdom,  it  wilf  not  be  demanded,  what  Riches 
 have  yc?   What  Honour  have  ye?  But  Chrift  wilJ  ali  :  How  many 
 
 S  5  3  Loaves 
 
54  lyJjexe    Christ    Feedeth    and    Resteth. 
 
 Loaves  have  ye;  If  ye  are  not  in  Pofleflionof  (bme  Loaves,  of  fome  Part 
 of  the  Kinodom  of  Heaven  before  in  this  World,  there  is  none  to  be 
 given  then ;  'tis  not  alked  then,  what  had  you  of  the  World  ,•   but  it  will 
 be  afked :  How  many  Loaves  have  ye  ?  That  is,   how  many  Loaves  of 
 Love,  how  many  Loaves  of  Charity,  how  many  Loaves  of  Faith,   how 
 many  Loaves  of  Patience  have  you?  What  wilt  thou  do,  if  thou  haft  none? 
 Wilt  thou  fay :  ftay,  Lord !  I  will  go  and  buy,  or  I  will  go  and  borrow  as 
 the  fooliih  Virgins  :  No,  no,  there  is  no  Body  can  lend;  they  have  none 
 to  fpare,  they  nave  but  bare  enough  for  themfelves:  Ifthoucanftnotfay 
 as  here:  Othou!  Whom  my  Soul  loveth,  never  look  to  enter  there;  but 
 ye  muft  look  for  the  Anf^.ver  thofe  foolifti  Virgins  had:  Depart,  I  know 
 you  not.  If  this  Love  be  not  the  Salt,  that  feafons  all  your  Actions,   all 
 your  Sacrifice,  he  knows  them  not,  he  regards  them  not;  where  he  fees 
 no  Love  in  the  Anions,  let  it  be  never  fo  glorious  a  Duty,  he  knows  it 
 not,  depart  from  me ;  for  all  you  feem  to  be  fuch  conftant  and  zealous 
 Worfhippers,  yet  to  me  ye  are  no  other  but  Workers  of  Iniquity.  But  ftay, 
 try  your  Love  to  him,  try  this  fecret  Seal  by  the  broad-Seal  of  your  Love 
 to  the  Creatures,  to  your  Brethren:  If  you  be  a  living  Member,  you  will 
 fympathize  in  Love  and  Fellow-feeling  with  the  Reft  of  the  Members; 
 for  the  Apoftle  faith     Rom.  13,10.  Love  is  the  Fulfill mg  of  the  Law,  the 
 whole  Law;  for  take  the  Commandments,  firft  the  Commandments  of  the 
 fecond  Table:  If  a  Man  love  Father  and  Mother ,  let  him  dilhonour  them 
 if  he  can ;  and  fo  the  next,  tboufl)alt  not  kill.  If  he  loveth  the  Creatures  and 
 his  Brethren,  he  is  fo  far  from  offering  Violence  to  Any,  that  he  will  ra- 
 ther lay  down  his  own  Life:   And  fo  the  feventh :  If  he  loveth  all,  he  will 
 not  take  the  Members  of  Jefus  Cbrifi,  and  make  them  the  Members  of  an  Har- 
 lot. I  Cor.  6, 15.  And  Love  will  make  him  inftead  of  ftealing  from  any  to 
 give  plenteoufly  and  willingly,  nor  to  covet  any  Thing,  which  is  his  Neigh- 
 bours; nay,  to  be  fo  far  from  coveting  and  taking  away,  that  he  will  ra- 
 ther add  what  he  can,  and  Love  can  bear  no  falfe  Witnefs,  to  abufe  thy 
 Neighbour.  And  fo  likewife  for  the  firlt  Table,   he  that  loves  God,  he 
 knows  him  to  be  fo  full  and  fatisfying,  that  he  never  need  make  him  more 
 Gods;  he  knows  that  if  the  World  were  ten  thoufand  Times  larger  and 
 pleafanter  then  it  is,  he  knows  that  God  is  fo  full,  that  he  is  fufficient  for 
 all,  and  he  is  infinitely  more  then  all,   neither  can  he  make  Images  to 
 worihip  them,  or  to  put  him  iu  Remembrance  of  him;  for  he  hath  anAp- 
 prehenfion  of  him  beyond  all  Manner  of  Images,  the  whole  Creation  is  a 
 a  Glals  to  him,  but  a  very  confia^fted  Oue,  he  kngws,  no  Image  can  re- 
 
 fembls 
 
Where    Christ    Fe.edeth    and    Resteth.  jj 
 
 (emble  him,  as  God  faid  ro  Mofes:  Thou  fl^alt  make  no  Image  \  for  ye  faw 
 no  Image,  fince  I  brought  you  out  o/Egypt.  Dcur.  4. 23.  And  if  he  Joverh  him, 
 can  he  {wear,  bJafphemc,  prophane,  abufe  and  reproach  his  Name  ?  And 
 can  he,  if  he  lovcch  him,  grudge  him  one  Day  in  rovcn?  Yea  rather  he 
 wiihcs,  char  God  had  taken  feven  to  himfelf,  and  given  him  but  one. 
 
 Examine  your  fe]  ves  by  rhefe  Things :  Is  the  Seal  of  your  external  Love 
 a  Witnefs  of  your  internal  Love  ?  It  is  true,  God  is  worlliipped  in  Spirit 
 and  in  Truth,  and  his  Love  mud  be  Ihcd  abroad  in  our  Hearts,  inviubly 
 firft,  but  yet  that  Love  never  refts  there ;  but  it  is  like  Aaron's  Rod,  a 
 budding  Rod,  it  puts  forth  Fruit  externally  alfb,  or  elfe  thou  art  not  fit 
 to  beaPrieft  to  God,  if  thy  Rod  be  not  a  budding  Rod;  Be  not  de- 
 ceived, God  is  not  mocked.  Except  this  Tree  put  forth  fome  Fruit,  fome 
 Leaves  at  Jeaft,  it  is  dead,  and  there  is  no  Sap  or  Life  in  it;  for  God  hath 
 not  left  himfelf  without  a  Witnefs:  For  that  you  fee,  if  there  be  not  this 
 Love  in  the  Heart,  and  expref fed  in  the  Life  and  Converfation,  there  caa 
 be  no  Acceptance  with  God;  Thou  mull:  come  to  him  under  this  Title: 
 O  thou !  VVhom  my  Soul  loveth,  not  as  a  Mercenary  for  Gain  or  Reward, 
 or  for  what  Advantage  thou  (halt  get  by  him,  but  for  Love  to  him  nor  to 
 his,  not  as  a  Servant,  but  as  a  Son,-  nor  for  Fear  neirher,  butforLovx  to  him. 
 
 Many,  Beloved!  very  many  yea  Multitudes  can  come  to  God  under 
 this  Title:  0  thouIlVhom  my  Body  lovctb-,  thou  giveft  me  Health,  thou 
 gived  me  Wealth,  thou  giveit  me  Wifdom,  thou  giveft  me  a  good  Re- 
 port; Multitudes  in  this  Kind  even  throng  him  with  their  Devotions  and 
 trayers,  think  themselves  great  and  devout  Worihippers:  Alas!  This  is 
 bur,  O  thou!  Whom  my  Body  lovcth;  but  this,  O  thou!  Wliom  my 
 Soul  loveth;  this  proceecls  forth  from  him,  that  is  inviliblc.  Generally 
 moft  Men  fix  their  Eyes  upon  the  vifible  Bleinngs  of  God,  and  they  are 
 rnuch  in  Pra^^er  to  God  for  them,  as  Chrift  told  thofc  that  followed  him 
 and  thronged  him,  that  it  was  not  for  Love  to  him  but  for  the  Loaves, 
 that  they  might  be  i'Q<\  and  filled,  this  )-ou  know,  although  you  little  con- 
 lider  it,  that  Chrift  fJDake  through  them  rous,  as  well  as  to  them;  andfb 
 fiiy  I  to  you,  Many  follow  him  for  what  they  can  get  by  him  in  Outward^, 
 Self  or  worldly  Refpects;  and  know,  he  regards  none  of  thefe  Prayers, 
 but  when  his  Son,  in  whom  he  is  well  plealed,  when  he  pra)'cs,  hehears 
 him  ahvays'f  John  11,42.  but  if  any  other  prayes,  he  regards  it  not. 
 
 Ye  pray  and  it  may  be  daily:  ily  IFill  he  done]  but  yet  faith  the  Hus- 
 bandman, O  Ictmehaveagood  Yearoflncrcafe,  and  the  Merchant  prayes, 
 thy  Will  be  done  too;  but  faith  he,  Oh  let  the  Wind  blow  right  forme, 
 
 to 
 
$6  Where    Christ    Feedeth    and    Restetm. 
 
 to  fend  home  my  Shipping,  and  the  Tradesman  prayes  too,  thy  Will  be 
 done;  bucfiiich  he,  I  defire  Store  ofCuftomers  to  Day  and  good  Takings; 
 what  Prayers  are  thefe  think  you  ?  What  Submillion  is  here  to  the  Will 
 of  God?  No,  no,  mind  thy  own  Duty,  leave  the  Succefs  to  him,  feekfirft 
 the  Kingdom  of  God,  and  depend  upon  him  For  all  other  outward  Things. 
 From  whence,  do  you  think,  come  thefe  Prayers,  O  give  me  my  Health 
 again,  O  give  me  my  Wealth  again,  Ogive  me  my  Children  again;  Come 
 thefe  from  Chrift  thinkeft  thou?  Are  thefe  his  Prayers  in  thee,   or  come 
 they  not  from  thcFlefh?  O  let  my  Flefh  be -veil  hou'edjlet  my  Flefhbe 
 well  clad,  let  my  Flefh  be  well  provided  for,  in  Riches,  HoufeS;  Lands,Health 
 Children;  away,  away,  God  is  deaf  to  hear,  he  can  and  will  hear  none  of  thefe 
 Prayers.  Thefe  Blellings  he  gives  promifcuoufly  to  every  Man, •  thefe  do 
 not  at  all  declare  God's  Love,  for  he  asoften  or  ofrner  gives  them  where 
 he  hates,  as  where  he  loves:  Thefe  are  Goods,  that  a  Man  may  do  good 
 with  ;  butthe other  are  (lich  Goods,  that  they  make  a  Man  good;  and  if 
 thou  doeft  good  with  them,  coming   from  this   Ground,   from   Love 
 to  Chrill:  within,  they  are  accepta  )le,    even  the  lead    of  them;  but  if 
 thou  doefl:  never  fb  much  good  with  them  without  this,  as  doing  them  to 
 be  feen  of  Men,  ortofatisfie  Confcience,  or  for  Fear  ofHellorforHope 
 of  Heaven,  or  for  any  other  By-End,   then  verily  I  fay  unto  you :   Ye 
 have  your  Reward.  Ye  did  them  to  be  feen  of  Men,   and  ye  are  feen  of 
 Men,  ye  did  them,  that  Men  might  think  well  of  you,  and  they  do  think 
 well  of  you ;  verily  I  fay  unto  you :  You  have  your  Reward,  as  the  Lord 
 (aid  to  the  rich  glutton  r^S'o;;/   Tlmu  had  ft  thy  Portioji  in  thy  Life  Tiim^  mm 
 he  is  comforted  and  thou  art  tormented.  Thou  did  ft  them  but  for  Love  to 
 thy  felf,  and  not  for  Love  to  him,  and  how  canfl  thou  expedl  him  to  reward 
 thee?  Examine  thy  felf,  do  thy  Prayers  come  from  this  Root:  Othou! 
 Whom  my  Body  loves,  O  thou !   Whom  my  Flefli  loves,   or  O  thou  J 
 Whom  my  Soul  loves  for  my  Body,  for  my  Flefh?  Then  it  is  all  one, 
 fcarch  thy  Souldiligendy;  for  the  Day  ofthe  Lord  will  come,  and  will  burn 
 up  all  our  Deeds,  all  our  Actions,  all  our  Drofs,  it  will  try  out  the  Gold, 
 the  Gold  will  not  confume,  but  be  more  refined;  but  all  that  is  Hay,  Stub- 
 ble and  Drofs  and  fuch  like  Stuff,  wrought  but  by  the  Power  ofthe  Crea- 
 ture and  by  the  Power  of  Man ;  even  all  Mens  Religion  and  all  their  re- 
 lioious  Actions,  and  whatever  is  of  Man,  ihall  be  burnt  up  for  ever. 
 
 WH^m 
 
WHERE 
 
 CHRIST    FEEDETH 
 
 AND 
 
 RESTETH. 
 
 Cant.  i.  7. 
 
 Tell  me^  0  thou  !  Whom  my  Soul  loveth^  where  thou  fecdefl^  where  thou  ma- 
 kcft  they  Flock  to  reft  at  Noon ;  for  why  \]jould  J  be  as  one^  that  turneth  a- 
 fide  by  the  Flocks  of  thy  Coinpajjious  / 
 
 Preached  for  Mr.  Hodges  at  the  publick  Meeting-Place  at  Highgate 
 in  the  Forenoon. 
 
 I  Told  you  in  the  Morning,  that  wemuft  not  imagine,  this  Book  of  the 
 Canticles  to  contain  any  idle  Reverence  and  foolilh  wanton  Comple- 
 ments between  a  Man  and  his  Wife,  on  whom  cither  doted;  but 
 the  Exprelfions  of  entire  vehement  Love  between  the  Lord  Chriil:  and  his 
 dear  Spoufe.  Beloved  I  This  is  the  eternal  cverlafHngScnfe;  the  other  is 
 but  the  Letter,  which  is  nothing;  nor  may  we  look  upon  them,  as  the  13ia- 
 logue  between  Solomon  and  his  Wife;  for  what  arc  they  to  us?  they  are 
 dead  and  gone.  Though  the  whole  Book  of  the  Canticles  be  in  Appea- 
 rance but  an  Epithalamicc,  Bridal  or  a  Love-Song  or  a  Marriage-Song  be- 
 tween Solomon  and  Pharaolfs  Daughter,  his  Wife,  and  confequentl)'  may 
 feem  to  relifli  of  nothing  but  (enfual  Love,  and  the  Etfe*^s  thereof,  carnal 
 Enjoyments;  yet  know,  this  is  but  the  Chaff  that  covers  die  Corn;  the 
 Cabinet  that  contains  the  Jewels,  and  the  Field  which  hides  the  rich  Pearl: 
 And  if  we  reil  in  thefe  ExprelTions,  the  true  Solomons  Face  is  vailed,  as  Mo- 
 fes  his  Face  by  his  Vail ;  but  thefe  Exprcilions  were  ufed,  becaufc  we  arc 
 notable  otherwife  to  behold  him.  Therefore  (hll,  whenever  you  hear  or 
 read  die  Scriptures,  (cek  to  have  the  Book  unclafped  and  the  Seals  open- 
 
 T  c  cd^ 
 
f  g'  Jf^jere    Christ    Feedeth    and  .R  e  s  t  e  t  h. 
 
 ed ;  for  as  it  lies  printed  or  written  in  the  Letter,  it  is  both  clafped,  fealed" 
 and  walled  about;  for  though  it  be  a  Fountain  of  living  Water,  yet  it  is 
 walled  about  by  the  Letter,  and  none  fee  the  Meaning,  {ave  only  they, 
 to  whom  it  is  given.  And  wherever  you  fee  the  Letter  fpeaks,  reft  not 
 in  that,  but  look  for  one  greater;  For  behold  a  greater  than  Solomon  is  hen. 
 Matth.  12.42.  For  Solomon's  Face  and  alfo  his  Spoufes  are  here  vailed  as 
 Mofes  was,  becaufe  they  fhine  as  Mofes  did.  When  the  Letter  {peaks,  that 
 is  but  Solomon-)  but  the  Spirit  is  Jefus  Chrift,  the  only  begotten  of  the  Fa- 
 ther, full  of  Grace  and  Truth ;  and  when  ^'o/o/Vio/;;  Wife  {peaks,  it's  Phara- 
 oh's  Daughter,  observe  and  mind  the  Wife  of  Tefiis  Chrift,  his  Church 
 and  Spoufe,  the  dearly  beloved  of  his  Soul:  They  being  in  the  Letter  but 
 Profeftions  and  Exprellions  of  Dearnefs  and  Intimatene{s  of  Love  to  his 
 Wife,  and  of  his  Wife's  Love  to  him,  and  they  do  but  fet  forth  the  inex- 
 prellible  and  reciprocal  Dearnefs  between  Chrift  and  his  Church.  When 
 the  Letter  {peaks  of  the  Daughters  ofZ/ow  or  of  5'lT///^7/^//2,  underftandyou 
 the  vifible  and  oeconomical  Church;  that  Net  that  holds  Fifties  good  and 
 bad  Matth.  13.47.  That  Field,  wherein  grows  both  Wheat  and  Tares. 
 Mat.  13. 27.  And  that  Ark  o^N'oah-,  wherein  are  Beafts  clean  and  unclean. 
 In  brief,  the  Letter  is  but  a  dead  Refemblance,  or  the  Picture  of  the 
 Life  within,  as  of  good  Things  promifed,  fo  of  evil  threatned,  It  fpeaks 
 of  devouring  Fire  and  everlafting  Burnings.  Ifa.  33. 14.  and  of  7 ophet  pre- 
 pared of  oldj  and  of  the  Worm  that  never  dies ;  and  of  Weeping  and  Gnajlnng 
 of  Teeth.  Let  me  tell  you,  all  thefe  are  but  Refemblanc'es  and  Shadows  of 
 the  Terrors  of  the  Almighty;  the  Thing  it  felf  is  infinitely  beyond  the{e 
 Exprellions,  as  I  have  read  of  fome,  who  of  old  Time  kept  for  their  {ecu- 
 rity  fierce  Dogs  within  theHou{e,  and  were  wont  to  have  without  Doors 
 upon  the  Wall,  a  painted  Dog  with  this  Caution :  Beware,  beware  the  Dog. 
 And  I  have  read  of  fome  ignorant  People,  that  would  place  burning  Lamps, 
 made  of  combuftible  Matter  mixt  with  Oyl,  in  the  Sepulchres  of  their 
 Friends,  and  havelikewife  pourtrayed  Fire  upon  the  Stones  on  the  Out- 
 Side  to  {hew,  there  was  real  Fire  within.  So  the  outward  Letter  is  but  the 
 Pi^ure,  the  Refemblance  of  the  Tmth  within ;  that  is  but  the  litfcral,  hi- 
 ftorical  Senfe;  the  Life,  the  Fire  is  another  Thing:  Jefus  Chrift  is  the 
 Spirit  and  Life,  he  is  the  Fire;  and  John  5.  35.  Chrift'  {^lith  of  John:  He 
 was  a  burning  and  a^  fl)ini?2g  Light ;  tliat  was,  fo  fir  as  Chrift  did  fhine  in  him 
 and  by  him.  And  be  fure  of  this,  as  true  Fire  is  infinitely,  unfpeakably 
 beyond  the  ftuidow,  Refemblance  and  Reprefentation  both  in  Heat  and 
 Splendor,  fo  is  the  Truth  beyond  the  Letter;  And  as  living  Dogs  are  more 
 
 thao 
 
Where    Christ    Feedeth    and    R  e  s  t  e  t  h.  59 
 
 than  painted  or  dead  Doos;  for  the  one  it  burns  not  at  all,  and  the  others 
 they  bite  not  at  all;  but  the  Dog  within  is  of  another  Nature:  Be  lure, 
 you  will  find  it  hereafter,  if  you  will  not  believe  it  now,  that  that  Fire 
 will  burn  and  that  Dog  will  bite. 
 
 The  dead  Letter  is  not  the  Word,  but  Chrifl  is  the  Word,  the  Word 
 is  the  Son  and  the  Son  is  the  Word,  as  Pf  no.  i.  The  Lord  f aid  unto  my 
 Lord:  Sit  thou  at  my  right  Handt  till  I  make  thine  'Enemies  thy  Foot-ftoolz 
 That  is,  the  Ford  faid  unto  his  Son  or  unto  his  Word ;  for  (b  the  Word 
 in  the  Original  may  be  as  well  taken :  The  Lord  (aid  unto  his  Word,  fit 
 thou  on  my  right  Hand,  &c.  This  great  King's  Word  is  like  the  King's 
 Daughter,  Pf  45  17.  All  glorious  within.  And  to  be  fhort,  take  this  for 
 a  certain  Truth,  he  that  hath  the  Bride,  is  the  Bridegroom,  that  is,  he 
 that  hath  the  living  Sen(e  given  to  him,  he  is  the  Bridegroom,  and  this  is 
 the  Bride,  and  this  is  the  Scribe,  mrtruftcdto  the  Kingdom  of  God:  This 
 is  the  good  Houlholder,  which  always  bringeth  out  of  his  Treafiiry  Things 
 New  and  Old.  The  living  Senfe  is  the  Word,  and  the  Word  is  Chrifl: 
 himfelf :  The  Letter  that  is  but  the  Shell,  but  this  is  the  Kernel,  and  is  of  per- 
 petual Ufe :  The  Letter  is  but  of  Ihort  Continuance,  that  is  but  Chaff,  which 
 covers  the  Corn  for  a  Time;  and  you  know,  Chaff  is  but  Food  for  Beafts, 
 but  Grain  and  Corn  is  for  Men ;  Chrifl:  hath  other  Meat  provided  in  the 
 Scriptures  for  his  Spoufe,  than  Hullc  and  Chaff,  which  is  only  fit  for 
 S\vine  and  Beafts:  As  all  the  Scriptures  are  fymbolical  and  figurative,  £0 
 this  more  efpecially.  Thefe  Words  then  areaRequcfl  of  the  Spoufe  to 
 her  Husband,  whofe  Love  and  Inltruclion  fhe  never  wanted,  and  yet 
 here  Ihe  flies  for  it,  though  he  was  not  wanting  to  her,  yet  flill  /he  deli- 
 res  to  grow  in  the  Knowledge  and  Love  of  him,  that  Ihe  might  abound 
 therein :  As  he  filleth  her,  fo  flill  flie  deflres  to  be  filled. 
 
 I  gave  you  four  Things  to  confider  of,  which  was  rather  for  Memo- 
 ry fake,  than  Order. 
 
 I  Her  Rcqueft^  tell  me^  or  teach  me.  2  The  Weighty  /he  hangs  upon 
 her  Requefl:,  Oh  thou  whom  my  Soul  loveth.  3  The  Matter  of  her  Re- 
 quefl,  what  it  is  llie  (ceks:  viz.  tlic/e  two  Things,  where  thou  fcedefi  ami 
 where  thou  rcftefi  at  Noon.  4  I-aflly  the  Reafon  of  all;  for  22d.y  jhould/h 
 as  thofe,  that  turn  afide  by  the  Flocks  of  thy  Companions'^.  7'hercb\-  intima- 
 ting, if  he  did  not  continually  teach  her  and  direft  her,  flie  /hould  pre- 
 fently  turn  afide  to  the  Flocks  of  his  Companions:  Some  are  Co  full,  their 
 Omers  run  over,  they  are  wifcr  than  the  Spoufe  here,  as  God  faid  to  77- 
 r/<;,  Ezek.  28.  3.  Art  thou  wifer  than  Daniel?  Thcfc  Men  they  are  wifcr 
 
 T  t  2  than 
 
6o  Where    Christ    Feedetg    and    R  e  s  t  e  t  h. 
 
 than  Daniel.  They,  if  they  had  been  but  with  God  at  the  Creation,  they 
 could  have  directed  him,  to  have  done  many  Things  vvifer  than  he  hath 
 done  ;  they  could  have  iliewed  him  a  better  Way  to  govern  the  World, 
 and  in  their  Prayers  they  are  (till  teaching  God,  what  to  do,*  but  there 
 are  none  of  thefe  Things  in  Chrift's  Spoufe:  This  is  not  her  Voice;  but 
 in  all  her  Conditions,  and  at  all  Times,  yea,  till  the  World  ihall  be  no 
 more,  fhe  cries :   Tell  me,  teach  me,  guide  me,  &c. 
 
 Let  us  dread  the  Sentence  of  the  Church  oiLaodicea:   Thou  faycft.  that 
 thou  art  rich-,  and  ivanteft  nothings  and  knorveft  noty  that  thou  art  wretched  and 
 ?mferahle)  and  poor-,  and  blind  and  naked-)  Rev.  3.   17.  There  is  nothing  fo 
 pleafmg  to  the  Ears  of  God,  asjthis  Sound,  this  Voice:  Tell  me,  teach  me, 
 dire£l  me,  &c.  Oh  thou  whom  my  Soul  loveth.     All  other  Prayers  are 
 but  the  Prayers  of  the  Devil;  they  can  confcft  God  to  be,  and  know 
 him  to  be  mighty,  glorious,  omnipotent,  omniprefent ;  to  be  the  mighty 
 Lord,  Jaht  Elohifu,  Jehovah,  &c.  They  can  herein  out-ftrip  any  Man  li- 
 ving: Therefore  let  us  examine,  how  much  we  love  God,  nay,  how  much 
 more  than  any  Thing  el(e  ,*  if  thou  canft  not  examine  it  immediately  by  itfelf, 
 then  examine  thy  Love  by  the  Fruits;  for  by  their  Fruit  ye  (Hall  know 
 them.  How  much  hath  thy  Love  increafed  towards  him?  Or  doeft  thou 
 love  him  as  well  as  ever  thoudidft?  For  thou  art  ready  to  fay,  thou  loved  ft 
 him  ever  fmcethou  wert  born:  That  is  juft  never  a  Whit,"  ifthoubeareft 
 no  Fruit,  thou  art  dead :  Yea,  it  may  be  twice  dead,  and  pulled  up  by 
 the  Roots;  for  if  thou  be  rooted  in  him,  thoucanft  not,  if  thou  wouldfr, 
 but  bring  forth  Fruit.     Whatever  Prayers  come  from  a  Soul,  that  can 
 truly  fay,  it  loves  God:  From  this  Root,  I  may  boldly  {ay,  that  Prayer  it 
 never  returns  in  vain.    If  it  can  (ay :  O  Thou !   IVhom  my  Soul  loveth^  Thou 
 art  my  God,  and  I  will  love  Thee :  I  would  not  commit  Adultery  with  any 
 Creature ;  but  myLove  is  taken  off  all,  and  is  towards  thee,  then  isGod's  Love 
 fhed  abroad  in  thv  Heart.  Rom.  5.  5.  But  we  will  goon  to  the  next,  to  the 
 Spoufes  Requeft,  Tell  me !  What  ?  Where  thou  feed  eft ;  it  is  a  ih-angeSpeech 
 now  atthis  Time, that Chriftlhould  eat;  yetit  is  a  trueSpecch,  and  a  real 
 Qucftion,  not  imaginative,  but  real,  not  a  Tranfitive,  but  a  Subllanti  ve.   It  is 
 true,  you  may  fay,  he  did  eat  v/hen  he  was  upon  Earth,  but  he  eats  not  now. 
 
 For  your  Anfwer,  and  for  your  better  Underftanding  of  this,  take  this 
 Ihort  Theory: 
 
 They  that  conceive  Chrifl^  limit  him  according  to  the  Pj oft  I'iine 
 cf"^^  Jea'rs,  that  he  lived  upo  n  Earth-,  or  there  abonts-,  they  do  It*', 
 niit  andy  as  I  may  fay,  cut  Jhort  the  Vafincfs  of  his  Qreatnefs.. 
 
Jpl)ere    Christ    Feedeth    and    R  e  s  t  e  t  h,  6i 
 
 Yet  it  is  very  true,  he  lived  33  Years  upon  Earth,  and  one  only  Merit 
 of  his  one  Action,  that  he  performed  at  that  Time,  was  fufficient  to  fatis- 
 fie  for  the  Sins  of  all  the  World  abundantly,  and  to  perfect  the  Work  of 
 Redemption,  confidering  what  Per  (on  he  was,  viz.  God  equal  with  his 
 Father,  and  that  he  emptied  himfclf  of  all  his  Glory,  and  took  upon  him 
 the  Form  of  a  Servant,  and  made  himfelf  ofno  Reputation:  And  one  on- 
 ly Action  from  him  as  fuch  a  Perfon,  was  fufliciently  meritorious  for  the 
 Sins  of  the  whole  World  before,  and  this  you  will  not  deny ;  and  that  the 
 Sins  of  all  God's  Elect,  and  all  the  Punillimentsdue  were  raked  together 
 in  the  Inventory  of  Chrifts  Padion,  and  that  he  took  away  all  Punilli- 
 ments,  as  Punifhmcnts,  both  temporal  and  eternal,  (though  temporal  are 
 not  worthy  to  be  named  in  Comparifon  of  eternal )  We  Tift  not  to  give 
 Heed  to  thofe  Men,  that  would  have  us  believe,  that  though  the  eternal 
 PuniQimcnt  for  our  Sins  be  difcharged  by  Chrift,  yet  we  are  (till  in  Ay- 
 rcavagcs  for  temporal,  to  be  paid  in  this  World  by  Pilgrimages,  Fadings, 
 Whippings,  Marcerations,  Fines,  Penalties  of  Purfe,  &c.  or  in  the  next 
 World  by  Purgatory,  or  equivalently  by  them  both,  by  Indulgenciesand 
 Pardons  from  the  Pope:  Let  them  fiiffer  the  Pope  to  fell  and  pare 
 their  Salvation  by  fuch  Fopperies,  and  to  be  fb  impious  to  attempt,  to 
 take  large  Fees  out  of  God's  Pardons,  which  he  always  to  all  beftows  free- 
 ly ,•  but  we  will  receive  our  Abfblution  nearer  Hand,  lefs  in  l^angcr  to  be 
 impaired  or  abufed  in  Carriage;  we  will  not  nm  fo  far  as  Rome;  but  lee 
 Ifvacl  trufl:  in  the  Lord ;  for  with  him  is  plenteous  Redemption.  The 
 Word  is  rendered  from  the  Original,  Rich  and  copious  Redemption, 
 boundlefs,  infinite :  And  this  we  can  have  freely,  without  Money,  and 
 without  Price,  Ifa.  55.  i,  2.  Neither  have  we  any  Mind  to  lay  out  our 
 Silver  with  him,  for  that  which  is  not  Bread,  nor  to  labour  and  pilgrim- 
 age ii-y  and  take  fo  much  Pains  for  that,  which  will  not  fatisfie.  But  tore- 
 turn  to  that  we  fpake  of  In  all  the  Scripture  you  may  obfcrve,  that 
 from  the  very  Inftant  of  the  Creation  the  fecond  Perfon  in  Trinity  took 
 upon  him  a  Body :  He  had  a  Body  from  the  Bcgmning,  from  the  firft 
 Man,  and  (hall  have  a  Body  to  the  laft  Man ;  as  DivAd  faith  of  him :  A 
 Body  baft  thou  prepared  me.  Confider  of  this,  and  compare  it  with  the 
 Scriptures,  and  fee,  if  this  be  not  more  agreeable  unto  the  Vaftnefs  of  the 
 Largencfs  of  Chrill:,  than  to  confine  his  Body  only  to  the  (hort  Time  of 
 33  Years.  He  it  is,  that  fuffersin  Man,  he  differed  in  the  firit  Man,  and 
 ihall  fuffcr  in  the  lad  Man,  from  the  Time  of  his  Suffering  in  the  firft 
 righteous  Abd^  to  the  laft  righteous  Ahd'^  from  the  Time  of  taking  his 
 
 T  t  3  Kingdom 
 
62  JVloere    Christ    Feedeth    and    R  e  s  t  e  t  h. 
 
 Kingdom  of  his  Fathei'j  till  the  Time  that  he  (hall  render  up  the  King- 
 dom to  his  Father:  It  is  he,  that  fnffers,  and  he  it  is,  that  is  regenerate, 
 and  lives  in  Man  after  his  Refiire£lion  and  Converfion  from  Death,  he 
 is  the  new  Man,  Chrift  in  us,  the  Hope  of  Glory.  I  know,  when  at 
 any  Time  ye  hear  of  Chrifts  Body,  and  of  his  Life  and  fiifFerings,  you 
 prcfently  fly  to  the  fhort  Time  that  he  lived  upon  Earth,  to  thofe  33 
 Years,  that  he  was  vifibly  feen  to  walk  upon  Earth :  And  I  doubt,  many 
 Divines,  as  you  call  them,  intend  no  lefs,  nor  no  more.  When  they  fpeak 
 of  his  Life  and  Sufferings,  they  prefently  have  Recourfe  to  that  Time,  and 
 to  Pontius  Pilate')  and  Herod,  and  the  'Jews^  and  intend  no  more:  But  Be- 
 loved !  Chrift  is  yefterday-,  and  to  Day:,  and  the  fame  for  ever,  Heb.  1 3. 
 Chrift  fuffers  now  as  much,  as  he  did  then,  and  before  that,  as  much  as  he 
 doth  now ;  for  while  any  One  of  his  Members  differs,  he  fuffers.  I  appeal  to 
 you,  examine  this  Truth,  whether  this  be  not  more  agreeable  to  Truth, 
 and  to  the  Scripture,  to  acknowledge  this  vail:  Largenefs  of  Chrift,  than  to 
 narrow  and  fcant  his  Body  to  that  ftiort  Time  ?  For  if  ye  fay,  he  wrought  our 
 Redemption,  and  fatisfied  God's  Wrath  in  thofe  whole  33  Years,  then  you 
 contradict  your  felves  in  what  you  have  already  granted ;  for  none  can  deny, 
 but  any  one  of  his  Actions  alone  confidered,  was  abundantly  flifficient,  and  o- 
 ver  meritorious  for  the  Sins  of  the  whole  World,  if  it  were  ten  thoufand  times 
 multiplied;  let  us  really  believe,  and  never  doubt  of  this;  for  this  is  our 
 Truft,  our  Reft  and  Rock  for  ever:  Therefore  Jfaiab  calls  him  the  Rock 
 of  Ages,  Ifa.  26.  4.  Trnftye  in  the  Lord  for  even  for  in  the  Lord  Jehovah 
 is  everlafting  Strength-,  and  rendered  in  the  Margin,  Rock  of  Ages :  And 
 the  Apoftle  Paul  faith  2  Cor.  4.  10.  that  he  did  fill  up  in  his  Body  thcMea^ 
 fiire  of  the  Sujferings  of  Chrift',  and  certainly,  he  that  thus  differed  in  him, 
 doth  ffill,  and  fhall  do  fo  in  all  to  the  End  of  the  World. 
 
 And  fo  T  fay,  concernino-  this  Requeft  of  the  Spoufe  of  Chrift :  It  is  a 
 ftrange  Queftion,  if  ye  conlider  it  according  to  the  three  and  thirty  Years 
 he  was  on  Earth,  in  the  Dayes  o^ Herod,  for  to  afk  him  where  he  fed,  and 
 where  he  refted  ?  We  know  in  that  Regard,  where  he  fed,  and  where  he 
 refted  at  that  Time;  and  what  are  ye  the  better  for  knowing  that?  But 
 fhe  afks :  Where  he  feeds  now,  and  where  he  refts  now  ?  To  the  very 
 laft  Day,  and  from  the  very  firft  Day ;  this  is  the  Spoufe  her  Queftion, 
 where  he  feeds,  and  where  he  refts  at  Noon?  But  by  the  Way,  God  for- 
 bid, that  we  ftiould  go  about  to  denyChnff's  coming  in  theFlefh;  for  he 
 •did  come  into  the  Flefti,  and  whatever  the  Scripture  faith,  he  did  in  the 
 Fldli,  is  really,  undeniably  true;  and  let  his  Tongue  cleave  to  the  Roof  of 
 
 his 
 
TFJ.-ieYe    Christ    Feedeth    and    R  e  s  t  e  t  h.  53 
 
 his  Mouthj  that  (hall  deny  it:  But  yet  give  me  Leave  to  tell  you,  that  is 
 but  the  Hiftory,  there  is  a  Myfteryin  all  his  Words,  there  is  a  fymbolical 
 Truth  hid  in  them,  which  is  not  obvious  to  every  Eye:  'Tis  true,  he  cu- 
 red the  Eyes  of  the  Blind,  and  hcaleth  the  Lame,  and  cureth  the  J^caf; 
 but  that  is  but  the  Letter,  theHiftory,  and  that  dyed  with  them;  for  they 
 are  dead,  their  Eyes  are  (hut  up,  and  their  Members  arc  diflblved,  and 
 returned  into  their  firll:  Elements ;  but  He,  by  that  refemblcd  and  reprc- 
 fented  to  us,  how  he  hath  ever  fmce,  and  before,  and  will  for  ever  cure 
 rhe  Eyes  of  the  Blind,  and  heal  the  Lame,  and  caft  out  Devils,  and  cure 
 the  bloody  IfTue  in  our  Souls,  &c.  for  the  other  was  but  the  Outfide,  the 
 Vifiblc,  the  fenfible  Part  of  his  A<il:ions  and  Miracles;  but  that,  which 
 Ghrift  would  reprefent  to  our  Underftanding  by  that,  that  is  the  fixed 
 and  eternal  Truth ;  and  Co  Chrift  liill  hath,  and  mall  have  his  Food  and 
 his  Refting-PJace,  and  whoever  fl^all  eat  of  this  Food-,  fl:aU  7iever  hunger  /z- 
 gain,  Tphofoever  fl)all  drink  of  ibis  IVater-,  that  he  f\) all  give  thm-,  f\)all  never 
 thirft  again.     Tour  Fathers  have  eaten  Manna  in  the  U^ildernefsy  and  are 
 dead)  (faith  he)  kit  whofoevcr  jhall  eat  of  this  Manna-,  fl: all  never  dye-,  John 
 4.  14.  Thofc  A£lions  Chrift  did  then  ,•  but  thcfe  A£lions  that  thole  re- 
 prefent, he  doth  alwayes,  thofe  were  vifible  Reprcfentations  of  them,  which 
 he  invifibly  and  myrtically  doth  now,  and  as  truly  and  really:  Not  only 
 I  fay,  as  truly,  but  more  truly;  the  Spirituallity  of  thofe  AdHons  never 
 end ;  for  put  all  together,  all  that  ever  Chrifl  raifed  from  Death,  or  caft 
 out  Devils  out  of,  and  healed,  &c.  they  were  but  few,  he  could  have  healed 
 and  cured  all,  if  he  pleafcd;  but  that  was  not  the  End  of  his  Coming: 
 But  he  did  (b  much,  and  enough  to  manifcft  God  come  in  the  Flelh,  and 
 to  manifeft  to  us,  what  he  doth  invifibly,  and  that  he  will  always  do  the 
 liime  Things  to  the  End  of  the  World  fpiritually. 
 
 PFberethoufeeckft.^  What  then  maybe  Chrift's  Food?  For  evenChrift 
 now  hath  his  ]])iet,  and  his  Food,  though  not  of  Figs,  after  which  he  hun- 
 gered, nor  of  Flelh  which  he  did  eat,  nor  of  broiled  Filli,  which  he  fee- 
 med  to  eat,  &c.  but  Chrifl  himfclf  tells  us,  John  4.  34,  My  Meat  is  to  do 
 the  WiU  of  my  Father-,  and  tofiitij])  Ins  IVork.  And  he  tells  us  alfo,  where 
 he  refts,  Cant.  6.  2,  3.  AmonQtbe  Beds  of  Spices:  That  is,  among  broken 
 and  contrite  Hearts;  and  his  Delight  is  among  theLillies,  thofe,  which  he 
 hath  made  white  by  his  own  Righteoufnefs;  and  among  his  Rofes  in  his 
 Garden;  among  thofe,  which  lie  hath  fanchfied  by  his  own  Spirit,  in 
 whofe  Nofh-ilsthe  ReafonaMe  Ob^:diQncc  of  his  Saints,  and  humble  Rcfig- 
 nation  of  their  Wills  planted  in  them  by  himfclf,  muft  needs  be.  as  In- 
 
 eeiilc 
 
^4  fVbeAe    Christ    Feedeth    and    R  e  s  t  e  t  h. 
 
 cenfe,  and  a  fwcet  fmelling  Sacrifice,  and  Odours  evermore  acceptable  to 
 him,  there  doth  he  refreih  himfelf:  Chrift  is  fed  and  refrefhed  in  his 
 Members.    Take  Heed  then,  that  ye  do  not  (iifFer  Chrift  to  ftarve  within 
 you,  left  at  the  laft  Day  it  be  laid  to  your  Charge:  /  was  hungry-^  and  ye 
 gave  me  no  Meat-,  thirjiy-,  and  ye  gave  me  no  Drinks  naked-,  and  ye  clothed  me 
 not,  'cffc  M.it.  25.  42.  But  do  you  think,  that  Chrift  is  fed  with  corporal 
 Food?  I  aflure  you  this  for  your  Comfort,  that  thofe  that  feed  Chrift 
 fhall  never  perifti  ,*  but  now  to  feed  the  hungry  with  Bread  externally,  to 
 put  Clothes  upon  the  Naked,  to  give  Drink  to  them  that  are  a  thirft,  to 
 go  to  them  that  are  ftiut  up  in  Prifon,  this  every  Man  may  do  by  his  na- 
 tural Power;  ye  may  do  this,  and  yet  give  where  there  is  no  Need;  ye 
 may  do  this,  and  yetfuffer  your  Saviour  to  ftarve;  this  is  not  a  true  Fee- 
 ding of  Chrift:  No,  no,  it  is  another  guefs  Feeding  that  he  requires,  or 
 that  he  will  reward :  The  Meaning  is,  I  had  a  fpiritual  Hunger,  and  a  fpi- 
 ritual  Nakednefs,  this  ye  did  not  relieve,  fatisfie  and  fupply:  When  Hay 
 Begging  and  Knocking  at  your  Door  for  Relief  in  this  Kind,  ye  would 
 not  hear  me,  and  now  I  will  not  hear  you:  You  fuffered  me  to  ftarve, 
 and  do  you  expe£t,  I  ftiould  relieve  you?  Depart^  I  know  you  not:  Lord 
 (  fay  they )  we  never  faw  thee  a  hungry-,  hut  we  fed  thee,  or  naked,  but  we  clo- 
 thed thee,  or  in  Prifon,  but  we  vifitedthee.  They  wonder,  that  Chrift  ftiould. 
 lay  that  to  their  Charge ;  for  who  is  more  careful  to  relieve  him  outwardly  ? 
 and  yet  you  fee,  Chrift  will  not  know  them.     Therefore  take  Notice, 
 that  it  is  not  enough,  that  if  no  Man  demand,  ye  need  not  to  give :  Or  if  you 
 do  give,  you  have  done  all ;   for  ye  may  be  guilty  of  neglecting  Cnrift 
 notwithftanding :  Blejfed  are  they  that  hunger  and  thirft  after  Right eoufnefs; 
 for  theyfloaU  be  fatisficd.  Mat.  5.  6.  Let  Chrift  be  fed  and  fatished  in  thy 
 Soul;  give  him  fuch  Meat  as  he  can  eat:  His  Meat  is  to  do  the  Will  of 
 his  Father,  and  to  finifti  his  Work;  take  Heed  ye  fuffer  him  not  to  ftarve: 
 Thou  feedeft  him  in  his  Members,  yea,  outwardly,*  but  that  is  not  e- 
 nough :  I  tell  you,  that  is  but  an  Emblem  of  feeding  Chrift,  that  is  but 
 the  Outfide;  thou  doft  but  (as  it  were)  perform  the  iinall  Matter  of  the 
 Law,  and  negle£left  the  weighty  Matters  thereof     To  oppofe  or  to  per- 
 fecute  his  Members,  is  to  oppofe  and  perfecute  him :  Therefore  in  that 
 Regard  alfb  take  Heed,  ye  difpleafe  not  the  Son,  or  ye  pcrifh  in  the  Way. 
 Tell  me  where  thou  feedeft,  and  where  thou  refteft  at  Noon  f     Beloved  \ 
 What  need  Chrift  any  Reft  ?  He  is  in  Heaven,  and  is  there  any  Weari- 
 nefs?  Where  there  is  no  Wearinefs,  there  is  no  Need  of  Reft:  He  is  far 
 above  the  Malice  of  Men  and  DqyUs;  ITa.  66.  6,  Where  tkn  is  tk  Place 
 
 of 
 
Ulxre    Christ    Feedeth    and    R  e  s  t  e  t  H.  S$ 
 
 f>f  my  Reft'^  For  Anfwer  hereunto,  firfl:  we  muft  confider  Chrift  as  a  Bo- 
 dy, not  as  any  One  particular  Member;  for  a  Member  cannot  fliffer 
 without  the  Body:  If  a  Member  be  cut  otf  from  the  Body,  all  A£tions 
 ceafe  in  that  Member;  and  where  there  is  no  Life  or  A«^Hon,  there  can 
 be  no  Suffering:  Separate  the  A£tion  (which  is  the  Effc£l  of  Life)  from 
 the  Body  or  the  Life,  which  is  the  Caufe  of  A<n:ion,  and  the  Body  is  not 
 capable  of  Suffering ;  To  in  Chrifl:,  confider  the  Body  Complcat,  and  (b 
 Chrift  fuffers  fhlJ,  and  hath  need  of  Reft. 
 
 Secondly:  As  Chrift  is  in  every  Creature,  Co  he  is  called  the  Begiwmig 
 of  all  the  fVorks  of  God-,  Col.  i.  15.  and  he  indeed  is  all  Things,  and  16 
 he  is  at  Reft  and  can  ne\^er  differ. 
 
 Beloved !  Here  is  a  o;reat  Myftery,  that  Chrift  ftiould  be  in  the  Crea- 
 ture, and  yet  be  at  Reft;  that  he  ihould  be  in  the  Variation  and  Altera- 
 tion of  Things  in  the  World,  and  yet  he  not  vary;  that  he  lliould  be 
 the  Subftance  of  Things  changed;  and  he  not  changed.  I  will  fliewyou 
 it  in  an  Example:  The  Light  and  Heat  of  the  Sun  comes  ft-om  the  Air; 
 now  you  know,  the  Wind  and  the  Air  is  fubjet^  to  Change,  nothing 
 more:  It  is  changed  and  turned  every  Way,  and  yet  the  Sun,  though  it 
 do  come  through  the  Air,  is  the  fame,  it  is  not  moved  nor  changed; 
 they  fuffer  an  Alteration,  yet  it  ftjffers  none.  Wonder  not  then,  if  fuch 
 a  Thing  may  come  to  be  in  a  Creature  as  the  Sun,  that  he,  that  is  the 
 Lord  of  all  Creatures,  ftiould  be  Co  and  infinitely  more :  No  Marvel, 
 though  he  can  turn  them  upfidedown,  as  he  pleafes,  vaiyand  alter  them 
 as  the  Wind:  They  all  jl: all  wax  oU^  as  doth  a  Garment;  they  fl)all  t>erifh, 
 hit  thou  J])alt  endure ;  as  a  Fefiure  thou  fl)alt  change  thcm^  and  they  jl:all  be 
 changed:  But  thou  art  t  hi  fame-,  and  thy  Tears  never  end-,  Pfal.  102.  26,  27. 
 That  is,  they  Ihall  all  putrific  and  cormpt,  but  thou  art  the  fame,  thou 
 changeft  not.  Dear  Friends!  Now  we  have  .an fwe red  you,  where  he 
 refts,  Jeftis  Chrift  bleftcd  for  ever;  he  indeed  differs  in  his  Members, 
 but  he  refts  in  himfelf;  in  him  there  is  no  Shadow  of  Change.  And  in 
 our  Temptations  and  Afflictions  we  reft  in  him :  When  vve  can  in  all 
 Troubles  have  Recourfe  to  him  as  David  did,  and  find  Succour  under 
 the  Shadow  of  his  Wings,  this  is  a  Repofe  for  our  Hearts  in  all  Conditi- 
 ons: In  our  felves  we  can  do  nothing,  there  we  cannot  reft,  but  in  him 
 we  may  and  can:  When  as  we  are  in  ftich  an  AfTli^tion,  like  as  our  Savi- 
 our was,  that  he  (aw  no  Comfort  at  all,  everv  Thing  to  him  was  fad  and 
 dark  round  about;  and  no  Man  could  fb  perfectly  comprehend  the  Caufe 
 of  Fear  Co  much  as  he;  He  felt  the  Chaftifcmcnt  of  our  Peace,  yea,  the 
 
 U  u  Curfb 
 
66  U'^jere    Christ    F  e-ed  e  t  h    and    R  e  s  t  e  t  h. 
 
 Curfe  of  our  Sins;  therefore  might  well  cry  out  with  David  and  5^0^.- 
 I  fuffer  thy  Terrors  ivith  a  troubled  Mind.  The  Arrows  of  the  Almighty  flick 
 faft  in  me  \  the  Terrors  of  God  fight  againft  me :  and  his  Secret  was  to 
 himfelf:  So  he  was  compafled  with  Sorrows  on  every  Side;  he  was  in 
 fuch  a  Labyrinth  of  Sorrow  as  never  Man  was;  he  faw  no  Comfort  at  all> 
 neither  in  Life  nor  in  Death,  above  him  nor  below  him,  from  God  or 
 Men.  Now  feeing  I  have  mentioned  our  Lord's  Pallion,  let  us  have  a 
 few  Words  to  take  a  View  thereof  briefly:  His  Sorrows  and  Agonies 
 were  heightned  to  the  Top.  i.  In  Regard  of  the  Dignity  of  his  Perfon; 
 being  the  Son  of  God :  His  Vifage  was  marred  more  than  any  Mans, 
 and  his  Form  more  than  the  Sons  of  Men ;  for  as  the  People  faid  to  Da^ 
 vid-,  {b  may  we  fay,  Thou  art  worth  tenthoufand  of  us;  yet  what  infuffe- 
 rable  Affronts  were  offered  to  his  Perfon,  yea,  fiich  Affronts,  as  would 
 have  made  ten  thoufand  others  to  have  quire  funk  and  defpaired,  yea 
 the  whole  Creation.  2.  In  Regard  of  the  Vehemency  of  his  Paflion,  both 
 in  his  Soul  and  in  his  Body;  caft  but  your  Eye  upon  them  and  fee.  'Tis 
 true,  as  Job  faith :  My  Secret  is  to  myjelfi  He  felt  far  more  than  we  are 
 able  to  exprefs  or  comprehend ;  but  yet  by  fome  ExprefTions  we  may 
 judge  and  take  Notice  of,  i.  his  Fear.  2.  Sorrow.  3.  Knowledge.  4. 
 Strong  Cries.  Firfl  his  Fear,  that  was  always  futable  to  his  Apprehenfi- 
 on :  Never  Man  had  a  truer  or  fb  great  a  Sight,  nor  was  fb  much  afraid 
 of  the  Torments  of  Hell  and  of  his  Father's  Wrath  as  he ;  He  flanding 
 in  our  Room  between  us  and  his  Father;  I  fay,  never  Man  could  fbpcr- 
 feftly  comprehend  the  Caufe  of  Fear  as  he;  He  felt  the  Chaftifement  o£ 
 eur  Peace,  they  were  all  laid  upon  him,  infbmuch  he  might  well  fay  with 
 J)^vid  and  Job:  I  fuffer  thy  Terrors  zpith  a  troubled  Mind ;  and  the  ArroiPi 
 of  the  Ah/iigl^ty  flick  faft  in  me,  and  the  Terrors  of  God  fight  againfl  me. 
 
 2.  This  Fear,  wherewith  he  was  aflonifhed,  was  accompanied  with  a 
 dejecting  Sorrow.  My  Soul  is  heavy  round  about,  even  unto  Death,  en- 
 compaffed  round  with  Sorrows:  His  many  Tears,  his  ftrong  Cries  are 
 WitnefTes  of  the  deep  Wounds  in  his  Soul:  He  had  often  before  fhed 
 Tears  of  Pity,  and  Tears  of  Love,  but  now  he  fheds  Tears  of  Anguilh : 
 Often  before  he  had  fent  out  Cries  of  Mercy  for  poor  Sinners,  never  of 
 Complaint  for  himfelf  till  now.  When  the  Son  of  God  himfelf  weeps  and 
 cryes,  faints  and  lighs,  what  ihall  we  fay  or  think?  Oh  what  Man  or 
 Angel  can  conceive  the  Taking  that  Heart  was  in,  which  without  all  out- 
 ward Violence,  mcerly  out  of  the  Extremity  of  his  inward  Perplexity, 
 'bled  through  his  Fkih  and  Skin;  not  fome  faint  Dew  or  Water,  like 
 
 Men 
 
U^}eYe    Christ    Feedetm    mid    R  e  s  t  e  t  h.  ^7 
 
 Men,  but  folic!  Drops  of  Blood  here  was  (et:  Not  Scourges  nor  Thorns, 
 Nails  nor  Spears,  none  of  thcfe  fctcht  Blood  from  him  with  that  Pain, 
 as  did  his  own  Thoughts:  Ho  openly  and  clearly  faw  the  fierce 
 Wrath  of  his  Father,  and  therefore  fearecf;  and  the  infupportable  Burden 
 of  our  Sins,  and  therefore  grieved.  He  faw  the  Necellity  of  the  Damna- 
 tion of  all  Mankind,  if  he  luffcred  not,  and  of  our  Redemption,  if  he  did: 
 His  Love  encountred  both  Fear  and  Sorrow,  as  it  was  in  it  felf :  He 
 would  not  have  drank  of  that  Cup,  it  was  To  bitter,  yet  in  RefpecH:  of  the 
 Decree  of  God  and  our  Good  he  would  and  did:  And  while  he  thus 
 ftrives,  he  fweats  and  bleeds,  never  (lich  a  Sweat  never  (iich  a  Blood-fhcd : 
 But  can  there  yet  any  Thing  be  added?  3.  Yes.  The  Wounds  of  his 
 Soul  are  yet  aggravated  by  the  Fulnefs  of  his  Knowledge :  He  did  not 
 (hut  his  Eyes  when  he  drank  of  this  Cup;  he  did  well  know  v/hat  the 
 Draught  was;  he  faw  beforehand  how  drcggifh,  and  knew  how  bitter  it 
 -was.  Suddain  Evils  afHi^ts,  if  not  lefs,  yet  tncy  are  fhorter;  but  hefore- 
 (aw  and  foretold  every  Particular  he  ihould  fuffer,  and  fo  long  as  he  fore- 
 saw, he  fliffered :  The  Expectation  of  Evil  is  no  lefs  than  the  Senfe :  To 
 look  long  for  any  Good  expc£ted,  is  a  Puniihment,  and  for  Evil  is  a  Tor- 
 ment: No  Pailion  works  upon  an  unknown  Obje£l:  As  there  is  no  Love, 
 fb  there  is  no  Fear  of  that  we  know  not :  And  hence  it  is.  Men  fear  not 
 Hell,  becaufe  they  forefee  it  not;  if  we  could  fee  it,  it  would  make  our 
 Knees  tremble,  and  our  Joints  to  finite  together.  But  Chrifl  he  (aw,  what 
 was  tlie  Weight  and  Terror  of  Sin,  and  that  the  Burthen  of  all  our  par- 
 ticular Sins  were  to  be  laid  upon  him ;  this  he  faw,  bgfore  he  laid  his 
 Lips  to  drink  of  this  deadly  Potion  and  the  Dregs  thereof:  The  Cup 
 was  full,  and  he  knew  itmufl  be  wrung  out  to  him,  not  a  Drop  to  be  left. 
 And  every  fandlificd  Soul  fliith  with  Chrifl,  by  David  the  Tipe  of  him: 
 Mine  Mquitics  are  gone  over  my  Head',  and  are  a  Burthen  too  heavy  for  vit 
 to  hear-,  PC.  38.  4.  And  if  the  Sins  of  one  Soul  be  fo  heavy,  why  then, 
 what  are  all  the  Iniquities  of  every  Perfon  of  the  whole  World,  both  all 
 pafl,  all  prefcnt,  and  all  to  come;  infbmuch  that  our  Lord  cries  out  by 
 the  Prophet  ^//j/; ;  /  am  prejfed  down  with  yoiir  Sins,  as  a  Cart  is  prej- 
 fed  with  Sheaves. 
 
 4.  His  fhongCryes,  efpecially  that  upon  the  Crofs:  My  God-,  my  Gody 
 Tphy  haft  thou  forfaken  me  ?  Oh !  What  a  Word  was  here  to  come  from 
 the  Mouth  of  the  Son  of  God  ?  My  Mother  and  Friends  may  gi\e  me 
 the  Looking  on,  and  fbrrow  me  to  the  Encreafe  of  my  Pain ;  and"  he  may 
 fay  to  them,  as  Paul  once  faid,  when  he  was  departing  from  his  Friends: 
 
 U  u  2  mat 
 
^8  TFhere    Christ    Feedeth    and    R  e  s  t  e  t  H. 
 
 fVhat  do  ye  weep  and  break  my  Heart  ?  Thefe  Things  do  but  aggravate 
 Sorrow,  inftead  of  helping  they  add  Sorrows.  And  again,  if  I  look  upon 
 my  Difciples,  they  are  Men,  weak  and  fearful,  and  'tis  no  Marvel,  if  they 
 fly  from  me  and  forfake  me;  if  upon  the  jews,  they  are  cruel,  obftinate 
 and  without  all  Pity,  and  ftudy  which  Way  is  the  worft  to  torment  me; 
 Men,  they  are  gracelefs  and  unthankful,  and  no  Marvel  if  they  do  not 
 help  me;  and  Devils  are  Devils,  malicious  and  fpiteful:  And  in  this  bitter 
 Agony  this  was  all  to  fupport  him,  as  if  he  (hould  fay :  All  is  fad  and 
 dark  round  about  me;  but  here  is  all  the  Comfort  I  have:  My  Father 
 will  be  a  Father  to  me,  and  here  is  all  my  Hope;  my  Relation  with  my 
 Father,  that  ftill  holds;  as  David  faith:  If  the  Lord  had  not  holpen  me^my 
 Soul  bad  almoft  dwelt  in  Silence ;  but  here  is  my  Comfort,  my  Father  and 
 I  are  One :  But  now  you  feej  he  cryes  our :  My  God^  my  God,  why 
 haft  thou  forfaken  me,  &c.  ?  As  if  he  ftiould  fay :  What,  am  I  thy  Son, 
 and  thou  my  Father,  and  yet  thou  giveft  me  flich  a  deadly  Cup  ?  What, 
 thou  my  Father  that  haft  faid :  This  is  my  well-beloved  Son,  in  whom 
 only  I  am  well  pleafed  ,*  and  thou,  of  whom  I  have  faid  and  declared : 
 It  is  my  Father  that  glorified  me,  what,  haft  thou  now  forfaken  me  ? 
 Not  only  brought  me  to  this  Shame,  fmitten  me,  difregarded  me,  but  (as 
 it  were)  forgotten  me,  yea  forfaken  me?  What,  ME  even  ME,  my  Fa- 
 ther, I  thy  Son,  thy  only  Ton?  How  many  of  thy  Servants  have  fuffered 
 heavy  Things,  yet  in  the  Multitude  of  the  Sorrows  of  their  Heart,  thy 
 Comforts  have  refrefhed  their  Souls;  haft  thou  relieved  them,  and  doft: 
 thou  forfake  me?  What,  Me?  Thy  dear  natural  and  eternal  Son?  O  ye 
 Heavens,  how  could  yeftand!  While  the  Maker  of  you  thus  complained? 
 But  Beloved!  Whatftiall  I  fay?  Shall  I  adventure  any  further?  Doubt- 
 lefs  we  may  believe,  the  Influence  of  the  higher  Part  of  his  Soul  reftrai- 
 ned  for  a  Seafbn,  from  the  Aid  and  Comfort  of  the  inferiour.  But  lam 
 amazed,  and  deftra£ted  in  Profecurion? of  thefe  Thoughts,  and  am  nor  a- 
 ble  to  reach  further,  I  am  a  Man  placed  in  the  Body,  and  therein  I  mufl: 
 contain  my  felf,  and  in  this  I  have  only  fpoken  according  to  Man :  But  iT 
 I  (lionld  attempt  to  fpeakmore  in  Regard  of  his  fpirimal  Suffering,  in  his 
 mighty  Condefccnlions,  in  emptying  and  humbling  himfelf,  I  fhould  be  at 
 a  greater  Lofs;  and  here,  how  (hall  I  begin,whenlam  at  an  End?  And  I 
 muft  fay:  Lord!  Ihav^e  heard  rhy  Words,and  was  afraid,  Ifaw  thy  Works, 
 and  my  Bowels  were  troubled,  I  was  a-mazed,  my  Lips  did  fhake;  but  it 
 may  be,  the  Lord  may  hereafter  oj^en  myMouth  wide,  when  God  gives 
 xnQ  furdier  Experience^  dm  my  Tonguemay  fee  forth  his  Praife. 
 
 I  named 
 
U^ere    Christ    Feedeth    and    R  e  s  t  e  t  h.  ^9 
 
 I  named  alfb  his  Sufferings  in  his  Body,  but  I  rtiall  pafs  over  them  very 
 briefly :  What  ihall  I  fay  of  his  Arraigning,  Binding,  Whipping,  Reviling, 
 Scourging,  Buffeting,  Spitting  in  his  Face ;  O  horrible  Impiety !  Spitting 
 upon  that  Face,  whereupon  Angels  defire  to  behold  and  gaze  upon  to  aU 
 eternity;  alfo  his  Crowning  with  Thorns,  carrying  his  heavy  Crofsupon 
 his  bloody  Shoulders,  and  nailing  him  to  the  Crofs,  and  fhedding  his 
 mod:  precious  Blood,  every  Drop  whereof  is  worth  a  thoufand  Worlds, 
 nay  'tis  invaluable.  And  take  this  one  Word  more,  all  this  Suffering  and 
 Lofs  of  his,  was  our  comfort  and  Gain :  And  you  fee.  Love  in  him  to 
 Mankind  was  ffrong  as  Death.  Cant.  85  5.  But  I  was  faying  (I  hope  you 
 will  excufe  me  in  this  long  Digrellion)  the  Thoughts  whereof  came  up- 
 on me  like  a  Flood,  that  \  could  not  rcpulfe;  but  it  tends  to  the  Matter 
 we  had  in  Hand.  And  now  I  fay,  but  were  our  Condition  as  bad  as  our 
 Lord's,  (if  it  were  poilible,  but  it  is  not)  that  we  were  in  the  very  midltof 
 the  Heat  and  Fire  of  Afflictions,  when  the  Flood  of  Temptation  arifeth 
 forty  Cubits  above  our  ftrongeft  ;hold,  yet  then  we  might  reft  in  our 
 Head,  even  as  he  refted  in  himfelf,and  in  his  Union  with  his  Father:  So 
 we  may  reft  in  him,  feeing  that  all  Things  work  together,  and  lliall  turn 
 to  the  bed  to  them,  that  love  God :  It  is  a  llrange  Speech,  and  I  will 
 affure  you,  as  rarely  believed,  that  though  God  bring  us  through  never 
 fb  many,  and  never  fb  bitter  Afflictions  and  Sorrows,' Tortures  and  Tor- 
 ments, that  yet  we  may  be  at  Reft,  and  comfort  our  felves  in  an  affured 
 Pcrfwafion,  that  all  (hail  turn  to  the  Bcff :  Which  notwithffandingfor  the 
 moft  Part  are  notPunilTimcnts  and  Judgments,  as  they  are  generally  taken, 
 nor  (b  to  be  accounted:  111  indeed  had  it  been  for  us,  if  it  had  been  fb* 
 for  they  are  not  to  be  looked  upon  as  Judgments  or  Vengeances,  but  as 
 fatherly  Correclions :  Not  as  Minifters  of  "his  Wrath,  but  as  Evidences 
 of  his  Love :  And  fuch  Love,  diat  neither  Heighths,  nor  Depths,  Death 
 nor  Life,  &c.  Nay,  nothing  can  feparate  usfromChriff:  Here  is  the  Reft 
 of  a  Chriftian,  and  now  they  may  be  faid  to  rcll:  with  him  at  Noon,  even 
 when  they  are  in  the  very  Heat  and  Height  of  Temptations  and  Affliftion: 
 But  I  will  no  longer  detain  you  from  the  Text. 
 
 And  if  the  Soul  fhall  afk,  O  my  God !  Where  art  thou !  Beloved  !  He 
 is  nigh  thee,  he  is  with  thee,  he  is  in  thee,  he  is  fo  nearly  joyned  to  thee, 
 that  neither  Death  nor  Life,  nor  Angels,  nor  Principalities,  nor  Thinos, 
 prefent,  nor  Thinp  to  come,  fliall  be  able  to  feparate  between  him  and 
 you  ,•  And  in  his  due  Time  he  will  roufe  up  himfelf  like  a  Lion  to  (ave 
 and  deliver  you :  When  once  the  Heat  of  Temptation  flialJ  have  humbled 
 
 ^  «  3  us, 
 
70  TFIjexe    Christ    Feedeth    and    R  e  s  t  e  t  fl. 
 
 us,  and  laid  us  low,  and  qualified  the  proud  Hearr  of  Man?  and  the  Smart 
 ofAffli£tion,  mellowed  and  tempered  us,  he  then  will  appear  for  ourcom-^ 
 fort  and  Reft ;  and  therefore  let  us  cry  with  the  prophet  Ifaiah  j  Anfe^,  0 
 God!  Unto  thy  refting  Place:  And  let  its  reft  with  thee: 
 
 The  fourth  Thing  is :  For  why  flmild  I  be  as  thofe,  that  turn  afide  to  the 
 Flocks  of  thy  Companions  /  She  would  fain  know  with  an  unfatisfiable  de- 
 fire,  what pleafes  him,  and  where  he  refts  and  where  he  feeds;  intimating, 
 if  he  do  not  refolve  her,  fatifie  her  and  an{\ver  her,  Ihe  ihall  turn  afide  to 
 the  Creatures,  to  the  Flocks  of  thy  Companions ;  as  anon  we  (hall  fhevf 
 you,  if  Time  give  leave,  what  it  is. 
 
 There  is  in  the  Souls  of  all  Men  a  Propenfion  to  worftiip  a  God ;  if 
 they  find  not  the  true  God,  they  will  worftiip  fbmewhat,  that  which  their 
 own  Fancy  tells  them  is  a  God;  It  is  the  Nature  of  Gratitude  to  be  re- 
 turning fbmewhat :  The  Soul  is  given  of  God,  and  it  would  of  its  own 
 Nature  return  a  fervice  again;  this  is  placed  in  every  Man  naturally,  as 
 you  may  fee  in  the  very  Heathens,  though  they  know  not  God,  yet  they 
 will  be  woriliipping,  one  Thing  or  other,  they  by  Nature  own  a  Deity : 
 Our  Souls  are  always  calling,  either  for  a  Chrift  or  a  Barabbas,  they  muft 
 worfhip ;  and  therefore  ye  fhall  find  God  never  commands,  that  thou 
 Ihalt  worQiip,  but  only  rectifies  it,  and  fhewswhom  theyfhould  worlhip, 
 and  how;  and  therefore  the  Spoufe  of  Chrift  calls  upon  him  to  dire£t 
 her:  If  thou  do  notdire£t  me,  I  ftiallnot  be  able  to  do  any  Thing  plealing 
 to  thee,  I  fhall  prefently  be,  as  thofe  that  turn  afide  to  the  Flocks  of  thy 
 Companions ;  fhe  freely  confeffeth,  as  apt  and  prone  as  any  other,  I  am 
 as  apt  to  turn  afide,  as  they  which  do.  I  cannot  now  ftand  to  tell  you 
 at  large,  why  the  Creatures  are  called  the  Flocks  of  his  Companions. 
 That's  a  fubje£l,  too  large  now  to  enter  upon ;  But  they  may  be  very 
 well  called  fb,  when  the  whole  Creation  clothes  him,  and  is  his  Body,  and 
 he  himfelf  is  their  EfTence  and  Bein»,  the  firft  Begotten  of  all  Creatures, 
 the  Immanuel,  God  with  us,  or  God  in  the  Creature. 
 
 But  know,  the  Soul  cannot  ftand  idle,  as  I  was  faying,  and  it  is  a  hard 
 task  to  ferve  two  Mafters;  he  fhall  either  hate  the  One,  and  cleave  to  the 
 Other;  or  elfe  cleave  to  the  One,  and  defbife  the  Other:  If  we  turn  to 
 the  Creatures,  we  turn  our  Backs  upon  Goa;  He  that  loves  the  Creatures, 
 (as  who  doth  not  too  much  ? )  Let  him  but  examine,  whether  the  Love 
 of  them  hath  not  banifhed  all  Love  to  God  out  of  his  Heart :  for  if  thou 
 doft  not  love  God  with  all  thy  Heart,  with  all  thy  Soul,  and  with  all  thy 
 Might,  thou  loveft  not  him  at  all :  He  will  not  be  contented  with  a  divi- 
 
 *  ded 
 
TFlHYe    Christ    Feedeth    and    R  e  s  t  e  t  h,  71 
 
 ded  Hearr ;  and  further,  you  know  God  is  called  Power,  then  God  is  all 
 Power,  and  there  is  none  that  hath  any  Power  but  he.  If  any  Creature 
 have  a  Part,  then  he  hath  not  all ;  So  if  any  Creature  have  a  Part  of  thy 
 Love,  God  hath  not  all,  and  he  will  then  have  none  at  all:  No  Woman 
 can  love  another  and  her  Husband  too,  with  her  chiefeft  Love :  So  no 
 Man  can  love  God  and  the  Creature  too,  with  his  chiefeft  AfFe£lion. 
 And  again :  No  Man  comes  to  the  Father  but  by  the  Son :  He  accepts 
 whatever  we  do,  only  and  all  in  his  Son,  nothing  pleafcs  him  but  his 
 Son's  A^lions,  and  only  thofe  Things,  which  Chrift  works  and  brings 
 forth  in  us :  And  he  that  cleaves  to  the  Creature,  falls  when  that  falls, 
 but  he  that  cleaves  to  the  Creator,  (hall  ftand  and  fall  for  ever,  as  Mount 
 Zion. 
 
 B.iloved!  Behold,  as  7q/^3«^z  faith :  Deut.  30, 15.  This  Day  Ifethefore 
 you  Life  and  Deaths  Blejjing  and  Ciirfing^  choofe  whether  ye  mil-,  cleave  to  i\\Q 
 adulterous  Love  of  the  Creature,  or  to  the  immutable,  unchangeable  Crea- 
 tor, I  have  read  of  an  Allegory  among  the  jews,  that  they  had  among 
 them,  to  fct  forth  the  Condition  and  State  between  God  and  Men,  and 
 it  is  an  excellent  one,  the  beft  I  think  that  ever  was,  lam  fure,  thebeft  that 
 ever  I  read  or  heard  of.  Suppofe  a  huge  Rock  of  pure  Chryftall,  and  round 
 about  this  Rock  at  the  Foot  thereof,  a  pleafant  Torrent  or  rapid  River,  as 
 
 Eure  as  Chryftall,  and  round  about  the  River  all  Manner  of  pleafant  Trees, 
 earing  all  Manner  of  pleafant  Fruit,  and  One  ftanding  on  the  Top  of 
 this  Rock,  a  proper  tall  Man  without  l^lemifti,  as  fair  as  >^^//o7;/,  and  over 
 his  Head  the  Sun  fhining  in  his  full  Strength  and  Glory,  attended  with 
 the  Moon  and  Stars,  making  a  glorious  Firmament :  Now  this  Sun  you 
 may  conceive  to  be  God  himfelf,  and  the  iairy^l/faloin  to  be  Chrift  Jcflis, 
 the  Image  of  God  the  Father;  and  the  Rock  of  Chryftall  to  be  this  World. 
 Now  in  the  River  is  reprefented  all  Things  in  Motioujall  changeable  Things, 
 all  Manner  of  Trees  and  Fruit,  and  all  Things  vegetable  here  below ;  but 
 in  the  Midft  of  the  Cryftall  is  clearly  reprefented  [  Him  J  that  ftands  on  the 
 Top,  as  if  he  were  in  the  very  Midft  of  the  Rock  of  Chryftall,  and  above 
 him  the  Sun  ftiining  in  his  full  Brightne(s,  which  is  God  the  Father,  of 
 whom  he  is  begotten :  Now  when  a  Man  (hall  come  to  the  Foot  of  this 
 Rock,  and  there  he  beholds  Choice  of  Obje£ls,  to  fct  his  Heart  and  Mind 
 upon:  I  (ay,  when  a  Man  (hall  come  and  behold  Choice  of  beautiful  Ob- 
 jects, and  fuppofc  alf),  he  had  Power  to  choo(e,  which  he  will  to  Cat  his 
 Heart  upon ;  in  the  River  he  beholds  all  fublunary  Things,  all  Things 
 "which  arc  in  FJuxand  Motion,  and  whatever  the  Earth  can  afford  for  De- 
 light 
 
72  TVl:)cre    Christ    Peedeth    and   R  e  s  T  e  t  H. 
 
 lipjht.  Now  let  him  choofe,  whether  he  will  fet  his  Heart  upon  the{e 
 Things,  which  have  their  Bcinw  in  their  Flux  and  Motion,  To  that  they 
 arc  never  the  fame,  but  they  change  as  the  object  Changes,  and  if  they 
 did  not  change,  they  could  not  be ;  as  in  the  llmineS:,  that  River  is  con- 
 tinually in  Motion  and  Running,  it  is  never  the  iime,  there  is  not  the  fame 
 Water  to  Day,  that  was  yefterday;  for  that  is  run  into  the  Sea,  but  isftill 
 changino-;  and  if  here  we  place  our  AfFe£lions,  and  take  up  our  Delight, 
 how  unftable  and  uncertain  are  our  Comforts?  Oh!  We  think  it  a  great 
 Matter  to  be  rich,  to  be  ftrong,  to  be  comely  and  well  featured  and  com- 
 
 gofed,  to  be  beautiful,  to  be  in  Honour  and  Credit,  to  have  ftatelyLord- 
 lips  and  gallant  Houfcs,  to  have  great  Attendance  and  large  Revenues, 
 &c.  Alas,  Alas !  Doft  thou  place  thy  AfFe£lions,  in  the  very  loweft  and 
 meaneft  Condidons  of  Things,  among  thefe  tranfitory  and  flitting  Things  ? 
 Why  Man?  All  thefe  Things  are  but  Toyes  and  Babies,  but  Rattles  to 
 pleafe  Children:  Where  is  and  what  is  become  of  thegreateft  Monarchs, 
 that  ever  were  in  the  World?  Where  is  great  ,^/^Aw;^tT,  Pompey  and^K- 
 guftus:,  who  had  (b  much  of  the  World  at  command  ?  Where  are  now  all 
 thofe  Worthies?  (as  the  World  efteems  them)  Are  they  not  all  turned 
 and  tumbled  into  the  Duft?  Are  not  they  and  ail  their  Glory  like  a  Tale, 
 that  is  told  and  forgotten?  Are  they  not  like  a  Dream,  like  a  Shadow,  like 
 a  Bubble  in  the  Water,  which  arifcth  onafudden,  and  is  beautiful  a  Ihort 
 Space,  but  as  fuddenly  down  again  ? 
 
 Beloved !  Then  do  you  examine  your  felves,  if  you  do  not  fct  your 
 Love,  your  Hope,  your  Delightupon  thefe  Things,  that  are  ever  chang- 
 ing; and  as  I  faid,  fo  changing,  that  ifthey  did  not  change,  they  could  not 
 be,  which  all  perirti  with  the  Ufmg :  Do  they  not  all  fall  away,  as  you 
 fall  away,  or  fall  before  you?  AsHoufes,  Lands,  Riches,  goodly  and  flimp- 
 tuous  Buildings,  Hulbands,  Wives,  Children,  good  Name,  &c.  and  yet 
 will  you  fet  your  AfFe£lions  upon  (lich  Things  as  thefe,  though  you  fee 
 them  moulder,  and  fall  to  Dull:  and  nothing  before  your  Face? 
 
 But  fome  they  come  here  to  the  Foot  of  this  beautiful  Mountain  to  be- 
 hold and  chufe,  and  they  look  higher ;  they  behold  the  Sun,  Moon  and 
 Stars,  and  the  befpangled  glorious  Firmament,  and  fee  how  they  refle£l 
 upon  the  Water,  and  wonder  at  their  Glory,  and  fo  they  Cqi  their  Affecti- 
 ons upon  diem :  Truly  thefe  are  better  than  the  former,  bccaufe  they  fet 
 their  AfFcftions  upon  coeleftial  Things ;  Things  that  reprefent  the  Glory 
 of  God  more  than  thefe  Things  below,  and  he  is  more  glorious  in  them : 
 But  the  other,  their  Love  is  taken  up  with  terreftrial  ThingS;  earthly  and 
 'Ipw  5  but  both  th^f^  arc  jlhorc  gf  the  true  Happiiicfe  But 
 
U%eYe    Christ    Feedeth    and    R  e  s  t  e  t  h.         75 
 
 But  a  third  Sort  come  and  take  a  View  of  allthefe  various  Objeifls,  and 
 they  can  red  in  none  of  thefc  Things,  but  they  look  hioher,  till  they  come 
 to  behold  that  fair  /Ihfalom  Chrifl:  JefliSj  who  is  the  ^rightuefs  of  bis  Fa- 
 thers Gloryj  Hebr.  i,  3.  and  they  cannot  reft,  till  they  fee  Him,  who  is  in 
 the  Middle  of  the  Creature,  HimthatisintheMidft  ofthe  Chryftal,  even 
 He  that  is  all  in  all,  the  very  Rock,  Bottom  and  Foundation,  and  the  Sum 
 of  all;  and  fo  in  and  through  Him  they  come  to  behold  the  Sun  over  his 
 Head,  in  its  Glory  and  Splendor,  even  God  himfelf,  blefted  forever;  for 
 otherwife  God  cannot  be  fcen  or  approached  unto,  but  only  through  his 
 Son,  here  they  pitch  and  here  they  reft;  and  thefeSpe£tatorsandChoo- 
 fcrs  can  never  fiil,  perifti  ormifcarry,  becaufe  their  Love  is  fct  upon  Him, 
 that  cannot  change,  fail  or  mifcarry;  for  they  cannot  reft,  till  they  areu- 
 nited  and  joyned,  and  made  one  with  Him.  As  my  Eye  can  never  be  u- 
 nited  to  any  Thing,  till  my  Sight  fee  and  receive  it,  and  by  that  Means 
 that  Thing  be  united  together  with  my  Sight;  Co  neither  can  we  be  made 
 one  with  God,  till  we  fee  and  behold  Him,  being  united  to  Him;  and  if 
 once  we  fee  Him,  we  cannot  but  love  him,  and  this  Love  brings  thee  into 
 Union  with  God,-  Love  is  the  Knot  that  muft  unite  us  eternally,  that  muft 
 for  ever  knit  us  together:  And  truly  this  Knot  being  once  knit,  it  is  knit 
 for  ever;  for  we  being  knit  and  made  one  with  him,  we  can  never  be 
 loft,  but  fo  long  as  God  lives,  fo  long  fliall  we :  And  here  are  Chrift's  Words 
 verified  Mat.  19, 6.  That  which  God  hath  joyned  together-)  no  Man  can  put  a- 
 fwhkr.  But  if  to  the  Creature  you  joyn  your  fclves,  God  never  macfe  that 
 Conjunclion,  God  never  knit  that  Knot,  and  therefore  that  ihall  be  put 
 afunder;  hut  this  Knot  that  God  hath  knit  himfelf,  ftiall  never  he  looted. 
 
 And  further  know  this,  that  thou  being  thus  joyned  toClirilt,  as  a  true 
 Member  of  his  Body,  thou  haft  full  Right  and  Title  to  Him  and  to  all  his 
 Virtues  and  Excellencies,  Riches  and  Glory;  but  otherwife  thou  haft  no 
 Tide  at  all:  For  as  thou  art  a  pardcular  Man,  thou  halt  Right  to  nothing 
 of  his;  but  as  thou  art  a  Member  ofthe  Church  ofChrilt,  (I  pray  you, 
 mind  this  (erioufly ;  for  there  is  more  in  it,  then  you  are  aware  of)  his 
 Love  comes  to  thee  by  Virtue  thereof,  and  no  otherwife;  for  thou  haft 
 nothing  to  do  wich  Heaven,  or  any  Thing  that  is  Chrift's,  but  as  thou 
 art  a  Member;  juft  asaMan  hath  a  Portion  and  Dowry  with  hisVv^ife,  or 
 a  Woman  any  Riches  or  Joynture  by  her  Hu(band,  She  or  He  hath  no 
 Right  to  any  Part  tlicreof,  as  a  finglc  Man  or  a  iingle  Woman ;  but  by  Vir- 
 tue of  die  Knot  of  Marriage,  that  unites  them  together,  (b  as  diey  are  made 
 one:  Even  fb  the  Dowry,  the  Joynture  ofeternalHappinefs  was  not  made 
 
 X  X  to 
 
74  JVl:'eYe    Christ    Feedeth    and    R  e  s  t  e  t  h. 
 
 to  Paul  nor  to  Peter  nor  to  thee,  as  ye  are  fingle  and  particular  Perfons; 
 but  as  you  are  Members  of  his  Body,  being  united  and  made  one  with 
 Him,  as  a  Branch  growing  in  the  fame  Root.    Beloved]  It  is  to  the  Church, 
 that  Chrift  makes  all  his  Promifes;  ftill  to  the  Church,  ftill  tohisSpoufe, 
 and  it  is  not  to  any  particular  vifible  Church,  neither  to  an  AfTcmbly  of 
 Men  and  Women,  as  particular  and  Separated  from  his  Body ;  but  to  the 
 vifible  and  invifible  Congregation  of  Saints,  which  are  his  Members,  and 
 make  up  his  Body;  tothefe  are  all  the  Promifes  made,  and  upon  no  other 
 Account  can  any  one  Promife  be  claimed ;    therefore  Beloved  I  Let  not 
 the  Church  be  an  odious  Name  to  you,  as  it  is  too  much  to  Many,  who 
 underftand  not,  what  the  Church  is :  Nor  let  not  every  particular  Man 
 think  himfelf  the  Church;  for  to  thee,  feparated  from  the  Church,  belongs 
 no  good  Thing.     Now  as  I  was  faying,  if  a  Man  be  knit  to  Jefiis  Chrift 
 by  this  Knot  of  Love,  I  will  tell  you  what  will  follow.  Love,  you  know, 
 {ufFers  not  a  Man  to  be  his  own,  but  he  hath  ojiven  up  himfelfto  the  Thing 
 loved,  and  that  rules  him  and  it  he  obeys  ,*  fo  this  Soul  once  knit  to  Chrift 
 by  this  Knot  of  Love,  then  he  cannot  commit  Adultery  with  any  Creature, 
 he  is  no  longer  his  own :  And  therefore,  whenever  ye  find  in  the  Pro- 
 verbsy  and  there  read  of  the  adulterous  Love  of  that  Whore,  that  waits 
 in  the  Twi-light  to  trap  the  young  Man,  or  of  the  adulterous  Love  of 
 Potiphafs  Wife  to  Jofeph  in  Genefis-,  or  the  like;  The  Intention  of  the  holy 
 Ghoft  is  to  {ti  forth  unto  us  the  adulterous  Love  of  the  Soul,  and  how 
 our  Love  is  carried  away  from  Chrift :  The  Creature  is  the  adulterous 
 Woman,  which  rakes  up  our  Love.    And  this  Love  is  diverfly  called  in 
 Scripture ;  (bmetimes  it  is  called  Hope  and  fbmetimes  Fear,  fometimes 
 Truft,  &c.  according  to  the  feveral  Obje£ts  it  is  exercifed  upon ;   as  the 
 Attributes  of  God  were  one  in  themfelves,  though  Different  to  us  ac- 
 cording to  the  feveral  Objecls  they  work  upon;  as  God,  fbmetimes  he  is 
 called  Grace  and  fometimes  Glory,  fometimes  Majefty,  fometimes  Pati- 
 ence, fbmetimes  Mercy,  fbmetimes  Anger,  fbmetimes  Love,  &c.  Not 
 that  there  are  fb  many  feveral  Things  in  God,  but  all  thefeare  one  Aft  in 
 God :  As  the  Sun,  it  caufes  one  Colour  in  the  Rofe,  another  in  the  Net- 
 tle, and  it  caufeth  the  Carrion  to  ftink,  and  the  Rofe  to  fmell  fweet ;  yet 
 one  and  the  fame  Thing  in  the  Sun  doth  all,  but  it  works  according  to  the 
 feveral  Objefts  it  meets  with;  fbit  is  one  and  the  fame  A£l  in  Religion, 
 which  joyns  and  unites  us  to  our  Creator,  yet  diftinguifhed  by  diverfe 
 Names,  as  Hope,  Faith,  Fear,  Love,  Ti-uft,  &c.  yet  alloneThinginthe 
 Soul;  as  when  k  looks  upon  the  Promife^  gfGod,  dien  ic  is  called  Faith; 
 
 whep 
 
fFljere    Christ    Feedeth    and    R  e  s  t  e  t  h,  ^5 
 
 when  it  apprehends  him  to  be  a  juft  Revenging  God,  and  it  apprehends 
 that  he  is  angry,  then  it  is  called  Fear,  and  when  it  beholds  the  merciful 
 and  loving  Face  of  God  in  Jcfus  Chrifi:,  then  it  is  called  Love ;  again,  when 
 it  beholds  the  Promifes  and  apprehends  God  to  be  faithful,  then  it  is  called 
 Hope,  6cc.  and  therefore  ye  are  not  to  apprehend  thefe  Things,  as  feve- 
 ral  in  God,  or  in  your  fclves,  but  as  one. 
 
 Yet  I  pray,  do  not  miftake  me,  that  becaufe  I  fay,  Love  is  the  Cord, 
 that  unites  us  to  God.  Do  not  think  that  I  exclude  Hope,  or  Fear,  or  Truft, 
 or  Faith  or  any  other  Grace.  Do  not  think  that  I  undervalue  the  Reft; 
 far  be  it  from  me:  But  only  this  I  fay,  Love  doth  knit  the  Band  morefen- 
 fibly  and  more  feelingly  to  us;  and  in  all  this  we  muft  not  afcribe  any  good, 
 any  Power  to  our  felves:  Whoever  he  be,  he  muft  acknowledge  him- 
 felf  in  all  to  be  an  unprofitable  Servant,  and  that  the  Work  is  God's  own 
 Work,  and  that  he  had  no  Hand  in  it ;  and  be  fure,  as  you  have  fet  to 
 your  Seal,  that  God  is  true,  lb  alfb  Cq:1  to  your  Seal,  that  this  is  Truth. 
 
 But  if  thou  haft  (ct  tliy  Seal  to  the  Creatures,  and  that  they  have  ftolen 
 away  thy  Heart,  and  thou  art  in  Love  with  them,  knit  to  them  and  made 
 one  with  ihem,  then  when  thou  comeft  to  die,  let  me  tell  thee,  thou  haft 
 no  Refuge  to  truft  to,  they  will  all  fail  thee;  for  they  all  die  with  thee,  if 
 not  before  thee:  However  when  thou  faileft,  they  fail,  and  when  they 
 fail,  be  (lire  thou  faileft:  But  if  thou  art  dead  to  the  Creatures,  and  art 
 daily  dyino-  to  them  by  Degrees,  then  it  will  be  no  Grief  for  thee  to  part 
 with  any  Creature ;  but  thou  wilt  be  willing  to  do,  as  Abraham  did  by 
 Sarah-,  to  buy  a  Field  to  bury  thy  Dead  out  of  thy  Sight;  for  they  are 
 dead  to  thee,  and  thou  art  dead  to  them,  and  when  ]3eath  /hall  come  to 
 call  thee  hence,  thou  canft  look  him  in  the  Face  with  great  Joy  and  Re- 
 joycing,  and  then  Qialc  thou  know,  what  is  the  Benefit  of  thy  good  Choice, 
 and  of  earing  the  hidden  Manna :  Then  ftialt  thou  find  and  taftc,  both  what 
 it  is,  and  how  delicious  and  fweet  it  is  to  thy  Soul :  Then  (halt  thou  find, 
 that  one  Day  in  God's  Houfe,  is  better  thenathoufand  elfewherc:  Then 
 fhalt  thou  find,  that  God  himfelf  will  be  more  to  thee,  then  if  all  the  Crea- 
 rures,  put. together,  were  given  to  thee:  then  ihalt  thou  find,  that  one 
 Day  of  true  Love  to  God,  and  one  Hours  Enjoyment  of  the  Love  of  God, 
 doth  give  thy  Soul  more  Satisfaction,  Joy  and  Content,  than  all  the  Crea- 
 tures could  ever  afford  thee:  Then  fhalt  thou  feelingly  fiy,  as  the  Queen  of 
 Shehahy  Solomon;  She f aid  to  the  King:  It  was  a  true  Report.,  that  I  heard  in 
 virne  own  Land  of  thy  Acts  and  of  thy  Wifdovi-,  howheit  1  believed  not  the  Words-, 
 nntilhame  and  niine  Eyes  hadjeen  it^  and  behold:,  the  Half  was  not  told  me  of 
 
 \  \  2i  thy 
 
y6  JVljere    Christ    Feedeth    and    R  e  s  t  e  t  h. 
 
 thy  JVifdom  and  pYofperity-,  exceeding  the  Fame  which  I  heard:  So  fhaltthou 
 fay :  I  have  heard  much  of  the  Love  of  God  by  his  Miniftcrs,  and  of  the 
 Love  of  God  fhed  abroad  in  the  Hearts  of  his  People^  and  of  the  ravifh- 
 ing  Content  that  was  therein ;  but  now  I  am  come  to  enjoy  but  the  very 
 Tafte  and  firft  Fruits  thereof,*  I  find,  they  did  not  nor  could  not  relate  the 
 tenth  Part  thereof,  and  that  it  is  fuch  Love,  that  it  faftens  and  knits  us  to- 
 gether for  ever  and  ever,  even  my  Heart  and  Soul  to  the  unchangeable 
 God,  through  Jefus  Chrift  his  only  beloved  Son,  who  is  the  Brightners  oi 
 Jus  Glory,  and  the  express  Image  of  his  Perfon,  Amen  and  Amen. 
 
 QM 
 
O  F 
 
 EATING 
 HIDDEN      MANNA 
 
 The  Heads  or  Subftance  of  a  Sermon  preached  for  Mr.  Hodm  at  his 
 Wednefday  Le^ure  inOLDJURY. 
 
 Rev.  2i  17. 
 
 He  that  hath  an  Ear^  ht  him  hear-,  what  the  Spirit  faith  unto  the  Churches ; 
 To  him  that  over  comet  h:,  will  I  give  to  eat  of  the  hidden  Manna-,  and  will 
 give  him  a  white  Stone-,  and  in  the  Stone  a  New  Name  written^  which  m 
 Man  knowetbyfaving  hC)  that  receiveth  it. 
 
 IN  a  little  Corner  of  y^/ia  were  thefe  Churches  (cated,  unto  whom  God 
 by  the  Evangclift  Saint  John  wrote:  The  Words  I  have  now  read, 
 are  as  David  fdith  Pf!  1,5.  of  the  blcflcd  Man,  whofe  tree  never  wirher- 
 cth,  but  is  always  frcfli,  flourifhing  and  green,  planted  by  the  Rivers 
 Side.  Such  are  thcte  Words,  yea  and 'all  the  Words  of  God;  diey  have 
 not  only  a  dead  Letter,  but  they  have  a  living  Scnfe :  This  Tree  bears 
 Fruit  in  all  Ages,  in  all  Times,  as  our  Saviour  Chrift  fays  Mar.  13.  ^haf 
 I  fay  to  you-,  I  fay  to  all  Men:  The  Words  of  God  are  fo  fpoken  and 
 meant,  that  they  are  not  only  true  of  that  Man,  or  of  that  Time,  or  in  or 
 concerning  that  Place,  in  or  of  that  Age,  in  which  they  were  fpoken;  but 
 they  are  true,  and  concern  as  much  all  Men,  all  Ages,  all  Sexes,  all  Places, 
 all  Times.  You  mud:  not  be  fo  weak  as  to  think,  that  the  Scriptures,  the 
 Word  of  God,  is  Co  narrow  in  Senfe,  as  if  they  only  concerned  Jerufa- 
 lem,  or  the  JeivSy  or  only  fome  Gentiles^  or  to  be  fulfilled  only  in  one 
 Country  or  Nation,  as  England-,  France  or  Germany^  die.  or  in  one  Age 
 or  Pcrfbn;  but  the  living  Meaning  reaches  to  All,  and  generally  points 
 K)  ail  Pcoplc;  Ton^ucsj  jNaiioos  and  Langua<>es;  &c.  Buj 
 
-rS        OF  Eating  Hidden  Manna. 
 
 But  if  ye  fhall  fay  to  me,  as  the  Apoftle  faith,  Rom.  lo.  ^.  fFhoJloaU 
 
 of c end  into  Heaven-^  orwho  flmll  defcend  into  the  Secrets  ofGod-,  to  bring  Chift 
 
 from  the  Grave  J  or  to  fetch  him  down  from  Heaven  .^  Behold •>  he  is  nigh  thee-, 
 
 even  in  thy  Heart:,  ^c.  Behold,,  I  am  he,  whom  God  hath  appointed  at 
 
 this  Time  to  unfold  this  Word  from  God  now  read  to  you,  to  open  to 
 
 you  thefe  fweet  Promifes  of  Mercy  and  Grace :  But  I  muft  tell  you,  ir 
 
 will  be  Co  only  to  thofe,  whofe  Eyes  are  open  to  fee  them  fo:  The  Pro- 
 
 mife  here  made,  is  large,  Imll  givetohim  to  eat  hidden  Manna^  and  a  white 
 
 Stone-)  and  a  new  Name.     But  it  is  not  without  a  Condition :  Let  them  be 
 
 what  they  will  be,  pretend  what  they  will,  let  your  Confidences  be  never 
 
 (b  great,  ye  have  no  Intereft  in  this  Promife  without  the  Condition : 
 
 would  you  eat  of  the  hidden  Manna,   then  you  muft  be  Overcomers: 
 
 He  that  overcometh  fl)all  eat)  and  he  that  eats,  ihall  overcome.     But  give 
 
 me  leave  a  little  to  wave  the  Condition:  The  Apoftle  J'o/w  faith  ijoh.j.S. 
 
 that  there  are  three  that  hare  record  on  Earth:    The  Spirit:,  the  JVater-^and 
 
 the  Blood-,  and  thefe  three  agree  in  one.    So  fay  I,  here  is  both  a  Condition 
 
 and  a  Promife,  and  they  both  agree  in  one:  A  Man  cannot  eat  except  he 
 
 overcome,  neither  can  he  overcome  except  he  eat:  Therefore  let  no  Man 
 
 think  he  can  overcome,  except  he  eat  this  hidden  Manna :  And  he  that  eateth, 
 
 doth  overcome:  As  Chrift  tells  the  Y)\\'c\'p\QS-,withontjne ye  can  dojiothing: 
 
 So  without  ye  eat  this  hidden  Manna,  ye  can  do  nothing,  ye  can  never 
 
 conquer,  nor  overcome;  for  in  eating  this  hidden  Manna,  we  get  ftrength 
 
 to  overcome*    And  fiS  we  eat,  we  overcome;  and  as  we  overcome,  we 
 
 eat:  This  was  your  Vow  made  in  Baptifm:  To  renounce  the  Devil  and 
 
 all  his  Works,  and  to  fight  manfully  under  Chrift's  Banner  againft  Sin,  the 
 
 World,  the  Fleili  and  tho.  Devil :  Thou  haft  there  given  up  thy  Name 
 
 to  Chrift,  and  haft  bid  Defiance  to  Satan,  as  much  as  in  thee  lieth,  and  haft 
 
 faid,  I  renounce  thee  Satan ;  and  I  will  be  one  of  thy  Souldiers,  O  Lord 
 
 Chrift]  Renouncing  all  other  Lords  and  commanders. 
 
 But  know  this  afTuredly,  there  is  no  Man,  that  hath  prepared  his  Heart 
 to  feek  God  in  good  Earneft,  but  he  fhall  befiire  to  find  Enemies  enough, 
 he  fliall  have  Temptations  enough  to  wreftle  with,  and  to  overcome. 
 David  fays,  that  he  found  his  Enemies  innumerable,  Pfal.  ii8.  They  com- 
 pa/fed  him  on  every  Side,  and  came  al/out  him  like  Bees:  And  the  Lord  him- 
 felf  tells  us,  that  all  the  Imaginations  of  man's  Heart  are  only  evil  con- 
 tinually, and  doft  thou  think  then,  that  thou  haft  no  Enemies  ?  Then  let  no 
 Man  fay,  if  I  found  any  Enemies,  I  would  fight  with  them:  For  I  may 
 (ay  to  thee,  and  to  every  one  ofyou^  ^^Pdim  to  Sampfon:  /^rife  thePhi- 
 
 Hflines 
 
OF   Eating    Hidden    Manna.  79 
 
 lifihies  he  upon  thee.  There  be  Enemies  enough,  even  in  the  Chamber 
 within  thee,  lying  in  wait  to  furprize  thee :  And  \i  you  do  not  arife,  and 
 fland  upon  your  Guard,  you  ihall  be  overcome,  inftcad  of  overcoming. 
 
 But  that  you  may  underftand  this  Text,  I  will  Jay  down  three  Things, 
 which  wUl  be  neceflary  to  unfold  it. 
 
 The  firft  is  this:  All  thefe  feven  Promifes  made  here  to  the  feven 
 Churches  o'i  Afia-,  though  theybediverlly  expreft,yct  it  is  all  one  Thing; 
 luppofe  they  be  Promifes  of  eatina  of  the  Tree  of  Life  in  the  midft  of 
 the  Paradifc  of  God ;  or  Promifes  that  we  fhall  not  be  hurt  of  the  fecond 
 Death,  or  that  we  Ihall  have  the  Crown  of  Life,  or  of  the  white  Stone 
 with  the  new  Name  in  it,  or  of  ruling  the  Nations  with  a  Rod  of  Iron, 
 or  the  receiving  the  bright  Morning-Star :  All  thefe  Promifes  they  are 
 one  and  the  fame  Thing:  and  they  are  pronounced  by  one  and  the  fame 
 Spirit;  and  \(ti  him  diat  hath  an  Ear,  hear  what  the  Spirit  faith  unto  the 
 Churches:  Wherefoever  Chrift  (hall  be,  there  (hall  his  Members  bealfo, 
 and  what  he  eats,  they  (hall  eat  according  to  their  Meafureand  Capacitv; 
 yet  every  Member  Ihall  have  a  full  and  a  plentifull  Part,  there  mall  be 
 nothing  wanting  to  them,  they  fhall  all  have  a  fatisfying  Part,  they  Ihall 
 be  all  as  Branches,  that  are  nourifhed  with  one  and  the  fame  Root,  the 
 fame  Sap  goes  thorow  the  whole  Body,  that  is  in  the  Root:  And,  what 
 ever  Priviledge  or  Benefit  Chrifthath,  they  fhall  all  receive  of  his  Fulnefs, 
 Grace  for  Grace,  they  fhall  all  be  made  Partakers  of  all  the  Virtues  of 
 the  Head:  But  notwithftandingallrhefe  Promifes,  we  are  never  the  better 
 without  we  have  Chrifl,  they  are  all  Blanks  to  us  without  him,  as  well 
 as  our  Works  all  unfavoury  to  God  without  him :  It  is  he  that  fea- 
 fons  all,  yea,  trufl  as  long  as  tliou  canft,  and  believe  as  much  as  thou  wilr, 
 without  Chrift  thou  canrt  never  come  unto  him :  Nay  God  himfelf  is 
 nothing  to  us  without  Chrift. 
 
 As  every  Beam  of  Light  that  comes  from  the  Sun,  they  are  all  included 
 in  the  Body  of  the  Sun,  but  they  are  not  communicated  to  us,  butby  thofif 
 diftin^l  and  difperft  Beams,  that  come  from  the  Sun.  God  is  like  the  Sun, 
 fo  that,  whatever  Good,  Benefit  orBIelfmgwehave,  it  comes  from  God; 
 but  all  thefe  arc  included  in  God  himfelf;  and  there  is  no  Creature  can  par- 
 take of  any  Good  from  him,  but  by  his  Son  Chrift,  in  andbydiofc  Beams 
 of  Light,  that  he  communicates  them  to  us.  This  Light  that  is  in  this  Place, 
 had  never  come  to  us,  but  for  thofe  feveral  Beams,  by  which  it  is  f^nc 
 forth;  fo  God  the  Father  cannot  communicate  himfelf  to  any  Creature, 
 but  by  the  Son;  He  isthifirji  hegottm  of  every  Creature  Col  1. 15.  He  came 
 
 being 
 
fo  0 F  EAri}JG    Hidden    Manna; 
 
 being  Tent  from  the  Father;  yet  know,  God  the  Father  is  notaDay,  not 
 a  Minute  antienter  then  his  Son.  Chrift  is  called  fbe  ff^ord-,  and  in  the  He- 
 brew, the  JVord  fpokew.  As  he  is  unfpoken,  fo  he  is  the  JVovd  withGody 
 in  the  Bofbm  of  his  Father,  and  this  Cordis  God,  as  John  1. 1.  But  being 
 oncefpoken  and  uttered,  foheis  the  firil  begotten  in  every  Creature,  the 
 Alpha  and  Omega  in  every  Creature,  from  whom  alone  we  receive  Grace 
 for  Grace.  All  the  Goodneft  and  Fullnefs  of  God  is  poured  upon  the  Head 
 of  this  Aaron,  which  runs  down,  not  only  to  his  Beard,  but  loaJl  the  Skirts 
 of  his  Garments,  that  is,  to  all  his  Members.  Pf  1 3  3. 2.  God  himfelf  in  him- 
 felf,  to  the  Creature  is  nothing  without  JefiisChrifl,  nay  he  cannot  pofli- 
 bly  be  communicated,  but  by  and  through  Chrift. 
 
 Secondly,  all  thefe  Promifes  to  the  feven  Churches,  they  imply  that 
 which  hath  its  Beginning  in  this  Life,  and  is  perfected  in  the  Life  to  come. 
 Our  Saviour  faith  Luk.  17.  21.  The  Kingdom  of  Heaven  is  within  you.  If  ye 
 find  not  the  Kingdom  of  God  and  the  Kingdom  of  Heaven  within  you, 
 and  if  you  have  not  a  Sight  of  it  in  this  World,  be  afTured,  ye  fhall  never 
 find  it  in  the  World  to  come;  He  that  denies  me  before  Men,  him  will  I 
 deny  before  my  Father,  which  is  in  Heaven :  He  that  enjoys  me  not  iii 
 this  World,  he  rtiall  never  enjoy  me  hereafter. 
 
 The  poor  dcje£lcd  and  oppre/Ted  Soul,  it  longs  to  tafte  Chrift  here: 
 Nothing  will  fatisfie  him,  but  to  tafte  and  eat  Chrift  here;  for  if  he  eac 
 him  not  here,  he  knows  he  iliall  not  hereafter:  Hib  Flelhis  Meat  indeed, 
 and  his  Blood  is  Drink  indeed;  and  he  that  eateth  me  Ihall  live  by  me, 
 both  here  and  hereafter;  as  Z)/zyzV/ faith  Pf  42.  2.  My  Soul  thirfteth  for 
 God,  even  for  the  living  God:  When  flmll  I  come  before  God ^  What  to  do? 
 To  fee  his  Beauty,  and  to  tafte  his  Goodnefi,  Pf  27.  4.  If  you  fee  not  God 
 here,  ye  ftiall  never  fee  him  hereafter :  Chrift  will  aik,  when  ye  come  to 
 dye,  as  he  did  the  Difciples  Mat.  15.  34  Horv  many  Loaves  have  ye ^ 
 What  Angels-Food  have  ye  to  feed  on?  What  hidden  Manna?  How 
 many  Loaves  of  that?  If  ye  muft  fay:  None,  Lord!  What  a  heavy  An- 
 fwer  will  this  be  to  you?  But  if  thou  haft  any,  if  but  two  Loaves;  if  but 
 a  little  Oil  in  thy  Lamp,  he  will  then  multiply  thy  Loaves  and  diat  little 
 Oil;  the  Barrel  of  Meal,  and  that  little  Crufe  of  Oil  within  thee  fh;ill  ne- 
 ver fail :  And  he  will  fay :  Come  thou  good  and  faithful  Servant,  thou  haft 
 been  faithful  in  a  Little,  I  will  now  multiply  thy  Reward,  (Mat.  25.  21.) 
 Come  now,  I  will  feed  thee  to  Eternity:  If  Chrift  flvall  fay  to  thee:  How 
 much  Peace  have  you?  If  thou  canft  but  fay:  Here  is  a  little.  Lord  J 
 Chrift  will  fay:  Come,  come,  I  will  multiply  and  increafothat  little  Peace 
 
 iniimtcly : 
 
OF    Eating    Hidden    Manna.  gi 
 
 Infinitely:  What  Love  haft  thou?  If  thou  haft  but  any,  though  but  as 
 a  Grain  of  Muftard  Seed :  Come  to  me,  faith  our  Lord,  I  will  caufe  it  to 
 grow  and  increafe,  and  become  a  mighty  Tree,  fo  that  the  Fowls  of  the 
 Air  Ihall  build  their  Nefts  therein.  That  is,  I  will  enlarge  it  as  my  {elf  in- 
 finitely. This  is  the  Way  to  find  Reft ;  and  be  fiire,  which  Way  fbever 
 elfe  a  Man  feeks  for  Reft  and  Peace,  he  lliall  never  find  it ;  for  as  {\11  the 
 Creatures,  io  all  the  Action  and  Motion  of  the  Creatures  came  out  from 
 him,  and  they  can  never  reft,  till  they  return  into  him  again ;  and  there- 
 fore he  is  called  the  God  of  Sabbath,  which  fignifies  Reft:  In  him  there 
 is  Reft,  and  no  where  elfe.  The  Soul  is  the  Breath  of  God,  and  it  isim- 
 polfible,  that  it  ftiouldhave  a  Reft  for  the  Sole  of  her  Foot,  till  it  return 
 to  him,  and  that  this  bleflcd  Noah  put  forth  his  Hand  and  take  her  in  a- 
 gain.  Take  therefore  our  Saviour's  Counfel,  Mat.  6.  20.  Lay  up  Tvea^ 
 uves  for  your felves  in  Heaven-.  Would  you  have  a  Treafure  hereafter,  ye 
 muft  treafure  it  up  while  ye  are  on  Earth,  that  ye  may  have  the  Reward, 
 the  Comfort  and  the  Wages  to  live  upon  hereafter  :  Ye  muft  receive 
 here  the  Pledge,  the  Hire,  the  Earneft,  the  Portion  and  the  Reward ;  the 
 Inheritance  comes  hereafter.  Tour  Fathers  (faith  our  Saviour)  have  eaten 
 Mannay  and  are  dead]  but  hlejjed  is  he  that  eats  Manna  in  the  Kingdom  of 
 Heaven.  He  that  feels  God's  Love  ftied  abroad  in  his  Heart  here,  ftiall 
 find  that  Love  increafed  thirty,  lixty,  an  hundred-fold  in  the  Life  to  come. 
 Here  ye  feed,  but  are  not  filled ;  but  then  you  ftiall  feed,  and  be  fatis- 
 fied  and  filled. 
 
 Thirdly.  All  thefe  feven  Promifes  that  are  here  made  to  the  (even 
 Churches,  there  is  not  one  Word  tine  to  be  taken  according  to  the  Let- 
 ter; but,  think  not  ftrange  of  fuch  Sayings,*  be  not  ftartled,  I  would  on- 
 ly quicken  up  your  Attentions,  I  undervalue  not  the  Scriptures,  but  de- 
 (ire  to  give  them  all  due  Honour ;  for  do  you  think,  that  you  ftiall  be 
 Pillars  in  Heaven,  or  that  you  ftiall  eat  Trees,  or  the  Fruit  of  Trees  there? 
 Or  that  ye  lliall  have  Rods  of  Iron  in  your  Hand  or  Scepters  of  Gold  or 
 Crowns  of  Gold  on  your  Head,  like  Kings  onEarth,  or  that  ye  ftiall  be 
 burning  Stars,  or  be  the  Morning-ftars  ?  (  as  it  is  in  Daniel  c.  1 2,  3.  He  that 
 converteth  a  Soul^fhalJ  jhine  like  the  Stars. )  Or  think  you,  )'ou  Ihall  feed 
 on  Manna,  as  the  People  of  Ifrael  did  ?  or  that  ye  ftiall  have  Authority 
 and  Power  to  rule  over  the  Nations,  you  to  controul  it  in  the  Earth,  and 
 none  but  you,  as  the  Millenaries  imagine;  or  that  you  ftiall  all  be  clothed 
 in  lon^  white  Robes,  like  Knights  of  the  Bath;  or  think  yc,  ye  Ihall  be  fee 
 Up  ^  mars  in  the  Temple  of  God  tofupponand  uphold  it;  or  that  vou 
 
 Y  y  '  ftiuJl 
 
82  OFEating    Hidden    Manna.  ' 
 
 mall  be  liill  of  Gold  in  your  Pockets,  of  the  fineft  Gold  tried  in  the  Fire, 
 like  the  rich  Men  of  the  Earth,  and  torufle  it  in  Silks  and  fine  Raiment, 
 as  fhofe  in  Princes  Courts  ?  Do  you  think,  that  thefe  Things  are  here  meant 
 in  rhefe  Promifes,  made  to  the  feven  Churches?  No,  no,  dream  ofnofiich 
 Things;  for  I  fay,  there  is  not  one  Word  true  according  to  the  Letter: 
 Yet  I  fay,  in  all  the  Words  that  ever  Chriil  (pake,  or  that  is  written  in  this 
 blefTed  Book  of  God,  they  are  all  true ;  there  is  not  the  leafl:  Tincture, 
 not  the  leaft  Allay  of  Untruth:  I  fay,  every  Word,  every  Syllable,  every 
 Letter  is  true.  Bear  me  Witnefs,  you  are  my  Record ;  but  I  rouft  tell  you, 
 they  are  true  as  he  intended  them,  tlwt  fpake  them ;  they  aie  true  as  God 
 meant  them,  not  as  Man  will  have  them.  As  when  Chrifl:  faith  John  15. 
 I.  My  Father  is  an  Htisbajjd-Man ;  Do  you  think,  or  are  you  fb  childifhto 
 imagine,  that  God  is  a  Husband-Man  ?  And  Chrifl:  faith  again :  /  am  the 
 Vim-)  and  Te  are  the  Branches  j  lam  the  JVay-t  and  lam  the  Uoory  &c.  Will 
 you  have  this  to  be  litterally  fpoken? 
 
 Go  to :  I  will  fpeak  a  Paradox  to  you,  but  I  will  unfold  it.  It  is  im- 
 poflible  for  any  Man  either  to  fpeak  a  precife  Truth,  or  to  hear  a  precife 
 Truth;  for  a  precife  Truth,  or  to  fpeak  prccifely,  is  to  fpeak  at  once  the 
 Truth  and  all  the  Truth,  that  is,  the  whole  Truth,  and  nothing  but  the 
 Truth ;  as  for  Example :  If  I  tell  you  this  is  a  Church,  this  is  not  a  pre- 
 cife Truth,  for  in  faying  it  is  a  Church,  I  neither  tell  you,  whether  it  he 
 build  of  Wood,  or  Stone  or  Brick ;  I  neither  tell  you  it  is  little  or  great, 
 I  neither  tell  you,  whether  it  be  high  or  low,  &c.  which  I  not  doing,  do 
 not  tell  you  the  whole  Truth:  Or  if  I  tell  you  I  faw  a  Man, [I  tell  you 
 not  his  Age,  nor  Stature,  nor  Complexion,  nor  Kindred,  nor  Riches,  nor 
 Bignefs,  &c.  which  is  not  the  whole  Truth.  I  (halt  unfold  this  to  you, 
 thefe  Similies  I  u(e  for  your  good  ,•  God  only  is  able  to  (peak  fuch  a 
 Tnath,  a  precife  Truth  at  once,  or  in  one  Word,  fb  as  it  (hall  include  all 
 this:  God  could  have  fpoken  fiich  a  Word,  as  (hould  have  included  the 
 whole  Truth  in  one  Word;  but  Alas!  Where  (hould  He  have  found 
 Auditors,  that  were  able  to  have  heard  or  underftood  him?  where  had 
 been  our  Ears  to  have  heard  flichaWord;  or  ourUnderftandings  tohave 
 undcrflood  it  ^.  You  know  a  great  Noife  deafens  us,  and  Abundance  of  Light 
 blinds  us:  If  there  be  too  much  Light,  it  may  as  well  blind  a  Man  as  too 
 litdc:  Now  you  know.  Truth  is  the  Objc*^  of  the  Underftanding,  as 
 Light  is  of  Sight;  fo  if  there  be  an  exceffive  Truth  fpoken  to  us,  it  de- 
 ftroys,  it  fplits  the  Underftanding;  as  the  People  of  Ifracly  they  were  not 
 •able  to  hear  God  fpealc,  but  they  mutt  die  for  it :  And  Mofes  himfelf  com. 
 
 plains^ 
 
OF    Eating    Hidden    Manna.  ^f 
 
 plains,  that  he  was  afraid  and  trembled :  Beloved !  We  are  not  able  to 
 hear  God  fpeak:  If  he  (houldfpeak  to  us,  (as  he  would,  if  we  could  hear) 
 he  fhould  fpeak  us  all  to  Pieces,  he  (hould  fpeak  us  to  nothing :  Oh  | 
 Let  not  God  fpeak  to  us  left  we  die,  Ex.20.  We  (hould  cry  out.  Oh  J  do  not 
 fpeak  to  us  as  thou  art  in  thy  felf;  for  we  are  Men,  but  let  Mofes  fpeak 
 to  us,  and  we  will  hear  him:  O  Lord!  Speak  to  us  as  Men,, and  as  we 
 are  able  to  hear,  and  able  to  bear. 
 
 Beloved!  Let  me  freely  tell  you  this  one  Thing,  the  not  knowing  of 
 this  Truth,  and  our  receiving  the  Word,  and  Underftanding  it  according 
 to  die  Letter,  hath  been  the  Ground  of  all  the  Errors,  of  all  the  Schifms, 
 of  all  the  Rents,  which  all  along  hath  been  in  this  poor  Church  of  ours, 
 and  indeed  in  all  Ages;  then  x^^nder  not  to  fee  (b  many  Errors  general- 
 ly every  where,  fo  long  as  Men  reft  in  the  Letter:  For  thofe  that  go  no 
 further,  they  are  thofe,  that  have  Eyes  and  fee  not,  Ears  but  hear  not,  and 
 Hearts  but  underftand  not ;  for  as  God  commands  concerning  the  Jeivs-i 
 that  were  but  a  formal  People,  for  all  the  Means  that  he  had  ufed  with 
 them:  Make  their  Hearts  fat :,  their  Eyes  heavy^  and  their  Ears  dull  J  eft  that 
 thyjhouidfee  with  their  Eyes  j  and  hear  with  fheir  Ears-,  and  Underftand  with 
 their  Heart s^  to  be  converted^  and  lfl)ould  heal  them^  faith  the  Lord.  But  to 
 go  (urther,  and  to  give  you  a  little  further  Light;  I  know  the  Scripture 
 in  the  Letter  fpeaks  of  Elc£lion,  Reprobation  and  Predeftination :  But  if 
 we  take  it  according  to  Men,  we  are  much  deceived.  As  for  Example: 
 When  I  fay,  this  Man  is  like  fuch  another  Man,  and  though  he  may  be 
 fb  in  fome  Things,  yet  not  in  all :  And  fo  far  be  it  from  us  to  think,  becaufe 
 God  fpeaks  according  to  the  Manner  of  Men,  that  therefore  we  may  con- 
 clude, his  Ways  are  like  our  Ways,  or  his  Thoughts  like  our  Thoughts: 
 But  whatever  God  faith  of  himfelf,  thofe  are  Sentences  and  ExprclHons 
 fpoken  but  by  Way  of  Similitude,  Godcondefcendinoand  ftoopingdown 
 to  our  Weaknefs,  to  make  us  underftand,  and  not  tnat  we  fliould  think 
 that  the  almighty,  infinite  God  is  like  weak,  poor,  pitiful  Man :  So  when 
 he  fpealvS  ot  any  ofthefe  Things,  of  Election,  or  Reprobation,  or  his 
 Foreknowledge,  there  is  indeed  fuch  a  kind  of  Thing  in  God,  'tis  true, 
 which  he  would  reprefcnt  by  thofe  Exprellions :  But  'tis  true,  as  God  in- 
 tends it,  and  not  otherwife ;  for  they  are  far  above  Man's  Comprehen- 
 fion.  It  is  faid  alfo,  that  God  made  a  Covenant,  and  the  Scripture  fpeaks 
 of  God's  Knowledge:  but  do  you  think,  that  God's  Covenants  are  like 
 the  Covenants  of  Men,  or  his  Knowledge  like  Mens?  God  forbid:  And 
 -wo  be  unto  that  Man,  that  takes  it  contrary  to  God's  Intent  and  Meaning: 
 
 Y  y  2  §Q 
 
84  OF    Eating    Hidden    Manna. 
 
 So  alfb  we  read  of  God's  Hatred  and  of  God's  Love,  but  his  Love  and 
 Hatred  is  not  like  Mens  Love  and  Hatred :  Are  my  Ways  like  your 
 Ways,  or  my  Thoughts  like  your  Thoughts?  As  if  he  (hould  fay :  Will 
 youwreft  my  Word,  and  take  it  according  to  your  own  Way's  and  ac- 
 cording to  your  own  Comprehenfion?  Will  you  take  me  according  to  my 
 literal  Words,  which  I  fpeak  only  for  your  Capacity,  and  becaufe  of  your 
 Weaknefs  ?  Away,  away.  As  Ingh  as  the  Heaven  is  above  the  Earth-, fo  high 
 are  my  llwughts  above  your  77.wughts:  And  when  God  faith,  He  repented, 
 doft  thou  think  that  he  repents  as  Man  repents?  He  doth  repent,  it  is 
 true ;  but  according  to  his  own  Senfe  and  Meaning,  not  according  to 
 thine.    Alas,  alas!  We  poor,  ignorant,  low,  narrow-fpirited  Creatures, as 
 we  are  not  able  to  comprehend  God,  fo  "neither  can  we  God's  Word : 
 We  can  fee  but  a  Glimpfe  and  a  little  Glimmering  of  the  mighty  Truths 
 of  God:  AsElias-,  he  could  not  apprehend  God,  nor  difcover  him  neither 
 in  the  Thunder,  nor  in  the  Lightning,  nor  in  the  mighty  Ruihing,  nor  in 
 the  Fire,  though  God  was  in  them  all;  but  when  God  came  in  a  (till  (oft 
 Voice,  then  he  could  apprehend  God,  he  then  heard  him  and  (aw  him ; 
 and  then  he  came  to  fee,  that  God  was  alfb  as  much  in  all  the  Reft, 
 though  he  (aw  him  not;  but  he;  as  alfb  we  being  of  a  low,  {oft,  humane 
 and  tender  Nature,  and  fb  much  Children,  that  he  could  not  endure  to 
 hear  the  mighty  God,  the  Voice  of  God,  but  in-  a  flill,  fbft  and  tender 
 Voice,  becaufe  of  our  Childifhnefs  and  tendernefs:  The  Thunder,  the 
 Fire  and  the  mighty  Rufhing  is  too  terrible,  too  deflruftive  to  our  weak 
 Natures :  For  in  God  there  all  Things  coincide.  Cold  and  Heat,  Strength 
 and  Weaknefs,  Wrath  and  Mercy,  Patience  and  Fury,  Meeknefs  and 
 Terriblenefs,  &c.  even  all  Contradi£lories  coincide  in  him,  as  the  Vifion 
 ©f  God  Ihews  at  large  in  fbme  Chapters.    So  when  God  promifeth  here : 
 To  him  that  overcometh,  will  I  give  him  to  eat  of  the  hidden  Manna, 
 we  muft  not  take  God's  Meaning  according  to  the  Letter,  nor  think  it 
 was,  or  is  that  Manna,  that  God  rained  from  Heaven,  Numb.  lo.  But  by 
 that  Exprellion  he  would  win  us  to  confider  the  Heavenlinefs  and  Ex- 
 cellency the  Rarenefs  and  Welcomnefs  of  that  Manna,  that  feeds  the 
 Soul,  and  what  fpiriaial  Food  is.     How  welcome  was  it  to  the  Jfraelitei 
 at  firfl,  though  afterwards  the  commonnefs  made  them  loath  it. 
 
 And  farther,  I  would  have  you  to  know,  that  all  the  fpiritual  PromU 
 fcs  throughout  the  whole  Bible,  they  are  made  only  to  the  new  Man, 
 Chiift  in  us,  who  is  the  Hope  of  Glory ;  and  as  all  the  Promifes  are 
 made  to' the  new  Man;  or  the  regenerate  Man  in  us,  which  is  born  o£ 
 
 God? 
 
OF   Eating    Hidden    Manna.  SJ 
 
 God  J  and  not  of  Flefh,  nor  according  to  the  U^iU  of  Flefl:-,  hut  of  God-,  i  Per. 
 I.  23.  So  rhis  new  Man  onlyobeyerh  and  pleafeth  God;  as  none  know- 
 erh,  nor  none  can  reveal  the  Father  but  the  Son,  fb  none  elfe  can  plea(e 
 him.  Tins  is  jny  ivell-beloved  Son-,  in  whom  ONL  T I  am  well  plcafedy  Mat.  3. 
 The  Flelh,  the  unregenerate  Man  hath  nothing  to  do  in  thefe  Matters: 
 To  him  that  overcometh  are  all  the  Promifesmade  here:  and  who  is  this 
 Overcomer  think  you?  but  only  Chrift  himfelf ;  and  as  I  faid  at  the  Be- 
 ginning, he  that  overcomes  eats,  and  he  that  eats  overcomes,  and  we  both 
 eat  and  overcome  in  him:  If  we  are  of  his  Church,  and  made  ONE  with 
 him,  then  we  in  him  do  all  thefe  Things,  and  all  the  Promifes  are  there- 
 by fulfilled  to  us,  (mind  this)  whenever  you  find,  hear  or  read  of  any 
 Condition  or  Duty,  required  of  Man  in  his  now  fallen  Eftate,  do  not  think, 
 that  you  can  prefently  go  and  fet  yourfelves  to  do  it;  for  it  is  only  God 
 in  you,  Chrift  in  youmuft  accomplilh  it:  The  Law,  andfb  all  thefe  com- 
 mands were  given  to  convince,  to  flay  Man,  to  weaken  his  opinionated 
 Strength,  and  ihew  him,  how  he  is  flript  of  all  Power,  and  that  he  can 
 do  nothing.  But  'tis  the  everlafling  Gofpel,  the  glad  Tidings,  the  new 
 Covenant,  that  (hews,  how  all  thefe  Things  fhalfbe  accomplifhed ;  for 
 that  never  faith,  do  this  and  do  that,  and  live,  that  is  the  Law,  wherever 
 you  read  or  find  it,  and  that  made  nothing  perfect,  but  the  brino-ino-  in 
 of  a  better  Hope  did.  The  new  Covenant  runs  all  upon  this  Tenure ; 
 for  we  have  a  Mediator  of  a  better  Covenant,  mark  it  and  mind  it  well. 
 Whenever  you  hear  or  read  the  Scriptures,  the  new  Covenant  runs  all  up- 
 on thefe  Terms,  and  no  other:  I  will  put  my  Law  in  their  ii2ward  Parts, 
 and  write  it  tn  their  Hearts  ;  and  I  will  he  their  God,  and  they  fl:aU  he  my 
 People,  Jer.  31.  ^3,  34.  and  in  Ezek.  3^.  25,  26,  27.  Tl^en  I  will  pour 
 clean  Water  upon  you,  and  you  fl)  all  be  clean  from  all  your  Filfhinefi^  andfi-om 
 all  your  Idols  will  I  clean fe  you:  A  new  Heart  will  I  give  you,  and  a  new  Spi- 
 rit will  I  put  within  you,  and  caufe  you  to  walk  in  my  Statutes-,  and  ye  fl-^  all 
 keep  my  Judgments,  and  do  them.  And  in  Deut.  30.  6.  there  is  a  Gofj^el 
 Promife  in  the  Tmie  of  the  Law :  The  Lord  thy  God  will  circumcife  thy 
 Heart,  and  the  Heart  of  thy  Seed,  to  love  the  Lord  thy  God  with  all  thine 
 Heart,  and  with  all  thy  Soul,  that  thou  viayeft  live.  And  Hof  14.  f.  I  will 
 he  as  the  Dew  unto  Ifrael,  and  he  fljall  grow' as  the  Lilly,  and  caft  forth  his 
 Roots  as  Lebanon,  his  Branches  fi)all  fpread,^c.  And  again  Ifa  35. 5^.  The 
 Eyes  of  the  Blind  Jl:all  he  opened,  the 'Ears  of  the  Deaffyl  he  wiftopped,  the 
 lame  Man  fl} all  leap  as  an  Hart,  and  the  Tongue  of  the  Dumhfl:all  Jing.  Ifa. 
 40.  2^.  Hegivcfb  Pomr  to  the  faint,  and  to  tbm  that  have  w  Might,  heuu 
 
 Y  y  3  inafeth 
 
g(?  OF   Eating    Hidden    Manna. 
 
 cveafeth  Strength.  And  Ifa.  40.  10.  Fear  not-,  I  am  tlry  God,  I  xviU  ^reng- 
 fhen  thee-,  help  thee-^  and  uphold  thee-,  with  the  right  Hand  of  my  Righteous- 
 nejl.  The  Scripnire  is  very  plentiful  upon  this  Account,  putting  all  upon 
 the  Lord's  Untertaking,  himfelf  to  accomplifh  his  own  Promifes  in  us : 
 'Tis  he  alone  that  teacheth  to  profit,  and  not  thyWifdom,  Power  or  In- 
 duftry,  I(a.  48.  17.  See  how  tne  Lord  ratifies  this,  becaufe  he  knows  we 
 are  very  hard  to  receive  and  believe  thefe  Things;  for  Man  cannot  be 
 beaten  out  of  this,  viz.  That  he  harh  Power,  and  he  can  and  muft  a£l  and  do, 
 he  mufl  perform  the  Condition,  or  elfe  the  Promifes  are  void ;  and  this 
 is  the  Law  of  Rea(bn  bred  with  him,  and  the  old  Covenant  planted  in  his 
 Heart,  which  in  the  new  Covenant  muft  be  difanulled,  for  the  Weaknefs 
 and  Unprofitablenefs  thereof:  I  (av,  fee  how  the  Lord  confirms  this,Jer. 
 31.  35,  &c.  Thus  faith  the  Lord-,  rchich  giveth  the  Sun  for  a  Light  by  Day^ 
 and  the  Ordinances  of  the  Moon  and  Stars  for  a  Light  by  Night:  IfthofeOr-^ 
 dinances  Jhall  depart  before  me:,  then  thcfe  Things  fl)  all  ceafe  to  he:  If  the  Hea- 
 ven above  can  be  meafured^  and  the  Foundations  of  the  Earth  fear ched  out  be- 
 neath-i  then  will  I  caft  off  all  the  Seed  o/irrael,/or  all  that  they  have  done  a- 
 gaijifl  me.  Nay-,  faith  the  Lord:  Iwillworkyandwhofl^allletitylQi.  43.  13. 
 "This  is  that  new  Covenant,  which  the  Lord  hath  eftablifticd  for  ever; 
 and  thisCourfe  the  Lord  will  not  alrer,  whether  we  will  know  or  believe 
 it  or  no;  he  will  rather  alter  the  Ordinances  of  Heaven,  and  Night  and 
 Day  (hall  depart  from  before  him,  before  this  new  Covenant  (hall  be  bro- 
 ken, or  his  Ailing  upon  this  Foundation,  which  is  eftablifhed  like  Mount 
 Zionj  never  to  be  removed.  And  again,  on  the  other  Hand  there  is  a 
 People,  whom  the  Lord  hath  (hut  up  in  Darknefs,  and  the  Vifion  of  aU 
 was  become  unto  them  as  a  Book  that  is  (ealed.  And  again,  I(a.  6.  9,  10. 
 /^nd  the  Lord  f aid:  Go,  tell  this  People:  Te  hear  indeed^  but  underfland 
 ?jot-,  and  ye  fee  indeed^  but  perceive  not\  make  the  Heart  of  this  People  fad y 
 make  their  Ears  heavy-,  and  fhut  their  Eyes-,  left  they  Should  fee  with  their  Ey- 
 es, and  hear  with  their  Ears-,  and  convert-,  and  be  healed. 
 
 Ob].  You  will  fay,  but  I  pray,  Sir!  Who  are  thefe?  If  this  be  fo,  to  what 
 Purpofe  doth  God  command  us  to  know  him  and  feck  him,  he  ma- 
 king it  our  Bufinefs  here  and  our  Happinefs  hereafter  ?  To  what  Pur- 
 pole  hath  he  (hadowed  out  his  Greatnefs  in  the  Heavens,  his  Immovea- 
 blencfs  in  the  Earth,  his  glorious  Brightneft  in  the  Sun,  his  Infinitenefs  in 
 the  Number  of  Stars,  his  Eternity  in  the  Durablenefs  of  Mettals,  his 
 Strength  in  the  Lions,  Leviathan,  and  Behemoth,  his  Wifdom  in  Man, 
 and  in  thofe  fmall  Cteatures  the  Pifmires,  his  Providence  in  the  Clothing 
 
 of 
 
OF    Eating    Hidden    Manna.  87 
 
 ofLillies,  his  Mercy  and  Compallion  in  the  render  Love  and  natural  Af- 
 eftion  of  Parents;  and  finally,  his  Wrath  and  Anger  in  the  Jealoufie  of 
 an  offended  Husband  ?  If  he  will  not  have  us  take  Knowledge  of  them, 
 and  induftrioufly  feck  them,  why  hath  he  written  them  in  capital  Letters  ? 
 If  he  will  not  have  us  read  them,  why  hath  he  commanded  to  bind  them 
 as  Frontlets  before  our  Eyes,  if  he  will  not  have  us  fee  them ;  may  we 
 not  now  then  take  up  Efdras  his  Complaint,  2Erd.4, 12.  It  were  better^ 
 jpe  Tvcreitot  at  allithnn  that  ivefliiould  live  ftill  ami fuffer-,  and  not  know  for  what  ^ 
 
 Ann  O  Beloved !  Let  me  anfwer  you,  and  tell  you,  who  thefe  are, 
 that  he  hath  commanded  to  (hut  their  Eyes,  and  rtop  their  Ears:  Let  me 
 filcnce  thefe  murmuring  Thoughts  by  Apologizing  for  my  God,  and 
 anfwcring  for  my  MakeV  in  his  own  Words ;  for  in  thefe  Murmurings 
 you  feem  to  charge  him  of  doing  you  Wrong,  Read  Hof  13.9.  U)y 
 Perdition  is  of  thy  f  If  0  Ki^ael,  but  in  me  is  thy  tielp.  If  when  thou  hau 
 wiLully,  and  obihiiritely  Ihut  thine  Eyes,  and  thenhe  hath  blinded  thee; 
 if  when  thou  wouldit  not  hear,  by  no  Means  ufed,  he  hath  made  thee 
 deaf;  if  when  thou  would(t  not  undcrftand,  then  he  hath  infatuated  thee? 
 Is  not  thy  Delh'u^ion  of  thy  felf,  and  according  to  what  thy  felfdefired  ? 
 Jf  when  Pharaoh  hath  ten  Times  hardned  his  own  Heart,  and  would  not 
 acknovvledge  God's  mighty  Works,  than  for  the  Lord  to  harden  his  Heart, 
 was  not  his  Deftruftion  of  himfelf?  And  according  to  that  of  the  A})0- 
 ftle  Rom.  2.4,5,  6.  Defpifeflthou  the  Riches  of  his  Goodnefs-,  Forbeavance  and 
 Longlufferinp,  not  knowing  that  the  Gnodnefs  of  God leadeth  thee  to  Repent ance  ? 
 But  after  thy  Hardnefs  and  i'upenitent  Heart,  treafiireft  up  unto  thy  felf 
 tiWath-,  againft  the  Day  of  U'^rath  and  Revelation  of  the  Righteous  Judg- 
 ment of  Gody  n^ho  will  render  to  every  Man  according  to  his  Deeds. 
 
 Is  the  Almignty  to  be  accufed  or  blamed,  ifwhen  he  hath  written  unto 
 you  the  great  Matters  of  his  Law,  thou  hall  counted  them  ftrange  Thin^. 
 HoC8- 12.  Ifwhen  ye  have  long  importuned  God,  as  Job  complains  C. 
 21. 14, 15.  Tf.^ey  fay  unto  God:  Depart  from  us-,  we  defire  not  the  Knowledge 
 of  thy  Ways.  U  hat  is  the  Almighty ^  that  we  fl)ouldfcrve  him,  or  what  Profit 
 fl:all  we  have-,  if  we  pray  unto  him?  If  thou  art  one  that  doth  thus,  why 
 doH:  thou  murmur  ngainfl:  him,  if  heat  lalt  doth  pronounce  after  all  this, 
 that  fearful  Curfe  and  Malediction,  inftead  of  a  Valediction,  John  8-  21. 
 I  go  vty  IVay,  and  ye  fl)all  feek  me-,  and  ihall  die  in  your  Sins-,  whither  I  go, 
 ye  cannot  come :  Whereas,  ifthey  hadhearkned  and  received  him,  he  would 
 lia  .c  brought  them  where  he  was,  as  he  (iiid  himfelf:  Where  I  am.,  there 
 fl)all  mj  Servant  be.  Whom  canft  thou  now  accufcj  whom  blame;  O  JfraelJ 
 
 but 
 
S8  6)FEating    Hidden    Mank  A. 
 
 but  thy  (elf?  The  Vifion  of  all  Things  was  intended  unto  thee,  asaLiorht 
 Ihining  in  Darknefs,  now  it  is  made  by  thee,-  it  is  become  unto  thee  Dai k- 
 ncfs  in  the  Midft  of  Light.  It  was  the  Work  of  God,  to  bring  Light  out 
 of  Darknefs;  but  it  was  your  Ungodlinefs,  that  brought  Darknefs  outof 
 Light:  Your  felves  filled  up  thefe  Wells,  ftopt  up  thefe  Conduits,  immured 
 up  thefe  Windows,  which  fhould  have  given  you  Water,  Life,  Light. 
 
 Yet  know,  the  Fountains  run  ftill,  though  not  for  you,*   Jordan  runs 
 ftill,  though  Behemoth  drinketh  tip  a  River-,  andtriifteth-,  he  can  draw  npjor^ 
 dan  i7ito  his  Mouth.  Job.  40. 23.  The  Goodnefs  of  God  is  not  dried  up, 
 though  you  haveabufed  it;  his  Rain  falls  ftill,   though  not  on  you;  his 
 Sun  inines  ftill,  though  not  to  you:  Your  not  Uiing,  or  your  Abufingof 
 the  Gifts  and  Graces  of  God,  could  not  make  a  general  Eclipfeofthe  In- 
 fluence of  his  Goodnefs  to  all  the  World,  though  to  your  felves  it  doth, 
 to  others  it  doth  not.  The  Vifion  is  to  all ;  but  if  to  you.  It  is  become  as 
 the  Words  of  a  Book,  that  is  fealed,  thank  your  {elves;  God  deals  with 
 you  juftlv,  even  as  you  deal  with  him;  for  faith  the  Lord  Ka.  29. 1 1, 13, 
 J  4.  Forafmuch  as  this  People  draws  near  me  with  their  Mouth-,  and  honournie 
 TPith  their  Lips ;  but  their  Heart  is  removed  far  from  nie :   Tijerefore  behold-,  I 
 will  proceed  to  do  a  marvellous   JVork  among  this  People^   even  a  marvellous 
 Work  and  a  lVonder\  for  the  Wifdom  of  the  Wife  j})all  perifh,  and  the  Un- 
 derftandingofthePriidefitJ})alJbehid.    The  Fifion  of  all  is  become  unto  youy 
 as  the  Words  of  a  Book  that  is  fealed.  As  if  he  ftiouldfay :  Theyftiall  have 
 but  the  Fruit  of  their  own  Doings,  Like  for  Like ;  as  they  drew  near  unco 
 me  with  their  Lips,  and  their  Hearts  were  far  from  me;  fb  will  I  draw 
 near  them  with  my  Lips,  and  my  Heart  fliall  be  far  from  them,  &c.  Their 
 Duties  to  God  were  outward  and  earthly  only,  confifting  in  Oblations  of 
 Things  born  and  nouriihed  of  the  Earth,  therefore  I  regarded  them  not; 
 but  the  heavenly  Obedience  commanded  under  thofe  earthly  Figures,  that 
 was  removed  far  away  :   They  infifted  much  upon,   and  loaded  me  with 
 them,  but  they  left  the  heavenly  behind  them.  And  fo  likewifc  for  God's 
 Promifes  to  them,  they  feemed  to  be  earthly,  for  Plenty  and  Happinefs 
 in  this  World ;  but  under  thefe  earthly  Promifes  were  vailed  heavenly  Joys, 
 fpiritual  Riches,  they  left  thefe  and  looked  for,  hoped  and  prayed  for  the 
 other;  their  Hearts  were  only  upon  them.  And  fo  alfo  for  their  Mefpab^ 
 their  Shilo^  the  Hope  of  the  Nations  for  fo  many  hundred  Years  before 
 he  came,  was  typed  to  them  in  earthly  Monarchs ;  and  fo  they  expe£led 
 him,  never  looking  that  his  Kingdom  was  fpiritual;  and  therefore  they 
 were  exceedingly  offended  at  hi$  Meaiwiei^ :  His  glgvioiis  Coming  they  ex^ 
 
 pe<^ed, 
 
OF   Eating    Hidden    Manna.  8|> 
 
 pe^fted,  his  Meannefs  they  rejected;  in  fhorr,  (for  Imuft  haften:)  Their 
 Service  unto  God  was  earrhly,  fuch  as  the  Frame  of  this  World  reprefcnred 
 to  them  of  him,  which  Ihould  have  been  but  their  A  B  Q  the  Rudiments 
 of  their  Religion:  They  inftcad  of  going  forward  from  Faith  to  Faith; 
 from  the  Faidi  of  the  Letter  that  killeth,  to  the  Faith  of  the  Spirit  that 
 givcth  Life;  they  relied  in  the  Letter,  no  Marvel  they  familhed,  they 
 left  him  who  inhabiteth  Eternity,  to  make  a  God  to  thcmfelves  of  the  Crea- 
 tures belo^v,  which  were  only  let  down,  to  draw  them  up  to  him  intoE- 
 ternity.  Do  you  once  imagine,  that  the  Almighty  is  Co  prodigal  and  pro- 
 fufe  of  his  Gifts  and  very  precious  Jewels,  that  he  will  beftow  them 
 on  fuch,  as  regard  them  not,  prize  them  not;  but  flight  them,  defpife 
 them,  cad  them  at  their  Heels  and  deride  them?  Would  you  not  account 
 your  felves  Fools,  if  you  fhould  diftribute  your  poor  earthly  Gifts  fb? 
 The  Kingdom  of  Heaven  is  only  for  thofe  that  love  it,  prize  it,  the  Vi- 
 olent take  it  by  Force,  Forceof  Love  &  Affe£lion,  which  puts  Men  on,  to  put 
 forth  Force  of  Endeavours  and  all  their  Might  for  it;  they  can  take  no 
 Nay,  but  perfift  till  they  obtain :  Do  you  think,  you  are  fit  to  be  Cinzens 
 in  Heaven,  who  cannot  away  with  Things  of  Heaven?  How  irkfbme  is 
 an  Hours  Sermon,  half  an  Hours  Praying,  Reading,  Singing,  Repeating, 
 Examination  of  thy  Soul,  &ic.  When  thou  art  in  fuch  Company  but  a 
 While,  it  is  as  Death  or  Hell  to  thee!  And  I  pray  thee  then,  whatwouldft 
 thou  do,  if  thou  wert  in  Heaven  but  one  Day,  where  all  their  Exercifes 
 are  about  heavenly  Things,  and  finging  Praifes  to  God  for  ever  and  ever: 
 And  what  wouldfi  thou  do  there?  Thou  wouldft  quickly  wilh  thy  felf 
 out  again;  there  is  no  finging  bawdy  Songs,  no  Health  drinking,  no  ca- 
 rouling,  no  Mumming  to  the  Tabret  and  Harp,  no  chanting  to  the  Viol, 
 no  drinking  Wine  in  Bowls,  no  Stage-playes,  no  hawking  nor  hunting, 
 nothing  furable  to  thee,  to  pafs  away  Time,  as  you  ufeto  fay;  but  this  is 
 that  thou  calleft  thy  Heaven,  and  Heaven  indeed  wouki  be  Hell  to  thee : 
 Then  what  doll  thou  talk  of  Heaven,  folong  asThings  are  thus  with  thee? 
 Doft  thou  think  Heaven,  die  Riches  and  Glory  thereof  is  to  be  caff,  as 
 Pearls  before  Swine?  Now  I  hope,  Hiaveanfwered  yourQueflion,  viz. 
 Who  thofe  Men  are,  whom  God  ihuts  up  in  Unbelief,  and  rejects  thofe 
 that  would  be  fo,  that  chufc  it,  dcfire  it:  And  can  you  now  blame  God 
 for  your  Delh'u5tion?  Was  there  ever  a  truer  Word  fpoken:  Thy  De- 
 flruciion  is  of  thy  felf ^  O  Ifrael!  But  in  vie  is  thy  Help. 
 
 O  lack!  I  am  but  newly  entred  into  my  Text,  and  now  the  Time  cuts 
 ipc  otf.  I  have  opened  the  Windows,  to  lee  Light  into  the  Chamber,  viz. 
 
 Z  t  inco 
 
90  OF    Eating    Hidden    Manna. 
 
 into  this  Subjc6t,  and  the  Time  bids  me  rtiut  them  again:  But  I  pray,  pon- 
 der well  what  I  have  now  (aid,  it  may  be,  God  may  difcover  very  much 
 to  you  upon  thefe  Maximes  now  laid  down  before  you ;  you  yourfelves 
 may  draw  out  many  Confequences?  to  ftrenghten  your  Weaknefs,  and  to 
 enlighten  your  Darknefs,  Blindnefs  and  Ignorance;  for  now  I  mult  let 
 it  alone  till  another  Opportunity,  which  was  contrary  tomyPurpofe  and 
 full  Intent,  which  was,  to  have  difcovered  what  God  hath  revealed  to  me, 
 concerning  thefe  deep  Points  now  Co  much  controverted,  and  wherein 
 there  hath  been  Cuch  Errors  and  general  Miftakes  even  among  them,  who 
 have  thought  themfelves  very  knowing  in  the  Scriptures,  yea  and  many 
 that  are  Teachers  themfelves :  And  all  as  I  faid,  by  taking  the  Scriptures 
 according  to  the  Letter,  and  according  to  our  humane  Underftandings, 
 and  not  knowing,  that  in  God  only  is  the  Well-Spring  of  Life,  and  that 
 in  his  Light  only  we  can  fee  Light,  and  not  otherwife,  and  that  we  cannot 
 fee  nor  underftand,  except  it  he  given  unto  us,  as  Chrifl-  (aith  John  3.  27. 
 For  vaiti  Man  would  he  wife-,  though  he  he  horn  as  a  wild  A  (J es  Colt.  Job.  1 1. 
 12.  And  he  in  his  foolifli  Wifdom  and  in  his  humane  Reafon,  would  fain 
 frame  and  fquare  out  God  like  unto  himfclf,  that  fo  he  might  ( as  he  thinks  ) 
 well  near  fathom  and  comprehend  him,  within  the  poor,  weak  and  nar- 
 row Bounds  of  Reafon'sLineorRule;  buttheApoftle  PaulKom.s.  when 
 he  had  reafbned  and  debated  this  Point  to  the  utmoft,  and  was  gone  as 
 far  as  a  Creature  could  go ;  that  vaft,  incomprehenfible  Ocean  of  God's 
 Infinitenefs  beyond  the  Creatures  Fathom  and  Comprehenfion  ftopt  him, 
 confidering  the  abfolute  Soveraignty  of  the  Power  and  Wifdom  of  God, 
 he  having  much  more  Power  and  Freedom  over  the  Creature,  than  the 
 Potter  of  his  Clay,  in  making  Velfels  of  Honour  or  Dilhonour  athis  Plea- 
 fiire,  infomuch,  that  if  the  Potter  for  his  Pleafure  will  make  Veffels,  and 
 immediately  dafli  them  in  Pieces,  and  prefervewhat  Veflels  he  pleafeth; 
 Who  can  fay  to  him,  why  didft  thou  (b?  So  the  Lord  that  almighty  Pot- 
 ter, free  and  abfolute  in  himfelf,  he  will  have  Mercy  on  whom  he  will-,  and 
 mhom  he  wiU^  hehardneth:  And  who  art  thou-,  0  Man!  That  replieft  againjl 
 Godf  Shall  the  Thing  formed  (ay  to  him  that  formed  it,  why  haft  thou 
 made  me  thus?  And  what  is  that  to  thee,  if  God  be  willing  tofl)ew  his 
 fVrath-,  and  to  make  his  Power  known ;  yet  indured  with  much  Long-Sitffcring 
 the  Fcjfels  of  N ''rath  fitted  to  Deftru&ioh:  Fitted,  yea  and  fitted  by  them- 
 felves and  by  their  own  Unbelief,  Will  and  Dciire:  Fitted,  yea  and  fitted 
 by  God  alfo,  he  working  with  them  to  their  Perdition  a  juftRecompence 
 of  theii*  Stubbornnefs.  And  againj  what  is  that  to  thee,  if  he  be  willing  to 
 
OF    Eating    Hidden    Manna.  91 
 
 make  known  the  Riches  of  his  Glory  to  the  VefTcls  of  Mercy  and  prcpar, 
 ed  unto  Glory,  He  giving  them  Power  and  Will  to  be  conformable  to 
 his  Will,  &c.  as  the  Apoltle  there  is  large  in  the  Argument,  and  in  Rom. 
 II.  he  being  much  upon  the  fame  Point  of  Freedom  in  God,  of  God's 
 chooiing  the  Jews  and  cafting  them  off  again;  and  then  of  Calling  the 
 Gentiles,  till  their  Fullncfs  be  brought  in,  and  then  taking  in  ( in  due  Time  ) 
 the  Jews  again.  Here  he  was  ftopt  again  by  that  vaft  Ocean  of  God's  So- 
 veraignty,  and  /huts  up  all  with  this:  0  the  Depth  of  the  RicheSy  both  of 
 the  IFifdom  and  Knowledge  of  God !  How  unfearchahk  are  bis  Judgment Sy 
 and  his  Ways  Mji  finding  out!  And  if  you  would  go  farther  than  the  A* 
 poftle  goes,  then  I  mult  leave  you.        So  much  for  the  Prefenu 
 
 qOVETOUSNESS 
 
92 
 
 COVETOUSNESS     ANATOMIZED 
 
 AND    THE 
 
 Generality    of   Covetoufnefs. 
 
 Preached  at  Putney-,  in  two  SermonSj  but  here  Joyned  together. 
 
 Jer.  6,  13. 
 
 For  from  the  Leaft  of  them.)  even  unto  the  Greatefl  ofthem^  every  one  is  given 
 to  Covetoufnefi :  And  from  the  Prophet  even  to  the  Priejl^  every  one  dealetb 
 faljly. 
 
 BEloved!  This  Speech  of  the  Prophet  as  it  is  bold,  {b  it  is  a  very 
 ftranc^e  Speech,  and  a  home  Charge:  But  wonder  not;  (for,  where 
 the  Spirit  of  the  Lord  is :,  there  is  Liberty-)  there  is  true  Boldneft:  As 
 Solomon  (tiirh,  Prov.  28.  i-    The  Righteous  are  as  hold  as  a  Lion)  for 
 the  Prophet  here  ftrikes  at  Head  and  Tail,  Root  and  Branch,  Great  and 
 Small,  Prince  and  People,  Prieft  and  Prophet. 
 
 The  whole  Houfe  of  Ifrael  are  here,      i  Accufed  of  Covetou{hef% 
 2  Condemned  for  Covetoufneft. 
 The  Accufation  is  like  an  Indictment  well  laid,  which  expreffeth. 
 
 1.  The  Fault,  the  Charge,  which  is  Covetoufnefs. 
 
 2.  The  Extent  of  the  Fault,  it  was  epidemical,  from  the  Greateft  to  the 
 Leaft. 
 
 3.  The  Intention,  they  Gave  themfelves  to  it;  they  did  it  purpofely 
 and  Voluntarily:  And 
 
 ^  4.  The  Charge  being  proved,  and  they  fgund  guilty;  the  Sentence  op 
 
71.16    Generality    of    Covet oufnejl.  95 
 
 Condemnarion  follows;  which  is  onfy  implyed  in  the  Word  For,  it 
 being  the  Connexion  of  this  Verfe  with  the  former:  Wherein  is  threat- 
 ncd,  that  God  will  pour  out  his  Fury  and  Indignation  upon  the  Children  and 
 young  Men;  upon  the  Hujhand  and  JVife^  the  aged  with  him  that  is  full  of 
 Days-)  and  their  Houfes  and  f^ives  Jhould  he  tJirned  to  Others,  which  indeed 
 is  like  Tamars  Twins,  Zarah  and  Pharez ;  Zarah  offers  firft  to  the  Birth, 
 but  his  Brother  Pharez  muft  come  forth  Hrll,  we  will  tie  a  red  Thread 
 upon  his  Hand,  that  we  do  not  forget  him:  There  will  be  Clearnefs  or 
 Rifing  up,  as  it  fignifies,  but  his  Brother  hath  made  a  Breach  upon  him, 
 and  tlierefore  we  will  (with  the  Midwife  there)  call  his  Name  Pharez^ 
 which  fignifies  Divifion-i  or  Separation-,  and  that  (hall  now  be  the  Di\'ifiori 
 of  my  Text,  or  you  may  call  it  Tamars  Twins;  for  Sin  and  Punilhmcnt 
 are  Brothers. 
 
 I.  The  Matter  of  Accufation  is  Covetoufnefs.  But  this  Sin,  how  evil 
 (bever,  and  however  threatned  here  and  elfwhere  in  the  Scriptures,  is 
 hardly  efteemed  any  Sin  at  all,  ye  cannot  perfwade  Men  of  the  Evilnefs 
 thereof;  but  you  are  ready  to  think  and  charge  us;  that  we  Church-Men 
 are  flranae  Fellows ;  To  fetup  Men  of  Straw,  and  then  fight  againft  them : 
 But  ye  lay,  for  our  Parts  we  find  very  few  covetous,  and  that  is  no  fuch 
 foul  Sin  as  you  pretend ;  fome  indeed  are  Swearers,  Drunkards,  Adulte- 
 rers, Lyars,  Prophancrs  of  the  Sabbath ;  thefe  they  can  fee  and  acknow- 
 ledge to  be  Sins,  and  would  have  us  preach  againft  them ;  but  to  keep 
 {iich  a  ftir  about  Covetoufnefs,  they  think  is  a  vain  Thing,  and  Time  loff; 
 for  either  the)-  are  but  few  that  are  fo,  or  elfe  'tis  not  Co  great  a  Sin,  as 
 you  make  for:  Or  elfe  you  call  that  Covctoufiiefs,  which  is  not. 
 
 Indeed,  I  confcfs,  other  Sins  wear  the  Devils  Cognizance  and  Livery 
 apparently  and  more  openly,  but  this  aJways  wears  a  Cloak;  ye  (ball ne- 
 ver fee  Coveroufiiefs  without  its  Cloak,  astheApoflle  terms  it/iThef2.5. 
 for  our  laft  Tranflation  renders  it  very  right;  nor  a  Cloak  ofCovetouf^ 
 nefs.  For  this  Sin  is  generally  in  Credit  in  the  World,  and  therefore  they 
 clo  not  let  it  go  naked,  but  clothe  it  and  provide  it  a  Cloak;  not  clothe  it 
 with  the  Name  of  any  Vice  or  Sin,  by  no  Means;  but  under  tolerable  and 
 creditable  Names,  as  Thrift,  Providence,  good  Husbandry,  honeft  Care  of 
 a  Mans  Own,  and  Care  of  the  main  Chance  6<c.  Yea  and  fb  it  lliould 
 feem,  they  efteem  it  the  main  Chance;  a  covetous  Man  will  part  with  his 
 Soul,  before  he  will  part  with  his  Covetoufiiefs ;  and  they  has  e  Scripture 
 ready  to  protect  and  defend  them,  i  Tim. 5. 8-  He  that  provideth  not  for  his 
 Oivn^  efpecially  for  thm  of  bis  own  Houfe,  is  worfa  fban  an  InfideU  '^^^'^  bath 
 
 Z  z  3  dmul 
 
94  Covetoufncfi    ^natmmzeJy    and 
 
 denie(J  the  Faith:  And  fo  they  bring  it  in  as  a  Duty,  that  they  ought  to  be 
 fcraping  and  covetous. 
 
 We  may  endeavour  to  uncafe  or  uncloak  this  covetous  Man  by  two 
 Words : 
 
 One  is  in  the  Place  before  named,  iThefTi.j.  N'or  a  Cloak  of  Covet ouf^ 
 jiefs,  it's  never  without  a  Cloak,  as  I  faid;  and  the  Other  is  i  Tim.  6,  lo. 
 It  is  there  called :  Tfje  Root  of  all  Evil:  What  a  World  of  Evils  grow  up 
 from  Covetoufnefs  ?  as  (if  we  had  Time)  we  might  fhew :  In  Brief,  it 
 excludes  all  Love  and  Fear  of  God ;  and  all  Love  and  Pity  to  Men,  and 
 all  Care  of  our  Neighbours  Good,  and  Co  breaks  the  whole  Law:  It  will 
 make  Man  opprefs,  cozen,  deceive,  lye,  Tell  a  good  Confcience  for  every 
 Trifle :  In  fhort,  it  will  make  a  Man  turn  his  Back  upon  all  Relimon,  to 
 forfake  the  Faith,  and  consequently  Salvation,  as  it  is  there  and  in  the 
 foregoing  Verfes  expreft:  The  Love  of  Money  is  the  Root  of  all  Evil,  which 
 while  fome  have  coveted  after-i  have  erred  from  the  Faiths  and  pierced  them- 
 felves  through  with  many  Sorrows :  Beloved  I  tell  you,  it  is  fuch  a  Sin,  that 
 if  ever  God  touch  the  Heart  about  it,  it  will  pierce  through  with  many 
 Sorrows,  before  ever  they  can  forfake  it;  for  faith  he:  They  that  will  bs 
 Rich-)  fall  into  Temptation^  and  a  Snare-,  and  into  many  foolifl)  and  hurtful 
 Lufts-,  which  draw  Men  into  Perdition  aitd DeftrtiSiion :  It  is  fuch  a  fubtil  Snare, 
 fo  cunningly  contrived,  and  Co  full  of  fair  Pretences,  that  let  a  Man  be 
 once  in  Love  with  Money,  he  knows  not  which  Way  to  wind  out,  but 
 it  will  fo  fetter  and  intangie  him,  even  to  his  everlafting  Perdition  and 
 Deftrudlion. 
 
 Indeed  Friends!  It  is  a  very  hard  Thing  to  uncafe  this  Sin,  becaufe 
 Care  and  Diligence  there  may  be,  yea  and  mufl  be;  and  the  Truth  is, 
 this  is  its  Cloak;  Diligence  is  Covetoufnefs  his  Cloak,  never  off  his  Back, 
 whereby  it  is  fheltered  againfl  all  Reproof.  I  fiippofe,  and  fure  it  is,  a 
 Man  may  pray  Agufs  Prayer  without  Covetoufnefs,  Prov.  30.  8?  9« 
 Give  me  neither  Poverty  nor  Riches;  feed  me  with  Food  convenieijt  for  fnei 
 A  Competency  of  Food  and  Raiment,  this  certainly  is  the  Limitation  and. 
 Bound  of  our  Defires:  But  then  will  arife  another  Queftion« 
 
 iVhat  is  a  Competency?    Or  what  is  Sufficiency? 
 
 Therefore  fome  in  Anfwer  hereunto,  have  dehned  Covetoufnefs  to  be 
 an  inordinate  Defire  of  more,  and  ufmg  unlawful  Means  and  Ways  to  get 
 it.  But  I  conceive,  this  is  fbmewhat  too  favourably  defined;  for  one  may 
 be  covetous,  yea  deeply  covetous,  and  yet  get  his  Goods  without  Fraud, 
 Deceit  or  OpprcITion,  ^^g,  I5  i§  Qov^touih^S  tQ  deftvQ  mgi;?  than  is  fuf- 
 
Tlye    generality    of    Covet oufiiep.  95 
 
 ficienr,  which  is  but  daily  Bread;  and  we  are  allowed  to  ask  and  pray  for 
 no  more,  bur  give  us  this  Day  our  daily  Bread ;  we  have  no  Warrant  to 
 {eek  mor2.  But  we  hwing  daily  Bread,  according  as  our  Saviour  teacheth 
 us  to  pray  in  the  Lords  Prayer;  which  includes  all  things  necefTary  for 
 this  Life,  Food  and  Raiment,  and  the  like;  without  Queition,  this  is  (uf- 
 ficient,  and  the  Delire  of  more  is  Covetoufnefs :  As  our  Saviour  com- 
 mands. Mat.  6,  latter  F^nd.  Take  no  ^^rfmught  for  the  Morrow-)  faying:  What 
 fl)all  rve  eat-,  or  what  fl:aU  roe  drink-,  or  rohcreivith  fl}all  we  be  clothed  /  For 
 after  all  thefe  Tljings  do  the  Gentiles  feek:  And  as  theApoftle  exhorts  i  Tim. 
 6.  8-  Having  Food  and  Raiment  ^  lei  us  be  therewith  content:  When  this  will 
 not  content,  then  the  Defire  is  inordinate:  When  a  Man  will  hunt  and 
 feek  after  that  which  he  dare  not  warrantably  pray  for,  which  is  but  dai- 
 ly Bread;  and  why  lliould  we  feek  withcarking  Care  for  any  more?  For 
 our  Breath  is  in  our  Noltrils,  we  are  not  fure  of  Life,  not  an  Hour:  Then 
 to  what  End  is  all  this  taking  Thought?  And  then  it  may  be  faid  to  thee: 
 Thou  Fool !  Whofe  fhall  thofe  Things  be  which  thou  haft  provided  ? 
 Within  this  Bound  we  ought  certainly  to  keep  ourfelves;  for  no  fbonei* 
 are  we  over  this  Pale  and  Bound  Sufficient,  but  then  we  are  immedia- 
 tely in  the  wide  Wildernefs,  andboundlefsChampaigne  of  Covetoufnefs ; 
 which  confiifts  in  two  Things. 
 
 I.  To  be  covetous,  viz.  for  thefe  outward  Things,  is  ro  let  our  Dcfi- 
 res  run  out  to  feck  eagerly  after  them,  beyond  what  is  fuflicient  to  the 
 Prefervation  of  Nature,  in  its  own  Kind,  and  not  to  ftand  indifferently  af- 
 fe«ftcd  in  die  Ufe  of  lawful  Means,  whether  God  will  give  more  or  lefs, 
 but  greedily  co  feek  and  hunt  after  that  he  dare  not  pray  for,  viz.  more 
 than  daily  Bread;  and  when  he  hath  daily  Bread  enough,  yet  is  not  con- 
 tent with  it.  2.  An  inordinate  Love  of  that  a  Man  haih,  though  behave 
 not  beyond  the  Limits  of  Sufhciency,  is  Covetoufnefs:  And  in"this  Senfe 
 a  poor  Man  may  be  covetous. 
 
 Covetoufnefs  may  be  either  in  Scraping  (  Rapacity,  a  large  Paw  to 
 graf]))  or  Holding  (Tenacity,  a  fhrunk  Hand  to  hold  fall)  In  Sum, 
 I  conceive,  Covetoufnefs  is  an  inordinate  Defire  and  Endeavour  after  thefe 
 outward  Things,  without  the  Bounds  of  Sufficiency,  in  the  Prefervati- 
 on of  Nature  in  its  own  Kind,  as  I  faid. 
 
 Beloved!  This  Sin  is  like  Poyfon,  deftroys  and  kills  unobfervedly, un- 
 feen  infects  the  Blood  by  Degrees,  when  as  fome  other  Sins  break  out 
 more  openly  and  fuddenly,  in  Botches,  and  Boyls  and  Plague-Sores. 
 
 But  we  may  obferve  the  Footitepsj  and  ihcw'you  fome  Symptoms  of 
 
 lhi9 
 
^6  Covetoufnefi    Anatomized^    and 
 
 this  covetous  Man,  whereby  he  may  be  difcovered  and  detected,  and 
 that  chiefly  to  himfelf,  that  he  may  confefs  himfelf  guilty:  As 
 
 I.  In  his  Courfe  of  Life  and  Walking,  and  in  his^Adings;  their  Time, 
 their  Lifes  and  A£lings  are  wholly  taken  up  in  Buying  and  Selling,  in 
 Trafficking  and  Trading,  Reaching  and  Overreaching,  which  Way  to 
 grow  rich,  and  get  more;  all  their  Thoughts  and  Words,  and  all  their 
 Mights  and  Endeavours  run  in  this  Channel;  here  they  are  in  their  own 
 Element,  as  a  FiOi  in  the  Water;  here  their  Hearts  run  out  freely,  and 
 never  regard  their  immortal  Souls.  And  the  Story  of  their  Lives  when 
 they  are  dead,  is  juft  like  the  Story  of  them  of  the  old  World,  Luke  17. 
 26-)  27.  They  did  eat-,  they  drank-,  they  married,  they  ipere given  in  Marriage: 
 And  this  was  all  they  minded,  and  never  thought  of  their  End,  tiU  the 
 Flood  came-,  anddeftroyed  them  all:  So  do  they;  O!  How  eager,  and  how 
 full  of  Contrivances,\o  add  Houfe  to  Houfe,  and  Bag  to  Bag,  and  Land 
 to  Land ;  and  never  thmk,  how  foon  Death  may  feize  upon  them,  and 
 fnatch  them  away.  And  then  it  may  be  asked :  What  Fruit  have  ye  of  all 
 ihofe  Things  you  fo  purfued  ?  You  have  only  heaped  together  Sorrows 
 and  Snares,  and  Darts  to  pierce  you  through  your  very  Livers,  and  Things 
 whereof  they  may  be  now  arfiamed.  And  it  may  be,  for  all  this  Toil, 
 you  could  never  attain  what  you  fought;  but  adventured  to  lay  out  your 
 precious  and  immortal  Souls,  to  purfue  after  that,  which  is,  when  attained, 
 but  Vanity ;  and  much  lighter  than  Vanity,  if  not  fiire  to  attain  it. 
 
 The  (econd  Symptome  whereby  you  may  know  this  Man,  and  fo  know 
 yourfelves,  is  his  Company ;  they  ftill  aflbciate  with  fuch  Company,  as  is 
 like  themfelves:  and  they  are  the  only  Men  for  Wifdom  with  them,  and 
 all  others  they  make  them  either  their  Prey,  by  circumventing  and  over- 
 reaching them,  or  elfe  they  make  Others  their  Laughing-Stocks.  He  is 
 their  Fool,  to  make  them  merry,  who,  becaufe  they  negleft  fuch  Price  in 
 their  Hands,  (as  they  conceive)  and  fo  much  mind  Things  un(een,  and 
 in  their  Opinion  but  Air  and  Emptinefs,  vain  and  fooliih  Things;  they 
 efteem  fuch  as  vain  and  fimple  Men. 
 
 The  third  Symptome  is  his  Breath ;  he  (mels  of  that  he  is  made  of: 
 He  is  like  a  dying  Man,  his  Breath  is  rtrong  and  favours  earthly,  John  3. 
 31.  He  that  is  of  the  Earth-,  is  earthly-,  and  fpcakcth  of  the  Earth.  ThQEgyp- 
 tian  Garlick  that  he  hath  fwallowed,  rifeth  in  his  Stomach,  and  his  Breath 
 fmels  Rrong  thereof:  There  is  Earth  in  his  Heart,  and  his  Breath  that  comes 
 from  thence,  fmels  (Irong  of  the  Earth.  All  his  Words  and  Difcourfes  ft- 
 vour  of  the  World;  RicliQs,  Hongur,  Credit,  Lands,  Trading  and  the  like. 
 
 4.  He 
 
The    Generality    of    Covetoufnefs.  5^ 
 
 4.  He  keeps  a  Court  of  Faculties  in  his  Confcience,*  for  Gain  he  can 
 difpcnfe  with  any  Sin,  he  is  not  To  precife,  but  he  will  drive  a  Bargain, 
 or  take  unnecedlu-y  Journeys  on  the  Sabbath;  if  his  Confcience  tell  him 
 of  doing  wrong  or  InjulHce,  he  can  quiet  itprefently;  O!  It's  butaTrifle, 
 a  little  injury, "what's  that?  He  may  live  to  give  Satisfaclion,  or  I  may  do 
 him  a  good  Turn  another  Way,  and  the  like;  and  To  he  thinks  he  hath 
 made  up  the  Matter:  If  he  forfwear  himfelf,  he  hopes  he  may  live  to  a(k 
 God  Forgivenefs,  and  he  knoweth  God  is  ready  to  pardon  and  forgive ; 
 and  thus  he  daubs  up  himfelf,  and  quiets  his  Confcience  with  thefe  igno- 
 rant Excufes* 
 
 5.  He  is  a  Man  of  all  Arts,  or  a  Man  of  no  Art ;  that  is,  he  hath  either  a 
 Multitude  ofBufmeft  of  his  own,  that  he  cannot  look  after,  nor  mind  any 
 Body  dKi:'.  Or  el(e  he  is  a  Buiie-Body,  and  hath  his  Finger  in  every  Pye, 
 every  Man's  Bulinefs  is  his :  Or  elfe  he  is  Idle  and  hath  no  Bufmefs,  fpends 
 his  Time  in  Eating  and  Drinking,  Sleeping  and  Walking  in  the  Fields; 
 and  commonly  he  is  an  Ufurer,  and  livethupon  other  Mens  Labours  and 
 Induftry,  a  mecr  Drone,  and  nor  fit  to  live  in  a  Common-Wealth. 
 
 Qiicll:.  Oh  but  Sir!  You  make  us  amazed.  Isitpollible,  that  this  ihould 
 be  (b  great  a  Sin?  I  thank  God,  faith  he,  I  am  found  in  Religion,  I  keep 
 conftiintly  my  Parilh-Church,  and  read  after  the  Minifter  and  pray  after 
 him;  I  am  free  from  Adultery,  Fornication,  Swearing,  Sabbath-Breaking, 
 Drunkcnnefs,  Murder,  &c.  Thefe  indeed,  faith  he,  are  heinous  Sins,  and 
 I  would  not  be  guilty  of  them  for  a  World;  but  for  a  Man  to  be  cove- 
 tous, this  is  flighted,  it's  a  Thing  of  nothing,  rather  efleemed  a  Virtue  thaa 
 a  Vice,  and  every  one  extenuates  and  lefTens  it,  with  mincing  Terms  and 
 Excufes  fiiy  they:  Indeed  he  is  a  litde  with  the  Hardclt,  or  he  is  a  litde 
 too  much  for  the  World,  a  litde  too  near,  but  in  Truth  a  marvellous  ho- 
 neft  Man,  a  wondrous  good  Man.  But  let  me  allc  you,  where  it  not  a  Thing 
 to  be  laught  at,*  to  fay  by  a  Thief,  he  is  no  Adulterer,  no  Murderer, 
 but  a  very  honeft  Man?  For  you  fee  Mat.  21.  31.  God  ranks  him  with 
 no  other  than  Thieves,  Whoremongers  and  Murderers,  the  mofl  heinous 
 and  tranfcendent  Tranfgreffors,  and  yet  you  fay:  He  is  a  wondrous  good 
 Man,  a  very  honeft  Man.  But  as  honeft  a  Man  as  the  World  makes  him 
 to  be ;  yet  take  a  little  View  from  fbme  particular  Scriptures,  how  God 
 ranks  him  ainong  them,  whom  your  fclves  account  the  molt  hemous  Tranf- 
 greffors, Mark.  7. 21,22, 23.  For  from  within  out  of  the  Heart  of  ALin  pro- 
 ceed evil  Ihoughts-,  Adulteries^  Fornicatiom^  Murders-,  Thefts-,  Covetoufnefsy 
 £ifc.  All  thefe  come  from  fpithvh  and  defile  the  Man,  Aiid  I  Cor.  5. 9, 10.  Knom 
 
 A  a  a  ^f 
 
98  Covet  oufnefi    Anatomized,    and 
 
 ye  not-)  that  the  itnrighteous  Jhall  not  inherit  the  Kingdom  of  Godf  Be  not  de~ 
 ceivedt  72either  Fornicators,  nor  'Adulterers-,  nor  Effeminate,  nor  A  Infers  of 
 theinfehes  rpith  Mankind-,  nor  ThieveS:i7wr  Covetous-,  ^c.  fl?all  inherit  the  King- 
 dom of  God.  And  Rom.  1.29.  Being  filled  with  all  Unrighteoufncfi-)  Fornica- 
 tion-, JVickednef^  Covet  oil fncjl,  <^c.  Itill  Covetoufnefs  comes  in  Rank  with 
 all  other  the  vilelt  and  groflell  Sins,  and  makes  it  a  Note  of  a  Reprobate  - 
 Mind;  and  our  Saviour  Luk.  12. 15.  givesafpecial  Caution  againft  this  par- 
 ticular Sin:  Take  Heed-,  and  beware  of  Covetoufnef-,  beinga  very  dangerous 
 Sin.  A  ChrilHan,  profelfing  the  Name  of  Chrift,  would  be  afhamed  of 
 luch  grofs  Sins,  as  are  there  named ;  as  to  Inftance :  He  would  be  alhamed 
 to  be  an  Idolater;  what?  To  fall  down  to,  and  worfhip  Stocks  and  Stones 
 for  his  God?  To  feek  Relief  from  them?  God  ranks  covetous  Perfons  e- 
 ven  with  (iich,  and  with  the  grofleft  Sinners  in  the  World,  even  as  grofs 
 and  hateful  as  can  be  named,  and  therefore  (I  fay)  makes  even  It,  a  Note 
 of  a  reprobate  Mind,  and  one  given  up  to  vile  Affections;  and  our  Savi- 
 our gives  fpecial  and  particular  Warning  againft  this  Sin,  and  gives  a  fpe- 
 cial  Reafbn  againft  it  Luk.  12.  Take  Heed  and  beware  of  Covetoiifnejs ;  for  a 
 Man's  Life  (faith  he)  confifteth  not  in  the  Abundance  of  the  Things,  which  he 
 pq/Jeffeth.  Befides  all  this,  that  it  is  one  of  thofe  mighty  Sins,  as  it  is  called 
 in  Amos  5. 12.  and  appears  to  be  fb  by  the  Praftice  of  the  Saints,  and  by 
 the  Danger  of  the  Sin.  Look  over  the  Lives  of  all  the  Saints,  which  of  them 
 do  we  read  of,  that  were  defiled  with  this  Mire  of  Covetoufnefs?  Noab 
 once  overtaken  with  the  Love  of  Wine,  never  with  the  Love  of  the  World ; 
 Lot  twice  incefluous  but  never  covetous  ,•  David  though  once  befpotted 
 with  Flelh,  yet  never  bewitcht  with  the  World;  but  they  and  all  the  Reft 
 ever  accounted  themfelves  Pilgrims  and  as  Strangers  in  it /then  they  were 
 far  from  being  in  Love  with  it:  Zacheushad  been  apinching,  prowling  Pub- 
 lican and  the  chief  among  them,  griping  and  grafping  whatever  he  could 
 get  by  Cruelty  and  Extortion,  before  he  knew  Chrifl,  which  are  Sins  in- 
 cident to  all  fuch  Kind  of  Men;  but  as  foon  as  Chrifl  entred  into  his  Heart, 
 when  he  entred  into  his  Houfe,  he  threw  away  this  Sin  with  Difdain:  . 
 Lo,  Hiilfviy  Goods  I  give  to  the  Poor-,  and  if  I  have  taken  any  Thing  from 
 my  Man  by  f (life  Ace  uf at  ion-,  I  will  reftore  him  four  fold.  Be  iiu-e  of  this,  if 
 Jciiis  Chriil  do  not  whip  this  Money-Changer  or  Money-Merchant  out 
 of  tlicTemple,  itwill  bar  even  Him  himfelflintrance:  As  long  as  he  keeps 
 PofTjiIion  in  your  Hearts,  Jefus  Chriit  comes  nor  there. 
 
 No\v  Beloved  I    What's  the  Reafbn,  thefe  fore-named  Saints,  though 
 they  had  other  both  Infirmities  and  grofs  SinSj  yet  not  any  of  them  tainted 
 
 with 
 
Tlje    Generality    of    Covetoufnejs.  99 
 
 with  tliis  Sin  of  Coveroufnefs?  Surely  it  Ihews,  that  Chrift  and  this  Sin  in 
 the  Love  oFit,  cannot  cohabit  together:  If  Chrift  be  there,  this  Sin  muft  a- 
 bandon;  if  this  be  retained,  Chrift  is  there  a  Stranger;  if  this  be  embraced 
 and  entertained  welcomly,  Chrili:  cannot  be  indured  there:  And  theRea- 
 fon  is,  Grace  and  Religion  may  better  ftand  with  a  Sin  once  afted,  or  oft- 
 ner,  fo  it  be  not  habitual,  although  it  be  grofs  and  foul,  as  Adultery,  Inceft, 
 Drunkennefs,  (kc.  I'han  with  an  habitual  Covetoufnefs;  for  where  that 
 Sin  is,  it  can  fcarce  be  other  than  cuftomary  and  habiaial:  Therefore 
 Samuel-,  iSam.  12.  2,3.  did  fo  abominate  this  Sin,  that  he  challenged  all 
 Ifrael  to  charge  him  with  it,  though  he  was  their  Governour  find  Ruler, 
 and  wanted  not  for  Temptation  and  Opportunities;  Behold  I  have  walked 
 before y OH  fiom  my  Childhood  unto  this  Day-,  and  here  I am\  hear  Witmfs  a- 
 gam  ft  vie  before  the  Lord,  and  before  his  Anointed:  IVhofe  Ox  have  I  taken? 
 Or  whom  have  I  defrauded?  JVbom  have  lopprcjfed?  Or  ofwhofe  Hand  have 
 I  received  any  Bribe-,  to  blind  mine  Eyes  therewith  /  And  I  will  rcftore 
 it  you:  And  they  all  anfwer  and  bear  him  Wirnefs.  v.  4.  Thou  haft  not 
 defrauded  us  :>  nor  oppreftcd  us-,  neither  haft  thou  taken  Ought  of  any  Mans  Hand* 
 
 There  was  a  Pattern  for  Kings  and  Rulers  and  for  S/zz// their  ncwchofen 
 King:  But  who  follows  it?  He  prefently,  as  foon  as  he  could  get  the 
 Power  of  opprefting,  fell  to  it,  as  God  told  them  he  would;  i  Sam.g.  11,  12. 
 71ns  will  be  the  Manner  of  the  King-,  that  will  reign  over  you :  he  will  take 
 your  Sons  for  himfelf  for  his  Chariots  and  his  Horfemen-,-,  and  to  run  before 
 his  Chariots.  And  he  will  appoint  them  his  Captains ;  and  he  will  fet  you  to  ear 
 Ins  Ground^  and  reap  his  Harveft;  and  to  make  hiui  Inftriiments  of  U^ar-,ani 
 for  his  Chariots ;  and  he  will  take  your  Daughters  to  be  ConfeStioners-,  Cooks 
 and  Bakers]  and  he  will  take  your  Fields-,  Fineyards  and  Oliveyards,  and  give 
 them  to  his  Servants^  'ac  And  (b  goes  on,  and  ye  jhall  cry  out  in  that  Day, 
 hecaufe  of  your  King  which  ye  have  chofen :  And  Beloved !  What  more  fre- 
 quent in  all  Ages,  than  Covetous  and  opprefFing  Rulers  and  Governors? 
 I'hey  take  it  fiicceirively  from  Hand  to  Hand :  Having  once  got  the 
 Power,  ye  ftiall  (bon  feel  it. 
 
 So  Jer.  15.10.  He  complains,  that  though  he  was  free  of  this  Sin,  yet 
 every  one  hated  him:  IFo  is  me-,  my  Motficr^  that  thou  haft  born. me  a  Man 
 of  Strife-,  a  Man  of  Contention  to  the  ndwle  Earth ;  I  have  neither  lent  on 
 Lfiiry-,  nore  Men  have  lent  to  me  on  Upiry-,  yet  every  one  doth  curfe  me.  So 
 Paul  i\t\s.  20.33.  I  have  coveted  no  Mans  Silver^  or  Gold-,  or  Apparel-,  ye  your 
 felves  know-,  thefe  Hands  have  miniftred  to  my  NeceffitieS)  and  to  thofe  that 
 ,n>ere  with  me. 
 
 A  a  a  2  But 
 
100  Covetoufnefi    Anato^nized-,    and 
 
 But  what  may  be  yet  further  the  Rcafon ;   why  that  of  all  Sins,  the 
 Saints  were  freeft  from  this  Sin  of  Coveroufnefs? 
 Surely,  thefe  Rcafbns  may  be  further  added: 
 
 1.  Becaufe  they  knew;  that  this  Sin  was  that  which  mofl:  ftaineth  and 
 blemifheth  the  good  Report  and  honcft  Reputation  of  Men  profiling 
 Chrid,  and  ftandeth  in  greateft  Oppofition  to  the  Life  and  Truth  of  Grace: 
 And  what  a  fliame  it  is,  that  Men  who  pretend  for  Heaven  fliould  Uveas 
 Men  of  the  World,  whofe  Portion  is  in  this  Life:  That  they  fhould  (b 
 far  blemilh  themfelves  and  their  Mafter,to  fet  their  Minds  and  Affe£lions 
 on  (iich  poor  tranfitory  Trifles,  and  as  if  they  had  not  better  Things  to 
 look  after ;  or  elfe  that  they  ferved  a  Mafter,  not  able  to  maintain  tnem : 
 Rather  than  this  fhould  befaftned  on  them  or  on  their  Mafter,  they  would 
 inftead  of  being  in  Love  with  them,  trample  them  under  their  Feet. 
 
 2.  To  enlarge  a  little  of  what  I  hinted  before,  it  ftandethin  greateft  Op- 
 pofidon  to  the  Life  and  Truth  of  Grace :  And  therein  lies  the  Danger  of 
 the  Sin.  Which  is  the  fecond  Thing  before  named:  For  where  this  Sin 
 getteth  Head,  it  eats  out  the  Heart  and  Life  of  Grace;  that  thougli  it  be 
 not  quite  loft,  yet  fcarce  any  to  be  perceived,  the  Life,  the  Spirit,  and  the 
 Working  of  it  being  almoft  quite  extint^l :  If  he  have  Life,  yet  none  to  be 
 perceived  by  himfelfor  others:  And  therefore  faith  the  Apoftle,  i  Tim. 
 6.  10.  Lnve  of  Money  is  the  Root  of  all  Evil,  which  while  fome  have  coveted 
 after ^  they  have  erred  from  the  Faith^  and  pierced  themfelves  through  with 
 many  Sorrows:  Nay,  not  only  hath  it  caufed  fbme  to  err  from  the  Faith, 
 and  (b  wounded  their  own  Souls;  but  fbme  it  hath  caufed  to  fall  quite 
 awav  from  the  Faith,  that  is,  from  the  Profeilion  of  the  Faith,  and  turned 
 Apoftates,  2Tim.4.io.  Demas  hath  for faken  me-,  and  hath  embraced  this  pre- 
 fent  IVorld'.  And  yet  now  adays  where  is  there  a  Man,  yea,  efpecially 
 among  Profeftbrs,  yet  would  be  accounted  Chriftians,  that  are  free  from 
 it,  but  are  moft  deeply  guilty  of  this  defiling  and  dangerous  Sin  of  Cove- 
 toiifners?  And  I  think  in  no  Age  ever  more.  This  Sin  is  not  like  other 
 Sins,  which  break  out  into  Boyls,  Botches  and  Plague-Sores,  (b  that  every 
 Man  fees  them,  and  loaths  them,  but  this  Sin  is  like  Poyfbn,  that  con- 
 fumes  and  deftroyes  the  Soul  Unfeen,  Infenfibly. 
 
 Beloved !  Though  your  Hearts  were  as  Mountains  of  rich  Mines,  and 
 Iparkling  Graces,  in  Shew,  yet  this  one  Sin  loved  and  delighted  in,  will 
 confume  and  eat  out  all  (for  ough.t  may  be  perceived)  and  make  you  as 
 barren,  as  the  barreneft  Heath,  and  nothing  left  in  you  that  is  gooo. 
 
 But  whereto  Ihall  I  liken  this  Sin?  It  i§  like  the  fevcn  lean  Ears  of 
 
 Coro 
 
Tfie    Generality    of    Covet oufnep.  loi 
 
 Corn  that  Pharaoh  dreamed  of,  which  devoured  the  {even  full  Ears: 
 And  like  the  feven  lean  Kine,  devouring  the  Seven  fat,  and  were  them- 
 felves  as  hollow  and  lean  as  before  Gen.  41.  2.  And  in  Scripture  is 
 often  compared  to  Caterpillars,  GralTioppers,  Cankers,  and  the  Palmer- 
 Worm;  becaufe  it  doth  fb  feed  upon  and  fo  confume  the  green  and 
 flourilhing  Herb  of  Grace,  until  it  hath  (as  it  were)  quite  eaten  it  out  of  the 
 Heart:  Therefore  Davicl  prays, Pf  1 19.  Incline  mine  Heart  unto  thy  Com- 
 mamhiientS')  and  not  unto  Covetonfnefi\  intimating,  that  thofc  that  loveCo- 
 veroufnefs,  regard  none  of  Gods  Commandments:  As  (had  I  Time)  I 
 could  (hew  you,  ho>v  Covetoufnefs  is  the  Breach  of  all  the  Command- 
 ments :  But  I  will  a  little  in  brief  fhew. 
 
 How  Covetoufncfl)  occafioneth  the  Breach  of  all  the  Commandments. 
 I.  COMMANJ)MENT. 
 
 The  firftCommandmentyou  will  grant,  isfoon  anfwered;  forCovetoufl 
 nefsis  Idolatry,  that  is  clear,  which  this  Commandment  forbids  Col.  3.5. 
 MoYtifie  therefore  your  Mevihcrs,  which  are  upon  Earthy  Fornication^  Unclean- 
 vef^  inordinate  y^ffeSlion^  evil  Concupifcence-)  Covetoufnefs  which  is  Idolatry, 
 And  he  that  is  covetous,  is  an  Idolater,  this  you  cannot  deny,  Eph.  5.  5. 
 For  this  you  knowy  that  no  Whoremonger  nor  unclean  Perfon^  nor  covetous 
 Man-,  who  is  an  Idolater ^  hath  any  Inheritance  in  the  Kingdom  of  God^  this 
 Man  can  be  no  Heir  of  Heaven,  But  if  thcScripture  will  notfarisfieyou,  and 
 you  will  not  believe  wirhout  a  Reafon,  and  fay:  How  can  that  be,  that  a 
 covetous  Man  is  an  Idolater,  and  Covetoufiiefs,  Idolatrv? 
 
 I  anfwer  thus :  Though  thou  facrificeft  not  Beafts,  yet  thou  facrificefl  that, 
 which  God  ftill  calls  for,  and  without  which  all  Sacrifices  are  nothing  to 
 him;  namely,  thy  Heart,  which  includes  thy  Mind,  thvSoul,  thy  Might, 
 thy  Strength,  Luk.  10. 27.  Than  which  thou  wen  better  fiicrifice  BeaiVs :  For  in 
 this  thou  (acrificcfl  thine  own  Bowels,  thine  own  Soul:  Therefore  that  isa 
 true  and  remarkable  Saying,  and  agreable  to  Scripture,  though  y/pocrypha, 
 Ecclef  I  o.  9.  There  is  nothing  worfe-,  than  a  covetous  Man,  why  art  thou  proud. ^ 
 0  Earth  and ylj])es /  There  is  not  a  more  wicked,  than  "to  love  Money; 
 for  (iich  a  one  would  even  fell  his  Soul,  and  for  his  Life  every  one  is  com- 
 pelled to  pull  out  his  own  Bowels.  The  Fool  indeed,  that  is,  the  Atheift, 
 /////':  There  is  no  God.  PC  14.  i.  Is  not  this  a  horrid  Sin,  to  (ay:  There  is 
 no  God.  I  believe,  yourSouls  tremble  to  think  it,  much  more  to  pronounce 
 it:  But  in  fome  Senfe  the  covetous  Man  exceeds  him;  for  he  not  only  de- 
 thrones God;  and  will  not  have  him  to  be  his  God,  but  fets  up  Another 
 
 A  a  a  3  in 
 
I02  Covetoufiicfi    Anatomized  J    and' 
 
 in  his  Sear;  for  be  faith  to  the  Gold-,  thou  art  my  Hope\  and  to  the  IFcdge  of 
 Gold  J  thou  art  my  Confidence.  Job.  31.24.  What  need  Men  love  Money,  but 
 that  they  dare  not  truft  the  Providence  of  God,  but  they  wickedly  fay  in 
 their  Hearts,  though  not  with  their  Tongues,  according  to  the  Proverb: 
 It  is  good  going  a  Foot-,  with  a  Horfe  in  Hand'.  So  fay  they  to  thcmfelves: 
 Let  Minilters  talk  and  prate  againfl:  Covetoufnefs,*  but  it  is  good  ti-ufting 
 God  with  a  Penny  in  Pur(e:  What  defperate  Hypocrilie  and  Idolatry  is 
 this?  An  Ifraelite  cannot  be  familiar  with  a  Midianite-,  but  She  will  tempt 
 him  to  worlliip  Baal-Peor;  nor  thou  with  Covetoufnefs,  bur  it  will  tempt 
 thee,  to  worfhip  the  Worlds  God  (Money)  and  to  ren(junce  God,  rather 
 than  thy  Wealth ;  Vis  fo  with  Many,  if  not  in  Words  yet  in  A£lion,  and 
 in  Aftion  it  is  done  daily:  You  know  alfo.  Obedience  is  due  to  God,  and 
 'tis  better  than  Sacrifice-,  i  Sam.  1 5. 22.  How  cheerfully  do  Men  obey  the 
 Commands  of  Covetoufnefs?  How  ready  and  free  to  run  and  go,  when 
 and  where  it  bids !  So  that  without  furrher  Difpute  rhcu  makefl  it  thy  God ; 
 and  whatever  is  due  to  God,  thou  facrificefl  and  givefl  it  up  to  Covetouf- 
 nefs, fo  chat  the  Ifraelitesin  the  32  Chapt.  o^ Exodus-,  <Mdi  not  more  plainly 
 and  heartily  fay  to  the  Calf  made  of  their  Rings  and  Ear-Rings:  Thcfe  be 
 thy  Gods-,  0  Jfracl !  which  brought  thee  out  of  the  Land  of  Egypt -^  then  thou 
 fayefl:  O  Covetoufnefs!  Thou  art  my  Strength,  my  Help,  my  Joy,  my 
 Truft,  my  Rock,  my  Tower;  Thou  haft  helped,  faved  and  delivered  me, 
 and  thou  wilt  help,  fave  and  deliver  me.  Excufe  me,  though  thy  Mouth 
 confefs  not  this,  yet  this  is  the  plain  Englifh  of  thy  Practice;  when  thou 
 lookeft  upon  thy  Money,  Wealth,  Houfcs  and  Lands,  thefe  comfort  thy 
 Heart,  and  thou  fayefl  to  thy  felf  fecretly :  Thefe  be  thy  Gods,  O  my  Soul ! 
 Beloved!  Never  mince  the  Matter;  for  fb  it  is,  as  the  Prophet  Ifaiah 
 faith  c.  2.7,8.  Thou  haft  forfiken  thy  People-,  becanfe  they  are  replenifl^ed front 
 the  Eaft-,  and  they  plcafe  themf elves  in  the  Children  of  Strangers .  Umr  Land 
 alfo  IS  full  of  Silver  and  Gold',  neither  is  there  an  End  of  their  Trcafiires-,  and 
 their  Land  is  full  of  Horfes-,  neither  is  there  any  End  of  their  Chariots:  And 
 then  it  follows  in  the  next  Verfe:  Their  Land  is  fuli  of  Idols-,  they  worfl?ip 
 the  J^'^ovks  of  their  own  Hands-,  that  which  their  own  Fingers  have  made:  So 
 that  you  fee,  whatever  a  Man  relies  on,  trufls  to,  depends  upon,  or  to 
 its  Service  dedicates  his  Wifdom,  Strength,  Time,  Parts,  and  the  like, 
 that  hath  his  Heart,  and  that  he  makes  his  God. 
 
 2.  COMMANDMENT. 
 And  for  the  fccond  Commandment;  that  depends  upon  die  fir/l:  The 
 
 fkft 
 
The    Generality    of    Covet onfnejl.  103 
 
 firft  Command  menr  concerns  rhcHearr,  and  this  the  Purity  of  God's  out- 
 ward Worlhip:  Is  it  not  lamenrablc  to  fee,  how  Men  for  this  Lucre 
 throufrh  Covctoufnefs,  will  violate  the  Laws  of  God,  and  of  their  own 
 Confciences?  And  for  Gain  and  Preferment  Sake  (iibfcribe  and  {iibmic 
 to  any  Thing,  to  any  Change  in  Religion ;  fb  they  may  keep  in  Favour, 
 and  keep  their  Livings  ana  Benefices?  So  that  the  ApoftJe  may  (ay  of 
 them,  and  God  rather,  as  he  o(  Deinas,  2  Tim.  4. 10.  D  e mas  bath  forfuken' 
 me-,  and  hath  embraced  this  prefent  IVorld.  Oh  Beloved  !  If  Men  could  be 
 content  to  forfiike,  as  Chrilt commands,  Houfes,  Lands,  Liberties,  Lives, 
 for  his  Sake  and  his  Worfhip,  they  would  not  fo  creep  and  cringe,  and 
 IJfachar  like,  ftoop  down  to  take  up  every  Burden,  and  every  Command 
 that  Men  (hall  lay  upon  rhem,  even  againft  the  pure  Worfhip  of  God: 
 And  if  any  Man  fpeak  againlt  thefe  Praftifes,  prefently  up  with  him  into 
 the  high  Commi(lion  or  Star-Chamber;  Then  Demetrius  like,  Acts  19.24. 
 They  all  lay  their  Heads  together,  not  to  Fear  that  the  worfhip  of  God 
 fhould  go  do  vn,  bur  for  Fear  of  their  Gain,  and  their  Silver-Trace,  and 
 with  one  unanimous  Voice  cry  up  their  God:  Great  is  the  Diana  ofthe^ 
 Ephifians.  Great  is  the  Diana  of  the  Ephefians-,  pretending  for  their  God- 
 dess Diana  \  but  it  was  becaufeAy  that  Crafty  they  had  tfeir  U^^alth^  faith 
 the  Text,  v.  25.  //  is  written:  My  Houfe  f\)all  he  called  a  Houfe  of  Prayer-^ 
 but  ye  have  made  it  a  Den  of  Thieves-,  Mat.  21.  13.  And  every  Man  \s  for  his 
 Gain  from  lis  Quarter,  Ifa.  56.1 1.  Let  Men  fetup,  and  change  Religion  as 
 they  pleafe,ro  they  can  but  have  theirGain  from  their  Placesand  froln  their 
 Qiiarter, they  are  well;  for  Religion  they  are  indifferent,  which  goes  up. 
 Inlbmuch  that  the  Ke)'S  of  the  Church,  which  God  hath  intruded  his 
 Church  withal,  are  now  become  very  Picklocks  and  Pick-Pockets:  And 
 the  Caufe  of  all  this  is  Covetoufiiefs.  The  Devil  when  he  tempted  Chrirt: 
 to  Idolatry,  he  did  it  by  Covetoufiiefs :  yl/I  thcfe  Things  will  I  give  thee,  if 
 thou  wilt  fall  down  andwoyfl)ipme)Mzt.4.^.  As  I  fiid  before,  an  Jfraelite  can- 
 not be  fimiliar  with  a  Midianite,  but  (he  will  woo  and  entice  him  to  ferve 
 Baal-Peor.  How  mmy  are  ready  to  renounce  the  Almighrv,  (light  him 
 and  turn  their  Backs  upon  him,  rather  than  (light  or  part  with  their 
 Wealth,  their  Mammon,  Co  that,  though  Men  are  not  Idolaters  in  Avition, 
 and  with  thcii-  Knees,  yet  how  many  in  Heart  and  Affection  do  this  daily  ? 
 
 3.  COMMANDMENT. 
 
 The  third  Commandment  enjoyns  not  to  take  God's  Name  in  vain: 
 How  ordinary  this  is,  every  one  knows,  taking  his  Name  in  vain  for  their 
 
 js^rotit; 
 
104  Covet  oufnefi.    Anatomhedj    and 
 
 Profit;  is  it  not  an  ordinary  Thing  now  a  days,  to  make  bold  with  the 
 {acred  Name  of  God  for  their  Gain  Sake,  to  help  away  with  their  Com- 
 modities, though  they  fw  ear  falfly,  and  all  this  to  ferve  their  God  Cove- 
 toufnefs;  nay,  this  is  not  the  vvorft,  Religion  is  taken  up  by  many,  and 
 made  a  ftalking  Horfe,  a  Colour,  a  Cloak  for  their  Gain :  As  you  know, 
 what  a  many  Woes  Chrifl  pronounced  againft  the  Pharifees,  for  making 
 Religion  a  Colour  for  their  Hypocrifie  and  Covetoufnefs;  under  Preten- 
 ce of  long  Prayers,  devouring  poor  Widows  and  their  Houfcs,  Mat.  23. 
 14,  15,  16.  Where  he  inftances  in  many  other  Particulars;  in(bmuch, 
 that  by  their  evil  Example  ( which  was  then  much  looked  upon )  they 
 (hut  up  the  Kingdom  of  Heaven  againft  Men ;  for  they  neither  go  in 
 themfelves,  nor  fufFer  them  that  are  entring  to  go  in :  This  alfb  was  the 
 Cafe  of  the  Shechemites  Gen.  34.  You  fee,  how  defperately  the  two  Sons 
 of  Jacob-,  Simeon  and  Levi  played  the  Hypocrites,  pretending  Religion  to 
 the  Shechemites-,  if  they  would  be  circumcifed,  they  would  marry  with  them, 
 and  give  their  Daughters  in  Marriage  to  them  again:  This  was  the  Cloak; 
 but  what  was  their  End  and  Aim?  You  fhall  fee,  v,  23.  fay  they:  When 
 they  are  circumcifed^  and  not  able  to  ftir,  flhiUnot  their  Cattle  and  their  Siih^ 
 fiance:,  and  every  Beaft  of  theirs  he  ours/  And  Co  in  the  28  Verfe.  They  fell 
 upon  them-,  ana  took  their  Sheep^  their  Oxen-^  their  Ajfes-^  and  that  which  wa$ 
 in  the  Fields  and  aU  their  JVealth-,  ^c. 
 
 Thus  the  Devil  is  transformed  into  an  Angel  of  Light ;  he  will  be  reli- 
 gious to  ferve  his  own  Turn,  and  to  accomplifh  his  own  Ends,  when 
 Men  inftead  of,  making  Godlinefl  great  Gain-,  (which  is  pretended)  i  Tint, 
 5.  they  make  Gain  Godlinefs;  and  that  is  intended. 
 
 4.  COMMANDMENT. 
 
 Fourthly,  for  the  Sabbath  :  Remember  that  thonkeep  holy  the  Sabbath-Day  \ 
 fix  Days  fl}alt  thou  labour ;  but  the  [event  h  is  the  Sabbath  of  the  Lord  thy  God^ 
 in  it  tbou  fbalt  do  no  Manner  of  Work-,  ^cffc. 
 
 The  Covetous  Man  commonly  is  of /'/'/2r/zo/;'xReligion,  Ex.  5.  15.  Ye 
 are  idle,  ye  are  idle,  therefore  ye  fay:  Let  us  go  ancl  do  facrifice  to  the 
 Lord.  They  count  that  ])ay  a  loft  Day:  One  Day  in  fcvcn  is  above  fe- 
 ven  Weeks  in  a  Year,  fay  they,  and  what  Lofs  of  Time  is  this?  And  thofe 
 Covetous  Perfons  mAmos-,  who  were  weary  of  one  ]>ay  in  feven, /^//ioy 
 8.5.  When  rvill  the  new  Moons  be  gone-,  that  we  may  fell  Corn-,and  the  Sabbath^ 
 that  we  may  fet  forth  Wheat/  Many  keep  th^ir  Sabbath  in  their  Saddles, 
 riding  up  and  down  for  Profit  and  Gain  about  their  worldly  Occalions, 
 
 oftentimes 
 
J1.)e    Generality    of    Covet oufnefs.  loj 
 
 oftentimes  many  walking  and  fpcnding  chief  Part  of  that  Day,  in  taking 
 their  Pleafure,  never  minding,  nor  once  thinking  of  their  Souls. 
 
 Nehemiaht  when  he  faw  how  they  prophaned*  the  Sabbath,  how  zealous 
 was  he?  The  Courfe  he  took,  you  may  fee,  Neh.  13.  15,  16.  If  he  were 
 alive  now,  and  fhould  fee  what  is  now  done,  to  fee,  what  Liberty  is  now 
 given  for  Sports  and  Games;  and  to  fee,  how  thruft  the  Lawyers  Cham- 
 bers arc  on  this  Day,  what  would  he  {ay?  What  would  not  his  Zeal  caufe 
 him  to  do?  But  you  fee  all,  this  is  the  Fruit  of  Covetoufnefs. 
 
 5.  COMMANDMENT. 
 
 The  fifth  Commandment  is,  bonouv  Parents:  By  which  is  meant,  not 
 only  in  brief,  that  we  owe  them;  firll:,  Reverence,  fecondly,  Obedience; 
 but  thirdly,  Maintenance  alfo:  But  Covetoufnefs  will  keep  back  allthefe. 
 As  Levi  in  a  good  Senfe  faid  of  his  Father  and  Mother:  I  have  not  feen 
 him;  he  would  not  at  the  Strife  at  the  Waters  of  Meribah  know  or  own 
 his  Father,  or  Mother,  his  Brethren  or  his  own  Children,  Deut.  33.9.  So 
 it  is  through  Covetoufnefs  more  often  Praitifed  in  a  bad  Senfe,  as  Pro  v. 
 28.  24.  He  that  robheth  bis  Father  or  Mother-,  andfaitht  it  is  no  Tranfgvefji- 
 0;;,  the  fame  is  a  Companion  of  a  Deftroyer.  This  will  Covetoufnefs  do, 
 and  wipe  its  Mouth  and  fay :  I  have  done  no  Evil :  This  was  the  Pra£lice  of 
 the  Pharifees*  Mat.  15.4.  faith  Chrift:  God  commands  to  honour  Father  'i^ 
 Mother  \  and  he  that  curfeth  Father  or  Mother  fl)  all  dye :  But  ye  fay:  JVho- 
 foever  fl)all  fay  to  his  Father  or  Mother y  Corban^  it  is  a  Gift-,  by  whatfoever 
 thou  mighteft  be  profited  by  vie-,  and  honour  not  his  Father  or  his  Mother-,  he 
 fl)aU  be  free:  They  would  f^ive  a  fmall  Gift  to  the  Temple,  to  be  excufed 
 from  a  greater  Duty,  and  further  Charge,  in  relieving  their  Parents;  flill 
 CovETOUSNESS'is  in  all  this:  It  will  make  Men  neither  to  reo-ard  Father 
 or  Mother,  Brethren  or  Sifters,  or  any  Relation,  but  will  fee  tlicm  ilarve, 
 and  be  utterly  ruined,  before  they  will  open  their  Hands  to  relieve  them. 
 
 6,  COMMANDMENT. 
 
 Yea,  but  you  will  fiy :  Though  Covetoufnefs  be  a  Breach  of  all  the 
 Commandments  hitherto,  yet  the  covetous  Man  doth  not  kill,  and  break 
 the  fixfh  Commandment?  Yea,  Covetoufnefs  alfo  is  Blood-fucking,  and 
 the  Covetousarc  Man-Slayers;  thofethat  are Gold-thirfty,  are  Blood-thir- 
 fty  alfo;  cfpecially  now  in  thefe  hard  Times:  In  hard  Times,  thofe  that 
 pinch  the  poor,  and  grind  their  Faces,  do  (as  it  were  )  fuck  their  very  Li- 
 ves and  Blood:  Sec  Pro  v.  1. 10, 1 1, 12, 13.  My  forh  if  Sinners  entice  thee^ 
 
 B  b  b  confcnt 
 
X 
 
 io5  Covetouftiefi    Anatofnhed-,    and 
 
 confefit  thou  ?20t:  if  they  fay:  Cojrie  with  us-,  let  us  lay  IVait  for  Blood.,  let  ui 
 lurk  privily  for  the  Innocent  without  Caufe;  let  us  fwallorv  him  up  alive-,  and 
 whole  as  the  Grave:  Why  do  all  this?  IVe  fl)all  find ^ a  precious  Subftance) 
 we  fl)aU  fiU  our  Hoifes  with  Spoil.  And  Verfe  19.  faith  he:  So  are  the  JVays 
 of  every  one  that  is  greedy  of  Gain ;  for  it  takes  the  Life  of  the  Owners  thereof. 
 Therefore  Covetoufhefs  and  Blood  are  joyned  together,  Ezek.  22.  13. 
 I  have  fmitten  my  Hands  at  thy  dij\)oneft  Gain:,  and  at  thy  Bloody  which  hath 
 been  in  the  Midft  of  thee.  I  need  not  inftancethe  Cafe  oi  Ahah  and  Naboth^ 
 Ahah  taking  away  his  Life  to  get  his  Vineyard :  nor  of  Judas  who  for 
 Gain  betrayed  Jefiis  Chrift  his  Lord  to  Death  for  thirty  Pieces  of  Silver, 
 And  if  the  Hands  of  many  covetous  Perfons  are  not  defiled  a£liially  with  fhed- 
 ding  of  Blood,  it  is  the  Law,  and  not  Confcience,  keepeth  them  clean,  they 
 have  bloody  Hearts,  though  not  bloody  Hands,*  and  to  God  they  are  (in 
 that  Regard)  guilty  of  Blood,  as  if  they  had  ihed  Blood;  and  though 
 Man's  Law  cannot  find  them  culpable,  yet  God's  Law  doth;  for  that  forbids 
 the  murder  of  the  wifh,  &  of  the  Heart,  &  all  the  Occafions  leading  thereunto. 
 
 7.  COMMANDMENT. 
 
 But  fure  he  is  not  guilty  of  Adultery?  Yea;  for  you  know,  Covetouf^ 
 nefs  was  the  Caufe,  that  Thamar  fliffered  Judah  to  lie  with  her,  Gen.  38. 
 16.  What  wilt  thou  give  me  to  lie  with  me^  faith  Thamar  to  Judah.  What 
 is  the  Caufe  of  the  Permiflion  of  Co  many  Stews  and  Brothel-Houfes  in 
 the  Popes  Territories,  at  Rome^  and  Venice-,  and  Dance-,  and  other  Places 
 but  Covetoufnefs?  For  Gain  they  will  give  a  Difpenfation  for  any  Sin: 
 And  on  the  other  Hand,  how  common  is  it  even  among  us,  that  many  re- 
 lufe  Marriage,  meerlyout  ofCovetoufnefs,  to  avoid  the  Charge  of  Marriage. 
 
 8.  COMMANDMENT. 
 
 Yea,  but  he  doth  not  fteal  ?  Yea,  furely  for  the  World  having  ftolen 
 rhe  Heart  of  a  Covetous  Man  from  God,  he  himfelf  will  make  no  Bones 
 to  fteal  from  Men;  and  Thieves  and  Covetous  are  immediately  joyned 
 together  in  that  i  Cor. 5. 10.  "Judas  was  a  Thief,  why?  John  12. 6.  This 
 he  f aid,  not  that  he  cared  for  the  Poor,  hut  hecaufe  he  was  a  Thief  and  had 
 the  Bag,  and  hare  what  was  put  therein:  You  fee  hewas  called  a  Thief,  he- 
 caufe he  was  covetous;  defrauding,  oprelling,  overreaching,  cozening, 
 cheating,  gaming,  extortion,  ufury,  all  of  them  are  Worms  bred  in  the 
 Dunghil  of  a  covetous  Heait.  Nor  is  it  any  Excufe  to  fay,  there  is  as 
 much  evil  or  more  infpendingit  prodigally  j  that  excufcs  not  thee  at  all: 
 
 As 
 
T\)e    Gemrality    of    Covet oiifnefi.  107 
 
 As  the  End  of  Evil  afking  may  be  to  fpend  it  upon  their  Lufts,  James  4.3. 
 So  we  may  fay  of  evil  Covetoiifnefs;  torthyCovetoufiiefsis  to  pleafcthy 
 Lufts;  And  what  greater  Evil  then  to  fcrape  and  take  {b,  for  this  one 
 Luftand  for  this  one  God  Covetoufiiefs,  to  facrificc  all  that  ever  thou 
 haft,  and  all  that  thou  canft  do  for  it?  And  herein,  befides  an  Idolator, 
 thou  art  a  greater  Prodigal,  than  him  rhou  accufel^  and  hateft  for  Pro- 
 digality. 
 
 9.  COMMANDMENT. 
 
 The  ninth  Commandment:  Bear  no  falfc  IVitnefi:  He  alfb  is  guilty  of 
 the  Breach  of  this,  as  in  the  Commandment  before  ,•  he  made  no  Scruple 
 of  falfe  Dealing,  fb  here  he  makes  none  of  falfe  Accufing;  John  Baptifl 
 to  the  Souldiers  he  purs  thefe  together,  Luke  3. 14.  ^ccufe  no  ManfaJJly^ 
 he  content  with  your  JVages:  There  is  feldom  any  falfe  Accufation  againft 
 our  Neighbour,  but  Covetoufnefs  is  in  it.  And  here  we  may  mention, 
 as  guilty  of  Covetoufnefs,  i  The  Flatterer.  2.  Knights  of  the  Pojij  that 
 will  for  Gain  fwcar  any  Thing,     3.  Betrayers  or  Defamers.     4.  Lawyers. 
 
 Firft,  Flatterers^  fpokcn  of  Jude  v.  1 6.  Whofe  Mouthesfpeak  proud  Things^ 
 having  mens  Perfons  in  Admiration^  for  Advantage  fake;  They  will  fay  as 
 they  fay,  whom  they  flatter  and  fain  with  and  fawn  upon,  for  their  Ad- 
 vantage fake. 
 
 Secondly,  Thofe  pitiful  poor  Creatures,  that  will  ferve  any  one  with 
 Oaths  and  falfe  Witnefs  to  get  Money  and  may  well  be  called  Knights  of 
 the  Pofl-,  which  fb  hackney  out  their  Souls  and  Confcicnces  to  be  ridden 
 to  Death  and  dare  to  be  fuch  helliih  Monfters  to  hire  their  Souls  out  for 
 Money  to  the  Devil  and  his  Imps,  who  poft  with  them  to  Hell. 
 
 Thirdly,  Defamers^  DetraShrs  and  Backbiters  arc  here  repro\'cd,  as  co- 
 vetous and  Breakers  of  this  ninth  Commandment,  who  watch  to  take  up 
 all  the  Spew  and  Vomit  of  the  World,  to  pleafe  thofe  they  feek  a  Meals 
 meat  from,  or  fome  fuch  fmall  Gain:  And  care  not  who  they  reproach, 
 nor  how  unjuftlv,  fo  they  can  but  pleafe  their  Benefactors:  And  all  they 
 delight  in  is  to  flander,  reproach,  vilifie  and  backbite  their  Neighbours; 
 fomenting  and  inventing  Lyes,  fo  they  can  but  abufe  and  take  away  their 
 good  Names :  Thefe  arc  no  other  than  Flefl?-FlieSj  that  live  upon  Sores 
 and  galled  Backs,  and  make  Sores  where  there  is  none. 
 
 Laftly,  thofe  Laipyers^- who  againft  their  Confciences  will  give  Counfel 
 in  a  wrong  Caufe,  and  fo  bear  falfe  Wirnefs  for  their  Fee  lake:  How 
 common  is  this  anion"  Lawyers?  If  like  Bulacks  MefTengers  to  Balaam^ 
 chey  bring  the  Reward  of  Divination  in  their  Hands,  2  Pec.  2.  They  will, 
 
 B  b  b  2  or 
 
10%  Covetoufaefi    Anatomheclj    and 
 
 or  it  fliall  go  hard,  though  they  break  their  Brains  for  it,  and  ftretch  their  Con- 
 fciences  upon  the  Rack,  to  make  a  bad  Caufe  feem  good,  when  they  know 
 it  to  be  otherwile.  O  hellifh  Practice!  and  yet  common  among  Lawyers; 
 and  yet  they  flight  it  as  a  Thing  of  nothing:  Muft  we  not  fpeak  for  our 
 Clients,  (fay  they)  and  make  their  Caufe  feem  good  if  we  can?  But  they 
 are  herein  deeply  guilty  of  this  foul  Sin  of  Covetoufnefs. 
 
 10.  COMMANDMENT. 
 
 And  then  for  the  tenth  Commandment,  I  hope  you  will  not  {ay  they  do 
 not  covet:  For  this  is  their  whole  Practice,  and  is  directly  againft  this 
 Commandment;  for  what  can  a  Man  have,  that  a  covetous  Man  doth  not 
 defire?  If  his  Hands  could  or  durft  be  as  nimble  as  his  Thoughts  and 
 WiOies,  he  would  be  like  Adam  alone  in  the  Earth;  no  Body  fhould  have 
 any  Thing  but  he;  for  you  know,  Adam  had  all,  and  no  Body  fhared 
 with  him:  Such  are  the  Defires  of  a  covetous  Man,  they  are  boundleft, 
 they  can  {ee  nothing  but  they  would  have  it :  As  the  Conclave  anfwered 
 Pope  ^wf(^i(^  the  twelfth :  If  be  woidd  make  more  Cardinals-,  he  rmift  make 
 more  P^^orlds'.^  for  this  JVorld  was  fcarce  fufficient  for  them  in  Beings  which 
 Tvere  already  made.      Covetoufhefs  enlargeth  her  Defire  as  Hell. 
 
 Look  now  upon  thy  felf  in  this  Glafs,  fet  it  before  thee,  and  fee  (if  thou 
 hadfl  no  more  Sins  but  this  one }  if  it  be  not  awegihty  Sin,  as  Amos  calls 
 it  Amos  5. 12.  a  maffy  Sin,  as  heavy  as  a  Talent  of  Lead.  O  that  thou  didfl 
 but  feel  it  fb!  It  is  fuch  a  Seminary  and  Nurfery  of  fb  many  other  Sins, 
 that  thou  hafl:  need  to  cry  mightily  to  God  againft  it,  as  the  King  o^  Nineve 
 commanded  his  People  Jona  3. 8-  when  he  heard  the  Decree  was  gone  out 
 againft  his  Land  ;  for  I  will  affureyou,  the  fierce  Anger  of  the  Lord  is  gone 
 forth  againft  this  Abominable  Idol,  and  you  had  need  pray  heartily  with 
 David:  Incline  mijje  Heart  to  thy  Commandment Sy  but  not  to  CovetoufneJ^. 
 Pf^  1 19. 36.  Beloved !  I  do  not  ufe  to  fj^end  Time  thus,  againft  any  particu- 
 lar Sin;  becaufe  in  doing  fb,  in  moft  Sins  I  cut  off  but  the  Boughs  and 
 Branches,  but  leave  the  Root  to  grow  ranker  and  ftronger :  I  therefore  Ihll 
 defue  to  ftrike  at  the  Root,  and  then  the  Boughs  and  Branches  die  and  wi- 
 ther of  themfelves;  but  this  Sin  being  fb  common  and  indeed  epidemical, 
 fls  I  have  Ihewed  you,  and  being  alfo  a  Root  itfelf,  from  whicli  fb  many 
 evil  Branches  fpring  and  grow,  I  thought  good  to  fpend  this  fhort  Time, 
 (though  not  in  my  ordinary  Way  of  ipeakino^  to  you )  if  fo  it  maypleafe 
 God,  to  bring  any  one  here  to  abandon  and  deteft  this  great  and  mighty 
 ^in  of  Covetoufiieis. 
 
 Now 
 
Hie     Generality    of    Covetoufnefi.  109 
 
 Now  I  come  to  fpeak  a  little  in  brief  to  the  other  Parts  of  this  Indi<n:ment,* 
 which  I  muftrun  over,  and  give  you  but  a  Touch  of  what  I  meant  to  fay. 
 Now  for  the  Extent  and  Generality  of  this  Difeafe.     It  is  an  epidemi- 
 cal Difeafe,  an  univerfal  general  Plague,   from  which  no  Sort  is  free; 
 from  the  highcft  to  the  lowed,  the  whole  Land  was  infe£led. 
 
 Some  Sins  arc  peculiar  to  the  Place  of  Kings,  they  having  gotten  Co  much 
 Power  in  their  Hands,  they  would  be  Monarchs  without  Controul,  whofe 
 Aflertion  is,  that  they  owe  Account  of  their  Actions  to  none  but  God  a- 
 lone ;  and  they  want  not  for  Flatterers  and  Sycophans  to  preach  fuch 
 Doctrine  in  their  Ears,  that  no  Power  on  Earth  ought  to  call  them  to  Ac- 
 count, for  that  they  are  above  the  Law:  And  then  Covetoufnefs  will  make 
 them,  make  their  Lufts  and  their  Wills,  their  Law,  and  they  will  have 
 what  they  will  have,  right  or  wrong;  but  in  this  Nation  they  have  been 
 ftill  hitherto  kept  off  from  this  abfolute  Power,  by  one  Means  or  other. 
 You  know,  what  Jezebel  faid  10  Ah  ah  i  Kings  21. 7.  when  he  would  fain 
 have  taken  from  Nahoth  his  Vineyard,  but  the  Law  manacled  and  reltrained 
 him:  What  faith  Jezebel  f  Doft  thoii  now  govern  the  Kingdom  of  ICy^lqI^  and 
 art  thou  focaft  down  for  this  Things  and  wilt  f aft  and  eat  no  Bread  f  Up  and 
 eatj  and  be  of  good  Cheer-,  I  will  give  thee  the  f^tneyard  of  'So.both:  And  when 
 the  Law  would  not  give  it  him,  and  he  could  not  take  it  away  by  Force, 
 flie  devifcd  a  wicked  Device,  cauiingtwo  Sons  oi'  P)c\n]y  /Cnights  of  the  Poft^ 
 to  fwear  Blafphemy  againft  him,  and  Co  confifcate  not  only  his  Vineyard, 
 but  his  whole  Eftate.  Covetoufnefs  will  caufc  even  Kings  to  do  this,  if 
 they  have  not  the  Fear  of  God  before  their  Eyes:  And  what  not,  if  they 
 have  but  Power  enough? 
 
 2.  Some  Sins  are  more  peculiar  to  Noblemen,  as  Ambition,  Pride,  de- 
 fire  of  Honours  and  Preferments,  boafting  of  their  great  Dclccnts;  yet 
 there  is  none  of  all  thefe,  but  is  fpiccd  and  mixed,  if-  not  grounded  and 
 bottomed  on  this  general  Sin  of  Covetoufliefs,  for  to  uphold  themfeK'cs 
 in  their  great  Srate:  Thy  Princes  are  as  evening  Wolves,  greedy  and  co- 
 \ctous-,/hey  all  love  Gifts-,  ^c. 
 
 3.  Tlie  Sin  peculiar  to  rich  Men,  is  to  opprefs  and  grind  the  Faces  of 
 the  Poor,  and  deftroy  their  own  and  others  Souls  to  get  dijhonefl  Gain^  as 
 Ezekiel  complains  c.  22. 27.  through  Covetoufhefs,  tojoyn  Hoiife  to  Houfe 
 and  Field  to  Field,  Ifii.  5.8.  Therefore  the  Prophet  David  iyavc  rich  Men 
 a  good  LefTon:  If  Riches  cncreafe^  fet  not  youv  Hearts  upon  iheui,  PC  62.  to. 
 And  we  may  fee  the  covetous  Mind  of  rich  Men,  in  Nathan's  Parable, 
 2  Sam.  12.  Though  he  had  Lambs  enough  of  his  own,  yet  he  would  have 
 the  poor  Man'i>  one  Ewe^  when  he  had  no  more.  4.  Lear. 
 
no  Covetoufnefi    Anatomized)    and 
 
 4.  Learned  Men,  they  are  more  addi£led  to  Credit  and,  Applaufe,  and 
 to  be  had  in  great  Efteem;  they  love  dearly  Commendations  of  the  Peo- 
 ple and  to  be  hum'd,  and  that  they  fhould  cry  out  in  their  Applaiife :  The 
 Voice  of  God  and  not  of  Man-,  as  they  did  concerning //fro^,  who  wasfud- 
 denly  fmitten  and  devoured- by  Lice,  for  being  pleafed  and  tickled  in  his 
 Mind  with  that  high  Approbation  and  Acclamation  of  his  Eloquence  and 
 Learning,  and  taking  that  Glory  and  Honour  to  himfelf  (being  but  a  Clod 
 of  Worms  )  which  was  alone  due  to  God.  Yet  alfo  they  are  not  free  from 
 this  Sin  of  Covetoufhefs :  It's  plain  in  that  Story  of  B alack  and  Balaam^ 
 who  fent  Nobles,  but  not  without  Gifts  in  their  Hands;  and  when  Balack 
 told  him,  /  will  exalt  thee  to  Honour ;  yet  he  puts  that  Claufe  in  too,  / 
 would  have  filled  thy  Houfe  full  of  Silver  and  Gold',  and  Balaam  was  cove- 
 tous, for  Jude  v.  11.  mentions  his  Sin,  hired  with  the  Wages  of  Unrigh- 
 teoufucfl. 
 
 5.  Wife  Men,  who  wanting  the  true  Fear  of  God,  they  are  the  Devil's 
 Delight,  fit  Men  for  his  Turn :  And  therefore  they  (as  moft  fit)  muft  be 
 fet  on  Work  to  aft  for  him  his  fubtil  and  cunning  Devices,  his  glorious 
 Stragtagems,  thofe  gliftring  Sins,noble  Projects,  Honourable  Policies,  and 
 Scarlet  Sins :  Thefe  be  his  Grave.  Black  and  Sage  Complotters,  cunning 
 Engineers,  thefe  are  the  fitteft  to  carry  on  his  Sage  and  grave  Mylteries 
 of  Iniquity;  nay,  and  Some  of  his  Myfteries  of  Iniquity  muft  carry  a 
 divine  Face,  a  reverend  Shew  of  Holinefs  and  Religion,  or  elfe  they  can- 
 not be  effected  and  accomplifhed :  And  what  is  the  Ground  of  all  this, 
 but  Covetoufnefs? 
 
 But  why  fliould  I  fland  to  deal  with  particulars  feverally  ?  Covetouf^ 
 nefs  is  an  Epidemical  Plague,  common  to  Rich  and  Poor,  it  is  a  Difeafe 
 incident  to  the  feveral  Ages  of  Man,  Childhood,  Manhood,01d-age,  incident 
 to  the  feveral  Complexions  of  Men ;  none  free  from  Covetoufnefs. 
 
 The  Thief  in  the  old  Law,  Covetoufliefs  caufed  him  to  fleal :  God 
 made  a  Law  for  the  Thief,  to  reftrain  him  from  coveting  that,  which  was 
 not  his  own,Exod.  22.  i.  If  he  kill  or  fell  it-,  he  fl)oidd  rejlore  five  Oxen  for 
 one  Ox-)  and  four  Sheep  for  one  Sheep:  It  was  not  a  Law  then  to  hang  a  Man, 
 and  cut  off  the  Thred  of  his  Lite  for  thirteen  Pence  half  Peny :  But  to 
 make  RefUrution  to  the  Owner;  and  not  as  it  is  now,  the  Owner  to  be 
 hound  to  profccute  if  he  accufe,  and  to  lofe  all  himfelf,  and  all  that  can  be 
 found  of  die  Malefactor's  to  fall  to  the  King,  and  if  the  Owner  offer  to 
 take  Reflitution  himfelf,  he  is  to  be  as  liable  to  the  Law,  as  the  Thief  him- 
 felf:  Yet  queftionlefs  it  is  meet,  that  the  Reflitutioft  Ihould  be  given  in  a 
 
 legal 
 
Tfje    GetieraUty    of    Covetoufnefi.  iii 
 
 Jegal  Way  and  openly,  (and  not  covertly  underhand,  and  fecretly)  as  it 
 then  was,  whereby  the  Thief  was  known  Bnd  dete«ftcd,  and  condemned  to 
 make  Reftitution,  according  to  the  Law:  It  could  be  wiihed  thefe  Things 
 were  well  conddered  by  tliefe,  whom  it  concerns.  Our  Saviour  gives  a 
 fpecial  Warning  againft  this  Sin  of  Covetoufnefs;  Men  think,  O!  If  they 
 had  but  (lich  a  Thing,  as  fuch  a  Man  hath,  O  how  it  would  content  and 
 pleafcthem  fuch  aMansHoufe,ruchaMansHorle  fuch  a  Mans  Eftate:  I 
 am  now  poflefTed  of  an  hundred  a  Year;  O!  could  I  make  it  two  hundred, 
 and  then  three  thoUfand,  then  five  thoufand  a  Year;  and  thus  the  Devil 
 deludes  the  vain  Heart  of  Man,  and  fteals  from  him  this  rare  Jewel  of 
 Contentment,  and  introduceth  and  juggles  into  the  Room  therof,  that 
 ugly  and  gaping  Fiend  Covetoufuefs;  therfore  I  fay,  our  Lord  bids  us 
 beware  of  this  devouring,  foul  Fiend,  Luk.  12. 15.  Take  heed  and  kware 
 of  Covetoufnefs  y  for  though  a  Man  have  Abundance-^  yet  his  Life  ftandeth  not 
 in  his  Riches :  This  is  fiich  a  Taking  Evil  with  the  Sons  of  Men,  Chrift 
 had  need  bid  them  beware  again  and  again:  Some  other  Dangers  and 
 Evils,  if  they  be  but  feen,  'tis  fiimcient  to  Men  to  efchew  and  avoid  them : 
 But  for  this  of  Covetoufnefs,  ye  mull:  give  Item  upon  Item,  Caution  upon 
 Caution,  and  Warning  upon  Warning,  and  yet  how  few  take  heed  and 
 beware  of  Covetoufnefs  ? 
 
 A  Word  or  two  of  the  Intention,  the  third  Part  of  this  Indi£tmenr, 
 are  given  unto  Covetoufnefs. 
 
 This  doth  very  much  aggravate  this  Sin  of  Covetoufnefs,  and  fo  all 
 other  Sins,  when  Men  in  this  Kind  do  not  only  (in,  but  fin  with  delight; 
 this  is  that  which  is  exceedingly  acceptable  to  the  Devil ;  for  as  God 
 commanded,  Exod.  35,5.  that  they  fliould  not  only  bring  Offerings,  but 
 bring  them  fron?  a  willing  Heart,  whether  Gold  or  Silver,  or  Brafs,  or 
 Silk  or  Blue  or  Purple  or  Scarlet,  &c.  or  of  Goats  Hair;  if  never  fb  fmall, 
 the  free  and  willing  Heart  was  all  in  all:  So  when  Men  not  only  fin, but 
 iin  with  a  willing  Heart,  when  Men  are  not  only  covetous,  but  given  up 
 to  it,  arc  covetous  with  a  willing  Heart,  what  more  acceptable  to  Satan, 
 and  what  more  abominable  to  the  Lord  ?  And  hereupon,  when  Men 
 thus  give  themfolves  up  freely  to  fin,  fo  that  they  chufc  it,  and  delight 
 in  if,  dien  God  himfelf  gives  them  up  to  it  likewife,  and  lets  them  follow 
 after  the  Gods,  whom  they  have  chofcn,  that  they  may  fee  the  Fruit  of 
 their  own  Ways,  and  of  their  own  Choice. 
 
 Asi  John.  3.8.//<?  that  covmiittcthSinisoftheDevil:  That,is,hethatcom- 
 mitteth  hiinTcif  to  Sinj  he  is  a  free  and  wUling  Servant  to  Sin :  He  hath 
 
 chofen 
 
112  Covetoufmfs.    Anatomized-,    and 
 
 chofcn  Sin  to  obey  it,  and  to  be  his  Lord  and  Mafter :  Men  firfl:  give 
 thcmfelves  up  unto  Sin,  and  then  God  in  his  Righteous  Judgments  gives 
 them  up  according  to  their  own  Hearts  Luft,  and  according  to  their  own 
 Choice  and  Defire  :  And  is  not  this  a  righteous  Thing  with  Almighty 
 God  ?  Judge  ye.  As  Mofes  to  Pharaoh^  God  fent  him  to  Pharaoh^  to  let 
 his  People  gOj  Exo.4  who  told  him,  if  he  would  not,  thefe  and  thefe  Pla- 
 gues would  follow :  Pharaoh  hardens  his  Heart,  and  would  take  no  Be- 
 ware, no  Warning;  then  the  Lord  faid  (as  it  were)  feeing  it  is  To,  feeing 
 he  is  hardned,  and  he  choofes  to  be  (b,  he  fhall  be  hardned,  I  will  alfo 
 harden  his  Heart,  by  leaving  him  to  himfelf,  that  I  may  /hew  upon  him 
 my  mio;hty  Wonders.  Beloved  I  Do  not  your  Hearts  ake,  while  you 
 hear  or  thefe  Things?  Do  you  not  tremble?  Had  you  not  need  to  take 
 Heed  and  beware  of  Covetoufnefs  ?  Efpecially  of  the  Love  of  Covetouf. 
 nefs  for  if  once  you  are  delivered  up  to  this;  firft,  by  your  own  choofing, 
 and  fecondly,  by  God  Almighty  in  his  righteous  Judgments,  truly  you 
 are  in  a  wofull  Cafe :  Then  it  may  be  faid  of  you,  as  the  Prophet  'Jevemiah 
 concerning  the  Ifvaelites-,  when  they  had  voluntarily  forfaken  the  Lord, 
 Jer.  1^.23.  Can  the  Blackamove  change  his  fkin^  or  the  Leopard  his  Spots ^ 
 TJjen  may  ye  aifo  do  n>eUy  who  are  accuftomed  to  do  Evil.  In  all  which  re- 
 gard, take  Heed  and  beware  of  Covetoufnefs ;  for  a  Mans  Life  confi- 
 fieth  not  in  Abundance,  but  having  Food  a?id  Raiment  let  lis  he  therewith 
 content.  iTim.  6, 
 
 Fourthly  and  Laflly,  for  the  Punifhment  of  this  Sin  here  threatned, 
 which  is  only  implied  in  this  Word  For;  with  Reference  to  the 
 former  Verfes,  which  I  may  call,  as  I  did  at  the  Beginning,  the  Za- 
 rah  of  my  Text ;  for  this  came  firfl,  and  offered  it  felf  to  the  Mid- 
 wifes Hand.  • 
 The  Sin  goes  before  and  the  Punifliment  follows  :  But  here  like  yu^ 
 dahs  two  Sons,  Gen.  38.  Pharoz  and  Zarah^  the  laft  put  forth  his  Hand 
 firfl  to  the  Birth, and  they  tyed  a  red  Thred  to  his  Finger,  faying:  This 
 is  born  firfl,  but  he  pulled  it  in  again,  and  let  his  Brother  come  nrfi :  So 
 though  the  Punifhment  offered  it  felf  firfl,  by  this  firfl  Word  in  the  Text 
 For,  yet  Sin  being  always  the  Forerunner  of  Judgment,  this  Word  For 
 
 Eulled  back  its  Hand,  and  comes   now  lafl  to  tne  Birth,  namclv,  to  be 
 andled  and  fpoken  to;  wherein  alio  I  mufl  be  very  brief,  and  gently 
 touch,  and  not  tarry  upon  any  Thing. 
 
 How  many  Woes  and  fore  Punifhments  are  threatned  againfl  this  Sin; 
 as  in  that  of  Ifa.5.7.  H^  looked  for  Judgment-^  and  behold  Opprcjjion  for 
 
 Righ- 
 
{ 
 
 Tlje     Generality    of    Covetoufnefi.  fi'5 
 
 Right eoufnefs-,  anil  behold  a  Cry :  JVo  unto  them^  that  joyn  Houfe  toHotife-i  and 
 Land  to  Land;  that  lay  Field  to  Fields  till  there  he  no  PI  ace  ■,  that  they  may 
 h  placed  a\onQ  in  the  Midft  of  the  Earth  \  that  is,  they  cannot  abide  any  to 
 be  fo  great  as  themfelves,  they  muitbe  Lords  PARAMOUNT,  to  over- 
 top all;  therefore  (-lith  the  Prophet  V.  y.  In  mine  Ears  faith  the  LordofHofls: 
 Of  a  Truth  many  Houfcsfl)aU  be  dcfolntey  even  great  and  fair  without  Inhabi- 
 tant: Tea^  ten  /I ere s  of  FiJieyard  jhall  yield  but  one  Bath;  and  the  Seed  of 
 an  Ho?ner  fljali  yield  but  an  Iipha,  ^c.  And  therefore  are  my  People  pone 
 into  Captivity-,  ^c.  And  therefore  Hell  hath  enlarged  hcrfclf  and  opened  her 
 Mouth  without  Mcafure ;  and  their  Glory-,  their  Multitude  and  their  Pomp 
 j\)aU  defend  into  it.  And  again,  Mich.  2. 1,2,  ff^o  to  them  that  devife  Ini- 
 quity-, and  work  Mifchiefupon  their  Beds-,  and  when  the  Morning  is  light,  they 
 
 ratlife  it-,  becaufe  it  is  in  the  Poiver  of  their  Hand.  But  what  Evil  is  this? 
 
 t  is  Covetoufhefs,  as  you  may  fee  it  follows  there:  They  covet  Fields  and 
 take  them  away:  So  they  opprefi  a  Man  and  his  Houfe-,  even  a  Man  and  his  He- 
 ritage : '  Therefore /////;  the  Lord:  ^gainji  this  Family  do  I  devife  an  Evil-,  from 
 which  ye  J]?all  not  remove  your  Necksj  neither  fl)all  ye  go  haughtily:,  for  this 
 Time  is  evilj  and  Hab.  2.  6.  Wo  to  him  that  increafeth  that-,  which  is  not  his  \ 
 hoiv  longf'  And  to  him  that  ladeth  biuf elf  with  thick  Clay.  V.^.  Wo  to  him-, 
 that  covet eth  an  evil  Covetoufnefi  to  his  Houfe-,  that  hemayfct  his  iVeft  onhighy 
 that  fo  he  may  be  delivered  from  the  Power  of  Evil :  Thou  haft  coiifulted  Shame 
 to  thy  Houfe-,  and  finned  againft  thy  own  Soul.  They  think  to  blefs  them- 
 felves,  and  rai(e  their  Houfes  and  Pofterity  by  thefe  Devices  and  Grafping 
 at  all,  whereas  you  fee,  there  is  no  Way  like  this,  toconfult  the  Ruin  of 
 them  and  theirs;  they  think  they  are  consulting  to  build  there  Houfes, 
 and  thofe  very  Thoughts  are  Condiltationstodeftroy  them.  See  then,  be- 
 loved Brethren !  Do  you  not  take  fpecial  Notice  of  this,  how  the  Lord  o- 
 verrules  the  exorbitant  Thoughts  of  wicked  Men,  to  work  his  own  Pur- 
 pofes,  which  is  their  Ruine  and  Deftru^tion?  and  rather  then  it  lliall  not 
 be  thus,  in  Verfe  1 1.  For  the  Stone  fl)  all  cry  out  of  the  J  Fall-,  and  the  Beam 
 out  of  the  Timber  f]}all  anfwer  it:  Indeed  he  thinks,  he  doth  well,  and  the 
 covetous  Man  blefTcth  himfelf,  Pf  10.  3.  I5ut  it  follows  in  the  (ameVerfc: 
 But  the  Lord  abhorrcth  him;  yea  he  (b  abhorreth  a  covetoi-is  Man,  that  he 
 clappeth  his  Hands  at  him  in  Token  ofl^if.iain,  and  abhorreth  his  wicked 
 Devices.  Ezck.  22.  12,  13.  Becaufe  thou  haft  greedily  gained  of  thy  iVeighbours 
 by  Extort  ion  J  and  haft  forgotten  me;  therefore  have  I  fniften  my  Hands  at  thy 
 ^ishoneft  Gain;  yea,  he  fmites  at  the  covetous  Man  himfelf  with  his  Hands, 
 ira/57. 17.  For  the  Iniquity  of  his  Covetoufnefi  was  I  wroth-,  and  f mote  him^ 
 
 C  c  c  and 
 
ti4  Covctoufmfi    AnatomizeJj    and 
 
 and  Ifuffeted  him  to  go  on  fyownrdly  in  the  Way  of  his  omn  Heart.  What 
 oTCrUer  Smicing  can  be  than  this,  for  God  to  leave  a  Man  to  guide  himfelf, 
 and  to  follow  his  own  Devices,  to  be  his  own  Guide  and  Counfellor,  and 
 for  God  rolet  him  thus  go  on?  Thus  you  fee,  how  this  Sin  is  threained 
 Virh  the  Punishment  in  general. 
 
 And  for  the  particular  Plagues^  that  God  ufually  dogs  this  Sin  at  the  Heels 
 with,  they  are  either  in  his  Body  or  in  his  Goods ;  in  his  Pofterity 
 or  in  his  Soul. 
 
 For  the  Body:  To  fpeak  nothing  of  wh-at  he  makes  his  Body  fuffer  by 
 his  Pains  and  Travel,  by  his  Pinching  and  Penurioufiiefs,  to  (hve  from  his. 
 Back  and  B^Jy?  the  Hunger  and  Hardlhip  wherewith  he  wearies  and 
 weares  out  his  own  Body,  and  denying  himfelf  that,  for  which  the  Crea- 
 rure  is  made  and  given  him,  viz.  To  ufe  moderately  for  his  Refrcfhing 
 and  Comfort,  which  Ufe  he  deprives  himfelf  of,  when  'tis  in  his  Power, 
 and  he  hath  no  Power  to  eat  thereof  which  Sohmon:  faith  Ecclef^6. 2.  is  a 
 ^'eat  Evil  under  the  Sun ;  though  he  have  enough,  yet  he  weares  and  wea- 
 ries out  his  Body  and  Mind?  the  one  with  Hunger  and  Hardlhip,  Travel 
 and  Labour;  the  other  with  Care  and  Thoughtfulnefs,  fb  that  ne  cannot 
 rake  his  Sleep,  nor  refl  Night  nor  Day,-  what  a  fore  Evil  is  this?  Thar, 
 though  he  have  Abundance,  yet  there  is  'as  great  Reflraint  lies  upon  him, 
 as  on  him  that  hath  nothing  ;^  for  they  dare  not  touch  anothers  Goods ;: 
 but  he  dare  not  touch  his  own,  but  ftarves,  as  it  were,  in  the  Midftof  Plenty : 
 All  which  are  Whips  of  his  own  Making  for  himfelf:  But  moreover,  if 
 he  will  make  Rods  for  his  own  Back,  furely  God's  Rod  will  be  Scorpions^ 
 when  God  fliall  give  a  Man  up  to  himfelf  and  to  his  own  Hearts  Lufts,; 
 what  greater  Plague? 
 
 What  got  Gehazi  by  bis  rich  Booty  he  got  from  Naaman  ?  1  Kings  f , 
 V].  For  his  Covctoufhefs  God  caufcth  the  Leprofie  of  Naaman-,  which- 
 he  v/as  freed  from,  to  cleave  to  Gehazi  and  to  his  Houfe  for  ever:  A 
 dear  Booty.  And  had  not  y^chan  better  have  left  the  Wedge  of  Gold  be- 
 hind hira,  than  inflead  of  Heaps  of  Gold  and  Silver,  to  get  a  Heap  of 
 Stones  on  him?  Jofh.  7. 26.  And  Balaam's  Coveroufnefs  got  him.  a  Sword 
 in  his  Bowels:  And  Judas  his  Covctoufnefs  got  him  a  Halter:  And  y^na^ 
 fiias  and  Sapphir  a  ih^X^oCs  of  their  Lives  by  fudden  Death,  who,  were  made 
 ;t  S;)ect.ic!c  and  Trembling  to  all  that  heard  thereof. 
 
 But  on  the  Contrary,  there  are  many  BIcllings  promifcd  to  thofc  that 
 hate  Covetoufnefs,  as  in  that  of  Prov.  28.  i^.  He  that  hates  Covetoufuefi^ 
 ,ihall prolong  his  Days.    I  will  not  now  Hand  to  name  any  more:  All  this 
 
 confidere^j 
 
Tfje    genernlity    of    Cc^etoupiefl,  Jij 
 
 tonridercd,  \vh<u  Caufc  hath  a  covetous  Man  to  boaft  or  ble/s  himfelf, 
 though  he  be  rich,  and  have  abundance?  'i\s  ^s\i  J7idas  fhould  have  boa- 
 fled  of  thirry  Pieces  of  Silver,  while  he  fwonw  ina  Halter:  Or  for  Balaam 
 to  fay :  How  fweet  is  the  Reward  of  Divination,  when  the  Sword  was  in 
 his  Bowels :  The  Wages  was  fweer,  but  how  {\veec  was  the  Sword,  the 
 che  Halter  or  the  l^eprofie?  But  you  fee  in  all  this,  how  God  hates  and 
 abhors  this  Sin  and  this  Sinner,  and  how  juft  he  is  in  punifliing  it :  What 
 more  iuft  and  equal,  that  he  who  will  covet  Naamam  Silver  and  Raiment> 
 (hould  be  plagued  with  Leprofie?  And  Achaii  for  his  Covctoufnefs  of 
 Heaps  of  Gold,  to  have  Heaps  of  Stones  upon  him?  And  Judas  a  Hal* 
 ler  for  betraying  fo  dear  a  Mafter  ?  6c c. 
 
 The  fcccfnd  particular  Plague  is  in  his  Goods;  and  that  is  either  In  God's 
 denying  them  the  Ufc,  or  In  depriving  them  of  Poflellion. 
 
 1.  In  denying  the  Ufe  of  what  they  have:  As  I  hinted  before,  they 
 dare  not  touch  it,  they  are  afraid  and  tremble  to  meddle  with  their  Own> 
 even  as  if  it  were  none  of  theirs,  but  anothers,  and  Co  it  is;  for  it  is  God'Sj 
 and  not  theirs ;  and  'tis  he  that  will  not  (uffer  them  to  make  Ufe  thereof^ 
 Ecclcf  6. 1,2.  Tfjere  is  an  Evil  that  I  have  feen  under  theSnn-,  and  it  isconu 
 mon  among  Men:  A  Man  to  whom  God  hath  given  Riches-,  U'^ealth  and  //b- 
 jnour,fo  that  hervajiteth  nothing  for  his  Soul  of  all  that  he  defireth-,yct  God  gi- 
 veth  him  not  Power  to  eat  thereof.  All  the  Good  they  have  thereof,  is  but 
 to  look  on  them,  Eccl.  5.  lo,  1 1.  He  that  loveth  Silver-,  fl)aU  not  hefatisfiei 
 Tpith  StlveV)  nor  he  that  loveth  Abundance  with  Increafe:  lV1.ien  Goods  mcreafcy 
 they  are  ifjcreafed  to  them  that  eat  //;w/,that  is,  make  Ufe  of  them,*  for  what 
 Good  is  there  to  the  Owners  thereof  fave  the  beholding  with  their  Eyes  .^^  For  as 
 Job  {aith.  Job  20. 22.  /;;  the  Fulnefs  of  his  Sujficioicy  he  fl?alJ  he  in  flraitsi 
 I  ea  in  more  ftraits  than  he  that  hath  but  little.  Beloved !  What  a  ftrange 
 Curfe  follows  thefe  Men?  To  have  enough  and  abundance,  and  yet  have 
 Nothing;  this  is  a  Sin  by  itfelf;  for  in  all  other  Sins,  though  they  lofe  e- 
 rernal  Pleafures,  yet  they  have  fome  Pleafure  here;  but  in  this,  none  here 
 nor  none  hereafter.  In  that  great  Famine,  what  Advantage  was  it  to  the 
 Prince  in  Samavia-,  to  behold  tliat  great  Plenty  with  his  fiyes,  as  the  Pro- 
 phet Elij]}a  told  him,  2  Kings  7.  2  and  17.  but  Jhoiild  not  eat  thereof  but  was 
 trodden  to  Death. 
 
 2.  In  takiiTg  them  away,  thougli  they  may  like  Fools  (blace  thcmfclves 
 in  that  poor  Comfort;  to  fee  and  behold  with  their  Eyes,  which  is  Vani- 
 ty, (faith  Solomon)  yet  oftentimes  this  Comfort  alfo  is  taken  away,  they 
 arc  removed  from  them  out  oftheir  Sight;  for  God  hath  provided  a^'orm 
 
 C  c  c  s  for 
 
Ii5  Covetonfnefi    Anatomize^^    and 
 
 for  this  Gourd,  and  Virmineto  corrupt  this  Manna,  as  ]ob  20.  20.  HeJhaU 
 not  feel  Quiet nefs  in  his  Belly -^  he  fl:aU  ?iot  fave  ought  of  that  which  he  defiredi 
 there  jl^mnone  of  bis  Meat  be  left :  Therefore  fl)(m  no  Man  look  for  his  Goody 
 when  he  is  about  to  fill  his  Belly:  Godfl)alJ  caft  the  Fury  of  his  Wrath  upo.n 
 tijfi,  and ihall  rain  itttponhim^  while  he  is  eating.  When  Men  like  Behemoth 
 think  to  draw  all  Jordan  into  their  Jaws,  they  (hall  thereby  fo  opprefs 
 their  Stomachs  by  their  Grcedinefs,  that  they  fhall  vomit  it  as  faft  up  again, 
 Job  20.15.  He  hath  fwallomed  Riches,  but  he  fl^all  vomit  them  up  again'., 
 Uodjhall  caft  them  out  of  his  Belly:  As  yiugufline  faith:  The  Devour  er  of 
 the  lefferfljall  become  the  Prey  of  the  greater.  And  faith  David  Pf.  37.  35, 36.  / 
 bavefeen  the  JVicked  i7t  great  Power ^  ajtd  fpreading  hi nif elf  like  a  green  Bay- 
 Tree\yethepaffethaway-iandlohewasnot,  Jjought  hiniybut  he  coidd  not  be  found, 
 
 3.  The  Punilhment  of  this  Sin  is  oftentimes  and  ct.m.uonly  executed 
 in  his  Children  and  Pofterity :  Though  all  his  Care  be  to  raife  his  Houfe, 
 yet  he  doth  all  the  While  but  conflilt  evil  to  his  own  Houfe,  Hab.  2.9. 
 For  as  the  Father  was  a  rich  Beggar,  fo  his  Sons  commonly  are  poor  Gen- 
 tlemen y  for  he  that  coveteth  an  evil  Covetoufnefs  to  his  Houfe,  troubleth 
 it,  and  hath  conlulted  Shame  to  it;  his  Children  oftentimes  are  a  great 
 Plague  to  him,  either  Worms  to  confume  him  while  he  lives,  or  elfe  they 
 are'Worms  to  his  Wealth  when  he  dyes;  or  elfe  as  the  Prophet  Amos 
 faith  ofRiches,  and  affirms  it  with  a  very  areat  Affeveration,  Amos  4.  i,  2, 
 That  the  Lord  hathfworn  by_  his  HOLINESS,  that  he  will  take  them  awa^ 
 zpith  Hooks,  and  their  Pofterity  with  Fiflo-Hooks;  They  are  plucked  away 
 violently,  and  (as  it  were)  rent  h*om  their  Eltates,  and  they  are  left  unto 
 Strangers,  for  whom  they  were  never  intended,  or  elfe  their  Eftates  arc 
 rent  Som  them.  I  befeech  you  therefore,  if  none  of  the  former  Argu- 
 xnents  will  perfwade,  yet  as  Job  to  his  Wife,  for  the  Children  fake  of  your 
 own  Bodies,  be  afraid  of  this  Sin :  Alas !  What  havethefe  poor  Sheep  aone> 
 that  thou  fhouldiV  condilt  Mifery  and  Shame  upon  them? 
 
 4.  And  laftly,  the  Punilhments  that  attend  his  Soul :  Not  only  haft 
 thou  finned  againft  thine  own  Soul,  fluffing  it  with  Vexation  and  carking 
 Cares,  but  thou  haft  bereft  thine  Eyes  of  Sleep:  As  alfo  in  the  earthly  Ap- 
 petite, letting  it  mind  nothing  eKe,  contrary  to  the  divine  Nature  of  the 
 Soul,  which  is  made  to  enjoy  Things  above  and  heavenly,  and  not  to  live 
 upon  Tilings  below,  thou  haft  by  Cuftom  quite  altered  the  very  Tafte  of 
 tin'  Soul,  and  its  very  Food;  for  thou  haft  made  it  to  live  like  a  Bcaftj 
 
 fVouling  and  feeding  upon  the  Earth  below  thee,  having  no  other  tb^.n  ^ 
 'ceding  like  a  Dog,  and  like  a  Swine,  always  rooting  in  the  Mue  anuDirt 
 
 of 
 
The    GeHerality    of    Covetoufnefi.  117 
 
 of  this  World,-  and  not  only  (b,  but  which  isheavieft  of  all,  thou  haftfin- 
 ned  again (t  thine  own  Soul,  in  dilinheriting  it  of  Heaven,  Eph.  5.  5.  For 
 no  covetous  Man-,  who  is  an  Idolater^  hath  any  Ifiberitance  in  the  Kingdom 
 of  Chrifi  or  of  God.  Now  by  all  this  that  I  have  faid,  thou  that  art  al- 
 ways rooting  in  the  Earth,  I  would  intreat  thee,  but  to  caft  up  thy  Ac- 
 counts, and  Tee,  what  thou  haft^otten,  what  hath  it  profited  thee  ?  What 
 haft  thou  gained  by  all  thy  Care  and  Toil;  yea,  though  thou  hadft 
 gained  the  whole  World? 
 
 Beloved !  God  doth  Co  hate  this  Sin  and  Sinner,  that  in  one  Prophefie 
 he  hath  fworn  two  Oaths  againft  it,  Amos  4.  2.  There  he  fwears  by  his 
 Holiness,  that  he  will  take  away  with  Hooks  and  Fifh-Hooks  them  and 
 their  Pofteriry:  He  cannot  endure  the  Sight  of  fuch  Monftcrs;  he  Co  ha- 
 tes them,  that  he  hates  the  very  Brood  of  them,  becaufe  they  defccnd 
 from  (lich  whom  his  Soul  hates:  Again  in  the  eight  of  that  Prophefie,  & 
 Verie  7.  there  he  fwears  by  his  Excellency  two  facred  and  fblemn  Oarhs, 
 that  he  will  never  forget  any  of  their  Works,  who  buy  the  Poor  for  Siher-, 
 and  the  Needy  for  a  pair  of  Shoes.  Shall  not  (faith  he)  the  Land  tremble  for 
 this-,  and  every  one  mourn  that  dweUeth  therein  ?  ^r.  Even  the  heavieft  of 
 Judgments  are  there  threatned*  Thus  I  have  endeavoured  to  uncafe 
 this  loathfom,  unprofitable  and  burthen(bm,  mighty  and  weighty  Sin  of 
 Covetoufnefs ;  and  if  the  Lord  hath  been  doing  that  in  your  Hearts, 
 which  I  ha^e  been  doing  to  your  Ears,  this  will  ^e  a  happy  Meeting. 
 
 Eiut  to  all  I  have  (aid,  thouojh  the  Time  be  paft,  yet  let  me  name,  and 
 only  name  four  or  five  Remedies,  and  Co  conclude. 
 
 REMEDIES  AGAINST  COVETOUSNESS. 
 
 The  firft  Means  or  Remedy  I  would  commend  to  you,  whereby  tMs 
 rooting  and  prevailing  Sin  mav  be  overcome,  is  bv  Faith,  as  the  Apoftle 
 faith  I  John  5.  4.  Tl.ns  is  the  f^tSiory  that  over comet'h  the  fi^orld,  even  our 
 Faith;  to  learn  to  ceafe  from  living  by  Senfe,  and  to  live  upon  God.  Our 
 Saviour  ufeth  many  Arguments  to  this  End,  to  dcftroy  this  Covetoufnefs 
 and  carking  Care,  and  Ycnds  us  Matth.  6. 26.  to  the  Fowls  of  Hea\  en,  to 
 Jeirn  of  rhem:  TJiey  neither  reap  nor  carry  into  Barns-,  yet  your  heavenly 
 Father  feedeth  them:  And  to  learn,  how  the  Lillies  of  tfje  Field  grow,  which 
 veithcr  labour  nor  fpin.,  yet  Solomon  in  all  -bis  Glory  ivas  ?wt  araycd  like  one 
 oftbefe.  eifc.  v.  28,  29. 
 
 Secondly,  If  the  Lord  would  be  pleafed  to  teach  thee  Sobriety  in  the 
 Ufc  of  them  with  Moderation  and  with  weaned  Atfe»^Hon,  To  ufe  them  as 
 if  thou  ufedft  them  not,  and  they  that  buy,  as  though  theypoffejjednot'^c.  ufing 
 them  only  for  Kcfrcihmcnt  and  NecelHty  fake,  to  ufe  ibis  h^W  as  not  a- 
 
 ^'  c  c  3  buf^i 
 
Ii8  Covetoufnefi  Auatomhecl^  and  the  Getter aUty  of  Covetoufnefi. 
 
 hufing  it)  becaufe  the  Faihion  cf  this  florid  pajjeth  away)  iCor.7. 31.  And 
 therefore  to  live  here  without  Carefulnefs  :  This  would  be  a  notableMeans  to 
 bring  you  out ofLove  with  this  defervedly  hatefull  Monfter,  Covetoufncfe. 
 
 Thirdly,  Temperance  in  the  Defire  ot  them.  Be  not  too  much  affec- 
 ted with  them,  rejoyce  not  over  much  in  them,  do  not  overvalue  them, 
 as  the  wife  Man  faitn :  Set  not  thy  Heart  upon  thy  Goods^  and  take  heed  of 
 faying,  I  have  enough  for  my  Life ;  Or  of  fmging  to  thy  felf  that  Requiem 
 of  that  rich  Man,  fpoken  of  in  the  Parable :  SouU  Soul/  take  thine  Eafe ;  Thou 
 haft  Goods  enough  laid  up  for  many  Tears.  For  you  know  what  followed  : 
 7i.)ou  Fool !  This  Night  jhall  thy  Soul  he  taken  from  thee,  and  then  whofe  j})all 
 all  thofe  Goods  be  /  But  labour  to  fee,  how  vain  and  empty  thefe  outward. 
 Things  are,  and  that  there  is  nothing  in  them  to  fatisfie  or  feed  thy  Soul, 
 which  muft  be  fed  with  heavenly  Manna,  and  not  with  worldly  Traih. 
 
 Fourthly,  another  Means  is.  Freedom  from  that  falfe  Conceit,  that  Men 
 generally  nave  of  them,  viz.  That  they  are  full  of  Content  and  Satisfac- 
 tion ;  for.  None  ever  found  them  (b :  The  bell:  Happineft  that  is  in  them, 
 is  not  in  having  much  of  them,  but  in  doing  much  good  with  them,  and 
 this  will  bring  the  Owners  thereof  the  greatefl:  Comfort;  though  Men  in 
 thefe  Days  cannot  as  yet  be  brought  to  think  fb;  but  the  Time  is  coming, 
 when  they  fliall  be  efteemed  as  tney  are,  empty  and  vain  Things :  God 
 will  bring  Men  to  be  more  like  himfelf;  who  being  rich,  delights  infini- 
 tely to  communicate  of  his  Riches  and  Goodnefs  to  his  creatures,  but  eC- 
 pecially  to  thofe  that  are  united  and  made  one  with  himfelf 
 
 Fifthly,  with  Mofes-,  before  thou  goeft  out  of  this  World,  go  and  climb 
 up  to  Mount  Neho-,  and  take  a  view  of  the  promifed  Land ;  learn  to  have 
 a  Sight,  and  be  acquainted  with  the  Pleafures  of  Gods  right  Hand;  for  all 
 thefe  Things  are  but  thofe  of  his  Left;  he  gives  them  moft  plentifully  to 
 thofe,  that  (at  the  Confummation  of  all  Things)  (hall  ftand  on  his  left  Hand  ; 
 and  let  me  tell  you :  There  is  little,  very  little  of  the  Love  of  God  in 
 them;  yea,  no  Love  at  all,  without  the  other:  Thefe  Means,  ifitpleafe 
 God  to  enable  you  to  ufe  them  in  good  earneft,  with  a  ftrong  and  eager 
 Defire  to  be  freed  from  the  laws  and  pofi^ellion  of  this  uoly  Fiend  Cove- 
 toufnefs ;  then  will  he  without  Doubt,  drive  him  out  of  you,  command 
 him  forth  and  difpoflefs  him  from  his  ftrong-holds  within  you. 
 
 And  laftly,  let  us  commend  all  thefe  Helps,  Means  and  Remedies,  and 
 all  that  we  have  faid  to  the  Lord  by  Prayer,  refigning  up  our  own  Power 
 and  Wifdom  to  God  alone,  who  rnuft  by  his  own  Power  caft  him  out, 
 or  elfe  he  will  never  ftir  out  of  you,  but  keep  his  Possession,  till  he  hath 
 difpotieffed  us  of  ail  our  Comfort  and  Joy,  Heaven  and  Happinefs. 
 
 THE 
 
THE 
 
 PLUS     ULTRA 
 
 O  F    T  H  E 
 
 Creatures. 
 
 A  N 
 
 EXPOSITION, 
 
 OCCASIONED 
 
 By  finging  the  148  Pfalm* 
 
 Spoken  privately  irt  Old-Sn-eet, 
 
 BElovedl  We  have  here  fiingaPfalni,  bucifwc  have  no  underflood 
 what  we  have  Tung,  we  have  but  prated  like  Parrots :  For  there 
 is  a  threefold  Singing:  F^irfl,  a  Singing  with  the  Words  and  with 
 the  Voice.  2.  A  Singing  with  the  Spirit  and  with  the  Heart. 
 And  3.  A  Singing  wirh  the  Undcrrtanding,  uixlerllan<:iing  the  Myfteryot* 
 what  we  cxprcis  in  Singing  ;  as  the  ApolVie  commands  iCor.  14.  Tofwgwith 
 the  Heart  and  with  the  UudcrflanJing'.  Sing  with  the  Heart,  that  is,  ling 
 with  Zeal;  hut  as  the  Apofile  {aith  Rora.  10.2.  Tl.)cy  have  Zcid^hiit  not 
 §CGOYd'uig  to  KjioipUdge.    For  a  Man  may  ling  with  hisLips^aod  fingwith 
 
 Zea^ 
 
120  Tie    Plus     Ultra    e/    the    Creatures. 
 
 Zeal,  but  yet,  not  according  to  Knowledge,  not  with  Underftanding;  if 
 we  underftand  not  what  we  fing,  we  exalt  not  God  in  our  Hearts  by  our 
 Singing.  I  do  not  mean  fuch  as  fay,  they  knOw  not  what,  but  they  may 
 know  tne  litteral  Meaning,  and  fing  with  Zeal  too,  and  with  their  Spirit; 
 But  the  third  Sort,  That  ling  with  Underftanding,  they  according  as  the 
 Apoflle  commands,  they  fing  to  the  Lord,  making  Melody  in  their  Hearts 
 to  the  Lordj  Col.  5. 16.  The  Almighty  lends  and  bends  his  Ear  to  their 
 Song :  Thefe  make  a  joyful  Noifc  to  the  Rock  of  their  Salvation,  and  be- 
 fore the  Lord  their  King,  as  David  exhorts :  But  they  who  fing  not  with 
 Underftanding,  their  Eyes  are  not  open  to  fee  the  fpiritual  Myftery  of 
 the  Words;  as  here  in  this  Pfalm,  here  be  many  Things  eafic  to  be  un- 
 derftood,  they  are  clear  to  every  Eye;  as  when  David  Soih.  exhort  Kings 
 and  Princes,  Old-men  and  Babes  to  praife  God,  this  is  eafie  to  be  done, 
 and  we  know  the  Meaning,  as  (bon  as  we  look  on  it;  but  here  are  fome 
 Things  again,  that  are  harcl  to  be  underftood,  hard  and  obfcure,  and  they 
 are  two. 
 
 Firft,  in  that  Z)/3fi;iidoth  exhort  Dumb,  unreafbnable  and  Senfelefs  Crea- 
 tures to  praife  God,  fiich  as  cannot  hear,  at  leaft  cannot  underftand:  Doth 
 the  holy  Ghoft  in  the  Gofpel  bid  us  avoid  impertinent  Speeches  and  vain 
 Repetitions,  and  ihall  we  think,  he  will  ufe  them  himfelf  ?  No,  no :  But 
 Secondly,  not  only  doth  he  call  upon  thefe  Creatures ;  butalfo  he  calls  . 
 upon  the  Deeps  and  the  Seas,  to  praife  God :  Thefe  two  Things  are  hard 
 to  be  conceived.     But  to  give  you  fome  Reafon : 
 
 The  firft  Reafon  may  be  this:  why  David  cdWs  upon  the  unreafonable 
 Creatures,  to  perform  this  Duty :  He  doth  his  Duty  like  a  fairhfiil  Preacher, 
 whether  thev  will  hear  or  no,  that  he  preaches  to,  yet  he  willdifcharge  his 
 own  Soul:  A  true  Preacher  fpeaks  forth  the  Truth,  and  calls^upon  them 
 to  hear,  though  his  Auditors  fleep,  are  carelefs  and  regard  it  not, :  So  like- 
 wife  doth  David  in  this  Senfe  with  thefe  Creatures,'  he  doth  his  Duty  and 
 calls  upon  them  to  do  it,  though  they  underftand  not,  though  t;iey  com- 
 prehend it  not :  And  likewife  he  doth  it,  to  (hew  his  vehement  Dclire  for 
 all  Creatures  to  praife  God. 
 
 The  fecond  Reafon  may  be  this:  He  doth  it  craftily,  by  Way  of  Policv, 
 to  incite  Others  to  perform  this  Duty,  that  if  fuch  Creatures  as  They,  ouglic 
 to  do  this,  then  thofe,  that  are  above  them  in  Degree,  they  have  more 
 Caufe,  and  mav  be  afiiamed  to  negle£l  it;  as  an  ill-governed  Mafter,  though 
 he  ftay  himfelf  at  home,  yet  he  will  fcnt  his  Servants  to  Church:  So  David 
 being  confcious  of  his  own  Ncgle^lj  yet  he  calls  upon  Others  not  to  be 
 
 (lack 
 
The    Plus     Ultra    of   the    Creatures.  121 
 
 flack  and  negligent;  though  he  came  infinitely  Ihort  of  thathefhoulddo, 
 yet  he  (hews  his  own  Defire  for  all  Creatures,  to  perform  this  J)uty. 
 
 But  ifthefe  Rcafons  will  not  farisfie  you,  though  they  have  done  many 
 Others,  a  third  Rcafon  may  be  this,  to  fet  forth  the  fweet  Harmony,  that 
 is  among  all  God's  Creatures;  to  (hew,  how  that  all  the  Creatures  being 
 God's  Family,  do  with  one  Confcnt  fpeak  and  preach  aloud  God's  Praife, 
 and  therefore  he  calls  upon  Some  above  him,  Some  below  him,  on  both  lides 
 him,  every  where  to  fpeak  God's  Praife;  for  Every  One  in  their  Place, 
 Degree  and  Calling  (hew  forth  (though  it  be  in  a  dumb  Senfe  and  Way) 
 their  Creator's  Praife. 
 
 Or  fourthly  and  laftly,  which  I  think  to  be  a  good  Reafon :  Zeal  makes 
 Men  fpeak  and  utter  Things  impolTiblc.  The  Fire  of  Zeal  will  fo  tranfporC 
 him,  that  it  will  make  him  fpeak  Things  unreafbnable,  impo(lible;  as  Mofes 
 in  his  Zeal  delired  God  for  the  Safety  of  Jfrael-,  to  blot  his  Name  out  of  his 
 Book-,  and  Paul  wilhcd  \\\mCQ\f  Anathema-,  Maranatha-,  accurfed  or fcparate 
 from  Chrift-,  for  his  Brcthrcns  Salvation ;  which  was  a  Thing  impollible,  it 
 could  not  be;  but  I  think,  David  doth  not  intend  this  here;  for  he  calls  for 
 nothing,  but  that  which  is  done,  and  therefore  pollible :  For  indeed  no 
 Creature  can  turn  out  of  the  Way  of  his  Praife:  For  he  is  not  only  glori- 
 fied in  their  Graces,  but  evenalfb  as  much  in  their  Sins  and  Rebellions  a- 
 gainft  him ;  though  Men  (liould  fpit  their  Malice  and  their  Bla(phemies  ia 
 the  very  Face  of  God  their  Maker,  yet  they  hurt  not  him,  they  cannot 
 touch  him,  nor  his  ficred  Glory,  as  Elihu  (aid  to  Job  Chap.  35.  &, "",  S-  If 
 thou  fjifiefti  what  doft  thou  againfl  him^  Or  if  thy  Tranfgrefjioiis  be  multiplied^ 
 what  doe  ft  thou  unto  himf  If  thou  be  righteous^  rv  hat  give fl-  thou  him-,  or  what 
 receiveth  he  of  thine  Hand ?  Thy  liUednefi  may  hurt  a  Man  as  thou  arty  and 
 thy  Righteoufnefi  may  profit  the  Son  of  Man-,  but  not  him.  His  Prai(e  (hall  as 
 well  and  as  much  every  Whit  arife  from  their  Confulion,  as  from  their 
 Salvation;  the  Hurt  is  their  own  not  his. 
 
 And  now  to  (hew  you,  how  the  dumb  and  deaf  Creatures  fing  Praife 
 to  God,  as  God  demanded  of  5^0/;,  when  he  thought,  (as  wc)  that  Man 
 only  praifcs  God.  Job.  38.7.  faith  God:  JVhere  irert  thou,  when  the  Mor- 
 ning-Stars fang  together^,  and  all  the  Sons  of  God  \])outed  for  ^oy^  God  fays 
 there,  they  (hou'ted  and  fung;  did  not  you  hear  them,  did  they  not  (Ing 
 and  (hout  in  your  Ears?  It  is  no  Matter,  they  did  in  his;  and  to  him  they 
 fang  aloud  and  fang  melodioufly,  and  he  underftands  their  Voice  and  thciV 
 Language,  though  we  under(l:and  nor,  how  they  do  praife  him;  as  in  a 
 Tree,  it  is  the  Nature  thereof  to  grow  and  flourifh  in  the  Sprine:,  and  in 
 
 D  d  d  die 
 
121  The     Plus     Ultra    of   the    Creatures. 
 
 the  Autumn  the  Leaves  to  fall,  and  the  Sap  returns  to  the  Root;  God's 
 Will  is  as  well  accompjifhed  in  this  Tree,  as  in  a  Man  ,*  for  thefe  vifible 
 Creatures  were  made  ofinvifible,  and  that  which  is  invifible,  praifed  him 
 before,  and  that  praifeth  him  ftill;  for  all  the  Creatures,  the  Sun,  Moon 
 and  Stars,  yea  the  whole  Creation,  they  all  fing  fweetly  and  make  a  moft 
 melodious  Praife,  a  heavenly  Confort,  wherein  he  is  infinitely  delighted: 
 As  P£  19.  7y.)e  Heavens  declare  the  Glory  of  God-,  and  the  Earth  fl^eweth  his 
 Handy-  ^ork :  And  the  Song  of  the  three  Children,  0  all  ye  JVorks  of  God/ 
 Blefi  the  Lord^ipraife  him  and  magnifiehim  forever.  And  I  would  tell  you, 
 there  is  in  all  thefe  dumb,  infenfible  and  unreafonable  creatures,  a  proper 
 Kind  of  Religion :  God  gives  to  every  one  of  them  (as  well  as  to  you) 
 according  to  their  Place,  Degree,  Nature  and  Calling,  a  Talent  and  ac- 
 cordingly he  will  require  of  them  again :  As  for  Example :  Among  Men, 
 if  he  gives  the  Gift  of  Prophecy,  we  muft  Prophcfie(as  theApoftleftith) 
 according  to  the  Meaftire  of  Faith,  &c.  As  intheUniverfity,  we  do  not 
 expect  thofe  Parts  and  Abilities  in  Young-Be»inners  and  Sizars,  that  we 
 cxpe£t  in  thofe,  that  are  of  longer  Standing:  Then  (by  the  Way)  it  is  no 
 Wonder,  though  God  give  to'thofe,  that  nt  at  the  Helm  of  his  Church, 
 more  eminent  and  larger  Giks-,  than  he  gives  to  thofe,  that  are  below,  in 
 lower  Offices j  fb  (as  I  was  faying)  I  may  fay:  Even  thefe  unreafonable 
 Creatures  have  a  Religion  in  their  Way,  according  to  God's  will:  we  fee 
 God  afcribcs  moral  Virtues  to  them :  As  in  the  Proverbs :  Go  to  the  PiJ^ 
 inire-,  thou  Sluggard/  She  provideth  in  Summer  for  the  Winter  Pro  v.  6.  g. 
 And  Ifa.  1.3.  Tt^e  Ox  knoweth  his  Owner ^  and  the  Afi  his  Majiers\crih^  hu% 
 my  People  have  not  known  me-,  faith  the  Lord;  and  in  the  Evangelifls  it  is: 
 He  rehiiketh  the  JVinds  and  Sea^  and  they  obey  him  Mark.  4.  Here  are  moral 
 Virtues  in  them:  Care  and  Providence  in  the  Pifmire:  Thankfulnefs  in 
 in  the  Ox  and  Afs,  to  them  that  feed  them;  we  fee  they  will  acknowledge 
 their  Owner,  and  there  is  Obedience,  even  in  the  Wind  and  Seas.  Nay 
 every  Creature  doth  its  Duty  but  only  MAN. 
 
 We  will  now  alfo  fee,  if  we  can  find  out  their  Religion.  Religion  con- 
 fifts  of  four  Parts.     All  Religion,  I  fay,  may  be  reduced  to  four  Heads: 
 
 I.  A  Creed.  What  we  are  to  believe.  2.  A  Petition^  what  we  are  to 
 pray  for.  3.  A  Decalogue:,  what  we  are  to  do.  4.  A  Sacrifice^  what  vv« 
 ■are  to  give. 
 
 Now  let  us  fee  how  all  thefe  are  competible  to  all  thofe  Creatures. 
 
 Firft,  for  their  Creed,  what  they  believe,  what  Faith  they  have;  it  is  true, 
 they  cannot  fpeak  as  we  dO;  yet  they  fpeak  in  theii'  Kind;  and  as  they  are 
 
 able.: 
 
Tf.)e    Plus     Ultra    of    the    Creatures.  123 
 
 able:  We  require  no  more  of  Children  then  they  are  able,  neither  doth 
 God  of  his  Creatures:  And  To  thefe  Creatures  do  in  their  Kind  both  fpeak 
 tnd  believe, 
 
 F'irft,  this  is  an  undeniable  Maxime,  that  there  is  a  God,  for  who  can 
 look  upon  an  Effeft,  but  he  mud  needs  haveRecourfcto  the  Caufe;  there 
 can  be  no  Effect  widiout  a  Caufe?  If  we  fee  a  Thing  made,  we  know  it 
 hath  a  Maker,  and  if  we  look  upon  the  Creature  in  this  Kind,  as  anEffedt, 
 it  plainly  {peaks  a  Caufe;  fb  that  we  can  look  upon  no  Creature,  but  it 
 tells  us  we  muft  inquire  after  God,  there  is  no  Attribute  afcribed  to  God, 
 but  all  the  Creatures  fpeak  it,  and  confefs  it,  though  in  a  filent  Way  as  to 
 them,  yet  they  fpeak  aloud  in  our  Ears. 
 
 As  firrt,  (to  fpeak  of  fome  of  his  Attributes)  for  Inftance:  God  is  one 
 (imple  Effcnce ;  this  Unity  is  telhfied  and  declared  by  the  Creatures  that 
 God  is  One,  and  can  be  no  more ;  for  if  there  were  more  than  One  Crea- 
 tor of  them,  then  the  One  would  deftro}',  confound,  and  overthrow  the 
 other;  for  if  they  be  Two,  either  they  muft  be  equal,  or  not  equal,-  if  they 
 be  not  equal,  then  the  One  is  greater  than  the  Other,  and  the  greater  will 
 overcome  the  leffer;  and  if  they  be  equal,  then  there  muft  be  Bounds  and 
 Limits  CqZ:>  how  far  the  Ones  dominion  muft  reach,  and  how  far  the  Other: 
 But  this  to  affirm,  is  moft  abfurd  and  ridiculous : 
 
 Secondly,  they  all  teftifie  that  God  is  good  and  if  good,  and  the  Only 
 Goodncfs,  Goodnefs  itfelf,  then  likewife,  he  muft  be  Truth,  Entity,  and 
 Being:  For  all  thefe  are  One:  Whatever  is  One,  is  God:  Whatever  is 
 Trucfi,  is  God :  What  ever  is  good,  is  God :  whate\er  isEntit)'  and  Being, 
 is  God:  For  in  fiying  he  is  good,  or  in  faying,  he  is  anyone  of  thefe,  we 
 affirm,  he  is  all  thefe;  for  thefe  are  Terms,  are  convertible  and  agree  in 
 one:  If  he  be  good,  then  he  is  Truth,  Entity  and  Being,  and  if  he  be 
 Tiiuh,  then  he  is  Entity  and  Being:  And  if  he  be  Entity  and  Being,  then 
 he  is  good :  If  he  be  Truth,  then  he  is  Entity  and  Being,  and  if  he  be  En- 
 tity, then  is  he  Trudi  and  Being;  thefe  are  all  one,  and  (b any  of  the  Reft. 
 And  this  farther  Conclufion  we  may  make.  If  there  be  a  Cioodncfs  in  the 
 Creatures,  then  what  is  he,  who  is  the  Fountain,  that  gives  all  thcfc  their 
 Goodnefs?  Thefe  are  but  the  Channels,  that  run  from  the  Fountain  and 
 Head ;  but  it  fo  falls  out  in  the  World,  and  is  very  common,  that  many, 
 yea,  moft  of  Men  arefb  taken  up  with  the  Pleafintncfs  of  the  Streams  that 
 come  from  him,  that  they  are  Drowned  in  them:  He  gives  us  thefe  out- 
 ward Comforts,  that  they  may  draw  our  Eyes  up  to  him  that  beftows 
 ihem,  that  fo  we  maybe  in  Love  with  him,  not  them^  but  in  our  \^'a^'  to 
 
 D  d  d  a  him, 
 
Jft4  ^^    P^^^     Ultra    of   the    Creatures. 
 
 him,  we  fall  in  Love  with  the  Creatures :  He  lets  down  thefe  Cords,  to 
 draw  us  up  to  him,  and  we  hang  ourfelves  with  thefe  Cords:  As  thofe 
 that  came  a  wooing  to  Penelope:  Many,  yea  moft  of  them  fell  in  Love  with 
 the  Hand-Maids,  that  were  appointed  to  lead  them  to  her,  and  (b  never 
 {aw,  nor  never  come  at  the  Miftris  of  Beauty,  as  (he  was  efteemed :  So  do 
 we  fall  in  Love  with  the  Servants,  the  Hand-Maids  of  God,  the  Creatures, 
 and  we  take  them  to  be  the  Beautifull  Miftris :  Whereas  we  fhould  never 
 reft,  till  we  come  by  thefe  Servants  and  Handmaids,  to  the  true  Miftris 
 indeed,  God  himfelf,  bleffed  for  ever,  and  the  Only  Beautiful. 
 
 Thirdly,  God  is  called  Light,*  that  is  a  Property  attributed  to  him;  but 
 yet  God  is  not  the  Light  we  now  fee,  but  he  is  that  Fountain  and  Being 
 from  whence  it  comes;  and  therefore  when  we  behold  and  (ee  the  Sun, 
 Moon,  Stars  and  the  glorious  Firmament,  we  cannot  choofe  but  afk,whofe 
 Light  is  this,  or  who  made  thefe  glorious  Creatures?  x\nd  they  prefently 
 anfwerus,  and  tell  us  their  Belief,  that  they  are  all  the  Works  of  his  Hands: 
 There  is  no  Creature  but  teftifies  theGoodnefs,  the  Power,  the  Wifdom, 
 Excellency  and  Beauty  of  him:  You  may  fay,  thefe  indeed  in  themfelves 
 are  glorious  Creatures;  but  fay  withal,  where  is  he  that  enlightens  them, 
 and  makes  them  {^o  glorious?   Oh!    What  and  how  glorious  is  he  that 
 thus  (hines  in  them,  and  through  them?  And  as  they  all  teftifie  the  Glory 
 of  their  Creator,  fo  they  alliuffcrhim  to  be  their  Lord  and  Ruler:  Every 
 Thing  is  contented  to  ftand  in  his  Place  and  be  obedient  to  him ;  the 
 Beafts  they  are  appointed  for  Food  to  Man,  as  other  Things  are  for  Beafts, 
 every  one  increanng  and  yielding  their  Sweetnefs  andFatneft  to  the  next 
 Creature  above  them,  and  this  they  do  willingly  and  freely  without  grudg- 
 ing: And  though  it  be  true  of  St.  Paul,Rom.  i.  20.  For  the  invifible  Thhm 
 ofhim^from  the  Creation  of  the  JVorld  are  clearly  fe  en-,  being  iin^lerftood  hy 
 the  Things  that  are  made-,  even  his  eteriial  Power  and  Godhead-,  fo  that  they 
 (ire  without  Excife^  yet  mis-interpret  me  nor  the  Apoftle  neither ;  as  if  all 
 God,  that  is,  all  the  Attributes  of  God,  are  to  be  feen  in  the  Creature: 
 As,  if  I  look  upon  the  Fabrick  of  this  Chappel ;  I  affure  my  felf,  he  that 
 built  the  Walls,  was  a  Mafon;  he  that  fet  up  the  Roof,  was  a  Carpenter; 
 yet  I  cannot,  nor  any  of  you  here,  difcern  by  the  Strufture,  the  Qualities 
 oftheoneorthe  other,  their  Ages,  Names,  Stamres,  Strengths,  Con3itions, 
 Complexions,  Place  of  their  Births,  Dwellings,  Means  or  Maintenances, 
 much  Icfs,  their  Underftandings,  Defigns,  and  Proje£ls,  or  Virtues:  But 
 in  thefe  Cafes,  the  Difference,  between  a  fpiritual  Deity  and  corporeal 
 Work,  makes  the  Creatures  to  be  our  Mercuries,  not  our  Terms,  not  the 
 
 iPound^ 
 
Jl^e    Plus     Ultra    of    the    Creatures.  12  J 
 
 Bounds  of  our  Knowledge,  but  they  alJ  cry  to  us.  Plus  Ultra-,  and  fent 
 us  from  the  outward  Shop  of  his  Works,  to  the  inward  School  of  his 
 Words,  and  if  we  do  nor  (b,  they  leave  us,  as  the  Apoftle  faith  there,  In- 
 excufible,  they  all  ferving  to  give  Evidence  again (l  us,  if  we  there  make 
 a  Hand  and  go  no  farther.  But  what  thefe  Men  might  have  feen  by  the 
 Creatures,  as  in  a  Mirrour  or  Glafs,  the  Corruption  of  Nature  would  not 
 let  them  fee,  either  by  blinding  their  Eye-fight,  or  elfe  by  breaking  the 
 dainty  and  curious  Temper  of"  this  Glafs,  this  Mirrour.  Thus  much  I 
 fay  (  by  the  Way  )  as  to  Man ;  now  we  return  to  our  Matter  in  Hand, 
 to  fpeak  further,  as  concerning  the  other  Creatures. 
 
 And  all  thefe  Creatures,  though  they  do  fpeak  GOD  ,*  yet  that  they 
 fay  of  him,  it  is  nothing  in  Comparifbn  of  him ;  though  they  fay  fome- 
 thing,  yet  they  all  fay  not  All  of  him :  But  in  us  there  is  fuch  a  Deal  of 
 Ignorance,  (which  I  was  about  to  fay  was  the  greatcft  Sin,  but  I  may  fay 
 the  moft  common  Sin)  that  we  are  (b  far  from  ufing  them  as  we  rtiould, 
 making  them  ferviceable  to  us,  and  keeping  them  in  their  Place,  that  we 
 are  rather  ferviceable  to  them,  and  are  their  Servants,  and  we  make  them 
 our  Mafters:  We  are  fooner  turned  into  their  Kind,  which  God  never 
 intended,  than  they  into  ours,  as  they  are  appointed  to  be  for  Relief,  Com- 
 fort and  Nourifhment  to  Man.  And  the  Creatures,  though  they  fpeak 
 God,  and  fpeak  aloud  of  him ;  yet  know  this,  they  ftill  cry,  plus  ultra-, 
 plus  ultra 'j  when  you  have  (een  never  Co  much  of  the  Beauty  of  the  Crea- 
 tures, they  cry,  there  is  more  behind  ilill,  look  beyond  us;  for  we  are 
 nothing;  when  thou  bcholdert  the  Beauty,  Glory,  Sweetnefs  or  Excellen- 
 cy of  any  Creature,  or  of  all  Creatures  together,  hear  this  Voice  from 
 them :  Look  beyond  us ;  for  we  all  are  nothing,  Nothing,  compared  to 
 him,  who  made  us,  and  gave  us  to  be  what  we  are,  and  we  all  fpeak  in- 
 finitely fhort  of  him.  As  when!  I  fee  this  Church  or  this  Houfe,  I  know 
 he  was  a  Workman  that  build  it,  yet  I  know  not  all  of  him;  I  neither 
 know,  what  Age  he  was  of,nor  what  Means  he  had,  but  that  he  was  a 
 Workman,  this  his  Works  do  tell  me:  So  in  the  Works  of  Creation,  when 
 I  look  upon  any  of  the  Creatures,  or  upon  the  whole  Fabrick  of  Heaven 
 and  Earth,  I  muft  needs  acknowledge,  he  was  a  rare  Workman,  and  a 
 wife,  that  contrived  and  made  it,  and  now  governs  and  rules  it;  but  they 
 all  come  infinitely  far  fhort  of  him,  and  they  ihll  cry  with  that  Man  in 
 theGofpel:  We  believe,  but  Lord !  Help  thou  our  Unbelief. 
 
 2.  For  their  Prayers :  You  know,  Prayer  confifts  of  two  Parts,  of  Pray- 
 er or  Invocation:  Of  Praife  and  Adoration,  as  I  told  yoU;  every  Creature 
 
 D  d  d  3  praif^s 
 
tl6  The    Plus     Ulffa    cf   the    Creaturei, 
 
 praifcs  God.  The  Work  praifes  the  Workman,  and  every  Creature  praifes 
 God,  yea  and  with  a  loud  Voice;  yea,  I  cannot  but  tell  you  that :  But  who- 
 ever heard  and  underftood  the  Noife  and  the  Language  of  all  the  Creatures, 
 the  Voice  of  the  Stones,  and  the  Voice  of  the  ftill  and  quiet  Earth?  But 
 even  all  thefe  praife  God  aloud,  and  he  receiveth  their  Praifcs  at  their 
 Hands :  Nay,  I  tell  you  more,  they  all  praife  him  in  his  high  and  holy 
 Place  ,•  the  whole  World,  alfo  the  Heavens  and  the  Heaven  of  Heavens 
 are  all  but  his  Temple,  as  David  faith.  In  this  Temple  doth  Every  one 
 (peak  of  his  Glory.  In  this  Temple  they  all  fmg  Praife  and  Hallelujahs 
 to  him.  Every  One,  even  (as  it  were)  vocally,  as  Pf  84.  3-  David  com- 
 plains, that  the  Swallows  and  the  Sparrows  were  more  happy  than  he ; 
 for  they  might  draw  nigh  unto  God  in  his  Temple  to  praife  him :  For,  I 
 pray  you,  what  is  their  Chirping,  Crying  and  Singing,  but  the  Voice  of 
 Nature  ?  And  to  whom  do  they  cry,  and  to  whom  do  they  fing  but  to  their 
 Creator?  And  God  knows  their  Voice  and  their  Cry,  as  David  faith  Pf^ 
 147.9.  He  feeds  the  young  Ravens  ^  when  they  cry  unto  him.  Even  as  a  Mother 
 knows  the  Signs,  the  Child  makes,  fhe  knows  by  the  Nuzling,  what  it 
 craves;  even  fb  doth  God  by  all  his  Creatures:  The  Eyes  of  all  Things 
 look  up  unto  Thee,  and  thou  giveft  them  their  Meat  in  due Seafon.  Pf  145. 15. 
 What  the  Eyes  of  all  Men,  nay  of  all  Things?  You  know.  One  Creature 
 underftands  the  Voice  of  Another,  they  underftand  One  Another's  Com- 
 plaint and  Sufferings,  and  are  fenfible  thereof,  asalfoOneAnother  s  Sing- 
 ing and  Rejoycing:  One  Dog  underftands  the  Voice  of  Another,  both 
 when  it  rejoiceth  and  when  it  complains,  and  fo  every  Creature  in  his 
 Kind;  and  ihall  not  God,  who  is  the  God  of  Nature?  He  knows  whereof 
 we  are  All  made,  and  he  knows  all  our  Complaints  and  Wants :  The  Li- 
 ons feek  their  Prey  of  God,  and  he  feeds  the  Ravens,  when  they  cry 
 unto  Him.  But  if  thefe  fhould  not  preach  God's  Praife,  yet  the  very 
 Stories  and  Timber  do  fpeak  his  Praife  and  cry  unto  him,  Hab.  2. 1 1.  The 
 Stone  fliall  cry  out  of  the  JVall^  and. the  Beam  out  of  the  JVood  fl^all  anfwerit. 
 They  cry  unto  him,  but  yet  in  fuch  a  Language  ^as  God  underftands,  who 
 made  them  Mat.  3.9.  God  is  able  of  thefe  Stones  to  ra'ife  up  Children  unto  A^ 
 hrahaijj  I jind  therefore  you,  to  whom  God  hath  given  Tongues  and  Un- 
 derftandings,  if  you  do  not  praife  God  and  glorifie  him,  if  you  hold  your 
 Tongues,  all  thefe  dumb  Creatures  and  even  thefe  fenfelefs  Stocks  and 
 Stones  ftiall  rife  in  Judgment  againft  you;  for  this  is  a  true  Rule:  Nature 
 hath  done  nothing'in  vain.  What's  theReafon  the  poor  Sheep  bleats,  when 
 it  comes  CO  the  Slaughter,  and  the  Swine  roars,  when  he  is  killed?  Do  you 
 
 tlinjj 
 
Tfje    Plus     Ultra    of   the    Creatures.  1^7. 
 
 think,  they  cry  to  us,  that  purfue  them  and  kill  them  ?  No,  no,  but  to  God, 
 who  is  Witneft  of  their  furrcndring  up  their  precious  Lives  according  to 
 his  Will.  Stevefi  when  he  was  (toned  to  Death,  nor  Jefus  Chrift  when  he 
 was  crucified  andfaid:  Father/  Into  thy  Hands  Icomimnd  my  Spirit:,  they 
 did  not  cry  more  audibly,  I  fay,  not  more  *  audibly  in  God's  Ears,  cry-, 
 ino-  ro  God  to  take  Notice  of  their  innocent  yielding  up  their  Lives,  than 
 thefc  Creatures  do  cry  to  him,  when  they  (uffer,  cruelly  and  unjuftly  (  as. 
 it  were)  crying  to  God:  Lord/  Lay  not  this  Sin  to  their  Charge-,  and  Fa- 
 ther/ Into  thy  ^Hand si  commit  my  Life  and  my  Spirit-,  and  fall  aflcep,  as6'/e- 
 ven  did,  andl  return  to  their  Rcll:. 
 
 *  ^  Note,  Some  through  Weakneft  or  Miftake  are  offended  at  fome  PaC- 
 'fages  in  this  Book,  whereof  this  is  the  chief,  which  in  theii-  Apprehenfion 
 'undervalues  him,  whom  he  all  along fo  much  magnifies,  as  no  Man  more; 
 'therefore  it  is  a  clear  Miftake,  to  ufe  no  other  Argument;  that  he  in  this 
 'fhould    go    fo    contrary  to  his    great  Defign,    viz.  to    lift  up   Chrift' 
 
 *  above  all  Things  in  Heaven  or  Earth;  yet  that  here  he  fhould  go  about 
 
 *  to  undervalue  him,  or  diminilh  his  Praifc.  A  very  Fond,  or  elfe  a  very 
 'malicious  Miftake:  Either  they  apprehend  not  his  Meaning,  and  what  he 
 
 *  drives  at,  or  they  hate  the  Light  mining  fo  glorioufly  in  this  Book,  they 
 '  not  being  able  to  endure  the  Brightnefs  thereof,  and  maintain  that  good; 
 'Conceit  they  have  of  themfelves,  and  of  their  own  Knowledge,  Gifts, 
 'Parts  and  Conditions;  for  he  faith  but,  [;/o/  more  audibly^  and  is  there 
 'any  Harm  or  Offence  in  that  .'*  If  I  hear  a  J)og  cry,  and  a  Man  pray,  is 
 'not  one  Voice  as  audible  to  me  as  the  other?  And  to  fay,  I  hear  diem 
 'both,  is  there  any  Caufe  of  Exceptions?  I  pit)'  the  Dog,  but  I  approve 
 'and  take  much  Complacency  in  the  Man's  Praying.  And  yet  this  Word 
 'offends  fome  Children:  Therefore  thofe  that  device  flich  Exceptions, 
 'let  them  know,  they  are  their  own  evil  Conceptions,  none  of  his;  foe 
 'how  often  hath  he  in  this  very  Book  damned  all  flich  Thoughts  to  the 
 'ncthermoft  Hell?  Therefore  an  Exception  very  childilh,  or  very 
 'malicious., 
 
 3.  The  third  Thing  is  their  Decalogue:  Bur  this  belongs  only  to  us,  be- 
 caufe  they  need  none;  they  never  break  their  Law,  they  always  walk  ac- 
 cording to  God's  Will:  The  Water  and  the  Sea,  Summer  and  Winter, 
 Hay-Time  and  Harveil,  withal!  other  Things,  thefeall  keep  their  appoin- 
 ted Time,  they  all  obey  thy  Will,  O  God!  True  it  is,  they  have  not 
 that  Rcafbn,  that  we  have;  and  therefore  they  have  not  fo  exact  a  Deca- 
 logue; yec  know,  God  hath  Power  even  to  break  this  exa6l  Law  ;  >ea, 
 
 Man 
 
128  The    Phis    Ultra    of   the    Creatures. 
 
 Man  al{b  maV)  if  God  give  him  a  Difpenfation :  And  then,  if  he  break  a- 
 ny  of  rhcfc  Laws,  it  is  no  Sin.  As  God  commanded  Abraham  Gen.  22.2. 
 to  kill  his  Son,  and  he  did  kill  him  in  his  Incention,  and  he  had  killed  him, 
 had  not  the  Angel  ftaid  his  Hand  ,•  and  it  was  not  evil,  but  Obedience  in 
 Abraham-.  But  if  any  one  (hall  do  this  from  rheir  own  Will,  then  it  were 
 Sin ;  for  he  that  gave  the  Law,  may  break  the  Law.  And  for  this  third 
 Part  we  need  fay  no  more. 
 
 4.  For  their  Sacrifices  or  Sacraments :  I  do  not  {ay,  they  (acrifice  as  of 
 themfelves,  but  in  God's  Account  they  do;  and  they  are  not  only  anOc- 
 cafion  of  our  Praifmg  God,  and  Sacrificing  to  him,  but  they  are  alfo  the 
 Matter  of  our  Sacrifices:  Yet  David  in  that  of  i  Chron.  16.  31, 32, 33.  ex- 
 horts :  Let  the  Heavens  be  glad,  and  the  Earth  rejoice ;  and  let  Men  fay  /z- 
 inojig  the  Nations :  The  Lord  reighneth.  So  withal  faith  he :  Let  the  Sea  roar^ 
 and  the  FuUnefs  thereof  \  let  the  Fields  rejoice-,  and  all  that  is  therein:  Then 
 jhall  the  Trees  of  the  JVood  fing  out,  at  the  Prefence  of  the  Lord,  that  is,  to 
 him,  to  whom  God  hath  revealed  himfelf,  and  (ufFered  his  Glory  to  pafs 
 before  him.  To  him  all  Creatures,  yea  dumb  and  inanimate  Creatures  nng 
 out  and  fmg  aloud  the  infinite  Praifes  of  God  Almighty,  Pf  145. 9, 10, 1 1» 
 The  Lord  is  good  to  All,  and  his  tender  Mercies  are  over  all  his  fForks.  All 
 thy  JVorks  flmll  praife  thee,  and  thy  Saints  jlmllblefs  thee,  and  talk  of  thy  King- 
 dom and  Power.  And  fb  much  fhall  fiiffice  for  thefe  four  Parts  of  the  Crea- 
 tures  Religion.  We  will  come  to  make  \](q.  hereof  to  our  felves. 
 
 Firft,  Let  it  make  us  afhamed  of  our  Backward nefs,  to  give  GodPraife. 
 We  that  are  exalted  above  thefe  Creatures,  and  yet  that  they  are  more  ready 
 and  cheerful  in  praifmg  their  Creator  than  we,  w^e  may  blulh  and  be  aihamed  ; 
 for  there  is  nothing  tnat  we  can  behold,  but  puts  us  in  Mind  of  our  Sloth- 
 fulnefs.  Thefe  poor  Servants,  that  have  received  but  one  Talent,  do  yield 
 more  Increafe  of  Praife  to  God,  than  I  or  you,  that  have  received  many 
 Talents,  thefe  poor  Creatures  do  more  ling  forth  God's  Praife,  then  we 
 with  all  our  Wifdom,  Reafbn  and  Underflanding,  and  let  us  with  Shame 
 confefs,  faying:  It  is  I,  it  is  I,  that  have  depreffed  thy  Glory,  and  caufed 
 thy  Praife  to  be  evil  fpoken  of;  and  fay  with  David,  when  thou  feefl  any 
 of  the  Creatures  die  :  It  is  I,  Lord!  That  have  offended,  but  what  have  thefe 
 poor  Sheep  done,  which  are  killed  and  flain  for  me,  unworthy  unthankful 
 Sinner? 
 
 Second  Ufe.  Take  Notice  hence  of  the  vafl  Circumference  of  God's 
 Kingdom ;  it  reaches  farther  than  we  are  aware  of  We  think  tliat  we  are 
 the  only  Creatures  that  God  elteems  of  j  fays  proud  Man :  Was  not  the 
 
 Earth 
 
The    Plus     Ultra    of   the  .Creatures,  is^r 
 
 Earth  made  for  me,  and  the  Sun  to  fhine  upon  me,  and  all  Creamres  to 
 feed  and  clothe  me  ?  And  thou  thinkeft  that  thou  art  left  alone  to  praife 
 God,  as  Eli/is  faid:  No,  no,  deceive  not  thy  felf;  God's  Praife  is  not  con- 
 fined to  the  Church  of  Men,  He  hath  referved  to  htmf elf  [event  hotif and-,  that 
 have  not  horved  their  Knee  to  Baal.  Dort  thou  think,  poor  Creature!  That 
 thou  art  only  he,  that  I  have  appointed  to  worfhip  me,  and  that  my  infi- 
 nite Praife  depends  only  upon  thee?  No,  no,  his  Kingdom  is  from 
 one  End  of  Heaven  to  the  other,  and  every  Creature  praifes  him,  as  much 
 or  more  than  thee,  as  Col.  1. 16.  y4ll  Things  were  created  by  him-,  both  Things 
 ill  Heaven  and  Things  in  Earth',  vifiblc  and invifible :  All  Things  were  created- 
 by  him  and  for  hitii,  for  his  Praife  and  Glory.  And  Phil.  2. 10, 1 1.  That  at 
 the  Name  of  Jefus  every  Kneei\)aU  bow-,  of  Tl.nngs  in  Heaven-,  and  of  Things 
 in  Earth,  and  'Hnngs  under  the  Earth ;  and  that  every  Tongue  flmdd  confe^y 
 that  Jefus  Chrift  is  Lord-,  to  the  Glory  of  God  the  rather.  Therefore  Alasy 
 Alas!  Do  not  think,  that  God's  Temple  is  fb  narrow  fcanted,  that  thou 
 only  praifeft  him.  Oh  ye  Sons  of  Men!  Know,  ye  are  the  leaitPartofhis 
 Church  and  Temple;  therefore  I  am  often  much  troubled  in  my  felf  to 
 fee,  how  many  Men  pretending  to  great  Knowledge  and  Proficiency, 
 (being  but  lettered  Men,  or  if  you  will,  Letter-Mongers)  yet  they  do  fb 
 narrow,  fcanty  and  fhut  up,  as  they  do  the  Scriptures,  fb  the  Church  into 
 fuch  a  narrow  Room,  according  to  their  fcanty  and  narrow  Compre- 
 henfions;  fo  that  they  difcover  in  themfelves  much  Weaknefs,  Chilcifh- 
 nefs ;  what  (hall  I  term  it,  much  Imbecillity  and  Pufillanimity  ,•  Some  think- 
 ing as  if  the  Church  were  onlv  in  England,  and  Chrilt  to  be  feated  here, 
 and  Antichrifl  to  be  feated  at  Rome,  when  alas !  thefe  are  the  two  main 
 Bodies  vafUy  difperfed  over  the  whole  Earth;  and  fome  again  confining, 
 as  the  Threatnings  in  Scriptures,  fo  the  Promifes,  as  if  they  only  had  Re- 
 fjoe^l  to  England,  and  all  to  be  fulfilled  and  accomplifhed  upon  tliis  little, 
 httle  Spot ,  (in  Comparifbn  of  the  Latitude  of  the  Earth )  and  that  here 
 the  WicnefTes  are  to  be  flain,  and  here  Chrift  to  come  and  rule  perfonally; 
 Alas,  Alas!  The  vaft  Dominions  of  his  Church,  and  the  vaft  Concernment 
 of  his  Threats  and  Promifes  extend  to  all  People,  all  Nations,  all  Langua- 
 ges, and  reachcth  not  over  One  Kingdom  or  many,  but  (  as  the  Sun  runs 
 riis  Courfe,  from  one  End  of  Heaven  to  the  other)  over  all:  Therefore 
 be  not  led  alide  and  deluded  with  fuch  fliallow,  narrow,  weak  and  child- 
 iih  Interpretations;  for  God's  Word  and  God's  Church  is  as  large  and 
 comprehenlive,  as  Chrift  himfelf,  ftrcrching  beyond  all  Bounds  and  all 
 Limitations  or  Extenfions,  I  mean  Relters  on  the  Letter,  who  cannot  in- 
 durc  the  Miniftration  of  the  Spirit,  nor  the  able  iVliniitry  of  the  new  Te- 
 
 E  e  e  ^ftamenr^ 
 
i^o  The    Plus     Ultra    of    the    Great urer, 
 
 ftamenf,  but  dwell  in  the  Law,  in  the  Letter  and  in  Forms. 
 
 Third  Ufe,  let  this  teach  us  to  go  to  God  boldly  in  the  Nameof  Jefus, 
 and  with  great  Encouragement  to  praife  God ;  for  though  Men  an(i  An- 
 gels be  unfit  to  praife  God,  and  they  cannot  do  it  as  they  ought ;  yet  he 
 that  accepts  the  Ravens,  the  Lions  and  all  the  dumb  Creatures,  when  they 
 cry  unto  him,  be  aflured,  he  will  never  rcfufe  the  Sighs  and  the  Groans 
 of  any  poor,  penitent,  deje£led  Soul,  that  comes  bleeding  and  weepingto 
 him  for  Mercy:  Him  tbatcomethtomej  IwiUinno  JVifec  aft  away.  John  6.  37. 
 
 Fourth  Ufe,  let  us  learn  alfb,  that  when  we  look  upon  the  Creatures, 
 we  take  Heed  of  being  taken  with  any  of  them;  but  let  us  confider,  that 
 thefe  are  but  as  Jacob's  Ladder,  that  by  thefe  Steps,  by  theft  Angels  of 
 God  we  may  afcend  to  him,  that  ftands  at  the  Top ;  and  if  God  do  not 
 by  one  Means  or  other,  by  one  Affli£lionand  Vexation  in  the  Creature  or 
 other,  drive  us  from  the  Creature,  that  we  may  look  up  to  him,  we  fhall 
 for  ever  live  and  die  in  the  Creature :  And  therefore  happy  is  thar  Man, 
 that  God  hunts  from  thefe  Things,  that  they  may  never  have  any  Reft,, 
 till  they  find  him,  where  they  fhall  find  true  Reft  to  their  Souls ;  as  if  there 
 be  Oyl  put  into  a  deep  Glafs,  it  lies  at  the  Bottom,  and  will  never  rife  to 
 the  Top :  But  if  you  pour  Water  into  it,  then  it  will  ftill  be  arifmg  up  to 
 the  Top,  till  the  Oyl  itfelf  run  over.  I  could  apply  it  thus :  A  Soul  that 
 is  funk  in  Sin  and  fiink  in  the  Creature,  except  God  of  his  infinite  Mercy 
 pour  upon  him  the  Water  of  Affli6lion,  his  Soul  will  never  arife  and  mount 
 up  to  God ;  for  thefe  Things  drive  us  upward  to  feek  Reft  there,  for  here 
 is  none :  And  fo  thereby  you  fhall  become  more  than  Conquerors  through 
 him  that  hath  loved  us;  whereas  if  thefe  had  not  been,  our  Souls  had  been 
 drowned  in  the  Creatures,  and  funk  for  ever  to  the  Pit  of  Hell.  Thefe 
 Things  I  thus  unfold  to  you,  that  you  may  fee  the  unfpeakable  and  large 
 Bounds  of  God's  Praife,  of  his  Temple,  of  his  Church ;  fb  that  every 
 Thing  may  refiilt,  return  and  yield  to  him  Honour  and  Praife. 
 
 A  fifth  Ufe,  to  teach  us,  that  though  it  be  impollible  for  us,  to  fearch 
 out  the  unfpeakable  Praifes  of  God,  that  is  hid  in  all  the  Creatures,  we  may 
 fee  them  and  fee  much  of  them;  yet  we  can  never  fearch  them  to  the  Bot- 
 tom, howbeit  evei-y  Creature  faith  to  us,  as  the  Angel  to  Jolm^,  when  he 
 would  have  fallen  down  and  worfhipped  him:  See  thou-)  do  it  not\  for  I 
 ■mn  thy  Fellow  Servant^  worfhip  God.  We  are  ready  to  fall  down  and  wor- 
 Ihip  the  Creatures,  and  make  them  Gods;  but  they  all  cry:  See  thou,  do 
 it  not :  1  am  thy  Fellow-Servant,  worfhip  God.  And  they  all  cry  to  thee 
 -and  fay :  Doft  thou  fee  the  Beauty  of  any  Creature  ?  Doth  the  Sweet- 
 «efs  of  any  Creature   take  thee?    I  fay,  they  all  cry  to  us;  Arife 
 
The    Plus     Ultra    of   the    Creatures.  132 
 
 and  depart  hence;  for  this  is  not  your  Reft.  Doth  the  Pleafantnefs,  the 
 Swectnefs,  the  Comelinefs  Sic.  of  any  Creature  delight  theeV  It  faith  and 
 calls  aloud  to  thee:  Arifc,  depart  hence;  for  this  is  not  your  Reft,  how 
 fweet,  how  beautiful,  how  fair  foever,  reft  not  in  that  thou  feeft,  bucfeek 
 for  him  thou  feeft  not:  All  Creatures  are  like  the  Waters  to  Noah's  Dovq, 
 which  could  find  no  Reft  for  the  Sole  of  her  Foot;  but  yet  /he  brought 
 an  Olive  Leaf  in  her  Mouth.  We  may  taftc  and  ufethefe  Things,  but  take 
 not  too  much  of  them  and  hold  them  gently,  and  be  always  ready  to  let 
 them  fall:  Take  Heed  of  refting,  till  you  come  to  the  Ark.  All  come  out 
 from  him,  and  all  return  to  him  again. 
 
 A  fixth  Ufe  and  the  laft,  take  Heed  ofabufmg  any  Creature,  it  is  enough 
 that  you  may  uCq  them ;  for  they  are  one  of  the  Family  you  your  felves 
 are  of,  and  they  groan  (as  well  as  you)  for  Deliverance:  As  God  com- 
 plains, that  ye  make  him  ferve  your  Iniquities;  fo  may  they  complain  to 
 God  of  you,  and  (ay:  Thou  haft  appointed  me  to  ferve  and  comfort  Man, 
 and  to  make  him  more  fit  to  ferve  thee;  but  heabufes  us,  andproftitute 
 us,  to  ferve  his  own  inordinate  Will  and  Luft,  and  regards  not  TTiee. 
 
 And  not  only  they,  but  God  himfelf  calls  upon  you:  Oh  I  Take  Heed 
 you  do  not  abufe  them,  and  make  them  to  ferve  your  Sins  and  Lufts  by* 
 Drunkenncfs,  Gluttony,  Pride  and  Wantonnefs;  for  they  are  of  that  Fa- 
 mily, of  whom  is  named  the  whole  Family  in  Heaven  and  Earth;  they  all 
 call  me  Father  and  Maker,  as  well  as  your  felves.  And  he  that  can  look 
 upon  every  Creature  as  his  Brother,  he  can  never  abufe  it:  He  will  never 
 begin  to  ftrikc  his  Fellow  Servants,  and  fay:  My  Mafterdeferreth  his  Com- 
 ing.; and  therefore  I  take  that  to  be  a  godly  Speech  of  St.  Francis-,  as  they 
 caUhim;  for  all  he  wasof  the  Church  of  i'i^o/w;  And  Some  of  our  literal 
 Divines  deride  and  mock  at  it:  I  would  to  God,  they  would  praftife  it  in 
 a  godly  and  reverent  Manner:  It  was  his  Manner  to  call  all  the Creatui"es 
 his  Brethren,  the  Ox  his  Brother,  the  Afs  his  Brother,  the  Dog  his  Brother; 
 for  God  is  Father  of  them,  as  well  as  of  thee:  But  proud  Man  is  ready  to 
 put  Honour  upon  himfelf,  when  no  Honour  belongs  to  him;  all  Honour 
 IS  God's:  If  all  be  his,  what  Right  haft  thou  to  claim  any?  Take  Heed  of 
 abufing  then  any  of  thcfc  thy  Brethren  at  thy  Pleafure,  and  thinking  that 
 they  were  made  only  to  pleafe  and  fatisfie  thee.  Solomon  faith  Prov.  12.  lo. 
 /4  good  Man  is  jnercyful  to  his  Bcafl,  that  is,  heufeththcmrefpedfully  and 
 for  Necelfity,  and  forbears  Execrations  and  Curlings  of  them,  and  Tortu- 
 res towards  them.     And  to  conclude,  let  us  and  all  Creatures  together,  and 
 we  for  them  and  by  them  iing  and  found  forth  the  Honour  and  Praife  of 
 our  great  God,  from  Generation  to  Generation,  both  in  the  Wwld  and 
 in  the  Churches^  throughout  all  Ages,  Amm. 
 
O  F 
 
 MILK 
 
 FOR 
 
 B     ABES; 
 
 AND      OF 
 
 Meat    for    Strong-Men, 
 
 Luke.  2.  40. 
 
 And  the  Child  grew,  ajid  waxed  Jirong  in  Spirit ^  filled  with  Wifdom^  and  the 
 Grace  of  God  was  upon  him. 
 
 Preached  at  Kenfin^on  publick  Meeting-Placej  in  two  Sermons  but  here 
 joyned  in  one. 
 
 AS  it  is  (aid  of  John-,  Luke.  1.80.   7?w/  the  Childgrew  and  waxed ftrojjg 
 in  Spirit-,  and  was  in  the  Deferts  till  the  Day  of  his  Jl)ewing  unto 
 Ifrael  :  So  likewife  here  the  fame  is  f^id  of  Jefus  Chriit;  yet 
 with  this  Exception  and  Difference;  John  hath  a  fet Time, after 
 which  he  decreafeth  and  grows  left,  John  3.30.  Hemuji  increafe^but  Imuji 
 decreafe :  And  it  is  with  Believers,  they  muft  grow  lefs  and  lefs,  and  come 
 90  nothing,  even  ^hea  they  are  come  up  to  the  very  Height  in  Grace, 
 
 that 
 
Of   Meat   for    Stvong-Mejj.  135 
 
 that  (b  Jefus  Chrift  may  become  All  in  All,  according  to  that  of  the  Apo- 
 ftle :  Forgetting  all  that  is  behind-,  prejpng  forward  to  that  which  is  before: 
 And  according  ro  that  in  Dan.  2.  34, 35.  That  Stom  cut  out  of  the  Mount  din 
 rvithout  Hands-,  which  finote  the  Image  and  brake  it  to  Fieces,  and  it  became  a 
 great  Mountain-,  and  fillet h  the  whole  Earth :  This  Stone  is  Jcfus  Chrirt, 
 which  breaks  to  Pieces  all  Things,  but  what  is  from  himfelf;  That  is,  that 
 all  Worlhips  and  Religions,  nnd  whatever  is  mixt with  hon  and  Clay, 
 and  whatever  is  of  Man,  maydecreafe,  that himfelf  may  increafe  and  groNV 
 great,  and  fill  the  whole  Eardi  with  the  Knowledge  and  Manifeftation  of 
 himfclf,  he  being  All  in  All. 
 
 But  I  n^uft  forbear  to  enlarge  upon  this,  for  I  (hall  prevent  my  felfl 
 The  Text  contains,  i.  A  Hiftory.  2.  Myftery.  And  this  I  was  fpeak- 
 ing  of,  comes  under  thefecond  Part,  viz.  The  Myftery,  which  we  ihall 
 anon  come  to. 
 
 For  the  Hiftory,  that  is  brief,  narrow  and  ftraitned,  and  Ihews  only  the 
 Truth  of  his  humane  Nature,  which,  though  Hypoftatically  united  to  the 
 Divinity,  even  from  thelnftance  of  his  Conception,  as  it  followeth  in  the 
 Text,  that  he  was  filled  with  IVifdom,  mid  the  Grace  of  God  was  upon  him : 
 And  latter  verfe :  Tf.mt  he  increafed  in  IVifdom  and  Stature,  and  iii  Favour 
 with  God  and  Man^  which  cannot  be  meant  in  regard  of  his  divine  Natui*e> 
 as  if  there  could  be  any  Accefsor  Inereafe  of,  or  any  Thing  added  to  that 
 which  is  infinite :  But  only  in  the  Expreihon  and  Manifeftation  thereof, 
 in  thofe  Organs,  which  the  God  of  Order  had  therefore oi-dained  andco- 
 apted:  But  the  Mystery  of  Chrift,  that  is  vaft,  infinite,  and  boundlefs, 
 and  extends  it  fclf  through  all  Generations,  through  the  whole  Church 
 and  Body  of  Chrift,  Tlirough  all  Ages.  So  that  if  any  ftiall  aik :  How  that 
 which  is  full  and  perfect,  can  he  (aid  to  increafe? 
 
 I  anfwer  as  before,  not  in  Augmentation,  but  in  Manifeftation.  God 
 cannot  grow  greater  or  leffer,  be  more  or  lefs  excellent  or  glorious;  but 
 his  Greatnefs,  Power  and  Glory  is  further  manifefted,  more  fpread  and 
 made  known,  according  to  that  Promifc,  Numb.  14. 21.  and  Ifa.  6.  3,  ^^U 
 the  Earth  fl)all  be  filled  with  the  Glory  of  the  Lord:  Our  great  and  infinite 
 God  filleth  the  whole  Earth  and  the  Heavens,  yea,  and  the  Heaven  of 
 Heavens  with  his  Majefty  and  Glory,  at  all  Times,  and  in  every  Place  a- 
 hkc :  But  then  he  is  (aid  to  fill  the  Earth  or  Heavens  with  his  Glory  and 
 Greatnefs,  when  he  is  manifefted  more  to  Men  or  Angels,  when  be  eniar- 
 gcth  the  Knowledge  of  himfelf,  of  his  Power  and  Greatnefs.  As  we  have 
 often  ihcwcd  you  concerning  j^acob,  Gen.  28-  He  dreamed  and  faw  the 
 
 £  e  e  3  Laddef 
 
154  Of  Milk  for    BaheSy    and 
 
 Ladder  rencbingfrom  Earth  to  Heaven:,&nd  theAlmightyj  the  God  of /^^j- 
 batUy  Ifaac  and  Jacob  was  at  the  Top  thereof,  and  from  him  Angels  were 
 flfcending  and  defcending  continually,  and  thereby  God  manifefted  him- 
 felf  to  be  with  him  wherever  he  was,  and  that  he  would  keep  him  in  all 
 Places  wherever  he  went,  and  that  he  would  not  leave  him,  but  fulfill  all 
 he  had  promifed :  Jacob  awaking,  and  he  feeing  God  as  prefent  there, 
 as  at  home  in  his  Father's  Houfe,  he  cries  out:  The  Lord  is  in  thisPlacCy 
 dnd  I  knew  it  not;  whereat  he  was  fore  afraid,  and  burft  out  into  this  ra- 
 vilhing  Acclamation:  Horn  dreadful!  is  this  Place!  This  is  none  other  but 
 the  Houfe  of  God!  God  was  as  much  prefent  in  his  Glory  and  Majeftyo- 
 ver  Night,  as  well  as  then,  but  Jacob  faw  not  his  Prefence  to  be  every 
 where:  God  was  not  more  there,  but  there  was  a  greater  Manifeflation: 
 Jacob's  Sight  was  opened  to  fee  the  Prefence  of  God  more :  Jacob'^s  Portion 
 and  Treafhre  was  Nigh  him  alwayes,  but  he  fawhim  not;  as  Hagar-,  God  o-> 
 pened  her  Eyes,  and  then  J]?e  fan?  the  Well  of  Water.  Gen.  21. 19.  Know  this, 
 that  he  that  is  the  Fountain  of  all  good,  is  always  with  us,  nigh  at  Hand, 
 if  we  could  but  fee  him ;  and  then  we  need  never  fear,  nor  never  defpond 
 and  doubt  fo  as  we  do :  For  as  Mofes  faith  concerning  the  Command, 
 Deut*  30.  14.  It  is  not  hidden  from  thee->  neither  is  it  far  of  thee;  not  in  Hea- 
 vetiy  nor  beyond  the  Sea-,  but  nigh  unto  thee-,  in  thy  Mouth  and  in  thy  Heart : 
 So  the  Apoflle,  Rom.  10. 6,7.  He  applies  that  Scripture  to  ]e(us  Chrift, 
 who  is  the  firft  begotten  of  all  Creatures,  by  whom  all  Things  confift, 
 and  in  whom  they  live,  move  and  have  their  Being. 
 
 But  the  fecond  Part  is  that,  which  is  more  material,  viz.  The  Myftery  of 
 the  Text. 
 
 Though  all  Scripture  be  written  for  Inftru£lion ;  yet  know,  the  Scrip- 
 ture is  a  Myftery,  which  as  Euftathius  faith,  comes  from  myo,  I  (hut,  be- 
 caufe  it  is  kept  fecret,  facred,  and  fhut  up,  in  all  Myfteries  (faith  he)  'tis 
 neceffary  to  keep  clofe  the  Mind,  and  not  to  fhew  the  Things,  which  are 
 to  be  concealed:  And  as  St.  Paid  faith  concerning  Circumcifion,  Rom. 2. 
 28)  29.  He  is  not  a  Jew-,  which  is  one  outwardly;  neither  isthat  Circwncifion-i 
 which  is  that  of  the  flejh;  but  he  is  a  Jew,  which  is  one  inwardly  \  and  cir- 
 cumfion  is  that  of  the  Heart,  in  the  Spirit,  and  not  in  the  Letter-,  whofe  Praife 
 is  not  of  Men-,  but  of  God:  So  fty  I  of  faving  Knowledge;  he  that  fees  the 
 Myftery  of  the  Scriptures,  he  hath  the  true  Knowledge  of  the  Scripaire : 
 He  is  not  taught  of  God,  who  knows  only  the  Letter,  and  the  Flcfh  of 
 the  Scripture:  But  true  Underftanding  is  that  of  the  Spirit,  and  not  that 
 of  the  Letter:  And  though  Men  may  cry  up,  and  praife  literal  Knowledge, 
 
 yet 
 
Of   Meat   for    Strong-Men.  135 
 
 yet  God  only  edeems  of  inward  Knowledge,  the  Mind  and  Infide  of  the 
 Scriptures;  all  other  Knowledge  is  vain,  and  makcth  a  Man  not  one  Hairs 
 Breadth  the  better  before  God :  Therefore  we  may  obferve  alfo,  what 
 Minifters  the  Apoftle  prefers,  not  the  Minifters  of  the  Letter,  but  the  Mi- 
 niders  of  the  New  Teftament;  as  that  in  2  Cor.  3. 6.  able  MiniflerSt  not  of 
 the  JMter-i  hut  of  the  Spirit :  And  thofe/iKb  to  be  true  Chriftians,  having 
 not  the  Law  only  outwardly  in  Tables  of  Stone:  But  within  in  the  flediy 
 Tables  of  the  Heart;  he  having  made  us  (faith  he)  able  Minifters  of  the 
 New  Teftament,  not  of  the  Letter  but  of  the  Spirit  \  for  the  Letter  kiUethy  hut 
 the  Spirit  giveth  Life:  All  the  Knowledge  of  theHiftory  is  but  as  the  Law 
 written  in  Tables  of  Stone,  which  doth  us  no  good;  but  it  is  only  the 
 Spirit,  the  Knowledge  of  the  Myftery,  and  the  Marrow,  that  indeed  giv- 
 eth Life. 
 
 But  you  will  fay  to  me,  hojv  doth  the  Letter  kiU? 
 
 I  anfwcr,  by  refting  therein  and  not  feeking  for  the  Marrow,  the  Food 
 and  the  Life;  but  contenting  our  (elves  with  the  Knowledge  of  the  Hi- 
 ftory  and  Outfide :  But  becaufe  I  have  at  other  Times  unfolded  this  unto 
 you,  I  fliall  here  pafs  it  by,  and  come  to  the  Spirit  and  Myftery  of  our 
 Text  in  Hand: 
 
 So  then,  it  refteth  (this  premised )  being  that  we  may  favely  conclude 
 even  thus  much,  that  as  our  Saviour  was  typified  by  others  who  went  be- 
 fore him,  he  was  the  Subftance  of  all  thofe  Shadows,  both  of  Perfbns  and 
 Things:  Even  fb  let  me  tell  you,  Chrift  Jefus  himfelf,  he  is  the  Refcm- 
 blance  and  Tyoe  of  himfelf;  his  outward,  temporal  and  vifible  A£lions 
 were  a  Type  ot  his  inward  and  internal,  and  more  mighty  Miracles  and 
 Actions  in  the  Souls  of  all  Believers;  He  being  their  Life  and  Refure<^ion; 
 they  being  before  but  dead  Men  in  TrefpafTes  and  Sins,  until  his  A^^ions 
 be  their  Life,  Refure6lion  and  Regeneration.  So  likewife,  as  his  Life  was 
 typical,  and  rcfembled  himfelf,  Cnrift  Vilible  was  but  a  dark  Reprefenta- 
 rion  of  Chrift  fpiritual,  myftical  and  invilible:  So  in  Regard  of  his  Death 
 and  Crucifying;  whatever  he  fuffered  externally  in  the  Flefti,  it  fliews, 
 how  he  is  internally  crucified  daily,  even  to  the  End  of  the  World,  Hcb. 
 6. 6.  Seeing  they  crucifie  to  themfehes  the  Son  of  God  afrefl),  and  put  him  ta 
 an  open  Shame  T  So  likewife  for  all  other  Actions  and  PafTages  related  of  him : 
 As  his  Nativity,  it  held  out  our  fpiritual  Birth,  and  Chrift  his  being  born 
 in  the  Soul,  as  the  Apoftle  exprefleth  it  Gal.  4.  19.  My  Beloved!  Ofjvhom 
 I  travel  in  Birth-,  till  Chrift  be  formed  or  brought  forth  in  you.  So  alfb,  ia 
 his  Circumcilion  is  held  forth  our  fpiritual  Circumcifion :  As  in  that  of 
 
 C9i. 
 
1^6  Of   Milk   for    Babes,    and 
 
 Col.  2. 1 1.  Te  are  compUat  w  him-,  in  whom  alfo  ye  are  circumcifed  with  the 
 Circiimcifion  made  without  Hands-,  in  putting  ojf  the  Body  of  the  Sins  of  the 
 Fleflh  hy  the  Circumcifion  ofChrifl-,  ^c.  So  alfb  for  Holinefs  of  Life :  ChriiVs 
 Holinefs  ihews  us,  what  Holinefs  fhall  be  in  them  that  are  his  Children 
 and  People,  Mat.  5.16.  Let  your  Light  foflnne  before  Men^  that  they  may 
 fee  your  good  tVorksy  and glorifie your  Father  which  is  in  Heaven^ 
 
 So  alfo  for  his  outward  Teaching,  it  reprefents  to  us,  that  all  his  People 
 ihould  be  taught  of  God;  he  himfelf  would  be  the  true  Teacher  to  us/ 
 as  I  fa.  54. 13.  All  thy  Children  fljall  be  taught  of  the  Lord^  and  great  fl)aU  be 
 the  Peace  of  thy  Children.  And  Jer.  31.  34.  And  they  {hall  no  more  teach  e- 
 very  Man  his  Neighbour,  and  every  Man  his  Brother :,  faying:  Know  the  Lord '^ 
 for  they  jhaU  all  know  me  from  the  Leaftto  the  Greate%  faith  the  Lord.  And 
 Chrift  himfelf  cites  thefe  Places,  John  6.  45.  It  is  written  in  the  Prophets: 
 And  theyfhaU  all  be  taught  of  God:  Every  Man  therefore  that  hath  heard  and 
 learned  of  the  Father-,  cameth  unto  me.  So  alfo  in  Chrifl's  Miracles:  As  in 
 Opening  the  Eyes  of  the  Blind,  it  ihews,  that  Chrift  himfelf  muft  open 
 our  Eyes,  or  elle  we  remain  ftark  blind ;  yea,  as  thofe  blind  Born :  And 
 never  any  Man  but  he,  fmce  the  World  ftood,  was  known  to  open  the 
 Eyes  of  any  born  blind,  as  he  faid  John  9.  32.  And  David  faith  Pfal.  13. 
 3.  Lighten  thou  mine  Eyes-,  left  I fleep  the  Sleep  of  Death:  And  Pfal.  i8-  28. 
 For  thou  wilt  light  my  Candle-.  The  Lord  my  God  will  enlighten  my  Darknefi. 
 So  alfo  in  Opening  the  Ears  of  the  Deaf:  It  is  he  alone  that  can  fay  to  our 
 Ears,  Ephatha-,  be  ye  opened,  and  it  is  fo.  So  alfo  for  the  Reftoring  of 
 Limbs,  Healing  the  Lame,  and  the  like :  He  it  is,  who  caufeth  thofo  that 
 are  Cripples  from  their  Mothers  Womb,  to  leap  like  an  Hart,  and  the 
 dumb  Man's  Tongue  to  fmg,  and  caufeth  our  Feet  to  run  his  Ways  with 
 Delight.  The  like  alfo  for  his  Raifmg  the  Dead,  and  Feeding  the  Multi- 
 tudes, &c.  And  what  ftiall  I  fay  more  ?  You  may  apply  them  more  to 
 yourfelves:  The  Time  would  fail  me  to  untertaketo  fpeak  of  all  his  Ani- 
 ons. So  alfo  of  his  Refiireftion :  If  ye  be  rifen  with  Chrift^feek  thefe  Things 
 which  are  above:,  Qo\.  3.1.  And  fo  of  his  Transfiguration  and  Afcenfion: 
 he  is  transfigured  in  us,  and  'tis  he  that  afcendeth  in  us  :  And  fo  for  all  o- 
 ther  his  x\£tions  and  Miracles,  we  are  to  fee  all  thefe  Things  held  forth 
 and  typified  in  the  Perfon,  Actions  and  Miracles  of  our  Saviour,  and 
 wrought  by  him  in  us.  Thefe  are  all  faving  Actions  wrought  in  us,  and 
 we  thereby  partake  of  the  Excellency  and  Virtue  thereof,  herein  we  feed 
 on  Chrift,  eat  of  his  Flefh  and  drink  of  his  Blood :  The  other  A£tions 
 though  wrought  for  us,  if  we  are  uoc  quickned,  vivified  and  put  intoA£l 
 
 and 
 
Of    Meat    for    SiYong-Men.  137 
 
 and  rpirirual  Life  by  rhcfe,  we  receive  no  Benefit  by  them.  An  outward 
 dead  Faith  to  believe  only  in  an  external  Chrifl:,  is  no  better  than  a  Faith 
 of  Devils  :^  This  is  that  Chrifl:,  \vho(c  Day  Ahvalmm  faw,  and  rejoyced  in> 
 John  8.5<5.  and  not  in  Regard  of  the  other  only;  viz.  as  prophetically, 
 but  this  chiefly  viz.  as  fpiritually :  This  is  that  Chrifl:,  and  him  Cruci- 
 fied, whom  St.  Faul  defired  only  to  know,  i  Cor.  2.  2.  In  Regard  of 
 which,  Chrifl:  in  him  working,  a£^ing,  bringing  forth,  and  cxprelling  his 
 own  Life,  viz.  himfclf  in  him;  he  flighted  the  external  Knowledge  of 
 Chrift  according  to  the  Fleih,  2  Cor.  5.16.  JVljerefore  henceforth  kmivwe 
 ?io  Maik  after  the  Fie}]: ;  yea-,  though  we  have  hiowti  Chrifl  after  the  Flejhf 
 yet  henceforth  know  we  him  no  more. 
 
 Now  then  to  come  nearer  to  our  Text;  as  all  the  other  Actions  and 
 Padions  of  Chrili  were  not  only  meritorious  in  themfeJves,  but  alfb  ty* 
 pical  and  fignificant;  (b  is  this  Growth  of  Jefus  Chrift;  he  grows  up  m 
 ■us,  in  Wi(dom  and  Stature,  and  he  in  us  waxerh  llrong  in  Spirit,  being 
 filled  with  Wifdom  and  Underilanding:  He  teacheth  us  the  tine  Wifl 
 dom,  he  in  us  chufcth  that  good  Thing,  which  fliall  never  be  taken  away ; 
 he  is  the  Grace  of  God  in  us:  Hive-,  (aith  the  Apofl:le5  3'tY  not  /,  hut  it  is 
 Chrift  his  Life  in  me:  From  him  cometh  all  the  Growth  in  Grace,  not 
 from  our  felves  ,*  the  Work  is  his,  none  of  ours ;  from  him  cometh  Faith, 
 Hope,  Charity,  Virtue,  Temperance,  &c.  Ifanyofthefe  come  from  Man, 
 from  the  Power,  Induftry  or  Strength  of  Man,  they  are  falfe  and  good  for 
 Nought;  yet  how  ready  are  moft  Men  to  afliamethefe  to  them(elves?  Or 
 at  leatt  to  think,  that  by  their  VVifdom,or  Induih-y  they  have  attained  them  ? 
 From  whence  comes  Wars?  Come  they  not  from  your  Lufts?  So,  from 
 whence  comes  Pride,  and  the  Lifting  up  of  the  Creature,  thofe  high,  tow- 
 ring  and  fwelling  Imaginations,  that  in  plain  Terms  exalt  them'felvcs  a- 
 gainfl:Jefus  Chrift?  They  are  fo  far  from  being  from  him,  or  of  him,  that 
 they  are  quite  contrary  to  him;  however  to  fo'me  they  may  feem  the  Vir- 
 tues of  Chrift  himfelf,  yet  they  are  no  other,  but  the  Sacrifice  of  the  Wic- 
 ked, the  Filth,  the  Abominations  and  the  Excrements  of  the  old  Man. 
 
 Hence  it  is  faid,  that  John  Baptifl  grew  and  waxed  ftrong  in  Spirit,  be- 
 caufeChrift|by  his  divine  Light  brake  forth  in  Johh  and  his  Light  did 
 ftiine  before  Men;  they  feeing  thofe  good  Works  in  him;  God  was  glo- 
 rified, not  John;  for  faith  he,  Imiifl  Jecrcafe^  hut  he  inuft  increafe:  Hence 
 it  is  faid  here  accentively  twice  in  this  Clvapter,  both  in  our  Text,  and  lat- 
 ter Verfe :  /Ind  the  ChilJ  grew^  and  waxeth  ftroJig  in  Spirit^  filial  with  JVif- 
 dwiy  and  tk  Grace  of  God  was  upon  him :  And  again,  Jefus  mcreafcth  in 
 
 Fff  UY^hm 
 
1^8  Of   Milk   for    Bahes^    and 
 
 jyifdom  and  in  "Favour  with  God  and  Men:  Luke  2.  All  thefe  Things  were 
 in  him,  in  his  Perfon,  then,  fothe  (ame  Things  are  really  done  by  him,  in 
 his  myftical  Body  and  Members:  All  thefe  Influences  are  his,  and  flow 
 from  him  the  Head:  We  in  ourfelves  are  dead  in  Trefpafl^es  and  Sins,  but 
 he  is  the  Rerurre«Stion  and  theLife  in  himfelf  and  in  us :  And  he  that  believeth 
 in  him,  fhnll  never  dye ;  nay,  though  he  were  dead,  yet  fhall  he  live. 
 
 When  Jefus  Chrifl;  doth  once  begin  to  difplay  and  declare  his  Glory  of 
 himfelf  in  the  Soul,  and  to  adorn  the  Soul  with  himfelf,  what  a  Palace, 
 what  a  Kingdom,  what  a  Temple  is  that  Soul?  Well  might  David  fay: 
 Glorious  Things  arefpoken  of  thee-,  0  thou  City  and  Temple  of  God!  Pf  82.  5* 
 More  glorious  than  the  Temple  fpoken  of  Rev*  21.  And  faith  our  Savi- 
 our: The  Kingdom  of  Heaven  is  within  you.  All  that  Defcription  Rev.  11, 
 there  at  large  fetteth  out  the  Glory  and  Light  of  that  Temple,  which  was 
 like  5^<7//7(?f5  mofl  precious  and  clear  as  Chryfl:al,  the  Wall  high  and  (lately, 
 wherein  were  twelve  Gates,  and  the  Gates  kept  by  twelve  Angels,  the 
 Walls  of  Jafper,  and  the  City  pure  Gold,  and  the  very  Foundation  garnifh- 
 ed  with  all  Manner  of  precious  Stones,  a  Jqfperj  a  Sapbire-,  a  Chalcedony^  an 
 Emerald-,  a  Sardonix-,  a  SardiuSj  a  Chryfoiite-,  a  Beryl-,  a  Topaz-,  a  Chryfipra- 
 fuSy  a  Hyacinth-,  an  Amethift;  more  b«utiful,  tranfparent  and  glorious  is 
 that  Soul,  than  this  Temple,  if  Chrifl:  hath  but  adorned  it  with  himfelf; 
 nay  that  Soul  is  this  Temple  of  Chrifl:.  I  fay,  all  thefe  Things  are  accom- 
 pliflied  in  us  in  a  great  Meaflire,  but  in  fome  lefs,  in  fome  more,  in  all 
 thofe,  where  Jefus  Chrifl:  is  pleafed  to  difplay  his  Glories,  and  in  that  Soul, 
 where  he  is  pleafed  to  adorn  it  with  his  own  Graces,  and  with  the  Fruits 
 of  the  Spirit,  as  Faith,  Hope,  Charity,  Strength,  Virtue,  Love,  Joy, 
 Peace,  Long-Suffering,  Gentlenefs,  Goodnefs,  Meeknefs,  Temperance,. 
 ^vc.  Thofe  that  are  thus  qualified,  inriched  and  adorned,  let  me  tell  you,. 
 they  need  no  Law,  no  Light;  for  they  area  Law  to  themfelves,  and  there 
 is  a  Light  within  them  like  that  City  Revel.  21. 23.  that  had  no  need  of  the 
 Siah  neither  of  the  Moon  toflnne  in  it;  for  the  Glory  of  God  did  enlighten  ity 
 end  the  Lamb  is  the  Light  thereof  Nay,  I  may  fay  and  fay  truly,  they  are. 
 gotten  above  Law,  above  Letter,  in  this  Regard  ,•  for  they  have  the  Go- 
 fpcl  within  them  and  the  Life  within  them;  yet  for  all  this,  do  notthinlc 
 that  I  fpeak  againflLaw  or  Letter  or  Ordinances;  ufc  them,  aslfaid,  but 
 rcfl:  not  in  rhem:  And  know  this  alfo,  that  while  the  Soul  is  wrapt  up  in  the 
 Glory,  Sight  and  Beholding  of  Jefus  Chrifl:,  he  knows  this,  that  he  enjoys 
 that  which  is  the  Subfl:ance,  and  that  which  is  as  far  above  the  other,  as 
 die  Subllaaceis  above  the  Shadow,  and  die  Life  above  the  Letter,  and  the 
 
 Spii'iF 
 
Of    Meat    for    Strong-Mm.  139 
 
 Spirit  above  the  Flelh  ,•  yet  he  will  not  flight  or  caft  away  this  Means,  Letter 
 or  OrcUnanceSj  becaufe  God  hath  often  appeared  in  them  and  bv  them  to 
 him,  as  I  have  rtiewed  more  at  large  upon  other  Scriptures:  But  I  ray> 
 let  us  look  to  find  that  in  us,  which  Chrifl:  affirms,  that  the  Kingdom  of 
 God  is  within  us,  and  that  you  are  in  fbme  Beginningsof  that  glorious  Tem- 
 ple and  City  mentioned  before;  but  if  you  triink  the  Kingdom  of  God  or 
 Heaven  to  confill  of  fuch  Things,  as  are  there  declared  in  the  Letter,  you 
 are  much  deceived;  but  the  holy  Spirit  ispleafed  to  makeUfe  of  fuch  Ex- 
 prellions  and  Reprefentations,  that  are  fb  amiable  and  glorious  for  the  car- 
 nal Eye,  that  (b  we  may  come  to  fee  the  Truth  and  Subftance  of  thofe 
 Shadows  and  Reprefentations  to  be  far  tranfcendently  more  ravifhing  and 
 glorious,  as  all  thofe  Saints  and  People  of  God  (before  whom  God  hath 
 unvailed  his  Glory)  can  abundantly  witnefs  and  fealto  the  Truth  thereof. 
 
 Infomuch,  that  had  thev  all  thofe  precious  Stones,  Houfes  and  Temples 
 built  of  them  really;  yet  in  Comparifbnofwhat  they  fee  and  enjoy  of  God, 
 would  trample  all  under  their  Feet,  as  not  worthy  to  be  named  the  fame 
 Hour  with  thofe  true  Pearls,  and  thofe  ravilliing,  reviving,  full  and  fatis- 
 fying  and  mofl  tranfparent  precious  Stones,  which  are  within  them:  They 
 neeci  not,  (  when  they  are  once  in  Union  and  Communion  with  him,  and 
 when  he  is  pleafed  to  let  but  his  back  Parts  pafs  before  them )  they  fliall 
 not  defire  the  Light  of  the  Sun  or  of  the  Moon,  to  give  Light  in  that 
 Temple  ,*  for  the  Glory  of  the  Lord  doth  enlighten  it,  and  the  Lamb  is  the 
 Light  thereof;  and  as  it  is  expreffed  Rev.  21.  14.  The  Nations  of  them  that 
 are  favCi}-,  jlall  walk  in  the  Light  of  it-,  ami  the  Kings  of  the  Earth  fl: all  bring 
 their  Glory  into  it\  that  is,  this  Temple,  this  Palace  and  this  Glory,  darkens 
 all  the  Glory  and  Splendor  of  all  the  Kings  and  Emperours  under  the  Sun: 
 All  their  Glory  vanillieth  and  makes  Halt  before  tnis  Glory,  as  being  a- 
 ballied  and  afhamed  once  to  appear  in  Sight  thereof,  nay  all  the  mofl  pre- 
 cious Jewels  here,  are  but  comparatively,  to  build  the  Walls  and  pave  the 
 Streets  of  the  new  7^n///7/t'///,  but  the  Glory  of  the  Inhabitants  and  the  Glory 
 of  the  Place,  no  Creature  is  worthy  to  be  any  Shadow  of  them :  And  the 
 mofl  precious  Stones  can  but  kt  forth  the  Glory  of  the  Walls,  at  the  ut- 
 moft;  and  yet  I  would  not  have  you  once  imagine,  that  there  are  Walls 
 or  Streets,  or  Pearls,  or  material  Temples  in  Heaven,  or  any  fuch  Thing: 
 But  rhcfe  Things  are  only  as  Shadows  to  reprefent  them  to  our  Under- 
 ftandings,  and  not  othcrwife. 
 
 Beloved  I  I  hope  and  I  know,  there  are  Some  that  hear  me,  which 
 know,  fee  and  feel  thefe  Things  to  be  true,  yea  (as  you  fay)  as  true  as  the 
 
 F  f  f  a  Gofpel  • 
 
140  Of    Aftlk    for    Bales,    and 
 
 Gofpcl;  yea  Co  true,  as  nothing  is,  nor  can  be  more  true.  And  Some  O- 
 thers  I  know  there  be,  which  will  believe  none  of  all  thefe  Things;  but 
 they  will  dwell  in  the  Letter,  {ay  what  ye  will,  and  do  think  verily,  that 
 all  the  Things  {poken  thereof,  are  fome  vilible  and  ocular  outward  Glories; 
 as  the  Difciples,  while  they  were  weak  and  but  Babes,  they  pleafe  them- 
 felves  with  Apprehenfions  of  their  Mailer  his  being  a  temporal  King,  and 
 that  he  fliould  fit  upon  his  Throne,  and  they  all  fhould  fit  about  him  upoa 
 Thrones:  And  Z^-Wf^^  Children,  nothing  would  ferve  them,  but  that  the- 
 One  might  fit  at  his  right  Hand,  and  the  Other  at  his  left  Hand  in  his  King- 
 dom :  And  fuch  childim  Apprehenfions  have  Many;  yea,  mod:  Men,  they 
 pleafe  their  Fancies,  Hopes  and  Imaginations  with  thefe  Things,  viz.  that 
 the  Glory  of  Heaven  fhall  be  only  hereafter,  and  that  Glory  to  confifi:  in 
 Thrones,  Crowns  and  Scepters,  in  Mufick,  Harps  and  Viols,  and  fiich 
 like  carnal  and  poor  Things,  compared  to  that  Glory :  And  though  they 
 talk  and  prattle,  that  Grace  is  Glory  begun,  and  Glory  is  Grace  perfected  ; 
 yet  how  far  wide  are  they  from  this  in  their  Practice,  and  how  harfii  and 
 uncouth  is  this  Doctrine,  we  are  now  delivering  to  fiich  Men  ?  But  it  is 
 the  Rejoycing  of  my  Soul,  that  I  fpeak  to  Some  that  have  feen,  known- 
 and  felt  thefe  Things,  far,  far  more,  than  my  Tongue  is  able  to  exprefs : 
 For  thefe  Things  are  known  not  fo  much  by  Man's  Teaching,  as  by  Feel- 
 ing and  by  Enyoyingthem,  and  by  the  Teachings  of  God  in  them;  'tis  the 
 inward  Ear,  that  is  infi:ru£led  in  them;  But  indeed  and  in  Truth,  there  is. 
 fb  much  Literalnefs  even  among  great  Profeflx)rs  and  mod:  Teachers,  that 
 thev  are  always  but  at  the  very  Beginning  of  the  Principles  of  the  Dodtrine 
 of  Chrift,  and  are  come  no  farther,  nor  you  cannot  perfvvade  them  to  go 
 any  farther;  and  I  afllire  you,  that  it  was  with  me  as  with  Jonah,  having 
 a  ffreat  Controverfie  often  in  my  felf.  Whether  I  (hould  preach  thefe  Things 
 ro'you  or  no,  and  I  had  rather  gone  another  Way ;  becaufe  I  knew,  fo  long, 
 as  you  dwell  in  the  Letter,  I  cafl:  Pearls  before  Swine,  and  I  expect,  ye 
 fhould  trample  them  under  your  Feet,  and  turn  upon  me,  and  all  to  rent 
 me;  yea,  I  am  (lire  of  it,  except  only  thofe  that  have  Experience  of  them, 
 and  if  thofe  that  think  themselves  able  Teachers,  do  llick  here  and  go  no 
 further,  how  can  they  be  a  Means,  to  bring  Others  on  towards  Perfed:ion  ? 
 I  tell  you,  Beloved  I  This  Dwelling  in  the  Letter  is  that,  which  hath  been 
 the  Occafion  of  To  many  Errors,  Rents  and  Differences,  as  had  been  in  the 
 Church.  The  Truth  is  known  by  none  but  by  thofe,  that  can  come  into 
 the  Trurh  and  live  in  the  Truth:  Inthy  LightwcfiiallfeeLioht.  You  that 
 are  in  the  Truth,  you  ba-jc  received  the  /Itiowting  from  the  Holy  One,  and 
 
Of   Meat   for    Stvong-Men,  141 
 
 that  Anowtmg  teachetb  ^u  all  Tbwgs-,  i  John  2, 27,  Nor,  as  if  any  Indivi- 
 dual Man  knowcth  all  Things;  but  ye,  ye  the  Church,  ye  the  Body,  ye 
 know  all  Things,  as  I  have  fhewcd  you  at  large  upon  that  Text.  Take  the 
 whole  compleat  Body  ofChriit,  born  of  thofe  Members  that ^are  pad,  pre- 
 fenr  and  ro  come,  and  add  ro  rhem  rhe  Head,  and  rhen  we  may  nor  only 
 fay:  Thou  art  all  fiir  my  Love,  there  is  no  Spot  in  thee,  bur,  rliou  arc 
 alrogcrher  amiable,  and  ye  know  all  Things. 
 
 Beloved!  One  runs  away  with  onelnrerprerarion,  and  anorher  wirh  an- 
 other; a  third  with  another,  as  the  Apoftle  faith:  Every  one  of  you  hath  a 
 DoBrinej  a  Pfahh  (in  Literpretation^  a  Tongue^  a  RevelaUon-^  hut  let  us  iimd 
 this  Aiioiiittng^  what,  that  teacheth  us;  let  us  labour  to  fee,  that  we  muft 
 be  all  taught  of  God,  that  we  may  come  to  have  theMyftery,  and  the  li- 
 ving Scnfe*,  and  this  will  inftrudl,  guide,  lead  and  condudl  us  aright  and 
 favingly,  that  we  iTiall  not  only  fee  literally  thefe  hidden  Things,°but  we 
 fhall  Know,  yea  know  undoubtedly,  that  they  are  the  Truth,  tlie  Life  and 
 the  Way,  as  Chrift  fiith  of  himfelf :  Did  Men  but  fee  thefe  Things,  and 
 were  lead  by  the  Spirit,  and  by  the  Truth,  they  would  nor  run  away  with 
 (uch  poor,  weak,  carnal  and  empty  Notions  and  Interpretations,  as  they 
 do :  The  Book  of  the  Revelation  is  a  moft  divine,  highflowen  Revelation 
 of  moft  glorious  and  molt  divine  Things:  And  yet  becaufe  Men  relt  in 
 the  Letter,  as  they  do  in  the  Reft  of  the  Scriptures,  we  fee,  how  low  and 
 empty  and  poorly  they  caiTy  on  their  Works;  what  carnal  Apprchenii- 
 ons  Men  pleafe  thcmfelves  withal:  Yet  I  deny  not  in  the  leaft  the  Truth 
 of  the  Letter,  far  be  it  from  me;  nay,  I  do  not  deny,  but  tho(e  Things 
 may  be  fulfilled  according  to  the  Letter:  But  therefore  fhall  we  reft  and 
 dwell  there?  Shall  we  not  fcek  the  Tmdi  and  Subftance  of  all  Types 
 and  Shadows?  Not  that  I  would  have  Men  neglect  preaching  the  Letter, 
 or  whatever  can  be  found  our  externally  to  be  fulfilled;  but  Ictus  not 
 reft  there,  but  feek  for  the  Anointing,  for  the  Spirit  promifcd  by  Chrift, 
 that  may  lead  us  into  all  Truth,  even  into  diat  Truth  which  Chrift  fpake 
 of,  Joh.  16.  12, 13.  I  have  many  Jl.nngs  to  fay  unto  you,  hut  as  yet  ye  are  not 
 ahle  to  hear  them;  hut  I  will  fend  the  Comforter^  ajk'l  he  jhall  lead  you  into  all 
 Truth.  And  of  which  Paul  fpeaketh  i  Cor.  3. 1,2.  And  I  hrethern,  could 
 not  [peak  unto  you  asfpiritual-,  hut  as  iwto  €arn,d,  even  as  unto  Bahes  in  Chrifi  : 
 I  have  fed  you  with  Milk-,  and  not  with  Mcat\  for  hitherto  ye  were  not  ahle 
 (to  bear  \t)  neither  yet  are  ye  ahle;  for  ye  are  yet  carnal:  That  ye  may 
 come  to  fee  thofe  Things  God  reveals  by  his  Spirit;  for  the  Spirit  fe  arc  hcih 
 all  WngSyyea  the  deep    Things  of  God;  for  he  tbatisfpiritual/yidgcth  all 
 
 F  f  f  3  Things 
 
I4i  Of   Milk   for    Bahs-^    and 
 
 Th'inp^ycthc  himfclf  U  yud^d  of  no  Man.  For  rvho  bath  known  the  Lord^ 
 that  he  may  injiru^  him  /  But  we  have  the  Mind  of  Chrift.  As  there  the  A- 
 poftle  in  that  of  i  Cor.  2.  expoftulates  concerning  the  hidden  Myftery  of 
 
 theScriptures,  which  we  cannot  have,  except  it  be  freely  given  unto  us  of 
 God.  He  that  is  taught  thefe  Things,  hath  the  Myfteries  of  the  Kingdom 
 of  God ;  he  hath  even  the  Scripture  fulfilled  in  him^  and  the  Kingdom 
 of  Heaven  within  him. 
 
 Aitd  the  Child  grew^  afjd  waxed  ftrong  in  Spirit-,  filled  with  JVifdom-,  and 
 the  Grace  of  God  was  upon  him.  Here  you  may  fee  the  Reafbn,  and 
 what  Chrift  meant  when  he  (aid,  Mat.  19. 14.  Suffer  little  Children  to  come 
 nnto  me-,  ajid  forbid  them  not ;  for  offuch  is  the  Kingdom  of  God.  And  yer 
 Lev.  21.  20.  there  'tis  forbidden^  that  any  Dwarf  of  the  Tribe  of  Levi 
 Ihould  approach  to  offer  Sacrifice  to  God.  How  fhall  we  reconcile  God's 
 Commandment,  and  Chrifl  his  Pradife?  Truly  thus,  I  fuppofe  Chrift  in 
 that  Saying  holds  forth  by  litde  Children  flich  as  are  in  an  humble,  meek, 
 lowly,  and  yet  in  a  growing  Condition,  and  coming  on  to  Perfe£tion; 
 for  faith  he :  He  that  receiveth  not  the  Kingdom  of  God  as  a  little  Child-,  he 
 floall  not  enter  therein:  But  for  Dwarfs,  whofe  Growth  is  ftinted,  they  are 
 at  their  higheft,  and  will  never  grow  taller:  I  mean  flich,  who  profefs 
 or  flippofe  themfelves  tallChriftians,  but  are  not  fb  much  as  litde  Children, 
 nor  cannot  endure  to  hear  you  fpeak  of  growing  taller,  nor  to  hear  of  new 
 Light,  or  a  new  Birth,  or  that  any  Man  fnould  know  more  than  they,  this 
 is  hateful  to  them;  for  they  think,  they  have  been  brought  up  with  the 
 Scriptures,  they  have  been  at  the  Univerfity,  fate  at  the  Feet  of  Gamaliel, 
 exercifcd  in  holy  Scriptures  from  a  Child,  ftudied  all  Points  in  Divinity, 
 fearchcd  out  the  judgment  of  moft  Authors,  and  it  may  be,  have  epitomi- 
 zed the  Quinteflence  of  all  their  Judgments;  and  fhall  we  tell  thefe  Men 
 of  new  Light?  They  cry:  New  Lights,  are  old  Errors:  Do  you  think, 
 that  thcfc  Men  are  true  Difciples,  or  fit  to  be  Chrift's  Difciples,  by  him  to 
 be  led  into  Truth?  Is  this  Voice,  the  Voice  of  the  Spoufe?  Which 
 continually  looking  upon  her  own  Ignorance  and  Infirmities,  cryeth; 
 Oh  thou  whom  my  Soul  loveth]  Tell  me,  teach  me,  where  thou  fcedeft, 
 and  where  diou  refteft  at  Noon  ?  But  you  know,  what  the  holy  Ghoft 
 faith  :  He  that  is  wife  in  his  own  Conceit)  there  is  more  Hope  of  a  Fool  than  of 
 that  Man.  And  indeed,  we  much  wonder  to  fee  a  Dwarf,  becaufe  that  if 
 he  live,  to  be  never  fb  old,  yet  he  isbut  of  a  Child's  Stature,  and  will  never 
 incrcafc  or  grow  higher:  What  are  fuch  Chriitians,  (if  they  maybe  fb 
 called)  but  Dwarfs  md  Monfters?  Like  thofe  lillyV/omen/the  Apoftle 
 
 fpeaks 
 
Of    Meat   for    Strong-Men.  145 
 
 {peaks  ofj  always  learning,  and  never  able  to  come  to  the  Knowledge  ofthe 
 Trurh;  who  cannot  endure  ftrong  Meat,  to  make  them  grow  tall  Men  in 
 Chriil,  but  are  ftill  feeding  themfclves  and  others  with  nothing  butMilk> 
 only  with  the  Principles ancl  Beginnings  of  Chrift:  |But  thofe  Plerophoria'Sy 
 thofe  fat  and  full  Things  of  God's  Houfe,  though  they  may  fbmetimes 
 light  upon  them  notionally,  and  fb  talk  of  them,  yet  they  never  reach 
 them  never  undcrftand  them ;  and  thofe  that  do  fpeak  of  them  and  prefs 
 for  them,  do  give  them  an  Offence,  and  get  their  Hatred  and  hard  Sen- 
 tence :  He  muft  be  a  Se£lary,  a  Familift,  a  Seeker,  an  Anabaptift,  an  Anti 
 nomian>  or  fbme  flich  like :  And  to  (ay  the  Truth  in  few  Words,  they  can 
 very  well  cenfure  others,  but  applaud  themfelves.  But  indeed,  though 
 they  have  long  been  Teachers,  yet  they  themfelves  had  Need  to  be  taught 
 the  very  loweft  Things  in  Chriftianity ;  for  they  know  nothing,  I  fay,  no- 
 thing as  they  ought  to  know  them,  whatever  they  may  think;  and  Chil- 
 dren the)/  find  their  Auditors,  and  Children  they  leave  them. 
 
 You  (ee,  our  Saviour  grew  up  in  Wifdom  and  Stature,  and  the  Grace 
 of  God  was  with  him,  being  filled  therewith:  He  ftood  not  at  a  Stay; 
 but  increafcd  :  He  grew  up  from  the  Law  to  the  Gofpel;  he  indeed  fub- 
 mitted  to  the  Law  m  all  Things,  and  fulfilled  all  Righteoufiicfs ;  but  he 
 refted  not  in  the  Law,  but  grew  up  to  the  Gofpel,  hebegunatCircumcilion 
 &  fubmirtcd  to  the  Law,  and  was  obedient  even  unto  Death  ;  And  he  rcrted 
 not  there  neither,  but  he  alfb  afcended,  and  rofe  again  to  Life  and  Glory 
 So  St.  Paul-)  to  avoid  Offence,  becaufe  of  (bme  that  were  weak  in  theFairhj 
 he  circumcifed  Timothy^  kc\si6. 3,  becaufe  ofthe  Jews;  for  they  all  knew, 
 that  his  Father  was  a  Greek:  yet  afterward  he  /aith:  Ctrcumcijion  is  no- 
 thing., nor    Uncircumcifion-,  but  a  new  Creature.     And  again,  when  Paul 
 faw,  that  they  began  to  reft  upon  Baptifin,  he  fiightcd  it,  and  undcr\'alucd 
 it;  when  Men  begin  to  make  the  Shadow  the  Subftancc,  or  the  Image 
 the  Truth,  he  undervalues  them;  although  being  rightly  ufed,  he  pra^^^i- 
 fed  &ufedthemhimfclf:  So  they  be  but  ufedas  Means,  Schoolmafters  and 
 Tutors,  to  bring  us  to  Chriff;  but  if  theyinftead  of  bringing  us  to  him, 
 they  keep  and  bar  us  from  him:  then  away  with  tliem:  Tf  we  begin  to 
 admire  them,  and  cry  them  up;  and  make  our  Duties,  ami  the  Sacra- 
 ments themfelves,  ( though  appointed  by  Chriff  himfcif )  to  be  our  Savi^ 
 ours,  we  are  to  fiight  them  and  difeftcem  them  in  that  Regard,  as  Paul 
 did  the  holy  Law  itfclf,  in  that  EpilUe  to  the  Galatians  and  elfewherc; 
 for  all  thefe  Ordinances  are  for  no  other  UCq-,  but  diat  dicy  may  be  as. 
 Steps  to  him,  and  as  Guides,  to  him  who  is  the  Truth  and  the  Subfhnce, 
 Nay,  PaiihwQniCo  high,  that  he  not  only  undervalued  the  Law,  Ordi- 
 nances 
 
/6lf, 
 
 144  Of    Milk    for    Bahes-,    and 
 
 nances  and  Duties,  if  they  hindred  from  Chrift,  but  he  attempted  to  draw 
 afide,  undervalued  and  flighted  the  very  Perfbn  of  Jeftis  Chrift  in  that 
 Cafe,*  if  Men  reft  in  any  outward  Priviledge  or  Enjoyment,  they  keep  us 
 from  Chrifl:,  and  in  that  Cafe  are  to  be  (lighted.  Beloved !  Be  not  offen- 
 ded, fee  what  himfelf  faith,  2  Cor.  5.  16.  whenfome  flighted  him,  who  it 
 may  be,  knew  or  heard  Chrift  perfbnally,  (upon  which  Account  he  might 
 utter  thofe  Words)  and  he  faw,  they  began  to  prefer  the  Shadow  be- 
 fore the  Subftance,  he  undervalued  all  Things  but  a  new  Creature,  and  he 
 burfls  out  in  an  holy  Defiance  of  all  Things  elfe  befides  it,*  let  it  be  Mo- 
 €S  or  Chrift  Jefus  himfelf,  in  Regard  of  his  Body  and  external  Prefence 
 or  Knowledge;  henceforth  know  we  no  Man  after  the  Flefh:  One 
 would  think,  he  had  fpoke  there  generally  and  inclufively,  and  high  e- 
 nough ;  but  he  boldly  adds :  Tea^  although  we  have  hioir?!  Chrift  after  the 
 Flejh,  yet  henceforth  k?wn>  we  him  no  more :  As  if  he  fhould  fay :  Tell  me 
 not  of  outward  Priviledges  or  Ordinances,  I  feekaProof  of  Chrift  in  you; 
 (hew  me  the  new  Birth,  the  new  Creature:  Is  Chrift  formed  in  you? 
 This  is  that  only,  that  I  travel  with  you  in  Birth  for,  and  for  nothing  elfe. 
 
 And  fb  likewife,  to  inftance  in  Baptifm,  which  fbme  think  is  come  in 
 the  Room  of  Cicrumcifion :  Well  let  it  be  fb,  we  will  not  contend  about 
 that,  Chrift  having  removed  that  burthenfbme  and  legal  Ordinance ;  but 
 for  Chrift  the  Subftance  we  ought  and  muft  contend  for  to  the  Utmoft. 
 
 Yet  fbme  there  are,  that  would  have  Baptifm  adminiftred  after  flich  a 
 Manner,  that  it  is  as  burthenfbm  yea  more  burthenfbme  to  fbme,  than 
 Circumcifion :  You  know  what  I  mean ;  as  to  Inftance,  the  unfeafonable* 
 nefs  of  Weather  fometimes,  and  the  Weaknefs  and  Sicknefs  of  fome  Bo- 
 dies. Befides  that  of  Circumcifion  was  only  for  the  Males,  and  not  for 
 Females,  as  the  Ordinance  of  Baptifm  is  for  both ;  with  many  Reafbns 
 too  long  to  dwell  upon,  therefore  more  burthenfbm  than  Circumcifion : 
 They  fpeak  of  Plunging  over  Head  and  Ears,  as  if  it  were  an  abfoluceln- 
 jun£tion,  becaufe  the  Apoftle  faith,  Rom.  6.  4.  Buried  with  him  in  Bap- 
 tifm ;  therefore  they  muft  be  plunged  over  Head  and  Ears  in  Water,  and 
 this  they  call  Baptifm:  But  let  them  know,  'tis  another  Manner  of  Buri- 
 al the  Apoftle  means.  Truly  they  make  a  great  Deal  of  Stir  about  the 
 outward  Baptifm  more  than  need;  for  outward  Baptifm  is  but  a  Type 
 &  Shadow  of  the  true  Baptifm:  And  I  conceive,  &to  me  it  is  clear,  that  the 
 Apoftle  there  fets  the  Shadow  againft  the  Subftance ;  one  to  ^tx.  out  the  other ; 
 for  Chrift's  Baptifm  was  hisHumbling  himfelf,  and  emptying  himfelf, 
 and  fubmitting  to  his  Father's  Will,  in  £s  whole  PalHons  and  Sufferings, 
 
 which 
 
Of   Meat   for    Strong-Men.  145 
 
 which  is  the  Thing  Baprifm  holds  forth,  this  is  a  Burial,  and  a  Dying  in- 
 deed: Zt'/'e^^^J Children,  when  theyderiredtoiitoneonhisri&htHand^and 
 the  other  on  his  left,  he  faith :  Canyon  be  baptized  with  the  Baptifm^  where- 
 with  I miift  be  baptized.^  Intimating,  that  they  were  not  able  to  pafs  through 
 fuch  a  Sea  of  Sufferings  as  he  was  to  pafs  through;   they  not  knowing, 
 what  they  faid,  faith  the  Text,  or  what  Chrifl:  meant,  they  anfwered :    fr'e 
 are.  They  thought  (ubmitting  to  Baptifm  was  but  a  fmall  Thing,  neither 
 indeed  was  it,  taking  it  only  as  external  and  according  to  the  Practice  of 
 carnal  Churches.    But  becaufe  the  Apoftle  faith :  Buried  with  him  in  or 
 by  BaptiCmj  therefore  a  great  Deal  ado  there  hath  been  in  feveral  Ages  of 
 the  Church  by  fome,  affirming,  Baptifm  is  no  Baptifm,  except  they  be 
 plunged  or  ducked  under  Water:  A  very  childilh  and  weak  Conclufion, 
 without  any  true  Ground:  Yet  miftakc  me  not,  I  do  not  fay  childilh,  in 
 Regard  of  the  Appointment  of  Baptifm,  but  in  Regard  of  that  Circum- 
 flance,  and  of  relting  and  dwelling  therein,  and  not  going  on  toward  Per- 
 fection it  felf     And  truly  with  (bmc  Men  'tis  fb,  that  herein  lies  the  Top, 
 or  QuintefTence  of  their  Religion,  making  {uch  ado  about  Shadows,  Fi- 
 gures and  Rcfemblances,  as  if  it  were  the  very  Ordinance  it  felf,  while 
 they  let  the  Truth,  the  Subftance,  and  the  Thing  it  felf  pafs  away^  and 
 regard  it  nor,  forafmuch  as  they  are  fb  zealous  and  not  about  Forms :  But 
 if  they  are  by  any  drawn  up  higher  by  (peaking  of  the  Subftance,  they 
 are  as   Men  loft,  cold  and  heartlefs:  Which  is  a  plain  Evidence  to  me, 
 that  they  prefer  the  Shadow  before  the  Subftance,  being  meerly  exercifed 
 about  child ifh  Things,  who  are  not  willing  to  come  up  to  the  Truth,  to 
 the  Excellencies  and  Glories  of  what  Baptifjn  and  other  Ordinances  fifrni- 
 fie:  And  there  is  no  telling  them  of  a  more  excellent  Way,  as  the  Apo- 
 ftle  fiith;  For  they  fee  all  Excellencies  in  the  Shadow,  none  in  the  Sub- 
 ftance:  Whereabouts  (think  you)  is  thefe  Mens  Religion  and  Truth  of 
 Grace?  Truly,  my  Friends!  This  flicking  in  the  Letter,  is  that,  which 
 hath  been  the  Bane  of  all  growth  in  Religion,  and  Occafion  of  fb  many 
 Difputesand  Differences  therein,  which  I  do  not  wonder  at;  for  Children 
 can  do  no  other  then  quarrel  about  Trifies  and  Things  ofno  great  Worth: 
 Not  that  the  Soul  fhould  flight  or  undervalue  Ordinances,  or  any  other 
 l^uty;  Beloved!  I  ufe  tliis  Caution  often,  becaufe  ye  are  fo  fubje£t  to  catch 
 and  carp :  I  fay,  let  all  thofe  Things  have  their  due  Time,  Place  and  Elteem ; 
 but  to  reft  in  thefe,isthe  Worm',  the  Gourd  which  dcliroNS  all,  and  eats  out 
 the  Heart  of  all  Sincerity:  But  this  I  fay,  when  the  Soul  by  thefe  Ordi- 
 nances, or  whatever  you  will  name,  fhall  come  to  fee  and  enjoy  God  her 
 
 G  g  g  Portion 
 
14^  Of   Milk   for    Bales-,    and 
 
 Portion:  Whenfhe  is  in  the  Purfuit  of  her  Beloved,  rtie  undervalues  and 
 leaves  all  Things  of  this  Nature  behind,  and  preffetb  after  the  Mark-,  the 
 Price  of  the  high  Calling  of  God  in  Jefiis  Chrift.  Phil.  3.  14.  And  to  this 
 Soul,  in  this  Condition^  I  may  boldly  fay:  What's  Duties?  What's  Or- 
 dinances? What's  Chrift  in  the  Fie fh ?  I  befeech  you,  give  me  Leave; 
 what  are  all  thefe,  when  the  Soul  embraces  the  Truth  of  all  thefe  Things  ? 
 Can  that  Soul  at  that  Time  leave  its  Beloved's  Arms,  and  come  down  to, 
 or  prize  the  Shadows,  the  Handmaids  above  or  equal  to  him  their  Belo- 
 ved ?  But  I  grant,  that  thofe  that  never  came  to  thofc  fpiritual  Embraces, 
 thefe  divine  Swallowings  up,  thefe  Gracious  Overcomings,  this  fpiritual 
 Drunkennefs,  thefe  Raptures,  they  may  cenfure  and  revile  a  Soul,  that 
 may  fay  in  Deed  and  Truth,  he  is  above  thefe:  What  do  you  think  Paul 
 thought  of  thefe  Things,  when  he  was  caught  up  into  the  third  Heaven? 
 I  grant  alfo,  Beloved!  That  the  moft  Elevated,  Triumphing,  and  moft 
 raifed  Soul,  lives  not  always  in  this  Condition ;  thefe  Things,  thefe  high 
 Raptures  and  thefe  clofe  Embraces  come  but  feldom ;  and  the  Soul  comes 
 to  abate,  to  ebb,  and  fall  lower  and  to  have  more  ufe  of  Ordinances:  But 
 ftie  ufes  them  only  as  Handmaids,  fo  as  to  condu(n:  her  to  her  Beloved, 
 and  being  once  in  her  Beloveds  Arms,  Faith  and  Hope  and  all  Means 
 ceafe,  for  they  were  but  Handmaids  for  this  very  End. 
 
 Beloved]  I  would  have  you  ponder  thefe  Things  well:  If  ye  fct  up 
 Ordinances,  and  Duties  &c.  So  as  to  build  and  reft  in  them,  ye  do  make 
 Idols  of  them  ;  or  at  the  beft,  you  play  the  Babes  and  the  Children  with 
 them,  by  refting  always  on  fuch  Crutches  and  Go-byes,  and  never  come 
 to  be  Young-men,  much  lefs,  Fathers  in  Chrift ;  Paul  and  Peter,  James 
 and  yolm,  they  would  always  have  enjoyed  thofe  Raptures:  Paul,  luzhQ 
 third  Heaven,  and  the  Other  in  the  Transfiguration,  and  Mofes  in  the 
 Mount.  But  the  One  had  a  Thorn  in  the  Flefti,  and  the  Others  came 
 down  again  from  the  Mount;  neither  is  it  good  always  to  be  feaftedwith 
 fuch  Dainties;  for  Paul  himfelf  was  near  a  Surfeit,  and  left  hefhould  be 
 lifted  up  above  Meafure,  that  Antidote,  the  Thorn  in  the  Flefti  was  given 
 him,  beciufe  of  the  Abundance  of  the  Revelation ;  and  Alofes  muft  have 
 but  a  Glance,  a  ftiortGlimpfe  of  God  and  but  of  his  back-parts  only;  but 
 in  thefe  Declinations,  and  Lower  EnjoymentSj  I  would  not  for  a  World, 
 forbid  Men  to  ufe  Means,  not  only  in  Regard  of  themfelves,  but  of  o- 
 thers,  who  may  by  thofe  come  to  have  the  fame  Enjoyments,  makingj 
 them  no  more  but  Means,  and  not  the  End.  And  fo  much  more  I  will 
 fay,  to  fatisfie  you,  that  I  have  great  Caiife  to  mifti'uft  thofe  fpirits,  whether 
 
 they 
 
I 
 
 Of   Meat   for    Strong-Men.  147 
 
 they  come  the  right  Way  to  God,  or  into  fuch  Raptures,  that  leap  into 
 them  onafuddcn,  without  Ufe  of  Means  or  Ordinances;  but  out  of  a  blind 
 and  prophane  Condirion  come  fiiddenly  into  thefe  Enjoyments ;  for  God 
 doth  ufually  make  Ufe  of  thefe  Means ;  yet  I  may  not  limit,  nor  direft, 
 nor  circumfcribe  the  Soveraignty  or  Freedom  of  the  Almighty';  for  he 
 is  a  free  Agent,  and  worketh  where,  whenandhowhepleafeth:  Yet  ufu- 
 ally Faith  cometh  by  Hearing,  and  Hearing  by  the  Word  preached.  And 
 ^^ou  know,  'tis  faid  in  the  Gofoel,  that  Chrift  lent  out  his  Difciples  before 
 lim  to  preach  the  Gofpel  of  the  Kingdom,  into  all  the  Cities,  where  he 
 himfclf  intended  to  come:  And  certamly  it  is  Chrift's  ufual  Way  toexer- 
 cife  his  People,  and  to  train  them  up  by  Ordinances,  before  he  himfeif 
 comes;  but  herein  lies  the  general  Abufe  of  thefe  Truths  and  of  thefe  En- 
 joyments, that  becaufe  Some  may  and  do  come  thus  to  enjoy  God,  and 
 forfake  Ordinances  at  a  Seafbn,  at  the  very  Time  of  fuch  Enjoyments, 
 therefore  Some  having  gotten  this  in  Notion,  have  preflimptuoufly  affirm- 
 ed, that  they  are  above  thefe,  and  (fo  far)  both  abufe  themfelves,  and 
 fhew  an  ill  Example  to  Others,  in  that  they  have  quite  forfaken  theAffem- 
 blies  and  the  Ufe  of  any  Ordinances,  as  the  Apoftle  faith,  Some  did. 
 
 Beloved  I  All  thefe  Things  are  an  Offence,  and  hereby  many  Souls  by 
 this  J3clulion  of  Satan,  drown  themfelves  in  Perdition;  and  yet  I  may  fay 
 more  than  all  this,  and  fa)'  properly  too,  he  that  ufeth  them  and  refls  not 
 in  them,  liveth  above  them:  And  in  thisSenfe  living  above  Ordinances, 
 is  moft  properly  taken,  and  is  a  Truth,  though  througti  Mirtake  and  Igno- 
 rance much  abufed,  viz.  That  Man  which  nath  not  his  Comfort,  hisLife 
 in  them,  but  his  Life  is  Chrift;  that  Man,  as  I  may  f^y?  lives  above  Ordi- 
 nances: I  do  not  fiy,  he  muft  forfake  all  Ordinances,  as  Men  udiallytake 
 it;  but  to  have  our  Life  and  Enjoyments  in  the  Truth  andSubftance: 
 And  againft  this  Doftrine  the  Gates  of  Hell  fliall  never  prevail.  And  this 
 I  will  lay  more:  Thofe  that  come  into  fuch  pretended  Enjoyments,  in  this 
 extraordinary  Way,  that  for  the  moft  Part  they  never  hold  on  in  a  Chri- 
 ftian  Courfe;  but  abuiing  this  Light,  runout  into  flcllily  Liberty;  but  the 
 right  Enjoyment  of  God  is  fuch  a  Hedge  to  a  Man,  to  keep  him  within 
 Bounds;  fiich  a  Guide,  fiich  a  Compais,  (iich  a  Bond  is  upon  him,  that 
 he  cannot  break,  that  he  cannot  but  love  God,  and  to  feck  to  honour  him 
 witli  all  liis  Might;  he  cannot  dilhonour  him,  if  he  would:  But  conceive, 
 all  thefe  Things  are  to  lead  us  to  jefus  Chrilt;  and  therefore  to  put  more 
 in  them,  and  depend  more  on  them,  than  ever  was  intended,  is  an  hi^h 
 Abufe  of  them. 
 
 G  g  g  a  Concerning 
 
148  Of    Milk   for    Bales-,    and 
 
 Concerning  Baptifnij  we  fee  Paid  rejoyced  and  faid  i  Cor.  1. 1(5.  Ithank 
 God-,  I  baptized  none  of  you-,  but  Crifpus  and  Gajus,  andtbe  HouJ])old  o/Ste- 
 Phanus;  for  Cbrift  fent  me  not  to  baptize-,  but  to  preach  the  Gofpel;  and  with- 
 al Blames  them  there  that  fet  their  Eyes  upon  him  or  Apollo^  or  Cephas-,  or 
 whatever  it  was,  eitlier  Men  or  Means  or  any  Duties,  or  whacfbever  that 
 rhey  once  did  begin  to  (ettle  upon  and  reft  in,  to  make  the  Crofs  of  Chrift 
 of  no  EfFe£l;  all  thefe  Things,  were  they  never  £b  high  in  Efteem  among 
 the  famoufeft  Teachers  and  Profeflbrs,  he  laid  them  afide,  and  underva- 
 lued them;  IfBaptifm  be  fet  in  the  Room  of  Jcftis Chrift,  and  Men  there- 
 in content  themfelves,  (though  in  a  true  Obfervation  of  it )  or  of  the  Lord's 
 Supper,  according  to  thrift's  Rule  or  in  Fellowftiips  and  Gatherings  toge- 
 ther, then  we  make  Idols  of  them,  and  fet  them  in  the  Room  of  Chrift ; 
 and  Chrift  the  Truth  and  Subftance  is  flighted  and  negle£l:ed. 
 
 So  alfo  you  know,  that  at  the  Beginning  of  the  primitive  Church,  when 
 it  was  weak  and  in  its  Infancy,  and  could  not  digeft  ftrong  Meat,  the  A- 
 poftles  (by  Conftiltation )  fed  them  with  Milk  and  fuch  Doctrine,  as  they 
 were  able  to  bear ;  and  all  was  to  this  End,  that  they  might  ufe  fuch  Things 
 as  Helps  to  ftiew  them  Jedis  Chrift  who  is  indeed  the  End  of  all,  as  Acts. 
 J  5, 28-29.  Itfee7ued  good  to  the  holy  Spirit  and  to  us-,  to  lay  upon  you  no  other 
 Burthen,  then  thefe  neceffary  TInngs-,  that  ye  abftain  from  Things  ojfercd  to  Idols 
 mdfrojH  Blood,  and  from  Things  ftrangled^  '^c.  If  you  keep  yowf elves  from 
 thefe  Things-,  yefl:aU  do  well:  I  are  ye  well.  Now  in  thefe  Things  according 
 to' the  prefent  Infancy  and  Weaknefs  of  that  Church,  they  did  as  Pauh 
 Pra£lice  was :  He  became  weak  to  the  fVeak:,  and  became  all  to  all-,  that  he  might 
 win  Some.  They  faw  they  could  not  bear  taking  away  and  removing  all 
 Things  at  once,  and  fo  he  thought  therefore  to  draw  them  with  Cords 
 of  Love,  and  Indulgence  of  their  Weakneftes  in  Things  indifferent:  It 
 was  as  much  as  they  at  that  Time  could  bear,  to  remove  that  unqueftio- 
 nable  commanded  Ordinance  of  Circumcifion ;  and  becaufe  Others  began 
 to  prefs  it  as  a  Thing  of  NecelFity,  therefore  they  in  Wifdom  remove  it, 
 laying  no  fuch  Injunction  on  them,  ( which  by  fome  then  was  looked  on 
 as  an  high  Preftimption)  and  yet  this  they  tell  them,  they  fti.Jl  do  well  to 
 obferve ;  but  after  this,  when  they  had  been  exercifed  more  in  the  Truth 
 and  they  began  to  fee  thefe  Things  are  but  Pedagogies  and  Beginnings, 
 Paul  adventured  to  wave  thefe  Things,  as  being  Things  which  are  not 
 the  Truth  and  Sbbftancei  and  therefore  he  incourages  the  Corinthians-,  not 
 to  ftand  upon  fuch  Things,  in  that  i  Cor.  8-  7-  Howbeit  there  is  not  in  every 
 Mail  that  Knoxpledge ',  for  Some  mtb  Confidence  of  the  Idolj  unto  this  Hour 
 
 tat 
 
Of    Meat   for    Strong-Men.  149 
 
 eat  it  as  a  Tt.nng  offered  unto  an  Idol-,  and theirCojifcience  being  weak,  is  defiled; 
 for  faith  he  in  the  Ver(es  before:  y^n  Idol  is  nothings  and  {we  know)  there 
 is  but  one  God\  therefore  although  it  be  Meat  left  at  the  Idol  Sacrifices,  the 
 Meat  is  the  fame  afterward,  which  it  was  before;  the  Idol  defilcth  not  the 
 Meat,  for  it  is  nothing;  and  therefore  fiith  he  i  Cor.  10. 25.  Whatever  is 
 fold  in  the  Shambles-,  that  eat,  a/king  fio  Qiieftion  forConfcience  Sake :  Why  ? 
 There  he  gives  the  fame  Rcafon  again;  for  the  Earth  is  the  Lord's,  and  the 
 Fullnefi  thereof  I  might  draw  out  this  Point  to  many  more  Particulars, 
 wherein  Many  are  miflcd  in  thefe  Days,  as :  Concerning  Eating  of  Blood, 
 or  Ufing  of  Temples  or  Places  dedicated  to  Idols;  I  hope,  I  need  give  no 
 other  Solution  at  prefcnr,  but  that  Anfwer  that  there  the  Apoftle  doth:  A71 
 Jdol  is  nothing  in  the  World;  there  is  none  other  but  one  God:  The  Earth  is 
 the  Lord's,  and  the  Fullnefi  thereof  Therefore  I  fay :  Eat  and  ufe  what  is 
 prepared  for  you,  making  no  Qucftion  forConfcience  Sake;  but  through 
 the  Weaknefs  and  Childifhnefs  of  Many,  there  hath  been  great  Conteft 
 about  Things  of  this  Nature;  and  if  it  be  evil  to  prefer  the  Handmaid  be- 
 fore the  Miftris,  and  the  Shadow  before  the  Subftance,  even  of  Things 
 commanded;  much  more  to  prefer  thefe  Things  offiich  I ndifferency be- 
 fore the  Subftance,  which  are  to  be  laid  afide,  as  we  grow  ftronger,  which 
 we  are  not  to  do  by  the  Things  abfblutely  commanded,  but  to  ufe  them 
 and  not  abufe  them,  to  ufe  them  and  not  build  on  them,  or  reft  in  them: 
 This  is  commanded  to  you.  And  as  it  is  in  Things  of  this  Nature,  fb  ic 
 is  in  the  general  Eliate  of  all  Chriftians.  Firft,  they  are  Ser\  ants  and 
 under  the  Yoke,  before  they  come  to  be  Sons;  but  when  once  the  true 
 Heir  comes  to  Age,  then  call  out  the  Bond-Woman  and  her  Son,  as  the 
 Apoftle  allcdgcth  ih^w.  o^  Abrahani  for  this  very  Purpofe;  not  that  they 
 do  caft  away  Obedience  according  to  the  Law,  but  that  they  do  it  upon  an 
 other  Account,  even  from  Love :  Then  it  is  no  longer  a  Yoke,  but  ac- 
 cording to  that  Promife  Jerm.  31.  3^.  /  will  write  my  J^aw  in  theiv 
 Heart  ^c.  and  (b  they  obey  out  of  Love  and  not  for  Fear:  There  was  a 
 Time,  when  the  highcfl  ChrilHans  were  but  Servants ;  therefore  defpife 
 not  him,  whoisas  tall  asthy  felf ;  but  let  us  (in  whatever  we  reprove  them) 
 pity  them  and  pray  for  them,  knowing  it  was  once  thine  own  Condition ; 
 only  when  Men  arc  felfwife  and  conceited,  and  think  thcmfelves  to  be  great 
 and  fomething,  when  they  are  nothing,  thefe  deferve  a  more  fevere  Re- 
 proof, according  to  that  of  the  Apoftle  Jude  v.  22.  2'^.  Of  Some  have  Com- 
 paffion,  making  a  Difference ;  Others  five  with  Fear,  ptilliug  orfnatching  thcnt 
 ouf  of  the  Fire.  And  the  Apoltle  Pjw/ carries  this  Point  hi^h,  and  faith  (Gal. 
 
 G  g  g  3  4-  ti^^e 
 
150  Of   Milk   for    Bales,    and 
 
 4.  the  Beginning,  and  applies  ittoChrift  himfelf:)  Nom Ifay-^thatthe Heir 
 aslongasbeisunJerAge^  mjfercth  nothing  from  a  Servartt-,  though  he  be  Lord 
 of  all:  But  is  under  Tutors  and  Governors^  until  the  Time  appointed  of  the  Fa- 
 ther: Evenfo  we-,  when  we  were  in  Bondage  under  the  Elements  of  the  florid; 
 hut  when  the  FuUnefi  of  Time  was  come^  God  fent  forth  his  Son  made  under 
 the  Law-,  to  redeem  thofe  that  were  under  the  Law:t  that  we  might  receive  the  A- 
 doption  of  Sons.  And  Clirift  himfelf  faith  John  8. 3f.  The  Servant  ahidetb 
 not  in  the  Houfefor  ever-,  but  the  Son  abideth  for  ever.  But  what  is  it  to  be  a 
 Servant,  and  what  a  Son?  Chrift  anfwers  it  himfelf  John  i).  15.  Hence- 
 forth  I  call  you  not  Servants:,  for  the  Servant  knoweth  not  what  his  Lord  doth; 
 but  I  have  called  you  Friends-,  for  all  Things  which  I  have  heard  of  7ny  Father, 
 I  have  made  known  unto  you  J  and  ye  are  my  Friends:,  if  ye  do,  whatfoever  I 
 have  commanded  you.  Servants  you  know  are  kept  ataDiftance,  and  know 
 not  the  Secrets  of  their  Mafter;  but  if  you  be  Friends  or  Sons,  (it  is  all 
 one )  you  (hall  abide  in  the  Houfe  for  ever,  the  Inheritance  is  yours,  the 
 Secrets  of  the  Almighty  are  yours;  you  fhallnot  only  have  the  external 
 and  outward  Command,  but  lliall  {ee  the  Excellency,  the  Glory,  the  Plea- 
 fiire  and  Delight  of  thofe  Commands,  you  Ihall  feel  how  light  and  eafie 
 Chrift's  Yoke  is;  that  is,  you  ihall  not  only  have  the  Letter,  but  the  Life, 
 and  /hall  know  whatever  your  Lord  doth,  you  lliall  not  always  be  Servants, 
 but  fliall  grow  up  to  Sons:  And  if  ye  grow  not,  you  may  well  queftion 
 your  felves,  whether  ye  fhali  ever  come  to  the  Inheritance  or  no.  But  I 
 lay,  look  to  your  felves  therefore  in  the  Name  of  Jefiis  Chrift;  for  I  affirm 
 boldly  in  his  Name:  That  Faith  which  is  not  a  growing  Faith,  is  not  a  true 
 Faith.  If  your  Faith  and  Light  be  the  fame,  as  it  was  many  Years  ago,  that 
 you  have  only  an  external  Faith,  and  as  your  Fear,  (b  your  Faith  is  taught 
 only  by  the  Precepts  of  Men,  and  Chrift  is  not  your  Teacher,  and  he  grows 
 not  in  you:  This  is  but  a  dangerous  and  dead  Faith,  as  One  faith. 
 
 There  is  nothing  in  the  World  is  barren,  and  faith  Chrift:  Confiderthe 
 Lilies,  how  they  grow,  and  a  Grain  of  Muftard  Seed,  which  is  theleaft  of  all 
 Seed;  yet  it  grows  the  talleft:  Then  Beloved]  flatter  not  your  felves;  that 
 Faith  that  grows  not,  is  not  true  Faith,  and  that  Light  d^iat  increafeth  not, 
 is  not  true  Light;  That  Chrift,  that  grows  not  in  you,  dwells  not  in  you. 
 Beloved!  Look  about  you,  this  Doctrine  falls  heavy  as  Lead,  upon  Abun- 
 dance of  Profeftbrs. 
 
 I  would  the  rather  preft  this  Point  in  Confideration  of  two  Re{pe£ts. 
 
 I.  That  ye  may  know  the  Method  of  Satan  in  our  Souls,  to  make  Men 
 to  ftand  ft:i]l,  and  not  to  grow  j  for  he  can  be  content,  to  let  Men  have 
 
 a  Religion 
 
-  Of   Meat    for    Strong-Men.  ijl 
 
 a  Religion,  and  a  flippofed  true  Religion,  and  to  ufe  Ordinances  and  Du- 
 ties, and  Rules  of  Worlliip,  and  to  reft  contented  and  fatisfied  in  them; 
 but  if  he  can  keep  them  from  Growing,  as  he  may  very  eafily  for  all  the 
 Ufe  of  them,  anci  his  Kingdom  is  never  like  to  be  (by  them)  much  (ha- 
 ken:  Therefore  as  he  fbmetimes  tempted  Men  to  Defpair,  by  making 
 Children  to  meadire  themfelves  according  to  the  Rules  of  the  Perfe£l: 
 So  more  often  to  Security,  and  blelfing  themfelves  in  an  unfbund  Con- 
 dition, by  making  thofe  that  think  themfelves  ftrong  Men,  yet  ftill  to  mea- 
 fure  themfelves  by  Children,  that  bccaufeSome  or  Many  are  weaker  and 
 darker  than  they,  therefore  they  conclude,  themfelves  are  grown  Men, 
 and  tall  Chriftians.  This  is  no  other  but  Satan's  Method  to  cieftroy  Souls, 
 that  though  Satan  be  content,  they  fliall  have  a  Religion,  yet  they  (hall 
 be  never  the  better  for  it, 
 
 2.  Another  Reafbn  why  I  would  commend  the  Knowledge  and  Con- 
 fid  eration  of  this  Point,  is  for  Fear,  left  fome,  being  deceived  in  their 
 own  Judgments,  they  lliould  alfb  deceive  you,  making  you  reft  upon  a 
 Reed  oi Egypt ^  which  will  deceive  and  deftroy  you,*  and  whilft  they  ne- 
 ver leave  the  Doctrine  of  the  Beginnings  of  Chrift,  not  regard  going  on 
 to  Perfection,  Heb.  6.  i.  .They  propound  unto  you  all,  as  one  com- 
 mon Faith,  (which  they  ought  fb  to  do)  (b  one  common  Meafure 
 of  Faith,  (which  they  ought  not  to  do)  as  though  there  were  not  diffe- 
 rent Degrees  of  Grace,  and  Proportions  of  Faith:  And  as  I  faid.  Babes 
 and  Sucklings  they  pretended  to  find  you,  fo  fiich  and  no  other  they  will 
 leave  you :  But  the  Apoltle  faith,  Rom.  1 2.  6.  Having  Gifts  differing  ac- 
 mr  cling  to  the  Grace-)  that  is  given  unto  us-,  ivh  ether  Prophejiey  let  us  prop  he  fie 
 according  to  the  Proportion  of  Faith^  'cjfc.  And  V.  3.  Let  no  Man  think  of 
 hinifelf  more  highly  than  he  ought  to  thinks  but  to  think  foberly-,  according  as 
 God  hath  dealt  to  every  Man  the  Meafure  of  Faith.  For  as  there  are  Babes 
 in  Chriit,  which  cannot  bear  any  Thing,  weak  and  fmall  Beginnings  of 
 TiTirh  and  Faith,  who  can  bear  but  thefirft  Principles;  fo  alfb  there  are 
 Young-Men  in  Chriif,  which  are  grown  up  to  moreRipenefs  and  Strength 
 of  Faith,  both  in  Actings  and  Sufferings :  So  alfb  know,  there  are  Fathers 
 in  Chrift,  as  i  John  2.  I  havcnmtten  unto  Tou  little  Children  y  I  havervrit- 
 ten  unto  you  Toung-Men ;  and  I  have  Trrittcn  unto  you  Fathers:  But  I  hopcj 
 you  are  not  fo  weak,  as  to  think,  th.e  Apoftle  (j)eaks  there  of  natural  Age, 
 Babes,  Young-Men  and  Fathersby  Age,  but  rhofc,  that  arefb  according  to 
 Growth  in  Grace:  And  when  the  Apoftle  James  bids:  If  any  be  fich  or 
 affii^edi  let  him  call  for  tJje  Elders  of  the  Churchy  and  let  them  pray  over  him^ 
 
 James 
 
152  Of    Milk    for    BabeSy    and 
 
 ]ames  5.14.  What  do  you  think  the  Apoftle  means  by  that  Injun£Hon? 
 bo  you  think  he  means  old  Men  in  the  Church,  though  Officers  ?  No 
 certainly,  he  means  thofe,  that  are  (b  according  to  their  Degree  in  Grace 
 and  Experience;  he  taking  it  for  granted,  that  with  Refpedt  to  that,  the 
 Church  had  chofen  them ;  for  I  have  Known,  and  'tis  common,  that  many 
 Times  younger  Men  have  been  far  more  experienced  in  Grace,  than  ma- 
 ny an  OLD  Man  in  the  Church,  and  of  long  (landing,  being  an  old  Pro- 
 feffor,  as  they  are  called :  And  I  have  known  many  old  Priefts  in  Offices, 
 that  could  pray  no  more  than  a  Boy  that  could  but  read,  and  for  Experi- 
 ence in  Grace,  he  could  not  fb  much  as  fay  Boe  to  Goofe-,  (  as  the  Proverb 
 is  )  but  I  upbraid  no  Man ;  for  I  know,  Grace  and  Degrees  in  Grace  is 
 God's  Gift.    But  if  he  be  an  Elder,  and  grown  to  be  a  Father  in  Chrift, 
 it  muft  be  through  great  Experience:  Tnofe  are  Fathers  and  fit  to  be  El- 
 ders; and  thefe  they  know,  how  to  pray,  and  what  Petitions  are  fit  for 
 God's  Ears :  They  will  aik  nothing  but  according  to  his  Will,  and  the 
 Spirit  helpeth  them,  and  Chrift  prayeth  in  them,  who  offered  the  Pray- 
 ers of  the  Saints  with  much  Incenfe;  for  the  Father  heareth  him  always, 
 as  himfelf  (aith,  John  1 1. 42.  For  in  him  only  be  is  well pleafed.     But  to  go 
 on,  why  Fathers?  Becaufe  (faith  the  Apoftle)  j^  have  known  him  that  was 
 from  the  Beginning.     Fathers  they  experimentally  know,  that  Jefus  Chrift 
 was  not  only  of  Yefterday  in  the  Time  of  his  Incarnation;  but  Yefter- 
 day  and  to  Day,  and  the  ^me  for  ever,  and  fi'om  the  Beginning,  and 
 that  he  is  the  Beginningof  all  Things,  the  First-Born  of  every  Creature ; 
 nay,  the  Alpha  and  Omega  of  the  whole  Creation,  the  First  and  the  LASt, 
 the  ALL  and  in  all.    But  now  in  thefe  Days  Children  will  turn  Te#. 
 chers,  and  look  upon  themfelves  as  Fathers,  before  they  are  hardly  born, 
 or  {carce  out  of  their  Swadling-Bands;  they  think  themfelves  fit  for  the 
 Pulpit,  to  be  Teachers  and  Inltru6}crs,when  (God  knows)  they  are  very 
 Babes  in  Knowledge,  if  they  arc  fo  much  as  llabcs,  or  as  yet  born  into  the 
 Church  by  true  Regeneration,  yet  conceiving,  they  know  all  Things, 
 when  indeed  they  know  very  litde,  if  any  Thing  riohtly,  efpecially  not 
 Experimentally,  and  many  others,  who  quite  out  of  their  own  Line  make 
 Ufe  of  Things  in  another'Man's  Line,  as  the  Apoftle  fpeakcth,  and  boaft 
 thereof,  as  if  they  were  their  own  Experiences,  whenas  indeed  they  have 
 litde  or  none,  but  what  they  have  ftolen  and  catcht  up  from  other  Men 
 in  reading  or  hearing,  and  thefe  pafs  for  furniflicd  and  brave  Preachers : 
 But  as  there  are  Degrees  of  Grace,  and  Proportions  of  Faith,  fb  they 
 (hould  be  preferred  according  to  their  Degrees  and  Proportions  j  and  not 
 
 do 
 
Of   Meat   foY    StYong-Men.  1^5 
 
 do  as  the  common  Way  now  is,  to  prefer  the  (mailer  Parts  of  the  Law 
 before  the  greater  and  weightiell,  and  to  fay,  they  are  the  more  excellent, 
 if  not  in  Word,  yet  in  Pra£lice,  as  too  Many  do:  As  i.  Preferring  Faith 
 acquired  before  Faith  infufcd.  2*  Implicit  before  explicit  Faith.  And  3. 
 Formed  Faith  before  ail  thefe. 
 
 In  obferving  and  preferring  the  outward  and  formal  Part  of  Religion 
 before  Religion  it  felf,  as  hearing,  praying,  receiving  the  Sacrament  &c. 
 when  as  thcfe  are  but  poor  Things,  without  the  Truth  and  Subftance: 
 Thefe  are  but  the  Beginnings  of  Chrift,  and  to  reft  in  thefe,  is  but  to  be 
 always  Children  and  feeding  ourfelves  with  Milk;  as  if  you  fhould  bid  a 
 Taylor  make  a  Garment  for  a  Man,  andheftiould  take  MeafurebyaChild; 
 and  if  he  be  to  make  a  Garment  for  a  Child,  to  take  Meaftire  by  a  Man: 
 What  a  Difproporrion  were  this?  Therefore  in  all  the  Ages  and  D'"gree$ 
 of  Chriftians  wemuft  obfcrve,  what  Things  and  what  (Garments  beft  fit 
 them;  That  Garment  that  will  fit  a  Child,  will  not  a  Man,  and  that  which 
 will  fit  a  Man,  will  not  fit  a  Child,-  therefore  there  muff  be  Confideration 
 had,  to  diftinguilh  Times  and  Seafbns.  Under  the  Law  they  were  led  by 
 outward  and  vifible  Things,  Riches  and  Honour,  Profperity  and  Health, 
 long  Life  and  (lich  childilb  and  low  Things;  and  are  not  moft  Men  now 
 fo,  even  great  and  eminent  Profeffers,  that  are  ftill  under  the  Paedagogie 
 of  the  Law  and  outward  Prof[)erity,  and  are  led  by  thefe  Things?  And 
 thefe  are  the  chief  Things  they  feek  and  make  their  Petitions  to  God  for; 
 which  indeed  we  do  allow  to  Children,  to  draw  them  on  to  a  Ufe  of  Pray- 
 er: But  this  Garment,  though  it  may  fit  a  Child,  yet  it  will  not  a  grown 
 Man  in  Chrift.  But  they  are  to  feek  firft  the  Kingdom  of  God,  and  to  reft 
 quietly  in  the  Will  of  God;  whether  thefe  Things  Ihall  be  added  or  no: 
 ii^hen  I  was  a  Chihh  faith  the  Apoftle  i  Cor.  13.9.  I  did  as  aChildy  I  [pake 
 as  a  Child,  ^c.  and  I  prayed  as  a  Child:  But  ivhcnicaine  tobea  Man->Iput 
 away  childil])  Things.  Tliofe  that  are  come  to  be  grown  Men  in  Chrilf,  for 
 thefe  outward  Tilings  they  are  indifferent,  they  feenofuch  Excellency  in 
 them,  as  all  worldly  Men  do,  and  even  as  Children  in  Chrift  may  through 
 their  Wcaknefs  do  the  fiime:  But  let  us  now  put  away  childilli  Things, 
 and  be  alhamed  to  lie  crying  and  whining,  begging  and  ftriving  for  ]^a- 
 bles  and  Rattles,  for  Riches  and  Honour,  Beauty  and  Favour  of  great 
 Men,  and  fuch  like  Things.  How  unfcemly  is  it  for  a  Man  to  cryorftri\e 
 for  Childrens  Tilings.'  O  that  I  had  (lich  a  Preferment  I  And  good  Lord| 
 Let  me  have  (iich  a  Place,  let  me  have  fuch  a  Houfe,  I  muft  have  flich  Pur- 
 chafe  of  Land,  Oh  that  I  had  my  Health  again,  my  Wealth  again  i  What 
 
 H  h  h  pitifu 
 
Tf4  ^f   ^^^   f^^    Edes-,    and 
 
 pitiful  Prayers  arc  thefe  ?  Nor  bur  rhat  rhefe  Prayers  are  lawful,  but  to 
 feek  rhefe  Things  as  onrchiefeft  Defires,  (b  rhar  if  you  had  but  rhefe  Things, 
 then  you  would  be  fully  pleafed  and  as  quieras  Lambs,  lerwho  will,  look 
 afrerrhe  Soul's  Porrion  and  Inherirance.  Truly  Friends!  Our  Lord  rells 
 ye  Matrh*  6.  32.  After  all  thefe  Tfjings  do  the  Gentiles  feek.  All  rhe  Men  of 
 the  World  o-ape  for  thefe  Things,  and  fee  an  Excellency  in  nothing  elfe: 
 Bur  for  rhefe  Men,  rhar  are  grown  up  in  Chriftianiry,  I  rell  you  plainly> 
 worldly  Men  prize  rhem  nor  fb  much,  bur  rhey  do  as  litrle ;  and  rhey  fee 
 •higher,  and  pray  for  divine  &  fpiritual  Things,  which  are  of  a  more  excellent 
 Nature:  Thefe  they  find  worth  praying  for,  worth  having  and  prizing. 
 Thefe  are  thofe  better  Things,  which  Mary  chofe,  which  could  never 
 be  taken  away.  They  fee  the  Vanit)^,  the  Uncertainty,  the  Vexation  of 
 the  other  Things;  but  the  Excellency,,  the  Certainty,  rhe  RaritV)  the  De- 
 Jight  of  true  fpiritual  Riches;  herein  lies  the  Pleadire,  the  Satisfaction,  the 
 Solace,  the  Sufficiency  of  thofe  Things  to  Men,  grown  up  into  Chrift : 
 Thefe  are  their  Riches,  Treafures,  Pleafures,  defpifing  and  difdaining  all 
 Things  elfe,  fave  only  for  Ufe  and  Necellity,  fb  bodily  Suftenance,  and 
 wherewithal  to  relieve  and  do  good  to  Others ;  were  it  not  in  this  Regard, 
 they  would  defpife  them ;  for,  tobeinLovewiththem,  they  cannot,  they 
 (ee  not  flich  Excellency  in  them,  as  to  heap  up  Riches  and  to  add  Land  to 
 Land  and  Houfe  to  Houfe,  as  Others  do,  and  to  eat  up  themfelves  with 
 Care  to  get  them  and  keep  them ;  but  if  God  pleafe  to  beftow  them,  they 
 look  upon  themfelves  but  as  Stewards,  to  ufe  them  for  NecelTity  and  Chari- 
 ty, and  not  to  fet  their  Hearts  upon  them,  knowing  that  if  Riches  be  nor 
 well  ufed,  they  areaCurfeinfteadofbeingal>leffing.  When  they  come  to 
 pray,  they  cannot  tell  what  to  fay,  nor  what  to  afk  in  Regard  of  temporal 
 Things,  Blcilings,  (I  had  almofl  faid)  but  they  feldom  are  fb  to  moft 
 IMen,  except  as  I  before  faid,  they  are  only  ufed  for  Neceflity  and  doing 
 good:  When  they  pray,  they  dare  not  direft  God,  what  to  do  in  fuch 
 end  fuch  Things,  but  fay  in  a  holy  Refignation :  Even  Father  /  As  it  fecmetlir 
 ood  in  tfyy  Sight-,  and  thy  UlU  and  not  mine  be  done.  He  dare  not  alfumea 
 Vill  to  himfelf  in  any  of  thefe  Things;  they  can  but  fav  at  mofl:  Give: 
 its  this  Day  our  daily  Bread',  and  for  that  too,  they  joyn :  Thy  U^'ill  he  done^ 
 Tne  chict  End  and  Aim  of  his  Prayer  is,  Submiffion  to  and  Rejoycing  in 
 fhe  Will  of  God:  And  then  whatever  he  hath,  be  it  little  or  be  ic  much,  he 
 laiowsthatisaBlefling,  andotherwife  they  are  more  Croffes  than  Bleilings. 
 Bur  O  Beloved!  I'know,  I  have  herem  difpleafed  the  Mofl  here,  and 
 I  feeing  Blafphemer  and  a  Setter  up  of  new  Godsj  andlkoowp  as  David 
 
 iaich 
 
 % 
 
0/    Meat    'for    Strong-Men.  iff 
 
 faith  Pf  31,  ir-i^.  The  Slamler,  yea,  I  will  fay,  The  BUfphemy  of  the 
 Multitudcy  fbasit  is  a  Slander  to  me,  I  weigh  it  not;  hut  only  as  it  is  BhC- 
 phcmy  againrt  a  moft  d-vine  Truth  of  God,  which  yet  the  Gates  of  Hell 
 fliall  never  prevail  againfl:;  but  as  then  David  faith:  I  know  and  have  heard 
 the  Slander  of  the  Multitude  ,*  Fear  was  on  every  Side^  zp/.ule  they  took  Counfel 
 together  again  ft  me-,  they  devifed  to  take  away  niy  Life.  I  was  a  Reproach  among 
 mine  Enemies  \  ye  ay  my  familiar  Acquaintance fpake  againft  me,  and  I  was  a  Fear 
 ftnto  them,  and  they  fled  from  me.  1  am  forgotten  as  a  dead  Man  out  of  Mindy 
 J  am  caft  afide  as  a  broken  Fejfel:  But  Itrujicd  in  Thee-,  0  Lord!  And  faid: 
 Thou  art  my  God-,  my  Times  are  in  thy  Hand.  0  deliver  vie  from  the  Hand  of 
 mine  Enemies-,  and  from  them  that  perfecut  erne.  Deliver  me;  how?  It  follows 
 in  the  next  Verfes:  Make  thy  Face  tojhine  upon  thy  Servant,  and  five  me  for 
 thy  Mercies  Sake :  If  God  make  his  Face  to  Ihine  upon  a  Man,  it  matters  not 
 what  his  Troubles  be,  whether  he  deliver  him  or  no,  nay  that  is  the  beft 
 Deliverance,  for  God's  Face  to  iliine  upon  him.  All  this  I  ha\'e  repeated 
 before  you,  as  beingfome  Bodies  Cafe  el(e  h^dd^s David's,  whom  Some 
 here  know,  and  I  my  felf  know  better;  and  I  know,  Moft  of  you  have  taken 
 Notice  of  that  in  A£ls  19.  28-  when  the  whole  City  was  filled  with  the  Con- 
 fufion  of  them :  Great  is  Diana  of  the  Ephefians ;  Paul  Teemed  to  ftealaway 
 their  great  Goddefs  Diana,  and  they  cry  out :  What  new  Do£lrine  is  this, 
 what  odd  Fellow  have  we  here,  what  will  this  Babler  {ay?  What,  to  tell 
 us,  we  may  not  pray  for  outward  Things  ?  Away  with  fuch  a  Fellow  from 
 the  Earth,  it  is  not  fit  he  fiiould  live;  for  he  (cemeth  to  rob  us  ofourold 
 God,  whom  we  have  worlhippcd  (b  long,  and  to  be  a  Setter  forth  of  new 
 Gods;  but  have  Patience,  ifye can  bear  with  me,  I  would  have  you  rightly 
 undcrftand  me;  but  I  iliall  not  enter  ferioufly  now  upon  this  Point,  but 
 by  the  Way,  I  would  have  you  all  know,  if  God  plea(e,  in  brief: 
 
 I.  I  affirm  from  my  Soul,  I  never  denied  Prayer  for  temporal  Blcfiings, 
 (If  I  did,  let  my  Tongue  cleave  to  my  Mouth)  pray  for  them,  I  (ay,  pray 
 for  all  temporal  Blellings  heartily,  reverently,  fincerily;  yet  I  know,  that 
 even  your  Graces,  Taith,  Hope  &c.  as  had,  and  done  and  enjoyed  in 
 Time,  are  al(b  temporal;  but  thefc  tend  and  relate  to  a  better  Life  'and  to 
 Eternity,  and  fb  are  to  be  prized  and  looked  upon;  but  for  outward  Blc{l 
 lings  or  temporal  l^lelfings,  (  which  you  call  )  Riches,  Honour,  Houfes, 
 Lands,  Wives,  Children,  Friends,  Health,  Beaut)',  Handfomnefs,  long 
 Life  &c.  Thefe  are  the  Things  we  differ  about,  and  the  Doubt  is,  we  know 
 not,  what  is  a  Blclling  and  w'hat  is  not.  You  call  that  a  Blelling  oftentimes, 
 wliich  God  and  liii  Truth  callsaCurfe,  and  contla^^■,  thiiuCurfe;  which 
 
 H  h  h  2  '  God 
 
i^tf  Of    Milk    for    Babes,    and 
 
 God  calls  a  BlefUnw;  Phyfick,  though  it  be  bitter  and  unpleafing  to  the 
 Palate,  yet  'tis  for  the  Health  of  the  Patient;  when  that  which  is  iweet  and 
 plealing  to  the  Difeafe,  turns  to  his  Deftru£lion. 
 
 I'll  tell  you  in  brief,  what's  a  Blelling,  and  what's  a  Curfe  likewife,  and 
 what's  held  forth  by  thofe  large  Promifes  made,  and  Curfes  thrcatned  to  the 
 Children  of  #r/7f/ ;  indeed  becaufe  they  were  Children,  they  took  them  lite- 
 rally, viz.  All  thofe  Promifes  in  the  2  8  Chap,  of Z)£M^t^ro;;o?///V:  Bleffcdfl^alt 
 thou  he  in  the  City-,  and  blejjed  in  the  Field',  bleffedin  the  Fruit  of  thy  Body,  thy 
 Cattle  and  thy  Ground;  blejfed  in  thy  Bafket  and  in  thy  Store  \  bleffedin  thy  Go^ 
 ing  out,  and  in  all  thou  putt  eft  thy  Hand  unto.  Let  me  now  tell  you,  that  which 
 is  held  out  to  us  there  in  thofe  outward  Blellings,  without  Controverfie, 
 The  Blelling  is,  viz.  To  enjoy  God  in  All,  above  All  and  in  the  Want  of 
 AH :  And  when  thou  canft  fay  with  David->  when  all  forfake  thee :  Make  thy 
 Face  toflnneupon  thy  Servant,  and  I amfafe.  VC.^i.  i6.  And  again  Pfal.4. 
 6,7.  Many  fay:  IV ho  will  ihew  us  any  good  ^  But  Lord!  Lift  thou  up  thy 
 Countenance ;  hereby  thou  haft  made  7ny  Heart  more  glad,  then  they,  that  have 
 Corn  and  tVineincreafed.  Kn^Cyf  \,  wqW  {Kid  David,  thou  art  right ;  there 
 was  a  Man,  who  knew  the  Myftery  o^Deut.i^.  He  knew,  whataBledinff 
 was  indeed,  and  what  was  the  greateft  Curfe:  He  was  grown  pafta  Child 
 to  be  fatisfied  and  contented  with  outward  Blellings,  or  rather  but  outward 
 Comforts,  as  Corn,  Wine,  Oyl,  Houfes,  Lands,  Honours,  Titles,  &c. 
 And  on  the  other  Side:  To  be  followed  with  AfHi£lions  and  Croffes,  are 
 no  Judgments  nor  Curfes;  but  to  live  in  Darknefs  and  Blindnefs  and  to 
 want  the  Light  of  God's  Countenance,  and  for  God  to  give  Plenty  of  out- 
 ward Things,  without  the  Knowledge  ofhimfelf,  and  for  him  to  turn  away 
 his  Face  in  Difpleafure:  Thefe  are  Curfes. 
 
 1.  I  affirm,  I  never  denyed  Children  to  do  as  Children;  they  may 
 and  muft  do  fb,  becaufe  they  are  weak,  and  cannot  go;  let  them  haveGo- 
 Carts,  and  Hold-Bies,  we  hope,  they  will  come  to  be  Men  in  Time,  and 
 then  they  will  forfake  all  thofe  Things;  in  AfFei^ion  always,  and  in  Acti- 
 on too;  except  it  be  (as  I  before  faid)  for  Necelliry  and  Charity;  but  if 
 ihey  will  remain  always  weak,  and  for  all  the  Means  and  Helps  they  have, 
 yet  thrive  not,  I  (ay  in  (iich  Cafes,  our  Colt  and  Labour  is  ill  beftowed : 
 And  fometimcs  (bme  Children  are  fb  froward  to  thofe,  that  would  ufe  ex- 
 traordinary Means  to  ftrenghten  their  LimSs,  that  they  may  be  out  of 
 Hand,  that  they  will  kick  and  fight  with  thofe  that  would  do  them  good, 
 and  thofe  that  moft  tender  them,  thev  are  mod  petriHi  with:  Ana  our 
 Sayiovir's  Coui^fcl  is :  Caft  not  Pearls  before  Smne^  left  they  turn  again,  and 
 
Of   Meat   for    Strong-Men.  157 
 
 gU  to  rent  you,  I  fay  again,  fome  of  the  Servants  of  God  have  found  it 
 fo ;  I  have,  I  am  fure  by  Experience,  that  for  their  good  Will,  Freenefs 
 and  Faithfulnefs,  and  nor  keeping  back  any  Part  of  God's  Counfel,  have 
 been  ill  rewarded,  rent  and  torn  for  their  faithful  Counfel,  and  cafting 
 Pearls  before  Swine;  and  it  hath  therefore  been  the  Serpentine  Wifdom 
 of  Others,  tohide  their  Talent  in  a  Napkin,  that  fo  they  might  avoid  the 
 Crofs  of  Chriftj  and  fleep  in  a  whole  Skin. 
 
 I  remember  a  Speech  of  7?.  Mofes  more  Nevachhn^  Part  3.  Chap.  34* 
 Tfje  Law  is  fitted  for  the  People  in  general->for  all  the  Nation^  and  not  for  par- 
 ticular Perfojjs  only ;  the  univerfal  God  is  the  chief  End ;  There  was  and 
 is  many  a  good  Man,  who  wants  thofe  outward  Things,  when  thofe  that 
 are  evil  have  them  in  Abundance;  and  as  well  then  as  now:  And  fhall 
 we  then  {ay  and  conclude,  the  Word  or  Promifes  are  not  true?  No,  God 
 forbid:  God  he  is  the  common  and  general  Father  of  all,  and  his  Pro- 
 mifes and  Care  have  Refpe£t  to  all,  and  fo  to  all  as  to  one,  and  Co  to  one 
 as  to  all ;  yet  for  the  Good  of  the  Univerfal  chiefly :  And  fo  fhould  our 
 Prayers  be,  not  as  having  Rcfpecl  to  thy  Intereft,  or  my  Intcreft,  or  any 
 others  particular  Intcrelf;  but  as  taking  in  the  general  Intereft  of  the 
 Whole:  And  fo  thy  Prayers  (hall  be  fulhlled;  for  Heaven  and  Earth  flhiU 
 pafs  ajvay^  before  one  Title  of  his  IVord  f\)  all  fail-,  Mat.  5.  Therefore  I  fay; 
 They  in  the  old  Tcftamciit  and  alfo  we  now  do  much  miftake,  becaufe 
 by  Mofes  was  promifcd  the  Kingdom,  and  the  Land  flowing  with  Milk 
 and  Honey,  temporal  Peace,  "Multitude  of  Children,  bodily  Health: 
 Thefe  were  in  themfelves  B!ellings,buf  they  figured  our  fpiriaval,  becaufe 
 thefe  were  promifed  but  to  the  Old-Man  under  the  old  Law;  and  thofe 
 that  look  no  farther  now  under  the  Gofpel,  what  are  they  better  than  the 
 old  Jews  and  the  Children  of  Ifrael. 
 
 3.  I  aflirm,  I  have  always  holden  it  a  dangerous  Thing  (efpecially  of 
 late  Years)  toprcfs  God  with  Particulars  of  temporal  Things,  as  of  Health, 
 Wealth,  Honour,  (5<c.  lint  to  leave  all  thofe  Things  to  the  Will  of  God, 
 walking  on  in  our  Duties  and  Callings,  and  leave  the  fucce(s  to  him:  But 
 while  wc  are  in  our  childilh  Condition,  we  arc  ftill  telling  God  in  this  Re- 
 gard, what  he  fhall  do  for  us,  and  how  he  Ihall  govern  the  World,  and 
 when  we  would  have  fair  Weather,  and  when  Rain,  and  when  a  fair  Wind. 
 O  let  this  V^oyage,  this  or  that  Idefign  be  profperous  tome,  to  advance  my 
 Eftarc,  to  enrich  me,  and  to  make  me  great  &  famous  in  the  World :  Thefe  for 
 the  moft  Part  are  the  EfR  fts  and  Intents  of  all  your  Prayers.  And  fo  e- 
 very  Man  would  ferve  his  own  Turn,  and  then  I  pray  thccj  if  thy  Will 
 
 |i  h  h  3  be 
 
158  Of    Milk    far    Bahei^    ttni 
 
 be  done,  thou  wilt  as  near  as  thou  canft  take  Care  for  thy  {elf,  but  who 
 (hall  take  Care  for  thy  Neighbour?  'Tis  no  Matter,  though  Thoufands 
 mifcarry  and  fail  of  thofe  Tilings  j  fo  thou  haft  them  it  matters  not:  Thou 
 takcft  Care  for  thyfelf,  not  for  thy  Neighbour,  not  the  general  Good; 
 but  God  IS  wifcr,  he  hath  more  Wifdom  than  to  be  ruled  by  thy  Self- 
 Wifdom,  which  is  meer  Folly,     What  Kind  of  Prayers  ( do  you  think) 
 arethefe?  Doit  thou  in  thy  felf  think,  that  God  were  wife,  if^hc  fhould 
 ^nfwer  thy  Prayers?  That  which  is  for  thee,  (as  thou  thinkeft)  is  againft 
 Multitudes  of  Others;  and  who  fhall  feek  their  Good?  That  Wind  that 
 ^rves  thy  Defign,  is  as  much  oppofite  for  Others  ,*  and  therefore  my  Ad- 
 vice is,  be  very  tender,  how  you  prefs  in  this  Regard,  the  infinite  Wif^ 
 dom  of  the  Almighty ;  who  when  he  will  blefs,  he  will  turn  CrofTes  and 
 evil  Things  (as  thou  efteemeft  them)  to  be  the  greateft  Blellings:  And 
 therefore  good  Friends]  Let  the  Almighty  alone,  in  Governing  the  Hea- 
 vens and  the  Earth  by  his  Power  and  Wifdom ;  He  hath  upheld,  fuppor- 
 ted,  preferved  and  ordered  the  Heavens  and  the  Earth  to  our  Knowledge 
 (whatever  elfe  as  great  or  greater  Things  he  hath  done)  almoft  thefeiix 
 thoufand  Years  well  enough,  andl'le  warrant  thee,  he  will  do  it  ftill,  with- 
 out thy  Care  or  Dire£lion:   l^^bo  jhall  teaeh  himKnorvUdgef  And  ivho^mH 
 fheip  him  the  Way  of  Under  (landing^  Orheiiig  Ins  CowifeUor-^that  taught  him. 
 I  remember  alfo  a  Speech  of  Bernard:    That  Mind  is  far  from  God  or 
 Heaven.,  which  in  Prayer  is  fidl  of  earthly  Rcqucfls.     And  I  fay :  For  the 
 moft  Part,  Men  are  miftaken  both  in  the  Nature  and  End  of  Prayer: 
 Which  is  firft,  to  afk  Things  according  to  the  Will  of  God,  and  our  End 
 ought  to  be  GOD,  and  the  Things  of  God,  in  which  our  Happinefs  is 
 involved.     Take  this  at  prefent  as  a  Touch-Stone  of  Trial,  what  you  mofl 
 love,  that  you  moft  earneuly  delire  and  pray  for,  and  what  thou  mofl  griev- 
 efl  or  weepeft  for  when  wanting,  that  thy  Affeftions  liave  been  mofl  fct  upon. 
 4.  I  afnrm,  it  is  certainly  more  excellent,  to  feek  firft  the  Kingdom  of 
 Heaven  and  the  Righteoufiiefs  thereof,  than  to  trouble  God  and  ourfclves 
 with  worldly  Requell:s ;  I  fayftill:  DiftinguifhofSeafons.  There  is  a  Time, 
 when  we  may  take  more  Liberty,  becaufe  we  know  no  better,  yea,  and 
 we  think  it  a  great  Deal  of  Religion  too,  that  we  will  acknowledge  God, 
 and  will  come  to  him  for  temporal  Bleilings:  but  as  the  Apoftle  ftiith:  Be- 
 hold lfl)ew  you  a  more  excellent  JVaj :  Covet  after  the  heft  Gifts.  Then  doth 
 God  beft  accept  thy  Prayer,  when  thou  only  feekefl  iiim  for  himfclf,  and 
 not  when  thou  feekefl:  any  other  Thing  by  or  through  him.  This  very 
 Rule  and  Trial  (which  I  gave  you  before)  will  declare;  what  thou  loveft 
 
Of   Meat   for    Strong- Men.  159 
 
 film  for,  whether  for  thy  felFor  himfclf:  What  thou  moft  loveft,  that  thou 
 moft  earneftly  prayed  for;  and  what  thou  moft  wcepelt  for,  when  want- 
 ing, that  thou  moft  loved  ft  when  thou  hadil:  it;  but  to  all  true  Believers, 
 both  in  this  as  in  all  Things,  God  is  their  End,  their  chief  Love,  &c.  and 
 therefore  'tis  him  they  feek  for  and  defire  to  enjoy  above  all  Things;  al- 
 though it  be  with  the  Loft  of  all  Things,  Him  they  efteem  Portion  enough ; 
 the  Smiles  of  his  Favour,  Oh|  How  precious  are  they  to  them,  and  ho\T 
 arc  rhey  prized  by  them  J 
 
 And  to  conclu'ic,  T  affirm,  as  it  is  ftid  o^  Ahijl'iai  2  Sam.  23. 19.  There 
 were  three  moft  honourable  amon^;  the  thirty,  but  yil;ij})ai  mas  the  moft 
 bnnourabk  of  the  three;  dierefbre  they  chofe  him  their  Captain :  And  u) 
 fay  I,  Prayer  is  honourable  in  its  Time  and  Seafon,  and  feeking  for  tem- 
 poral Blcfiings  according  to  the  Will  of  God;  but  more  honourable  in  (eek- 
 ing  Graces  to  adorn  the  Soul  and  inward  Man;  but  when  in  Prayer  we 
 feek  God  for  himfclf,  having  fb  much  Love  to  him,  fuch  ftrong  Defires 
 after  him,  that  we  forget  and  foofe  ourfelves,  and  mind  only  him  and  our 
 chief  End;  then  (ay  I,  let  Ahijl^ah  let  that  Prayer  be  Captain ;  for  that  hath 
 done  the  moil  honourable  of  all  the  chofen  Worthies;  the  Other  have 
 done  worthily  indeed;  but  This  is  the  moft  honourable  of  all  the  three, 
 and  hath  done  the  moft  worthily ;  for  if  we  had  Time,  we  might  (hew  you, 
 that  there  can  no  Prayer  do  more  worthily  than  this;  for  it  anfwers  firft 
 to  the  Lord's  Prayer  Mat.^.  17.  Secondly,  to  Chrift's  Prayer,  immediately 
 before  he  fuffered,  John  17.  in  his  Self-J)enials  and  Rcfignation  to  the 
 Will  of  his  Father,  and  Love  to  his  Flock,  Difciplesand  Members;  A  moft 
 raviihing  Prayer,  and  fuch  a  Prayer  as  no  Man  ever  prayed ;  but  Time 
 will  not  (iiffer  me  now  to  open  any  Thing  about  it.  Thirdly,  this  Pray- 
 er is  moft  agreable  to  the  Example  of  the  Apoftlcs,  who  undervalued  all 
 the  World  to  enjoy  die  Life  of  Chrift,  infbmuch  that  they  cfteemed  his 
 Crofs  their  Throne,  and  his  Sufferings  their  Crown.  So  that  by  all  riirs 
 we  have  faid,  you  may  examine  )our  Prayers,  of  what  Excellency  they 
 be ;  confider  t'le  Matter  and  End  of  your  Prayei-s,  whether  they  be  Flelh 
 or  Spirit,  whether  in  them  you  feek  God  or  your  felves:  And  with  the 
 Words  of  the  Apoftle  Rom.  7. 6.  I  conclude  all  for  this  Time,  feeing  God 
 hath  put  it  into  your  Heart,  to  feek  him  and  to  worlhip  him :  Let  it  nof 
 h  in  the  OUneJs  of  the  Letter  j  but  in  tk  Newnefi  of  the  Spirits 
 
 THE 
 
THE 
 
 M    I    S    T    E    R    Y 
 
 O  R    T  H  E 
 
 Life    and    Marrow 
 
 O  F    T  H  E 
 
 SCRIPTURES: 
 
 An  Expofition  on  Exodus  3.  the  fix  fir  ft  Verfes. 
 
 Exodus  3.  1,2,3,4,5,^. 
 
 KoTp  Mcfes  kept  the  Flock  o/Jerhro  bis  Father  in  Law-,  the  Prieft  o/Midian, 
 ami  he  led  the  Flock  to  the  hack  Side  of  the  Defertj  and  came  to  the  Moun- 
 tain of  God.)  even  of  Horeb. 
 
 Andthe  Anoel  of  the  Lord  appeared  unto  him  in  a  Flame  of  Fire  out  of  the 
 midft  of  the  Bufh,  and  he  looked,  and  behold  theBufltJ  burned  with  Fire^  and 
 the  Biifl)  was  not  confunud. 
 
 And  MoCcsfaidy  I  will  ?2ow  turn  afide^  and  fee  this  great  Sight ,  why  the  Bufl) 
 is  J20t  burnt)  ^C) 
 
 Delivered  at  a  Private  Meeting  at  Kenfington-,  being  in  two  Sermons. 
 
 T 
 
 ^HIS  Chapter  contains  one  of  the  greateft  Miracles  that  the  Scrip- 
 mre  affords;  namely,  that  A/o/'^j a^  plain  Shepherd,  fhould  attempt 
 to  bring  fix  hundred  thoufand,  three  thoufand,  five  hundred  and 
 fifty  fighting  Men,  Numb.  1,46.  befidcs  Women  and  Children, 
 and  young  Men,  behdcs  the  Tribe  of  Levi,  from  under  the  Bondage 
 of  FhavaS?.,  a  great  and  a  mighty  King,  much  lefs  to  think  to  bring  it  a- 
 bout:  Or  elfe'  having  done  it,  he  might  have  purfued  after  them  to  flay 
 them  all;  which  he  did  attempt,  but  was  not  able  to  prevail,  but  was 
 
 drowned 
 
MarroTD    of    the    ScripturfS.  iSt 
 
 drowned  in  the  Sea,  he  and  his  Chariots  and  all  his  Hoft,  all  which  was 
 wonderful  in  that  Regard :  And  th^n  wonderhil  in  Regard  of  the  People 
 themfelves,  that  they  ihould  follow  an  odd  fingle  Man,  who  led  them  no 
 Man  knew  whither,  nor  they  knew  not  what  Way  they  (hoiild  go,  nor 
 where  they  (hould  reft  and  iit  down ;  but  as  the  Apoftle  Paul  Cmh  con- 
 cerning his  Gofpel,  Gal.  1.22.  He  received  it  uot  from  Men-,  nor  by  Me?i; 
 hut  by  the  Revelation  of  Jefus  Chrift:  So  Mofcs  here  had  not  his  Authority 
 from  Men,  nor  by  Men;  but  only  from  the  Lord  immediately:  As  in 
 this  Chapter  you  may  fee  his  Commiilion,  and  what  Authority  he  had 
 to  bring  them  out  oi  Egypt.  The  Almighty  Hand  of  the  Lord  a£lino 
 All  for  them. 
 
 But  that  I  may  not  ftand  long  in  the  Hiftory,  but  come  to  (bmething 
 proftcable  to  us;  for  truly  Friends!  The  Defire  of  my  Soul  is,  not  to 
 give  you  Bones  to  choak  you,  or  to  fport  yourfelves  withal:  But  if  God 
 plcafe,  that  I  may  break  the  Bones,  and  give  you  the  Marrow,  the  Nou- 
 riftiment,  and  the  liiddenMANNA,  to  nourilh  you,  to  ftrenghten  you,  to  make 
 you  look  like  Men  and  like  Chriftians,  fed  at  Clirift's  own  Table,  and  with 
 iuch  Food  as  Ang;els  6c  Chrift  himfelf  feeds  on  ;  and  not  to  look  fo  like  Weak- 
 lings and  Starvelings  as  we  do.  I  may  fay  of  this  Hiftory,  as  one  of  the  Fa- 
 thers fairh  concerning  Nabals  churlifh  Pra£lice :  So  may  I  fay  moft  tiuly 
 oi  Mofes  his  bringing' the  Children  of  Ifrnel  out  of  Egypt,  it's  old  in  the 
 Hiftory,  long  lince  the  Time  was,  but  it  is  ever  in  Ufe ;  every  Day  is 
 this  Hiftory  fulfilled,  and  the  Children  o'i  Ifrael  are  daily  brought  out  of 
 Egyptj  and  that  by  a  ftrong  and  mighty  Hand ;  for  whatever  was  then 
 done,  was  done  in  Types  and  Figures.  Beloved!  This  (I  hope)  is  not 
 ftrange  to  you;  for  the  Apoftle  Paul  reciting  fome  of  thefe  Aftions, 
 faith  plainly  i  Cor.  10.  that  they  were  but  Figures  to  teach  us,  and  appli- 
 es many  of  the  Paflagcsto  that  prcfent  Time:  And  what  the  Apoftle  f^iith 
 of  fome  of  them,  I  may  be  bold  by  the  fame  Spirit,  to  fay  of  the  whole, 
 that  they  were  all  done  in  Figures  and  Allegories.  It  may  be,  you  in  all 
 this  Hiftory  only  look  back  to  that  Pharaoh  of  Old,  and  the  Children  of 
 Ifrael  under  him  in  their  cruel  Ufiige,  hard  Bondage,  and  infupportable 
 Servitude,-  and  pity  them  much  in' reading  the  Hiltor)':  But  Ihiy  a  little; 
 for  before  we  have  done,  I  believe'  we  will  find  the  Cafe  to  be  our  own. 
 Have  Patience,  and  you  Ihall  fee  hovv  the  Matter  will  ftand  by  and  byj 
 whether  we  ourfelves  are  not  Slaves  underafpii-itual  Pharaoh,  and  that 
 you  have  far  more  Caufe  to  pity  yourfelves;  for  fpiritual  Bondaoe  is  hea- 
 vier and  far  more  deplorable  than  temporal;  and  in  that  Re oard*^ there  is 
 no  Comparifbn  between  theirs  and  ours.  ^ 
 
 I  i  i  But 
 
I^«  T[)e    Mifiery^    or    Life    an(J 
 
 Bur  little  doth  any  Man  here  think,  that  he  is  in  Egypt-,  and  that  he  roils 
 under  Pharaoh^  and  that  Pharaolfs  Tall^-Mufters  ufe  them  roughly,  beat, 
 lay  heavy  Burdens  and  abufe  them:  Little  do  they  think,  that  they  are 
 Brick-Makers:  Yet  I  tell  you,  when  we  are  yet  in  the  Kingdom  of  Dark- 
 nefs,  and  are  governed  by  the  Prince  of  Darknefs,  by  the  Prince  that  ru-^ 
 leth  in  the  Air-,  that  now  worketh  in  the  Children  of  Difohedience-,  Eph.  2.  2. 
 what  do  you  think?  Are  we  not  then  Slaves,  yea  worfer  Slaves  than  xxn" 
 i^Qr  Pharaoh  in  Egypt ;  yea,  and  more  Slavery  it  is,  than  that  the  Ifraelites  un- 
 derwent; and  are  we  not  then  imployed  in  the  Devils  Service,  and  in 
 his  Work,  when  you  are  making  Brick  and  Morter,  toraife  Temples,  to  fct 
 Up  Antichrist  in,  him  towormip,  ferve  and  adore,  as  doth  all  the  World? 
 And  truly,  every  one  here  doth  the  fame ;  for  even  every  Man  that  feeks 
 to  fet  up  himfelt,  fets  up  Antichrift  again  ft  Chrift,  and  is  continually  wor- 
 king and  preparing  Bricks  and  Morter,  to  build  up  a  high  Tower,  to  fe- 
 cure  himfelf,  and  to  worfhip  and  adore  himfelf  in  Oppofition  to  Chrift  t 
 But  he  that  will  marry  Achfah  Caleb's  Daughter,  as  I  had  Occafion  to 
 fhew  you  upon  that  Text,  he  muft  finite  Kiriathfepher-,  the  City  of  the 
 Letter.  The  Letter  of  Scripture  reveals  nothing,  which  will  be  favinota 
 us,  it  is  the  Spirit  muft  do  us  good :  To  him  that  fmites  the  Letter,  ihalt 
 fee  given  Achfah-,  which  by  Interpretation  is  the  Rending  of  the  Vailt 
 As  It  was  at  our  Saviour's  Pallion ;  £6  to  this  Man  the  Vail  of  the  Tern* 
 pie  (hall  be  rent  from  the  Top  to  the  Bottom :  And  he  ftiall  have  the  Se- 
 crets, fee  and  pofTefs  the  Secrets  of  God  Almighty :  But  this  he  cannot 
 have,  unlefs  he  ftrike  the  Letter,  fmite  the  Waters  as  Mofes  did,  and  divi- 
 de them,  elfe  there  is  no  Water;  no,  no  Word  of  God  for  us;  for  the 
 Word  lies  hid,  and  no  Man  findeth  it,  but  he  only,  that  fmiteth  Kiriath- 
 fepber,  the  City  of  the  Letter,  that  it  may  be  to  him  Debir,  the  Word  ,- 
 for  that  City  (as  I  then  told  you)  out  of  Joflmah  15. 15, 1 5.  before  it  was 
 fmirten  by  OthnieU  the  Lords  fit  Time  or  Opportunity,  (who  took  rhe^ 
 City, )  it  was  called  Kiriathfepher-,  that  is  the  City  of  the  Letter,  bur  being 
 once  fmitten,  then  it  was  called  Dehir^  that  is  the  Word,  and  not  before:: 
 So,  if  we  reft  in  the  Letter  of  the  Word,  either  of  the  old  or  new  Tefta- 
 ment,  we  (hall  never  come  to  make  it  Debir  to  u.^,  it  is  ftill  the  Words  of 
 a  Book  fealcd  up  to  us,  and  reftit^jr  therein,  the  Letter  inftead  of  faving  us, 
 k  will  dcftroy  us;  for  fo faith  the  Apoftle  i  Cor.  ^  6  The  Letter  killh 
 tut  the  Spirit  gives  Life.  If  we  reft  in  the  Letter,  and  think,  that  or  any 
 Other  external  Ohfcrvarions  or  Obedience  thcreunio  will  fave  us,  M'e  are 
 deceived,  Without  caring  or  endeavouring  to  get  that  Word,vvhich  lafts 
 
Marrom    of   the    Scriptures,  t9$ 
 
 fot*  ever:  The  Hiftory  hi\s  not  for  ever;  tho^e  Things  then  done,  are 
 -done  and  palt:  fiiu  (for  all  that)  That  very  Word  lafb  for  ever,  (i.  e.) 
 is  iHll  in  doing,  and  concerns  as  much  at  every  Time,  eveiy  Age,  Sex 
 and  Degree,  as  well  as  then :  This  is  the  internal  Senfe  we  muft  feek  for, 
 this  is  the  true  Body  of  Chrift,  his  Flelh  and  his  Blood,  which  we  are 
 commanded  to  eat  and  to  drink,  that  by  it  we  may  live  for  ever:  This  is 
 the  Comforter,  which  cannot  come,  until  he  in  his  Body  and  in  the  Let- 
 ter be  removed ;  and  this  is  to  be  made  Partakers  of  the  divine  Nature, 
 to  be  fed  and  nourilhed  with  Chrilt  his  Virtues,  live  his  Life,  and  this  is 
 to  be  worthy  Receivers  of  Chrift,  and  true  Communicants:  And  if  you 
 do  othcrwife,  you  know  what  the  Anoftle  concludes:  He  that  eateth  ani 
 drinkcth  uiiivoYthily-)  eateth  and  drinketD  his  own  Damnation ;  for  the  Letter 
 kills,  but  Chrilt  or  the  Spirit  giveth  Life.  Tour  Fathers  have  eaten  Mannay 
 and  are  dead-,  faith  Chriit,  I  am  the  true  Bread:  So  that  we  muft  not  reft 
 in  that  Manna,  which  came  down  from  Heaven,  nor  reft  in  the  external 
 Body  of  Chrift,  which  muft  depart  and  be  removed ;  but  look  for  true 
 Bread,  true  Food,  as  our  Lord  Inews  at  large  in  that  6th  of  John.  Thou- 
 sands have  perilhed  by  dwellino;  and  refting  in  the  Letter;  but  blefled 
 are  they,  that  fhall  tafte  of  this  heavenly  Manna:  This  is  Meat  indeed, 
 find  J3rink  indeed,  Bread  from  Heaven,  that  true  Bread  of  Life,  which 
 Chrift  there  fpeaks  of.  Beloved  I  All  other  Knowledge,  let  it  be  neve^ 
 io  efteemed  in  the  World  by  whomfoever,  Perifheth  a  Man,  if  he  reft 
 therein:  As  if  I  give  a  Boy  Oyfters,  and  tell  him,  there  is  meat  that  will 
 liourilh  him;  but  if  he  know  not  how  to  open  the  Shell,  and  he  thereby 
 not  coming  at  the  Meat,  it  ftarves  him :  Did  not  I  fay  true,  when  I  told 
 him,  there  was  Meat  to  feed  him?  And  do  I  not  fay  true  likewife,  infiiy- 
 ing,  the  Oyfter  killed  him?  For  the  Shell  killed  him,  becaufc  he  could 
 not  come  at  the  Nourilhment  for  theShell :  In  the  fiime  Senfe,  the  Word 
 though  it  be  full  to  the  Brim  of  precious  Liquor,  and  full  of  heavenly 
 Dainties,  yet  if  a  Man  be  taken  up  intheOutfide,in  the  Shell  of  the,  Word, 
 and  never  crack  the  Shell,  very  fitly  may  the  Holy  Ghoftfiy:  The  Let- 
 ter kills ;  nay,  he  that  goes  no  farther,  and  refts  on  that,  he  goes  no  fur- 
 ther, fees  no  more  than  the  very  Devils;  for  they  (by  long' Cu(tom and 
 Experience)  have  gotten  whatever  can  be  known  in  the  Hlftory,  far  be- 
 yond any  Man  upon  Earth, 
 
 And  therefore  he  whofe  Faith  hath  brought  him  no  farther,  than  to  be- 
 lieve in  an  external  Chrift,  viz.  in  that  Chrilt,  that  was  born  at  Bethlehem, 
 and  there  brought  up,  and  the  fime  that  aftcrwiU'd  wrought  Miracles, 
 
 I  i  i  2  and 
 
1^4  37?^    Aftfteryy    or    Life    mtd 
 
 and  was  crucified,  dead  and  buried,  and  rofe  again,  &c.  This  Man  belie- 
 \\n<y  no  more-,  the  Letter  kills  him;  he  knows  no  more,  nay  not  fo  much 
 ts  t5ie  Devils  themfelves  know  and  believe :  I  fay,  herein  the  Devils  our- 
 ftrip  thee.  The  Aportle  Paul  was  fo  far  from  accounting  this  any  Thing, 
 that  he  flights  the  Knowing  any  Man  after  the  Flefh:  Henceforth  know  we 
 no  Man  (  faith  he  )  after  the  Flejl) ;  ;7o,  though  we  had  htown  Chriji  after  the 
 Fledhyet  henceforth  know  we  him  no  more:  Infomuch,that  if  he  had  known 
 7^^  and  feen  exactly  whatChrift  did,  what  he  faid,  how  he  lived,  how  he  dy- 
 ed, and  how  he  rofe  again,  All  is  nothing;  henceforth  we  will  know  him 
 no  more  after  this  Manner;  No,  no,  but  let  me  know  all  his  A£lions,his 
 Death,  his  Life,  his  Miracles,  his  Paifion,  his  Refure£lion,  all  within  me, 
 let  me  know  them  and  experience  themin  myfelf:  If  we  know  him  thus, 
 this  is  Knowledge  worth  Prizing  indeed,  this  is  worth  boafting  of,  as  a 
 Cor.  5.  i^.  Chrift  died  for  AU^  that  they  which  live^flmdd  not  henceforth  live 
 unto  themfelves-,  but  unto  him  that  dyed  for  them^  and  rofe  again ;  and  again 
 Col.  3. 1.  If  ye  be  rifen  with  Chrifl-ifeek  thofe  Tl.iings  which  are  above:  This 
 is  that  we  fhould  labour  to  find,  Chrift's  Death  and  Chriffs  Life  in  us; 
 to  fee  if  Chrift  hath  done  all  At^ions  (not  only  among  the  "^ws  at  Jertt^ 
 faletn)  other  than  fpiritually,  but  in  us;  I  muft  find,  that  he  hath  been 
 born  and  brouo-ht  up  in  me,  that  he  hath  put  all  Doctors  to  Silence  with- 
 in me,  that  he?iath  wrought  all  his  Miracles  in  me,  opened  my  Eyes'  as 
 he  did  then  open  the  Eyes  of  the  Blind;  open  my  Ears,  as  he  did  then; 
 fb  open  my  Lips,  that  my  Mouth  may  fhew  forth  his  Praife  ,•  and  as  he 
 caft  out  then  both  dumb  and  deaf  Devils,  that  we  fee,  there  are  the  fame 
 in  us,  and  to  be  caft  out  in  us.  If  thefe  Aclions  be  thus  done  in  thee, 
 «s  verily  as  ever  Chrift  did  any  of  thefe  A£lions  in  the  Flefti ;  if  this 
 Knowledge  and  this  Experience  be  fixed  in  your  Minds,  and  you  feel  the 
 Power  thereof  in  your  Hearts,  then  you  have  crackt  the  Shell,  you  have 
 gotten  the  Marrow,  the  Fatnefs  of  the  Word.  Yet  for  all  this  we  muft 
 not  do  with  the  Letter,  as  I  then  told  you,  becaufe  it  is  the  Shell ;  there- 
 fore to  do  as  Men  ufually  do  with  the  Shells  of  Oyfters  or  of  Eggs,  ha- 
 ving once  the  Meat,  throw  away  the  Shells:  No,  no;  for  rhcy  are  the 
 'Means  to  bring  the  Word  to  us;  for  to  us,  becaufe  of  our  Wcaknefs,  can- 
 not this  Word  be  conveyed  without  the  Shell;  and  therefore  our  merci- 
 ftil  God  hath  been  f  leafed  to  convey  i;  to  us  in  earthen  Veffels,  and  un- 
 der earthly  Refcmblances,  that  fb  we  might  hear  it,  underftand  it  and  re- 
 ceive, and  that  the  Excellency  of  the  Power  may  be  of  God,  and  not  of  Man. 
 If  w«  logk  upon  it,  as  it  riuis  in  black  and  white  Letters,  'tis  true,  it's  a 
 
 lofty 
 
Marrow    of   the    Scriptures.  i6^ 
 
 lofty  Srile,  and  amajeiiical  Kind  of  Wriring,  that  carries  Majefty  and  Au- 
 thorithy  in  ir,  and  the  Proof  is  initfclf;  whereas  other  Writers  arc  fain  to 
 bring  Reafons,  Proofs  and  Witnelfes  of  the  Truth  of  that  they  write, 
 that  they  may  be  believed;  whileft  this  carries  Proof  and  Authority  in  it 
 felf ;  ana  at  the  Bell,  the  Letter  is  no  more ;  but  he  that  can  get  within  it, 
 he  that  can  get  into  the  Midd  of  the  burning  BulL,  he  /hall  fee  fuch  Spi- 
 rit and  Life,  that  Eye  hath  not  feen,  Ear  heard,  nor  ever  entred  into  Man's 
 Heart  to  conlider:  In  lliort,  he /hall  know  what  it  is  to  marry  Achfab^ 
 to  have  the  Vail  rent ;  and  what  it  is  to  enter  into  the  Holieft  of  all. 
 
 And  (b  of  this  Hiltory,  concerning  Mofes  bringing  Ifrad  out  of  Egypty 
 to  fee  what  Slavery  they  were  in,  and  how  Pharaolfs  Tafkmafters  beat 
 them,  and  increafcd  their  Bondage,  taking  away  their  Straw,  and  makinof 
 them  toil  and  work  every  Day  harder  and  harder ,  and  yet  the  more  they 
 oppreffed  them,  the  more  they  increafed:  I  fiiy,  all  this,  and  the  Reft  in 
 the  Hiftory  runs  high  and  majeftically,  and  that  is  the  Beft  you  can  fiiy 
 of  it:  But  he  that  through  the  Hiftory  ftiall  fee,  that  the  Hiftory  was  not 
 written  barely  for  a  Hiftory,  but  mainly  and  chiefly  for  us,  and  is  of  Uie 
 to  this  very  Day  and  for  ever:  He  (hall  fee,  therein  contained  an  eternal 
 LIVING  Sense:  He  that  looks  within  himfelf,  Ihall  find  all  verified  in  him- 
 felf:  And  not  only  this  Scripture,  all  the  five  Books  of  Mofes-,  Jofl?uaby 
 the  Ki?2gS)  and  all  the  Battels  of  the  Kings,  and  fo  throughout;  that  what- 
 ever Part  of  Scripture  he  ftiall  read,  he  fhall  be  able  to  lay  and  feel  expe- 
 rimentally: Ob  this  very  Day  is  this  Scripture  fulfilled  in  your  Ears!  This 
 Day  is  this  Scripture  accompliftied  in  me;  for  the  Subftance  of  all  thofe 
 Hiftories  throughout  is  verified  to  this  Day,  and  ftiall  be  to  the  Worlds 
 End :  It  is  no  Matter,  take  no  Thought  what  other  Pharaoh  there  was, 
 what  typical  Pharaoh  there  was,  fo  we  have  found  the  true  Pharaoh  ixus: 
 Nay,  it  were  no  Matter  then,  though  we  had  never  heard  of  that /^/v/r^o/;, 
 for  that  Pharaoh  doth  but  type  out  unto  us,  what  the  fpiritual  Pharaoh  is 
 IN  us;  and  how  he  labours  to  ftrenghten  and  advance  himfelf  in  his  King- 
 dom: And  if  any  offer  to  go  out  from  him,  he  will  lay  heavy  Burthens 
 upon  them,  he  will  make  them  groan  under  Service,  infomuch,  that  their 
 Cry  ftiall  come  up  before  the  Lord ;  and  if  they  do  get  out  from  him  by 
 a  ftrong  Hand,  it  muft  be  by  Miracles  and  Wonders,  and  he  will  he  (lire 
 to  puriiie  them,  till  he  himfelf  be  quite  overthrown  in  the  Midil  of  the 
 Sea;  and  i'o  he  that  fought  for  Honour  and  Glory  in  overcoming  them, 
 the  Loi-d  ftialJ  £;et  iiirafeif  a  Name  on  this  PtaYuoh:^  aiid  on  all  hii,"Ho(t. 
 
 i  i  i  3  Aiidi 
 
l^S  The    Mifie^y->    or    Life    ani 
 
 And,  that  we  may  come  to  the  Hiftory  in  particular,  Concerning  brin- 
 ging Ifrael  out  of  Egypt.  There  be  three  principal  Things  in  the  Chapter. 
 iT  The  Preparation  before  this  Vilion  that  Mofes  faw. 
 
 2.  The  Viiion  itfelf,  the  Buih  burned  and  was  not  confumed. 
 
 3.  The  Effe£l  that  followed  upon   the  Vifion,  viz.  'Mofes  his  Com« 
 million  to  Pharaohy  to  deliver  Ifrael. 
 
 I.  For  the  Preparation  to  the  Viiion;  that  is  in  the  firft  Verfe:  Mofes 
 kept  the  Flock  of  Jethro  his  Father  in  Laiv-^  and  he  led  the  Flock  to  the  Back- 
 fide  of  the  Defavt-i  Esff.  Mofes j  it  is  teitified  of  him  in  the  A£ls,  that  he  was 
 a  Man  mighty  in  all  the  Learning  of  the  Egyptians'.,  for  being  brought  up 
 as  a  Kinos  Son,  he  wanted  for  no  Teaching,  tiiat  was  to  be  had  in  the 
 Kingdom;  for  the  Egyptians  had  the  chief  Learning  of  the  World;  for  I 
 mult  tell  youj  we  and  all  Antiquity  are  beholding  to  the  Egyptians  for 
 all  their  and  our  chief  Learning  in  natural  Things. 
 
 Now  we  muft  labour  to  fee  in  all  the  Words  of  God,  that  the  Truth 
 and  the  Word  of  God  itfelf  is  hid  and  coucht  under  mighty  Parables; 
 For  without  a  Parable  f pake  he  nothing  unto  thcm^  Mat.  13. 34.  And  indeed, 
 without  Parables  can  we  not  have  the  Truth:  As  we  cannot  have  Meat 
 without  Excrements ;  for  in  all  the  Meat  we  eat,  there  is  Abundance  of 
 Excrement,  to  a  very  little  Nutriment  or  Nouriihment;  the  greateftParc 
 though  never  fb  refined  and  deco£ted,  is  Excrement :  And  fo  I  fay  of  the 
 Letter,  the  Letter  compared  with  the  Spirit,  is  but  the  Shell,  the  Excre- 
 ment, the  outward  Hulk  of  the  Word;  and  we  have  a  great  Deal  of  Ex- 
 crement, Hu(kand  Shell,  (that  doth  us  no  Good  at  all)  to  a  very  little 
 Meat,  Spirit  or  Subftance ;  for  you  know,  Excrement  doth  not  nouri/h  at 
 all;  that  comes  away  again  and  goes  into  the  Draught,  as  our  Saviour 
 faith :  Yet  we  may  not  abhor  nor  undervalue  the  Excrement  of  the  Word, 
 becaufe  it  is  Excrement;  for  we  cannot  have  the  Meat  thereof,  the  Spirit 
 and  that  which  feeds  us  without  Excrements ;  that  which  is  Excrement, 
 doth  but  ferve  to  convey  the  Nouriihment  in  the  Body :  God  could  not 
 polfibly  (as  I  may  (ay)  fpeak  to  us,  nor  convey  his  Word  to  us,  (confi- 
 dering  our  humane  and  low  Condition)  but  by  the  Excrement  of  the  Let- 
 ter, as  he  hath  done:  Something  mull  be  prefented  to  our  Eyes  and  Ears 
 
 fpokcn, 
 
 (hould  have  quite  undone  ourUnderftandings :  And  becaufe  of  our  Infirmity 
 smd  Weakne^  we  cannot  receive  niuch  Spirit;  yea  bu:  a  little  Spirit,  but 
 
.  Marrow    of   the    Scriptuvei.  i6j 
 
 trtuch  more  Excrements,  to  convey  it  unto  us,  to  our  Underftandings. 
 As  take  another  Inftance,  you  fee,  the  Sun  /hines  to  us,  and  gives  us 
 Light  at  fuch  a  Diftance,  and  through  fbmany  Elements,  Air,  Clouds  and 
 Meteors,  and  many  fuch  Interruptions,  and  at  To  many  thoufand  Miles  of 
 Diftance,  which  keeps  his  own  perfedl:  and  full  Luftre,  Glory  and  Brio-ht- 
 nefs  from  us;  for  if  it  fliould  not  do  fo,  we  (hould  be  quite  blinded,  and 
 our  Sioht  deftroyed  by  it;  for  we  have  much  ado,  the  ftrongeft  fighted 
 Man  that  is,  to  behola  and  look  upon  the  Sun  at  that  Diflance  as  it  is, 
 what  Ihould  we  do  then,  if  thefc  Things  and  fuch  a  Diftance  intcrpofed 
 not  thcmfclves  between  our  Sight  and  the  Sun?  So  if  our  great  and  Al- 
 mighty God  fhould  fpeak  to  us  in  a  fpiritual  Way,  and  as  himfelf  would 
 fpeak,  I  (ay,  if  he  fhould  fhinc  into  us  in  the  leafl  Part  of  his  own  Splen- 
 dor and  Glory,  all  our  Sights,  all  our  Appreheniions  of  him  would  be 
 quite  put  out,  he  would  utterly  deflroy  our  Sight,  and  we  fhould  be  quite 
 fwallowed  up,  and  emptied  into  nothing;  for  we  cannot  pollibly  fee  God, 
 nor  hear  God,  but  only  in  that  Way  that  he  hath  already  fpoken  to  us: 
 If  God  did  not  condefccnd  to  our  Weaknefs,  and  fpeak  to  us  in  our  Lan- 
 guage, and  become  weak  to  the  Weak,  alafs!  Man  is  fuch  a  pitiful  Weak- 
 ling, he  could  not  receive,  conceive,  or  comprehend  any  of  the  hio-hThincrs 
 of  God.     But  happy  is  that  Man,  who  gets  not  the  Excrement,  but  the 
 Nourifhmcnt  of  the  Scriptures :    And  1  pray  you,  for  all  this  which  I 
 have  faid,  to  perfwadc  you,  to  magnifie  the  Spirit  above  the  Letter :  Let 
 us  be  fb  far  from  throwing  away  the  Letter,  that  you  rather  infinitely 
 blefs  Giod  for  it,  and  be  very  thankful  to  him,  that  he  hath  fo  far  condefl 
 cendcd,  to  f^oop  fb  low  to  our  weak  Capacities,  that  we  may  come  as  we 
 are  able  to  receive  the  Knowledge  of  him,  who  is  our  Happincfs  and  E- 
 ternal  Life.   O  praifc  his  infinite  Goodnefs  for  ever;  that  hc:^the  mighty 
 ftrong,  infinite,  wife  Creator,  who  is  fo  infinitely  above  us,  hath  been 
 pleafed  fo  fu-  to  abafe  himfelf,  as  to  deal  with  us  as  with  Babes;  for  we 
 are  no  better,  that  he  the  mighty  Jlhovaii  is  become  weak  to  the  Weak, 
 that  he  hath  made  himfelf  a  I^abc  to  us  Babes:  Oh!  Be  amazed  and  afto- 
 nifhed  at  it  for  ever,  and  fiill  down^  continually  before  his  Footflool  with 
 all  Trembling  and  Fear.     St.  Paul  who  was  but  a  Man,  tells  the  Corinthi- 
 ans, that  he  could  not  fpeak  unto  them  as  unto  fpiritual  Men;  how  then 
 eould  God  himfelf  fpeak  unto  them  as  unto  fj:)iri[ual,or  they  able  to  bear 
 his  Words?  If  we  cannot  bear  the  Words  of  a  weak  frail  Man,  how  is  it 
 pofFiblc  to  bear  the  Words  of  God  himfelf?     As  the  Poets  faid  of  rheir 
 <iod  JupiUi')  and  his  Wife  Juno:  A  certain  Woman  defiling  of  Junoy 
 
 thai 
 
i^g  The    Mifleryy    m    Life    and 
 
 that  Hie  might  but  lie  with  Jupiter  in  all  his  Glory  and  Majefty ;  Hie  aft- 
 fwered :  O  Woman!  Thou  haft  aiked  thine  own  Defl:ru£tion ,•  but  ihe 
 pcrlifting  in  her  Defire,  having  herRequeft  granted,  (he  prediming  upon 
 her  own  Strength ;  and  as  fbon  as  ever  Jupiter  drew  near,  ihe  was  pre- 
 fently  made  into  Powder,  fayes  the  Fi£lion  ,•  (hewing  thereby  thus  much 
 unto  the  People,  that  the  true  God  was  infinite,  and  incomprehenlible ; 
 for  let  me  tell  you,  they  intended  as  much,  as  ignorant  as  you  conceive 
 them  to  be;  though  to  the  common  People  they  (peakafter  this  Manner, 
 covertly,  by  Similitudes  and  Comparifons;  for  there  was  none  of  all  the 
 Learned,  but  knew,  that  (iich  a  one  muil  be  the  true  God  :  Neither  let  us 
 be  fo  fimple,  as  to  think,  that  they  thought  thefeto  be  Gods;  or  that  their 
 Gods  and  GoddefTes  were  (b  wicked,  as  to  be  Adulterers  or  AdulterefTes, 
 or  the  like;  they  were  not  fo  fbtti(h;  but  they  hid  and  couched  theTi*uth 
 under  thefe  Shadows  and  Refemblances :  So  God  Almighty,  even  our 
 God,  who  is  the  true  God,  if  he  (hould  fpeak  unto  us,  or  deal  with  us  as 
 he  is  in  himfelf,  what  Creature  could  ftand  before  him?  I  tell  you,  he 
 would  fpeak  all  the  World  to  Powder,  to  Nothing  in  a  Moment;  for  if 
 he. had  pleafed,  he  could  have  fpoken  all  Truth  in  one  Word,  but  where 
 had  been  Auditors,  to  have  heard  or  underftood  that  one  Word* 
 
 As  when  the  People  murmured  and  mutined  againft  Mofcs  and  Aarotit 
 and  were  divided  againft  them,  and  for  them,  they  thought,  that  all  the 
 People  of  God  were  holy,  and  A/o/'^j  and  Aarofiiook  too  much  upon  them, 
 and  God  could  fpeak  by  them,  as  well  as  by  Mofes  and  Aaron;  but  as 
 God  began  to  (hew  himfelf  in  his  Power  and  Majefty,  they  all  trembled, 
 and  were  not  able  to  ftand  before  him;  and  again,  when  the  People 
 thought,  they  would  go  up  to  the  Mountain  as  well  as  Mofes'y  Well  faith 
 Mofes'.  If  ye  will,  do;  but  as  foon  as  they  drew  near  to  the  Foot  of  the 
 Mountain,  and  the  Storms  began  but  to  arife,  and  they  heard  the  Thun- 
 der, and  the  Lightnings,  and  the  terrible  Noife,  and  the  Clangor  of  the 
 Trumpets  founding  louder  and  louder,  then  they  began  to  tremble  and 
 fear,  and  prayed,  that  God  would  not  fpeak  unto  them  ;  left  we  dye,  fay 
 they :  but  let  Mofes  fpeak  to  us,  for  we  can  hear  him ;  he  was  Bone  of 
 their  Bone,  and  Flefti  of  their  Flefli;  he  was  fuited  to  their  Capacity,  to 
 their  Element. 
 
 Brethren !  Know  this  for  an  undeniable  Truth,  that  in  God's  Word 
 there  is  fuch  a  Depth  of  Light  and  Glory,  fuch  ravi(hing  ftupendiousPro- 
 foundnefs,  that  it  will  ferve  all  the  Men  that  ever  were,  are,  or  ftiall  be; 
 yea,  all  the  Divines  and  Peopje  of  God  through  all  Generations  to  fwim 
 
 ia 
 
Marrow    of    the    ScriptureSj  1^9 
 
 in  for  ever :  Nay,  and  add  to  rhem  all  the  Angels  in  Heaven,  to  pry  and 
 dive  into,  through  all  Eternity,  and  yet  ihall  never  be  able  to  find  out  the 
 Bottom,  and  the  vaft  (hipendious  Depth  thereof:  But  as  I  fay,  God  is 
 plcafcd  for  our  Capacities,  to  give  us  thcfe  Things  hid  under  a  Vail,  cou- 
 ched and  conveyed  to  us  under  Parables;  that  he  may  give  and  convey 
 to  us  the  Nourilhment;  he  is  fain  to  give  us  with  it  the  Excremenr, 
 which  he  would  not  do,  if  we  could  receive  the  Nutriment  of  itfclf  alone. 
 For  (aith  the  Apolfle,  ////  fins  Day^  while  Mofes  is  readt  they  have  ft'U  the 
 yiiil  over  their  Hearts '^  In  the  Ourlide  of  the  Letter  you  fee  nothino'  but 
 the  Vail  of  God's  Word ;  and  the  Truth  is  concerning  Tome,  God  hath 
 commanded :  Mr/^Y //)m'  Eyes  heavy-,  and  their  Ears  c/uU]  left  they  fl)ouU fee 
 with  their  EyeSy  and  hear  with  their  Ears-,  and  tmderftand  with  their  HeartSy 
 and  be  converted  and  Ijhould  heal  them :  That  in  feeing  they  may  fee,  and  not 
 perceive  J  and  hearing  they  may  hear^  and  not  nnderftand:  That  is,  (I  will  be 
 bold  to  give  the  Interpretation)  that  feeing  the  Letter,  thev  may  not  fee 
 the  Life;  that  hearing  the  V/ords,  they  may  not  underltand  the  living 
 Senfe. 
 
 Having  premifed  this,  let  us  now  come  and  take  in  Pieces  fbme  Pare 
 of  thcfe  \Vords  now  read,  that  we  may  come  to  eat  of  the  Bread  of  Life, 
 and  of  the  hidden  Manna,  that  is  as  yet  flift  locked  up;  and  except  God 
 open  our  Hearts,  as  he  did  the  Heart  of  Lydia-,  and  unlock  the  feven 
 Seals  thereof,  it  is  and  will  ftill  be  a  Book  fealed  up  to  us,  and  a  fountain 
 covered.  And  Mofes  kept  the  Sheep  0/ Jethro  his  Father  in  Laiv^  the  Priefi 
 of  Midian-,  and  he  led  the  Flock  to  the  Back-fide  oftheDefart^  and  came  to  the 
 Mountain  of  God-,  even  to  Horeh :  What  may  be  the  Meaning,  that  the  holy 
 Ghoft  doth  defcribe  yl/o/t'j  to  be  a  Sheep-keeper:  fetting  downfo  exprcf^ 
 ly  dvat  Particular;  and  Itill  all  the  Patriarchs  are  panicularly  defcii!)ed  to 
 be  Sheepkcepcrs :  Certainly  dicre  is  fbrnething  to  be  obfcrvcdand  learn- 
 ed from  Shepherds,  becaufe  Shepherds  are  ofcener  mentioned  and  taken 
 Notice  of  than  Hu(bandmen;  and  not  only  the  Men  prefered  before 
 them,  but  all  their  A»itions  alfb  prefered  before  the  others.  Cain  was  a 
 Hufbandman,  yJhel  was  a  Sheep-keeper,  thev  both  offei'ed  Sacrifice,  one 
 of  his  Catrle,  the  other  of  his  Ground,  but  the  Shepherds  Offenn<"''  was 
 preferred  before  the  Hulbandman's:  And  fo  all  the  Patriarchs  are'^^'com- 
 mended  for  being  Shepherds,  and  following  tliat  Trade:  And  David^  the 
 Spirit  of  God  takes  fpecial  Notice,  and  fetsdown  ex[:)rcfly,//v7r  he  foUorred 
 Ervs  great  with  young-,  and  from  that  Implovment,  was  taken  to  feed  God's 
 Pcopk;  and  to  be  a  King  over  them,  2  Sam.  7,  8-  I  took  thecf-om  the  Sheep- 
 
 Iv  k  k  L'vafi 
 
lyo  The    Myfteyy-,    o?    Life    mid 
 
 toat-)  to  he  a  Ruler  over  luy  People  Ifraei  Well,  we  need  not  inftance  any 
 further;  what  may  be  the  Meaning  of  the  Holy  GhofHn  all  this?  In 
 one  word  I  will  tell  you,  what  a  Shepherd  is.  A  Shcplicrd  is  one,  thatlives 
 mcerly  and  mod  properly  by  the  Providence  and  Blelling  of  God  upon 
 his  Trade;  for  their  Cattle  they  fruclifie  and  increafe  onfy  upon  God's 
 Will,  BlelTing  and  Providence;  he  acts  not  much,  is  nothing  Co  toilfome 
 and  laborious  as  the  Hulbandman,  but  he  refigns  up  his  will  and  all  he 
 hath  to  God  only,  and  depends  all  together  upon  that;  but  a  Hufbandman 
 is  he,  who  with  his  Expectation  of  God's  Blelling,  joyns  his  own  Endea- 
 vours, plowing,  (owing,  reaping,  changing  his  Ground,  working  and 
 {vveating,  rifing  early,  and  going  to  bed  late :  Well  I  pray,  is  there  any 
 Hurt  in  all  this?  No,  I  forbicl  the'm  not  to  do  fb,  but  this  I  fay :  A  Shep- 
 herd's Life  is  preferred  with  God  far  before  a  Huiband man's  becaufe  he 
 hath  given  up  all  to  God,  all  that  ever  he  can  do,  or  can  fay  or  think,  his 
 whole  Man  is  rehgned  to  God,  confeiling,  that  they  are  nothing,  that  they 
 can  do  nothing,  and  from  their  very  Souls  acknowledge,  (and  not  in 
 Words  only)  that  they  have  no  Wit,  no  Rea(bn,  no  Will,  noUnderftand- 
 ing ;  their  whole  Man,  all  that  they  are  or  can  do,  is  wholely  religned  up 
 to  God  and  his  Will;  nor  will  they  joyn  any  of  their  Works  with  God's, 
 but  let  God  a£t  all,  do  all,  think  all,  fpeak  all,  be  all  in  them :  They  have 
 heard  and  feen,  as  David  faith:  That  God  alone^  DOTH  ALL:  And  as 
 God  faith  by  the  Prophet  ira.45.  I  am  the  Lord^  and  there  is  none  elj%  there 
 is  no  God  hejides  me-,  it  ivas  I  that  girded  thee^  though  thou  haft  not  known  me. 
 The  refigned  Man  feeth  and  knoweth  all  this,  he  knoweth :  The  U^ay  of 
 aMan  is  not  in  hinfelfit  is  not  in  Man^that  walketh  to  direSi  his  Steps'\^v.io.2'^, 
 This  is  the  Life  of  a  True  Shepherd,  who  hath  his  Eye  lingie  on  God, 
 and  looks  to  him  in  every  Thing:  Let  him  increafe  his  Flock,  or  decreafe 
 it,  he  is  all  one,  he  is  nothing  grieved  at  the  one,  nor  lifted  up  with  the 
 other;  becaufe  he  accounts  nothing  he  hath  his  own,  nor  doth  he  think, 
 that  he  lives  by  his  own  taking  Care,  or  by  his  own  Induftry,  but  depends 
 mcerly  on  the  BlclIingsofGod,  and  the  Works  of  Nature:  But  the  other, 
 rhey  moil,  and  they  toil  themfelves,  they  do,  yea  and  they  muft  do  fbme- 
 thing,  yea  that  they  muft  toward  their  own  Maintenance,  or  elfe  they 
 Jcnow  how  it  will  go  with  them,  yea  that  they  do :  And  this  ye  cannot 
 beat  out  of  them:  They  muft  joyn  their  Wits  and  their  Doings  with 
 God's,  and  do  not  afcribe  all  to  God  while  they  do  it,  (mark  that)  while 
 they  do  it,  as  do  the  others,  who  fay:  Not  I  do  any  Tl.nng^  but  it  is  Chrifl 
 that  dwdhtl)  in  me :  And  dierefore  Slaephcrds  ai-e  accepted  with  God  far 
 
 tefoxe' 
 
Marrow    of    the    Scriptures,  ifi 
 
 before  Hus(b;indmcn:  The  one  dorh  think  verily,  his  own  Care  and 
 Indurtry  is  the  Staff  of  his  Life,  rhey  cannot  deny  ail,  give  up  all  that 
 they  are  or  can  do:  they  cannot  but  think,  (fay  what  you  will)  that  they 
 have  fbme  Power,  (ome  Wifdom,  Tome  Underftanding,  fome  Ability  to 
 bring  about  their  A^flions;  but  the  other,  the  truly  refigned  Man,  he  fees 
 and  acknowledges  as  the  Truth  is,  that  God  Alone  doth  all,  and  that  he 
 is  all  the  Power,  all  the  Might,  all  the  Wifciom  of  the  Creature,  and  he 
 hath  nothing  at  all :  He  will  not  by  any  Means  obfcure,  darken  or  eclipfe 
 God's  Power,  nor  his  Wifdom,  nor  his  Praife,  as  the  Hu(bandman  doth; 
 though  perhaps  they  alfo  may  fay  in  Words :  It  is  their  Endeavours,  and 
 the  Blemng  of  God  thereupon:  And  then  they  think  they  have  madeup 
 all;  when  indeed  in  their  Hearts,  in  their  Thoughts  and  in  their  Pradlices 
 they  do  not  give  God  his  Praife  and  Glory ;  hut  fncrificc  to  their  own  A^ets 
 (as  Habakuk  Taith)  and  burn  Incenfe  to  their  Drags-,  hecaufehythcm  their  Por^ 
 tion  is  fat.,  and  their  Meat  plenteous:  And  in  very  Deed  afcribe  all  to  their 
 own  Wifdom,  Power  and  Parts.  And  in  Etfe£t  with  them,  they  do  as 
 good  as  fay :  'Tis  Man  alone  doth  All. 
 
 You  may  fee  then,  how  this  mighty  Truth  is  hid  under  a  Myflery,  and 
 is  couched  in  two  or  three  Words;  and  how  Mofes  doth  but  (as  it  were) 
 by  the  way  glance  at  ir,  as  by  the  By,  (as  we  fay)  and  if  God  open  your 
 Eyes,  you  may  fee,  how  this  fecret  Woof  runs  through  this  Web  under 
 the  Warp.  So  this  Myfteryrunsfecretly  along  through  the  whole  Scrip- 
 tures unieen:  The  Warp  you  may  fee,  hut  theW'oof  is  hid  and  covered. 
 
 And  take  Notice  of  this,  that  of  all  Men,  the  Egyptians  cannot  endure 
 thofcKind  of  Men,  and  flich  as  live  this  Kind  of  Life:  For  fiiith  the  Holy 
 Ghofh  Shepherds  were  an  Abomination  to  the  Egyptians.  It  is  a  Life 
 fb  contrary  to  them,  that  they  hate  them  deadly:  and  cilecm  them  th.e 
 lillielf,  the  ridiculoufcft,  and  moll:  impro\idcnt  People  in  thc\\'orki: 
 but  it  matters  nor,  though  blind  Men  do  fb,  but  God  he  prefers  thoin  a- 
 bove  all  Kind  of  Men;  infbmuch  that  he  is  pleafed  to  ffile  himfelf  r/>^ 
 God  of  Shepherds-,  the  God  oi\-Jhriihaui-,thc  God  of  Ifaac^  and  the  God  of 
 Jacob  very  often,  becaufe  they  were  thefe  Kind  of  Sliephcrds:  Andmofl 
 certainly,  to  thefe  Men  God  ever  did,  and  ever  will  (peak  mof1:  familiar- 
 ly, and  to  thefe  only;  he  will  to  Shepherds  reveal  himfelf  and  his  Secrets, 
 above  all  the  Men  in  the  World ;  the  other  are  too  much  buried  in  them- 
 fclves,  and  in  in  their  own  Ways,  to  have  God  lliew  them  any  of  his 
 precious  Secrets. 
 
 Let  us  then  learn  to  be  fhephcrds  rather  than  Hufbandmcn;  if  we  de- 
 
 K  k  k  2  lii'c 
 
172  77je    Myfteryj    &r    Life    and 
 
 fire  to  be  acquainted  with  God ;  for  it  was  Mzry,  whomChrift  commends, 
 who  had  chofen  the  betterPart,  which  could  never  be  taken  From  her,  and  not 
 Martha-,  who  is  troubled  about  many  Things:  Althouoh  he  doth  not 
 difcommend,  or  altogether  condemn  Martha^  for  (iich  Things  muft  be 
 done;  yet  know  this:  Mary  hath  chofen  the  better  Panywlucl)  jhaJl  tiever 
 he  taken  from  her:  (as  if  he  ihould  fa)')  Mary  is  far  to  be  preferred  before 
 Martha-)  why,?  Becaufe  (lie  yields  and  refigns  up  all  worldly  Matters  and 
 lits  attentively  at  Chrilt's  Feet,  while  M/rz/^/z  runs  up  and  down,  is  troubled 
 how  to  entertain  Chrift  Externally  with  other  Martha's-)  and  how  to  bring 
 the  World  about,  ihe  thinks  ihe  mull:  mingle  her  own  Endeavours  and 
 her  Difcretion  with  Gods  BlcIIings,  and  without  Quelhon,  Martha  was 
 very  much  ofR^nded  with  Mary-,  which  made  her  complain  to  Chrift,  even 
 vvhik  he  was  fpeaking,  faying:  Lord!  Doftthou  not  care  that  my  Sifter  hatb 
 left  ?ne  toferve  alone-,  bid  her  therefore  tliat  flie  help  me.  And  I  tell  you> 
 thefe  Kind  of  Men,  are  ready  to  laugh  and  deride  at  fhofe,  that  have  given 
 up  their  Wills  and  Lives  to  Chrirt  after  this  Manner,  to  be  taught  of  him, 
 becaufe  (they  think)  they  are  more  flack,  and  are  not  altogether  fb  bufie 
 and  eager  as  they  are^  (as  they  conceive)  but  give  me  leave;  for  I  would 
 have  you  to  fearch  and  (ee  in  all  the  Scripture,  how  many  Prophets  and 
 Patriarchs  God  harh  chofen  out  of  thefe  Men,  and  ftill  preferred  them  to- 
 draw  neareil  to  hinifelf :  Confider  of  it  ferioufiy,  and  the  Lord  give  you 
 Underftandino;  in  all  Things.     We  go  on. 
 
 And  he  led  his  Flock  to  the  Back-Side  of  the  Defart^  to  the  Mountain  of  God^ 
 even  to  Horch-,  and  the  Angel  of  the  Lord  appeared  to  him  in  a  Flame  of  Fire  £ifr» 
 But  why  muft  Mofes  come  to  the  Back-fide  of  a  Dcfart,  before  God  would 
 appear  to  him?  Even  to  teach  us  thus  much,  that  till  a  Man  hath  forfakea 
 all  dicW^orld,  he  is  not  fir  to  behold  God  or  follow  Chi'ift;  till  a  Man  hath 
 forfiken  all  the  Towns,  Houfjs,  Dwellings,  Riches,  Honours,  Glories,  &c. 
 and  hath  quit  himfclf  o^-^\\  the  Hurryings  of  the  World,  and  Tumblingsuf^ 
 and  dov/n,  and  is  come  intoaLone  and  lilentDerart,  where  all  Things  have- 
 for(akenhimand  he  them;  unrill  then,  we  can  never  find  Jefus  Chrift,  atleaft 
 forfaken  them  all,  in  A(ie»^tion ;  I  fay:  God  will  never  fhew  himfelfto- 
 any  Man  familiarly,  till  tlicn :  He  that  comes  to  Chrift  with  his  Child  in 
 his  Hand,  or  with  his  Wife  in  his  Hand,  or  with  Father  orMotl^er,  or  with 
 the  Love  of  Riches  or  Credit,  or  the  like  5  Chrift  will  1  lide  himfclf  from  fiich 
 a  Man.  You  will  think  this  ftrange,  but  you  know,  what  our  Saviour  faith: 
 Hethat  forfaketh  jwt  all-,  Father  and  Mother,  U^ife  anJChddren^  Hoiifes  afid 
 handSyOJiJ  all  for  my  NameSakey  he  is  not  worthy  of  me:  That  is,  he  that  hath 
 
 9Qt 
 
Marrow    of    the    Scriptures,  173 
 
 not  refigncd  up  the  Love  of  Father  and  Mother,  and  Wife  and  Children, 
 Riches,  Honour,  &c.  for  the  Love  of  Chrifi:,  and  loves  not  Jefus  Chrift 
 witha!l  his  Mind)  with  all  his  Might  and  with  all  his  Strength,  fo  that  you 
 have  willingly  aad  gladly  let  go  out  of  your  Eye,  and  out  of  your  Delires 
 all  Manner  of  Comforts  and  delighxful  Pomps  of  the  World,  all  the  rare 
 Buildings,  Beauties  and  (Contentments,  and  whatever  the  World  efteems 
 excellent,  or  can  afford,  God  is  of  no  Value  with  you,  fo  that  you  have 
 fo  far  denied  yourfelves,  forfaken  all,  and  are  gotten  into  the  Defart  with- 
 in your  (elves  and  retired  from  all  Contents  but  God  himfelf;  indeed  there 
 and  then  God  will  reveal  himfelf  to  you  and  never  before:  for  if  you  love 
 any  Thing  whatfoever,  in  the  firlt  Place,  ye  lovcjaotGod,  nor  Jefus  Chrifi 
 with  all  your  Heart,  Mind  and  Strength  ,•   for  if  all  were  fet  upon  him, 
 where  would  there  beany  to  fpare  to  C(tt  upon  any  Creature?  You  know 
 Elias  mult  travel  forty    Days  in  the  Wildernefs,  then  God  revealed  him- 
 felf to  him.     Beloved!  So  long  as  your  Affc<^lions  run  after  any  Thing, 
 outward  or  inward,  after  any  one  Lull:,  we  cannot  hearken  to  God   Al- 
 mighty '-  In  fuch  a  Cafe,  if  a  Man  (hould  fpeak  unto  you  with  the  Wifdom 
 of  Solomon-,  nay,  if  God  himfelf  ihould  fpeak  unto  you  the  very  Words  of 
 Spirit  and  Life,  it  were  impollibleany  Man  ihould  hearken  to  him ;  for  our 
 Lufts  Co  long  as  they  live  and  rule,  make  flich  a  Clamour,  fuch  a  Noife  and 
 {lich  a  Hurly-burly  within  us,  that  God  cannot  be  heard ;  for  this  Luft  cries : 
 I  would  be  beloved.  Another  cries:    I  would  be  honoured;   Another,  I 
 would  be  rich:  Another,  I  would  have  my  Health:  And  Another,  I  would 
 ha\'e  great  and  potenc  Friends,  &c.    Therefore  before  ever  we  can  hear 
 God  (peak,  all  thefe  Lufls  muft  becaftout,  (ilenced;  put  all  the  Minfh-els 
 out  of  Doors,  and  let  Chrift  and  his  x\rtendants  enter  alone,  to  raife  the 
 Dead,  and  to  work  his  Miracles  in  us;  that  (b  ailthofe  Lufts,  which  make 
 {uch  a  Dinn  and  fiich  a  Noife  in  us,  and  draw  the  Ears  of  the  Soul  another 
 Way,  may  be 'put  to  Silence.  What  faith  'J-o/k^  I  bear  J  a  Voice  in  Siknce'y 
 that  is,,  when  every  Thing  was  lilentin  the  Soul,  then  Job  heard  a  Voice ; 
 for  be  affured,  our  Lulls  (whatever  you  think)  crv  louder,  and  make  more 
 Noife  in  the  Soul  to  irop  the  Ears  thereof,  then  all  the  Trumpets  in  the 
 World  can  do    to  deaf  the  Ears  of  the  Body :  Nay,  all  the  Artillery  in  the 
 W()rld,were  they  all  difcharged  together  at  one  Clap,  could  not  more  deafen 
 rhe  Ears  off mr  Bodies,  then  tfie  loud  Clamourinps  ofLufts  in  the  Soul 
 deafen  the  Ears  thereof:  So  that  you  (ce,  a  Man  mui!  go  intothelilcntDe- 
 fu't,  or  elfe  God  cannot  be  heard  (peak;  for  it  is  the  whole  Careofthc  na- 
 tural and  old  Man,  how  he  may  be  plcafed,  which  Way  he  may  (arishc 
 
 K  k  k  3  hks 
 
174  ^^  Myfi^^y^  ^^'  ^\f^  ^^^ 
 
 his  unruly  Defiires,  how  he  may  be  rich  or  honoured,  &c.  though  not  One 
 of  you  by  taking  Care  can  add  one  Cubit  unto  his  Stature.  Beloved !  This  is 
 a  ftrange  Speech  of  Chrilt,  yet  very  true,  which  of  you  by  all  your  Care, 
 Pains  and  Rifing  early?  can  add  the  leaft  Tittle  or  the  leaft  Jot  unto  his 
 Health,  or  Wealth,  Honour  and  Credit  in  any  Thing?  No,  not  one  Hairs 
 Breadth,  not  One  Cubit,  but  all  you  have,  be  it  little  or  much,  itismeerly 
 by  the  Will  and  Providence  and  fpecial  Ordering  of  God  alone :  Thy 
 taking  Thought  cannot  add  one  Whit,  one  Jot  to  thy  Heap,  to  thy 
 Wealth,  to  thy  Credit;  nor  thy  not  taking  Thought  cannot  diminifh  one 
 
 Jot.  Children !  Can  you  receive  or  digelt  this  Meat,  thefe  Truths,  this 
 )o£trine  ? 
 The  Scripture  juftifies  all  this;  for  faith  5'o/o77Z07r.  It  is  the  Lord  alone,  that 
 givcth  Power  to  get  IVcalth ;  and  Davi(]Mx\\ :  Except  the  Lord  build  theHoufey 
 they  labour  in  vain  that  build  it :  Except  the  T^ord  keep  the  City-,  the  JVatch-man 
 Tvaketh  but  in  vain.  And  it  is  in  vain  for  yon  to  rife  early  and  to  fit  up  late-, 
 to  eat  the  Bread  ofSorroms;  for  it  is  he j  that  giveth  Reft  to  his  Beloved.  When 
 the  Lord  will  work,  all  Things  profper,  and  when  his  Hand  is  withdrawn, 
 there  is  no  Succefs.  And  always  you  may  obferve  throughout  the  Scrip- 
 ture, The  Doing  all  is  afcribed  to  God  only.  It  was  the  Lord,  that  gave  Fa- 
 vour in  fuch  a  Man's  Eyes,  and  it  was  the  Lord  delivered  them  from  their 
 Enemies  and  into  their  Enemies  Hands:  It  was  not  wrought  by  their  Pru- 
 dence or  Policy,  nor  by  the  Rage  or  Malice,  Favour  or  Friend ihip  of 
 their  Enemies;  but  ftill  all  is  afcribed  to  God,  as  David  faith:  TIk  T^ord 
 fpake  it  oncey  and  I  heard  it  tivice^  that  God  alone  doth  alL  And  the  Apoftle 
 /•/zi// faith:  He  itis-j  that  rvorkethalhandin  all.  Oh  Friends,  Friends!  Could 
 we  but  believe  and  live  up  to  thefe  Things,  whatableffedand  happy  Life 
 fhould  we  lead  ?  How  much  Serenity  and  Tranquillity  would  there  be 
 within  our  Souls  and  within  our  Land  ?  Whereas  now  our  Souls  are  full 
 of  Trouble  and  Difquietncfs,  and  our  Land  how  full  of  Rapine  and  Op- 
 prellion,  Malice  and  Mifchief,  Backbiting  and  Undermining  is  every  where, 
 every  Man  thinking  to  advance  and  get  forhimfclf,  and  to  ruin  his  Neigh- 
 bour, and  digging  Pits  for  Others^  and  yet  oftentimes  fall  therein  thcm- 
 felves :  But  if  the  Lord  would  be  pleafed  to  fend  forth  his  Spirit,  to  pour 
 out  his  Spirit  upon  all  B'lefl),  (as  his  Promife  is)  and  to  bring  us  out  of  this 
 L^ind  of  Egypt  y  we  Ihould  then  be  another  Manner  of  People  than  we  are, 
 and  live  other  Manner  of  Lives  than  we  do :  You  needed  then  no  outward 
 Laws,  you  would  be  a  Law  ro  your  feives  inwiudly,  which  is  far,  far  be- 
 yond all  external  Laws. 
 
 But 
 
Marrow    of   the    Scriptures.  lyg 
 
 But  I  know,  Flefh  and  Blood  can  never  believe  this,  though  God  him- 
 felf  hath  fpoken  it:  And  till  our  Eyes  be  opened  by  him,  thefc  Things 
 are  to  us,  as  a  Fountain  fealed,  or  as  a  Garden  walled  about:  Ye  cannot 
 believe  them,  becaufe  they  are  fpiritu^illy  difcerned,  they  are  meer  Rid- 
 dles and  nonfenfe,  the  ridiculoufeft  Things  that  your  Ears  can  hear:  As 
 when  our  Saviour  Mat.  6.  dehorts  from  ferving  of  Mammon;  fot 
 if  they  do  fcrve  it,  they  cannot  ferve  God ;  for  who  can  ferve  two  Ma- 
 ilers? But  feck  fir  ft  the  Kingdom  of  Heaven-,  and  all  other  71)ingsjhaU  be  ad" 
 ded.  Take  no  Thought  for  yonr  Life^what  to  eat  or  drinkor  put  on  ^  and  there 
 fends  Man  (a  reafbnable  Creature)  to  learn  of  the  Fowls  of  the  Air,  who 
 neither  fow,  nor  gather  into  Barns,  yet  our  heavenly  Father  feedeth  them: 
 And  then  fends  tncm  to  the  Lilies  of  the  Field,  to  fee  how  they  grow, 
 which  neither  toil  nor  fpin,  yet  Solomon  in  all  his  Glory  was  not  arayed 
 like  one  of  thefe:  And  tells  us,  this  caring  and  taking  Thought  is  notfor 
 Chrifhans,'  for  that  is  the  Way  of  the  Gentiles  who  know  not  God.  Af- 
 ter all  thefe  Things  do  the  Gentiles  Seek:  Their  Thoughts  are  taken  up 
 about  (uch  Things  as  thefe,  and  have  you  learned  no  more  then  they? 
 
 But  fee,  Beloved)  And  it  may  befome  of  you  may  be  convinced  too, 
 what  a  boundlefs  Truth  Afofcs  hath  here  couched  under  two  or  three 
 Words:  71iat  which  he  doth  but  only  glance  at  and  glide  by:  Take 
 Notice  (I  fay)  what  a  little  Touch  he  gives  atfuch  a  Mafsofgteat,  endlefs 
 ^  and  unconceivable  Truths :  When  you  have  forfaken  ( in  one  Word)  your 
 felves,  that  is,  all  your  Eyes  can  fee,  or  your  Ears  can  hear,or  your  Hearts 
 can  think,  and  Ih'ipt  your  felves  of  all  llark  naked,  then  you  may  look  to 
 find  God,  and  to  fee  him  (as  he  is  in  himfelf)  and  confequently  the  Truth 
 as  it  is  in  Jefus,  but  not  before,  and  truly  this  Work  being  done  in  the 
 Soul,  there  is  fiich  a  Miracle  wrought;  as  none  but  onlvthe  Finger  of  God 
 could  do.  He  that  thinks  ever  by  his  own  Power  to  bring' it  about,  is 
 utterly  deceived. 
 
 This  is  a  great  Qiieftion  nowadays,  whether  Miracles  be  ceafcd  now  or  no? 
 But  truly,  when  Men  bulie  themfclves  about  fuch  QuclHons,  and  Rich 
 Controvcrfies,  it  ihews,  that  fuch  Men  have  lirde  Experience  of  thefe  Di- 
 vine, fublimeTruths:  It  is  a  moll  fooJilh,  ridiculous QiicRion,  viz.  to  him 
 who  cnjoycs  thefe  Things;  for  he  fees  there  are  as  great  Miracles  done 
 now  every  Day,  as  ever  was  done  lince  the  World  ftood;  but  the  Fault 
 is  in  us,  we  fee  them  not,  our  Eyes  are  blinded  that  we  can  fee  no  Mira- 
 cles now  adays  ;  Oh  ]  Were  they  but  open,  we  ihould  fee  fucli  Miracles, 
 as  would  make  all  the  Underilandings  of  Men  and  Angels  Itand  amazed* 
 
 ye 
 
iy6  77je    Myflevy-,    or    Life    and 
 
 yea,  and  (uch  as  are  a  thoufand  Times  greater  then  ever  any  rthat  Chrift 
 did  in  the  Flefh. 
 
 /4iui  the  Avgel  of  the  Lord  appeared  unto  him  in  the  midfl  of  a  burning  BiiSh ; 
 and  behold  the  Bufl)  burned:,  andrras  not  confumed.    In  thefe  bare  literal  Words, 
 there  is  amighty  Miracle;  yet  there  is  (hid  in  them)  a  Miracle  far  tran- 
 (cending  this  outward  Miracle,  there  is  couched  in  them  an  abftrufe,  hid- 
 den Senfe,  far  more  refined,  fpiritual.  Secret ;  and  one  would  wonder,  to 
 what  Purpofe  God  (hould  fhew  fiach  a  Miracle  of  this  Nature,  a  burning 
 Buih  and  not  condimed ;  what  did  this  concern  the  Work  God  Almigh- 
 ty was  about;  namely,  to  bring  the  Ifraclites  from  under  Pharaoh's  Bo72d- 
 #g^,  and  grievous  Slavery:  Yet  it  being  opened  and  unfolded,  you  may 
 fee  how  fit  it  was  every  Way,  upon  this  Occalion.     As  for  Inftance,  that 
 of  Jacob's  Vifion.  Jacob,  when  he  was  to  leave  his  Fathers  Houfe  and 
 forfake  all  his  Kindred,  and  Friends,  never  looking  to  fee  them  again,  and 
 he  was  to  walk  a  long  tedious  Way,  and  un-inhabited,  as  the  World  was 
 in  thofe  Times ;  he  having  many  fad  Thoughts,  and  knew  not  what  he 
 (hould  do,  nor  what  fhould  befal  him :  and  having  gone  one  Days  Jour- 
 ney, and  meeting  with  no  lodging  at  Night,  but  weary  as  he  was^  lay 
 down  in  the  open  Field,  and  having  nothing  to  lay  his  Head  on,  he  ga- 
 thered a  Heap  of  Stones,  and  laid  his  Head  on  them  (a  hard  Pillow  you 
 maywell  think)yet  atlaft(itfliouldfeem)  fellafleep,  and  dreamed,  fiich  a 
 Dream  as  never  was  dreamed  on  a  Pillow  of  Down:  And  this  Dream  was :  He 
 {aw  a  Ladder  reach  fro7n  Earth  to  Heavenyand  God  flood  at  the  Top  of  the  Ladder-t 
 and  the  A7igels  of  God  jvere  afcending  and  dcfcending  on  it :  But  as  I  (aid  before 
 of  this  Vifion  to  MofeSy  what  was  all  this  to  Jacob/  This  feems  not  fuita- 
 ble  to  his  Necellity  at  that  Time.  One  would  think,  that  if  God  appeared 
 to  him,  and  had  only  faid  but  thus  to  him:  Jacob/  I  mil  be  with  thee,  I 
 mlJ  provide  for  thee:  Take  no  Thought,  I  will  be  thy  God,  thou  Ihalt  want 
 for  nothing,  though  thou  hafl  forfaken  Father,  Mother  and  all,  yet  fear 
 not,  I  will  be  all  in  all  to  thee.  This  orfomewhat  elfe  to  this  Purpofe,  had 
 been  enough  and  more  fit  for  Jacob's  Condition,  then  this  dark  Vilionor 
 Dream.    Beloved !  What  ever  it  feems  to  be  in  the  Hiflory,  in  the  Myil:ery 
 VC  was  the  fuitablcfi,  the  fittefl,  the  feafonableft  V^ifion,  that  could  pollibly 
 have  been  revealed  to  him:  Namely,  to  let  Jacob  fee,   that  while  all  the 
 Creamres  in  Heaven  and  Earth  (  which  are  God's  Angels  or  McfTcngers, 
 and  do  his  Will,  and  all  go  of  his  Errands)  He  himfelf  holds  the  Ladder 
 at  the  Top;  they  all  come  from  him,  and  they  all  return  to  him  again: 
 And  not  only  fo,  but  he  being  their  ElTence,  theii"  Being,  their  Life,  their 
 
 Motion 
 
Marrow    of    the    Scriptures.  177 
 
 Motion,  they  are  all  moved  and  actuated  by  himhimfelf;  there  is  not  one 
 Creature,  not  one  of  thefe  Angels  or  Mcflengers,  but  doth  his  Will;  and 
 He  is  with  them,  in  what  Part  of  the  Ladder  focvcr  they  are :  If  they  be 
 in  the  Middle  or  Bottom  or  at  the  Top,  yet  they  are  not  abfent  from  him, 
 but  he  rules  and  guides  them  all  to  do  his  Work,  which  he  appoints  them 
 to  do,  and  not  one  dare  go  without  fending,  nor  do  any  Thing  contrary 
 to  his  Will:  Now,  my  Brethren!  This  being  fixed  in  Jacoh's M'md,  that 
 every  Creature  was  formed,  a£luated  and  moved  by  God  himfelf,  and  that 
 not  any  one  of  them  could  do  any  Thing  againlt  him,  nor  he  could  want 
 nothing,  but  a  Sup})ly  was  at  Hand,  becau(e  God  commanded  it,  becaufe 
 he  was  fo  near  it,  he  was  in  ir:  This  was  that  which  comforted  Jacol;  in 
 all  his  Journey,  that  whatever  he  met  withal,  or  whcrefbes  er  he  was,  he 
 flill  had  Recourfe  to  what  his  Vifion  taught  him.  Andfolikcwife  in  this  Vi- 
 fion  to  MofeSy  it  was  the  Hrtcft,  that  could  have  been  fhewed  him  upon  this 
 Occafion  and  in  this  Bufmefs,  which  he  was  to  go  upon.  Now  you  may 
 obferve  three  Kinds  of  Miracles,  to  three  feveral  Divilions  of  Perfons. 
 
 !♦  To  Alofes^  and  that  only  diis  one,  tbe  Bufl)  burned  and  was  not  confum^ 
 €d\  and  this  was  fufhcicnt  to  work  upon  MofeSy  and  to  encourage  him  to 
 his  Work.  But 
 
 2.  The  JfraeliteSj  they  will  not  believe  for  one  Miracle,  but  they  muft 
 have  diree  Miracles.  But 
 
 5.  ThQ  Egyptians,  ten  Miracles  would  not  work  upon  them;  fomethino- 
 is  included  in  this:  For  Mofes  being  a  Man  near  God,  being  a  ShepherS 
 already,  he  had  in  Part  rciigned  up  himfelf  to  God,  and  therefore  one  Mi- 
 racle was  enough  to  make  him  believe;  for  as  foon  as  ever  he  faw  it,  and 
 God  called  unto  him  and  Gi'id:  Mofes,  Mofcsf  He  prefently  anfwersGods 
 Call:  Here  am  I,  Lord]  But  Ifracl  being  fiirther  olF  from  God,  having 
 been  long  in  Eppt^  they  were  fb  well  accultomed  there,  and  alfo  to  their 
 Slavery,  that  the)-  had  as  lieve  remain  there  ihll  as  depart;  therefore  before 
 they  could  be  perfwaded  to  obey  and  follow  Mofes,  there  mult  be  three 
 Miracles  wrought,  i.  Mofcs  threw  down  bis  Rod,  and  it  became  a  Serpent; 
 then  he  took  it  up  by  the  Tail,  and  it  became  a  Rod  again.  2.  He  put  his 
 Hand  into  his  Bofc)m,  and  pulling  ir  out,  it  becaine  leprous;  and  puttino- 
 in  his  Hand  again  and  pulling  it  our,  it  became  as  his  other  Flejh.  3.  Sa)'S 
 God:  If  they  will  not  believe  for  the  fir  fJ  nor  for  thefecond  Miracle,  for  the 
 third  tliey  Jl?al/  believe :  Take  up  the  H  'ater  of  the  Brook,  and  pour  it  on  the 
 Ground,  and  it  Pi:all  turn  into  Blood.  Thefe  being  further  removed  from 
 Cud,,  God  did  not  live  in  them,  he  was  not  exalted  in  them,  as  he  was  ia 
 
 L  1  1  M^es 
 
1^8  71^e    Myftery-,    or    the    Life    and 
 
 MofeSj  but  he  was  as  dead  and  buried  in  them  and  to  them.  But  ten  and  . 
 ten  to  that,  can  never  work  upon  the  Egyptians.  Tho(e  that  will  live  and 
 die  Egyptians-,  all  the  Miracles  in  the  World  can  never  make  them  believe: 
 Mofes  he  (aid  at  once:  Lord/  Here  I  am.  He  was- ready  to  obey  God,  and 
 the  Ifraelites  they  anfwcred  at  three  Times:  But  Some  there  are,  that  are 
 fo  hardened  in  their  own  Ways,  and  (b  frozen  on  their  Dregs  and  in  their 
 Unbelief,  that  let  God  do  what  he  will  with  them,  they  conlider  not;  let 
 him  ftrike  them  with  Sicknefs,  Famine,  Plague,  Peftilence,  what  he  will, 
 yet  it  doth  no  good  upon  them,  they  will  never  let  the //jv/cZ/Vt^j  goto  ferve 
 the  Lord;  but  if  they  do,  the^^  will  purfue  them  and  never  leave  them, 
 till  they  themfclves  are  drowned  in  the  Sea  and  utterly  deftroyed. 
 
 Now  for  the  Vilion  itfelf  in  Hand:  And  the  Bui\:}hiirned  and  mas  not  con- 
 fumed.  A  ftrange  Miracle  that  a  Bufh  ihould  be  all  over  of  a  red  glowing 
 Fire,  all  Day  and  not  conRime.  Indeed  Trees  that  have  ilood  clofe  to- 
 gether, by  the  Violence  of  Wind  rulhing  them  together,  have  been  known 
 to  fet  on  Fire,  but  they  confumed :  But  who  ever  {aw  a  Wood  on  Fire  a 
 whole  Day  together,  and  not  consume  ?  Mofes  it  feemeth,  at  firft  took  no 
 great  Notice  of  it;  but  feeing  it  burn  all  Day  and  not  confijme,  then  he 
 takesaRefolutiontohimfelf:  I  will  turn  afide^  faith  he,  and  fee-,  what  the 
 Reafbn  is,  and  fee  this  great  Sight-,  wJyy  the  Bufh  hiirneth  and  is  noico? fumed  i 
 '  for  therein  lay  the  Miracle,  that  the  Bufh  conflimed  not. 
 
 But  before  I  come  to  the  Vifion  itleif,  here  is  yet  one  Thing  that  will 
 detain  us,  and  I  fear  for  the  whole  Time  ofthefe  few  Minutes  allotted  us; 
 but  God  may  offer  ere  long  another  Opportunity  for  to  fpeak^f  the  Vifion 
 itfelf  It  is  faid  in  the  fecond  Verfe :  That  the  Angel  appeared  to  Mofes  in 
 the  Mid  ft  of  the  Bufl);  and  in  the  Verfes  following  it  is  faid  to  be  the  Lord 
 God.  How  could  One  and  the  Same  be  an  Angel  and  God  too?  Tell  the 
 Children  of  Ifrael,  I  AM  hath fent  you  wito  them\  which  Name  can  belong 
 to  no  Creature,  but  is  proper  only  to  God  Almighty,  for  it  can  be  faid  of 
 no  Creature,  I  AM;  and  again,  you  know  in  alltheoklTeftament,  when 
 any  Angel  appeared  to  any  Man,  if  they  fell  down  and  worfhipped  them, 
 never  any  Man  was  blamed ;  but  St.  John  did  but  offer  to  fall  down  tp 
 worfhip  the  Angel,  that  had  (hewed  him  all  thofeVifions,  andhewasfor- 
 bidden:  See  thou-,  do  it  not-,  for  I  am  thy  Fellow- Servant-,  worftjip  God. 
 
 What  may  be  the  Reafbn  of  this?  Was  there  any  Difference  between 
 the  Angels  of  the  old  Teffament,  and  the  Angels  of  the  new?  No  certain- 
 ly. The  Truth  is  this,  and  that  which  will  bear  the  Touch  and  the  Trial 
 figainft  all  Oppofition^  that  every  Creature  is  an  An£el,  a  McfTenger  of 
 
 God 
 
Marrow    of   the    Scriptures*  179 
 
 God  Almighty,  nor  the  grearefl:  nor  the  leall  nor  meaneft  that  is,  but  \s 
 One  of  Gods  Angels  or  MefTengers,  and  being  fo,  he  is  the  EfTence  and 
 Being  of  every  Crearure,  the  Subftance  ofall  Things;  infomuch  that  no- 
 thinf  can  have  fo  much  asaBeingbur  only  himfelf.  No  Creature  can  (ay, 
 I  AM.  If  He  were  not  fo,  how  could  God  fay,  I  AM,  if  any  Creature 
 could  fay  fo  truly  of  it  felf?  And  God  is  fo  the  Effence  and  Being  ofall 
 Things,  not  only,  (as  moit  MenafHrm  and  believe)  as  an  Effence  giving 
 Being  to  all  Things,  fo  as  every  Thing  hath  no  Being  in  irfelf,  but  from 
 him  and  of  him,  (b  every  One  will  acknowledge;  but  I  fay.  He  is  the 
 EiTence  of  the  Effence,  He  is  the  Being  of  the  Being;  for  he  it  is  only  that 
 is  Alpha  and  Omega,  the  Firft  and  the  Lnft:  He  only  is.  He  that  was-,  he 
 that  is-,  and  he  that  is  to  come.  If  any  one  Creature  were  fharer  in  this  Ti- 
 tle, he  were  not  Ciod  Almighty.  This  is  foch  a  Truth,  as  all  the  World 
 ihall  never  be  able  to  overthrow.  Ye  may  bottom  upon  it;  for  the  Gates 
 ©f  Hell  fhall  never  prevail  againft  it.  God  being  the  Subftance  and  Form 
 ofall  Things,  the  Form  of  Forms,  he  is  as  really  and  glorioufly,  and  as 
 omnipotently  prefent  in  the  meanelt  and  leafl  Creature  you  can  (hew  me, 
 as  he  is  in  the  greatcfl  and  glorioufeft :  Let  Flelh  and  Blood,  Satan  and 
 Hell,  and  all  the  Powers  otJ3arknefs  fet  againftit,  with  all  the  Might  they 
 have,  they  fhall  never  prevail  againft  it:  I  fay,  He  is  as  infinitely,  as  mag- 
 nificently, as  glorioufly,  as  incomprehenfibly  prefent  in  the  bafefl  Crea- 
 ture, in  the  leaft  Mote,  in  Sticks  and  Stones,  yea  name  what  ye  will,  as  he 
 is  in  Heaven  itfclfand  in  all  the  World  befides;  for  he  cannot  be  more  fuh- 
 ly  prefent  in  One  Place  than  Another,  but  in  all  Places  all  prefent,  and  all 
 alike  at  once;  he  is  as  fully,  asall-fufficicntly,  asgracioufly,  asunbounda- 
 bly  prefent  in  the  barrcnelt  Mountain,  as  in  the  Fruirfulleft  \' alley:  But 
 (  O  my  dear  Hearts! )  where  is  he  that  can  fee  himfo?  Who  can  fee  this 
 Glory  and  this  Power  of  God  in  every  Creaairc?  Moft  certainly^  unde- 
 niably the  Thing  is  fo;  but  wc,  we  want  Eyes  to  fee  him  fb:  Do  not  I  fill 
 Heaven  and  Earthy  faith  God?  If  any  fill  Heaven  or  Earth  in  the  leall:  Tit- 
 tle befides  him,  in  the  leafl:  Jot  or  Period,  that  Saying  were  not  tme. 
 
 He  is  not  prefent  in  the  glorious  Heavens,  no  not  in  his  Majelty  and 
 Glory,  more  than  he  is  in  the  Earth:  He  is  not  prefent  (as  mofl:  Men 
 preach,  and  too  Many  believe  them)  in  one  Place  in  Regard  of  his  Effence, 
 and  in  another  in  Regard  of  his  Power,  and  in  another  in  Regard  of  his 
 Judgments,  and  in  another  in  Regard  of  his  Mercy,  and  in  another  by  his 
 Patience,  &c.  Thefc  be  fond  Fopperies,  hearken  to  none  of  them,  let  tnem 
 be,  who  they  will  be,  that  teach  you  fo ;  know,  this  is  Truth,  He  is  all 
 
 L  I  1  a  alike 
 
igo  The    Myflery-i    or    the    Life    and 
 
 alike  effentially,  but  we  fee  him  not  Co-,  and  therefore  we  think  him  not 
 fo.  That  we  fee  him  not  fb,  the  Fault  is  not  in  God ;   for  he  is  the  fame 
 in  all  Places  and  through  all  Ages,*  but  the  Fault  is  in  our  felves,  we  are 
 {b  weak-fightedj  we  cannot  fee  him  thus  great,  and  thus  all  in  all.  Asfup- 
 pofe,  I  fpeak  to  thefe  three  feveral  Creatures,  to  a  Man,  to  a  Dog  and  to 
 a  Stone;  the  Man  he  hears  my  Voice  and  underftands  me,  knows  what  I 
 mean,-  the  Dog  hears,  butheunderftandsnot;  but  the  Stone  it  doth  neither. 
 And  if  you  (lioukl  all^  the  Stone,  what  I  (aid,  ( fuppofing  there  were  a  Poili- 
 bility  of  Hearing  and  Anfwering)  it  would  fay,  I  (pake  not  at  all;  if  you 
 afk  the  Dog,  he  would  fiiy:  I  heard  a  Voice,  aNoife,  but  he  faid  nothing; 
 but  aik  the  Man,  and  he  would  tell  you.    That  Ifpake  and  what  Ifpake; 
 was  it  therefore  tiiic,  that  which  the  Dog  and  Stone  affirmed  ?  Becaufe 
 they  either  underftood  not  or  heard  not,-  or  was  the  Fault  in  me,  they 
 heard  not  or  underftood  not  ?  No  the  Fault  is  in  themfel  ves ;  for  I  did  fpeak 
 and  rpake  fenfe,  but  they  had  not  a  Capability  of  Hearing  and  Apprehend- 
 ing: So  my  Brethren !  God  fhines  glorioufly,  majeftically  and  mperexal- 
 tedly  in  all  his  Creatures;  but  if  we  fee  him  not  fo,  blame  not  God  and 
 fay :  he  is  not  fb  glorious,  nor  he  is  not  there,  becaufe  you  fee  him  nor, 
 nor  cannot  apprehend  him  there :  But  blame  your  own  Ignorance?  your 
 own  Blindnefs;  for  God  is  as  much  in  One  as  in  Another:  Nay,  he  can- 
 not be  glorious  in  One  and  not  in  Another,  but  the  fame  in  all,  and  where- 
 ever  he  is,  couldft  thou  but  fee  him :  For  know  this,   God  being  there, 
 he  cannot  be  without  all  his  Accoutrements  of  Majefly  and  Glory;  all  his 
 glorious  Attributes  attend  him  wherever  he  is,  and  he  cannot  befequeftred 
 from  them,  nor  they  from  him :  And  if  God  hath  opened  your  Eyes  fb  far, 
 as  to  fee  him  thus  in  all  Creatures,  do  not  offer  to  take  from  him  his  Glo- 
 ry or  Greatnefs,  as  if  God,  wherever  he  is,  could    want  his  Glory  and 
 Al-Sufficiency,  &c.  As  my  whole  Soul  is  in  my  whole  Body,  and  the 
 whole  is  in  every  Part  and  Member  of  my  Body,  yet  my  Soul  fees  not 
 in  my  Ears,  but  there  it  hears;  yet  the  fame  Soul  doth  fee  in  my  Eyes: 
 And  though  my  Soul  tafte  not  in  my  Nofe,  but  fmells,  yet  the  fime  Soul 
 doth  the  fame  Action  in  another  Member,  and  fo  of  all  the  Reft;  for  there 
 is  not  one  Soul  in  my  Ears,  another  in  my  Eyes,   but  in  all  one  and  the 
 fame;  but  it  works  diverlly  in  divers  Members:  So  Almighty  God  hath 
 not  One  Property  in  himfelf  in  one  Creature,  and  another  in  Another, 
 but  he  is  One  and  the  Same  in  All,  as  he  is  in  himfelf:  If  he  be  glorioufly 
 prefcnt  in  the  Sun,  Moon  and  Stars,  He  is  as  glorioufly  prefent  in  the 
 Icail  Pile  of  Grafs,  in  the  leaft  Particle  of  Duft ;'  but  he  works  diverfly  in 
 
 divers 
 
Marrom    of    the    Scriptures.  i8t  , 
 
 divers  Creamrcs,  yet  he  in  himfcif  is  One  and  cheSamc.  And  becaufe  we 
 cannot  fee  him  fo,  let  us  not  fay:  He  is  not fo-,  bur  blame  our  felves,  we 
 fee  him  not  fo;  for  were  a  Man's  Eyes  but  opened,  as  Elijlhi  his  Servants 
 were;  when  he  rofe  in  the  Morning,  and  lookt   out  at  the  Window,  he 
 faw  themfelvcs  in  a  great  Strait,  compafTcd  about  and  befieged  with  Ar- 
 mies :  But  his  Eyes  being  opened,  his  Mafter  bid  him  look  again,  and  then 
 he  faw  the  Mountains  full  offiery  Chariots  and  Horfmcn  for  their  J^efence; 
 Now  they  were  there  before  as  well  as  then,  but  his  Eyes  were  not  open- 
 ed :  It  is  not  faid,  that  Elifl}a  prayed  to  fend  them,  but  he  prayed  God  to 
 open  his  Servants  Eyes,  that  he  might  fee;  EU^)a  faw  them  there  before  : 
 The  Alteration  was  not  in  the  Place,  but  in  Gcbazies  Eyes :  And  fb  o^Bnla^ 
 ajfh  becaufe  he  did  not  fee  the  Angel  a    great  While,  it  was  not  becaufe 
 the  Angel  was  not  there,  for  the  Angel  was  there  before;   but  Balaam''s 
 Eyes  were  not  open  to  fee  him  there:  So  were  our  Eyes  but  opened,  we 
 fhould  fee  God  in  every  Creature  alike;  for  he  is  there  already,  our  Eyes 
 want  but  Opening,  and  then  we  ihould  give  him  the  Praife  of  his  Good- 
 nefs,  of  his  Greatnefs,  of  his  Infinity,  becaufe  wc  then  fee  him  as  well  in 
 Every  Creature  as  in  Any,  in  the  Leafl  as  well  and  as  much  as  in  the 
 Greatefh     The  Apoflles  vvhen  they  were  in  Prifon,  and  fung  Pfalms  at 
 Midnight;  when  their  Eyes  were  open,  they  faw  a  Light  to  lead  thera 
 out;  But  the  fame  Light  was  there  as  much  before,  but  tneir  Eyes  werefb 
 clofed  they  could  not  fee  the  Light.  Oh  Beloved  I  ( take  good  Notice  what 
 I  fav )  Could  wc  but  fee  the  Eternity,  the  Everlathngnefs,  the  Incircum- 
 fcriptiblenefs  that  fill's  theleaft  Shrub,  we  might  then  fee  God  Almighty. 
 As  for  Example :  Would  we  fee  God  in  an  Oak;  ye  muft  ftrip  it  of  all  man- 
 ner of  AccidentSjof  all  Circatnefs  and  Littlenefs ;  for  rhofe  cannot  be  the  Oak  ,• 
 for  a  little  Oak  is  an  Oak  as  well  as  a  great  Oak:  So  take  away  all  Man- 
 ner of  Colour,  Shape  and  Form  ,•  for  Oaks  arc  of  divers  Colours  and  of 
 all  Manner  of  Shapes;  for  the  Shape  is  not  the  Oak,  but  that  which  is  the 
 Form  of  the  Form,  that  is  the  Truth  of  the  Oak,  and  the  Truth  of  every 
 Creature,  and  that  is  Cjod  blcfled  for  ever:  Jeflis  Chrill:  is  the  Beginning 
 and  Foundation  of  all  Creatures.     And  when  you  conceive  God  to  dwell 
 in  Light,  &c.  Oh  Itrip  your  felves  of  all  Manner  of  Thought,  or  of  any 
 fuch  Thing  as  you  can  imagine ;  for  he  is  nothing  you  can  imagine,  he 
 is  not  this  Light  you  fee:  He  is  not  high  or  low,  but  he  is  he,  that  bears 
 up  high  and  low  :  He  is  not  great  or  little,  but  he  bears  up  great  and  little: 
 He  is  neither  young  nor  old,  but  he  bears  up,  prefervesand  gives  Being  to 
 Youth  and  Age:  He  is  not  any  Manner  of  Colour  or  Shape,  but  he  bears 
 
 L  1  1  3  up 
 
 \ 
 
1 82  The    Myfiery)    or    the    Ufe    and 
 
 up  all  Shape  and  Colours ;  and  'tis  he,  that  caufeth  all  that  infinite  Variety 
 difpciTcd  through  the  whole  Creation;  for  we  cannot  fee  any  Thing, 
 but  vifible  corporal  Things :  Now  God  can  be  no  fuch  Thing ;  but  when 
 you  are  gone  as  high  as  polllbly  you  can,  that  you  are  come  to  the  very 
 Light  it felf  (the  highefl:  Accidents)  which  is  next  unto  God,  then  fall 
 down  and  fay:  O  my  God]  Thou  art  ftill  infinitely  far,  far  beyond 
 and  above  all    this. 
 
 Beloved  I  God  is  now  in  thii"  Room ;  do  you  wonder  you  do  not  fee 
 him?  Wonder  not;  for  Accidents  hide  him  from  our  Sight;  for  you  can- 
 not fo  much  as  fee  a  Man  behind  the  Hangings :  God  is  infinitely  more 
 vailed  from  our  Eyes;  he  is  vailed  in  every  Place,  in  every  Creature; 
 Accidents  clothe  him;  he  is  clothed  in  all  Creatures,  and  all  Creatures 
 are  his  Garments ;  and  he  is  the  Subftance,  the  Exiftence  of  all  Creatures : 
 If  ye  will  fee  him,  ye  muft  unclothe  him  of  whatever  belongs  to  a  Crea- 
 ture ;  of  all  Highnefs  and  Lownefs,  Weight  and  Lightnefs,  Youth  and  Age, 
 Greatnefs  and  Litdeneis,  of  all  Manner  or  Shape;  for  God  is  behind,  with- 
 in and  beyond  all  thefe,  and  all  that  you  can  name,  think  or  imagine. 
 
 And  knowing  God  thus,  to  be  the  Efience  and  Being  oi  all  Creatures, 
 the  lAfe  and  Motion  of  them  all,  beholding  him  as  One  eternal  omnipo- 
 tent God  in  all  Creatures,  you  may  upon  any  Occafion  feeing  and  behol- 
 ding him  in  it,  fall  down  in  the  Apprehenfion  thereof  before  God,  upon 
 any  Vifion  or  Sight  of  God  in  the  Contemplation  of  any  Creature;  foyou 
 worfhip  not  the  contracted  Creature,  but  the  inconfra£tible,  incompre- 
 henfible  God.  And  this  was  the  Reafon,  the  Fathers  and  Patriarchs  were 
 not  blamed,  and  did  not  fin  in  falling  down  to  Angels,  becaufe  they  wor- 
 fliipped  not  them,  but  the  infinite  God  at  that  Inltant,  difcovered  to  be  in 
 that  Creature;  -for  Abraham  and  the  Reft  intimate  fo  much:  Let  not  the 
 Lord  be  angry;  fl)all  not  the  Judge  of  the  Earth  do  Right. ^  Yet  it  was  but  an 
 Angel:  They  knew  that  God  wasinvifible,  only  they  took  Occafion UDon 
 the  Sight  of  the  vifible  Angel,  toworlliiptheinvifible  God;  forbad  Aura- 
 ham  had  a  Thought  of  Worfhipping  the  Angel  or  any  Thing  below  God, 
 he  had  committed  Adultery.  It  may  be,  I  have  a  little  ftartled  you,  but 
 have  Patience,  (I  pray  you)  I  fhall  clear  this  Truth  alfb.  For  hence  is  the 
 Error  of  the  Papifls-,  becaufe  they  think  the  infinite  God  can  be  included 
 or  reprefcnted  by  any  Manner  of  Figure  or  Form,  which  can  never  be; 
 and  this  was  the  ¥2i\\\to^St.John,  who  would  have  worlhipped  that  An- 
 gel, that  had  (hewed  him  all  thofe  Vifions:  But,  I  fay,  the  Soul  that  can 
 fee  God  Almighty,  not  finite  and  bounded  in  any  Creature  or  in  any  Form 
 
 what- 
 
MarYow     of   the    ScriptureJ.  1^5 
 
 whatfbeverj  (bur  infinite  and  unboundedj  above  all  Manner  of  Forms, 
 the  Form  of  Forms,  filling  every  Thing,  and  yet  nor  comprehended  by 
 any  Thing)  may  in  a  holy  and  reverent  Manner  fall  down  and  vvor(hip 
 this  infinite  God  ,•  and  therefore,  I  fay,  the  Patriarchs  doing  fo,  were  noj. 
 blamed,  and  j^o/m  was  forbidden :  And  if  he  had  done  it,  he  had  commitr- 
 ed  Idolatry.  The  One  worlhips  God  in  his  infinite,  immenfe,  glorious 
 Being,  as  abftracted  from  all  Creatures,  and  infinitely  above  all  Creatures: 
 The  Other  worlhips  him  as  finite,  bounded  and  reprefcnted  in  that  Form. 
 
 So  in  this  Scnfc  Mofes  here  in  this  Place,  when  he  calls  God  by  the  Name 
 of  an  Angel,  he  hath  Relation  to  the  burning  Bu(h;  not  that  God  is  that 
 burning  Bu(h,  but  infinitely  above  and  beyond  it;  for  when  he  fpeaksof 
 God  in  him(clf,  heharh  no  Relation  at  all  to  any  burning  Bufh  or  any  Fi- 
 gure, but  as  ahfhaclcd  and  above  all  Creamres;  and  fo  he  is  tbe  God  of 
 Abritham-,the  God  of  Ifaac-,  and  the  God  of  'Jacob.  Matth.  22.32.  But  take 
 him  concretly,  as  included  or  reprcfented  in  any  Creature,  fo  it  is  Idolatry; 
 but  if  in  the  former  Senfe,  then  ye  worihip  him  after  the  Example  of  the 
 Patriarchs  and  Apoftles.  Beloved  i  I  beat  upon  thefe  Things  the  more  and 
 the  larger,  becaufe  I  would  fain  have  you  underftand  me,  and  not  run  a- 
 way  with  falfe  Apprchenfions.  It  may  be,  this  mayfeem  to  you  an  Error 
 oraNovelty  at  leail:,  till  you  have  eaten  it  and  chewed  theCud,  and  debat- 
 ed it  in  your  own  Souls;  but  to  have  a  Thought  of  worfhipping  God,  as 
 included  in  any  Creature,  or  reprcfenting  him  in  Regard  of  his  Eflence; 
 or  to  judifie  Worrtiipping  of  Images,  I  abhor  and  curfeallfiich  Thoughts 
 to  the  Pit  of  Hell.  Ana  fiircly  you  cannot  have  fiichaThoughtofme;  for 
 this  is  the  very  Thing,  I  Co  much  endeavour  to  perf\vade  you  from. 
 
 But  for  Inftance,  tliere  is  the  Sun  that  Shines  in  at  this  Window,  yet 
 (you  know)  that  is  not  the  Sun,  but  a  Beam  from  the  Sun,  though  I  lye 
 not  in  fiiying  rhe  Sun  is  rhere :  For  rhar  could  nor  be  rhere  witliout  the 
 Sun,  yer  ir  is  not  the  real  Sun:  And  in  feeing  that,  I  do  not  fee  the  Sun: 
 Yet  if  I  deiire  to  fee  the  Sun  in  this  Room,  and  were  loth  to  go  out 
 of  Doors.  Let  me  but  lay  my  Eye  in  that  Beam,  to  fee  whence  it  comes, 
 and  I  (hould  fee  the  Sun  it  fclf;  for  that  Beam,  it  gocsdirci^tly  totheSun; 
 for  if  I  were  in  a  Dungeon,  though  thirty  Mile  deep  in  the  Ground  if 
 the  Sun  could  but  ihine  in  at  any  Cleft  or  Pin-hole,  though  the  Dungeoa 
 were  never  fb  dark,  yet  if  I  lay  my  Eye  in  that  Beam,  1  fhould  behold 
 the  Face  of  the  Sun:  Even  fb  it  is  with  Almighty  God;  there  is  in  every 
 Creature  a  Beam  that  comes  from  him,  which  is  the  Being  and  Eficnceof 
 ihe  Creature;  Now  if  we  ihallfall  down  and  worihip  chat  Beam,  as  finv 
 
1 84  ^^    Myftery-,    or    the    Life    and 
 
 ply  confidcrcd,  as  if  he  were  contra<^ed,  reprefenred  or  included  in  the 
 Creature,  this  were  Sin;  but  if  Hay  my  Eye  in  that  Beam,  I  ihall  fee  it  leads 
 me  to  the  eternal  one,  immutable,  incircumicriptible,  inconceiveable  El^ 
 ■fence  of  the  divine  Being;  and  that  Angel,  beholds  the  very  Face  of  God 
 Aimighty,  Hence  you  may  learn  to  interpret  that  Place,  where  our  Savi- 
 our commands:  Take  heed  ye  defpife  not^  nor  ojfend  one  ofthefe  lit  tie  Ones; 
 for  their  Angels  always  behold  the  Face  of  your  Fathex-,  which  is  in  Heaven : 
 I  fay  dill,  not  that  it  is  lawlul  to  worlhip  that  Beam  or  Angel,  but  he  alone, 
 from  whence  that  Beam  comes,  who  is  far  above  every  Angel,  and  all 
 manner  of  Creatures  and  Creation.  As  (to  take  the  former  Innance)  fup- 
 pofe  there  were  a  Religion,  that  it  were  lawful  to  worfhip  the  Sun,  if  one 
 Ihould  fall  down  and  worfhip  that  Beam,  that  comes  from  the  Sun,  did 
 not  he  Sin  ?  for  that  is  not  the  Sun,  but  it  comes  from  the  Sun;  therefore,  for  a- 
 ny  one  (according  to  that  Religion)  to  worfhip  that  Beam,  were  Idolatry;  for 
 he  worfhipped  not  that  he  was  commanded,  but  was  taken  up  in  a  Thing 
 infinitely  below  his  God;  fb  in  the  fame  Senfe:  Every  Creature  is  a  Beam 
 of  the  Divinity,  which  is  the  Subftance  thereof:  And  you  fee  not  the 
 Face  of  your  Father  in  Heaven,  yet  that  Beam  always  doth;  but  he  that 
 fhall  fee  that  Beam,  and  fall  down  to  that,  worlhips  that  he  ought  not ; 
 fomething  elfe  inftead  of  God. 
 
 I  pray  God  ye  underftand  me  ♦  for  I  fear  the  Simile  I  before  named 
 and  inftanced  in,  is  too  true  among  Men.  Some  there  arc  that  do  hear 
 me  and  underftand  me,  to  whom  God  hath  reavealed  thefe  Things;  and 
 Some,  though  they  hear  me,  yet  they  are  like  the  Dog,  they  underftand 
 not  what  I  fay,  I  fpeak  Riddles  to  them;  but  Others  there  are,  which  un- 
 derftand not,  neither  will  they  nor  can  they  hear,  but  are  like  a  Stone: 
 Therefore  I  fay  it  again,  God  is  really  prefent  in  himfelf  in  every  Crea- 
 ture; but  if  he  worlnip  God  as  included  in,  or  reprefented  by  that  Crea- 
 ture, he  fms  and  commits  Idolatry;  becaufe  he  worfhips  that  Beam  in- 
 ftead of  God,  and  falls  down  to  a  Creature  inftead  of  God:  But  if  I  take 
 Occafion  upon  the  Sight  of  any  Creature,  to  behold  God  himfelf  above 
 and  beyond  all  Creatures  and  fo  worfhip  him;  He  that  will  deny  this,  and 
 fay  this  is  Sin,  let  him  alfo  deny  God  himfelf  So  far  as  any  Thing  can 
 be  called  an  Angel,  fo  far  we  are  forbidden  to  worfhip  it;  but  if  that  An- 
 gel occafion  us  to  look  beyond  it  to  him,  that  fends  that  Angel,  to  him 
 that  is  the  Eftcnce  and  Subflance  of  that  Angel,  here  we  are  commanded 
 to  worfhip ;  becaufe  then  our  Angel  always  beholds  the  Face  of  our  Father, 
 which  is  in  Heaven,  being  one,  eternal,  almighty, iinxnenfe,incircumfcrip- 
 
 tiblc, 
 
Marrow    of   the    Scriptures*  185 
 
 ttble,  glorious  Being,  even  God  blefled  for  ever  and  ever)  Amen. 
 
 \JCq.  We  will  only  make  one  lliorc  Ufe  and  Application  of  this  Point  to 
 ourfelves  and  To  conclude.  Is  it  not  then  more  than  apparent,  that  God  is 
 every  where  in  all  Creatures  and  in  every  Place?  He  is  near  us,  yea,  near- 
 er us  then  ourfelves  to  our  felves;  he  is  the  ideal  Form  and  firft  Beginn- 
 ing of  us,  and  of  all  Creatures,  and  whatever  is  in  us,  or  in  them;  but  if 
 we  would  fee  him,  we  mu(l  firft  ftrip  our  felves  of  all  Manner  of  VifibiJi- 
 ty,  and  what  ever  can  come  under  any  Thought  of  an  Angel,  Beam  or 
 any  Conception;  for  God  is  unknowable,  unconceivable;  and  as  long  as 
 you  know  or  conceive  any  Thing,  you  are  fhort  of  what  God  is ;  el(e  wc 
 make  him  comprchenfible  and  knowable,  who  is  altogether  unknowable 
 and  incomprchcnfiblc :  and  therefore,  whenfbcver  I  meet  with  any  Thing 
 whatfoevcr,  that  will  fhew  me,  how  to  know  the  incomprehenfible  God 
 as  he  is  in  himfelf,  in  his  Eflence,;  I  muft  cafl:  it  away,  reject  it  utterly, 
 because  I  know  it  feduccth  and  miileadeth  me;  for  God  is  unknowable: 
 Yet  God  is  nearer  to  me  than  any  Thing  I  can  caJl,  I  or  my  felf :  He  is 
 nearer  then  my  Touching,  Tafting,  Smellinfr,  Seeing,  Hearing,  fb  near 
 that  he  is  the  Form  of  our  Forms,  the  Soul  of  our  Souls. 
 
 And  therefore,  Beloved !  If  we  would  fend  our  Delires  to  him,  he  is 
 fo  near,  that  we  can  no  fooner  think  any  Thinw,  but  he  knows  it,  he  is  at 
 Hand,  he  is  prefent,  he  is  With  thee,  and  In  thee,  as  the  Prophet  Ifaiah 
 faith:  Ifa.  65.24.  Before  they  call^  I  will  hear^  and  before  they  pray  ^  I  will 
 anfwer:  God  knows  all  our  Thoughts  and  Delires  before-hand:  For  he 
 is  the  Thought  of  the  Thought,  and  the  Dciirc  of  the  J)efire.  And  there- 
 fore, do  I  want  any  Thing,  any  Benefit,  any  good  Thing,  any  Counfel 
 in  any  difficult  Cafe?  Yet,  miihke  me  not,  I  do  not  mean  about  your 
 Lands  and  Livings,  or  Riches  and  Pleafure,  Honour  and  Praife,  or  your 
 good  Names,  when  I  (jocak  of  thcfe  Things :  I  mean  not,  nor  intend  not 
 concerning  Matters  of  Right  and  Wrong  fomuch,  or  thofe  Things  where- 
 in FIclli  and  Blood  plca(e  thcmfclvcs,  which  come  to  nothing,  and  all 
 pcrifh  with  the  Uling,  as  the  Apollle  (aith:  But  do  I  w.int  J^ircdion  to 
 guide  my  Soul  ?  To  bring  me  nearer  to  God,  to  live  the  Life  of  Chrifl? 
 j)o  I  want  Counfel  and  Support  to  make  me  bid  Defiance  to  the  World, 
 and  the  Things  below,  that  we  would  fain  walk  evenly,  ferenely  and  quiet- 
 ly in  all  Changes  of  Conditions?  Dolt  thou  want  (pirirual  Riches,  and 
 tnofe  Things,  which  God  accounts  Riches  and  good  Things,  Things 
 which  he  gi\  es  only  to  h\s  ownPcople,  and  nor  thofe  be  gives  promifciioufiy, 
 and  commonly  molt  plentifully  to  thofe  he  hatesj  and   are  given  to 
 
 M  m  m  dcltroy 
 
18<?  The    Myjlevy^    or    the    Life    and 
 
 ^  rom 
 igh  thcCj  even  7vithin  thee.  Wharneedlt  rhou 
 )o  out  of  thy  (elf  for  Help  or  Counfel?  There  is  that  great  Counfellour 
 dwells  within  thee,  he  lodges  in  thy  Bofom,  he  is  thy  daily  Gueft,  and 
 yet  dofl:  thou  want  an  Opportunity  to  fpcak  with  him?  What  need  haft 
 thou  then  to  go  out  to  any  Creature?  What  need  haft  thou  to  rely  upon 
 Man,  or  the  Arm  of  Flelli  ?  Thou  haft  fuch  a  Counfejlor,  and  fuch  a 
 Comforter  within  thee,  who  is  able  to  darken  and  obfcure  all  the  Coun- 
 fels  and  Comforts  of  all  Men  and  Angels,  and  all  Creatures :  But  thqu 
 muft  firft  ftrip  thy  (elf  of  all  Manner  of  Thoughts  and  Fantafies,  and  all 
 Imaginations  and  Conceptions,  and  then  diou  malt  find  fuch  an  infinite, 
 almighty,  boundlefs,  bottomlefs  God,  whofe  Name  is  called  JVonderfuly 
 CounfelJof'y  the  mighty  God,  the  everlafting  Father  and  the  Prince  of  Peace, 
 Ifa.9.  6.  So  that  diou  that  feeft  him  thus,  ma)'ft  (ay  of  all  Creatures,  as 
 Job  of  his  Friends :  Mifevable  Comforters  are  ye  all)  compared  with  him :  For 
 there  may  be  fiach  an  Occafion,  and  a  Man  may  be  in  fuch  a  Condition, 
 wherein  all  the  World  cannot  help  a  Man,  nor  comfort  him:  But  there 
 can  be  no  Cafe,  I  fay,  no  Cafe,  wherein  this  great  Counfellor,  this  migh- 
 ty Helper,  cannot  uphold  and  comfort  a  Man :  Though  all  the  World 
 were  fet  againft  a  Man,  to  undo  and  overthrow  him,  yet  he  is  fofafe  with 
 God,  that  he  needs  not  regard  it:  If  God  will  keep  a  Man  under  his 
 Wings,  what  need  he  fear,  I  fay,  what  is  it  he  need  fear?  Though  thou 
 art  opprefled  and  wronged,  I  do  not  mean  only  oittwardly  (do  not  take 
 me  too  much  in  thatSenfe)  huxinirardly  by  Satan,  and  by  the  wicked  Lufts; 
 fo  that  thou  crieft  out  with  David:  Mine  Enemies  fight  againft  me  Daily y 
 find  I  am  opprejfed  on  every  Side ;  ?ny  Feet  flick  in  the  Mire-)  and  J  kno?v  not 
 koTPtogetout,  ^c.  And  with  Jeremiah  I  Lord  help  me-,  Ifnjfcr  Fiolenceand 
 SpoylyJQV.  20. 8.  Have  thy  Eye  and  thy  Heart  moft  upon  thefe  inward 
 Violences;  fb  that  thou  fccft  and  feeleft  a  mighty  Battel  fought  within  rhee> 
 Ifa.^.  5.  For  eve}j  Battle  of  the  IVarriour  is  with  confufed  Noife-t  and  Gar- 
 ments  rolled  in  Blood:  But  this  fl^ all  he  with  Burning-,  and  fewel  of  Fire.  Is 
 this  thy  Cafe?  There  is  one  nigh  thee,  Within  thee,  and  dwells  there, 
 whom  thou  mayftcry  to,  as  Jeremiah  doth:  Lord  help  me^  J fi^ffer  Violence. 
 Thei;e  is  one  Within  thee,  that  can  make  thee  not  to  fear,  but  can  make 
 thee  lau.^h  at  thefe  Things,  as  Joh  faith,  the  Horfe  doth  in  Battle  at  the 
 /haking  Spears.  As  here  Mofes  went  about  a  defperate  and  miglity  At- 
 sempt^  viz.  That  Jie  a  poor  Shepherd  fliould  offer  to  go  to  To  great  a  King, 
 
 aiKl 
 
MaYYOTP    of    the    Script urei,  1 87 
 
 and  to  caufe  him  to  let  half  Iiis  Kingdom  depart  from  him:  Bur  there  was 
 fuch  a  Supporter  within  Mofes-,  that  made  the  Work  pollible  to  him;  though 
 impolTible  to  Men.  Beloved  I  Your  heavenly  Father  is  fb  near  you,  that 
 he  knows  what  you  need  before  you  afk;  He  is  (b  much  YOU,  that  he 
 is  more  YOU  than  your  felves;  he  is  more  nearer  to  you  than  yourfelves; 
 he  is  not  only  fb  prefcnt,  as  the  King  is  prefent  in  all  his  Kingdoms,  be- 
 caufc  his  Power  is  over  all  and  reaches  to  all :  In  that  Senfe  every  JulHce 
 of  Peace,  everv  Confbable  and  every  Olficcr  is  a  Finger  of  the  King; 
 and  therefore  it  is  a  vain  foolidi  Thing  to  fiiy:  'Tis  true,  Gods  Power  is 
 here,  and  he  is  prefent  in  Regard  of  his  Attributes,  &c.  for  will  ye  fepa- 
 rate  God  and  his  Power?  Will  ye  make  God  and  his  Attributes  two 
 Things?  That  cannot  be;  for  Gods  Power  is  his  Eflence  and  Being;  and 
 whatever  is  in  God,  is  God;  and  where  he  is  prefent  by  his  Power,  there 
 he  is  prefent  by  his  Eflcncc:  If  you  do  not  fee  it  fo,  blame  your  felves, 
 lay  not  the  Fault  on  God,  and  deny  him  therefore  to  be  there,  becaufe 
 you  cannot  fee  him  there  :  But  blame  your  own  Eyes,  which  are  not 
 opened,  and  your  Ears,  becaule  theyare  not  bored. 
 
 And  fo  I  fay :  Conceiving  God  to  be  thus ;  take  any,  yea  all  Occafl- 
 ons  of  Magnifying,  Worlliipping,  and  Praifmg  him;  and  with  the  Pro- 
 phet Davih  when  ye  behold  any  of  the  Creatures,  fay :  Praife  the  Lord 
 in  the  Heights,  praife  him  in  the  Sun  and  Moon,  praife  him  in  the  Stars, 
 Pf  14.8-  Praife  him  in  the  Firmament  of  his  Power,  and  praife  him  ac- 
 cording to  his  excellent  Greatnefs,  and  in  all  the  Works  of  his 
 Hands.  Pfal.  150.  2,  3. 
 
 So  much  for  this  Time. 
 
 M  m  m  a  THE 
 
THE 
 
 M    I    S    T    E    R    Y 
 
 O  R    T  H  E 
 
 Life    and    Marrow 
 
 O  F    T  H  E 
 
 SCRIPTURES: 
 
 An  Expofition  on  Exodus  3.  the  fix  firfl  Verfcs. 
 
 Exodus  5,  1,2,3,4,5,6. 
 
 AW  Mofes  kept  the  Flock  o/Tethro  his  Father  iu  Lawy  the  Pr left  ofMidian, 
 md  he  led  the  Flock  to  the  back  Side  of  the  Defertj  and  came  to  the  Moun- 
 tain of  Godj  even  to  Horeb. 
 
 ^nd  the  Anpel  of  the  Lord  appeared  unto  him  in  a  Flame  of  Five  out  of  the 
 midft  of  the  Buflh  and  he  looked^  and  behold  the  Bufl)  burned  with  Fire,  and 
 the  Bufl}  was  not  confumed, 
 
 j^nd  MoCqs  faidj  ImU  jww  turn  afide,  and  fee  this  great  Sights  why  the  Bnfl) 
 
 is  not  burnt,  '^c. 
 
 Delivered  at  a  Private  Meeting  at  Kenfington,  being  in  two  Sermons. 
 
 ,Ut  of  which  Words  we  have  obferved  three  Things. 
 
 I.  A/o/I'j' his  Preparation  or  Difpofition;  and  that  is  in  thefirft 
 Verfe:  And  Mofes  kept  the  Flock  ojjethro  his  Father  in  Law  Priefi 
 of  Midian^  and  he  led  the  Flock  to  the  Back-Side  of  the  Defert-,  and 
 fame  to  the  Mountain  of  God  even  to  Horeb. 
 
 2.  The  Vifion  itlelf,  that  is  in  the  2,  3,  4,  $.  Verfes:  The  Angel  of  th^ 
 Lord  appeared  to  Mofes  in  a  Flame  of  Fire  in  the  Midft  of  a  burning  Bufljy 
 and  the  Bufl)  burnedj  and  was  not  cojfumed)  ^c. 
 
 ■    '  >■  Laftly> 
 
Marrorp    of   the    ScripUireSj  189 
 
 Laftly,   the  Confequence,  and  what  followed  thereupon. 
 
 In  the  Preparation  of  Mofes-,  or  his  Difpofition  to  this  great  Sight,  we 
 obferved  {bmething,  in  that  it  is  faid  there,  that  i\/o/i'j  was  a  Shepherd,  and 
 fhewed  you  the  Reafon,  why  the  holy  Spirit  takes  fuch  fpecial  Notice  of 
 Shepherds,  and  ftill  prefers  them  before  Husbandmen:  As  the  firft  of 
 Men  that  were  begotten,  Cain  and  AheU  the  Shepherds  offering  was  ac- 
 cepted, and  the  Husbandmcnsrejcd^ed:  And  then  we  produced,  and  tra- 
 ced all  the  Patriarchs,  Abraham-,  Jfaac^  and  Jacobs  twelve  Sons  all  Shep- 
 herds; and  (b  David,  the  firit  of  Kings  that  was  accepted,  he  was  taken 
 from  Following  the  Sheep;  10  fit  upon  the  Throne  to  feed  God's  People: 
 And  ftill  all  the  Stock  of  the  Messiah  (of  whom  Chrift  came)  were  ge- 
 nerally Shepherds:  This  is  the  Letter  of  the  Word ;  but  what  may  be 
 the  ^Ieaning,  that  Shepherds  are  more  efteemed  than  Husbandmen? 
 What  is  the  Myftery?   What  is  the  living  Senfe  of  thefe  Words? 
 
 As  I  take  it,  the  Meaning  is  this:  That  the  Life  of  a  true  Shepherd  was 
 to  depend  more  upon  Gocl  and  his  Providence  than  Husbandmen,  be- 
 caufe  they  more  refign  up  their  Wills  to  God,  and  live  altogether  (as  it 
 were)  upon  his  Blclfing,  and  do  not  fb  labour  and  toil  for  their  Living,  as 
 Hufbandmen:  They  cannot  rely  and  reft  in  themfelves,  and  in  their  own 
 Care  and  Induftry,  as  the  Husbandman  doth;  for  they  think  nothing  can 
 be  done,  but  they  muft  put  in  a  Hand,  they  muft  rife  early  and  go  to  Bed 
 late,  and  eat  the  Bread  ofCarefulnefs,  they  muft  plow,  fbw,  harrow,  weed, 
 Teapand  take  a  great  Deal  of  Toil  and  Induitry,  or  elfe  they  think,  there 
 can  be  no  good  done;  Yet  they  may  in  Words  fay:  TheBleflingofGod 
 is  all,  which  is  common  in  every  ones  Mouth ;  but  their  Practice  faith 
 and  their  Hearts  fay,  that  their  Carking  and  Caring,  their  Diligence  and 
 Difcrction  doth  all,  they  being  ever  very  bufy,  difcuriive  and  eager  in  an 
 aftive  Lifcj  and  confequently  by  our  Saviour's  own  Tefhmony,  full  ofTrou- 
 bles  about  many  Things,  which  was  Martha's  Cafe. 
 
 Miflake  not,  I  do  not  fay,  that  thefe  Things  arc  evil;  to  fbw,  to  plough, 
 reap,  rife  early,  to  ufe  Wifdom  and  Difcretion  in  their  Affiiirs,  but  in  that 
 ihey  afcribe  this  to  themfelves,  andthftik  that  they  have  the  maineftftroke 
 in  getting  their  own  Living  and  Maintenance ;  whenas  our  Saviour  faith 
 plainly^  not  one  of  them  can  add,  viz.  by  all  their  labour  ancT  Care,  Plow- 
 ing, Sowing  and  Spinning,  they  cannot  add  one  Cubit  to  their  Stature; 
 that  is  not  the  lenfl  Mite  is  added  to  them  by  all  the  CaiT,  Difcrction  and 
 Toilthev  can  ufe;  but  as  the  Kxng^o^  A (Jyri  a  faid  Ifa.  10, 13.  So  fay  thefe 
 Men:  Bj  the  Strength  of  my  Hand  I  have  done  it-)  and  by  viy  IVifdom;  for  1 
 
 M  ra  m  3  am 
 
190  Tfye    Myfteyy-,    or    Life    and 
 
 am  prudent-)  ^c.  they  think  all,  that  their  Hand  doth,  is  done  by  them. 
 
 Solomon,  'tis  true,  commends  Diligence  and  faith :    T/je  diligent  Hand  maketh 
 
 rich ;  that  is  true  too,  yet  it  muft  be,  as  having  their  chief  Dcpendance  on 
 
 God :  But  in  this  Senfe  it  doth  nothing.  'Tis  certain,  fuch  Things  muft  be 
 
 done,  and  ought  to  be  done  ,•  for  a  political  State  cannot  ftand  without  them : 
 
 But  this  is  that  better  Part,  which  M?rj  chofe.  He  that  is  a  true  Shepherd, 
 
 viz.  He  that  hath  given  up  his  Life,  Being  and  All  to  God  Almighty,  he 
 
 dares  a(fume  nothing  tohimfelf,  butconfeiTes  really  to  the  Glory  of  God, 
 
 that  he  is  nothing,  nor  can  do  nothing,  and  that  he  is  no  more  in  doing 
 
 all  thefe  Things,  than  the  Accompli(her  of  Gods  Will  but  not  of  his  own, 
 
 and  that,  as  the  Truth  is,  he  is  but  an  Inftrument  in  the  Hand  of  the  great 
 
 Mafter,  that  he  isbutaStaffintheHand  of  Him,  that  carries  it,  thatthough 
 
 he  a£ls,  thinks,  and  contrives,  yet  it  is  not  he  but  God,  though  he  live th, 
 
 yet  not  he,  but  God  in  him.  This  is  the  Life  of  a  true  Shepherd,  of  a  true 
 
 refigned  Man:  Shall  the  Ax  ho  aft  itfcif  againft.  hi  in,  that  he  wet  h  therewith.^ 
 
 Orfl)alI  the  Saw  inagnifie  itf elf  againft  him,  thatfbaketh  it;  as  if  the  Rod  j]?ould 
 
 Jllake  itfelf  againft  them,  that  lift  it  tip,  or  as  if  the  Staff  fl)ould  lift  up  itf  elf, 
 
 as  if  it  were  no  JVood:  Is  not  this  againft  Senfe  and  Reafon?  But  to  the  £- 
 
 gyptians  a  Shepherd's  Life  is  an  Abomination  to  them,  faith  the  Text. Gen.  4^, 
 
 34.  They  cannot  endure  to  have  all  their  A£tions,  all  their  Wifdom,  Pol- 
 
 lic3",  Difcretion  and  Induilry  to  belall  made  nothing,  by  which  they  think 
 
 they  bring  about  all  Things  they  do  or  is  done.  Such  a  one  was  Martha: 
 
 She  was  bufy  in  making  all  Things  ready  to  entertain  Chrift,  although 
 
 Chrift  condemned  her  not  for  doing  thofe  Things,  becaure(aslfaid)  fuch 
 
 A£tionsthcy  are  necelTary  to  a  political  Life,  and  fiich  Men  in  that  Regard 
 
 are  needful;  yet  it  was  Mary,  whom  Chrift  commends  for  choofmg  the 
 
 better  Part,  who  had  refigned  up  all  thofe  Things,  and  fate  attentively  at 
 
 Chrift's  Feet,  to  receive  thofe  dropping,  living,  Honey-fweet  Words,  that 
 
 came  from  him,  and  tliey  were  reviving  to  her,  being  better  to  her  than 
 
 thoufands  of  Gold  or  Silver,  andfweeter  to  her  than  the  Honey  and  the  Honey- 
 
 Comb,  as  they  were  to  David  Pf  19, 10.  This  is  the  Life  of  all  our  Aftions, 
 
 to  have  all  our  Eyes  up  to  him,  as  Jehofaphat  faid :  //4  knoiv  not  what  tp 
 
 do,  but  our  Eyes  are  toward  thee,  aChron.  20. 12.  We  have  no  Wifdom, 
 
 no  Difcretion,  no  Ability  to  bring  any  Thing  to  pafs;  but  we  fee,  we  do 
 
 all  by  thy  Wifdom,  by  thy  Counfel,  by  thy  DiredHon:  'Tis  thou,  that 
 
 guideft  us  and  directelt  us  in  all  our  Actions.   Now  Beloved  1  In  this  Senfe 
 
 labour,  and  be  as  diligent  as  you  can,  fb  you  afcribe  all  to  God;  burifwe 
 
 fay  or  do  as  Husbanamen,  gr  think  thus :  Except  I  plow,  I  harrow,  I  weed, 
 
 I  reap 
 
MaYVow    of    the    Scriptures.  191 
 
 I  reap,  except  I  obfcrve  Times  andSeafons;  in  this  Senfe  Men  are  not  ju- 
 ftifiablc :  But  in  that  Senfe  all  their  A£lions,  all  their  Wisdom,  Strength, 
 Gifts,  Labour,  all  is  evil.  J5ut  in  doing  the(e  Things,  that  we  always  have 
 an  Ear  to  him,  as  David Cmh  pf  85.  8-  IrviU  hear-,  what  God  the  Lord  will 
 fay.  And  I  would  hear  you  fay  thus :  Alas  I  dare  not  (ay,  that  I  have  any 
 Difpolirion  to  be  wife,  any  Inclination  to  labour,  that  I  have  any  VVifdom, 
 or  that  I  bring  about  any  Bulinefs ;  or  that  I  have  any  Difpofition  as  of  my 
 {elf,  to  labour  or  not  labour ;  that  I  have  any  Difpofition  to  Health  or  Sick- 
 nc(s,  to  fair  Weather  or  foul,  to  Liberty  or  Imprifonmcnt  ,*  but  that  in  thefe 
 Conditions  and  all  other  I  have  no  VViil  of  my  own :  But  I  have  given  it 
 wholly  up  to  him,  (b  that  whether  he  fend  me  WifdomorFolly,  Bufmefs 
 ornoBufmefs,  fiir  Weather  or  foul,  Health  or  Sicknefs,  Riches  or  Want, 
 Liberty  or  Imprif  )nmcnt,  his  bleflcd  Will  be  accomplished  in  all ;  for  I 
 dcfire  10  have  no  Will  but  his,  no  Thoughts  but  his,  no  Actions  but  his. 
 Thefe,  thefe  are  thofe  Men  that  God  accepts,  thefe  are  the  Men  that  pleafe 
 him;  the  Other  they  dig  to  their  own  Senfe  andRcafbn,  and  theyfacrifice 
 to  their  own  Nets.  They  fay:  Is  it  not  I,  that  labour,  and  is  it  not  I,  that 
 plow,  fow  and  reap,  &c.  ?  Is  it  not  my  Diligence  and  my  Care,  that  brings 
 thefe  Things  to  pafs?  If  I  did  them  not,  they  would  be  undone;  and  thus 
 Flefti  and  Blood  reafons:  Is  it  not  apparent  tomySenfes,  to  my  Tafling, 
 Feeling,  Seeing,  Smelling,  Hearing,  that  it  is  I,  that  do  thefe  Things, 
 and  not  Another  for  me  nor  by  me,  as  you  affirm? 
 
 For  while  Men  are  thus,  one  While  Rain  plcafeth  them  not,  and  another 
 While  fair  Weather  pleafes  them  not:  IfBarrenefs  come,  they  murmure 
 whvGoddid  not  give  Fruitfulnefs,  if  Fruitfulnefs,  then  thcyabufeit,  ancj 
 to  God's  Difhonour,  if  Rain,  then  they  would  have  fair  Weather,  if  fair 
 Weather,  then,  O  if  God  would  fend  l)ut  fome  Rain!  And  thus  Men  csq 
 always  directing  God,  as  I  have  read  of  a  Fiilion  in  the  Poets,  the  Moral 
 whereof  is  very  applicable:  And  thofe  learned  Men,  though  Heathens, 
 intended  no  lefs.  Tncre  was  a  certain  Man,  (as  they  feign)  \vho  had  done 
 fbmc  rare  Exploit,  andpleafed  ^/^yvVcrvery  well,  infomuch,  that  in  Reward 
 lie  told  him,  he  would  recompence  his  good  Service;  but  faith  Jupiter: 
 Either  leave  it  to  me  to  do  what  I  will,  or  elfethou  flialt  chufe  for  thy  felf, 
 what  thou  afl:e(]-,  thou  (halt  hn-e:  He  thinking,  he  could  better  chufe  !iim 
 {h\^  what  he  wanted,  anfwercd :  My  Rcqued-  is,  that  I  may  have  the  Wea- 
 ther for  my  Turn  and  according  to'my  Dcfire,  Rain,  fair  Weather,  Vyo[\, 
 Snow,  Wmd,  TInmder,  &c.  for  he  being  a  Husbandman,  bethought  that 
 was  befl  for  his  Turn.  Well,  'twas  granted,  and  'tis  there  ^lid,  he  had  al] 
 
 Weavers 
 
192  The    Myflery-,    or    Life    and 
 
 Weathers  according  tohisDefire;  he  now  expecting  an  extraordinary 
 Harvell,  hath  none  at  all.  The  Moral  is  eafie,  that  it  is  far  better  for  Men, 
 to  depend,  wait  on  and  fubmittotheWifdomofGod,  to  provide  for  them, 
 than  totrurt  to  or  chufefor  themfelves,  for  that  Wind  or  Weather,  that  is 
 for  one  Man's  Purpore,rerves  not  anothers,  and  that  Weather  that  is  for  Nou- 
 riihing  offome  Fruits,  is  defl:ru£live  to  Others;  therefore  I  like  welj  of  him 
 that  would  always  fay  of  all  Weathers:  Oh  here  is  brave  fweet  Weather, 
 bleffed  be  God  !  Let  it  rain  or  (hine,  hail  or  fnow,  be  it  Froft  or  Thaw, 
 Calm  or  Storm,  Oh  this  bleffed  Weather!  &c.  But  thus  it  is  with  us.  Men 
 are  never  contented ;  if  they  have  one  Thing,  Oh !  I  would  not  have  had 
 that,  I  would  have  another;  I  would  have  fuch  aThing  and  fiich  aThing, 
 fb  that  thefe  Men  are  never  pleafed ;  but  the  Others  are  never  difpleafed 
 with  whatever  God  doth.  This  Man  knows  nor,  what  he  would  have, 
 nor  what  to  afk,  he  will  not  direct  God  in  any  Thing,  but  what  God's 
 Will  is:  If  God's  Will  be  done,  he  hath  what  he  would  have. 
 
 Thefe  are  the  Men,  thefe  are  the  Shepherds  God  Almighty  regards  (b 
 much;  the  Others  are  not  wellpleailng  to  him,  and  he  hath  no  Regard  to 
 them,  nor  to  their  Sacrifices;  pray  as  much  as  they  will,  and  fail:  as  much 
 as  they  will,  they  pray  not  at  all,  nor  faft  not  at  all  with  him  nor  to  him ; 
 for  they  pray  but  for  themfelves,  and  fafl  but  to  themfelves,  and  to  fatisfie 
 their  own  Deiires  and  Ends,  and  to  have  what  they  think  is  beft ;  and  they 
 feek  to  him  but  for  Corn,  Wine,  Oyl,  and  thefe  outward  Things,  and  not 
 for  Love  to  him,  but  to  eat  for  themfelves,  and  to  drink  for  themfelves, 
 yea,  and  faft  too,  but  'tis  only  for  themfelves,  as  the  Prophet  Hofea  C.  7. 
 14.  fpeaks ;  they  will  thruft  tneir  Self  Service  and  felfifh  Duties  upon  God, 
 and  think  hereby  to  cozen  God,  expe*5ling  he  will  reward  them ;  Oh  I  Of 
 a  certain,  of  a  certain,  thefe  Men  are  not  well-plcafing  to  God  Almighty. 
 
 The  next  remarkable  Thing,  we  named  in  this  Preparation  to  the  Vifion 
 was :  Mofes  was  not  only  a  Sheep-keeper,  but  he  led  them  to  the  Back-fide 
 oftheDeferty  to  the  Moimtain  of  God^  eventoHoreh.  Obfcrve,  had  not  yt/o- 
 fes  left  the  Cities,  Towns  and  ail  the  Glory  and  Splendor  of  the  World, 
 and  gotten  into  the  Defart,  he  had  never  fccn  God ;  for  before  this,  Mo- 
 fes was  but  a  Stranger  to  God  and  God  to  him,  in  Comparifon  of  what  he 
 was  afterward ;  for  after  this,  Mofes  and  God  talked  familiarly  Face  to  Face-, 
 (IS  a  Man  talketh  with  his  Friend'^  and  Ifvael^  fo  long  as  they  were  among 
 the  Flelh-pots  in  Egypt^  they  were  never  acquainted  with  Quails  nor 
 Manna:  Till  a  Man  hathforfaken  all,  and  gotten  into  the  Defart,  God  may 
 call  long  enough,  and  knock  long  enough  at  the  Door  of  our  Hearts,  but 
 
 we 
 
Marrow    of   the    Scriptures*  195 
 
 we  will  not  hear;  nor  open  to  him.  But  it  may  be,  you  Nvill  /ay  unto  me : 
 What  fhall  we  do  thertjwho  live  far  ofFany  Dcfart,  how  fhall  we  find  God  ? 
 Going  iiito  the  Dcfart-,  is  meant  forfaking  all  Things  in  our  Affections, 
 that  we  have  no  Propenfion  to  one  Thing  more  than  to  another^  that  we 
 ufe  thefe  Things,  asifweufed  them  not;  and  that  we  are  as  willing  to  leave 
 them  in  A6f  ion,  ( if  God  call  for  them  from  us,  or  us  from  them  )  as  to 
 enjoy  them,  if  it  be  his  Will:  Then  are  we  gotten  into  the  Defart  with 
 Mofesj  and  then  God  will  appear  to  us,  then  God  will  reveal  himfclf,  and 
 Ihew  us  not  only  his  Back-Parts,  but  fhew  us  his  Face  alfo,  if  we  are  able 
 to  fee  it.  This  is  alfo,  Going  into  the  high  hilly  Country  with  Mary^^  af- 
 ter the  Angel  had  been  with  her,  whofe  Salutation  was  at  firft  fb  (trange 
 to  her:  So  when  we  have  forfaken  all  that  ever  the  Eye  can  fee,  or  the 
 Ears  hear  or  the  Heart  conceive.  Never  look  to  fee  God,  till  we  have  for- 
 faken Houfes,  Lands,  Wives,  Children,  Friends,  yea  all:  Nay,  I  will 
 fay  more:  As  long  as  our  AfFeClions  do  but  mingle  with  thefe,  we  cannot 
 love  God  aright ;  if  he  cannot  have  all,  but  with  him  we  muft  love  thefe, 
 he  will  have  none  at  all;  and  if  he  muft  have  all,  where  is  any  tofpareto 
 any  Thing  in  the  World?  Therefore  I  tell  you,  if  ye  love  God,  ye  may 
 not  love  your  Health,  your  Wealth,  your  Houfes,  your  Lands ;  you  may 
 not  love  your  Wife,  your  Child,  your  good  Name;  nay,  you  may  not 
 love  your  Lives,  nay  more,  ye  may  not  love  your  own  Souls ;  nay  more 
 than  this:  He  that  hates  not  Father  and  Mot  her  ■>  JVife  and  Children^  his  owji 
 Life  and  his  own  Soul  too,  cannot  he  my  Difciple.  Luke  14. 26.  How!  what 
 fay  you?  Sir!  What,  not  love  my  Father,  Mother,  Wife,  Children,  what 
 a  flrange  Preacher  are  you?  Not  love  thefe  good  Bleilings  of  God,  what, 
 not  love  my  Body,  nay,  not  love  my  Soul,  nay,  hate  my  Soul?  Othefb 
 are  fore  Sayings!  No;  for  the  Love  of  God  cannot  ftand  with  the  Love 
 of  thefe,  nay,  cannot  be  mingled  with  thefe ;  if  you  love  your  Wife  as 
 your  Wife,  your  Goods  as  your  Goods,  your  Life  as  your  Life,  and  your 
 Soul  as  your  Soul;  then  your  Love  is  divided  between  God  and  them, 
 then  you  have  played  the  Harlot  and  the  Adulterer  with  them :  But  you 
 muft  love  them  for  God  and  in  God,  and  as  coming  from  him,  and  they 
 are  to  be  ufed  for  him ;  and  if  you  do  fb,  then  I  fay  unto  you :  Love  them 
 as  dear  as  you  will,  you  cannot  love  them  too  much  ;  but  then  I  tell  you, 
 I  would  have  you  prove  your  fclvcs:  For  then  this  will  follow,  if  it  be  fb, 
 they  inflead  of  feparating  you  from  God,  they  draw  you  nearer  to  him : 
 But  if  ye  love  them  for  thcmfelvcs,  then  they  will  draw  you  from  God, 
 tliey  will  make  God  and  you  at  Enmity,  they  will  make  a  Divifion  and 
 
 N  n  n  Separation 
 
154  ^'^^    Myflevy^    or    the    Life    and 
 
 Separation  between  you;  But  if  your  Love  be  ki  on  God,  it  will  be  alfb 
 on  them  for  his  Sake :  And  this  is  to  love  not  them,  but  God  in  them ; 
 then  this  will  alfo  follow  :  This  Man  can  let  God  do,  what  he  will  with 
 them,  either  give  them  to  him,  or  take  them  from  him,  and  yet  God  and 
 he  fall  not  out;  for  whatever  God  doth  to  him  or  with  them,  ftillhe  loves 
 God;  but  if  ye  love  them  in  the  other  Senfe,  then  he  will  (ay  with  Lot: 
 Is  it-not  a  little  One-,  and  my  SoulJ})aU  live  .^  Gen.  19. 20.  Could  not  God 
 have  {pared  me  this  One  Thino;,  'tis  but  a  little  One?  What,  may  I  not 
 love  one  Creature?  No :  But  this  Soul  faith :  I  will  let  all  go,  fo  I  may  en- 
 joy thee,  I  enjoyed  Thee  in  them,  and  Thee  I  fhall  enjoy  without  them. 
 
 And  thofe  that  thus  joy,  may  joy  that  they  did  joy  in  them :  I  j^y,  they 
 may  joy  and  rejoyce,  that  ever  they  did  joy  or  rejoycein  them;  but  the 
 other  Joy  was  fuch  a  Joy,  that  they  muft  forrow  and  repent  that  they  did 
 joy;  for  they  joyed  in  the  Shadow,  and  that  vanifhed  away;  but  the  other 
 joyed  and  rejoyced  in  the  Subftance,  in  the  Body,  and  that  remained,  that 
 ihall  never  decay:  For  God  is  the  Subftance  of  all  Things,  but  all  Things 
 that  are  vifible,  are  but  Shadows,  Appearances  and  Bubbles  fbon  up  and 
 fbon  down,  like  Bubbles  in  the  Water.  And  the  Reafbn,  why  we  are  fb 
 difquieted  in  the  Loft  of  them  is,  becaufe  we  take  the  Shadow  to  be  the 
 Subftance;  and  if  that  vanifti,  we  muft  needs  be  difquieted,  and  we  are 
 all  out  of  Order;  then  let  God  give  us  what  he  will,  nothing  ihall  plea(e 
 us;  why?  Becaufe  our  Ahfalovi  is  dead.  2  Sam.  i8-  33-  but  he  that  loves 
 them  for  God  and  in  God,  O  !  "He  is  a  quiet  Man,  however  they  change, 
 he  is  the  fame ;  let  God  give  them  to  him,  or  take  them  away  from  him, 
 he  is  ftill  contented.  Beloved!  This  is  the  Man,  that  loves  them  aright, 
 and  he  loves  them  infinitely  more,  and  more  dearer,  than  all  the  World 
 can  love  his  own,  or  that  it  moft  prizeth ;  for  that  Love  and  Joy  brings 
 them  but  Grief  and  Sorrow ;  but  thefe  may  joy,  that  ever  they  had  ftich 
 a  Joy,  there  is  a  Comfort :  And  this  Man  loves  God,  as  giving  him  that 
 Love,  in  that  he  can  love  them  aright,  which  he  fees  he  could  never  have 
 done  without  the  Work  of  God  in  him,  and  the  Gift  of  God  to  him. 
 
 Untill  we  have  forfaken  all,  God  will  never  appear  to  us,  as  he  did  not 
 here  to  Mofes^  till  he  had  forfaken  all  the  World,  and  came  into  the  De- 
 fart,  having  forfaken  his  Flock  and  all,  till  then,  God  appeared  not  to  him; 
 not  forfaken  all,  as  Some  expound  it,  that  is,  (fay  they)  when  the  Love 
 of  God  and  thefe  outward  Things  comes  into  Competition,  or  when  we 
 can  enjoy  them  no  longer;  but  I  fay,  forfake  them  all  in  AfFe£lion,  even 
 while  wc  enjoy  them;  for  he  that  will  love  tlicm  till  chat  Time,  may  love 
 
 them 
 
Marrow    of   the    Scripturci.  ^         19 y 
 
 them  To  long,  that  he  cannot  forfake  them,  that  is,  nor  quietly,  but  he  is, 
 as  it  were,  rent  in  Pieces  to  forfiTke  them,  though  in  Ad  he  may  be  made 
 t^  forfake  them,  yet  his  Affe(fl:ionsdo  not;  butasfoon  as  ever  wehavefor- 
 faken  all,  and  have  caftalJ  the  Creatures  behind  our  Backs,  fothat  we  (land 
 indifferently  affected  to  all.  Then,  God  will  appear  to  us  and  ihew  us  Mi- 
 racles as  well  as  M()fis^  then  God  will  fpeak  familiarly  to  us,  Face  to  Face  as 
 well  as  to  Mofcs;  for  there  are  as  great  Miracles  done  now  every  Day  as  w^s 
 then :    But  our  Eves  are  blindeci,  that  we  fee  them  not.  The  Reafon  why 
 our  old  Men  do  not  dream  Dreams,  and  our  young  Men  fee  Vifions,  is, 
 becaufe  we  go  not  into  the  Defert.  The  Reafon  why  God  appears  not  to 
 us,  is,  becaufe  we  do  not  with  Elijah  fart  forty  Days  in  the  Defart,  buc 
 we  are  buried  in  Fleih  and  Blood  and  in  the  World;  in  plain  Terms,  we 
 are  fwallowed  up  in  ScnCc  and  Reafon.  We  wonder,  it  may  be,  that  fiich 
 mighty  Miracles  (hould  be  done  daily,   and  we  not  fee  them :  Truly, 
 Frienas !  The  Fault  is  in  our  (elves,  not  that  Miracles  are  ceafed,  but  our 
 Eyes  are  blinded,  and  we  cannot  fee  them ;  and  therefore  it  is  we  fay :  There 
 is  no  Miracles  now  adays.  Miracles  are  ceafed;   you  are  deceived:   For 
 there  wants  not  cither  Power  or  Willingnefs  in  God  to  (hew  thee  ^  great 
 Miracles,  as  he  fhewed  them,  and  he  is  willing  to  (hew  his  Fage  to  thee, 
 as  he  was  to  Mofes  and  the  Patriarchs;  but  thou  wanteft  that  Meaflire  of 
 Faith,  that  they  had  to  (ee  him;  thou  art  fodeep  (et  in  the  Earth,  and  Co 
 buried  in  Unbelief,  that  he  can  do  no  mighty  Works  in  thee,  as  it  is  faid 
 concerningour  Saviours  Working  Miracles  in  his  own  Country  Mat.  13,  58. 
 The  next  Thing  is  the  Vifion  it  (elf,  Andtbc  Aimlofibe  Lord  appeared 
 to  Mofes  in  a  buruingBuflhand  the  Bufl^  burned-,  ana  was  not  confuined'^  and 
 Mofes  faid:   I  will  turn  afnk,  and  fee  this  great  fight,  ivhy  the  Bujh  is  not 
 lurnt;  and  when  he  turned  afi-ie  to  fee^  God  ciuled unto  him-,  and  faid:  Mofes, 
 Mofes  /  And  he  [aid,  here  am  I.     And  Hefaid:  Draw  not  nigh  hither^  but  put 
 off  thy  Shoes  fi'o in  off  thy  Feet;  for  the  Place  where  thou  ftandeft,  is  holy 
 Ground^  ^c.     Here  is  now  a  large  Field  before  us,  here  is  a  va(t  Sea  be- 
 fore us:  And 'tis  like  the  River  and  holy  Waters  in  Ezekiel  at  the  Entrance 
 into  the  Sanctuary:  Which,  though  at  fir(t  took  a  Man  but  to  the  Ancles, 
 and  then  to  the  Knees,  yet  at  LeiT"th  it  became  a  va(t  Sea  to  fwallow  up 
 all,*  Friends!  What  (liaJI  I  (■ay?  Thofe,  whofe  Vedels  are  large  enough, 
 may  now  lanch  out  into  the  Deep;  but  fir(l  you  muft  put  off  your  Shoes 
 from  off  your  Feet,  before  ever  you  adventure  into  this  holy  Ground : 
 Tliat  is,  put  off  all  SeK-conceit  of  your  own  Undedlandings,  all  Conceit 
 ot  your  own  Knowledge,  or  of  your  own  Abilities  to  difcover  ihofc  Depths, 
 
 N  ii  n  2  jhac 
 
1^6  _  71.16    Myfteryy    or    the    Life    and 
 
 that  are  hid  in  rhe(e  Words:  The  Ground  you  are  now  going  to  fet  your 
 Feet  on,  is  marvelous  holy  Ground,  it  is  not  for  every  unclean  Beaft  to 
 touch  this  Mountain :  It  is  only  a  il/o/^j,  that  may  or  can  afcend  this  Moun- 
 tain: If  you  bring  with  you  the  Judgment  of  Fle/h  and  Blood,  or  your 
 own  x'Xbilities,  to  fearch  thefe  Myfteries,  and  to  judge  of  thefe  Things,  I 
 muft  tell  you,  other  Men  fhall  fee  Miracles,  but  you  fhall  fee  none :  Paul 
 ihall  fee  the  Vifion,  when  they  that  are  with  him  (hall  not  (ee  it.  Strip 
 your  felves  therefore  of  all  Manner  of  Conceits,  and  con^efs,  you  know 
 nothing,  and  give  up  your  fdves  to  be  taught  of  God:  Neither  regard- 
 ing methat  fpeaks  to  you,  nor  your  own  Abilities  to  judge  of  thefe  Things: 
 Caft  away  all  Things  of  that  Nature;  for  you  haveno\v  to  do  with  God, 
 not  Men;  and  if  you  (ee  no  Miracles,  you  may  blame  your  (elves,  and  I 
 believe  your  too  great  Wifdom;  for  now  adayes  Men  are  too  wi(e  to  learn 
 any  Thing.  And  I  for  my  Labour  look  for  no  other  Recompence  from 
 (lich  wife  Men,  but  that  they  (hall  turn  again  and  all  to  rent  me. 
 
 But  in  the  Entrance  into  this  2  verfe,  here  isoneTh'ng,  vvbich  I  before 
 touched  at;  and  that  is,  why  it  is  (aid:  Tl)e  Angel  of  the  Lor  J  appeared  ta 
 Mofes'^  And  in  the  Verfes  following  it  is  (aid  to  be  the  Lord  God,  that  cal- 
 led to  Mofes :  How  can  it  be  God,  and  yet  an  An^el  '^  I  find  not  one  In- 
 terpreter unfold  the  Myftery,  but  he  either  Hides  or  IJubbersover  this  T'  ling, 
 wherein  indeed  there  is  (uch  a  Depth  of  Truth  included,  as  is  able  to 
 make  the  Man  of  God  perfe£lj  and  wife  unto  Salvation,  and  to  build  him 
 up  in  all  good  Works.  And  to  that  End  know,  that  every  Creature  is 
 an  Angelof  God,  being  confidered  as  Angel  or  MefTenger,  (forfb  the 
 Word  imports)  it  is  a  Name  not  of  Nature,  but  ofOflice,  and  every  Crea- 
 ture is  (ent  of  an  Errand,  they  all  come  out  from  Him,  and  when  they 
 have  done  their  Errand,  they  return  to  Him  again;  and  the  Sole  Bufine^ 
 every  Crearure  comes  about,  and  is  fent  for,  into  the  World  is,  to  glorifie 
 and  magnifie  God:  I  (ay,  the  whole  Work,  the  Bufinefs,  every  Individual, 
 and  all  the  Creatures  have  to  do,  is  only  to  magnifie  and  praife  our  »reac 
 God:  And  after  it,  hath  done  its  Errand,  and  (iang  an  Hymn  to  Goa  Al- 
 mighty, then  it  departs  and  returns  to  Him  again:  For  all  Creatures  do 
 fing  his  Praife  in  what  ever  they  do,  as  he  in  his  infinite  Wifdom  fo  or- 
 ders the  Matter,  if  not  to  the  Piaife  of  his  Goodnefs  and  Mercy,  yet  as 
 much  to  his  Praife,  for  the  Glory  ofhis  juftice:  Themoft  Senfelefs  Crea- 
 ture that  is,  is  a  Mcffenger  from  God,  an  Angel  of  his  Sending:  The 
 Winds,  the  Sea,  the  Flame  of  Fire,  the  Earth,  the  Air,  the  Lions,  and  all 
 Beads,  and  what  Creature  you  can  name,  they  are  all  his  Angels,  and  all 
 
 do 
 
Marrow    of   the    Scriptures.         '  197 
 
 do  his  Pleafure;  Balaams  Afs  was  made  by  God  an  Angel  to  him,  when 
 his  Eyes  were  once  opened  Num.22.  But,  becaufe  I  lay,  thefe  are  An- 
 gels, I  would  not  have  you  prefently  conceive,  that  there  are  no  other 
 Anoels  above  us :  Not  fo,  but  what  they  are,  we  know  not,  they  are  (uch 
 as  God  Almighty  hath  appointed  them  to  be;  and  becaufe  we  cannot 
 know  what  they  are,  let  us  not  fay  there  are  none;  for  they  being  in  a 
 Sphere  above  us,  we  arc  Ignorant  of  them,  ignorant  of  their  Nature  and 
 cannot  comprehend  ir.  As  bruit  Beafts,  they  are  in  a  Sphere  below  us ; 
 and  although  they  hav<;  not  Reafon  in  that  Degree  that  Man  hath,  yet 
 they  have  tome  Reafon ;  yet  Man  is  called  the  Rcafonable  Creature,  though, 
 even  Beafts  have  fomcthing  of  Rea(bn  like  unto  Man:  Yet  becaufe  he  is 
 (b  many  Degrees  aSove  thefe  Creatures,  he  is  denominated,  the  rcafonable 
 Creature,  as  if  nothing  hadany  Reaf^nbur  him;  but  it  is  othervvife:  Now 
 thefe  Creatures  are  not  able  to  undcrftand  (th')ugh  they  have  fome  Rea- 
 f  )n)  the  Life  and  Hapoinefs  of  a  Man,  becaufe  they  are  fo  much  below 
 Man;  fo  neither  can  VI  in-,  creited  in  a  Sphere  Co  fir  below  Angels,  know 
 the  Life,  Hap,)inefs,B'jing  and  Nature  of  Angels;  (though  fomething  they 
 may  know)  yet  far  fhjrt  of  what  they  are:  For  every  Creature  hath  his 
 Happinefs  in  his  own  Sphere,  a  Fool  he  is  called  a  Fool,  not  becaufe  he 
 hath  no  Reafon  in  him,  but  becaufe  he  is  fb  far  fliort  of  that  Underftand- 
 ing,  that  is  in  other  Men.  There  is  Reafon  in  a  Kind,  in  all  Creatures> 
 though  in  fome  more,  in  fome  left  ,*  in  Beads  and  Trees,  &c.  their  Life, 
 their  Growing,  and  all  their  Actions,  doth  exprefs  Reafon,  though  thcm- 
 felves  underftand  not  their  own  Reafon;  for  they  grow  and  cncrcafe,and 
 to  many  orher  Things,  wherein  they  exprefs  Reafon  ;  for  God  doth  not 
 in  any  Creamre  work  unreafonaMy,  but  Man  being  made  (as  it  were) 
 the  Mafter  of  Reafon,  he  is  led  altogether  by  Reafon,  (as  he  is  a  Mun) 
 and  what  is  above  that,  he  is  not  able  to  judge  of,  becaufe  he  never  knew 
 no  Life  above  ir,  no  Hapoinefs  above  it.  And  therefore  Man,  if  he  go 
 about  to  define  thofj  Angels,  that  are  nearer  to  God  than  Him(elf  is,  he 
 muil  make  Ufe  of  that  which  is  vvithin  the  Com;)a(s  of  his  own  Sphere; 
 therefore  he  would  fiin  define  them  by  Reafon ;  but  herein  Man  (hews  him- 
 felfaFool:  For  chofe  Crea'iures  above  iis  are{uper-rarional,i)Ut  Man  thinks 
 there  is  nothing  above  Reafon,  becaufe  he  never  knew  any  Thing  greater. 
 'Tis  as  if  a  To.id  or  a  Morfe  fliould  undcrtiike  to  define  the  Nature  of  a 
 Man,  he  couki  nor  bur  I  e  mufl  of  nccefHry  make  himfelf  the  Meaflire  of 
 his  Judgement:  What  he  had  not  in  himfelf,  he  could  not  judge  it  excel- 
 lent; fo  it  Men  define  Angels,  you  fee  they  mult  mcafure  and  define  chem 
 
 N  a  n  3  according 
 
198  Tf.ie    Myftery,    or    the    Life    and 
 
 according  to  theExellencies  of  a  Man.  But  all  thofeinvifible  bleflbd  Crea- 
 tures that  are  next  unto  the  burning  Throne  of  the  Almighty  God,  what  are 
 they?  Alas,  if  we  fhould  go  about  to  define  their  Nature,  as  (bmc  have 
 done,  we  fliould  prove  our  felves  ignorant,  yea  very  Fools:  Yet  thus 
 much  we  may  fafely  (ay  of  them,  that  the  nearer  to  God,  the  nearer  they 
 are  to  the  fpiritual  Nature  of  God,  becaufe  they  are  further  off  from  Mat- 
 ter; though  they  have  Mattter  and  are  Bodies,  yet  they  have  but  fo  much 
 Matter  as  to  diftinguifli  them  and  feparate  them  one  from  another. 
 
 God  he  is  a  pure  Spirit,  only  Form  without  any  Manner  of  Matter;  and 
 all  the  Creatures  the  further  off  from  him,  the  more  Matter  ;  and  the 
 nearer,  the  left.  For  example:  If  ye  have  obferved  it.  Angels  are  pi£lur- 
 ed  with  compleat  Bodies ;  yet  to  fhew,  that  they  are  fiirther  off  from  Matter 
 than  Men,  therefore  they  have  always  Wings ;  and  Archangels,  they  beings 
 nearer  the  Nature  of  God  than  Angels,  are  pi£tured  with  Bodies  cut  off 
 by  the  Middle,  with  Wings ;  but  Cherubims,  having  lefs  Matter,  and 
 nearer  to  God  himfelf  than  either,  are  pi£lured  only  with  Heads  and  Wings 
 without  Bodies:  But  Seraphims,  being  furtheft  of  all  from  Man,  and  near- 
 eft  ofalltoGod,  they  have  no  Bodies,  nor  Heads,  nor  Wings  at  all,  but  only 
 reprefented  by  a  certain  yellowifh  or  Fiery  Colour.  All  this  is  to  fhew 
 the  very  fame  Thing,  that  I  am  now  unfolding  to  you :  It  is  a  Thing  re- 
 markable, though  if  may  be,  you  have  took  no  Notice  of  it. 
 
 For  the  prefent  let  this  be  enough  to  limit  our  ranging  Thoughts  in  the(e 
 Myfteries.  In  Man  Matter  prevails  above  the  Form,  becaufe  the  Form  is 
 limited  and  bounded  by  the  Matter,  that  though  the  Form  be  quick  and 
 full  of  Agility,  yet  the  Matter  hinders  it,  it  cannot  do  what  it  would  ,*  but 
 in  thefe  Angels  Form  is  predominant  over  the  Matter,  that  wherefbever 
 the  Form  would  be,  the  Matter  is  obedient.  Then  let  us  lay  This  for  a 
 Ground,  foraMaxime  undeniable,  that  the  Creatures  from  rhe  highcft  to 
 the  loweft,  are  to  God  as  a  f\veet-tuned  Inftrument,  all  the  Strings  being 
 confbnant  and  agreeing,  and  to  him  they  are  all  very  melodious,  in  that 
 they  all  harmonioudy  and  with  a  joynt  Confent  found  forth  hisPraife;  all 
 the  Creatures  praife  him,  from  the  higheftand  fweeteft  Trebles  in  the  high- 
 eft  Quire  of  Angels,  Archangels,  Chembims  or  Seraphims,  to  the  loweft 
 land  deepcft  BASE  of  the  folid  and  immoveableEanh,  they  allexprefs  and 
 fing  aloud,  1  fay,  aloud  and  hiirmonioufly,  his  Praife.  It  is  the  main  Bu- 
 fmcfs  all  Crcarures  do,  and  fhall  do  for  ever,  to  fing  Praise  and  Hallelujah 
 to  God  on  hiqli;  ThisistheBulinefs,  theCommiffion,  that  all  thefe  Angels 
 and  EmbalTadors  arc  fcnt  about;  Even  the  very  Deftpu£tion  of  evil  Angels 
 
 uiid 
 
Mnrrorv    of    tl^e    Script  lives.  195 
 
 «nd  wicked  Men,  do  aloud  found  forrh  His  Praife  and  Glory  for  ever  and 
 ever;  for  doth  not  Solomon  i^ay  Pro  v.  16.4?  The  Lov  J  hath  made  all  Things 
 for  hinifelf,  even  the  Ji'lcked  for  the  Day  of  JVvath.  Thus  this  Name  of  An- 
 gels hath  all  this  While  detained  us  from  An(wering  our  Qiieftion :  Why 
 God  is  here  called  an  Angel?  And  likewifein  many  other  Places,  as  Judges 
 6.  It  is  faid,  an  Angel  appeared  to  Giikon\  and  afterwards  v.  15.  it  was  the 
 Lord,  TheReafon  is  this,  and  included  in  that  I  have  now  (aid.  If  we  look 
 upon  anyone  Creature  fofar  forth,  as  it  is  a  Creature,  it  is  infinitely  ihort 
 of  God;  for  God  is  nothing,  that  we  can  fee  or  imagine;  and  therefore,  as 
 long  as  you  fee  or  imagine  any  Thing,  you  are  fhort  of  God ;  for  as  the 
 Peace  of  God  paffeth  all  Undcrftanding,  fb  doth  God  himfelf;  and  there 
 is  not  one  Creature  but  God  is  the  Peace  thereof;  for  whatfoever  it  be,  be 
 it  never  fo  glorious  and  fplendenta  Creature,thatfallswirhinthe  Compafs, 
 I  will  not  fay  of  a  Mans  Undcrftanding,  though  the  Soul  be  a  fpiritual  and 
 a  divine  Thing;  but  let  it  be  within  the  Undcrftanding  and  Mind  of  an 
 Angel  above  us,  that  fame  is  not,  nor  cannot  be  but  an  Angel ;  for  God 
 paffeth  all  Undcrftanding  both  of  Men  and  Angels;  None  know  what  he 
 is,  but  his  own  bleffed  Self 
 
 Whatever  comes  within  the  Conception  of  any  created  Being,  that  is 
 but  a  finite  Thing,  and  falls  infinitely  fnort  of  the  infinite  God;  fb  that  if 
 an  Angel  ftiould  appear  to  me,  and  tell  me  that  he  was  God,  in  that  I  can 
 but  cither  fee  him  or  hear  him.  I  know,  for  as  much  as  I  hear  hjm  or  fee 
 him,orcan  imagine  him  underany  Form,  or  name  any  Expreflion  orCon- 
 ception  whatfoever,  that  he  was  but  a  Creature,  be  it  never  fb  high  an  An- 
 gel, never  fo  glorious  a  CheYuhim  ov  Seraphim  \  and  if  I  (liould  fall  down 
 and  worfliip  him,  I  were  well  worthy  of  Blame  with  S.  ^ohn-,  who  would 
 have  fallen  down  and  worfhippedthatAngcl,  that  had  fliewedhimallthofe 
 Things;  foritis  but  our  Fellow-Servant,  though  it  appear  in  never  fb  much 
 Glory;  for  all  the  Imaginations  of  Men  and  Angels  (poor  Drops  as  they 
 are)  fall  infinitely  fhort  of  God  Almighty.  '  But  if  in  any  Creature  you  ftrip 
 it  of  all  Manner  of  Form  and  Imagination  and  behold  God  the  Effence 
 and  Subftance  thereof,  as  One,  Infinite,  eternal  Eftence,  as  abftracted  from 
 all  Manner  of  Creatures;  then  I  may  with  Fear  and  Reverence  flill  down, 
 or  take  Occafion  by  any  Creature  to  adore  God :  If  we  can  behold  God 
 thus,  then  the  whole  Scripture  commands  us  to  praife  and  magnifie  him. 
 Then  praife  him  in  the  Sun,  and  praife  him  in  the  Moon,  then,  praife  him 
 in  all  the  Works  of  his  Hands;  not  praife  the  Sun,  nor  the  Ixloon,  nor 
 the  Works  of  lais  Hands,  nor  any  Creature,  bur  praife  Him.  As  fuppofe, 
 
 tiicre 
 
200  Tfje    Myftery,    or    the    Life    and 
 
 there  were  a  Religion,  that  it  were  lawful  to  worfhip  the  Sun;  (as  I  In- 
 ftanced  laft  J3ay )  if  the  Worfhippers  fhould  fall  down  to  a  Beam  of  the 
 Sun,  inflead  oftheSun,  ihould  not  he  be  an  Idolater?  So  he  that  (hall  fall 
 down  to  a  Beam  of  the  Divinity,  as  included  or  reprefented  in  any  Crea- 
 ture, doth  not  he  fm  ?  But  if  through  that  Creature  we  have  Recourfe 
 only  to  Him,  that  is  in  the  Midft  of  the  Bulh,  in  the  Midft  of  the  Crea- 
 ture, (eeing  God  to  be  the  Exiitence  and  Being  thereof,  and  fall  down  be- 
 fore Him;  herein  I  do  no  more  but  that  which  is  commanded.  If  I  look 
 through  the  Body  of  that  Creature,  (which  Body  vails  God  from  me) 
 then  I  will  praife  the  High  and  Holy  One  in  his  holy  Place :  Then  will 
 I  praife  Him  in  the  Firmament  of  his  Power,  and  in  all  the  Works  of 
 his  Hands:  Then  in  Gods  Name  praife  Him  inaTree,  praife  him  in  the 
 Wind  and  in  all  Creatures;  for  the  Life  of  every  Creature,  even  of  every 
 Tree  or  Plant,  is  Chrifl:  Jefus,  the  Son  of  God  and  his  firft  Begotten  of 
 all  his  Creatures ;  the  Power  of  the  Wind  is  Chrift  Jefiis,  that  working 
 Power  in  the  whole  Creation  is  Chrift  Jefus,  the  Life  of  a  Man  and  of  all 
 Creatures  is  Chrift  Jeftis,  he  is  the  Salt  of  the  whole  Earth,  &c.  But  now, 
 if  I  fall  down  to  a  Man  or  an  Ansel,  or  any  Creature  to  worftiip  Him,  I 
 lin  ,•  or  if  I  fall  down  to  Jeftis  Chriff,  as  included  in  that  Man  or  in  any  Crea- 
 ture, I  fm  like  wife;  but  if  in  Men,  Beafts,  Trees  and  in  all  Things  I  be-  • 
 hold  God  one,  immutable,  incomprehenftble,  incircumfcriptible  Eflence, 
 fb  I  may  praife  God,  and  take  any  Occafion  to  fall  down  before  him  and 
 fay :  O  thou  God,  that  filieft  Heaven  and  Earth  I  O  thou  God,  that  filleft, 
 moveft  and  changeft  every  Thing,  and  yet  thou  thy  felf  art  not  moved,  nor 
 changed !  &c.  In  all  Things  I  fee  Thee,  who  art  One  and  for  ever  the  Same. 
 
 If  you  ftiall  now  afkme,  how  you  may  behold  God  thus? 
 
 I  will  tell  you ;  In  every  Creature  is  a  Beam  of  the  Divinity,  which  is 
 an  Angel;  and  that  Angel,  be  it  never  fo  fmall,  beholds  the  Face  of  God 
 Almighty,  that  Beam  diat  lives  in  me  or  thee,  that  Beam,  I  fay,  fees  the 
 very  Face  of  God:  And  therefore  faith  our  Saviour  Chrift:  Take  Heed  ye 
 ^efpife  not  one  of  the fe  little  ones;  for  their  Angel  always  beholds  the  Face  of 
 your  Father-,  which  is  in  Heaven.  Although  you  fee  not  the  Sun,  when  you 
 behold  a  Beam  that  comes  in  at  the  Window,*  yet  if  you  do  but  lay  your 
 Eye  in  that  Beam,  you  ftiall  fee  the  Sun  itfelf :  So  though  you  cannot  fee 
 God  Almighty  in  any  Creature;  yet  if  you  do  not  defpife  any  of  thefe 
 Litde  ones,  they  behold  God;  and  if  you  lay  your  Eye  in  that  Beam  and 
 let  that  guide  you,  you  ftiall  come  to  behold  God  himfelf :  And  then  in 
 the  Name  of  Godj  praife  God,  even  with  all  your  Might  ajnd  with  all  your 
 
 Strength  j 
 
MaYYoiv    of    the    Scriptttres^  20 1 
 
 Strength ;  then  you  can  never  praifc  him  enough  in  all  his  Creatures. 
 
 Only  take  this  along  with  you,  that  Co  long  as  you  are  capable  to  fee, 
 touch  or  underftand  what  you  fee,  Co  long  you  fee  nor  Goa,  it  is  but  a 
 Creature ;  but  ifyou  let  that  little  Spark,  that  Little  one,  that  is  within  you, 
 guide  you,  that  Angel  within  you,  it  will  bring  you  to  the  very  Face  of 
 God;  for  God  is  in  the  Midft  of  theBu/h,  in  the  Midft  of  the  Creature, 
 yet  he  is  not  the  burning  T3ulh ;  though  he  be  in  the  Creature,  yet  he  is 
 not  the  Creature :  So  long  as  he  appeared  to  Mofes  under  any  Form,  he  was 
 but  an  Angel :    The  Angel  of  the  LoyiI  appeared  unto  Mofes  in  the  Midft  of  a 
 burning  Biijh;  ^nd  if  Mofes  had  worfliippcd  that  burning  Bulh,  he  had  been 
 blamed  as  vvell  as  S.  John.  But  God  is  nid  in  the  Creature,  he  is  vealed  from 
 our  Sight  by  Accidents:  He  is  not  in  the  Out- Parts,  but  he  is  within,  with- 
 drawn, retired  from  our  Sight.     Beloved !  If  God  would  be  pleafed  to 
 unfold  thefe  Things  to  you  and  me,  and  make  us  underftand  them  aright: 
 I  know,  that  then  neither  Heights  nor  Depths  nor  Angels,  nor  Principali- 
 ties, nor  any  Thing  Ihould  ever  be  able  to  feparate  between  us  and  thefe 
 blcfted  Truths.  Nay,  nothing  could  hinder  us  from  Union  with  this  our 
 ever  blcfted  God,  nor  feparate  us  from  the  Love  of  God,  which  is  in  Chrifl 
 Jefus  our  Lord;  for  thefe  are  fuch  infallible  Truths,  fuch  glorious  Truths, 
 that  againft  which  the  very  Gates  of  Hell  fhall  never  prevail.  When  Jacoi^ 
 was  to  go  three- or  four  hundred  Miles  from  his  Father's  Houfe,  he  faw 
 aVifion  in  hisfirft  NiHits  Sleep,  and  it  was  a  Ladder,  that  reached  from 
 Heaven  to  Earth,  and  the  Anocls  of  God  went  up  and  down,  afcendino* 
 and  defccnding  on  it,  and  at  the  Top  of  the  Ladder  ftood  God  himfelS 
 O  wonderful  Ladder!  You  little  conlidcr  what  a  Ladder  this  was  and  is, 
 and  how  great  a  Regard  God  had  to  Man  in  the  making  thereof,  and  to 
 fet  and  caufe  the  Foot  of  it  to  reft  and  lean  upon  Man,  and  tiie  eternal  God 
 himfelf  to  reft  and  lean  on  the  Top  thereof  But  what  do  you  tlunk  was 
 the  Meaning  of  that  Ladder?  We  deny  nor  the  Truth  of  the  Story;  for 
 let  that  Heart  that  hath  fuch  aThought,  confume  forever  in  Endlefs  Frames; 
 but  let  us  labour  to  find  out  the  Mind  and  Meaning  of  God,  in  all  his 
 Words:  God  ftood  at  the  Top  of  the  Ladder.  What  God  is  in  himfelf, 
 we  meddle  not  with,  we  have  nothing  to  do  with  that.  O  blefled  God! 
 Be  thou,  what  thou  art;  Thou  haft  faid:  I  AM  that  I  AM;  and  we  (ay 
 fo  too:  THOU  ART  rhar  THOU  ART;  holy  and  blclfed  be  rhou,  O 
 Lord!  In  what  thou  art;   for  we  know  thee  to  be  that  eternal,  immenfe, 
 ftupendious  and  vaft  ABYS  ofBEIXG,  infinitely  beyond  all  Thounht 
 of  Men  or  Angels,  yea,  of  the  higheft  Chcrul'imsoxSeraphimsCovQWQvmd. 
 
 O  o  0  evei* 
 
2oa  Thi    Myfieryy    or    the    Life    and 
 
 ever:  And  as  thou  art  in  thyfelf,  we  neither  know  thy  Name  nor  thy  Son's 
 Name,  but  The  U^ord  beca?iie  Flefh^  and  dwelt  amongfl  us\  Chi  ifl:  Jefus  is 
 the  Subftance  and  Being  of  all  Things,  He  is  He,  in  whom  all  Types  and 
 Vifions  ended.  This  Book  of  God  is  a  great  Book,  and  many  Words  are  ia 
 if,  and  many  large  Volumes  have  been  drawn  out  of  it;  but  Chri  ft  Jefiis  is  the 
 Body  of  it.  He  is  the  Mark  all  thefe  Words  (hoot  at.  He  is  the  Truth  and 
 Subftance  of  all  thofe  Words,  Types,  Shadows,  Metaphors,  Allegories, 
 Parables  and  Paradoxes,  He  is  the  MARROW  in  that  Bone,  and  the  Ker- 
 nel in  that  Shell.  There  cannot  one  Creature  come  into  the  World,  nor  ga 
 out  of  the  World;  not  one  Angel  aicends  or  defcends  upon  that  Lad  der> 
 but  it  comes  from  God,  and  that  by  Jefus  Chrift;  He  is  the  Subftance  and 
 Being  thereof;  and  there  is  not  one  Creature,  but  doth  the  Errand  God 
 fends  him  on :  And  therefore  David  afcribes  the  very  worft  of  A£lions  ta 
 him.  WhenZ)of^cur(ed  him,  he  faid  :Zc/  him  alone;  for  God  hath  bid  him. 
 He  knew,  no  Creature  could  move  towards  him,  to  do  him  either  Good 
 or  Hurt,  but  what  God  bid  it  do ;  and  therefore  faith  he,  in  whatever 
 befel  him :  /  held  my  Tongue  andfpake  nothing-,  becaufe  thou  didji  it. 
 
 Beloved!  Now  we  come  to  the  Vifion  itfelf;  but  firft  know  this:  The 
 Interpretation  of  Vifions  is  from  the  Lord,  as  'Jofebh  ftid  no  Pharaoh:  It  if 
 ?wt  in  me  to  interpret  Dreams  or  Vifiom-,  hut  God  jl)all  give  Pharaoh  an  Ait- 
 frver  of  Peace,  And  fo  fay  I  of  this:  A  Vifion  it  is,  and  we  ihall  not  find 
 it  any  where  expounded;  but  God  hath  fet it  down,  it  is  thrown  amongfl 
 us,  and  writ  for  every  one  to  read:  Some  take  it  one  Way  and  Some  ano- 
 ther/ as /*/7^//e  (aid :  What  I  have  written^  I  have  written.  He  that  can  ^nd 
 the  Interpretation,  let  him.  Beloved!  We  (pent  much  Time  thelaft  Sab- 
 bath ;  but  we  could  not  get  from  under  the  Cloud,  nor  efpy  the  bright 
 Pillar  of  Light  and  Comfort,  to  dif;over  the  Meaning  of  the  Vifion;  but 
 you  know, I  was  forced  to  leave  my  Difcourfe  (as  to  the  Vifion  itfelf) 
 muftled  up  in  thofe  ficred  and  holy  Difcontcnts,  which  yet  are  likePhy- 
 fick,  though  a  little  Diftaftcful,  yet  exceeding  wholefbm,  and  the  Delay 
 may  caufe  the  Phyfick  to  work  the  better.  TheSpoufe  tells  us  Cant.  4. 12. 
 My  Beloved  is  a  Garden  milled  about-,  and  as  a  Fount. ainfealed  up.  And  Daniel 
 C.  2.28.  faith  to  Ncbucadnczar :  Tlje  Interpretation  of  Dreams  and  Fifions  is 
 from  the  Lord;  there  is  a  God  in  Heaven-,  that  reveals  Secrets.  And  usSamp- 
 fou  faid :  If  ye  had  not  plowed  with  my  Heifer  ■>  ye  hud  not  found  out  my  Riddle. 
 Judge  14. 28.  He  M'hich  fent  that  Vifion  to  Jacobs,  taught  him  alfo,  how  to 
 inrerprct  it;  for  in  the  bare  Relation  of  the  Vifion,  what  is  in  it  to  comfort 
 Jacoby  in  the  Condition  he  was  in?  And  fo  here^  to  what  Purpofe  was 
 
 this 
 
Manow    of    fhe    Scripturei.  203 
 
 this  Vifion  fhcwed  ro  Mojes?  What  concerned  this  the Buflne(s  in  Hand? 
 (as  you  may  conceive)  Beloved!  He  that  can  find  out  God's  Meaning  in 
 thcfe  Vifions,  fhall  find  hidden  Manna  to  nourilh  him:  But  he  that  thinks 
 by  the  Stoutnefs  of  his  Wit,  or  by  his  Pohcy,  or  by  his  own  Strength  to 
 find  it  out,  be  fure  he  ihall  find  nothing,  except  it  be  a  Bone  to  choke  him. 
 Jacob:,  as  it  feemeth,  being  gone  from  his  Fathers  Houfe,  and  travelling 
 all  alone,  had  many  fad  Thoughts;  he  knew  not  what  to  do,  nor  what  En- 
 tertainment he  fhould  have,  where  he  went;  and  it  was  a  long  Journey,  and 
 Jacob  was  to  go  from  his  Fathers  Houfe,  where  he  had  been  brought  up 
 in  the  Knowledge  of  God,  and  was  to  go  among  Heathen  Idolators;  thele 
 Thoughrs  much  perplexing  Jacob  at  Night  in  the  open  Field,  laying  his 
 Head  upon  a  Heap  of  Stones  he  fell  aflecp,  and  dreamed  this  Dream,  which 
 whatever  it  fecms  to  be  in  the  Hirtory,  in  the  Mind  and  Meaning  of  God, 
 it  was  the  firteli:  that  could  have  been  revealed  to  him :  Be/jolJj  (faith  the 
 Lord  Gen.  28  v.  15.)  /  am  rvith  thee-,  and  wiU  keep  thee  in  all  Places^  whithev 
 thou  goeji.  I  ivill  not  leave  thee.  Now  Jacob  being  taught  by  God  and  not 
 by  his  own  Wifdom,  prefently  makes  the  right  Ufe  of  his  Vilion.  Thought 
 he,  I  had  thought  that  I  had  lett  God  behind  me  in  my  Fathers  Houfe  only  ; 
 but  I  fee  God  goes  along  with  me,  God  is  in  this  Place:,  and  I  was  not  aware. 
 Had  I  been  aware  that  God  had  been  with  me  all  this  whilc,and  that  wherever 
 I  go,  he  is  (till  with  me,  I  would  not  have  been  afraid:  But  now,  what 
 (hall  I  fear,  feeing  God  is  with  me  in  all  my  Journey,  and  wherever  I  am? 
 What  need  I  be  careful,  whatever  I  fuffer?   And  let  me  tell  you  by  the 
 Way:  This  Standing  of  the  Foot  of  the  Ladder  on  the  Earth,  is  a  very 
 large  Occafion  for  all  the  Sons  of  Men,  who  are  made  of  the  Earth,  to  ma- 
 gnifie  HLM,  who  hath  placed  it  there:  Andean  any  Man  think,  that  God 
 hath  or  can  forget  or  ncgle£l  him,  upon  whom  the  Foot  of  this  long  and 
 heavenly  Ladder  ftands  ?  No,  no,  it  cannot  be.  But  to  fee  God  thus  re- 
 ally prefent  with  a  Man,  what  will  he,  nay,  what  can  he  be  afraid  of,  though 
 there  were  a  thoufand  Deaths  before  him:  God  being  (b  near  a  Man,  to 
 fee  and  believe  this  really,  it  would  make  him  not  afraid,  though  he  were 
 £0  enter  into  a  Sea  of  molten  Lead;  who  would  be  afraid,  if  he  (aw,  God 
 were  thus  prefent  with  him,  to  back  him,  to  defend,  to  pre(erve,  to  pro- 
 tect and  to  encourage  him,  as  here  he  was  with  Jacobs  It  is  no  Marvel, 
 Paul  went  throuo;h  all  fo  bravely,  having  fuch  a  one  to  back  him;  and  that 
 he  was  (b  (trengthned  with  Ahght  by  his  glorious  Power,  unto  all  Patience 
 and  Longfulfering  with  Jo)  fulnefs.     Now  Jacob-,  whatever  he  thought, 
 when  he  \^k  liis  Father,  and  knew  not  what  Ihould  become  of  him,  nor 
 
 O  o  o  a  whither 
 
204  ^<^    Myflevy-)     or    Life    and 
 
 whither  he  fhould  go,  nor  where  he  (hould  ftay ;  now  all  thefe  TTiought? 
 are  vanilhed :  For  now  he  fees,  God  is  with  him  wherever  he  is,  and  witn  all 
 the  Creatures  he  meets  with,*  and  that  they  can  neither  do  him  Good  or 
 Hurt,  except  he  order  it.  Then  alfo  (thought  he)  He  being  fo  near  me,. 
 I  am  (lire,  all  my  Prayers  ihall  reach  him,  and  he  knows  all  my  Wants: 
 (And  what  hath  Jacob  loft  now?  He  hath  forfaken  Father  and  Mo- 
 ther, Houfe  and  Home,  he  hath  bidden  them  all  Farewell,  and  now  he 
 can  (ay:  I  have  God  inftead  of  all.)  Who,  I  am  fure,  \vill  differ  me  to 
 want  nothing,  and  he  is  able  and  willing  to  relieve  me:  He  was  with  me 
 yefterday,  and  I  faw  him  not,  and  therefore  my  Fears  were  great  upon 
 me,  and  he  is  with  me  to  Day,  and  will  he  to  morrow  and  for  ever,  and 
 therefore  henceforth  I  will  not  fear  whatever  my  Condition  prove  to  bej 
 fori  fee.  He  is  a  God  nigh  at  Hand,  and  not  a  God  afar  off.  jerm.  23. 23. 
 
 And  (b  I  fay  of  this  Vifion  of  Mofes.  This  Vifion,  that  he  had  here  ( of 
 Chrift,  for  it  is  no  other)  whatever  it  feems  to  be,  to  him  at  this  Time  it 
 was  thefuitableft  and  the  fitteft,  rhat  could  be  revealed  to  him;  ^ov Mofes 
 was  to  be  fent  to  Phavaohj  a  great  King,  and  he  was  but  a  Shepherd,  fiich  an 
 one  as  was  an  Abomination  to  the  Egyptians.  Gtn.^6.  34.  And  befides,  he 
 was  an  Exile,  a  banifhed  Man  out  of  Egypt  ^  for  he  was  fain  to  fly  thence 
 for  killing  a  Man  ,*  and  being  come  thither  again,  he  might  be  queftioned 
 for  his  Life ;  for  Pharaoh  fought  to  flay  him  for  that  very  Thing.  And  be- 
 fides all  this,  he  went  to  inireat  for  almoft  half  the  People  of  his  Land  to 
 depart  from  him;  and  they  muft  carry  all  their  Goods,  and  all  their  Sub- 
 fiance  with  them,  all  their  Cattel,  and  all  their  Jewels,  they  would  not 
 leave  a  Hoof  behind  :  And  befides,  all  the  Kingdom  depended  upon  their 
 making  of  Bricks;  therefore  no  wonder,  though  A/o/^y  made  fo  many  Ob- 
 jections as  he  did,  no  marvel  he  afks :  fVho  am  /,  that  I  Should  do  thit 
 Thing?  And  prayes  the  Lord,  that  he  would  fend  by  fome  other;  for 
 who  would  have  thought  it  poflible  for  him,  to  have  brought  it  to  pafs? 
 The  Thing  was  offlich  Admiration,  and  attended  with  fo  many  DifficuldeSv 
 
 And  the  Vifion  w^s  the  Wonder,  which  made  Mofes  turn  afide  to  fee 
 it;  nor  that  the  Bufh  burned;  for  oftennmes  Trees  in  a  violent  Wind, 
 {landing  clofe  together,  having  been  known  by  rubbing,  rufhing  and 
 fiuftring  violently  together  to  fall  on  Fire,  by  Lightning  and  by  many  o- 
 ther  Occafions;  but  in  that  it  burned  and  was  not  burned,  therein  was  the 
 Miracle.  I  have  heard  and  read  of  whole  Forrefls,  fer  on  Fire  by  Light- 
 ning; but  who  ever  faw  Trees  on  Fire  and  not  condime?  Who  ever  faw 
 a  Forfeit  on  Fire  a  whole  Day,  and  the  Wood  not  burnt?  Now?  I  fay?, 
 
 This 
 
Marrom    of   the    SmptureSy  loj 
 
 This  reprefented  Chrift  Co  fitly,   Co  opportunely  on  this  Occafion,  as 
 could  poflibJy  be. 
 
 0/;j.  It  may  be  you  may  (ay  unto  me:  This  was  a  great  Miracle  in- 
 deed ;  but  I  fee  no  orcat  Matter  in  it  for  this  Occafion. 
 
 y^nf.  But  though  you  fee  nothing,  yet  Mofes  (aw  enough  in  it  to  bear 
 up  his  Mind  againll:  all  thofe  weighty  Objections  I  before  named. 
 
 (9/{j.  You  will  (ay,  it  may  be;  'Tis  true,  in  the  Sequel  of  the  Story,  God 
 fitted  Mofes  with  Miracles  for  to  bring  about  this  great  Work. 
 
 ^/f.  'Tis  true,  the  Egyptians  had  ten  Miracles,  and  the  Kraelites  three* 
 and  here  Mofes  but  One;  but  this  One  Miracle  had  (iich  Strength  in  it, 
 that  it  perfwaded  Mofes-,  the  Work  was  polliblcj  and  the  Power  and  Wif^ 
 dom  of  God  was  (ufHcient. 
 
 But  wherein  was  the  Strength  of  this  Argument  unto  Mo(es?  Sup- 
 po(e,  I  could  not  tell  you,  fuppo(e  God  had  not  revealed  it  unto  me: 
 What  would  you  do?  but  be  careful,  God  will  expound  and  reveal  it  to 
 us ;  he  that  taught  Mofes  the  Text,  taught  him  the  Comment,  and  the 
 Meaning :  Nay,  he  that  was  the  Text,  was  the  Comment  to  him :  The 
 Text  is  common  to  All,  it  is  a  Well  that  (lands  open  for  all  to  draw  Wa- 
 ter at,  and  Men  expound,  every  one  as  they  underftand  it:  But  the  true 
 Comment  is  a  Spring  (hut  up,  a  Fountain  (baled.  And  truly,  he  that 
 wrote  the  Text,  muft  give  the  Interpretation,  or  we  (hall  never  find  it. 
 But  be  not  careful,  God  will  be  merciful  to  us,  not  only  to  (hew  us  the 
 Vilion  in  the  Letter,  as  he  hath  done  that  to  many,  but  he  will  give  us  the 
 Meaning  thereof;  and  it  may  be  here  is  (bme  one  poor  little  Word,  that 
 will  give  us  (bme  Light  to  find  it.  It  is  here  (aid :  Godappeai'cd  to  him 
 out  of  the  Midlt  of  the  l^ufh!  from  this  Word  (Out)  we  have  a  Hint  of 
 the  Meaning:  He  appeared  to  him  outwardly  by  a  burning Bulh,  butin- 
 wardly  he  taught  him  the  Meaning  out  of  it,  he  muft  go  out  of  this  burn- 
 ing Bu(h,  and  look  for  what  it  reprefented,  and  that  is:  The  Lord  appear- 
 ed ro  him  out  of  the  Bulh,  or  beyond  the  Bulh.  It  was  he  that  was  in 
 the  Midft  of  the  Bulh,  and  it  was  he  that  burned  the  Bulh,  but  confumed 
 it  not:  But  he  was  not  that  burning  Bulh,  but  that  which  appeared  to  him 
 was  no  other  hut  an  Angel,  and  ^'rc/j/v;;  tells  you  (b  plainly.  Acts.  7.  35.  By 
 the  Hiind  of  the  ylngeh  which  apf>eirYcJ  to  him  in  the  Bufly.  And  this  Angel 
 was  Chrift,  the  fecond  Per(()n  in  the  Trinity,  who  was  in  the  Fulnefs  of 
 Time  manifefted  in  the  Flelh :  All  Vilions  are  typical,  and  reprefent  and 
 intend  fomething  equivalent  to  the  outward  Reprefentation,  having  a 
 Reach  pointing  beyond  the  external  Sign ;  leading  us  to  die  Thing (igni- 
 
 O  o  o  3  ficd. 
 
2o5  Tfje    Myjieryy    or    Life    and 
 
 fied.  It  is  certain,  Chrift  Jefus  is  he,  that  all  Vifions  tend  to,  H  e  is  the 
 Subftance  of  all  the  Types,  Shadows,  Sacrifices,  He  is  the  Bulincfs,  that 
 the  whole  World  was  ever  and  only  is  about,  or  ever  ihall  be;  He  hath 
 been,  is  and  fhall  be  the  Bufinefs  of  all  Ages,  in  one  Kind  or  other :  All 
 Ages  {iiccelUvely,  they  have  been  ftill  bufied  in  fetting  forth  Him  to  us, 
 by  all  Means  and  by  all  Helps,  Types  and  Figures:  All  Prophecies  tend 
 to  him,  and  all  Aftions  end  in  Him. 
 
 But  in  what  Senfe  is  He  here  fet  forth  in  this  Vifion?  'Tis'true,all  A£lions 
 are  from  him,  and  all  tend  to  him,  and  End  in  him ;  but  all  Reprefen- 
 tations  are  not  fit,  proper,  nor  ufeful  for  all  Occafions;  in  what  Senfe 
 therefore  is  this  Action  or  Reprefentation  i  evealed  in  this  Place  to  Mofes  / 
 I  Anfwer,  in  Efie£t  this  Vifion  was  the  fame  that  Jacob's  was  ;  the  End 
 of  it  was  to  encourage  Mofes  in  the  Work  in  Hand:  Chrift  Jefiis  is  often 
 in  Scripture  compared  to  Fire :  The  Light  of  Ifrael  fljall  be  for  a  Fire-,  and 
 his  holy  One  for  a  Flame.  It  (hall  burn  and  devour  his  Briars  and  his  Thorns 
 in  one  Day.  He  was  and  is  the  burning  Fire  that  burns  and  confiimes 
 every  Thing,  but  not  it  felf,  as  you  know  Fire  doth ;  though  it  confiimes 
 every  Thing  elfe,  yet  it  cannot  confiime  it  felf:  Nay  indeed  I  may  fay, 
 Fire  burns  every  Thing,  and  confumes  nothing;  for  Fire  doth  but  fepa- 
 rate  every  Thing  to  its  own  Element,  Air  to  Air,  Fire  to  Fire,  Earth  to 
 Earth,  and  Water  to  Water:  Fire  makes  a  Change,  but  there  is  nothing 
 loft;  fiich  a  Fire  is  Chrift  Jefus  in  this  Place,  who  changes  and  alters 
 Things,  according  as  he  pleafeth.  He  it  is  that  caufeth  Creatures  to  rife 
 out  o?  the  Elements,  and  creates  them  of  the  Elements,  and  brings  them 
 all  (at  his  Pleafiire)  back  again:  He  creates  them,  and  faith  when  ne plea- 
 feth, not  only:  Return  again,  ye  Sons  of  Men!  But  to  all  Creatures:  Re- 
 turn, return.  And  fo  thoufands  of  thoufands  of  Millions  of  Creatures 
 have  been,  and  are  daily  made  of  the  fame  Elements,  and  having  con- 
 tinued their  Creators  Pleafiire,  they  muft  difTolve  and  return  whence  they 
 came,  and  out  of  that  fame  Matter,  fucceffively  Creatures  have  been  and 
 are  daily  made:  Trees  grow  out  of  the  Earth,  and  having  fulfilled  their 
 Work  and  their  Time,  they  fall  to  the  Earth  from  whence  they  arofe : 
 All  Things  are  in  a  continual  Change,  Operation  and  Diftillation ;  even 
 OS  you  fee,  Water  put  into  a  Glafs,  and  put  on  the  Fire  to  ftill,  being  clofe 
 Itopr,  the  Vapors  and  the  Spirits  afcend  by  Heat  to  the  very  Top,  and 
 the  Heat  being  allayed,  they  fall  and  defcend  again :  Now  oblerve,  there 
 is  a  Change  made,  but  there  is  nothing  loft,"  for  being  clofe  Itopt,  nothing 
 could  go  QUI  of  the  Glafs:  Even  fo,  Things  are  altered  and  changed  by 
 
 Chrift 
 
MaYYOTB    of   the    Scripturef,  2o7 
 
 Ctiriftjc^us;  He  makes  Creatures  of  the  Elements,  they  afcend  and  de- 
 fcend,  but  he  confiames  Nothine,*  for,  whither  fhould  they  go?  They 
 cannot  go  out  of  the  World,  ana  nothing  they  cannot  be  ma^e,  but  by 
 God  him{clf;  for  all  the  Creatures  cannot  bring  the leaft  Gnat  to  nothing; 
 this  is  an  undeniable  Maxime:  There  is  required  the  fame  Power  to  an- 
 nihilate, as  there  was  to  create;  all  the  Kings  in  the  Earth  cannot  bring 
 one  Creature  to  nothing:  If  theylhould  burn  this  Body  of  mine  toAlhes, 
 and  fcatter  the  Arties  in  the  Air,  or  caft  them  into  the  River;  yet  there 
 is  nothing  lo(t  of  me,  but  only  every  Element  hath  its  Part,  to  which  it 
 returns.  Now  I  fay,  Chrift  Jeflis  is  this  Fire,  It  is  he  that  burns  dieBufh, 
 bur  confumes  it  not :  It  is  he,  (as  'Joh  (aith)  that  turns  them  as  Wax  to  the 
 Seal:  You  know.  Wax  is  altered  and  changed  to  any  Form;  and  change 
 it  as  often  as  ye  will,  the  Seal,  the  Form  you  hi\  gave  it,  that  ftands,  till 
 you  deflroy  it,  and  give  it  another:  So  doth  Jefus  Chritt.  Of  one  and 
 the  fiimc  Elements  doth  he  Make  unmake,  and  remake  daily,  new  Forms, 
 and  new  Impreflions;  and  that  Impre(fion  it  laft  had,  That  ftands,  till  he 
 caufe  it  to  return,  till  he  unmake  it,  and  new  make  it  again :  And  I  dare 
 be  bold  to  affirm,  that  if  our  great  and  glorious  God  ihould  weigh  the 
 Heavens  and  the  Earth  now,  as  he  did  at  the  making  therof,  for  the  Scrip- 
 ture faith :  He  mcafured  the  IVaters  in  the  Hollom  of  his  Hand^  and  compre- 
 hended the  Dufl  of  the  Earth  in  a  MeafurCy  and  weighed  the  Mountains  in 
 Scales-)  and  the  Hills  in  a  BaUance:  I  fay,  it  would  be  found,  that  nothing 
 were  loft;  for  all  he  hath  created  and  raifed,  made  and  unmade,  altereci 
 and  changed  all  the  whole  World,  as  he  doth  continually,  having  raifed 
 thereout,  fuch  infinite  Millions  of  thoufands  of  Men,  Beafts,  Trees,  &c. 
 And  is  itill  in  changing  and  making  them  new,  and  unmaking  them  again; 
 yet  I  fiy,  if  he  weigh  the  whole  Pvlitter  of  Heaven  and  Earth,  of  which 
 they  are  made,  they  would  not  weigh  one  Grain,  lefs  or  more,  than  at 
 the  firft  Creation.       I  (ay : 
 
 If  is  ho,  that  weighs  the  Mountains  in  Scales,  and  the  Hills  in  a  Ballance ;  It 
 is  he  that  meafurcs  the  Waters  in  the  Hollow  of  his  Hand;  It  is  he  that 
 fpans  the  Heaven,  and  meafurcs  the  Earth;  he  it  is,  that  alters  all  Things, 
 and  metes  out  his  Workmanlhip  out  of  the  four  Elements,  and  yer  pre- 
 ferveth  the  vSubftance  thereof,  fb  that  nothing  is  loft:  Behold  I  make  all 
 7hings  nc?p-^Rcv.  21.  Yet  he  confumes  nothing.  1  hey  all  fl: all  rrax  old 
 as  doth  a  Garment ;  and  as  a  f'\(liirc  jhalt  thou  change  them-,  and  theyjha!/  be 
 changed.  And  who  is  it,  that  doth  all  this?  But  only  Jefus  Chrift  theSon 
 of  the  Father,  who  works  all  Things  according  to  the  Mind  of  his  Father: 
 
 Who 
 
20^  The    Mydery-i    or    Life    and 
 
 Who  is  always  changing,  always  renewing;  There  is  nor  one  Creature,  be 
 it  never  (b  glorious,  be  it  never  fb  (olid,  but  it  is  ftill  in  changing :  No 
 Crearure  is  one  and  the  fame,  not  one  Minute ;  only  God  is  one,  God  is 
 the  fame:  There  is  no  Houfe,  no  Wall,  no  Stone,  no  Man,  no  Angel, no 
 Archangel,  no  Cherubim,  no  Seraphim,  but  is  ftill  in  Motion,  it  is  ftill 
 changing:  Only  Thou,  O  Lord  God,  l/leJJeJ  for  ever/  Thou  alter  eft  not 
 tJor  changeft  not-,  thy  Tears  are  the  fame-,  they  fl)aU  perifl) ;  hut  thou  fl)alt  eft- 
 dure-,  they  all  fl: all  wax  old  and  chmige  as  a  Garment,  and  theyj]?all  bechan- 
 ged-,  hut  thou  art  the  fame-,  and  thy  Tears  j\:aU  have  no  End.  Though  fome 
 be  fo  durable  that  they  move  not,  nor  change  not,  in  our  Apprehenfion, 
 yet  they  do:  As  you  know,  the  Dial  is  in  continual  Motion,  though  you 
 perceive  it  not:  So  though  to  your  Weakneft,  they  are  infenfibly  moved> 
 yet  there  cannot  be  any  Thing  at  Reft,  and  unchangeable,  but  only  God 
 Almighty. 
 
 Now  then,  Mofes  (unto  whom  God  (pake  in  this  facramental  Vifion) 
 he  faw,  what  was  the  Meaning,  the  Subftance  thereof:  T'is  as  if  the  Lord 
 fhould  fay:  Mofes f  As  thou  feeft  me  externally  burn  thisBufti,  and  con- 
 fiime  it  not ;  the  fame  am  I  in  thee,  and  in  all  Things  elfe :  And  if  I  be 
 fb  prefent  in  every  Thing,  and  with  every  Thing,  what  needeft  thou  to 
 fear?  What  needeft  thou  to  fear  thine  own  Inability?  What  needeft  thou 
 to  fear  Pharaohs  Hard-Heartednefs  ?  What  needeft  thou  to  fear  the  Peoples 
 believing  and  obeying  thee?  If  I  be  with  thee,  and  with  them,  what  need- 
 eft thou  to  doubt  of  any  Thing?  Though  thou  feeft  Things  crofs  and 
 thwart,  and  contradict  one  another,  and  that  the  Confufion  of  Things 
 confounds  thine  Underftanding,  yet  be  fure  I  am  with  them,  and  in  them, 
 and  I  order  all ;  and  to  me  all  Things  work  harmonioufiy :  Though  to 
 thee  crofs  and  contradictory,  yet  all  effeft  and  bring  about  my  linds: 
 They  can  do  nothing  but  what  is  agreable  to  my  Will;  for  they  are  all 
 led  by  one  Spirit,  they  all  to  me  do  keep  the  Unity  of  the  Spirit,  in  the 
 Bond  of  Peace,  with  me  even  all  Contradictories  coincide :  And  fb  far 
 forth  as  thou  canft  fee  and  believe  This,  they  all  lliall  do  the  fame  to  thee. 
 
 Beloved !  You  know,  that  thefe  my  two  Hands  are  moved  by  one  and 
 the  fame  Spirit  in  me,  and  the  fame  Soul  moves  all  the  Members  of  my 
 Body;  and  think  you,  will  one  Member  hurt  another?  No:  Will  my 
 Hand  fmite  or  pierce  any  Member  to  hurt  it?  No  (iirel)-:  And  if  it  do, 
 yet  it  is  to  better  its  Condition;  though  for  the  prefent  it  may  hurt,  and 
 wound,  and  make  it  Smart,  yet  it  is  not  tohurtit,  but  for  its  greater  Good;> 
 fo  lay  I ;  In  the  World,  what  can  happen,  or  fall  out  to  hurt  or  difpleaie 
 
 us? 
 
Marrow    of    the    Scriptures.  209 
 
 us?  Truly  notliing  at  all,  if  we  were  but  come  to  this,  that  we  could  but 
 keep  the  Unity  of  the  Spirit  in  the  Bond  of  Peace:  If  we  did  but  behold 
 One  Spirit  moving  and  ruling  through  the  whole  Earth:  And  if  we  did 
 but  fee,  that  he  is  the  Cau(e  of  all  Wars  and  Tumults;  and  that  he  Itirs 
 up  their  Spirits,  (for  what  End,  is  belt  known  to  himfelf)  and  though  w^ 
 fee  fuch  Varieties  and  Ciianges  in  the  World,  yet  in  him  and  to  hun  all 
 Things  coincide;  even  thofe  Things,  that  are  Contradictories  to  us:  E- 
 ven  all  Changes,  and  Oppolitions,  and  Contentions  and  Clalhings  in  the 
 World,  all  in  him  coincide;  that  is,  ail  Things  to  him  are  in  Agreement, 
 in  an  Harmony,  and  work  to  his  almighty  Praife,  to  the  Hic^hcft,  to  the 
 Utmoft  that  can  be:  Yet  in  Regard  of  Men  he  may  be  c{i*lhonoured ; 
 but  in  himfelf  and  by  himfeJf  he  works  our  his  Praife  in  all  Contrarieties; 
 becaufe  really  and  in  Truth,  nothing  contradicts  his  Will:  But  if  it  dohis 
 revealed  Will,  yet  he  makes  every  A£l  in  the  Creature,  be  it  o-ood  or  e- 
 vil,  to  contribute  to  his  Praife. 
 
 And  he  whom  God  hath  been  pleafed  to  fliew  this  Vifion  to,  which 
 he  here  (hewed  t)MofeSy  and  the  Interpretation  thereof,  he  fees  it  fo;  and 
 his  Will  and  God's  clalh  not,  but  harmonize  and  coincide:  God's  Actino-s 
 find  their  Wills  agree.     Thefe  blefled  Souls,  they  cannot  find  Fault  widi 
 any  Thing,  but  (iibfcribe,  that  he  hath  done  all  Things  well ;  how  then 
 can  this  Man  diftruft  or  murmur  againfl:  God,  in  whatever  falls  out?  be- 
 caufe he  fees  God  doing  all,  he  Cqqs,  one  Spirit  moves  all,  a£ls  allj  but 
 fofarforth,as  Men  are  crowned  in  the  Letter  of  this  Vilion,  they  fee  none 
 of  all  this;  they  only  look  upon  it;  as  a  wonderful  Thing,  that  God  did 
 Thoufinds  of  Years  fmce,  and  fo  take  it  as  an  Hi(lorv,'or  accordin<^  to 
 their  utmoft  Interpretation,  viz.  that  God  in  the  Midrt:  of  the  AfflicVrons 
 of  the  Church,  yet  he  prel'erved  them,  even  as  in  the  very  Fire:  Thouoh 
 /'/;<nv?o/;  opprefTed  them,  and  Egypt  was  as  a  Furnace  to  the  Jfr^icl/feSj\ 
 which  God  kept  them,  and  brought  them  out  of  it:  Which  Interpretati- 
 on I  condemn  not;    but  I  thinkjthere  is  more  held  forth,-  for  God  bid 
 Mofes,  tell  the  Jfraelites'.  I  AM  had  fent  him;  He  that  was  the  Subftance 
 and  Beinor  of  all  Things,  the  Worker  and  Orderer  of  all  Things  in  Hea- 
 ven [and  Eanh;  but  fo  fir  as  Men  fee  not  this,  when  they  heal-  of  Wars, 
 and  Rumours  of  Wars,  and  Nation  riiing  againft  Nation,  they  tremble, 
 and  they  fear,  and  are  at  their  Wits  End,  not  knowing,  they  are  all  led 
 by  the  fame  Spirit  himlelf  is,  when  as  thofe,  who  fee  tlie  Almighty  thus 
 working,  ordering  and  filling  all  Creamres;  vea,  burning  and  changing, 
 melting  and  rcducmg  die  Elements  from  one  Form  and  Shape  to  another, 
 
 P  i)  p  ib 
 
2IO  The    Myflery-,    or    the    Life    md 
 
 {b  that  they  fee  one  Generation  comej'and  another  go;  I  fay,  thefe  Meny. 
 they  go  in  an  holy  Serenity  and  Tranquility  of  Mind,  knowing,  therfr 
 ihall  not  an  Hair  of  their  Head  peridi,  without  their  Fathers  Plealureand 
 Ordering,  beholding  his  Wifdom,  and  Power  and  Goodnefsin  all  Things,, 
 in  all  Turnings,  and  Tumblings,  and  Overturnings,  having  caft  all  their 
 Care  upon  him;  for  they  know,  he  takes  Careof  rhem,  and  infinitely  be- 
 yond what  they  could  do  for  rhemfelves :  Therefore,  they  repofe  them- 
 felves  fweetly  upon  his  Will  and  Difpoiing;  which  Condition  they  prize 
 above  all  [earthly  Enjoyments,  yea  more  than  a  thoufand  Lives,  if  they 
 had  fb  many ;  for  they  have  forfaken  Houfes,  Lands,  Wives,  Children, 
 &c.  and  all  for  him;  and  in  him  they  enjoy  and  poffefs  a  hundred-fold 
 inftead  thereof,  even  in  this  Life:  If  they  have  them,  they  enjoy  God  in 
 them,  and  through  them :  And  though  they  want  all,  yet  they  have  God 
 inftead  of  all,  who  is  to  them  more  worth  than  all. 
 
 But  others,  not  being  able  to  hear  or  bear  thefe  Things,  being  not  yet 
 come  to  be  either  Fathers,  or  Young-Men  in  Chrift,  livinu-ftiU  in  the  Let- 
 ter, and  in  Shadows,  whom  indeed  thefe  Fathers  in  Chriit  pity  and  pray 
 for,  and  their  Bowels  yearn  for  them,  and  fuch  is  their  Strength,  that  they 
 are  fain  to  become  weak  to  the  Weak,  and  All  to  all:  Not  that  they  (hall 
 gam  all,  but  that  they  may  gain  fome :  for  fbme  are  like  the  Egyptians 
 here  fpokenof,  that  not  all  the  Precepts,  nor  Examples,  nor  all  the  Plagues 
 in  the  World  will  convince  them,  they  will  not  take  Knowledge,  that 
 they  are  afted  and  guided  by  an  unfeen  Hand  and  Power ;  they  fee  not, 
 that  the  whole  Univerfe  is  guided  by  one  Spirit:  But  they  think,  that 
 there  is  one  Spirit  in  the  EngnJlO)  and  another  in  the  French,  another  in  the 
 Spaniard,  and  another  in  the  Dutch,  another  in  the  Turks;  one  in  Europe^ 
 another  in  yjfia,  another  in  Affvica,  and  another  in  America',  but  be  allu- 
 red, as  to  the  Carrying  on  of  the  Affairs  and  DefignsofGod  in  the  World, 
 one  and  the  fame  Spirit  rules  in  all :  And  though  there  are  divers  and  con- 
 trary Operations,  yet  all  is  by  the  fame  Spirit;  it  is  God,  that  worketh  AH 
 in  All,  and  though  they  be  never  fo  far  afTunder,  yet  all  a£t  by  the  fame  Spirit.. 
 
 As  in  my  Body,  whats  farther  affunder  than  my  Head  and  my  Foot?' 
 Yet  the  fame  Soul  is  in  both;  and  know,  that  this  one  Soul  within  me, 
 hath  as  great  a  Care  of  the  loweft  Member,  as  of  the  higheft:  And  fo  in  the 
 World,  though  almighty  God  hath  fet  fome  in  a  high  Condition,  and 
 fome  in  a  low;  yet  know.  He  guides  all;  he  takes  Care  (  whatever  thou. 
 thinkeft )  that  the  higher  Members,  and  more  exalted  and  empowered,, 
 ftiall  not  opprefs  the  lower,  (no  further  than  he  in  his  Wifdom  thinks 
 
 meet 
 
MarroTP    of    the    Scriptures.  211 
 
 tnect)  He  it  is,  that  lers  one  Man  find  Favour  in  this  Man's  Eyes,  and 
 •another  nor;  this  (as  other  A^lions)  all  along  are  afcribed  to  him.  He 
 gave  them  Favour,  and  he  hardned  rhc  Heart  o^  Pharaoh-,  and  he  b\(\Shi- 
 Piei  curfe  David-,  and  the  like.  Be  aiTured,  whatever  Clafhing  and  DalLing 
 thou  obferveft  in  the  World,  ih  (and  as  to  thy  Thinking)  all  will  come 
 to  Nought  and  Mifcarry;  yet  beafTured,  he  it  is,  that  keeps  all,  guides  all 
 from  Dalhing  one  againft  another,  (but  fo  far  as  his  Wi(dom  will  have  it 
 fo )  and  it  murt  be  /b,  for  the  Accomplifhment  of  his  moft  holy  Ends. 
 
 O  therefore,  let  vain  Man  and  his  Ignorance,  nay  his  Wifdom  and  his 
 Will  ftoop,  yea,  ftoop  to  the  very  Duft  before  him,  and  leave  all  to  him, 
 and  be  afraid  to  cenfure  his  Doings;  or  to  fay,  concerning  the  Almighty: 
 Such  an  Action  was  not  well  done :   Such  a  Man,    O  it  were  well,   if  he 
 were  removed :  Oh !  He  doth  a  great  Deal  of  Hurt  in  the  Church,  or  in  the 
 common  Wealth :  Oh !  Sayeft  thou,  Let  him  be  cut  off,  when  God  hath 
 faid,  let  him  ftand,  it  is  I,  that  have  fet  him  there  to  accomplKh  my  Ends. 
 Oh  Beloved!  Know,  God  Almighty  is  a  God  of  infinite  Wifdom,  and  art 
 thou  wiCer  than  he,  mult  it  needs  be  as  thou  conceivefl?    No,  no,  you 
 are  deceived;  fubmit  your  judgments  to  him,  expand  and  give  up  your 
 felves,  and  all  you  are  and  have,  to  his  Wifdom  and  Soveraignity,  and  do 
 not  once  dare  to  oppofe  that  infinite,  infinite  Wifdom  of  God,  in  Compa- 
 rifon  of  whofe  Wiidom,  all  the  Wifdom  of  all  Men  and  Angels  put  toge- 
 ther, is  but  Folly  before  him :   He  chargcth  his  Angels  with  Folly^   and  the 
 Heavens  are  unclean  in  his  Sight,  job. 4. 18-  What  art  thou  then?    Poor 
 crawling  Worm!  To  lift  up  thyfelf  in  his  Prefence ?  Bur  thus  to  fee  God 
 doing  all,  this  is  that  Mofes  fiw  by  the  Eye  of  Faith  in  this  burning*  Bufh. 
 It  is  he,  that  overturns  the  World;  It  is  he,  that  burns  every  Creaiure; 
 new  Forms  and  new  Shapes,  the  whole  Univerfe.  He  is  that  great  Potter,  that 
 makes,  dcftroys  and  remakes  at  his  Pleafure,  what  Ve(fels  he  pleafeth;  He 
 maketh  VcfTels  of  Honour  and  Dilhonour;  He  alters  and  changes  every 
 Creature,  new  moulds  and  new  makes  all,  and  yet  he  deftroys  notiiing. 
 And  know  this  and  fet  to  thy  Seal,  that  whatever  he  doth,  he  cannot  but 
 do  all  Things  well,  fuperlafivcly  well;  fowell,  as  it  cannot  bcb^itter.  And 
 hereby  the  Lord  will  alfo  fet  his  Seal  to  this  Soul,  fo  that  he  and  it  arc  fb 
 joyned  together  and  made  One,  that  they  will  never  parr.  Bur  he  that  looks 
 upon  the  bare  Villon  in  the  hare  Letter,  he  cannot  fee  rhefe  Things;  what 
 is  it  to  him,  that  Xfofes  faw  the  Viiioa?  That  is  gone  and  palt;  but  doft 
 thou  fee  what  Mofes  fiw?  Doft  thou  fee  all  a^^cd',  altered  and  changed  by 
 him?  Dolt  thou  (ee  Him  alone  doing  all,  that  it  is  he  chat  unmakes  and 
 
 P  p  p  2  new-makes 
 
212  Ti)e    My  fiery-,    ov    the    Life    and 
 
 new-makes,  that  it  is  he,  that  makes  Men  young  and  makes  Men  old,  thgf 
 it  is  he,  that  bringctb  to  the  Grave-)  and turncth  Manto  DeJiruSiion^  and  faith 
 at  his  pleafure:  Return  ye  Sons  of  Men!  Pf  90.3.  That  it  is  he,  thatmaketh 
 and  formeth  Man  and  all  Creatures,  and  bringeththem  back  again  to  their 
 firil:  Principles,  and  thereof  creates,  raifeth  and  remakes  new  Creatures? 
 Doft  thou  thus  fee,  that  the  whole  Univerfe  is  but  a  Body,  a(iled  and  guid- 
 ed by  one  Soul,  by  one  Spirit,  and  that  it  is  nothing  elfe  but  a  Carcafe  moved 
 and  led  up  and  down  by  one  Spirit,  and  chat  he  is  the  Subftanccofall  and 
 of  every  Creaaire,  the  meaneft,  the  fmallcft,  the  vileft,  as  well  as  of  the 
 moft  glorious?  Doft  thou  fee  Him  in  the  Midft  of  all  this  Changing  and 
 Tumbling  up  and  down?  That  it  is  he,  that  dcftroys  and  yet  preserves  all 
 Things,  unmakes  and  remakes  as  the  Potter  doth,  and  yet  the  Clay  is  the 
 fame,  but  that  it  is  he,  which  is  ftill  producing  new  Forms  ?  Doll:  thou 
 {ee  that  it  is  he,  that  doth  all  thefe  Things,  that  it  is  he,  that  preferves  all 
 and  weighs  all,  fo  that  nothing  is  loit?  For  did  not  he  preferve  all  Entire 
 in  themfelves,  every  Element  in  its  Property  and  Nature,  and  keep  them 
 within  their  own  Bounds,  ( which  is  his  excelling  Glory )  they  would 
 prefently  devour  and  overcome  one  another.  Fire,  if  it  did  predominate 
 and  were  not  bounded,  it  would  turn  all  Things  into  Fire,  it  would  make 
 all  Things  like  it  felf  And  fo  of  Water,  it  would  turn  all  to  Water,  and 
 fb  of  the  Reft;  but  he  hathfet  them  their  Bounds,  which  they  cannot  paft, 
 faying:  Hitherto  jhalt  thou  come:,  and  no  further  ■)  and  here  f\i  all  thy  proud 
 Waves  he  flayed.  Job.  38. 1 1-  So  that  he  keeps  all  Things  Entire  in  their  own 
 Element,  and  every  'T'hing  in  its  proper  Place.  And  in  all  this  Change  or 
 Alteration  and  Tumbling  of  the  Elements  together,  herein  is  his  Power 
 feen,  that  there  is  nothing  loft  or  diminilhed.  Doft  thou  (ee all  this?  And 
 that  it  is  he,  thatruleth  the  Nations,  and  that  it  is  he  ALONE  thatreigneth, 
 and  that  he  commandeth  and  ordereth  the  Affairs  of  Princes  and  all  Nati- 
 ons, and  that  all  the  Kings  of  the  Earth  are  in  his  Hands?  My  Times  are 
 o?ily  in  thine  Hands-,  (aith  David.  And  know,  though  thou  thinkeit,  that 
 Kings,  Rulers  and  Others  walk  according  to  their  own  Wills,  and  con- 
 trary to  thine,  and  thou  art  therefore  offended ;  yet  know,  faith  God,  they 
 all  walk  according  to  my  Will  and  Pleafure;  and  diough  thou  and  they 
 think  otherwife,  and  though  t hev  have  no  fiich  Purpofe  to  obey  my  Will, 
 but  to  pleafe  themfelves,  and  fulfil  their  own  Wills  and  not  mine ;  yet  I 
 have  them  fb  in  my  Hand,  that  they  fhall  All  in  the  End  ferve  to  my  Praife 
 and  Glory;  yea,  even  in  that  they  think  they  ferve  themfelves  and  their 
 own  Ends  J-  poor  ignorant  Souls!  Alas!  When  as  they  glory  and  pride 
 
 thcmlelvQS 
 
Marrow    of   the    Scriptiiref*  215 
 
 themfelves  in  their  great  Pomp,  Attendance  and  Command,  and  think, 
 that  it  is  They  that  rule,  whenas  they  fee  not,  that  it  is  He-,  that  ruleth  by 
 bis  Power  forever  ami  ever '^  VC66.y.  And  that  the  mofl  High  ruleth  in  the 
 Kingdoms  of  Men;  Dan.  4. 17.  He  it  is  alone,  that  doth  whatfoever  he  wills, 
 and  not  what  they  will.  Hefendeth  the  Sword-,  and giveth  it  a  Commiffion.'i 
 Jcrm.  24. 10.  The  Sword  never  awakes^  till  he  fay:  Awake-,  0  Sword f 
 Zach.  13.7.  And  'tis  (aid  of  our  Saviour,  that  he  came  to  bring  Peace  un- 
 to ^Icn-,  Peace  on  Earth-,  and  good  JViU  towards  Men.  Luke  2. 14.  And  yet 
 our  Saviour  (airh  again  Mat.  10.  34.  I  come  not  to  fend  Peace  hut  a  Sword; 
 and  V.  35.  I  am  come  to  fet  a  Man  againfl  his  Father-,  and  the  Daughter  agaiitjl 
 her  Mother  J  and  the  Daughter  in  Law  againft  her  Mother  in  Law-,  'ij'c.  What 
 ftrange  Contradictions  are  here?  What  FIe(h  and  Blood  can  reconcile  thcfe 
 Scriptures?  Yet  Both  very  true.  Again,  dofi:  thou  fee  that  it  is  He,  that 
 fhall  change  thefe  our  vile  Bodies-,  and  make  them  like  the  glorious  Body  ofje- 
 fus  Chrift)  Phil.  3.21.  Jefus  Chrift  will  purifie  thofe,  that  cleave  to  him, 
 yea  and  purifie  them  like  unto  himfelf.  Fire,  I  told  you,  never  refts  work- 
 ing and  purifying,  till  it  hath  brought  all  Things  to  be  as  pure  as  it  fclf : 
 So  that  divine  Fire,  Jcfus  Chrift,  will  never  leave  purifying  and  cleanfing 
 his  People,  till  he  bring  them  to  be  purer  and  purer,  finer  and  finer,  till 
 they  be  all  made  pure,  as  himfelf  is  pure.  He  who  is  called  often  Fire  in 
 Scripture,  as  Mai.  3.4.  He  wiW  purifie  the  Impure  from  the  Pure,  the  Drofl 
 from  the  Gold.  And  Ifa.  10. 17.  Tl.ie  TJght  of  Jfrael  flhdlbeforaFire-,  and  his 
 Holy  one  for  a  Flame-,  andhej\')aU  hum  and  devour  his  Briers  and  Thorns  in 
 one  Day.  All  Wickcdnefs  (hall  be  before  Him,  like  the  Thorns  ofaForefl 
 before  the  Fire,  and  Ihall  not  be  able  to  Hand  before  Him.  Nay,  I  know 
 well  as  the  Prophet  ^/z/V//j  faith  Ch.9, 18.  tVickedncfi  (izCqK)  j})al/  hum  as  a 
 Fire:,  it  devour cth  the  Briers  and  Thorns;  IknowaKb,  there  wicked  Perfons 
 are  called  Briers  and  Thorns,  and  that  in  many  Regards:  Becaufefor  the 
 moft  Part  they  come  by  the  Negligence  of  the  Husbandman,  which  is 
 the  accidental  Caufc  thereof,  and  fo  Kings  and  Magifh'ates  are  thereupon 
 charged,  as  being  the  Caufe  of  thofe  Briers  and  Thorns;  for  'tis  undeni- 
 able, that  the  Care  of  the  external  Obfcrvance  ofthe  ten  Commandments 
 is  cnjoyned  him,  (let  ignorant  Libertines  clamour  and  foment  what  they 
 plea(e)  as  al(b  Puniihmcnt  upon  the  Offenders ;  but  they  ought  carcfiilly 
 to  fee  to  their  ILn^X's  therein,  that  they  be  righr,  and  not  like  'Jehu-,  in  his 
 Zeal  pretending  he  was  all  f)r  the  Lord  of  Holts,  when  it  was  purely  for 
 himfelf,  and  mcerly  out  of  carnal  Policy:  But  for  Heart-Breaches  thcAIa- 
 giih'atc  hath  nothing  to  do  with  diem,  they  are  beyond  his  Reach  and 
 
 P  p  p  3  Kno  wleJgej 
 
214  Tf.)e    Myjlery,    or    the    Life    an3 
 
 Knowledge;  for  them,  they  belong  to  him,  who  only  can  fearch  the  Heart, 
 and  try  the  Reins ;  that  is  his  peculiar  Prerogative :  But  outward  Breaches 
 and  Wickednefles,  it  was  ever  commanded  to  Kings  and  Magiftrates.  And 
 tho(e  that  were  good,  have  ever  took  it  to  be  tlieir  Duty.  Thorns  and  Briers 
 are  good  for  little  but  to  burn;  for  they  are  not  only  unprofitable,  but  they 
 {hall  do  much  more  Harm  than  Good,  and  therefore  very  fit  to  be  re- 
 moved and  thru  ft  away,  as  Kmg  David  m  his  lafl  Words  there  faith  2  Sam* 
 23.6.7.  Tl.)e  fVtcked  Sloall  every  ofie  be  as  Thorns  thriiji  away^  becatife  t  hey  can- 
 fiot  he  taken  with  Hands-)  kit  the  Man  that  (hall  touch  them^  he  mitft  he  fenced 
 with  Iron  '^c.  And  again,  Thorns  and  Briers  keep  the  Earth  barren,  and 
 are  Refuges  for  Beafts  of  Prey  and  Rapine,  and  of  Poy  fbn.  It  was  the  Thorns 
 that  choaked  the  good  Seed  of  the  Word  Mat.  1 3.  If  Magifbates  will  be  Re- 
 fuges for  fiich  Beafts  and  Poyfon,  they  are  alio  Thorns  and  Briers,  and 
 fhall  themfelves  be  devoured  and  burnt  up,  as  David  there  faith :  If  once 
 they  come  to  be  a  Protection  to  Snakes,  and  a  Refuge  for  Serpents,  Adders 
 and  venemous  Beafts,  they  are  in  a  fad  Cafe.  Wicked  Men  are  alfb  called 
 Thorns  and  Briers,  in  Regard  they  hinder  the  happy  Influence  of  Heaven, 
 and  the  kindly  Heat  of  the  Sun,  and  the  Dew  of  BlefTing: 
 
 But,  I  rather  at  this  Time  apply  this  Fire,  which  is  Jeflis  Cnrift,  to  the 
 Burning  up  all  the  fpiritual  Defilements  of  the  Soul,  and  all  the  Holinefs 
 and  Righteoufnefs  of  Man,  as  well  as  his  Wickednefs  and  Impurities;  for 
 all  (Mens,  Holinefs  and  Righteoufnefs  is  in  the  Sight  of  God  but  defiled, 
 loathfome,  menftruous  and  filthy  Rags,  which,  though  highly  efteemed 
 among  Men,  is  in  his  Sight  an  Abomination,  andmuft  be  burnt  up,It  (hall 
 all  be  burnt  up,  and  nothing  remain  thereof:  As  it  came  of  nothing,  fo  it  (hall 
 return  to  nothing,  as  it  isfaidEfdras  i  o.  54.  though  it  be  an  Apocrypha-,  yer  it  is 
 a  real  Truth :  in  the  Place-)  where  the  Highejl  heginneth  to  fl)ew  his  City-,  there 
 can  no  Man's  Building  he  able  to  ftana.  And  this  will  Chrift  do,  not  at 
 once,  but  by  Degrees,  as  Fire  makes  not  a  Thing  at  firft  as  hot  as  it  (elf, 
 but  by  Degrees,-  but  it  will  not  refl  nor  ceafe,  till  it  hath,  Heb.  12.  29. 
 Our  God  is  a  confuming  Fire '.  Wickednefs,  nor  any  Impurity  (hall  be  able 
 to  ftand  before  this  confuming  Fire,  no  more  than  Thorns  and  Stubble  be- 
 fore devouring  Fire :  But  by  JOegrees  he  will  purifie  us  throughout  in 
 Bodies,  Souls  and  Spirit:  All  the  Works  of  Man  (as  of  Man)  fliall  be  burnt 
 up,  and  he  ihall  fuffer  Lofs,  but  himfelf  ftiall  be  faved,  yetfo  as  by  Fire: 
 As  the  Apoftle  faith  i  Cor.  3.  ij.  For  the  Fire  j})all  try  every  Man's 
 Wovk)  Tphatfoever  it  is. 
 
 Therefore  I  fay,  take  Heed  of  landing  up  before  this  Fire:  If  thou  art 
 
 not 
 
Marrow    of   the    Scriptures.  215 
 
 not  brought  down  beforehand,  this  Fire  will  burn  thee  down  to  Afhes. 
 Do  not  quench  the  Motions  of  the  Spirit  in  you,  do  not  ftrangle  them  in 
 the  Bir[h,  as  Pharaoh  commanded  the  hebrew  Midwives,'  toftrangle  the 
 Male-Children  of  the  Jfraelites  in  rhe  Birth,  Exod.  1. 18-  But  let  this  Fire 
 have  its  perfect  Work,  as  the  Apoftle  James  (aith  of  Patience:  Expand  and 
 ^ive  up  your  felvcs  to  him  freely,  fully :  Let  him  work  his  Will  in  you,  give 
 lim  Leave,  (I  fpeak  after  the  Manner  of  Men)  or  if  you  do  not,  he,  when 
 'le  plea{eth,will  take  Leave  to  burn  up  your  Drofs,  that  ye  may  be  brought 
 nearer  and  nearer  to  him,  and  be  made  more  like  unto  him,  that  you  may 
 fully  enjoy  him,  that  Co  at  Lenght  you  may  be  fwallowed  up,  and  emp- 
 tied into  him,  even  into  that  Ocean  from  whence  he  came;  as  all  the 
 fmall  Rivulets  which  come  from  the  Sea,  never  reft  till  they  return  into 
 the  Sea:  and  let  us  continually  magnifie  the  infinite  Goodnefs  of  almighty 
 God,  who  of'his  raecr  Mercy  will  fofar  humble  himfelf,  to  fit  as  a  Refiner 
 over  his  Work,  and  never  ceafeth,  but  is  always  purifying,  clarifying,  and 
 refining  us  from  one  Degree  of  Purity  to  another,  till  we  come  to  be  like 
 his  own  dear  Son  Jefus  Chrifti  and  all  our  Di'ofs  Co  feparated,  till  we  be 
 made  all  pure  Silver,  and  pure  Gold ;  and  that  all  our  Chaff  may  be  re- 
 moved, and  fan'daway  by  the  Breath  of  his  holy  Spirit,  till  we  become 
 pure  Wheat,  and  fit  to  be  gathered  into  our  Lord's  Garner;  even  till  we 
 be  clarified,  rarified  and  glorified,  even  like  to  the  precious  and  glorious 
 Body  of  Jefus  Chriil  himfelf;  as  the  Apoflle  faith  Phil.  5.  21.  Who 
 fliall  change  thefe  our  vile  Bodies,  and  make  them  like  his  own  glo- 
 rious Body,  according  to  his  mighty  Working,  whereby  he  is  able  to 
 fubdue  all  Things  unto  himfelf,  and  bring  all  Things  into  hirofelfj  wha 
 is  bleffed  for  ever  and  ever,  Amea. 
 
 TR  UB 
 
TRUE    and    DIVINE 
 
 EXORCISM, 
 
 O  R    T  H  E 
 
 DEVIL 
 
 CONJURED    BY 
 
 JESUS    CHRIST. 
 
 MARK   I.  25,  26. 
 
 And  Jefus  rektkeJ  him,  faying:  Hold  tliy  Peace:,  and  come  out  of  him. 
 And   when  the  unclean  Spirit  bad  torn  mnij  and  crjied  wttb  a  loud  f^oice\ 
 he  came  out  of  him. 
 
 The    Subftance    of  feveral    Sermons?    preached    at    Kenfin^on    pub- 
 
 lick    Meeting-Place 
 
 AS  the  holy  Apoftle  Paul-,  divides  a  Man  into  Body,  Soul  and 
 Spirit,-  to  do  I  this  prefent  Text:  The  Body  is  the  Hiltory  ac- 
 cording to  the  Letter :  The  Soul  is  (lich  moral  Obfcrvations, 
 as  arife  and  are  deduced  from  the  Letter  and  Hiftory:  The  Spi- 
 rit is  fuch  heavenly  Inftmilions,  and  Divine  Documents,  as  righdy  ap- 
 plied, may  be  fitly  termed  the  Marrow,  and  Quintessence  oi  the  Text. 
 The  Hiftory  according  to  the  Letter  is  fo  plain,  that  he  that  nins  may 
 read  and  underftand  it,  and  fo  needs  no  Explanation;  and  therefore  I  in- 
 tend only  to  collect  the  Moral  Obfervations  from  the  Letter,  and  the 
 Soul  of  the  Text  joindy:    And 
 
 I.  From  the  Place,  where  this  Man  with  an  unclean  Spirit  was,  viz.  in 
 
 the 
 
Tlje    Devil    Cojijurcd    by     Jefiis     Chrift.  xiy 
 
 the  Synagogue  ar  Caper tjaiim :  We  from  hence  are  taught,  that  no  PJace 
 can  fecure  from  an  unclean  Spirit;  'tis  not  a  Church,  Chancel,  Communi- 
 on-Table  or  Pulpit,  no  Bilhop  or  rioid  Chanccller  or  ftout  Archdeacon, 
 nor  yet  any  politick  Official,  with  all  rheir  Wit,  Wealth  or  Power  can  excom- 
 municate him  or  drive  him  out,  when  he  hath  once  cntred  in;  nor  keep 
 him  from  entering.  He  appeared  amoiigthc  Sons  of  God  Job.  1.6.  He  flood 
 at  Joilniaxho.  Hi^h-Prielts  right  Hand.  One  would  have  thought  Jo%ud 
 the  High-Prieft  fafe  enough,  when  he  rvns  ftandinP  before  the  Angel  of  tht 
 Lord.  Zach.  3.  i.  yet  there  Satan  flood  at  his  right  Hand^  and  ^//^^rhimfelf, 
 who  was  a  Devil,  was  at  the  Communion-Table  with  Chrift"  and  the  holy 
 Apoftles;  nay  into  Heaven  itfelf  and  Paradife  he  intruded;  therefore  we 
 ihould,  as  our  Saviour  faith,  beware  even  of  Men.  Such  Men  as  are  of  his 
 Spirit,  unclean,-  the^  will  deliver  you  up  to  the  Coimcils  Mat.  10. 17.  And  the 
 Apoftle  hath  it  Phil.  3.2.  Beware  of  Dogs,  that  is,  beware  of  Men  of  proud, 
 cruel,  fierce  and  dogged  Spirits.  Who  now  would  furpe£l  any  of  you, 
 that  come  here  with  fo  much  Zeal,  Pains  and  Patience  to  hear:  I  confefs, 
 Charity  forbids  me  to  charge  or  fufpeft  any  of  you,  but  yet  I  would  have 
 you  all  furpe^l  and  examine  your  felves;  for  you  fee,  Chrift  in  whom  were 
 the  Treaftires  of  Wifdom  and  Knowledge,  he  gives  us  a  Warning  to  be- 
 ware even  of  Such  as  follow  after  him,  and  do  but  only  pretend  Love  to 
 his  Doti^rine  and  Miracles  without  Sincerity;  and  St,  Paul  Phil.  3.  bids 
 beware  of  the  Concifion;  for  among  them  are  Dogs  and  Evil  Workers: 
 Nay,  be  it  what  Place  it  will,  even  there  where  the  Sons  of  God  are  met 
 together,  and  prefent  themfclves  before  God,  Satan  will  come  amono- 
 them  Job.  i .  6.  And  then  ^ 
 
 2.  As  no  Place  can  fecure  us  from  either  evil  Men  or  Devils  without 
 us;  fo  neither  can  any  of  us  afture  our  felves,  that  we  are  what  we  iTiould  be^ 
 If  the  Jews  crying  out,  7he  Temple  of  the  Lord  Jcrm.7.4.  would  have 
 ferv'd  the  Turn,  but  that  it  did  not,"  though  they  r'cftcd  fecure,  and  blefled 
 themfelves  in  it:  Soalfo  do  we  now  as  in  the  outward  Baptifm;  foin  the 
 outward  Receiving  of  the  Ordinance  of  the  Lord's  Supper,  and  alfo  in  the 
 outward  Profeftion  of  Chriftianity:  But  all  thcfc  are  but  Leaves,  but 'tis 
 the  FmitGod  looks  after;  for  though  no  Tree  thatbearsFruit,but  it  hath 
 Leaves,  alfo  yet  wo  to  thofe  Trees,  which  bear  nothing  but  Leaves.  Then 
 
 3.  From  the  Devil  his  confciling  Chrift,  we  learn, 'that  though,  as  Paul 
 faith,  with  the  Mouth  Confcffion  is  made  Rom.  10. 10.  yet  that  Ts  nothincr 
 without  the  other,  except  the  Heart  belies  e  unto  Salvation;  for  that  Con" 
 fcllion  is  in  vain,  which  is  void  of  Faith,  faith  Fulgent ius, 
 
 0.4  4-  4-  Obfcrve 
 
21 8  True    and    Divine    Exorcifm,    or 
 
 4.  Obferve,  for  all  the  Uncleannefs,  and  ftrong  Pofleflion  of  this  un- 
 clean Spirit,  as  (bon  as  our  Saviour  fpeaks,  ( for  he  fpoke,  as  one  having 
 Authority,  and  not  as  the  Scribes)  'twas  Deftruftion  tol]im;  for  he  roars, 
 and  cries  our:  y4rt  thou  come  to  Jefiroy^  or  to  torment  us?  Luke  8-28-  The 
 Scribes  and  Pharifees  might  have  preached  long  enough,  ere  this  Devil 
 would  have  roared ;  for  as  fome  go  not  out,  hut  by  Fafting  and  Prayer-, 
 Mat.  17.  21,  fb  {bme  unclean  Spirits  will  not  ftir  out  of  Men,  but  by  pow- 
 erful Preaching,  that  will  make  him  mad ;  for  then  he  knows,  it  is  Chrilt, 
 coming  himfelf  with  Power,  to  caft  him  out.      And 
 
 5.  From  his  renting  this  poor  Man,  we  learn,  how  furious  and  raging 
 the  Devil's  Malice  is  to  Man;  tearing  and  renting  them,  whom  he  may 
 not,  cannot  longer  pofTefs:  The  Dragon  never  watch'd  the  Woman  (o 
 narrowly,  as  when  neareft  her  Time  of  Deliverance,  Rev.  1 2.  4.  So  Pha- 
 raoh  purfued  the  Jfraelites  moft  eagerly,  and  muftered  up  all  his  Strength, 
 his  Chariots  and  Horfes,  when  they  were  departing  his  Land.  And  the 
 Prophet  Ifaiah  (aith:  For  mjto  us  a  Child  is  borfi,  ami  a  Son  given-,  Ifa.  9.6. 
 But  immediately  before  he  faith,  that  every  Battle  of  the  JVarriour  is  with 
 Noife-,  and  Garments  tumbling  in  Blood;  and  this  fh all  be  with  burning  and 
 devouring  Fire.  And  'tis  true,  what  our  Saviour  fpoke.  Mat.  10. 34.  I  came 
 to  fend  Fire  on  Earth;  and,  I  came  not  to  fend  Peace  on.  Earthy  but  aSwordy 
 ^c.     And, 
 
 6.  In  that  our  Saviour  did  not,  would  not  hear  the  Prayers  of  the  un- 
 clean Spirit,  though  implicitely  here,  as  explicitely  Chap.  $.6.  nsfaid,  he 
 fell  down,  and  worfhip'd  him ;  and  ver.  17.  and  ver.  10.  much  befbught 
 him,  nay,  adjured  him,  and  charged  him.  You  will  fay  to  me :  It  is  no 
 Wonder;  it  was  a  Devil  that  prayed:  And  fo  I  fay  too:  It  is  no  Won- 
 der, we  are  not  heard,  when  we  pray;  for  ( if  we  be  evil  and  unregenerate 
 Men)  it  is  the  Devil  in  us,  that  prays.  Proclus  tells  us  in  his  Tra£t,  cal- 
 led [Chrifiomathia']  of  the  y^/^m^;;;,  that  they  had  arrange  Way,  inplea- 
 fmg  themfelves  by  antiphraftical  Exprellions,  as  by  calling  Things  and 
 Perfbns  by  their  Contraries,  as  to  call  their  common  Hangman,  the  Lover 
 or  Friend  of  the  People ;  the  Grave,  an  Hou(e ;  a  Prifon  or  Dungeon,  a 
 Pallace;  Vinegar,  Swecrnefs;  Dirt,  Chryftall;  Gall,  Honey,  &c. 
 
 So  Men  fpice  this  Cake,  and  fauce  this  Difh,  and  pleafe  themfelves 
 as  they  will,  with  their  own  Prayers  and  Duties,  giving  them  glorious 
 and  reverend  Titles,  calling  them  the  Ordinances  of  Chrift,  to  beget  in 
 rhcmfelves  and  others  a  great  Eftcem  of  themfelves,  for  pia£ticing  and 
 iiling  them;  when  they  arc  no  better  than  Dung,  no  better  than  loath. 
 
 ibme 
 
"The    Devil     Conjured    by     Jefiis    Chrift,  a  15 
 
 fome  and  ftinking  Sepulchers,  gilded  over. 
 
 Men  may,  as  ir  is  Ifa.  5.  20.  call  fweer,  fbwre;  good,  evil;  Darkneft, 
 Light,  &c.  Norhing  more  common ,•  but  wo  to  tbem^  (faith  the  Prophet) 
 for  that  jvhicb  is  highly  cfleemed  ainong  Mcji,  is  in  God's  Sight  an  Abowinati- 
 on.  And  for  certain,  if  we  will  takeChrifVs  Word  in  this  Parable,  as  Luk. 
 II.  32.  He  that  is  not  with  me-,  is  againftme\  and  be  that  gat  her  eth  notmth 
 me,  fcatterctb  abroad.  The  Application  is  eaiie;  only  a  Queftion  is  to 
 be   refolvcd. 
 
 Seeing,  as  John  9.  31.  God  bearetb  not  Sinners:  And  the  Prophet Z)/-/rfi 
 faith :  If  I  incline  tny  Heart  to  U'^ckednefs-,  the  Lord  will  not  hear  niy  Prayers, 
 Then,  how  Ihall  that  Man  do,  that  is  yet  in  his  Sins?  Pray  he  cannot, 
 may  not;  if  he  Ihould,  no  Hopes  had  he  to  be  heard:  Nay,  as  Solomon 
 hath  it,  Prov.  15.8.   The  Prayer  of  the  Wicked  is  an  Abomination  to  the  Lord, 
 
 Aiigiifiine  on  John  9.  faith:  If  God  /hould  not,  would  not  hear  Sinners, 
 in  vain  had  the  Publican  faid,  Zor^  ^f- ;wrf//}// «/;ro /w  ^  ^/'w/^r !  And  Chry- 
 fojlom  upon  that  Place,  Mat.  7.7,8-  To  bim  that  afketh)  fl:)aU  be  given,  ^V, 
 Every  one  (faith  he)  whether  juft  or  unjuft,  fhall  receive,  if  when  he 
 fliall  pray  or  aik  really  by  Chrill,  and  in  Chrifh  And  therefore  are  two 
 Things  to  be  confidered  in  the  Sinner: 
 
 1.  The  Sin  it  felf 
 
 2.  The  Purpose  and  Intention  of  him  that  commits  ir. 
 Now  for  certain  'tis,  God  is  Co  propenfe   to  Mercy  and  Foro^ivenefs, 
 
 that  he  delights  in  nothing  more,  (nor  he  fees  not  as  Man  fces)"thaf  ac- 
 cording to  his  Word,  fmokin^  Flax  he  will  not  quench,  if  there  be  (b 
 much  as  a  Smoke;  if  but  true  Dcfires  wrought  by  Jefus  Chrift,  'tis  accep- 
 table, yea  more  acceptable,  than  all  the  thoufands  of  Rams,  and  ten  thou- 
 fands  kiversof  Oyl  from  wicked  Men:  But  if  it  fmoke  not,  'tis  dange- 
 rous; and  then  I  fay,  nothing  is  abfolutcly  and  undequaq  evil,  but  sTn, 
 nor  any  Thing  perfectly  goocl,  but  God.  It's  good  therefore.  Men  Ihould 
 try  their  Prayers,  \\hcther  they  come  from  the  Flelh,  or  the  Spirit:  Too 
 many  ( though  they  feem  to  pray,  and  pray  much  in  Words,  yet  there  is 
 no  Smoke,  no  Fire  from  Heaven,  to  kindle  dieir  Sacrifices)  in  rheir  Pray- 
 ers feek  themfelves,  not  the  Things  ofChrilt,  Phil.  2.  21,  Our  Prayers 
 fliould  be  forourfelves  and  outward  Things,  as  the  Morning-Dew,  which 
 doth  quickly  afcendand  vanilli :  Dw'ell  not  upon  thcfe  Petitions,  infiftnot 
 long  on  rhcm,  but  cut  them  off  lliort,  and  fiy:  father  if  thou  7vilt,yct7iot 
 ??iy  f^'iU,  but  thine  be  done,  Luke  22.  41.  And  as  Gregory  "faith:  What  God 
 hath  not  predetermined  to  grant,  cannot  by  Prayer  be  obtained;  andthcre- 
 
 Q^q  q  2  fore 
 
220    *  True    nnd    Divine    Exordfui)    or 
 
 fore  be  very  tender  of  urging  God  much  in  that  Ca{e:  Nay,  though  God 
 many  Times  doth  defer  to  give  prefently,  what  yet  he  may  intend  to 
 give:  As  the  Apoftle  confefleth,  2  Cor.  12.  Ihefougfjt  the  Lord  tlmce->  and 
 obtained  his  Requeft  then,  though  not  the  (ame  Thing,  he  afked :  Yet  as 
 Aiiguftine  faith  on  Pf  5*3.  4.  Let  not  the  fick  depart  from  the  Phyfician, 
 but  wait  his  Time  and  Opportunity;  nor  let  him  counfel  his  Phyfician, 
 nor  dire£l  or  prefcribe  him ;  but  let  him  wait  on  him,  and  wait  in  Pati- 
 ence, but  for  what,  and  when  he  will  grant.     To  proceed  : 
 
 7.  In  that  Chrift  rebuked  him,  it  Ihews  to  us,  that  Chrift  is  ftronger 
 than  the   Devil. 
 
 Althongh  (bme  Places  of  Scripture  feem  to  contradi£l  this;  as  in  the 
 Fall  of  Aaam  all  dyed,  the  Devil  prevailed  over  the  Seed  of  the  Woman, 
 and  by  the  Confemon  of  Chrift,  This  is  the  Hour  and  Power  of  Dftrknefs^ 
 Luke  22. 25.  and  in  that  S.  Paul  caWs  Satan  the  Prince  of  the  Air,  that  rules, 
 &c  And  laftly,  from  that  Place  Luk.  13.23,24.  Jhere  are  hut  few,  that 
 JhalJ  he  faved.  The  Devil  in  all  this  feems  to  have  more  Power  than 
 Chrift:  Far  be  it  from  any  of  our  thoughts,  to  think,  that  God  was  over- 
 come by  the  Devil,  or  that  the  Devil  was  at  that  Time  ftronger  than  he  ; 
 no,  no.  But  'tis  (aid  again,  John  19. 1 1.  Thou  couldft  have  no  Pomer  over 
 me-,  except  it  was  given  thee :  And  for  thofe  Teeming  Contrarieties  in  the 
 forenamed  Places,  firft,  though  it  is  (aid,  as  in  Adam  all  dye,  yet  it  is  (aid 
 withal.  In  Chrift  ihall  all  be  made  alive:  Now,  he  is  of  more  Might  that 
 revives  a  Man,  than  he,  who  only  kills  him.  For  the  fecond:  This  is 
 the  Hour  and  Power  of  Darkneft;  but  that  is  but  a  (hort  Time  to  rule 
 in:  What's  an  Hour  to  a  Year,  or  a  Year  to  Eternity?  And  thirdly: 
 Though  Satan  be  called  the  Prince  of  the  Air,  yet  there  is  a  Limitation,  'tis 
 but  in  the  Air;  and  though  he  rules,  he  only  now  rules,  'tis  but  for  a 
 IhortTime;  and  not ab(blutely  neither,but  only  by  Limitation;  his  Time 
 is  fer,  and  his  Work  appointed ;  as  he  hath  Power,  (b  he  hath  but  his 
 Hour  of  Darkne(s.  AKb  his  Place  is  (et  him,  out  of,  or  beyond  which 
 he  cannot  remove;  he  is  but  the  Prince  of  the  Power  of  the  Air:  There 
 is  his  Bounds,  Eph.  2.  z.  And  take  the  Reafon,  why  he  calls  him  (b,  viz. 
 for  the  Predominance  of  Matter  in  this  (ublunary  Region ;  for  faith  A- 
 rijlotle-)  Matter  is  the  Root  of  Darknefs-,  and  Ignorance:  He  hath  (bme  Pow- 
 er and  Prevalence  there,  in  this  Kingdom  of  Matter,  where  lies  the  Root 
 of  Darknefs,  and  the  hidden  Stuff  of  Ignorance;  and  very  obfcure  and 
 hidden  from  the  Sons  of  Men,  who  are  the  principal  SubjeA,  in  the  King- 
 dom of  Matter,  for  him  to  work  upon.    And  for  the  laft:  Few  there  are 
 
 that 
 
77je    Devil     Conjured    hy     Jefiis    CLmfl.  221 
 
 that  fhall  be  faved :  That  is  not  faid  pofitively,  but  by  Way  of  Interro- 
 gation only;  for  Peter  afked  our  Saviour:  y^re  there  fervy  that  fl)aU  be  fa- 
 veiU  By  Way  of  Queftion  only.  And  for  the  further  manifefting  of  this 
 Truth,  though  Satan  be  the  Itrong  Man  armed,  Luk.  11. 21.  yet  our  Sa- 
 viour is  a  Stronger  than  he,  coming  upon  him,  ver.  Z2.  And  though  Job 
 fpeaks  of  a  Behemoth,  and  a  Leviathan^  yet  he  alfo  mentions  a  Hook  for 
 his  Noftrils.  And  though  Peter  in  his  Epiftle  faith,  that  the  Devil  goes  a- 
 bout  like  a  roaring  Lion,  feeking  whom  he  may  devour;  yet  we  know, 
 that  the  Lion  of  the  Tribe  of  Judah  hath  conquered.  And  though 
 yohii  m  Ills  Revelation  ftyles  him  the  old  Dragon;  yet  the  Prophet 
 David  faith  plainly,  that  T  no  v  j})alt  go  upon  the  Lion,  and  tread  upon  the 
 Dragon-,  Pfal.  91.   13. 
 
 And  that  our  great  God,  and  our  Saviour  may  have  their  due,  knowfor 
 certain  and  believe  it;  for  nothing  can  be  more  true,  that  all  Power,  Might, 
 Strength,  all  Dominion,  and  Omnipotency  are  all  his,  abfblutely  and  fole- 
 ly,  (b  that  no  Creature  Ihares  with  him  in  the  leaft.  And  mind  this,  we 
 can  hear  nor  fpcak  nothing  of  God  to  our  Underflandings,  but  only  by 
 Expreflions  taken  from  the  Creature,  which  are  ufed  meerly  for  our  Ap- 
 prehenfions ;  but  fhall  we  then  limit  the  Almighty  to  our  narrow  Thoughts, 
 to  our  Expreflions,  and  Comprehenfions?  God  forbid!  Vifible  Things,  in 
 a  low  Manner  fliew  invilibles,  and  therefore  thofe  Diftinclions  of  the  Will 
 of  God,  I.  Antecedent,  (of  the  Sign)  and  2.  Confcquent;  (of  his  Bene- 
 placit)  as  alfo  of  his  revealed  or  pcrmiflive,  and  of  his  fecret  or  operative 
 Wills,  are  juftly  fufpccted.  Are  not  thcfir(UnventorsofthefeDifl:in£lions 
 to  be  accufed  of  Ignorance,  to  put  a  real  Difference  of  Wills  in  God,  as  if 
 there  could  be  two  Things  in  him,  not  one  and  the  fame;  and  therefore 
 are  no  other  but  Subterfuges  of  Ignorance,  and  partly  fo  con  fcflcdbv  Some 
 of  the  Authors,  and  Inventors  thcmfelves;  andyetwithnK  I  do  not  intend, 
 that  the  Waving  of  thefel)ilhn(fl:ions,  fhall  in  any  Wife  faftcn  any  Thing 
 unfecmlyupon  God,  and  I  dt)  profefs  my  Dctcltation  with  ylitguftiney  to 
 fay,  that  God  is  the  Author  of  Evil,  it  is  an  Opinion  not  only  falfe  and 
 abominable,  but  it  is  imnofliblc,  that  Entity  fliould  be  non  Entitv;  for 
 fuch  is  all  Evil:  For  if  God  be  Truth,  Goodncfs,  Being,  then 'tis  impof- 
 fible,  that  he  Hiould  be  the  Author  of  Evil,  Eallhnefs  or  not  Being. 
 
 And  yet  I  fay,  that  Coincidence  of  Contrarieties,  nay  of  Contradidlories, 
 which  in  any  created  Nature  are  impoffible,  may  be,  and  are  in  God,  as 
 Wifdom  in  him,  is  fiid  to  be  i.  (table  and  one,  yet  2. moveable  andn":ani- 
 fold.  The  Things  that  are  impolfible  with  Men,  are  poHiblc  with  God, 
 
 Q^q  q  3  Luke 
 
222  True    and    Divine    Exorcifnij    or 
 
 Luke  iS.  ^7'  And  in  PC  1 39. 12.   Tbe  Light  andtheDarkmJs  to  him  are  both 
 alike.  And  all  Actions  are  afcribed  ro  him,  thouojh  not  the  Evil  or  Obli- 
 quity of  the  A£lion:  He  it  is  alone,  that  created  the  Deflroyer  to  flay  Ifa. 
 54. 16.  So  of  Cain  againft  Abel  and  Giants  of  the  old  World  againft  Noab^ 
 PbiliftiJies  againft  Ifaac->  Efau  againft  J-acol;,  Pharaoh  againft  Ifraely  Mm-- 
 cians  ^g-AinR  Mofes,  the  7h npt er  againii  Christ,  Simon  Magus  againft  &- 
 7non  Peter ^  Gentiles   againft  Believers,  Antichrift  againft  tChrift:   Thus 
 throughout  the  whole  Creation,  Good  is  fet  againft  Evil,  Life  againft 
 Death;  and  (b  are  Sinners  againft  the  Godly,  Saints  againft  Reprobates: 
 Look  upon  all  the  Works  of  the  moft  High,  and  there  are  two  and  two, 
 one  againft  another;'  as  one  faith:  Virtue  in  the  Soul,  without  an  Adver- 
 fary,  decayes.    And  if  vifible  Things  be  the  Glafles  of  Invifible,  ( as  they 
 are)  the  one  to  make  out  the  other,  therefore  hath  the  Almighty  made  all 
 Things  double,  one  againft  another,  faith  that  wife  Man,  Eccles.  42. 24. 25. 
 And  he  hath  made  nothing  imperfedl:;  one  contrary  evil  Thing  eftablifh- 
 cd  the  Good  of  another  contrary  to  it,  and  who  ftiall  be  filled  with  un- 
 derftanding  his  Glory  ?  Contrary  Qualities  are  the  Bounds  one  of  another. 
 Howbeit  as  S.  Paid  faith  i  Cor  2.  6.  We  [peak  Wisdom  among  them  that 
 are  perfeSi-,  yet  not  the  fVifdom  of  this  JVorld.>  nor  of  the  Princes  of  this  World-^ 
 -which  comes  to  Nought.  But  Solomon  faith:  Confider  the  Works  of  God\  for 
 who  can  make  that  ftrait^  rvbich  he  hath  made  crooked^  Ecclef  7.  1 3.  And 
 therefore,  further  know  this,  we  muft  not  meafure  Eternity  by  temporal 
 Moments:  I  confefs,  I  have  been  a  Man  almoft  fifty  Years  longer,  than 
 when  I  was  born ;  and  never  a  one  that  now  hears  me,  but  is  a  Week  el- 
 der than  he  was  this  Day  feventhnight :  But  God  hath  not  now  been  God, 
 one  Hour  longer,  than  he  was,  when  the  World  was  firft  made  almoft  fix 
 thoufand  Years  fince.   I  grant,  that  here  in  the  Kingdom  of  Matter  (as  I 
 may  call  it)  during  the  Hour  and  Power  of  Darknefs,  there  may  be  fome 
 Conteft)  yea  iome  Prevalence  in  the  Powers  of  Darknefs:  Mofes  Hands 
 may  flag,  and  the  Amalekites  prevail,  Exod.  17.  11.  But  what  is  that  to 
 God  ?  And  that  this  may  be  the  more  credible,  confider  but  the  contra- 
 ry Operations  of  the  Soul  in  human  Nature;  for  the  Soul  is  all  in  all,  and 
 all  in  everv'  Part:  Therefore  wonder  not,  ifConti'arieties  coincide  in  God, 
 if  fuch  a  Thing  may  be  and  is  in  the  Soul  of  Man:  Neither  hath  Place  a- 
 ny  Proportion  to  the  Immenfiry  of  our  God,  nor  Time  to  his  Infinity: 
 And  further  to  the  clearing  of  this  Queftion,  whether  is  the  Ibonger?  I 
 fiy,  as  S.  Paul  2  Cor.  13.  3.  If  yefeek  an  Experiment,  take  this  for  aScant- 
 iing ;  never  did  our  Saviour  Cnrift  command  any  unclean  Spirit,  but  he 
 
 obeyed 
 
Tlje    Devil    Co/ijureJ    by     Jcfus     Cbrift.  225 
 
 obeyed,  when  commanded,  and  he  trembled  before  commanded,  know- 
 ing the  Power  oFChrilt,  ro  be  above  himfelf:  Look  into,  and  fearch  the 
 Sciipturcs,  and  it  will  plainly  appear  Co. 
 
 But  if  any  (hall  further  object,  and  fay:  If  Lions  fliould  turn  Limners, 
 the  Devil  then  would  draw  a  large  Story,  and  iliew  manifold  Examples 
 of  his  Power  and  Strength ;  for  he  knows,  how  many  Times  Chrift  hath 
 flood  at  the  Door,  and  knocked,  and  we  would  not  let  him  enter;  how 
 many  Times  he  hath  cryed  aloud,  when  the  unclean  Spirit  was  in  Men, 
 and  he  hath  been  like  a  deaf  Devil,  and  would  not  ]Qt  them  hear*  he 
 knows,  how  often  God  himfelf  hath  called  to  the  Creatures,  for  their  Te- 
 ftimony,  when  he  fufFered  Dishonour,  when  he  like  a  dumb  Devil  in  them 
 would  not  let  them  (peak :  He  very  well  knows,  what  Miracles  of  Blefl 
 fmgs  and  judgments,  and  what  ftupendious  Afts  of  his  Power  and  Pro- 
 vidence Chrilt  hath  wrought  in  the  Earth,  when  yet  the  unclean  Spirit, 
 as  a  blind  Devil,  would  not  \tt  Men  fee,  or  perceive  them,  or  at  leaft 
 would  not  fuffer  Men  to  acknowledge  them;  and  did  not  the  Devil  by 
 his  Policy  and  Power,  fweepdown  thethird  Part  of  the  Stars  of  Heaven? 
 What's  that;  but  thethird  Part  of  fuch,  who  have  been  as  Stars  in  the  Prol 
 felFion  of  Chrift;  yet  are  fallen  from  their  own  Stedfaftnefs.  And  what 
 can  be  faid  to  all  this? 
 
 'Tis  trucjall  this,  andathoufand  Times  more  Mifchiefs  had  he  wrought, 
 all  this  Power  hath  he  had,  hath  ftill,  and  will  have  over  his  own  Vafals, 
 the  Children  oi  Unbelief:  But,  all  thefe  help  as  fo  many  demonfkative 
 Arguments,  to  exemplifie  the  infinite,  incomprehenfible"  power  of  God; 
 for  all  the  Power  the  Devil  hath,  is  from  God ;  for  as  the  Apoftle  Paul 
 hath  it,  Rom.  13  i.  TIkyc  is  no  Power,  hut  of  God:  The  Pomrs  that  arey 
 are  oYchnned  of  God.  But  now  we  have  faid  all  this,  yet  as  our  Lord  com- 
 mands us:  JVhenyc  have  done  a]],  fay, ye  are  wiprofitahle  Servants:  And 
 truly,  (I  fn-  it  from  my  Soul)  when  we  have  CM  all  we  can,  we  are  all 
 foolilh  and  rude  in  thefe  deep  Things;  thofe  that  think  thcmfclves  moil 
 wife,  are  the  mooft  Fols;  for  can  any  of  \ou  all  match  God  in  Strength 
 or  Grcatncfs,  Power  orlnfinitcnefs?  And  if  we  cannot  match  the  Almiji- 
 ty  in  none  of  thofe  Attributes,  then  furelv,  not  in  hisWifdom:  Alas,  alas! 
 Poor  i:)rops!  Vain  Man  would  be  wifc;  though  when  he  hnrh  lliewcd  all 
 his  Wifdom,  he  is  but  as  the  wild  AfTes  Colt,'  faith  Job,  and  he  is  more 
 brurilh  than  a  Beafh 
 
 But  Beloved  I  Let  not  this  pafs,  without  our  Circumfpe^f}  and  diliocnt 
 Confideration.     Can  dicrc  be  (think  you)  any  Power  ftronger  or  grca- 
 
224  True    and    Divine    Exovcifntj    or 
 
 ter  than  God's  Power?  Seeing,  all  Power  is  eflentiallyj  originally  and  re- 
 ally in  God,  and  flo\vs  from  God ;  nor  no  Power,  but  is  of  God :  Nay, 
 every  Power  is  under  his,  and  what  Powers  are,  he  conftirutes,  appoints, 
 ordains,  ordereth  and  limiteth  as  he  pleafeth,  to  his  own  Will  and  Plea- 
 ilire,  for  Judgments,  or  Mercies. 
 
 It  was  and  is  undeniably  true,  what  Chrift  {aid  to  Pilate,  he  boafting 
 of,  and  abufing  his  Power:  Knoweft  thou  not,  that  I  have  Power  to  criicifie 
 thee;  and  have  Power  to  releaje  thee!'  faid  Pilate;  but  Chrift  replied:  TIjou 
 couldft  have  no  Power  over  vie,  except  it  was  given  thee  from  Above:  Which 
 implies,  as  if  Chrift  fliould  fay,  that  even  thou  Pilate,  who  accounteft  and 
 judgeft  thy  felf  (b  great  and  powerful ;  why,  thou  thy  felf  art  under  Cefar ; 
 thy  Power  is  (ubjeft  to  his,  and  his,  how  great  (bever  it  be,  is  from  God : 
 Nay  further,  though  thou  ftiouldft  defire,  or  hunt  after,  or  purchafe  by 
 Bribes  or  Favour,  to  beinftated  with  Judicial  Strength  and  Power;  yet  if 
 is  for  certain,  thou,  couldft  not  obtain,  nor  enjoy  it  without  God :  And  I 
 know  for  Truth,  what  Power  thou  now  art  intrufted  with,  it  is  not  thine 
 own;  'tis  given  thee,  and  may  be  taken  again  from  thee:  So  that  its 
 plain,  that  the  very  Power,  that  Ptlate  had  over  our  Saviour,  was  given . 
 to  him  even  by  our  Saviour  himfelf:  As  AuguflijieCmh:  He  0ave  fovmcb 
 Power  to  the  Devil  as  he  woidd,  and  woidd  Jiot  give  him  mere  than  he  thought  fit. 
 
 Another  Confideration  arifing  from  the  Soul  of  the  Text  is  this,  viz. 
 From  our  Saviour's  Rebuking  this  unclean  Spirit,  and  the  unclean  Spirit's 
 Fear  of  our  Saviour ;  it  gives  us  this  Comfort  and  Aflurance,  that  though 
 Satan  be  the  ftrong  Man  Armed,  Luke  ii.2i.  yet  our  Saviour  is  One 
 ftronger  than  he,  as  I  hinted  before :  And  when  he  cbmeth  upon  him,  he 
 overcomerh  him,  and  taketh  from  him  all  his  Armour,  wherein  he  tru- 
 ftcth,  and  divideth  his  Spoils.  Though  Job's  Behemoth  and  Leviathan  be 
 very  ftrong,  yet  there  is  one,  that  can  pur  Hooks  in  their  Jaws :  And 
 though  St.  James's  Lion  be  roaring  and  raging,  yet  St.  John's  Lion  of 
 the  Tribe  of  Judah  can  bind  him  in  Chains:  And  though  St.  Johns 
 old  red  Dragon  perfecute  the  Woman  with  Child, yet  there  is  Micha- 
 el, ftiall  fight  him,  overcome  him,  and  caft  him  to  the  Earth. 
 
 And  now,  who  can  doubt,  whether  is  the  ftronger?  When  that  the 
 Strength  and  Power,  the  Devil  hath,  is  from  God ;  and  we  know,  that 
 God  (though  in  himfelf  infinitely )  yet  is  but  finitely  received  in  or  by 
 the  Creature;  and  what*  Proportion  or  Meafiire  the  Creature  hath  of 
 Power,  God  himfelf  (who  knows  the  Capacity  of  his  Creatures)  orders 
 and  diftributes  to  them,  as  much  as  he  plcafeth :  Who  can  doubt  then,  or 
 
 queftion, 
 
Tfje    Devil     Conjured    hy     Jcfus     Chvift.  225 
 
 queftion,  wliofe  Arsenal  and  Magazine  is  better  furnidied,  God's  or  the 
 Devil's  ?  whcnasall  rlie  fiery  Darts  and  A  vrowsofthe  Devil  are  from  God's 
 Store-Houfe:  His  Quiver  indeed  may  rattle,  and  he  may  (hoot  out  fharp 
 and  bloodv  Arrows,  which  wound  and  kill,-  yet  it  is  God's  Hand,  that 
 fills  his  Qiiiver,  and  'tis  God's  Power,  that  fends  and  directs  his  Arrows 
 to  the  rio'lit  Mark,  and  he  orders  every  D.irt,  how  deep  it  (hall  pierce. 
 
 In  brief,  as  Ifaiah  fair!i  C,2<^.  12.  Hjou^  0  Lord!  Haji  wrought  our  If^orks 
 iu  us :  So  the  Devil  muf I:  confefs,  even  the  worit,  the  blackcll,  the  faddefl  We- 
 vils  mult  fay  &  acknowledgc,f hat  God  is  their  Life  6c  Strength,\vithout  whoni 
 they  could  not  live  nor  move.  God  is  their  Being,  without  whom  they  were 
 notiiing,and  could  not  be  at  all.  Beloved!  Thcfe  are  Tmths:  But  are  ye 
 able  to  bear  them?  Take  away  God  from  the  Creature  and  the  Creature 
 is  not ;  and  therefore  'tis  worthy  our  C)b(crvation,  that  there  are  \^ery  few 
 or  none  evil  Actions,  (  as  they  are  A»ftions )  that  arc  in  Scripture  attributed 
 to  Satan,  that  are  not  likewife  afcribed  to  God,  cither  for  Things  external 
 or  internal :  Truly  Friends !  I  may  not  keep  back  any  Part  of  God's  Counfel, 
 for  Fear  of  the  Jews,  although  they  be  angry  at  the  Preaching  of  thefe  Things. 
 ^  Firft,  for  external  A^Hiions;  If  we  look  upon  ^^o/y,  Did  the  5'^/;r^«j' come 
 and  take  a  vay  his  Oxen,  and  (lew his  Servants;  and  was  not  that  done  by 
 Satan  upon  that  Commillion  given  to  him?  Job.  1. 12.  All  be  hath  is  in  thine 
 Hands.  Why,  yet  we  know,  it  was  God  gave  him  that  very  Commillion, 
 wIk)  is  the  Lord  of  all  Holts;  yet  ai^ted  by  Bands  o'i  Sahcans  and  Armies 
 of  Men.  Did  the  Chaldeans  (et  upon  his  Camels,  drove  them  awav,  and 
 flew  his  Servants?  Know,  -^s David  faith:  The  Lord  tcachcth  my  Hands  to 
 Tvar-,  and  my  Fingers  to  fight.  And  the  Mouth  of  the  Sword  of  the  Chalde- 
 /ins  could  not  bite,  till  God  bad  it.  Did  the  Fire  burn  up  his  Sheep  and  his 
 .Servants?  Yet  we  know,  that  it  is  the  Lord  God  caufcd  it;  it  is  He,  who 
 raineth  Snares,  Fire  and Briuifto?ie,Pf^.].  n.  6  And  in  that  very  Hiflory, 
 it  is  called  the  Fire  of  God.  Job  i.  16.  Did  a  great  Wind  come  from  the 
 Wildernefs,  and  blew  down  the  Houfc,  and  killed  Job's  Children?  yet'ds 
 certain,  he  that  is  the  Lord,  brinj^cth  the  Winds  out  of  his  Treafury,  Pfal. 
 135.7.  And  Joh  faith :  7he  Lord  hath  taken  away,  as  well  as  given,  ^c.  Job.  i* 
 But  to  come  nearer  yet:  Did  the  Devils  enter  into  the  Girgafites  Swine, 
 fb  that  they  ran  headlong  into  the  Sea,  and  were  drowned  ?  but  yet  they 
 did  not,  could  not  enter  into  them,  till  Ciirift  bad  them  go;  No, no|  He 
 that  fends,  is  greater  than  he  that  is  fent:  .The  Lord  is  above  the  Servant; 
 though  the  Devil  may  deiire  to  do  Mifchief,  yet  he  cannot  accomplilh  it, 
 till  he  be  authorized,  and  Impowred  by  God  himfelf. 
 
 R  r  f  Now 
 
226  True    and    Divine    Exorcift/iy    or 
 
 Now  ro  come  to  (piritual  Actions,  and  fuchas  may  feem  to  have  a  neap 
 and  almoft  infcparable  Affinity  with  the  worftSort  ofEvil[SiN;]  for  the 
 other  were  but  Medicines,*  Nocuments  are  Documents,  Chaftifements 
 are  for  our  Health:  Did  the  Devil  harden  Pharao/fs  Hqayi?  yet  the  Text 
 iaith  plainly  of  God:- 1  mill  bar  Jen  Pbaraolfs  Hearty  Exod.y.  3.  Obdura- 
 tion  and  Hardnefs  of  Heart  is  a  grievous  and  a  heavy  Punilliment,  yet 
 God  faith:  I  will  harden--:  Did  the  Devil  tempt  Abfalom  to  take  his  Fa- 
 thers Concubines?  yet  2 Sam.  12. 11. faith  God:  IwiUraife  up  Evilagainfl 
 thee  oitt  of  thine  own  Hoiife :  Yet  again:  Thou  didft  itfecretly;  but  I  wiU  do 
 this  Tlnng  before  all  Ifrael :  Did  a  lying  Spirit,  that  is  the  Devil,  feduce  A- 
 hab-)  that  ne  might  go  up,  and  fall  at  Ramoth  Gilead?  yet  it  is  recorded  in 
 the  fame  Place:  Behold  the  Lord  hath  put  a  lying  Spirit  in  the  Mouth  of  all 
 thefe  thy  Prophets-,  faith  Micaja^  i  Kings  22.  25, 
 
 I  will  fum  up  all  in  HIM,  who.is  the  Sum  of  all,  Chrift  Jefus:  Joha 
 12. 40.  Who  citing  that  of  the  Prophet  ^//^/j,  C.  6. 10.  where  God  com* 
 mands,  to  make  the  Heart  of  this  People  fad,  and  (hut  their  Eyes,  &c. 
 Chrift  faith  plainly:  He  hath  blinded  their  Eyes^  and  hardened  their  Hearty 
 that  they  fljould not  fee^  nor  be  co7werted:  Andfc faith  he)  Thefe  Things  fpakc 
 jTaias-,  when  be  hadfeen  the  Glory  ofGodj  and  thenfpake  of  him.  So  like  wife 
 did  the  Devil  enter  into  Judas  his  Heart  to  betray  his  Lord,  Luk.  22.  3? 
 It  was  true,  yet  I  will  {ay,  as  Auftin  upon  Pf  5i.  towards  the  End  of  it: 
 Judas  was  wicked,  who  betrayed  Chrift;  the  Jews  were  wicked^  whoper- 
 fecuted  him  with  Malice  to  Death:  All  of  them  were  impious  and  mife- 
 rable  Wretches,  to  crucifie  the  Lord  of  Life;  and  yet  PaulGix&i  to  the  Ro— 
 mans-,  C.  8-32,.  The  FA  THERfpared  not  his  own  Son-,  but  delivered  him 
 «/?  (Betrayed  Him) /or  us  all\  yet  it  was  his  Father:  And  Eph.  5.2- 
 He  gave  up  himCelf  betrayed  himfelf;  and  yet  Judas  he  beti'ayed  him. 
 
 What  mail  we  (ay  herein?  Difpofe  and  diftinguifh  if  thou  canft. 
 
 To  that  End,  let  us  then|take  the  Counfel  of  our  Saviour;  let  us  give 
 unto  God  the  Things  that  are  Gods,  and  unto  Man,  what  is  Mans;  let 
 us  then  with  Boldnefsgive  unto  God,  as  the  sole  supreme  AGENTy, 
 the  Glory  of  all  Anions,  of  what  Nature  or  Kind  foever;  (as  Actions)  as 
 for  Example,  to  the  Soul,  the  Power  and  A^t  of  Seeing,  but  of  Seeing 
 doubly  or  dimly,  to  the  Organ  it  ufeth ;  foGod^ives  to  the  Soul  the  Act 
 and  Power  of  Hearing,  Smelling,  i  afting,  Speaking,  Thinking,  Going 
 and  Doing,  and  the  like:  But  for  the  Evil  ana  Vicioufnefs  of  any  or  all 
 thefe,  to  the  Organ  they  ufe  and  imploy:  In  brief,  take  this  as  tne  SuitL' 
 of  all,-  let  God  have  all  the  Glory,  Honovir  and  Praife  of  all  Actions; 
 
 they. 
 
The     Devil     Conjured    hy     yefiis     Cbrift.  ■  iiy 
 
 they  belong  to  him  alone :  Bur  to  our  felves  let  us  take  Shame  and  Con- 
 fudon,  Baianels  to  every  Head,  and  Shame  upon  all  Faces,  Ezek.7.  ir. 
 God's  Righteoufncfs  in  all  thcfe,  is  like  the  threat  Mountains,  and  his 
 Judgments  are  a  great  Depth,  PL  '^6.  6.  like  the  Mountains  indeed,  eter- 
 nal, and  eternally  Mountains;  though  we  climb  never  Co  long,  never  Co 
 high,  they  are  ftill  palt  finding  out,  and  are  like  the  great  Depth,  Depth 
 ftill,  though  we  fink  never  fblow:  And  therefore  Cufamis  fpeaks  learned- 
 ly to  this  Point:  God  creates  all  Things  alterable:,  changmhle-,  corYuptiblcyCon^ 
 trary;  yet  he  created  not  Alteration,  Changeablenefs,  Corruption  nor 
 Contrariety;  for  feeing,  that  he  is  himfclf  Entity,  Life  and  Subltance,  Ef^ 
 fence  and  Being,  he  doth  not,  cannot  create  Non-Entitv,  Deftruftion, 
 Death  or  Ruine;  but  he  is  alone  BE  I  xVG,  LIFE  and  SUBSTANCE. 
 
 And  yet  fo  it  mufl  needs  be ;  for  God  is  the  God  of  Order,  and  Or- 
 der implies   Plurality,  and  Diverfity. 
 
 And  then  fecondly:  What  Harmony  or  Mufick  is  made  upon  one 
 String?  Or  if  it  be  a  fingle  String,  yet  there  muft  be  divers  Frets,  Stops 
 and  Cliffs:  in  this  Cafe  you  know,  the  fweetelt  Harmony  is  made,  where 
 there  is  t'le  greatefl  Difcord  and  Variety. 
 
 To  go  a  Step  or  two  further:  In  that  famous  and  memorable  Story  of 
 Jofeph  and  his  Brethren,  ( 'ds  (aid  )  they  fold  him  to  the  midianitilh  Mer- 
 chants in  their  Malice,  and  they  into  Egypt^  where  he  was  tempted  by  his 
 Miftrifs,  and  upon  her  fiilfe  Accufation  caft  into  Prifbn;  and  faith  the 
 rfalndft:  Tfje  Irons  entred  into  his  very  Soul-,  his  Ufige  was  fb  cruel,  an  Acl 
 worfcthan  the  other;  yet  when  he  makes  himlelf  afterwards  known  to 
 his  Brethren, Gen.  4f.  f.  yoJephC^kh  plainly:  God  fent  me  hither  ^before 
 you;  into  Egypt \  they  did  it,  and  God  did  it;  they  indireftly,  God  direct- 
 ly:  Yet  'JofephGinh:  It  was  not  you,  but  God  fent  me  before.  So  alfb 
 in  tint  Act  oi'Sbiviei)  he  was  fet  on  by  the  Devil  to  curfe  l)avid;  yet  Da- 
 vid  faith :  Let  him  alone-,  let  hivi  curfe :  The  Lord  bath  fcia  Shimei,  -and 
 bid  him-,  to  curfe  David-,  2  Sam.  16,  11. 
 
 In  all  thefe  Actions,  Sin  cleaves  fo  near  to  the  A£lion,  that  Chi'jfoftoine 
 in  Tom.  i.  upon  the  45  Chapter  o^  Gene/is  cryesout:  Hafl  thou  fecnj^o- 
 fepb  I  Take  away  the  ^Ialice  of  his  Brethren,  their  Envy  and  their  Lye,  you 
 will  then  take  away  all  thofe  Things,  whereon  Egypfs  Safety  flood,  and 
 the  Interpertanon  o^  Pharaoh's  Dreams,  revealed  by  God  himfelfto  Jo- 
 fepb:  And  Drexd:  Heliotrnp:  Lib.  5.  C.  8-  laith  further  and  clearly:  Take 
 away  Judafs  Covetoufhefs,  and  the  Jews  Envy  and  Malice,  and  you  will 
 take  away  the  Vii'tue  and  EfHcacy  of  the  Blood  of  Chriil  Jefus.    Attain : 
 
 R  r  r  a  °  Do 
 
228  '  True    and    Divine    Exorcifm,    or 
 
 Do  but  take  away  Devils,  and  then  fpiritual  Conflicts  and  Trials,  Vit^o- 
 ries  and  Conquelis  over  Temptations,  nay,  Rewards  for  them  will  alfo 
 ceafe  and  end:  And  ftith  Z^jlvV/,  PC  59.  concerninfr  his  Enemies:  Slay 
 'them  iiot-t  left  my  People  forget'.,  forget  what?  Both  God  and  themfclves: 
 So  that  you  fee,  that  Devils  and  Enemies  are  necefFary.  And  thofe  Quo- 
 tations out  of  the  primitive  Fathers,  I  rather  ufe  for  your  Help  and  Good, 
 than  any  Way  to  ftrenghtcn  Truth,  which  needs  not  any  human  AHi- 
 ftance;  for  the  Scriptures  themfelves  are  full  enough  for  this  Purpofe: 
 But  the  Weaknefs  and  Childiihnefs  of  Men  needs  all  Helps,  that  they 
 may  receive  and  digeft  fuch  Meat,  as  is  fit  for  ftrong  Men. 
 
 Beloved  Friends!  Were  it  not  for  Tyrants,  where  (hould  we  find  glo- 
 rious Martyrs?  The  furious  Fire  tries  and  difl:ingui(heth  the  Gold  from 
 Drofs;  from  Contraries  every  Aftion  feems  neceffary:  'Tis  Godhimfelf, 
 by  his  Prophet  Ifaiah-^  that  faith :  I  make  Peace-,  and  create  War-,  Ifa.  44.  7. 
 
 Some  may  fay,  this  is  hard,  and  feems  impoflible  to  diftinguiHi  be- 
 twixt the  Aftion,  andthe  Faultinefs  or  the  Sinfulnefs  of  the  Action. 
 
 True,  it  is  fo  to  us  impoflible :  But  the  Word  of  God  is  fl)arper  than  a 
 two-  edged  Sword:,  and  divides  hetmixt  the  Soul  and  the  Spirit^  and  is  a  Difcer- 
 ver  of  the  Thoughts  and  Secrets  of  the  Heart,  HQh.^.  12.  So  alfo  we  cannot 
 divide  the  Fire;  yet  the  Voice  and  the  Word  of  the  Lord  divideth  the  Flames 
 ofFirCy  Pfal.  29.7.  His  Word,  his  Voice  divideth  between  the  Fire  and 
 the  Heat,  which  to  Man  is  impoflible,  as  in  the  Cafe  of  the  three  Chil- 
 dren; for  as  i?/7/z/ fpeaks :  Fire, 'tis  Heat  for  the  Wicked,  'tis  Light  for  the 
 yuft'j  fo  alfo  It  purifies  Goldj  it  confunies  Stuhhle  and  Drofs;  it  f opens  WaXy 
 it  hardens  Dirty  or  Clay^  ^c. 
 
 .  From  what  hath  been  faid,  we  may  learn  three  Things:  Firfl,  Humi- 
 lity towards  God :  Wo  to  hinij  that  flrivcth  with  his  Maker-,  Ifa.  4f.  7.  He 
 hath  fl)eweth  thecy  0  Many  what  is  goody  and  what  doth  the  Lord  requtue  of 
 thee^  To  do  Jufticey  to  love  Mercy,  and  to  walk  humbly  with  thy  God,  Mic.6, 
 8.  You  know,  God  did  regard  the  Humblenefs  of  the  Virgin  M/ry;  as  for 
 the  Proud,  he  fends  empty  away,  beholds  them  afar  off.  If  we  be  proud 
 and  haughty,  and  lifted  up  in  our  fclves,  he  hath  Power  enough  (for  all 
 Power  is  in  his  Hands)  to  bring  us  down:  And  know,  this  is  more  for 
 our  Benefit,  than  we  are  aware  of,  to  be  emptied  and  laid  low  in  ourfel- 
 ves;  to  be  Children  in  our  own  Efteem,  little  in  our  own  Eyes,  as  God 
 commands,  and  highly  commends.  This  fits  us  for  his  heavenly  King- 
 dom; and  all  that  God  requires  of  us  to  do,  though  harfh  to  us,  and  con- 
 ,trary  to  Flefli  and  Blood,  is  out  of  mcer  Love  to  us,  and  out  of  tender 
 
 Care 
 
Tfje    Devil     Conjured    by     Jefus     Chrift.  229 
 
 Care  for  the  Good  of  Man.  There  is  none  of  his  Commandnnenrs,  but  they 
 are  made  more  for  Man's  Good  and  Salvation,  than  out  of  Rcfpecl  to 
 himfclf,  as  Elipl.nis  and  Elibu  confefTeth,  Job  22,.  23.  A  wife  Man  may  be 
 profitable  to  himfelf,  but  not  to  God:  Is  it  any  Pleafure  to  thex^lmighty, 
 that  thou  art  perfect?  Is  it  Gain  to  him,  that  thou  makcd  thy  Ways  per- 
 fect ?  And  again,  job  35.  ^,7,8.  Iftboufenncft^  what  doft  thou  againft  bim? 
 or  if  r  by  Trmifgreffions  be  mult  idled ^  what  doft  tbou  wit  0  bun!'  If  tbou  be 
 righteous^  wbat  giveft  tbou  binif  or  wbat  receivetb  be  of  thine  Handf  Thy 
 fj^ickednefs  may  hurt  a  Man  as  tbou  art,  and  tby  Righteoufnefs  may  profit  the 
 Son  of  Man.  But  whatcanlt  thou  take  away  from  God,  or  add  unto  him? 
 Certainly  nothing ;  he  remaineth  perfect,  eternal,  unchangeable,  impalfible, 
 to  him  nothing  can  be  given  or  added,  detracted  or  fubltrai^cd.  If  a  Man 
 throw  up  a  htcwy  Stone  into  the  Air,  it  will  return  down  again  upon  his 
 own  Head ;  if  Men  will  fm  againlt  God,  what  do  they,  but  heap  up 
 Wrath  upon  their  own  Heads,  and  deftroy  themfelves?  We  can  make 
 God  neitner  richer  nor  poorer,  greater  or  leffer,  but  he  hath  a  Care  of  us 
 and  our  Good ;  he  hath  a  Hand  always  open,  ready  to  give,  free  to  dis- 
 tribute, if  we  could  but  receive;  Open  tby  Mouth  wide-,  and  I  will  fill  if, 
 Pf  8i.  10.  He  is  rich  and  free  to  all  that  call  upon  him,  and  he  requireth 
 nothing  at  our  Hands,  but  only  this,  that  we  quietly  receive  of  him,  and 
 only  take  thankfully,  what  he  is  willing  to  give. 
 
 Secondly,  we  may  learn  hence,  Confidence  and  Truftin  God;  for  he 
 isfh'ongcr  than  all  our  Enemies:  Though  the  Hills  lliould  be  moved,  and 
 th.ofe  Hills  carried  into  the  Midft  of  tlieSea;  and  though  the  Seas  roar, 
 and  the  Heathens  rage,  yet  God  is  mightier,  and  can  curb  and  command 
 the  Waves,  and  make  a  great  Calm;  and  he  rules  the  raging  Heathen 
 v/irh  a  Rod  of  Iron:  When  the  Nations  are  in  a  Hurly-Burly,  and  they 
 are  like  atempeftuousSca,  and  are  as  contrary  Winds,  Rulhing  and  Figh- 
 ting againlt  one  another;  if  jcfus  Chriit  do  but  (ay  to  thcfc Troubles, 
 Peace,' and  be  ihll!  They  mult  obey,  and  become  Itill  and  calm;  and 
 therefore  we  Ihould  with  Davids  check,  and  correct  our  Weaknefs  and 
 Dillidence:  l/'^by  art  tbou  fo  cuft  down^  0  my  Soul  .^  and  why  art  tbou  fo 
 difjuictcd  within  inc. ^  Still  truft  in  God-,  Pfal.  41.  and  42.  And  indeed,  as 
 David  (iiithjfo  why  fhould  not  we  trufi:  in  him  at  all  Times?  Our  Fathers 
 truik'd  in  thee,  thev  hoped  in  thee,  and  thou  didlt  deliver  them,  Pial.  22. 
 We  ihould  do  and  fay  as  Paul:  I  know  in  irbout  I  have  trufted]  and  with 
 Job:  Ibougb  be  kill  me^yet  will  I  truft  in  him.  And  therefore  David  ex- 
 horts: 0  truft  in  bim  at  all  Tinies^  all  ye  People  J  for  hi  hath  wrought  Deli- 
 
 R  r  r  3  vc ranee 
 
230  T)'iie    and    Divine    Exorcifin,    or 
 
 verance   for   Jticob,    and   is    tervil'le  to  the  Kings  of  the    EarthA 
 
 Thirdly,  hence  we  may  learn,  Concenr  in  all  Eftates  and  Conditions 
 wharfoever,*  for  nodiing  comes  ro  us  bur  by  him,  and  from  him;  as  'Joh 
 confefleth,  when  he  rebuked  his  Wife :  Shall  we  receive  Good  at  the  Hands 
 of  God  and  not  Evil?  Job  2.  10.  Why  ihould  we  at  any  Time  murmur  a- 
 gainft  him,  in  whatfoever  he  doth  to  us,  feeing,  the  Judge  of  all  the  Earth 
 cannot  but  do  right?  Gen.  18-25.  And  I  have  learned,  laith  the  Apoltle 
 Paul:,  ij^  what  Eftate  foever  I  am,  therewithal  to  be  content.  And  the 
 Prophet  David)  when  he  was  affli^^ed  and  vifited  by  God's  Hand,  refteth 
 contented:  I  held  my  Tongue,  faith  he,  and  (aid  nothing;  for  I  knew  ic 
 was  thy  Doing,  Pfal.  39.9.  Nor  JohlookQd  not  fo  much  in  his  Affliftions, 
 upon  the  Saheans  or  Chaldeans^  as  upon  God,  nor  reviles  or  frets  againft 
 the  Fire  or  the  Winds,  but  quiets  himfelf,  relies  and  trufts  in  the  Wifdora 
 and  Love  of  his  Father,  and  looks  upon  all  his  Sufferings,  as  ordered  and 
 fent  from  God:  The  Lord  hath  given-,  and  the  Lord  hath  taken  away  i  blef- 
 fed  he  the  Name  of  the  Lord-,  job  i.  21.. 
 
 To  come  now  to  another  Head,  and  that  is  the  lafl  Obfervation  from 
 the  Soul  of  the  Text:  Why  Chrift  rebuked  him  for  (peaking  Truth? 
 
 It  was  a  Lye ;  he  faid,  he  knew,  what  indeed  he  did  not,  and  from  him 
 it  was  a  Lye ;  and  therefore  Chrift  would  not  receive  it,  though  it  was  a 
 certain  Truth :  Therefore  hence  it  is,  that  the  Profellions  and  Sacrifices 
 of  the  Wicked  are  an  Abomination ;  they  do  like  their  Mafter,  lye  in  all 
 they  do,  and  they  fpeak  but  by  Rote,  even  they  know  not  what,  and  tell 
 God  many  fine  Stories,  and  give  him  many  good  Words,  but  all  Lyes» 
 
 Chrift  knew  the  End,  wherefore  they  made  this  Confelfion,  it  was  but 
 to  tempt  him,  and  to  fcrve  their  own  Turns,  becaufe  he  ftiould  not  diC 
 polTefs  them,  or  difquiet  them,  and  here  lies  a  great  Deal  of  the  Worlds 
 Religion,  to  ferve  Chrift  for  Fear,  or  for  Reward 
 
 Anfm.  3.  Chrift  commanded  their  Silence:  Hold  thy  Peace^  why?  Be- 
 caufe he  neither  had  need  of  their  Helps  or  Defence,  nor  was  he  guilty 
 of  Oftentation,  or  any  Way  fubje£t  to  be  proud  (as  Men  are)  of  fuchan 
 Acknowledgment  or  Confellion.     Now  here  ariferh  another  Qiieftion. 
 
 Whether  Chrift'slncarnadon  was  known  to  the  Devils,  or  na? 
 
 Tis  certain,  that  they  are  full  of  Knowledge;  for  his  very  Name  is  de- 
 rived from  Knowing;  fo  'tis  read  A£ts  16.  16.  A  Spirit  of  Divination  or 
 Knowledge :  In  brief,  Chrift  would  not  have  any  Teftimony  from  the 
 Devil;  he  wanted  no  fuch  Teftimony,  Helper  or  Upholder;  therefore 
 'tis  faid  A«Sls  i^.  Paul  rebuked  the  Spirit  of  Divination j  in  the  like  Kind, 
 
 who 
 
Th    Devil    ConjiiYcd    hy     Jefus    Chrifl.  231 
 
 who  gave  a  clear  Teftimony  to  the  Apoftlcs,  that  they  were  the  Servants 
 ofthc'rnofi:  high  God,  which  fliew  unto  us  the  Way  of  Salvation.  And 
 Paul  being  grieved,  ( faith  the  Text)  or  offended,  turned,  and  faid  to  the 
 Spirit:  I  command  thee  in  tin  Name  of 'Jcfus  to  come  out  of  Iky.  And  faith 
 ^uftine:  God  would  let  the  Devil  know  no  more,  than  what  he  pleafed; 
 that  pleafeth  God,  which  was  fitting  for  the  Devil  to  know.  And  as  I  faid: 
 Chrifl  knew  well,  that  the  Devil  fpoke  diis  to  tempt  him ;  for  the  Devil 
 in  all  his  A£tions  hath  an  ill  and  indired  End.  And  laftly,  the  Dodrine 
 of  Chrifls  Incarnation,  was  no  Ways  agreeable  for  the  Devils  Knowledge; 
 It  did  not  reflect  any  Ways  upon  him,  he  was  not  to  have  any  Benefit  by 
 it;  and  therefore  there  was  no  Necelfity  of  his  Knowledge  of  it;  it  was 
 Balm  for  Mankind,  but  no  Virtue  to  the  fallen  Angels:  And  bcfides, 
 Chrifl  came  to  deflroy  the  Works  of  the  Devil. 
 
 Thefe  feveral  Obfervations  now  gathered,  confirmed  and  applied,  from 
 the  two  fii'fl  Parts,  viz.  the  Letter,  and  the  fecond,  which  I  termed  the 
 Soul  of  the  Text:  I  proceed  on  now  to  the  Summity  or  Quintefrence,to 
 the  Height  or  Spirit  of  the  Text,  that  you  may  (  before  we  part )  have  a 
 Tafle  of*^ that  living  Bread,  which  cometh  down  from  Heaven.  I  would 
 not  have  you  wonder  at  the  Definition;  for  the  Scripture  is  frequent  in 
 this  Definition,  to  caufe  us,  to  look  further  than  the  Letter. 
 
 And  we  may  often  find  it  fb:  Exod.  14.  we  read  of  the  Cloud  and  the 
 red  Sea;  yet  i  Cor.  10.  the  Apoftle  calls  them  Baprifm:  So  Exod.  17.  the 
 Rock  in  Horeb,  yet  i  Cor.  10.4.  that  Rock  wasChrifl;  and  Exod.  34.^3. 
 we  read  o^ Mofcs  Vail;  yet  2  Cor.  3.  we  find  the  xApoflle  applj'ing  it  to 
 the  Vailing  of  the  Heart:  Abvabain  had  two  Sons,  one  by  a  Bond- Wo- 
 man, another  by  a  Free-Woman;  yet  Gal.  4.  24.  we  read,  that  thefe 
 Things  were  an  Allegory :  So  in  reading  the  Hif  lory  of  our  Saviour,  to 
 ^aifc  further  fbmc  moral  Infliaidions;  as  of  his  Love  to  Mankind,  Rcadi- 
 nefs  to  help,  of  his  Power,  Mildnefs,  Obedience,  Patience  and  Longfufle- 
 ring,  &c.  This  is  to  do  as  Mofes  did,  Exod.  15.  to  fing  Songs  unto  the 
 Lord,  and  to  render  him  Praifc  with  our  Lips.  But  this  is  not  all;  but  to 
 mind  the  Spirit  and  Life  couched  under  the  Vail  &  Curtain  of  the  Letter,  \  iz: 
 
 To  find  out,  what  is  the  living  Bread,  which  came  down  from  Heaven, 
 which  will  make  us  live  forever,  and  to  find, that  to  eat  of  Chrifl's  Flelh, 
 and  drink  his  Blood  is  Meat  indeed,  and  Drink  indeed.  A  Thino-  wliich 
 the  World  much  talks  of,  and  think,  that  they  pra£life  it  with  a  great 
 Deal  of  Confcience  and  Reverence,  by  coming  to  the  Lord's  Supper^  and 
 yet  they  donoc  loiowj  what  ic  is  to  eat  of  his  Flelh,  and  drink  of  his  Blood ; 
 vi.T.-^  for 
 
232  "True    and    Divine    Exorcifm-,     ov 
 
 for  'tis  an  hij^her  Thing,  than  they  dream  of.  Mofes  brouoht  not  the  Chil- 
 dren oCJfracl  into  Canaan,  therefore,  asthe  Apoftle  {aith,all  Things  happened 
 to  them  in  Figures,  in  Types  and  Shadows,  as  his  Face,  ih  his  Words' 
 were  vailed:  So  tons  now,  till  Chrift  be  plea{ed  to  reveal  the  Mylteryof 
 the  Word,  the  Truth  is  hid  and  k<?pt  fecret;  for  as  'tis  (aid  of  our  Savi- 
 our, Mark  4. 54.  fVbitbout  a  ParaMefpoke  he  not  unto  tbefu;  kit  to  Lis  own 
 Difciples  he  declared  and  opened  every  Parable.  And  as  he  fpoke  nothing 
 without  a  Parable,  £0  I  will  afTure  you,  he  did  nothing  without  a  Parable, 
 and  therefore  without  Controverfie,  great  is  the  Myfiery-,  i  Tim.  3. 16.  And 
 for  this  Caufe  the  Son  of  God  mas  nian/fefted-,  that  he  vnght  deftroy  the  Ti^orks 
 of  the  Devils  i  John.  3.8-  And  can  we  think,  there  are  more  Devils  to 
 be  deftroyed  yet?  Yes  fure,  yea  as  many  Devils  as  Sins. 
 
 'TIS  true,  that  when  our  Saviour  cried  John  19.  30.  It  is  finijl^ed \  there  was 
 no  more  to  do,*  there  is  no  more  for  the  litteral  Fulfilling  of  the  Scriptures. 
 Verfe  28.  no  more  for  the  individual  Flefh,  affumed  of  the  Virgin  Mary-, 
 to  fufFer  or  to  do.  But  yet  there  are  Remnants  of  Afflictions,  for  Paul 
 tofillupinhisFlelli,  Col.  1.24.  Sowealfo,  and  the  Reft  of  the  Members, 
 muft  bear  the  Marks  of  our  Lord  Jefiis  in  our  Bodies,  Gal.  6.  And  for 
 certain,  'tis  better  to  feel  in  our  Hearts  Compunction  of  Spirit,  and  the 
 Crucifying  the  Old-Man  in  us,  than  to  know  only  thofe  quaint,  finicial 
 and  neat  Definitions  of  it,  which  Men  by  their  Wit  and  Parts  have  drawn 
 from  the  Letter,  to  pleafe  the  Ears  and  Fancies  of  Men,  making  fo  many 
 DivifionSj  and  Sub-Divifions,  to  fet  forth  the  Scholarfhipand  Wits  of  Men, 
 and  not  the  Truth,  fb  much  ufed  by  many  Men.  Know,  a  Minutes  Fee- 
 ling fpiritually,  is  worth  feven  Years  Speakino- :  To  feelthefe  Things  fpi- 
 ritually,  is  to  be  a  Door-Keeper  in  the  Hou^  of  God;  to  talk  of  them, 
 or  only  to  know  them,  are  but  the  Tabernacles  of  Mefech,  and  the  Tents 
 o£  Keaar,  And  therefore  Jefus  C\\n%  yeflerday->  and  to  Day-,  and  the  fame 
 for  evey-i  Heb.  13.  8-  As  to  inftance  in  feme  Particulars,  whereby  you 
 may  enlarge  upon  any  other. 
 
 1.  Was  thrift  formed  in  the  Virgins  Womb?  'Tis  true;  Co  ought  we 
 to  be  as  little  Children,  that  Chrift  may  be  formed  in  us.  Gal. 4.  ^^.  that ' 
 we  may  become  nothing  in  our  own  Eyes,  that  fb  he  may  be  to  us  all  &  in  all. 
 
 2.  Was  that  done  by  the  holy  Ghoft,  coming  upon  her,  and  by  the 
 Power  of  the  Almighty  overfhadowing  her?  So  muft  our  fpiritual  Birth 
 be  ,*  the  holy  Ghoft  muft  overfhadow  and  fanctifie  us,  and  the  Power  of 
 tlie  moft  high  come  upon  us,  to  convert  us,  and  turn  us  from  Sin 
 ro  Ncwnefs    of  Life. 
 
 3.  Was 
 
Tfje    Devil    Cojijiired    by     jfefus    Chrijl.  253 
 
 5.  Was  Chnil  circumcifed  ?  So  muft  we  becircumcifed  in  Heart;  for 
 diis  is  true  Circumcilion,  accordino-  to  God's  own  Interpretation,  Deut.  10. 
 Circumcife  therefore  the  Fore-fkin  of  your  Hearts-.  5V^/?^£?/j  complained  of  the 
 Jews  for  Want  of  this,  Adls  7. 51.  0  Uncircmncifed  in  Heart  and  Ears  ! 
 And  Paul  faith,  Rom.  2.  29.  Circumcifion  is  that  of  the  Hearty  in  the  Spirit, 
 not  in  the  Letter.     4.  Did  he  grow  in  Wifdom  and  Stature,  and  in  Fa- 
 vour with  God  and  Men?  Luke  2.  52.  So  ought  we  to  increase  with  all 
 Increafe  of  God,  and  to  grow  from  Grace  to  Grace,  CoL  2.  19.  and  from 
 Faith  to  Faith.     5.  Did  he  difpute  with  the  Do£lors,  captivate  their  Judg- 
 ments, convict  their  Thoughts,  and  overthrow  their  Reafbnings  in  the 
 Temple?  So  muft  he  do  in  us;  bringevery  Thought  ^ihon^  never  fbhigh, 
 to  the  Obedience  of  ChriJ}->  2  Cor.  10.  5.     6.  Did  he  heal  the  Sick  and  DiSa- 
 fed,  give  Light  to  the  Blind,  open  the  Ears  of  the  Deaf,  untie  the  Tongues 
 of  the  Dumb,  feed  the  Hungry,  cure  the  Lepers,  preach,  pray,  and  teach 
 to  pray,  ligh  and  groan,  ancl  weep  over  the  poor  Sinners,  reprove  with 
 Authority  the  crying  Sins  of  the  Age|?  was  he  hungry  and  thirfty,  and 
 went  up  and  down  doino-Good?  Was  he  arraigned^ and  condemned  un- 
 der Pontius  Pilate^  Did  he  dye,  rife  again,  afcend  into  Heaven,  and  fit  at 
 the  right'  Hand  of  his  Father?  All  thefe  are  true.     So  let  us  in  all  thefe 
 mind,  that  thefe  mighty  Works  ought  to  be  done  by  him  in  us,  that  is,  in 
 our  Souls;  that  they  be  cured  from  the  putrilied  Sores  of  Sin  and  Lufls, 
 Ifa.  I.  6.  and  from  ourfpiritualLcprolic;  and  cry:  Open  thou  0  Lord,  mine 
 Byes  J  that  IJJecp  not  the  Sleep  of  Deaths  Pial.  13.  3.  We  ihould  laboiu*  and 
 pray,  that  our  Underfbndings  may  be  enlightened,  that  we  may  have  the 
 feeing  Eye,  and  hearing  Ear,  to  confefs  ancl  praife  him  with  our  Tongues, 
 that  they  may  (i)eak  the  Language  of  G?/;^///;,  and  fay  :  Open  thou  wy^Lips-, 
 and  my  .Mouth  jhiU  jhejv  forth  thy  Praife:  And  that  we  ihould  hunger  af- 
 ter Righteoufiiefs,  and  be  watchful  in  continual  Prayer,  figh,  groan  and 
 weep  for  Sins  committed  againft  God;  Mine  Eyes gujh out  mth  Ihirs^PC 
 
 Faith.  Condemn,  accufe  and  judge  ourfcK  es;  /called  mine  own  Ji^ays  to 
 accuunty  £mh  David.  I  dye  dailyj  Guih  the  Apottle  i  Cor.  15.  Chiill:  rofe 
 again;  arife  andjiandupfroni  the  Dead,  and  Chrijljhid  give  thee  Light.  Eph. 
 5.14.  And  ifo  we  (hould  rife  again  to  Ncwncfs  of  Life.  If  ye  be  rifen 
 Tpith  Chrift-,  feck  the  Things  that  arc  above.  Col.  3.1.  He  afcend ed,  and  Co 
 do  we,  when  oiu*  Convcrfation  is  in  Heaven.  He  lits  at  the  right  Hand 
 
 S  s  s  of 
 
i|4  ^''"^    ^^^    Divine    Exorcifvi-,    or 
 
 of  his  Father,  and  we  mufty?f  down  with  him  in  his  Thvom.  Rev.  3. 21,  AH 
 Power  is  given  unto  him,  fo  there  is  a  Time  when  all  Power  ihall  be  given 
 unto  us;  Now  Hive-,  faith  the  Apoftle,  yst  not  /,  hut  Chrift  in  me.  And 
 Jefiis  Chrift  caft  out  Devils  too,  and  £0  muft  we  caft  out  our  iipiritual  Wick- 
 ednefses,  that  are  in  high  Places.  All  thefe  are  the  Works  of  Chrift  in  us,  and 
 happy  are  we,  if  we  can  truly  fay:  This  Day  are  thefe  Scriptures  fulfilled  in 
 us.  Do  not  tell  me  of  keeping  a  merry  Chriftmas,  in  Honour  of  Chrift's 
 Birth,  nor  of  his  Day  of  Circumcifion,  nor  the  Obfervance  of  the  Epipha- 
 ny and  Good- Friday,  ofEafter  and  of  his  x\fcenfion ;  what's  all  this,  if  you 
 do  no  more?  But  can  it  be  faid  of  you  in  Regard  of  his  Birth,  that  he  is 
 born  in  you?  as  the  Apoftle  faith  Gal.  4.  19.  My  Beloved!  Of  whom /travel 
 in  Birth:  For  what?  Till  I  can  bring  you  to  keep  Chriftmas,  and  to  ob- 
 ferve  the  Time  of  Chrift  his  Birth,  nay,  but  of  whom  I  travel  in  Birth, 
 till  Chrift  he  formed  in  you.  Is  Chrifl  born  not  only  to  you,  but  in  you? 
 Hath  kpleafed  the  Father  (as  the  Apoftle  fpeaks  Gal.  1.16.)  to  reveal  hi^ 
 Son  in  you?  And  for  his  Circumcifion :  Is  it  in  the  Heart  ?  I  do  nor  alli  you, 
 are  you  Careful  in  keeping  Twelftide?  But  are  ye  circumcifedmth  the  Cir- 
 cumcifion made  without  Hands->  inputting  off  the  Body  of  the  Sins  of  the  Flejh 
 ly  the  Circumcifion  of  Chrift  /  Col.  2. 1 1 .  And  for  the  Epiphany :  Is  rhe  Life  of 
 Chrift  manifelted  in  your  mortal  Bodies?  Doth  he  live  in  thy  Members? 
 Is  he  quickned  in  thee?  Nor  do  not  tell  me  of  your  Fafting,  and  keeping 
 Lent  and  good  Friday,*  but  hath  the  Death  of  Chrift  its  Efficacy  and  Power 
 in  thee,  in  Caufing  thee  to  dye  to  all  Sin,  to  put  off  the  old  Man,  and  to 
 mortifie  your  carnal  Members,  Fornication,  Uncleannefs,  &c.  and  Cove- 
 toufneis  which  is  Idolatry  ?  According  to  thatofthe  Apoftle,  Col. 3.5  &c. 
 And  for  our  keeping  Eafter,  what  is  Chrift's  Refurre6Hon  to  thee,  if  rhou 
 art  not  rifen  from  the  Grave  of  Sin,  wherein  thou  haft  been  long  buried? 
 And  for  the  Day  of  his  Afcenfion,  it  is  nothing  to  thee,  except  rhoiifindft 
 thou  art  a(cended  with  him,  and  that  he  hath  raifed  thee  up  to  fir  in  hea- 
 venly Places  with  him,  Ephef  2. 6.  And  ro  do  all  thefe  Things  through 
 Chrifts  Power,  he  working  almighrily  in  thee. 
 
 But  muft  our  Saviour  caft  out  Devils  in  us?  What  in  me?  If  an  An- 
 gel ftiould  tell  me  fo,  I  cannot  believe  ir,  and  I  would  aik  with  the  Virgin 
 Mary,  How  can  this  Thing  he?  Luke.  i.  34.  If  our  Saviour  himfelf  Ihould 
 rell  me,  it  is  and  muft  be  fo ;  and  except  I  caft  the  Devils  out  of  thee, 
 thou  canft  not  be  faved ;  I  Ihould  aik  him  as  Nicodemiis  did.  How  can  it 
 he,  that  a  Man  jhould  enter  into  his  Mothers  JVomh  and  he  horn  again^ 
 Joh.  3. 4.  For  where  is  there  any  Devils  in  me  to  be  caft  out? 
 
 Juft 
 
Tlje    Devil    ConjureJ    hy     Jcfus    Chrifl.  255 
 
 Juft  Co  Peter  faid  to  our  Saviour  Joh.  13.  8-  Tf^ou  fl^alt  never  n>aflo  my 
 Feet:  But  certainly,  as  our  Saviour  then  told  Peter:  Except  Iwafh  theetbou 
 haft  no  Part  in  me:  So  in  this  Cafe;  except  he  caft  out  the  Devils,  they 
 are  in  us  itill ;  for  Beelzebub  will  not  caft  out  Beelzebub.  But  it  may  be, 
 here  you  will  fay  to  me,  as  the  Jews  faid  to  Chrift,  Joh.  8- 20.  Certainly 
 thou  mft  a  Devil-,  to  tell  us  fiich  ftrange  Things,  to  make  us  believe  that 
 we  are  pofTeft.  For  this  Purpofc  it  will  be  neceflary  to  fee  what  the  De- 
 vil is;  for  that  which  is  here  called  an  unclean  Spirit,  in  Luk.4. 33.  is  cal- 
 led, the  Spirit  of  an  unclean  Devil. 
 
 Devils  tor  Subflance  arc  Angels :  For  Quality  Evil  ones,  or  Angels  of 
 Darknefs.  A  Man  is  in  Subftance  (a  Man) though  Evil;  and  his  Evilnefs 
 of  Quality  doth  not  make  him  lame,  or  blind  or  deformed.  There  are 
 innumerable  many  Angels  good  and  bad,  many  good  Angels,  as  our  Sa- 
 viour tefiifies,  more  than  twelve  Legions  of  Angels,  Mar.  25.  53.  And 
 there  are  alfo  many  bad  Angels,  my  Name  is  Leoion ;  for  we  are  many, 
 Mark.  5.9.  Wliereas 'tis  faid  of  both  ofthem,  that  tney  are  Spirits;  'tis  true, 
 if  taken  comparatively,  not  pofitivcly  or  (imply;  for  this  Word  [Spirit] 
 hath  divers  Acccpttaions  in  Scripture:     As 
 
 1 .  'Tis  taken  for  the  Ai  r :  The  Spirit  of  the  Lord  refted  upon  the  lVatcrs,GQn  r . 
 
 2.  'Tis  taken  for  the  Wind :  The  Euft-  Windhr ought  in  the  Locufts^  Exod,  i  o. 
 
 3.  'Tis  taken  for  the  Spirit  of  Life :  yJU  Flcj})  died^  in  which  was  the 
 Spirit  of  Lifc-i  Gen.  6.   17. 
 
 4.  For  the  immortal  Part  of  Man :  The  Spirit  of  Man  returns  to  God-, 
 that  gave  it,  Ecclcf  12.  7. 
 
 5.  For  the  Purpofe,  and  Mind  of  Man:  ^  Fool  opens  and  [peaks 
 all  his  Mind-)  or  Spirit,  Pro  v.  25.   ii. 
 
 •    6.  For  the  Influences  of  the  Spirit:  As,  /  will  take  of  the  Spirit  that 
 is  within  thee:,  and  put  it  on  them-,  Numb.  11.  17. 
 
 1.  So  then,  DevilsareAngcIs,  yetdiffcrent  from  good  Angels;  yet  not  in 
 Subflance,  Power,  Strength,  Ability,  or  the  like,  but  in  that  one  Accident 
 of  Evil:  Therefore  they  are  called  evil  Ange/s,  Pfal.  78.49.  and  Angels 
 that  finned,  2  Pet.  2.  4.  and  the  Devi's  Angels,  Mat.  21.  41.  and  Ajigels  of 
 Darknefs.  Good  and  cNiL'Vngcls  difFcrnotthcninSubfi:ance,bufinQiiality* 
 
 2.  The  Devils  are  ^^\ms:^ IVhomaketb  his  Angels  Spirits,  Heb.  1.7.  And 
 fb  in  the  Words  of  my  Text,  the  unclean  Spirit:  but  yet  they  are  Spirits 
 coitiparatively,  or  refpectively,  not  fimply  or  politiveiy;  for  fo  only  God 
 i5  a  Spirit,  it  is  his  peculiar  Title,  John  4.  24.  And  as  God  is  a  Spirir^ 
 fo  he  is  called  the  Father  of  Spirits,  Heb.  12.  ^. 
 
 S  s  s  2  3.  They 
 
335.  True    and    Divine    Exotcifit,    or 
 
 3.  They  are  Bodies,  but  not  natural  or  terreftrial,  but  fpiritual  and  ce*. 
 leftial,  I  Cor.  15.40)44.  yet  have  not  Bodies  as  we  have.  So  fpeaks  the 
 Nicme  Synod:  Much  more  (ubtile  Bodies  have  they  than  we,  not  To  grols 
 and  heavy  as  ours  are,  but  more  aerial  and  fublime:  So  (peak  the  Greek 
 and  Latin  Fathers;  for  God  is  only  incorporeal. 
 
 Yet  know  this,  that  their  Corporiety,  or  Materiality  hinders  not  the  Be- 
 ing of  Many  in  one  Place;  as  a  whole  Legion  in  one  Pcrfbn,  Mark  f.  9. 
 And  feven  Devils  were  call  out  o^  Mary  Magdalen;  for  the  Penetration  of 
 Bodies  fpiritual,  is  not  as  Bodies  terreftrial ;  for  there  may  be  very  many  con- 
 centred in  a  very  fmailRoom;  for  as  the  Light  of  many  Candles  through 
 one  Hole,  they  are  to  our  Senfes  confounded,  yet  in  themfelves  diftindt : 
 But  can  any  Man  diftinguifti  thefe,  but  they  are  like  the  Lightning,  from 
 the  Eaft  to  the  Weft,  Luke  17.  24.  And  as  all  the  Sun-Beams  make  buc 
 one  JuBAR,  till  received  by  feveral  Subje£lsj  fb  is  it  with  fpiritual  or 
 angelical  Bodies. 
 
 5.  That  every  Devil  is,  as  the  Star  of  his  Orb;  as  concentring  of  Light 
 to  our  Sight  is,  of  Things  near  or  afar  off:  There  he  is,  where  he  works. 
 In  his  Operations  he  works  upon  us,  as  the  Spokes  of  a  Wheel  upon  the 
 Ring;  and  in  his  Poft!eIIion,  as  upon  the  Nave,  or  as  a  Spider  upon  his 
 Web,  if  any  one  Thread  be  toucht,  he  prefently,  though  there  be  athou- 
 (and  Strings,  the  Spider  knows  what  String  is  toucht,  and  runs  out  direclly 
 upon  that  String,  and  feizes  upon  the  Fly;  fo  the  Devil,  he  is  not  tofeek, 
 nor  will  ever  mifs  his  Prey;  for  he  is  always  either  watching  or  working 
 to  deftroy,  and  knows,  upon  what  String  at  any  Time  to  catch  his  Prey^ 
 Yet  for  all  this,  as  the  Earth  rent  with  Thunder,  blafted  with  Fire,  drow- 
 ned with  Water,  ftiaken  with  Winds,  muft  not,  cannot  blame  the  Hea- 
 vens, becaufe  the  Caufe  of  all  the(e  Diftempers  came  forth  of  the  Earth  at 
 firft:  So  ifwe  be  heavily  punifhcd  by  the  Devil,  we  may  blame  ourfelves;. 
 for  wc  have  taken  into  ourfelves  of  his  Nature,  whereby  he  hath  gotten 
 Power  over  us,  he  hath  his  Art  perfe£t,  and  can  lay  his  Snares  fitlv,  to 
 flirprizethe  Sons  of  Men;  for  could  we  but  fay  as  Chrift:  He  bathNotid^ 
 in  tiie-,  he  could  have  no  Power  upon  us.  Let  therefore  thefe  fpiritual  E- 
 nemies  keep  us  up  (as  Whips  do  Tops)  continually  with  our  Eyes  up 
 unto  God,  that  he  may  help  us,  to  leave  and'  abhor  all  Sin,  which  procures 
 iand  draws  down  fuch  heavy  and  fpiritual  Torments  and  Punilhments :  And 
 here  I  muft  lay  down  this  Maxim.  As  all  Things  aim  either  at  a  good 
 or  evil  End,  fb  the  EfFe£t  witnefleth  of  the  Cau(e  ,*  all  Things  proceed  ei- 
 ther from  a  good  or  evil  Caufe :  A  good  Tree  cawiot  bring  forth  evil  Fruity 
 
 not 
 
The    Devil    Conjured    by     Jefm    Chrift.  537 
 
 mv  mi  evil  Tree  good^  Mar.  7.  28.  Now  we  know  whofe  the  Good  is; 
 There  is  none  good  hut  one-,  which  is  God-,  Mar.  19.  17.  And  we  know  like- 
 wife,  who  is  the  Source  and  Founrain  of  all  Evil  ,•  who  is  therefore  in  (b 
 many  Places  of  Scripture  called  rhe  Evil  One,  and  from  whom  we  are 
 rauohc  by  our  Saviour,  ro  pray  for  J^eliverance  under  that  Name : 
 Deliver  us  from   Evil-,  Mar.  6.  13. 
 
 All  thefe  Aftions  of  this  fublunary  World,  whether  external  or  internal, 
 corporeal  or  fpirirual,  vifible  or  invifible,  are  divided  between  thefe  two, 
 whom  our  Saviour  calls  God  and  Mammon,  Mat.  6.  24.  S.  John  Lightand 
 Darknefs,  S.  Paul)  Chrill:  and  Belial,  zCor.  6. 15.  Elias,  God  and  Baal  i 
 King,  i8.ii.  Accordingly,  is  that  Text  of  our  Saviour:  He  that  gathereth 
 not  together  with  me-,fcattereth  abroad'-,  and  he  that  is  not  with  me-,  is  again jl 
 me.  Marth.  12.  30.  So  alfo  that  Text  Rom.  14. 23.  All  that  is  not  of  Faiths 
 is  Sin.  Hence  the  Word  of  God  makes  it  plain,  that  many  Difeafes  and  E- 
 vils  inflicted  upon  Men,  arc  called  Devils,  becaufc  coming  from  him  and 
 mfli£led  by  him :  As  Lunacv  is  called  a  Devil:  My  Sonis  Lunatick.  Matth. 
 17. 1 5.  yet  V.  18  'tis  faid :  The  Devil  came  out  of  him.  So  Mark.  9. 17.  it  is 
 faid  of  one  that  was  dumb,  thathehad^zJz/////'Z^t'i'/7.  So  alfo  of  One  that  was 
 blind,  a  blind  Man pojfefjed  with  a  Devils  Mat.  12.22.  The  like  is  faid  of  Deaf- 
 nefs  or  ofa  deaf  Devil,  Luke  1 1. 14.  So  in  the  fame  Manner  of  Crooked- 
 ncfs,  havin(7  a  Spirit  of  InfirmityjLukQ  13. 11.  And  yet  at  V.  16.  whom  Sa- 
 tan or  the  "Devil  hath  bound,  and  thereupon  Luke  8-  2.  we  find  that  Infir- 
 mities and  Devils  are  joyned  together,  and  includes  one  and  the  fame  Thin o- : 
 All  the  Plagues  of  Egypt,  Flies,  Frogs,  Caterpillars,  Locufts,  Hail,  Froffs, 
 Thunder-Bolts  &c.  are  all  called  Pr78.49.  evil  Angels.  And  fo  al^  Job's 
 Blains  and  Botches  pafs  under  the  fame  Denomination  ,•  fo  that  as  Hippocra- 
 tes (aid  :  In  every  Difeafe,  as  there  is  {^)mething  of  God  in  it,  Co  may  we 
 fay :  There  is  fomething  of  the  Devil  in  it.  Now  I  pray,  you  refumc  and 
 take  up  again,  what  I  have  formerly  delivered:  God  is  a  God  of  Order. 
 Order  implies  Plurality  and  Divcrfity :  Now  as  all  the  A(^ions  of  Chrifl: 
 are  myfticai,  fo  all  the  Devil's  are  likewife;  and  as  every  Action  of  Chrift: 
 is  our  Inftru£lion,  (b  is  every  one  of  the  Devil's  Aditions  too:  And  there- 
 fore, as  there  is  The  Myftcry  of  the  Gofpel  E})h.  6. 19.  And  The  great  My- 
 Jiery  of  Godlinefi  i  Tim.  3.15.  As  alfo,  The  Myftcry  of  Faith  i  Tim.  ^.  9. 
 Ihe  Myftcry  of  God  Rev.  10.7.  In  like  Manner  there  is  The  Myftcry  of  Ini- 
 quity iThef  2.7.  And  as  Paid  cries  our:  Oh  the  Depth  of  the^ Riches,  and 
 H[fdom,  and  Knowledge  of  God!  So  S.  John  tells  us  Rev.  2.  24.  of  the  Depths 
 of  Satan,  When  you  conlider  and  contemplate  the  Mercies  and  Miracles 
 
 S  s  s  3  of 
 
238  Tnie    and    Divine    Exorcifm-,    or 
 
 of  Chrifl:  toward  Mankind,  and  his  mighty  Works  in  the  Flefh;  Do  you 
 only  conlider  them  as  his  Mercies  to  the  Bodies  of  Men,  or  only  done  to 
 them  then/  No,  no,  Lanch  forth  into  the  Deep,  and  let  down  your  Nets  for 
 a  greater  Draughty  as  Chrift  faid  unto  Peter,  Luke  5.4.  Reft  not  there,  look 
 into  your  felves  alfo,  reflecl:  and  fee  what  God  and  Chrift  did,  and  doth 
 unto  the  Souls  and  Spirits  of  Men,  even  in  thy  felf;  for  as  he  curerh  the 
 One,  fo  he  cureth  and  (aveth  the  Other.  He  it  is  that  giveth  Light  to  them, 
 that  lit  in  Darknefs  of  Sin  and  Ignorance,  and  makes  them  to  be  Light  in 
 the  Lord ;  and  he  it  is  that  loofeth  the  Captives,  which  are  bound  in  fpiri- 
 tual  Captivity  by  Satan,  and  maketh  them  free  Men  in  the  Lord,  according 
 to  that  in  Ifa.  He  healcth  thofe  that  are  hroken-bearted:,  andfets  at  Liberty  them 
 that  are  hriiifed'^  he  opens  the  Prifon  Doors  to  them  that  are  bound-)  and  lets  the 
 Captive  go  free.  He  maketh  to  grow  ftrong  in  Faith,  to  grow  in  Grace 
 and  Favour  with  God  and  Men :  He  it  is  that  hath  fent  Redemption  imta 
 hts  People-,  Pf  1 1 1. 9.  But  all  this  is  done  by  him,  not  only  in  corporeal  De- 
 liverances, but  chiefly  to  their  Souls  and  Spirits,  in  doing  the  fame  Actions 
 over  again  in  us.  And  herein  is  Jefiis  Chrift  yefterday,  to  Day  and  the  fame 
 for  ever. 
 
 And  fo  alfo,  when  you  confider  the  Malice  of  Satan,  do  you  only  look 
 upon  his  Malice  to  the  Eftates  of  Men,  or  to  their  Bodies  ?  As  his  Vex- 
 incr  Job's  Perfon  with  Difeafes  and  Botches;  his  blowing  down  the  Houfe 
 upon  Job's  Children,-  or  the  Fire  he  fent  to  burn  up  his  Sheep?  Or  do 
 you  only  look  upon  the  Saheans  and  Chaldeans  f  Or  only  upon  the  Lofs 
 of  the  Girgafites  Swines  ?  Or  upon  the  Tempels  at  Sea,  and  the  Sicknelfes 
 which  he  layes  on  the  Bodies  or  Eftates  of  Men  &c?  O  Beloved !  I  muft 
 tell  you,  you  will  catch  little  or  nothing  here,  though  you  fifti  all  Night; 
 and  though  you  hear  all  the  Sermons,  or  read  all  the  Books  you  can  get, 
 you  will  be  litde  the  better;  ftay  not  your  Contemplations  and  Experien- 
 ces here;  but  lanch  forth,  mind  thefe  Workings  in  you,  look  into  your  own 
 Souls,  and  you  (hall  better  confider  and  know  his  Malice,  not  only  to  the 
 Bodies,  but  to  the  Souls  of  Men,  as 'tis  faid  iSam.  i8.  10.  Saul  was  vexed 
 hy  an  evil  Spirit;  fo  when  you  hear  of  cafting  out  of  Devils,  take  Heed. 
 left  your  {elves  fall  into  the  Snares,  the  Nets  and  Condemnation  of  the  Devil. 
 Further  to  this  Point  5".  P//?// faith  i  Cor.  12.4.  that  there  avQ  Differences 
 of  Graces-,  yet  but  One  Spirit,  As  there  are  the  Graces  of  Wifdom,  of  Know- 
 ledge, of  Faith,  all  different  in  their  {everalA6ts,  Operations  and  Degrees, 
 yct'flowing  all  from  the  fame  Spirit;  ib  I  may  fiy,  there  are  Differences  of 
 Sins,  and  Lulls  in  the  Soul;  Some  being  fjpiritual  Wickedneflcs,  Others 
 
 carnal 
 
Tin    Devil    Cojijitred    hy     Jefiis    Chrifi.  259 
 
 carnal  and  flefhiy ;  fbme  for  Stature  and  Growth  are  like  the  Sons  of  A- 
 nncki  mighty,  great  and  ftrong :  Others  of  a  lefs  and  lower  Size;  Differen- 
 ces too  there  be  in  Sins  Length  and  Time,  as  Job  faith:  His  Bones  were 
 full  of  the  Sins  of  his  Toiith\  fome  do  not  leave  rhcir  Sins  but  incrcafe  them, 
 and  carry  them  in  them  till  rhey  die,  and  they  grow  ftrong  and  numerous, 
 even  to  a  Legion  of  Devils :  There  be  fbme  alfo,  that  though  they  come 
 up  in  a  Night,  yet  by  the  Blelfing  of  God  they  are  wafted  and  gone  in  a 
 Night,  like  3^o;;j//j  Gourd;  rhey  arc  like  a  way  faring  Man  of  no  Continu- 
 ance, they  take  no  deep  Rooting  in  the  Soul :  There  are  Differences  too, 
 in  Refpe£l  of  Obflinacy,  Purpofe  of  Mind,  Malice  and  Hatred  of  God, 
 &c.  fome  going  before,  Others  following  after  unto  Judgment,  as  the  A- 
 poftle  fpeaks.  It  was  faid  to  Jernfaleni:  Thou  haft  jufiified  thy  Sifter  So(hu 
 in  all  her  Abominations  Ezek.  16.  51.  Her  Sins  did  exceed  for  "Grievouf. 
 nefs  thofe  of  Sodom;  and  yet  all  Sins  of  what  Nature  and  Quality  foever, 
 how  different  foever  they  be,  are  all  from  that  Evil  One  in  us,  The  Devil: 
 And  though,  as  our  Saviour  faith  Matth.  15. 19.  Out  of  the  Heart  proceed  e- 
 vil  Thoughts^  Thefts  'cffc.  yet  thefc  are  fuggcfted  into  the  Heart  by  Satan's 
 Malice  and  Pol  icy,  as  it  is  laid  of  Judas :  That  the  Devil  put  it  into  his  Hearty 
 to  betray  his  Mafter. 
 
 So  that  it  is  not  only  hard,  but  impollible  for  any  Man,  that  hath  not 
 been  wrapt  up  in  the  third  Heaven,  to  know,  how  God  fends  good  Moti- 
 ons into  our  Souls,  whether  by  Angels  or  not:  Yet  I  am  furc,  (thouoh 
 the  Apolllc  faith)  that  to  mil  ts  tircfent  7vith  me,  Phil.  2.  13.  But  yet  tffat 
 Will  is  from  him ;  for  every  good  and perfeB  Gift  tsft'om  above,  and  cometh 
 domi  ftom  the  Father  of  Lights,  \AmQS  i.  17.  Nay,  all  natural  A^ilions,  as 
 to  think,  and  to  do,  or  tomovc^&c:  arc  all  of  him,  from  him  and  by  him; 
 for  in  him  wc  live,  move,  and  have  our  BEING. 
 
 And  as  it  is  hard  to  know  dirc^ly,  though  the  Prince  of  this  l/^orld,  John 
 12.  13.  the  God  of  tins  fVorld,  z  Cor.  2.  4.  (verv  lafry  Titles,  vou  (ec  are 
 given  him  by  the  holy  Ghoft,  to  fhew,  what  great  Power  he'hath)  I  lay 
 It  is  very  hard  to  know,  how  he  tempts  and  moves  us  to  Evil,  whether  by 
 his  Angels,  or  not;  for  he  hath  Angels  called  properly  and  peculiarly 
 H  I S,  Mat.  25.  41.  prepared  for  the  Devd  and  his  Angels :  And  termed,  the 
 Angels  that  fmncd,  2  Pet.  2.  4.  And  again  'tis  f^iid,  he  drew  the  third  Part 
 of  the  Stars  from  Heaven,  when  he  fell:  And  the  Devil  is  called,  the  King 
 ^the  bottomlcfs  Pit,  Re\-.  9.  Sure  I  am,  that  there  are  great  Store  of  fcve-  * 
 ral  Sorts  of  evil  Sj^rits;  for  there  is  the  Spirit  of  Jealoiifie,  Numb.  5.  The 
 Spiiit  of  Lying,  i  Kings  22.  The  Spirit  of  deep  SlumbQr  and  Sleep,  I(a.  29. 
 
 Thst 
 
t40  True    and    Divine    Exorcifin,    or 
 
 The  Spirif  of  this  ^orU^  i  Cor.  i.  iz.  The  Spirir  o^  Diffention^  Judges  9, 
 The  Spirit  of  Perverfenefsy  Ifa.  19.  The  Spirit  of  ^.)oredo7?ij  Hof^  4.  12.  & 
 5.  4.  And  the  Snirit  of  Seducing^  i  Tim.  4.  i.  And  one  for  all,  as  we  read 
 of  the  Spirit  of  thrift,  Co  alfo  do  we  find  the  Spirit  of  Antichrift,  i  Johrt 
 4. 8.  And  yet  neceflary  it  is,  that  thus  it  lliould  be;  I  fay,  neceflary,  with 
 that  Necefliry  of  which  our  Saviour  (peaks.  Mat.  ig.  7.  If  is  necejfar^  that 
 Ojfenccs  Should  come\  for  as  in  vifible  Things,  there  is  no  Change  without 
 Corruption ;  fb  in  civil  Things,  the  Law  is  not  made  for  the  Righteous, 
 but  for  the  Tranfgreflbrs,  for  the  Lawlefs  and  Difbbedient,  as  the  Apoftle 
 faith.  And  fb,  and  no  other  wife  is  it  in  fpiritual  Things:  Men  cannot  I- 
 magine,  how  God  fhould  have  made  known  the  Riches  of  his  Goodnefs, 
 Rom.  z.  4.  if  no  Evil  had  been:  Nor  the  Greatnefs  of  the  Riches  of  his 
 Glory,  Rom.  9.  zz.  if  there  had  been  no  Veffels  of  Wrath  and  Difhonour, 
 fitted  for  Deftrudlion ;  neither  fhould  he  have  fhewn  the  Depth  of  his 
 Wifdom  and  Knowledge,  Rom.  11.  if  there  had  been  no  Folly  and  Igno- 
 rance; nor  yet  the  Riches  of  his  Grace,  Eph.  i.  7.  if  there  had  been  none, 
 that  flood  in  Need  of  Pardon  and  Grace.  Beloved !  How  could  the  Sons 
 of  Men  have  known  and  underftood,  either  the  Plenteoufnefs  of  his  Re- 
 demption, if  there  had  been  no  Captives?  Or  the  exceeding  Greatnefs 
 of  his  Love,  wherewith  he  hath  loved  us  in  Chrift,  if  there  had  beennone, 
 that  were  his  Enemies,  and  hated  him? 
 
 So  that  now,  I  will  fay  of  the  Devil  and  his  Angels,  as  once  Augnfline 
 (aid  of  original  Sin  j  whereof,  after  he  had  long  difputed,  whence  it  fhould 
 flow  and  proceed ;  at  Length  he  concludes,  that  it  is  a  more  fruitlefs  Thing, 
 to  ftand  difputing  about  its  Rife  or  Original,  whenas  we  feel  the  Flames 
 of  evil  Concupifcence  in  our  felves  ftill  burning,  than  it  is  for  a  Man,  when 
 he  finds  his  Houfe  on  Fire,  to  ftand  ftill,  demanding,  how  the  Fire  came, 
 but  doing  nothing  to  quench  it :  Or  whereas  he  fhould  find  his  Son  fal- 
 len into  a  Well,  ready  ro  be  drowned,  yet  fhould  ftand  ftill,  afking,how  he 
 came  to  fall  in,but  ufing  not  anyHelp  orMeans,  to  get  him  out,&  fave  his  Life. 
 
 So  may  I  fay  of  the  Devil  and  his  Angels:  It  being  fb,  that  they  are  fb 
 a£live,  and  deftrudlive  to  Men,  and  that  they  move  in,  and  reign  in  the 
 Children  of  Difbbedience;  who  have  already  climbed  our  Works,  and  are 
 gotten  in  our  very  Hearts,  and  there  >vound,  kill  and  flay;  if  we  did  but 
 fee  it  fb ;  I  fay,  'tis  but  a  fruitlefs  Queftion,  to  enquire,  how  they  entrcd 
 or  came  into  us,  or  of  what  they  are  made?  Or  what  Power  they  have, 
 to  do  us  Mifchicf,  or  the  like?  But  fure  I  think,  it  is  our  beft  Policy,  and 
 greatefl  Wifdom,  to  confider,  how  to  remove  them,  how  to  difpoffefs 
 
 them 
 
The    Devil    Cotijured    by     Jefiis    Clmfl.  24 1 
 
 them,  and  to  cad  thefe  unclean  Devils  out  of  our  Souls  and  Spirits. 
 
 And  if  you  dclire  to  know,  how  this  may  be  done;  for  though  it  be 
 hard  and  difficult,  yet  it  is  not  a  nccdlefs  Thing  toundertake,  noraThing 
 impollible;  nay,  it  is  high  Time  it  was  done,  left  you  be  utterly  undone, 
 and  be  without  any  Hope;  for  the  longer  he  ftays  in  us,  the  harder  will 
 he  be  gotten  our;  his  quiet  Poflcilion  will  plead  Cuftom  andPrefcription; 
 therefore  the  belt  Way  is,  to  give  them  no  Entertainment,  but  rid  them 
 out  with  all  Speed:  Do  by  them  as  you  do  by  Fire,  quench  the  leaft  Spark, 
 where  it  ought  not  to  be,  refiltthe  veryfirlt  Thought  of  Sin,  if  you  think 
 it  may  devour  you;  if  you  would  not  fall  into  the  Flames  of  Sin.  It  is  bed 
 to  quench  the  lirft  Sparkles  of  wicked  Thoughts,  which  in  Scripture  is 
 called  Bviufiig  the  Serpcnfs  Head^  and  Dating  out  the  Children  of  Bahels 
 Brains-,  and  nip  the  Weeds  in  their  firlt  (pringing,  and  the  firft  born 
 Thoughts  of  Sin,  before  they  grow,  rank,  and  aim  at  Goliah's  Forehead, 
 ftrike  them  dead  with  one  Stone,'  otherwife,  as  Jacob  descended  into  £- 
 gypt  for  a  few  Years,  to  avoid  Famine,  thinking  not  toftay,  but  was  many 
 Years  there,  before  he  got  away;  fo  will  Many  tafte  of  Sin,  co  fee  what  it 
 is,  pcrfwading  thcmfelvcs,  they  can  leave  it  when  they  lift:  But  woful  Ex- 
 perience hath  taught  Many,  that  having  tafted  the  Flefh-Pots  of  Eoypt, 
 they  eitcemed  them  above  the  Milk  and  Honey  of  the  Land  o^  Canaan  x 
 Therefore  hap]:)y  are  you,  if  God  teach  you,  to  knap  \\'ickedne{s  afun- 
 der,  while  it  is  but  a  Thread,  left  from  a  hngk  Thread  it  comes  to  be  a  twi- 
 fted  Cord,  from  a  Cord  to  a  Cable,  and  from  a  Cable  to  an  Iron  Chain; 
 to  break  it  while  a  budding,  left  it  come  to  be  a  Tv\-ig,  and  from  a  Twio- 
 to  a  Tree,  and  from  a  little  S^yark  to  an  unquenchable  Flame  to  burn  foT' 
 ever.     If  thou  wouldft  not  be  Ihmg  by  a  Snake,  fteep  not  near  a  Hedge: 
 But  all  this  God  muft  work  for  you  and  in  you,  or  it  will  never  be  wrounht. 
 An  old  Difeafe  is  hardly  curable;  and  we  cannot  but  with  Augufline  con- 
 fefs:  Every  Sin  in  our  mortal  Bodies  is  no  other  than  a  Devil -^  and  accordino- 
 to  the  old -Man  and  the  unregcncrare  Part,  the  beft  of  us  (however  we 
 may  flatter  our  fclves)  are  in  worfe  State  ,  than  Mary  Magdalen  was,  out 
 of  whom  our  Saviour  caft  feven  Devds  I>uke  8-  2.  fo  that  we  may  too  truly 
 fay  of  our  feKes:  We  have  more  than  (eventy  Times  feven  within  us, 
 for  if  our  Saviour  ftiould  fjicak  audibly  to  our  Ears,  as  he  doth  intellectu- 
 ally in  our  Souls,  to  the  J)cvil  in  me-  or  in  \ou,  as  he  did  to  the  unclean 
 Spirit,  who  came  out  from  the  Tombs  and  Deferts:  What  is  thy  Name? 
 He  would  reply:  My  Name  is  LEGION;  for  we  are  man  v. 
 
 Celovcd;    Thus  co  fee  ourfelves  in  the  Word,  is  the  ri^ht  Underftan- 
 
 T  t  c  dino- 
 
24^  Tiiie    and    Divine    Exorcifm,    or 
 
 ding  of  it:  And  this  Word  and  Glafs,  when  Chiift  fets  it  before  us,  and 
 teachcth  us  by  it,  though  it  reprefencs  us  to  ourfelves  never  fb  ugly  and 
 deformed.  And  he  that  fees  himfelf  thus  a  Captive  to  the  Devil,  Oh!  Je- 
 fus  Chrift  is  a  welcome  Redeemer  to  that  Soul;  for  the  two  great  and 
 higheft  Ends  of  God's  Word  to  us,  are  ( in  our  now  fallen  Condition  )  to 
 throw  the  Creature  low  in  its  own  Efteem,  to  make  it  a  Beggar,  as  it  is 
 indeed,  to  bring  it  to  fee  its  own  Nothingnefs,  nay,  its  undone  and  mife- 
 rable  Condition;  and  to  make  our  Soveraign Lord  high,  exalted,  rich, and 
 All  in  all  Things.  But  fo  to  preach,  to  underftand  the  Word  thus,  to 
 have  (iich  a  powerful  Influence  in  the  Soul ;  this  can  no  Man  do,  no  nor 
 all  Men  and  Angels,  but  only  jefus  Chrift  himfelf:  His  all-power- 
 ful Voice  alone  muft  do  it,  wbofpah  (faith  the  holy  Ghofl)  as  never  Man 
 [pake-,  Joh.  7. 4^.  Man  could  never  fpeak  fb.  As  to  have  any  flich  Opera- 
 tion on  the  Spirit  of  Man,  but  only  that  high  and  mighty  Conqueror 
 through  the  whole  Earth,  who  is  fo  powerful,  that  wherever  he  wil  con- 
 quer, he  will  conquer;  of  whom  all  thofe  mighty  Emperours,  Warriours 
 and  Conquerors,  we  have  heard  or  read  ofin  the  Scripture,  or  clfewhere, 
 are  but  dark,  obfcure,  glimmering  Shadows  and  Refemblances. 
 
 O  Beloved!  What  Heights  and  Depdis  of  Sin  are  in  <2very  one  of  us! 
 /Alexander  himfelf  with  all  his  victorious  Armies,  nor  all  the  Magiflrates 
 and  Powers  in  the  World,  cannot  weaken  them  in  the  Soul  one  Jot:  No, 
 nor  all  the  Angels  in  Heaven,  one  of  which  could  kill  and  deflroy  ahun« 
 dred  Fourfcore  and  five  thoufand  valiant  Men  in  one  Night  in  Senacberib'i 
 Army ;  yet  are  not  able  to  conquer  one  of  thofe  Legions  of  Devils  in  our 
 Souls,  to  bring  us  into  Subjection  to  the  Crown  and  Scepter  of  our  on- 
 ly true  Liege-Lord,  the  Lord  Chrift:  what's  thy  Name?  faith  he  to  that 
 Man  fb  poffefTed  in  the  Gofpel,  diat  was  fo  fierce,  that  no  Bands  or  Fet- 
 ters would  hold  him  among  Men,  but  he  broke  from  all,  and  lived  a 
 mong  the  Graves  and  Sepulchers:  Yet  he  confeffed,  Chnfl's  Power  ma- 
 king him  full  fbre  againfl  his  own  Will;  for  the  Devil  in  us  will  nor  let 
 us  either  fee  or  confefs  him  to  be  there:  He  faith,  my  Name  is  LEGI- 
 ON, becaufe  many  Devils  were  in  him,  Luke  *S.  30.  This  and  all  other 
 Miracles  Chrift  did,  that  we  by  this  Man,  and  "them  might  fee  ourfdves, 
 as  in  a  Glafs:  And  fb  likewife  by  all  the  Miracles  that  ever  he  did,  and  by 
 all  the  Parables  that  ever  he  fpake,  all  were  written  for  us:  All  thofe  Re- 
 bellions in  our  Souls  are  Legions,  Armies  of  Rebels;  they  are  as  it  is 
 expreft  Judg.  7.  12.  in  us  like  the  AluJianites,  whiciiwere  as  thick  asGraC- 
 tioppcrs  upon  die  Earth.;  They  are  in  Some  as  thick  as  Motes  in  the  Sun,. 
 
 iniiUnimerable 
 
The    Devil    Conjured    hy     jfefns     Chrift.  243 
 
 mnummerable,  not  to  be  numbrcd  by  Millions:  Who  can  number  the 
 Thoughts  of  a  Man?  They  are  not  only  of  a  fpiritual  Nature,  but  they 
 are  as  quick  and  fwift  as  the  Lightning:  I  faw  Satan  fall  down  from  Heaven^ 
 like  the  Lightning.  And  you  know,  wliat  the  Scripture (airh  of  them:  The 
 Thoughts  of  Man's  Heart  are  cvilj  and  only  evil  continually ^  Gen,  5.  6. 
 
 I  have  read,  Some  are  of  Opinion,  the  Angels  good  and  bad  are  as  thick 
 in  the  Air  as  Motes  in  the  Sun;  but  I  am  fure,  fb  thick  within  us  are  thefe 
 defperate,  barbarous,  inhumane,  curfed,  (as  I  may  fay)  Irilh  Rebels  and 
 Englilh  Traitors  in  our  Souls:  And  as  I  (aid  before,  as  all  the  vi^lorious 
 Conquerors  in  the  World  are  a  T)'pe  and  Shadow  of  Chrift  in  this  fpiri- 
 tual Soul -War;  fo  alfo  all  the  Characters  and  ExprelFions  of  any  Evil, 
 that  ever  was  or  ever  ihall  be  in  the  World,  are  but  dark  Shadows  of  this 
 Evil  One  within  us.  This  is  Truth,  but  none  can  fee  and  acknowledge  this, 
 but  thofe  in  whom  this  Evil  One  is  in  fome  Meafure  difcovered,  fouo-hc 
 withal  and  overcome :  How  fir  then  are  they  deluded,  that  dream,  they 
 can  by  a  Power  in  themfelves  overcome  this  mighty,  mighty  Giant,  this 
 Goliah  of  Gath^  tliat  ftands  for  the  whole  Army  of  the  Philifiines^  who  is  ' 
 fo  armed  and  fo  terrible,  that  were  our  Eyes  but  open  to  look  upon  him 
 dreft  m  all  his  Armour  and  Acoutrements,  he  would  make  all  Creatures 
 amazed,  &  agallit  at  him.  What  a  hiddeousCry  was  there,  think  you,  when 
 the  Earth  gaped  ib  wide  open,  to  fwallow  up  Corahj  Dathan  and  Ahiraniy 
 their  whole  Kindred  and  All  that  Tided  in  that  Rebellion?  It  fwallowedup 
 them,  their  Houfes,  Tents,  Wives,  Children  and  all  their  Subftance;  (iich 
 would  be  and  (lich  is  the  Aftonilhment  of  the  Soul,  where  this  E\-il  One, 
 this  Antichrift  (as  I  may  properly  call  him)  is  difcovered;  for  herein  is 
 fct  before  us  the  true  and  real  Antichrift,  the  ugly  deformed  IVrfbn  of 
 Antichrift,  of  whom  all  outward  Antichri  (Is  are  but  die  Picture.  Takethe 
 Turk.,  the  Fope^  or  Hercticks  or  Schifniaticks^  or  who  you  will  in  this  Kind, 
 they  are  but  the  Symboles,  the  Refemblance,  the  Shadow  of  HIM. 
 
 Let  the  Minilters  of  Chrift  then  look  on  their  \^'ork.  Tliey  arc  called 
 EmbafTadours;  let  them  look  on  their  Mcflage  and  Jirrand  they  are  fenc 
 on,  and  to  whom  they  are  {^cm.  Mofes  was  a  grown  Man  in  Grace;  a  Man 
 of  admirable  Parts,  ikillcd  in  all  the  Ai'tsofthe  Times  he  lived  in,  themeek- 
 eft  Man  on  Earth 3  therefore  I  conclude  thence,  a  grown  Man  in  Grace, 
 (  as  I  ftiall  touch  by  and  by)  yet  when  he  was  to  grapple  widi  /^haraoh ;  you 
 lee  how  difcouraged  he  was  but  to  come  into  his  Prefence,  but  to  all;  to 
 let  the  People  go  ferve  the  Lord,  and  much  more  to  bring  the  Thing  to 
 pafs  he  went  for;  no  marvel,  if  an  EmbafFador  for  Chrift  be  in  this'Re- 
 
 T  t  c  s  gard 
 
244  7)7/^    and    Divine    Exorcifnii    or 
 
 gard  di{couraged ;  for  all  the  Powers  of  Darknefs  are  before  him.  Chri- 
 Bians!  Look  on  your  Enemies;  they  have  Cities  walled  up  to  Heaven; 
 you  have  the  Tower  of  Bahel  to  climb,  the  Soul  to  be  refcued  and  brought 
 out  of  the  Claws  of  all  the  Devils  in  Hell :  But  this  is  your  Comfort,  Chrift 
 doth  all  this  for  you,  but  it  mull:  be  done  in  you.  What  is  thy  Name? 
 LEGION.  If  all  the  whole  Earth  were  gathered  into  one  Body,  into  one 
 Army,  all  the  Engines  and  politick  Engineers  for  War,  and  all  the  Artil- 
 lery thereof;  this  were  a  potent,  mighty,  almoft  inconceivable  Strength; 
 yet  this  is  nothing  to  thefe  Legions,  One  of  which,  One  Sin  isabletodc- 
 ftroy  the  Soul  for  ever,  which  is  of  more  Value  than  all  the  World ;  yec 
 all  this  Power  cannot  deftroy  One  Soul,  whom  Jefiis  Chrift  hath  purchafed. 
 Then  what  fhall  thy  Soul  do,  that  hath  in  it  Legions  of  thefe,  as  thick 
 in  thy  Underftanding,  Will,  Affeftions,  as  Motes  in  the  Sun,  as  Devils 
 in  the  Air,  as  thick  as  Words,  as  Anions,  nay  as  Thoughts?  For  where 
 this  ftrong  Man  keeps  the  Houfe,  all  he  doth,  fpeak,  or  think,  is  Sin;  and 
 he  lies  clofe  and  fafe  in  his  Trenches  and  ftrong  Holds,-  he  thinks  himfelf 
 invincible,  unconquerable.  And  indeed,  fo  long  as  Men  do  but  take  up 
 Arms  againft  him,  though  they  ufe  never  fo  many  Ordinances  or  Duties, 
 which  they  force  themfelves  unro,  he  laughs  at  thcftiaking  of  your  Spears 
 and  the  Neighing  of  your  Horfes,  and  all  the  Strength  you  can  make  of 
 your  felves,  though  you  call  in  all  the  Parties  you  have,  from  all  Qiiarters 
 in  the  Soul  j  yet  he  is  quiet,  as  it  is  faid/)^iir;V/\vas,  or  asaChriftian  ought 
 to  be  in  his  God,  he  can  lie  down  and  fleep  in  the  Midft  of  his  Enemies ;  be- 
 caufeGod  is  his  ftrong  Hold,  his  Caftle  of  Defence;  fo  flire  and  fafe  is 
 Satan  (in  his  Conceit)  in  the  Soul,  where  he  hath  kept  long  PoftclTion; 
 for  he  "hath  all  the  Men  in  the  World,  all  the  Armies  of  the  Lufts  of  Men 
 on  his  Side,  and  the  whole  Arm  of  Flefti :  He  glories  in  his  great  Strength, 
 in  his  offenfive  and  defenfive  Weapons;  and  indeed  till  the  Lord  Jefus be- 
 gins to  roufeup  himfelf,  that  King  ofKings  and  Lord  of  Lords,  that  mighty 
 Lion  of  the  Tribe  o^Judah  to  arife  in  us,  and  to  drefs  himfelf  in  his  glittering, 
 Armour  (as  David  faith)  he  fears  nothing ;  for  as  I  (aid  before,  he  is  fo  ftrong, 
 that  indeed  he  thinks  himfelf  too  ftrong  for  Chrift  ;  for  fo  long  as  Oirift 
 fufFers  himfelf  to  be  overmaftered  by  our  Sins  and  ftrong  Lufts,  he  feems 
 too  weak  for  him,  and  he  infults  over  him,  as  a  Turk  over  his  poor  Gally- 
 flavc,  (as  I  may  fo  Qaj)  or  as  (if  you  will)  fome  cruel  Marflial  over  his 
 Prifoners,  ( though  the  Kings  bcft'Subjei^s)  he  lays  them  at  his  Pleafure, 
 Neck  and  Heels,  he  cafteth  them  into  noifom  Dungeons,  where  is  nothing 
 km  Satan's  Excrements  ancUhe  filthy  Spuings  of  our  Lufts,  and  over  thefe 
 
 aUb 
 
The    Devil    Conjuved    hy     Jefus    Omft.  245- 
 
 alfb  h6  {ets  CentinelSj  that  they  ftir  nor,  whilefthehimfelfjersup  anddqwn 
 in  Pride,  and  faith:  I'le  bring  down  the  Proudeft  of  you  all;  what,  know 
 you  not  me?  I  have  his  Ma  jellies  CommilTion  for  what  I  do;  fbalfothis 
 is  that  fjDiritual  and  true  Nchiicbadnezar-)  that  jets  up  and  down  in  his  own 
 Pride,  faying:  Is  not  this  great  BaheU  that  I  have  built  for  the  Honour  of 
 r)iy  Majejly^  and  for  the  Glory  of  my  Kingdom^  Dan.  4. 30.  This  Devil  in  us 
 looks  on  himfelf  as  a  Peacock,  and  faith:  What  a  goodly  ChrilHan  am  I? 
 What  a  Height  I  have  gotten  ?  What  large  Knowledge  have  I  obtained  ? 
 I  think,  there  is  no  Point  in  Divinity,  but  I  am  able  to  fpeak  to  it.  He  is 
 always  looking  about  him,  faying:  What  doth  no  Body  take  Notice  of 
 me?  And  fo  arrogates  the  Doing  of  all  Good  to  himfelf,  and  looks  upon 
 aH  Evil,  as  none  of  his. 
 
 Ah!  Where  is  the  Man,  that  can  fay:  I  find  all  thefe  Things  truly  and 
 really  in  myfelf?  This  were  a  certain  Forerunner  of  the  Sun's  Arifino-,  of 
 the  Day-Break,  and  of  the  Day-Star's  Ariiing  in  our  Hearts:  Now  will 
 the  Lord  Chrift  arife  triumphantly  in  thy  Soul,  and  make  all  thefe  Beafts 
 of  the  Forreft  tremble:  Now  as  it  is  expreft  in  Rev.  6. 2.  He  will  ride  on 
 com-juerinii  and  to  conquer:  As  David  faith:  Gird  on  thy  Smord  upon  thy 
 Tkp^k  0  thou  vioft  Mighty  !  JVith  thy  Glory  and  thy  Majcfty^  ride  onprofpe- 
 roiijly;  thine  ArrowsJl)aU  pierce  deep  into  the  Heart  of  all  our -^  and  theKin^s 
 Enemies.  No  ,v,  though  Satan  in  us  mufter  up  all  his  Forces,  as  now  moft 
 certainly  he  ^vill,  yet  he  Ihall  fall  from  Heav^en  like  Lightning,  viz.  that 
 which  he  hadinjoyed  as  his  Heaven,  and  had  the  Command  of  ourSouls, 
 where  he  had  ruled  as  Lord  and  King,  (but  yet  as  a  Tyrant)  though  we 
 faw  it  not,  but  were  Vafals,  and  willingServants,  as  to  our  Liege-Lord  and 
 natural  King,  and  were  at  the  Command  of  every  Lull:,  and  every  Servant 
 of  his,  more  than  ever  the  IfracUtcs  were  under  the  external  Pharaoh: 
 XJnder  him  we  made  Bricks,  and  did  all  fervile  Work;  and  our  Wages 
 was  but  hard  Fare  and  Stripes:  Oh|  Was  not  this  an  Egyptian  Blindn^fs 
 and  Darknefs?  A  J^arknefs  that  may  be  felt.  But  Ifrael  when  they  moft 
 felt  their  Slavery,  and  groaned,  were  neareft  Del iv^erance  from  under  Pha- 
 raoh:  We  are  always  in  Darknefs  and  Slavery;  but  when  we  beoin  to 
 feel  our  fpiritual  Darknefs,  when  we  begin  to  feel  the  Pkcracs o{  Egypt u- 
 pon  us,  our  Water  turned  into  Blood,  and  the  Frogs  to  crawl  and  cover 
 over  all  the  Landj  when  we  are  fenlible  of  the  Murrain,  the  Boils  and 
 the  Blains,  and  fee  and  feel  the  Plague,  and  the  very  Carbuncle  in  our 
 Flelh,  the  Hail  and  theLocufls  fprcad  over  the  Land,  even  the  Locusts 
 ©f  the  botcomlcfs  Pit,  \^'hich  come  all  out  of  the  Mouth  of  the  Dragon, 
 
 T  t  t  5  and 
 
24^  True    and    Divme    ExDrctfm,     ov 
 
 and  from  Beelzebub,  Prince  of  the  Devils,  all  thefe  Things  wirliin  us; 
 then  we  fhall  fee  the  Death  of  our  Firftborn,  of  our  deareft  right  Hand- 
 and  right  Eye-Sins;  then  fhall  we  find  in  ourfelves,  that  this  conquering 
 King  begins  to  carry  Captivity  captive;  then  (hdiPbaraob  with  all  his  Hoft  be 
 overthrown  in  the  Midft  of  the  Sea ;  then  the  Soul  fhall  fmg  the  Song  of 
 MofeSj  Exod.  15.  The  Lord  is  my  Strength  and  Song-,  be  is  become  my  Sal- 
 vation: The  Lord  is  a  Man  of  f^ar-,the  T^ord  of  Hojh  is  bis  N'ame.  Phara- 
 oh's Chariots  and  his  Hoft  are  dromied  in  the  Sea^  the  Depths  have  covered 
 tbem^  tbey  fank  to  the  Boitojii  as  a  Stone-,  as  Lead  in  the  mighty  Waters.  Tlyy 
 right  Hand  alone  is  become  glorious  in  Powers  thy  right  Hand-,  0  Lord!  bath 
 dajhed  in  Pieces  the  Enemy.  And  David  throughout  his  Pfalms  is  full  of 
 thefe  Exprellions,  all  tending  to  empty  the  Creature  of  all  Good,  and  of 
 all  Power,  and  to  afcribe  all  to  the  Lord :  Neither  had  the  Ifraelites  any 
 good  Succefs  any  further,  than  the  Lord  went  with  them,  and  wrought 
 their  Works  for  them. 
 
 Here  we  fee,  what  a  great  Work  it  is,  to  bring  the  Soul  out  of  Egypt 
 fpiritually;  and  which  isworftof  all,  that  we,  (with  the  Ifraelites)  after  the 
 Lord  hath  thus  glorioufly  and  triumphantly  brought  us  forth,  that  we 
 fhould  have  fo  much  as  a  Look  toward  Egypt  again,  or  any  Inclination  to 
 to  be  under  P/;^r^o/6'j"  Bondage  again :  Which  Defires  of  ours,  will  cer- 
 tainly bring  us  nothing  but  Sorrow  and  Vexation,  as  it  did  them ;  we 
 Ihall  not  get  fo  fbon  to  Canaan^  as  otherwife  we  might:  But  the  Lord 
 will  exercife  and  fit  us  forty  Years  in  the  Wildernefs.  Oh,  the  Difficulty 
 of  the  new  Birth!  Oh,  the  Throws!  Here  is  an  Iron  Labour,  Women! 
 (if  ye  talk  of  Iron  Labour)  And  many  Times  Throws  to  no  Purpofe,* 
 the  Child  flicks  (omewhere  in  the  Birth,  and  there  is  no  Strength  to  bring 
 forth:  Here  needs  a  iT^illful  Midwife  indeed,  a  faithful  praftical  Phyfician; 
 one  that  hath  the Pra£lick  Part  as  well  as  the  Theorick,  or  elfe  the  Child 
 may  mifcarry:  But  here  is  our  Comfort,  the  Work  is  in  the  Hand  of  the 
 Lord,  and  this  Child  being  defigned  for  Life  fliall  not  mifcarry;  though 
 the  Birth  be  the  worft  of  Births,  and  as  crofs  as  Crofs  may  be. 
 
 Oh !  Wonder,  wonder !  That  ever  this  Child  fhould  be  favcd  |  This 
 Simile  the  Apoftle  himfelf  ufes  to  the  Galatians'.  My  Beloved!  Of  whom  I 
 travel  in  Birth-,  till  Chrifl  be  formed  in  you -.  And  Chrill  being  once  born 
 in  the  Soul,  then  he  grows  and  encreafes,  and  by  J^egrces  comes  to  Per- 
 fe£lion,  as  it  is  faid  of  him  Luke  2.  52.  Andjefiis  incrcafcd  in  IVifdomand 
 Stature,  and  Favour  with  God  and  Man:  Then  he  begins  to  work  allthofe 
 JVIiracles  in  our  Souls,  that  he  did  iii  the  Fleili :  Cures  the  Blind,  cafls  out 
 
 Devils 
 
The    Devil    Conjured    hy    Jefiis    Chrift.  247 
 
 Devils,  both  blind  and  dumb,  Co  that  when  vvc  could  not  hear,  nor  fee, 
 nor  believe  ourfclves  to  be  in  this  miferable  Condition,  he  hath  healed  us; 
 we  cannot  fee  ourfelves  in  Egypt/m  Bonds  in  Slavery;  or  if  we  lee,  yec 
 we  are  dumb,  we  are  not  able  to  open  our  Mouths,  to  cxpreft  our  Mife- 
 ry:  Fain  we  would  expreft  what  we  feel,  but  you  cannot  utter  it:  There- 
 fore we  (hall  find  our  Lord  in  one  Place  mingling  Clay  and  Spittle,  to  a- 
 noint  the  Eyes,  John  9. 6.  In  another  Place  opening  the  Eyes  of  a  poor 
 blind  Man,  that  cryed  after  him,  fo  that  he  would  take  no  Nay:  J-efus 
 Thou  Son  of  David!  Have  Mercy  itponme,Mdrk  10.  47,  In  another  Place 
 raifmg  the  Dead:  In  another  Place  cauhng  the  poor,  lame  Cripple  to 
 walk  and  dance,  and  all  (bunding  out  his  Pr'aife  through  all  the  Regions: 
 Before  this  they  could  notfpeak,  and  now  they  cannot  hold  their  Peace,  but 
 muft  proclaim,  what  great  Things  the  Lord  hath  done  for  them:  Out  of 
 Mary  Magdalen  he  caitfeven  Devils,  and  then  (he  fate  attentively  at  Chrift's 
 Feet,  to  hear  his  Words.  O  Beloved!  Such  Words  (from  an  experimen- 
 tal Teacher,  from  fuch  a  faithful  Higb  Pricft^  who  knows  our  Condition) 
 as  they  are  pov/erful,  fo  to  an  experimcnral  Soul  diey  are  as  fweet  as  Ho- 
 ney, ;Tnd  more  defired  than  Gold,  yea  than  much  fine  Gold;  his  Words 
 were  fo  fuitable,f)  aptly  fpoken,  to  what  Ihe  experimentally  found  in  her 
 own  Soul;  no  Marvel,  M/ry  fate  lo  contentedly  and  quiedy  at  Chrifl's> 
 Feer,  while  Martha  was  troubled  about  many  Things,  and  minded  not fb' 
 much  her  in\vard  Condition,  as  Mary  did. 
 
 And  though  I  have  a  little  digrelt,  yet  I  hope,  it  is  for  yours  and  my 
 Good :  I  could  not  lait  follow  my  Thoughts,  and  exprefs  them  to  you, 
 which  came  in  of  a  fudien,  and  beyond  my  Premeditation;  but  Tie  telL 
 you  one  Thing,  and  I  would  I  could  fay  toyou,as  our  Lord  (aid,  when  he 
 turned  him  about  from  the  Multitude,  and  fiid  to  his  Difciples:  Blcffcd' 
 arc  your  Eyes^  and  your  Ears,  to  fee  the  Things  that  yon  fee,  and  to  hear  the' 
 Things  that  you  hear;  for  many  Patriarchs  and  Kings  have  defired-,  to  fee  the: 
 Things  that  ye  fee,  and  have  notfeen  them,  and  to  hear  the  Things  that  yc  hear, 
 and  have  not  hard  them.  Thefe  are  blefll'd  Things,  if  you  makc"U(e  of' 
 them,  and  ifyou  do  but  in  this  your  Day  know  the  Time  of  your  Vifitation.. 
 
 But  Beloved!  Seeing  we  arc  fb  full  of  thefe  unclean  Spirits,  'tis  but  ne- 
 ceffiry,  they  lliould  be  ca(l  out;  and  that  will  be  effeded,  when  our  Savi- 
 our (hall  be  j^leafed  to  cafi:  them  our,  and  to  do  to  us,  as  he  did  here  in. 
 the  Text,  rcl)uke  him  in  us,  and  bid  him  hold  his  Peace,  and  come  out  of 
 us;  for  he  hath  d)eonly  Power  to  do  it:  Therefore  this  Text  may  be  ter- 
 med a  new,  and  a  true  Divine  EXORCISM:  Let  not  the  Word  offend. 
 
 yom 
 
248  Trwtf    and    Divine    ExoYcifm^    «r 
 
 you,  for  Satan  is  here  conjured  by  Jeflis  Chrift,  and  commanded  forth: 
 Here  needs  none  of  the  Papifts  Fooleries,  none  of  their  holy  Water,  no 
 Copes,  nor  confecrated  Vefhnents,  Adjurations,  Crucifixes,  Relicks,  Lights, 
 Candles,  nor  any  mumbling  Mafs-Priefts,  nor  chriftened  Bells, *  nay,  no 
 Ufc  of  Ordinances,  nor  all  your  Duties  can  do  it  fimply:  No,  it  is  the 
 Power  and  Word  of  Chrift,  that  only  expels  Sin,  and  thefe  foul  Spirits 
 out  of  the  Soul,  not  but  that  we  fhould  ufe  the  Word  of  God,  and  pray 
 often  to  him,  that  he  would  be  pleafed  to  exercife  his  Power  over  thefe 
 great  and  potent  Enemies:  And  when  he  will  pleafe  to  work,  a  flriorc 
 Work  he  will  make  of  it,  when  he  pleafeth  to  begin;  and  to  fay  as  he 
 promifed  in  Ifaiah  61.  8-  I  will  MreSithur  fVork-,  then  nothing  (hallftand 
 up  in  his  Way ;  and  bleffed  ihall  we  be,  when  the  Lord  himfelf  ihall  ef- 
 fect it  for  us,"  for  he  doth  it  with  Power  andEafe,  only  with  two  Sentences 
 herein  the  Text:  Hold  thy  Peace-)  come  forth:  And  therefore  let  us  pray 
 unto  him,  and  fay:  Lord !  Speak  thou  the  JVovd  only^  and  thy  Servant  Jl) all 
 he  healed.  And  Gen.  i.  3.  it  was  no  more  but  one  Sentence:  Let  there  be 
 Light-,  and  it  irasfo:  He /pake  it-,  (fa.hh  David)  and  it  was  wrought.  And 
 Let  there  be  a  Firmament,  ^c.  and  it  was  fo.  And  fiich  is  the  Power  of 
 God  in  the  Soul,  whenever  he  will  arife,  and  till  then,  where  is  your 
 Power?  jedis  we  know,  and  Paul  we  know,  faid  the  unclean  Spirit,  in 
 the  A^s,  but  whom  are  ye  ? 
 
 And  note  this  alfo  further,  that  as  our  Saviour  {peaks  by  Way  of  Au- 
 thority and  Rebuke  unto  Satan:  Come  out  of  him;  fo  in  this  Particular  Sa- 
 tan counterfeits  them  himfelf  in  us,  who  can  and  will  in  many  Things  for 
 his  own  Advantage  turn  himfelf  into  an  Angel  of  Light;  for  he  will  fome- 
 times,  nay  often  in  Men  filence  himfelf  and  rebuke  himfelf,  and  command 
 an  evil  Spirit  to  come  out,  and  feem  to  help  to  deftroy  his  own  Kingdom ; 
 but,  he  doth  it  as  AugnflusCacfaronct  (aid  o^  Rome:  I  found  itbiiilt  of  Mud 
 and  Bricks;  but  I  will  leave  it  of  the  hardeft  Marble.  He  feemsto  be  call  out 
 in  one  Sin,  but  he  doth  but  change  Shapes,  to  root  himfelf  the  furcr  in 
 another  Shape,  he  many  Times  makes  a  Retreat,  but  he  doth  it  to  take 
 Breath,  (as  I  may  fbfay)  to  rally  up  his  Forces  for  a  rtronger  Encoun- 
 ter. And  when  the  unclean  Spirit  returns,  he  enters  with  (^\(tn  other  Spi- 
 rits worfc  than  himfelf;  or  elfe  our  Saviour  is  miflaken,  which  is  Sin  to 
 think.  So  it  is  in  many  Men,  even  by  Bclzebub  they  cafl  out  Devils,  Bel- 
 zehub  cads  out  Belzebub;  and  If  I  by  Bclzebub  cafl  out  Devils-,  (laidi  our 
 Lord)  Jy  whom  doth  your  Children  cafl  them  out, ^  'Mark  that,  as  when 
 outward  Refpccts  and  the  Fear  of  Shame  only,  or  Punilhmcnts^or  t^e- 
 
 wards 
 
The    Devil     Conjured    hy     Jcfiis     Chrift.  249 
 
 ■wards  keeps  them  from  feme  Sins  and|Exorbirances ;  this  is  but  the  Devil  ca- 
 fting  our  the  Devil :  As  Many  who  Iov€  the  upper  End  ofthe  I'ables,  and  the 
 uppermoftRooms  at  Fealts,*  but  yet  abftain  to  take  a  highPIace  of  themfelves, 
 Some  to  avoid  the  Colt  of  an  high  Place,  Others  for  Fear  of  Cenfiire ;  fb  Di- 
 vers do  refrain  Lull  andWhoring,becaufethey  are  afraid  to  loofe  their  Repu- 
 tation and  Credit,  or  for  the  Expence    that  goes  along  wixh  it;  fo  Many 
 forbear  to  do  Ac'tions  of  Violence,  as  Murther,  &c.  but  it  is  for  Fear  of  the 
 Law;  fbalfb  Many  forbear  to  be  drunk,  becaulenone  but ba(e People u(e 
 it;  fb  Many  refrain  rhemfelves  from  committing  Whoredom,  for  Fear 
 they  (houlcl  get  noifome  and  infectious  Difeafes,  and  wrong  their  Bodies; 
 foMany  turn  religious,  and  ufe  Conltancy  in  Duties  of  Religion,  publick 
 and  private;  but  all  is,  becaufe  it  is  of  good  Report  and  nowinFalhionand 
 Credit:  But  this  is  not  done  for  the  Love  of  God,  nor  for  the  Love  of  Grace 
 and  Holinefs;  but  for  to  get  the  Praife  of  Men,  andforLoveof  themfelves, 
 for  Fear  of  Puniihment,  or  Hope  of  Heaven  or  Rewards,  &c  In  thefe  and 
 fuch  like  Cafes,  Satan  gives  a  Check  to  himfelf,  filcnces  himfelfin  one  Cafe, 
 when  he  fees,  it  is  not  for  his  Security  to  continue  in  that  Shape.  There  is 
 in  Man  many  Times  aDiltaite  againltfbmeSin,  oraConvincement  in  the 
 Soul,  fo  that  Satan  cannot  reft  in  Quiet;  and  fb  he  changes  that  Practice, 
 [that  he  may  be  heard  and  received  in  another,  and  all  is  to  get  more  quietpi 
 and  ftrongcr  Poflellion.  Nay,  which  is  more,  he  will  command  himfelf  out 
 in  one  Shape,  that  he  may  be  admitted  the  ealier  and  the  more  facile  ia 
 another:  As  when  One  leaves  Drunkennefs,  becaufe  his  Brain  will  not 
 bear  it  any  longer;  but  then  turns  Covetous  and  it  mav  be  an Ufurer;  fo 
 alfo,  whenas  a  Man  follows  not  Lufl  nor  Wantonnefs,  becaufe  he  is  old,  or 
 iickly  or  weak,-  yet  betakes  himfelf  to  Idlenefs,  or  Pride  or  Ambition; 
 fopjib,  whenas  Any  one  leaves  Pride^  becaufe  it's  too  coftly;  yet  mes 
 Jiimfelf  over  to  Gluttony  and  Rioting,  fohe  can  but  get  it  on  other  Mens 
 Coft:  And  thus  'tis  in  divers  other  Vices;  and  not  only  in  civil  and  exter- 
 nal Things,  but  in  Things  of  Religion.  Now  you  may  know  and  difcern 
 Satan  in  his  fubtile  Workings  and  Plottingsin  thefe  Ways  by  this:  \n  fuch 
 Cafes  as  tlus,  he  never  rents  nor  tears  them  whom  he  fb  leaveth,  butdeals 
 fawninn-ly,  placidly  and  Imoothly  with  theiu,  he  deals  and  works  ealily 
 and  infenubly  with  them:  In  thefe  Kinds  of  Satan's  Calling  out  himfelf 
 in  Men,  and  ihifnng  Shapes  (yet  'tis  ftill  himfelf)  he  never  tears  nor  rents 
 tliem,  nor  he  departs  not,  though  he  feems  to  depart,  but  fo  much  the 
 more  keeps  himfelf  in,  and  Itrengthensliimfelfin  hisPoffeirion.  He  works 
 in  fbrrw  xMen  as  lilendy  and  cjuicth',  as  the  natural  Changes  do  in  our  J  >o- 
 
 U  u  u  Uie5, 
 
25  o  True    and    Divine    Exovcifmy    ov 
 
 dies,  which  are  not  to  be  difcerned  nor  obferv^ed;  but  Infancy  goes  away 
 and  Youth  fteps  in,  and  Youth  departs  and  Manhood  comes  on,  fb  Man- 
 hood decays  and  old  Age  creeps  upon  uS;,  and  all  as  it  were  infenfibly ; 
 Thus  Satan  departs  in  lefferand  weaker  Sins,  that  he  may  re-enter  in  greater 
 and  ftronger;  nay  (bmetimes  he  may  break  off  in  fome  great  Sins  too;  but 
 then  he  aims  ftill  to  bring  in  greater,  yea  the  greateft  Impieties,  that  he 
 may  reign  fblely  and  abfblutely,  without  any  Controul  or  Rebuke  at  all. 
 And  thus  he  deals  with  Men  for  many  Rcafons.  As  : 
 
 1.  That  he  may  have  the  eafier  Re-admi(Iion,  (as  I  (ajd)  he  departs 
 gendy,  makes  no  Combuftion  or  Commotion;  for  he  leaves  all  in  Quiet, 
 the  fboner  to  infinuate  again,  as  a  cunning  Enemy,  who  will  quit  fome 
 Out-Works,  that  he  may  thefooner  get  into  the  Caftle,  or  into  the  Heart 
 of  the  City ;  like  a  wayfaring  Man,  who  leaves  his  Lodging  quiedy,  and 
 difcharges  all  and  departs  in  Peace ;  but  'tis  that  he  may  be  entertained 
 ^ith  the  greater  Refped:  at  his  Return. 
 
 2.  Satan  departs  from  Men  fb  quietly,  that  they  may  be  the  fecurer  and 
 the  more  Carelefs,  that  they  may  have  noSufpicion  of  his  Wiles  and  Sub- 
 lilities;  as  when  a  Man  departs  with  fmooth  Carnage,  fweet  Language  and 
 civil  Deportments,  he  will  be  thefooner  invited  thither  again;  nay  the  Par- 
 tics  will  be  glad  to  enjoy  his  Company,  asthofeprophanejevvs,  thatcryed 
 out  for  the  Return  ofthofe  Days,  wherein  they  baked  Cakes  to  the  Qiieen 
 of  Heaven;  they  were  fo  befotted  with  the  deluding  Spirit  of  Idolatry  and 
 fpiritual  Whoredom,  thatthey  wifhedforandcryed  out  for  the  Days  of  the 
 Queen  of  Heaven  to  return :  ^""as  it  not  better  then  with  us{  fay  they  )  than  now  ? 
 
 3.  Satan  doth  thus  in  Policy  and  deep  Subtility ;  for  he  doubts,  if  he  (hould 
 dwell  too  long,  or  always  remain  in  one  and  the  fame  Habit  and  Practice, 
 he  would  be  ^ifcovered ;  and  therefore  he  transforms  himfelf  the  oftner, 
 that  he  may  not  be  difcerned  and  known  to  be  Satan;  for  though  Men  re- 
 ceive him  and  love  his  Company  dearly,  yet  it  muft  by  no  Means  be  under 
 the  Tide  of  Satan,  or  any  of  his  black  Names,  but  in  fome  Shew  of  Good ; 
 for  Men  are  terribly  afraid  ofblack  Devils,  but  hold  a  CorrefJ3ondence  with 
 your  white  Devils,  cfpecially  your  religious  Devils,  when  they  can  trans- 
 form themfelves  (as  the  Apoliles  ofChrifl)  into  Angels  of  Light:  And  by 
 ihefe  the  Devil  hath  his  ftrongeft  Holds,  viz.  by  fpiritual  Wickednelfes 
 k>  high  Places. 
 
 4.  And  further:  Satan  is  like  a  Thief,  and  therefore  fleals  away  and  de- 
 parts in  the  Night,  even  while  the  good  Man  of  the  Houfe  is  afleep.  Se- 
 curity is  the  BanQ  of  Uie  Soulj  when  Men  are  Carelefs  and  in  the  Night 
 
 of 
 
Tl.-)e    Devil     Conjured    hy     JcJ'us     Chrifl.  251 
 
 of  Ignorance:  Now  Thieves  when  they  go  away,  they  fteal  out  without 
 any  Noi(c  or  Tumult,  fbftly  and  without  any  Candle,  bccaufe  they  hate 
 the  Light.  And  as  Thieves  do  notrefide  always  in  one  Place,  but  (hiftfrom 
 one  Place  to  another,  departing  from  one  Road-Way  to  another,  from  one 
 Corner  to  another,  to  avoid  ]3ifcover)-:  So  the  Devil  gocth  about ^  (faith 
 the  Apo(tle  Peter  or  rather  Job)  and  compajjetb  the  Earthy  and  gocth  to  and 
 fro  in  it  J  fhifting  from  one  Place  to  another;  and  it  is  for  the  molt  Pare 
 without  any  Noife  or  Renting  in  Men  at  all.  And  hereupon  it  is  that  Men 
 are  the  eafier  perfwaded  to  yield  him  AdmilFion,  becau(e  he  departs  fair- 
 Jy  and  fmoothly;  he  is  a  very  quiet  Gueft,  no  Trouble  with  him  at  all, 
 and  fuch  Guefts,  who  defires  not?  There  is  no  Tearing  or  Renting  at  all, 
 when  Satan  calts  out  himlelf;  but  when  Chrift  cafts  him  our,  then  he 
 tears,  and  then  he  rents^  and  then  he  roars;  for  then  he  comes  forth  a- 
 
 fainft  his  Will.  But  clfe  he  futfers  them  to  fleep  (as  we  fay)  in  a  whole 
 kin ;  he  doth  not  then  difturb  or  rack  the  Confcience,  or  wound  the 
 Soul  at  all :  And  therefore  it  is  with  Men  in  this  Cafe,  as  it  was  with  the 
 Ifraelites  in  Gideons  Time,  when  they  pleaded  for  Baal:  How  /o;;^  (faith 
 yoafl))  wtU  you  plead  for  Baals  Caufc,  and  contend  for  /w;;,Jud^ve6. 31.  The 
 Devil  did  fo  mafts  and  cover  himfelf,  that  moft  People  cryed  him  up  as  a 
 true  God  ,•  his  Sleights  were  fo  ilibtilly  woven,  that  they  took  him  for 
 the  only  God,  and  his  Service  for  the  pure  Service  of  God:  They  would 
 plead  for  him,  and  they  thought  too,  they  had  pleaded  God's  Caufc;  but 
 yoafl)  tells  them  plainly,  it  was  no  other  that  they  pleaded  for,  but  Baal; 
 ib  they  not  difcerning  him  truly  what  he  was,  they  pleaded  for  him,  and 
 contended  for  him:  And  in  Elijah's  Time  they  rent  themfelves,  and  cue 
 their  Flelh  for  his  Caufe.  And  fo  Covetoufnefs  is  faid  to  wear  a  Cloak, 
 that  is,  becaufe  it  will  never  appear  in  its  own  Shape :  And  (b  neither 
 will  Satan,  that  he  may  the  better  deceive.     Our  Saviour  bids  us  to  bcirare 
 offalfe  Prophets  in  Sheeps  Clothing,  but  inwardly  they  arc  ravenous  U^olveSy 
 Mat.  7.  i5.fuchan  one  is  Satan,  for  all  his  Quietnefs  and  Stillnefs  within  you. 
 Now  Beloved !  You  fee,  we  have  been  unfolding  and  difcovering  un- 
 to you,fomc  of  the  Subrilidcs  and  Depths  of  Satan;  if  Satan  ihall  nowltir 
 up  any  falfe  Prophet,  or  lying  Spirit,  as  he  did  to  Aahab-,  faying,  whate- 
 ver this  odd  Fellow  fiith,  yet  go  in  Peace,  go  on  and  profper:  Anddiey 
 will  not  let  you  believe  thefe  I'hings;  you  may  then,  if  you  will,  go  on, 
 and  go  up  with  Confidence:  But  let  me  fiy  to  you,  as  Micajah  there  to 
 ylhah-,  if  ye  will  fHll  go  up,  be  fure,ye  (Trail  furely  fail :  And  it  is  veiy  like, 
 ibme  may  call  you  alide,  as  Peter  did  our  Saviour,  Mat.  16.  22.  /Ind  he 
 
 U  u  u  a  bcgau 
 
2J3  True    and    Divine    Exorcifvh    or 
 
 ^t'^<7;;  to  rehike  hivh  faying^  Mafter/  Favour  tbyfelf^  nojie  oftbefe  Things !haU 
 happen  to  thee:  Thou  maycil  go  on  in  a  fine  (moorh  Way  of  Religion, 
 and  never  feel  none  of  this  Tearing  or  Renting  he  fpeaksof:  But  (if  you 
 will  take  it)  my  Counfel  is,  to  make  them  that  Anfwer,  our  Saviour  did  to 
 Peter:  Get  thee  behind  ine-,  Satan/  Thou  art  an  Offence  unto  me:  And  la- 
 bour to  fee  this  Tearing,  this  Renting  in  thyfelf;  for  when  the  Time 
 comes,  that  Satan  mutt  in  Reallity  depart,  he  will  before  to  tear  and  rent  the 
 Man;  and  when  he  doth  not,  though  he  feem  to  depan,  he  keeps  VoC- 
 feilion  ftill,  or  if  he  be  departed  in  Peace,  he  will  return  with  feven  other 
 SpintSj  wor/e  than  himfelf  Many  perfwade  themfelves,  they  have  Grace, 
 becaufe  they  are  of  a  fmooth,  fine,  affable  Difpofirion  and  Carriage ;  and 
 many  Prophets  daub  them  up  with  untempered  Morter,  as  if  they  had 
 Grace  from  their  Cradles,  mine  Ears  have  glowed,  and  my  Tongue  hath 
 itched  at  their  Flatteries  ;  whereas  indeed  all  Men  are  as  deep  in  Adam's 
 Fall,  one  as  another,  and  one  as  hard  to  be  recovered  as  another,  I  have 
 £he\ved  you  upon  another  Text,  how  all  muftfiiffer  with  Chrift,  none  ex- 
 cepted, if  they  will  be  glorified  with  him:  And  fhewed  you  wherein,  viz. 
 All  and  every  one  muu  be  emptied,  and  humbled  as  Chrift  was,  when 
 Chrift  comes  to  caft  out  the  Devil  out  of  thefe  Men,  (in  Perfon  himfelf) 
 rie  warrant  you,  he  will  rend  and  tear  them ;  they  ilia-11  be  fore  to  feel 
 bim  before  he  departs :  When  to  gain  Chrift,  and  to  enjoy  the  Life  of 
 Chrift,  they  muft  be  emptied  of  all  their  fine  natural  Endowments,  and 
 Ihall  come  to  fee  the  Uglinefs,  the  Sinfulnefs  of  all  their  Thoughts, 
 Words  and  Anions,  and  to  be  arraigned  as  the  vileft  Malefactors, 
 for  all  their  great  Parts,  and  their  finej  fair,  fmooth  and  quiet  Progrefs 
 in  Religion;  for  even  thefe  are  as  far  off  from  the  Life  of  Chrift,  as 
 the  other ;  and  they  muft  be  at  the  Mercy  of  the  Judge,  as  much  as 
 the  other;  and  their  fecret  and  Heart-Idols  and  Defilements,  are  as  o- 
 dious  to  God  as  the  other:  I  pray,  where  is  then  their  inbred  graci- 
 ous Natures  they  ralk  of?  If  they  muft  pafs  through  the  Condemna- 
 tion, and  Annihilation,  and  Abdication,  and  Indifferency,  before  they 
 afccnd  the  Throne  of  Peace,  &c.  as  I  then  fhewed  you ;  and  that  they 
 mult  fight  with  the  ftrong  N'lan  armed,  before  he  be  caft  out;  and  en- 
 ter the  Lifts  with  that  huge  Goliah:  He  warrant  you,  they  will  find 
 this  a  fiery  Trial.  The  Apoftle  calls  it  a  new  Birrh :  What  throws, 
 and  Pangs  is  there  in  natural  Births?  And  do  you  think,  there  is  lefs 
 in  the  new  Birth?  No,  no!  Deceive  not  yourfelves;  far,  far  more; 
 km  you  muft  come  ro  be  fltvin,  and   crucified   wirh  Chrifl.    I  pray? 
 
 conlidei" 
 
Tfje     Demi     Cojijnred    by     Jefm     Chrifl.  253 
 
 confider  fcrioufly  of  thefe  Things,  and  be  not  deceived  and  lulled  a- 
 flecp,  nor  (whatever  ye  do)  receive  nor  any  fiich  Pillows  under  your 
 Elbows  from  any;  for  rhey  cry:  Peace,  Peace;  when  there  is  no  Peace; 
 and  they  (ay :  Thus  (aith  the  Lord,  when  he  hath  not  fpoken  unto 
 them,  but  they  flatter  you  with  the  Vifions  of  their  own  Heart,  an(J 
 prophefie  Lyes  to  you  in  the  Name  of  the  Lord,  Jer.  23.  16.  For  be 
 flire,  thefe  unclean  Spirits  are  in  every  one  of  us  naturally,  and  they 
 depart  not  without  Tearing,  as  this  unclean  Spirit  in  the  Text  did 
 to  this  poor  Man. 
 
 Beloved!  Know  further,  that  all  thofe,  that  are  the  unclean  Spirits, 
 which  God  will  caufe  topafs  out  of  the  Land,  Zech.  13.  2.  and  thofe 
 unclean  Spirits,  that  he  will  caufe  to  pafs  out  of  your  Souls.  And  I 
 fay,  'tis  to  be  fufpcclcd,  that  when  as  thefe  unclean  Spirits  go  out, 
 without  RENTING,  they  intend  a  fecond  Return:  And  contrarily, 
 where  Satan  departs  with  Renting,  he  hath  no  Hopes  of  Repoffellion ; 
 for  where  he  fpoils  and  tears  his  Lodging  at  his  Departure,  he  finds, 
 that  'tis  he,  that  is  ftronger  than  himfelf  hath  caft  him  out;  and  that 
 fuch  a  Soul  is  weary  of  fuch  a  troublcfbm  Gueft,  and  turbulent  intruding  In- 
 mate: Whom  he  rents,  he  leaves;  and  whom  he  tears,  God  repairs;  whom 
 he  rents,  God  renews  and  heals:  Oh!  How  I  dclire  to  have  all  our 
 Hearts  rent;  for  then,  and  not  till  then,  will  God  regard  them:  Rent 
 your  Hearts-,  and  not  your  Garments-i  faith  Joel  C.  2.  12.  And  a  hrokcn 
 Hearty  a  Soul  that  is  contrite-,  and  rent,  0  Lord!  thou  wilt  not  defpifey 
 Pfal.  51.  17.  And  therefore,  O  fweet  Saviour!  Rebuke  thou  all  our 
 unclean  Spirits  with  Power;  command  all  our  Sins  and  Corruptions, 
 to  dejyart  out  of  our  Hearts;  let  them  nor  reign,  or  have  the  Domi- 
 nion over  us;  but  be  thou  our  Lord,  our  King,  and  reign  over  us: 
 Other  Lords  indeed  have  had  Rule  over  us;  but  do  thou  fct  up  thy 
 Kingdom,  O  Lord!  And  cafl  down  rhine  Enemies  under  thy  Feerf 
 77ry  Ktiigdom  come},  for  thine  is  the  Kingdom^  Power  and  Glory  fir 
 
 everj  Amen. 
 
 Come  Lord  Jefus !  comg.  quickly. 
 
 U  u  u  5  A  I.  L 
 
ALL 
 
 POWER 
 
 Given    to 
 
 JESUS  CHRIST, 
 
 I  N 
 
 HEAVEN 
 
 AN  D    I  N 
 
 EARTH. 
 
 Matthew.  28-  i8j  i9y  20. 
 /^B  Pomr  is  given  unto  me,  in  Heaven  and  in  Earth:,  ^c. 
 
 ill  I   I      '  -   .      .       ,  -  I-.  ,  ,  ..^i 
 
 In  one  Sermon,  preached  at  a  private  Meeting  in  Old-Street. 
 
 BEloved !  Thefe  bleffed  Words  were  fpoken  by  our  Lord,  after  his 
 mighty  Refurre£lion  from  the  Dead,  and  thereby  mightily  declar- 
 ed to  be  the  Son  of  God,  and  immediately  alfo  before  his  Afcen- 
 fion,  he  leaving  this' comfortable  News  with  them,  at  his  final 
 bodily  parting  from  them  in  this  World;  and  therefore  very  figni- 
 ficant,  fhort  and  full  of  Senfe,  to  the  Utmoft  of  what  his  Difciples  could 
 then  comprehend,  and  therefore  very  remarkable;  efpecially  from  Co 
 loving  a  Marter,  and  fiich  an  able  Speaker,  being  Words  Co  full  of  Com- 
 fort and  Senfe,  that  they  might  rejoycc  their  Hearts  in  his  bodily  Abfcnce, 
 
 knowing 
 
/;;    Heaven    mid    in    Earth.  zsf 
 
 knowing  that  all  Power  in  Heaven  and  Earth  was  committed  to  him;  and 
 therefore,  they  of  nil  the  Men  on  Earth  might  widiout  Fear,  live  without 
 Carefulncfs,  as  the  Apoftle exhorts,  and  be  moft  free,  bold  and  couragious, 
 infomuch,  that  St.  Aitgnftine  and  others  with  him,  reckon  this  to  be  the 
 ninth  and  lart  Time  of  our  Sa\iours  Appearing-  to  his  Difciples,  after  his 
 RefurretHiion :  And  that  for  this  End  he  appeared  Co  often,  to  manifeftthe 
 Truth  of  his  Refurreclion,  and  yet  for  all  this.  Some  ftill  doubted  ;  as  you 
 read  in  the  foregoing  Verfe:  And  they  had  great  Caufe;  for  though  he 
 had  appeared  to  fo  many,  and  fo  many  Times,  as  this  being  the  ninth 
 Time:  And  it  is  al(6  (aid,  he  was  feen  of  more  than  five  hundred  Brethrea 
 at  once;  yet  for  all  this.  Some  doubted:  And  although  the  Difciples  were 
 particularly  appointed  by  Jefus  to  come  at  this  Time,  into  this  Mountain, 
 and  when  they  (aw  him,  they  fell  down  and  worfhipped  him,  yet  fome  for 
 all  this  doubted:   Nay,  faith  St.  Luke.  Some  were  terrified  and  affrighted^ 
 fuppofiiigtheybadfeena  Spirit '^  They  knew,  they  had  (een  him  in  very  great 
 and  extream  Sorrow  and  Anguilh  of  Soul,  even  to  the  Utmoft,  tha"  the 
 Malice  of  Men  and  Devils  could  invent  to  bring  upon  him  ,•  they  were 
 fure,  they  faw  him  yield  up  the  Ghoft,  and  they"thought  they  had  done 
 their  la(t  OfTice  for  him,  accompanying  him  to  his  Execution  and  J)eath, 
 and  lb  to  his  Grave  and  Sepulchre:  But  here,  he  after  manyAppearings 
 to  them  to  confirm  their  Faith,  appears  this  once  more ;  and  it  Icems  "zii 
 be  very  probably  die  lafl:  Time  of  his  Appearing,  immediately  before  his 
 Afcenlion;  and  now  before  his  Departure  he  gives  them  a  Commillion, 
 and  commands  them,  to  go  and  teach  all  Nations-,  as  it  follows  in  the  19, 
 and  20  Verfes,  Baptizing  them  in  the  Name  of  the  Father,<^c.  and  teaching 
 them,  to  ohfcrve  all   Things,  that  I  have  commanded  you;  for  lo,  I  am  with 
 you  always,  even  to  the  End  of  the  IVorhl;  thouoh  this  Body  muft  depart, 
 vet  I  am  (hll  prcfcnt  with  you  in  Spirit,  even  to  the  Worlds  End:  And 
 becaufe  they  Oiould  be  able  to  Ihew  their  Authority  and  WaiTant,  if  any 
 fhouldafk:  Who fent  them. ^  He  tells  them:  //c^  r/;/7//j /////z,  hath  fen t you, 
 and  I  Am  is  with  you;  a  greater    Power  and  Commillion  they  could 
 not  have;  for  'tis  the  very  fime  that  commillioned  Mofcs,ior  thof'c  mioh- 
 n^  Miracles  he  did,  'tis  that  very  I  Am  hnth  lent  them  and  will  be  with 
 them:  And  further  tells  them,  that  their  Power  Ihall  derive  from  him  • 
 jor  all  Power  is  given  to  me  in  Heaven  and  in  Earth:  And  thele  Words' 
 however  they  be  few  in  Number,  yer  there  is  in  rhem  an  Abyfs  of  Mat- 
 ter; there  is  a  mighty  Power,  and  a  vail  Length  and  Breadth,  Hcioluhand 
 Depth  m  aU  his  Words j  for  his  Words  are  always  full  of  ScnlC  fpoken 
 
 to 
 
15^  All    Pomev    given    to    JcfiiS     C/jriftj 
 
 to  the  highefl:  Pitch  that  our  Capacity  can  conceive  or  reach:  The  Words 
 of  Chrift  are  mofl:  pure,  free  from  all  Concourfe  of  the  Depravedneft  of 
 the  Creature:  They  are  like  the  pure  Wine  that  he  made  ^t  Canaan: 
 There  is  no  Tin6ture5  no  Brackifhnefs  in  them,  no  Leaven  of  the  oXdiAdatriy 
 or  of  the  Pharifees,  no  Earthlinefst  Mens  Writings  and  Speakings  are  al- 
 ways \o\Vy  they  have  always  in  them  fbme  Allay  of  humane  Weaknefs: 
 But  in  his  Words,  there  is  not  the  leaft  Allay,  they  cannot  admit  of  any 
 Moderation  or  Modification  •,  others  it  may  be,  writ  they  knew  not  what 
 themfelves,  (as  I  may  fb  (peak;  even  the  Pen-Men  of  the  holy  Scriptures; 
 for  they  wrote  Things  beyond  their  Comprehenfions,  they  being  dire£led 
 by  another  Spirit ;  they  fpake  not  of,  or  by  themfelves,  but  by  the  holy 
 Ghoft  in  them ;  for  all  Scripture  was  given  by  Infpiration.  After  they  were 
 once  fet  apart  by  God,  to  write  the  holy  Scriptures:  They  all  fpake,  as 
 they  were  moved  by  the  holy  Ghoft,  as  Dan.  12.4.  God  commands  Da- 
 niel'. Shut  lip  the  JVoyds-,andfeal  the  Book-,  until  the  Time  of  the  End:  Thefe 
 holy  Men  being  once  fet  apart  for  this  Ufe,  they  prophefie  beyond  them- 
 felves, and  out  ofCourfe,-  and  latter  and  After-Times  (hall  make  known 
 that,  which  they  themfelves  which  wrote  them;,  knew  not,-  for  they  fpake 
 as  infpired  by  God:  But  Chrift's  Words  are  always  abfblute  and  perfect 
 Truth:  He  knev/,and  he  undcrftood  very  well,what  hefaid :  There  is  nothing 
 iifelefs  in  his  Words,  there  is  no  Tautologies  (as  we  call  them)  no  vain 
 Repetitions;  when  Chrift  (peaks,  they  are  all  Words  of  Weight,  Words 
 of  Power,  they  carry  Virtue  with  them:  As  forlnftance,  if  ever  the  Winds 
 blow,  and  the  Storms  arife  in  thy  Soul,  then  thou  (halt  find  experimen- 
 tally and  feelingly,  that  one  Word  from  Chrift's  Mouth,  faying :  Peace 
 and  be  ftill,  will  diO  thee  more  Good,  than  all  the  Words  and  all  the  Power 
 of  all  M^n,  to  ftill  thofe  Winds  and  Storms  in  thy  Soul ;  thofe  v;ho  have 
 had  Experience  hereof,  know  it  full  well;  as  we  fee,  wh^n  the  Ship  was 
 like  to  be  overcome  by  the  Winds  and  Storms,  and  Chrift  was  aftccp, 
 you  may  fee  there,  how  one  Sentence  from  him  ceafcd  them;  no  more  but 
 Peace  and  be  ftill,*  and  'tis  the  fame  in  the  Soul:  And  P(al.  107.29. //!? 
 Quaketb  the  Storm  a  Calm^fo  that  the  Waves  thereof  me  fliU. 
 
 Thefe  Words  we  have  now  read :  All  Power  is  given  to  mc  in  Heaven 
 and  Earthy  they  fignifie,  that  Chrift  is  God  equal  with  the  Father:  But 
 there  fccms  to  be  a  great  Diiliculty  in  theWords,  in  that  Chrift  never  faid  fo, 
 before  he  was  ready  to  leave  the  Earth :  AH  Porver  is  given  tinto  me  in  Heaven 
 and  Earth.  The  Qiieftion  is,  what  Power  had  Chrift  now  committed  to 
 him,  that  he  had  aot  before?  What  new  Power  received  he,  that  when 
 
 he 
 
/;/    Heaven    and    in    Earth.  2J7 
 
 he  WAS  to  leave  the  Earthj  and  had  given  his  Difciples  a  Commiflion,  and 
 it  was  to  be  fealed  at  the  Da)'  of  Fcntccoft,  that  he  Ihould  fay  now  and  ne- 
 ver before:  u^/I  Fo?pcr  is  given  to  me  in  Heaven  and  Earth?  What  Addition 
 of  Power  had  he  now,  which  he  had  not  before,  if  he  be  God  equal  with 
 his  Father  ?  For  he  faith  many  Times  to  this  Purpofe :  The  Father  hath 
 committed  all  Judgment  to  the  Son.  And  again:  Before  Abraham  was-,  I  am. 
 And  manyfuch  like  Fxprellions;  which  inews,  He  is  God  and  of  equal 
 Power  and  Authority  with  his  Father*  and  yet  he  faith  in  the  14  o^John: 
 The  Father  is  greater  than  L  Can  God  receive  any  new  Accefs  of  Power? 
 No  certainly:  i3ut  thefc  Words  are  fo  hard  and  cliflicult  to  reconcile,  that 
 in  the  Days  o(  Ariiis  it  filled  the  Church  full  of  Errors  and  Herelies.  The 
 Church  fell  much  at  Odds;  for  Many  from  hence  denied  the  Divinity  of 
 Chrift,  becaufe  they  could  not  reconcile  thcfe  Scriptures.  And  ( by  the 
 Way)  if  he  be  Lord  of  all  Power,  then  he  leaves  none  for  Man,  to  claim 
 to  himfelf  But  that  I  may  anfwer  this  Doubt,  and  make  it  clear,  I  will  lay 
 down  two  Grounds:  Firii,  Although  God  receive  no  new  Power  in  him- 
 felf, yet  he  doth  receive  Power  by  being  made  further  known  unto  Man. 
 And  fecondly.  By  Mans  being  made  further  known  unto  Him. 
 
 Firll,  By  his  being  made  further  known  unto  Man;  the Revealino-  and 
 Difcovering  God  unto  Man,  making  himfelf  more  known;  the  Manifefta- 
 tion  of  this,  is  faid  to  add  Power  to  him,  but  not  that  any  Thing  can  be 
 added  to  him  who  is  infinite.  If  there  could,  he  were  not  infinite,  and  he 
 were  not  God.  But  know  this,  whatever  Attribute  God  hath  afcribed  to 
 him,  it  is  in  Regard  of  his  Creatures,  not  in  i<cgard  of  himfelf;  for  there 
 are  no  fuch  Things  in  God,  neither  in  Regard  of  his  incommunicable  or 
 communicable  Attributes,  as  Eternity,  Intinitencfs,  Omnipotency,  Im- 
 mcnlinefs,  &c.  or  in  Regard  of  his  communicable,  as  Wi(dom,  Jufticc, 
 Mercy  and  Patience,  &c!  As  if  thefe  were  feveral  Things  in  God;  for 
 God  is  One  and  cannot  be  more :  For  when  he  is  fliid  to  be  any  of  thefe, 
 jufl:,  good,  fevere  or  the  like:  Thefe  ai'c  all  One  and  the  fame  Thing  in 
 him;  and  they  are  but  attributed  to  him,  that  we  may  conceive  offim, 
 if  is  but  fpoken  of  him  according  to  the  feveral  Workings  of  God  on  the 
 Crcdtures  and  to  our  Capacity.  As  for  Infbince :  The  Sun  makes  the  Rofe 
 to  finell  fweet  and  pleafuit,  and  it  makes  the  Nettle  to  fting;  it  makes  the 
 Fields  to  grow  and  caff  a  plcafant  Savour,  but  it  makes  the  Carrion  and 
 the  Dunghill  to  fhnk,  it  kills  and  makes  alive:  And  all  this  V^irierv  is  by 
 one  and  the  felf  fime  Sun:  Tiie  fimc  Light  and  Heat  doth  divers  Things, 
 caufcch  divers Effeds  in  the  Subjects :  Say cs  the  Rofc;  it  makes  mefragranc^ 
 
 X  X  X  '  and 
 
258  -^//    Power    given    to    yefiis    Chrijl, 
 
 and  Cwtet :  And  (ayes  the  Dunghil,  but  it  makes  me  ftink  and  be  un(a- 
 voury:  Sayes  the  Wax,  it  makes  me  foft  and  pliable;  but  (ayes  the  Clay, 
 it  makes  me  hard  and  obdurate :  Yet  the  Sun  doth  not  one  Thing  to  one 
 and  another  Thing  to  another;  Even  Co  Beloved!  it  is  with  our  God; 
 one  Man  finds  God  a  Comfort,  and  a  Rejoicing  to  his  Heart;  another  he 
 finds  God  a  Terror  and  an  Amazement  to  him:  One  he  finds  God  a 
 fweet  Guide  and  Dire£lion  to  him,  and  thereby  and  therefore  he  draws 
 nearer  to  God,  loveth  and  embraceth  him:  Anothet  apprehends  God  an 
 Enemy  to  him,  and  this  makes  him  run  away  from  him  :  Is  God  there- 
 fore thus  various?  No,  no]  He  is  the  felf  fame  God  to  the  one  and  to 
 the  other;  He  that  is  a  Hammer  to  the  hard  Heart,  he  is  alfo  mollifying 
 and  foftning  Oyl  to  the  penitent  Soul :  He  that  is  a  Comfort  to  the  Fa- 
 therlefs  and  Widow,  he  is  an  Enemy,  a  Revenger,  and  a  confiiming  Fire 
 to  the  Obllinate  and  Rebellious :  And  yet  for  all  this,  our  God  is  always 
 the  fame*,  he  is  not,  nor  cannot  be  changed;  in  him  is  no  Shadow  of 
 Change.  And  therefore  we  cannot  imagine,  that  he  can  grow  greater  or 
 le(s  in  Regard  of  himfelf ;  but  as  to  us  he  doth,  that  is,  if  he  manifeft  him- 
 self more  to  us,  more  within  us,  in  our  Souls,  then  he  is  faid  to  be  grea- 
 ter; and  if  he  lefiens  the  Knowledge  of  himfelf  as  to  us,  then  he  is  faid  to 
 grow  lefs :  And  in  this  Senfe  alfb,  he  is  faid  to  come  nearer  to  us,  and  go 
 fiirther  from  us:  As  he  is  alfb  faid  to  do,  when  he  expreffes,  as  to  us, 
 more  or  lefs,  fbme  AS:  of  juflice  or  Mercy,  or  any  other  Attribute,  then 
 I  fay,  he  is  only  faid  to  be  fo,  in  Regard  of  us,  to  grow  greater  or  lefs,  to 
 come  nearer,  or  depart  further;  but  he  in  himfelf  is  for  ever  bleffed  and 
 perfect,  unchangeable,  immoveable^  always  the  fame;  we  can  no  Way 
 touch  him,  or  alter  him;  but  it  is  only  We,  the  Creature,  is  altered,  and 
 he  is  altered  to  us,  as  to  our  Feeling,  to  our  Sight,  to  our  Apprehenlion 
 and  Comprehenfion,  but  not  at  all  in  himfelf  We  cannot  honour  him, 
 no  nor  didionour  him,  as  to  himfelf;  he  is  far,  infinitely  far  above  our 
 Praifes,  or  Difpraifes ;  neither  touchcrh  him;  as  David  (huh:  My  Good- 
 nefs  extendetb  not  to  him:  And  Elihn:  If  I  Jin-^  ittoucbetb  not  hiin]  he  is  nei- 
 ther better  or  worfe  by  all  our  Works,  either  by  Sin  or  Righreoufnels. 
 
 Beloved!  Be  fure  of  this,  we  can  neither  diminifh  or  increafe  hisPraife 
 in  liimfclf,  though  in  Regard  of  us  we  do;  for  though  we  hold  our  Ton- 
 gues, though  we  run  upon  our  own  Deflru^lion,  yet  all  as  Creatures  they 
 praife  him :  If  he  be  not  glorified  by  us  in  his  Mercy,  he  is  and  will  be 
 in  his  ]uitice:  He  turns  even  evil  Works  to  his  Praife,  even  the  Wrath 
 or  Wickedaefs  of  Man  fliall  praife  him^  and  the  Reiiiaiiider  of  Wrath,  that 
 
In    Heaven    and    in    Earth.  ^159 
 
 is,  what  doth  not,  he  will  reftrain.     It  is  faid  in  Phil.  2.  ih^tHe  emptied 
 Inmfclf  of  alibis  Gloryy  that  is,  he  (as  it  were)  drew  a  Curtain  between 
 our  Eyes  and  his  Glory;  for  he  was  the  (ame  in  himfclf,  but  as  to  Man, 
 he  drew  a  Curtain  or  Vail  before  his  Glory ;  that  is,  the  Vail  of  his  Fle/h, 
 in  his  Meanncfs,  his  Poverty,  his  fuffcring  Condition;  this  was  a  Vail  to 
 the  Sons  of  Men,  his  Vifage  was  thereby  (b  marred,  more  than  any  Mans, 
 and  his  Form  more  than  all  the  Sons  of  Men,  as  the  Prophet  Ifaidi  {pea- 
 keth,  C.  52.  To  that  they  could  not  fee  his  Glory.     No  Man  mould  know 
 him^  ail  Refuge  failed  biuh  and  no  Man  cared  for  his  Soul;  he  was  defpifedand 
 rejeBed  of  Men-)  a  Man  of  Sorrows  and  acquainted  with  Griefs-,  we  ail  hid  our 
 Faces  from  him-)  and  efteemed  hint  not-)  'cffc.  Ifa.  53.  3.  But  the  Truth  is,  he 
 honoured  himfelf  moft,  in  that  he  To  much  emptied  himfelf ;  and  there- 
 fore he  faith  here:  AU  Power  is  given  unto  me  in  Heaven  and  in  Earth: 
 Not  but  that  he  had  the  fame  Power  before,  but  now,  all  Power  is  given 
 me,  that  is:  Now  Men  fiiall  fee  it,  how  in  this  very  Thing  I  honoured 
 myfelf,  how  in  this  very  Thing  I  manifefted  myfelf  10  be  tlie  Saviour  of 
 the  World;  and  though  he  Teemed  to  unclothe  and  difrobe  himfelf  of  all 
 Power  and  Glory,  yet  Men  /hall  now  fee  and  acknowledge,  that  he  ftill 
 at  that  very  Indant  retained  it,  as  much  as  ever,  yea  manifefted  it  more; 
 to  them  I  feemcd  to  lay  it  down,  and  now  to  them  I  will  befeen  to  take  it 
 up  again ;  and  they  fliall  fee,  that  it  never  departed  from  mc,  nor  I  from  it. 
 But  now  it  may  be,  you  will  fay  to  me:  We  fee  you  have  partly  clea- 
 red it,  and  made  it  appear,  in  what  Scnfc  it  is  to  be  undcrftood,  that  all 
 Power  is  given  to  him  in  Earth;  but  how  is  all  Power  given  him  in  Hea- 
 ven? Do  the  Angels  add  any  Thino-  ro  him,  or  is  any  Thing  added  to 
 them?  Yea  certainly!  For  by  the  Church  thefe  Things  are  more  made 
 known  unto,  thciu;  for  they  were  not  created  m  fuchcTn  Eftate,  but  they 
 may  be  made  better;  or  are  they  fo  perfect,  but  that  they  defire  an  In- 
 crcafein  their  Perfection;  for  it  is  faid  i  Pet.  i.  12.    The  Angds  do  (loop 
 downy  to  pry  into  thefe  Myfteries:  Therefore  their  Knowledge  and  Perfecti- 
 on is  growing,  inlarging  and  increahng.     And  indeed  itis  certain,  the)^ 
 fee  their  Imperfections  more  than  Man,  becaufc  of  the  groat  Eight  they 
 have;  they  arc  nearer  to  God,  who  is  Light,  and  therefore  fee  their  own 
 Darkncfs  and  Imperfc(^tion  more  than  we;  for  we  are  more  dark,  and  fur- 
 
 ther ort'  the  Light:  l^uc  alas!  Vain  Men  think  they  fee  a  great  Deal 
 'tis  becaufc  of  their  Jjlindnefs,  that  they  think  thcmfclvcs  fiich  ex< 
 
 ;  and 
 
 excellent 
 
 Creatures,  being  thereby  pulft  up  in  themfelves,  looking  on  thcmfelves 
 as  worthy  to  be  Lords  of  all;  and  he  can  tell  you,  that  cv<?ry  Thing  was 
 
 X  X  X  2  'made 
 
25o  y^U    power    given    to     'Jefiis    Cbriji, 
 
 made  for  him,  and  thac  Chrift  was  C^m  meerly  to  redeem  him,  to  (ave 
 him:  God  overlookt  (as  he  conceives)  all  Creatures,  boib  above  him 
 and  below  him,  and  had  Refpedl:  to  none  but  to  him:  As  proud  Haumn 
 faid:  I  only  am  in  the  Kings  Favour.  O  poor  Creatures!  You  are  decei- 
 ved, think  not  fo,-  this  is  only  a  Fruit  of  your  Ignorance,  of  your  Blind- 
 nefs:  Learn  then  I  pray  you,  not  to  limit  God's  Church  to  fo  narrow  a 
 Scantling :  The  Dominions  of  his  Church  reach  infinitely  further  than  you 
 are  aware  of:  But  we  mud  now  enter  upon  that. 
 
 But  hereby  you  may  fee,  thatThings  in  Heaven  have  a  Revelation  and 
 Manifellation  of  Chriil  unto  them ;  and  his  Power  is  given  unto  him 
 there,  as  well  as  on  Earth,  if  fb  it  be,  that  you  do  take  Heaven  According 
 CO  our  general  and  common  Notion  of  taking  Heaven,  which  we  vulgar- 
 ly conceive,  to  be  above  the  Circumference  of  the  Sun,  and  God  to  be 
 prefent  more  efpecially  there;  but  this  alfo  is  a  Limiting  the  Bounds  of 
 nis  Church  and  Kingdom :  His  Kingdom  (  as  I  conceive  ^  is  every  where, 
 and  Heaven  is  where  he  is ;  for  he  is  every  where.  Yet  I  remember  I 
 was  taught,  when  I  was  a  Child,  either  by  my  Nurfe,  or  my  Mother,  or 
 my  Schoolmader,  or  all  of  them,  that  God  Almighty  was  above  in  Hea- 
 ven, viz.  above  the  Sun,  Moon  and  Stars :  And  I  thought  of  a  long  Time 
 afterwards  there  was  his  Court,  and  his  Chamber  of  Prefence,  and  that  he 
 had  there  a  glorious  Throne,  erected  like  to  the  great  State  of  Princes 
 and  Kings  here  on  Earth:  And  believe  it,  I  thouoht  it  a  great  Height  to 
 come  to  this  Knowledge :  But  I  aflure  you,  I  hadmore  to  do  to  unlearn 
 this  Principle,  than  ever  I  had  to  learn  it;  and  I  am  afraid,  too  many  of 
 us  are  gone  no  further. than  this  childilh  Principle,  whereupon  follow  ma- 
 ny Errors.  But  it  is  more  (ave  tal'^ing  Heaven  in  the  largefl:  Senfe :  Ei- 
 ther as  God  filling  all  Places,  and  all  I'hings,  as  well  above  the  Sun  as  be- 
 low, and  below  as  above :  And  fb  Heaven  to  be  where  God  is,  that  is,  e-. 
 very  where;  for  he  cannot  be  excluded  from  any  Place:  But  he  is  not 
 only  in  every  Plate,  but  in  every  Place  alike.  There  is  he  continually  in 
 his  holy  Place,  in  hisHolinefs,  in  his  Sanduary.  Or  elfe  to  take  Heaven  in 
 that  Senfe  the  Prodigal  doth,  Luke  15.  18.  Father  f  I  have  finned  againfl 
 Heaven  and  before  thee:  That  is,  againft  thy  Kingdom, thy  Heaven  in  my 
 Soul ;  to  take  Heaven  to  be  in  our  Souls,  when  (aod  comes  into  our  Souls, 
 and  dwells  there :  That  is,  when  he  manitefts  his  Prefence  in  us  and  to  us, 
 then  he  is  laid  to  dwell  there,  then  is  his  Kingdom  (aid  to  be  within  us; 
 not  but  that  he  dwelt  there  in  Regard  of  himfelf,  as  much  before;  but 
 Ehen  he  is  there  as  ki  his  Temple,  in  his  Glory  to  us-ward :  Then  we  fee 
 
 him 
 
/;/    Heaven    and    in    Earth.  '26'x 
 
 him  there  in  the  Beauty  of  Holinefs :  Then  he  is  coinpafled  about  with 
 our  Praifes,  as  it  is  expreftinthe  68  Pfahn:  It  iswell  fccn  0  God!  how  thou 
 goefl-,  horn  thou  my  God  goeft^  when  thou  art  in  t/.ry  SanEiuary :  The  Singers 
 0^0  before-,  and  the  Minflrcls  foUojv  after:,  in  the  Midft  are  the  Damfels  with 
 "Tinihreh-,  ^c.  When  God  is  not  only  in  us-,  as  he  is  in  all  Creatures;  but 
 whenheisthere(en(ibly  to  us,  that  we  feel  him  and  fee  him,  and  re  Joyce  ro 
 behold  his  Prefence  and  Glory,  and  fb  we  come  thereby,  to  glorifie  hint 
 more,  and  all  Power  is  thereby  more  given  unto  him. 
 
 Whenever  we  come  to  this  Sight,  then  are  we  come  into  a  Degree  of 
 the  Kingdom  of  Heaven  indeed,  into  God's  Chamber  of  Prefence,  and 
 there  we  (hall  fee  all  Creatures,  all  Angels  and  Saints,  and  the  whole  Cre* 
 ation,  compalling  him  round  about  with  Glories  and  Hallelujahs:  Thert 
 [as  to  us]  he  is  fet  upon  his  Throne;  and  till  then  he  is  as  crucified,  as 
 upon  theCrofs,as  buffetted,  as  {pit  upon,  as  emptied,  asdifrobed,  as  fligh- 
 ted, trod  upon  as  upon  the  Dunghill,  as  feparate  from  his  Glory,  undet 
 Tutors  and  Governors,  and  differeth  nothing  from  a  Servant,  though 
 he  be  Lord  of  all;  but  all  this  is  but  as  to  Men,  not  as  to  himfelf,  as  I  faid 
 before.  For  to  him  all  Angels  continually  cry  aloud,  the  Heavens  andth^ 
 Earth,and  all  Powers  therein,  all  Creatures  cry  continually:  Holy,  holy,  ho-- 
 iy,  Lo!\-d  God  of  Sabbaths  /  Heaven  and  Earth  are  full  of  the  Majefty  of  thy 
 Glory.  And  yet  let  me  tell  you,  he  knows  his  own  Glory  and  Praife,  in- 
 finitely beyond  our  Apprenenfions,  and  therefore  we,  alas!  can  add  no- 
 thing to  him;  but  as  I  faid,  he  is  more  praifcd  and  glorified, as  to  us, and 
 by  u  s.  And  in  this  Senfe  are  our  Saviour's  Words  here,  that  he  hath 
 now  all  Power  given  him  in  Heaven  and  in  Earth,  in  Regard  there  is  a 
 great  Deal  more  Light  come  to  us,  and  revealed  in  us,  and  he  is  revea- 
 led unto  More;  for  Chrift  as  St.  John  faith, he  is  the  true  Light^that  enlight- 
 7ieth  every  Man  that  cometh  into  the  JVorld.  As  you  know,  he  was  once 
 made  known  to  the  Jews-,  and  the  Gentiles  lay  in  Darknefs;  but  now  he 
 is  made  known  to  the  Gentiles,  and  the  Jews  are  in  JDarknefs,  like  Gideons 
 Flceccjthey  were  v/cf,  when  all  the  Ground  about  was  dry,  which  was  the 
 Time  that  the  Jews  had  the  Knowledge  ofGod  and  Chrilf:  Hut  then  again, 
 all  the  Ground  was  wet,  and  his  Fleece  was  dry^  tlie  Fall  of  the  Jews  was  the 
 Riling  of  the  Gentiles,  as  the  Apoftle  exprefleth  Rom.  11.  12.  The  Gof^ 
 pel  it  fird  lliined  to  the  Jews^,  and  afterwards  to  the  Gentiles,  which  was 
 all  the  Reft  of  the  World.  And  our  Saviour  faith,  that  he  nas  not  fent  but 
 to  the  loft  Sheep  of  the  Houfe  of  Ifrael:  And  he  commanded  his  Difciples, 
 when  he  fir  ft  fent  them  out:  Go  not  in  the  IVay  of  the  Gent  ties  ^  but  go  to 
 
 X  X  X  3  thi 
 
26i  All  .  Power    given    to    Jeftts    Chrift, 
 
 the  loft  Skcp  of  the  Houfe  of  Ifrael.  He  did  very  ftridly  tye  himfelfro  the 
 ^erps,  Co  that  hardly  any  other  could  get  any  Mercy  from  him :  They  ne- 
 ver got  any,  but  they  got  it  very  hardly,  and  very  fparingly;  As  the 
 Centurion-,  Luke  7.  he  would  not  go  himfelf  immediately  to  jefiis,  knov^V 
 ing,  how  unwelcome  they  were  to  him,  and  wliat  harfh  Anfwers  he  gave 
 them:  Therefore  he  went  by  the  Jem-,  and  got  the  Priefts  and  Elders  to 
 go  to  him :  And  they  alfo  were  fain  to  ufe  many  Words  to  per{\vade  him : 
 'Tis  faid,  they  were  fain  to  perfwade  him  inftantly,  commending  him  for 
 ao'OodMan,and  thathehad  done  them  much Good^fic had  builtthemaSy- 
 nagogue,  and  at  laft  Je(us  went  with  them.  And  fo  likewife  the  Woman 
 of  Canaan^  how  hardly  did  ihe  get  Mercy  from  him,  and  how  often  gave 
 he  her  a  Repulfe,  and  beat  her  off,  and  would  not  be  overcome,  till  her 
 Faith  prevailed  with  him,  and  (he  got  it  by  Force?  It  is  wonderful  tofee, 
 how  our  Saviour  lyed  himfelf  to  the  Jews;  again  it's  faid,  God  hath 
 wrought  Salvation  in  the  Midrtof  the  Earth:  Great  is  thy  Go^h  faith  the 
 Prophet  If  a.  12,  6.  in  the  Midft  ofthee^ov  in  the  Heart  of  thee.  Hiftori- 
 graphers  fay,  that  Jerujalem  is  in  the  very  Mid  ft  of  the  Earth,  that  it  is 
 the  very  Navel  of  the  World ;  as  the  Navel  in  the  Body  of  Man  is  in 
 the  very  Middle,  is  as  it  were  the  very  Center  of  the  Man. 
 
 And  Chrift  began  his  Miracles  and  preached  firft  at  Jenifalem-,  and 
 from  thence  fent  out  his  Difciples  into  all  the  World:  From  which  Ob- 
 fervation  we  may  apply  thus  much  to  ourfelves,  that  whenfbever  Chrift 
 teacheth  any  Man  to  Salvation,  whenever  he  preacheth  healthfully  and  fa- 
 vingly  in  the  Soul,  he  pi^acheth  firft  to  the  Heart,  begins  there,  fets  that 
 right,  and  from  thence  the  Word  is  derived  and  fent  forth  into  all  the 
 Members  of  the  Body:  Chrift  and  his  Difciples  firft  begin  at  Jerufalenty 
 and  then  afterward  their  Commiffion  was  to  go  and  fcatter  themfelves 
 into  all  the  World,  to  communicate  the  Gofpel :  He  tyed  himfelf  very 
 ftri£tly  to  the  Jeips^  and  it  was  long,  before  ever  he  would  give  his  Dif- 
 ciples a  Commilfion,  or  fufFer  them  to  go  to  the  Gentiles.  This  Truth  I 
 >vould  comoiend  to  you  as  a  ftable  Maxim  of  Truth :  AU  Faith  and  Ho- 
 lincfs  is  firft  to  he  preached  to  the  Hearty  and  there  received^  before  ever  we  go 
 about  to  rcSHfie  the  Members  and  /IBions:  Or  at  leaft  to  think,  to  reftifie  or 
 reform  them  truly,  really;  which  in  this  Regard  may  well  be  called  Jews 
 and  Gentiles. 
 
 Religion,  if  it  begin  not  at  the  Heart,  is  nothing  worth,  I  know:  It  is 
 but  a  Folly  to  preach  to  the  Eyes,  and  to  the  Ears,  to  the  Hands,  and  to 
 the  Feet,  before  we  preach  to  the  Heart :  We  muft  obferve,  Chrifts  Rule 
 
 iirft 
 
In    Heaven    and    in    Eavtb,  26^ 
 
 firft  begin  at  lenifulein,  and  then  go  into  all  the  World:  Firli  preach  to* 
 the  ]ews,  afterward  to  the  Gentiles.  'Tis  God  only  (peaks  to  the  Heart,  and 
 teacheth  that :  To  begin  with  the  Outward  Man,  that  fo  they  may  teach 
 the  Heart,  is  the  Way  of  Man,  not  of  God :  Great  is  thy  God  in  the 
 Midft  of  thee,  in  thy  Heart;  do  but  re^lifie  that,  and  the  Actions  cannot 
 be  ainift ;  if  God  be  (et  in  thy  Heart,  he  will  order  the  Actions,  Tie  war- 
 rant you  well  enough:  Make  the  Tree  good,  and  there  will  follow  good 
 Fruit;  but  can  you  expert  Figs  of  Thorns,  or  Grapes  of  Thillles?  Nay, 
 can  you  by  all  your  Manuring,' Watching  and  Dreding,  or  Forcing  them, 
 caufe  them  to  bear  fuch?  Certainly  no:  Therefore  fee  the  Folly  of  many 
 Men  in  our  Daves:  They  think  by  their  Pains,  and  by  their  Difcipline, 
 to  force  Men  into  Religion,  into  Faith  and  good  Works,  and  fpiritual 
 Anions;  when  thereby  they  have  only  reftrained  the  outward  Man,  and 
 with  them  forfboth,  they  mud  p-iCs  for  excellent  Chriftians:  Alas,  alas! 
 Either  (faith  our  Saviour)  ?fiake  the  Tree  good',  and  bis  Fruit  good -,  or  elfemake 
 the  Tree  evil,  and  bis  Fruit  evil:  Whatever  fair  Pretences  their  Actions  may 
 have,  and  though  they  fecm  good  to  Men ;  if  the  Heart  be  not  reformed, 
 they  are  but  golden  Vices,  like  rotten  Nutmegs,  and  rotten  Apples  gilded 
 over,  and  gilded  Sepulchres,  fair  to  the  Eye,  but  within  full  of  Stench  and. 
 Rortennefs,  and  dead  Mens  Bones:  They  neither  have  a  good  Root,  nor 
 tend  to  a  right  End;  ftiir  without,  but  falfe  rotten  and  linking  within: 
 They  in  all  they  do,  are  carried  on  by  Self,  to  bafe,  carnal  and  flelhly  Ends: 
 Self  is  both  the  Rife  and  End  of  their  Actions,  and  they  are  no  better  than 
 Thorns  and  Thiftles,  and  fit  for  nothing,  but  to  be  burnt  up;  as  the  A- 
 poftle  (i'lith:    Tbe  Firejha/l  try  every  Mans  JVork  of  wbat  Sort  it  is. 
 
 Again,  great  is  thy  Gud  in  the  midft  of  thee:  Satan  it  is  that  preaches 
 firfl  to  the  Out- Parts;  he  it  is  that  preaches  to  the  outward  Man;  by  Laws, 
 by  Credit,  by  Honour,  by  Riches,  byPraife  and  the  like:  And  you  know, 
 what  Verdit^t  Chrift  gives  of  this  Preaching,  and  ofthisEearning:  Ferity, 
 I  fay  unto  you-,  you  bave  your  Reward:  Ye  do  it  that  ye  iTiiiy  be  feen  of 
 Men,  and  ye  are  (cen  of  Men,  ye  have  your  Reward :  Yc  reftrain  your 
 Hands  and  vour  Feet  from  E\'il,  hccaufe  you  would  not  come  under  the 
 Penalty  of  Mens  Laws,  and  you  do  clcapc  them  :  VeriK'  herein  you  have 
 your  Reward;  and  you  do  your  good  Works, for  the  Praife  of  Men, and 
 you  have  it:  Verily  I  fay  unto  you,  you  have  vour  Reward. 
 
 And  though  you  may  think  highly  offuch  Works,  and  of  youi*  felves 
 for  them,  yet  there  is  nothing  of  God  in  them,  and  to  him  they  are  no 
 better  Sacrifice  thtm  cutting  ofFa  Dogs  Neck  or  thcOfferinoup  of  Swines- 
 
 Blood> 
 
2^4  ^^f    Power    given    to    Jefns    Cbrijf, 
 
 Blood,  as  the  Prophet  Ifaial)  fiiith,  Things  that  he  never  required,  there- 
 fore Abominable;  nay  this  is  nothing  but  one  Sin  calling  out  another  for 
 Self-Advantage:  This  is  nothing  but  Beelzebub  cafting  out  Devils  by 
 Beelzebub,  and  yet  he  hath  nothing  lefs  Poflcllion ;  for  it  is  nothing  but 
 the  old  Man  working  within  his  own  Sphere,  and  to  his  Advantage :  Ye 
 may  do  thele  Things  that  ye  may  be  counted  honeft  among  Men,  and 
 ye  are  accounted  Co :  It  may  be,  ye  would  be  efteemed  great  Profeffors,  and 
 ye  are  fo,  but  if  that  be  all,  Verily  you  have  your  Reward  ;  many  (uch 
 like  Ends  you  have,  and  fb  many  flich  Rewards,  this  is  nothing  but  the 
 Devils  Preaching,  and  the  Devils  Learning  within  thee ;  it  is  no  better 
 than  the  Devils  Work ;  and  thou  canfl  expe£t  no  other  but  the  Devils 
 Wages.  All  thefe  Things  will  I  give  thee-,  if  thou  wilt  fall  down  and  worflnp 
 2ne:  He  is  the  God  of  this  World,  and  hath  oreat  Power  given  him  over 
 the  Kingdoms  of  his  World,  and  he  can  beftow  much  of  the  Glory  of 
 them  upon  his  Servants :  But  God  he  {peaks  firft  in  the  Center  of  the 
 Earth :  He  begins  firft  with  the  Heart,  preaches  within  thee,  reforms  firft 
 the  Heart,  and  if  that  be  reformed,  it  is  eafie  to  reform  the  Members,  or 
 the  outward  Man :  If  the  Will  be  redified,  the  Actions  follow  the  Will 
 naoirally ;  here  only  preacheth  his  well-beloved  Son,  in  whom  only  he  is 
 well  pleafed. 
 
 Except  thy  Adions  be  the  Actions  of  his  own  v/ell-beloved  Son  in  thy 
 Heart,  he  neither  owns  nor  accepts  them,  they  are  ftrange  Fire  to  him : 
 You  know,  what  became  of  Naaah  and  Ahihu^  for  offering  ftrange  Fire 
 before  the  Lord :  the  Lord  he  pours  precious  Ointment  on  this  Aavon'i 
 Head,  but  it  will  not  ftay  there,  but  defcendeth  downward,  and  from 
 thence  drencheth  his  Beard,  and  fo  down  to  the  Skirts  of  his  Garment: 
 So  far  as  the  Heart  is  reformed,  the  A£tions  cannot  be  amift :  That  Soul 
 that  is  but  in  Love  with  Jefus  Chrift,  ye  need-  not  bid  it  obey  him,  and 
 keep  his  Commandments;  for  Beloved  |  Where  the  Love  of  God  is  flied 
 abroad  in  the  Heart,  it  is  Death  to  him,^oj:hat  Soul  to  go  a  Whoring 
 with  the  Creatures;  he  can  have  no  Peace  to  commit  Adulteiy  with  the 
 Woild,  that  whorilh  Woman,  he  cannot  endure  Satan's  Preaching;  hear- 
 ken to  ir.e,  faith  Satan  to  Chrift  in  the  Soul,  and  I  will  give  thee  thefe  and 
 ihcfe  Things:  No,  no:  His  Peace  lies  inHearkning  what  the  Lord  faith 
 in  him;  and  he  preaches  no  fuch  DotSlrine;  bur  God  bids  him  leave  the 
 World:  for  it's  Enmity  to  him:  He  bids  Part  with  the(e  Things,  take  up 
 the  Oofs,  cxpc6l  Reproaches,  Perfocurions  and  Death  from  the  World; 
 tiiis  Preaching  is  of  God;  Let  thv  Life  be  in  foruUUng  the  Glory  of  the 
 
 World; 
 
In    Hcavm    and    in    Eanb.  26$ 
 
 World ;  though  thou  live(t  in  tlie  World ;  yet  let  thy  Heart,  thy  Aftections 
 dwell  and  abide  with  me,  Ufe  ihe  World  as  it' thou  ulelt  it  not,  count 
 nothing  in  the  World  thine  own ;  be  thou  but  as  a  Steward  in  whatever  thou 
 liait,  always  ready  to  give  an  Account  of  all.  This  Preaching  is  from  God, 
 from  Heaven ;  the  t)evils  Preaching  is  quite  contrary  ,*  and  when  thou 
 hearelt  fuch  Preaching  as  is  contrary  to  this,  and  (lich  Whifperings  within 
 thee,  as  tells  thee  of  Honour,  Riches  and  Greatnefs,  conclude,  it  is  the  De- 
 vil, and  not  God,  and  that  liich  Preaching  and  Learning  will  dertroy  thy 
 Soul:  Therefore  1  lay:  Always  look  to  thy  Heart,  that  it  be  fet  right,  be-. 
 fore  ever  thou  expedteft  the  Actions  can  be  good :  If  that  be  not  fo,  con- 
 clude, all  that  proceeds  from  it,  is  naught;  we  muft  look  mainly  to  the  Cen- 
 ter, to  the  Fountain,  to  the  Heart,  that  Life  and  Virtue  may  come  from 
 thence.  Even  as  the  Life  in  the  Body  by  the  Blood  flows  from  the  Hearc 
 to  all  the  Members,  if  not,  thofc  Members  are  dead;  fo  the  Life  of  true 
 Grace  flows  from  the  Heart  as  from  die  Fountain;  for  if  either  Fear  or 
 Law,  Heaven  or  Hell,  Rewards  or  any  Hope  or  any  By-Ends  urge  or 
 prick  on  the  Heart  to  Goodneft;  thefe  are  but  dead  Works,  and  you  ihall 
 know  it  by  this:  Do  but  take  away  thefe  Rcfpects,  andthcfe  By-Ends  and 
 thcfe  Works  ceafe ;  take  away  Hope  of  Reward,  or  Fear  of  Puniflimenr, 
 and  this  Body  is  dead,  he  works  no  more,  why?  Bccaufc  there  is  no  Life, 
 no  Heat  within^  to  move  him ;  tell  him,  I  mean  he,  whofe  Heart  is  fee 
 right  for  God,  reformed  by  iiim;  tell  him,  he  muft  deny,  forfake  the 
 World,  he  mud  be  emptied  of  all  the  Glory  of  the  World,  ofallSelf-Seek- 
 ing,  Self-Glorying,  Sell--Prailing,  'tis  no  ^id  news:  Why?  Becaufe  herein 
 is  his  Life,  his  Peacj,  hib  Glory  -.  But  to  the  other,  wlio  hath  been  only 
 taught  by  (lich  Precepts  as  come  from  Men,  from  Self;  ThisPreachinois 
 Death  to  fiim,  .bccaufc  his  Life,  Peace  and  Joy  is  to  hear,  how  he  Ihall  be 
 advanced,  cflecmed,  honoured,  &c.  how  he  iliallbe  made  rich  and  great; 
 therefore  you  may  eaflly  hence  diftinguifli,  what  Preaching  and  Prad:ice 
 is  from  God,  and  what  from  Satan  and  Self.  Thus  much  'may  fervc  for 
 the  firfl:  Thing,  to  open  unto  you  the  Meaning  ofthefe  Words:  All  Pow- 
 er h  given  to  me  in  Heaven  ana  in  Ear  lb'.  To  me  it  fccms  very  plain  and 
 clear,  and  I  hope  to  you  al(b;  and  that  which  before  feemcdobfcure,  now 
 is  made  manifclh 
 
 The  fecbnd  Ground :  Chrifl:  alfo,  as  he  is  Man,  hath  all  Power  given 
 unto  him,  as  being  united  to  God  fo  alfo  to  Man:  And  this  Definition,  as 
 being  united  to  (jod,  is  very  large  and  deep,  as  the  River  of  holy  \Va- 
 tws  ac  the  Entraiico  into  the  Sanctuary,  wh'ch  at  the  firlt  Entrance,  when 
 
 y  y  y  the 
 
266  All    Power    given    to     Jcfiis    Cbrlft, 
 
 the  Angel  had  meafured  with  his  Line  looo  Cubits,  they  took  a  Man  but 
 up  to  the  Ancles,  andthenaiooo  Cubits  further  up  to  the  Knees,  and  looo 
 more,  then  to  the  Middle,  and  at  lad  it  would  quite  drown  and  fwallow 
 up  all,  it  grew  into  a  vaft  Sea;  the  Meaning  ot"  the  Words  in  this  Senfe, 
 we  are  not  able  to  connprehend  or  underftand ;  but  the  more  we  wade  in- 
 to them,  the  more  we  are  drowned,  fwallowcd  up,  to  know  what  that 
 hypoftatical  Union  is  between  God  the  Father  and  God  the  Son ;  and  alfb 
 that  between  God  the  Son  and  the  Creature.  This  is  a  vaft  Ocean  tofwim 
 in,  andfwallowsupall  ourUnderftandings.  JefusChrifl  had  the  f;ime  Glory 
 in  himfelf,  when  he  was  upon  Earth,  as  he  had  with  his  Father  before  all 
 Worlds,  which  Glory  we  cannot  in  the  leaft  comprehend,  and  he  is  his 
 well-beloved  Son,  in  whom  he  only  is  well-pleafed :  But  as  he  is  Man,  he 
 to  Us-ward  emptied  himfelf  of  all  his  Glory,  and  came  in  the  Form  of  a 
 Servant;  He  wasfubjeft  to  the  like  Palfions  and  Infirmities  as  we  are,  ex- 
 cept Sinful,  and  hereby  Man  came  to  be  further  made  known  unto  him ; 
 that  is,  in  Regard  of  his  humane  Nature,  he  was  hungry  and  thirfty,  weary 
 and  underwent  many  Sorrows,  Affliftions,  Reproaches,  Temptations  and 
 fuffered  Death  and  the  like,  and  fo  came  to  be  a  Fellow-Feeler  of  our  In- 
 firmities, that  he  might  be  a  fit  Mediator;  and  yet  in  Regard  of  his  divine 
 Nature  he  held  his  Glory  and  Union  with  his  Father;  and  it  was  very  ne- 
 ceflary,  it  Ihould  be  fo  in  both  Regards ;  for  had  it  not  been  fo,  he  could 
 not  have  fb  complyed  with  the  Creatures,  and  felt  their  Infii-mities,  Wants 
 and  Necellities ;  and  had  he  not  retained  his  Unity  with  his  Father,  (  which 
 he  could  not  in  Regard  of  himfelf  as  God,  either  lofe  ordiminifh,  norin- 
 creafe)  he  could  not  have  complyed  fo  perfeftly  with  his  Father  for  the 
 Salvation  of  Mankind ;  for  as  he  was  in  the  Bofom  of  his  Father,  he  was 
 unknowable  to  any  Creature,  he  was  known  only  to  himfelf:  And  fo  he 
 was  inexplicable,  not  to  be  unfolded,  not  to  be  made  known.  And  in  this 
 Reo-ard  the  more  ye  enter  into  Darknefs  and  Unknowing,  the  more  ye 
 know  of  him,-  for  he  is  nothing  that  we  can  comprehend  or  underftand, 
 (as  we  are  Creatures)  until  We  come  to  be  One  with  him,  and  fwallowed 
 up  into  him. 
 
 But  let  us  obferve,  that  Chrift  never  made  this  Boaft  of  himfelf:  All 
 Power  is  given  unto  me  in  Heaven  and  in  Earth-,  till  he  was  ready  to  leave 
 the  Earth,  never  till  he  had  been  crucified,  dead  and  buried,  and  rofe  a- 
 gain,  did  he  afiTume  to  make  fuch  a  triumphant  Boaft  as  this.  It  is  remar- 
 kable, he  never  all  the  While  he  was  on  Earth,  ever  appropriated  all  Pow- 
 er to  be  his,  till  he  was  ready  to  depart  out  of  the  Earth.  And  Beloved ! 
 
 Let 
 
h    Heaven    and    in    Earth.  z6y 
 
 ^et  me  tell  you :  This  is  our  Imitation.  Chrift:  was  no  Boafter,  though 
 none  mioht  boait  more,  but  he  was  meek  and  lowly,  he  became  a  Servant 
 to  All :  When  he  might  have  been  advanced  and  made  a  King,  he  ran  away 
 from  among  them ;  he  was  far  of  anuther  Spirit  than  is  now  in  the  Worldf, 
 •  and  always  was  in  the  World  among  the  Men  of'the  World,  and  no  greater 
 Sign  of  a  carnal,  earthly,  low  and  bale  Spirit,  than  to  be  always  feekingthe 
 great  Things  of  the  World,  to  be  tickled  and  itching  after  the  Praifes  of 
 Men  to  lift  up  ourlelves,  feeking  eagerly  to  be  fbme  Body,  and  to  make 
 a  Noife  and  a  great  Blultering  in  the  World,  to  defire  to  lit  above  and  to 
 trample  upon  their  Brethren,  to  have  the  Cap  and  the  Knee,  where  they 
 come  or  go;  and  yet  how  many  of  fiich  Men  forfooth,  mull  be  the  only 
 gracious  and  religious  Men  of  this  Age]  But  you  lee,  thefe  are  far  from  the 
 Eife  of  Chrifi-,  )'ea  as  far  as  the  Eaft  from  the  Well,  as  far  afunder  as  j^ark- 
 nels  and  Lighr:  Are  thefe  the  Men  of  God,  that  brag  of  Power,  Wifdom 
 and  Holinefs,  and  yet  are  thus  fwallowed  up  in  the  World,  who  love  the 
 Praife  of  Men,  and  Greetings  in  the  Markets,  and  the  highelt  Seats  in  the 
 Synagogues,  and  the  uppcrmoll Rooms  atFeafts  ?  Their  Phyla£leries  muft 
 be  broad  and  long;  viz.  as  Men  fit  to  be  diltinguifhed  and  to  be  knowa 
 from  other  Men:  Are  thefe  Men,  think  you,  fit  to  be  the  Do£lors  and 
 Teachers  of  Others  ?  Are  thefe  the  i^ifciples  and  Minillers,  Chriftjhath  fenc 
 out,  to  preach  to  us  the  Life  of  Chrift  by  their  Doctrine  and  Example? 
 Judge  Ye. 
 
 Beloved !  Ye  muft  know,  that  all  Chrift's  Adions,  which  were  imitable, 
 \vhile  he  was  here  upon  Eardi,  they  werefymbolical;  they  fhew,  that  he 
 is  Yeftcrday,  to  Day  and  the  fame  for  ever ;  for  whatever  he  did  then,  he 
 did  but  Ihevv  to  our  Senfcs,  by  external  Anions,  what  he  is  ftill  doing  in 
 the  Souls  of  Men,  and  will  be  to  the  End  of  the  World.  For  did  he  cure 
 Difeafes  in  the  Body  ?  He  did  it  to  fhew  us,  how  he  cureth  the  Difeafes 
 of  the  Soul:  Did  he  heal  the  Blind,  and  cure  the  Lame,  caft  out  Devils, 
 dumb  JJevils,  and  deaf  De\ils,  and  raging  Devils,  &c.  ?  Yes,  yet  thefe  do 
 but  Ihew,  what  he  doth  daily:  when  our  Mouths  are  fliut  up,  as  to 
 Things  appertaining  to  God  and  his  Glory,  his  Power  difpofrdles  this 
 dumb  Devil  :  When  our  Ears  are  ftopt,  and  we  can  hear  nothing,  but 
 what  pleafeth^Self  and  FIclh,  and  the  carnal  Mart,  like  the  deaf  Adder  that 
 flopped  her  Ears,  and  will  not  hearken  to  the  Voice  of  the  Charmer,  char- 
 ming never  fo  wifely;  when  the  Devil  in  Man  is  never  fb  raging  and  fi- 
 erce, like  him  that  lived  among  the  Tombs,  the  Graves  and  Sepulchers, 
 ChriiViJ  Power  can  make  them  lit  quietly  at  hi§  Fgct,  and  in  their  right 
 
 y  y  y  5  Mmd, 
 
2^8  ^U    Power    given    to    Jefus    Chvifl^ 
 
 Mind.  No\vChrifl:'sPowcranclWirdominus5clirpo(refrech  all  of  his  Nature : 
 He  it  is  alfo,  that  faith  to  thofcMinftrels,  &  deceiving  Pleafures  and  Allure- 
 ments of  the  World,  that  in  our  Croffes  and  Afflictions  make  us  fuch  de- 
 ceiving, deluding  Mufick,  fmging  fuch  falfe  Requiems  in  our  Souls,  de- 
 ceiving us  with  falfe  Refls,  he  (aith  to  them  all :  Depart,  give  Place :  And 
 he  himfelf  enters  alone,  to  inform,  enlighten  and  revive  us,  and  bring  us 
 to  own  and  delight  in  him,  and  in  what  he  adminifters  to  us.  All  the(eA(£li- 
 ons  of  his  he  did  then  upon  the  Bodies  of  Men,  do  but  lliew,  what  he 
 doth  upon  their  Souls ;  for  he  then  caft  out  but  fbme  Devils,  not  all  ,•  he 
 healed  and  cured  but  fbme  of  their  Difeafes,  not  all;  for  that  was  not  the 
 End  of  his  Coming;  for  had  it  been  fo,  he  would  have  caft  out  all  De- 
 vils as  well  as  fbme,  and  cured  all  Difeafes  as  well  as  fbme :  But  he  only 
 by  them  did  teach  our  dull  Capacities,  which  elfe  could  not  conceive  what 
 he  did  in  the  Soul,  but  by  reprefenring  the  fame  Thing  outwardly,  even 
 by  thofe  Things,  which  were  moft  equivalent  to  them,  and  moft  apdyre- 
 prefented  his  Meaning,  and  the  Nature  of  Things  he  would  difcover. 
 
 Did  he  refift  the  Temptations  of  Satan,  and  fb  made  him  depart  from 
 him  ?  It  was  to  fhew,  that  he  doth  the  fame  in  thofe  that  are  his,  even  by 
 himfelf,  in  his  own  Perfon,  and  through  his  own  Power  in  them ;  for 
 whatever  Actions  he  did,  they  were  done  by  him  onl^^foraRefemblancc 
 of  his  internal  Workings:  Did  he  pray  whole  Nights?  It  doth  but  fhew, 
 that  his  Spirit  in  us  makes  continual  Requefts  in  us,  and  fometimes  inEx- 
 prellions,  and  fometimes  even  with  Sighs  and  Groans,  which  cannot  be 
 exprefTed:  Did  he  come  before  Pontius  Pilate,  and  was  accufed,  arraign- 
 ed, whipped,  buffeted,  mocked  and  crowned  with  Thorns,  &c.  ?  Yea  he 
 was  *,  and  this  was  to  fhew  to  us,  how  our  carnal  Judgments  arraign  him, 
 and  how  we  whip  him  and  pierce  him  by  our  Sins,  mock  and  grieve  his 
 blefTed  Spirit:  Was  he  nailed  on  the  Crofs?  Did  he  dye?  and  was  he  put 
 to  Death  by  the  J-ews?  and  was  he  buried,  and  was  there  a  Stone  rolled 
 upon  him  by  the  ^ews  never  to  rife  again?  They  did  fb;  and  in  thefe 
 and  other  his  A£lions  lies  all  our  Hope,  and  all  our  Faith :  This  is  our 
 Anchor-Hold,  and  our  Trull: ;  and  whoever  Ihall  deny  it,  let  his  Tongue 
 cleave  to  the  Roof  of  his  Mouth :  Yet  alfb  know,  thefe  were  but  Symbols 
 and  Reprefentations  of  our  Killing  him,  Crucifying  and  Burying  of  him 
 daily  in  our  Souls  by  our  Sins,  evil  Practices  and  fmful  Cuftoms,  by  Fol- 
 lowing our  own  Wills,  and  by  our  Arrogance,  Pride  and  Selfifhnefs,  and 
 thereby  his  Life  is  crucified :  And  alfo,  did  they  oppofe  him  in  his  Preaching 
 aiid  daily  Teaching  in  die  Temple?  It  is  to  fhew,  how  we  have  daily  in 
 
 the 
 
h    Heaven    and    in    Earth.  *2{^ 
 
 the  Temple  of  our  Souls  oppofed,  refifted  and  quenched  the  Motions  of 
 his  bkflcd  Spirit,  (b  that  it  lives  not  in  us;  but  the  old  Achrm-,  the  old 
 Man  is  alive,  and  Chriftthc  new  Man  is  dead  and  buried  within  us:  And 
 £b  likewife  in  the  Rell  of  his  A£Hons :  Did  he  rife  again  the  third  Day, 
 and  triumphed  over  Hell  and  Death?  It  (hews,  how  this  mighty  Lion 
 of  the  Tribe  ol^iidah  hath  and  will  raife  up  himfelf,  and  overcome  all  his 
 Enemies,  and  hath  and  will  pur  them  all  under  his  Feet  in  our  Souls: 
 And  then  after  he  is  once  arifen,  he  appears  to  all  the  Brethren,  to  more 
 than  five  hundred  Brethren  at  once :  Wherever  Chrid  is  rifen,  he  will  ap- 
 pear and  fhew  himfelf:  If  I  he  lifted  up,  I  mil  draw  all  Men  unto  me^  as  he 
 faith  John  12.  32.  As  you  know,  it  is  the  Nature  of  Fire  to  draw  all 
 Things,  to  afcend  upward  to  its  own  Center:  So  if  Chrift  be  rifen  and 
 a(cended  in  us,  he  will  (b  difplay  his  own  Glories  and  Beauties  in  us,  that 
 he  will  draw  all  our  Affections  up  to  him,  as  the  Ciiurch  faith,  Cant.  i.  4. 
 Draw  me  J  and  we  will  run  after  thee:  There  is  (bmuch  of  himfelf  and  of 
 his  Love  infufed  and  fhed  abroad  into  our  Hearts,  (b  that  we  cannot  but 
 eagerly  and  vehemently  defirc  to  be  like  him:  So  that  it  draws  all  our 
 Love  to  the  Love  of  him,  and  all  our  Hatred  to  hate  that  which  he  hates  ^ 
 and  all  our  Love  to  love  that  which  he  lovcth;  our  Hate  and  Love,  Joy 
 and  Grief,  and  all  our  Affe*!:'l:ions  to  be  like  his;  Even  as  Fire,  which  en- 
 deavours vehemently,  to  make  every  Thing  like  itfelf :  So  doth  Chrift, 
 wherever  he  comes  with  his  Life,  Lioht  and  Glory  into  the  Soul. 
 
 Thus  you  fee,  that  what  Chrift  did  for  a  Time  in  the  Hiftory,  the 
 fame  he  ftill  doth,  as  truly,  as  really  and  as  conftantly  in  the  Myftery ;  he 
 did  fbmethings  vifibly,  to  ftiew,  that  he  doth  the  fame  Things  astmly  in- 
 vifibly;  he  did  fb  much  as  was  enough  to  manifeft  himfelf  to  be  Ema- 
 KUEL,  God  with  us,  and  alfb  that  he  was  God  manifefted  in  the  Flelh, 
 declaring  his  Life  in  us.  And  as  I  fiid,  when  Chriil  was  ready  to  leave 
 the  Earth,  then  he  made  his  Boaft  of  himfelf,  and  never  before  did  he  a- 
 fcribe  his  Power  ro  himfelf;  Even  fb,  even  fb,  till  we  are  made  one  with 
 him,  fill  we  are  made  like  him,  and  till  we  can  lit  fb  loofe  to  the  Earth, 
 that  we  are  with  him  ready,  willingly  and  freely  to  leave  the  Earth  we 
 can  never  claim  this  Power;  till  thou  arc  dead  to  every  Creature,  thou 
 can  ft  never  make  this  Boafh 
 
 Beloved  I  If  you  would  ha\e  Power  to  remove  Mountains,  and  to  offer 
 Violence  to  the  Kingdom  of  Heaven;  if  you  would  have  Power  to  tread 
 upon  Serpents,  and  upon  all  the  Power  of  the  Enemy,-  if  you  would 
 have  Power  to  caft  out  Devils,  or  if  you  ihould  eat  any  deadly  Thing,  it 
 
 Y  y  y  3  fhoul-d 
 
^^70  All    Power    given    to    Jefus    Chrtft^ 
 
 ftiould  not  hurt  you,  then  you  are  to  be  thus  qualified,  to  be  dead  to  thy 
 
 felf,  dead  to  Sin,  and  dead  to  the  World,  fo  that  thou  haft  experimentally 
 
 feen  and  felt  in  thy  own  Soul,  how  that  thy  Sins  have  ploughed,  and  made 
 
 long  Furrows  upon  his  Back,  as  Z^^i;/W  faith ;  and  how  you  by  your  Sins 
 
 have  quenched  the  Light  that  is  in  you ;  and  how  in  thee  he  is  crucified, 
 
 dead  and  buried,  and  how.  thou  haft  drawn  Grave-Stones  of  Cuftom  over 
 
 him,  fb  that  he  may  never  rife,  and  how  you  have  buried  his  Light,  rcfifted 
 
 and  grieved  his  Spirit  in  you ;  and  that  you  have  found  him  arife^  appear 
 
 and  Thew  his  Reftirreftion  from  the  Dead  in  your  Souls ;  that  you  have 
 
 really  feen  and  felt  all  thefe  Things  a£lually  done  within  you,  his  Birth,  his 
 
 Life,  his  Death,  his  Refurre£tion,&c.  That  as  his  Enemies  have  overcome  and 
 
 crucified  him  within  you,  fo  you  have  found  him,  and  feen  him  arife 
 
 glorioufty  and  triumphantly  within  you,  and  that  he  hath  put  down  all 
 
 his  Enemies  under  his  Feet  in  thee;  infbmuch,  that  thou  haft  heard,  feen 
 
 and  felt  him  crying  within  thy  Soul,  Ha !  ha !  I  will  now  arife,  I  will  now 
 
 avenge  me  on  my  Adverfaries  ,•  now  I  that  was  crucified,  am  now  rifen 
 
 again;  fb  that  you  fee  his  Glory,  and  the  Love  of  him  triumphing  in  you, 
 
 fo  that  now  thou  canft  truly  fay  with  David^  Pfal.  27. 4.  Now  I  am  fo  far 
 
 gotten  from,  and  forfaken  the  World  and  my  felf,  that  now  I  defire  but 
 
 one  Thing,  and  that  will  I  feek  after;  even  that  thou  would  ft  give  me 
 
 thy  felf,  to  unite  and  make  me  One  with  thine  own  Life;   That  I  may 
 
 dwell  in  the  Hoiije  of  the  Lord  all  the  Days  ofviy  Life-,  and  vifit  his  Temple, 
 
 You  being  once  come  to  this  Pafs  really  in  experience,  then  you  alfb 
 
 ^may  fay :  All  Power  is  given  to  me  in  Heaven  ana  in  Earth  \  for  then  you 
 
 are  (as  I  may  ^y)  within  an  Inch  of  being  fwallowed  up  into  God ;  and 
 
 then  are  you  ready  to  leave  the  Earth,  and  all  Things  therein;  for  this 
 
 Man  is  fo  joyned  to  the  Lord,  that  he  is  become  one  Spirit  with  the  Lord: 
 
 And  if  we  be  one  Spirit,  as  Chrift's  Prayer  hath  purchafed,  John  17. 21. 
 
 That  they  may  he  one  Spirit  :>  as  thou  and  I  are  one;  and  that  thou  may  eft  be 
 
 in  me-)  and  I  in  theni^  and  they  in  me-,  that  the  l^^orld  may  believe-,  that  thou 
 
 haftfent  me:  I  fay,  if  it  be  fo,  then  Chrift  himfelf  lives  in  us,  and  then  all 
 
 our  Words  are  the  Words  of  Chrift,  we  have  no   Thoughts  but  the 
 
 Thoughts  of  Chrift,  no  Will  but  Chrifl's  Will :  And  to  be  Ihort,  we  have 
 
 no  Lite  but  Chrift's  Life  in  us,  as  the  Apoftle  faith:  Ilivej  yet  not  /,  hut 
 
 Chrift  liveth  in  me.    And  then  alfb  (as  the  Apoftle  again  faith)  and  fb  may 
 
 you  fay:  All  is  yours  ■>  and  not  before,  whether  Paid-,  or  A  polios^  or  Cephas^ 
 
 or  Things  prcfent,  or  Ihings  to  come:,  all  are  yours-,  and  you  are  Chrift  s-,  and 
 
 Qhnft  ii  Qods\  you  being  cqihq  to  tl^is;  as  you  may  claim  a  Right  to  all 
 
 Things, 
 
/;;    Heaven    und    m    Envtb.  S^r 
 
 Things,  (b  you  may  claim  a  Power  over  all  Things;  for  you  are  already 
 fcr  down  in  the  heavenly  Places  with  Chrift  himfelf,  in  the  very  Glory 
 of  God  the  Father,  who  is  bleflcd  for  ever.  'Tis  true,  all  is  Yours  before, 
 and  for  you,  but  you  can  never  claim  them,  till  Chrift  thus  difcover 
 himfclf  in  thee. 
 
 But  yet  Many  there  be,  that  will  claim  this  Right,  and  appropriate  to 
 themfelves  this  Power,  and  this  Life,  when  alafs !  they  are  far  from  it :  They 
 M'ill  afTume  and  nrefumc,  that  this  is  their  Condition,  when  indeed  and  ia 
 truth,  Chrift  and  his  Life,  is  as  yet,  buried  in  them:  He  is  not  rifen  in 
 them,  he  hath  not  conquered  nor  gotten  Victory  over  his  Enemies,  but 
 he  is  IHIl  crucified,  and  made  tofcrve  their  Iniquities^  ira.43 .  42.  Their  Sins 
 and  their  Lufts,  as  God  there  complains:  Self-Will,  and  Pride,  and  Arro- 
 gancy,  and  vain  Boafting  is  flill  alive  in  them:  He  hath  not  as  yet,  aveng- 
 ed himfelf  of  his  Enemies,  but  Pride  and  Covetoufnefs,  and  Love  of  the 
 World,  and  the  Love  of  the  Praife  of  Men,  thefe  Things  live  in  themftill, 
 and  Chrid  is  dead  :  And  fo  much  the  more  dead  and  crucified,  in  as  much 
 as  they  glory  of  that,  which  is  not,-  conceiving,  Chrift  is  theirs,  when  as 
 all  their  Ways  are  contrary  to  him,  and  yet  they  conceive  and  flatter  them- 
 felves, they  are  made  one  with  him,  when  as  it  were  far  better,  they  had 
 fi  true  Sight  of  their  Oppoficion  and  Contrariety  to  him:  And  therefore 
 thou  mult  know,  thou  art  no  other  but  an  Ufurper,  to  claim  this  Power 
 and  Right  to  all  Things,  in  which  as  yet,  thou  haft  no  Part  nor  Portion; 
 for   when  a  Man  is  come  to  that  Life  we  formerly  fj)ake  of,  then  he  is 
 made  Lord  of  the  Earth,  and  hath  then  real  Dominion  over  all  the  Crea- 
 tures, and  made- little  lower  than  the  Angels,  and  is  crowned  with  Glory 
 and  Majcfty:  As  it  is  exprefledin  PC  8.  Then  thou  belonged  to,  and  art 
 one  with  him,  who  is  King  of  Kings,  and  Lord  of  Lords,  though  you  fee 
 it  not,  though  vou cannot  believe  it^;  yet  'tis  very  true,  thou  art  made  On© 
 with  God,  all  Thino-s  arc  fubje^led  to  thee,  as  to  God  in  thy  Meafure. 
 I  will  reprcfent  the  Cafe  to  }ou  in  a  Parable. 
 
 A  SiippoJitio?i  of  tii^o  Di'ops  reafoniiig  together^ 
 
 As  fuppofe  two  Drops  apart  from  the  Sea,  fhould  reafon  together,  and 
 the  one  lliould  fay  to  the  Other : 
 
 ^  Fellow  Drop!  Whence  arc  we?  Canfl  thou  conceive  whence  we  are, 
 either  whence  we  come,  or  to  whom  we  belong,  or  whither  we  fliall  ^o'i* 
 Something  we  are,  but  what  will  in  a  iliort  Tim"e  become  of  us,  canfltKoii 
 tcilV  And  the  other  Drop  ihould  anfwcr;  Alas 
 
272  AU    Pomer    given    to    ^efiis    Cbrift, 
 
 Alas,  poor  fellow  Drop  I  Be  aflured,  we  are  nothing  ,*  for  the  Sun  may 
 arife,  and  draw  us  up,  and  fcattcr  us,  and  bring  us  to  nothing. 
 
 Says  the  other  again,  (lippofe  it  do?  for  all  that,  yet  we  are,  we  have  a 
 Being,  we  are  Something. 
 
 Why,  what  are  we?  Saith  the  Other. 
 
 Why,  Brother  Drop!  Doftthou  not  know?  We  even  we,  asfmall  and 
 contemptible  as  we  are  in  our  felves,  yet  we  are  Membersof  the  Sea: 
 Poor  Drops  though  we  be,  yet  let  us  not  be  difcouraged :  We,  even  we 
 belong  to  the  vaft  Ocean. 
 
 How?  Saith  the  Other,  we  belong  to  the  Sea,  to  the  Ocean:  How  can 
 that  be?  We  have  heard  of  the  mighty  Greatnefs  of  the  Ocean;  we  have 
 heard  that  there  is  the  huge  Leviathan,  that  fports  himfelf  therein,  who  is 
 fb  great  and  terrible  he  feareth  none;  whofe  Heart  is  as  firm  as  a  Stone, 
 ana  as  hard  as  a  Piece  of  the  nether  Milftone.  The  Mighty  are  afraid  be- 
 fore him,  who  feareth  not  the  Spear  nor  the  Dart,  nor  the  Habergeon, 
 who  efteemeth  Iron  as  Straw  and  Brafs,  as  rotten  Wood,  the  Arrow  can- 
 not make  him  flee.  Darts  are  as  ftubble  and  he  laugheth  at  the  fhaking 
 of  the  Spear;  who  makerh  the  Deeps  to  boil  like  a  Pot,  and  maketh  the 
 Sea  like  a  Pot  of  Ointment ;  fo  that  he  maketh  a  hoary  Path  to  ihine  after 
 him,  and  upon  Earth  there  is  not  his  like.  What?  That  we  are  of  the  Sea? 
 How  can  it  be?  We  have  heard,  the  Sea  is  great  and  wide,  wherein alfb 
 (as  David  faith)  are  Things  creepinginmiinevahlc-)  hothfmaU  and  great  Beajis; 
 there  is  that  Leviathan^  ivho  is  made  to  play  and  [port  therein.  And  they  that 
 go  down  into  the  Sea  in  Ships ^  and  do  their  Bufinefs  in  great  TVaters->  they  fee 
 the  Wonders  of  the  Lord  in  the  Deeps ;  there  are  the  huge  and  roaring  JVaves^ 
 that  mount  them  tip  to  Heaven^  andfuddenly  they  fall  down  into  the  Depths-, 
 and  their  Souls  ?nelt  heeaufe  of  Trouble:  And  thofe  preat  Waves  make  them 
 roll  to  aijd  fro,  and  ft  agger  like  a  drunken  Man^fo  that  they  are  at  their  Wits 
 End'.  In  the  Sea  alf owe  bear ^  there  hethefe  huge  and  mighty  Rocks j  rvhofe Foun- 
 dations are  not  movtable :  Thou  fayeft,  that  we  are  of  the  Sea,  and  belong 
 to  the  Ocean:  Where  is  anyfuch  Faftnefs  or  Strength  in  us?  Where  is  any 
 of  all  thofe  wonderful  and  mighty  Things  in  us  ?  Therefore  whatever  thou  fayfty 
 TPe  cannot  he  of  the  Ocean. 
 
 No,  'tis  true,  faith  the  other;  for  thePrefent  we  are  not  of  the  Ocean, 
 becaufe  we  are  not  yet  joyncd  to  the  Ocean:  And  except  we  perilli,  and 
 be  diffolved  (as  it  were)  to  nothing,  we  are  nothing;  but  iftheSun  draws 
 us  up,  fcatter  us  and  diflblve  us  to  nothing;  fo  that  we  are  not  feen  to  be 
 iQ  much  a«  Drops,  then  are  we  like  to  be  fometbing;  for  then  we  Ihall 
 
 ;:eiurn 
 
/;/    Heaven    and    in    Earth.  475 
 
 return  into  the  mighty  Ocean,  to  which  we  belong :  And  then  we  are 
 thofe  that  have  in  us  thofe  Rocks  and  thofe  Ships,  and  thofe  Leviathans, 
 Filh  innumerable,  both  fmall  and  great;  And  they  have  Room  to  play 
 and  fport  themfelves  in  us:  Then  we  may  claim  and  appropriate  to  our 
 felves,  whatever  may  be  appropriated  to  the  Sea,  or  to  the  C)cean,'  as  well 
 as  any  other  Drop,-  for  then  we  arc  united  and  made  one  with  the  Ocean. 
 
 T'hc  Applkatmi  hy  Way  of  Dialogue, 
 
 So,  juft  To  in  like  Manner, fuppofe  two  mortal  Men  reafbning  together: 
 The  one  in  Fear  and  Jealoulic,  and  the  other  in  Vifion  and  Revelation. 
 
 What  are  we?  Says  the  One.  We  arc  Nothing,  (ays  the  other:  we  are 
 but  a  Shadow,  a  Dream,  a  Bubble ;  not  fo  much  as  the  Drop  of  a  Bucket, 
 or  as  the  Dull  of  the  Ballancc,  we  are  but  as  the  Morning-Dew  before 
 the  Sun,  and  as  Smbble  before  the  Fire,  and  as  Smoke  before  the  Wind, 
 ready  to  be  confumed,  fcattered  and  diflblved  into  nothing. 
 
 On!  fayes  the  other:  Though  in  our  felves  we  are  but  Shadows,  Bub- 
 bles and  poor  Drops,  and  as  thou  (ayeft,  we  are  no  more  than  a  Drop,  a 
 Bubble,  (bon  up  and  down :  We  have  no  Power,  the  leaft  and  weakeft 
 of  all  Things  imaginable;  yet  we  are,  we  have  a  Being:  Nay,  we  are 
 more  than  thou  canlt  imagine. 
 
 Why  Brother,  what  are  we?  Why?  Tie  tell  thee  what  we  are:  We  are 
 Members  of  the  very  Body  of  Jedis  Chrift,  we  are  (as  I  may  fay)  Fledi 
 of  his  Flcfh,  and  Bone  of  his  Bone;  and  we  fhall  be  made  one  Spirit  with 
 him,  and  therefore  be  contented :  Though  we  in  our  felves  are  poor,  and 
 contemptible,  and  apart  from  him  nodiing,  yea,  worfe  than  nothing :  Yet, 
 yet  by  the  Grace  of  God  we  are,  what  we  are :  We  (in  our  felves)  cannot 
 lay,  I  am,  or  I  live:  We  cannot  call  our  felves  I:  I  live,  yet  not  I,  but 
 Chrifl  liveth  in  me  ,*  and  in  Time  I  Ihall  fee  my  (elf  to  live  in  him,  and 
 then  I  may,  and  thou  mayeft  claim  the  fame  Life,  the  fiime  Power  with 
 him;  for  we  Ihall  return  into  him  who  is  almighty;  'tis  Truth,  we  Ihall  be 
 diffolved  in  our  felves,  but  we  lliall  be  emptied  into  him,  who  is  infinitely 
 vafler  than  ten  thoufand  Seas  or  Oceans. 
 
 Ah  Brother!  Says  the  Other,  fiyefl  thou  fb,how  can  thefe  Things  be? 
 We  have  heard,  that  Jcfus  Girifl  is  God  equal  with  his  Father;  that  he 
 is  almighty,  incomprchcnfible,  immenfe,<5<c.  We  have  heard,  that  he  hath 
 all  Power  given  him  in  Heaven  and  in  Earth;  that  he  rules  over  all  his 
 Lnemics,  and  U'cadi  them  all  under  his  Feccj  that  he  rules  them  with  a 
 
 Z  z  z  Rod 
 
274  ^^^    Pomer    given    to     Jcfus    Chrifiy 
 
 Rod  of  Iron,  and  crufhes  them  in  Pieces  like  a  Potters  VefTel:  And  he 
 is  ki  upon  his  Throne,  and  Triumphs  in  Glory  and  Majefty,  and  is  fee 
 down  in  holy  and  heavenly  Places  with  his  Father  in  his  Throne,  and  is 
 full  Authority.  In  us,  behold,  there  is  none  of  thefe  Things;  we  are 
 poor  Drops  and  weakCreatures;  as  little  as  we  are,we  are  full  of  nothing  but 
 Sin  and  corruption;  we  are  empty,  vile  and  defpicable,  not  only  becaufe 
 of  our  Smalnefs,  and  Nothingnefs,  but  by  reafon  of  our  Sinfulnefs  and 
 Impurenefs.  We  have  none  of  our  Enemies  as  command ;  we  are  emp- 
 ty and  changeable,  and  there  is  no  Stability  in  us:  All  our  Actions  declare 
 and  render  us  to  be  always  in  a  dying,  pcrilhing  Condition :  But  Jefus 
 Chrift,  to  whom  (thou  fayeft)  we  belong,  he  is  glorious  and  bleflcd,  and 
 lives  for  ever.  And  therefore  I  will  not,  I  cannot  believe:  Wilt  thou 
 make  me  believe  I  am  a  Part  of  him  ?  It  can  never  be. 
 
 Oh !  Saith  the  Other,  be  contented :  Corn  cannot  bring  forth  Fruit, 
 except  it  dye,  but  if  it  dye,  it  bringeth  forth  much  Fruit:  Neither  can  a 
 Drop  return  to  the  Ocean,  except  it  be  diflolved  in  it  felf,  and  from  its 
 own  proper  Bemg :  So,  even  fo,  we  poor  Drops  in  our  felves,  we  are 
 nothing,  empty,  poor,  defpifed  Nothings,  lefs  than  Nothings,  apart  from 
 the  immenfe  Ocean :  But  if  we  can  be  content  to  die,  and  fbrfalce  our 
 lelves,  then  (hould  we  return,  and  be  made  One  with  that  immenfe  Ocean. 
 Could  we  but  be  contented  to  annihilate  our  felves,  and  to  be  brought  to 
 Nothing,  we  fhould  be  made  Something.  If  that  bleffed  Sunof  Righteouf^ 
 nefs  would  but  arife,  diflblve  us,  and  draw  us  up  into  himfelf,  then  we,  even 
 we,  as  poor  as  we  be,  (hould  t3e  united  and  made  one  with  the  Almighty^ 
 
 Beloved !  Beloved !  The  only  Reafon,  why  we  remain  fuch  empty 
 Drops,  is  becaufe  we  efteem  our  (elves  to  be  fbmewhat,  when  indeed  we 
 are  nothing;  while  we  (et  fuch  a  great  Price  upon  our  felves,  and  look  on 
 our  felves  as  good,  holy  and  pure,  and  fomuch  bettcrthan  our  Brethren, 
 and  take  Noace  of  our  felves,  what  a  Progrefs  in  Religion  we  have  made, 
 and  dcfpife  Others.  This,  this  keeps  us  from  being  united  to  him.  Oh! 
 Thofe  high  fwelling  towring  Thoughts  mud:  be  brought  down;  thefe 
 Thrones,' Powers  and  Principalities  I'et  up  in  us  by  Satan  the  Prince  of  this 
 World,  thofe  ftrong-hokls  that  keep  us  from  being  overcome  and  being 
 brought  to  nodiing,  mud  be  broughtdown,  that  fb  God  liimfelf  may  take 
 Poire'llion  of  us,  that  we  may  bejoyned  to  the  Lord  himfelf,  and  fo  be  made 
 Parrakersiof  his  Life  and  Glory.  My  Eye  can  never  be  united  to  the  Sun, 
 till  I  behold  and  look  upon  it;  then  thofe  Beames  that  come  from  it,  draw 
 my  Eye  inadii'e^S  Line   to  be  joyned  to  it3  (b  thou  art  never  united  to 
 
 Chrift 
 
 J 
 
 i 
 
///    Heaven    and    m    Eavth.  275 
 
 Chrifl-,  till  the  Lord  himfclf  by  the  Eye  of  Faith,  which  is  as  a  Beam  than 
 comes  from  him,  unites  and  draws  up  thy  Soul  in  a  direct  Line  to  him  again. 
 As  long  as  thou  art  Somcthini)-  in  thy  fcltj  fo  long  thou  art  nothing;  and 
 when  thou  beginncft  to  be  nothing  in  thy  own  Elteem,  then  thou  befrinneft 
 to  be  really  Something;  then  is  |e(us  Chriii:  beginning  to  arifeand  to  ex- 
 alt himfelf  in  thee;  then,  as  I  (iiid  before,  halt  tliou  a  Right  to  all  Things, 
 and  thou  mayelt  claim,  all  thofe  great  7'hings,  fpoken  of  before  to  thy  (elf^ 
 to  be  thine,  though  not  to  thy  felf  individual  and  as  feparated,  but  as  united 
 to  him,  to  whom  all  Power  is  given  both  in  Heaven  and  in  Earth;    but 
 till  this  Work  be  done,  Chrift  is  kept  uftder,  and  thy  felf  is  exalted,  and 
 it  rules  thee,  governs  thee  and  terminates  all  diy  Adions,  however  they 
 may  feem  to  tiiee  and  to  other  Men,  as  much  lift  up  inthemfdvesasthou 
 art;  though  (I  fay)  to  thee  and  to  Others  in  the  fame  Sphere  with  thee, 
 they  feem  never  fo  glorious  and  beautiful ;  yet  Chrift  is  crucified  and  SELF 
 is  alive,  and  fet  in  the  Throne.     As  Davunmh:    Up  Lord  I    IVhy  flcepeji 
 thou  ^  Avenge  iis  on  our  Adverfaries.  God  is  afleep  in  iMcn,  till  this  Work 
 be  brought  about  in  them.  And  again:  Arife,  0  Lord/  Exalt  thy  felf  above 
 the  Heathen.  Till  thou  art  laid  lovv',  till  thy  felf  be  brought  down,  the  Hea- 
 then are  exalted,  and  Jefus  Chrilt  is  trampled  down:  As  the  Heathen  in 
 old  Time  typically  (>ot  the  Upperhand,  and  took  PofTeflion  of  the  Land 
 and  fair  Houfes  of  Cj'od,  banillied  and  carried  capti\e  the  People  of  God, 
 kept  them  under,  made  them  tributary  and  overrun  the  Land :  E\-en  fo  are 
 thofe  very  Things  accomplKhed  in  us,  when  Luft  and  Sin  commands  and 
 bear  Rule,  and  overrun  the  Soul  like  Locults,  which  are  the  very  Locufts- 
 of  the  Cottumlefs  Pit,  which  al(b  indeed  are  ANTICHRIST,  they  keep 
 him  under  and  daily  crucifie  him,  that  iscrucific  his  Life  in  us:  And  thefe 
 are  thofe  Enemies  we  continually  ought  to  make  War  with,  hate  and  pray 
 againfl:  Thefe  arc  that  Mto::;,  that  we  are  to  n/r/t' tofr/j,  (as  theAno-el 
 commands)  becaufethey  will  never  help  the  Lord  againfi  the  Mghty,  and' 
 not  to  curfe  Men  nor  any  Thing,  which  God  hath  ma\lc,  as  Some  have 
 ignorantly  enough  (God  know's;  fiiggefted  to  you;  for  all  Creatures,  as 
 they  are  made  by  God,  are  good,  very  good :  But'tis  the  Seed  of  the  Ser- 
 pent we  muit  Wdi'  with,  and  perfecute  even  to  the  very  13cath,  fo  that  they 
 mny  NOT  BEj  ns  David  pniycthj  but  of  nothing  qUq  ought  we  to  ufc 
 fucii  a  Prayer. 
 
 Thefe  Things,  Brethren  I  We  ought  ftill  to  find  in  our  own  Experience: 
 Not  on])-  to  hear  and  read  die  Hilfor)-  of  them,  as  done  In  and  By  Others* 
 but  to  lee  and  feel;  how  they  are  really  accompliihed  in  our  f elves;   for 
 
 Z  Z  z  2,  except 
 
2^6  AU    Power    given    to    Jefiis    Cbrifi, 
 
 except  we  fee  this  Fighting,  Contefting,  ConfliiiHng  and  Refifting  accom- 
 pliflied  in  us :  Except  we  have  found  the  ftrong  Man  bound  in  us,  and  felt 
 thofe  Fightings  and  Refiftings  that  he  makes,  till  he  be  bound  and  over- 
 come, we  are  yet  in  our  Sins :  Strangers  pojjefi  the  Land-,  and  the  Temple  of 
 God  lies  wajie-,  and  the  Enemies  of  God  roar  in  the  Mid  ft  of  the  Cojigregations-, 
 and  tbeyfet  up  their  Enfigns  for  Signs-,  and  break  down  the  carved  IVork  with 
 Axes  and  Hammers.  Could  we  but  fee  all  thefe  Things  in  ourfelves,  then 
 we  might  be  fiire,  that  Light  was  approaching  to  us;  and  if  this  Light  were 
 but  fet  upon  a  Candleftick  in  our  Souls,  then  it  would  give  Light  round 
 the  Houfc,  into  all  the  Faculcies*of  our  Souls,  and  to  All  about  us,  and 
 we  fhould  difcover  thefe  Things  more  and  more;  But  till  then,  the  Light 
 is  hid  under  a  Bed  or  under  a  Buftiel,  as  our  Saviour  faith.  And  if  we  have 
 not  found  thefe  Things  in  our  felves,  we  have  not  been  ^o  much  as  in  the 
 Way  to  Union  with  Jedis  Chrifl:;  but  having  found  them,  we  have  Caufe 
 infinitely  to  rejoyce:  For  then  thofe  Maflcrs  and  Lords  that  formerly  com- 
 mand thee,  now  thou  fhalr  command  them^  and  they  fhall  obey.  Then 
 thou  fhalt  find,  that  he  hath  in  thee  broken  the  Gates  of  Brajif  and  cut  the 
 Barsoflroninfundei',  Pf  107.  i6.  Thou  through  him  fhalt  have  Power 
 now,  to  re£lify  thy  Underflanding,  thy  Will,  thy  AfFe£lions,  tomle  and 
 govern  them  as  a  King,  becaufe  thrift  is  exalted  as  King  in  thy  Soul: 
 Then  thou  fhalt  be  taught  of  God  and  fhalt  receive  an  Undion  from  the 
 Holy  One,  and  thou  ilialt  know  all  Things,  as  I  fhewed  you  at  large  upon 
 that  Text;  not  you,  Each  of  you  indivicfually,  but  you  in  him,  youcom- 
 pleat  as  the  Body  and  as  in  Union  with  your  Head,  ye  have  received  an 
 Unction  from  that  holy  one,  and  ye  know  all  Things.  In  our  felves  in- 
 deed, in  our  own  Wifdom  we  can  know  nothing ;  and  in  our  own  Strength 
 we  can  do  nothing;  but  by  his  Wifdom,  and  by  his  Communication 
 thereof,  and  by  the  Power  of  Chrifl,  and  by  his  Strength  in  us,  we  fliall 
 be  more  than  Conquerors ;  and  we  Ihall  find  thefe  Words  true  to  ourfel- 
 ves, that  our  Saviour  here  faith :  All  Power  is  given  to  we^,  in  Heaven  ^  Earth : 
 You  fhall  feel  it  true  in  your  felves;  for  you  being  united  and  made  one 
 with  him,  you  fhall  fo  derive  his  Power  to  your  felves,  that 
 you  may  fav:  All  Power  is  given  to  me,  in  Heaven  and  in  Earth; 
 Then  you  fliall  come  to  fee  fuch  Things,  as  never  Eye  fliw,  nor 
 Ear  heard,  nor  ever  enrred  into  the  Heart  of  Man,  Things  unutterable; 
 for  till  this  comes  to  pafs  within  you,  you  fhall  never  fee  the  new  Hea- 
 vens, and  the  new  Earth,  fb  often  promifed  in  the  Scriptures:  Nor  till 
 then  fhall  we  ever  fee  the  Day,  that  old  lliings  fhall  pafs  away,  and 
 
 all 
 
Hi    Heaven    mtd    in    Earth.  zjj 
 
 aii  Tilings    fhall  become  new,  as  ir  is  expreft  in  Revelation  21.  4. 
 
 Then  is  the  Day  come,  that  God  (hall  wipe  away  Tears  from  our  Eyes, 
 and  thou  /halt  hear  Chrill  himfelf  in  thee,  proclaiming:  Behold  I  make 
 all  Things  new,  I  make  all  Things  new :  Then  flialt  thou  have  Power  o- 
 ver  the  Earth :  Then  al(b  art  thou  that  blefled  Meek  One,  (poken  of  Mar. 
 5.  71.) at  j]: all  inherit  the  Earth.  Then  fhalt  thou  have  Power  to  meet  thy 
 Saviour,  prepared  and  adorned  as  a  Bride  to  meet  the  Bridegroom  at  his 
 Coming:  Then  indeed  (hall  all  fpiritual  Promifes  be  fulfilled  and  accom- 
 plilhed  in  thee;  and  all  this  by  being  rifen  again  with  him,  and  flialt  now 
 be  for  ever  united  to  thy  Husband  and  Bridegroom  Jeftis  ChrifL 
 
 The  Way  to  this  Life  is  being  dead  to  the  World,  and  dead  to  the 
 Flelh,  tlie  World  being  crucified  to  us,  and  we  to  the  World :  Come,  I'le 
 tell  thee,  thou  blefTed  Soul  1  To  luch  a  Pafs  thou  art  now  come,  that  as 
 thou  ftinkeft  to  the  World,  fb  the  World  ftinks  to  thee;  as  all  Things  are 
 ready  to  forfake  thee,  fb  thou  art  as  ready  to  forfake  them:  So  that  thou 
 beginnefl  to  fee  no  Excellency  in  any  Thing  the  World  prefents  to  thee; 
 no,  not  in  PROPRIETY,  which  the  whole  World,  ye  generally  All 
 efteem  fo  highly  of,  and  are  of  all  Things  lothefl  to  forgo;  1  fay  to  this 
 Man,  even  Propriety,  one  of  the  Worlds  chiefefl  Gods,  begins  to  dye 
 to  him,  and  he  to  it :  It  departs  from  us,  and  we  depart  from  the  Love  of 
 Propriety,  or  laying  Claim  with  AfFcclion  to  any  Thing  in  the  World ; 
 but  having  it,  as  having  it  not,  as  i  Cor.  7.  That  both  they  that  have  JVives, 
 he  as  though  they  had  none ;  and  they  that  jveep-,  as  though  they  wept  not ;  and 
 they  that  rejoyce,  as  though  they  rejoycednot\  and  they  thatbuy^  as  though  they 
 po/jejfed  not:,  and  they  that  iife  this  IVorld,  as  not ahiifing  it;  for  all  theFafln^ 
 on  of  this  If^orld  paffeth  away.  Here  is  your  meek  Man,  your  emptied 
 Man,  your  fcqueflred  Man.  This  Man  is  a  Man  dead,  and' clean  call: out 
 of  Sight,  as  Da-Ad  faith,  clean  out  of  Mind  \  he  is  as  a  Bubble,  that  No -bo- 
 dy fets  by,  and  it  is  his  Life,  his  Glory,  his  Riches  to  be  {q\  and  thefe 
 Men  are  Fools  to  die  World,  yeaihirk  Idiots:  But  yet  be  contented, hap- 
 py, v^-a  thrice  happy  are  thofe  Men,  that  are  come  to  this,  to  be  thus 
 Dead-Men:  You  know,  Dead-Men  are  not  affcded  v.'ith  any  Thinrr, 
 Dead-Men  lay  no  Claim  to  any  Thing,  Dead-Men  cannot  fb  much  as  fay: 
 This  is  I;  they  cilccm  not  of  thcmfeives;  Praife  and  Jjifpraife  is  all  one 
 to  them:  Dead-Men  they  can  \<::i  Men  do  what  they  will  with  them,  they 
 are  all  at  one  Pafs,  let  Things  (as  to  the  World)  go  well  or  ill;  Dead- 
 Men  they  claim  no  Interefi:,  no  Propriety  in  any  thing;  let  them  be  mer- 
 ry while  he  lies  by,  or  let  them  be  fiid,all  is  one  to  himj  let  them  bcSha- 
 
 Z  z  25  3  rers 
 
278  "^^    PoTpev    given    to    Jefus     Clnifi) 
 
 rers  of  his  Goods,  One  will  have  one  Part,  and  Another  another  Part;  let 
 them  make  merry,  and  fpcnd  lavifhly  of  his  Goods,  he  is  not  moved; 
 why?  The  Reafon  is,  becaufe  he  hath  loft  his  Semes,  in  this  World  his 
 Life  is  gone :  he  is  a  Dead-Man :  Juft  Co  it  is  with  the  Man  we  fpeak  of: 
 Chriftians  !  Hath  your  long  Profeilion  brought  you  this,  then  it  is  well 
 with  you;  otherwife,  let  your  Confidences  be  what  they  will:  I  dare 
 not  flatter  you,  nor  I  would  not  have  you  flatter  yourfelves. 
 
 Beloved !  This  was  the  Condition,  the  blefled  Apoftles  and  Difciples 
 were  brought  to :  Oh !  But  where  are  flich  Disciples  now  ?  As  the  Apo- 
 ftles challenges,  i  Cor.  i.  20.  Where  now  h  the  Scribed  JVheve  is  the  Dis- 
 piitcr  of  this  fVorliU^  Where  are  your  great  Dodtors,  and  your  learned 
 Men?  Are  they  Doftors  in  this  School  of  the  Crois  of  Chrift?  No!  Nof 
 Nothing  lefs:  Are  they  dead  Men?  Are  they  come  to  this,  to  let  Others 
 rejoyce  in  the  Heaping  up  Riches,  and  Adding  Houfe  to  Houfe,  Land 
 to  Land,  and  making  themfelves  and  their  Pofterity  great  in  the  World? 
 Thefe  Things  ftiould  not  concern  dead  Men:  And  faith  David  ^gmi: ,  I 
 am  as  a  kok^en  Pitcher  ^  that  can  hoi  J  no  Water:  Juft  fo  is  this  Man;  he  is 
 a  broken  Pitcher,  that  can  hold  nothing:  Pour  Riches  into  him,  pour 
 Health,  pour  Wealth,  pour  Praife,  pour  Honour  into  him,  or  pour  into 
 him  the  Contrary ;  whatever  ye  give  to  him,  or  take  from  him,  he  is  all 
 one;  if  ye  take  his  Cloak  from  him,  he  will  give  you  his  Coat;  if  yeftrike 
 him  on  the  one  Check,  he  cannot  revenge,  he  will  rather  turn  the  other; 
 curfe  him,  and  he  will  pray  for  you;  and  all  this  he  learns  of  his  dear  Sa- 
 viour Jesus  Christ;  and  all  this  he  hath  attained  by  being  united, and 
 by  being  made  One  with  him;  whofe  Pradlife  and  Command  you  know 
 it  was  To  to  do,  and  whofe  Nature  and  Life  he  partakes  of,  knowing  affu- 
 redly,  (by  real  Experience)  that  there  is  no  other  Way  to  find  Reft  to 
 his  Soul,  tut  by  forfaking  his  own  Will,  and  living  free  in  the  World,  and 
 dead  unto  it  and  to  his  own  proper  Will  and  AfFcc1:ions,  dead  to  Propri- 
 ety: And  let  me  now  tell  you,  this  is  that  Sight  of  Chrift,  that  Abraham 
 rejoyccd  in ;  nay,  this  is  the  Top  of  the  Mountain,  from  whence  Mofes 
 brought  a  fhining  Face,  which  mone  fo  gloriouOy,  infomuch,  (faith  the 
 Text)  that  the  People  were  not  able  to  bcliold  himj  nor  to  talk  with  him, 
 untill  he  covered  his  Face  with  a  Vail;  nay,  here  is  the  high  Mountain, 
 where  Chrift  himfclf  is  transfigured  before  his  Difciples,  where  his  Face 
 flione  as  the  Sun,  and  his  Raiment  as  the  Light;  nay  more,  dus  is  the 
 Throne  of  Peace  and  Reft,  wiicrc  God  raifcth  up  the  Poor  from  the  Duft-, 
 and  Hftcth  up  the  Needy  from  the  DunghiUtbat  he  nmyj'ct  them  mth  Princes^ 
 
 even 
 
 i 
 
/;/    Heaven    and    in    Earth,  279 
 
 even  with  Princes  of  his  People^  (faith  David)  Pfal.  113.  7,  8.  Nay  more 
 yet,  this  is  S.  Paul's  third  Heaven,  whither  he  was  wrapt  and  caught  u]) 
 into  Paradife ;  infomnch,  that  he  could  not  tell,  whether  he  was  in  the 
 Body,  or  out  of  tlic  Body,  where  he  heard  Words  unutterable,  and  if 
 they  were  utterable,  they  were  not  lawful  for  him  to  utter;  for  they  were 
 too  high  for  the  Capacity  of  any,  except  for  fiich,  who  had  the  fame  Re- 
 velation :  Nay,  once  more,  this  is  alfo  thofe  Back-Parts  of  Jehovah,  of 
 which  Mofes  could  have  but  a  ihort  and  fudden  Glimpfe,  while  he  was  in 
 the  Body,  and  that  but  through  the  Cleft  of  the  Rock :  Nay,  in  this  Man 
 Chrift  is  transfigured,  as  he  was  before  Peter-,  James  and  John-,  though 
 not  before  the  World;  they  cannot  perceive,  nor  behold  anv  fucliThino'; 
 but  to  thofe  who  have  of  Chriit's  Spirit  in  them,  they  have  fpirirual  Eyes, 
 to  fee,  that  Chrift  in  this  Man  is  really  transfigured,  and  his  Face  fhines 
 as  tranfparent  astheSun,and  his  Garment  is  as  white  as  Snow,  fb  white, 
 as  no  Fuller  on  Earth  can  white  them,  and  his  Raiment  fhines  above  the 
 Brightnefs  ofthgSun;  yet  it  is  not  this  Man,  but  Chrift  in  him,  wha 
 thus  Ihines,  as  the  Evangelifts  relate  of  Chrift. 
 
 Oh  Beloved  !  How  happy,  and  how  free  doth  fuch  a  Soul  live?  How 
 at  Liberty  and  free  from  thofe  Chains,  that  moft  Men  are  fettered  with? 
 As  L.ove  of  Money,  Honours,  Houfes  and  Lands,  diftra£led  with  Hopes 
 on  One  Hand  and  Fears  on  the  Other,  and  are  never  at  Reft ;  but  are 
 like  the  troubled  Sea,  tumbled  this  Way  and  that  Way;  rolling  to  anda- 
 gain,  and  never  quiet:  But  this  Man  is  dclixered,  fct  free  from  all  fuch 
 Things.  What  a  Comfort  is  it  for  a  Man  to  be  made  willingly  to  leave 
 the  Love  of  rhe  World?  To  live  free  and  above  all  Hopes' and  Fears? 
 
 Collectors,  or  Toll-gatherers,  or  Serjantsfeizes  upon  me;  or  if  he  remo\c 
 the  Candle  from  my  Fingers,  or  my  Fingers  from  the  Candle,  is  it  not  all 
 one?  To  look  boldly,  undauntedly  on  Death,  on  Satan, on  Sin,  as  know- 
 ing them  all  overcome  and  brought  under?  What  a  Comfort  is  it  to  find, 
 fee  and  feel  the  Life  of  Chrift  in  us?  And  that  we  are  in  (bme  Meafurc 
 and  every  D.Vy  more  and  more,  made  conformable  to  our  Head,  and  that 
 we  fhall  now  for  e\'er  overcome  and  be  at  Reft,  and  lit  down  with  him 
 upon  his  Throne,  even  as  he  is  fet  down  upon  his  Fathers  Throne?  And 
 then  according  to  that  Pjomife,  \{k6o.  13.  Hath  he  not  made  the  Place 
 ©fhii)  Feet  glorious?  What  a  Comfort  is  it  to  feel  and  fee  our  Graces, 
 
 Fait]]> 
 
z%o  All    PoTver    given    to    Jefus    Chrifl, 
 
 Faith,  Hope  and  Patience,  and  tlie  Reft,  ro  revive,  to  live  and  flouriili 
 wliich  in  former  Times  flagged  and  dyed?  What  a  Comfort  is  this  to  fee, 
 tliat  when  either  the  North-Wind  or  the  South- Wind  blow,  yet  ftill  he  is 
 fefe.  Let  him  be  in  any  Kind  of  Condition,  yet  his  Garden  profpers ; 
 his  Soul  flouriflbes,  and  the  Spices  thereof  flow  out ;  and  Chrift  and  he  fit 
 down  together,  to  eat  the  pleafant  Fruits  thereof;  nay  I  will  be  bold  to 
 {ay  to  this  Man:  Nothing  is  a  Rod  to  him,  nothing  a  Judgment;  let  God 
 do  what  he  will  with  him,  he  can  fee  no  Anger,  no  Frowns  in  any  Thing, 
 but  all  that  comes,  is  to  him  Mercies  and  Loving-kindnefTes  ,•  he  can  fee 
 a  great  Deal  of  Comfort  in  God's  Rods :  TJjy  Rod  and  thy  Staff  (faith  Da^ 
 via)  they  comfort  me:  Then  the  Rod  is  no  Rod,  but  a  Favour  and  a  Mercy; 
 for  he  hath  expanded,  opened  and  given  up  himfelf  folely  to  God  and  his 
 Will :  This  is  the  Soul  that  lives  with  God  and  lives  in  God,  this  Soul  is 
 at  Reft,  and  none  elfe  but  this  Soul :  for  he  hath  in  Part  PofTellion  of  the 
 Kingdom  of  Heaven  already,  and  the  Kingdom  of  Heaven  PofTellion  of 
 him,  he  having  received  the  firft  Fruits,  even  while  he  is  in  the  Body: 
 And  now  is  fulfilled,  and  the  Days  are  come,  that  the  Bride  fpeaks  of, 
 Cant.  2.  II  ,12.  For  lo/  The  TVinter  is  paft^  the  Rain  is  over  and  gone-,  the 
 Flowers  appear  on  the  Earthy  the  Time  of  finging  of  Birds  is  come^  we  Voice 
 of  the  Turtle  is  heard  in  the  Land-)  (i.  e.)  There  is  no  other  Voice  heard  in 
 his  Soul,  nor  in  all  the  Earth  (to  him)  but  Peace,  Peace ;  nor  in  all  his 
 PofTeffion  nothing  but  the  Voice  of  the  Turtle,  which  Pofl^eilion  he  knows, 
 he  fhall  never  be  deprived  of,  but  fhall  have  the  full  PofTeffion,  and  the 
 full  Enjoyment  thereof,  for  ever  and  ever,  in  his  Fathers  due  Time. 
 
 O  my  dear  Friends!  To  what  a  blefTed  Tranquillity  and  Serenefs  of 
 Spirit  is  this  Soul  attained.    Thefe  are  to  him  bleflTed  and  Halcion  Days. 
 
 FINIS, 
 
m^ 
 
 ""iM 
 
■  VX  J  ' 
 
 •*^^     -i^n- 
 
 ...  ^. 
 
 IM 
 
 II 
 
hidu  add  iuH  ^&jflninucc^  tu^tyf-l^^^kt 
 <Vt>Mun\£d   "/ndipe-hdauf-  wccfcr  oaemrul 
 
rt:m^-- 
 
 ■■ :'  t 
 
 „  t  i/' 
 
 ^^y^V  .<: 
 
 ^'^-^'^f'-flffiHr"^"""^"""^  '