…
[figure]
This is the Shadow of that House of Clay
Where dwelt a Soule that richly did Display
Such Light of Trueth abroad, as did Viseal
The Book of God and Hidden Things Reveal;
But hauing left That House now dwels Aboue;
In those Bless'd Mansions of pure Light & Loue.

T. Cross Sculpsit.

M: B:

[Page]THE Gospel-Treasury Opened: OR The Holiest of all unvailing:

Discovering yet more The RICHES of Grace and Glory,

TO THE VESSELS of MERCY:

Unto whom onely it is given to know the Mysteries of that Kingdom, and the excellency Of

  • SPIRIT above LETTER.
  • POWER above FORMS.
  • TRUTH above SHADOWS.

In several Sermons preached at Kensington & elswhere, By JOHN EVERARD D. D. deceased.

Whereunto is added, the Mystical Divinity of Dionysius the Areopagite, spoken of Acts 17. 34. with Collections out of other Divine Authors, translated by Dr. Everard, never be­fore printed in English.

2 Cor. 3. 6.

Who also hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit: for the letter killeth, but the Spirit giveth life.

Verse 10.

For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth.

1 Cor. 2. 6.

Howbeit, we speak wisdom among them that are per­fect, even the hidden wisdom of God in a mysterie.

London, Printed by Iohn Owsley, for Rapha Harford, at the Bible and States-Arms in Little Brittain. 1657.

To all those who (through the power of Christ in them) have attained to esteem it their Wisdom & long to be despised & accounted Fools by the World [...] his sake and the Gospels: whose knowledge, [...]isdome and Guifts hath made them not Great and [...] (according to the custome of the World) but Little, yea Nothing in their own esteem; who notwithstanding are the True Of-spring of God, the Only Right-Wise and Ho­nourable with Him, and the Excellent upon Earth.

TO such only are these Sermons dedi­cated, (they knowing what these things mean) but not to the Great and wise men of this world; For saith our [...], All men cannot receive these sayings, Mat. [...]. 11. A rich man can hardly enter into the King­ [...]me of heaven, nor he (especialy) who is Rich, or [...] in his own esteem; Nay, It is easier for a [...] (or Cable) to go through the Eye of a [...] Needle, then for a Rich man to enter into [...] Kingdome of God; And, saith our Lord, [...] I say unto you, Except ye be converted [...] little Children ye cannot enter there­in; [Page] But whosoever shall humble himself as a litt [...] child, The same saith he, (mark the word) [...] no other, shall be greatest in the Kingdome of Heaven.

These onely are they that can Deny the [...] selves in all things, and take up their Crosse, da [...] ly following their Lord and Master in the sam [...] path he hath trod out before them, being [...] with his own Baptisme; they wait upon [...] as his ser [...]ants, and covet to be like him.

In all his afflictions, reproches, and death, [...] meek? how lovely? how courteous? how [...]; how amiable? how gratious was he [...] all his behaviour? How ready to pardo [...] and pray for his enemies? There was no guile foun [...] in his mouth, He never reproached the vildest sinner; how patient, meek and loving was he [...] them? how did he pitty and tender them? an [...] weep over them, because they were so fast boun [...] in Satans chains? Only he fell very foul on the [...] and dissembling Outside Religion of th [...] Pharisees, their gilded seemingly Holy outsides He could never endure; Because, though ther [...] was an unreproveable and glorious outside, y [...] within, nothing but Stenches, rottenness and [...] bones; like unto gilded and stately Sepu [...]chers without, but within all manner of rotten [...]ness and loathsome Stenches. And he chose ra [...]ther to keep company with the grossest sinner (the Publicans) rather then with these; Because [Page] themselves and others had so high an esteem of them, and thought them righteous, by reason of their grave and demure outsides, to make others believe it was so, or rather better within, when it was quite otherwise. He sought not Himself nor his own glory, but the glory of his Father, He endured the Cross, despised the shame; His life was, to go about doing good, even to his ene­mies; He would gladly have done good to the proud Pharisees, but they could not endure him, because he did not reverence and admire them, (as others did) but dishonour them and disco­ver their nakedness and loathsome insides. Those that are his servants, they in their measure, strive to follow their Master in all good things; They have the same spirit, Full of meekness and tender­hartedness to all; Free and ready to do good, they love all creatures for his sake, they can see no creature in want, but their bowels Yearn to help them, being much troubled, if they have not wherewith to supply their wants.

These indeed (like their Master) can Welcome the Crosse, yea kisse the Crosse every day, and expect, bearing of the Crosse in every thing they do; whether they be Actions Civil or Spiri­tual, in their Almes or Charities to men, or their religious Worship and duties to God; They in all, bear the Crosse alwaies about them.

Therefore that of the Papists (to me) is a pretty [Page] Embleme of these mens lives, in this regard (though they abuse it in an external, outward, foolish, and Superstitious way,) but the Morral and signification to this purpose, is (by some) very aptly applyed: Viz. Every thing they have to do with, or what ever they begin or go about, The Crosse, The Crusifix (as they call it) must be made upon it, when they rise or when they go to bed, or whatever they do they will not forget that; so is it very truly and really applyed to these men, And the more they esteem themselves Blessed; for the Pa­pists think themselves Blessed by doing it ex­ternally, and the fewer Crosses they use, the more (they think) are their curses.

But in this sence, I am sure tis a real truth, That these Self-denied Little-Ones know by experience, (then whom for any to offend, it were far better for him, That a Mil­stone were hanged about his neck, and sunk headlong to the bottome of the Sea) That the more of the Crosse they bare, they reckon, they are the more Rich, the more Happy: This taking up the Crosse and Denial of themselves, they ac­count it their Life, their Portion, their Inheri­tance, their Blessing, their Crown, yea in­deed their Heaven upon Earth: As for all the things of this world, they sit as loose to them as Elija [...]'s Mantle, which as he Ascen­ded fell from him to the Earth, to which it [Page] belonged. These Souls, they willingly and freely have departed from the love of this World, and expect no love from it, but ra­ther Hatred, but they having found the Pearl of great price (of invalluable price) they slight all, Sell All, for this Pearl; For they have resolved and concluded in their souls, in good earnest, as it is Prov. 4. Wisdome, is the principal thing, therefore say they, I must (what ever I do) get Wisdome; for all my other Gettings, I must get understanding; For the Merchandize of it is better then the Mer­chandize of silver, and the gain thereof then [...]ine Gold, This is that Wisdome which is more precious then Rubies and all the things thou canst desire is not to be compared to her.

Thou once having this High Esteeme of this Super-Excellent, Super-Eminent Life, thou wilt search for it as men search for silver, and dig for it, as for Hidd Treasures; For (believe it) These are of infinite more value; These are Everlasting, Eternal, Durable Ri­ches, The other are not so: But the men of the world they esteeme silver and Gold and such like, to be their Highest Riches; and therefore all their Loves Mights and endea­vours are to digg for them, but these souls [Page] are quite contrary, and put worth upon things of Worth indeed, The violent take this Kingdome by force, (saith our Saviour) Nor can it be gotten other waies; This life can­not be obtained without strong Affections to it, Not with sitting still, nor in a general and formall road of profession, it will not fall into our laps, nor is it gotten by pat­tering over a few cold prayers; but it must be Esteemed, Prized, Loved above all things, else it will never bee laid hold on, none else shall ever come neare it; if any other thing take off your Eye, or your Love from the persuit thereof, you immediately lose the very sight of it. He that findeth this life, he indeed findeth life. Wisdome loveth them that love her, and those that seek her early, shall find her, Riches and honour are with her, yea durable Riches and righteousness. But he that sinneth against her, (or neglecteth her) hateth his own soul. And this is the finall conclusion he makes; Proverbs 8. 36. All that hate me love death; yet know, it is the Lord that worketh all our works in us, [...]sai. 26. 12. And tis He that worketh in you both to will and to do of his good pleasure, Phil. 3. 13. &c.

These laborious Sermons do sweetly discover this Life This Pearl, but till you come to experi­ence them, you will finde them full of P [...]ra­bles [Page] and hard Sayings, not onely to such as are void of understanding, and to the men of this world; but to all such (though fil­led with knowledge) who are without the true knowledge of God, even to all out of Christ: for as the Apostle Paul saith, The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, for they are spi­ritually discerned, 1 Cor. 2. 13. The world­ly wise, or men onely literally learned, are uncapable of such Doctrines; for St. Paul saith of such, that God will destroy the wis­dom of the wise, and will bring to [...]ought the understanding of the prudent; and as it were, looks about him, and cryes out, Where is the wise? Where is the scribe? Where is the dispu­ter of this world? Hath not God made foolish the wisdom of this world? 1 Cor. 1. 19, 20.

And it is certain, that the profound Rabbies and Philosophers require a sign, and seek after wisdom; that is, such as is but humane or sensual, carnal and devillish, Iam. 3. 15. and therefore if Christ crucified be preached, he is to the Iews (and most learned men) a stumbling-block, and unto the Gentiles foolishness. And St. Iohn saith of those great and learned men of the [Page] Jews, that they plainly expressed so much; Do any of our rulers believe on him? no, no; they did not, nor could not; they wanted the seeing eye, and hearing eare to know and receive him; for had they known, they would not have crucified the Lord of Life.

T [...]ese labours then are fit indeed, and onely fit for such as are weak in themselves, poor and despised of the world, yet called of God, and precious, because they hold out Christ the power of God, and the wisdom of God, 1 Cor. 1. 24. and of a truth, the great, and the wise men, nor the learned, are not called (or very few of them) to the know­ledge of God by the Gospel, and there­upon unfit for such spiritual doctrine: nay is it not true, as the Apostle saith? You see your calling brethren; how that not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things that are mighty; and base things of the world, and things that are despised God hath chosen; yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence, 1 Cor. 1. 27, 28.

[Page]And therefore to you, even to all you whose life is hid with Christ in God, The seed of Abraham, children of faith, and of the promises, begotten and descended of the bloud and seed Royal, is this piece of Heavenly directions presented, who are experienced and builded upon the Rock Iesus Christ, and who know what that An­nihilation, Mortification and Self-denial is, which is taught in these Sermons; and by Christ was also wrought in the Author himself, and other [...]; and tends to t [...]e con­fusion of the Mystical Babel in mens spi­rits, so strongly erected in mens [...]earts, so that very few yet scarce know truly, w [...]at the confounding of that language means in themselves.

Oh how rare, how precious, how excel­lent and sweet is this spiritual, practical, experimental life? but where to be found? where are the living Monuments of it, and where are the Books of it? where are those Choise ones that know it and do it? How few in these days (though Christi­ans in profession) do press towards the mark for the price of the high calling, and who act true Mortification? How few enjoy those true and sure treasures, pleasures, raptures, [Page] riches and possessions which are in Christ? How few do discern the true way to that High, Rich, Supereminent life? But indeed few are the Preachers of it, and few be the Labourers in this harvest: Oh! Therefore seeing the harvest is great, and the labourers few, how should we incessantly pray, that the Lord would send [...]orth such Spiritual and Mortified labourers into his harvest?

But what may be the cause of this pau­city or scarceness? certainly tis because the practical part and the contemplative also, are clean contrary to flesh and bloud, un­pleasant to the carnal man: few men de­sire to take up, much less to bear the cross of Christ, which is the onely way thereunto: and if men travell not in the right way, how can they come to their journeys end them­selves? or how can they direct or encourage others to enter into it?

Oh! this great Idol, corrupted self, is too much served and worshipped: Men are lo­vers of themselves more then of God: very few practise now answerable to the Primi­tive Christians, who delighted in self-deni­al, and spiritual love: very few prize the cross of Christ in themselves, but rather despise it: we ascend not, nor set our feet [Page] aright on those six steps ascending up to the Throne of Grace, Peace and Rest, truly and lively explained in this book (to wit) 1. Condemnation. 2. Annihilation. 3. Ab­dication. 4. Indifferency. 5. Conformity. 6. Union or Deiformity, the very Throne it self; and compared by the Author (as you shall find in this book) to the six steps leading up to Solomons Glorious Throne.

Where are the men now, who desire to climb these steps? but generally all men account them mighty difficult and painful, and therefore decline them: men rather descend them then seek to ascend: how low, and how poorly do most men (yea most Professors) live? how bound up to the world? they live altogether unto plea­sures or profits, and to themselves, not un­to the Lord: and yet tis certain, He that will be my disciple, must deny himself, and take up his Cross: Actions not forced or compulso­tory, but free and voluntary: few now seek the glory of God, or the good of others; but mind themselves, love themselves, pro­vide for themselves, so that they are ri­vetted into, and fastened unto the earth: Is this to live by faith? to live to Christ? Can such men say, I dye daily? with the [Page] Apostle 1 Cor. 15. or, I am crucified to the world, and the world unto me? or can they justifie that they live not, but Christ liveth in them? or can they plead that they have crucified the old man; with the affections and lusts thereof? have these men abstained (though it may be from outward fleshly lusts, yet not) from those spiritual wickednesses in high places, which also war against the soul? O for shame! is this to live as Christ lived? and to do as [...]e did? Who when he was reviled, reviled not again; when he suffered, he threatned not, but committed himself to him who judgeth righteously: And even hereunto are ye cal­led, because Christ also suffered for us, lea­ving us an ensample, that we should follow his steps, 1 Pet. 2. 21, 23.

Those Primitive Christians, those pre­cious jewels of God, whose souls are bound up in the bundle of life, they counted all but as loss and dross, and dung, to gain the knowledge of Christ and him crucified: they in the first place sought the Kingdom of heaven, and its righteousness: they took the Kingdom of heaven by violence, and these violent ones took it by force: Oh ad­mirably active and passive men? of whom [Page] the world was not worthy; they were af­flicted, persecuted, tormented, who counted it their joy to suffer for Christ: they went to their Rest, through the Cross, rejoycing that they were counted worthy to suffer shame for his name: Those were they that count­ed not anything, no not their lives too dear for Christ, and yet in all their sufferings, went off Conquerours: these found that pearl, slighted all, and parted with all to get this pearl: Behold, here is the faith and patience of the Saints, Rev. 13. 9.

And of this Author we may say, he was one that sought after wisdom, and found it, for he knew the merchandize of it to be better then the merchandize of sil­ver, and the gain thereof then fine gold, Prov. 1. 4. and 8. And he would often say, that he desired to be acquainted with men who had experience of Christ, rather then men of notions or speculations, that desired to act more then to talk; and he did in his publick preaching averr it, that though they were never so mean, poor, and despised by the world, yet if they were but acquainted with such experimentall truths as these, they were more welcome to him then so many Princes and Potentates; [Page] and we hope his labours of the like stamp, will find the like welcom with such as are experienced and practised in these spi­ritual truths: And to such Auditors he desired to preach to, and be acquainted with, that he might confirm them in the grace of God. We may say here of him, and of such high-raised truths, as the Prophet Isaiah, Isa. 28. 9, 10. Whom shall we teach knowledge, and whom shall we make to understand doctrine? those that are wean­ed from the milk, and drawn from the breasts; for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little.

And such was the counsel of the Au­thor, when any came to him, either igno­rant, or full of literal knowledge, who usually are full of questions: yet are also very ignorant (saith he) as to Self-denial, Annihilation and Resignation, which his discerning spirit soon perceived in reason­ing with them: sometimes alledging to them that of Pythagoras, that when any Scholler came to enter himself under him, he would enjoyn them to ask no question in three years, so that he might teach them as he found them able to receive; and [Page] at three years end, they might then ask him any question, but then they had none to ask, for he had satisfied all their doubts.

Or suppose (said he) there were before you as much meat as you could eat in a moneth, if I should enjoyn you to eat it all at a meal or two, instead of nourishing, it would destroy you: whereas if I gave you a moneth to eat it, taking your meals or­derly and digesting them, it would do you much good, nourish, refresh and strengthen.

And a narrow-mouthed vessel, which holds much in the continent, you may fill it with precious liquor, and so preserve it, if you pour it in as it can receive: but if ye pour in too fast, ye spil and spoil that which hereafter may support your life: Nor do we put young Schollers to learn Latin or Greek at the first entrance, but we instil learning by degrees, as they are able to suck in and receive: with these and such like expressions would he perswade them to wait with patience, till God were pleased to reveal: and the same counsel do we give to all who cannot be satisfied presently with these things, but let them read, ponder and wait; and those that [Page] hunger and thirst shall be filled.

And truly, they are but (as St. Iohn and Ieremy say) One of a City, and two of a Tribe, that shall come to Zion, who can attain this salvation; few there be that enter into this strait gate: For wide is the gate, and broad is the way that leadeth unto destruction, and many there be that go in thereat: but strait is the gate, and narrow is the way that leadeth unto life, and few there be that finde it.

And in reading these Sermons, you may observe the Author cuts his way clear be­tween; First, the meer Rationalist, who will square out God according to his own reason, or else he is no God: and herein also including the Formalist: and Second­ly, the Familist, who saith he lives above Ordinances, and so hath quite left all Re­ligion, and by degrees hath turned licen­cious Ranter: which are the main points now in agitation, and the two great rocks against which so many (either against the one, or the other) have split their vessels in these days: But the Author so clearly di­stinguishes, that he misseth both Rocks, and carries on the truth Amain with Top-sail against all battery and opposition.

Here ye shall finde the vail rent, and [Page] the last shadows vanishing, and some Rayes of the glory of the holiest of all appearing, being hid from ages and generations, but in these last times, upon the bringing in the fulness of the Gentiles, and for the calling of the Iews, more brightly breaking forth; revealing the mystery of the Scriptures, or the marrow of the true word of God, which endureth forever: wherein the Life and Spirit of the Holy Word is clearly distinguished from the outward and killing letter, comparing spiritual things with spi­ritual; that all those errors, differences, re­vilings and bitter censurings, so much broken forth of late, occasioned by rest­ing in the letter, may now vanish and make haste before the presence of the Lord, and the glory of his coming, whose fan is in his hand, and he will throughly purge his floor, and gather the wheat into his garner, but will burn up the chaff with unquenchable fire: And will baptize his own people with his own Spirit, with the Holy Ghost, and with fire.

Howbeit, we speak wisdom onely among them that are perfect, yet not the wisdom of this world, nor of the Princes of this world, which comes to nought: But we speak the wisdom of God in a MYSTERY, even the [Page] hidden wisdom, which God hath ordained be­fore the world unto our glory, which none of the princes of this world knew, 1 Cor. 2.

It is written, Eye hath not seen, nor ear heard, neither hath entred into the heart of man, the things which God hath prepared for those that love him, having revealed them unto us by his spirit. And if in this life onely we had hope in Christ, we were of all men most miserable, 1 Cor. 15. 19. We are fools for Christs sake, but ye are wise: we are weak, but ye are strong, ye are honou­rable, but we are despised, 1 Cor. 4. 10. Let no man deceive himself; if any man among you seemeth to be wise in this world (or to himself) let him become a fool, that he may be wise, 1 Cor. 1. 18. For the preaching of the CROSSE is to them that perish foolish­ness; but unto us which are saved, it is the pow­er of God, verse 18. But the foolishness of God is wiser then men, and the weakness of God is stronger then men, verse 25. He that is spi­ritual judgeth all things, yet he himself is judged of no man, verse 15.

The Spirit searcheth all things, yea the deep things of God, 1 Cor. 2. 10.

[Page]And the anointing which you have received of him, abideth in you, and ye need not that any man teach you: but as the same anoint­ing teacheth you all things, and is truth and is no lye; and even as it hath taught you, ye shall abide in him, 1 John 2. 27.

If any man have an ear to hear, let him hear, Verse 10.

Now unto him who is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, Jude 24. and to do exceeding abundantly for you above all that we can ask or think, according to the mighty power which worketh in you: unto him be glory and majesty, domi­nion and power in the Church by Iesus Christ, thoughout all ages, world without end, Eph. 3. 20.

The grace of our Lord Iesus Christ, the love of God, and the communion of the Holy Spirit, be with you all. Amen.

Rapha Harford.

An Approbation.

THe publisher of this Book is desirous, that it might pass with some testimonial into the world; but it needs not testimony from man; for I find it imprest with such a Divine Image, and bearing such clear lineaments of Heaven-born truths, as testifie it to be of God: and therefore strongly bespeaks us to receive it, as into our houses, so chiefly into our hea [...]ts.

I dare assure thee, Reader, if thou hast received a spiritual relish, thou shalt taste much sweetnes in it; And if thou canst rejoyce to be laid low, and made nothing, that God may be exalted and made all in all, then shalt thou find here that which will help thy joy: and let me intreat thee, That as thou readest the Book, to read also thine own heart; and by [Page] this thou mayest come to find thine heart in the Book, and the Book in thine heart, and will make thee fall upon thy face with that Ideot and worship God, and report; God is in this word of a truth, 1 Cor. 14. 25.

Some are casting off the letter of the Scripture, others resting in it; some are despising Ordinances, o­thers overvaluing them. I find the Author walking warily betwixt both, giving due honour to the letter and the form, while he is exalting the Power and the Spirit incompa­rably above both: And thou shalt find him laying the Ax of truth, and the Edge of his Spirit, to that cur­sed Root of Self-Approbation in man, which is daily bringing forth such bitter fruits in his heart, in his life, and in the world; and yet [Page] remains unseen and untouched in the hearts of many that would be thought to be arrived at the brink of perfection, while they scarce under­stand wherein the great imperfection of the natural man doth lie.

Some expressions, in thy reading, may seem harsh or obscure to thee, as they did to me; but if thou comparest one place with another, thou wilt clearly see what the Au­thor means, and shalt find his whole discourse to have a Sacred tendency to lay man low: and so to put him into a Rich capacity of coming in to the near [...]st fellowship with God: so that while some seek to build up themselves upon the de­ceitful foundation of corrupted na­ture, and struggle (though in vain) in the light and power of it, to ad­vance towards perfection; He is plant­ing [Page] his spiritual Artillery against it, to throw it into the dust▪ that man may come to be surely bot­tomed upon the Righteousness, Power and Wisdom of Iesus Christ, which is the onely foundation that God hath laid, and the Gospel revealed:

And in some things you must give him a latitude to his judgement, as thou desirest to thine own in other: If thou findest some truths delivered and inforced with reiterated expres­sions, consider they were deliver­ed for the most part in several Congregations; so that in some particulars, the same things may be re-inforced, but yet with more lustr [...] to make Truth more clear: And that thou hast them as they were Preached and Pressed in Sermons, to the Capacity and Conscience of his Auditors, and taken from his mouth [Page] by a Notary; yet afterward owned and approved by himself, and com­pared with his own notes: Read, Consider and Try, and hold fast that which is good.

March 26. 1653.
  • Tho. Brooks.
  • M. Barker.

Imprimatur,

Ioseph Caril.
Decemb. 6. 1652.

In remembrance of the Author, and upon view of his Essigies and SERMONS.

HIS ICON curiously engrav'd, sets forth
His outward feature, not his inward worth:
His body was his souls dark vail and skreen,
So that his excellent substance lies unseen:
The hearing-ear, and seeing-eye, are blessings rare;
He furnish'd was with both, for [...]was his care
To preach and practise true Self-denial,
Whereof these labours give sufficient trial.
In's la [...]er dayes, while here he had abode,
His life was joyn'd and hid with Christ in God:
How others might this spiritual method know,
His Life and Doctrine in this book do show.
True godliness is a MYSTERY long conceal'd,
But truly in these Sermons 'tis reveal'd:
What good thou findest, let not man be prais'd,
But to the Lord, let all your hearts be rais'd.
L. D.

The Titles, Contents, and Texts of both parts of this Book.

Christ the true Salt of the Earth.
IN one Sermon Preached at Islington Publike-meeting place, on Mark 9. 50. Have salt in your selves.
The Star in the East, leading to the true Messiah.
The Mystery of Christ crucified.
The spiritual crucifying the true Me­ssiah.
In two Sermons at a private Meeting at Kensington near London, on 1 Cor. 2. 2. But I determined to know nothing among you save Iesus Christ and him crucified.
Of suffering and reigning with Christ.
In eight Sermons at Kensington Publick meeting-place, on Rom. 8. 17. If so be that we suffer with him, that we may also be glo­rified together.
The dead and killing letter, the Spirit and the Life.
[Page]Shadows vanishing, some rayes of glo­ry appearing.
In four Sermons at a private meeting at Kensington, on Iosh. 16. 15, 16. And Caleb said, he that smiteth Kiriathsepher, and taketh it, to him will I give Achsah my daughter to wife, &c.

The second part.

Militia Coelestis, or the heavenly Host.
In two Sermons on Psal. 68. 17 At Giles Cripplegate, London. The Chariots of God are twenty thousand thousands of angels; the Lord is among them, as in Sinai, in the holy place.
Where Christ feedeth, and where his flock resteth.
In two Sermons on Cant. 1. 7. at High­gate Publick-meeting place. Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy [...]ocks to rest at noon? for why, &c.
Of eating Hidden Manna.
[Page]The substance of a Sermon preached at a Lecture in the Old Jury London, on Rev. 2. 17. To him that overcometh will I give to eat of the Hidden Manna.
Covetousness Anatomized, or the gene­rality of Covetousness.
The substance of several Sermons, preached at Putney near London, on Ier. 6. 13. From the least of them even unto the greatest, every one is given to Covetousness, and from the Prophet, even to the Priest, every one dealeth falsely.
The PLUS ULTRA of the Creatures.
A brief Exposition on Psal. 148. spoken privately in Old Street London.
Milk for babes, meat for strong men.
The substance of several Sermons at Kensington Publick meeting-place, on Luke 2. 40. And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him.
The Mystery, or the Life and Marrow of the Scriptures.
[Page] An Exposition in two Sermons on Exod. 3. the 6. first verses, at a private meeting at Kensington; Moses kept the flock of Iethro his father in Law, Priest of Midian, and he led the flock to the backside of the desart:— And the Angel of the Lord appeared unto him in a flame of fire, out of the midst of a bush, &c.
True and divine Exorcism, or the De­vil conjured by Iesus Christ.
The substance of several Sermons prea­ched at Kensington Publick meeting-place on Mark 1. 25, 26. And Iesus rebuked him, saying, Hold thy peace, and come out of him: and when the unclean spirit had torn him, and cryed with a loud voice, he came out of him.
All power given to Iesus Christ, in hea­ven and earth.
In one Sermon preached at a Private meeting in Old-street London, on Mat. 28. 18. All power is given to me in heaven and in earth.
Whereunto is added, some Col­lections by Dr. Everard out of some Divine Authors, as being things suita­ble to his preaching, and giving fur­ther light each to other: viz. To him who is in the light.
  • [Page]1. DIonysius the Areopagite his mystical Divinity.
  • 2. Certain grave and notable sayings in Latin and English.
  • 3. Sayings of a certain Divine of great note and name.
  • 4. A lovely glass or example of our Lord Iesus Christ, taken out of Taulerus his works.
  • 5. Another short instruction out of the same Author.
  • 6. A short Dialogue between a learned Divine and a Beggar.

TO THE READER OF Dr. Everards SERMONS.

Christian Reader,

AS there were many causes of delay in publishing these Sermons, so there are also in bringing them to light now: The time when they were preached was in the dayes of the last Bishops, who endeavoured the strangling of many Truths in the birth, as Pha­raoh the children of Israel, lest they should increase and multiply, to discover and suppress their deeds of darkness; to that end High-Commissioning many precious and bright-shining lights, whereof this Au­thor was in the number, laying (as their manner was) many foul things to their charge, which they never knew (as David said of himself, by his enemies) thereby making a great noise to amuze the people, in medling with such men, and to colour their wicked designes (for the suppression of light, and men of light) as if they were guil­ty of foul Doctrine, or foul life, or both; and though they could prove nothing against them, yet keeping them in their Courts, if possible, to aw and vex them, if they could not suppress them.

The Author hereof being spotless in either, especial­ly since God in a special and extraordinary manner appeared to him, in him, in his latter dayes; for he conf [...]ssed, with the Apostle Paul, Eph. 4. 17, 18.Ephes. 4. 17, 18. that in the dayes of his former ignorance and vanity, he walked as other Gentiles, and as men living without God in the world, in the vanity of his mind, having his understanding darkened, being [Page] alienated from the life of God, because of the blindness of his heart; which no doubt our merciful and ready-par­doning God had forgiven, though men could not, or would not forget, which he regarded not much, God speaking peace and par [...]on to his soul.

But afterward he desired nothing more then to bring in others, to see what he saw, and to enjoy what he enjoyed, and to clear truth to them in either respect; he often­times averring, as to others, so to the Publisher hereof, that his trouble was not for self-sufferings, but that truth should be any way obstructed or defamed through him.

And he having once obtained of their Court, to refer the accusations in either kind, but especially for Do­ctrine, and for Conventicles (as they called them) kept by him: to reason out his judgement, and what he had delivered, with four Bishops, members thereof, or any three of them: In this he rejoyced so, as in nothing more, so he exprest (and we judge, and not without good ground) he taking abundance of pains and travel to ob­tain this meeting; and several times procured two, but never could get three of them together to confer with, and to give an account of whatever had been delivered by him, which That he might vindicate Truth much hungred and thirsted for; what the cause may be of such backwardness in them, we leave to others to judge of.

But it may be if they would have met, they might have learned that which they never knew: For as truth is strongest, so God had wonderfully come into him, and de­clared himself by him, in his late years, and made him (as it were) a Sampson, against the numerous Philistims, and a David against the huge and mighty Goliahs of those times: for even then, in his dayes, some of his acquain­tance and followers, who indeed were very knowing men, and pretended High things, as indeed they were, but abused by them to great lie [...]nciousness, making even those precious [...], an occasion to the flesh; insomuch that he [...] to threaten prosecution of them to [...], for their vile words and actions, if they so per­sisted, after so often Admonition: and he forb [...]d their [Page] following or hearing of him, except they came with af­fection to truth, and with desire to be built up in the most holy faith: yet as he was a man of presence and Princely be­haviour and deportment, and fit to accompany such: so he was also familiar even with the meanest, and if willing to be taught, he was as willing to instruct and teach them; and they were (upon this account) more welcome to him then Lords or Princes, imitating the humble carriage of his Lord and Master; he not thinking it any disparage­ment to accompany with the worst and lowest of men, so he might do them good; for (he knew) he was not sent to call the righteous, but the sinners: nor to heal the whole, but the sick: not the Iustic [...]ries, and those, who though they may be large in confession of sin, yet really see but little in themselves, and less to repent of.

Insomuch, that those who were about him, either in sickness or health, would often say, they gat more good instruction from him in discourse, then by many Sermons of other mens, he being still forward, if they were backward, to take occasions to communicate some Divine truths, so that he won their attention to hearken to him; as Christ did Maries, who chose that better part, Luke 10. 42. which should never be taken from her: And when they were backward to enquire of him, he would move them to ask him questi­ons, if they had any doubts or questions to propound then; for (saith he) when I am gone, many will miss me; therefore I desire you would make use of me, and get what you can by me while I am here; and the more you so do, the more welcome; but Christ, I know, will be a Teacher to those that are his. He was also a man of a choise, couragious and discerning spirit, endowed with skill and depth of learniag, judgement and experience to man­nage what God had (though but of late) revealed to him, (as he often would say) affirming, he was now ashamed of his former knowledge, expressions and preachings, even since he commenced Dr. in Divinity; although he was known to be a very great Scholar, and as good a Philo­sopher, few or none exceeding him: yet when he came to know himself, and his own heart; and also to know [Page] Jesus Christ, & the Scriptures, more then Grammatically, literally or Academically, viz. experimentally; he then counted all those things (even all his acquired parts and humane abilities) loss and dung, for the excellency of the knowledge of Iesus Christ, Phil. 3. 8. and him c [...]ucified, not onely ex­ternally, but particularly, buried and risen again in him­self; and for that blessed sight, to see how the Scriptures were daily ful [...]illing in himself and others; they concern­ing as much all times, all men, and all ages, as those of whom they were the history, wherein lies (as in these Ser­mons he sheweth) the chief excellency, fatness and mar­row of the Scriptures, and without which the word is of so little use to us, that to us it is not the word of God; which the Apostle saith, Heb. 4.Heb. 4. 12. is quick and powerful, and mighty in operation, sharper then a two edged sword, and peircing between even the joynts and marrow: as he also largely in several parts of this Book shewe [...]h;Gal. 6. 14. And this was the alone knowledge, whereby he was crucified to the world and to himself.

And thereby his depth in learning and Philosophy being sanctified, they so much the more confirmed and centred his spirit, they brought him to his heaven, home and rest, even into that ever blessed union and communion with God, which before was but skin-deep learning and Phi­losophy (as he termed it;) And the couragiousness of his Spirit was such, when he was but a bare, literal, Universi­ty Preacher (as he afterward still called himself) that he was the onely man that opposed, preached against, and held it out to the utmost, against the late Kings matching with the Infanta of Spain, when others durst but whisper their consciences and thoughts: he chose Texts on purpose, to shew the unlawfulness, and the great sin of matching with Idolaters, being often committed to prison for it, when he was Preacher at Martins in the Fields; and then by the next Sabbath day one Lord or other would beg his liberty of the King, and presently, no sooner out, but he would go on and mannage the same thing more fully, not­withstanding all the power of the Bishops, being com­mitted again and again; being, as I heard him say, six or [Page] seven times in Prison; insomuch, they coming so oft t [...] King Iames about him, he began to take more notice of him, asking, What is this Dr. Ever-out? his name (saith he) shall be Dr. Never-out.

Then began the Bishops for this, to be his [...] ad­versaries, fetching him up into their High-Commission, and never left prosecu [...]ing him, until they had took from him his Benefice, being four hundred pounds a year: And at his second convening thither, spoken of before, [...] threatned him, he would bring him to a morsel of [...]read, and all because he could not have his will of him, to make him stoop and bow to him: And where is the man that hath adventured (for all their forward and great profes­sions) so far as he hath done, in discharge of duty and conscienc [...], because he thought he was bound thereto by command from God! And yet for all this (as he said of himself) [...]his he did by a meer power of self, from natu­ral abilities, and from the power of the old man, suggest­ing and working in him, and carrying it out with much boldness, m [...]gnanimity and true zeal (as to mans judge­ment) Oh! what great things may men do this way, exter­nally, and have no principle of grace, or true fear of God! yea not onely to the loss of Means and Liberty, but to the loss of their heads and lives, and meerly out of Vain-glory, or some such Self-interest; 1 Pet. 4. 15. and herein truly is little or no difference at all between them and Sufferers as evil doers.

And in reading these Sermons, we shall finde those things made good, and we [...]re sure the experienced Chri­stian would not censure us, 2 Cor. 5. 17. though we thus judge: but herein judge even as the Author, and as we have found in our own knowledge and experience; for he that hath a true sight of his own heart, by a reflection of the sight of the bright­shining face of Jesus Christ upon his soul, will set to his seal, that mans heart is the most cunning and deceitfullest jugler in the world, and seal to that Scripture, Ier. 17.Jer. 17. 9. The heart of man is deceitful above all things, who can know it? and that none but I the Lord can search the hear, and can try the reins.

Concerning the discerning spirit of this present Author, [Page] if we shall relate but one passage, spoken confidently by him (after God had Opened his eyes) thou mayest sup­pose there was [...] discerning spirit in him (as it were) to prophesie; My friends (saith he) remember and m [...]rk well my words; you now see the Bishops high, great and swelling, [...] all the power both of Church and State into their [...]; but if ever you live to see a [...] Parliament in E [...]gland, expl [...]i [...]ing his meaning thus, I mean a Parliament having power in themselves, so that the King may not ( [...] hath) at his pleasure break them off, which will be [...]re long, you shall see the utter down [...]l of [...]: This being spoken near two years before ever it came, when there was [...]o sign of any such thing; O Sir [...] replied his friend (then present) how can such a thing be? they have now [...] so much power, and are [...] by Law, that such a thing will [...]hake the very roo [...]s and [...] of the Nation; perhaps they may have their wings [...], and their power weakened and their great Lordl [...]ness taken away; but they themselves to be [...] taken away, seems to be impossible: Well (saith he) yet for all [...], take special notice, what I say, and we both may live to [...] it; That the very race and function of Bishops will be [...] overthrown.

Not long after, he was himself fetched up again by them into their High-Commission, and kept there depen­ding, till the preparations hereunto began to work, viz. The rising of the Scots, &c. so that he would then say, The work was begun; and I do observe (saith he) by their coun­ [...]enances, their hearts fail; for I see very Lead in their eyes; But there his cause was depending even till he fell sick, and he lived to see Strafford and Canterbury put under the black Rod, and then he was gathered to his Fathers.

Besides this, take knowledge of one thing more; when by some religious Lords, and men of worth and ability, [...]illiam Laud, the Archbishop, was much solicited to give way for Dr. Everard to preach to clear himself, as to others, so chiefly to the Ministers of England, which was offered to be done by a Latin sermon, once a week in Lon­do [...]; wherei [...] he would have unfolded his whole judgement, [Page] and what God had taught him, wherein he was never sparing, especially when he met with Auditors, who were not too wise to learn, as (he would say) usually your bare litteral-knowing men are: they esteeming it a very great disparagement to be ignorant of any thing: when indeed they are (for all their pretended great knowledge) really ignorant of all saving truth, Ephes. 4. 21. as it is in I [...]sus.

These great men also promised (if this request might be g [...]anted) they would have undertaken to pay a [...]00 l. a year, to whatsoever [...] he would appoint; but it could not be obtained, whereby was prevented (we suppose) as useful a pi [...]ce of work, as this Age [...], or is like as yet. Take one passage or two more; he giving his at­tendance several Terms at the High-Commission, expect­ing Articles against him, which were long preparing; and he growing impatient under such extreme delays, waited an opportunity, and before the Court addressed his speech to the Archbishop, saying to this purpose, My Lord, I am forced to complain, I suffering more then is [...] for any Subject to bear; I have given attendance from Court to Court, and from Term to Term, above this half year, ex­pecting Articles against me: If you have any, or can make any, let me see them, and let me not be kept wait­ing here for nothing; and if you have nothing against me, let me be discharged; or else if you will not, let me save my attendance until they be ready, and upon the least notice from your meanest Officer, I will be ready to appear. And I conceive this is but a reasonable motion; for this unnecessary charge and attendance is burthensom to me: To which motion replied the Archbishop; Dr. Everard you need not be so hasti [...]; do you suppose we make you wait here for nothing? your Articles are almost ready, and [...] warrant you, you shall have enough of them: Re­plied the Doctor, Enough of them, my Lord; what mean you? Do you know Iohn Everard, better then Iohn Everard knows himself? Enough of them, my Lord! do you censure me, before ye hear my cause? I had thought you had sat here to do justice, and is it justice to prejudge me? whatever tales or informations you may have against me, [Page] do you know how I may clear my self? I wonder at your censure; and being som [...]what moved, said again, shall I have Enough of th [...]m, my Lord? I tell you, I have several things that I know will bear me out; That is well, said the bishop: what are they? Ile tell you one or two of them; the first is my Innocency, and another is my Po­verty. My Innoc [...]ncy, in that I know what I have either s [...]id or done, I know what I have taught and by the help of God, I shall be able to make it good; however, you may misunderstand me: for I have well advised and con­sidered, what I have d [...]livered publiquely, before I durst deliver it as my Masters e [...]rand and embassy. Secondly, for my Poverty, I know poverty is A [...]mor of proof against the [...] of this Court. I want th [...]t which is the sup­port of your Cou [...]t, (Money) for I must be my own Advo­ [...]te, my own Doctor, my own Proctor, my own Spokes­man; all you [...] (looking toward the Doctors and P [...]octors) I have no money for you: but some expence I must be at, coming by water: but for other disbursements, I can part with none, do what ye will with me: and I know you care not for such Customers: Well Doctor, well, replied the Bishop, do you know where you are? I do, and have well considered before I spake: Have you? Well Messenger, take him aside, we have other business; Pray withdraw: He there waiting till the Court was rising, the Messenger urging him to go away with him; he said, what to do? Sir; you are committed; You are mistaken, replied the Do [...]tor, I will first speak to the Bishop; My Lord, said he, The Messenger would have me to Prison: is it your pleasure I should be committed? yea Doctor, you are committed for your bold carriage, and for af­ [...]ronting the Court in your language, most grosly, and not to be born: So the Court being rising, the Messenger jogging him to come away he said▪ but do you hear, my Lord, are you in good earnest? must I go to prison in­deed? I think you are but in jest: Well Doctor, replied the Bishop, you were too too [...]awcy, but we will pass it by for this time, expecting better carriage from you here­after.

[Page]And coming another day in the morning to the Bishops house, privately to speak with him, many waiting in the Hall, before he was ready, he made known his d [...]sire to the Secretary; but it seemed the Bishop had no mind to speak with him, and there he waited; s [...]veral [...] being called in and disp [...]tchd, he thought himself Slighted; and spake again to the Secretary to mind the Bishop of him; at last he told him, h [...] had told him twice, and he thought the Bishop would not speak with him, for he seemed displeased with him for naming him; thereupon the Doctor still waiting and seeing the last man called in, went after him without order; the Bishop staring him in the face, said, How now Dr. Everard, what do you mean by this? who sent for you? no, my Lord, replied the Doctor, I might (I see) have waited long enough, before I should be sent for; but it is my d [...]ty to wait up­on you without sending for: And then further urged his expectation of his Articl [...]s, and his trouble in attending, and plainly told him, he looked for no favour at h [...]s hands: let him have but Iustic [...] (which he had little hope of, he had so little already) and he desired no more; and withal, told the Bishop of his [...] him, and that if he would boast of his standing in his [...], he was not behind him; but if he would have s [...]attered and complyed as some did, he might have been a Bishop as well as he, and that he knew well enough; whereat the Bishop stormed, and flung away in a rage. But to go on.

But such was his exp [...]rience of truth and errour, and also in distinguishing the spirit and the life f [...]om the dead and killing letter, 2 Cor. 3. 6. having alwayes had the same searching spirit, as in other things, so in divi [...]ity chiefly; so that he had run through most mens judgements that differ, to discover and divide between truth and errour: [...]nd had it so pleased God he had lived till now, he would have been of singular use, as a means and instrument in the hand of the Lord,Exod. 26. 33. 2 Cor. 3. 14. to have drawn aside the curtain from before the glory of the Holy of holies, and to remove the dark vail still upon the heart, and the scales of ignorance from the eyes; for therein was his affection, his excel­lency, [Page] and the delight of his hea [...]t above all things, he giving l [...]rge testimony to the truth of the Letter, and yet making it but the Letter, thereby giving the lye to any who did or shall ignorantly charge him with Familism; but firmly est [...]blishing that, he then laboured to draw men higher, that they might [...], as he clearly saw most men did, and so do still: So also, he would have had marv [...]llous faculty in reconciling differences between honest and well meaning Christians, and would have clearly told them, what they both mean [...], and how th [...]y might agree and reconcile; whereas since through mis­understanding, they have quarrelled extremely, though but about shadows, for the most part, both meaning well, but through ill managing, have abused and reproched each other most unchristianly, and making the difference more and wider then i [...] was or is: So that a man may ask, as the Apostle doth in another case, 1 Cor. 6. 5.1 Cor. 6. 5. Is there not a wise man among you? but brother goeth to Law, and cont [...]ndeth with Brother; nay, what censuring, and bitter [...] have they searched for, and invented to repro [...]h each other, even before the ungodly, to make one another [...] to all men? witness those [...] of mischief by Mr. [...]dwards and others, who intended and promised such fruit every moneth; a most wicked, bold and presumptu­ous allusion to the tree of life, in the midst of the Paradise of God, spoken of Rev. 22.Rev. 22. 2 but it is far better that the Lord hath cu [...]bed and prevented such intentions.

These Sermons we had much ado to keep out of the Bishops fingers; the Pursevant upon search for any thing of his, missed them very narrowly: But God preserveth and bringeth to light in his due time, all things, (designed for use) according to his own purpose: And these had been communicated sooner, but that we waited for a fit time, we conceiving time now more ripe, and more fit to pro­pagate such spiritual and more raised truths; Professors of Religion formerly living more in externals; having not so deep a sight of such things as these,Ephes. 6. 12. and of the greatness of heart-sins, and of those de [...]ilements within, and of those secret wickedensses in high places, which the [Page] Auther setting himself against, [...] labouring with all his might, to unb [...]ttom [...] and litteral Professors from their false foundations, whom he observed and discovered to build the main stress of their Religion upon Form, [...], and generals, and very few of them seldome ever came to see th [...] disorder of the inward frame of their spirits, and of the defilements of the inner man: yet he finding most men approving and commending (though b [...]t s [...]ch) yea most Ministers and Preachers, sowing pillows under the Elbows, even of such Professors,Eze [...]. 13. 18. especially [...] withall they lived inoffen­sively to men in their lives, an [...] withal retaining and ex­pressing a [...] esteem of them, they thought them goodly converts, and they passed for [...] Christians; for those that put not into their mouth [...]r, they prepare war against them. Mich. 3. 5.

Therefore seldom or never never of late did our Author go th [...]ir way and tread their baths, but purposely avoided them; which paths (the saw) led men to be at best but novices in Christianity, and to be fed alwayes with milk, being not able to [...] stomacks would so turn at [...]: which state also they might come, and yet be nothing at all; therefore his la­bour and endeavour was, to lay the foundation, and to root them sure and stedfast, and then to build them up, and to cause them to grow up, and come on to perfection, which they cannot but do, if truly [...]ounded upon the true corner-stone Jesus Ch [...]ist; he laboured to sit them for strong meat, as the Ap [...]stle saith, Heb. 6. 1, 2.Heb. 6. 1, 2. Leaving the principles of the Doctrine of Christ, let us go on unto perfect [...] ­on, not laying again the foundation of Repentance, Faith, Baptism, and laying on of hands, of the Resurrection, and of the eternal judgement: but as the Angel commanded Ioh [...] To come up hither, and to look for those [...], those [...] and full things, that w [...] may come to be in the spirit upon the Lords day, as Iohn was; which things are held forth to all those that hunger and thirst for them,Rev. 1. 10. and who cannot be satisfied without them, and to none else.

Besides all this, the importunity and sollicitations of [Page] many Scholers, and other Christians, from time to time [...] who having experience of these practical things in them­selves, who (though they want much of the Doctors schol­lership and parts) yet deemed them worthy the publish­ing, and have now prevailed to communicate them pub­liquely; assuring themselves, that those who have the things themselves in them, will not be captious to spy out faults, but receive in good part what is well intended.

Moreover, another main reason of deferring them no longer, is the abuse of many truths, more broken forth of late them fo [...]merly: many of those Diamonds of truth, be­ing therein cleared and polished, which have been so much abused and abased; either by those filthy dream [...]rs, who have (as to men) wofully mistaken, corrupted, and defiled many glorious truths, and by their false and devillish con­clusions, have not onely given occasion, but a justificati­on to defile the [...]lesh, falsly pretending that truth allows it: though truth (in it self) cannot be corrupted or defiled: or else by those blind Seers of [...] times, who yet calling themselves Prophets, but are not, do as Isaiah saith, Isa. 5. 20.Isa. 5. 20. call truth errour, and errour truth; call darkness light, and light darknes [...]; evil good, and good evil, &c. here also thou shalt find many of those Diamonds and pr [...]cious T [...]uths taken up from under their feet, having been by them so trodden in the dirt (as to men I say still, they not knowing the worth of them) by their vi [...]ifyings, and by their foul names of Errour, Heresie, Familsm, &c. because they knew not a true and right Diamond; or if some, yet not all, and th [...]m they knew not, they presently vilifie as cheating and counterfeit; indeed few can know them from such, or from dirt, they have so daubed and trampled them in the mi [...]e; yet here thou shalt find them made orient, spa [...]kling, and refulgent, as [...]it to be numbred among those foundation precious stones, whereof the New Ierusa­l [...]m is built, Rev. 20. And those blind Seers pourtraitured to the life, and their seemingly-holy disguises pulled off.

And yet in all this we have said commendatory of the Author, Christian friends, do not think that we have gone about to praise or li [...]t up (Man) or that we would have you [Page] fasten your eyes on any creature whatever; No, no, God forbid; far, far be any such thing from our thoughts; for what is man? Isa. 2. 22. or wherein is he to be accounted of? neither was it the Authors practise at all, to lift up (Man) neither do we here present him as a perfect man; but with Eliah, as the Apostle saith of him, Iames 5. 17.James 5. 17. He was a man subject to like passions as we ar [...]: and with Lot, Abraham, David, P [...]ul and Peter, Rom. 7. 18. he had his infi [...]mities; but he could say also with Paul, [...], me, that is in my fl [...]sh, dwelleth no good thing, But I d [...]lig [...]t in the Law of God aft [...]r the in­ward man; now if I do that I would not, it is no more I that do it, but s [...] that dwelleth in me; neither did he ascribe any good, either graces or gifts to himself, but all to God; he would not set that crown upon his own head, or upon the head of any creature, but with Paul confessed, Gal. 2. 20. I am crucified with Christ; Gal. 2. 20. nevertheless I live; yet not I, but Christ liveth in me: And when God had wrapt up his spi­rit in p [...]eaching, even, as it were, to behold himself in the third heaven; yet he had that prick in the [...]l [...]sh, which would cause him often to say, even in publique; Beloved, if at any time you find any good by me, or see any truth more then you did before, or find your souls raised from death to life; or the Cripple from his mothers womb healed and cured within you; or if you see any grace, any gift in me,Acts 3. 12. as Peter to the Jews, Ye men of Israel, why look ye on us so earnestly, as though by our own power or holiness we had made this man walk: if you see in me any good, know, that is none of mine, I dare not claim it, neither can any creature claim it: But if you see in me or your selves any s [...], Rom. 7. 20. any evil that is most properly mine and yours; and yet it is not I that do it, but sin that dwelleth in me: but all good is Gods; whatever it be that comes under the notion of Good, under what name soever, it is Gods, and his one­ly. So that we have onely hereby laboured to set and six your eye on him, from whom all excellencies slow, to see and behold the excellencies and vertues (not of man) but of him who calleth from darkness to light, Acts 26. 18. from the power of Satan to God; and that you should wonder and be amazed that the Almighty should stoop so low, as to work in men, [Page] and to communicate of his own nature, and put [...]orth his mighty workings in and through such poor nothings as men are: And in this respect let no man [...]ear to speak to the utmost freely and fully of the Vertues, Excellencies and workings of the Lord in the hearts of his people; for in them he displayes his glo [...]ies, they are his Sanctuary, his Temple, in them he rests, as in his holy hill, where eve­ry one speaks of his glory: Psal. 26. 9. and although these motions and mighty miracles be wrought in man, yet they are not of man, or by man: Therefore let men (or whoever shall have occasion to speak either of the dead, or of the living) but keep to this rule, and fix their eye on him to whom all glory and praise is due, and then let them set forth freely and fully whatever vertues, or what ever is praise-worthy in any of the sons of men, thus far, made the sons of God; then they need never fear to be charged with flattery or hope of rewards from men.

Let not (so far as lies in man) the graces of God, and his glorious working in his Saints dye; no, not when th [...]y dye: [...] this is far from over-praising the dead, or the [...], as the mistake hath been; though man may, and must return to his mother the Earth, and to his principle of dust, yet let the Lord alone be exalted; and in this sense, spare not to speak out freely the vertues and en­dowments of God in any man; although for the best of man or men, we must say of them, with Daniel and other Saints; To us belongeth nothing but shame and confusion of face for ever; Dan. 9. 7. but to the Lord honour and glory, mercy and forgive­ness for over and [...]ver. Let no man appropriate to him­self, or put upon others any good; for all good is f [...]om God, and whatever is evil is mans; although naturally and gene­rally mens practises are quite otherwise, appropriating all good to themselves, and nothing of evil; whereby the poor blind creature (Man) deludes his poor soul, while he lives, or when he comes to dye; if the Lord do but speak to him as he did to Iob, then he finds quite con­trary, that all evil is his, and no good at all, and then he is amazed at himself and confounded.

And although it is heartily w [...]shed (if it had so pleased [Page] God) that the Author had lived to see these Sermons in print, and some other pieces of his, as he intended, but prevented by death: yet (as the proverb is) Seeing we can­not do as we would, [...] us do we may: Tis pity these things should dye, and be altogether obs [...]ured: there may be in them such an ap [...] door to some men, whom the Lord hath this way enlightned, and such hints given, as may lead them to [...] things then these: yet thus much we assure you, [...] were in the Authors hands a Considerable, and were perased over by himself, [...] who gave this ap­probation of them, There is nothing in them but I own: he saying withal, That writing of Sermons was a very great advantage; not onely giving men account of what was de­livered many years after, when both the matter, the sub­ject and expressions were forgoten; But also (said he) tis a kind of immortalizing mens labours (and the workings of God upon their spirits) to generations to come: though they themselves dye, and are forgotten, yet their works may live and remain: And if Writing be so, much more Printing, which makes them so common, publique and cheap, so that so many thousands do enjoy them; and many thousands more might and would, were there not a common fault (especially of late) in those that should disperse, sell or communicate them, and do not, or will no [...], either because of their particular dislikes, every one af­fecting, and will not prefer any thing, but what su [...]s to their apprehensions: or else being tainted with envy at others accep [...]ation and prosperity; whereby ab [...]ndance of precious Books dye in obscurity; either lying by the walls, and rot, or turned to Wast paper, being a just judge­ment of God upon persons and Traders, tainted with envy, or affecting singularity; the fruits whereof this ge­neration hath deeply tasted the bitterness of, and those that succeed are like to do much more, except we repent and resolve amendment, beginning again to love and re­ceive each other in the truth, and bearing with what our selves at present see not;Mat. 7. 2. for you have found, that with what measure ye mete, it shall be measured to you again: but [Page] let us now learn that safe and sure rule, so much in these dayes neglected, As ye would that men should do unto you, even so do ye unto them; Mat. 7. 11. for this is the Law and the Pro­phets.

Tis true, we know one main cause is fulness and over-abundance, whereby many stomachs are cloyed; and in­deed our full stomachs have loathed and turned against abundance of precious hony-combs: but though this be one reason, yet the two form [...]r may lead the van, as being chief ring-leaders to this mischief.

But to conclude; for this Authors Sermons, thou must accept of these or none; for here is all can be hoped for, or expected, we rather choosing to present thee with all at once, then divided, in regard this Authors manner of teaching was not in an ordinary way, whereby some things asserted may seem harsh or dark to some, that so one pa [...]t thereof may express and give light to another, he insisting more fully in some Sermons then other; therefore judge not all, untill thou hast read the work through, and pondered well with waiting on God by pray­er; for here are things worthy to be seriously weighed and waited for till God reveal.

So we commit thee and them to him who is not tyed to mans teachings, but is able to teach without him; (and it is onely be that teacheth by him) according to his most gracious promise in the new Covenant, I will be their God, and they shall be my sons and daughters;Jer. 31. 33, 34. and th [...]y sh [...]ll not teach every man his brother, saying, Know the Lord; for they shall all know me, from the least to the greatest.

Farewel.
Yours, desiring if by any means he might serve you in the Gospel, and help you on to perfection. R. H.

TESTIMONIES Freely given By Mr. Iohn Webster, and by Mr. Iohn Cardell, in their publick Preaching at A [...]hallowes Lombard-street, LONDON.

By Mr. JOHN WEBSTER.

AND therefore I cannot but take no­tice, and I much wonder at; That precious Book lately printed, which it may be, many of you have not ta­ken notice of, being Sermons prea­ched by Dr. Everard, called Gospel-Treasures ope­ned; wherein, he among other Divine things ex­presseth this point in several of his Sermons, most Divinely and Elegantly; and I could not but re­commend it to you, having my self found so much sweetness in it; and I wonder much at the Hea­venliness and sweetness of his spirit; for to me it is as clear a piece as any I know extant; Setting forth (as to this particular) the infinite and deep condescention of the Son of God, being God equal with his Father, yet to stoop lower and be­neath the unexpressible misery of man, to bring him up again. He there shewing, that herein lay [Page] the great and unconceivable sufferings of Christ, far beyond his external sufferings of whipping, re­viling, spitting upon, crowning with Thorns or his crucifying upon the Cross, and the like; all be­ing far below and not worth the naming the same day with these sufferings. And shewing al­so how these things are to be also in every Chri­stian. And that this Liberty purchased by Christ, is not to encourage the flesh, or to purchase liberty for it; but 'tis for the inward man, and the spi­rit; And how, he once having such a principle of life, he cannot give way to sin, but sin is his bon­dage; and how the power of Christ in him slayes all fleshly actings in the love of them; And that all things of man shall be slain and crucified in him by the death of the Son of God; And that these are the things which shall be burnt up for ever and ever with unquenchable fire. And al­though many self-wise Professors in the world are offended at the Book, and stick not to asperse and belye it with their common slanders of Error and Heterodoxal opinions and the like: Yet we know the World can do no other, but will belye the Truth, as it alwayes hath done: And the more Divine any truth is, the more they oppose it; Why? Because the Light thereof Condemns their Darkness, Sin, and Ignorance, and their Practices: And they are not able to stand in, or bear the Light thereof: For either they must Condemn the Truth to justifie themselves, or else Condem them­selves by the Truth, which they can never do, till they are overcome and Captivated by the Truth.

By Mr. JOHN CARDELL.

AND therefore I cannot but recommend to you those precious Sermons Preach­ed by Dr. Everard, which I know many of you have both in your houses and hearts; whose Name is very sweet and precious to many that knew him in the [...]lesh, (in his latter dayes) for those savoury and experimental Truths wrought in you, by the power of Christ, which he was an instrument to bear so clear wit­ness unto; And I, for my part, if I had the most precious Balme, or the most Odoriferous ODOUR in the whole Earth, I could freely pour it forth upon the NAME and Memory of that man, as upon any English man I ever read or heard, or ever were acquainted with; But, I have it not, and he needs it not, for he is far above all things of that nature, or the most precious things the whole Earth can afford; For, He Resteth with Christ. But that which makes me now remem­ber Him, is, That Mystical and Divine Expositi­on he gives of those 2 or 3 verses in the 15 Iosh. 15, 16, 17. being very suitable to the MYSTERY we are now unfolding; I will read you the words, and then I will give you the Interpretation in His own Words, for I cannot give you a better▪ [Page] And although the Men of the Letter, or the Ma­sters of the Letter, will not, cannot endure an In­terpretation, but what the bare Letter bears, but presently they cry out, ERROR and HERESIE, according to their wonted manner, In vilifying that which they do not apprehend; but we leave them to themselves. I pray give ear, The words are these; The Holy Spirit speaking concerning Caleb; And he went up to the Inhabitants of DE­BIR, And the Name of DEBIR before was Kiriath­sepher. And Caleb said, He that smiteth Kiriath­sepher and taketh it; to him will I give ACHSAH my Daughter to Wife: And Othniel the Son of Kenaz the Brother of Caleb took it, And he gave him Achsah his Daughter to Wife. Saith he, Ki­riathsepher signifieth The City of the Book, or The City of the Letter. And Debir signifieth THE WORD: And Caleb, A good heart; OTHNIEL, The Lords Opportunity; and Achsah, The Rending of the Vail. So that the Dr. reads the verses in English thus. And, A good Heart said▪ He that smiteth the City of the Book, or the City of the Letter, He onely shall marry Achsah, and have the Rend­ing of the Vail, And Othniel, The Lords fit Op­portunity, he onely smites This City of the Letter, and takes it, and to him alone are the Scriptures made DEBIR, The Word; from whence he draws most Heavenly and Divine Conclusions, &c. But I refer you, for your better satisfaction to the Book it self. And return to our business in hand.

To all Those Blessed and Precious Souls Wheresoever Scattered Throughout the World, Yet, united in One Spirit, Which Rejoyce in the Revelation Of the Mystery of Christ, Being also reconciled unto God In One Body, By the Cross; He, Having slain the Enmity thereby And do, or may Comprehend This LANGUAGE.

To Them Is the Word of This Salvation Sent In all Humility Greeting.

A light to lighten the Gentiles, And To be the Glory of the People of Isra [...].

To make known among the Gentiles The Manifold Wisdom of God And The Unsearchable Riches of Christ.

THE RENDING OF THE VAIL, OR Some Rayes of Glory from The HOLY of HOLIES.
In one Sermon, Preached at Islington, at the Publique Meeting-Place.

MARK 9. 50.‘Have Salt in your selves.’

MY beloved, now you are here ga­thered together in this place, I be­seech you hearken diligently to what shall be now [...]poken.

I will use no other Preface, then a word or two from that saying of our Saviour in the Pa [...]allel place to this, Luk. 14.Luke 14. 35. 35. from which he makes this conclusion, He that hath ears to hear let him hear: Let him now hear the word of him by whom he shall be judged at [Page 2] that great day: Let him now hearken to that word which shall certainly one day, either sooner or later, rise up in judgement against him: Let him hearken to the word of him who spake as never man spake; Luke 2. 12. for his words are like the wine he made at Cana; no wine like that wine, nor no words like his words: fot the best words that ever man spake, had somewhat of Self and Carnal ends in them, but in his words there is no tincture, no concourse or tast at all of the Creature, no Allayes of humane weakness, but they are all words of grace and peace, Luke 4. 22. the words of spirit and life; insomuch that all that heard him, wondered at the gracious words that proceeded frrom his lips; who in all his words never sought himself, nor his own glory (as men do) but the glory of him that sent him.

Nay hearken, I pray you, to his word that could have spoken far beyond all that ever he hath spo­ken had he but had Auditors fit to have heard and understood him: I beseech you therefore silence yourselves a while, I mean your own Wit and Rea­ [...] and your own blind understandings;Rev. 8. 1. And let there be silence in Heaven for half an hour, that you m [...]y learn to know what it is to have salt in your selve [...], that you may have salt in you, that you be not spewed out of Gods mouth as unsavoury, Rev. 3. 16. and loathsome to his stomach: It were far better you had never heard, then that these words should prove unprofitable to you.

But as you are here in this your so great zeal to hear, and in such thronging and [...]locking toge­ther this day, to whom should we address, that [Page 3] our zeal and meeting may not be in vain? for as the woman of Samaria said to our Saviour, Iohn 4. 11.John 4. 11. so may we say, The Well is deep, and we have no­thing to draw with; mans reason and understanding cannot reach Truth; ad quem ibimus? then, whe­ther shall we go? saith Peter, Iohn 6. 60.John 6. 60. and he an­swers it there himself, truly O Lord, Tu habes verba vitae aeternae, Thou hast the words of eternal life; Therefore let us pray with the Disciples, Mat. 13. 36.Mat. 13. 36. O Lord, declare thou to us this Para­ble. And I humbly pray and beseech that God who opened the mouth of Balaams dumb Ass, Num. 22. 28. that he would be pleased to open my lips,Ps. 51. 15. and then my mouth shall shew forth his praise, for the instruction of those that are his servants here: And I pray God you may rouse up your attention, maugre fulness, drowsiness, wandring thoughts, cu­stom in sleeping, and the like.

The things that I intend (through Gods assist­ance) to open to you, and answer, are these three Questions: O Lord, In lumine tuo lumen, Psal. 36. 9. In thy light we shall see light. And by no other light. Then, Let us see

  • 1. What salt is?
  • 2. What it is to have salt?
  • 3. What it is to have it in our selves?

1. What salt is? Mat. 9. 49. Christ saith in the Verse be­fore my Text, That every one shall be salted with fire, and every sacrifi [...]e shall be salted with salt. We must first find what fire is, and then we shall know what salt is. This fire is Christ, and that very pro­perly, as you may see he is so called, Isa. 10. 17. [Page 4] The light of Israel shall be for a fire, Isa. 10. 17. and his holy one for a flame; and it shall burn and devour his thorns in one day,

And he is FIRE in three regards:

In regard of

  • Burning.
  • Heat.
  • Light.

First, The nature of Fire is to burn: Fire cannot burn it self; take notice of that, fire cannot burn fire, but all things else it will burn and consume: So doth Christ▪ he is that fire that burns up all our works, and whatsoever is not himself, and his own work INUS, he consumes and annihila [...]es. The Light of Israel shal be for a fire, and his holy one for a flame, it shall burn and devour his thorns and his br [...]ers in one day. Know this, the more sin, the more fire, the greater burning, Mal. 3. 2.Mal. 3. 2. Who may abide the day of his coming, & who shall stand when he ap­peareth? for he is like refiners fire, and like fullers sope? Christ is this fire; and let me tell you this burning and consuming is for your good; it is that out of the old ashes of the old man you may have a new life, Mat. 5. 29. 30. a new resurrection. Examine thy self, hath this fire cut off thy hands and feet, and pulled out thy right eye? hath it. consumed thy young men? [...], hath it burnt up thy OLD heaven and thy OLD earth? that so ye may, enjoy a new heaven and a new earth? 2 Pet. 3. 7.2 Pet. 3. 7. Nay further, let me aske thee, hath it thrown all thy gods in the fire? hath it burnt up all thy idols? yet I tell ye, this [Page 5] burning is not unto death, but unto life, as Christ said of Lazarus, This sickness is not unto death; but be sure that as the Lord Jesus Christ burneth up,Joh. 11. and woundeth, so he healeth and maketh alive again: I would and I heal.

Secondly, the work of fire is to heat; so Christ after he hath destroyed and burnt up all our acti­ons, then he breathes into us a gentle warmth and heat of his own Spirit to cherish and revive us again, that so we may no longer live our own lives, but the life of Christ.

Thirdly, The nature of fire is to give light: when That day dawns to us that Christ comes into the soul, we shall find, He brings light with him, and this is called Christs day. Isaiah. 20. 3. and Joel 2. 10. Our first day is our own day, that is, a day of darkness, a day of gloomi­ness, and thick clouds; but the day of the Lord is a terrible day▪ our flesh trembleth for fear of thee, for who shall abide the day of thy coming, and who shall stand when thou appearest? for thou art like re­finers fire and like fullers sope. When Christ comes into the soul, he comes not onely with light to discover, but like fire to burn up all that building that we have made to our selves, and that we have raised by our own power, and breathes warmly and gently, by his Spirit, his own life, un­til by degrees he brings a glorious light into the soul;Acts 26. 18. He then turns us from darkness to light, from the power of Satan unto God.

And all this is done by one and the same act in God, although those acts be divers and distinct in the creature; that is, the same act in God, which [Page 6] comes to the obstinate and perverse, and hardens them; which comes to the humble and meek and softens them; the same act in him, Hardens, and Softens, as the Sun doth wax and clay.

That same God which was darkness at the bot­tom of Mount Sinai, was light in the top of the Mount: Exod. 19. 16. He is the same God in himself to all, but he works diversly in regard of the creatures; He is the same 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 revenge on them for their sins; but to the other he appears in mercy and love, and marries himself to them, Hos. 2. 19. he communicates to them his sweet loves, and their wills are swallowed up in his; and these onely are they that can say in truth, Not my will, but thine be done; but the other, they cannot forsake themselves,Mat. 26. 39. their own will, their own ends: but this is but by the way.

And this you see in brief, what the fire is; Our God is a consuming fire. But now what is the salt?Heb. 12. 29. I know it is divers wayes taken and expounded: Some take it to be wisdom and discretion in speech; and for proof they cite that place of the Apostle, Let your speech be alwayes gracious, seaso­ned with salt; for so Solomon saith, A wise man may hold up his head before Princes; and they give this reason,Col. 4. 6. As salt keeps things from stinking, so doth wisdom so salt and season a mans words,Prov. 16. 21. that his words may not be unsavoury to wise men,Eccl. 8. 1. so that he is not laught to scorn. Others take it for holi­ness and sincerity in life and conversation; as our [Page 7] Saviour saith, Ye are the salt of the earth, Mat. 5. 13. that is (say they) when by their living well, speaking the Truth in their words, and expressing holiness in all thir actions, this seasons their lives, & maketh them savoury before God and men: So also they interpret that of our Saviour, Mat. 5. 13.Mat. 5. 13. Ye are the salt of the earth; but if the salt have lost his sav [...]r, wherewith shall it be salted? it is thence­forth good for nothing but to be cast out, and trodden under the feet of men; when men live not as they profess they are unsavoury, and men tread such mens profession under their feet; and therefo [...]e say they, He admonisheth them to strive for integrity of life, and so [...]ndness in doctrine, and constancy in suffering; for these things honour their profession, and seasons them with salt, and makes them sa­voury to God and to men.

But to be short, and without any more circum­stances (that we may come to the matter inten­ded) The fire and the salt are both one, and that is Christ himself as I have told you; He is the fire: so, He is the salt; as the Apostle saith, Heb. 2. 11. Both he that sanctifyeth, Heb. 2. 11. and they who are sanctifi­ed are all one: So Jesus Christ he is the fire that salteth, and the salt wherewith it salteth, as is ex­prest in the verse before the Text.

Indeed I confess, the Apostles also were called Salt, Mat. 5. 13.Mat. 5. 13. Ye are the Salt of the earth (saith Christ himself) not that they were the Salt them­selves, or the salt indeed, but they were those which uttered the salt; they taught salt, (as I may say) and where rath [...]r (as we may call them) Sal­ters; [Page 8] those which sold and uttered the true salt, (which is CHRIST) to the world: But I say of them, as the Apostle Paul saith, 1 Cor. 3. 4, 5.1 Cor. 3. 4. 5. While one saith, I am of Paul; and another, I am of Apollo: who is Paul, or who is Apollo, but Mi­nisters by whom you believed? neither is he that planteth any thing, nor he that watereth, but God, &c. and in another place (saith he) Was Paul cru­cified for you? 1 Cor. 1. 13. or were you baptized in the name of Paul? So say I, were the Apostles crucified for you? are they those that suffered for you, and redeemed you? are they those that are the Salt, Life, Strength and Support to you? no, no, for themselves had need of salting; therefore they were not The Salt, but they were the Instru­ments or Ministers which Christ used to convey to us the true Salt, and in no other regard were they called The salt of the earth.

And again, Christ saith (in the same sense) Mat. 5. 14. Ye are the light of the world; and again S. Iohn saith,Mat. 5. 14. and more properly, Iohn 1. 9.Joh. 1. 9. He is the true light, which lightneth every man which cometh into the world; and himself saith, Iohn 8. 12. I am the light of the world. He it was also that was typisied in all the Oblations under the Law, Joh. 8. 12. and throughout the old Testament; He was the True Paschal Lamb, He was the true Sacrifice, he was that Fire that must alwaies burn upon the Al­tar, Levit. 6. 13.Lev. 6. 13. He also was that salt comman­ded, for the salt was never wanting; and in the verse before my Text, Christ himself cites that place, Every sacrifice (saith he) shall be salted [Page 9] with salt, he was that salt which must never be wanting; he seasons every Oblation, Lev. 2. 13.Lev. 2. 13. he is the Salt of the everlasting covenant unto thee and thy seed for ever: Num. 18. 19. he was that Salt that Eli­sha threw into the waters, 2 Kings 2. 21. and healed them; and those many waters are many people, as it is exp [...]es­sed in the Revelation; in sum, he is the Substance, the MIND of the whole Scriptures.

As he is the fire, by reason of burning, [...]nd be­cause of heat and light; so he is the salt that swee­tens and savours ev [...]y thing. As he is the light that enlightneth, so he is the salt that sal [...]e [...]h [...]ve­ry man: He it was th [...] was wanting in that people which God upbraideth, Ezek. 16.Ezek. 16. 4. That were cast forth to the world in their blood and fil [...]hiness, and their navel was not cut, and they were not salted at all; that is, they had not Christ that true salt applyed to them, that sho [...]ld have made then savoury to God; That which is unsavoury, shall it be eaten without salt? Iob 16. 4.Job. 16. 4.

It is this salt that must season the venison that must be savoury meat for old Isaac; Gen. 27. it is not your salt, no, nor your VENISON, not the daintiest meat you can provide, not the best duties you can perform, will please him, except they be sal­ted and seasoned by his own Son; let them be the best actions that ever man performed, never so well purposed, never so good and excelling, (both for the matter and manner of them) away with them, without This Salt; it is onely in his son that he is well pleased:Mat. 3. 17. Never think that all your prayers, your tears, your alms, &c. please him, but onely [Page 10] that which is his Sons own action and work in you; else they stink and are abominable in his eyes; he will not, he cannot regard them: The sacrifices of the wicked are an abomination to him. The Devil made as true, and as large a Confession of Christ, as any man can do; look upon the words, and not up­on him that spake them, and you would think they were the words of a Saint; O thou Iesus of Nazareth, Son of the most high God, I know thee who thou art,Mat. 1. 24. even the holy one of God: (indeed it was extorted, and came from them against their wills) but Christ accepted it not, because this glo­rious confession was without salt; it was not from a sweet feeling experience of him in them, but from some self-ends. Therefore I have observed, that the Devil (where he is worshipped) to imi­tate God, hath brought in, in all his Sacrifices, the use of salt: nay, so eminently true is this, that as the Devils cry out and attest unto him, though against their wills: so by their practice we may note, that under salt, was hidden that great my­stery and secret of all Religion, by their great care to use salt, thereby to imitate the worship of God, as Iosephus noteth against Appion, and Ierome against Vigilantius, Pliny, Plato, and others.

Christ spake altogether in Parables;Mat. 13. 34. for sayes the Text, without a parable spake he nothing unto them; yet know, he alwayes spake in such para­bles, as were not absurd ones, but they had a most fit correspondency and resemblance to the things themselves, and those speeches of his which to us seem not congruous, had we but eyes to see (even [Page 11] every one of them) they would be like apples of gold, with pictures of silver; Prov. 15. 23. so aptly and fitly are they spoken, as no man can speak like him; As there is not a word nor a syllable in all this blessed book of God, but is really true; so all the words therein they are spoken with infinite wisdome; there are Wonders in all Christs words, but our eyes are shut that we cannot see the wonders of Gods Law; and as Christ spake much in Parables, so doth God much in Allego [...]ies;Psal. 119. the truth is hid under shadows, and Mysteries in the Letter.

But the reasons (as I con [...]eive) why Christ is compared to salt, are these:

First, There is a healing power in salt: Rea. Little do you know the vertue that is in salt to cure all man­ner of diseases; for Antidotes against poysons, to heal all manner of wounds, as some have written thereof at large: I do not say, salt rudely taken, as it is in our common use, but salt duly prepared and made [...]it to every use, nothing more useful, nothing more excellent.

In this regard (salt having such an healing ver­tue for all wounds, poisons, diseases) Christ is more truly salt to the soul, then salt is to the bo­dy; he is precious salt, and duly prepared and [...]itted for all our diseases; no infirmity, or malignant disease in us, though never so desperate, but This Salt will cure it: If you have gotten such a wound, that you are as a man fallen from an high place upon a heap of stones, so that you are bruised all over; if you be covered with the leprosie of [...] from the crown of the head, to the sole of the [Page 12] feet, so that no part, no member, no faculty is free, His everlasting mercy, and His never failing good­ness, and his Almighty power, is a never failing Medicine, that can fit and compound such ingre­dients, that shal answer the disease of every part: If there be an utter enmity between God and you, in your apprehension, so that you have no hope of ever coming into his favour, and nothing you can do can prevail with him; set but Christ be­tween God and you, and he will heal this enmity. When he was here upon earth in the flesh, no disease could withstand him in the body; so I am sure none can in the soul: Hos. 13. 9. But if you have not Him, there is no way but you must dye in your sins, and your destruction is of your selves because you believe not, and lay not hold on him who would save you from destruction.

Alas do not you once think, In your own names, or in your own strengths to turn your selves to God: No alas, this is the way to destroy your selves; for do you what you can, fast and pray, and weep and lament, and confess your sins, &c. these do but destroy you the more, if he be not the bottom you stand upon, if he be not your rock you build upon: But coming in his name, and confessing from your souls your own vileness, seeing really your own nothingness, and utterly disclaiming whatever flesh and blood can do; Then, thou shalt find God gracious to thee, not onely in accepting what thou dost on this ground, but also healing thy nature,Luke 10. 34. and subduing thy lusts, then shalt thou find this good Samaritan pouring in oyl to heal [Page 13] thee, and to bind up thy wounds; and then thy mea­nest duties in him, are better accepted then the most glorious and splendent to men; for then the c [...]se is altered with thee, Because now Thou bot­tomest upon him.

Se [...]ondly,Reas. 2. he is compared unto salt, because as sal [...] preserves things from putrefaction and corrup­tion, so doth he preserve our souls; for they would stink before God,Psal. 38. 5. if his merits were not applied to them; as David saith, My wounds stink and are corrupt: We are in our selves, without him, As unclean,2 Pet. 2. 22. as a swine that walloweth in the mire, and as dogs that return to their vomit; but of this we h [...]ve spoken sufficiently already, and therefore we p [...]ss it by, and come to the third Reason.

Thirdly,Reas. 3. salt hath a power and vertue in it to preserve it self; if it be able to preserve other things, much more it self. Salt is the most dura­ble of all things; therefore saith Abi [...]ah, 2 Chro. 1 [...]. 5.2 Chro. 13. 5. Ought you not to know, that the Lord God of Israel gave the Kingdom over Israel to David for ever, even to him & to his sons by a Covenant of Salt? Why?Numb. 18. 19. Because it was most durable: therefore sayes th [...] Lord, I will make with you an everlasting Covenan [...] of salt, A perpetual covenant is there cal­led A covenant of Salt; because salt is durable it self, and makes every thing else durable, therefore the Lord compares his Covenant to salt, because it is and shall be immutable, unchangeable; And it is his praise, and his goodness, that in himself he is not mutable; and it much commends his mercy to us, that he changes not, why? Because Therefore [Page 14] ye sons of Iacob are not consumed. Mal. 3. 6.Mal. 3. 6. and Iames 1. 17. In him is no variableness, nor shadow of change or turning. He onely is Unchangeable; but look on all the creatures, and ye may see them [changeable] If we grant they do not change (as you think) yet they are in a possibility of changing.

But if we think Him [changeable] this is our ignorance, our childishness; When we think, by our prayers, or fastings, and reformings, that we can turn God, or change his mind; that one while he is angry, and another while he is pleased: Be­loved, this be far from our God, He cannot change: You think weakly and childishly of him, that when you feel or fear a judgement, or desire any bles­sing, that you can meet him and stay his hand, or you can prevail to turn his mind, or constrain him; no, no, far be such thoughts from us: The change is not in your God, but you may and are changed; The change is in your selves, and in your selves only: As when men are at Sea and cast anchor on a rock they draw and pull as though they would pull the rock to them, but they pull themselves to the rock,

We think when we repent he is pleased, and when we are obstinate he is angry, as if [...]e were so changeable▪ that he is angry to day, and pleased to morrow: There can be no such thing in God; And by such thoughts, we make God no God; we make the ever blessed and unchangeable God an I­dol: Indeed, the creature is changed, and the act of God upon the creature, may and doth change; as the Psalmist saith, They all shall wax old as doth a garment; Psal. 102. 26. as a vesture shalt thou change them, [Page 15] and they shall be changed: but thou changest not, they years are the same. We erre, not knowing the Scriptures, if we think that we can Change and Alter God, or that we can direct him what is best to be done, as I Fear too many of you doe. Yea, (I fear) even some that have been long pro­fessors, nay those that have been long Tea­chers in the Church, and sit at the stern, and should guid the ship aright, yet ordinarily let it dash upon this rock, they themselves teach so, and others be­lieve so and so both, The people with Aaron, have made themselves A golden Calf, and then have fallen down & worshipped it: No, no, my brethren, it is our happiness, our security, that God changes not.

And so also God is said to come nearer to us, & to go further from us; but know, God cannot remove, God is as near us alwayes as he can be▪ yea, he is nea­rer us then any thing we can call [i] he is nearer us then our selves,Ps. 139. 4. he knows all our thoughts a farr off; that is, even before we think them our selves.

But Beloved, to me all these Reasons are b [...]t external, common Reasons; But I conceive, the onely and true reason, and that which I conceive is chiefly intended, is this:

That as salt is (for so it is) the Central exist­ence of every thing; that is, salt is the Substance, the Strength, Supporter, and Compacter of every visible and mixt body: So is Christ to every crea­ture. Rev 3. 14. the beginning of the creation of God, and the BEARER bearing up all things by his mighty word and power, Rev. 3. 14. Heb. 1. 3. and Col. 1. 17. He was before all things, and by him all things con­sist; [Page 16] and Heb. 3. 14. For we are made partakers of Christ, Heb. 1. 3. if we hold the beginning of our confidence stedfast unto the end. Col. 1. 17. Take this as a maxime, there is no one thing in the world,Heb. 3. 14. but salt is the strength, the Knitter, the Supporter, the Sustainer, the Compacture of it; there is nothing in the earth that you can give me, but I can give you the Salt of it; as take a Leafe, wherein you may think that there can be no salt; but there is in it Salt, and so in all other things; And indeed that is the life of every thing; The greenness is not the salt, and yet salt is in it, though you see it not; even so is Christ that salt of every thing; it is He who FILS all things, He who Knits and Upholds all things, is the essence, being, and life of all things.

Behold I tell you a mysterie (as the Apostle saith) you think Christ is in heaven,1 Cor. 15. 51. and so indeed he is, for heaven is where he is, and he is every where. But shall I tell you how yo [...] may come to handle him with your hands, and see him with your eyes? Thus; Can you but take off all accidents from every thing, and then that whi [...]h remains is [Christ;] Mat. 18. 1 [...]. Their Angels alwaies behold the face of their father which is in heaven. As if you take from me all heighth and depth, all greatness and littleness, all weight and measure, all heat and cold, and all kind of matter and form; for these are all Accidents: and then that which is left, is He which BEARS [...]p all, even Iesus Christ, blessed for ever; even He, that dwels in Heaven, and in the bosome of his Father, in his Pavilion, and in his Secret place. He clothes himself with light (saith [Page 17] the Psalmist) as with a garment.Psal. 104. 3. [Light] is the next thing to God himself, the purest Acci­dent: For all that may be smelt, felt, tasted, seen, heard, o [...] understood, all these are Accidents: and therefore saith the Apostle, the fashion of this world passeth away, for the fashion of this world are but Accidents: for take away all kind of fa­shion visible, and every thing that can be imagined under any form whatsoever, and then you shall find Jesus Christ the Son of the father,Col. 1. 15, 17. the first-be­gotten of all creatures, the Beginning and Foundation of all the works of God, The IMMANUEL, God with us.

All accidents must pass away,1 Cor. 7. 31. all the fashion of the World; and whatsoever must passaway, let it pass away; and that which perisheth or is to perish, let it perish; but still Christ remaineth, he changeth not, he is not subject to Accidents, or any change,Heb. 13. 8. but he remains alwayes the same; He is yesterday and to day, and the same for ever. Therefore lay not hold on these transitory things, but lay hold on the Anchor of your souls, which is Both sure and stedfast, and that entreth into that which is within the vail, Heb. 6. 19.Heb. 6. 19. Highness and lowness pass away; greatness and littleness pass away, youth and age pass away, weight and lightness pass away, and all the beauty and glory of the Creature; but still Christ who is the salt and the substance, that still remains. For, there was something of me before I was either high or low, great or little, heavy or light, old or young, &c. and that was Christ, The beginning of all things.

[Page 18] And Christ being thus, as we have shewed you, you then see, what ground Christ had to call him­self The salt of the earth; for all these things being taken away, ye shall find him to be as the salt of every thing: th [...]t is, Christ he is the Strength, the Holder, the Knitter, the Composure, and Compacture of all things: Joh. 1. His name is The word of God, Rev. 19. 13,Rev. 19. 13. He is The word by whom all things were made; in him was life, and the life was the light of men: this light shineth in darkness, But the dark­ness comprehendeth it not. All Accidents are dark­ness, and hide God from us; He is the image of the invisible God,Col. 1. 15. the first-born of every Creature; for by him were all things created, that are in hea­ven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principali­ties, or powers, all were created by him and for him, and he is the beginning of all things, and by him all things consist.

Object.Object. But it may be you will say to me, How can that be true of Christ? Salt is good, but if the salt (saith he) hath lost its [...]avour,Luk. 14. 34, 35. wherewith shall it be salted? It is neither meet for the land, nor yet for the Dunghil,Ma [...]. 9. ult. but men cast it out. He that hath ears to hear, let him hear. What shall he be sea­soned withal? can he be infa [...]ated or unsavoury?

Answ. Answ. The decision of which doubt falls pro­pe [...]ly under the second general question of my [...]. My second question answers this, viz. What i [...] is to have salt?

He in regard of himself seasons all alike; He in himself doth not season some more and some less; [Page 19] or some have him, and some have him not; but as it was in the gathering of Mann [...], Exod. 16. 18. they all gather­ed enough, thoughsome gathered more, some less; they lacked not, nor they had none left: so Christ is in every one in regard of himself alike; that is, in regard of their real and essential perception and participation of Christ. He is the form of forms, the soul of the soul: and he cannot be more in one place then in another. But here, to have salt, is, to see, to know, to feel, and believe, and assure our selves that we have this salt, and that Christ is in us. Christ is in regard of himself every where, and in every one alike, but every one believes it not alike.

If we should attempt to speak of God as he is in himself, in his essence, as abstracted from all creatures, so he is unknowable; neither Creating, nor in possibility of being Created, as tis said in Prov. 30. 4.Prov. 30. 4. Who can declare his generation, his name,Job 12. 7. or his sons name, if thou canst tell? he is un­knowable, unnameable; Canst thou by searching find out God? We cannot conceive of his manner of being in the creature; but ac [...]ording to his manner of working in the creature. As Iacob when he awa­ked, then he saw that God was in that place;Gen. 28. 17. then he cryes out, Oh how terrible, how dreadful is this place! this is none other but the House of God. God was there before as much as he was then; but Ia­cob was not aware of God.

The whole creation is Gods house, Gods Temple, but we see it not so; we see not God in all places, nor in all creatures, (as Iacob did then) till our eyes be opened. God is alwaies in every creature, and [Page 20] he is there alike, in his Heaven, & in his Holy place, and he cannot be more in one then another; but till we be awaked, till our eyes be opened, till the scales of ignorance, and the thick darkness be re­moved, we cannot acknowledge it: But as soon as ever they are open, then we see God was and is in us, & we were not aware; and we shall then cry out of every place, and of every creature, O how dreadful is this place! I see now, this is Gods house,Psal. 18. 11, &c. and Gods Temple, and I knew it not. Till then God had made (as David saith) dark­ness his secret place, and his Pavilion round about him were dark waters and thick clouds of the skies; but when he pleaseth to discover himself, then it follows in the next verse, At the brightness that was before him, his thick clouds passed, hail­stones and coals of fire: then the Lord was seen and heard, for he thundred in the heaven, and the Highest gave out his voyce: they saw then that it was He alone that wrought in and through all the Creatures; that it was he alone that gathered and scattered, and discovered the foundations of the world;Psal. 18. He it is that turneth the Nations of the world upside down; it was at his rebuke, at the blast of the breath of his nostrils that the earth shook, and trembled, and coals were kindled by it. So also he saw that it was God who sent from a­bove out of heaven, his holy place, and took him out of his troubles, out of many waters, and delivered him from his strong enemy, and he brought him out into a large place, and so goes on in that 18. Psalm.

[Page 21]When the soul comes to be awaked, and to see God thus, filling all in all, to be motion and Agent in all things: then he falls down before God, and is ashamed; and throws down all his own pride and arrogancie, all his high conceits of his acting and doing any thing; for he sees now it was not he, but that it was God in him that did all:Eph. 6. 12. now, down falls all conceit of power and gifts, with all strong holds, all principalities and powers, and spiritual wickednesses in high places, Psal. 15. and he gives All glory to God who dwels so near him,Psal. 24. In his holy hill of Sion.

Then he no longer looks without himself; but now he hearkens to know what the Lord sayes in him;Hab. 1. 2. his eye and his ear are now to himwards; he will now no longer rule and guide himself▪ nor take his own advice; but he sees how he hath gone astray from God, and desires now that God onely would guide him; for he finds that he is the surest and the nearest Counsellour; his eye is altogether now upon God, so that he trembles in his presence: He sees now we need not say, Who shall ascend up to Heaven to bring Christ thence,Rom. 10. 7. or who shall descend into the grave to bring Christ from the dead? for behold, the word is nigh thee, it is even in thy mouth. Christ is in thee, in the midst of thee, as the Prophets often, Great is thy God in the midst of thee, O Israel. And a­gain, The holy One of Israel in the midst of thee. And again, Ioh. 1. 26. Iohn Baptist, There is one in the midst of you whom ye know not; he shall baptize you with the holy Ghost and with fire.

[Page 22] When our eyes are opened by Christ, to come to see this, even those eyes which were blind from their Mothers womb: And when the strings of our tongue shall be loosed then we shall fall down before his presence, and confess our own vileness, our own nothingness; and that we in our selves without him are meer dust and ashes,Gen. 18. 27. poor drops, poor warms. And this is not out of formality, or custom, but unfainedly and really, seeing our selves to be so and no otherwise. But till this time we go on in our pride and arrogancie; we ex­alt our selves and go on to please our own wils, and say who shall bring us downe? our tongues are our own, we will prevail; who is Lord over us? we say, Psal. 12. 4. Tush: God sees not, he is above: can he see through the thick clouds? and so we go on in our own waies, Job. 12. and follow our own wills, and regard not God who is in us, and acts all our acts, and works all our works for us;Isa. 20. till then we exalt our selves, even into Gods throne, and dethrone him, as much as lies in us: for we say, I will, and I am, Power is mine, and Revenge is mine: many say so, and multitudes more do so, they will be Revenged, that they will: and so appropriate and arrogate to our selves, James 4. 13. the very att [...]ibutes of God: Vengeance is mine saith the Lord. And, as Iames, Woe to them that say, To morrow we will go to such a City and re­main a year, and there buy and fell and get gain. and Isa. 9. 9.Isa. 9. 9. Wo to them that say in the pride and stoutness of their heart, The bricks are fallen down, but we will build with [...]wn stones.

Beloved, conclude this, all power is his; and all [Page 23] praise is his; and if all be His, then what hath any creature to do to take to himself any at all? but this great sin of arrogancie is that which runs through the whole world, great and small; and who sees it? and who checks himself for it, say­ing, what have I done? This is that which rules in the very Devils themselves: Nay this is the Devil in us. For they think they have a power, and so walk according to their own wills, and see not that they act by the power of God; for God is all power, all act, and no creature stirs or moves but by him; he is their act and their being, tho [...]gh not of evil: for though God be The orderer of e­vil, yet he is not the Author: but men would hence lay the fault on God, and excuse them­selves: And very strange conclusions men have made through mistake, that because there is in God an active, positive, consulted, and deliberate repr [...]obation of certain men, before their sins were committed, yea, before the Creation: and be­cause also tis said we can do nothing without him (for in him we live, move, and have our being) therefore they con [...]lude that the evil of action as well as the Action belongs to Him▪ not understan­ding to distinguish between the Act and the Evil of the Act: no, no, you are decei­ved; you conclude thus, because you cannot comprehend his waies, and so you would bound, limit and circumscribe the Almighty by your nar­row Reason. But you must distinguish between the Act and the evil of the Act: all Act is Gods, but he is free from the evil of any Act. All evil [Page 24] is thine, and all good is Gods. And therefore Hos. 13. 9.Hos. 13. 9. O Israel, thy perdition is of thy self, but in me is thy help: but this I cannot now enter upon; we therefore return to our point in hand.

Till Christ be pleased to discover himself to be there, to be in us, we are stark blind, until He say to our eyes, Ephatha, be ye opened: Else how do we walk and [...]et up and down in our pride and arrogancie both to wards God and men, and begin to beat and oppress, and lord it over our fellow-ser­vants? what an [...]nseemly thing is it, that such worms and nothings as men are, should walk so bolt-upright, in insolencie and arrogancie, boasting o [...]t themselves to be something when they are no­thing! They will revenge themselves, and begin to [...] their fellow-servants, Rom. 12. and reproch even those who desire to do their masters business as well and better then themselves;Mat. 24. 49. affecting no­thing so much as to rule and to be great. Is this the carriage of those who have their eyes upon God, who (they know) sees all their pride, inso­lencie, and arrogancie? or rather is it not clear that this is the carriage of blind men, ignorant men, that say, We see? and therefore their sin re­maineth. Ioh. 9. 41. And the Lord of such servants will come in an hour when they look not for him, and will cut them asunder, Mat. 24. [...]0. and appoint their portion with Hy­pocrites; there shall be weeping and grashing of teeth: The hainousness of his sin is seen in his Lords wrath and punishment.

In Isa. 2. 18.Isa. 2. 18. See there how the Lord threa­tens [Page 25] to bring down this Spirit, that is generally in all the sons of men, Verse 10. Enter into the rocks, and hide thee in the dust for fear of the Lord, and for the glory of his majesty; the lofty loo [...]s of man shall be humbled, and the haughtiness of men shall be bowed down and the Lord alone s [...]all be exalted in that day: For the day of the Lord of Hosts shall be upon every one that is proud and lof­ty, and upon every one that is lifted up, and he shall be brought low: and so he goes on, And upon all the Cedars of Lebunon that are lifted up: upon all the Oaks of Bashan, upon all the high mountains, upon every tower, and upon every fenced wall: upon all the ships of Tarshish, and upon all their pleasant pictures: And the loftiness of man shall be bowed down, and haughtiness of men shall be made low, and the Lord alone shall be exalted in that day: And their Idols he shall utterly abolish, and they shall go into the holes and caves of the earth for fear of the Lord, and for the glory of his ma [...]esty, when he a­riseth to shake terribly the earth; and a man shall cast his Idols of silver and gold 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 ma [...]esty, when he ariseth to shake ter­ribly the earth: Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? I have a little digrest, but it was for your good, therefore you may bear with me.

Let us now then henceforward learn to beware of this God, that is so Near us, and so much in us: and not to be like Lot in his drunkenness, when his [Page 26] two daughters came and la [...] with him, and yet he knew not when they lay down, or when they arose, Gen. 19. 35.Gen. 19. 35. But learn we to awake [...] of our spiritual darkness, and not to be so ignorant, so sott [...]sh, to let him be so near you as to live in you, and to dwell with you: to be with you in your going out, and coming in: in your down-lying and up­rising, and you never yet acquainted with him, Who knows all your thoughts afar off, even before you think them your selves. 2 Cor. 13. 15. Saith the Apo [...]le, KNOW YOU NOT that Iesus Christ is in you, except ye be reprobates? nay, though ye be reprobates: It is the case 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 some measure and degree, that Iesus Christ is in you of a Tr [...]th.

O happy, yea, thrice happy is that soul, who is thus aware of God, to see his workings and actings through all the creatures▪ then will that soul cry out against himself, and instead of arrogancy [...] and applanding himself, he cryes out of himself, of his own former and present ignorance and blindness; he will not say, we see; and they what they ignorant of any thing! they would not any one should have such a thought of them: alas poor souls [...] their great knowledge undoeth them;Isa. 46. 10. thy wisdom hath made thee rebel, or perverted thee, Isa. 46. 10. be­cause by all their parts and knowledge, they them­selves are swelled and p [...]ffed up, and are not lessened, and made nothing; if they were, they would cry out, Oh what a beast was I, I have not [Page 27] the knowledge of a man! Oh what a wretch was I! was God himself so near me all this while, nay within me, and I not know it? hath it been he that hath altered and changed me,Jer. 48. 11. in the whole course of my life, and turned me from vessel t [...] vessel, from one condition to another? It was he that hath made all the changes in my life, and ordered my actions as he pleased; and also would and hath, made them serve to his praise, though I saw it not; but now I see and feel it was He that made me pass through the fire, and through the water, and tumbled me, and tumbleth Nations up and down; Psal. 62. 11. & 46. 2. That makes the waters roare and the mountains quake.

But now I hear and see, Job 42. 5. as David saith, The Lord spake it once, and I heard it twice, that God alone doth all; that is, I heard it throughly, expe­rimentally; I saw it ratified to my experience, to me, within me; I he [...]rd it first by the hearing of the eare, I heard it in my understanding; but my se­cond hearing was my experience, and seeing by the eye, believing it [...] and knowing it in my self, that it was so, that God alone doth All. Till we come to see this, What ever our boasts are, whatever our parts are, whatever our knowledge is, we are dead, we are in the state of reprobates, we are frozen, we can take no salt: and I pray God we are not so self-wise,Jude 1 [...]. and so hardened in our own con [...]eits, that we be not, as the Apostle saith, twice dead and pul­led up by the roots, and so never shall bearany fruit, being past hope, and without God in the world.

I know this is harsh doctrine to the general [Page 28] sort of Professors: What, they ignorant! what, they to be accounted by others, or to account themselves fools! then, who are the wise 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 said to be infatuated or good for nothing. So though Christ the true salt be in us, as he is in himself, yet we may be reprobates, our hearts, our souls Frozen, and we cannot take in this salt: And then, though Christ be there, yet he doth us no good; and he may be then said to be infatuated, useless; not but that he can tha [...] our hearts, and work upon us, and overcome in us, and prevail over all the powers of [...] and darkness within us, if he pleaseth: for He in himself is alwayes alike strong; but we do not alwayes find him so, nei­ther is he so to us: As you know he came to one place, and he could do no miracles there because of their unbelief, Mat. 13. 58. Mat. 13. 58. Christ he works still, and doth all his miracles in the world daily, but it may be not to thy sight: he shews not his mi­racles to thee, or in thee; but to those whose eyes he hath opened, he is daily in their sight, working his miracles: You are deceived, Miracles are not ceased as you conclude, but your eyes are closed and blinded by the god of this world, 2 Co [...]. 4. 4. 2 Cor. 4. 4. as the Apostle Paul saith concerning the Cross of Christ, Can the Cross of Christ be made of no ef­fect? yet the Apostle there propounds a case, wherein it is made of no effect; that is, not that it can be so in its own nature, but to thee it may be [Page 29] of no effect: Christ may be to thee infatuate, unsavoury, good for nothing, as he is in reprobates.

Now I hope, Mark 9. 50. is answered that Question, What if the salt hath lost his savour, wherewith shall it be salted? Christ who is the true salt in himself, he cannot be unsavoury, and good for nothing: but he may lose his favour in thee, and to thee; may be as a thing good for nothing; because he dyed in vain to thee, his cross is of no effect; and so may be (as he saith himself) good for nothing but to be cast out, and troden under the feet of men. Alas, brethren, Christ blessed for ever, he in himself cannot be said to be good for nothing; no [...] he cannot be troden under the feet of men; but till their eyes be opened to see him, and acknowledge him as he is, that they be aware of Christ, and o [...] his pre­sence, and greatness. and filling all things; they, as it were, tread him under foot: And as it is said, Heb. 10. 29.Heb. 10. 29. How much sorer punishment suppose ye, shall he be thought worthy of, who hath troden under foot the Son of God, and hath counted the blood of the convenant an unholy thing, wherewith he was sanctified, and hath done despite unto the spirit of Grace? But beloved, none of all these things can any creature do to Christ in himself; for to him all Angels cry aloud, Rev. 4. 8.Rev. 4. 8. The heavens and all the powers therein cry continually,Isa. 6. 3. Holy, holy, holy, Lord God of Sabboths; heaven and earth are full of the majesty of thy glory: No creature can dishonour him in himself: but in [...]hemselves, and to themselves they tread him under foot, be­cause he lives not in them; and so they see not, nei­ther [Page 13] acknowledge him, or his workings in them.

Then,Use. my beloved, let us make this use of this; If this salt be in us, and that wee see it is he that is our life, and our motion, then let us not onely give ear to him, but let us love, reverence and obey him, and hearken to what he wo [...]ld teach us, and work in us; let him be sole Lord and Saviour to us, to deliver and save us from our lusts, and from Satan: nay, if this salt be in us, these will be the fruits and effects that will follow, To love, reve­rence and obey him. God himself proclaims him to be his well beloved Son, in whom onely he is plea­sed, Mat. 3. hear him: Silence then your selves, deny your own life, hear no longer your selves, nor your own lusts, what honour saith, what profit saith, what self, and your own by-ends saith: But hearken now to what he commands;Deut. 32. 47. This shall be your wisdom before all people, this shall be your life; and he that findeth his life shall lose it: John 1 [...]. 25. but he that loseth his life thus shall find it.

Beloved, Christ being once dead dyeth no more, saith the Apostle: and yet he saith again, That we crucifie to our selves the Son of God afresh: He in himself cannot dye, cannot be crucified no more: but to our selves, and in our own soules, he ma [...] be, and is cruc [...]fied daily; that is, when your lusts and your sins live, Acts 7. 25. then Christ he is dead, and you have crucified him, of whom you have been the betrayers and mu [...]therers (as Steph [...]n said to the Jews, Acts 7. 52.) so that he hath then los [...] his savour and his taste in and to thy soul; for thou tastest him not, seest him not, nor feelest him▪ [Page 30] though he be in thee.

Further, know this, that Christ himself is that salt himself here [...]ommandeth: To have salt in our selves, is to have Ch [...]ist himself in us: as if he should say, Though I be in you, as I am in all things, in all creatures, yet my being there doth you no good, except you feel and see me there, ex­cept your faith believe me there, and your life ex­press me.

The third and last point is,

What is it to have salt in our selves?

We must have salt in us, 1. Exclusively; and 2. Inclusively: not onely to see Christ in our selves, and in [...]ll creatures, as we have shewed you: but to have it in our selves, is to be sure we look to our own [...], whether we have this salt or no: and this is a necessary Exhortation now in these times, when men are so ready to neglect themselves, and are so much in questioning the estates of others: We are too ready to [...]udge and condemn othe [...]s▪ that t [...]ey have not this salt; but he [...]e we are admonished [...] others alone, and first be sure to look circumspectly that we have it in our selves. Another mans grace will do thee no good, if thou ha [...] none in thy self [...] Warm thy self at thine own fire, Prov. 5. 15. and drink the waters of thine own Cistern, as Solomon counsels, Prov. 5. 15. And who made thee Iudge over others? what hast thou to do to take Christs office from him?Acts 10. 42. he is ap­pointed to be Iudge of quick and dead, Acts 10. 42. Yet thou wilt take upon thee to be Iudge, and to sit in Christs throne; thou wilt be judging and cen­suring [Page 32] of thy Brethren, before thou hast censured thy self: Christ is not in such and such men; thou canst spy motes in thy brothers eye, and perceivest not the beam in thine own, Mat. 7. 5. Mat. 7. 5. whereby thy sight is quite put out, as to thy self.

You know Christ himself, when he was here in the slesh, when they brought to him the woman taken in Adultery, sayes he, Hath no man condemned thee? John. 8. 11. neither d [...] I. John 8. 11. Beloved, did he disclaim this I [...]dicature, and shall we presume to take it up? shall we overlook our selves, and judge, reproch and condemn other men? This man hath no grace, and that man hath no grace; away, away with all these things: such a man, O he is a wre [...]ched sinner, and thou wouldst have God de­stroy him and plague him; thou wonderest God doth not strike him down dead; and seest not thy self how vile thou art: Lord, shall we call for fire from heaven? said some of the Disciples; away, away, saith Christ, Ye know not of what spirit ye are of: Leave off then [...]udging of others, and leave all [...]udgement to God; Vengeance is mine, saith the Lord: Christ could have writ every mans sins in his forehead, as his are whom thou despisest, to be read and seen of all men: 1 Cor. 32. But thy sins are more secret and hidden, and yet as odious to God as his, and this thine own conscience knows▪ what would become of thee (I pray thee) [...] if all thy secret sins were written visibly in thy forehead? But know, that this gift of having salt in our selves, is not in any mans power to take, but God onely must give it; where and when he pleases to bestow it, [Page 33] they shall have it, and none else. And in his time, and not sooner nor later.

But this command to have Salt in our selves is as much as to say, before you go about to search other mens cellars, that you see your cellars be well provided: But (by the way) be not deceived, to think God comes or goes; for he cannot remove from place to place; he cannot fill you more then he hath filled you already; neither can he be nea­rer you then he is; for he is ONE intire ACT of Being, filling all things with his infinity; he can­not come, nor go, nor remove, nor be more in one place, nor in one man more then in another: And yet David bids us, Psal. 24. 7. 9. Open our gates that the King of glory may come in; stand open ye everlasting doors, that the King of glory may come in; yet this is a certain truth, he cannot come in more then he is already come in; but the meaning must needs be [...] set open the eyes and doors of your knowledge and understanding. Beloved, take knowledge of this, that the King of glory is within you already.

As when Elisha and his servant were invironed round about with enemies, 2 Kings 7. 13. the mountains round the City full of Chariots and armed men, his ser­vant was afraid; but Elisha comforts him, and tels him, there was no cause of fear; for they had more with them to preserve and defend them, then there was to offend and destroy them; for saith he, There is round about us Chariots and Horsemen for our defence: Elisha his eyes were open, and he saw them present; but his servants were shut, and he could not see them, although [Page 34] as near to him: then Elisha prayed, that his eyes might be opened, and immediately it was so, and then he also saw the Chariots and Horsemen, and fire round about them to defend them; they were there before he saw them, and his not seeing them did not make them not there: So Christ doth not then come into thy soul, when thou first seest him there, when he works in thee, and to thy sight and feeling, when he lives in thee; but then you come to know him, and see him there; and then you come to know ye are no reprobates, because he dwels in you workingly, to your sight and feeling: for if you were reprobates, yea, Devils, and the blackest Devils in Hell, Rom. 8. 27. yet he is in you: no place, no creature, can exclude him: the earth and heavens, yea the heaven of heavens cannot contain him, 1 Kings 8. 22. no, nor exclude him: nor is he any more in the high­est, gloriousest Heaven, then he is in the low­est Hell, then he is in the very Prince of Devils: but this they know not, they cannot see him in them, they are not able to see that he acts in them, and by them; but they think they act, and live, and work by their own power, and think that they fulfil onely their own wills, their own malice, and do what they please.

And this also indeed is the very Devil in man, this Disposition, when he arrogates to himself the wisdome, power or glory of God; for all wisdom, power, glory, and all good, is all and alone his: And (as I said) if all be his, the creature is deceived to think it self hath any; but they in whom God lives, they see themselves nothings: they see God is all [Page 35] in them; they see him do all, speak all, work all, think all in them; they acknowledge freely they have no wills, no affections, either Natural or Di­vine, but what are his: they execute not their own wills, their own lusts, but they fulfil the will of him who works in them: And to him, and not to themselves they ascribe the glory and power of doing all.

O Beloved, If we knew the gift that is in us, our eyes, our desires, would alwaies be upon it: Oh how precious is that gift in us, could we but see it, and know it! as our Saviour said to the wo­man of Samaria, O woman, if thou knewest the gift of God, Joh. 4. 10. and who it is that speaketh to thee, he would have given thee living water, whereof if a man drink he shall never thirst, and it should be in his belly a spring of water, springing up to eternal life: Such a Gift, such a Power, such a Treasure is in every man: (mark well what I say) that were he but acquainted with it, he would presently de­ny, renounce himself, his own wisdom, power, parts, and solely live upon this gift, this wisdom, this treasure: I tell you, you would desire to drink no more of your own waters, of your own pleasures, of your own wills; but you would say, as the wo­man there said to Christ, Oh sir, evermore give me of that water, that I thirst no more, & that I come no more hither to draw: Then you will desire never to draw your comforts from honours, pleasures, lands, &c. or from your own wills: then you wil acknow­ledge feelingly and knowingly, and not in words onely, that you are nothing, that you can do no­thing, [Page 36] but that he is all, and in all.

Beloved, look but inwardly, and there you shal see the gloriousest things that ever [...]e saw;1 Cor. 2. 9. there is the City of God,Rev. 21. the Temple of God, the new Ie­rusalem,Psal. 87. 3. such things as never eye saw, nor ear heard, or ever entred into the heart of man (as man) but as he is a new creature, in some deg [...]ee: Glo­rious things are spoken of thee, O thou City of God, Selah, saith David: There is within thee such a glorious Temple, [...] bedecked, and beset with pre­cious stones and rich pearls of Faith, Repentance, Love, Ioy, Hope, &c. all graces, which didst thou en [...]oy, would make thee rich to Eternity, thou woulst never desire any more to taste thine own wa­ters, to follow thine own will; but wo [...]ldst say with David, One day in this house of God [...] is better then a thousand elsewhere,Psal. 84. 10. Psal. 84. 10. Its better (with David) to be but a Door-keeper in this Tem­ple, then to dwel in the places of [self-wil] & wicked­ness: Here are [...]he Beauties of God himself display­ed: One thing I have desired, and that I will seek (saith David) that I may dwell in thy house all the daies of my life;Psal. 27. 4. there to behold thy beauty, and to visit thy Temple: Here dwells wisdom; whose wayes are wayes of pleasantness, and all her paths are peace.

Never look nor never expect outwardly to find God,Prov. 3. 17. for God dwells within, nor expect not out­wardly to hear God, for God dwels in his Temple within, there he preacheth and there he teacheth: for outwardly are nothing but obscurities, darke­ness, thick darkness, outward darkness, as the right translation renders it; where is nothing but [Page 37] weeping and gnashing of teeth: Mat. 8. 12. Outwardly are no­thing but accidents and vails, and thick clouds, whi [...]h hide the everlasting beauties of our God from our beholdings: within dwells the King of glories, the everlasting Son of the Father▪ who is from everlasting to everlasting; even the Alpha and Omega of all the works of God.

Beloved,Psal. 4. 4. when you a [...]e still and quiet upon your beds, Rev. 3. 21. then examine your hearts & then ye shall find your beloved, when lust, and self, and flesh are all quieted and asleep, so that there is no disturbance, nor hurly-burly in the soul; then, and not before, expect to hear and see God: God is never seen or heard, but when all things in us as of us, are at rest: Those that come and acknowledge him, and deny themselves▪ and all they are, even all their parts both of Nature and Grace; these are come to en [...]oy their rest, these onely keep Sub­baths, Rev. 3. 21. these are they that have overcome, and are set down with him in his throne, even as he hath overcome, and is set down in his Fathers Throne.

In the evening, it is said, God came into the Gar­den, and called to Adam in t [...]e cool of the day, Gen. 3. 8.Gen. 3. 8. that is, when the heat of Adams lust and self-will was over: till then lust made such a noise in Adams soul, God could not be heard: Then the Lord God puts Adam upon the exami­nation of his soul: Adam where art thou? wh [...]t hast thou done? hast thou tasted [...] eaten of thine own will, that forbidden fr [...]it? whi [...]h [...] shalt find the very eating or tasting will be death to thee, which every soul th [...]t God hath really spo­ken [Page 38] to, findes true in his own feeling and expe­rience.

Thus have we run through this hour allotted, it may be God may open your eyes, that you may see into these things; and I pray God you may, even far beyond what I am able to express: that you your selves may say and feel that this knowledge is that one thing necessary: For this is that word, Luke 10. 42. which if you believe not, will be the savour of death unto death; 2 Cor. 2. 16. but if believed and re­ceived, will be the savour of life unto life.

THE STARRE IN THE EAST, Leading unto the true MESSIAH.
In two Sermons Preached at a Private meeting at KENSINGTON.

1 COR. 2. 2.‘But I determined to know nothing among you save Iesus Christ and him cru­cified.’

BEloved, there are such things In-wrapt and folded up in the sacred Sriptures of God Al­mighty, which being once known, he that knows them in a right way, he need not with the Apostle here, being taught by the holy Spirit, [Page 40] deire to know any thing more.

And because the treasure that is in these words, and also in all the words of God, is so fast lockt up so that no natural man can come at them; he knows nothing of them, for he perceiveth not the things of God, 1 Cor. 2. 14. neither indeed can he, for they are spiritually discerned. Therefore let us implore and besee [...]h his help who hath the keys to open the seven seals, as it is in the Revelation of S. Iohn, He who onely was counted worthy to open the book, Rev. 5. 9. that He may unlo [...]k and reveal to us these precious mysteries.

I determined to know nothing among you, &c. What doth the Apostle mean by these words? was he a man that knew nothing, or was he an ig­norant in all those other things, and therefore sleighted them: That because he had no learning therefore sleighted learning? No, [...] me leave to tell you, He was no Fool, he was [...], he was no Bab [...] no not in all that great and [...]hie­fest learning, which was in his time accounted so highly of: for he was as great a proficient Therein as most of them all.Act. 22. 2. He was brought up (as he [...]aith of himself) at the feet of Gamaliel: and he wa [...] a great man in the learning of the Pharisees, who were at that time the onely learned men of the Church, yea of the whole world: Insomuch that they were had in reverence of all, because they thought these Rabbins had all knowledge, & that these were the onely men to whom God himself opened and revealed himself: So that, he was coun­ted a madman or a fool, one led with the spirit of er­ror [Page 41] and schism that should dare to oppose or speak a word against them.

Yet our Apostle here, being inferiour to none of them all, and could have gone their paths, to have gotten their estimation in the world, if he had then seen any excellency in them, as before he did, he could have gloried after the slesh as well as they. But now having to do with these Corinthians, and seeing the vanity of all humane learning without this knowledge, he layes all aside, and undervalues all as dross and dung, and comes to them in won­derful plainness of speech, that he might preach to them Iesus Christ and not himself (as they did) to gain honour and profit in the world,2 Cor. 2. 12. and to make themselves great in the esteem of others; it was death to them to fail of these ends. These, they put so [...] confidence▪ both Preachers and People, in this kind of way, and in this learning, being onely litterally learned, and knowing in the Scri­ptures onely Externally; so that all the world was undervalued to them; for so it was at that time, All this great fabrick of the world was divided in­to two parts onely, viz, Iews and Barbarians; if they were not Iews, they were Barbarians and Heathens.

And this kind of learning was then, and so al­wayes is accompanied with all manner of riches and honour, with all the glory and splendour of the world, every man bowed to their parts and worth: they were presented with gifts, and it was ac­counted a great honour to have them accepted by them: they were repaired to at all times, As [Page 42] to resolve doubts, and give counsel, &c. they were as Oracles in the peoples esteem generally. And he that went not this way, was like to lead an ob­scure, beggerly life, no body taking notice of him, scarce having a hole to put his head in, nay He should be sure to be trampled down and cast un­der foot by these great men, by their great blu­stering, and by their great parrs, and by their great learning.Luk. 9. 58. The foxes have holes, and the birds of this world have nests, but the Son of man hath not where to lay his head.

Well, notwithstanding all this, our Apostle sticks not at it, but layes all aside, learning, credit, honour and dishonour, riches, poverty; he tramples all under foot, and is content to expose himself to whatever their malice could bring about: he re­poses no confidence in whatever Parts he had equal with them: and sayes that he expected, and was content to be accounted a Fool, and to hide him­self, and be as one that had nothing in him. He will never go about to dispute it out with these great Rabbins, that is not the way, he knew that would do no good: for he had experience, that of disputations there was no end: for every one stuck so fast and unmoveable to his opinion, one to shew his wit and eloquence; another to gain honour and riches; another because he had declared what he held, and being once past the bars of his lips, he must not recant and be a flincher, and dis­cover his ignorance, wherein he had declared so much confidence, but must then stand it out to the death: so one for one end, and another for [Page 43] another, mens Ends being infinite and unspeak­able, so that therein he had no hope.

Well beloved, our Apostle sleights all, away with all these things, Phil. 3. 8. I count them nothing, they are dross and dung: I desire to know nothing, I seek for no knowledge you can name: as if he should say, you (it may be) account me ignorant in re­gard of some among you: well, all is one, esteem of me as you will, seek to undervalue and to crush me what you please, I determined, I resolved be­fore I came I would know nothing, hearken to no knowledge, but the knowledge of Iesus Christ and him crucified: that is, whether you knew this in experience or no, whether you had that know­ledge that would crucifie and bring to nothing all your great learning, and your great parts.

Now that I may come to unfold and unlock those precious truths that are hid and folded up in these words, by the gracious assistance of that Meek Lamb that was slain for us: I shall endeavour to open these three principal things,Rev. 13. 8. that ly plain in the words.

1 What manner of knowledge this is, that the Apostle so Highly sets it up even above all knowledge, so that he himself was contented to be accounted nothing, so he could but gain more of that among them, or bring them to the know­ledge of it?

2 What is the subject of this knowledge? that is, Jesus Christ.

3 What it is to know Jesus Christ crucified? (as it is here meant.)

He knew it was not enough to know Jesus [Page 44] Christ Externally, nor to know him so Crucified: No, though they had been eye-witnesses of it, yet this knowledge was nothing: for (sayes the Apostle) Henceforth know we no man any more af­ter the flesh,2 Cor. 5. 16. no, though we had known the LORD CHRIST himself: Yet I know, if I should ask any of you; or take you one by one and ask you, If you knew Jesus Christ? You would presently answer me to this, and tell me a large story, that this was your faith, and that you did confidently believe, Math. 1. That in the fulness of time God sent an Angel to the virgin Mary to tell her that of her body Christ should be born,Luk. 1. 35. and he was conceived in her by the power of the Holy Ghost, the most High came upon her and overshadowed her, she conceiv­ed without the aid or help of man, and she brought forth her first-born son, which was the Messiah, and that he grew up in age and stature, and in favour with God and man; as the Scriptures express of him. And also▪ that wise men came from the East to see and worship him, and at twelve years old he came up to Hierusalem with his parents, and went into the Temple and disputed among the Doctors:Luk. 2. 42. and then ye heard no more of him till he was 30 years old: and then he was baptized of John at Jordan, then he began to preach, and then he was questioned for his doctrine, despised, derided: [...] that he wrought many miracles, and taught such doctrine that many wondered at the gracious words that proceeded out of his mouth. And at last, he was apprehended, examined, scourged, buffeted, spit up­on, crowned with thorns, and was crucified, and dyed [Page 45] upon the cross, and the third day rose again, and shall come again at the end of the world to judge the quick and the dead. This is your faith, this is he in whom you believe, and this is your Saviour.

Well, but give me leave to tell you, you may know all this and a thousand times more, and yet not know Iesus Christ, nor know him crucified: It is another manner of knowledge that our Apostle here determined to know, 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 History of him is most certainly true, and in de­fence whereof we ought to spend our lives and bloud. And I say also, they do well that teach this, and who have learned it themselves, and teach their children and servants to know it: But if you learn this and no more, ye [...] know not half so much as the Devils know,

This you may know also, that God is a great and a mighty God,Jam. 2. 19. the Devils know him to be so: that he is a wise and omniscient God: the Devils know as much and more: The Devils believe all this, I, and tremble at the knowledge thereof, as the Apostle saith. They believe and tremble, Iam. 2. 19.

And because it is said in the Gospel, Joh. 17. 3. This is eter [...]l life to know thee the onely true God, and Iesus Christ whom thou hast sent. Doest thou think this is that knowledge St. Iohn means?

And because thou knowest that he is a merci­ful God, the Devils externally and in general know as much; That he is long-suffering and [Page 46] abundant in goodness and truth to those that fear him, and what else thou canst say of him: they know as much, and far more. This is not there­fore most certainly that knowledge that is there called Eternal li [...]e, for such an Eternal life the Devils have, and a better.

But many are so far from Eternal life, that they know not so much as the history, the bare letter of the Scriptures. Although they that do know the history never so exactly, in that they have every letter and word thereof without book, and have gathered it into never so short an Epitome by their labour and industry, yet these may be far from the Mystery, the life and marrow of the word. But what shall they do then, how far are they from the mystery, who have not attained the bare shell, the bare history and outside? Those indeed must be known (though in themselves they do us no good [...]) for they are but the way to the Mystery, and without the History we cannot have the Mystery: for we cannot come to Be­lieving without Hearing:Rom. 10. 15. for how can they believe him, of whom they have not heard?

We must not therefore cast away the letter, because that is the Book which brings us the Word: though they (those letters) be not the living word, and in themselves do us no good, if we go farther; yet we cannot have the kernel without the shell. These outward letters to the eye and to the ear are a means to convey the True word to the heart. And therefore if you think you have Gods Word, when you have gotten the [Page 47] knowledge of the letter, or of whatsoever the out­side, or the letter bears, without the mind and meaning, you are deceived. This knowledge will deceive you; it will be but as a broken reed, that whosoever he be that relyes thereon, it will run into his hand, Isa. 39. 10. deceive and destroy him. This is Truth (if ye will believe it from our Saviours own mouth) The flesh profiteth nothing, Joh. 6. 63. it is the Spirit (the mystery) the marrow that giveth life. It is the mystery, the Spirit that is eternal life; The let­ter and the shell cannot nourish, it must be the mystery and the marrow, That which cannot pos­sibly be known in the superficies, in the outside, in the flesh, in the shell of the Letter, except we go further;Mar. 10. 11. and Iesus Christ opens the seals and shews us the life, the marrow, That, which except it be given to us, we cannot understand.

And therefore the Apostle flatly denies all o­ther knowledge, 2 Cor. 5. 14, 15, 16. 2 Cor. 5. 14, 15, 16. for (saith he) the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and he dyed for all, that they which live should not henceforth live unto themselves, but unto him that dyed for them. Wherefore (saith he in the 16. verse) henceforth know we no man after the flesh, yea though we had known Christ after the flesh, yet henceforth know we him no more. What may be the meaning of this blessed Apostle thus seem­ingly to sleight the very body of Jesus Christ? In all probability he never saw the body of Jesus Christ upon earth in that 33 years he lived here: except he had a vision of him, as he marched to [Page 48] Damascus, when he was smitten from his horse; His meaning therefore must needs be, Act. 9. If we know Christ after the Letter never so exactly, the whole history of him; what avails it? Our knowledge of Jesus Christ must be internal,2 Cor. 5. 15. spiritual, experi­mental, to live unto him that dyed for them: if a man be not (as the Apostle saith in the succeed­ing verses) made a new creature, altered and chan­ged according to Christ in the inward man:2 Cor. 5. 17. so that he lives no longer to himself, but to him that dyed for him; so that all old things are past away, and all things are become new: so that there is (by the mighty power of Jesus Christ) a new man begotten in us,Gal. 4. 19. as the Apostle saith: My beloved of whom I travel in birth, till Christ be formed in yo [...]. This is indeed that Christ that died for us, else Christ dyed not for us, 2 Cor. 1. 17. his cross is of no effect, he dyed in vain to us. Tis not all the knowledge and belie­ving that ever thou canst attain to of an external Christ will do thee any good, without a Christ be­gotten within thee, a Christ in experience.

Hath any man gotten or attained (though by much pains and industry) any taste, any know­ledge of Christ otherwise, it is but old things, old knowledge, old learning, attained by the power of the old man, fot self-ends. And all old things must pass away (saith the Apostle.) That knowledge that was conveyed to us by our parents, or by our School-masters; let it be what it will, or by whom it will; (by all the Catechisms and Books that can be made, and that we are able to apply them to our lives according to the Letter) tis all but old [Page 49] things, old knowledge; as the young man in the Gospel,Mat. 19. 20. he knew the law, and had kept all those things from his youth: but he failed in point of self-denial, he obeyed from old powers, and to old ends. And although we had all knowledge, and all power, and all conformity in this regard, before Christ be created in the heart,1 Cor. 13. 2. it must all pass away: This is that knowledge that we cannot de­pend on, This is that knowledge that the Apostle regards not, he esteems it Nothing: let it be ne­ver so glorious and splendent, and though all the world hath received it, and in their words, own it (though in practise they renounce it) he counts it all dross and dung. Phil. 3. 8.

Why St. Paul, what manner of knowledge then is it, that thou wilt know nothing besides it? And that is the second thing: he answers it himself in this chapter, Lo, if ye are able to understand (saith he) so that the god of this world hath not blinded your eyes: 1 Cor. 2. 2, 6, &c. we do speak wisdom, even the hidden wis­dom of God, yet in a mystery, not the wisdom of this world, nor of the Princes of this world, which comes to nought: indeed this wisdom it tends not to out­ward pomp, not to riches, nor honour, nor the set­ting up of men and parts, but we speak wisdom to those that are perfect, to those whom Jesus Christ hath pulled off the scales from their eyes. What mystery is it to know Jesus Christ his death and resurrection outwardly, and all the circumstances? Will this faith save you? No, but to those that know no more, V. 14. we are very fools; and they can see no wisdom in our words. The carnal man knoweth [Page 50] not the Profound, the Deep things of God; neither indeed can he, because they are spiritually discerned.

But he that can divide these waters, shall have dry and firm ground to walk on, and over Iordan safely: He that can crack the shell, those can rellish and digest these precious mysteries: And to those, they are the preciousest dainties in heaven and earth: they are the sweetest excellencies wherein their souls can live and die: these are the souls which delight themselves in Fatness, undervaluing the world and all things therein, as seeing them lean and empty things. But to the carnal man, and he that will go no farther then the Letter, these truths we now speak of, are the unrelishablest, the tasteless est, the sapless est meat you can give them: we pour but water in their shoes, ye cannot please them worse then when you talk of these things, or preach of these things, because ye are out of their element, tis as unwelcome and as Nauseous as a c [...]p of cold water, they are sick of such doctrine.

To tell them that they must be killed and slain, their own knowledge, their own lives must be cru­cified, they must no longer have their own desires, their own wils, their own affections; but must be content to cross themselves in every thing,Luk. 9. 23. and to take up their cross dayly and follow Christ, else they cannot be his Disciples: oh here is vinegar and gall, ye are the unwelcomest men to them in the world: they cry with the Jews,Numb. 11. 6. Our soul is weary of this light meat, give us somewhat that we can feel: give us some ponderous thing, some comfortable thing, somewhat that our senses may see and feel [Page 51] good. Alas, this is not the Heaven we look for; Can we think it a happiness to be destroyed, to be killed and crucified? Give us such a Christ, and such a Heaven as is good to our outward man: who will let us have credit, and honour, and riches: such a Christ that we may believe in, who died so ma­ny years ago, that will save us outwardly: such a Christ that will be good to my eyes, to my hands, and to my feet, to my back, and to my belly: such a Christ as will save us, if we do but externally and litterally believe in him, and will let us have our own wils, Isa. 58. 13. and speak our own words, and please our affections, and save our souls at last.

I marry Sir, Here is a Christ indeed, this is such a Christ as all the world would have. But give me leave to tell you: This is a Christ of thine own making; this Christ which thou speakest of, was never of the Fathers sending, he comes unsent, the true Christ is hid from thee.

But (as the Apostle saith) if our doctrine be hid, it is hid to those that perish: but to us who believe, it is the Savour of life unto life: but to all others the Savour of death unto death: Psal. 19. 7, 8. He is to us sweeter then the hony, or the hony comb; more dear to us, then thousands of gold and silver: This Christ is more precious (whom we are 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 Iesus Christ to you, if so be your eyes are open, or else we shall speak but parables and paradoxes to you, as Christ did to the Jews: and they will but [Page 52] make you more mad as he did them, more enrage them against himself.

That ye may understand what we speak of, and intend, we must first wave the knowledge of the History of Christ externally; and then we shall come to the knowledge of the Mystery, of the true Christ, of that Jesus Christ which is able to save your souls, and to make you wise unto salvation. The other knowledge cannot do so; for if it could, the Devils themselves should be saved. Therefore it must needs be another kind of knowledge then they have; it must be more then the knowledge of the Letter, and outward face, even of the whole Scriptures. It must be a hidden knowledge, and that is the knowledge of The Mystery: namely, a real, l [...]vely, and experimental knowledge of Iesus Christ wrought in thy heart, by the power of himself. 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 something com­municated to them from the Sun, that is of the Suns own nature, they grow not at all, but they wither and dye; if the Sun warm them not and comfort them, they grow not, but dye. So if there be not in every one of us something of Jesus Christ that is of his own nature, the same mind, the same quickning Spirit, Phil. 2. 15. the same disposition, and the same new nature, something of his own off-spring, we are but in a dead and perishing condition; all that ever we know otherwise, is meer folly in this re­gard; be their knowledge never so excellent and glorious to those who have not Jesus Christ in them.

[Page 53]As that wicked Pope said when he had shewed such a vast treasure of riches, See (saith he) how that Fable of Iesus Christ hath inriched me: So to these men, what ever they talk of Jesus Christ and of the knowledge of him, to them the true Christ is a meer fable, a meer tale: as he thought outwardly to inrich him, so they think this Fable of a deceit­ful Christ hath and will enrich their souls. But except we know Christ feelingly, experimentally, so that he lives within us spiritually, his own na­tural life, insomuch that whatever any man hath known in the Letter and History of him, that he know the same within him, as truly done actually in his own soul, as ever Christ did any thing with­out him in the days of his flesh, else it profit no­thing; And to find all that ever you read of him to be verified in you experimentally: It is not Jesus Christ without us can do us any good; he is no Christ, to us, all his actions are in vain, to us, they are all as a meer tale, a meer song, to us. As one of the Fathers said, It was not that Christ that the Virgin Mary carryed in her womb, that did save her, but that Christ that she carried in her heart.

And our Saviours own words express as much, Not blessed is the womb that bare thee, Luk. 23. 29. and the paps that thou hast sucked; but blessed are they that hear the word of God and kept it. They that would have any benefit by Jesus Christ, they must have him in their hearts, Born within them: not only to know that Christ was born at Bethlehem, but born in them, and not to know onely that Christ [Page 54] dyed at such a time, so many years ago; this will do you no good, except you experimentally find and feel, how he is crucified, dead, and buried with­in you.

Let no man (what ever he be) delude you, and make you believe that any other Christ will save you. Let no man upon pain of the salvation and damnation of his soul, once dare to think that any other Christ will do him any good; and that he experimentally feel Jesus Christ risen again with­in him; and all other actions that ever he did, that still he finds him doing the same in him: as Saint Paul saith, My beloved, of whom I travel in birth till Christ be formed in you: Gal. 4. 19. not Christ di­vided and by halves, but whole Christ formed in you.

When you begin to find and know, not onely that he was conceived in the womb of a Virgin, but that thou art that virgin, and that he is more truly and spiritually, and yet as really conceived in thy heart; so that thou feelest the Babe beginning to be conceived in thee, by the power of the Holy Ghost, Luke 1. 35. and the most High overshadowing thee; when thou feelest Jesus Christ stirring to be born, and brought forth within thee; when thou beginnest to see and feel all those Mighty, powerful, and won­derful actions done in thee, which thou readest he did in the flesh: For Christ is not divided (saith the Apostle) but yesterday, Heb. 13. 8. and to day, and the same for ever: There is not one Christ without us, and Another within us, but that same Christ that was then upon earth, must be spiritually in us, [Page 55] growing and encreasing, and doing the same actions still.

Now, Beloved, here is a Christ indeed, that will save you; here is a Christ, A real Christ, that will do you some good; this is The Christ, which indeed, Alone, and Onely will bring you to heaven.

If your faith hath wrought and formed such a Christ in you, Eph. 3. 12. then you may have boldness through him: Of this Christ you may boast and triumph against all the powers of darkness, with St Paul, Rom. 8. so that neither heights, nor depths, nor things present, nor things to come, nor Angels, nor any creature, shall be [...]ver able to separate you and this Iesus Christ our Lord, blessed for ever, Rom. 8. 38, 39.Rom. 8. 38, 39.

What ever other faith you have, believe as strongly, and as confidently as you will or can do, be sure it is but Head-knowledge of Christ, it is but a bold unwarranted presumption, and no faith: For Externall Jesus Christ is a shadow, a symbole, a figure of the Internal: viz. of him that is to be born within us, In our souls.

Beloved, you know it is said of Abraham, He saw Christs day, and rejoyced; so all the Saints that ever were, are, or shall be, must See the day of Iesus Christ as well as Abraham did; if we look for any comfort by Iesus Christ, we must see his day also. The Jews saw the day of Christ in the flesh onely; but thou must see Christs day as Abraham did: Thou must as really, yea, more really and more truly See Christs day, then the [Page 56] Jews;John 8. 56. for sayes Christ, Abraham saw my day, and rejoyced; and in the same manner shall all that ever shall taste of heaven, See, The same day of Christ. Did the Jews see the day of Christ in the flesh? did they see him work miracles? opening the eyes of the blind, yea, of those born blind, and curing the deaf, and the lame, and the dumb: why (as if our Saviour should have said) you think you see my day? but if you see me but externally, doing this action, you see not my day: Abraham that lived so many hundred years ago, he saw my day truly, and rejoyced: He saw me do all these works in himself; he did truly and really see me cast out devils, raise the dead, open blind eyes, heal and cure all the diseases of his soul; he saw me to be the Messiah and Saviour to himself and in himself; he saw my day better then you, and rejoyced to see me do all these mighty works in him: and the self-same day must we see, if ever we come to be partakers of Iesus, 2 Pet. 1. 4. and of the Divine nature.

Abraham saw not his day (as some think) so much by way of prophesie, as it is commonly taken and expounded, that he was the Messiah that should come into the world: but he (besides this) saw done in himself, that which he did when he came in the flesh: And so Abraham saw my day, He saw me conceived, born, brought up; yea he saw me apprehended, scourged, crucified; He saw me dead, and buried, and risen again, and all in himself: This was a true, a real, a saving see­ing of Christs day. To see it by way of prophesie, [Page 57] was far below this seeing; that was a seeing did Abraham (nor will do you) little good: If it were meant of that kind of seeing, the Iews saw Christ better then Abraham; for they saw him actually, personally, but that was a fruitless seeing.

Therefore if you will see Christ gloriously, as the Great and Mighty Saviour, we must see him such a Saviour,Isa. 9. 6, 7. as we may say of him, Unto us a Son is born, unto us a child is given: ye shall call his name Wonderful, Counsellor, the mighty God, the everlasting father, and the Prince of Peace, and the Government shall be upon his shoulders: And all this I find and feel in my own soul; and in me, and to me is all this done.

But Beloved, give me leave, that you may un­derstand me, if it shall please God to open your eyes, and to let you see these hidden secrets▪ which are kept close from ages, and from generations: I will in the plainest manner that I can, shew you how Jesus Christ is said to be in you: that is, when he so begins to arise in you,Mark 1. 18. that his fame spreads far and near, when he shews his own actions in you: for know this, Christ is alwayes in you [...] he is at no time absent; as soon as ever ye began to have a being, he was in you in regard of himself, though you saw him not, because 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 were without him, he were not infinite: And because he is infinite, he is equally present in all places at once, and in all places alike: he [Page 58] cannot be more in one place then another; for if he should, he could not be infinite: and because he is infinite, he is all-present in all places at once.

These things are out of all question, and known by every one that understands any thing: I think none will deny them. He is as well in a dead wi­thered branch, as in a green flourishing tree; but in the living branch we see him grow and put forth his life: And so likewise he is in the deadest, rottenest member that is, as well as in the fruit­fullest Christian: But here is the difference; in the one we see him not, we see not his life and fruit, but he is in such a member as dead; dead to him, and dead (in appearance) to others, yea, that member is,Jude 12. as it were, twice dead and pulled up by the roots, as the Apostle saith, and fit for no­thing but to be condemned to the fire: For Jesus Christ, although he be in them, as much as in the living bought, yet to them he is dead and buried, and lives not in them, and to them.

And give me leave, and I will shew you in some particular actions that Christ did and doth, when He begins to live in a man; for till He be­gin to shew the actions of life, He is, as if he were not there. I will onely touch upon some of his actions, which may be as a key to open and inter­pret the meaning of all the rest: for it is impossible to speak of all the actions that he did and doth; for the whole world were not able to contain that which might be written of him, John ult. & ult. saith St. Iohn: Mat. 9. 35. that is, of those actions and mighty miracles that he goes up [Page 59] and down working daily, and doing good internally and spiritually in the souls of men.

But the first motive that induceth, shews and perswades us that Christ is alive in us, is his Na­tivity, which you know in the dayes of his flesh was first proclaimed by one Angel, and afterwards by a whole quire of Angels.

When God hath sent this One Angel (or Mes­senger) into the soul, to shew us, and to pro­claim the reality and being of Christ in every crea­ture, then thousands of Angels sing the same to us, then every creature proclaims HIM with a loud voyce (to him who hath this light sent into his soul) that there is now to us a Son born, Isa. 9. 6. Luke 2. 14. and to us a child is given: glory only be to God in the highest, on earth peace, good will toward men: then all the Angels, that is, all the creatures, they all harmo­niously sing the same tune to us. When he bringeth the first-begotten into the world, He saith, Let ALL The Angels of God worship him.

And then Christ being once born, the next thing that appears is his Star;Mat. 2. 2. his star appears in the East, and wisemen come to see him; then he increases and grows up in us; then he shews himself to men, then he manifests himself to be The Christ, in that he doth the deeds of Christ; in that we shew the vertues of him that hath called us from darkness to light, Acts 26. 18. from the power of Satan to God▪ then he waxes taller and taller, Luke 2. 52. and grows up in wisdome, and stature, and in favour with God and man (i. e.) with all wise men: They now act and live the life of Christ, denying their own lives they [Page 60] lived before;Mat. 5. 16 that so men seeing their good works, may glorify their father which is in heaven. Til this time Iesus Christ was crucified, dead and buried: but when once this Lion of the Tribe of Iudah be­gins to rouse up himself,Rev. 5. 5. then it shall appear that there is now a King born, that will bear rule, that shall be such a Messiah spiritually, as the Iews expected temporally, Isa. 9. 7. a Potent and Mighty Prince, whose Government shall be upon his shoulders. His Name being WONDERFUL, Counsellour, and Prince of Peace.

And now all those Accursed Iews which [...]rucifi­ed him, and made him to serve, shall now be made to serve him: Isa. [...]3. 24 as the Prophet saith, You have made me to serve with your iniquites:Psal. 2. 3. and 9. Now all those headstrong lusts, those Kings and Rulers of the Earth which cryed Let us break his bonds in sun­der, and cast away these cords from us: He shall now rule them with a rod of iron, and crush them in pieces like a potters vessel: So that we shall live no longer the life of natural, carnal men, in the va­nity of their mind,Eph. 4. 17. to fulfil the lusts of men, and the will of flesh,Gal. 5. 16. and of the world; but they live the life of spiritual men; we shall then shew that we are the Off-spring of Christ: Till you become to this, whatever you think of your selves, there can be no­thing well done;Act. 17. 29. for before this we altogether think our own thoughts,Gen. 6. 5. do our own actions, go our own ways: For all the imaginations of mans heart are onely evil continually.

But before this great and not able day of the Lord come,Mat. 24. 3, &c. the Lord will set signs in the heavens, and in [Page 61] the earth, and there shall be great stirs and wars, and rumors of wars; and the Inhabitants of the earth shall be troubled; amazement and terrour shall seize upon them, because of these things:Luke 21. 28, &c. And when thou seest these things come to pass (I say, within thee) then look up for know your redemption draweth nigh: When you see the red Dragon watch against the woman shall be de­livered of her man-child spoken of in the Revela­tion, that he sends forth whole floods of water out of his mouth, to drown her, then know the child is born.

But before this time, when you see the woman in travel, and hath great pain, and cryeth out ex­tremely, and hath bitter pains, I say Bitter pangs, then you may know the child is near delivery: that is, when this beloved old man, our own will, as the Scripture terms him, who was never by us denyed anything himself desired, but all was car­ried smoothly, according to his own desire; and now to be crost and contradicted, Oh [...]his is great pain to him! Oh he cryes out like a travailing wo­man! Oh he would by no means forsake him­self, his own will▪ his own pleasure, his own profit, Take up his cross and follow Christ! What, for­sake all that is dear to him! this is death to him: Oh! when you hear your flesh cry out, Oh! would to God I had never been born, then I had never seen this day: Oh! let me dye, let me dye, I am weary of my life when ye hear him like Iob bitter­lycurse the day of his birth: Oh Beloved! this day is a terrible day to flesh and blood: it never saw [Page 62] such a day: Oh its a bloody day, it comes with a terrible confused noise of the warriors, and gar­ments tumbled in blood, Isa. 9. 5. as the Prophet speaks; it was never so haled and puld, this way the flesh, to­ther way the spirit it was never so torn in pieces: But know Beloved, when these pains are upon you, that the child is at the birth, near to be delivered.

Beloved, these things will be, if ever Christ be born in the soul: And when it is so, that the flesh hales one way and the Spirit another, Oh then it behoves you to pray, That so your flight be not in the winter, nor on the Sabbath, nor in the harvest: Oh Beloved, pray that these things, this Seed do not dye without fruit, that in the midst of this biting bitter winter, you do not fly, but bide by it, and indure and wait the fruit, that in the midst of winter you may enjoy your Sabbaths, a day of rest & peace, lest that when other men enjoy their Sabbaths, their harvest, you have no­thing but winter, bitterness, trouble and want, and no fruit to refresh you.

Brethren,Mat. 24. 20. I beseech the Lord that you may prove, try and examine your selves by these things; see if this day hath overpast ye; hath your woman had pains, and bitter agonies? have you suffered such contradiction between the flesh and the spirit, that these wars and terrours and ru­mours, have struck through the very soul of you? that you have felt it as bitter as gall, as bitter as bitterness it self, for saith our Lo [...]d, Luk 21. 22. Then be the dayes of VENGEANCE, that all things which are written may be fulfilled; inso­much [Page 63] as you may say of your selves,Ruth. 1. 20, 21. Call me not now Naomi, pleasant; but call me Marah, bit­terness: for the Almighty hath dealt bitterly with me. Esa. 9. 6. This work being gone through, you may be sure the child is born to you, and to you a Son is given, else not. Tell me of what you will, of edu­cation and good nature, and the still work of Gods Spirit; except this work be done in you, so that you can speak of the work thereof experimental­ly, you do but befool and delude your own souls.

And this work being gone through,Luk. 2. 42. and the child born, then (as I said before) he grows and increases in age and perfection every day. He is not grown to a man in a moment, but by steps & by degrees. He that hath this work brought about in his soul, he need fear nothing, he is in a free and safe condition; all the men upon earth, nay the powers of darkness cannot hurt him; although the Dragon, the Devil, Sin, Lusts, the old man, Self, Lucifer, Adam, the Serpent, &c. these with all their fiery darts (for when I name one, I name all) (as I opened them to you upon ano­ther occasion) for I opened near 20 of his names severally: for these names and many such the Scripture gives him, to set out that evil one within us, which the most part of men are little acquain­ted with (although they hug them in their bo­somes,Rev. 12. 15. eat, drink, sleep, work, play with them) & all these I say, although they send forth whole floods of water after the woman, yet they cannot drown her, [...] this work delivers and frees men [Page 64] from the powers of darkness: this work brings down the strong holds, 2 Cor. 10. 5. disarms the strong man, and sets the soul free, Saves it, delivers it, carries it above all waves.

The next remarkable action Christ did, he was circumcised, Mat. 12. 29. That is, He submitted himself to all outward Ordinances, because he knew that all powers were ordained of God; and so far forth as they tend to God, and tend to love and peace, we ought to submit: So then, we are then cir­cumcised with Christ, and Christ is circumcised in us, when we for his sake submit to all humane Ordinances, both temporal and spiritual, they not being against the Word and command of God. For Christ himself, though he was not bound to them, yet he would do it, because (saith he) on ano­ther occasion,Mat. 3. 15. it becomes us to fulfil all righ­teousness.

And our Saviour puts this very question to Pe­ter (saith he) Peter, of whom do the Kings of the earth take tribute? of the children, or of Strangers? Pe [...]er answers, of Strangers. Then (saith our Sa­viour) the children are free. Though our Lord knew his liberty, yet he did submit himself; and did not as many do now adayes, upon pretence of liberty deny submission to good orders in Church and State: But he commanded Peter (notwith­standing he was the Son of God) and knew infi­nitely his own liberty, and the liberty of his Saints and Disciples, more then we or they; Tis true Peter, Mat. 22. 21. saith he, the children are free: yet not­withstanding, go to the Sea, and cast word Angle, [Page 65] and open the mouth of the first fish that comes up,Mat. 22. 21.and there he should find a piece of silver; go and give that for me and thee; so then are we circum­cised with Christ, when we do the same action for his sake, although we be free, that we may give them no offence, as Christ there saith.

The next action that we read Christ did,Luk. 2. 46. He came up with his Parents at the feast to Ierusalem, and went into the Temple and disputed among the Doctors. The same thing doth Christ in the soul; for there is within every one of us A many Lear­ned Doctors, brought up in Satans University; who are very subtle, very acute Disputants: even the rankest fool amongst us hath a whole Univer­sity of Doctors within him: how subtle how lear­ned then are they in wise men? Truly the more wisdome, the more dangerous to dispute a man to hell; and in this regard the more wise the more remote from the Kingdome of hea­ven, more unfit to be made a fool for Christ: how hard is it for such a man to be brought to vnknow, Esa. 47. 10. unlearn, and deny his own wisdom, parts, goodness? &c, Thy wisdome hath made thee rebel, saith Ieremiah and Isaiah: We are so full of wis­dom to defend our selves in our evil wayes; and by custome and practice we have wonderfully pro­fited in this University: we have made a large pro­gress in these Schools, and have out-stript many of our standing. Insomuch that we have not one­ly approved and cleaved fast and close to our ini­quities, but we are grown learned Doctors at it, to defend th [...], to hold out arguments against the [Page 66] very World of God, and the everlasting blessed truths of Jesus Christ: which did we but receive, and suffer our selves to be overcome by them, they would make us for ever happy and Able to make the man of God wise [...]nto salvation. 2 Tim. 3. 15.

Beloved, examine your selves; find you not these things so? What mighty, learned, unweari­ed Disputes are there held in our souls? what strange and strong reasonings? insomuch that the Old man carries all before Him, and these Lusts, these great Doctors bear away the day of it: down with the Word, down with Law, Gospel, Christ, Salvation, Truth, all kept under and imprisoned, and made to serve with our iniquities, Isa. 43. 24 as the Pro­phet speaks. And this you know is, and hath been of old, and still will be, My brethren, until Jesus Christ be pleased with his Almighty pow­er to come into the soul and command a silence; and that he will now manifest himself, and comes in with Regal, Conquering power. Else our lusts make such a hurly burly, such a noise, such loud clamouring in the soul, that Christ can­not be heard: therefore he in the first place, is fain to put them all to silence, answering and con­victing every lust: and then are we mighty through God to the casting down of strong holds and every imagination that exalts it self against the knowledge, kingdome, and power of Iesus Christ [...]: otherwise,2 Cor. 10. 15. if Christ come not in thus, there is no silencing these Doctors: He must put the Min­strels out of doors before he will raise the dead soul. Do you what you can, pray, fast, strive [Page 67] against them, yet they know you not, they are furi­ous and raging. Act. 19. 16 Iesus we know, and Paul we know, but who are ye? Self will not be cross'd, will through all, knows no banks, no bounds, no bottom; will seek it self, set up and exalt it self in every thing; there is no overcoming, no silencing these Doctors.

For there is Doctor Pleasure; and he pleads, take thy pleasure in the life time, fill and satisfie thy self with recreations, and take thy fill of the good blessings of God: Were they not made for mans use, and art not thou Lord over the Crea­tures, to use and enjoy them as thou pleasest?

And then there is Doctor Profit: saith he, Friend, the best way for thee is to get riches for thy self, it is no matter how, though others pinch for it, so thou canst but bring in profit: this will do thee good when all thy friends will forsake thee: thou mayest then take thine ease; come times what wil, thou hast goods laid up for many years, Luk. 12. 19 thou shalt be rich, and be a man in esteem in the parish: here­by thou shalt be a great man, thou shalt be heard before another, and thou shalt be looked upon and advanced, whereas the Poor they are despised and trampled on, scarce suffered to speak for them­selves.

And then comes Doctor Honour; and sayes he, what need all this stir about Religion? canst not thou be content to go the old way thy fore-fathers went? canst not thou be content to go that way the State goes, that way that Kings and Princes, and Great men go? then shalt thou walk safely, [Page 68] and enjoy thine own, and be honoured for a wise man, a prudent man, do not the most go this way? and though thou art not so forward in Religion, thou shalt do as well as they: There is none but a a company of poor beggerly fellows, Tinkers and Coblers, and schismatical and conceited fellows that are so hot, and they are every where despi­sed; as it was said in derision the last day, that there was none came running out of the City to hear me, but a company of Coblers and slight fel­lows.

Although I would not encourage any to slight their own Pastors who teach them 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 marvail what they came out into the Wilderness to see? a poor sinful man, sub­ject to like passions and infirmities with others? a Reed shaken with the wind? who hath nothing to give, if God enlighten not, and if he open not my mouth, Psal. 51. 15. I cannot set forth his praise, whose praise is far above the earth and heavens: for if Praise, or Profit, or Self open my mouth,Psal. 8. 1. I cannot set forth His praise: but if this people come after me with a hungring and thirsting after truth, and without slighting other worthy Teachers, I here profess, be they what they will be, rich or poor, if they have a feeling of these things in their own souls, I pro­fess they are more welcome to me then so many Prin­ces or Potentates: and for ought I know, one of them may enjoy more of God then most Kings or Princes, or Noblemen, and shall enter into [Page 69] their Masters joy, when they themselves shall be shut out, for the poor are alwaies despised in the world. You know the Prophet Esay saith, ch. 43. 8. Bring forth the blind people that have eyes, and the deaf that have ears. Isa. 43. 8. And saith our Saviour, Go tell Iohn, the poor receive the Gospel. This is a digression by the way, we return to our mat­ter.

And although the storm and the lightning be now very terrible, A terrible storm of Thunder and light­ning fil­ling the place with fire & flame. be not afraid, change not your coun­tenances, nor be not so amazed, stand fast, our God is able to defend us. Attend, mind the bu­siness in hand, and fear not; we are about the Lords business, our fathers business; we are now discovering the powers of Darkness; if we should now be snarcht away doing this work, we should have comfort in it: though the earth be removed (saith David) and the Mountains be hurled here and there, we will not fear; though the heavens should kiss the earth, and all things be reduced to their first Chaos, yet stand stil, fear not, but attend and we shall go on.

Saith Doctor Honour, Be wise for thy self, art thou willing to be counted such a Fool, to be so hot in religion? do any of the learned, any of the great and wise men go this way? canst not thou go on in a fine, smooth, moderate way, and so shalt thou please all the World? And thus these Doctors will dispute against those wayes which are of abso­lute necessity, if ever a man come to Heaven. If thou wilt go this way we go, and seek for honour, riches, &c. thou shalt be a man of some account, [Page 70] all the world shall bow to thee, thou shalt be ac­counted some body, people shall flock to thee for counsell. else, if thou wilt not hearken and obey our counsell, thou art like to lead an obscure And beggerly life.

Again, there is Doctor Arrogance; and he saith, Be thou some body in thine own esteem, exalt thy self, seek thine own praise; thou hast wisdom, and power, and parts, they are thine; arrogate and ap­propriate these to thy self, and walk confidently and boldly on in thin [...] own worth; and so he looks on himself as a Peacock, and saith, Am not I some body? have not I done this, and this, and that? Is not this great Babel (sayes Nebuchadnezzar) that I have built, Dan. 4. 30. for mine honour, and greatness? Oh Be­loved! this little word [1] little do you think what a comprehensive, vast word it is; it is a little one, Jam. 3. 5, 6. as the Apostle Iames saith concerning the tongue, but full of evil: have not I brought about this? and have not I effected that? and so prides himself therein, as if he had brought things to pass, and sees not God acting and doing all in him and by him, and in and by all the creatures.

This Doctor is none of the lowest, but is every where in request, he runs through the whole world, but unobserved [Arrogance] you may ob­serve almost in every man, in setting up himself, praising and admiring himself what great Acts he hath done, being tickled and delighted with the praises of others, but cannot endure to hear any other praised but Himself: and though all men say not thus with their tongues, because of their [Page 71] subtilty, The Devil will not suffer them, for they would no [...] be observed to do so, yet tis the end of their discourse, and in their hearts they say no less: And men are ignorant how dangerously The Devil in them disputes, and whereto it tends, in taking from God that which belongs to him, and arroga [...]ing it to himself, no less sin then pulling God from his throne, as much as lies in them, and ad­vancing themselves into his seat: Oh! poor craw­ling worms, nothings, worse then nothings! to at­tempt this high Treason, to the King of kings, and Lord of lords; for all power, wisdom, good­ness and praise, All is Gods; and if all be his, what right hath any creature to say or think any part thereof is his?

This is no less then the sin of Lucifer, which threw him down from heaven: This is Lucifer within us, being not content to be as he was created, but would be some [...]hing of himself, Isa. 14. 13. he would aim at Gods seat; Thou hast said in thine Heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God, I will be like the most High, &c. And this doth all the world by appropriating any good to themselves, or any power to act without God: for the creature is but a meer instrument in the hand of the Almighty, and hath nothing of his own but sin: and there­fore they should in themselves be vile and no­thing, little in their own eyes; else we cannot en­ter into the Kingdom of God; as our Saviour saith, Except ye be converted, Mar. 18. 3. and become as little chil­dren, ye cannot enter; that so all praise and good­ness, [Page 72] and all power to act, be ascribed to God alone.

And then comes up Doctor Reason: Oh! He is a great man, he is a learned Doctor indeed, he is Doctor of the Chair at least: when all the rest are [...]enced, yet he must be heard; and he will be­lieve nothing that you cannot bring within his bounds, within his element: whatever ye shew him, if you shew him a reason for it, then he is on your side: If you tell him its reason he should regard his body, he will believe you; and that he should regard his soul above his body, as the more precious, and look out for the good of that, that it may be saved hereafter, he will believe you also, because ye speak but reason to him; but if you go beyond reason, tell him any thing you cannot make him understand by reason, he will, if he can, have you hist out of the Schools: Tell him he must deny himself, 1 Cor. 3. 18. 1 he must deny his own wisdom, parts, goodness, he must become a fool, that he may be made wise, Cor. 1. 19. Tell him It is written I will destroy the wisdom of the wise, and bring to nought The understanding of the prudent, Oh! This is Harsh Doctrine, then he cannot hear, he cannot under­stand.

But when Iesus Christ comes into the soul, he puts all these Doctors to sielnce, he opposes and an­swers all;Mat. 7. 29. he comes and preaches with authority, and not as the Scribes: he disputes with such power and authority, with such a plain demonstration of truth in all his questions and answers, that he makes the standers by amazed and astonished at [Page 73] his understanding and answers, Luk. 2. 47. and brings all things into such a peace and tranquillity in the soul, that there is no more jars and dissentions, but the soul yields to Christ, he having cast out those unclean and unruly spirits; and they now with Ma [...] sit quietly at Christs feet and hear his Heaven [...] Do­ctrine, and there is a confessing and subscribing, that he hath done all things well: Mar. 3. 20. they will no more contend with him, nor direct him; but con­fess, that what ever he doth is the best.

Well, then we hear no more of Christ after this, till he was thirty years old: I beseech you go along with me, and look altogether within your selves, and it may be, the Lord may shew you all these things, and a thousand times more then I can speak: I beseech him to open your eyes, and to give you understanding; for this day (through Gods blessing) I shall put such a key into your hands, that unlocks all the Scriptures; even as a fine curious contrived Cabinet, which we know not which way to open, yet having found the se­cret Lock of all the Drawers, then they all fall to pieces, and every one comes to your hand: So shall I do this day (if God say Amen) give you such a secret key, that takes all the Scripture to peices, and you may come to see what use every several part thereof is for: Those Scriptures that before were hard and dark, and you could not tell what they should mean; now they all fall off as easie, and come to hand as you desire: but it is not I, nor any thing I can do, though I should preach and beat these things into you till mid­night, [Page 74] till Christ himself be pleased to come into the soul,Acts 20. 7. and work these things in you by his own power: the hearing by the ear will not do it, it must be the experimental touch of these things upon your hearts that must teach you these things.

Well, after Christ was thirty years old, he be­gan to fall to working of miracles: [...]nd it is said, the first miracle that we read that Iesus did, Luke 2. 1. was in Cana of Galilee, where at a feast he turned the wa­ter into wine: Those things which before to you were but dead, flat waters; these precious truths that heretofore were so untasteful, so unrelis [...]able, that you had as live dye as drink thereof, the wayes of Christ are so harsh and thwart to flesh and blood; Christ must come and make those waters (that before were deadly, they were so bitter you could not endure to taste them: Oh! it was 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 these waters first drinkable, that you begin to endure to take a draught of them; and after­ward he turns them into wine, delightful and plea­sant drink: nay, he made such wine that it was wondered at,Luk. 1. 10. Thou hast kept the good wine until now.

Oh! the wayes of Christ to that soul that hath experience of them, are more pleasant then the purest wine;Psal. 19. 10. they, as David saith, Are as sweet as honey, and the honey comb; are more desirable then gold, yea then much fine gold: And now those [Page 75] wines that we so much prized before, now are turned into water; they are now harsh and distaste­ful; its death to them now to drink of those wa­ters; but he that is overcome and governed by Christ, he turn [...] all into wine: then all Christs wayes are pleasant, though he walk contrary to them, yet still he gives these souls wine to drink, and such wine, as they never tasted the like be­fore: Do you now tell them of drinking of their old waters? no, they can despise them all; he despises his sinful pleasures, he despises the world; he can despise honour, pleasure, ease, profit, all; though they were his life before, now he can des­pise them all.

If Christ before had commanded to for sake our pleasure, our profit, our friends, our houses our lands, our lives: Oh! this had been harsh wine, we should have dyed to have heard of it: but as soon as Christ comes, he convinces and over­comes our inward darkness and mistakes; our judgement of these things is quite turned; our eyes begin to be opened, we have new eyes, new tastes; we can now see and relish the wonderful things of Gods Law: Now Christ doth nothing but go up and down in us, preaching and teach­ing in our Temples, and working miracles from place to place in our souls;Mat. 9. 35. in one place he makes clay and anoints their eyes, and opens them; in another he cryes to the ears, Ephatha, be ye open­ed, and then all things shine gloriously to these eyes, and all things sound melodiously to these ears.

[Page 76]What thunder is not a well tuned cymbal? and what voyce so hoarse and harsh, that is not a clear Organ, when God sets his voyce to the instru­ment, and the instrument to his voyce? when our spirits are set right, there is a sweet harmony between us and all the wayes of God, seem they never so harsh to flesh and blood: all Gods dealings they esteem them to be right: though God afflict them,Psal. 119. yet they see it is in faithfulness; as David saith, I know, O Lord, that all thy judge­ments are right, and thou in faithfulness hast af­flicted me: and again (saith he) I esteem all thy precepts concerning all things to be right, Psal. 119. 75. 128. and I hate every false way: Before they could endure to hear of nothing but ease, pleasure, honour, profit, credit, and external freedom from crosses: I, I, ye can­not bring news so fast of these things, as they have eyes, ears, hearts, hands, and all ready to receive them: ye are the welcomest Guests that can be to them; but if you tell them they must deny all these things, they must part with these things, they must sell all and follow Christ, Mark 10. 21. as he told the young man; That they must enjoy them as if they enjoyed them not, 1 Cor. 7. 30. as Paul saith: Oh bitter! they have now neither eyes to see, nor ears to hear you, nor hands to receive: all this Doctrine shall fall to the ground for them; they cannot endure any thing which brings not good news to themselves, to their carnal self.

As when the Sun shines, you know it shews all things below it self, and darkens every thing a­bove it self: for in the day ye can see nothing above the Sun; all the Stars, which are above the [Page 77] Sun, are obscured, and all things else: So while a man is in the state of unregeneration, he can see nothing above himself: but if it be any thing that leads him to the love of himself, that he can see: Heaven is welcome to him out of a self-love, and so far as he apprehends it will make him happy; but if ye shew him any thing above himself, he can­not see nor hear any thing; he is therein stark blinde and deaf: this is not the generation that he is wise in; but the children of this world are wiser in their generation, then the children of light. Luke 16. 8.

I said, Christ being once come into the soul (conceive, I pray you, what I mean) not that Christ in regard of dwelling can come in, or go out, but in regard of his workings in us, and to us:Psal. 8. 1. Christ in himself cannot grow greater or less, or more exalted; for his praise is far above the earth and heavens; but to us he is more manifested and to us and in us he grows and increases, and so his life comes to us by degrees: And so far forth as we lay down our selves, and all that is in us, or whatso­ever is acted by us, at the foot of Christ, and that we are ruled and guided by him, then we shall see, how he speaks all in us, doth all in us, hears all in us, sees all in us; for it is not ye that speak, but the Spirit of your Father which dwells in you: Mat. 10. 20. This is to have Christ come into the soul; because before we are really sensible of this, he is as it were not there: But he being (I say) once come into the soul, for we must make use of such expressions for our understanding, then he opens those eyes that before were shut; he now makes those feet that [Page 78] were cripple from the mothers womb, so that they could not set one foot forward in his wayes, now he makes their feet like hindes feet; he makes them run his ways with delight, and he shews his miracles in all their members; he turns all into a new creature, and in this sense he grows more and more in them,Ephes. 4. 13. till they come to a perfect stature, even the measure of the stature of the fulness of Christ: Before they could not endure this life, it was the old life they were taken up withal, how they might please the flesh,Ephe. 2. 3. and fulfil the desires of the flesh, and were by nature children of wrath even as others: Those were the thoughts they were ta­ken up withal at bed and at board; all their thoughts, words, actions, eyes, ears, tongues, feet, were all imployed in this service, else they were unquiet, and never contented.

To see Christ 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, else he is but a fable to you: for so to know him, is to have all the Scriptures fulfilled in you, as our Sa­viour said,Luke 4. 21 This Scripture is this day fulfilled in your ears.

Beloved, such a light, such a key ye have gotten, who see these things, that whatever place of Scripture you read or hear, that you shall be able to say and feel it in your own souls, That this day is this Scripture (though writ so long ago) fulfil­led in your ears, in your souls.

When you read the Story of the Conception, Birth, Life, Death, Resurrection of Christ; of his [Page 79] Whipping, Crowning with Thorns, Buffeting, Spit­ting upon, you shall be able experimentally to say, and cry out, Alas! this day is this Scripture fulfil­led in me.

And Beloved, this is a daily doing all the Scri­ptures over again; this is the enduring of the word for ever; as David speaks, (sayes the soul) Alas, my soul was like a Leopard,Psal. 119. spotted from head to foot with the lepros [...]e of sin, and he hath com­manded,Mat. 8. 3. I will [...] be thou clean; he hath washt away with his bloud all my spots. I found that I was grown crooked and bowed together with my strong sinews of lusts,Mat. 9. 20. and he hath made me straight. I found I had a continual running issue, that conti­nually ran, to the polluting of my soul, and to the dishonour of God; and the touching of his gar­ments hath healed me. Oh happy soul, to whom God hath been pleased to give this key! this is sa­ving knowledge of the Scripture; all other know­ledge of the Letter, is but the flesh of the Scri­ptures, that which the carnal man may compre­hend: and although it be never so great, never so exact, it is meer dirt and dung [...] its not worth one rush: for thus to know the Scriptures as I have said, is to have the whole Scriptures fulfilled in us, as David saith, I will hearken to what the Lord saith in me.

Now we come to the third thing: What it is to know Jesus Christ crucified: I determined to know nothing among you, save Iesus Christ, and him cru­cified. And again, saith the Apo [...]le, God forbid that I should rejoyce in anything, Gal. 6. 14. save in the Cross of [Page 80] Christ, whereby the world is crucified un [...]o me, and I unto the world. And again,Phil. 3. 8. I count all things loss and dung▪ that I may win Iesus Christ, and know him crucified. Before we can live the life of Jesus Christ, we must of necessity know his death, and find that he is crucified in us. In a natural life a man must first be born and live, before he can be crucified and put to death; but in the spiritual life in us its contrary; a man must first see that Christ is crucified before he is born.

Beloved, I tell you, if you take but this key to unlo [...]k this p [...]ecious Cabinet of God, you will find precious Iewels will come tumbling down to your hand. Christ Jesus, as he was crucified upon the cross, so by way of equivalency, he is still and daily crucified in us:Rev. 13. 8. for he is the lamb slain from the beginning of the world, and shall be to the end of the world. You are deceived if you think the passion of Christ is past when he had suffered under Pontius Pilate.

Every man before he comes to be a spiritual man, he was a carnal man, a natural man. And this natural man possessed the house, Mat. 12. 19. and he is the strong man; and not onely strong, but armed: and when ever I speak of the strong man, or the old man, or sin, or the Devil, or Satan, or Lucifer, or Antichrist, &c. I mean and intend one and the samething, and so doth the Scripture, as I con­ceive, and I would have you well to consider this thing; for they are those enemies the Scripture most minds us of, and gives us warning to beware of, and watch against; they be our bosome ene­mies [Page 81] that betray us: as for outward enemies, we meddle not now with them; but the Scripture hath given these Enemies, or rather this Enemy of ours several names, that thereby we may come to know him, or by some of them at least: that we may see in our selves the several effects of all those names, and the several workings, according to the nature of those names.

So long as this strong man keeps the house, that is, so long as our own wisdom, strength, gifts, abilities of nature, reason, understanding, will, af­fections,Heb. 6. 6. so long as these keep the house, Iesus Christ is crucified; Isa. 43. 24. these are those Jews who have Crucified the Lord of life; Amos 2. 13. these have kept him under, and made him to serve your iniquities; these have laden him as a cart is pressed with sheaves, Ps. 105. 18. these have kept him down; these have put his feet in the Stocks with Joseph, and the irons have entred into his very soul. This is the true, the real crucifying of Christ: all other crucify­ings are but the representment of this. This is that crucifying, that all the external crucifyings and deaths in the world are not sufficient to figure it out to us, and make us sensible thereof, unless we our selves partake thereof; for herein chiefly consisted the sufferings of Christ, even as the Apostle layes them down in Philip. 2.Phil. 2. 6, 7, 8. he emptied himself, and he humbled himself: he emptied himself of all his riches, glory and greatness which he had with the Father, and came down here among us, and was content to be as a ser­vant; he that was Lord of all, to be content to be [Page 82] trampled upon and crucified both literally and mystically, by his own creatures; herein were sufferings indeed, far beyond his bodily whipping, or nailing to the Cross; far beyond his buffeting, crowning with thorns and the like: and if we here­in suffer with Christ, 1 Pet. 4. 13. this is the true Cross of Christ, and this is to be made partakers of his suf­ferings. S. Paul largely expresses how he came to know these true sufferings: 2 Cor. 5. 16. and so shall all that ever shall tast of heaven; saith he, though we have known Christ after the flesh, yet henceforth know we him no more: you know that as soon as the body comes, the shadow goes away, when we enjoy the body, the substance, there is little use of the sha­dovv.Joh. 6. 63. And Christ himself beats us off from these things vvhen he saith, The flesh does us no good, prositeth nothing, but its the Spirit that giveth life, that onely profiteth. If once vve have the body, let the shadow go; if once vve have teh Sprit, le [...] the flesh go; if you suffer vvith Christ (as vve said before) then you have the life, the Spirit of the Scriptures in that particular, and so likevvise in the rest, To arise and triumph vvith him, &c.

But by the way, because I would have you un­derstand me, let me remember you, except you know the mystery of the Trinity, you will never un­derstand what I mean when I speak of Christ; for it is the knowledge of HIM, The ONE in Trini­ty and the Trinity in ONE, Being rightly groun­ded in that,Act. 16. 14. it makes all these things easie, viz. to him whose eyes and whose heart God hath opened. This is that I say. Ye must first come to the [Page 83] knowledge of the Three in One, and the One in Three, or you will never rightly come to know what Christ is.

Mind this, when we speak of God the Father, then we speak of him that is Unknowable, Unspeak­able, Unnameable; and then you must consider him as abstractedly from all manner of creatures; neither in possibility of Creating or being Crea­ted; Exod. 3. 14. He is That he is; I am that I am; that is, he is [God] Unknown, Unspoken, Unpronounced, either by men or Angels, or any Creature; as ha­ving nothing to do with Creatures, or Creatures with him: And so the Father, Son, and Spirit are All one; Here is the Trinity in Unity. But if ye come to speak of any THING, any manner of concep­tion, or of Things created, then we divide the Godhead into persons; then there is immedi­ately Father, Son and Spirit, There is Iesus Crist the Son of the Father, the first begotten of all Creatures.Heb. 1. 2. The Heir of ALL THINGS.

And so, we behold Iesus Christ as the second p [...]rson in Trinity, Although the persons in the Godhead are not before or after other; and so, He hath to do with creatures, and is In the creatures; is the Being, Action and Life of the creatures: And so, Iesus Christ is called The WORD Spoken, for so he is called in that first of the Hebrews: as He was in the bosome of his Father, he was Unspoken, Unpronounced, or in possi­bility of being pronounced; so He was and is God equal with his Father: but being once spoken or pronounced, so he is less then his Father, he is af­ter [Page 84] his Father: but before, he was neither before nor after.

As for example, (for I would illustrate these unknown things to you as well as I can) I have a word in my mind, while it is in my mind it is my own; what have you or any one to do with it? but being once past the door, the bars of my lips, then tis yours.

Brethren,Rev. 2. 7. Mat. 16. 17. I beseech you mind these things; He that hath ears to hear, let him hear: but it must be given to you to understand these things; Flesh and blood cannot reveal these things: But I will open them unto you as familiarly as I can. As suppose the word in my mind be [A House, A Tree] or any other thing; while they were in my mind you knew them not; but being once spoken, Then you know them, and apprehend them: the figure and representation of that Word or Thing is immedi­ately also in your mind; So long as Jesus Christ was or is in the bosome of his Father, he is un­known to the creature; he is God Equal with his Father, neither One before or after other: But if God please to speak THIS WORD, if he please to put forth himself in the Creating of any Crea­ture; Here now, The word is Spoken, I say Here now is Iesus Christ come OUT from the Father, John 14. 6 here is now, The MEDIATOR That is between God and man, without whom we cannot come to the Father.

He Onely complyes with his Father, and com­plyes with The creatures: If God should speak to us as he is in himself,Heb. 12. 29. we dye; Our God is a consu­ming [Page 85] fire: if he should speak to us as he is in him­self, all the Creation would be undone, consumed to nothing. But here is our comfort, Onely Jesus Christ HIS SON is Our Mediator; otherwise, Tell me his name, or his Sons name if thou canst Tell, as it is said in the Proverbs: P [...]ov. 30. 4. No man cometh to the Father, or knoweth the Father, but by the Sonne, Mat. 11. 27. and him to whom the Sonne will reveal him.

Christ is called also The Eternal purpose of God, and so,Eph. 3. 11. All things in him had their IDEAL form; but vvho knevv vvhat that IDEA vvas, or vvhat vvas in his mind? But he put forth his Son, that so he might reveal to us what his Eternal purpose was. And knovv this, that what ever was In God, vvas God hi [...]elf; Christ vvas and is in him, therefore is Himself; His purposes vvere in him, and they are HIM: And so, Christ vvas Equal with his Father Unknown, Unspoken: But as soon as ever ye think of any word, or of any manner of Form; then fasten presently on God the Son, as Col. 2. 15, 16.Col. 2. 15, 16. Who is the image of the invisi­ble God, the first-born of every creature, by him were all things created that are in heaven, and that are in earth, visible, and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him, and he is before all things, and by him all things consist. The same also is exprest Heb. 1. 2. 3.Heb. 1. 2. 3

And then The third Person in Trinity, the Ho­ly Ghost, He is The Motion, or Reciprocation between the Father and the Son▪ The Act of Love, as I may so say, or that Bond of Love be­tween [Page 86] the Father and the Son;1 [...]oh. 4. 16. for God is Love, saith the Apostle;

Then, God the Holy Ghost is nothing else but that constant love and amity that the Father bears to his Son,Ro. 8. 29 and 15. 6. and that love that the Son bears and returns to his Father again; and so Proceeds from the Father and the Son; and this is that Holy Spirit of love, whereby we are sancti­fied and conformed to our head Christ: and so is The third person in Trinity, and after both, though in themselves One and the same. But know this, God cannot communi [...]ate himself to us, but by One in Three, and Three in One, it is impossible: but in himself he is but One, and can­not be more, there is not three things in him: for he cannot be multiplied nor divided.

But BY Jesus Christ God made all things that he hath made, as in Ioh. 1. [...]oh. 1. The world was made by him, 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 Himself: 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,Mat. 3. 17. Christ Jesus: And in This Son is all the Fathers complacencie and de­light, in him he is onely well-pleased: he loves Him, and Him onely, Him and nothing else, That is, His own image in every creature: for tis certain, God cannot love any thing but Himself; It is im­possible His love should go out of himself if it should, let me tell you He could not be God Al­mighty.

[Page 87]So that in conclusion, The sum of All we have said, is thus much, You can conceive no other­wise but thus, if you conceive of it rightly: God is in himself Unspeakable, Unknowable, and Incom­prehensible, having no relation to Cre [...]ures, nor to a Creator; neither in possibility of Creating or being created. But Thus it is, God the Father hath been pleased to put fo [...]th his Son, and to send him into the world, who is the express image of himself. Heb. 1. 3. And This image of himself he loves Inf [...] ­nitely, & indeed nothing else he can love, viz. The image of himself in every creature, This is His Son and nothing else he can love: And it is one and the self same thing in God, though to us they be d [...] ­verse; Himself loves Himself, and onely Himself: now you see here is three things named, the Lo­ving, the Loved, and The Love: yet all is but One and the same thing,

Beloved, these are High, Mighty, Sublime, Unexpressible things we have now in hand; but if God be pleased to give us this KE [...], I spe [...]k of, then these things will be easie to us.

Now having a little disgressed (for your sakes) that you may the better understand These things, we come nearer to our matter in hand: mind me I pray you, As long as any thing whatsoever lives in us besides Christ, As long as those things we brought into the world with us, Any thing that is [US or [I] lives, Christ is whipt, his mouth is stopt, he is crucified, dead and buried: As long as Reason lives, Christ is dead: As long as our own Wills live, Christ is crucified: As long [Page 88] as our own knowledge lives, he is dead. He may knock and knock long enough at the door of our hearts, but we will not hear, we will not open to him, & he is as one dead to us, & we dead to him. Our ears are onely open, to hear the voice of Na­ture & the voice of flesh and self. Oh! here is a way how thou shalt be made rich; Here is away how thou shalt come to be Honourable; we are deaf, except it be to these things: Oh! here is a way how thou shalt come to be esteemed a wise man, a Famous Professor; How thou shalt be set up, and esteemed, and every one shall speak Well of thee, People shall flock to thee for Counsel, and thou shalt he The onely man in the City.

Oh beloved, Let me tell you while we hear­ken and are Taken with such things as these, Now is Jesus Christ, whipt, blind-folded, crowned with thorns, and smote on the mouth, made to carry his Cross, crucified, dead, and buried, and a heavy stone rolled upon him, that he may never rise again. Now is Jesus Christ Taken, Apprehended with a strong guard, carryed from one judgement-seat to another; And every lust cryes, Crucifie him, Crucifie him; they are all willing, and give sen­tence that he shall be condemned, that so THEY may still live and rule; for They know, His life is their death: Therefore he is now taken for the Grand Transgressour; and why? Because He hath broken the Laws of flesh and blood, therefore Crucify him, Away with him, It is pity he should live. The Innocent is hereby taken and led Cap­tive, [Page 89] and he that was Righteous in all he did, is now taken for a Wicked man and a Sinner.

My beloved, Herein Lies The life of the Scriptures; Yet do not think that I go about to deny the Letter: I hope I shall stand in justifica­tion thereof to the death, that those things were Externally and Literally acted. But this I say still, Let us not be content with the Letter Only; Friends, Bear me Record, I say, They were All, Actually and Really done in the flesh; but yet I also say, They were To Teach us, That the same things are Alwayes In doing: I am so far from having such a thought (as some ignorantly charge me) as if I would make all the Scripture a Fable, and meerly Allegorical, and no such things done: that I wish from my soul, Cursed be those lips, and for ever be the sealed up, even with the wrath of Eternal fire, that shall deny in the least, the truth of the Letter.

The truth is, Christ was conceived in us as soon as ever we were born, as I said before, Nay as soon as ever we had A Being; Nay it was He that created us, and gave us Our Being: But now, This we must know and believe, Christ was born in us at our first Being; But that is not enough (as to us) But He must be manifested IN US, and that is, To be Born again. We condemn those Cursed Jews, that apprehended our Lord and Saviour, and put him to death; And we condemn Iudas for betraying him; And we condemn the Souldiers that nailed him to the Cross, and that pierced his blessed Side with a spear: Oh! we [Page 90] count Them Bloody Villains, and we would have them p [...]t to a Thousand death: But Let me ask thee, What doest thou do, when thou followest thine own will, and thine own pleasure, against his pure command [...]?2 Sam. 12. 7. I tell thee, Thou art the man, as Nathan told David; thou art th [...]t very Iudas, The very Traytor that hast betrayed him: For, when he would live in thee, and rule in thee, and be KING in thy soul, and Tread all his ene­mies under his feet, thou hast betrayed him into his enemies hands; Thou hast delivered him up to be crucified: As long as thy sins live, and thou pre­tendest to be a servant to him, Thou hast made A MOCK of the Son of God, Heb. 10. 29. And counted the blood of the Covenant an Unholy thing, wherewith he would have sanctified thee: Rev. 2. 11. & 20. 6. therefore ye must seek to have your part in the first Resurrection, if you hope the second death shall have no power on you,

But Let me remember my self, Perhaps friends, I speak Riddles to you; for you may say in your hearts, Far be it from me to crucifie my Saviour: I find no Christ crucified in me, nor I would not do it, no, not for a Thousand worlds: What? to have my hands imbrewed in the Death and BLOUD of the Son of God? God for­bid: No poor soul, I believe thou feelest it not so, Because the strong man keeps the house, Mat. 12. 29. and He keeps all at peace: But if once Jesus Christ come into thy soul, Even He that was dead, and now begins to live, That he begins to rouse up himself like a Lion, He will then, Make all the [Page 91] beasts of the Forrest to TREMBLE: And know this, if he once Will Lift up himself, it is not in our power, nor in the power of all the lusts and corruptions in the world, nor in all the powers of darkness to keep him Down: But Till this time; He is content, Isa. 43. 24. To serve your iniquities.

But, When He doth Arise, He will then shew you and make you sensible, How you have scour­ged and crucified him All this while: He will make you Amazed to see, How all this while, you have had him Live in you, and been so near you, and you have Crucified him: What? I Crucified my Saviour all this while; and I not aware of it? Oh wretch that I am! Oh! now now he cryes out, Oh! let these Jews dye, let them live no longer, these lusts,' these Sins of mine, that have crucified and put to death The LORD of Life: When I read the story of his life and death, how he was used, de [...]ided, buffered, &c. little did I think that I was He that was in doing all those things to Christ my self; Then, thou shalt clear­ly see, that when Christ commanded thee, These and these things to be done,Psal. 50. 17. Thou hast cast his Commands behind thy back, and thou wouldest not have him rule in thee: but thou chosest rather to follow thine own will, and what self and flesh commanded: Oh! here now thou hast Newly pierced Iesus Christ to the heart with a sharp spear: Thou confessest, truth it is, God commands me to do these things, to cross my self, to forsake my own will, and follow him: Tush, but it is all one, I will, and I must have my own will, I will not stand [Page 92] bent to these Laws; thou s [...]ppest in sunder these bands and casts these cords from thee: Oh Friend! thou art now The very man, Psal. 2. 3. that hath newly wounded the Son of God, and brought from his s [...]de, water and blood: John 19. 44. Oh Beloved, these are The Spears, These are the Mocks, these are the Scour­gings, these are Vinegar and Gall, to Christ: And that man that hath, Thus, Crucified him, He hath more truly crucified him then ever the Jews did.

But after a man is brought to see and feel This, How do you think? Can that man that sees how he hath crucified Christ In him, and put him to death, Can he go on and crucifie him still? Can he wound and put him to death still? Can he be so Cruel to take these Spears, these sins and lusts, and wound him to the very heart again! Oh! no, no, He cannot, He cannot; he will rather chuse to dye Ten thousand deaths: Whatever he doth, he will not wound again So Meek and Merciful A Sa­viour.

But it may be there is this Q [...]estion which may run in your thoughts,Quest. and it may be it is Hard for you to conceive, How Christ should suf­fer, and not God to suffer, seeing he is God and man:Ans. It is certain, God cannot suffer: and there­fore ye must understand, That Christ in Himself cannot suffer, but he suffers in his body, in his members: Those types and shadows of his suf­ferings are but to shew how He still suffers in his Members Internally, and spiritually! He suffers In regard of Us, and to Us, and for Us, because [Page 93] we live, and our sins and lusts live, and our Self lives, and therefore He suffers, He is Crucified and dead: For, whatever we see done by Christ in the letter, is An Embleme of that He doth for Ever; For He is the Lamb slain from the be­ginning: Rev. 13. 8. Iesus Christ is yesterday, and to day, and the same for ever: Heb. 13. 8. Did you see him yesterday nailed to the Cross? he is the same to day, and for ever, &c. yet He HIMSELF suffers not, but his body: For Example, my body can never suf­fer, unless my soul be in it; neither can my soul suffer without my body; and yet my body cannot suffer without my soul: Then wonder not, if it may be thus in a creature, if Jesus Christ in him­self suffereth not, but onely Himself in his mem­bers, neither can his members suffer unless he be in them.2 Cor. 4. 10. I my self (saith Paul) fill up in my body The measure of the sufferings of Christ.

Beloved, These are Divine, sublime things, if your eyes be but open to see them: And, you having This KEY put into your hand by God him­self (for God himself must interpret his own meaning) then you will have Such a light, such a Demonstration of Truth, so that, Those Scrip­tures which you knew not before, what to make of them, nor what they concerned, they were So dark and Obscure, and Contradictory; Now, all the whole Scriptures open of themselves, and shew you all their Hidden Iewels, and Unspeakable Treasures.

And now my Brethren, God forbid, that after an hours, or more patient hearing, that I or you [Page 94] should fall under the reproof of Iobs friends, In ventum verba protulisse; or to have entertained you here so long with Wind or lyes; as Ephraim is said to have dieted himself with, Hos. 12. 1.Hos. 12. 1. He feedeth on wind, and followeth after the east wind, He daily encreaseth lyes: God forbid, That all we have said should be but as Lyes or wind or No­thing to you.

But if you see these things in experience;Psa. 118. 12. Then Beloved, you shall see wonderful things, How all Davids Psalms come in, How the Fat Bulls of Basan came about him like Bees; and How his feet were fast in the stocks; and how he was overwhel­med in the mire: and so throughout the whole Psalms, and the rest of the Scriptures (still seeing and taking them as done spiritually and invisibly) And so, you shal come to see, The Scriptures to be A Bottomless SEA where in the Elephant may swim and the Leviathan may sport himself. Psal. 104. 26.

Neither would many men so much trouble themselves about a personal Reign of Christ here upon earth, if they saw that the Chief and Real ful­filling of Scriptures were within them; And that whatever is externally done in the world, and ex­pressed in the Scriptures, is but Typical and Re­presentative and points out, A more spiritual and saving salvation, and a more Divine fulfilling of them: For this is no more, Then to ask, as the Sons of Zebedee did, to sit one at his Right hand and the other at his Left, in his Kingdom; And with the Disciples, to expect a Temporal Restoring the Kingdom to Israel: but Christ takes [Page 95] them off from all those things;John 18. 36. and saith, My Kingdom is not of this world, for them would my ser­vants fight to obtain this their Kingdome; but the Kingdome of heaven is within you; for men may have their part in these external Powers, Scepters, Crowns and Kingdoms, and have no part in Christs Kingdom; Therefore all those thoughts are but Literal and low, and poor, and childish: but let us mind such a Kingdom, wherein if we have but the least part, the least share, that if we be but Door-keepers, then we are Happy for ever, and shall never perish, neither in this world, nor in that to come.

And let us look upon all those Scriptures they alledge, as fulfilled to the Church spiritually in all ages: Verily there be some standing here, which shall not taste of death till these things be fulfilled: [...]ohn 8. 51. And then whether that come about they speak of or no, it matters not; or if it do or should be ful­filled literally, either for the pulling down of An­tichrist the Pope externally, or for the thousand years of Christs Personal Reign, yet we are not Here to Rest, in the external fulfilling of them, but plus ultra, let us look beyond all these things: These things may be, and yet Christ not exalted in thee, nor Antichrist pulled down in thee: And if they be not done in thee, and in me; what is all to us?

But I will hold my self at this time rather to the point in hand, concerning Christ being crucified IN man; for to look upon those actions and prophe­cies only as to be fulfilled externally, is but a know­ing [Page 96] Christ after the flesh, 2 Cor. 5. 16. and to please the out­ward man; of which the Apostle saith, Hence forth I will know no man after the flesh; no though I had know Christ after the flesh, yet henceforth will I knew him no more: Of our hope and belief in this kind of fulfilling the Scriptures spiritually, we are sure we need not, nay we shall not be ashamed, be­cause we are sure we shall not be disappointed: This is the body, The Substance: the other is but the Figure, the Shadow.

And those actions being done Spiritually, they are more truly done then those that are done Temporally and corporally: for if he did suffer then in the time that he lived upon earth, in the daies of his flesh (as he did) He suffers now herein, more truly and really; for that suffering was but the shadow of these sufferings. These are The Suf­ferings indeed, His other sufferings, are not wor­thy The Name of sufferings to these. Yet be sure, The Godhead cannot suffer, by no means: And therefore if God in you have brought the know­ledge of Christ to this, to see all these things to be within you, And to suffer with him Internally, then is your knowledge right; Sufferings with Christ in the outward man are nothing to these sufferings, namely thus: for a man to lay down his own will, to cross himself, to forsake and Empty Himself (as Christ did) herein lie the Great and unconceivable sufferings of Christ, as the A­postle sets them down in Phil. 2. 4.Phil. 2. 4. He that was Lord of all became least of all, He Emptied Himself, Poured out all his glory. (as the origi­nal [Page 97] renders it,) and became as a servant; was con­tent to be abased and trampled on by his own crea­tures; Herein was Sufferings indeed: Herein lies The MYSTERIE of the Gospel of Christ; His other sufferings, or any External sufferings in the Saints are not worthy to be named the same day with THESE Sufferings.

For, If once you come to these sufferings, then, down with parts, down with our own excellen­cies and endowments both of nature and grace: (Babel within us must bethrown down) then shall we come to be nothings in our own esteem: Be­hold Herein is the sufferings and patience of the Saints, and whatever else we suffer,Rev. 18. if we suffer not thus, we suffer not with Christ, we are not acquainted with Christ Crucified. For if we know never so much of an External Christ, of an Out­ward Christ, and of Outward sufferings without this, it will do us no good.

But I beseech God, That you may observe All within you; How Christ is conceived within you, and when he offers himself to the birth; Observe when those Commotions and Hurly-burlies are within you: then look up, and know that the birth is at hand, The kingdom of God is at hand; Your Redemption draweth nigh; That you may see, how you are the men that have killed and crucified Him: and that he will be exalted and lifted up in you.

And then, being once come to this: That light which hath discovered Thus much, of the work of Christ within you, will not leave you, but [Page 98] bring you further and further: so that you shall go on, From strength to strength, and dig up foun­tains of wonder and comfort till you come, Psal. 84. and appear before God in Sion. Then shall ye be brought by His power and strength, And by his Mighty workings in you, to stand in awe of him: And now, To look Altogether to his counsel and direction, ceasing any longer to Guide your selves: so that, This mans will is quite altered and turned up [...]de down.

As for example: Suppose, Two men alike Vile coming into a room where the King is Be­hind the Hangings: The one, He is aware of the King, because he knows he is there: but the other, knowing nothing, he lashes out into his own idle, foolish, frothy talk: he talks any thing, he speaks Trenchmole (as the Proverb is,) That is, He observes no rules but his own will and fancy; He behaves himself Rudely and Unmannerly: but the other, he observes himself and his carri­age, because he knows, The king hears him and observes him. Now, The king He is as near to the one as to the other: but here is the diffe­rence, The One sees him, and Trembles before him: but the other sees him not; and so thinks he may do what he list. But if so be, That the King please to discover himself to this man, and to let him know, That he was an eye and an ear­witness to all his behaviour; Then he falls down with trembling and fear, and judges himself and his own loose actions, and submits himself to the will and pleasure of the King.

[Page 99]So my brethren, Christ Jesus in regard of his Essence, he is as near one creature as another, as near the wickedest man alive, as the highest and gloriousest Saint: But, the One, he is sen [...]ble how Jesus Christ is near him; and He knows how he hath been overtopt in him, and overmast [...]ed by him, and therefore he is ashamed and will do so no more: But the Other, not knowing of this [...] he goes on according to his own laws, and his own will, and kills him Again and Again, and runs his own wayes, and thinks his own Thoughts, and pleases himself: Rushes upon any thing that tends to satisfie his own will; He rushes upon any sin as a horse rushes into the battel (as the Prophet speaks) without fear:Jer. 8. 6. He pleases himself and Tickles himself in his own delights, & cryes Ha, Ha, and he feels nothing, sees no danger▪ what ever men talk of Hell and Death, and Bitterness, Destruction, and Damnation, yet he believes none of these things: and therefore he goes to the same course again and again. But having on [...]e espyed the King, Him, who stands Behind the Hangings, Him, whom he hath so often kickt at and crucified; then he is amazed at his Horrid Oaths and Blasphe [...]i [...]s, of his Pride and Arro­gancy against Him, of his Envies and Reproches against his Brethren, being on [...]e come to a true sight of this, He is amazed and confounded in Himself.

Sayes he, Have I been the man that h [...]th put the Son of God to death?H [...]b. 10. 29. have I trampled his Blood under my feet? I will not any more adde to hi [...] [Page 100] torments, no, not to gain the world.

Hath he dw [...]lt so near, been my guest, and lodged within me? been my life and my stay? and have I been he that hath starved and famished him? have I so often mo [...]kt, whipt, derided, crucified him, and knew it not? Rather then I will do it again, I will dye ten thousand deaths. All the world shal never make me commit thos [...] Horrid Facts again, I will now be ruled by him, I will now do his Will not mine own: I will now (by his assistance) live as he will have me live; now I am content to deny mine own wisdom, gifts, parts, strength, For now I see, I am Nothing. And so by this means Christ shall be fed, nourished and brought up; and he shall grow in wisdom, and stature, Luk. 2. 52. and favour with God and man. By this means Ye shall bring Christ to the Temple;Luk. 2. 46. who shall put all the Doctors within you to silence, and so non-plus them, that not one shall be able to gain-say or answer him. By this means you shall find him do all his miracles (more truly) over again (the substance of his miracles) as I shewed you before: you, even you your self us shal see him work all his miracles in thy sight, within thee: and this shall make thee, more run after Christ, to see these Divine mira [...]les, far more affectionately, and with more wondring, and with more true love, then ever they did in the dayes of his flesh, to see [...] his external mighty works and miracles.

This was that S. Paul determined and desired Onely to know: for he knew this knowledge would never leave him till it had discovered such things, [Page 101] (such Miracles) as neither eye had seen, 1 Cor. 2. 9. nor [...]are heard, no nor ever entred into the heart or thoughts of any man; things unutterable, unspeakable. Let others seek after what they will, to get glory and splendour in the world, and to get those things that the world accounts great matters, or any ex­ternal literal knowledge of Christ, though never so glorious, though never so received: yet sayes he, I lay all in the dust for the Excellency of the knowledge of Jesus Christ my Lord,Gal. 6. 14. by whom the World is crucified unto me, and I unto the World; for all those things shall vanish with them, and perish in the using, and come to nothing.

But these comforts will stand a man instead; this is such knowledge, that it will set one foot in Heaven while the other is upon earth: when as other men who rest in the Flesh and in the Letter, who know none of these things, God knows (when they come to dye) how many weary, winter, Cold and comfortless steps they have to fetch, that they shall be forced to Fly upon the Sabbath, and in the Harvest, Mat. 24. 20. & 25. 3. and have their Oyle to buy, when all things are at rest with others, and they enjoy a fulness and a harvest, and have Oyle in their Lamps at the Bridegrooms Coming: for they have given up their wills and their lives to Christ, So that Christ and they have such sweet Embraces, as if they were in heaven already: Insomuch that they are gotten above the world, [...]and all things below; go they Even or Odde with other men, they alwayes go Even with them: they have gotten above Themselves and their own wills; [Page 102] Now, Christs will is their will; And Christs [...]eace is their peace; And They have begun [...]eir Eternal SABBATH, and are at Rest in the bosome of Jesus Christ their Blessed Saviour.

OF SVFFERING AND REIGNING WITH CHRIST.
In eight Sermons, P [...]eached at Kensington Publique Meeting-place.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

TIs true, the Coherence of the Text im­ports An exception, after some vast and immense Priviledges asserted; and those priviledges, Such whereof a Christian may boast of, and triumph in; as first, of his Sonship, Ver. 14. As many as are led by the Spirit [Page 104] of God, they are the Sons of God, have received the Spirit of Adoption: Verse 15. For ye have not received the Spirit of bondage again to fear; but ye have received the Spirit of Adoption, whereby we cry Abba, Father. 2. Such is a Christians Privi­ledge and Sonship, that he is delivered and set free from the Spirit of bondage, he need never fear more: And 3. He hath also received the Spirit of Adoption, whereby he can own God, and cry to him, and call him Abba; for he is his Father. 4. The testimony of the Spirit of our Father, with our Spirit, Verse 16. The Spirit it self beareth witness with our Spirit, that we are the children of God. And lastly, Of our being made the Heirs of God, and Co-heirs with Christ, As in the former part of the Text, And if Children, then Heirs, Heirs of God, and joynt-heirs with Christ.

Our Text, being much like the Exceptions in the Kings general Pardon, wont to be given in the end of a Parliament, where at the first begin­ning you would think he had forgiven all and every One; but by that you have read it to the end, you will find so many exceptions and limi­tations, he hath scarce forgiven any: So this out Text is such a restriction or limitation, nar­rowing and bounding all those large Priviledges, Immunities, and indulgences, and tells us in plain terms, Except we suffer with him, we shall not regin with him (for every one is ready to catch at the Priviledges and assume them to themselves) but stay, (as if he should say,) Although these be very large priviledges, yet let me tell you to whom [Page 105] they belong: If so be we suffer with him, that we may be glorified together: These words I say, are a limitation and concentring these precious pri­viledges; And terminating them upon, One out of a city and Two out of a Tribe, No more: yea, though the number of the children of Israel be as the sand of the sea, A remnant onely of them shall be saved, Isa. 10. 22.Isa. 10. 22. Being like those words of our Saviour, Wide is the gate, and broad is the way that leadeth to destruction, Mat. 7. 13. and many go in thereat: but strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it.

Yet, [...] for this present we will consider the Text As a Melchizedek, [...] without father, without mother; viz, without any dependance or suc­cession from the words going before, or any reference to them that follow: As a substantive standing by himself, & so we shall find this Text, an Everlasting Almanack, an Erra Pater, setting before your eyes the state of a Christian, from the very first day [of his Regeneration] to his last day even [of Glorifi­cation] [...]ay, beyond all time, according to the Angels Oath, Rev. 10. 6.Rev. 10. 6. Till time shall be no more.

This Text is that sword, without which, you will never cut asunder that Gordian knot, As to tell us why St. Paul sayes, Col. 1. 24.Col. 1. 24. That he did Gaudere in passionibus, 2 Cor. 11. 30. Rejoyce in his sufferings: and saith he, 2 Cor. 11. 30. If I must needs glory, I have nothing more to bast on, then of the things that concern my infirmities: That which to you, and to all the world Seemeth my infirmi­ty, my loss and my cross, this is my gain, and my [Page 106] Crown; 2 Cor. 11. 30. In labours more abundant, in stripes above measure, in prisons, in deaths, in perils, in painful­ness, in watchings, in hunger and thirst, in fastings, in cold and nakedness, &c. and herein (sayes He) I glory: And he asserts it with the greatest asse­veration that can be,Vers. 31. The God and Father of our Lord Iesus Christ, who is blessed for evermore, knoweth that I lye not: What a strange paradox is here? what a Gordian knot is here to be untyed? or who can with the sword of mans rea [...]on cut it insunder? Therefore have I chosen this Text, that by it [...]nd by Divine Light, the Spirit of God, we may clear this p [...]radox, and untie this knot.

Neither was this Pauls case alone, but the other Apostles also when they were beaten, Acts 5. 41.Acts 5. 41. they departed from the Councel, re [...]oycing that they were counted worthy to suffer shame for his name. I pray Beloved, if you had known no more of the Apostles then the Jews did, would not you have said as they did? [...]. that they were [...] Act. 2. 13.Acts 2. 13. These men are full of new wine; for its ordinary with you, when you are not able to comprehend the Mystical Depths of the Spirits working in the hearts of those re­generated, to [...]ay, They are Mad, Distracted, Drunk, Filled with new wine; And if you had known no more of the Martyrs of the Primitive Church, then their Persecutors, would you not have said with them? Wisd. 5. 4.Wis. 5. 4. We fools thought their life madness, and their end without Honour.

It is said, Nemo carnem suam odio habuit, &c. Ephes. 5. 29.Eph. 5. 29. No man ever yet hated his own flesh, [Page 107] but nourisheth and cherisheth it: What did They then? and what case were They in, Isa. 50. 6.Isa. 50. 6. that gave their backs to the smiters, and their cheeks to the nippers, and hid not their faces from shame and spitting; And were content to be killed all the day long; And to be as sheep for the slaughter? that preferred Mountains and Dens, and Caves of the earth, before Palaces of Princes? wildernesses be­fore Society? Heb. 11.Heb. 11. 8. Mat. 11. 8.Mat. 11. 8. sheep-skins and goats-skins, before the softraiment of them that are in Kings Courts? mockings and scourgings, before sleeping in a whole skin? Rackings, be­fore down-beds? Stoning, Hewing asunder, and slaying with the sword, before Deliverance, safety, health and long life? Heb. 11.

And generally all who are not sufferers with them, have that opinion of them rooted in them, which Festus had of Paul, Acts 26. 24.Acts 26. 24. that they conclude they can be no less then Mad men: and the very tr [...]th is, these true sufferers are counted every where, In All Ages no other;

Then God Almighties FOOLS.

But,Judg. 14. 18. there is no finding out Sampsons Riddle, without ploughing with Sampsons Heifer; could we but do so, then we may say, as Philip said to Nathaniel, We have found him of whom Moses in the Law and the Prophets did write, Jo. 1. 45.Jo. 1. 45. So here, In opening these words now read, we hope (by the gracious assistance of the holy Spirit) we shall unfold, As this Text, so those Riddles men­tioned in the SCRIPTURES: As,

1. What is meant by Moses bitter waters at [Page 108] Marah, Exod. 15. 25.Exod. 5. 25. whereof the people could not drink, but murmured; and Moses cryed unto the Lord, and he shewed him a Tree, which being cast into the waters, they were made sweet; even so, shall these sufferings with CHRIST be made very sweet to us, And come to know How, they come so to be, in our own experience.

2. We shall see what is meant by Elishas naughty waters of Iericho, 2 Kings 2. 19, &c. 2 Kin. 2. 19, &c. The men of the City said to Elisha, the situation of the City is pleasant, but the water is naught, and the ground barren: Then he took salt, and cast therein, and said, I haue healed these waters, there shall not be from hence any more death or barren Land: and the waters were healed, according to the saying of Elisha which he spak: Even so shall be these suffer­ings with Christ. All bitterness and unsavoury­ness shall be taken from them.

3. You shall see whats meant by Iobs unsa­voury meat, and the salt to season it, Iob. 16. 6.Job. 16. 6. Ca [...] that which is unsavoury be eaten without salt? or is there any taste in the white of an egge? These Sufferings with Christ being once seasoned by Christ, they will be savoury to your Taste, Self-Denial will be no hard task, but Meat and Drink to you.

4. You shall come to see what is meant by Having salt in your selves, Mark 9. 50.Mark 9. 50. Salt is good, saith our Saviour, but if the salt have lost his salt­ness, wherewith will you season it? Have salt in your selves, and have peace one with another.

5. You shall see what is meant by Davids [Page 109] sowing in tears, and reaping in joy, Psal. 126. 5.Psal. 126. 5. They that sow in tears, shall reap in joy: he that goeth forth weeping, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him: And then the Lord shall turn again your captivity, as the streams in the South: all these things you shall come to see and feel experimentally fulfilled in you, and upon you.

6 You shall come to see what is meant by Isaia's Mourners and Rejoycers, Isa. 66. 10.Isa. 66. 10. Re­joyce ye with Ierusalem, all ye that love her: Re­joyce for joy with her, even all ye that mourn for her, that ye may suck and be satisfied with the breasts of her consolations: that ye may milk out and be de­lighted with the abundance of her glory. You shall come to know what Heaven is, which is so much talked of, and so little known.

7. You shall see what our Saviour represented and intended, when he said, Iohn 16. 21.John. 16. 21. A wo­man when she is in travail, hath great sorrow, be­cause her hour is come; but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man-child is born into the world.

And lastly, we shall also see, what it is St. Paul means, 2 Cor. 1. 15.2 Cor. 1. 5. For as the sufferings of Christ abound in us, so also our consolation Aboundeth by Christ: So that you see, both the Law and the Prophets, And Christ and his Apostles, do plenti­fully bear witness to the Text, and to both parts of it; both for our suffering with Christ, and our reigning with him: for as the Apostle saith, 1 Cor. 15. 19.2 Cor. 15. 19. If in this present life onely we had hope [Page 110] in Christ, we were of all men most miserable. But our Life is Hid with Christ in God.

As then▪ There is a Season to every thi [...]g, and an appointed time for every purpose, Eccles. 3. 1,Eccles. 3. 1, &c. &c, A time to be born, and a time to dye; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to lose, and a time to get, &c. So will I enstyle this Text A CHRISTIANS TIME, His whole time, from the very beginning to the end; so that besides or beyond which, he hath not no [...] 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 else in being glorified or reigning with him. In both which states he is very safe, although he cannot alwayes see it so.

Or you may call i [...] (if you will) his Non-age and Full age, Gal. 4. 1.Gal. 4. 1. when he is under age, and differeth nothing from a Servant, though he be coheir with Christ, who is heir of all things: or else his Full-age, Heb. 1. 2. or partaking with Christ in his In­heritance and glory: Or else▪ if that be too long ye may call it A CHRISTIANS YEAR, that is, his winter and his summer; his winter of affliction and suffering; Gen. 8. 22. and his summer of joy, re­freshing and consolation.

Or if that be too long, then cal it HIS DAY, as Gen. 1. The evening and the morning were the first day; and so the f [...]rst day; and every day after consisted of an evening and a morning: first the evening then the mo [...]ning: And Luke 19. 42.Luke 19. 42. If thou hadst known in this Thy day the things that [Page 111] belong to thy peace; You must observe this order; or else a Day is improperly applyed to him, be­cause he hath first his Night and evening of dark­ness and sorrow; and then his Morning of joy and refreshing after that NIGHT of sorrow; as Psal. 30. 5.Psal. 30. 5. Heaviness may indure for a Night, but joy cometh in the morning: Call it all these, or any of these, so you pervert not the order, that we must be first servants and suffer with Christ, be­fore we come to be heirs in p [...]ssession with Christ; we must first have our winter: first sow our seed, &c. Psal. 126. 5, 6. before we have our Summer and time of reaping.

From hence take notice of the perpetual and constant method God take [...] with all his children; first he gives them their Evening, their Non-age, their Winter, &c. First, lets them have their time of suffering, their winter of affliction, their even­ing of sorrow: Their serving-time first, and then afterward cometh their Morning, their Summer, their Full age; Their Morning of joy and conso­lation, and their time of Reigning: first Servants, then Heirs: as you may obse [...]ve in those Types of Jesus Christ: which Types set out not only his Person, but his Body: Ioseph was first sold for a slave, Gen. 37. and was cast into prison, before he was ad­vanced to a kingdom. And Mordecai, he had his sorrowing and fasting time, before he was advan­ced; a tristibus semper sed necessariis incho at Deus, as Origen saith.

And as our Saviour saith, Mat. 11. 28.Mat. 11. 28. Come unto me all ye that labour and are heavy laden, and [Page 112] I will give you rest. But it is quite contrary in the Devils method towards his servants, He gives, first their Summer, first their morning, first their good wine: but Christ he keeps the good wine last; God first plucks up, and then plants; first pulls down, and then builds: first kils, and then makes alive, 1 Sam. 2. 6.1 Sam. 2. 6. And as it is Rom. 5. 15, 16.Rom. 5. 15, 16. For if through the offence of one, many be dead, much more the Grace of God,, and the gift by grace by Ie­sus Christ, hath abounded unto many: For if by one mans offence death Reigned: much more the abun­dance of grace, and the gift of righteousness shall Reign in life by One, Iesus Christ.

But wicked men, They may rejoyce here, but they have their portion, but their suffering suc­ceeds, Luk. 19. 25. and is coming apace, as Abraham said to Dives: Son, remember that thou in thy life time receivedst thy Good things; but now he is comforted, but thou art tormented.

Friends, you may rejoyce, sing, and dance, and be merry, but you have small cause if you consider all: you may sup well, but you are like to have au hard breakfast. You prefer your life, and your lovial time, before the life and time of the peo­ple of God; you think, they are a melancholy people: but judge your selves, whose condition is best,Luk. 9. 23. theirs or yours: He that will be my Disciple, let him here take up his cross, and then his Crown follows: whatever He loses, parts with, denies himself in, tis that he may have an hundred­fold with Christ, in his Kingdom; He now sows, that he may then Reap: but it is quite contrary [Page 113] in thy condition; nothing will content thee but to reap now, rejoice now, and to be frolick here; and then follows everlasting darkness; instead of leaping and dancing, Jer. 13. 16. your feet will for ever stum­ble on the dark Mountains.

Beloved, these things are worth your considera­tion; which if you seriously do, it may be, that your spirit may be saved in that day of the Lord: do not overprize your contents here, but rather use them soberly; use them, but use them so as if ye used them not: 2 Cor. 6. 10. there will come a time will abundantly recompence all your suffering, Bearing and forbearing.

But I fear, to some this is harsh doctrine, as Christ his doctrine was to the young man, when he bid him Sell all, Mar. 10. and he should have treasure in Heaven: he went away sorrowful, for he was very rich; worldly riches glistered more in his eye then heavenly riches, and that drove him quite away: And our Saviour preaching such unsavoury doctrine as this, Ioh. 6. 66.Joh. 6. 66. tis there said, Many of his Disciples went back and walked no more with him. And so also, it may be some of your cases here present, To turn away and turn back from the Holy Comandement, when it is set before you without fraud or flattery.

But I must tell you, this Tryal he hath Appoin­ted; ye must all that look for this crown, this Throne of Rest, pass through the Fiery Tryal in one kind or other: For enough would willingly eat of Christs Bread, and drink of his wine, see his miracles, and be healed by him externally; [Page 114] but to eat the [...]lesh of Christ, and to drink his blood, to be content to bear his Cross, and to be baptized with his Baptism, to suffer with him, how few are they? How many are content to hear his doctrine, and to be ruled by it very much, John 6. 20. as Herod was by Iohn: its an easie and a pleasing request, to ask to sit on his right hand, and on his left; Mat. 20. 21. but hard to be baptized with his bap­tism: To see 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 so far from that, that you cannot so much as yield or acknowledge that you are lame or disea­sed, or blind, or deaf, or dumb spiritually; it were much if you would confess this, then there were some hope you would be content, I, and be glad to be healed by him. O my Brethren, I would say to you as once Paul to His Corinthians; O ye Corinthians, Our mouth is open to you, our Heart is inlarged; ye are not straitned in us, but I feare ye are straitned in your owne bowells. Now for a recompence in the same, I speak unto you as unto my Children, Be ye also inlarged. For I would not Keepe Back from You any part of Gods Counsel revealed to me.

But to many, 2 Cor. 6. 11. how harsh is this doctrine? are you not ready many of you to repent you ever fol­lowed Christ, and to turn back and leave all pro­ [...]ession? I know that these thoughts will creep in even while I set these things before you. When Christ shall tell us, That for his sake ye must be content to be despised, mocked, excommunicated, [Page 115] cast out of the Synagogues of the greatest Pro­fessors, and that by the greatest Rabbins and learned Teachers, and by those that profess Christ: And, by them ye shall be persecuted, scourged, killed, and by them his name s [...]all be blasphemed: Oh! then you are ready to cry out, What strange new Doctrine is this? what hard sayings are these? And many times Christs own people are amazed at this doctrine, and are not willing to submit to it, Mat. 19. 25.Mat. 19. 25. When his Disciples heard it, they were exceedingly amazed, saying, who then can be saved? How many are willing to flatter themselves, saying, Master, favour thy self, none of these things shall happen to thee, Luke 4. 8.Luke 4. 8.

But beloved, you know Tops must be kept up with whipping, and Nets Kept open with cork and lead; Else there is no fish caught: But be not afraid of the Cross of Christ, it is the pathway to his Crown, to his Throne.

If the Son himself learned obedience by the things He suffered, Heb. 5. 8.Heb. 5. 8. much more may you. And tis said v. 9. He being so consecrated, He was the Author of salvation to all that obey him: and not onely an Author but a pattern: we must imitate, obey, and follow him our pattern. And, Luke 24. 26.Luke 24. 26. Ought not Christ to have suffered these things, and so to enter into his glory? Else if it were not so, The Disciple would be Above his Lord, and the Schollar Above his Master. As David said, Shall I dwell in an house of Cedar, and the Ark of God dwell between the Curtains? [Page 116] 2 Sam. 7. 2.2 Sam. 7. 2. So shall our Lord, wade through a Sea of blood to his Crown, and woulde [...]t thou be carryed in a bed of Roses and Spices? and as Uriah said to David, refusing at his command to go to his house, The Ark, Israel and Iudah abide in tents, and my Lord Ioab is encamped in the open fields: and shall I the [...] go into my house to eat and to drink, and to lye my wife? 2 Sam. 11. 11.2 Sam. 11. 11. so how uns [...]itable is it, for our Lord and Master Jesus Christ to suffer so much, to be so humbled, and so emptied, and we to be so full, and so lifted up? He came not to be ministred unto, but to mi­nister, Mark 10. 45.Mar. 10. 45. and shall we expect to be served, and not to serve? But the wisdom of our God in this case, hath appointed it otherwise.

But as there are some are amazed and discou­raged at these things, and turn back, so some also though they go forward, and seem to walk with Christ, yet suffer not with him. If this be all (say they) then we have to plead for our selves, we have suffered for him, and with him: These are ready to bless themselves, and will not be found without an answer; like those in the 7. of Mat. v. 22.Mat. 7. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils? and in thy Name done many great workes? when Christ had there, a lit­tle before, been telling them what they must do, and what they must suffer; he there takes them off as well as the former Sufferers. So many now will come and say, Have not we suffered in thy name? have not we been mocked and presecuted [Page 117] for thee? have not we suffered with thee, and for thee? have not we been poor as thou wert? have not we been despised as thou wert? contem­ned as thou wert? have not we been whipt as thou wert? Luk. 6. 40.Luke 6. 40. but Christ shall answer them as he did the other there, Mat. 7. 23. Then will I profess unto them, I never knew you, Depart from me ye workers of iniquity. Have not we had compassion on thee, when we have either heard or read of thy Bitter Sufferings? we never thought upon thy Bloody suf­ferings, but it grieved us for thee: we never read in the Gospel of thy s [...]ff [...]rings, or of the Jews ma­lice toward thee, but it pierced us to the very heart; we never heard of thy sweet name [Iesus] but we bowed our knees, put off our hats; and yet for all this, wilt thou say, nunquam novi vos, thou wilt not know us? No, I will not know you.

For although they have done and suffered all these things, yet they have not suffered for Christ, nor with him. Therefore Christ will profess unto them, I never knew you. I know you not, you poor ones, you contemned ones: I know you not, you compassionate ones: Depart from me, ye are All workers of iniquity. Though you were sufferers, you mistake your selves, you suffered not with me nor for me.

Oh beloved! how Christ met with and ama­zed his Hearers, he searched their very hearts, he cut off all their pretences, he could not be beguil­ed with a profession of him onely: those who are so eager for forms and outward profession, they cannot befool and deceive him, though they may [Page 118] [...]he world: He sees through all their great shews [...]nd glorious pretences: he so ransackt the [...]eart in all his preachings, which was the reason that so many went back and walked no more with him; [...] All [...]hose who could not indure to be laid open, hated his Doctrine: and so I expect will mine be, by such; but such who are willing to know and be acquainted with their own hearts, will draw near to hear, and fit quietly, while we are open­ing these truths, as Mary sat at Christs feet, and heard him gladly.

But to clear the point to you.

There be then three kinds of Sufferers, As Moses professed to Pharaoh, that he would go three dayes journey into the wilderness, Exod. 5. 3.Exod. 5. 3.

And Solomons Temple had Atrium

  • Populi.
    2 King. 6.
  • Sacerdotum.
    Heb. 9.
  • Sanctum Sanctorum.

It had three Courts o [...] three Rooms: the Out-Court, where all the people came: the Middle Court, whereinto went the Priests onely: and the Sanctum Sanctorum, whereinto went onely the High-Priest once a year: much like unto these, are th [...]re three kinds of sufferers for Christ, and of two of them Christ saith, non novi vos, I know you not.

1 Such, As out of tenderness of nature suffer [Page 119] with him; they are of a natural tenderness, and can weep to see any creature suffer, much more Him whom they conceive to be their Saviour: to look upon him as whipt, wounded, mockt, crowned with thorns, nailed to the cross, suffer, crie out so lamentably, and then to yeild up the Ghos [...]. And all this by the Cruelty of his own Creature.

1 They can compassionate his bodily sufferings. 2 Then also, they can Compassionate the suffe­rings in his soul, as I said.

There be some kind of Sufferers, and they come but into the peoples Temple: these go but the first dayes journey with Moses, and there sit down.

The second sort go farther, they go two dayes journey with him: these indeed do enter into the Priests Court, but go no farther. Where are Laws and Ordinances, and a wordly Sanctuary, and di­rections for outward worships; where indeed the generality of Preachers and Professors stick, and there sit down.

And these Sufferers, though to man they seem to go a great way; yet (as the Lord saith Heb. 4Heb. 4.) They have not entred into my Rest.

But there is a third sort, who go the third days journey, and these, these are the Sufferers I aim to set before you: these are those whom God carries on, (the power of man and self may bring men into the two former conditions of suffering) but these, God himself never leaves them till he hath brought them into the Holy of Holies. That is, till sufferings hath brought them to, and ended [Page 120] in Rest: Having overcome, and do sit down with Christ in his throne▪ even as he hath overcome, and is sit down with his Father in his throne, Rev. 3. 21.Rev. 3. 21.

The first of these sufferers, who suffer with him by way of compassion (as we call it) Mat. 15. 32.Mat. 15. 32. Iesus had compassion on the multitude, because they had been with him three days: and Mar. 8. 2.Mar. 8. 2. the same word [...] in both places tran­slated Teneritudines. These Sufferers, though (it may be) they may think they go a great way, and they can go no fa [...]ther; Some of these, they only look upon his bodily sufferings, and therein they can enlarge themselves, and can dilate lar­gely of it: of the shame and disgrace that he suffered, the spitting in his face, of his being crow [...]ed with tho [...]n [...], of s [...]ipping him naked out of his clothes, of his cruel whippings and scour­gings, of his nailing to the cross, of giving him ga [...]l and vinegar, of his wounding with the spear, and the rest. In all these things they can am­plifie, unfold, and enlarge themselves, thereby to a [...]ect their hearts in compassion toward Christ in all these his bitter sufferings and Agonies: In­somuch that some of the Papists can find in their hearts, for very grief and compunction of heart, to whip and tear their own flesh, that so they may have the deeper compassion, and be more fellow-feelers with him; insomuch (They would make you believe they so much prize his suffe­rings) that they make much of any part of the wooden Cross whereon he suffered; and out of love to him, keep it for a precious Relique [Page 121] and remembran [...]e of him. Likewise they can tell how many stripes his blessed body had: and they keep the number of the nails that pierced his members, and happy is he that can handle them, and kiss them; and afflict themselves, and go many sore and far pilgrimages for their s [...]n [...] against him committed.

Nay, so particular some of them have been in these things, as the Rabbin in the Letter of the Pentateuch relates of one that hath summed up and collected all his stripes, how many he had, and saith he had 5400. Another sayes they were 5370. Another that they were 4000. And one hath been so p [...]nctual, and saith, that the crown of Thorns bored his head with seventy two wounds.

Nay, not onely so, do they suffer with him, in compassionating his bodily sufferings, but they carry it farther, to the pangs and torments of his soul, and suffer with him in that. How do they weep for, and lament his sufferings in that he should bear the heavy weight of his Fathers wrath? Compassionating those sorrows, fears, frights, amazements, which he had before his suffering, when he prayed in the garden, his Sweat being like Drops of Bloud, Mar. 14. 35.Mar. 14. 35. Father, if it be possible, let this cup pass from me.

And how do they take to heart those his suf­ferings upon the Cross, when he cryed out, Eli, Eli, Lamasabacthani? so that they may say of him, and call to others to lament and weep with them, as Lament. 1. 12.Lam. 1. 12. Is it nothing to you, all ye [Page 122] that pass by? behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger. And all this they take to be pious, de­vout, and religious, and they may have a good meaning in it; yet all this they may do, and yet Christ may profess unto them. I know you not. They may do all this, and not suffe [...] with Ch [...]ist.

All this is b [...]t Atrium populi, the Peoples Court, whereunto Every one may come. This is but as the Pharisees Tything Mint, and Cumin, &c. Mat. 23. 23.Mat. 23. 23. And neglect the weightier mat­ters of the Law: to whom our Saviour pronoun­ceth many woes. All this is but as the Grass that withereth, and the Flower that fadeth, and all flesh shall see it together, when the glory of the Lord shall be revealed in us, Esay 40. 5, 6, 7.Isa. 40. 5, 6, 7. And the voice said, Cry; what shall I cry? Cry, that all flesh is grass, and all the goodness thereof but as the flower of the field; the grass withereth, and the flower fadeth because the Spirit of the Lord bloweth upon it, but the Word of the Lord abideth for ever: Therefore arise, depart hence, this is not your rest. Mic. 2. 10.Mic. 2. 10.

Of all these, and to all such, we may say as our Saviour, Luk. 23. 27.Luke 23. 27. when they wept for him, Weep not (saith he) for me, O daughters of Ieru­salem, when he was going to suffer, but weep for your selves and for your children: as if he should say, away with all this tenderness of heart, away with all this seeming suffering with and for me, away with all your thousands of tears, were they [Page 123] never so many, I regard them not; all this is no­thing worth to me as you do it.

Beloved, These are not those sufferings the Apostle Peter speaks of, 1 Pet. 4. 13.1 Pet. 4. 13. Where he bids us rejoyce in as much as ye are made partakers of the sufferings of Christ: to suffer with and for Christ, are other kind of sufferings then these, which I shall hereafter come to unfold to you. But saith he, weep for your selves, and for your chil­dren: that is, for those bitter calamities that are coming upon you, the cause whereof is bred in you, and you see it not; weep for that, lament for that.

But secondly, some (as I said) go farther then this; they suffer as Christ did actually with and for him, and as he commands (as they think) in shame, in reproch, in imprisonment, in loss of goods, houses, lands, wife, children; yea in loss of liberty and life it self.

But though they think it is for him, and they pretend and seem to suffer for and with him; yet it is not for him, but for themselves: nay not one­ly so, but many are come so far, that they do not onely suffer these things, suffer poverty, and for­saking of houses, lands, wives, children, good name, liberty, life: but they may and also do take plea­sure in suffering with him and for him: This in­deed they may do, but how do they do it? they suffer indeed willingly and cheerfully, and yet un­willingly: Willingly, as it may accomplish ends to themselves, and ends of their own; but they suffer not for his will sake.

[Page 124]They may thus suffer, because this is a way (as they think) to bring about their own happi­ness: so that though they suffer willingly, and may rejoyce in it, yet it is but as of necessity, that seeing there is no other way to heaven but by suffe­rings, and by undergoing the cross: but yet withal, they grudge, and think hardly of God, they accuse him of severity and cruelty, and think he is a Hard Master: and they accuse the Law also of severity and difficulty; they could wish the way had been easier and smoother, without such crosses, and such hard self-denyal; they would that God would have more pleased them, and are ready to direct him a better way, as they think: There is indeed in them a willingness to suffer and act, things being as they are, but they do not suffer freely, they do not choose to have them so as they are; their wills and Gods jarr; They like not in themselves the Cross of Christ, they wish God had done other­wise, then to make their way to heaven so Rough; They do his Commands, but they do them as a hard and sore Task: These do indeed (as one says) carry the cross, but they do not follow Christ: and of both these sufferers Christ saith, Non novi vos, I know you not: And though all these be good Herbs in regard of the matter of them, yet a little Colaquintida among them spoils all, self-ends poyson all, 2 Kings 4. 39.2 Kings 4. 39. and we may say of them, Mors in olla, there is death in the pot.

Therefore I had need to say to you, as Christ did, Mat. 16. 6.Mat. 16. 6. Take heed of the leaven of the Pharisees, and of the Sadduces; Take heed of the [Page 125] poyson of self-ends in all you do, for you may run far, and act much, and soare high; but if Selfe be your end, you lose all the things you have wrought: though it be but a small thing as you would think, yet it corrupts your best duties: as you know, a dead slye is but a small thing, yet it cor­rupts the oin [...]ment, and makes it stink: so doth this all your duties, all your actions; therefore I say to you, as the Apostle to the Galatians, Gal. 3. 3, 4.Gal. 3. 3, 4. Are ye so foolish, having begun in the Spirit, ye will be made perfect by the flesh? have ye suffered so many things in vain, if it be yet in vain? and indeed it is so in vain, that there is no hope, except you see and amend this evil: therefore this is to be mainly looked to, that this self­seeking in your actions and duties, do not poyson and bring all you do to nought; for all of this Kind is but from [...]lesh and self: but when the glory of the Lord shall be revealed, and the Spirit of the Lord blow upon it, we shall see all this is as grass, and all the goodness thereof but as the flower of the field: therefore arise, depart hence also, This is not your rest.

But there is a third sort; and These are They which suffer with Christ indeed: and we may truly say of them, with St. Peter, 1 Pet. 4. 13.1 Pet 4. 13. They are made Partakers of the sufferings of Christ: these are they which have cast Anchor, and are entred with Jesus Within the vail, into the Holiest of All: These go the third days journey: these, not onely See, but enter and possess the Land of Canaan: these are the Little slock that shall inherit [Page 126] the kingdom: these are the Poor Remnant the Scripture speaks of, That though the number of the children of Israel were as the sands of the sea, a Remnant onely shall be saved, Rom. 9. 27.Ro. 9. 27. And though all the world we [...]e Christians in profession, and were Sufferers in the two former respects, It is this Remnant, this Poor Remnant onely that shall be saved, as the 9. of the Romans testifieth; and as in the 29.Rom. 8. 29. Verse of this 8. of the Romans, where it is said, These are they whom he makes conformable to the Image of his Son: These are they that enter in at the strait gate; for our Sa­viour saith, Wide is the gate, and broad is the way that leadeth to destruction, and many finde and go that way: but strait is the gate, and narrow is the way that leadeth unto life, and few there be that finde it, Mat. 7. 13.Mat. 7. 13. There is in the way to Heaven so many Snares, set by the Devil; and so many By-pathes, and False ways, which others have bea­ten and trodden before us, that a man may easily be led out of the way: many false ways but onely one true way: But very few finde, or come ever to know, The True Sufferings of Christ; and do we not see, how many the Dragons tail doth dai­ly Sweep down? yea such Stars, as we thought ve [...]ily had been fixed stars, and yet are proved but Comets: and what numbers of these glitte­ring Comets, even in these days are come to nothing? As you know the Dragons Taile drew down the third part of the stars of Heaven, even Those which shined and Glistered, like stars in a forward Profession of Christ.

[Page 127]There are some miss this way, because they never intend it, and for them it is no marvel: be­cause they never once set their faces toward Sion. But there are some (for my intent is to speak of those) that intend the voyage for heaven, who miscarry at their first setting out: they miss their way at the very first entrance into Christianity; and some after they are entred in, and gone a lit­tle way, they will not venture too far; if they can catch fish near the shore, well and good, but they are resolved they will not venture much, they will not Sell All, part with all, they will not lose their hold, ye cannot perswade them to weigh anchor, and Hoise up sails to la [...]ch out into the deep, But onely content themselves with what they can catch on the shore, and what lies near hand, for they will not adventure themselves: And these men are so much taken up about the shell of Religion, and about outsides, they are so taken up about the letter of the word, that they can catch nothing, though they fish all night, take great pains about it, and toil themselves exceed­ingly; and yet all in vain: No wonder then that St. Paul talks of working out our own salvation with fear and trembling: and no wonder our Savi­our bids us, Strive to enter in at the strait gate, Luke 13. 24.Luk. 13. 24. for saith he, many shall seek to enter iu, and shall not be able.

Some again miss their way, after they are lan­ched out into the deep: they have lost their sea-mark and their Compass, and then wander they know not whither; they mind not perfection and [Page 128] Religion for it self, but Religion for some self-ends; and so by seeking themselves, have quite lost themselves: Yet Beloved, I would not be He that should discourage or discomfort any manin the way to Heaven, by no means: and yet also I would have you set sure footing, so that ye may not labour in vain, and lose the things you have wrought: The truth is, I aim not (as you may think, and as some have affirmed of me) to bring your Hell into your consciences, no otherwise then to save you from Hell; and as the Apo [...]le saith, 1 Cor. 6. 11.1 Cor. 6. 11. O ye Corinthians, our mouth is open unto you, our heart is enlarged; and though I made you sorrowful with a letter, I do not repent, 1 Cor. 7. 8. So if the Lord by me did so kindle Hell-fire in you here for a time, to keep you from the Everlasting Hell, this were a great mercy to you, and a fruit of true love.

But, I am sure, you are all of Davids mind concerning Ahimaaz, 2 Sam. 18. 27.2 Sam. 18. 27. O he is a good man, and he brings good tidings: And you are good at saying, as in Isa. 52. 7.Esa. 52. 7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation: Oh! [...]hose are the good men, that will preach of no­thing but peace, and prophesie good to you: the [...]e are the onely men with you; but I (for dealing plainly with you, and for searching your wounds to the bottom, to make a sound cure) shall even gain that opinion from you, that Micaiah the Prophet had from Ahab, 2 Kings 22. 8.2 King. 22. 8. That when king Ahab and King Iehoshaphat were met [Page 129] together to joyn battel against Ramoth-Gilead [...] and they had enquired of 400 false Prophets, and they all cryed Peace, peace: Is there not one more, said Iehoshaphat, of whem we may enquire? Yea, saith Ahab, there is one Micaiah, but I cannot abide him, I hate him, for he never prophesieth good to me but evil: And those that were sent for him, tell him by the way, That all the Prophets prophe­sied good unto the King with one mouth, therefore they counsel him, so let thy words be also: And as the prophet answers there, Verse 14. so do I, As the Lord liveth, whatsoever the Lord saith unto me, that will I speak: I shall not, I cannot, nor dare not (though you intreat me never so) ever speak well of that the Lord speaks evil of: though men may cry you up and admire parts, and duties, and forms, as if they were the substance, yet if they come but from the power of self, and tend to advance self, though others may make such as Kings and Princes and Leaders in Religion: yet these, without the substance, I must tell you plain­ly, My God, my Master abhors: Israel is an em­pty vine and bringeth forth fruit to himself: there­fore I for my part cannot prophesie peace to you, in your highest and gloriousest duties on that ground: Truly Brethren, I dare not in this place speak the visions of mine own heart, Mat. 7. 13. but the faithful Embassie of my Lord and Master.

That Scripture named before, Seek, (saith our Saviour) strive to enter in at the strait gate; for many shall seek, and shall not be able: And say I, if many shall seek to enter, and shall not be able, what [Page 130] shall become of them that never seek? And know, it is such a striving, which made the Apo­stle compare it to a Race, So run (saith he) that ye may obtain: Likewise he compares it to a fight, Put on the whole armour of God, and stand fast, Eph. 6. 13.Ephes. 6. 13. he compares it likewise to A wrest­ling: How intent are men in these cases of stri­ving? they mind that thing onely: We wrestle not against flesh and blood, but against principalities and powers, and spiritual wickednesses in high places, Verse 12.Ephes. 6. 12. Now you know, Wrestlers are very in­tent, and mind the things onely they are about, they are very watchful lest they should be foiled: Therefore examine you [...] hearts; Do you Thus strive? do you Thus wrestle for heaven, with all your might? or is it not the least thing that troubles you? Do you not rather mind All other things of less consequence? or do you not mind it, and other things too with it? do you not seem to offer violence to the Kingdom of heaven, and yet your eye and desires are another way, after other things; money, and health, and superiority, fa­vour at Court, and with great ones, preservation of youth, handsomness, decking the body, opinion of goodness from others, and the like? These you account real things, and worth your labour and pains; but as for the Heaven I speak of, the way whereto consisting so much in self-denyal, you have some faint wishes toward it, but the other way runs your strong desires: And if you thus wrestle, no marvel you get the foil; for, let you have but riches and honours, health and prosperity; [Page 131] let you have but beauty and handsomeness, long life and deliverances, and the esteem and praise of men, and you are well enough.

As M [...]phibosheth said to David, 2 Sam. 19. 30. when he bid him and Ziba Divide the land between them: Me­phibosheth answers, Nay, saith he, now my Lord the King is come home in peac [...], let who will divide the Land: So, let that whi [...]h is Lord and King in thy esteem, come home to thee, let who will take heaven: for health, and riches, and honour, and praise, and credit in the world, these things you account real and present: for you know and feel the use and benefit of them; but as for these things to come, they are a great way off, we see them not now what they are and therefore (say you) give us these things: and as for our souls, we will trust God with them, for God is merciful; we know it, and he that would make us afraid knows it also, for all he frames and presents us with such Bugbears.

Saith the Apostle Peter, 1. Pet. 4. 18.1 Pet. 4. 18. If the righteous can scarcely be saved, where shall the wicked and ungodly appear? I know the general vote of interpreters expounds this place of temporal de­liverances: but you must pardon me, I take it not so (my eyes are too dim to read your Iunius notes upon this text) I take it as it is spoken▪ If the righ­teous shall scarcely be saved, &c. that is, if the righ­teousest, with all his righteousness: if the just with all his justness: if Peter with all his tears, if Iob with all his patience, if Abraham with all his Faith, if Ioseph with all his chastness, if Moses with all his meekness, if all these shall scarcely be [Page 132] saved, where wilt thou appear? what will become of thee that hast nothing of all these?

And to this purpose I told you the last sabbath, as there were six steps that went up to Solomons throne, so there be six steps or degrees which we must Ascend, before we can sit down with Christ upon his throne of Rest and peace.

The first is, Condemnation of our selves,

Confessing and acknowledging our own sinfulness and wickedness, condemning and abhor­ring our selves really in the sight of God, upon a true sight of our own vileness.

Secondly, Annihilation of our selves, account­ing our selves Nothing, worse then nothing, and as it were, beating our selves to dust in our own esteem.

Thirdly, Abdication or forsaking all things in the world, of what nature or condition soever. Using the world as if we used it not. 2 Cor. 6. 10.

Fourthly, Indifferency to all things, to all con­ditions, whether to riches or poverty, to honour or dishonour, to health, or sickness, to ill report and good report, to liberty and imprisonment, to praise or dispraise, to peace or to war, to fair weather or foul. When all conditions are Alike to us, whether God makes us sad or merry.

Fifthly, Conformity to Christ our head, fol­fowing him as our pattern, that in what condition soever we are in, whatever in such a condition Christ himself would do, were he in our case and condition, the same do we.

Sixthly, Deiformity, when indeed we are no [Page 133] longer men but gods: mistake me not, that is, when we act no longer our selves, but God acts in us; that if we do any thing, yet we see and feel, and confess it is God that doth it▪ that if we speak, it is Christ that speaks; if we think, it is Christ that thinks; if we go, it is Ch [...]ist that goeth: that it is no longer I that act any thing, it is Christ that dwelleth in you: and you and the members of your body are given up to him a living sacrifice, and as instruments of righteousness, Rom. 6. 13.Rom. 6. 13. These are things the Old man cannot indure to hear of, They are terrible to flesh and blood, the flesh cannot indure to hear of Whippings, and Rack­ings, fire and faggot. But let me tell you, that these things are farr short of these spiritual suffe­rings, These are a thousand-fold more hard to un­dergoe; as those can witness, who have experi­ence in them: nay, yet let me tell you, a man were better endure any, nay all those sufferings, Nay that a Milstone were hanged about his neck, and He dragged to the bottom of the sea, then not to have his part in these sufferings, for they are happy sufferings.

Beloved, lest these things, and the difficulty of these Names and of this work should make you amazed, and make you cry out, quis potest salvari? who then can be saved?Luke 18. 26 if all must ascend those six steps you have named, how few then have got­ten, or will get to heaven?

Therefore before I proceed any further, Let me for your comfort and encouragement represent unto you two things: two Quali­fications [Page 134] of these truths.

Qualification 1.

The first is this, That God is in you, although you know it not; as you know there are in us all [...]hose parts, those organs and instruments of life by which we breath and live, as Nerves, Arteries, Sinews, Bones; &c. whereof though most of us do not know their particular names and uses, and how knit together, and whereof we have daily and minutely use of: And if any of you be Ar­ [...]ists in the body of Man, you can discourse there­of, and delineate plainly the use and exercise of them.

And as Iohn said concerning Christ, There is one in the midst of you whom you know not, Ioh. 1. 26.John 1. 26. I say so of you, there is one among you, and yet alas, you see him not, you know him not: and as God said to Moses, Exod. 6. 3.Exodus 6. 3. By my name Al­mighty, was I known unto your fathers: but by my name Jehovah was I not known unto them. I was the same then, but by that name they knew me not. So God is the same in himself, but he is not manifested to thee, nor in thee; that is, he lives not in thee (as to thee), to thy sight and know­ledge.

So likewise the Patriarchs and Prophets before Christ, they knew him but not as we do now; they knew him by the name MESSIAH to come, and by the promised seed, and to be He in whom all Nations should be blessed; by these names [Page 135] they knew him then; but not by the Messiah come, The Messiah born, the Messiah crucified, the Messiah risen again, the Messiah ascended. A­braham, saith Christ, desired to see my day, and he saw it and was glad. Ioh. 8.John 8. He saw it fifteen hun­dred years before, but not as we see it.

But these things are somewhat too high, and you cannot conceive (it may be) what I mean by these expressions. But I shall come lower to your capacities, and shall make you acquainted with these hidden things, and make them familiar to you.

Saith our Saviour to Nicodemus,John 3. 6. (he was one that wanted teaching, for all he himself was a Teacher in Israel; Christ began to reason with him of High and Hidden and Mysterious things) Except a man be born again, he cannot see the King­dom of God; Christ was now too high for him: See (for all he was such a great and learned man among the Jews) what an ignorant and a fleshly answer he makes Christ, Can a man enter into his mothers womb and be born again? Christ falls lower to his understanding; (saith he) That which is born of flesh is [...]lesh, and that which is born of the Spirit is Spirit: He falls lower still, to fami­liar comparisons to make him understand; Marvel not that I said unto thee, ye must be born again. The wind (now I am in thy element wherein thou un­derstandest, even among the creatures) It bloweth whither it listeth, and thou hearest the sound, but knowest not whence it cometh or whither it goeth; so is every one that is born of the Spirit.

[Page 136]So, would you know of me how far these high truths may be dispensed with, and what is the lowest degree in grace you must come to, if ye would be saved? Thus; though God call you not to that degree of suffering, as he doth some others; yet there ought to be a propension and an Affecti­on to it, to aim at it, though you reach it not. As a child is a reasonable creature as well as the lusti­est man, and the fullest grown man; and we 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, he hath all the parts and lineaments of a man, and he is growing and intends towards a man. So neither do we exclude those Christians that are w [...]aklings and Babes in Christ, neither from the name, nor from the hope of Christians, though they be but Babes, and have not that strength as perfect and strong men in Christ have: You know men can reason and discourse of things to our under­standings, and can tell you the reason of their strength and growth; we do not expect this in children.

Our Saviour calls the woman of Canaan no better then a Dog, a whelp; truth (said she) though I am so, yet Lord the whelps eat of the crumbs under their Masters table: Mat. 15. 27. know this, the best Christians are but Whelps, meer puppies and weaklings in comparison of their Master and of that they should be, and eat but the crumbs, the scraps that fall from their Masters table in that regard: Alas what poor, ungrown, unshapen crea­tures are they, in comparison of their head, the [Page 137] Lord Jesus Christ? and what fragments do we live upon, to those dainties he would find us and feed us with, if we were but capable or fit for them? So, though we find not in our selves that strength and growth that should be, yet be not discouraged, so you find but a propension and dispo­sition toward these things, and to grow as much as you can, then be sure, Christ will perfect that dis­position in his due time.

2 Qualification.

Secondly, God accepts the will for the deed: for (as the Apostle saith) 2 Cor. 8. 12.2 Cor. 8. 12. A man is ac­cepted according to that he hath, and not according to that he hath not: so it be a real and a true will, a will in good earnest, then there is no question, He accepts the will for the deed; but be sure it be so; for you must know (as the Apostle saith, Gal. 6. 7.Gal. 6. 7.) Be not deceived, do not [...]latter your selves, God is not mocked, you cannot deceive him with preten­ces; but if it be so, then he accepts the will for the deed.

As David, 2 Sam▪ 30. 21.2 Sam. 30. 21. when Ziglag was fired, and their wives and children carried away captives while he was absent, David goes and in­quires of the Ephod whether he should pursue af­ter the enemy or no; he was bid go, and he fol­lowed them, and overtook them, and overcame them; but as he followed and pursued, some of his men were weary, and could not go to their journeys end, therefore they tarried behind and [Page 138] looked to the stuff; but in the end, when the spoil came to be divided, those that held out, and per­formed the work, would not let them that tarried behind have any part with them; yea, saith Da­vid, these that tarried behind shall have as good a part as those that fought; for their will was good, they as really intended it, as those that performed it:1 Sam. 30. 25. and this was made a statute and a law in Isra­el ever after.

Beloved, just so is it with our infinite wise God, He sets by All his Souldiers alike, though he set some in the Front, and some in the Reer, and some in other offices; some in more dangerous places, and some in less; yet he esteems them all his true souldiers, as well He that is weak (so he be faith­ful) as he that performs the greatest service.

So in the 20 of Matthew, Mat. 20. 11. and the 11 Verse, the Master there hired servants, some sooner, & some later, some at the sixth, ninth, tenth, eleventh hour but none at the twelfth; (observe that) none at the twelfth hour; and when he came to pay, he gave all alike; those that came first, and had done more service murmured: sayes the good Master of the house, Take that is thine; is thine eye evil be­cause mine is good? even so is it with us: so we have a right and real disposition to suffering,Ver. 14. a rea­diness thereunto, and as great a willingness to do much work, and to work all the day, if God call us to it, as to do a little when God calls us not to it; Then my brethren know, God in such a case accepts the will for the deed: perhaps we are not actually called to poverty, nor actually to dis­grace, [Page 139] to whipping, to pulling a pie [...]es with wilde horses, to racks, to breaking of bones, to crucify­ing, as you know some have been: Though we are not called to do what others are, so we do what we can, and are faithful in our talent, and ready to imploy a greater talent to more advan­tage, if it be Gods will to call you to it: But know, all must suffer, less or more; for so much is inclu­ded in the Parable; the last that was called was at the eleventh hour; there was none called at the twelfth; he that was called last, wrought one hour in Christs vineyard: Christ will have one hours work done before night; take notice of this: and to return to our former Simile.

A Captain that hath Souldiers, all stand not in the front; he dyes a Souldier, that dyes in the battel (let it be where it will) as well as he that dies in the forefront: The Lord is called in Scrip­ture The Lord of Hosts: we are part of his Soul­diers: he hath heavenly Souldiers, as well as earth­ly; It is said of the Angels, that they are Ready to do his will, Psal. 103. 20.Psal. 103. 20. they are all ready▪ yet we read but of a few of their names that he sent of er­rands; yet those that he never sent, are as truly part of his heavenly hosts, as those that he doth send; they are as ready and willing as those that were sent. So those Christians that suffer not so much, which he takes away in youth, & in the in­fancy of their Christianity, these have the title of Souldiers, as well as those that live to their full age, and to be fathers in Christ, and have suffered never so much; All is one, so we be in a willing­ness [Page 140] and readiness: onely deceive not your selves: I know if I should ask any of you of your willing­ness and readiness, you will say, you are willing, and he is not a true Christian that desires not to be ready to do Gods wil & to grow in grace: yes, yes, we are taught that (say you) in the Lords pray­er, to pray, Thy Kingdom come, and thy will be done.

I, I, I know well enough, you have words enough, very good words, you have Religion at your fin­gers, and your tongues end: it is true, we all of us cry daily, Thy will be done, thy Kingdom come, and it may be we have said these words a thousand times over: and yet it may be, we are of the number of them that say, We will not that thou shalt rule over us; let us break their bonds▪ and cast away these cords from us, Psal. 2. 3.Psal. 2. 3. I, and it may be we fast and pray, and tye our selves to a constant rule, which we will by no means omit: and yet be like those in the 1. of Isaiah, give God very good words, draw near with our mouthes, and ho­nour him with their lips, but yet our hearts are far from him, and we will have our own will; God nor his wayes neither shall cross us of that: And if so be God will but let us have our wills, we will then give him service enough in this kind, bodily service, and bodily exercise more then he would have weary him with sacrifices, I and our selves too.

Brethren, what shall we think of those men that daily pray for the life & health of the King, & the extension of his power & government, and yet do nothing but plot treason? are these loyal subjects?

[Page 141]So it may be you will say with Paul, To will is present with me, but to do I know not how to perform, Rom. 7. 18.Rom. 7. 18. I require you therefore, as you will answer before God Almighty, and his elect angels, that your willingness be true and real, & not pre­tended, that there be as true and as great willing­ness, as there is in a man that is hungry to eat: and to be as willing as a thirs [...]y man would drink; & then if it be so, I say as you say, & as the Apostle saith, he will accept the will for the deed; & more­over he will work the deed: It is with God, as it is with a man looking in a glass, if you go to it, it will go to you; if you go from it, it will go from you; if you look proudly, it will do so too; if you smile on it, it will smile on you; if you kiss it, it will kiss you: just so it is with our God; with the just man thou wilt shew thy self just; and with the froward thou wilt shew thy self froward; with the pure thou wilt shew thy self pure, Psal. 18. 25, 26.Psal. 18. 25, 26. if we do but so much as incline to God, God will incline to us: As soon as the Prodigal inclined, and had but a thought to turn again to his father, his father was ready to turn towards him: for says the Text, Luke 15. 18, 19, 20.Luke 15. 18, 19, 20. While he was yet afar off, he saw his son and ran to meet him.

Having premised these two qualifications, like a nail in the sanctuary to Rivet you to your hope, we come now to set our feet upon the first step that leads us up to this Throne of Perfection and Rest: But, here stands [A Lion] in the way (the sluggard said so in the Proverbs, to excuse his idle­ness) when there was none: but here stands a [Page 142] a Lion indeed;2 Thes. 2. 7. A Roaring Lion, that doth hinder, & will hinder, till he be taken away; He stands con­tinually at the foot of these steps,1 Pet. 5. 8. seeking whom he may devour, and will suffer no man to come near: And he stands compleatly Armed, & 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, and heal the lame, and raise the dead, and the like: but he hath set us a pattern wherein we should all imitate him; for He being Lord of all, yet he became least of all; although he was God equal with his Father, Phil. [...]. 6. yet he Emptied himself, and poured out all his glory, and became as a servant, submitting himself to death, yea, to the death of the cross: then which description I cannot give you a more plain shorter, or more infallible com­pendium of his sufferings, which will assuredly draw after it, Being glorified with him: Herein ye must imitate him, herein ye must suffer with him, and Herein ye shall be Glorified together: understand I pray you, I do not say ye must be poor as Christ was poor; I do not say ye must be whipt as Christ was whipt; that ye must be crowned with thorns as Christ was: this is more then I know: I know not what God may do with you in that regard, whether he will call you to this or not; nay, if I should tell you so, this were To begin at the wrong end; for if you should do All this, and undergo never so much, the utmost misery that ever man endured upon earth, name what death and torture you will, it doth not ne­cessarily [Page 143] follow That ye shall be glorified with him: As a man in a feaver, if you apply never so many medicines outwardly to the skin, it will do him no good; you must alter somewhat within before ye can cure him: so if a man suffer never so much outwardly in his body, if you alter not the heart within (for all evil is in the heart) till that be made clean, Mat. 15. 11. till there be a suffering there, there is no good done; till then, we suffer not with Christ, viz. to be emptied of our selves, to be made No­thing, to forsake our own will, &c. these are suf­ferings indeed; all other outward and bodily suf­ferings are but the shadow; these are the sub­stance, and the True Sufferings: This is, to suffer with Christ, that so we may reign with him.

I say herein we must imitate Christ in these two things spoken of, Phil. 2. 6, 7, 8.Phil. 2. 6, 7, 8. Let this mind be in you, which was in Christ Iesus, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient un­to death, even the death of the Cross: we must be Empty and Humble; empty thy self of all thy gifts, yea of all thy graces: down with, not onely your infirmities and weaknesses, but throw down your Crowns, before the Lamb that sitteth on the Throne, Rev. 4. 12.Rev. 4. 12. and proclaim, All glory, all honour, and all power be unto him for ever: I say, down with all your graces, your excellen­cies, that wherein you really do excel, throw all [Page 144] down before him, your real excellencies, all must be thrown at the feet of the Lamb: he hath filled the hungry with good things, and the rich he hath sent empty away, Luke 1. 53.Luk. 1. 53. But here steps in, and here stands in our way the old Adam, the old Serpent, Lucifer, Flesh, Selfness, &c. he hath di­vers names, for our better kowledge of him; and [...] he heareth of these sufferings, he cryes, Oh Master, favour thy self, Mat. 16. 23.Mat. 16. 23. none of these things shall happen to thee: what needest thou go this [...]ay? here is a killing way indeed; live still, fill thy self with riches, and fill thy self with plea­sures, and fill thy self with wisdome, &c. you will find the benefit of it: but you know Christs an­swer, Get thee behind me Satan, thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Object. Object. But it may be you will say to me, What do you tell us of the old red Dragon, and Lucifer, and of the Devil, &c. we have nothing to do with any of these things; tell those of them that it con­cerns: I hope there is none of us possest; some are ready with Peter to curse bitterly, swearing, I know not the man: Mark 14. 71. I never saw any of these things; What strange things will this babler make us be­lieve? what will he bring us to at last?

Beloved, I answer;Answ. Have patience with me, Did any of you ever see his own eyes, His own face, except in a glass? though you think you ne­ver saw the Devil; yet had you looked into Gods book, there you might have seen him in you: There you are bidden to fight with your own [Page 145] selves, with your own desires, with your own af­fections, with your own reason, with your own will; and therefore if you will find your enemies, never look without; if you will find out the De­vil, and what He is, and what his nature is, look within you; you will never find him without; there you may see him in his colours, in his nature, in his power, in his effects and workings: but my fear is, that hearing you hear and understand not, and seeing you see not, Mat. 13. 14.Mat. 13. 14.

Again, You never saw your own souls, did you, but onely in the effects? it may be you never saw this Fiery red Dragon: but in his effects you may see him daily: From whence come lyes (saith the Apostle Iames) and wantonness, and pride, envy, hatred, debate? come they not from hence, even from your lusts? James 4. 1.Jam. 4. 1.

In the time of the Law there was much a do about the leprosie, the Priest must come and look on it again and again; much ado there was, and all was to this end, that they might know it, that so they might avoid it: So we shall never avoid this Old Serpent, this bloody Dragon, if we do not learn to know him, to know him in his effects in us: and as I said before, we cannot come to set our foot so much as on this first step, leading up to So­lomons Throne, but we shall find HIM, this Giant, this Goliah Armed, being full of ire, terror, and dreadfulness, standing in our way: and there is [...] coming near, without he be overcome, subdued, conquered, and taken away.

And now I have This dreaful Dragon to fight [Page 156] withal, For I have desired it Through the power of God, to give him such a blow, that he may be mortally wounded in you and me: I desire that it may be with me, as it was with the sword of Saul, and the bow of Ionathan, which never returned empty or in vain, from the blood of the slain, and from the fat of the mighty, 2 Sam. 1. 22. This Mighty NIMROD.

And when I have gone over his several names, and opened them, I hope to discover him so to you, that you may say experimentally, as Abigal said of Nabal, Nabal is his name, and so is he, 1 Sam. 25. 25.1 Sam. 25. 25. Nabal is his name, and so is his nature: if he be called, Satan, that you shall say I have found him Satan to me, which signifies Se­ducing, and so is his nature: if he be called the Old man, the Old man we have [...]ound him in our practise: if called the Red Dragon or the Strong man, or what else he is called so we have found him in his effects to our poor souls: And I have desired to discover him; and now I have fallen upon it, God grant I may do it effectually, even to the assaulting and rasing his strongest and most spiritual wickednesses and strong holds in you and me, that I may now have a deadly blow at the Head of this SERPENT, that hath so long and so often bitten my Heel, and wounded you and me when we felt it not.

But my Endeavours and my Wisdome, nor my strength will do no good, he is too MIGHTY for me to encounter w [...]th, neither go I against Him with Sword or Spear, but in the name of THE LORD OF HOSTS. [Page 157] FOR THE BATTEL IS THE LORDS.1 Sam. 17. 45.

The feeling of these things in your selves will be farr beyound my describing them.

Neither will I bring any Rayling accusation against him, (but onely such as the Scripture hath given him) and onely say, as the Arch-Angel M [...] ­chael said when he and his Angels fought with the Devil and his Angels, Iude 9.

THE LORD REBUKE THEE.

SERMON II.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

I Brought and Reduced the last Sabbath, all the imitable sufferings of Christ (for some of them are not imitable in manner, nor alwayes in the matter, none of them in the measure) to the ex­pression of two words:

  • 1. [...]
    [...]
  • 2. [...] Phil. 2. 7, 8.
    Phil. 2. 7, 8.

  • First, He humbled himself.
  • Secondly, He emptied himself.

And in these two things consists our suffering with Christ: it may be to be whipt with Christ, to be poor with Christ, to be reproched with Christ, to suffer death with Christ, &c. it may be we are not called to these, neither matters it whe­ther we do or no suffer in that kind, except God calls us to those conditions: But in these two we must of necessity suffer with Christ, if we would be glori­fied with him: He was found (saith that Text) in [Page 149] the form of a servant, he was Humble as a ser­vant, He that was Lord of all glory, emptied himself of all that glory which he had with the Father, being God equal with him, in full pow­er and glory; yet he emptied himself, pouring out all his glory, and made himself of no reputation and indeed he became a Servant of Servants, as you know, who calls himself so.

And (as you may remember) the last day, when we intended to discover those six steps that led up to Solomons Throne, to this Throne of Hu­mility, we found there a HUGE Porter; viz. the strong man Armed, standing at the foot of these steps: whom we intend to describe to you by opening those names that the Scripture gives him: I reckoned them twenty in number.

1. The Old-man. 2 Adam. 3. The Serpent. 4. Lucifer. 5. The Red Dragon. 6. The Roaring Lion. 7. The Devil. 8. Antichrist. 9. Sin. 10. Rebellion. 11. False light. 12. Darkness. 13. The Flesh. 14. Selfness. 15. Propriety. 16. Self-love. 17. Our own will. 18. Error. 19. Satan. 20. The evil one.

And except He be taken away and removed which till then will Let, 2 Thes. 2. 7. there is no ascending any one of these steps.

The first of which was Condemning ourselves.

The second Annihilation of our selves.

The third was Abdication, or forsaking all things.

The fourth, Indifferency to all conditions, to health and to sickness, to plenty and to want, to good [Page 160] report and to evil report, to fair weather and to foul: so that ye might stand indifferently affected to these estates, or to any other: so that they know not which to choose, as willing to have one as the other, if God please.

The fifth was conformity in all things to Christ; imitating him in all imitable actions.

The sixth was deiformity, as I may so call it, when we are so given upto God, that we no long­er act, but when we act, it is God that acts, when we see, think, speak, go, it is not we, but God: and (as I said) when I had thought to come to [...]hose 6 steps,Thes. [...]. 7. we found that He that will with­hold will withhold until he be taken away: That Great Goliah and Armed; If we do but offer to set a foot on any of these steps, we must look for striving; expect to fight a great battel, we must look for much resistance; therefore before we come to draw near, we must labour that this Ar­med Man be removed and taken away; or else we [...]hall neither confess our own sinfulness, nor our own nothingness and vileness, nor be content to forsake all, nor to be indifferent to all things, nor any of the rest,

For thus he objects to thee, viz. this great red Dragon, this GOLIAH, SATAN, LU­CIFER, &c. What needs all this stir, condemn­ing thyself, and annihilating thy self, and for­saking all that thy heart could delight in? &c. What needs all this adoo? had all (doest thou [...]hink) that went before thee, such a difficult way [...]o heaven? no, no, favour thy self: Master, Ma­ster▪ [Page 161] Be good unto thy self; none of these things shall happen to thee, as Peter said to Christ, Mat. 16. 23.Mat. 16. 23. This is new doctrine indeed: had you ever such counsel given you as this, before this odde fellow came? yet I beseech you examine your selves (I beseech you bear with me) Have ye not these thoughts within you? Then If you will but confess, this. This is the man, the old man, the Lu­cifer, the Devil that we go about to describe: Are you not ready to say when you hear these things,Act. 17. 19. what new doctrine is this? What do you tell me of the red Dragon, and the Serpent, Anti­christ, and the Roaring Lyon, &c. We know none of these things▪ we are Christians; And no such things appear now adayes: indeed in our fore-fa­thers dayes, we have heard that there appeared SPIRITS and HOBGOBLINGS, and such kind of things; but that was in the dayes of Popery and blindness: but now the light hath va­nished all these things, and you are ready with Peter, Mar. 14. 71.Ma [...]. 14. 71. to Curse and swear we know not the man ye speak of: we have heard of Dragons spoken of by some of the Prophets, that have been in the wilderness; and of Adam our first father, but he is dead long ago: and we have heard of the Owls in the deserts, Jsa. 13. 21. and of the Scritch­owls, and the Ims and Oyms of the Desert, spoken of in Isaiah: but alas to day, these things are old, and concern not us, and are forgotten long ago: You have: say you so? and concern not you? Alas, Alas, but for all this, I say unto you,Joh. 1. 26. There is o [...]e in the midst of you, whom you [Page 152] whom you know not; See I pray you if this Dragon, these Serpents, these Owls, Ims and Oyms, be not in you and among you, and you know them not, And truly I believe you will tell me you never heard of such a doctrine as this before; you have been Professors this 20, 30 or 40 years, and you never heard that these things were in you before: you have indeed heard and read of such things, but you thank God you can wash your hands in innocency, and you were never taught so, nor ever believed so: And I believe as in 1 King. 22. 12.1 King. 22. 12. all the Prophets prophesie so and so, and prophesie good, and say you, shall we believe this odde fellow? He hath already made us believe that we are Devils, and now he is at it again; and he would perswade us that we are Serpents, nay Antichrist, and Dragons, and we know not what.

Well, Notwithstanding all this (as the Apo­stle sayes) Heb. 13. 22.Heb. 13. 22. I beseech you suffer the words of exhortation: Truly Friends we must suf­fer this proud [...]lesh of ours to be pulled out by the roots, it will else destroy the whole body: Let me pray you to Iudge your selves that ye may not be judged, 1 Cor. 11. 31.1 Cor. 11. 31. Nay judge your selves, and ye shall escape the judgment of God; God will certainly judge you to be so, as we have shewed; Now, if you would escape his judge­ment, then be content to judge so of your selves to prevent his judgment.

And as Peter the Apostle saith in another case, Acts 2. 29,Acts 2. 29. so would I to you, Men and bre­thren, let me freely speak unto you of the Patriarch [Page 153] David, &c, So more boldly and freely let me confess before you; As all these things are in you, so verily I find them daily in my self, and from mine own experience, and I desire to communi­cate the knowledge thereof unto you: And I would not that you should think This Deadly Enemy A friend, and this Domestick, A stranger.

And in preaching to you, Beloved, I assure you I desire to preach to myself; I judge you no more then I judge my self; I am peccatorum pri­mus, of whom As saith the Apostle, I am Chiefe; As bad as any of you all: Therefore I accuse you not more then my self. If I look for devils, the old Man, Sin, Antichrist, and Dragons, or Ostrich­es, or the Ims and Oyms of the Desert, or Luci­fer, or the Hissing Serpent, &c. alas, alas, I find I need not look far, they are nigh me, they are all in me: And indeed there were far more hope of you to see and confess it, then to deny and despise what is represented unto you.

Well then, that I may come to open HIM to you, that by His names you may know him; for I would fain bring you acquainted with this great stranger to you, though he be your daily guest: as S. Iohn Baptist said of our Saviour, Ioh. 1. 26.Joh. 1. [...]6. so say I, There is one in the midst of you, whom you know not: namely, Antichrist, this Devil, this Darkness and Blindness, with all other his names whatever He may be called; and this I wo [...]ld have you know so as your selves may see and feel that he is in you, In the midst of you: so that you may both Hear him and See him. I beseech you [Page 164] arraign and examine your selves: for I would fain make you all Iustices, and Iudges of your selves, And I shall shortly shew you your Com­mission; and I pray, when you hear your selves Arraigned by any of those several names, answer to your names, and cry, Here, Here; and say to your selves,2 Sam. 7. 12▪ as Nathan to David, and clap your hand on every ones breast, and say, Thou art the man: and also I would have you to answer as David to Nathan, I have sinned: and this is the way for me to pronounce to you that Absoluti­on, The Lord hath put away thy sin.

The first Name then, I say, which opposeth it self against this our True and BLESSED Con­formity with Christ in those sufferings, formerly mentioned.

He is called the OLD man, Rom. 6. 6.Rom. 6. 6. Know­ing this, that our old man is crucified, &c. And he is so called, not because he is Old and Ancient of dayes, but because, He is The Old-man in our practice: Psal. 51. we are begotten with him, As David confesses Psal. 51. In sin I was begotten and brought forth; and it were better for us we had never been born, then to be but so born: we are by nature (sayes the Apostle) Children of wrath, Eph. 2. 3.Eph. 2. 3. Thus God and his Word accounts of us: what Lands soever we have, and what HEIRS soever we be, what Honours and Titles soever we have, Our father is an Amorite, and our mother an Hittite, Ezek. 16. 3.Ezek. 16. 3. we are without God, Strangers to the Common-wealth of Israel, &c. thus we are in Gods esteem, what ever glo­ry [Page 165] and splendour we have to the world; let Lords and great ones mind this, as our Saviour tells Ni­codemus, A man cannot enter into the Kingdom of God but he must be born again, Ioh. 3. 3▪ Joh. 3. 3. these were his words that spake [...]* Divers Earls and Lords be­ing there present. E Holland E. Mul­grave, &c. and other his inti­mate ac­quain­tance. So true as never man spake: He whose words could admit of no un­truth: Paul indeed saith, now I speak, and now the Lord, and this the Lord, and now I: but here is one that alwayes spoke the words of God; he never spake of himself: But saith he, verily, verily a man must be born again; wha [...]ever it be that tends not to Regeneration, must be cut off, it must be brought down.

Thus, I say, this STRONG MAN stands in our way, under the name and term of the OLD Man; but he is not onely a Strong man, but he stands also Armed: Therefore the more strong, the more Terrible, The more Hard to Resist, And he wishes us, to keep back and not to adventure upon our own ruine.

And his Armour is Custome in sin and Pre­scription: How hardly is a custome broke? a man can assoon die as leave an old custome, Eph. 4. 22, 23.Eph. 4. 22, 23. That is, That ye cast off, concerning the conversation in times past, that OLD MAN, which is corrupt through the deceivable lusts, and be renewed in the spirit of your mind: and saith Ieremy, Can the Leopard change his spots, or the Blackamore his skin? Ier. 13. 23.Jer. 13. 23. Can custome in sin be broken? if it can, then may you learn to do well, which are accustomed to evil; if it be broken, I am sure, it was never by your will or power, you [Page 156] may thank God for it: He it is that hath over­come this Man Armed; You your selves could never have overcome him: It may be here is in this Congregation a good number of Christians, real Christians, and you have overcome this Old man, but how? you may thank God for it; you had never been so, nor had ever overcome, had not He been; and had not he fought for you, you had never overcome him: Custome in sin is a great matter, as Augustine speaking of his conver­sion, Saith, That when he was resolved to forsake his sins, then Custom in sin came and set upon him, and sayes he, All my sins and all my Old delights came before me, Crying unto me, What, will ye leave us now? what, We that have been such Old Companions, loved so dearly, will you now forsake us? Have we not often given you much delight and content, and must we now part, and part for ever? And so part, as never to see one another again? So that Custome in sin may well be called the Armour of this Old man, for it is A Strong Armour.

A second name is Adam, and yet not exclu­ding Eve: good women, do not think so, But I may say as S. Paul sayes,1 Cor. 11. 11. Neither is the MAN without the Woman in the Lord, nor the WOMAN without the Man: So may I, Too truly say, nei­ther is the Man without the Woman in the Devil, not the Woman without the Man in the Devil; and so both are in the transgression: nay, the wo­man was first in the transgression, 1 Tim. 2. 14.1 Tim. 2. 14. the whole man is defiled, Soul and Body. And we [Page 157] call it [Adam] because, It hides it self f [...]om God, and because by it as by Adam, Sin entred into the world: as in our form of baptism we pray That the Old Adam may be so buried in us, and that the new man may live and grow in us. But, What did Adam? He hid himself: This is one proper­ty in this Old Adam: when Adam had sinned He Hid himself (as he thought) from God: And God asks him, Adam, where art thou? but what a vain thought was this in him to think to hide himself from God; From His all-seeing Creator and Maker? But, This Adam had some LEAVES to hide himself among: that is, some Excuses, for He is not Unarmed: for in what shape soever he is represented, he hath Armour Fitted to him.

And his armour in this is Amolition of the crime, putting it off himself. And even thus Do not we do as Adam did? Hath not he taught us the Trick of it, to Hide our selves from God? though we no not do as Adam did, to run among the trees, yet we do something equivalent, some­thing like it:Gen. 3. 7. so that we are not onely Adam (naked) but we, (even as Adam did) sow fig­leaves together for Aprons: Rather then Adam would accuse himself, he would accuse the wo­man, and then the woman the Serpent: nay, ra­ther then he will be guilty, or confess his sin, he will accuse God himself; Thou gavest me the wo­man, saith he: So, do not we do the same? Ra­ther then we will accuse our selves, we will ac­cuse God; If we be charged, why hast thou done [Page 168] this? Oh, I could not help it; it is this flesh that thou gavest me; is not this our case? why hast thou done this thing? we have our answer ready, The spirit is willing but the flesh is weak, Mat. 26. 41.Mat. 26. 41. the fault is not in us, but in this weak and frail flesh, that thou hast given us: but God answers this Old Adam peremptorily, Hos. 13. 5. thou belyest me, I gave thee not Thy flesh to destroy thee, Thy de­struction is of thyself, O Israel, I am free; I gave thee flesh to a good end, but Thou hast abused it: Therefore Accuse thy self, for all evil is from thy self; Blame not me in saying, The flesh that I gave thee; and that I have not done well in giv­ing thee such a frail and weak flesh, which thou art not able to bridle and govern: Saith God, all I created, behold it was very good: But lay the blame on your selves, All that is given you, is given for your good, if you abuse it not, and turn it to evil, to your selves: This was a good argu­ment, as David used it, but not as we, and as this Old Adam useth it; for David often complains of the weakness of his Flesh, and that he could do nothing, and he had no strength, and that his bones were broken, and he was all to peices: Da­vid did it by way of Argument, Psal. 18. that God would have pity upon him, and strengthen him; but we do it that we may be excused for all we do, without desire of amendment: therefore away with these shifts, And give glory to God: Confess, confess,2 Sam. 12. 7. that it is thy sin, and thy transgression; and confess Thou art The man.

A Third name, he is called The SERPENT; [Page 169] and in Isa. 1. 27.Isa. 1. 27. he is called Leviathan, that crooked Serpent.

Now he is called The Serpent from that curse, Gen. 3. 14.Gen. 3. 14. because he Goes upon his belly, and eates The dust of the ea [...]th.

Object. Obj. But what Are we serpents then? and do we eat of the dust of the earth?

Answ. Ans. Yes: This Serpent is the flesh, which first came to the woman, and tempted her; for Eve I take to be meant of the sensitive, and fleshly and inferiour part; and Adam to be meant, the rational and the higher part of man, viz. The Reasonable Soul: Now this Serpent, the flesh, or this carnal part, doth not first and immediately set upon Adam; for Adam might have reasoned it out with him: but he first sets upon weak Eve; He Arrests first, The sensitive part, because that it is next unto the Flesh, and very little differing from the flesh: And then at last, by degrees, he comes to Adam, and that By Eve; And so, by that means the Sensitive prevailed over the Ra­tional, Eve over Adam, and the Woman over the Man.

Object. Obj. I, but Sir, by your Favour we do not lick the dust as Serpents?

Answ. But we do, and that according to the Letter;Ans. All that ever we see, smell, touch, taste, [...]ear, all is but the dust of the earth, for this Serpent Licks Dust, and Lives by Dust, and all our Senses are Fed with Dust: for if we see Beauty, [...] see but beautiful dust; if we touch gold, it is but thick clay, thick dust: if we smell any thing, [Page 160] they are but vapors from the earth; if we taste any thing, it comes from the earth, and to the earth it returns: If we hear any thing that plea­ses the ears, Its but Aire contracted into a Sound; All that we account of, and esteem, All that we Relish and delight in, All, is but the dust of the Earth; Beloved, methinks these things should make a man abhor himself; we see how naturally men abhor Serpents, because they are made of so contrary a nature and disposition to men: And if This ONE Serpent be so loathsom and terrible, And Unarmed, what is He, when he is Armed?

And his Armor is, His Subtilty, that is, his Wisdom: and that you will think strange; Our Sa­viour saith, Be wise as Serpents: But wherein con­sists His Wisdom? It consists in this, That when­soever this Serpent Sees himself Assaulted, and like to be Overcome, That he will do all he can to defend his Head, to keep that safe; For life is in the Head; Tis certain, ye may wound him in the Tail, and he will recover that well enough: For let a man come into a garden overrun with weeds; And, to destroy these, shall go and cut off all the tops of them; we know, that This hath not killed the weeds; for the roots are there still, and will spring 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 stron­ger: if we would destroy it, we must strike at the Root of sin, at the life, at the Head; for that is it that was promised in the 3 of Genesis, Gen. 3. 15. Thou [Page 161] shalt bruise his Heel, but he shall break thine Head: If at any time, we Ministers go about to reprove you of your sins, you can endure us well enough, so long as we cut off but the laps of your garments: 1 Sam. 24. 11. And you can be well contented to hear us; I, and to reform and obey our Doctrine; but if once we come to meddle with the root, with the life of sin, Then you will strive, then you will wrestle and fight to save that, and you will never fight in earnest till then, and then you will Fight: Oh save The HEAD; Save the LIFE of your Sins and lusts.

A fourth name is Lucifer; you know the place, Isa. 14. 12.Isa. 14. 12. How art thou fallen from heaven, O Lu­cifer, Son of the morning? how art thou cut down to the ground which didst weaken the Nations? for thou hast said in thine heart, I will ascend into hea­ven, I will exalt my throne above the stars of God, I will be like the most High: yet thou shalt be brought down to hell, to the sides of the pit, &c.

Now it may be you will say unto me; Nay sir, you have made us bad enough already, do not make us Lucifers, the Prince of Devils:Hest. 7. 5. who are they, or where are they that will offer such high presumption, To Aime at Gods Seat, or to Exalt themselves above the Stars of God, or to be like unto God?

I Answer, This Lucifer Is spiritual pride when the heart prid [...]s it self in its own excellencies; viz. Such thoughts as these: See, see, what an excel­lent creature man is made,Ps. 8. 2. But little lower then the Angels? O what a Regard God hath unto [Page 162] man? He hath crowned him with glory and ho­nour: he hath given him dominion over all the works of his hands; and hath put all things under his feet: Hath not he made the Earth to bear me, and the Sun to shine upon me, The moon and stars to do homage and service to me, Gen. 37. 9. and all crea­tures to feed and clothe me? Oh! what Excel­lent graces have I? How have I excelled other men? I have made a fair and long progress in Re­ligion: Oh Brethren, Brethren, what shall I say? I never wonder that Cain was seduced by hatred and envy, and Lamech overcome by lust, and Absalom to fall by Ambition, and Abiram by murmuring, Iudas by covetousness, the Richman by gluttony, and that Simon Magus was overcome by covetousness, and the like. But, here is the mi­sery of all miseries, and the height of all aggrava­tions: For a man to go to hell by his Religion, and profession of truth: for a man to go to hell by hearing of Sermons, By receiving the Communi­on, by praying, by preaching, by abstinence, By over­coming of Vice, by Resisting of sin, by giving of alms, &c. to bless themselves and say, I thank God I am not thus and thus, as the Pharisee said, I am not as other men, Luk. 18. 11. nor as this Publican; I do not as other men do, I do not swear as such a man, I do not blaspheme and lye, and be drunk, as such and such; 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 onely so, but I keep a strict watch over my heart and tongue: I have overcome swearing and filthy speaking, and [Page 163] lying, and covetousness: all these have I killed, my life is unspotted, No man can say Black is my eye. But may it not be said of thee, as it was once con­cerning Alexander? that when he came to be­siege and take a City, and the enemy stood upon a high steep mountain or bulwark, upon which stood Elephants, so that they were in such a strait, they knew not what to do; for if they killed, they should kill more of their own Army, then of their Enemies; For, if they killed the Elephants that stood in the front, their heavy bodies would tumble down upon them and kill them: So say I, I fear that in killing of sin, sin hath killed thee: Are not all thy good deeds fallen upon thine own head? and hath not all thy labour and pains that thou hast taken, Killed thine own soul?

And, for all this Potent strength that this Luci­fer (you see) hath, yet he hath gotten Armour on, besides; And his armour is Innocency: And, the more of this he hath, the more strong, and the better Armed is He: I say the more innocency and unsportedness This Lucifer hath, so much the more strong is he against God; but as David saith, Psal. 119. 71.Psa. 119. 71. It was good for me that I was af­flicted; for before I was afflicted I went astray, but now I have respect to all thy Commandments; So may I boldly say, It were good for thee to Fall, Nay it were better, that God would let thee fall, then stand, that thou mayest come to see thine own pride and glory laid in the dust, and that thou be made to see, Not what a strong excellent crea­ture thou art, but what a vile and sinful, and what [Page 164] a weak creature thou art; that so thou mayest say, it was good for me, and I find it by experi­ence; Oh it is good for me that I sinned, and that I fell: for before I sinned I went astray; I had like to have gone to hell by all my good actions, by my pride in them; I was even at the very pits brink, had this never been disclosed to me.

Oh Beloved! Humility is the Top of all graces; all is nothing▪ if we have not That, with them. Be­loved, examine your selves, Try and see whe­ther these things be in you or not; and if they be, if you find them so, I tell you, you will never look so much to find any of them without your selves as within: One Name more, and then we conclude for this time.

The [...]th name that is given him, is, The Red Dragon, Rev. 12. 3.Rev. 12. 3. so called, because of his colour, And there appeared another wonder in heaven, and behold a great red Dragon, having seven heads, and ten horns, and seven crowns upon his heads: Friends, I would fain bring you ac­quainted with. This enemy also, that you may once come to know him, that you may beware of him: for I open all these several names, that so I might fully describe and set him out to you, that you may know him, 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:Exod. 4. 6. That as Moses put his hand into his bosom, and pulled it out leprous: so I would fain have you finde that these things are in your own bosoms, you are all Lepers, but know it not. [Page 165] And though I take some time in opening these names, yet I hope it will be profitable to you; for as yet I am not half gone through them: This Red Dragon makes his Fiery assaults upon the Soul daily and hourly, and there doth he make Wreck and spoil: he there cruelly Rends and Tears your poor souls, and you for all that see it not, nor are sensible thereof: There He Seises upon his Prey, Which but with a very strong hand will he forsake; And, by those his fiery darts (which the Apostle speaks of) he wounds the soul to death and destruction, 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, seeking his prey, and whom he may swallow up and devour, 1 Pet. 5. 8.1 Pet. 5. 8.

And his Armour is blo [...]d▪ it is no less then your bloud, your life that feeds him; And he Thirsts for bloud, which is your life, and that is his life, his meat and drink: And there is no overcom­ing this Dragon, but by destroying That which is the very life of your lives, viz. Of your carnal and fleshly lives; the life of pride▪ and the life of covetousness, the life of arrogancy and self-boast­ing, &c.

All Humane and worldly wisdom must be brought down: The natural man, as born of the old Adam, must be crucified and slain▪ and be ut­terly stript of all his wisdom and power: ye must take up arms, and go to war within your selves, and fight with your selves, fight with your own wills, with your own affections: You mus resist [Page 166] and cast away that which is sweet and dear to flesh and bloud: you must cut off your right hands, and pull out your right eyes: Mat. 5. 20. else this Devouring Dra­gon will never be overcome: Every man loves his blood dearly; the natural mans sin is as dear to him as his blood; it is so interwoven, and runneth into the very nature of man, even as the blood through every part and memb [...]r; so that take a­way the bloud, and you take away the life: And nothing will satisfie this bloudy red Dragon but bloud: this he lives upon: and therefore when­ever ye look and behold in your selves, or any other, A dearness in sin, A love to sin, you shall finde how loth they are to part with it: Can a Blackamoor change his skin, or a Leopard his spots? Neither can ye which are accustomed to do evil, learn to do well, saith Isaiah, Therefore He is, A Sore Enemy.

SERMON III.

ROM. 8. 17.

If so be that we suffer with him, that we may be also glorified together.

THis Text, as I have told you, represents a Christians whole time, that is, His Non-age, and his Full-age; if that be too long, his Winter and his Summer; if that also be, then call it His Day, His Evening, and His Morni [...]g, as Gen. 1. The Evening and the Morning were a day: Ob­serve, The Evening alwayes before the Morning. Now every one I know will be ready to say as Ba­laam said, Oh that I might dye the death of the righteous, and that my last end might be like his, Numb. 23. 10.Numb. 23. 10. Oh let my Full Age be like his; let my Summer and my Morning be like his; The truth is, every one would Reign with Christ, but none would Suffer with him.

When the time shall come that we must sur­render up these precious souls of ours, and that we feel and see we have but our three last groan­ing sighs to fetch, and that we must be dissolved, depart out of this Tabernacle, and return to our first principles from whence we were taken, and [Page 168] that our spi [...]its must return to God that gave them: Heb. 8. I say when we shall come to see this (if so be, we believe so far as this) Oh then we would willing­ly dye the death of the righteous, and that our dayes might end like his; but by no means would we take part with him in his Non-age, in his Winter, in his Evening, in his Suffering with Christ: Oh no; therein he cryes out, Master, favour thy self from these things, Luk. 4. 7. let none of these things happen to thee: but this Text I have now read unto you, withstands all these wishes and de­sires; In plain words, If ye suffer with Christ, then shall ye be glorified with him; if ye suffer not with him, there is no hope of glory, no hope of reigning, no hope of the crown. Therefore it be­hoves us to look for sufferings; we must make ac­count of being sufferers, and of being such kind of sufferers as may claim a part in Christs sufferings: for there be many sufferers in the world, yet have no part with Christ.

Moreover it may be, We never were whipt with Christ, never poor with Christ, never crucified with Christ, never imprisoned with Christ; we were never called as the Apostle saith, to resist unto bloud, how then can we claim a part of suffer­ing with Christ? therefore we must labour to find out such a condition wherein we may claim a part in Christs sufferings, and then we may also in his Throne and Glory.

We must therefore suffer, as the Apostle de­fines Christs sufferings, Phil. 2.Phil. 2. 6, 7, 8. we must first empty our selves as Christ did; and,

[Page 169]Secondly, We must humble our selves as he did; fot he being God equal with his Father, yet he emptied himself of all his glory, that is, poured it all out, and made himself of no reputation, being so humble, that he was found in the form of a servant.

Now when a Christian begins but to set his face toward Ierusalem, if he do but begin to look towards this Emptying and suffering life, he shall be sure to find enemies enough, this old man Adam, Lucifer, Antichrist, the red Dragon, Sin, &c. All standing like so many Golia [...]s or strong men armed, standing at the very gate; that if ye do but look towards the door, they prepare to en­counter; they stand at the very foot of the six steps which I named unto you,

  • 1 Condemnation
  • 2 Ann [...]hilation
  • of our selves.
  • 3 Forsaking of all things.
  • 4 Indifferency to all things.
  • 5 Conformity in all things.
  • 6 Deiformity or Transformity.

Wherein con [...]sts Our suffering with Christ; which Enemies do labour might and main, to hinder us from suffering with Christ: so that before we can set one foot on this first step, there stands, I say, Goliah, That mighty Giant, Standing for the whole army of the Philistims,1 Sam. 17 being six cubits and a span high, with an helmet of brass upon his head, armed with a coat of Male, and greaves of brass [Page 170] upon his legs, and a target of brass between his shoulders, and the staff of his spear being like a Weavers beam, and his spear head weighing 600 shekels of iron: This Goliah thus armed stands, and if any man attempt or have a thought to look toward these six steps, he cries and proclaims, Choose you a man, and if he be able to come and fight with me, 1 Sam. 17. 9. if he prevail over me, then will we be your servants and serve you: but if I prevail over him, then shall ye be our servants for ever.

But it may be some will say to me, I know not the man, I never saw any such thing as you speak of, I have none of these things in me, you touch not me, I am free, I have nothing to do with this strong man armed, This Goliah, nor Lucifer, nor the Serpent, nor the red dragon, nor Antichrist.

Therefore I intended and began last day to open unto you those names, that thereby you might see whether you knew any of these or no; for the Scripture hath given this Enemy divers names, and set him out divers wayes to us, be­cause these things are in themselves far above our capacitie; therefore he hath divers names, that if you know him not by one, yet you may by another; for he hath divers and various effects, and workings in man, and he works in darkness, and his works are works of Darkness, so that few ever come to discover him, or them.

Therefore I hope after we have gone t [...]rough them all, Mar. 14. 71. ye will not say Ye know not the man we speake of, or that you have not heard of any of these things, and that you have no such things [Page 171] within you, Nor that you have none of these se­cret whisperings, none of these resistances and fightings within you; Nor you have none of these wars and rumours of wars within you, you can repent and confess your sins when you list; And you, for ought you can see have none of this battle of Warriors as Isaiah speaks of, which is with confused noise, Isa. 5. 9. and garments tumbled in blood; you have none of this burning up with the fewel of fire. But assuredly know, That all These things, will be within you, before there can be To us a child born, and To us a son given.

And if there be (Through Gods Blessing) such a happy discoverie (by that time we have opened these names, so that you shall be able to say) Sir, as you say he is, so have we found him: truly Nabal is his name, and Nabal is his nature; Adam is his name, and so is his nature; the Ser­pent is his name, and so is his nature; the red Dragon is his name, and so is his nature. Then this will be a Happy, [...] Blessed day to you.

As I said, if so be you find him in you by these names, or by his effects; then assure your selves He must be fought withal, there is no overcoming of him without fighting: Do not think that he is Scared with words, nor with Big looks, nor Stately carriage, nor self Arrogance, &c.

Five of his names we have opened. First, he is called the Old man. 2. Adam; which names we opened. 3. The Serpent, as Esay 27. 1.Isa. 27. 1. In that day the Lord with his sore and strong sword shall punish Leviathan the piercing Serpent, even Leviathan [Page 172] that crooked Serpent; he shall slay the Dragon that is in the Sea. And I tell you, how much soever we think we abhor Serpents; yet Th [...]se Cruel Ser­pents, we live with them, we eat, we drink, we play with them, we hug them in our bosomes: And the way to destroy 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 promised in Gen. 3.Gen. 3. 15. Let the Serpent but save his head, and he will do well enough; cut but off the tops of weeds and they will grow again ranker then before, they have their life still; cut off swearing, lying, pride, co­vetousness, anger, revenge, any particular sin; yet you have left the root still, you have saved the Serpents head: and therefore though I have preached to you these three years, yet ye never knew me, To Hazzard a Sermon at the cutting off any one of these particular sins. I never set my self to preach against any one individual vice, as swearing and drunkenness, or whoredome, or the like, as many do, inveighing against some one particular external gross sin, many months to­gether. Perhaps I might have forced and per­swaded you to leave them, and so may they: but what reall good have they done? but I knew if I left the Root behind, they would grow again, if not the same way, yet another way as bad or worse: but take away the root and the cause, and then the effects would soon cease, not in one branch onely, but in all.

The fourth name was Lucifer, that is, that through our own vertues and excellencies he hath [Page 173] given us the fall; and that is a dangerous fall, that which we take by our own endowments: I do not mean onely natural endowments, as ability to pray admirably in words, to repeat Sermons, to converse and reason excellently: but I mean our looking on our own excellencies, even those that are excellencies indeed, our graces, and that which to others makes us not onely seem excellent, but we are so in our selves. When we look upon what we ar [...], how far we have gone on in Christianity, how many sins we have overcome, and we glory like the Peacock in our own plumes and feathers; this is the most dangerous fall, if not an irrecove­rable one.

And he is not unarmed, as I then shewed you at large, and his armour is Innocencie, they walk unblameably; and the more of this innocencie, the more danger; and it were better in this case for men to have fallen then to have been innocent; for their innocencie hath been their destruction; for this is the very sin of Lucifer, which threw him down from Heaven.

Fifthly, He is called the red Dragon, in the Re­velation 12. 3.Rev. 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 stood before her to devou [...] the child as soon as it was born; Because it was a Man-child, therefore he watched so narrowly; if it had been of the fe­male sex, he had not cared, but being a Man-child, one that would be the destruction of him and his kingdom, it was time for him to look about him.

[Page 174]And when you read that Chapter of the wo­man in heaven clothed with the Sun, I hope you are not so weak as to imagine that there is any such thing in heaven; that there is a woman with child in heaven; I hope you are not so babish; but it is meant of the soul of man, which is to be estee­med far above the Sun and the fabrick of the mas­sie world; And when this soul is to be brought to bed of a male child, in the New birth, this Dra­gon watches to destroy it:Exod. 1. 16. this Pharaoh com­mands, strangle them in the birth: but be they females, of the weaker sex, let them live: these help to advance Satans Kingdom; by all means let them live, nourish, cherish, foster them: but for the other, destroy, stifle them, they destroy his Kingdom.

And the Armour of this red Dragon is Blood, therefore he is called the Red Dragon,Rev. 12. 3. Red, like blood. God commands the Jews, not to eat the blood of any thing, for that is the life thereof; but tis blood this Dragon seeks; tis the life, tis blood that nourishes him; and this is a sore Armour, and we cannot destroy him, but we must destroy our selves: Ye must destroy your life, ye must destroy the blood, the life of your lusts, the life of your sins, the life of your desires, the life of your affecti­ons, the life of your hopes, the life of your fears; Is not this also a Sore Enemie?

The sixth name, he is called the Roaring Lion; so called because of his implacable fury, nothing will satisfie him, nothing will stop him in his course of sin; no benefits, no terrors, no threats, [Page 175] no intreaties; neither mercies nor judgments, nei­ther rewards nor terrors move him; he mocks at all, he rusheth through all, as the horse rusheth into the battel, as Iob saith of the horse, ch. 39. v. 22.Job 39. 22. He mocketh at fear, and is not affrighted; nei­ther turneth he back from the sword.

And he is not unarmed, and his armour is Reso­lution; he will through all, nothing shall stop him, he is desperate, he is without all bounds, re­straints and limits: when God commands any thing, he is without command, he will be King and Lord himself, as Ier. 2. 25.Jer. 2. 25. Withhold from following after thy Lovers, withhold thy foot, with­hold thy throat from thirst: but thou saidst, There is no hope, I will 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 banks, no bottom, no commands, no laws will hold him. Sayes he, seeing that God commands and I command, one is strong, and the other is strong, I care not, right or wrong, stand or fall, let him that is strongest take all.

Beloved, I know these things you will not own, you loath these words: Oh far be any of these thoughts from you; but let me tell you, though you say not so with your mouths, yet this is the practise of your lives.

The seventh name is [the Devil:] In Scripture: we find very little said, of what God is in him­self, in his essence, because that is too high for us, those words we are not able to hear, nor to com­prehend, but very much what He is towards us, [Page 176] what God is to us, and what he is in his effects and workings in us: for he is in his essence incom­prehensible to us; so is the Essence of the Devil; and we find very little, yea much less said of him then of God; But let us see what is he to us and in us; for it is the Devil within us, that doth us all the hurt: for if he were not in us, all the De­vi [...]s without us could do us no hurt, till gotten within us, and so entertained by us; were he not in us, he were no Devil to us: and therefore I say little or nothing of the essence of the Devil; But as he is in his workings and effects; and therein we daily find him too much, and too rife amongst us, and his work and nature is to be a lyar from the beginning: A Seducer.

His nature is

  • 1 To accuse Man unto God.
  • 2 God unto Man.
  • 3 Man unto Man.

1 God unto Man, as Gen. 3.Gen. 3. 1. Hath God said, Ye shall not eat of the tree, &c. but in the day thou eatest thou shalt die? Tush Ye shall not die, for God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods knowing good and evil. What a most horrible lye was that! He may well be called the father of lyes, Ioh. 8. 44.Joh. 8. 44. that he should be so impudent, to accuse the infi­nite good, and Almighty God, Of strait-handed­ness or Envy towards them: and that he was not so good towards them as he might be; and that he had created them blind, and in simple con­dition; [Page 177] and had tyed them from eating of that tree, lest they should better their condition; l [...]st they poor miserable crawling worms, should come to be like the Eternal, Omnipotent, Wise God; and that God did forbid them that tree out of envy, for fear they should be as wise as he, because he onely will be the wisest. Oh hor [...]ible impudence!

Again, Secondly he accuses Man unto God, as Iob 1. God asked him if he had taken notice of his servant Iob? Job 1. 8, 9. Satan answered, Doth Iob serve God for nought? thou blessest him, and therefore he serveth thee: but do but put forth thy hand and touch him in his estate, and he will blaspheme thee to thy face; That is, do but take away his estate, and he will curse thee as fast as he now blesseth thee and serveth thee.

Again, Thirdly, he accuses Man unto man. From whence comes all strife, and debates, and contention? is not he the cause? as the Apostle saith, from whence come wars and dissention? come they not hence, Jam▪ 4. 1. even from your lusts which war in your mem­bers? Rather then the Devil will accuse himself, he will accuse Man, yea the Scripture, Nay God himself: if any thing go against him, then all is lyes, the Man lyes, the Book lyes, the Scripture lyes, God lyes, and all lyes: All this he will not stick to say, that they all shall be lyars before he will ac­cuse himself.

The eighth name is Antichrist, 1 Ioh. 4. 3.1 John 4. 3. And every spirit that confesseth not that Iesus Christ is come in the flesh, is not of God; but this is the spirit of Antichrist, of whom ye have heard, how that he [Page 178] should come, and now already he is in the world.

You will say, Nay now, we are sure we are all free of this, he is far enough off us, he is at Rome: if there should be an Antichrist among us, he should soon be discovered and had up into the High Commission Court, and there be censured: but we are no Antich [...]ists, for the Apostle saith, That whosoever he be that confesses not that Iesus Christ is come in the flesh, the same is Antichrist: now we all confess this, he came into the world 1600 years ago, and he was begotten by the Holy Ghos [...], (this is part of our Creed) born of the vir­gin M [...]ry, suffered under Po [...]tius Pilate, &c. but thinkest thou that this confession with the mouth is enough? But I would ask thee, Is Jesus Christ come in the flesh with thee? is he come into thy flesh? that Ch [...]ist is Born in thee, risen in thee, that he is glorified in thy members? Then, thou art no Antichrist: but if he be not, thou needest not go far to find Antichrist.

I know well the general Vote is, that the Pope is Antichrist▪ well, let it be so, that he is exter­nally and chiefly at Rome: and that the Pope shall be destroyed, and then Antichrist is fallen; I will not for my p [...]rt contend, let most voices carry it: but take heed you do not so long look for Antichrist abroad and at Rome, so that thou neglect one at home: And it may be, when Anti­christ is destroyed, we look for a thousand years of peace, and then the Church shall be without spot or wrinkle, and Christ shall rule in his Kingdom in peace, and there shall no enemie oppose: But [Page 179] all this you think will be when you are dead and gone; you wish you could see those dayes: And so likewise, when you p [...]ay daily, His Kingdom come, and his will be done, you think that will be in those dayes of peace: or else, when you are dy­ing and can have your wills no longer: when you have striven so long, and God will have his will then you (it may be) will say thy will be done, and thy kingdom come: but then is Gods Kingdom come, and Gods Will done, when Ch [...]ist is come into thy flesh, that he lives in thee, and rules thee; That all thy actions are in imitation of thy Savi­our, Doing the same things as our Saviour would do in thy case, were he upon earth: and let [...]e tell you, till then, all your prayers and all your external duties are in vain▪ they all turn into s [...]n.

But if you shall ask, What armour w [...]ars this Antichrist? I answer, The armour of Antich [...]ist is Multitude; there are many Antichrists, 1 Ioh. 2. 18.1 Joh. 2. 18. Little children, it is the last time, and as ye have heard that Antichrist shall come, even n [...]w are there many Antichrists: whereby we know that it is the last time. Nothing so common as Anti­christ; if a man do but put his hand into his bo­some, he shall find enough of Antichrist there: and there are so many Antichrists in the world, that a man can very hardly find a true Christian, every man hath an Antichrist within him: inso­much that we had need do as the Prophet Za­chary sayes, Search Ierusalem with lights; for An­tichrist is in every place, the houses are full of An­tichrist, the Pulpits are full of Antichrist▪ the [Page 180] Communion-table is full of Antichrist, all places are full of Antichrist. Oh beloved, There are many thro [...]g about Iesus Ch [...]i [...]t: Yet but very few touch him, as the woman with a bloody issue, to get vertue from him.

If there were but one Antichrist, as we think the Pope is the Antichrist, he were eas [...]ly found: but the armour of this Antichrst is Multitude; no­thing almost through the whole world but Anti­christ: we are all born and live Antichrists: there­fore destroy Antichrist and you must destroy all the world: if we are saved, it is by Gods infinite power and mercie:Mar. 6. 46. for we are (as the Apostle saith, Iude 23.Jude 23.) firebrands snatched out of the fire, we are pulled out of the multitude; we are all born Antichrists, and I pray God we do not dye so: for for I am sure we are all born Antichrists: So that He that will oppose Antichrist, must oppose all the world, he must oppose a multitude: for say we, shall I not do as the most do? shall not I go that way that Kings and Princes go? and if I go that way they go, what need I to fear?

The ninth name is Rebellion, Job 24. 13. that is, when men rebel even against the light, as Iob saith, They know not the wayes thereof, nor abide in the paths of it: This n [...]me is taken from the Giants of old time, who presumed on their great strength, so that they rebelled against the Gods: we do also the same thing, for we war against God; we rebel in our minds and in Spirit. Those that are grieved at any thing God doth▪ and will not be ruled by his will, this is to war against him; To think any [Page 181] thing (let it be what it will) not well done that he does, though he walk contrary to us: as when God takes away such a man, that was a good mem­ber of the Church, and lets another live to waste and devoure the Churh; they think this not wi [...]e­ly done, they could have directed God to do bet­ter: This, this is High rebellion, High Treason: For in plain terms They would be Gods, they would Govern God: and those that do not dis­like, and be sorry with them, for these doings of God, they are not liked by them, neither are they for their company; they cannot be content to be thrown to Hell themselves, but after they are fallen, they would, Devil-like, have others in the same transgression. They would have all side with them in this Rebellion.

But what may be the armour of this sin of Re­bellion? And what are his weapons? Answ. Tis no other but [His Wisdom] that is, wisdome to get for themselves, To get riches, and honour, wisdome to exalt themselves in the world; what ever it be that crosses them in this is foolishness; if the stream run not this way, it is no wisdom with them, though God himself do it: as Isa. 47. 10. I [...]a. 47. 10. Thy wisdom hath perverted thee, and made thee Rebel: and again, Ezek. 28. 2, 3.Ezek. 28. 2, 3. Because thy heart is liftted up▪ and thou hast said, thou art a God, and thou wilt sit in the seat of God, [...]n the midst of the Seas, though thou set thine heart as the heart of God; Behold art thou [...]iser then Daniel? that is, with thy wisdom tho [...] hast gotten thee riches: and thou wilt undertake to be God of the Seas, [Page 182] that is, thou wilt rule those turbulent and trouble­some waves, and the exorbitant passages of the world: and thou wouldst rule them so, that every thing may bring peace and riches & esteem in the world: Art thou wiser then Daniel? poor Daniel (sayes God there) he was wise, though he got no [...]iches & wealth: Thou sayest, There is no wisdom where there is no riches (you must pardon me) though your tongues say not thus, yet the whole tenure of your lives speaks this: if things run not smoothly in the world, or according to your wis­dom, this is foolishness.

Oh beloved, think of these things, lay them to your lives, and see if these things be not in you; I know you would fain shift off your own guil [...]iness, but it were more safe to acknow­ledge it.

B [...] as I told you, This Strong man Armed, which I have endeavoured in part to unfold by these names, will not suffer you to set a foot on the very first step, viz. To condemnation of our selves: And I would have you be assured, if you never come to this first step, you will never come near any of the rest; And, if by opening all these names, which I am not yet half through, I can bring [...]bout but the acknowledgement of your own guiltiness, I shall think my labour well bestow­ed; for certainly we have no greater Enemy then our selves, as it is a common Proverb, yet but little believed, (as most of your common Proverbs are very true sayings) If our enemies within us did not betray us, our enemies without us could not sur­us [Page 183] Nothing can hurt us but our selves: and yet every one takes himself to be his own greatest and truest friend; but you see, that to a mans Self the [...]e is no enemie comparable to undo and destroy him as Himself.

SERMON IV.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

I Reduced all the sufferings with Christ, into these two comprehensive words:

  • He emptied himself,
  • And he humbled himself.

As I then told you, God doth not require at every mans hand to be poor, to be despised, and to suffer calumny, to forsake houses and lands, and wife and children: but whosoever suffers with Christ in these two things; In being Emptied and Humbled as Christ was, he shall find sufferings enough; He will say, he hath suffered heavy burthens, heavy afflictions, rending and tearing crosses: for a man is to empty himself of all his moral endow­ments, of all his good education, of all his wisdom, of all his Religion and Graces, so that he must be­come a fool to be made wise as God would have him:1 Cor. 1. 27. To renounce all his own affections, to over­come his own desires, to resist his own will: these [Page 185] must be all thrown down, and we to behave our selves, even in our hearts, and from our very souls as truly humble as a little child, Mat. 20. 27. and Mar. 9. 36. or as the basest ser­ [...]ant, to become all to all: Your humble servant, is a base complement in all men, save in this Emptied man; but he can truly say so.

Then we came to those six steps which did shew us, wherein this suffering with CHRIST consisted.

First, In Condemnation of our selves.

Secondly, Annihilation.

Thirdly, Abdication, or forsaking all things whatsoever that may seem good, and to be de [...]i­red for our own selves.

Fourthly, Indifferency to all things, Psal. 39. 9.Psal. 39. 9. I held my tongue, and spake nothing (saith David) because thou didst it: If God send foul weather, I held my tongue, for thou didst it: if God send fair weather, I held my tongue; if he send sickness, if he send health, I held my tongue, and said nothing, be­cause thou didst it, Saith this Man: I am contented, whether he make me merry, or make me sad, all please me, because thou dost it.

Fifthly, Conformity to CHRIST in all things, Taking Him as Our Pattern.

Sixthly, Deiformity, that is, when God doth all in us, He speaks in us, He hears in us: so that we no longer think, speak, nor hear, nor do any thing, but He altogether.

In these six things consists our suffering with Christ: and these are such sufferings, as there is none like them: you may conceive of terrible [Page 186] sufferings, of Rackings, of Breakings of bones, of Tearing apieces with wild horses, of being flayed alive: but yet these sufferings are a thousand­fold more hard and difficult to overcome, as those that have the knowledge and experience thereof can witness; and as our Saviour saith in another case, [...]uke 17. 11. Rather then a man should offend one of these little ones, it were better for him that a milstone were hanged about his neck, and he were cast into the depth of the sea: And I say, these are such kind of sufferings, that it were better for a man that a milstone were hanged about his neck, and he were drowned in the midst of the sea, then not to have his part in these sufferings; for these are happy sufferings, Rom. 8. 18. blessed and glorious, Rich and weighty sufferings, but not to flesh and bloud. But to the Spirit and inward Man will bring An Eternal weight of Glory.

But as I have told you, when we should come to ascend these six steps, and we thought to have gone on in a quiet calm way, and to have shewen you Davids feet to have gone up to this throne, or rather Davids wings, that we might fly up thi­ther, and be at rest: Oh that I had the wings of a Dove! But we found it was very difficult, and not to be attained by natural power; for it is a supernatural work, nature opposes it: for there we found the Great, And not Naked, but Armed Porter, standing in the very gate, at the very foot of them:Mark 3. 27. viz. The strong man, Armed, there was one who stands in the way; and we shall find that true of the Apostle, 2 Thess. 2. 7.2 Thess. 2. 7. That he [Page 187] that now letteth, will let until he be taken out of the way; nay, we shall find there the Mystery of Ini­quity working, that will hinder us, till it be re [...]o­ved: and that Eccles. 2. 1.Eccles. 2. 1. I said in mine heart, go to now, I will prove thee with mirth; therefore enjoy pleasure: and behold this also is vanity. And as Peter said to Christ, Master, favour thy self, none of these things shall happen to thee: therefore whoever means to ascend any one of these steps, must get this Giant removed, and that wicked one revealed, that he may be consumed; He that will be a warriour must not mind pleasure, nor fear death. You know, David complained that he was compassed about with enemies on every side: So that The fat bulls of Bashan environed him, Psal. 22. 12.Psal. 22. 12. and that his feet stuck fast in the mire, Psal. 69. 2.Psal. 69. 2. but let me tell you, all here present at this time, have as great reason to com­plain of those things, as ever David had.

And because you might know this enemy that hinders us, I shewed unto you, what this Strong man was called, and opened divers names by which he is set out to us, and pourtraied before us:

As

  • Adam.
  • The Old man.
  • Lucifer.
  • Red Dragon.
  • The roaring Lion.
  • Antichrist.
  • The Devil.
  • Rebellion.

So far we are gone. We are now to proceed [Page 188] to the ninth, and so to the rest. This enemy is such an one, that if you do not continually watch, and stand in fear of him, you shall be sure to feel him: and though he hath many names, (yea as many names as a Jesuit, that hath one name for one shire, and another for another, for every County one) But that is, for our capacity that he is set out by several names: God could have gi­ven him one name that might have set out fully his nature: but who could have understood him? for we are not able to hear God in his own lan­guage, it is too Mighty, too terrible; it would confound us; we are not able to see him, or hear him, and live.

As the children of Israel on Mount Sinai, they were not able to hear God speak: Exod. 19. 16. but say they, Let Moses speak to us, and let God speak no more unto us lest we dye: for we being created rational creatures, and being led by sense, God deals so with us; because we believe nothing, but what we see; therefore God gives These unseen Enemies such names as are agreeable to things we see, hear, feel, and know, that by them we may know Their Natures and qualities.

The tenth name is Sin: as God told Cain, Gen. 4. 7.Gen. 4. 7. If thou doest evil, sin lieth at the door: So I tell you, if ye go about to enter into the King­dom of God, you [...]all find, Sin lieth at the door, and ye shall find him as cruel and as hard a Master to serve, as the Israelites found of Pharaoh: you shall find Him alwayes laying cruel taxations up­on you: and if you seek to go out of his Territo­ries, [Page 189] he will pursue you; you shall find him an enemy that will serve you to wrestle 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 strait way: now if a man erre never so little at first, from a strait way a very small little, but a hairs breadths aberration at first amounts in the end to a great matter.

And the Armour of this Sin sticks as close to us as our skins; 2 Cor. 10. 4. for his Armour is, Our Selves, our own Members are the weapons of unrighteous­ness: And, if we will destroy this Great Enemy, there is no way to do it, but by cutting off our hands and our feet, and by pulling out our right eyes: And though our Saviour doth not actually mean to cut off these visible hands and feet: but as in all the Scriptures, he speaks to our capacity, he shadows out by these things, Mat. 5. 29. that we should do somewhat answerable and equivalent to this cut­ting off hands and feet, and pulling out our right eyes: we must do somewhat like it, somewhat that is more Terrible and Harsh to us. As all our Saviours actions, while he was here upon earth, were not ended in the actions, but by those actions he would resemble to us what he did in the soul: for he came not to heal the sick, and cure the lame, and cast out Devils, and the like, simply, as they are external actions: but that by these things which we see and feel, he might make us know, that he cureth the sick, and raiseth the dead, and healeth the blind in the souls of men: and that he alone could cast out Devils in the souls of [Page 190] men: Likewise so are the actions of Devils out­wardly, to shew how he possesses the so [...]ls of men, as he doth their bodies: and therefore by Gods will it so fell out, that at that time that our Sa­viour lived upon the earth, there were more actu­ally and really possest with Devils, then ever there was before or since, that we read of: that there­by it might be made manifest to us in both re­spects; Both in his possessing men, and our Savi­ours curing and casting forth.

The eleventh name is False light: I am the true light that lighteth every man that comes into the world, John 1. 8.John 1. 8. Christ is the true light, which implies that there is a false light: Till he be lighted up in the soul (and as David saith, In thy light we shall see light, Psal. 36. 9.Psal. 36. 9.) all other light is but darkness; till we come to see things by this light, we see them all by a False light: every thing is of quite contrary colour in the light, that we thought it to be in the dark. The light discovers every thing as it is; but till this light be come into the soul, we believe not that we are in Darkness, we think we have as true a light as can be: will you make us believe we are blind? Saith the Pharisee to Christ; but (say they quite contrary) In my light we shall see light: however, some may be in darkness, we are in the light: Joh. 9. 40. neither can they be perswaded there is any better light then their own light: As for ex­ample, there be several things that live in the two Elements, as those on the earth, and those in the water; those that be in the water cannot [Page 191] see things on land as they are: tis true, they have a light, but it is a false light: things are not re­presented to them as they are, because there is [water] between the sight and the thing: but those that live on the land, they see things as they are, there is no obstacle between them and the things they look on; neither can those on the land see things in the water on the same reason: So it is in our spiritual estate; there be those that live in two Elements, in the light of Nature, and in the light of Grace: those that live in the first, they think there is no better light, nor there can be no better; for think they, Are not we the onely men? do not we live obedient to the Laws, and seek to do justice and equity towards all, and pay every man his own? do not we live uprightly? do not we govern justly and uprightly, and accor­ding to Gods Laws? do not we bridle sin and sin­ners, that they run not into that excess of riot that some do? do not we also submit our selves to au­thority over us, and walk honestly in our places, and live peaceably with all men? These men, these are the men (I say) they live in the water: they have but a duskish, glimmering light, though they thus boast themselves; nothing appears truly to them: they think themselves in a very good case; there is no better light then theirs; and those that think there is, they are deceived: They know that they are in the good way: those that will seek for any better light, they think their forwardness will quite put out their light; And those that are below them, they think those are in [Page 192] as bad case: They know not what will become of Swearers, and Cheaters, and Drunkards, and Whore [...]ongers, &c. If it were possible it should go ill with us, what should become of the mul­titude? say they: O Beloved, all this is False light.

For, If once you go about to measure your selves by others, let them be who they will be, you will be found too scanty;Psal. 73. 17. When God shall come to weigh you in the ballance of the sanctuary, you will be found too light: God will not weigh us by the holiest 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 shall never need to shine in that soul more: there needs neither the light of the Sun, nor the Moon: for the glory of God shines in it, and the Lamb is the light thereof; Rev. 22. 5.Rev. 22. 5.

But the Armour of this False light is Reason: whatever seems good to reason, that is good: and if you cannot shew them a reason, it cannot be good: for say they, as Nabal said to David, who was so wicked, a man could not speak to him: saith the Text, is it reason that I should take my victuals that I have prepared for my Sheep-shearers, and give unto strangers? 1 Sam. 25. 11.1 Sam. 25. 11. Is it not reason I should take notice of my gifts and graces that God hath bestowed upon me? of my wis­dom, of my understanding, of my memory which God hath given me, of my labours and attain­ments above another? take heed, take heed I [Page 193] pray thee; this may cost thee thy life, [...] to cost Nabal his, had not wise Abigail come and met David; if Gods wisdom doth not come and prevent thy reason, and thy wisdom, they will de­stroy thee.

Object. Why, is that any hurt, to make a dif­ference where God hath made a difference? Obj. I see I have these gifts above another, and I praise God for them: what, shall I deny the good things that God hath given me? no, no, by no means.

Answ. But glorying herein will undo thee; and besides, is this giving honour one to another as the Apostle commands? Rom. 12. 10.Rom. 12. 10. In honour pre­ferring one another, and accounting thy self the least: Read that Rev. 18. 23.Rev. 18. 23. Thy Merchants were the great men of the earth, for by thy Sorceries were all Nations deceived. The Apostle commands, Not to mind High things, but to condescend to men of low estate, Nor be not wise in your own conceits.

The twelfth name is Darkness; Why, are we in darkness? we have the light, and have had it these seventy years and [...]: if any Nation in the world are free from this name, we are: we have the light as well as you; You may indeed go teach this to the Indians, and the Salvages, and to those that know not God; to those that live in the Antipodes, that go feet to feet with us, they may perhaps believe this Doctrine, and oonfess themselves guilty: but you shall never make us believe it concerns us.

Beloved, whatever you think, That you have the light, know it, you are in darkness: as in [Page 194] Ephes. 4. 18.Ephes. 4. 18. Having their understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: And as our Saviour saith; if the light that is in you be darkness, how great is that darkness? That is, when men boast of light, and yet are in darkness; Joh. 12. 35. when they are proud of dark­ness, how great is that darkness? they call good evil, and evil good; they call sweet sowre, and sowre sweet; That which men and flesh calls good, that they call good; Isa. 28. 10. what nature and reason sayes is good, that is good, and onely good; but God calls that evil which they call good, and contrary, that good which they call evil: Therefore saith the Apostle, Fashion not your selves according to the world: 1 Cor. 7. 31. call not that good which the world calls good, which this corrupt flesh sayes is good: saith it, wealth is good, and health is good, and fair weather is good, and pleasure is good; do not men say the same? do not Heathens say the same? therefore this is darkness, yea, Egyptian darkness, that may be FELT, If you were not overcome with Darkness.

And the Armour of this Darkness is love of darkness; and this love of darkness is a strong Armour:Eccles. 4. 12. Love is a strong cord, As a threefold cord, not easily broken: because men love dark­ness, they not onely conceit they are in light, when they are in darkness, but they love it, they will not be removed from it: If ye break this cord of love, ye break their life, you undo them: What not love themselves? what, not love that which [Page 195] all the world, good and bad, sayes is good? what not Honours good, nor Riches good? Oh how sweet are these things to flesh and blood! they are joyned together with inseparable love, And ex­cept God himself with his Mighty Arm break in sunder this Cord, it will never be broken.

The thirteenth name is Flesh, [...]al. 5. 1 [...]. [...] 5. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other: so that ye cannot do the things that ye would: so called, because tis executed, exercised in the flesh: and Iohn 3. 6.John 3. 6. That which is born of the flesh, is flesh; and that which is born of the Spi­rit, is Spirit. If we speak, it is by the flesh; if we do any thing, hear any thing, see any thing, it is of the flesh: tis true, we think, speak, do, but tis through flesh, and therefore is flesh; and you know what the Apostle saith,2 Cor. 5. 6. When we are present in the flesh, we are strangers to God: whatever acti­on we do, If we do it by the flesh, and from the flesh; Sure it is Flesh and blood shall never inherit the Kingdom of God.

But what may be the Armour of this flesh? His Armour is Provision: how do men make provision for the flesh? Rom. 13. 14.Rom. 13. 14. and in the mean time neglect their souls? all their thoughts, words, acti­ons, all their walking, sitting, lying, running, [...] is, To make provision for the flesh; and when they think they have made sufficient provision for [...], then they are at rest; till then, never [...], heart, hands, feet, eyes, all are set a work to mak [...] provision for this flesh: but where, where is the [Page 196] man, that takes such care, and endeavours to make such provision for his soul? where is the man that can say, or doth say of his soul, as that rich fool in the Gospel said of his bodily goods? Soul, soul, now take thy ease, eat and drink, and be merry, Luke [...]. 19. thou hast goods laid up for many years: Where, I say, is the soul that can say triumphing­ly, Soul, soul, now take thy rest, take thy Ease, be Merry in thy God, let him be thy joy, thy game and thy gain; though thou hast not One penny, no matter, thou hast treasure enough laid up for ever: henceforth never more take thought, care for no more, God is mine, he is Enough and Enough.

The fourteenth name is Selfness, Whoever will be my Desciple, let him deny himself, Luke 9. 23.Luk. 9. 23. not onely deny thy self all those things that are evil: it is not meant onely so: but deny thy self in every thing, even in that is good, whatever it be that is well done, and is indeed a good acti­on, that is good really in it self, and thou woul­dest, Nay and thinkest thou oughtest to think well of it: Oh, this is well done, here I have done a good action: Away with these thoughts, they are dangerous; Run away from these thoughts, as Christ did when the Jews would have made him King: Mar. 11. 16. Own not these thoughts; the good actions thou dost are none of thine: thou hast nothing, thou art nothing; nothing is thine but sin: thou never didst a good action, never thoughtest a good thought: Shall I ascribe to my self the glory of doing any thing? (all action is Gods; sin, evil, wickedness is thine) away with [Page 197] it; down, down, proud worm, down dust, down ashes;Rev. 4. 10. cast down your crowns before the Lamb, and him that sitteth upon the throne, and confess all honour, all praise, all power, all might, all do­minion is his, and his alone, for ever and ever: cast down, not onely your weaknesses and infir­mities, but cast down your Crowns, your excel­lencies, your graces; that wherein your selves and others, think you excel; and confess, That all the glory, and all the strength is none of yours, it is all his; acknowledge I say (as the truth is) that you are nothing, D [...]n. 9. 7. that you can do nothing; and say, there is nothing due to me but shame and confusion of face for ever; but to God onely be all the Honour, Glory, Power, Praise, Majesty, and Might.

And the Armour of this Selfness, is love of our selves: Job. 1. 4. as the Devil told God concerning Iob, Skin for skin, and all that a man hath will he give for his life: This love of our selves we cannot part from:M [...]r. 10. 3 [...]. He that will save his life shall [...]ose it; but he that will destroy himself, destroy his life, shall save his life: A very strange paradox to flesh and blood.

The fifteenth name is Propriety: but herein I know, I touch your coppy-hold; and as our Sa­viour saith,John 8. 45. Iohn 8. 45. Though I tell you the truth, I know you will not believe me: Oh this Propriety is that that is dear to us; that is, when we ascribe this or that thing to our selves, I have Propriety in this thing, it is mine, and mine onely, and we look upon it as a thing, we may do what we please [Page 198] with it: you think it is your own; but know, you have nothing but what is given you: And it may be you confess that; but you think it is given you for your selves, and you think you may keep it for your selves. No, God hath made thee but a [...]; it is his, whatever it be, and thou art to [...]mploy it for him: another hath as much right [...]n it as thou, if God call for it; Therefore thou [...] deceived, It is none of thine, It is Gods: But if you will claim it All, and you will have All the right in it; then, I say, you must disclaim your [...]igh [...] in Christ; and I say to you, as Peter said to Simon Magus, Acts 8. 20. Your money and you perish together. Thou hast neither part nor portion in the king­dom of Heaven.

I, but here Propriety hath his Armour; and he is armed with the Word of God: 1 Tim. 5. 8. He that cares not for his family, is worse then an Infidel: I must [...]ake care of my self, of my wife, of my children; Truly Friends, through the depravation of reason, we have so corrupted the Scripture, and so mis­ [...]pplyed it to our own destruction, wresting Scripture and picking out some places meerly to serve our own turns, and no otherwise. But, I would to God you had so much care of your wives and children as you should; in the name of God go on: I do not forbid you to care, but walk on in your care, and in your callings: but consider, [...]ill you therefore count these things your own, [...]nd not anothers as well as yours, if his necessity call for it?

Let me tell thee, God is not tyed to provide for [Page 199] thee That way;Mat. 6. 29. for as our Saviour saith, Look upon the Lilies, and see how they are clothed. Solomon in all his royalty is not like them, yet they neither sow nor spin; but if you will be caring for your selves, care you shall: b [...]t it is God that both clothes us and feeds us. And it is He alone that giveth power to get wealth.

The sixteenth name is Self-love; say you, can this be an evil root, from whence comes so much good fruit? from hence we do many good things; how can this be evil? if we had not this self-love, how could we save and defend, and preserve our selves? we should run violently upon our own destruction; Hence it is, we serve men, and do good offices to them; and hence it is we serve God, and he will serve us and be good to us; Hence also comes care for our soules, diligence therein, and desire to be saved, and endeavors al­so; how can this be evil? But you know what Christ saith,Mat. 6. 5, & 16. Do not hypocrites the same? what thank have you? Verily I say unto you, you have your reward; God, Never promised to reward that man, that loveth on [...]ly himself, or that loveth those that love Him; as he brews, so let him bake; he served himself in all he did, and let him reward himsel [...]:1 Sam. 2. 30. Him that honours me, I will honour: Do I regard him that onely regards him­self? God requires not, that thy love should be set upon His happiness for thy self, and for thy own ends;Prov. 23. 16. & Lu [...]. 10. 17. for herein thou hast not given God Thy whole heart, which he requires: but thou hast given Thy Self thy heart: Nay further it [Page 200] may be, thou hast so set thy whole mind upon heaven, that thou art not a man of this world (as thou thinkest) as most are; thou art gotten above these things, and thy eye is altogether heaven­ward; yet if this be but meerly for happiness to thy self, thou hast yet but given Thy whole heart to thy self, and not to God; thou art not yet gotten a step beyond this Evil of Self-love.

But if thou wert come to this, to love and [...] for Himself, and to give thy Whole [...] him; if thy love were set upon Him, thou [...] not lose by it, but shouldest receive thy love again, thy heart again, thy self again, All would return again; if we had but given [...]pour selves to him, All should turn to our good: if we were poor if we were in reproches, in prison, in death, all should turn to our good; we should then both en­joy our selves, and enjoy God in the want of all.

The Armour of this, is, Necessity to love our selves: for say they, if we should not love our selves, who will love us? A necessity to love your selves, such a necessity did I never read of in all the Scriptures:Mat. 22. 37. I read of a necessity to love God, and of a necessity to preach the Gospel, and this is a Necessity indeed:1 Cor. 9. 16. Serve this Necessity and then ye need take no care for loving your selves, but all to love God, And to Honour Him; and then ye shall do well enough, yea best of all.

The seventeenth name is. Our own will, and this goes far with us: we think we do great acts, when we come to Church to hear, when we come to the Communion, when we tye our selves [Page 201] to constancy in fasting, and set duties of prayer, and the like,Isa. 58. 3. as Isa. 58. 3. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? be­hold in the day of your fast you find pleasure, and exact all your labours: but in doing these, it may be we do but our own will: all the while we do not Gods will in it; we do them, because they are agreeable to our selves, to our own mind, And according to our education and company we sort with: and we are affected that way; we love praise with men of that rank: here is no self-de­nial, here is no denying our own will; Our own will spoils all.

And his Armour is, Opinion of our Own Suffi­ciency, And a strong conceit of doing good: And say they, if our own Will will bring about the do­ing so many good actions, in such an holy manner, how can this be evil? I must 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: There is no man Evil, by his own will; no man would be evil, no man chooses evil; but he chooses it by the error of his will, his will being misguided: it comes to him under the notion of a good, before he chooses it: for no man doth evil purposely as evil, but he to himself makes it A good, before he doth it, in his apprehension, and that he ought to do it: yea, even mad men, whom we would think did evil purposely, yet they do apprehend a good [Page 202] in the evil they do: even such mad men are we all; And, if we should do otherwise, we must strip our selves out of this Armour which Errour hath on, which is An opinion of our own Goodness, and to love the praise of the world: we seek not to please God, but to please the world; we mind not what God commands, but what men say is good and commendable: we are not of Davids mind, to make Gods word A light unto our feet, Ps. 119. 105. and a lanthorn to our paths, to lead us in the way of truth: but having our eye upon the wo [...]ld, this leads us any whither, into any errour, and then from er­ror to error.

And hence ariseth pleasure to do evil, which is a further degree of this evil: we please the world, and the world pleaseth and tickles us with its de­lights, and we run after it with great pleasure and delight, so that it may lead us any whither: And this is also (I hope you perceive him) A difficult and dangerous enemy to resist and overcome, espe­cially being so Armed; for we in all these things must resist our selves, our own wills, our own plea­sure, our own sweetest delights, even those that are as dear as our right hands, Mat. 5. 29, 30. and as our right eyes, yea, as our very lives. And who among us ever returned from following after these dear Lovers, by his own will, by his own power? do we not see, and have not all of you felt (who are re­claimed and brought back) that it is the onely Almighty power of Heaven, and that it is the Lord (as David saith) that sent from heaven from his high and holy place to save me from the reproch [Page 203] of him that would swallow me up,Ps. 57. 3.and set my feet at liberty, and pluckt them out of the deep mire and clay, wherein we were held so fast? It was He alone that hath smote in sunder those iron bands and fetters; he hath been a Sampson in us, to snap a sunder The new cords wherewith we were bound,Judg. 16. 7. and he hath brok ope, T [...]e 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 Sampson himself, and seen him do what is related of him, for tis all done in you.

There be two names more, but the time is past, and I can but name them.

The nineteenth name is Sathan, for he opposeth himself against all that is called God, or that is wor­shipped.

And his armour is Infidelity.

The twentieth is the Evil one, and his armour is pleasure to do evil. So much for this time.

SERMON V.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

IF we would know what these sufferings are we are to endure, if we would be glorified with Christ; said I, to endure? nay that we should be glad to entertain, yea and rejoyce in; it is not meant of scorn, or scandal, or poverty, or imprison­ment, or whipping, or death it self; for then what shall become of them that never suffer any of these things and yet do suffer with Christ? therefore I told you wherein every one must suffer with Christ, if they will be glorified with him: and that is in two things,

  • 1 In Emptying of himself.
  • 2 In humbling himself.

If we imitate him in these, though we are not cal­led to the former, it is no matter, so we be ready in affection, and are in preparation to suffer them, if we be called to them: for those two are the Original of Christs sufferings, the foundation, the root, The Fountain: all His other (outward and external sufferings) are but the effects, the leaves, [Page 205] and the fruit. From these two do all the rest stream and flow, as from the Spring, their Foun­tain, and Well-Head.

Well then, This Ground-work and Corner-stone being laid, Let me tell you it will bear All, it will bear any building God shall rear upon it: and wanting this foundation, though we suffer all poverty, all disgrace, all tortures that can be named, yet we suffer not with Christ: and there­fore they will not, nor cannot bring you to glo­ry with him; And Again let me tell you, The least mite of sufferings, though it be never so smal, yea as small as the two mites (being but half a farthing the poor widow offered) coming from this foundation and fountain, Mar. 12. 42. it is great and preci­ous in Gods sight, for it is from God and of God: when as 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 six degrees in these sufferings, or six steps, Typified by the six steps that led unto Solomons Throne. These six steps we must ascend before we can sit down in the Throne of rest, peace and perfection; having overcome all our enemies, and having brought all into subjection, and that all things are put under Christs feet, and that he rules in the midst of his enemies:Ps. 110. 1. And made his Enemies his Footstool.

The first Blessed step is;

  • 1. Condemnation of our selves as worthy to be destroyed.
  • 2. Annihilation of our selves, reducing ourselves [Page 206] to just nothing:
    Gen. 11. 4.
    That whereas sin hath made us something (in our own esteem) and it hath built up a tower in us to reach up to heaven, Grace may scatter it, And confound our language, and bring it again to nothing.
  • 3. Abdication, or for saking all, resigning up all to God, all that ever we are or have.
  • 4. Indifferency, to be equally disposed to every thing; to want, and riches, to cold weather and hot, to peace and war, &c. knowing that nothing can be better ordered then it is, All being done according to his will.
  • 5. Conformity, to Christ in all things, that what ever Christ would do were he on earth, in my case, in my calling and condition the same do we.
  • 6. Deiformity, that is, That though you see us move, wish, affect, will, rejoyce, &c. yet it is not we, but it is God doeth all; it is God that moves, it is God that wishes, it is God that wills, it is God that rejoyces.

And we are now come, after much striving, to set out foot upon the first step, namely Condem­nation of our selves, confessing our own vileness and wre [...]chedness: for so far as we justifie and approve o [...]r selves, so far are we from ascending this first step of condemning our selves.

Friends, I would not have you think my labour lost in opening those several names, That kept us from ascending [...]hese steps: for if ever you ascend these yo [...] mu [...] see those things all in your selves; and they [...] be removed before ever you can look towards these steps, with so much as a pur­pose [Page 207] to ascend them; If you have not lookt all this while within your selves, and lookt to find there, The Devil, Sin, the red Dragon the Serpent, Lucifer, the roaring Lion, Antichrist, &c. my la­bour is lost, I have but be at the air, and spilt wa­ter on the ground: And it is but a folly to proceed to open these steps; for as ye understand not the One, so neither can you the Other; they are both to you As a fountain walled about, and a spring shut up, and as a book Sealed. And he that after all this is not able apparently to see and confess that all these are in himself, he is blind and sees nothing.

The subject of our Coudemnation, Being, The strong Man, The Old man, This Goliah [...] of Gath, &c. as you may remember, we have arraigned and indicted him by several Names; because he may not escape and shift off the indictment: so that he may be accused, arraigned, and condemned in every heart here present, that if you find him not by one name, yet you may by some other; either by the name of Adam, or the old Man, or the Serpent, or Lucifer, or the red Dragon, or the Roaring Lion, or the Devil, or Antichrist, or Sin, or by the name of Rebellion, or False Light, or Dark­ness, or the Flesh, or Selfness, or Propriety, or Self-Love, or our Own will, or lastly, by the name of Errour: For we shewed you that in Scripture he had all these names, with many more: if he be not known by any One of these, yet by them all you may know him. But lest you should think you have no Commission to ride this, Circuit [Page 208] and sit as Judge, and say, Quis me constituit judi­cem? Luk. 12. 14.Luke 12. 14. Who made me a judge?

I answer: We have not onely a Commission, but a Promise annexed to it, to encourage us to this judging, 1 Cor. 11.1 Cor, 11. 31. where the Apostle com­mands Iudge your selves, and you shall escape the judgement of God: and Christ himself gives out this Commission annexed with a Promise, Iudge your selves and ye shall not be judged. Mat. 7. 1. But know this also, though this work be done in thee, it is not thou that doest it,Ps. 50. 6. but God is judge himself; yet God himself judgeth no man, but all judge­ment is committed to the Son, Ioh. 5. 22.Joh. 5. 22. and not onely the sentence, but power and authority to execute that Office belongs to Christ, as Act. 10. 42.Acts 10. 42. it is Christ that was ordained of God to be judge of quick and dead: he is not onely Judge at that great and last day, but he also is Judge in this life, as our Saviour sayes, Ioh. 12. 31.Joh. 12. 31. Behold now is the Prince of this World judged, or cast out: there is no man, nor nothing of man that is judged or condemned, but it is Christ that is The Iudge in that soul: for if we tarry till Satan condemn Sa­tan, if we tarry till Belzebub condemn Belzebub, till the strong man bind himself,Mat. 12. 26. we may tarry a day too long, as the Proverb is: for never while the world stands can we expect that flesh will judge flesh, that our own will will condemn our own will, that Lucifer will judge Lucifer: this can never be; if you expect that, you may wait till it be too late, the door will be shut, and there is no more hope.

[Page 209]The Scripture then makes mention of three sorts of men that are Judges: the first are, Carnal men, Rom. 7. 14.Rom. 7. 14. 1 Cor. 3. 3. For we know the law is spiritual: but I am Carnal, sold under sin. For ye are yet carnal: for whereas there is among you envyings and strifes, and divisions, are not ye carnal, and walk as men? that are led meerly by carnal and fleshly sense,1 Cor. 3. 3. given up onely to please their appetites and fleshly desires, they see no farther, and their aim is no higher.

The second sort are Animales, reasonable men, and they are such as are more refined, of a higher and more sublime nature; even those that mind the intellectual part, their souls; And these reaso­nable, or rational men, as we call them, being gui­ded by reason; there they rest, and there they are satisfied: for let a man but shew a reason for what he does, and who will condemn him? But neither of these have the wisdom that is from above; for all this wisdom is but earthly, fleshly, and devillish, Iam. 3. 15.James 3. 15. Can it be expected that either of these two will judge themselves? will carnal fleshli­ness judge carnality? no, it approves it, it justifies it: or will reason condemn reason? how can it overthrow it self? it is impossible; a Kingdom di­vided against it self, it cannot stand: but yet, the rational man doth judge and condemn,Mat. 12. 23. and sits as Judge oftentimes over the actions of the car­nal man.

But there is a third sort of men,Gal. 6. 1. and they are Spiritual men, Gal. 6. 1. and 1 Cor. 2. 15.1 Cor. 2. 15. Brethren, if a man be overtaken in a fault, ye which are spiri­tual, [Page 210] restore such an one in the spirit of meekness, con­sidering thy self, left thou also be tempted. But he that is spiritual judgeth all things, yet he himself is judged of no man. And This MAN judgeth both these; the Spiritual man, Omnia judicat, judgeth all things: we esteem little of the carnal man, every one condemns him: but we highly esteem of the rational man, because he is guided by reason, and doth all things that reason guides him to: he minds not his body onely; it is reason he should regard that; but he regards his soul too, and That above his body: he knows he hath an Eternal soul, and therefore it behoves him, and he hath rea­son to look for an estate and well-being for it; and who can now judge, who is able to blame this man? can any man do better?

But now comes the spiritual man, and he judg­eth all things when he comes:1 Cor. 2. 15. he judgeth and condemneth the very best and highest actions of this reasonable man, and tells him that his very thoughts are abominable to God; his hearing, rea­ding, praying,Prov. 10. 17. his sacrifices are an abomination.

In the two former men, we could not find such a judge; but here comes ONE who indeed is no man, nor any part of man, but the Son of God himself, he comes now into the soul: the spirit of God he is the judge; this spiritual man, this Christ being for­med in the soul,Gal. 5. 17. this word being spoken in the soul: for Christ is the Word spoken; It comes and sayes, Reason, for all thou art so set up, and esteemed amongst men; yet thou art a fool: and Reason sayes again, that God is a fool. But let me tell [Page 211] you, God is capable to understand Reasons wayes, but Reason cannot understand Gods ways.

And beloved, God and Man have been a long time at this: God sayes, Reason, thou art a fool: and again Reason sayes, God, thou art a fool: But now Reason must be condemned; Reason must be cast; the inward man must judge the outward, the New man the old, the second Adam the first. This is that voice in the soul:Mat. 3. 17. This is my beloved son in whom I am well pleased, hear him: Do you think that is meant onely of his words that he then spake, when he was on earth? No, but Hear him: that is, Hear Him in your selves, Hear Him in your souls: the one is but a fleshly hearing; this is a spiritual, a soul-like hearing; His Word silences all.Ma [...]. 3. 35. Of this word we may say, Blessed is he that hears my words; and doth them. Ps. 82. 8. And as David saith, Arise Lord, and judge the people: but by the way Do you think that God ariseth or removes from place to place? No no; Rise Lord in our souls, be Judge there among the Gods, amongst those that have been our Gods, and have ruled over us, those strange Lords, bring them down, and do thou Lord exalt thy self; the wicked flourish in thy House, and Courts, And break down the carved work &c. In that place that should be thy House: witness those effects,Psal. 74. 6. those murthers, and thefts, and cruelties that express them­selves daily; many in action, and many more lye lurking in the soul to betray the innocent and guiltless man. Oh then, sayes this soul, let God arise, and his enemies shall be scattered; and again [Page 212] Psal. 35. 24.Ps. 68. 1. Iudge me O God, according to thy righ­teousness, and let not mine enemies rule over me. Judge me according to thy righteousness, Ps. 35. 24. not ac­cording to flesh, not according to reason; but ac­cording to thy righteousness. And if that condemn me, this condemnation is not unto death, as Christ said concerning Lazarus, John 11. 4. This sickness is not unto death; So likewise This delivering unto Sathan is for the crucifying of the flesh,1 Cor. 5. 5. that the spirit may be saved in the day of the Lord; Oh Lord, sayes this soul, judge thou me; my flesh hath judged me, and my soul hath judged me, the carnal and the rati­onal man hath judged me, but they can find no fault with me; but up Lord & exalt thy self, that so this man of sin may shew himself no more in me.

Now, He that hath been judged and condem­ned by the world, must now condemn the world: Now He sits down with Christ in his Throne, To judge even the twelve Tribes of Israel; all Out­ward and formal profession. The wisdome of the world, which hath long condemned the wisdom of God to be folly, must now by the wisdom of God, be codemned of folly, 1 Cor. 2. 14.1 Cor. 2. 14. The natural man receiveth not the things of God, for they are foolishness to him. And again, 1 Cor. 3. 19.1 Cor. 3. 19. The wisdom of the world is foolishness with God; for it is written, he taketh the wise in their own craftiness; and the Lord knoweth the thoughts of the wise are but vain. And now that which hath laboured to quench the spirit, 1 Thess. 5. 19.1 Thes. 5. 19. must now be quenched by the spirit: that which the darkness could not comprehend nor love, [Page 213] shall now be both comprehended and loved. And that which was crucified, dead, and buried, must now rise again and be exalted, and sit in judge­ment.

Oh! where is he that doth or dare say and pray with David! Psal. 35. 24.Psalm 35. 24. Iudge me O Lord my God, Search me and try my Reins; Though I be found guilty, and so lyable to all punishments both here and hereafter, yet judge thou me: But He, in whom this Spiritual man is risen, he can say so: for he knows this judging is but to escape judgement; tis not unto death, but to escape both Death and Hell. Tis for the destruction of the slesh, that the spirit may be saved in the day of the Lord Iesus: 1 Cor. 5. 5. This is the day of Jesus Christ; the former day was Our day; this is that Great Day of Jesus Christ, wherein he will judge all things.

Suffer then I beseech you the words of exhor­tation. For until this work [...]f condemnation be wrought in us, we have no need of a pardon, we have no need of a Phisician, for we are whole: And he that thinks this work needless, he hath as yet no Saviour,Mat. 19. 1 [...]. Intercessor, or Mediator, Mat. 19. 12.Heb. 12▪ 24. The whole need no Physitian, but those that are sick: Christ never dyed for him: the precious blood of Christ, let it speak better things to whom it will, to thee it speaks no better then the blood of Abel: till this great act of condemning our selves be in thee, Christ dyed in vain to thee.

If then by all that hath been said of Adam, the Old man, the Serpent, and Lucifer, and the rest, if still thou wantest Water to thy Mill, if still thou [Page 214] wantest Argument or Evidence against thy self, if yet thou wantest water in the midst of the Oce­an, or light in the brightest sunshine, v [...]z. Cause to set thee upon this work: what shall I say? I will say as Isaiah saith, to the Law and to the testimony, either contractedly or at large,Isa. 8. 20. which sayes, Thou shalt love God, above all, with all thy strength, with all thy mind, and with all thy might: and the se­cond is like it,Mat. 22. 28. Thou shalt love thy neighbour as thy self: See and examine thy self by this Law, and see whether there be no cause of condemning thy self: It is a Law made for thee to walk by and [...]bey, by him that made thee, who hath power to command thee: A Law so full, so holy and pure, that Moses himself trembled and was ama­zed at the delivering of it by God; being delive­ [...]ed with such terror and dread, the people were not able to look toward the Mount; nay, they had much a do to hear Moses deliver it to them: And if it were so terrible in the Proclamation of it, what will it be in the execution of it, upon Re­bels in the breach of it? Examine thy self by it, and see how short thou comest of that which is injoyned thee. Nay, tis a Law given thee by him that gave himself for thee; he laid down his life for thee: besides, how agreeable is it to thy well-being, and to the well-being of thy neighbour? how agreeable to the principles of nature and reason? how hath it been justified in all ages? and lastly, in observing whereof consists thy life and breath, or else thy eternal death: as Moses reasons the case in the 28.Deut. 28 of Deuteronomy.

[Page 215]And because you shall not hereafter complain of your not being Catechized, I will in this point teach every of you to chatechize himself; and do it I charge you, till you find matter enough to con­demn your selves: and before you go about it, you had need to pray, Psal. 7. 8. O Lord, open thou mine eyes, &c. that I may receive my sight. Psal. 82. 1

Take then the first Commandement: ‘Thou shalt have no other gods but me.’

I know now, when flesh and blood hears this Commandement, it thinks it hath shelter enough, it can answer this Commandement well enough: Have I any other but one true God? I worship no other God; we are no Papists, Turks nor Hea­thens: we are free from worshipping Angels and Saints, and Stocks and Stones, or any false God: I worship onely one God in Trinity, and Trinity in Unity: but withal know you are bound to love him with all your whole mind and strength: and alas, if you did but see your selves, and examine your ways, you would find, even every man before me, (for I implead my self, and all that hear me this day) that according as the Prophet saith, Ie. 2. 28.Jer. 2. 28. According to the number of your Cities, so many are your gods: See if thou hast not bent thy heart ra­ther to the satisfying of some lust, rather then to the obeying of Gods Commandement; wh [...]e­ver sin and lust it is, that thou had [...] but [...]des [...]re [...] commit, when Gods Law hath told thee, [...] said I charge thee commit it not; yet thou hast [...] [Page 216] chosen to obey it, and hast not regarded Gods Commandment; I appeal to thy self, That thou hast pleased thy self, but Gods Command­ments thou hast cast them behind thy back, Psalm 50. 17. &c. and trodden them under foot: Let it be what sin it will, whether Pride, Gluttony, Covetousness, Deceit, Malice, Revenge; whoever they are that dare displease God, for the satisfying of any lust or sin whatsover, thou hast hated righteousness, and lo­ved wickedness, Psal. 45. 7.Psal. 45. 7. thou hast made that very lust thy God: What Lord, what God, what lust hath power to command you, and you to obey, and to break Gods Law? as the Prophet complains, Other Lords have ruled over us: what doth the Prophet mean there? doth he mean when Israel was carried Captive? No, not onely so; those were all but types of the Captivity of the soul; although we have not fallen down on our knees, and worshipped these sins; yet in thy pract­ise thou sayest dayly to them; as to instance, if it be pleasure, thou followest it against Gods Com­mandement; if it be profit thou lovest; if it be mony thou esteemest: though I say, thou hast not fallen down and worshipped it; yet thou hast done worse: for thou hast given thy heart to them; And I tell thee that therein As the Israe­lites did, thou hast worshipped them, and said when they had made a GOLDEN CALF, Exod. 22. 4. These be thy gods O Israel, these 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 and said, Pleasure, thou art [Page 217] My God, I admire, adore, and worship thee, and thee I will serve; saith another, Profit, thou art my God, thee I will please and obey.

Thus if you will examine your selves punctu­ally and particularly, you cannot deny, but must confess, that you have worshipped and served other Gods; And thou mayest truly complain and say, O Lord, Other Lords besides thee have ruled over me. Though Reason will excuse and defend it self; yet hear God speak in thee, hear what His well-beloved Son saith in thee, and con­fess that thou art, as the truth is, Guilty of the breach of this Commandement; and that the re­ward of sin is death, hell, and eternal damnation; and this confession from the heart, and from a true sight, is a sure means and way that thy spirit may be saved in the day of the Lord Jesus.1 Cor. 5. 5. This sight of thy spiritual thraldom, and being delive­red over to Sathan, is that thy Spirit may be sa­ved, and that thy flesh may be crucified.

And so you might go over all the Command­ments, and try your selves by them, as hereafter I may have time; and if you do but thus exa­mine your selves, you will never complain of want of Catechizing.

But for this time, the time hath cut me off.

SERMON VI.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

THis is the sixth hour I have spoken to you out of these words.

Many men may think themselves exempted from suffering with Christ, because they do not suffer as Christ did; viz.

In
  • Disgrace.
  • Buffeting.
  • Spitting upon.
  • Poverty.
  • Whipping.
  • Crucifying, &c.
For,As a Lamb dumb before the shearer, so 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 in Phil. 2. 6, 7.Phil. 2. 6, 7. ‘He Emptied himself. And he Humbled himself. Phil. 2. 6, 7.’ [Page 219] And I told you, If we suffer never so much, if we suffer not on This foundation, we do not suffer with Christ: And, if we do suffer from these two, then if we suffer never so little, we do suffer with him: Nay, if these two foundations be laid; It matters not whether we be called to suffer in the former cases or no, so we have but a readiness and a fit disposition and willingness to suffer therein also if God please: but suffering in these two re­spects, In Emptying our selves, and humbling our selves as Christ did, we do suffer with Christ, and shall Reign with him. For all other sufferings, let them be what they will, are nothing to these, or without these; yea, the external and bodily torments of hell are below these sufferings. It may be we are far from the sufferings of our neigh­bours in Germany in the other sufferings; yet if we have suffered in these Two, we have suffered beyond them, if they have not suffered in these kindes. All the Tyrants in the world cannot in­vent Tortures comparable to these sufferings.

The last day we came to handle one of those six steps that lead up to this Throne of Solomon.

The first was, Condemnation of our selves.

The second, Annihilation.

The third, For saking all.

The fourth, Indifferency to all conditions, That is, to be as willing to have pain as ease, as willing to have want as plenty, foul weather as fair, bad report as good report▪ that we can as well bless God for evil as for good, Enough can say, blessed be his name [Page 220] for good things: God hath given me health; Oh! blessed be his name: God hath given me wealth, God hath given me a good year of increase, God hath sent fair weather to get in my crop; Oh! blessed be his name: God hath given me the life of my wife, or the life of my children, Oh! bles­sed be his name: God hath given me many goodly and happy children, that are a comfort to me in my old age; Oh! blessed be his name: E­very one can bless God for these things. And what great things do ye? Do not Heathens and Hypocrites the same? Mat. 5. 46. & Luke 6. 32. saith our Lord. But where is the man that when God hath taken away any of these things, can say as heartily, Blessed be his name? that when God hath taken away his dear wife, that when God hath taken away his hopeful child, he can say, Blessed be the name of the Lord? God hath taken away my credit, God hath taken away my wealth, taken away my health; yea all: yet bles­sed be his name; Thou mayest say so in words, but what saith thy heart? doth that say so?

The fifth was Conformity to Christ.

And the last Deiformity, when we are captiva­ted and have given up our selves, and delivered up into the will of God, and all our members pre­sented unto God, A living Sacrifice, Holy and Acceptable unto God; that we no longer do any thing, but it is God that doth all in us, while we do it.

All Attain not to the same measure in these, as I told you before, but all must attain to the same desire and affection to come to these.

[Page 221]The first is, Condemning our selves.

Iudge your selves. 1 Cor. 21. 31. and ye shall not be judged: Beloved, consider what it is that makes us afraid, when we come to dye, and to leave all our dear friends behind us; when that hour comes that we have bur three Deep Groanes, or sighs to fetch to cool our languishing heart, And then to give up the Ghost: I say, What makes you a­fraid then to go out of this body, and to leave the world behind you? Is it not, because you and the world have made a league together, and you esteem it so dear a friend as you can have no better? Answer me seriously, Is it not because you are afraid the Comforts hereafter are not comparable to the Comforts here? but would you escape this fear? would you escape this judgement? then you must ascend these six steps.

The first whereof is, To condemn our selves.

Let your selves pass first under this judgement; Iudge your selves, and ye shall not be judged: But you will say, This Office belongs to Christ To judge; as in Acts 10. 42.Acts 10. 42. He is Appointed to be judge of quick and dead: What have I do to enter upon the office of Christ? All judgement is committed to the Son, John 5. 22.Joh. 5. 22. To which we Answer, It is true, that whosoever is truly judged, it is Christ that judges him; for no man will con­demn himself; will reason judge Reason? or will (think you) Lucifer cast out Lucifer? will Belzebub cast out Belzebub? will devillish practises con­demn devillish practises? You are not so sense­less, to think so.

[Page 222]It is true you say in our ordinary speech, and you have it at your fingers end, we must judge our selves, and we m [...]st condemn our selves: but as I said, it can never be expected that Belzebub, and Lucifer, Mat. 12. 25. and Antichrist, will condemn them­selves: he can [...]ver suffer his Kingdom to be di­vided; he knows then he cannot stand. There be, as I told you, three sorts of men;

  • The Carnal.
  • The Reasonable. And
  • The Spiritual Man.

I am carnal and sold under sin, Rom. 7. 14. and ye are yet car­nal, saith the Apostle. Carnality never judges carnality! 1 Cor. 3. 3. never look that flesh should find fault with its own actions; neither doth the Reason­able man find fault with his reasonable actions; but s [...]ith the Apostle,1 Cor. 2. 15. The Spiritual man judgeth all things; that is, the Spirit of God; as David saith, Exalt thy self, O God, above the heavens, and shew thy self, thy glory and thy majesty; Come thou un­to us, O Lord, and judge the heathen; be thou judge among the judges, Psal. 82. 1. among the gods, among those that are and still would be gods and judges: Do thou, O Lord, put all thine enemies to silence, and Rule THOU in the midst of thine Enemies: But to silence our own reason, all our own affections, our own will, our own joys, our own fears, our own hopes; Hab. 2. 1. and then hear what God shall say; There is no hearing of God, till all these be put to silence:Gen. 3. 8. as it is said Gen. 3. God came into the Garden in the COOL of the day: what do you think was meant by that? that God came at even­ing, [Page 223] when the sun was going down? do you think that the day was too hot for God to walk in? no, no, that cannot be; but tis meant, he came into the soul in the cool of the day; that is, when lust was cool, when the heat of Adams desire was over, when his own will was silent, and there was a calm; Gen. 3. then God spake and said, Adam where art thou? Till then there was such Noise and such a Hurly-burly in his soul: This lust would be satis­fied, and the other lust would be satisfied; such cry­ing and calling, & making such clamour and noise; there was then no hearing God speak: but these being All put to silence, God comes in, with a still, soft voice (not while the thunder and mighty rushing was) and speaks in the soul:1 Kings 19. 12. Hear now what God saith,1 Cor. 5. 5. Hear him judge you, hear him condemn you: and if ye do this. This delivering over to Satan, is not unto death, but that your spirits may be saved in the day of the Lord:Psal. 86. 13. This casting of our souls into the lower hell, Luke 12. 49. as David complains, is that we may be saved from the con­demnation irrecoverable: I came to send fire on the earth (saith our Saviour) and what if I will that it be already kindled? The kindling of this fire is a happy kindling, tis that you may escape the Unquenchable fire: suffer therefore this con­demnation to be wrought in your souls; it is a blessed, a happy condemnation: The day that this work comes into thy soul, is the blessedst day that ever thou sawest, the happiest hour that ever passed over thy head, the brightest and gloriousest day that ever dawned to thee: Indeed it is The [Page 224] day of the Lord, A day of darkness and gloominess,Joel 2. 2.of clouds and thick darkness, but it dawns to ever­lasting light and glory.

I told you wherein, and how you might exa­mine your selves; And that you might have a glass large enough to see your whole body; open your eyes to see the glass of the Law, and view your selves round by it, and then I will warrant you, you shall see cause enough of condemnation: then you will see so much in your selves, that you will have no wisdom nor leisure left to judge other men: if you did but see the true resemblance of your selves; you could do nothing else but be al­wayes judging and condemning your selves; you could do nothing but lay all the Bitter curses you could devise, upon this Meroz, Even upon your Corrupt Self; you would so Hate and lothe your selves in your own sight, Ezek. 6. 9. you would not others praises, which formerly you have so much sought for.

It may be we have read and heard the Ten Commandments over and over a thousand times; but that is not enough: But as the Scripture re­quires an ear in an ear; so we must have an eye in an eye:Rev. 2. ult. He that hath ears to hear, let him hear; and, He that hath eyes to see, let him see. I open­ed to you the sins of the first Commandement; from which I know you will free your selves most in; you think That of all the rest, you are most free from having other Gods: you were taught That from your Cradle, Thou shalt have no other Gods but me: But (as I then shewed you) you [Page 225] that do worship any other god (as all of us do) some make their belly their god, some pleaure their god, some profit their god, some credit and praise their god, and these we obey, and wor­ship, and fear, and love: Whatever it was that drew you from obeying Gods Commandments; was it for pleasure, was it for honour, or what­ever else: consider what you have done; you have made them your gods, and done more then bowed your knee to them; so that as often as thou hast said the Ten Commandments, so of­ten hast thou dissembled with God, and rebelled against that which thine own mouth hath ac­knowledged: And I doubt I may say of you, as the Prophet said of Israel, Jer. 2. 28. So many Cities, so ma­ny Gods: Shall I say, so many men so many Gods? Nay, so many LUSTS so many Gods: And those that have many Gods, have no God: This is ge­nerally acknowledged, for even among the Hea­then there was not one learned and wise man but did confess there was a God, and that there could not be any more then one God: although they gave several names to the divine power in several creatures, for the Apprehension of the ignorant, and called them Gods, yet they knew that God was but one.

Take therefore that sacred spotless Law, open it, and look upon it, view thy self well, and it will shew thee clearly all thy Gods. Do but look upon the actions of this very day, nay since you came into this place, and see if there hath not been matter enough to cause this work of Con­demation: [Page 226] Besides, consider this seriously, you are not represented to God as doing of one action, but according to the Tenor of your lives: thou art not presented to God as thou art dying, when thy mouth is full of holy words, nor as thou art do­ing any good action: not as thou art sitting in the Church at thy prayers, not as thou art hearing a Sermon, not as thou art relieving the Poor, &c. but all thy whole life, every minute being always as present with him, as if every particular action were now in doing; there is no passing of time, no succession of time with him: so that from hence con [...]lude, and resolve it to thy thoughts, if ever thou swearest an Oath, thou art with him al­wayes swearing; if ever thou blasphemest, thou art ever blaspheming: if ever thou toldst a lye, thou art with Him alwayes lying: if ever thou committedst adultery, thou art alwayes doing that act, as to him: if ever thou brokest Covenant and Promise, thou art with him alwayes doing so: if ever thou trampledst the bloud of the Co­nant under thy feet, thou art alwayes doing so: and if there was at any time any good in thee, know, that is none of thine; that is his own work, and no praise belongs to thee at all.

Now what sayest thou?2 Sam. 24. 12. Davids heart smote him when he had numbred the people; so should ours in numbring our sins.

Nay, farther consider, that not onely all thy own sins are laid upon thee, but all the sins of all the men in the world that ever were, are, or ever shall be; Because thou art of that Body, of that [Page 227] Race, A member of that sinful body and race, proceeding from our first Parents, which stained the Race and House in the very root by rebellion and Treason. And that all this hath been in do­ing by thee almost this 6000 years, so that when thou wert but six dayes old, thou wert a 6000 years sinner; when thou wert little above a span long, thou wert an Everlasting Trans­gressor.

As in the body of Christ All the Members have right and interest in all the excellencies and graces of the whole body, the Faith of Abra­ham, the Zeal of Iosiah, the Patience of Ioh, the Meekness of Moses, and adde to that whatever virtue is in the head Christ, which is in Heaven; They are all thine, Thou sharest in all; so that we may then say, Thou art all fair my Love, there is no spot in thee.

So thou being of that sinful race and body, thou hast right, and thereby art intitled to all the vi­lest sins that ever were committed in the world. As it was said concerning those that crucified Christ,Mat. 23. 35. that God might bring on them all the sins that ever were committed from the bloud of the righteous Abel.

What canst thou now say for thy self (O wretch­ed Off-spring of the race of flesh and bloud) but that Nebuchadnezzars Oven should be heat seven times hotter? Dan. 3. 19. will it not be more tolerable for Sodom and Gomorrah in the day of judgement then for thee? What canst thou say? is not Tophet prepared of old, and prepared for thee, O thou [Page 228] foul and leprous creature? The pile and fuel there­of is fire and much wood, and the breath of the Lord like a stream of brimstone shall kindle it, Esay 30. 33.Esa. 30. 33.

Hast not thou by thy so often sinning, Even trod the bloud of the Covenant under thy feet, Rom. 10. 29. and done despight unto the spirit of grace? hast not thou chosen thy sins and lusts before thy Saviour, and hast therein cryed out for a Barabbas to escape, and concerning Christ, hast cryed cruci­fie him, crucifie him? What, will ye crucifie your King: I (say you) crucifie Him, cruci [...]ie Him, His Bloud be on us and on our children, &c.

Yet thou condemnest Iudas when thou readest how Villanously he betrayed and sold his dear Meek and precious Master; I ask thee, Who now hath sold his Master? what for 30 pieces? nay for the pleasure of one darling sin, which will for ever destroy thee.

And thou condemnest the Devil,2 Pet. 2. 4. who sinned but once, and was thrown down from his place: and thou condemnest Adam, who eat but once of the forbidden fruit, Gen. 3. 6. and was immediately cast out of Paradise: and will not that weight of sin, that as a TALENT of Lead lies upon thee, make thee once groan or complain? many aggravations by circumstances might be presented before thee; for circumstances alwayes aggravate, nay sometimes create the sin.

Friend, What sayest thou to this charge? if thou canst say nothing to me, then what shall I say to thee?

[Page 229]Then thus,2 Joh. 1. 7. Onely the blood of Jesus Christ purgeth from all sin; if thou hast not right and part in that, all thy sins lie upon thee. And what ever he performs in thee, that God accepts, and nothing else; for be assured, what ever prayers, what ever sighs, what ever groans thou puttest up to him; he loaths all but what his Son makes: but all His requests are heard and granted. I know you can in words have present recourse to that saying, That though we are sinners indeed, and grievous sinners, yet the blood of Christ pur­geth us from all sin; I know that this very word, were it spoken by Christ himself, is enough indeed to silence Death and Hell, and all the powers of darkness, and is armour of proof against all Satans fiery darts; and it is a most undoubted truth: b [...]t then say I, it is Christ himself must pronounce this saying to thee, The blood of Iesus Christ pur­geth thee from all sin, If Christ pronounce these words, then art thou indeed for ever acquitted: but if thou sayest this of thy self, to thy self, and by thy self, thou art not acquitted: I know if Christ speak these words, it is present death to all sin and unbelief; they are the utter destruction to Sin and Sathan: but if spoken onely by thy self, they do but harden thee in sin, they do but give new life to sin.

Thus much have I spoken to thee, that thou mayest come to this first work of Humiliation, namely, Condemnation of our selves.

But O my Dear Brethren, what are my words if Christ speak not by me? he must preach his [Page 230] own truth to thee. And this I say, except thou first come to this work of Condemnation, thou wilt never come to the second, which is Annihi­lation, not to any of the rest. For every step is one above another.

These steps are ascending: for as Solomon prayed that God would hear the prayers of all those that came and prayed in that house of the Lord, and did see the plague of their own heart, 2 Chron. 6.2 Chro. 6. for except they saw that, their prayer was in vain: so say I, not that it is in vain to pray, but it is vain to trust to faith, in vain to trust to Christ, it will do no good, except you see the plague of your own heart: for thou mayest pray long enough, and believe in Christ long enough, if thou doest not see thy just worthiness of being de­stroyed; if thou doest not see just cause of cen­suring and condemning thy self to the lowest Hell,1 Kings 8. 30. and that thou seriously confess, That hell was not made in vain, but that it was justly made, And for thee: and that it were just and righteous that God should cast thee thither; nay not onely so, but that you feel your souls in the Bitter agonies of Hell already, and that the Torments thereof are seized upon you; then there were hope, That thy spirit would be saved and delivered; Till thou art come to this, never tell me of the blood of Christ, That it purgeth from all sin; but thou art none of them to whom it belongs, for thou hast neither part nor portion in this matter: If ye suf­fer with Christ, Acts 8. 21. then also shall ye be saved by him, and reign with him.

SERMON VII.

ROM. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

BEloved, I will trust your memories for that which I have delivered before out of these words, and come immediately to the second of these six steps, which I have laid down: the first being Condemnation of our selves; the second is Annihilation, bringing or reducing our selves to just nothing.

Mistake not (for your own sakes) I do not mean to be really nothing at all, of no substance, that is more then any earthly power can do, more then Potentates or Kings can do; they may attempt such a thing, but their arm can onely reach to di­vision or separation of soul and body,Mat. 10. 28. and divi­ding of the Elements one from another; they may grind us to powder, they may burn us to ashes; and when they have so done, cast the ashes into the river, as in some case they may justly do: but they cannot make us nothing▪ for the same power that Creates, can onely Annihilate; for every thing [Page 232] retires to its own proper place: every thing to its element; the water to his, the fire to his, the air to his, the earth to his; so that when I tell you of making your selves nothing, I do not mean you should destroy your selves, but I speak of such a making nothing and destroying, as that you keep all your members; such a making nothing as Iob complains of himself, ch. 16. 12.Job 16. 12. I was at ease and he hath broken me asunder; he hath taken me by the neck and hath shaken me to pieces, and hath set me up for his mark; he cleaveth my reins asunder, and poureth my gall upon the ground. Iob there complains that he was broken to pieces, and yet Iob had all his joynts and all his members: there­fore that which I mean is the turning of a mans self into dust and powder before God, to be emptie in our selves, to be Nothing, less then nothing in our own esteem; that all those huge bulwarks that we have raised in our souls of our somethingness, and of our own esteem, may be all laid flat to the ground, and brought to nothing; as Abraham Gen. 18. 27.Gen. 18. 27. when God had appeared to him, said, Now I have taken upon me to speak unto the Lord, which am but dust and ashes: he seeing the infi­nite vast difference between God and him, he cryes out, O Lord I am but dust and ashes. And I tell thee O man, pulvis es, & in pulverem rever­t [...]ris, Gen. 3. 19.Gen. 3. 19. Dust thou art, and to dust thou must return. But give me leave and I will yet be more plain to you.

For my beloved,1 Cor. 6. 11, 12. My mouth is open unto you, my bowels are not straightned to you-ward, my heart [Page 233] is enlarged;Act 4. 17. though the Jews should forbid me to speak any more in this name, as they did the Apo­stles,Mat. 15. 26. yet I will not keep back any part of Gods Counsel from you. And I pray God you do not take the childrens bread, and cast it unto dogs; and I shall express my meaning briefly.

All that thou callest [I,] All that selfness, All that arrogancy, propriety that thou hast taken to thy self, all this must be brought to nothing; what­soever creates in us Iness or Selfness, this is pul­vis & cinis Dust, and Ashes, and Vanity; for take away these, and we are glorious creatures, the workmanship of God himself: but these things, Iness and Selfness, being let in, These, these things make us deformed; this is that makes us like the Devil himself; for take from him this (I) I am something, and take away [Selfness] I will have mine own will, and I will be Lord and King, and take away [Propriety] I will have, and I will enjoy something to my self and for my self: and then the Devil himself is a glorious Angel; there is no­thing then left, but what is good; all things were at first very good.

It is true, That Man at the best, is but created of the dust of the earth: but what is he, and what a case is he in, when sin enters into him? I do be­lieve there are thousands at this instant in Hell, that do wish from their souls, that they were or could be reduced to nothing at all. But that man that is reduced in this sense to nothing, and hath truly considered himself, he cryes out and com­plains, See O Lord how I am become Vile, Lam. [Page 234] 1. 11.La. 1. 11. and he acknowledges as David 2 Sam. 6. 21.2 Sam. 6. 21. that if I be Vile, I will yet be more Vile: Doth Gods book require that he should be Vile and abominable, and low in his own sight? his heart Echoes and answers, I will yet be more vile, I will be more nothing, as the Prophet Esay sayes, ch. 40. 17.Esa. 40. 17. We are nothing, we are less then nothing; all Na­tions are but as the drop of the Bucket, they are no­thing, they are vanity it self: we are but as a bub­ble, as David confesses, we are but as a broken pit­cher that can hold no water, Psal. 31. 12.Psal. 31. 12. we are but as dead men, cast out of sight, and clean out of mind: David was then in a most miserable con­dition in the eyes of flesh and blood▪

But Oh happy, thrice happy are those men that are once come thus to be Dead men (whatever men think): You know dead men they cannot so much as say this is [I] they esteem not of them­selves: let men do what they will with them, they are all one; strike him, he feels it not, they claim no interest nor propriety in any thing: let them be merry (while he lies by) or let them be sad, all is one to him: let them be sharers of his goods; One will have one part; Another, another; let them spend lavishly, and make merry with his goods, he he is not moved: why? because he hath lost his sense, he hath lost his taste: so he that is dead to himself, he hath lost his sense, he hath lost his taste in this world: let others rejoyce in heaping up riches, and adding land to land, and making them­selves and their posterity great in the world; these things concern not him: and likewise, poure any [Page 235] thing into a broken Pitcher, it can hold nothing; it can hold no honour, no praise, no price; so likewise into this man, pour what ye will into him, pour wealth into him, pour health, pour ho­nour into him, pour praise, pour credit, or the con­trary, he can hold nothing; whatever ye do to him,Mat. 5. 39. or take from him, he is all one: if ye take his cloak from him, he will give you his coat: if ye strike him on the one side, he will turn the other: curse him, and he will pray for you: and this he learns of his sweet and dear Saviour Jesus Christ, who hath set him a pattern for him to follow, and commands him to learn of him, and thereby ye shall find Rest to your souls: for saith he with Ia­cob, Gen. 32. 10.Gen. 32. 10. I am less then the least of thy mercies.

These things, Selfness and Propriety being taken away, Then there is a Fair Table for Gods Spirit to write what he pleases; for if a sheet of paper be blacked all over, can a man write any thing there­on? but if ye can take away that which blacks the paper and defiles the soul of man, take away Iness, as I may call it, and selfness, and propriety, and then there is a fair paper for God to write what Commands he pleases: then no Command cros­ses them. You know our Saviour Christ saith, Matt. 10. 39.Mat. 10. 39. He that will deny himself, shall save himself; and again, There is no man that hath for­saken houses, or lands, or wife, or children, or good name for his sake and the Gospels, but he shall have a hundred-fold, even in this world, houses, and lands, and wife, &c.

[Page 236]Brethren, if you did but believe this, could you be so over diligent, so eager, so covetous for the getting, holding, and saving of them? or would ye not rather, if Christ should command you, e [...]en Run out of Church, and burn you hou­ses presently, if you knew you should have a hundred-fold for them? but whether you believe it or no, his word is true: and all men shall be [...]ound lyars: Heaven and earth shall pass away, be­fore one tittle of his word shall fail: Mat. 5. 18. his words were the words of truth it self, they could not admit of the least shadow of untruth: and those that Christ hath brought to this condition we now speak of, know them to be unspeakably true: viz. That one hours joy, one hours enjoyment of sure, se­cure peace and joy in the Holy Ghost, which they have instead of those things, is more worth a thousand fold, then a thousand years enjoyment of all the wealth and riches in the world: nay, they find it better to have One minutes enjoy­ment of this ravishing contentment, then to have all the honour, all the riches, all the attendants, or whatever the world could afford them, though for ever: And if the scales of ignorance which now blind and darken your understanding, were but fal­len from your eyes, you should undoubtedly find it so; and till then you will never believe me: nay, though one should rise from the dead, and affirm these things,Luke 16. ult. you can look on them but as empty words, wind and shadows.

Yet let me tell you, O Beloved! were your eyes but opened, you would be so in love with this con­dition, [Page 237] nothing could keep you from it: you would not say, as the sluggard in the Proverbs, There is a Lion in the way: no, no, your souls would be restless till you attain thereto: I beseech you exa­amine your souls, and try them whether you are in this condition or you are not: let not things hang wavering,1 Kings 18. 21. and weigh down neither side: If God be God follow him; if Baal be God follow him: you will be hankering towards heaven, and fain you would be saved; but till you be brought to a re­solved Resolution, to take it by violence, there is no obtaining.

Consider this man in two things:

1 Consider, what ever God gives, he arrogates nothing to himself, and counts himself not wor­thy of any thing; neither can he rejoyce in it, as his own, but as given from God.

2 What ever Lesson God sets this man to per­form, he ascribes the whole power and strength of it to God onely, attributing no power to himself, while he doth it; yet he doth it not, but God in him: Or if he avoid any sin, he confesseth it was by no power, no watchfulness, no wariness of his own whereby he did it: for herein is the misery of all, that man will not acknowledge but some power he hath of his own, he can do something of himself: And herein was the sin of Adam, not so much in eating an Apple, but that Adam would have and appropriate a power to himself: he would be something without God; for if Adam had taken seven Apples, it had been nothing, setting self-will aside, and aiming at self pleasing, against the [Page 238] Command of God: But Adam would have pow­er in himself, he would have his own will, he would have an essence of his own; this was that which ruined him, and so also all his posterity to this day and for ever.

Thirdly Consider, This man, he takes all well that God doth; whether he give to him, or take from him, all is one to him; he is never troubled, he suffers no rending in his soul in leaving them: neither rejoyces in the getting of them; for he knows they are Gods, and they are due to him, whenso­ever he shall call for them: As an honest man that knows a sum of money is due, he having it ready, he had as live the owner had it as himself; for he cannot account it his own, he cannot boast and pride himself in that which is none of his own: This is that we call Reducing our selves to nothing, To just nothing; so that here we have set before you A lively Statue and Portraiure of a sequeste­red man which hath lost all that ever he hath in this world.

1 He receives all as from God, and looks on them as none of his own, and he not worthy of the least mercy, being less then the least, as Iacob con­fesseth, Gen. 32. 10.Gen. 32. 10. not in word onely, but really he is so in his own esteem. Not worth the ground he goes upon, as we say.

And then secondly, he uses them all to the glo­ry of God, and not to the satisfaction of the flesh, and his own will and lusts, but distributes them as God commands: And if he have Wife, Children, Honours, Riches, &c. he sets not his heart on them.

[Page 239]And thirdly, I should have shewed 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 himself, or any good temporal or spiritual, but he would have others enjoy the like, and is willing to communicate to them.

Fourthly, he is ready to part with them willingly when ever God calls for them.

And lastly, Because, as Eliphaz saith to Iob, Job 15. 11. be­cause the consolations of God seem no small thing to him, therefore he is indifferent in all these things; so God take not his holy Spirit from him, and those inward joyes and refreshings from his own presence, he cares not; let him take from him else what he will: Now what is it (think you) that this man feareth, that hath thus overcome, and is set down with Christ in his throne? he cannot so much as fear death, for he dyes dayly: And what do you think now can separate this man from the love of Iesus Christ? what can [...]inder him from boasting and triumphing? though not of or in him­self; but as the Apostle doth, Ro. 8. 35, 36, 37, 38, 39.Rom. 8. 35, &c. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (as it is written, For thy sake we are killed all the day long, we are accoun­ted as sheep for the slaughter:) nay in all these things we are more then conquerors, through him that lo­ved us: for I am perswaded that neither death, nor life▪ nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor [Page 240] depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Iesus our Lord.

So much concerning that; we come to the third, that is Forsaking all things:

Of what degree and condition soever, though not actually, it may be we are not called to that, but yet to forsake them alwayes in affection, to be alwayes in readiness to forsake All, if God cal to it: Many think they have done this, & they are ready to say with Peter, Mat. 19. 27. Mat. 19. 27. Lo master, we have forsaken al: but Peter was deceived, he had forsaken very little; and I doubt by that time we are tryed, we shall be found very tardy in this very thing.

But before I go any further I will answer one objection, which it may be lies in some of your minds.

You tell us of these high duties of Condemna­tion and Annihilation, and forsaking all things in the world, and indifferency; but what is all this without faith? they are but splendida peccata, golden sins;Romans 14. 23. for whatsoever is not of faith is sin: and we never heard you name faith in all this.

I answer, Though I never expressed it in words, yet it is necessarily implyed; for that is the weight of all; faith is the ground of all; faith in it self is a secret thing, it is The Evidence of things not seen, Heb. 11. 1.Heb. 11. 1. that being the ground and foundation, you know The foundation that holds all: for wheresoever you see a glorious building, ye will not imagine but that it hath a foundation, though it be hid from your eyes; but as it is said Rev. [Page 241] 13. 10.Rev. 13. 10.Behold here is the faith and patience of the Saints: so say I; Behold, they can forsake father and mother, and wife and children, and all, yea and their own lives too, or else he is not worthy to be my Disciple, Luk. 14. 33.Luke 14. 33. Behold, Here is a glorious Building, Built by God him­self: as when the Disciples wondred at the building of the Temple, Christ takes them off wondring, as having no such gloriousness in it, because the time should come there should not be a stone upon a stone which should not be thrown down, Mar. 13. 1.Ma [...]. 13. 1. His wondring was taken up about things of another nature.

But our Saviour Christ saith there,Luke 14. 33. wonder not that I said unto you, he that forsakes not father and mother, &c. he is not worthy of me; but I say un­to you, that he that hates not father and mother, and wife and children, yea and his own life too, can­not be my Disciple, v. 26.Ver. 26. But Oh, this Scripture comes so tart, and so thwart to flesh and bloud, they cannot endure it, they cry out durus sermo, as the Papists say concerning the second Com­mandment, it comes so directly contrary to ma­king of Images, that there is no way but it must be blotted out of the Decalogue.

So is it with this Scripture, flesh and bloud cryes out, down with this Scripture, away with it, out upon it, it is impossible for any man to perform it: or else they cry out, Oh give it some allay, some moderation, some interpreta­tion, some mitigation, else we cannot bear it: I, if it come in competition with that and other [Page 242] things too, that either we must forsake Christ, or forsake them, here now flesh and bloud can bear with it; But say I, away, away with all these things, These fleshly interpretations; Do you think Christ knew not what he said? Bring thy self to the Word, and not the Word to thee: All these things are offence unto me.

Behold (as S. Paul saith) I tell you A mystery;Mat. 16. 23. He that loves any thing in the whole world that is visible; any thing that is visible in thy wife, or visible in thy children, or visible in thy father or mother, &c. I say if thou lovest any thing visible in the whole world, let it be what it will be, This love it arises from flesh and bloud, and it is guided by flesh and bloud, and is terminated and ends in flesh and bloud. For, the body is but the brutish part; flesh and bloud is the worser part of man or woman; for, think but from whence this comes: look back and see the pit whence you were digged,Jer. 51. 1. see the womb in which you were nourished, and with what; The womb was but made of the dust of the earth, and of the same art thou made; and thou wert there nourished by by the flesh of beasts, Fowl, or fish, such as thy mother Eate; and when thou art brought forth, by the same is thy life continued; and all is but fleshly and beastlike actions; for the brute beasts do as much; they eat and drink, and seek to maintain life, and propagate their kind, and de­light therein: and if thou doest no more, thy love is but Earthly, sensual, and devillish, Iam. 3. 15.Jam. 3. 15. but if thou wouldst have thy love to be Pure; [Page 243] Then learn to separate; separate the precious from the vile, Jer. 15. 19.Jer. 15. 19. if thou separate, then shalt thou be as my m [...]uth, &c. Thou must love that which is divine in them; thou must love their internal part, Their Souls; Thou must love the image of God in them: and if thou do not separate herein the precious from the vile, Christ when he comes, he will do it then; and if thy love be set upon the vile, thou and it go together; for as it began, had its original, continuance, and end in flesh and blood; so in flesh and bloud it shall have its reward: thou lovedst it, and it loved thee: And I may say as Christ said in another case,Mat. 6. 16. Ve­rily, verily, I say unto you, you have your reward. Himself did make a separation of the precious from the vile when he was on earth, and so he will do when he comes to judgement: as when some came and told him when he was in the Temple,Mar. 3. 31. thy Mother and Brethren stand without desiring to speak with thee: he answers, who are my Mother, and Sisters, and Brethren? they that hear the Word of God and keep it, the same are my Mother, Brethren, and Sisters. He there separated the pre­cious from the vile, as if he should say, Do you think that I look as men look, and that I esteem as men esteem? No, as Mat. 23. 8.Mat. 23. 8. I look upon you all as Brethren; for ye are all the children of you heavenly father: I look upon that which makes you all Brethren, and as you are a compleat bo­dy, having one Master and one Father: I look not upon you as divided, but as one; for a King­dom divided against it self, that Kingdom cannot [Page 244] stand:Luke 11. 17.Belzebubs Kingdom is not divided; and shall Gods House, shall Gods Kingdom be? Therefore he that loves any visible thing, his love is but fleshly, and you can expect no better then a fleshly reward.

I,Object. but some will say to me, tis true; we know we ought not to love them, as them, but we onely love them so far forth as they are helps to better things, and as they fit us for the service of God.

A fair pretence!Answ. but delude not your own souls: many have been hindred by these things, few or none ever furthered: and yet forsooth, all the world of Professors, uses them but as furtherances, as they say: But we know, that thousands have been hindred by wives, and hindred by children, and hindred by houses and lands, and hindred by honours and pleasures, and they are most com­monly, if I may not say Alwayes, snares and hin­derances: for who ever found his heart as willing to part with them, as if he never had them? Therefore they are hinderances, and pul-backs, and no furtherers: ye are deluded, ye are blinded by them, when ye say so; and your souls are so much the more dangerously snared in them: for God commands in Deut. 13. 6.Deut. 13. 6. That if the wife that is in thy bosome entice thee to Idolatry secretly, thou shalt not hearken, neither have pity; thy hand shall be first upon her, &c. and I say, take heed thou makest not an Idol of that thou pretendest to love but to further thee.

And that of our Saviour, Mat. 18. 8.Mat. 18. 8. They are both such places, and aim at such high things, and [Page 245] such deep self-denial as flesh and bloud cannot indure to think on: If thy hand or thy eye, or thy foot off end thee, cut it off, pluck it out, &c. shewing that these outward things that thou lovest so dear­ly, may do thee the greatest mischief; as Wolsey said to Cromwel when he was to dye, Oh if I had but loved God as well as I have loved honour or riches, or health, & [...]. he would not have forsaken me as these will do very shortly: so that you see these outward things, for the most part, hinder us from Heaven, and minding the honour of God, and the good of our souls: The prosperity of wic­ked men, is but a ripening of them, fatning and fitting them for destruction.

Object. I but Sir, this is strange; would you not have us love our wives? would you not have me love my children? would you not have us love our money? Love money, and it will love me, as the Proverb is; make much of it, and it will make much of thee: These are the good blessings of God, that he hath bestowed upon me, sayes every one: and will you have me so unthankful as not to love them?

Answ. Yes, yes, by all means; I disswade you not from loving your wives, or from loving your children: far be it from me to think, much less Teach, That children should not obey their pa­rents: w [...] have not so learned Christ: far be it from me to teach you so; for Christ commands that you should love your neighbours: Ephe. 4. 20. and to love them as our selves, and our wives as our selves, as S. Paul saith, Ephes. 5. 25.Ephe. 5. 25. And shall I diswade you from loving your wives and your children, or [Page 246] father or mother? God forbid: But know what our Saviour saith, Mat. 5. 46.Mat. 5. 46. If ye love them that love you, what 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 Christians, I injoyn you A Love above all these: You are to love, That Noble, that Divine, that Internal part that is in them: do but separate the precious from the vile, Jer. 15. 19. and then I will say ye can­not love too much: But take heed these outward things do not privily and secretly withdraw your hearts from God; For They st [...]al away the heart insensibly: you must love them in the Lord, and the Lord in them, it is all one: Therefore, those that are true Christians, as they love All in the Lord, so they love the Lord above all, and love the Lord in 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 snared by them.

Thus loving all things in God, you wil be ready to part with all things for God: This is the Abdication I speak of, which is done by faith, & by faith only.

And further thou oughtest to have thy affecti­ons to stand so indifferently to them, as still and alwayes Listning, when God shall bid thee De­part from them: that when God shall say, 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 to cut it off, or things as dear and precious, That then, this shall be no sad message to thy soul; and then, I will say [Page 247] with thee, That thou lovest them for God, and in God, and as blessings from God, as All are ready to pretend: But if it be otherwise, ye are befooled, and gulled by them. Look upon Abraham; did God bid him forsake his own Land, and leave all behind him? Gen. 12. 1.Gen. 12. 1. yes, and in such a man­ner as I think you can hardly shew me his pattern; he must leave all; Get thee out of thy Country, and from thy kindred, and from thy Fathers House; and whither must he go? to a Land that I will shew thee; He knew not whither: So likewise did Abraham offer his son, his onely son, and the son in whom all the Nations of the earth should be blessed: yea, he did; That is, It was done in pur­pose and affection, and had been done in action, had not the Angel staied his hand; here now was Abrahams faith, that stood so indifferently to all things, that he as readily parted from them as enjoyed them: Beloved, what think ye, were not these sore Trialls? And so Moses did, he forsakes Egypt, and all the pleasures and preferments there, and chose rather to suffer affliction with the people of God: and those in the 11 of the He­brews, Heb. 11. 37. that forsook all, kindred and friends, and wandred up and down in sheep-skins and goat-skins, in dens and caves of the earth, whom the world was not worthy of; and all this was through faith: Faith must be the ground of all this Blessed Ab­dication; they were weaned to all these things through saith:Psa. 131. 2 as David saith, surely I have be­haved and quieted my self as a child that is wean­ed of his mother: My soul was even as a weaned [Page 248] child: You know a child when it is weaned, it is froward and pettish, nothing will still it; it would have the milk, the breast still, and will not indure strong meat, David complains, that he was even so; Nothing would content him, but That he should not have▪ give him what ye would, if he might not have [...] will, he would throw all away as children do: nothing was so bitter to him as This Weaning; yet for all this, The child must be Weaned; Though it wrangle, and though it cry, and is never so froward, yet all is one, The child must be weaned. Tis for its Health, for its Good, and for its strengthning, That it may grow to be A Man, And indure STRONG MEAT, and not to be alwayes Fed with PAPPE.

SERMON VIII.

Rom. 8. 17.‘If so be that we suffer with him, that we may be also glorified together.’

THose which have no part in Christs suffer­ings, they have none in his glory: And those are expressed in Phil. 2. 4.Phil. 2. 4. in two words,

  • 1. [...]
  • 2. [...] Phil. 2. 7, 8.
    [...].

  • 1 In Emptying of himself.
  • 2 In Humbling himself.

And these are sufferings indeed, Far beyond his scourgings, far beyond his nailing to the cross, far beyond his crowning with tho [...]ns, far beyond his whipping, his mockings, &c. All those sufferings are not worthy to be named the same day with these: for though he was God equall with his Father; yet he came down from Heaven▪ And dwelt among Us, among men, in the similitude of sinful flesh, and took upon him the form of a servant, And made Himself of no reputation; and he had [Page 250] not so much as a hole to hide his head in: Luk. 9. 58. and also, he became Obedient unto death.

Now if these sufferings of Christ be in us, If we Empty our selves, viz. Of all that gall of sin and bitterness that is in us, and also of all our Ex­cellencies and Endowments, both of Nature and Grace, and lay it all down At the feet of Christ, giving him all the power and glory for ever: Then be assured, whatever we do on this foundation, God accepts it, be it never so little: And though we do never so much without this, it is to God no more Then the cutting off a dogs neck, and as odious as the offering up of swines blood, under the Law: On whom (saith God) Isa. 66. 2.Isa. 66. 2. and to whom will I look? even to the humble, to him that is of an humble and contrite spirit, and trembleth at my words: This foundation being laid, Then come what will come: Then neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor heights nor depths, nor any other creature, shall be able to separate us from the love of God which is in Iesus Christ our Lord, Rom. 8. 38.Rom. 8. 38 They instead of separating us from Christ, shall make us nearer to him, and shall make us mor [...] conformable to our head, Col. 1. 24. To fill up that which is behind of the measure of Christs suffering IN US, which is his body.

And you may remember we compared these sufferings with Christ to those six steps, which are the six steps that led up to Solomons Throne (to wit)

1. Was To abhor in our selves all those sins [Page 251] and defilements that we are guilty of: which we called Condemnation.

The second was, To beat our selves to dust, to just Nothing, which we called Annihilation, yea, to less then Nothing and vanity.

The third was, Willingness to forsake all, to Sell All for Christ; which we called Resignation: That is, To be alwayes in affection and readiness, till GOD call us to action.

The fourth was, Indifferency; which we are now to come to▪ to stand equally affected to all conditions: Faith being the ground, as I told you the last day, Believing undoubtedly, that no­thing can be better done then what is done, God doing All. We have a pattern set us of this, by the Apostle Paul, He was come to this, Ephes. 4. 11, 12.Ephe. 4. 11, 12. I have learned, saith he, Implying, That he was long about the work, before he could at­tain it; but now I am grown to be a good Scholar in it, That is, in what estate soever I am, to be con­tent: and now I can do all things through Christ that strengthens me; I know Now, but not till now, Both how to be abased, and I know how to abound; Every where and in all things I am instructed, both to be full, and to be hungry, to abound and suffer need, Phil. 4. 11, 12.Phil. 4. 11, 12. I have learned, and I am instructed (saith he) which implies, that there is a secret in Gods school, which cannot be attained at the first entrance, and by Beginners: but when we are well entred and exercised therein, we may know how too look with a smooth face upon all chan­ges: for they do as Christ their pattern in that [Page 252] of Iohn 4. 34.John 4. 34. which is a copy set St. Paul by Christ, My meat is to do the will of him that sent me, and to finish his work; they account it not their meat and drink to do their own will, As all the world doth, but to do whatever He wills, And to suffer whatever He Wills, this is Their meat and Their drink: and as the Apostle sayes, I count it not in any case expedient to consult with flesh and blood; surely in this case it is not onely not expedient, 1 Col. 6. 12. but altogether unlawful; for how tart is this to flesh and blood, To tell a man when he is to go a journey he must be alike pati­ent, and alike thankful, and he must neither desire fair weather, nor foul? To tell a man that is at Sea, He must neither desire a wind with him, nor against him? To tell a man that expects a harvest, he must neither desire a good harvest nor a bad; Sunshine nor Rain? To tell a man that is Naked, that clothes and no clothes must be all one to him? To tell a poor man, That money or no money must be all one? To tell a man that is sick, that pain and ease, health and sickness, must be all one to him; Labour and pleasure, Ease and suffering, Liberty and Imprisonment, Glory and Infamy, All this must be alike to him? How can flesh and blood indure this Doctrine, if we consult with it? And therefore, He that Means to practise this, must not at all consult with flesh and blood: As the Apostle saith, I [...]onsulted not with flesh and blood,

And the reason is,Gal. 1. 16. because, Thou mayest not desire any thing that may cross Gods will or his [Page 253] providence; for that weather that is for thee, may be hurt to another; and that wind that is against thee, may be for the good of another, &c.

You will say,Object. it may be, Here is a doctrine in­deed: What will this Babler bring us to at last? Acts. 7. 10.Act. 17. 10 Then certain Philosophers of the Epi­cureans and of the Stoicks encountred him: and some said, What will this Babler say? other some, He seemeth to be a setter forth of strange Gods, be­ [...]use he preached unto them Iesus and the resur­rection; What new doctrine is this? I have been an Auditor and a Professor this 20, 30 or 40 years, and I never heard such a doctrine as this; And I have heard above a 100 Preachers, and none like this man, I never heard my own wayes so much thwarted; He clean contradicts our byas, and we have been alwayes taught otherwise, and there­fore this cannot be true doctrine: these are some new tricks and some new crochets and devices, some new querks and quillets, for novelty. This Doctrine is as strange to you,1 Kings 22. 14. as if I were A Set­ter forth of strange Gods.

Answ. No, no; God forbid that I should Intice you to Idolatry, or to serve strange Gods. Nor are these things beloved, neither querks or quillets or new devices: for do not think I durst bring you here any thing, but what my God hath Bid me speak, and what he puts in my mouth to speak: They are no devices of my own, but I assure you they are rich Iewels taken out of the precious cabinet of God, They are Chrystal streams from God the fountain of them,Rev. 22. 1. clear as [Page 254] chrystal proceeding from the Throne of God and of the Lamb. They are things that I have not brought here presently upon the phansie of my own brain; but things that I have seen and known by some experience thereof in my self; Things that I have long, long, debated in my own soul, and in serious consideration, before ever I durst deliver it to you as a message from my Master.

But Beloved, if you for all this do count these things Foolishness, Gods Spirit will, And doth, call you Fools; Do not do by me as the Gerge­sens did by Christ; because he did but onely se­parate them from their swine, they went out to meet him, Mat. 8. 34. and besought him to depart from their coasts, Notwithstanding all the good he might have done them, in his miracles, And in curing them and their diseases: they slight all this, be­cause they had lost their swine: So, Because I desire to separate you and your swinishness asunder, you and your beastliness asunder, you and your earthliness asunder, you care not for it, what ever good and benefit this may be to the healing and curing of your souls; And if I do cast pearles 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 beseech him to open All our Hearts, As he did Lydia's. But to the Old man this Doctrine is very Harsh, and flesh and Blood will not endure it. But to the New man this Yoak is easie, and this burden is Light. And no wonder though a body made and bred of, [Page 255] and with these carnal things, as it is, I say no wonder though nothing please it, and relish with it, but what tends to These things; No marvell though we shut our ears against this spiritual Divine Doctrine; for as it is said, Heb. 10. 36.Heb. 10. 36. Ye have need of Patience, that after ye have done the will of God, ye may receive the promise: so in­deed may I say herein, We have need of patience That we may be Thus moulded to Gods will, That we may be as pliable to his will, As wax is to the seal; and then, we shall be sure alwayes either to please God, or God shall please us, or both; Then All shall be at peace; Then shall there be no more war between God and us; Then we shall have Endless peace: As in the Revelation a 1000 years there is put for Eternity; for, from whence came wars? saith the Apostle Iames; Jam. 4. 1. come they not hence, even from your lusts? And again, we lust and have not, we desire and are not satisfied, because we ask it to bestow it on our lusts.

Now he that hath attained the practice of this LIFE I speak of, He is alwayes satisfied: but so far as we come short, when we desire any thing, and God gives it not, Then we fall at wars with God, And censure his proceedings, Having Harsh thoughts of Him.

The Apostle Iude among all the grievous sins that he speaks of, He reckons up Murmurers, complainers, That is, Mistakers of Gods doings; and he brings the example of Corah, whom the earth swallowed up quick for that very sin; But we,Jude 1. 16. Because the earth hath swallowed us up quick [Page 256] already; therefore we murmur and complain.

And as Christ said to Peter, Why doubtest thou▪ O thou of little faith? so say I, Why murmur you, Oh you of little faith? Why do you murmur against your infinite Good God and most gracious Father, who hath promised you, ye shall want for nothing? why dare you not trust him? And why do you accuse your God of Untruth and strait-handedness? what displeases you, Oh ye of little faith? let me but reconcile you together. As he thinks well of you, and intends well to you, So do yo [...] esteem alwayes well of him, and of his doings: Do you not believe That God He is your Father? and if you account your selves His chil­dren, he will give you All good things, Mat. 7. 11.Mat. 7. 11. Then he content To let him be wiser then you.

O but! I know you will say to me, God for­bid but we should do so: he knows what is best for us, better then we; This we have been taught long ago: this is a Received Truth; This is plain in the Word, And in our Catechisms which we learned when we were Children; And what do we do with the word if we believe not All this? let us throw away our Bibles, let us burn our Bibles, if we do not believe and sent to our seal that this is true.

And if I should ask you, Do you not believe that God is your Physician? Yes: And will you direct your Physician what order he shall take with you, And will you tell him what is fittest for you? Surely then, if you mistake any thing that God does to you, or direct him what he shall do, [Page 257] (whatever your confessions be with your mouths) you proclaim your selves Wiser then God.

Doth not he know, when to give you health; and when sickness? when to give you wealth, and when to give you want? when to give you ho­nour, and when to give you dishonour? doth he not know when to give you peace, and when to give you war? Psal. 145. 15. Doth not this Great Master of the whole World know, how to give to al his houshold their meat in due season? I know you acknow­ledge all this. And that God, if he saw it good, can give you your desire; for he can do as he pleaseth, And he hath the disposing of all these things; And that it is in vain to rise early, and go to bed late, Psa. 127. 1 and eat the bread of carefulness; for he alone giveth his beloved sleep. And our Sa­viour sayes, Mat. 6. 31.Mat. 6. 31. Take no thought what ye shall eat, or what ye shall drink; for your heavenly Father knoweth that ye have need of all these things; for sufficient for the day is the labour there­of: and care not for the morrow; the morrow shall care for it self, But if you confess, Also Believe These things, then might I save my labour; But your practise shews you do not. For if God do not give that which thy flesh desireth, yet thou oughtest to be content.

Obj. I but Sir, shall I not labour and be indu­strious in my calling?

Answ. Yes, by all means, or else the Apostle saith, you must not eat: and it is commanded, Eccl. 11. 6. In the morning sow thy seed, and in the eve­ning let not thy hand rest: But, This thou art to [Page 258] do without Perturbation of Spirit, and with indif­ferencie, with a weaned affection, here is the very Hinge of the business, That when thou hast done all and found it true, That except the Lord build the City, they build in vain: And that except the Lord watch the City, the watchmen watch in vain, Psal. 127. 1, 2.Psal. 127. 1, 2. and so consequently, That when the Lord hath denyed that success thou seekest; yet to be content and quiet, As seeing him Ordering all in his greatest wisdom. Thou art to aim at This, viz. To bring thy self to this point, to be alike thankful in health and sickness; For crosses and disappointments, as for successes and blessings (as thou esteemest them) for all dis­pensations, even crossest, may be successes & bles­sings with God, though thou esteemest them not so; for he may bless thee most, when he crosses thee most; and contrary, he may most curse thee when he most blesses thee, as thou thinkest.

I but Sir, by this rule you would not have me pray,Oject. neither for the one nor the other, neither for plenty nor want, neither for liberty nor impri­sonment, or the like.

Yes, by all means, I would have you Pray, that God would give you that which is best for you,Ans. and that he would Turn all To the best, but not to direct and appoint him what to do. Be sure that your prayers be such as become Gods ears to hear; for all the prayers of all flesh through the whole world, is displeasing to God; He hears not, if it be for the satisfying of the flesh & lusts. Na, yas I said, God may give a blessing, and yet not grant [Page 259] the thing thou desirest, but the contrary; and yet he gives the blessing; and he may and doth both hear and grant thy prayers: I know i [...] is your or­dinary common speech, when you are in some di­stress and affliction, to say such a thing hath be­fallen you, you praise God for it: But At that time what doth your heart say? does not it desire liber­ty from it? if it do, you do but dissemble with God; For, could you praise God for it in good earnest, you would do it as for a thing which you rejoyce in and are glad of; At least, to be as equally content to have that condition as the con­trary:Job 1. 21. There is enough can say blessed be his name for good things, and such things as please them; but if God take away those things, then they can­not as well say, Blessed be his name, as holy Iob did. And as Hezekiah, when he had shewed the trea­sures of the house of the Lord to the Embassa­dors; the Prophet comes and denounces Gods judgement against him, Esay 39. 8. and told him that the King of Babylon should come and carry away all those things: he answers, the word of the Lord is good which thou hast spoken: Isa. 39. 8. so where is the man that when God causes any to carry away those things which we esteem, can say, The word of the Lord is good? This is that we should labour for: for if once we could attain to this, that no­thing that God did should displease us, Then nothing that we do, should displease God.

But alas,Job 11. 12. alas, Vain Man would be wise, and will needs contend with his Maker; for this is that we should do, to subscribe and set to our faith and [Page 260] belief, that what ever happens and comes to pass, Is the best, yea better, then if it should happen otherwise; Until we come to this, or so far as we come short of it, We are meer Lucifers, meer Devils: for we are not content with Gods govern­ment, and we mislike what he doth; and we would fain establish, if we had power, we would have a government not according to Gods will, but ac­cording to our own: But untill we come to this, to esteem Gods government to be best, we can ne­ver quietly submit to it, or choose it: for so long as we apprehend a thing to be Evil, we cannot choose but hate it; for it is natural to us, To hate and abhor that which hurts us, and to love that which does us good.

Hence it is that the husbandman when he hath bad weather, that destroyes his hopes of his crop, if he apprehend this to be evil, he cannot love him that is the cause of it: and so the Mariner if he apprehends that a contrary wind is evil for him, how can he love God who is the cause thereof? So likewise, if a man thinks it an evil to lose his father, or mother, or wife, or children, or goods, or lands,Job 2. 9. he cannot choose but hate him that is the cause of all this. As Iobs wife says to her husband, Doest thou still remain in thine integrity? Curse God and dye: as if she should say, doest thou still bless God that curses thee? This is a maxime too commonly received among us, that where profit is there is piety; where God does not bless a man (as we count blessing) there we think is no piety; and where he does, there God is well plea­sed.

[Page 261]Oh fools, and slow of heart to believe! Know this, That every man must either be a god, or else subject and submitting to a God; there must needs be One Rule, One Standard-measure, that must be the rule of all justice: so it is in every thing, in corn-measures, and the like in weights, &c. In every thing there is a rule, a standard to repair to, That rules, governs and measures all the rest, to which all measures must be brought to be regulated and fitted by: it must not be this or that mans saying so, but come to the rule: So in Divinity, will you be your own judges? or shall it be this mans opinion, that mans opinion? or rather shall we not say as David? Arise O Lord and judge the earth: I will not tell thee any more, what thou shouldst do, or tell thee what is best; for thou a [...]t Lord and judge, Thou art Iustice it self, and who shall contradict thee? I account better of what thou dost, then what I do; for my wisdom is foolishness: in case of honour, in case of dishonor; in case of good report, in case of evil report; in case of riches, in case of poverty; in case of giving children, in case of taking away children: In giving fair weather or foul & [...]. whatever thou dost, that is best.

Every thing in the world (as one saith) hath two hands; by the [...]ne ye may carry it, by the other you cannot: As to say, My brother hath done me an injury, by the hand of injury we cannot carry it, but we swell 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 [Page 262] though he hath done me an injury, yet because He is my brother, I ought to bear with him. So again, My enemy hath done me an injury, by the hand of injury, you cannot bear it, but by the hand of your Enemy you may; for from your Enemy you expected no other: and so these dayly complaints are in the world: Oh! What shall I do? I have lost my estate; or I have lost my good name, or I have lost my dear wife, or I have lost my hopeful children: Oh! take heed of that, of saying so, They are taken away: And he hath taken them that gave them to thee, whose own they are, He takes but what is his own; and why then dost [...] repine, but that thou claimest a propriety & right in them, when thou hast None? For did God ever Covenant with thee, How long thou shouldst have thy wife or thy children, or thy lands, o [...] thy health, or thy credit, or thy honour? He never did; why may not He then take any of them when he pleases? But here now, is that faith that overcomes all,Psal. 62. 11. To look upon God, As doing all, and therefore to conclude, all is well done: for in his government there can be no error, not the least Error that can be imagined: who dare blaspheme so as to imaginne that God can erre? and yet in our practise we dayly Accuse him.

You know David how he behaved himself to­wards Shimei, 2 Sam. 16. 7.2 Sam. 16. 7. when he railed on him, Come forth thou man of blood, come out thou man of Belial: when some would have fallen up­on him, no saith David, let him alone, for God hath bid him curse: as if he should say, I will not [Page 263] run at the stone that is thrown, but look through him, to him that stands behind this creature: Oh what a height in Christianity is that soul come to, that not onely can endure, but endure joyfully? as the Apostles, Act. 5. 41.Acts 5. 41. they went away Rejoy­cing from the councel, when they had been impri­soned, misused and whipt, That they were counted worthy To suffer such things for the name of Christ: So when a man simply out of an Awful respect and Reverence of His Almighty God and Father, can look upon the carrying away of his goods, the burning of his house, the ravishing of his wife, with dry eyes, and with a smooth face: I say, Out of an Aweful respect to God, not out of a senseless stupidity: mistake me not, but be­cause he dares not find fault with what Gods will is: when he so behaves himself in whatever befals him, for the Name and sake of Christ, That he rejoyces at it, That he so carries himself in Gods sight, in these things, as if he willed them, and takes them thankfully as the Apostles did, hating murmuring, This is something; What thou poor worm, dust and clay, to lift up a thought of mur­muring against thy infinite wise Creator? Oh tremble before him, all ye Nations, and let him rule in his own house in peace.

We daily pray,Ma [...]. 6. 10. Thy Kingdome come, Thy will be done. Beloved, Gods will is never out of tune, but it is thine that is; for although thou hast said that Petition a thousand times over, yet thou hast never yet learned that Petition till thou hast learned to render up thy will to Gods will: 2 Sam. 12. as David, [Page 264] 2 Sam. 12. 16.2 Sam. 12. 16. when his child was sick He fasted and lay upon the earth: but when his child was dead, he raised up himself, and washed and called for meat; Some of his servants wondred at him; he answers, Ver. 22. When the child was sick, I knew not what Gods will was; but now God hath declared his will, in taking him away, why should I grieve any longer? I shall go to it, it shall not re­turn to me: his carriage in it was wonderful, That he should grieve for the child when it was alive, and comfort himself when it was dead.

Now we having been so long in the Doctrinal part, it is time for us now to look, What effects this Doctrine brings about in us: Let me tell you, He that practises this Doctrine, As he hath two eyes in his head, so he hath two eyes in his mind: and as he hath two feet, two hands, two ears to his body, so to his mind; the one is like the com­pass that stands fixt, pitched in the center: and the other moves and goes about, and doth the work: the one is pitcht upon God, his will, and his decree; the other acts and works, and goes up and down, and doth what he hath to do in the world: so that whatsoever fall out, still he hath recourse to Gods will and decree: There is his place of Refuge and security. He doth the works of his calling▪ and actions among men with chear­fulness, as imployment from God; and however things fall out, they move not him, to lift him up, or cast him down.

2. This mans eye is not divided between God and Mammon;Mat. 6. 22. he looks not asquint; his eye is [Page 265] alwayes single; he brings not God down to these things, but he brings all things up to God, he consecrates all to God.

3. This man he hath resigned up his judge­ment To God onely, He is content to let God rule his judgement: he resignes his judgement wholly to him. If God condemn him▪ He accounts himself condemned: but if men condemn him he can puffe at it; He Regards not that: So like­wise, This Man He resign [...] his judgement of others to God; He dares judge no man: saith he, shall I dare to judge? no no, Psal. 85. 8.Psal. 85. 8. I will hear what God will say, I will hear his judge­ment, whatever his judgement be, that is well, that is best: and as David saith, Psal. 31. 5.Psal. 31. 5. In­to thy hands I commend my spirit: So saith this Man, into thy hands, O Lord, I commend my judge­ment; into thy hands I commend my taste; into thy hands I commend my sight; I am ignorant, and know [...]othing, but thou knowest what is best for me: and to thy judgement will I submit, what­ever it be.

4. This Mans is gotten Above all Heights and depths, above all principalities and powers, above life and death: for he hath tamed and brought under all fears and all hopes: that which hath un­done and conquered thousands, He hath vanqui­shed all his Enemies, and doth lay him down and sleep: for saith he with David, Thou onely makest me dwell in safety, Psal. 4. 8.Psal. 4. 8. If mountains be tumbled up and down and hurled into the midst of the sea, Though the Sea Roar and make a [Page 266] Noise; yea, though the whole frame and fabrick of heaven and earth crack, and heaven and earth should meet together, yet He can lay him down and sleep: they may kill him, but he knows They cannot hurt him: If all things be in peace, He is a quiet man: If all things be in confusion, and coming to nothing, He is a quiet man too: For, believe it, Till a man be come to This, He is ne­ver quiet; for he that hath any propension to any one thing more then to another, can never be quiet: therefore this man is equally A stranger to all creatures; and he that is disturbed by heark­ning to the call of his lusts cannot be quiet.

He that Hearkens after covetousness, If he be a servant to this sin, he is alwayes in wayes that lead to it, and he can never be a servant to God: For, If it doth bid thee cozen and deceive? doth it bid thee trudge here, and truge there, to fulfill the lusts thereof? doth it bid thee compass sea and land with an over-Eager intention for thy pro­fit? thou art still found in these wayes. So of Ho­nour, if thou hearken to the commands of it, then art thou found in its service: Thou wilt flat­ter, thou wilt bribe, thou wilt do any thing that it commands; Thou art as true a servant to it, as the Centurion said of his servant:Mat. 8. 9. I say unto one go, and he goeth; and to another come, and he cometh; and so of any other sin: and while thou hearkenest to the commands of these, thou canst never hearken to the commands of God: But This Man, He is ready for whatsoever God com­mands either in doing or suffering; He is never [Page 267] [...]narmed for any thing God shall send: if God call him to sickness, to imprisonment, to death, to judgement, he is ready, he is alwayes ready horsed for his Journey; he waits for the word of Command and is ready to depart: He is ready with the children of Israel To depart out of Egypt, He hath His bag and his baggage, and his staff in his hand, Ready to depart: All News is alike to him; yea, All creatures are alike base to him, and alike excellent: God is onely Excellent to him, but all creatures are alike.

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 reason why we do not account God most excellent, is because we prefer One thing before another; we prefer one creature before another: But whatever happens to This man, he can make no difference; doth riches happen? doth credit happen? doth poverty happen? doth disgrace happen? doth friends hap­pen? doth foes happen? all is one to him; He concludes,Mat. 11. 26. Blessed be Thy will; And saith with our Saviour, For so Father it seemeth good in thy sight: doth health happen? even so father it seem­eth good in thy sight: doth sickness happen? even so father it seemeth good in thy sight: doth adver­sity happen? he is not cast down [...] doth prosperity happen? he is not lifted up: as the Spouse in that of Cant. 4. 16.Cant. 4. 16. Awake, O North wind, and come thou south, and blow upon my garden, that the spices thereof may flow out: let my be loved come into his garden, and eat his pleasant fruits; That is, arise [Page 268] what will, Come from the four winds, and blow upon my garden, and it shall cause it to Flourish and increase: Come any kind of condition, it makes his garden grow: come the East wind, he grows; or come the West wind, a wind full con­trary to that, it brings forth the same effects: come the South or come the North, which is full opposite to that, all is one. Oh happy, thrice hap­py man, who is come to this!

Lastly, This man is such a man as I would ye were all such; That is, He is an Anabaptist, as I may say, he is New Christened: for so the word signifies; Anabaptist, That is, to be Again Bap­tized, or Rebaptized: according to that promise of God, Isa. 62. 2. Thou shalt be called by a new name, which the mouth of the Lord shall name. His first name was, Quod vult homo, what Man would, what Self would, what flesh would: If ye ask how he lived? how he willed? how he desired? The answer must be, After the will of man, after the will of the flesh; but now his name is Quod vult Deus, What God would; He lives no more that old life, now he lives, wills, desires, affects after the will of God: Ask him now, how he wills? he will tell you, He desires no more his own will should be done, but that Gods will may be done in all things; Now, he no longer retires to his own wisdom, to his own directions in any case; but sayes with Iehoshaphat, 2 Chro. 20. 12.2 chron. 20. 12. We know not what to do, but O our God, our eyes are towards thee: we know not what thou wouldest have us to do, we know not what thou wilt have us to suf­fer, [Page 269] we know not what we shall have, we know not what we shall lose, we know not how long we shall live; but O our God, our eyes are towards thee; even whithersoever thou shalt bid us go, we are ready to go.

Just as a man that is travelling in a strange way, and he comes to a way where there is three or four wayes before him; now he not knowing which is the right way he would be glad to have any one to tell him which is the right way; and he willingly takes that way, thorgh it be the worst, the ruggedest, he is indifferent to any way, so he go the right way. Especially the business being Important As Heaven is.

So my Brethren, Be assured many are the by­wayes that a man may turn aside in; but This man looks up to Almighty God, and enquires of him, which way he will give 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 Reproch he would have you go, that you go it cheerfully: or what­soever way it be, that you go it willingly. I know, I need not bid you go the way of ri [...]hes willingly, the way of honour, the way of pleasure, to go these willingly; every one desires these wayes; but when God shall cross their own wills, and their own desires, that they go these wayes also willingly, and with chearfulness. We will con­clude with our Saviours words; He doth all this cheerfully, because Even so father it seemeth good in thy sight; and because it is my meat and drink to do thy wil.

[Page 270]THe Author being taken off his publick preaching at Kensington, he came not to speak of the two last steps to peace and rest: viz. Con­formity, and Deiformity.

THE DEAD and KILLING LETTER.; THE SPIRIT, and the LIFE.
In four Sermons, Preached at a private meeting at KENSINGTON.

JOSH. 15. v. 16, 17.‘And Caleb said, he that smiteth Kiriathsepher, and taketh it, to him will I give Achsah my daughter to wife. And Othniel the son of Ke­naz the brother of Caleb took it, and he gave him Achsah his daughter to wife.’

BEloved, that I may now bring you down As by the Hand, to the meaning of Gods Spirit, in this portion of Scrip­tu [...]e, To unfold and set forth those Sa­cred, Hidden, and divine Mysteries contained in [Page 272] them: Take knowledge how that when Moses, as you may read in ch. 13. 14.Numb. 13, 14. of Numbers, when he had brought the people to the borders of that long desired land, Exod. 3. 8. which flowed with milk and hony: Moses according to Gods command, chooses 12 men, One out of every Tribe, to go and discover this land, what it was, and how it might be ob­tained: among these 12 men, were these two sent, Ioshu [...] the Author of this Book, and Caleb here mentioned in the Text: These two and the other Ten went, dispersing themselves by two: they pass through the Land from Zion to Rehob, Numb. 13. 21. and took special notice of what they could get know­ledge of, as conducing to their ends, searching and piercing into the very bowels of the Land, Ver. 18. what they could discover of its Richness and Fertility, Of its commodiousness and pleasantness, of the strength and weakness of the people; and of all things which might conduce to the victory, and for the encouragement of those who sent them: For they had heard various reports, some to in­courage, some to discourage, therefore they re­solve to send these 12 pickt men, One out of every Tribe, as spies, to bring them a True report. And in their journey, Two of them (to shew the rich­ness of the land) they meeting with grapes very fruitfull, Ver. 23. large and wonderfull, at the Brook Escol; There they cut down a cluster to bring their bre­thren an Example of what they had seen, to con­vince them by sight as well as report: and it was so big and weighty, that they were fain to carry it between two of them. And All these twelve [Page 273] coming back to their brethren, They all give re­ports of the Land: All the twelve agree in one, for the Excellency and goodness of the land: but ten of the Spies,Ver. 27. All except these two, Ioshua and Caleb, They bring up in ill report, To discourage the people; saying, it was very true, that it was a land [...]lowing with milk and honey, and abundance of all things,Ver. 2 [...]. and therefore, To be desired: But, There was no way to get to it, for their walls were strong and high, reaching to heaven; and the men were mighty men, the sons of Anack, The land was full of Giants, And say they, we were in our own eyes but as Grashoppers to them. And therefore whatever others may talk of this and that; the plain truth is,Ver. 32. That it had been far better That we had dyed in Egypt, or the wilderness: for let the Lord promise what he would, and Moses and that Faction believe what they would; there was No hope of ever prevailing:Numb. 14. 1. But this Rumour running and increasing among the people, inso­much that the people Cryed out, and wept sore: Ioshua and Caleb hearing thereof, at last they stood forth to stop this slander, and to encourage the people; and exhorted them not to give any heed to those reports; For, The people were so discouraged at these reports, And the Mutiny grew so high, That they resolved to forsake their Gover­nours,Ver. 4. and make themselves Captains and return into Egypt. But Caleb and Ioshua laboured mightily to perswade their brethren; for the Lord was wroth and would have destroyed them, But These perswade them to forbear their [Page 274] murmuring, and not rebell against the Lord: for If the Lord delight in them, Ver. 8. he could and would give them the Land, and bring them into it; 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 Israel, And he would make their enemies to be bread to them, and they should be as Grashoppers before them: and the Lord would make them As Giants and Conquerors over them; and they should not be able to resist: And, for all they were so great and mighty,Ver. 9. The power of God should make them serve for food; And, all those opposi­tions and discouragements should so turn to their advantage, that they should Serve them, and be all, as helps to them in the victory and conquest. Yet for all this the people were so mad and inra­ged through unbelief, that all the congregation bad,Ver. 10. Stone them with stones.

They thus persevering, These two, To clear the slander, And the other to murmur and discourage the people, that hereupon began such a mutiny; Some few, taking Calebs and Ioshuahs side, and some, yea most of them the murmurers side, Inso­much,Chr. 14. 3. That they fell at variance whether they should attempt the land, or dye as they were; so that Moses was fain to stand up and intercede for them; or else the Lord would have destroy­ed them utterly as One man, at one instant; but yet, He would, for all this, in the very heat of all his anger and wrath, Preserve those that believed, And made of Moses, Ver. 13. A great people: yet Moses [Page 275] Stands up for them, and prayes and urges the Lord, That he is long-suffering and great in mercy, and therefore that he would, as he had often done, bear with them and pardon their unbelief; And the Lord answered his prayer and said, I have pardoned according to thy word: Ver. [...]. but as truly as I live, all the earth shall be filled with the glory of the Lord; Onely, This generation, who have seen All my Miracles and my wonders from Egypt to this day, and have tempted me now Ten times, they shall not see this good land I promised them; save onely my servants Ioshua and Caleb, they shall live and Enter and Possess, and also the poste­rity of those that believe in me.

But before I go any further, I would not let all this go without this One observation from hence, by the way, That of all the souls that murmured, though they were at the edge of the land, yet (being 600000 in number) not One of them All, Entred the land of Canaan, but onely these two.

Beloved Friends, you have heard here a large description of what was then done: Of an Ex­ceeding good land, and desirable, and how they murmured, and how full they were of Unbelief, and how few entred: Shall we onely look upon All this, as an history, and never reflect into our own souls? What is This good Land to us? what are we the better for all these good things, A land so fruitful, so good, so replenished with milk and hony, so fruitful every way, so delightful, so com­modious, so desirable, If there be not the same [Page 276] land for us, as well as for them? Can all these things do us any good, unless we may enjoy them? you know the p [...]overb, when ye hear of such and such Rare things, every one will say, what's all this to me? We had rather have it, then hear of it: for, it is a trouble to hear of it and yet want All these things. So I say Beloved, Because, in all you read or hear in the Scriptures, I would have you still look into your selves, That the Scriptures may Be your Own; That you may, as David sayes,Psal. 119. make the Word your Portion and your Inheritance: That, that which was to others sweet, as it was to him; so it may to you, be as sweet as hony to your taste, Psal. 19. 7, 8. yea sweeter then the hony comb; and more to be desired then gold, yea then much fine gold. I say, what is all this long History to us? But that, in this history, and so in all other Promises, we may see, They are made to us: Let me tell you, In this very history, There is a good land promised to us, as well as to these Israelites: and it is by Gods promise con­firmed and Ratified to us; And though we often doubt and despair, murmur and mutiny, yet the Lord often and many a time passeth by, and par­dons our murmurings, and unbeliefe, and still re­news his promise; Though we often (so far as lies in us) Cancel the bonds and the ingage­ments; yet, He is a God Rich in mercy, Slow to anger, and he pardons our Unbelief; and his Charter to us and with us is A New granted and renewed every day, and Revealed more and more unto us.

[Page 277]You that are Believers, Do ye not find all these things true, both to and in your selves? Nay, are there not Mutiners among us, within our souls? do you not find These very things ac­complished within your own hearts? have you not These Whisperers, These depravers of the power of God within your selves? do not you harbour these Mutiners, 1 Cor. 2. 9. that say, Tis true, Hea­ven is a good Country and full of plenty that can be desired; there is indeed, as the Scripture saith, Things,Psal. 16. ul [...]. such as eye never saw, nor as ear never heard, nor ever entred into the heart of man: And At his right hand there are pleasures for ever­more: but These Mutiners within us, they say withal, that This place, this land, this Paradise, is walled about with high and thick walls, such as we shall never climb; and the Inhabitants are Giants, mighty men, such as we shall never over­come: There is, before we come there, The strong man to overcome, and he is not onely strong, but Armed; And there is Lucifer the Prince of the powers of darkness: and There is the blood Red Dragon, spoken of in the Revelati­on, And all these are Giants, sons of Anack, whom we dare not disturb nor en [...]ounter: there is the Old Adam, and Self-will, and that which is nearest and dearest of all, There is [I] my Self, to be overcome (as I opened to you upon ano­ther Text, under several heads) All these are as so many Golia's, making challenges and pro [...]la­mations in behalf of the whole army of those nu­merous Philistims within us; And, to fight really with these, we had rather die in the wilderness, or [Page 278] return into Egypt, 1 Sam. 17. 9. into our old captivity, then once adventure against them: For, saith the heart within, (for the present) we are quiet, and let us not further adventure, we feel now no evil, we can take our own wills, and we can follow our own pleasures, and we are Lords, and none dare con­troul us in our own wayes, if we can be content: Though we are told, our own wayes and wills are destruction: We find not, nor we feel no such thing;Jer. 44. 17. while we served and worshipped the Queen of Heaven, we had plenty of all things; but since we attempted To forsake our selves, and deny our selves, and to crucifie our selves, we have found nothing but troubles, fightings and discourage­ments, Therefore Tis but a folly to try any fur­ther and labour ourselves in vain; let the Coun­try be as good as it will, we shall never get thi­ther; we will rather venture our souls though we dye in this wilderness; God is merciful, and we find most ease and pleasure in following our own wi [...]ls and o [...]r own wayes.

Oh my beloved, Find you not all these things within you, and ten thousand thousands more of this nature? But let me tell you, None of all these doubtful distrustful spirits can ever enter this promised land, Never did Nor never shall Enter this desired Land; for, Those enemies (as I then shewed) which I named in part before, they must not onely be fought withal,1 Sam. 18. 7. but they must be overcome: These Goliahs must be slain, and be beheaded before ever ye can triumph in the Dance, with the Minstrels and the Damsels: Nay let me tell you, God hath solemnly sworn in his [Page 279] wrath, in Psal. 95.Psal. 95. 11. These shall never enter into His Rest: but To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down in my Fathers Throne, Rev. 3. 21.Rev. 3. 21.

But, Oh ye of little faith, why doubt ye? How is it that ye have no faith? if ye look upon your selves indeed, ye are but as Grashopers to these Mighty Giants, Heb. 10. 23. and Terrible [...]nemies within you: but if ye fix your eyes on him that hath promised, you have no cause at all to [...]; they shall be but as meat for us, And their [...]efence shall depart from them, and the Lord of hosts is on our side: this spiritual Canaan, this Heavenly Rest, is freely promised by God, not for anything in you: Say not in your hearts, as the Lord saith to the Israelites, Because we are better, or because we are stronger then the Nations about us,Deut. 7. 8. we have done, or shall do All these things: but because the Lord loved you, and he would do it for his own Name sake: Therefore, Onely Believe, and none of all these things shall stand in your way: These dis­couragements shall be as meat, and Strength to you: This inheritance is not gotten or obtained by our strength, or our righteousness: but it is pur­chased by his Sons Own bloud, and the work is carried on by his Own strength; Onely believe: If ye can but trust to this, if ye can but Rely and Rowl your selves on Him, be sure you shall enter This Rest, and possess This Good Land: And the way to it, is onely by being sensible of our own unworthiness and weakness, and likewise of his [Page 280] Love and power Relying thereupon: These souls shall enter, and these onely.

My Brethren, Then of all things take heed, or rather, The Lord give you watchfulness against this great sin of Unbelief. Infidelity and unbelief is the first and main thing to be overcome in the way of Christianity. Unbelief excludes us from this Rest: Therefore it is That He who is an unbeliever cannot inherit the Kingdom of God; All other s [...]ns are but fruits of unbelief. [...]nbelief dis­ables utterly, and Cuts off from the Kingdome of God: for so long as we conceive a thing impossi­ble to be done, we can never go about it with cou­rage o [...] confidence. But He that relies on Gods promise, distrusting his own ability, yet believing that there is nothing so high but he shall at­tain it; nor nothing so strong, but he shall over­come it; and onely because God hath promised it, Then shall we go on couragiously and victori­ously: Our own strength or our own weakness shall not much encourage or discourage us: But If we doubt and believe not, Then shall it fare with us, as it did here with these Murmurers, We can ne­ver enter into His Rest.

But now let us go on; These things I could not but touch at, lying so in our way. After that these Israelites had entred, and had partly over­come and conquered this Land, and had got it into their own possession, They began to divide the Land, to every Tribe His lot of inheritance: To Caleb (Ioshua being made Governour) he gave Hebron, which he took upon him to subdue and [Page 281] to finish the conquest; for Here and there The Enemy had some strong holds: Josh. 14. 9. So that Cal [...]b he took Hebron for his inheritance, And he under­took, He and his friends to assist him, that if he could overcome it, he should have it to him and his for ever; if he could not, he should lose it: And passing along, he came to this City, Kiriathsepher; & It being a City very strong, & yet of great impor­tance for him, he much desired it: Caleb makes a stand, & proclaims, That whosoever smiteth this Ki­riathsepher, Josh. 15. 16. and taketh it, he promiseth to give him his daughter Achsah to wife: it seems Beloved, She was One very Amiable, and to be desired for her Comeliness and Beauty, One worth having; and therefore he propounds Her as a Great and full Reward to whosoever taketh it: as it is in the ver­ses read: And Caleb said, Whoever smiteth Kiriath­sepher, and taketh it, to him will I give Achsah my daughter to wife.

We come now to divide the words: There is in these two verses, two things:

1. Onus, the work, the burthen, whosoever smi­teth Kiriathsepher and taketh it.

And secondly, Here is Honos, the gift, or the Reward, or the honour, To him will I give Achsah my daughter to wife.

But now let us consider, what is all this to us? what is Caleb to us? or what have we to do with the smiting or taking Kiriathsepher? or what shal we be the better for Achsah, Calebs daughter?

I have here, you know, even now, read the first and second Lesson part of this 15.
Josh. 15.
of Ioshua, and [Page 282] the other out of 2 Cor. 3.
2 Cor. 3.
I may boldly say, One answers to the other, like the two Cherubims, This looks forward to that Chapter in the Corinthians; and that looks back to this; The one is the inter­pretation of the other. But it may be you will say to me, That is very strange, we see no such thing: what is this Chapter to that, or that to this? for S. Paul tels us there, That the letter kils, but the Spirit gives life; and that They are Ministers not of the letter, but of the Spirit: And likewise, he speaks there of the two Tables of the Law, and compares it with the Glorious dispensations of the Gospel, as being far more glo [...]ious: If there was so much glory at the Promulgation of the Law, which was written but in Tables of Stone, and to be abrogated, and was also but the mini­stration of death: much more glorious is the mi­nistration of the Spirit, written by the finger of God himself in the Tables of our hearts for even that which was made glorious, had no glory by rea­son of that which excelleth in glory: And Moses, He put on a vail,
2 Cor. 3. 13.
else the people could not behold Him nor Hear him; Which vail is still upon the heart, and our m [...]nds are still blinded by reason of that vail, which is still upon the heart, while we are under the law: for to this day remaineth still the same vail, untaken away, In the reading the old Testament, which vail is done away in Christ.

But to all this I redudce onely This part of this Chapter now read, to unfold and interpret all this: And for the present I have made choise of these [Page 283] two Verses, to give light to that whole Chapter; and that Chapter is the Exposition of this, as I before said: O how like is my text, and every part thereof, to those New washed sheep! Cant. 4. 2.Cant. 4. 2. Every word beareth twins, and there is none barren among them.

Of which two Verses, I shall say as Abigal said of Nabal, when David came to destroy him, Regard not this son of Belial, and let not my Lord be angry, Nabal is his name, and so is he: So I may say of this Text, as their Names are, so are They.

Here is Kiriathsepher, and Caleb, and Othniel, and Achsah: We will see what Secrets and Myste­ries The holy Spirit hath Couched under these vails: For as they are in Hebrew, they express no­thing to us: but Read them in English and take off their vail, and you may see what honey will come out of the mouth of the eater, Judg. 14. 24. and out of the strong Sweetness.

What then is Kiriathsepher? In Hebrew it sig­nifies The City of the Book, or the City of the Letter.

We will first interpret them to you into English, and then we shall come to shew you what they are, To every one of us: for it is the office of the Ministers of the new Testament, To strive To take off the Vail, that every one may come to see His own face in the Scriptures, as a man seeth His natural face in a glass.

In the next place, What is Achsah? In Hebrew it signifies. The Rending of the vail.

[Page 284]And then, what signifies Caleb? In the Hebrew it is as much as to say, My heart, or a perfect heart, or a good heart.

And what then is Othniel? In Hebrew it is, Gods good time, or The Lords fit Opportunity.

I have Beloved, as yet Read the Text to you but in [...]ebrew: And then it runs as it is written, And Caleb said, Whosoever smiteth the City Ki­r [...]athsepher and taketh it, to him will I give Ach­sah my daughter to wife: And Othniel the son of Kenaz the brother of Caleb took it, and he gave un­to him Achsah his daughter to wife; and so on: But in English it is to be read thus, And my heart said, or a good heart said, That whosoever smiteth and taketh the City of the Letter, to him will I give the Tearing or Rending of the vail: And Othniel took it, as being Gods fit time or oppor­tunity, and he married Achsah; that is, enjoyed the Rending of the vail, and thereby had the blessing possessed by Achsah; viz. by this Vail being Rent, and possessed both the upper springs and the nether springs. To him that obtains This rending of the vail, to him shall be given the mysteries of the Kingdom of God; He possesses full content, heaven and all happiness, and whate­ver his heart can wish for, as we shall shew here­after, if God permit.

But in the interim,Object. it may be you will say to me, Sir, but methinks this seems to be a very bold allegory.

But have patience; Answ. for I must tell you that not onely in this Scripture, but throughout the old [Page 285] Testament, from the first of Genesis, to the last of the Prophets there runs an Allegory, a Mystery, a Secret Woof in the Web of the Letter, as I may so call it, which if you have not the skill and Art to know it, that so you may eye it and see it through the let­ter, (for it is hid and covered with the letter) I will be bold to say it you have not the Marrow, the life of the Scriptures; in the justification of which I dare live and die: I deny not the history of the word, It is really true, undeniably, most cer­tainly true: bear me record: for certain, it is true both of this particular Scripture and so of the rest; I say, Caleb did say so, and Kiriathsepher was ta­ken by Othniel, and he did marry Achsah: these things were really, and literally and externally acted. And so the History of Abraham, and all the rest: but I cannot stand now to instance as I would, though I could shew you clearely How the Mystery is hid, and couched and interwoven in the letter. But to touch upon the History 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 Apostle Paul alludes to it: and shews us Thy mystery of those things: and tells us plainly, Those things are an Allegory, Gal. 4. 24.Gal. 4. 24, &c. Which things are an Allegory, saith he; for these are the two Covenants, the one from Mount Sinai, which gendereth to bondage which is Hagar, and answe­reth to Ierusalem which now is, and is in bondage with her children: but Ierusalem which is above is free, which is the mother of us all; and as he that [Page 286] was born after the flesh, persecuted him that was born after the Spirit, even so it is now: and so he goes on, shewing what the Holy Ghost Pointed out in that History, because he would not have them, Rest in the Letter, but search for the Spirit, The life, and the mystery: So neither do I deny, nor diminish the least title from the letter: but the Apostle, and so I, would bring the history home to our selves, to our own particulars: For what are these histories to us? what good is it to us, that there was Amount Si­nai, and A mount Sion? and that Abraham had two sons, the One by the bond-woman, the Other by the free-woman? but He would shew and teach us, That the son of the bond-woman in us, which is the Son of fear, should be cast out; and the son of the free-woman, that is, the Son of love, should inherit: so always reserving the Truth of the Letter, yet not losing the sense and the meaning. But if we rest and dwell on the Let­ter, or on the history, and so onely take it as an history, John 6. 63. and not see our own selves in it and by it: then that History, that Letter kills: but it is the Spirit onely that gives life, viz. the Mind and the meaning; for there is no Scripture but is as a glass to behold our own faces, our own Hearts.

So, he that shall read the second and third chapters of Genesis: where we read of the Ser­pents speaking to,Gen. ch. 2. 3. and beguiling our mother Eve; and of Eves tempting her Husband, and so both came into the transgression: But now let us not one­ly read this speculatievly, and so let it pass; but let [Page 287] us consider how this Scripture is fulfilled in us, see how our own condition is there related, as well as our first parents; let us come to the woof; this is but the out-side, the Letter; what is the hid­den truth in them? for there is no part of holy Writ but is fulfilled alwaies in all times, in every part thereof, and in every member of the Church; or In the enemies of the Church at one time or other: alwayes the same things are in doing throughout all ages.

As I take it, the meaning is, The Serpents there speaking to Eve; His first setting upon her, solli­citing and seducing her: It shews that Satans method in the soul of every man, is first to set upon the inferior part of man, the affections, which are soonest overcome: as S. Paul sayes of Eve, the woman was first in the transgression, 1 Tim. 2. 14. thereby under­standing (as I conceive) the affections, unto which and by which The Serpent is every day whispering Treason, and suggesting Treachery in­to the soul against God. The lower parts of the soul first hearken, and they being overcome, then they as Eve, set upon Adam, that is, the Will and Understanding, and the higher powers of the soul, whereby both the Woman and the Man came into the transgression. Understanding 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 saith. Those that see and feel the Scriptures Thus fulfilled In them, They have found The Pearl of the Scriptures, for we ought to sell All: and the Hidden Manna [Page 288] which shall feed and nourish them to Eternal life. Rev. 2. 17. Nay, let me tell you, These have the Spirit and the life of the Word, though they never heard nor read the Scripture before. If thou hast but found & felt the Hissing Serpent cursed in thee, & overcome in thee; Gen. 3. if thou hast seen Lucifer fallen from his Heaven in thy soul, like lightning; I say to thee, This day is the Scripture fulfilled in thee. For if thou knowest the Letter of the Scriptures never so exactly; if thou hast not this work brought about in thee Thou art a meer stranger to the Scriptures: thou never yet understoodst what the Word of God was: but finding these things in thee, thou wilt say as those Samaritans said to the wo­man of Samaria, who told them she had met with Christ the Messiah: but when they themselves had conferred with him,Joh. 4. 42. say they, now we believe him to be so, not because thou saidst so, but be­cause we have seen him and found him so to our selves: so mayest thou say, now I believe, not only because it is written in Gen. but because I have felt it, and seen it written & fulfilled in mine own soul: for Thus God is pleased, for our capacities and comprehensions, to convey to us the knowledge of this inward work within us, by external repre­sentations to our understanding; that so we may comprehend Those things, that are so far above us; for men naturally altogether live by sense and rea­son, which reveal not these things but as they are rubbed and whetted upon us,Isa. 28. 10. instilled by degrees, Line upon line, and precept upon precept, here a lit­tle and there a little. And when thou canst say, I [Page 289] have felt all these things done in my self, this whispering and this solliciting; I find I have that Adam and Eve in me; I have eaten of that for­bidden tree; I find it was I that aspired to be equal with God, and I would sit in his seat; and this is Lucifer in me, and the Devil in me, and the old Adam in me; but if thou canst say withal, I have also found him overcome and cursed in me: o [...] Beloved, you then are in a happy condition.

It is said concerning our Saviour,Mat. 13. 34. that he spake to them in parables, and without a parable spake l. e nothing unto them: so God seldome or never speaks to us, but it is in parables, under resem­blances and figures: So here this City Kiriath­sepher here spoken of, Of its Smiting and Taking, its a parable rather then a history; something else represented of more high concernment. The wisdom of God in the Scriptures is such, that it minds higher things then to tell Stories, and re­late Histories: but he would thereby set out to us The picture of our selves, and of his own workings in us, And this is divine, the other is but Humane; it is but bare and empty, base and carnal in comparison of the spiritual and living sense. But herein lies the very wisdom and power, and foot­steps of God, The very finger of God.

This we have spoken by way of prologue; that so we might bring you to converse, and to have your eyes within and upon your own hearts while we are opening unto you the Scriptures;Luke 24. [...]2. then will your hearts burn within you. And I pray God that he would be pleased to shew you These things [Page 290] in your selves, so that he may thereby so warm your hearts, that they may make them burn with­in you, even while He himself opens these Scrip­tures to you and in you.

The smiting of this Kiriathsepher, is the smi­ting of the Letter; we must st [...]ike this Letter, this Scripture, and take it, and then we shall have Ho­nos, the gift, or reward: there is no getting of Ach­sah to wife without the Smiting this Kiriathse­pher, and Taking it: you your selves must be the Othniels; But it must be a Caleb, a good heart that must make a proclamation in you, encourage and put you on to this work; You must know this, Self can never smite this Letter. If you smite it for your own ends, for your own carnal advantages, or for your own liberty, there is enough would so smite the Letter, as S. Paul saith, to abuse their li­berty by Jesus Christ, to the satisfying of the flesh; this is nothing but the Devils and Satans smiting and taking the Letter: for flesh and the old man wisheth there were no Law to rule and bridle it: this is not an Othniels nor a Calebs smiting and taking; but this is our selves; this is not to strike it in Christs Name, but in our Own names, and then we shall never marry Aschsah.

He that rightly strikes the City of the Let­ter, Shall have Achsah to wife: observe hence,

That we may have the Scriptures and yet not marry Achsah: we may be very conversant with, and dayly use the Scriptures, and yet never mar­ry Achsah, never possess the Rending of the Vail. [Page 291] Oh Brethren! know this for certain, we may be bred and born with the Scriptures, live and dye with the Scriptures, rise and go to bed with the Scriptures, Eat and drink with the Scriptures; they may be alwayes in our hands, and alwayes in use; insomuch that we may be able to give account of the whole Bible by heart, and yet not marry Achsah, and yet this rock yeeld no water to quench our thirst: and all because we read them as a History, as things done long ago without us, and not at present doing in us.

Moses might have stood long enough looking at the Rock,Exod. 17. 6. Till he had fainted for thirst, if he had not smote the Rock: So, the reason why we get no milk from the breasts of consolation, Isa. 66. 11. as the Prophet Esay saith, it is because we force them not, we milk it not forth: but he that striketh the Letter of the Word, shall have the interpreta­tion thereof given to him.

Obj. Object. But it may be you may say to me: But hath not God given us this Letter of the Word for our rule; the which he hath been pleased to keep and preserve in all Ages, and hath brought them to our hands, and so to our Posterities? and have not many Authors spent their labours, and written whole volumes upon This very Word, on the Letter of it? and will you say there is no­thing in it? or will you say the Letter kills? What, hath God given us poison in the Scriptures to destroy us? then it were far better to neglect them and never use them.

Answ. No Beloved, far be it from me to say [Page 292] so; yet I would have you rightly understand me, for your own sakes. The Letter, the Scriptures are all True, as I said before: but let me tell you withal, they are true onely as God means them. We must give him leave To interpret his own meaning: He that w [...]ote the Scriptures, certain­ly knows best His own mind in them: but I say, if you have Onely the Letter, Nay, though ye have the external signification of them, that kills, that destroyes.

But you will say, Is the Letter, is the Book written in black Letters, is it then Evil? If so, then let us Throw away the Letter; if God hath given us therein poison to kill us, then what do we with it? let us throw away our Bibles, nay, let us burn our Bibles.

No, in no case; let us labour to preserve the Lette [...] of the Word whole, entire, and untouched: But, The Letter is said to kill, not that it doth so in its own nature, but per accidens; it is so to him who looks no farther then the Letter, we make it so to our selves A killing Letter.

As if suppose I should give you a Cockle, or an Oyster, and I should tell you, Take this, for there­in is precious meat to sustain and nourish you. Now if you take this and keep it by you and never crack the shell, that so you may come at the meat and the vertue whi [...]h is in it; I may say now, the s [...]ell kills you: for, if you onely look on the shells, and lie Licking the outside onely, will this nourish, will this give life? certainly no; but if you crack it, and open it, and eat the meat, [Page 293] this will nourish [...] yet I may justly and truly say, This Cogal, or These Oysters kill you; because you depend upon That which will starve and undo you: But, The meat, that gives life: So in the same sense is it spoken concerning the Word: The Letter kills, but the Spirit gives life: 2 Cor. 3. 6. If you be alwayes handling the Letter of the Word, al­wayes licking the Letter, alwayes chewing upon that, what great things do you? no marvel you are such starvelings; no marvel you thrive not: no marvel you are such Monsters, alwayes chil­dren, and never come to any grow [...]th: no mar­vel you go not on To perfection: what do you in this more then every carnal man may do? what do you more then Hypocrities?Mat. 5. 46. Do not Hypocrities the same? nay, do not the Devils the same? For he knows the Letter exactly, and he can dis­course excellently thereof, far beyond the lear­nedst Rabby in the World: but I say then, if you rest onely in the Letter, That kills: except this Letter be crakt, except this City Kiriathsepher be smitten and taken, ye cannot come at the kernel, ye cannot have Achsah, Calebs daughter.

Though the Letter contain in it Life and nou­rishment, as the Oyster-shell doth the Oyster, and as the shell of the Cocal doth the meat; and ye cannot have the Oyster without the shell; Yet you see, you cannot have the meat neither, with­out you crack and break the shell.

As for instance, If you give me [Beef or Mut­ton;] there is in them both meat for nourish­ment, and also excrements: buu who can say [Page 294] (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 draught, and is good for nothing. Yet you know, The stomach will sever these, and divide to ei­ther their proper way and places, and to their pro­per uses; and a skilful Physician which knows the body, the arteries, and the veins, and all the parts how they lie, he knows how nature disposes of all these things, and knows both the things and the causes.

And so likewise in Physick, ye can have no Phy­sick without excrements: though ye cannot see the virtue, and the Life, and the Spirits; yet ye may see the effects: and though in meat you can­not see the nourishment; yet you may see the thing nourished by it. So we cannot have the true word of God without the letter: God could not (as I may so say) considering our state as we are, he could not give us meat or Physick by the word, but by the Letter: And although it be not the Physicians intent to give excrements, but onely Physick; and we do not eat meat for the excre­ments sake but for the meats sake, and for the nou­rishment:

So my Brethren, we being of so low a nature and quality, so earthly, so fleshly, so sensual, so far from a spiritual nature, That I say, God cannot give us His Mind and the soul of the Scriptures, which is so Divine, Heavenly and Spiritual, with­out the Letter, without the shell, without those excrements [...] Yet, His meaning is not, to give us [Page 295] the shell or the excrements, but the nourishment: his meaning is to give us Living water, springing up to eternal life, John 4. 14 and to feed us with Hidden Manna, Rev. 2. and to give us the white stone, wherein there is a new name, that no man knoweth but he that rece [...]veth it.

But we must not therefore Throw away the Letter, because there is excrements with it: as we do not throw away meat or Physick, because excrements are in it: because, if you throw away the meat, you throw away the nourishment, as well as the excrements: But, if you take the Carnal letter as carnally spoken; The literal letter as literally spoken; Then, you have not taken the City of the letter. If you look for no more in the Scriptures,Mat. 7. 6. we do but cast pearls before swine; you go no further then the Pharisees.

The Jews and the Pharisees, before Christ came, they were so literal, sensual and carnal, they thought that whosoever did not break the letter of the Ten Commandments; If they did nothing against the Outward, Literal letter, they thought themselves blameless. As in the seventh Commandment, They thought If they had not actually layen with a woman, then they had per­fectly kept that Law; but Christ goes further, and tells them,Mat. 5. 28. He that looks on a woman, and lusts af­ter her, hath committed adultery already in his heart: And so for murther, they thought if they did not lay hands on their brother to murther him, they thought they had gone a great way in keeping that Command; but our Saviour goes further then every eye can see, and saith, [Page 296] He that is angry with his brother without cause, is guilty of murther: Mat. 5. 22. So they rested on the Letter, and the Letter perished: They had not married Achsah, they had still The vail before their eyes; and those that are come no further, they are still Jews; as the Apostle saith, They have still the vail before their eyes, even while Moses is read: and Christ is a mysterie Hid, to such, even from the beginning of the world.

Beloved, we have many Chatechisms now adayes,2 Cor. 3. 15. and They say, they are for children; and I believe so to, Onely for children to get by roat, and be never the better for them: and I am afraid, there are Too, too many such children, who think themselves Tall men, who have most of the Scri­pture at their fingers ends; And because they can answer any Catechistical point in Divinity, they must be accounted, The greatest Profici­ents, and tallest Ch [...]istians: But you see by this we have said, how far men may go herein, and yet know nothing to salvation.

As we said, The children of Israel, how expert were they in the Scriptures, so as they thought themselves the strictest observers of the Com­mandments: yet you see how our Saviour under­values all their knowledge and strictness: And now seeing it is fallen in our way, we will touch upon each Commandment briefly.

The Israelites they thought, if they observed the litteral Ten Commandments, there was no more required. As in the first Commandment, if he worshipped either Sun, Moon, or Stars, or any [Page 297] creature, then he thought he should dye the death; but if they never bowed to any creature in a way of worship, then they were innocent: But, This they might do, and be never the bet­ter; for saith the Apostle, The end of the Com­mandment is love, out of a pure heart, and faith unfeigned. To have any thing in the world for thy God, Either to love or fear, so that it draws away the love and fear of thy Creator, that thing is to thee a God, and thou givest it that worship, fear and love that is due onely to God. So far as any creature hath caused thee to offend thy Crea­tor, thou hast broken this Commandment. If either riches, or beauty, or honour, or promoti­on hath weighed down thy love from obeying God Almighty, thou hast set it in the room of God, and cast Him behind thy back, psal. 50. [...]7. And that thou hast worshipped and served; thou sacrificedst to it thy heart: thy fear, thy love, thy trust, which is onely due to God. They never came to this, To observe what they set up in their hearts for God; and herein lay The marrow, The nourishment, the meat of the Commandment, and all because they had not smitten Kiriathsepher, they had not crackt the Letter.

And so the second Commandment, Thou shalt not make to thy self any graven Image. Exod. [...]0. 4. Here let me tell you thus much, In making of Images, God loves Carvers better then Painters; It may be, The strangeness of the expression will cause you to take the more notice of what I am to say: Be not offended a [...] the expression; for I shall open [Page 298] my intentions in so saying.

Quest. Why sir, what do you mean?

Answ. Ile tell you; Carvers you know in their work, they lessen, cut, pare, and take away; but Painters they do not so; but they adde in their work, they put colour here and there; So this is that I mean; God loves those that seek him in poverty, in a way of emptiness and self-nothing­ness: And as for those that seek him in riches and greatness, and in high things, in mens esteem, they go farther and farther from him. The Virgin Mary found it so in experience,Luke 1. 48, &c. when she said, The hungry he fills with good things, and the rich he sendeth empty away: he hath regarded the no­thingness of his handmaid, he hath brought down the mighty, and exalted them of low degree, and scat­tered the proud in the imagination of their hearts: If you would find God, It must be, by lessening your selves, and taking the creature quite out of your way. And, if you would think of God, to find Him you must not imagine Him under any form, but cast away from you, all that ever you can say, or think; for God is nothing that we can say, name or imagine.

And therefore if you speak of any thing, or think of any thing, either in the heaven above, or in the earth beneath, Exo. 2. 4. or in the water under the earth, and think him like it, though it be never so glorious; yea, ten thousand times brighter then the Sun: yet in this you commit Idolatry, and make to your self, A graven, or a formed image: All is one; for God infinitely transcends all our thoughts [Page 299] and imaginations: yea all the thoughts of all the Angels in heaven; for none can comprehend God, but God [...]imself; Therefore herein you belye God, for he is none of all those things, nor like any of those things we imagine. For you know He speakes falsely as well He that sayes less then the truth, as he that sayes more then the truth: As in your publick oaths, they are given in this form, Thou shalt speak the truth, the whole truth, and nothing but the truth: So that, he that speaks less then the truth, or more then the truth, speaks not the truth; and he that speaks not the truth, speaks a lye: So he that thinks or speaks that which comes short of God, and sayes such an one is the Almighty, He belyes him, and hath broken the second Commandment.

But he that shall Take away whatsoever is competible to any creature whatsoever, He comes nearest to God; For, whatever is competible or agreeable to any creature, Is All but Accidents: and so The creature blindes us, and hides God from us: though God be in every creature, and as much in one creature as in another, yet These Accidents in the creatures hide God from us: And those to whom Christ hath manifested the Father, They in whom Christ dwells, they know that Christ is in them, and in every creature; but Reprobates know it not,2 Cor. 13. 5. as the Apostle saith, Know ye not that Iesus Christ is in you, except ye be reprobates? Those that be reprobates, do not know that Christ is in them: but if they be No Reprobates, they know it, and are sensible of it: [Page 300] Christ hath manifested himself to be in them, by Revealing to them That God filleth all things.

They See him,Ephes. 1. 23. Believe him, and Feel him to be That Ever Blessed BEING That filleth all in all, Who Alone can make them Happy; They have seen His Goings out, and His comings in, His glorious Outgoings in every creature, which hath so Endeared and won over their hearts to him, so that they esteem him Dearer, and more lovely and Amiable, then ten thousand worlds, and their hearts Can never depart from him; or rather, He hath so united them to himself by His love shed abroad in their hearts, that they can ne­ver be Reprobated from him: as David saith in Psal. 68. 24.Psal. 68. 24. They have seen thy goings, O God, even the goings of my King and my God, even in the Sanctuary: They see God in every creature, Deck [...]d as on his Throne, In his Glory and Majesty, in his Heaven, and in his Holy Temple.

But as we were saying, whatever creature thou lookest upon, be it never so glorious, That creature by reason of its Clothing, by Accidents i [...] blindes and hood-winks us from God; for I cannot shew you God, nor represent God to you by shewing or setting forth to you any creature: but if you take from the creature All that can be felt, heard, thought or understood, then you come Nearest Him: As Dionysius in his book of Mystical Di­vinity, who was St. Pauls Scholar, mentioned in the Acts, Acts 17. ult. He very Elegantly expresseth This very thing we have so often spoke of, and I willingly speak of it, And the oftener, as it comes in my way, because [Page 301] I know These things we are very ignorant of gene­rally, even among those that think they know All things, and yet are ignorant in this Great and Comprehensive truth, which is even the very be­ginning and foundation, and Rock, of all other truths.

If you could take from the creature all Heat, and Cold, all heaviness and lightnes [...], all weight and measure, all beauty and ill-favouredness, all youth and age, all greatness and littleness, and all Accidents, All manner of fashion and form, or Whatever hath a Name, or can be imagined, then you shall find, the High and Holy One, in his ta­bernacle,
Psal. 91. 1.
and in his Secret place,
Rom. 8. 5.
Even He who is God blessed for ever, that is, Even God, in Christ Iesus.

Those that go about to find God this way, in the way of poverty, and taking away, they shall find God in Christ Jesus: But those that go about to find him in the way of adding or inlarging, or setting any creature before them to resemble God, God hides himself the more, and goes farther off from them: And therefore it was I said, that God loves Carvers better then Painters.

So then, we have shewed you how Moses deli­vered onely 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 see, and there is more contained in it then we can at first see in the superficies of the Letter.

[Page 303]For he not onely breaks this Commandment that makes an Image, and falls down and worships it; for this is but the least breach of it, this is but outward and bodily; he indeed transgresses against the Letter: but there is an inward and more dangerous breach; viz. To transgress against the Spirit of it; That is, He that thinks or be­lieves,Exod. 20. 4. or affirms, That God is like any thing in heaven above, or in the earth beneath, or in the wa­ter under the earth, and of this makes himself a God, and adores and worships it in his mind; This man the Lord will not hold him guiltless, for he is a jealous God.

He that thinks God to be like any thing, either glorious or base, to be like any thing he hath seen or not seen, to be like any thing he hath felt or not felt, to be like any thing he hath heard or not heard, to be like any thing great or little, to be like any thing either present or ab­sent, or any thing he can imagine, that man hath made him A graven Image, and hath fallen down and worshipped it.

Nay,Isa. 2. 8. I tell you, though he hath neither eyes no [...] hands to make an Image,Isa. 40. 18. yet he hath both made A graven Image, and hath worshipped it: Whereto (sayes God) will you liken me? Exod. 20. 7. saw you any thing in that day? &c. and to what will you com­pare me? therefore he that compares God to any thing, he hath not smitten The City of Kiriathse­pher, and taken it; he hath not married Achsah.

So likewise, the Third Commandment: The letter of it commands not to take Gods name in [Page 302] vain, or blaspheme his name: Now if a man hath [...]ot in words blasphemed, nor swore an oath but when he hath been called to it, he hath done what Moses required; and No man else was ex­ternally punished, but he that externally broke the Letter of the Commandments: But Gods name you know signifies his attributes, his Power, his Wisdom, his Iustice, his Mercy, &c, so that the Spirit of this Commandment is; He that takes or appropriates this Power, or Wisdom, or Mercy, or any other Attribute, and saith They are His, That he hath either power, or goodness [...] or wisdom, or justice, or mercy; or that any creature hath any of these, or whatsoever is Gods Name; or That he shall apply These to any sinister, by, or self-end, and doth not at all times use them onely [...]o glorifie, serve, and honour God with them: I say this man hath fearfully and desperately broke this Commandment: this man hath not onely Buried his talent in a napkin, and been An unpro­ [...]itable servant, for which the Lord Commands from him to be taken away That which he hath; Mat. 25. 28, &c. that is, That which he seemeth to have, To him­ [...]elf, and to other men like himself; for which [...]nprofitableness he is to be cast into Outer Dark­ [...]ess, where is weeping and gnashing of teeth.

But then, what shall become of him that hath Arrogated, purloined and appropriated those things which were but lent him to imploy for his Lords [...], to his own self-ends and advantage? Nay moreover, This man hath subjected God himself to [...]erve his turn, and his own carnal ends: as the [Page 304] Lord himself complains by the Prophet,Isa. 43. 24. You have made me to serve your iniquities; that is, you have served your selves with my power, and strength, and wisdom, and goodness, and not me, nor my ends.

O Beloved, that we could but see all these things in o [...]r selves, to shame us, and to bring us to nothing, that we may put our mouthes in the very dust for these high indignities against the Throne and Scepter of Jesus Christ in our souls! Beloved, know, This is the substance of the Commandment; the other part is but the shadow; this is the Com­mandment it self; the other is but the Sacra­ment, the symbol, the Image.

And so likewise in the fourth Commandment: he that refrained his hands and feet from servile labour, Exo. 20. 8. Numb. 16. 32. and rested, did no work, nor gathered [...] sticks, Moses found no fault with them: but the Spirit of this Commandment goes farther; for he that goes but thus far, keeps but the Sabbath of the Ox and the Ass: but the Sabbath is to be sanctified: whats that? onely to go to Church and hear or read, and make a prayer, or to do the like at home?Isa. 56. 2. No, no, But blessed is the man, who keepeth the Sabbtah from polluting it. Many think because they are constant in such things as Those, that they have sanctified the Sabbath. But as I said, He that truly keeps the Sabbath Holy, he must keep Gods Sabbath.

Object. Object. You will say, What is that?

Answ. Answ. He is called The God of Sabbaths, not because (as many ignorantly think) that he is the [Page 305] God of the Sunday, more then of the Munday or Tuesday, o [...] of the seventh day more then of any other day; But because He is the God of Rest: for [Sabbath] is as much as to say, [Rest] Because the creatures are all in motion, in vegetation, and action, and no creature can be at Rest, till they re­turn to Tim; He Onely is at Rest. All creatures were created by him; and are (as it were) gone out from him, as Noahs Dove sent out of the Ark, and they rest not One minute till they return into this Blessed Noah again, And till He be pleased to put forth his hand, and take it in again.

Beloved know this, The most stable and most durable creature that is, is in Motion, is still and al­ways inchanging; It remains not the same, not one tittle of time: The iron, the gold, the silver, the stones, none are at rest, no not One minute: For could you but shew me any one creature that is at Rest, but for one minute, I would be so bold as to say It were God: and that creature were immor­tal and everlasting: but it is God onely that is at Rest, it is He onely that is immortal, and there­fore no creature can be.Exod [...]s 20. 11. God Almighty, He is the True Sabbath, and those that return to be One with Him, they onely keep a True Sabbath: for God Rested on the seventh day and sanctified it: six dayes He was in creating and working; while we are absent from the Lord, we are in continual travel and labour, and so in continual changing till the seventh day come: while we are in the world and in the body, we must work and be in changing and removing from place to place, and [Page 306] doing the actions of creatures as creatures. But know, as the Prophet saith, Arise, depart hence, for this is not your rest; Mich. 2. 10. 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 say Above in the quiet and still Regions, Above All the creatures and things below: for here in these things you can never Rest; But Return to God; Return to thy rest O my soul, saith David, [...]. 6. 7. where onely you shall find Rest and there keep your Sabbaths: All other keeping Sab­baths, is but External and bodily labour, and bo­dily labour profiteth nothing, sayes the Apostle: yet most men, [...]. 4. 8. those that not onely profess reli­gion, but also most Teachers, they are gotten into such a Form of religion and External holiness, of Outward and Bodily labour in keeping Sabbaths and other things in religion, so that true and real godliness is almost lost; and which is most dange­rous of all, Herein they rest, and bless themselves and their disciples: Therefore I would gladly disturb them, and Rouse them from their Lees, whereon they are setled. Therefore I say, look not among the creatures, nor in your External duties, nor in Outward keeping of Sabbaths, to find your true Rest; but onely in your God, who is the God of your Sabbaths.

Then for the fifth Commandement, God by the Letter commands us,Exodus 20. 12. to honour Father and Mo­ther; that is to be done: To honour and obey those that are our Fathers and Mothers of the body, and according to the flesh; and those that [Page 307] are termed Fathers and Mothers in regard of their office. For my aim is not in this, nor in any other Commandement [...]o dehort you from doing the External part thereof: But when you have done that, there you Rest, and think you have done some great Act: but this is that I say, this is not that God chiefly intends; but God would by them commend unto us Himself.

1 In regard, He is the Father of all Fathers, the onely and true Father of all. And

2 Because Fathers and Mothers are dear to us, and tender towards us: but He is more tender over us; therefore He ought to be [...] to us then any other: and Him we ought [...] honour and obey before them and above [...] he that honours, obeys and loves them one [...] hath obey­ed the Letter: but he hath not smitten this City, he hath not married Achsah.

Then come to the sixth Commandement; Ma­ny think if they can but wash thei [...] hands from blood, so that they have killed no man, they think they have kept this Commandment: but if withall they have not murthered their brother in their heart, Mat. 5. [...]. nor bore no malice to no man, nor wished an [...] hurt to No man: and yet in this, who can say, Hi [...] heart is free? and if any have gone th [...]s far, the [...] think themselves upright in obedience to thi [...] Commandement.

But this I must tell you is but the Letter: i [...] you go no further, you have not smitten Kiriath­sepher and taken it. But true and Real murther i [...] that, which is fatal to the soul: and that is the [Page 308] murther of God: How? what say you Sir? Murther God? We murther God? God forbid. Yes, Ile tell you what I mean, and you shall confess it.

God complains (as I told you before) that we have loaden him as a cart is loaden with sheaves: Amos 2 13. ye have so pressed him down under your sins, that he cannot rise: and again the Apostle saith, Ye have crucified to your selves the Son of God afresh: and this you do when you Hate God: Heb. 6. 6. And that is, whensover ye apprehend not God Merciful and good to you, in whatever he doth to you; I must 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 Re­all murder with God, as well as when you hate your brother you are Man-slayers, 1 Ioh. 3. 151 John 3. 15. and that you will not deny; neither can you deny this, as much as lyes 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 good to him. So long as we apprehend any thing to be an evil to us, and for our hurt, we can­not love it, but do so long Hate it: As David in all his Psalms praises God For His Mercy, for his Goodness, and for His loving-kindness: whatever it be that comes under any other apprehension, we hate it, resist it, fight against it: But David He praised God for his afflictions, for corrections, even when God made him to smart; but that was never till he found kindness and mercy in it, and that he saw it was good for him: if any thing come upon us, that we cannot account a mercy to have it [Page 309] so, we cannot praise God for it. If we think when God hath taken away any thing we enjoy, be it wife, children, friends, health, liberty, houses, lands, or any thing else that we prize and love, if we think this evil to us, So long we can never praise God for it: if we do not Account What ever falls to us a mercy, and be glad of it, yea a greater mercy to want what we desire then to have it, this man so far hates God.

He that murmurs and thinks, That God at any time doth not well nay doth not alwayes the best, this man hates God. This was that sin that God so Hated and punished in the Israelites, That they would be wiser then God, and they would teach him the path of wisdom, and shew him the way of un­derstanding: Psalm 78. still they were a murmuring and fin­ding fault with what God did, as if he were not so wise as they; When the Poor POTSHERDS of the earth will contend with the Almighty, Isalah 40. 13. And for the Pot to stand up against the Potter, Romans 9. 20, 21. and say, why hast thou made me thus?

When we, Poor Creatures, Poor Crawling Wormes,Isaiah 45. 9. (the best of us compared with God) shall take upon us to control the wisdome of him, who is wisdom it self? Jer. 18. 6. Oh! sayes one, There is such a Heavy thing fallen out: Oh! sayes another, God hath not done well in this: Oh! if he would have heard my prayers in that, I could have told Him How he might have done better then he hath done; and I wish it had fallen out otherwise: Oh friends! Oh friends! this is no other then to do what lies in us to throw the Almighty out of his [Page 310] throne. How ordinary is this every where? Even among those that profess religion, The greatest and chiefest End and Ayme of their prayers, is to counsel and direct God. Nay, though ye will not own these things, yet if these things be examined to the bottom, this is the plain English, he hath done this contrary to my will, and thou doest not govern well in this, thou doest not rule well in that; thou mightest have taken My counsel, at such time, and in such a thing: this is the language and the plain English of many, yea of most of your prayers, Even of great Professors.

Oh poor Nothings! poor Grashoppers! Thus to lift up your selves against Him, who is so transcen­dently Wise, Holy and good! Thou thinkest much If thy servant that is (as it were) thy Equal, in some regards, the same flesh and blood with thee, That he should contend and censure thy Acti­ons: And Seemeth this A small thing in your eyes, to control, and Direct, and Censure, the Wisdom of the Almighty? Oh Beloved! All things of this nature express Hatred of God.

Let me tell you one thing, there is no man that when he looks upon All providences round about him, within him, and without him, Above him & below him,Mar 7. 7. 37. that cannot say from his heart He hath done all things well I say if he cannot in every thing set this down for a Maxime and a firm undeniable truth, that he hath done all things well, very well, Else he cannot from his heart alwayes and in Every thing give thanks, Eph. 5. 20. as the Apostle commands, A true resigned man can [Page 311] say freely and heartily, He hath done ‘All thing 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 so, If he have done A [...] things well, nay all things so much for the best, as the very wisdom of a God could do; then why art thou displeased with him? why doest thou once dare to lift up One murmuring thought again [...]t Him? thou prayest dayly, thy will be done, or at least shouldest do so: why then doest thou Repine when his will is done, either towards thee O 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, to excuse All, under dainty, fine, mincing terms, and call it the infirmity of the flesh, and your weak­ness, when indeed it is no less then Rebellion, 1 Sam. 15. 23. and as the sin of witchcraft (as Samuel told Sau [...]) when you take little notice of this High Crime, and High treason against the Most High: yet you pass it by, and make light of it, as Saul did; when as in plainterms, it is no less then the renouncing o [...] God,Ver. 26. Rejecting him and his Government. And i [...] you were in His place, you think you would do otherwise in this thing and in that.

Oh poor Drop! why contendest thou with thy Maker? Who shall set him A Rule? wilt thou Sit above him, and Rule him according to thy mind? wilt thou give Laws to the Almighty? Oh trem­ble before him Ye Earthen Pitchers, ye poor Dust of the ballance; tremble before him, the whole earth: [Page 312] and let them not dare thus presumptuously to strive with thtir Maker, who is able for One of these thoughts to undo thee, and it is his infinite mercie he pasheth thee not to nothing.

Oh!Isa. 40. 15. learn, learn, Poor Dust of the ballance, and poor Drop of a Bucket, to be pleased with whatever he doth; whether he pleases thee or pleases thee not, be tho [...] ple [...]sed 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,Psalm 46. 2, 3. and the whole earth to Shoot for fear: learn we To tremble before him, and be Afraid to withstand him, lest he [...]onsume thee, and bring thee to nothing. Learn to be ruled and guided by His wisdom; Learn of faithful Abraham to obey God, Learn to deny thine own will, and to take up his Cross Readily, and follow him.

As Abraham, when God had made him Rich, and he was setled in U [...] of the Chaldees; God, Of A suddain Bids him Leave All and follow him: he presently obeyed and went:Gen. 12. 1. But whither must he go? Whither I shall shew thee: He told him not whither, no: he inquires not what conveniencies and accommodation the country had whirher he was to goe:Heb. 11. 8. 9. but this was all, Follow me; Even Any where, where God shall shew thee, thou shouldst willingly go; if he bid thee leave Health, that thou leave it willingly; and if he will have thee go with him into sickness, that thou go with him willingly; if he lead thee into any conditi­on, yea, even into the vale of tears, as David [Page 313] saith,Psalm 23. 4. and into the shadow of death, that thou go with him readily and cheerfully: And so likewise con­sider Abraham in the sacrificing his onely son,Gen. 22. 2, 3. &c. How readily he did it, and consulted not with flesh and blood.

For consider, if it be Gods will that thou shalt go this way, Thou must go it: Why wilt thou do that unwillingly, which thou must do?

Again, in the seventh Commandment, with Moses, he that did not commit Actual adultery with a woman, was not guilty of the b [...]each of this Com­mandment: And our Saviour goes further, In in­te [...]p [...]eting the very letter,Mat. 5. 28. He that lusts after a woman in his heart, hath committed adultery al­ready: But the spirituality of this Commandement is,Deut. 6. 5. Take heed of spiritual Adultery: Take heed of turning Aside from the Creator, and going a Whoring after the creatures, to set thy affections on any creature above the Lord God Almighty, and not to love Him withal thy mind, with al thy might, and with al thy heart: To set them upon any thing below God, Thou hast therein plaid the Adulte­rer in the highest degree.

And this is that Adultery set out in the 7. of the Proverbs,Prov. 7. of the strumpet and the simple young man, Void of understanding: She had Attired her self like an Harlot, and she was subtile in heart, and she caught him and kissed him, with an impudent face; And tels him, How she had decked her bed with ta­pestry, and perfumed her bed: Come let us take our fill of love until the morning: And with much fair [Page 314] speeches she caused him to yield, and her flattering lips forced him: But saith the Holy Ghost, He goeth after her: but it is as an Ox to the slaughter, and as a fool to the stocks; till a dart strike through his liver, And he hasteth as a bird to the snare, and knoweth not that it is for his life: This is the let­te [...], But yet All this is chiefly, To set out to us, that all the sons of men are, This simple Young man; and that the beauty of the creatures woes us to go a whoring after them: they Court us, as she did the young man, and tell us, What pleasure and de­lights we shall have, if we will follow them; and by this means, the spirit of man is defiled, and goes a whoring from the Lord.

All those excellencies and beauties in the creatures, should be, As so many Beams from the sun, to draw up and fix our eyes upon the Sun it Self; but we Are like PENELOPES Sui­tors; Many hearing of Her admirable and incom­parable Beauty and Comeliness, Attempted to come to her, but few or none ever came at Her; For, She had many Fair Damsels attending Her, to Conduct Her lovers to her, which were so fair and Amiable, that they thought none so fair as they, and so fell in love with them, and never came at The Mistris of All Beauty, of whom the Handmaids were but shadows: All which is a lively emblem of God and man; God is com­passed about with various and Beautiful Crea­tures, which should onely serve to lead us, and to bid us look higher then them. And though we all pretend, To aim at God, at perfect bliss and hap­piness, [Page 315] yet How Few Attain to him? How many fall short, And by the way they are wholly taken up with the creatures, His Handmaids, 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 creature may be loved and used, so we could but use it rightly, and love it r [...]ghtly; but that is very hard to do:1 Cor. 7. 29, &c. if we could use it, and love it, as if we used it not, or loved it not, As not appropriating it to our selves, And always being ready to leave it, willingly, and freely; so that thou sufferest No Rending, No Tearing in thy soul, to part with it; and using it so, thou usest it for God, and in God, and to Ends appointed by God.

Then for the eighth Commandment: Every one will be ready to justifie themselves from theft; That is a poor, base, beggerly sin: But as I said, I say still, the outward part of this Commandment, and so of the rest, you may keep exactly: It is the easiest part of all; The Outward man may keep it without any Divine or spiritual assistance: Every natural man may attain The keeping of them According to the letter; and yet, They are deeply guilty of the spiritual breach thereof: Fo [...] there is a spiritual Theft; and besides, you know the external part of this Commandment, and so of others, God can, and hath dispensed withal: but Never did nor Never will dispence with the Spiritual part: He gave Abraham a Command to kill his son;Gen. 22. 2. and had not he Really intended it h [...] had sinned: And God commanded the Israelite [Page 316] to rob the Egyptians, Exod. 12. 35. to borrow their Jewels of silver, and gold, and raiment, and to spoil the Egyptians; but never did he dispence with any man, Nor never will, To rob His God, to rob God of his honour and his praise; Will Any man Rob His God? Mal. 3. 8.Mal. 3. 8. And therefore in all the Commandments, Content not thy self with the letter of the Command; Because for all that, thou mayest go to hell: But if God shall bring thee to ob [...]erve the marrow, the inside of the Commandment, This is done by the power of God himself in thee: And he that can keep that, I dare assure him,Psal. 15. ult. He shall never perish, neither in this world, nor in the world to come: For the Spi­rit, is All in All,

And I may in brief touch at the spirituality of the ninth Commandment: For the time is so far spent, and my own ability to speak, that I must leave the tenth to some other time; And, But that I made haste, I would have spoken more largely to some of the former; but according to that impulse of the spirit, within at this present, you have had my thoughts: Thou shalt not bear false witness against thy neighbour: The letter of it, is against thy neighbour; which I say still, must not be neglected, yet not rested in: The spirit of it is, That we should not bear false wit­ness of God: Thou professest thy self to be a Christian, and a servant, A child to God, and that he is Thy Lord, Thy master, Thy father, Thy God, Thou being one of his houshold, thou shouldst labour To Credit and Honour Him to whom thou [Page 317] belongest; To report to the world in our lives and conversation, the Holiness and Purity of our God and our father:Joshua 24. 19. Because He is Holy and Pure, And loveth righteousness and Hateth iniquity. And so all his servants ought to do, Thereby to bear True witness to the world of our God; for else they will say, as the proverb is, Like servant, like Master, like Child, like Father. If you live other­wise you break this Ninth Command, And bear false witness to the world of thy Holy and Pure God.

In all these I have taken the more pains, that so you may see, that when you have learned a Catechism, or the Bible by Heart, or that you are able to answer, or speak to any point in Divi­nity, acording to the Letter, and the Grammati­cal Sense, and have got The letter of it without Book, Nay, have gotten the external part in your practise and conversation, yet you have not got­ten The Substance, The Life and the Marrow: you have but attained onely The Shell and the Husk, and not the Meat nor the Kernel.

So then, by this time I hope you are come to see, How this letter must be struck, How this City Kiriathsepher must be smitten and taken, if we mean to marry Achsah: and then, that is the way to make it unto us Debir, that is, The Word; for it is never The word unto Us before: As you may see in the Verse before my Text.

This City before it was smitten, it was called Kiriathsepher, The City of the Letter: but when it was smitten and taken, then it was no longer [Page 318] Kiriathsepher, The City of the Letter: but i [...] was called Debir, The Word; for then it was the word, and never before.

For this Book of the Bible, As it consists of Words Syllables, and Letters, Is not the Word of God: It is not, nor cannot be, the Word of God, without the Mind and Meaning, till it be smitten, till the shell be crackt: For, the Word is A Spring shut up, Cant. 4. 12 a Fountain sealed: for as it is in my reading it, that reading it makes it not the Word of God; onely the reading makes them words: and they are not words as they are written o [...] p [...]inted, till one read them and make them words and syllables: for in no Book whatsoever is there One word or syllable till they be read, and that makes them words: And if a Book be written or printed in English, Hebrew, or French, &c. It is the knowledge of him that reads makes them words: For if an ignorant man look on them they are nothing: So the Scriptures when they are read they are made words, yet still the mind and the mysterie lies hid, though the external sense be understood; And The Acquired, Natural parts, will Reach This sense; but the true and Hidden Sense the Natural man cannot come at, As the Apostle saith:1 Cor. 2. 14. The natural man perceiveth not the things of God, for they are foolishness unto him: nei­ther indeed can he, because they are spiritually dis­cerned.

And besides, if the natural man should perceive the things of God, they are riddles, they are foo­lishness to him; they are wisdom onely to those that [Page 319] are perfect; to those onely that are immediately taught of God: so then it is clear, this book of the Letter must not onely be read, but Smitten by Othniel, before you can find Gods Word. For Gods Word as it is his Word, is not for every eye to read, but onely for those to whom it is Given, as our Saviour sayes in another case,Mat. 13. 10, &c. To you it is given to know the mysteries of the Kingdom of God; but to them it is not given, because in seeing they see not, and in hearing hear not, neither do they un­derstand. They have not received power from on high to smite it, as Moses the rock, to get out the pure water of life, clear as chrystal, proceeding from the Throne of God and of the Lamb, Rev. 22. 1.Rev. 22. 1. Tis not that Water, or that sense that proceeds from the Universities, or any the acquired parts or powers of Man, but it must be freely given out by God himself, and seldome to the learned Scribes and Pharisees, or to the great Princes of the World; but to the despised, to the Off-scourings to poor Fishermen and the like; that the Crea­ture might be convinced, that the power is of God, and not in the wisdom of Men, as the Apostle expresseth, 1 Cor. 2.1 Cor. 2. 4.

For this book of the Bible is, But the Letter to the eye, and to the ear; But Gods Word, that lies hid: There must be a word to the heart, And, the Heart of stone must be removed,Rev. 3. 18. and a Heart of flesh given. We must buy of him eye-salve that we may see, before we can be acquainted with Gods Word. Gods Word is not Inke and Paper written or printed; but Gods Word is, as the Apostle [Page 320] saith, Heb. 4. 12.Heb. 4. 12. Quick and powerfull, sharper then a two-edged sword. It is not the dull and dead letter That giveth Life, which we see by experience in most, even those that think them­selves Doctors and Teachers, and think they know all things: And so indeed, to them, instead of be­ing life and a quickning spirit, they are dead and sluggish: And men may be full of Notions, and Literal knowledge, and yet have no power. The Letter, it suffers men to be dead, idle, sluggish, as to the Life of Regeneration and the power of god­liness.

The Letter never binds The strong man, it never conquers the will, and a mans Own Self; it never makes a man to deny the World, To rejoyce in the Cross, To sell all, and follow Christ. If the letters or the Grammatical sense were the word of God, Christ would never have so often condem­ned, and expressed so many woes against the Scribes and Pharisees: for, who took moe pains in them then they? who had them, or observed them outwardly, more exactly? and for That, The people had them in High Honour and great Esteem: yet Christ He condemns all their know­ledge, 1 Cor. 2. 16. learning, holiness, parts, &c. for they sought not after the minde of Christ in them: if they had known the Word of God, they would have known him who was The Word.

If the Literal Scriptures were the Word of God, why doth the holy Ghost so often say, He that hath ears to hear let him hear? And why doth the Prophet Esay say,Isa. 6. 9, 10 That hearing they may [Page 321] hear and not understand: and seeing they might see and not perceive? make the heart of this people fat, their ears dull, and their eyes heavy, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and be converted, and I should heal them: This is spoken, not in re­gard of those that are ignorant, but of those that are very knowing, and very much conceited of their much knowing; and yet their knowledge, and gifts, and Precise Holiness according to the Letter, is but a stumbling-block and an occasion of their falling, death, and destruction; and Thus to know all things, is but to be ignorant of all things: And God accounts these knowing men among the number of those the world accounts The onely Prophane; and he esteems them farther off the Kingdom of God, Then Theeves and Harlots; and saith,Mat [...] 21. 31. That these shall go into the Kingdom of Heaven before them: and therefore Christ himself sooner conversed with Publicans and Har­lots, and preferred them still before them, as knowing there was more hope to work upon them, then upon these Great, Conceited, puffed up Professors.

And therefore I have the more, and the larger insisted upon this that if it were possible These men might come to know the Truth, and so themselves, that they might be saved. Thus to understand the Scriptures, Luke 10. 42. is that which the Scriptures call Eter­nal li [...]e; and That good part which Mary hath chosen; this is to [...]at Christ, to believe, to put on the [Page 322] new Man, to be regenerate, to be born again, to live to the Spirit, to be baptized, to receive the Word, to be ingrafted into Christ, and the like. The other Carnal Knowers, they reach none of these things, though they think they are possest of them, and enjoy them; but Even from this very knowledge and holiness they eat death; and this is that for­bidden tree of good and evil; From whence they Enquire much after knowledge, and Aime to be Like God, and so live for ever: and this is no­thing but the Seed of the Serpent in our hearts, whereby these men much admire themselves, Gen. 3. and kiss their own hands; that is, they much set up their own wills, their own wisdom, and their own carnal reason, and cover themselves with fig-leaves, as Adam did; whereby also they are come to that pass (that as I said before) they are ready to teach God knowledge, and To bring God to School to them, and to prescribe and direct him what he shall do in the world, and how he shall govern according to their wills and their prayers.

The word of God is Pure, High, Holy, Hea­venly, Powerful, Reviving, Quickning, Spiritu­allizing, But the Letter is not onely dead in all these regards: But killing and destructive in that sense formerly exprest, If you live and dye with this word; I mean, the letter of the word, and the Grammatical External sense, which These men call the word of God: All is nothing, If you have it exactly by heart, that you have it as ready at your fingers ends, to apply it to all occasions, as [Page 323] the Devil himself: yet this can be no service of God,1 Tim. 4. 8. this is but bodily labour, and bodily exer­cise, as the Apostle calls it, which profiteth nothing: this is but the flesh, this is but mans teaching; the Spirit of it, The WORD of God [Debir] you never yet found: But yet as I said, let us not say; If the Spirit be all, then what do we with the Let­ter? Let us then cast it away: No, no, by no means; the letter is of use, to regulate the flesh, and the outward man in bodily exercises: But I say, it reaches not the inward man, and the heart. That must be, That bread which the Father giveth; which comes down from Heaven: Nei­ther Moses, nor the knowledge of the whole Law, and of all the Scriptures can give us That bread; as Christ saith Iohn 6. 32, 33.John. 6. 32, 33. Verily, verily, Moses gave them not that bread from hea­ven: but my Father giveth you the bread from hea­ven; for the bread of God is he which cometh down from heaven, and giveth life to the world.

And besides, (as I said) As the spirit of a man you cannot have without the body; Nor you cannot have the Oyster without the shell: so neither can you have these mysteries, these Alle­gories, without the flesh, without the shell, with­out Excrements; that is, without the letter of the word: for we being of a dull, low, corpore [...] substance, must have these high, divine, sublime things brought to us in such vessels, and repre­sented by such things as we understand, feel, hear and see, and so come to know them: We are not able to conceive of the spiritual meaning, and [Page 324] Gods mind, without something represented and p [...]oposed, suitable to our Element to our language, to our sphere, to our condition: something bodily must be presented, that we may conceive of that which is in the same proportion, done in us spiri­tually.

And therefore this is that I advise still, Be sure still, To maintain the letter of the word Undefiled, Untouched, Uncorrupted: 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 must have necessarily dung and excrements: and if you cast away the Excrements, you cast away The Meat with it: Not that the Letter is dung and excre­ment as of it self, or killing, or dead; but occa­sionally made so, to us, and to all those, who crack it not, smite it not, and so suck not life, but death from it.

Therefore it is said, My heart, or a Good heart, a Caleb must set us a work, and an Othniel must smi [...]e it: for you see what fruits follow any other smiting: The heart that seeks liberty to it self, it abuses the Scriptures, It comes in privily, to spie out our liberty, that it may be an occasion to the flesh: I say a Caleb must smite this City, and not a heart that seeks for liberty to satisfie its own will and its own desires: for such Smiters there be too many, that would cast away the Letter of the Word: They would have no Law to rule or curb them: but this is not a good [Page 325] Hearts, A Calebs, or an Othniels smiting: But to it, I say, viz. to this Good Heart, Let it smite the Letter and spare not: nay, I counsel, ye, Take it, and Tear it, And Rend it all to pieces, as we do meat; else ye get no nourishment; for in the Letter lies the nourishment hid: there is no get­ting out the Nourishment and vertue, without we do, as it were, Tear it with our teeth and Chew upon it, to get out all the vertue: As cleane Beasts Chew The Cud, and that by a power given from above: and the more we can tear it and chew it in that sense, the more and the bet­ter nourishment it gives.

Nor do I bid you, do it as of your selves, by your own power, but by the wisdom and power of God, who will enable you to find the Treasure, if you dig for wisdom as for gold, Prov. 2. 4. And search for it as for Hid Treasures. With a resolved heart, To dig for truth, for truths sake, and not for self, and for sinister ends and advantages, but out of love to truth; thus, I say, let a good heart use the Letter of the word and spare not, Take it, Strike it, Smite it, Tear it all to pieces: not because he hates the Letter; but as men do by meat, they tear it, champ, it, chew it between their teeth, not because they hate meat, but because they would get all the nourishment out they possibly can.

Beloved, in this manner Strike Kiriathsepher, In the Name of God, and the Almighty prosper ye; Go on, and the Lord of heaven give you good success, that he may enable you to get out Those pure waters of life, proceeding from the Throne of [Page 326] God, and of the Lamb; That Hidden Manna that may nourish you to Everlasting life; that ye may have that Treasure, that Pearl hid in the field, that white stone, and that New Name, that ye may be enriched with gold, Psal. 12. 6. purified seven times, as David in that 12. Psalm sayes the Wo [...]d of God is: Do you think, he means the Letter? No, no, but That thou mayest have That white raiment, to cover they nakedness, and that eye-salve to anoint thine eyes that thou mayest see: then also art thou, Him that overcometh, to whom it shall be given to sit with him in his Throne, Rev. 3. 21. even as he also overcame and is set down in his Fathers Throne: Then shall ye come to be marryed to Achsah, Calebs daughter; Then, shall Othniel, Gods fit time or opportunity, give you possession of this City Kiriathsepher, that it may be unto you, The Word of God: That the Vail being Rent, you may look within and see the glory of the Holie of Holies; and that you may behold The Beauty of the Lord, and may visit His Temple, and there fall down and worship, and desire there to be for ever and for ever, AMEN.

Shadows vanishing, SOME Rays of Glory appearing.
The two last SERMONS on JOSH. 15. v. 16, 17.

‘And Cale [...] said, he that smiteth Kiriathsepher, and taketh it, to him will I give Achsah my daughter to wife. And Othniel the son of Ke­naz the brother of Caleb took it, and he gave him Achsah his daughter to wife.’

THE last Sabbath I told you that part of this Chapter was as the One Cher [...]b and that in 2 Cor. 3.2 Cor. 3. was as the other Cherub: which, as the two Cherubims lookt directly face to face to each other, so doth this Chapter look forward to that, and that turns it self and looks face to face upon this; that is, the One is the interpretation of the Other▪ and you may remember, as a Prolog [...]e to our Text, we gave you a brief Epitome of the History of Moses his sending the twelve Spies to discover [Page 328] and view the Land of Canaan, whereof Ioshua and Caleb were two of the twelve: and they bring news of the goodness of the Land with the other Ten, which Ten, All but Caleb and Ioshua, they brought up an Evil report, though they All con­fessed the Land was Excellent and good, and abounded in plenty of all things,Numb. 13. 27. flowing with milk and honey: yet they said it was impossible to get it, or conquer it: for the men were mighty, sons of Anack, Giants, and the walls Thick and high: The people hearing this, began to murmur: Then Caleb and Ioshua standing up, they clear the slan­der, and encourage the people; and for this con­fidence and saith of theirs, they two onely entred the Land; all the rest, being about Six hundred thousand that murmured, died in the Wilderness, and not one entred the Land.

And as we related the History, we raised some observations, and endeavoured to bring the Histo­ry home to our selves, and shewed how these things were daily in fulfilling spiritually and really within us. Then we came to our Text, where I also told you, that this Text as I have now read it, It is Hebrew; and reading it but as it is prin­ted, is still Hebrew.

But (as I then told you) we may not, nor will not deny the Truth of the History and of the Letter; but we must take heed we rest not in the Story and go no further: for the Word of God Endureth for ever; 1 Pet. 1. 25 There is a secret in the whole Letter of the Word which lasts to Eternity; which is accomplished not onely in that time, and of [Page 329] 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 Ambrose said of Ahab and Nabal, 1 Kings 21. These Histories are old in time, but new in practise; for there are many such per­secuting Ahabs, and many such churlish Nabals. So may I say of this History and the rest of the Scriptures: Old in time, but ordinary in use: To this very day, Caleb proclaims, Whosoever shall smite Kiriathsepher and take it, he shall have Ach­sah his daughter to wife. This was done Once in the Letter, but Ever doing in the Spirit; for the world of God lasts for ever, Ps. 117. 2. as David saith, Thy Word O Lord endureth for ever; Often in the 119. Psalm and elsewhere. They are such things as not onely instruct one age, one season, but every age and every season that follow it: The mean­ing and the mind of God we must look at,1 Tim. 4. 1 Joh. 6. 63. and not to the bare History: hear what the Apostle Paul saith, Bodily exercise profiteth nothing; or rather hear it from our Saviours own mouth: The flesh profiteth nothing, but the Spirit giveth life.

Caleb here signifieth A good [...] or the City of the [...], which is to be smitten; and he that doth So [...]hall marry Achsah, which signifies The Ren­ding or the Tearing of the Vail, and so by that means Kiriathsepher, the City of the Letter, s [...]all be made unto us Debir, the Word. So that if you put them together, you must read it thus in English

And A good Heart said,Psal. 91, 1. He That smiteth the Ci­ty of the Letter, and taketh it, to him will I give the [Page 330] rending of the vail asunder:Psal. 91. 1. and he shall pass into my holy place,Psalm 31. 20. and enter into my secret Pavilion, or into my Tabernacle (he shall behold and enjoy the glory of the Holie of Holies) as it is promi­sed in that 15. Psalme. This is that S. Iohn wept sore for, when the Angel [...] proclamation in Rev. 5.Rev. 5. with a loud voice, Who is worthy to open the Book, and to loose the seven seals thereof? and no man in heaven or earth was able to open the book or look therein: but at length it was revealed, that the lion of the Tribe of Iudah, the root of Da­vid, had prevailed to open the book and loose the seals.

The Letter is not this sealed book; for every one reads that: humane abilities will reach the Letter and the Grammatical sense. The Letter is not the Tree of Life, nor the Waters of Life which god promiseth to give unto us. The Letter is not the Secret Place of the Most High. Every unclean Beast may hear, and read therein, and drink of these waters: But He that hath the word of God shall live for over. How many are and have been exercised constantly in That, viz. in the Let­ter, and yet not live, but perish for ever? Many thou­sands have taken great pains, and writ many Vo­lumes, and preacht many Sermons, and yet ne­ver reacht This Living for ever: many have read it, heard it, preacht it, and therein have thought they have done God good service, and expect to en­ter, and shall say, Lord open to us; and yet Christ shall say to them, Depart ye workers of iniquity: For by them the City of the Letter was never smit­ten and taken: but he that shall be admitted to [Page 331] come into this Sanctuary, and to eat of this Man­na, he shall find and say, from a true and feeling sense thereof, This is heavenly Manna indeed; I find these are waters of life indeed; for I find they give life: to read, hear, and pray, and the like, they give no life; they are no service to God, without the life and power, but kill and slay those souls that rest therein, as most men do.

The words, as I told you, divide themselves in­to two parts, Onus and honos; The burthen, he that strikes or smiteth Kiriathsepher, and taketh it. And the honour or reward, to him that so doth, He shall have Achsah to wife: but see here, it must be a Good heart must do it, not a heart that seeks liberty to the flesh, To make the knowledge of Christ as a more easie way to sinning, to facilitate & encourage them to please the flesh. No, no, my Text sayes it must be a Caleb, a good Heart, such a Heart as seeks not rest in sinning: but such a heart as seeks its Rest onely in God; such a heart as hungers and thirsts after God, Such a one as labours with all his soul night and day, and never can be at Rest in any thing below God. And then as it follows here, Othniel the Lords fit opportunity, or, in his good time [...] he struck it, and took it.

Concerning Onus, the burden, I intimated, that it is not sufficient To Read the Scriptures; No though we could say all the Bible without Book, and understand it according to the Letter, It were nothing to salvation: If they would read the whole Old and New Testament over every year, as I have known some have made it their task, yea, and [Page 332] made it their boast; nay, I say more, If it were possible they could read it All over every day in the year, yet this were nothing, for the Devil can do as much; what man can come near him in bringing out Scripture upon all occasions?

As the flesh of Christ, Till it was broken and his precious side Pierced, and His Blood shed, there was no profit could redound to us, as he himself said,Mat. 26. 26. This is my body which is broken for you: this Letter of the Scriptures is As the body of Christ; till this side of his be Pierced, till this Letter be bro­ken, till this Rock be smitten, there is no water for us, Till the Lord give it down from Heaven there is no Manna, no bread for us; else we may live and dye with the Scriptures, and yet hunger, and starve and dye: but this body being once broken, and this Rock smitten, and this Side pierced, then we shall find a fountain of living waters springing up to eternal life, and precious blood gush out, and hidden Manna to nourish us, so as we can never dye nor perish,Psal. 15. neither in this world nor in the world to come. As you know, bread is not food till it be broken; whole bread and whole meat goes into the body, and through the body into the draught, and yields no nutriment to the body; The Nourishment, and the life, and the spirit of it remains untoucht: but if it be broken and chewed, then the stomach separates the One and the O­ther, The Vertue and the Excrement, which di­vides and conveys to each way its part. Truth it is many toss and tumble the Letter, and have it much in their mouths, and rowl it up and down; [Page 333] but never crack it, never break it, though they seem so to do, and make you believe they expound it, and give you the sense and the vertue: yet how shallow, how literal, how humane, how low, how sensual and carnal do they make the Word to be? even your Rabbies, your Doctors, your great Schollars; Which shews, If that God himself, if the Lion of the Tribe of Iudah, If the Root of David do not open the Seals, tis not all the learning, or all the Universities in the world can help us to the Mystery And the Mind of Christ, 1 Cor. 2. 16. as the Apo­stle calls it. Truth is, The worst of men, wicked men, they feed but upon husks, upon Excrements, upon the Letter, and keep a great stir and a great noise about that; they indeed champ that in their mouths, but they let the nourishment, the vertue, and the marrow escape; Luke 15. They eat not of the chil­drens bread, that is not for dogs, as our Lord saith to the woman of Canaan.Mat. 15. 26. As in Luk. 15. in the History of the Prodigal, there wicked men, the worst of men, Carnal men, they are there com­pared unto Swine, because that any trash, any Ex­crement or the refuse of any thing will serve their turn; they feed upon Husks, and it agrees well enough to their stomacks; that satisfies, and they neither desire nor know any better food: and as their meat is, so are they, carnal and fleshly, and earthly: Nay they cannot relish any thing Higher; That which is spiritual, hea­venly, and divine, and like God, That they turn at, and quarrel at, because it is out of their Ele­ment. And all because The word of God, the [Page 334] Bread of God they cannot come at, The book is still sealed; Heb. 5. 14. they have not their senses exercised to discern between good and evil, between the pre­cious and the vile: The word is not in them An­ingrafted word, turning the stock into its own nature, they are not converted, moulded into the word, that so it may be able to save their souls, James 1. 21. as the Apostle saith: they get no good by the meat they eat, they feed upon Husks, and not upon the FATTED Calf, Luk. 15. 23.Luke 15. 13. Nor on thefeast of fat thingsful of marrow, nor of The wine on the lees well refined, Esay 25. 6.Isa. 25. 6. Therefore it is no strange thing that they profit not to salvation: because they champ onely The Letter of the Word, and feed upon Husks, and can get no nourish­ment from it: and no marvel, for it can give none. I marvel much how such men can hope for Heaven, or hope for the Gift, and the Reward here spoken of that never eat any thing but the Letter of the word: That only do as the Jews did, onely desire but to touch Christs outward Gar­ments, and to see His Body, or to see his external miracles on others, but they touch not HIM, not his person: His miracles are not wrought in themselves; they touch him not as the woman did with the bloody-issue; Mat. 9. 20. she touched not onely his garments, but touched him inwardly, she got vertue from him: for Christ as soon as she had touched him, askt when all the people pres­sed him, Who touched me,? Peter wonders and asks him,Luk. 8. 45. Doest thou ask who touched thee, when there have so many hundreds toucht thee? the whole multitude presseth thee.

[Page 335]By this you may see what I mean; Christ knew he was not onely Outwardly toucht, as multi­tudes do; all that make any profession of Christ do that: but he was toucht inwardly, which fetcht Vertue and nourishment from him. For all your great professions and running after Christ in much hearing, reading, and praying, &c. Let me tell you, He is sen [...]ble when ye touch him; you may do all these things constantly, all your life, and yet never touch him; He can feel when vertue goes out of him: For we all in the flesh and in the let­ter, and acco [...]ding to carnal men, may be wise in carnal things; According to men, and the rudi­ments of the wo [...]ld and for external government, and the like. And herein we touch Christ but as the Iews did, onely see and touch His body, but none gets Strength and Marrow & Life from him.

Indeed they handled Christ when they cruci­fied him; and they handled him Hard: but who once I say handles him as the woman, to get ver­tue from him? for a man may read the letter di­ligently, gather his family together duly every day, morning, noon, and night; read it and converse of it, and teach it to them: but may not Christ ask for all this pressing about him, who hath touched me? To what end is all this ye do? what good do ye? what meat, what marrow get ye? un­less withal ye touch Christ inwardly, what does all Touching do you good? this is but to touch Christs body, this is but to touch the Letter, this is but the Shel.

As the Disciples going to Ema [...]s, Luke 14. 15. They read [Page 336] and conferred, but they could not understand till Christ came: for all they had been brought up in the Family, and in the House of Christ, in the School of Christ, alwayes hearing and receiving at the feet of Christ, yet they were ignorant of the Mystery and the Spirit.

The Letter of the Scripture is but the Outward Court of the Tabernacle, where all the people may be admitted: Where Beasts, clean and unclean, come and are sacrificed.Heb. 9. 7, &c. And there was also the inward Court, whither came the Priests; and there were onely Outward Ordinances, and Laws for Dis­cipline, and Outward worship. But there was also the Sanctum Sanctorum, where onely entred the High priest, and that but once a year. The Letter is but this outward Court, or the Priests Court at most, where were nothing but Outward duties of preaching and sacrificing, of reading, hearing, and praying, and the like: but within, in the Sanctum Sanctorum, There is the hidden Manna: there is that which all the Other things Without did but represent: for they were not the things them­selves: there onely is to be found Debir, the word; There is that which is quick and powerful, migh­ty in operation,Heb. 4. 12. Sharper then any two-edged sword, dividing between the bones and the marrow, and is the discerner 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 Quickning, the Spirit it self:Ioh. 6. 63. There you shall find That word, that sword of Ionathan which never Returns in vain. [Page 337] In this regard the Letter alwayes returns in vain. Thou saist thou Readest it in the Church, and in thy family twice a day, and thou delightest to be exercised therein, and to see that others do so; Thou doest well, it is good in its place: but what good doth it convey to thy soul? what refreshment and nourishment dost thou find by this thou so de­lightest in, and so boastest of? where is the Power that the word hath abroad among these kind of men that seem so much to throng after Jesus Christ? what manner of people are these, that so champ the Letter between their teeth and Troul it on their tongues? what are they in their lives? have they got any vertue from Christ by being so conversant with him? are they transformed and made new Ceratures? do they live the inward and spiritual life of the Word? are they dead to the world, and the world to them? does Christs life shine in them and by them, so that they live not any longer in themselves? are they fetcht off their own bottoms, and ingrafted into Christ? or rather do not They altogether live, and Christ is dead in them? do they feed upon any thing but Husks, upon the Letter of the word, and upon the world, and upon creatures? And there they have their chief Life, hope and dependance; for had they new diet, they would become new men: by the men you may guess at their meat.

As, Take a man that hath been hard kept, with ill fare, ill diet, and want of clothes, his very coun­tenance will shew it: but let him come to better keeping, good nourishing diet, and warm clothes, [Page 338] and you shall see his Complexion and his flesh come again, and his whole body and countenance will be more white, smooth and sightly; So, He that feeds upon the Life and Marrow of this Word, Oh! He is cle [...]n another man then he was before: the time was that he lived like a swine, eat, and fed, and fared like a swine walkt like a swine, spake like a swine, conversed like a swine; and all this, because he fed and fared like a swine: he lived upon Husks, the Letter of the Word, without the Spirit and the MARROW, And that would suffer them to follow the World, To wal­low in the pleasures, the profits, the honours there­of: these and the like, these he fed upon and these relished with him, and nothing else but such like Husks and Excrements, and Altogether carnal things, was his meat and his delight.

Will not new food alter all, even the whole man? Judge therefore Brethren, whether we may not call The Letter of this blessed, wholsome and Heavenly Book, (which within it contains the Heavenly Manna and Angels food) any other but the Husks, To such men; Whether it be any thing else to these men but the City of the Letter, Joh. 6. 63. the Book sealed, The Fleshly and bodily exercise, which profiteth them nothing; It is not yet Debir to them: its true, they call it the Word of God, Jer. 7. 4. as the Jews did, Oh! the Temple of the Lord, the Temple of the Lord: so they call it the Word, the word: I by all means tis The Word of God, but you see, it is not the Word to them, for where is the Nourishment they get [Page 339] from it? If they fed upon the Life and Marrow, Alas to day, How would it Alter their Lives and their Looks and reform their wayes, and make them Look like Christians, doing the works of Christians. But, they smooth themselves up with Crying The Temple of the Lord, and The Temple of the Lord, with a meer outside profession of godliness, But the Prophet Tells them there, They were deceived, For, saith he, The Temple of the Lord Are these. If ye Throughly amend your wayes and your doings, If ye throughly exercise Iudgement between man and man, &c. But, will you steal, and murder, and lye, and commit Adulte­ry, and swear falsly, and burn Incense to Baal, and serve other gods, and oppress the stranger, the fa­therless, and the widow, &c. and then come and stand before me, in my House which is called by my name, and say, we are delivered, what for? To do All these Abominations; Is This House which is Called by my Name, become A House of Thieves and a Den of Robbers?

Therefore I charge you in the name of God, and as ever ye hope for heaven, or think to see Gods face, learn, yet I know it is not in your power to learn; but this I say, To shew what you should be, and what you must be if ever you enter into the Kingdom of God: learn henceforward I say, Not to keep this Book in your houses onely, and in your heads; But to BREAK the body of Christ, that you may eat of the True bread; saith our Lord, This is my body which is BROKEN for you. Learn to smite the rock, that you may get [Page 340] the pure water of life, running from under the Throne of God and the Lamb, In the new Ierusalem; and not outwardly to touch it onely; for that will do thee no more good then if thou hadst Touched the body of Christ when he was upon earth: yet many de­sired to see him, and rejoyced to see him, and To converse with him, and Touch him; and so it is now, and alwayes hath been in all ages with most Professours in regard of the Letter and Externals of the Word: Christs body does us no good, except his body be broken, and his blood shed for us. Nei­ther will the water you draw out of the Letter do you any more good, for your souls, then that water the woman of Samaria drew out of Iacobs well, And He that drinketh of that, shall Thirst again: But He that drinketh of the Water that Christ giveth, He shall never Thirst, and It shall be IN HIM An Everlasting Well of water, Springing up to Everlasting Life.

Let us Ministers and All others learn Rightly to divide the word of truth, and not take the Out­side alone, but Outside and Inside together: and then you shall find what it is, To marry Achsah, and to have The Rending of the Vail. What it is to have The Upper Springs And the Nether Springs given you, as your JOINTURE.

Let no man for Any thing that I have said, think to undervalue the Letter, and to trample it under­foot as Excrements and Prophane: For though this be The Shell, The Outside, yet it is the Shell and it is the Outside: but this is that I still say, There is something within of more price, of [Page 341] 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 see LIFE, but we must see it in a mortal thing That lives; so, The Ever blessed Sweet and eternal Truth, is in the Letter Hid, as life is in Ac­cidents, and as fire in a thing fired; for True Fire, The Element of Fire ye can never see: And Truth is as an Oyster in the shell, fast shut up, which shell must be forced open, before you can have the meat: And he that doth thus by the letter, shall have the meat, the vail Rent for him; he shall have the priveledge to pry into the secrets of my God, and he shall enter into his High and Holy place.

Now, I humbly beseech God Almighty, that your eyes may be opened, to behold Those M [...]ste­ries that are Within. Paul, that blessed High-Flowen, self-denied Apostle, He being brought to this,1 Cor. 12. 4. he not onely confest he saw things unut­terable, unspeakable, so that he was so ravished therewith: he knew not whether He was in the bo­dy or no: but also, this was another effect in him of the sight of these things; Then sayes he, I will henceforth know no man after the flesh: Why? because that was nothing; many glory in the flesh, in the letter, in that they have seen the body of Christ, That they have the Bible in daily use. As if he should say, away now with all these poor empty things;2 Cor. 5. 16. Henceforth I will know no man af­ter the flesh, no, though I had seen the Lord Christ [Page 342] after the flesh: he would (now he was come to this condition) know nothing after the flesh no more: no, he went so far, as to say, that in that case he valued not the very body of Jesus Christ; which was a very High and A strange word: Men after the flesh And after the Letter judge it no better then blasphemy, and would say so, but that its written in the Bible; and had many that profess themselves Teachers, and knowing men, heard Paul say so, not knowing him to be as he was, they would not have been able To comprehend Pauls reach, but All their voices would have gone clear. To have burnt him for an Heretick, (And Christ himself also) For, many of whose actions were such they would have cryed, Away with him, Cruc [...]ie [...]im, Crucifie Him, its not fit he should live; And, With those men, which Live [...]pon the shadow and content themselves with Shels and Husks, There is no peace to be had with them, except ye make the Substance Vail to their Shadowes, And the True God to stoop to their Idol Baal; Otherwise, They are like Saul, Be­fore He was converted, Acts 9. 1.Act. 9. 1. Exceedingly Mad against them, like Inraged Mad Bulls, and Breathing out Threatning and Slaughter against the Disciples of the Lord, And are still seeking to the High Priests and the powers of the Earth, to assist them with Commissions To make Havock of the Church. But Oh! that the Lord would gra­ciously Shine Round about them, And smite them to the earth, Causing them to hear That voice, Why, Why persecutest Thou Me? It is [Page 343] Hard for thee to Kick against the Pricks.

But St. Paul, [...]e was now come to those things. of which he knew and found; [...] 16. 17. Christ His bod was but A shadow; He now possest the [...] let the shadow go: And if men wo [...]ld never sleigh the Shadow, or the Letter, or the Shell, Till the did it on the same ground the Apos [...]le did [...] instead of blaming them, I should Highly com­mend them: But this is that which is too com­mon in these dayes, they throw away the shadow and the shell too soon; they throw away the Let­ter and Ordinances upon a meer supposition [...] they are in S. Pauls condition: and this is th [...] very ground of the Error of Many in these dayes and therefore I caution hence [...] much, and charge you Not to throw away the Letter, no [...] sleight the body of Christ, in the least ex [...]ep [...] inrelation to the Spirit, the Life, and the Substance Onely comparatively, And you as come Really [...] enjoy these things, not to cast them quite [...] as I said before, but not to rest in them; [...] the Handmaid before the Mistress, or the [...] before the Marrow, or the Casket before th [...] IEWEL, or the [...]ield before the PEARL. Le no man (saith the Apostle) Iudge you in Meats [...] Drinks, or in respect of an Holy day, New [...] of The Sabbath dayes, which are shadows of Thing To come, But, the Body is Christ.

For beloved, Christs body was Symbolical [...] well as his actions; they all held [...] that we might not rest in them: b [...]t this is [...] flesh in us is ready to abuse to our own [...] [Page 344] and condemnation: The cunning politick Devil in us, when he cannot hold us in prophane­ness, by the Chains of ignorance, then he labours to do it by the Chains of knowledge: Sayes he in us, if the letter be a shadow, and nothing, then we will neglect it, we will throw it away, there is no­thing now to be done, we will live as we list, we Owe No duties to God or man, we will please our selves, and deny our selves nothing; for we are gotten above Word, Ordinances, Sacraments, Worships, and all.

Oh Beloved, these are the Devils strongest Chains of all: These Chains of Knowledge, to abuse the highest liberty, and glory of a Christian, to the Idleness and Luxuriousness of the flesh: He that is taken in These Chains, a thousand to one if he ever get out; as the Apostle saith, Heb. 10.Heb. 10. 26. There is after this no more Sacrifice for sins; such will hardly ever recover themselves out of the snare of the Devil; and as he expresseth it in Heb. 6.Heb. 6. 4, &c. It is impossible for those who were once in­lightned, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and tasted the good word of God, and the powers of the world to come; if they shall fall away, it is impossible to renew them again to repentance: and he so goes on, and explains it by a similitude; For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for them for whom it is dressed, receiveth blessing from God; else it beareth thorns and bryars, and is rejected, and is [...]igh unto cursing, and in the end to be burned: This [Page 345] caution I thought good to mind you of, that in taking you off from Resting on these things, that you do not quite slight them, nor think your selves. come to the Spirit, when ye have scarce Attained The letter and Outside.

But as I was saying, Christs body and his actions were symbolical; for though he healed the lame, and cured the deaf, and raised the dead, and the like, yet this was not the Substance, nor the End of his coming; for he by them shadowed out to us what he doth internally in our souls:Heb. 13. 8. For Iesus Christ is yesterday, and to day, and th [...] same for ever: He did then Those actions, of curing the blind, cleansing the lepers, casting out devils, and the rest: So, he doth the same still; as David saith, Psal. 103.Psal. 103. 2, 3, 4. Praise the Lord, O my soul, which cureth all thy diseases, and healeth al thy infirmities; which redeemeth our lives from destruction, and crowneth us daily with loving kindnesses and tender mercies: These are the diseases Christ cures daily; and so cures, that they never mortally fall sick again: Those he cured then, they might fall to the same diseases again, or worse it may be; and besides, that curing them saved them not from death, as this curing doth. The young man that was raised from death, dyed again; and Lazarus dyed again; but those he cures in soul, they are cured for ever, them he quickens for ever, them he so raises from death, that they dy no more.

As old Simeon said of him, Luke 2. 34.Luke 2. 34. That he was for the fall and rising again of many in Isra­el: and he was for a sign which shall be spoken [Page 346] against: He is for a sign in the flesh, and in his Humane nature, of what he did from the begin­ing, and of what he is still in doing: He himself, in the body, in his humanity, and All his actions, were typical. These things I often represent to you, because we are Backward to re [...]eive them, we are loth to turn our eyes inward, in hearing and reading the Scriptures, To see all those things ful­filled in our selves; Nay, we do not yet feel and believe, That we are those that Christ came to cure; that we are the dumb, and the deaf, the halt, and the blind: Little do we think that Devils are to be cast out of us: but those whom Christ hath cured, they are able to see really that they are The men that Christ then by them represented: They see, when they read of the Iews crucifying of the Lord of life, of their cruel whipping, mock­ing, &c. crowning him with thorn [...], and the like, they can say to themselves, as Nathan said to David, when by a parable he had represented his sin;2 Sam. 12. 7. sayes he, (and so can this man say to him­self,) Thou art the man: And so likewise in all his other actions.

Far be it from any one to think, that to heal those External diseases, was the End of his com­ing. But thus think; Did he arise from death to life? he doth the same daily in our souls: Did he heal the lame, and cast out Devils then? He doth the same in our souls; And whereever he doth them, he doth them so as they shall never be Blind more, never Dumb more, never Deaf more, the devil shall never possess thee more: [Page 347] The whole letter of the word is but Christs Body and therefore we must not be content with that and rest in that: When once we have the Sub­stance of Christs actions, there is no more use o [...] the signes: we must labour to find out the Truth that is hid in this shell, and to find the treasure, the pearl that is hid in this field, seek for THE WORD, Joh. 17. 17 as our Saviour prayes, Father sanctifie them with thy truth, Thy WORD is Truth. Mos [...] men hen [...]e think, when they read the letter of the word, they think they read Gods word: No no, this is not the truth, that Christ calls truth; for he himself is the Word, the Truth, and the Life▪ He is the meat and the marrow, of which that is but the Bone and the shell: Search the Scriptures, for in them ye think to have eternal life, for they testifie of me: I am the substance, I am the SOUL of them; And, they do but testifie of Me; they are not the life the soul: Yet I prize the letter as high as any man, but I must not prefer the Hand­maid before the Mistress.

Yet much ado there hath been among many men about this Letter of the word, who pretend to know much in Gods word, as if they knew whatever were to be known: They are gone so far, and are come to such perfection (as they think) that they can resolve any point in Divini­ty, give the interpretation of any place of Scri­pture; and many large voluminous works have been published to the world, and filled it full of their Expositions; but God knows how many of them have kept a deal ado, and much blustring, to little pur­pose▪ [Page 348] And in our dayes, and in our Nation, what talk is there everywhere of Gods word, when in­deed and in truth most men are ignorant of Gods word? and all is, because they take these Li­teral, black letters to be The word of God: you are deceived; Is it The Word of God, because it is English, or Latin, or Greek, or Hebrew? can we tell whether ever God spake in any of these lan­guages? or if he did, These Letters cannot be The word of God: If any way, The word be taken in vain, it is this way, when men think God speaks to them, And they hear him when they read the letter: You are deceived in this, The letter doth but bear Witness to the truth; Christ is the Truth, and the letter gives Testimony to him: See what the Evangelist sayes The Word is, Joh. 1.Joh. 1. 1. In the beginning was the word (Bibleswere not then) and the word was God; This is That Word, so mag­nified both in the old and new Testament, To which, all their Sacrifices and Prophesies pointed to, in shadows; but the Substance of them is Christ; as the Apostle saith, Heb. 10.Heb. 10. The Law is but a Shadow of good things to come: But Christ he is The Word, He is The Truth, He is those good things promised throughout All the Scriptures. The letter is but the Shadow, the Signes; the BODY and Substance is Iesus Christ.

And if it be so, then let me say thus much more to you, Never any man ever yet Saw the Truth, nor ever any man Heard the truth, nor ever read the truth: Those that onely read the Letter, they are ignorant of the word; for the truth [Page 349] is the word, and the word is the Spirit: It is the Spirit That discerns the word through the letter, and it is the Spirit that applyes it, where ever it works; it is the Spirit onely that knows the truth, And tis the Spirit onely, that fructifies and thrives by it and lives in it. The word heard or read, is but the Bark, the Outside, the Sheath, the Lanthorn: but the Sap, the Life, the Sword, the Light, that is within: And this is, Onely Christ Co-Essential with the Father: This is that word which the Scripture speaks of, which is able to make the man of God perfect; for as the Apostle saith,2 Tim. 3. ult. The Law made nothing perfect, but the bringing in of a better hope did; for do you what you can;Heb. 7. 19. yea, keep the whole Law, according to the letter, yet this cannot make us perfect: But this word, this truth we now unfold, is the Sure, the real, the true, the eternal word, against which The gates of hell shall never be able to prevail: Mat. 16. 18. Have ye what ye can of the letter, except ye have also Christ, the substance thereof, the letter will but deceive you; for you have but the shadow, and therefore you must needs be deceived, for you to think you have the substance, when you have but the shadow: It is not any outward thing we can do, will do us any good; it is the Spirit, the word it self that doth the deed.

Yet I must tell you more, That this word and Christ and the Spirit All dwell Among us, dwell In us, and we know them not: as Iohn 1. 10.Joh. 1. 10. He was in the world, and the world was made by him; He dwels among us, and yet the world knows [Page 350] him not; nay, He came among his Own, and his Own received him not: These are strange ex­pressions; what may be the meaning of this Divine high-flowen Eagle? (for that is his Embleme:) I conceive it was, to shew that he soared and flew higher in Divine contemplations of truth, and in the knowledge of the Mystery, then all the rest of the Evangelists; This was he of whom it is said, The Disciple whom Iesus loved, John 21. 20. and this is he tha [...] Leaned on his breast at supper: This was he that had all those divine visions and Secret mysteries revealed to him in the Isle of Pathmos, who writ the Revelation, and was therefore called IOHN the Divine.

I conceive his meaning is (when he saith, He came and dwelt among us, and yet the world knew him not, although it was made by him) was this, that God in Jesus Christ dwells in every crea­ture, but the creature comprehends it not, Because the light shineth in darkness, and the Darkness cannot comprehend the light: It is in him, (as the Apostle saith) that we live, Act. 17. 18 move, and have our being, and yet we know it not, because we are com­passed about with darkness: nay we are Darkness it self: Is it not a strange thing, that He should be in Us, be so near us, and be our light, and our life, Psal. 84. 11. our sun and our shield, and yet we not know him, we not be acquainted with him? But He Shines in Darkness; whats that? that is, All creatures are darkness to him. God in himself is light of lights, infinitely far above and beyond all creatures: & if he put forth himself in the making [Page 351] of any creature, that creature is infinitely below him; the highest of creatures is da [...]kness to him: He is darkned in the Sun, and he is darkned in the Moon and Stars; He is darkned in Angels and Archangels, in Cherubims and Seraphims, and more darkned in men and other creatures: But he is (in Jesus Christ) The SOUL, and life of all things.

There have been great disputes in all ages, what the soul of man is, whi [...]h I shall not now enter upon; but whatever it be, be sure 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 shines in All creatures; He not onely gives to all things life and being, but He is Their life and being; He fils all things with His Being: So as all things are nothing, Compared with God; and yet for all this, For all He is so GREAT And so much ALL; yet, they see him not▪ comprehend him not: Iohn who was the fo [...]erunner of Christ confesses, that he knew him not: For all he was of such Excellen­cy,Mat. 3. 11. that he was He whose shoe-latchet he was not worthy to stoop down to unloose; and yet he knew him not, He saw not this Glory and Majesty that was in him: For all he was The Messiah, The Saviour of the world, Lived with him, and con­verst with him in all probability; for he was his Cousin German according to the flesh; And if their mothers visited one another while the chil­dren were but in the womb, and for the childrens sake, much more after their birth did they come [Page 352] together visit and salute one another; besides, many other reasons which might be given▪ yet he knew him not all that thirty years, till he came to be baptized of Iohn, And he saw the Spirit de­scend upon him like a Dove. And it was so with Iohn Baptist, who was a Prophet, and the im­mediate Harbinger appointed to bring tidings, that the Messiah followed him: I say, Seeing it was so then, do not wonder that men who read the word, and teach the Letter of the word, all their life long, yet never know Christ, 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 speak the whole word, the letter in every tittle, That he could or were able, or if it were possible, To speak the whole Scriptures in one word, or at once, yet he may go to the Devil for all that: for no man can do so much as He in this regard: But Ile tell ye, if ye had once known Iesus Christ after the Spirit, ye would not make such a stir about Forms, Disciplines, and Externals, as if that were the great and onely reformation; for, all those things men may do, and be not One hair better before God; For all that the Devil is the Devil still, and flesh is alive still, and the heart may be set upon the creature still, and to this man this word is amiable still; I pass not what men say and prattle to the contrary: Let us see their hu­mility and self-denial, and becoming all to all; lets see their self-judging, and judging other men less, and themselves most of all; let the life of [Page 353] Christ appear in the fruits, humility and lowliness of mind, not seeking themselves, and their own profit and advantage, but the profit of many, that they may be saved: were it so as they pretend, what means so much knowing men after the flesh, having mens persons in admiration because of ad­vantage? what means their seeking greetings in the markets, Jude 16. and uppermost rooms at feasts? what means Their long prayers, Mat. 23. 14. under a pretence, but tis To devour widows houses and to ingratiate them­selves so as to get the praise of men, being excee­dingly desirous of vain glory, and the wealth of the wo [...]ld. And if they have not these they are dead on the nest, heartless, and little or no fruit of love comes from them, but the contrary, Censori­ousness, and bitterness, and hatred and Envyings.

Were you but once come to the true Vision of God, and the Life of Christ, you would be Above and slight all these base and carnall things; and they would here with the Apostle, never more know Men, nor the world, nor any creature after the flesh; that is, in their choicest and highest love and esteem: but all these things shew, that these men are yet below and in the world, and not above with God, whatever They in Shew express to the contrary.

Object. Object. But it may be you will say to me, Sir, you so undervalue the letter and the Scripture, that we know not what to do; we took this to be Gods word: what would you have us cast away our Bibles? would you not have us worship God according to the letter? shall not God be worshipped with our bodies?

[Page 334] I answer, God forbid: But I know men of the letter, or the Devil in man, presently runs into this extreme; Either through ignorance, and so is, through the infirmity of the flesh, and weakness of the inward man: or else it is out of wilfulness, and so of the Devil, and one of his great designs to destroy the soul: God forbid that I should so condemn the Letter, as to bid men neglect good Or­ders and worshipping God in their bodies, and in external worship; far be it from me: But this is that I say, I would not have ye onely do this; And I fear ye strive and cont [...]nd so much for the letter, and the external part of Gods worship, that ye neglect the inward and internal altogether; for where is the man that is so zealous and so hot for the Internal, 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 press men to the Inward before the Outward, or do but as I desire to do, Lift up that; Either how cold and heart­less are they, or else how quarrelsome and mali­cious are they? but this is that I say, Strive chiefly for the Spirit and the Hidden sense; get this but on [...]e into your hearts; and then I will be bold to say, Turn this man loose, he hath that within will g [...]ide him: Then I say let him neglect the outward if he can: otherwise you do but hold men to it as a Beare to the Stake, by cords of Humane inventi­ons, by Self-Love and self-interest, by Fears, Hopes and Rewards, and these poor things, without the over-ruling and commanding Natural pow­er and principle of love. And when you have done [Page 335] this, what great act have you done? Do not the Hypocrites the same? Mat. 5. 46. do not sinners the same? do not Heathens the same?Luke 6. 33. what great and goodly Converts have you made, that you so glory in them?

Beloved, if a man love his wife, this love will produce all care and tenderness, and all offices of love towards her that may be; if he love her, let him kill her if he can; let him beat her or hurt her if he can: if a man love his friend, let him wrong him if he can: but here is matter, If ye have but the External Worship, As most men con­tent themselves with that, and never care for the Internal; but if once ye have the Spirit and the True sense of the Letter, through the Letter, then I say, let him throw away the Letter if he can: no no, he cannot abuse but love that in its place and degree, which hath been the Shel and instrument to bring him all that sweetness, meat, and nou­rishment.

I say Beloved, once again, things being thus, and men being generally thus taken with the Let­ter and go no farther; Wonder not, To see All the world in A Deluge, All drowned in their own ways,Phil. 2. 21. all seeking themselves and their Own things; and not the things of Iesus Christ, All being taken with, and Idolizing their own Conceits: Wonder not To see them All in a mist, Groping in dark­ness, and every one feeding himself with his own devices: I say, Wonder not; for Iohn the Baptist, He that leapt and sprang for ioy in his Mothers Womb at the salutation of the Virgin Mary; For [Page 356] all He (as it were) lived with him was his ac­quaintance,Luk. 41. 1. and conversed with him for 30. years, yet knew him not: Wonder not to see An Univer­sal Darkness over the whole world, and scarce a man knows Him that lives in them, dwels in them. 2 Tim. 3. 7. I am afraid it is with most men as it was with those women the Apostle Paul speaks of, Al­wayes learning, and never came to the knowledge of the truth. Yet it is well known, ye have alwayes been Thro [...]gers of Christ with the Jews, but I fear Never yet drew any vertue from him: and that ye have not yet Taken the City of the Letter, Never yet had The rending of the Vail, never yet took Achsah to wife, For if ye had, you would be so far forth Altogether spiritual, and much ta­ken up with these things,2 Cor. 5. 16. knowing no man any more after the flesh, but altogether in a spiritual manner; knowing God to be in you, and to dwell with you: wherefore to stand in awe of his good­ness and greatness, majesty and incomprehensi­bleness, &c.

But Beloved, I press these things the more and the oft [...]er, because I know these things had need be taught you, Isa. 28. 10. as the Prophet Esay saith, Line up­on line, and precept upon precept; here a little and there a little. For these things ye receive but slow­ly and by degrees,1 Cor. 3. 1. &c. like narrow-mouth'd vessels, as ye are able to receive; otherwise these things run over, run at was [...]e, and run besides, And are spoi­led, and ye trample these Pearls under your feet; And besides, I know you have enough that press the Letter, but these things very rarely, and therefore I take the more liberty.

[Page 357] This is such a truth that I would have it foun [...]ded and well rooted in you, viz. That God is He that Fills All in All; I would not have you igno­rant of this one thing, viz. that God He is All Act, a pure Act; and nothing acts, nor grows, or increases, or moves, but in Him. Know that not one creature stirs in any act towards you, but by Commission: there is no such thing as chance or fortune. This is such a foundation [...] Truth that eve­ry Branch of Godliness ariseth from this root.

Iacob He saw this:Gen. 28. 16, 17. for tis said, when he Awa­ked then he saw God was in this place. God there ap­peared to him, On purpose to convince Iacob of this very Truth: not but that God was in that place before, but Iacob saw him not there before▪ God was in this place before, but I knew it not, saith he: but his eyes being opened, then he cryes out, Oh! How dreadful is this place, this is no [...]e other but the house of God! God dwells with us and in us, and we are not aware of it All this while. To this very day.

As suppose two men should come into a large room, in which the King should be in one corner behind the hangings privately: (I suppose I have used the Simile before, but the fitness makes me use it the oftner, therefore take it and apply it) and the One of these two men, Espieth the King, the Other knowing nothing of him: He that knows the King is there, he behaves himself with all Re­verence and fear, as before the King; because he knows the King hears and sees all: but the other lashes out in idle and frothy talk, and behaves him­self [Page 338] rudely as among his companions; The rea­on is because He sees not the King: but if once he chance to espye the King, or the King discover himself to him, Then He humbles himself for all his idle carriage, falls down Amazed intrembling and fear, and carries himself so much the more Humbly and Awfully, and the more submissively: His carriage is quite changed, he is no such man as he was before: so Howsoever a man carry him­self before he sees God, and before he knew of him, that he was so near and he knew it not: yet when God once shews and discovers himself to such a man, In the midst of all his pride and lofty carri­age, Dan. 5. 5, 6. in the midst of his high and Towring imagina­tions, and self-conceits, As he did to Belshazzar, when the hand-writing appeared to him on the wall, His hair stood upright, and his knees smote toge­ther, and his joynts were loosed: Even so is this man astonished at the sight of God in him, he falls down and cries out with Iacob, Oh! how dreadful is this place? this is none other but the house of God, and I never knew so much: Was my God, my Creator, the Almighty, and maker of Heaven and Earth,2 Chro. 6. 18. He that the Heaven of Heavens cannot con­tain; Is he here by me and in me all this while, heard all my words, and observed all my actions, and I not know it, I not aware of it? Oh vile wretch that I am!

Beloved, the case was thus with Iacob; He over night being weary, Travelling a whole days jour­ny from his fathers house, had no Inne to lodg at, but in the open field, having gotten some stones [Page 339] together for his pillow, and the Heavens fo [...] his Curtains; He lies down in sorrow and thoughtful­ness what he should do, what would becom of him, what course he should take: He was a yo [...]ng ma [...], and apt to run hi [...] own wayes, and follow his own will: little he had, and knew not how he should be provided fo [...]:Gen. 28. He was fain to run from home, leave his fathers house as a banished man: and it seems in these thoughts and the like, he fell asleep; And in a dream God appears and speaks to him and comforts him; And in his dream he saw a vision; A Ladder reaching up to Heaven, Ver. 12. and the Angels of God ascending and de­scending, &c. and when he awaked, he finding God to be so near him an [...] present with him whitherso­ever he went, his spirit was comforted and re­freshed: Then He was a changed man, Then he had New thoughts, and all his former thoughts were banished. Even so doth this man behave himself when once God hath spoken to him and discovered himself to be so near, He doth as Da­vid sayes he did, Set the Lord alwayes before his eyes: Ps. 16. 8. then he minds God, and observ [...]s his work­ings, his out-goings, and incomings; he alwayes then puts God forward in him, He must do all: Before He was the forward man, and who but he? All Gods acts in him he arrogated to himself: and (as he thought) the actions were His, done by His power, wisdom, and parts, so he took home The glory and praise of all to himself: But now Upon Gods appearing to him, this man is Un­don [...], slain, crucified: Then he can with all his [Page 360] heart let God Be all, and Do All, Speak in him, Move in him, Live in him, Work all his works in him and for him; He now minds God in whatsoever any creature saith or doth to him:Isa. 26. 12. He no longe [...] lives his own life, but the life of God: tis true, He lives as the Apostle saith, Yet not He, but Christ in him: He now As a New man, Hath no words but the words of Christ, no thoughts but the thoughts of Christ, made One spirit and life with Him, and so he becomes throughout A chan­ged Man, A New man. But the other, he that is not aware of God, He that is a Reprobate, who knows not, That Christ is in Him, He takes no knowledge of all this, but does what he list, (and as he thinks) He speaks his own words, and thinks his own thoughts: and All their thoughts, words, and acti­ons, All their aims and endeavours tend to the ful­filling the desires of the flesh, Either more gross and open, or else more subtile and refined, and more hid from the eye of the world; Their desires and aims are, How they shall procure such a benefit to them­selves, such an estate: or how he shall be delive­red from the danger of the times, and he is full of carking and caring how his flesh shall be provided for, and the like: And truly beloved, it cannot be otherwise; for whatsoever is born of the flesh is flesh, and whatsoever is born of the Spirit is Spirit: for it can never act without its own sphere and com­pass;Ioh. 3. [...]6. were we born of the Spirit, we could not but dye to the flesh, and seek the things of the Spi­rit: then all his thoughts for the advantage of the flesh Cease, and he is altogether fot Increasing and [Page 361] Perfecting This life of God begun in him: let God live more and more, Col. 3. 1. and himself less and less; As John Baptist saith, he must increase but I must de­crease: Joh. 13. This is his life now, which before was his death: and contrary his death is his life.

God is now A welcom Guest, Yet, Not that God is more or less there, you being alwayes Gods Tem­ple, as well before you see him, as when you see him: for Christ cannot Alter his lodging in the re­ality of it; This is a certain truth; Nothing can make Christ depart in regard of his Essence and Be­ing; but to you he may depart, and so you are to understand all such expressions: for if you think (and as some preach) that God comes and goes from place to place, from earth to heaven, o [...] from heaven to earth, departs and returns; and that you can stay Him and change Him, or make him return; These are all childish fopperies; in this ye do as it were Create another God to your selves, and make the true God an Idol; but it is spoken in re­f [...]rence to the Creature, in regard of our sight and apprehensions; As To you, He is departed and dwels above far remote; And indeed and really he is as having no being, and is as no God to thee; However thou mayest flatter and deceive thy self, Until thou hast smitten and taken Kiriathsepher, and marryed Achsah Calebs daughter, Till there be power given To rend the vail: But then you shall see Him who is the truth of all things, The substance of all things, and not before: for what­ever you can see, are but Shaddows and not the Truth; As in this my body you cannot see the [Page 342] Internality and the Truth of it: for the truth and Substance of it doth not consist either in the cold­ness or in the hotness; for it hath been hotter, and it hath been colder: neither in the Oldness nor Youngness: for it hath been younger, and may be older: neither in the heaviness nor lightness; for it hath been lighter, and may be heavier; nor in no accidents you can name; Then if so, none hath ever heard, or seen, or spoke that which is the Truth of me; for my Substance cannot be seen, but onely Accidents; the truth consists in things internal; and tis the like for any other thing you behold besides.

And so likewise, such is the Word of God, it consists not in any thing you can hear or see, or can perceive or comprehend; for Gods Word is as himself, Mighty, Incomprehensible, Omnipotent, &c. not included in any place; His Word is the Being and life of all things; the Letter cannot possibly contain the Eternal Majesty of the Word: it is not the Word of God till it be expounded to the heart, and made a word of power and quickning in the hearts of his people. The Word is Eternal, and was before any Letters or Scriptures were, and shall be for ever when all those things Cease.

Gods speaking is His creating, Let it be done: there can be no resisting; sayes David, whatever he commanded it was wrought: Ps. 148. 5. God Hath spoken As many Words, as he hath made Creatures: But He hath spoken One Great and mighty word, and that One WORD includes All those Words: and that One Word is Jesus Christ the Onely be­gotten [Page 343] of his Father, and the first born of every creature: all the rest of the creatures are but as so many Letters of this GREAT Word: for he is called the Word▪ He being in the bosome of his Father, He was Unspoken, Unuttered, Unpronounced [...] there was not then any one creature in heaven or earth: but God was ALL; there was then Neither Father, Son, nor Spirit, as divided; But He being Once pronounced, He is the Word Spoken; then immediately there is Father, Son, and Spirit; For these are expressed Several or TRINE onely in relation to the creatures: which to me is clear; for there is not diversity in God, but God is one, and in Himself cannot be more; and I hope it is clear to you.

If any should think or say unto me, the words of Pilate, Oh Sir, What thing is truth? I must answer thus, truth is not possible to be either spoken or heard: for God onely is truth, and no­thing else can be: now, it is impossible to see or hear God;Joh. 1. 18. saith our Saviour, No man hath seen God at any time: for we cannot see him and live; we must depart Out of the nature of man, and re­turn into God, and be one with God, Else we can never know God, tis onely his well-beloved in us, and who also is in the bosome of the Father, he hath declared and revealed him. Whatever it be that a man sees or comprehends, that cannot be God, that cannot be truth; It can be at most, but the Emblem, the shadow of truth: as in a man we cannot see his life, but we may see him live; even so, truth cannot be seen, but you may see the [Page 364] Effects and Fruits of truth. But he that marries Achsah, To him will I give The Rending of the Vail; that is, He shall see as much As a creature Can See and live, as God said to Moses. [Achsah] She will give you A glimpse, A sight through the cleft of the rock, as was to Moses; The Back-parts of IEHOVAH. But Truth cannot be seen In the True glory and splendor thereof; onely the back parts of her: She will admit you into the Sanctum Sanctorum, she will beg of her Father to give you a blessing, that seeing he hath given you the south-land, Josh. 15. 11. as it is here in this Chapter, that he will give you Springs of water: That you shal not onely have the Nether Springs, The Letter of the Word, External Ordinances, and outward Duties, Bodily Worships and the like; but you shall have The Upper Springs, Ver. 19. The life of the Let­ter, the power, the quickning Spirit, to see not onely Christs body, and touch it; but you shall have the vertue of The breaking of His Body, and the benefit of the sheding of his blood.

And When the Vail is Rent take but a short view of those priviledges and precious things you shall 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 Holie of Holies, as time at present will give leave.

When ye came to the Tabernacle, there was first,Heb. 9. 1. as I told you, A worldly sanctuary, as the Apostle sets them down, Heb. 9. 1. And therein was Ordinances and Divine service; for so the Apostle calls it in the first verse. And therein was [Page 365] the Candlesticks, and the table, and the Shew-bread, and thither came the Priests, and did their office; there was sacrifices and offerings for themselves, and all the people; And All they could learn there, was but worldly and external Ordinances, bodily worships, which concerned not the heart and the inward man; But, if they offered such and such External things as was required, this was all: But into the second Vail within the Holie of Holies, thither the High Priest must come but once a year, (for we shall onely at pre­sent touch at those particulars mentioned there by the Apostle) And first, There was the golden Censer, which typified Christs offering the prayers of the Saints, as it is exprest Rev. 8. there is an Angel which had the Golden Censer, Rev. 8. 3. and there was given him much Incense, that he should offer it with the prayers of the Saints upon the golden Altar; which Angel is Jesus Christ, the Angel of the Covenant: shewing unto us thus much, that he is the Mediator between God and man, for whose sake all our services are accepted: no­thing is accepted from us with the Father, But what his Son doth in us: Be they never such glo­rious actions, and done with never so specious reli­gious pretences; yet if they be Our actions, they stink, they are abominable; In him onely he is well pleased: They are his actions onely that can be savour [...] meat to him; Although as they be our actions, they may seem beautiful and glorious to us, yet to him they stink. A dead man hath the shape of a man, but he stinketh; So thy duties, [Page 346] though they have the shape of Right and Holy duties to us, yet they are to him but dead works, Heb. 9. 14.Heb. 9. 14. How much more shall the blood of Christ purge your consciences from dead works, to serve the living God, who through the eternal spirit offered himself? When your services are not from an Internal prin [...]iple, from the work of the Eternal Spirit, but are like the Motion of Clocks and Watches, which is from Art and External weights, not from nature, all such services are dead works.

Within the Vail we come really to see, All our works nothing, they are abominable; yet we think highly of them, While we remain in the worldly Sanctuary, and are gotten no farther: But here within the Vail, God speaks to us, as he did to Iob, and we are convinced of our Vile­ness:Job 42. 5, 6. Behold, saith Iob; then I am vile; I will lay my hand upon my mouth; I have heard of thee by the hearing of the ear, but now mine eye seeth thee, I abhor my self in dust and ashes; Iob had oft made confession of sin before in words, and in the notion: And practised dayly External wor­ship, but yet we may see all along for all tha [...], what an high Opinion Iob had of himself of his strictness and righteousness: Iob sacrificed often and constantly, and observed the letter very strictly; and thereby Iob maintained a high opinion of himself: But now the vail must be rent, and God must appear himself, to darken and con­found all Iobs righteousness, before Iob could say I am vile; Iob was strict in Externals, but Iob [Page 347] could not Really loath and Abhor himself: though in words he might, as many can easily and fre­quently do that dayly, but to be really VILE in themselves, this work is from above, from Hea­ven, from God: And so we come to see what it is, and for what we or our actions are accepted; it must be his sons work in us, else he loaths all, even the best of your Sacrifices, if it be not Jesus Christ in us that doth All; viz. that loves God, and Fears God, and obeyes God, and believes in God, &c. his Father regards it not; that may seem a Paradox, but yet it is a truth; for indeed and in truth, there is nothing fears God, but God; nor Nothing obeys God [...] but God; nor Nothing loves God, but God; He a [...]cepts his own work in us, and nothing else: God cannot accept any thing any creature doth out of himself, but what himself doth; what his Son doth, that plea­ses him; that he canno [...] but accept. This is that Achsah that so pleases her Father that he can deny her nothing: This is the first thing we shall have after the Vail is rent; and none can attain this Really, and in good earnest, But He, to whom the vail is Rent.

The next thing there Exprest, Heb. 10. 4. is, The Ark overlaid with Gold; the Ark of the Covenant over­laid with gold, overlaid round about with pure gold. Having married Achsah, we shall also have power to break open this Mystery: Christ is He in whom all the promises are Yea and Amen, they are all fulfilled in him: As all our actions must be derived from him as from the fountain; that [Page 368] is, if they be not quickned and animated with the power, purity, holiness, excellency of Jesus Christ, that they are of himself, and of his own Divine Nature, he cannot accept or regard them; So also, if this be so, then is there not onely holi­ness within, flowing from A Natural principle of a new Nature, but there will be All External glory; there is the Ark of the Covenant overlaid all over round about with pure gold; to shew, that from this spring and fountain cannot but proceed all purity and holiness in our external actions: then they cannot but must shew forth the vertues of him who hath called them from darkness to light, and from the power of Satan to God: Acts 26. 18. Then there is such a power, and such a burning desire in the soul, they must shew forth their good works, Mat. 5. 16. that they may glorifie their father which is in heaven: nei­ther can this be attained really, till we be admit­ted within the vail.

True it is, while we are in this worldly San­ctuary, we may do many External good actions, as to our selves and other men; And also Good in themselves; but they are not done for this End, to shew forth the vertues of him that hath called them, nor to glorifie their father which is in hea­ven, but tis to glorifie themselves, and to set up themselves, Either for praise, or esteem, or for fear, or for hope of advantage,Job. 1. 9. &c. they serve not God, (as the Devil said of Iob) for nought, not for love of Holiness, not for that Excellency that is in its self, but to get something by it; they use it as men do a bridge, to carry them over to some de­sired [Page 369] place, to some self-happiness or advantage; and were it not for these, the man were dead; and you should find, if the heart were searched throughly, and the [...]e ends, hopes and fears re­moved, the man would stand stone-still: But the other man, he who is ascended, and gotten with­in the Vail, He works freely and naturally; He cannot do otherwise; though there were neither fear of hell or punishment, or hope of the reward, yet he must work: And he will work; this is that I still say, Let but the heart be set to rights, let the man be regenerate, 2 Pet. 1. 2. and partaker of the Divine nature, and then with such a man you need not keep such a stir with Laws and Precepts, and Rules and Disciplines; He hath that within which will not onely inform and teach, but re­form and compel by the power of Love, For (saith the Apostle) the Righteous are a law to them­selves.

Beloved, this is the service God loves; He loves A cheerful giver;2 Cor. 9. 7. He cannot abide that which comes forced, and grudgingly, and as a forced imposed task, that by sinister respects they must be held to it: but I say this man needs no such thing, but turn him loose at all turns, he hath an Informer, and a Reformer in him; Those that are led by the Spirit,Gal. 5. 18. are not under the Law, Gal. 5. 18. but under Grace and under the power of love, and of a free mind;1 Tim. 1. 9. for the Law is not made for a righteous man, but for the lawless and disobedient, This man is no longer under the law, but is Dead to the Law, that he may live to God, and not unto [Page 370] himself; for self is in him conquered and dead, and Christ now is alive, and exalted, and set in his throne to reign for ever and ever.

In the third place there was the Pot of Manna; which Manna God gave the Israelites in the wil­derness;Heb. 9. some of which by the providence of God was preserved many hundreds of years together, until the time (as it is thought and affirmed by some) of their last destruction by Titus and Vespa­tian: He that hath gotten within the vail he hath gotten food sufficient to nourish him for ever; He shall Never hunger more, nor never thirst more; as in that of Rev. 21.Rev. 21. He that lives according to this new li [...]e he is [...]ed with Hidden Manna, He eats of the tree of life, in the midst of the Para­dise of God; His comforts are pure, and ravish­ing, and full of Everlasting delights; his waters Ever [...]low, and never cease; there is in his belly a spring, Ever springing up, to everlasting life.

In the next place there was Aarons Rod that budded, that was laid up by the pot of Manna: Those that are accepted to look into the Holie of Holies, Their fruit is alwayes flourishing and green; their good works never dye, but they ever after bring forth fruit like a tree planted by the rivers of waters, that bringeth forth fruit in his sea­son;Psal. 1. 3, 4. his lease shall not wither, and whatever he doth it shall prosper: and not onely shall they bring forth fruit but Ripe fruit in their age, Psal 92. 12.Psal. 92. 12. The righteous shall flourish like the palm-tree; he shall grow like a Cedar in Lebanon; those that are planted in the house of the Lord shall flourish in the [Page 371] Courts of our God; they shall bring forth fruit in their old age, they shall be fat and flourishing: These men, They are never satisfied with God, They are never weary, they shall run and not be weary, nor faint; they never have enough of Him; his comforts are always fresh to them, flourishing and green; They are never satisfied with the knowledge of God; This is such Manna, such Meat, The more they eat the more they may; The more God commu­nicates himself to them, they are the more Hun­gry, the more thirsty, the more Vnsatisfied; They have overcome, and are still Overcoming, they go on Conquering and to Conquer; they are still con­quering and subduing all their Enemies, and get­ting their sins and lusts under their feet; And so long as there is Any To overcom and conquer, they can never Rest till they have brought All under,1 Cor. 10. 5. Every high thought and Every strong hold, and Every imagination That exalteth it self against the Power, Kingdom, and Soveraignty of Jesus Christ.

Within the Holies of Holies,Heb. 9. 5. There was also The Cherubims of glory, Overshadowing the Mer­cy-seat; and we may say as the Apostle there, Of which things we cannot now speak particularly: Those glorious Cherubims, they looked face to face beholding one another, Overshadowing the Mercy-seat, Beloved were you but once come to this sight, you should behold God Glorious and Amiable, Full of love and mercy, and tender Bow­els: All wrath And All frowns blown clean away; We then shall behold in Him Not so much as [Page 372] any shadow of Anger, but there will be a most sweet and amorous beholding of one another: He wil love and delight in us, & we shall love & delight in him: we cannot look so delightfully upon him, as he will upon us; there will be Nothing but Amorous im­braces; and we shall then see How Sure All his mer­cies are to them that love him, and that they are The Sure Mercies of David: Isa. 55. 3. we shall find in Our Hearts, All his promises made good, and we shall then call him Our God, and Our Iehovah, making good and giving Being as to all things, So to all his promises; that we shall say feelingly, Not One hath failed of all the good things he hath promised: we shall say by experience, Now we know, that hea­ven and earth shall pass away, Mat. 5. 18. but not one tittle of his word hath failed; We shall then see, All Solomons Love-songs fulfilled, and never till then; And yet Beloved, all these things are but dark shadows to the Truth, and The Things themselves.

But to conclude, We run over these things, for time hastens: Those that are brought to this con­dition, To have the vail Rent before their faces, They shall see Such things as I am not able to ex­press; For eye hath not seen, nor ear heard, neither ever entred into the heart of man those glorious things which God hath prepared to entertain, To Feast such self-denying souls, which are both Full Satisfying and Ravishing contentments: Beloved, these are such things as cannot be enjoyed, See­ing them, by feeling till the vail be Rent.

But yet know this, tis Othniel that takes this City, tis The Lords good time, or fit opportunity: [Page 373] We cannot take this City, nor marry Achsah Ca­lebs daughter when we would, but we must wait Gods opportunity, when he pleases to give it, no [...] in our time, but in his time; nay we cannot so much as hasten that time, When we shall have power to smite Kiriathsepher, and marry Achsah, no more then a woman in travail, by all the means and in­dustry she can use, can hasten the time of her de­livery: We must wait the time Till God reveal; for we must 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: And so We w [...]iting in Gods way, He will Reveal, and we shall come to understand The Good Will of the Lord, Isa. 28. 10. One time after another, Now A little and then A little line upon line; that so you may come To glorifie God your heavenly Father: Not that you may bring Honour or Profit to your selves (though This be our greatest Honor and profit) or take the praise to your selves, as though by Your power, you had smit­ten the City, or married Achsah, And so posses­sed the Upper and Nether springs, Josn. 15. 19. the letter and the Spirit: Thus to do, is not to smite the City; You as yet have not smitten it: this is not The power of God; this is but Your selves; this is but by the pow­er of flesh; this is but by the power of Satan in us▪ but here is the misery of the Sons of men, they are ready to think and believe that they have smitten the City, when tis Nothing less: they think they know as much as can be known, and Glory in this, and so look for and give praise and Honour to them­selves; And if Any go beyond them, if they cannot [Page 374] fathom what you say, presently they cry out upon it as an Error, and no body must know more then they, and they must have the honour and praise of all: they must and will be sure to keep men within their compass and knowledge, always holding them in the letter, in the Rudiments, & in the Pedago­gies, and in the shadows of Religion, and cannot in­dure nor bear that men should be brought up to per­fection, to possess those Plerophorias those Full En­joyments prepared for them, that so they may be delivered and set at liberty from under the Law, and from the killing Letter; From Bondage and thraldom, that they may come to receive The in­heritance of Sons and Freemen; h [...]t so the glory and praise of All may be to God Almighty (none to them) who hath given power to smite Kiriathse­pher, the City of the Letter, that it may be unto us DEBIR, The Word of God, and so reveal unto us things Unutterable, and unspeakably glorious, Even The hidden Manna, and the Living Waters, to nourish us to Everlasting life, Where the Glory of God is the light of that Temple whose bright­ness you shall see so far as you are able to Receive, Rev. 21. 23. where you shall have Safety from all your Foes, & you shall see and behold their Ruine; where you shal have the company & comfort of all the Saints, And God himself shall strive to Fill and if it were possible, and Glutt you with happiness; Where the City Gates are built with Pearls, The streets pa­ved with gold, the walls of Precious stones: the Temple in this City, Is Almighty God Himself; and Kings and Princes shall be but Vassals, and [Page 375] cast out and nor regarded as such: Where the Ri­ver springs from under the Throne and Hill of God:Rev. 15. 3. the Water clear as Chrystal,Chap. 19. v. 1. 3, 4, 6. The Banks set with Trees of Life, Chap. 21. 4. Where your Chear is Ioy, your Ex­ercise Singing the song of Moses and the Lamb; your Duties praising, the Subject, God; the Quire consisting of Angels and Saints, the Songs Halle­lujahs, Rev. 19. 3, 4, 6. Where there is no more need to fear, that your Eyes shall be dimmed with Tears or your Ears Affrighted with Cryes, or your Senses disturbed with Pain; or the Heart Damped with Sorrow, or the Soul Ever Sur­prized by death: VVhere there is All God, and No Evil; there is No Persecutors; None to Claim your Possessions from you; None To Envy your Happiness: the Rich cannot be Robbed, Nor Kings shall not be Flattered: VVhere there is Possessions without Impeachments, Seigniories without Cares; Length of yeares without de­cay of Strength: Love of All, without Ie [...] ­lousie of any; Greatness of STATE, without Con­science of Corruption; Where we shall be Ravi­shed with Seeing; Satisfied with Enjoying; And Se­cured for Retaining.

Beloved, All these things are Very true, True In the Letter, But far more true, Taking it All as meant Spiritually; There are Such Things as These, Bu [...] infinitely more Spiritual, Divine, and Transcending: Such things As These, and what­ever else The Heart of man can Imagine Are but Poor Things to what we shall there Have and Live with, and Live in, viz. In Heaven; The Beginnings [Page 376] whereof, are given you Here as an Earnest and First Fruits; For Heaven is Nothing else But Grace perfected, Tis of the same Nature with that you Enjoy Here; For He that is United and made ONE with Jesus Christ by Faith, Hath A True and REAL, Glimpse of those Ravishing Glories And Delights, which he shall for ever Enjoy: But you must Wave All Carnal, Sensual, and Worldly Enjoyments; And look upon the Highest, Chie­fest and Rarest here, To be But Shadows and Dark Resemblances of those Blessed Good things, which we shall then Enjoy For Ever and Ever.

THE TWO MIGHTY AND Wonderfull TREES OF EDEN In the Garden of [...] ELOHIM.

Incognita Vnknown.

Ever since Man was driven out of Paradise, until Admitted to Return in Again. viz.

THE TREE of KNOWLEDGE OF GOOD and EVIL, AND The TREE of LIFE.

Taken out of A Book Called The LETTER And The LIFE, Or The FLESH And The SPIRIT.

Translated by Dr. EVERARD.

THE TREE of KNOWLEDGE OF GOOD and EVIL What it is.

I Will not much contend with them that will have The Tree of Knowledge of Good and Evil, as it is Recorded in Sacred Scri­pture, to be A Natural Tree, Planted by God in Paradise, And of such A Nature, That whosoever did Eat of it, should have their Eyes opened against themselves, and so to be made As Gods, To know Good and Evil; It may be, God would Admonish Adam both Inwardly and Out­wardly, of what He did Inwardly, and in His Heart, either Forbid or Teach him; That He would likewise for the greater Evidence, Set be­fore His Outward eyes; But I desire withall, that they will grant This, that What was Outwardly done, The Same also happened Inwardly, in the heart of Adam; That he was there Tempted by the SEED of the Serpent; To make some Account and Reckoning of his own Wisdom Will and Nature, and not to Submit Himself unto God, As Void of all Name, Knowledge, or Work; But to be [Page 380] SOMETHING of himself, And There are Two Causes that move me to think so. The First is this, Because the Promise is, That the seed of the Woman should Bruise the Head of the Serpent; Now, We read of no Natural or Living Serpent whose head was so Bruised, by that Seed; There­fore say I, As the Spiritual Seed of the Woman, was in Adams Heart, So likewise was the Serpents Seed; For Man indeed was made Good, Not of the Substance of God, But out f Nothing: And therefore, He Alwayes Turns Himself from God and Inclineth to His own NOTHING and Vani­ty; For, I call, The Devil, Sin, Death and Hell, NOTHING: As many of the Ancient Fathers have done, and especially Taulerus For, God Never Created Them, But they are A NON-ENTI­TY, A NOT-BEING, which is Contrary, And Perfectly oposite to ENTITY and BEING. And Peradventure, this was the Devil that dwelt in Adam, and Seduced Him, As well as in Lucifer.

The other Cause is this, That the Scriptures likewise Witness That, The City of God, And The Heavenly Ierusalem, and The Kingdom of God, is a Paradise Within Us; And further; that God and His Almighty Word, Is Our Paradise, The Tree of Life, The Temple. Where we Dwell, Walk, Sacrifice and Pray; As we likewise are His Temple and Paradise: And, That The BEAST Spoken of in the Revelation, Which the Whole World, Great and Smal, Do At This Day Worship in their Hearts As likewise, The Tree of Knowledge of Good and Evil, is Within Us. For, [Page 381] All the Whole Exterior World, or Whatsoever either is, Or is done Outwardly, are but Onely An Accident, and A Figure, Signifying The Truth of the thing And, The Internal Nature. And therefore There is Nothing True, of whatsoever is Seen with our Eyes; For the Figure and Fashion of this world must pass away and Perish, As being Nothing else but a certain Imaginary world, And The Figure of the World That is True, Right, Eternal, and subsisting of it Self.

Consequently, all things, which in the Bible were done Externally and Signifyingly, must again be done and again, brought to pass After their Manner; And, All the History of the Bible, All Moses and the Prophets, and in Summe, the Whole Scriptures Do, To This Day, Stand in Force, And are Continually Accomplished and Fulfilled, Internally, and Spiritually. All things are By Christ Translated, into the Truth, And it must needs be, That All the Prophesies which God spake, From the beginning of the world, by the Mouth of his Holy Ones must still be Called back, Reiterated, or Done over again; therefore that Shadow or that Tree, Was and is Nothing else in the Truth, But the Nature, Will, Know­ledge, and Life of Adam; Of This He should not Have Eaten, This He should not have Ascri­bed or Arrogated To Himself; But Rather, To be Free, and Freely Subject To God, and not to have Known anything, But What God Knew In Him, Nor to have Done any thing, But What God Did in Him; Nor, to have spoken any [Page 382] thing, But What God Spake in Him, and so forth in the rest.

To the End That God, Without any Impe­diment, Might have Exercised His Almighty Kingdom, Will, Nature and Power, In Him: But Himself should have been utterly Void of all Knowledge, Will, or Nature, And not have Ar­rogated any of These, As Proper to Himself: This Pleased God, This was That Which He Commanded, And what He would have had Done.

To this Interpretation agreeth GERMANE DIVINITY, which Resolves That this Tree in the substance thereof is Nothing else, But our Own Will, and Knowledge, of which Alone In all the Earthy Paradise of this Wide World of our Hearts, We Ought not to Eat; But to Account it as Forbidden, Except we will also Eat of Death and Destruction.

Now then, As soon as Adam Fell, and did Eat of This Tree, The TREE, was Immediately Planted, in His Mind, And afterward Derived, into All the Branches and Fruits thereof, So that As, the Same Word, Precept, and Forbidding was Common to all, So is The same Fall. All We which are In Adam Have now, Eaten of Death, and haue Received from the Serpent, This Undi­gested Poyson: Of an ill Bird, an ill Egge.

Hence, it may easily be perceived, How, Every Man is His Own Greatest Enemy; And what he ought to think of Himself, Of his Own Will, Understanding, Wisdom and Knowledge, See­ing [Page 383] it is the Counsel, Seed, Wisdom, Knowledge and Head of the Serpent, Which must By Christ, be Bruised In us; I say, it must needs be, That (As in the Old Testament was Signified by Cir­cumcision, and in the New One by Baptisme) All things which we have By Nature and Inheri­tance from Adam Must Dye, That we may Un­learn and Put off All Things, Even as we would do, The Devil, And Death it self, viz. Our own Will, Prudence, Wisdom and Righteousness, Wherewith as with Figleaves Our Adam, doth Vainly seek to Hide Himself; For that is SIN, and the Sting of Death; Namely, To Eat of This Tree, And to Arrogate to a Mans Self, His own Wisdom, Provi­dence, Will, Nature, or Himself.

But Alas for Woe, Who knowes This, Who thinks of it? Who is it That is Displeased with his Own Will, Understanding or Wisdom, Oh when shall we forsake them? Every Man De­lights Himself, In His Own Will, and Recreates His Mind, Sweetly, and Contentedly therein, Re­posing upon His Own Knowledge, Understanding, and the like. The Tree is Fair to be looked upon, and Sweet to be Tasted; and therefore All Mor­tal Men, do Greedily Swallow and Devoure Death, as Adam did; But This is the Misery No Man knoweth it, No Man thinketh of it, But, Judgeth it to be Good; And All flesh thinks Assu­redly That, This, Is The Tree of Life; Even, To follow their Own Wills, And their Own Conceit and opinion of Good (which indeed is false) As to Know Much, to Learn Much, to discern [Page 384] Many Sciences; And in sum, To become Gods: And in the mean time, They are not Aware, That This is, Adams Fall, His Biting of the Ap­ple; Yea, His Bitter Death It Self.

Continually, do we speak of This Miserable Adam and of His Fall, and never Take notice, that the Same is done In us. We Talk of His Eating and detest it, and Him for it; And yet WE Continually Eat, as well as He. O MAN VVho art Thou, That dost so Prepare A Rod fo [...] thine O [...]n Back, and givest Sentence against thine Own Life; In Condemning Thy first Father Adam, and Pereeivest not, That thou art First in the Same Trap? Here then Consider Diligent­ly, VVhat OUR Will, Knowledge and Understand­ing is, Whereof we Boast so much; And where­with we Think we may Come into the Presence of God; VVhereas Indeed, It is Nothing But The Bitterness of Death, And The Fruit of the Forbidden Tree. VVho is there, Among ALL Living Men, That Perceiveth This, Or will Learn To put Off, Deny, Fear and Mortifie, or Kill His Own VVill, and VVisdom? Nay ra­ther, VVe Hold it Fast, Extol and Value it, as Pure Gold, VVhen as Indeed, It is Eternal Death, And, In This Misery The Whole VVorld [...]yeth sick. But VVhere are Those Blessed Re­deemed Ones?

THE TREE OF LIFE WHAT IT IS, And why Adam was Shut out, Forbidden, and withholden from it, and not suffered to EAT thereof.

I Can also be Content there should likewise Outwardly have been in Paradise, The Tree of Life, as you read in the Scripture, Whose Fruit might have been so Seasoned, and Endowed by God, And How it had that Na­ture, that He who should Eat of it, should Live for ever and Never Dye; And when Adam had first Eaten of the Forbidden Tree, and had Fallen (as God foretold) into Death, it might not Now be That He should be permitted to Eat of the Tree of Life; Otherwise, he must have Lived for ever, And the Word of God, If thou eat there­of, thou shalt dye the death, had been false. More­over, God who is meer Love, and cannot for ever▪ [Page 386] be angry with His own workmanship, did well provide That Man in this Misery, Hated of God and an Enemy to Him, might not for ever Leada Wretched and Calamitous Life; And for that cause he drave him out of Paradise, from the Tree of Life, into this House of Penance (as it were) The World; And shewed him a Way whereby he might again come out of Death into Paradise, To this Tree of Eternal Life.

But, In the mean time, He fenced The Tree of Life, with a Flying Cherub, and a Glittering Sword, Lest Adam in this Banishment should Eat Life; For it seemed better, to the Good God, That Man should Dye, and so by Death put off this miserable Life, and Changing It, To be Translated to a better: For, He knew, That Life after this Death, Cold, Calamity, Banishment, would be so much more Welcom, and He so much more Dear unto God, after Victory. Therefore God, Who cannot Hate Us, Ever deals Mercifully with Us, Howsoever he handleth Us, If we would alwayes take it In Good Part, And not Suspect Him to be our Enemy; For, so is The Nature and Suspicion of Mans Heart.

Now, I do Thus think, That for Agreater Testimony, The Same thing did likewise Happen In the True Paradise (i. e.) In Adams Heart; As There is, The Tree of Knowledge of Good and Evil; Which is the Seed, Speech, Counsel, Know­ledge, Wisdom and VVill of the Serpent: So there also is, The Tree of Life, The Seed, Speech and Counsel of God, or of The VVoman. And, As [Page 387] God and the Devil are, Even so are These Two Trees; So Contrary The One to the Other, That the One brings Life, The Other Death. And therefore It is Impossible, That whoso Eates of the One, should at the same Time Eat of the Other, or come unto it, As being Separated by a Flying Cherub, and a Glittering SWORD, Thus I Interpret VVinged Sin, and Obstinate Diso­bedience; Which is elsewhere called in Scri­pture A Separation. For who so Eats of the Tree of Knowledge of Good And Evil, That is, He that Greedily Swallowes down, and Devoureth Humane and Diabolical VVisdom, He Is already separated from the Tree of Life; That is, from the VVisdom, speech and Knowledge of God.

Neither of these Wisdoms, Speeches, VVills, Knowledges, Can indure the Other, Neither can One come from the One to the Other, So great is the Gulf between them, Being as Far Divided asunder as Heaven and Hell. He that Eats of the Tree of Life, That is, Of The VVord of God, He is Born of God, and cannot Dye, No, Nor Sin. For Their Fruit, Doth Eat The Eater, and Translate Him into His Own Nature, That is, Into Life; As Elsewhere The Scripture Speaketh, Of Eating of Christ His flesh; For indeed, It is The same Thing, To Eat Christ, To Live in His Word, To Believe, To Know God, and the like.

As likewise, it is All one, to Be in Adam, To Live in Adam, To Dye, To Eat of the Tree of Knowledge of Good and Evil, To Obey the Seed, and Word of the Serpent, And to become GODS.

[Page 388] Therefore, He that Eats of the Deadly Tree, And cleaves to the Word, and Wisdom of the Ser­pent, And Being Born of Satan, and Affected as men are, Lives in Flesh and Blood; He cannot Do Well, or Please God; As, Contrariwise, The Other, Cannot Sin, Do Evil, or Displease God; Therefore He that will have the One, Must needs part with The other. We must of Necessity Go out of the Wisdom of Man, and The Serpent, and from The Forbidden Tree; That so, The Wis­dom of the Tree of Life may Enter into Us: Adam, and the Wisdom of the Flesh, must Dye in Us, That Christ may Live in us, and The Spirit Have the Government. The Life of the One is Alwayes The Death of the Other, And The Weakness of the One, The Strength of the Other. No man can serve two Masters; And in vain shalt thou strive To Reconcile, Couple together, and Make Agree, God and Adam, or Christ and the Serpent, Light and Darkness, The Old man and the New.

That the Tree of Knowledge of Good and Evil planted in the heart of Adam, Is the Seed, Speech, and Spirit of the Serpent: And that great Idol ANTI­CHRIST, Sin, Death, the Devil, and the BEAST, spoken of in Daniel, and the Revelation, which is the Greatest and most ordinary Worshiping of Idols.

VVHat do you think is the BEAST, of which Daniel writeth, that Resisteth and Blasphe­meth the Most High, and killeth his Saints? What is that Old Serpent that overthrew Adam and Eve? Gen. 3. What is the Tree of Knowledge of Good and Evil? What is the Shame­less King and Antichrist, Of which Daniel wrote, and P [...]ul to the Thessalonians? Dan. 11. 21. What is That many-Headed Mon­ster and the Seven-Headed Beast which the whole world Adoreth,Thes. 1. 2. Of which is spoken in the Revelation? What is Sin?Rev. 13. What Death? What the Devil Himself, But every mans own Will, Wisdom, Reason, Religion, Righte­ousness, Skill, Delight? For which cause Paul calleth it Death it self, Enmity against God, and Folly before God. And Saint Iames calls it Earthly, Humane, Devil­lish wisdom;Jam. 3. 15 Because these three are one and the same, and that is Devillish which is meerly Humane: And con­trariwise; For, Man, the Devil, Adam, and the Serpent, are the same, and do agree: For the Serpent did so In-stil this Wisdom and F [...]igned Goodnese into the Na­ture of Adam, that the Serpents Seed and W [...]rd was in Adam, made a corporal Man, So that now, the same thing may be said of them both: And as they that are born of God, and in whom the word of God is made Man, or Flesh,Ephes. 4. 4. are called Gods, and One Spirit with God: so all men, being Sprung of flesh and bloud, before they be [Page 390] Born again,Joh. 3. and before they are Planted into Christ, and Born of the Spirit, are justly called Devils, and the De­vils Children, and off-spring: Therefore that which is Humane onely, is evil, and that which is Devillish is Humane. Again, What is the fall of Adam, but the wis­dom of the flesh, and the fruit of the Forbidden Tree? What is that Old Dragon that came out of Hell, and Drew down from Heaven with himself,Rev. 12. 4. with his Tail a great part of the Stars of Heaven, But onely the wis­dom of this Tree, Which extols it self against God, and would it self be God, and place his Seat with the Highest? I pray What else Are the thoughts of the flesh, What is Sin, What Arrogance, but the Fruits and Wisdom of this Tree? What are the Decrees of all men, and the bent of their Reason against God; Their Devises, Light, Books, &c. but the cunning of the Devil, from this Tree, Eaten? What is all the worship of Idols, The false Religion of all the wicked Iews, Turks, Gentiles, Mamalukes, and all false Christians? What are all their Leagues, Con­venticles, Ceremonies, But the Apple of this Tree? Which counterfeiting The Tree of Life, sheweth to be pleasant fruits; but are such as are death it self. No man can sufficiently express The general worshipping of Idols, wherewith All the corners of the World, and the Hearts of men are stuffed; How common it is to all men? Who is he that Adores not Himself, and saith to his Own Hand, Reason, Knowledge, Honesty, Art, and Wisdom, Thou art My God, In thee I Hope, In thee I Trust? They do not, I grant, say thus with their mouth, but their Whole life, and their Idolatrizing mind saith as much by their deeds.

Here, Here it is, that all Mortal men deny God, and testifie it by their works. For if they think there be A God why do they not leave Vengeance to God?Deut. 32. 35. Why are they so Anxiously careful? Why do they so exercise mischief and fraud, and so deceive one another? Why do they make War, and Strife, right or wrong, for mine and thine? Why do they so Lye, Deceive, and Flatter one another? Why do they forget God and His sayings, [Page 391] making no account of his Commandements? Where­fore do they labour Night and Day to Get and Heap up Riches? Truly all this is because they believe not That God hath any care of them, or will or can Revenge for them; And therefore it is necessary that they Help and Revenge themselves; Otherwise they might look long enough unto Gods Hand, but be overcome and starve before Roasted Geese flye into their mouthes (as they say) and before he will avenge them on their Enemies; And they might be killed ten times over, and they might all beg their bread if they will have ought to do with God and truth in good earnest: No, they must not be wanting to themselves, but make their own Markets, by Lying, Deceiving, Cousening, and Usury. This, This they are assured will do them good and inrich them. Whereas his commandments would come too late for to Help them, and fail them at most need, and the Word of God is an insufficient Help in Adversity; Therefore it pleaseth them To kiss their own Hand, Hab. 1. 16. To speak Bigge words, And to Admire themselves; for who else is Our God? saith the Whole world, by their Works.

Of that Great Idol of Mans Wis­dom and Knowledge; How men kiss their own Hands, and the whole world doth dili­gently Worship Onely it SELF, and the works of their Own Hands, That is, the Inventions, Arts, Counsels, of their own Reason and Wisdom.

VVHat Other thing is the Worship of Idols, Superstition, Witchcrast, Evil Doctrine and the Ordinances of men, Then the Wisdom, Reason, In­ventions, Crafts, Actions, Instincts and Prudence of men? Therefore the worshipping of Idols, is but to fashion such a form, like unto God, not according to his word as He Teacheth, Figureth and Formeth Himself In us, But according to our opinion and Judgement of God. More­over, what is sin, Other then Our own Will, Wisdom & Coun­sel, Sown in the mind of Adam and in his posterity by the Seed of the Serpent [...] Consider the Purpose, Course, & Life of All mankind, where, & how thou wilt, and it is nothing but Humane wisdom. Here Will every man be his Own God; Lead, Teach, Govern, Actuate, Revenge, De­fend, Excuse, Inrich Himself, and the like; and every mans own Head, Will, and Reason, is instead of A God unto Him; Though the sin and fall of Adam be no­thing but Humane Affectation, of The Cunning, Rea­son and Wisdom of the flesh, Which is therefore worthi­ly called by God, Folly, and Enmity against God, yea Death it self and Devillish Wisdom.

All men ought with Christ, to bring Man to nothing, and by daily les [...]ening and depressing Him, to make him An Ass, A Fool, and a Child: But now it is clean contrary; All men build up The Man, that he may prove Wise, Glorious and Famous: Here are so many Cart­loads [Page] of Arts, to the end, The wretched and unprofitable Man, may become Great, Eminent, Praised and Excellent; And may obtain many Places Titles and Names. Here young men are purposely inslamed with a desire of Glo­ry, that they may not be content to sit in the lower form, but may Domineer in the Pulpits and Teaching-places: And to the end, there are Artificers imployed to make the Scholars Accute, Witty, Knowing in all kinds of Crafts, and Exercises, and in all Exercises, Arts and Li­teral Deceits, Whereby it appeareth clearer then the Light, That the world is contrary, An Enemy to God; Here, Every body Kisseth his own Hands, and Adoreth the Wisdom of his own Wit: This he accounteth instead of God, his Way and Word; and indeed which is of all things The greatest and Onely sin, and that very fall of Adam, And the fountain whence all other sins do flow, as Iob confesseth; For this is to be obedient and addicted to serve Himself, to Admire and Adore Himself, to fol­low his Own will; Briefly, to be His Own; Being glad and willing to be somewhat, and to do, to Omit and to know somewhat, in himself; and not to be utterly void of all Name, W [...]ll, Work, and subject onely to God, this is the Onely and most deadly Sin; Yea rather, the Sink and Mother of all Sin; For the Delight, Will and Wis­dom of the flesh, is Death it self; and a man is thereby no more profitable, better, nor religious then a Swine in his death. But so far forth as he doth Nothing, knoweth Nothing, Willeth nothing, but bears and suffers and sees God, making Holy-day In Him, This man keeps the Sabbath Holy, being void of skill and Will, is subject onely to God; In Him to go Out, Work, Will, know; Both How, What, When, and Why he pleaseth.

Now, The Whole World lyeth in This Death and Sin, for that it doth nothing else, but kiss i [...]s own hand, That is, Adore the Purpose, Counsel, Invention, and wisdom of it self. To this purpose are all things Intended, Aim­ed, Drawn, and Bent, Even the Holy Scripture and Words of God: Namely, to be consonant to Our Rea­son, and not to cross Our Wisdom, Course and Way. [Page 394] But all these things must be Overthrown and unlearned again, if we will see God. For therefore do the Scriptures so Vehemently urge us to becom Children and Fools; Vomiting up again all the Art and knowledge of this Forbidden Tree, To be purged by the strength of the Tree of Life: and consequently let Every man (in this case) look and observe Himself narrowly what he doth, And He shall find all this True in his Own Breast.

THE Gospel-Treasury Opened: OR, The Holiest of All unvailing. The Second Part. Containing

  • I. Two Sermons on Psal. 68. 17. intituled, Militia Coelestis, or the Heavenly Host.
  • II. Two sermons on Cant. 1. 7. Where Christ feedeth, and where his flock resteth.
  • III. A Sermon on Rev. 2. 17. Of eating hidden Manna.
  • IV. Heads of Sermons on Ier. 6. 13. Covetousness anatomized, or the generality of Covetousness.
  • V. A short Exposition on Psal. 148. The Plus Ultra of the creatures.
  • VI. The substance of several Sermons on Luke 7. 40. Milk for babes, meat for strong men.
  • VII. Two Sermons on Exod. 3. 1, 2, 3, 4, 5, 6. The mysterie, or the life and marrow of the Scriptures.
  • VIII. The substance of several Sermons on Mark. 1. 25, 26. True and divine Exorcism, or the Devil conjured by Iesus Christ.
  • IX. A Sermon on Mat. 28. 18. All power is given to Jesus Christ in heaven and in earth.

Also added,

  • I. Dionysius the Areopagite his mystical Divinity.
  • II. Grave and notable sayings in Latin and English.
  • III. Sayings of a certain Divine of great note.
  • IV. Taulerus his holy glass or example of our Lord Iesus Christ.
  • V. Another short instruction by the same Author.
  • VI. A short Dialogue between a learned Divine and a beggar.

LONDON, Printed for Rapha Harford, At the Bible and States-Armes in Little Brittain, 1657.

Militia Coelestis: OR, The Heavenly Host: Two Sermons upon Psal. 68. 17.

‘The Chariots of God are twenty thousand thousands of Angels. The Lord is a­mong them as in Sinai, in the Holy Place.’

Out of which the Bishops pretended matter of high accusation against the Author in their High Commission Court.

Preached at Giles Cripplegate when those masking Chariots and great shews were presented and acted at the Court, the Tem­ple, and in the City, after which there was so much running to be Spectators: He [Page 4] chosing Texts on purpose constantly (as his manner still was) and being our Saviours practice in the Gospel, he making use of present things most in use, and most affect­ed, to take men off from admiring such va­nities: or rather to take an advantage by them, and thereby improving them, to raise up the mind to real Glories, which have so few Lovers and Followers. Saith our Saviour, Matth. 11. 17.Mat. 11. 17. But we have piped unto you, and ye have not danced; we have mourned, Mat. 7. 17. and ye have not lament­ed. And again (saith he) Wide is the Gate, and broad is the way that leadeth unto destruction, and many there be that go that way: but strait is the Gate, and narrow is the way that leadeth unto life, and few there be that find it, Mat. 7. 13.

SERM. I.

AS this Psalm was undoubtedly Da­vids, so it is more then probable the occasion of penning it (as you may see at the b [...]ginning thereof) was upon the removing of the Ark to Ierusalem, the City of David, from the house of Abinadab, 2 Sam. 6.2 Sam. 6. At which time David with the rest of the people of Israel, played on all manner of Instruments, and danced before the Ark: Whereupon Michal his wife Sauls daughter despised him for a fool: An extasie of joy seizing upon his spirit, he enjoying so much of God in it, caused him to leap and dance before it: She hereupon takes upon her to reprove, censure, and revile him, and in her heart scorned him, sayes the text, v. 16.V. 16. But David being lifted up, filled with divine joy, slighted her, and told her, he would yet be more vile.

And the reason of this conjecture, is, because this Psalm begins with that very Proverb that was appointed to be said at the rising of the Ark out of its place, Num. 10. 25.Num. 10. 25. Arise O Lord and let thine enemies be scattered; 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 do but dream & play with the Scripture, feeding themselves with [Page 6] fancies and not truth. For sure I am, the onely method that holy men of old observed, was to speak as they were moved by the holy spirit, 2 Pet. 1. 21.2 Pet. 1. 21.

But these words we have now read, they be­ing a clause in this Psal [...] I take them as a Mel­chizedeck, without Father, without Mother, Heb. 7. 3.Heb. 7. 3. so having no dependance, We will come to open the words, as having a sufficient sense lying within themselves. There be many Expositions on this place, which I will not trouble you withall; for men speak according to men; but the Scriptures were written by Gods spirit, dictated by his own finger; for holy men of God spake as they were moved by the holy spirit, 2 Pet. 1. 21.2 Pet. 1. 21. We must therefore labour to find out (if it be possible) what is Gods mind in the Scrip­tures, whatever men say.

I may call this Text as it is Luke 2. 13.Luk. 2. 13. Mili­tia Coelestis, the Heavenly Host; There was with the Angel a multitude of the Heavenly Host praising God; or as Iacob did the Angels, Gen. 32. 2.Gen. 32. 2. when he saw the Angels, he said, This is Gods host; for there is in them both greatness and terribleness, which is proper to the Angels of God.

But that we may give you the parts of the wo [...]ds, There are four things represented in them.

  • 1 Their Nature, they are called Chariots.
  • 2 Their Number, they are said to be twenty thousand, or thousands of thousands: that is, [Page 7] they are innumerable or numberless.
  • 3 In regard of their Names, they are here cal­led Angels.
  • 4 In regard of the Commander of all these numberless number of Chariots and Angels; and that is God himself.

The Chariots of God are twenty thousand, even thousands of Angels.

[...] Their Nature, they are called Currus, Chariots.

The mention of Chariots is as ancient as any History either sacred or profane: they being used both for peace and warre.

In the first Book of Moses, Gen. 41. 43.Gen. 41. 43. there is mention made of Pharaohs triumphant Cha­riot for Ioseph, he that exalted Ioseph. And again in Exod. 14. 9.Exod. 14. 9. of the Chariots of new Pharaoh that arose, which knew not Ioseph, who pursued Israel with Chariots, being drowned in the Sea, He and all his Chariots. And it is said of Solomon that his Chariots were twelve thousand. But the greatest number we read of in Scripture, is in 1 Chron. 19. 7.1 Chro [...]. 19. 7. were Hanun hired 32000 out of Mesopotamia, Syria and Zobah.

Now I say, Chariots were used in two regards: As the great men and Princes of the Earth (besides that common use for ease) they had them ei­ther for their state and glory, and those were for triumph; or else for terror and dreadfulness, and those were for warre.

Some Chariots were drawn with two horses, some with 4, some with 6 or else for the more [Page 8] glory, they were sometimes drawn with men: So also as Chariots were to several ends, so they were of divers fashions; some were made of wood, and some of Iron, and some were made with Hooks, according to their several uses and Ends for which they were.

So our great God, when he will appear in

Triumph, or Terror,

Hath Chariots at command, without borrow­ing, buying or hiting, &c.

And these Chariots are in one word HIS CREATURES: in which he rides when he pleaseth:

  • Either for Glory and Triumph, or else Terrour and Battel.

1 Triumphant: As he is said to be fairer then all, Psal. 45. 2.Psal. 45. 2. that is, there is none like him in mercies and compassions to those he loves; Thou art fairer then the children of men; therefore Grace is poured into thy lips: So he is terrible above all in fury and dreadfulness to those he hates, Psa. 66. 5.Psal. 66. 5. Come and see the works of the Lord; he is terrible in his doing toward the children of men.

Those are Gods Chariots of Triumph, when [Page 9] h [...] rides upon the Cherubims, and walks upon the wings of the wind; when he is clothed with Ma­jesty and Honour, and covereth himself with light as with a garment; when he layes the beams of his Chambers in the waters, and maketh his spirits Messengers, Psal. 104.Psal. 104. When he is clothed with Glory and Ma [...]esty, and cometh forth like a Bride­groom, and as the Sun is his Tabernacle, Psal. 19. 5.Psa. 19. 5. Then we may say, O Lord our God, how excel­lent is thy Name in all the Earth,Psal. 8. 1. who hast set thy glory above the Heavens! And as it is here in the 24.Psal. 68. 24. vers. of this Psalm, so we may say, They have seen thy goings, O God, even the goings of my God and my King, which art in the Sanctuary: The Singers go before, and the players of Instruments followed after; among them were the d [...]msels play­ing with Timbrels.

2 For Terror: Let us see which are Gods Cha­riots for Terror and War; as he is fairer then all, so he is terrible above all, as I said before; as he is the God of peace, Rom. 16. 20.Rom. 16. 20. so he is the Lord of Hosts, Psal. 24. 8.Psal. 24. 8. God then rides in his Chariots of Terror, when he makes darkness his secret place; and at the brightness before him thick clouds passed, hail-stones and coals of fire. The Lord thun­dered in Heaven, and the Most High gave out his voyce, Hail-stones and coals of fire. Psal. 18.Psal. 18. When he rents the Heavens, and comes down, and causeth the Mountains to flow down at his presence, as when the melting fire burneth to cause the waters to boil, to make his name known to his Adversaries, that the Nations may tremble at his presence, when [Page 10] he doth terrible things which they looked not for, Isai. 64. 1, 2, 3.Isa. 64. 1, 2, 3.

And as in that Psalm 18. v. 26.Psal. 18. 26. With the pure thou wilt shew thy self pure; so with the froward thou wilt shew thy self froward. That is, with those that will be at peace with him, he will be [...]t peace with them: and with those that are at war with him, he will be at war with them. Yet think not that God changeth. But so as it is in a Looking glass, you know it represents unto you such shapes as is set before it; yet all the change is in your selves, not in the glass; for the glass is alwayes the same in it self. If you frown up­on it, it will frown upon you; if you laugh up­on it, it will laugh upon you; if you hug it, it will hug you; if you strike it, it will strike you; if you embrace it, it will embrace you; if you turn your back upon it, it will turn its back up­on you.

Just so it is with our righteous God; as a man behaves himself toward him, so will he shew himself towards him: If we forsake him, he will forsake us, Chr. 15. 2.2 Chron. 15. 2. If we be stubborn toward him, he will be stubborn towards us. But if we cleave to him, he will cleave to us; if we em­brace him, he will hug and embrace us; if we run toward him, he will run towards us: As you know what the Prodigals father did; when he was y [...]t afar off, but a coming and returning to his father,Luk. 15. 20. His father ran to meet him, and fell on his neck and kissed him: And yet for all this, God changes not, our God is alwayes the same; [Page 11] there is no shadow of change in him, but the change is in us:Jam. 1. 17. And he appears so to us because we are changed: but in himself he is not nor cannot be changed,Psa. 125. 1. but is ever the same, like Mount Sion which cannot be moved.

[...] But we go onto our Text, The Chariots of God.

Quest. Quest. What are these Chariots of God?

Answ. Answ. Look but round about thee, and thou shalt see those innumerable Chariots and Angels here spoken of; for so many Creatures as thou seest, so many Angels and Chariots of God thou seest; they are all his Host, they are all his Cha­riots wherein he rides; and whether you see it or no, Th [...] 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 see it so: and they are all at his command, and there is no creature but doth his pleasure.

Oh Brethren! how glorious and blessed a thing it is to behold and see, that look how many Creatures visible and invisible thou seest, or conceivest to be;2 King. 2. 11. For the soul now to look on them as so many fiery Chariots and Horsmen for its defence and preservation! and on the other hand,Heb. 1 [...]. 31. how a fearful a thing it is to fall into the hand of the living God, who hath all these Angels and Chariots at his command, to execute his will and vengeance on those that hat [...] and oppose him! Amos 3. 8.Amos 3. 8. when this Lion roareth who can but tremble? when God by any Creature roars a­gainst a man, and threatens terrour to a­ny [Page 12] one; for when the Creature roars and threa­tens, or when it comforts and smiles, it is God in it: I say, who is he then that dare com­fort? And if God speaks peace to a man, what Creature dares, nay what Creature can terrifie? If God be on our side, Rom. 8. 31. who can be against us? [...] likewise if God be against us, Iob 20. 14. who can be for us? If a man flye from a Bear, what help hath he if a Lion meet him? and to flye from an iron wea­pon, and a bow of steel strike him through? when God is become thine enemie, who dare be thy friend? when God shall deny a man comfort, then all comforts and Comforters fly from him: when the God of all comfort shall deny his crea­tures power to comfort thee, then like Iob, if thou lay thee down, thou sayest, when shall I arise, and the night be gone? and thou art full of tossings too and fro unto the dawning of the day, Iob 7. 4. Iob 7. 4. He seeks for comfort, but none dare give: when the day comes he wisheth for the night; and when the night comes, he wisheth for the day, and is full of unquietness.

While a man is in the body, the Almighty hath visible Chariots to ride in towards thee: In this life he shoots visible arrows, Nah. 3. 2. The noise of a whip, Nah. 3. 2. & the noise of the ratling of the wheels, & of the pra [...]sing horses, and of the jumping Chariots. He striks with visible swords; his Chariot-wheels shall rattle against thee in poverty, disgrace, im­prisonments in this life &c. these are his rods, & whatever else seems bitter to us.Numb. 16. 32. He hath the earth to swallow thee up as it did Dathan and his [Page 13] company: and he hath waters to drown thee, as he did Pharaoh: he hath Whips, Racks, Strapa­does, Halters, and the like. All these he hath, and a 100 times more he useth for the body, in the hands of man.

But adde unto these, the invisible torments of thy invisible part; And a wounded heart, which (as Solomon saith, and such who have felt it know full well) is far above all the rest. The spi­rit of a man may sustain his infirmity, Prov. 18. 14. but a wound­ed spirit who can bear?

I but now if a man shall say (with David) Psal. 139. 11.Obj. Psal. 139. 11. Peradventure the darkness shall cover me, and I will flee far hence: when I have put off this body, I shall then be at rest; then dark death shall cover me, and it shall ease me, and hide me from all these things.

No,Answ. no; Then hath thy God invisible Chari­ots in which he rides, and invisible weapons, which shall pierce thy invisible soul: The day and the night are all one to him, Psal. 139. 12.V. 12. When thou hast put on death, he hath then also fiery Chariots and Horses, still to affright; amaze, pursue, wound, and kill with a never dying death. And therefore let us learn to fear him who can cast both bo [...] and soul into hell.Luk. 12. 5. But let us not fear any [...]:Eph. 4. 20. and I hope (espe­cially some among us) we have not so learned Christ, as either to fear them or trust in them.

Some (saith David) Psal. 20. 7.Psa. 20. 7. put trust in Cha­riots, and some in Horses, but we will trust in the [Page 14] name of the Lord. These are things we should never regard: for all the Creatures are but Chariots wherein God rides: therefore we should not much heed them, but God in them: neither men nor things, but God onely, who acts in them and by them; for they can neither do us any good or hurt, (as of themselves) but as they are acted and commanded by God, and therefore I say, we should neither fear them, nor trust in them.

First, Not fear them; for so saith our Saviour, Mat. 10. 28.Mat. 10. 28. Fear not him that can but kill the body, &c. Not trust in them, for saith David, A horse is counted but a vain thing to save a man, Psal. 33. 17. Psal. 33. 17. And again, put not you your trust in Princes, nor in the son of man, Psal. 146. 3. in whom there is no help. For what is it that we trust to, when we trust in them? Fear them not (saith the Psalmist) why? for their breath is in their nostrils, they are but a puff of breath,Isa. 2. 22. which is soon past and gone: As soon as ever the Gate of our Life is broken down by some disease or other, we come to nothing;Psal. 127. 7. The snare is broken, and our souls are e­scaped; and what can such poor creatures do to us either for good or hurt?

Secondly, Trust not in them, no not in Princes, nor in the son of man, whose breath is in his nostrils, in whom there is no [...] and wherein is he to be accounted of? The words are very remarkable and emphatical: for when he had said, Trust not in Princes; one would think he had gone to the highest pich of power on earth; for what is grea­ter, [Page 15] and who are of more power then Princes? yet he addes, nor in the son of man, whose breath is in his Nostrils: that is, when a man hath trusted so long to things without himself, till he hath no more to trust to and all fail him; yet at last of all he will trust to himself, and indeed the last trust is in a mans self: therefore Christ nameth this before all, to deny a mans self, and take up his Cross herein daily.

But let us have our eye onely upon God, and say as Elisha of Eli [...]ah, and afterward as Ioash to Elisha, 2 King. 13. 14.2 King. 13. 14. so let us cry to God a­lone, O my father, my father, the Chariots of Is­rael and the Horsmen thereof! for indeed he is the Horsmen and the Chariots. So when we look round about us, both on the right hand and on our left, above or below us; let us take heed we rest not in any Creature whatsoever: but let us look up and see that God is the strength of Israel his people: and let us call upon him and say, O my Father, my Father, the Chariots and Horsmen of Israel! and to say with Iehosaphat, in any strait, O our God we know not what to do, but our eyes are upon thee.

But as I told you, there were chariots of di­vers fashions; some that are made open, and some made close. And of old the Princes and great Ones of the Earth had Chariots of divers fashions and for divers uses: so hath God Al­mighty; As he hath Chariots

‘Of Triumph, so of Warre’

[Page 16]And those are both

  • Offensive, to pursue.
  • Defensive, to deliver.

So also the Lord Almighty hath his Chariots

Both Open and close wherein he Rides.

In some of his Chariots, in some of his Crea­tures, God rides more close, in some he rides more open: In some Creatures God is more ap­parently seen, in others he is more hid: But yet I will say as Austin saith of his Iudgements; in some he is more hidden, in others he is more manifest, yet in all he is alwayes just. And so say I of his presence in all his Creatures: in some he is more conspicuous and apparent, in others more secretly, but in all alike truly, and apparent to the seeing eye.

The Heavens are an open Chariot wherein he appears more visibly & plainly, Psal. 19. 1.Psal. 19. 1. The Heavens shew forth the glory of God, and the Earth sheweth his handy Work; d [...]y unto day uttereth speech, and night unto night sheweth knowledge. In these God rides more openly; here ye may behold him with open face, as it is Ier. 23. 24.Ier. 23. 24 Ca [...] any hide themselves in secret places from him? do not I fill Heaven and Earth? sayes God.

So the Earth is a close Chariot, wherein he rides: God rides and abides in the close & silent [Page 17] Earth, (though less glorious as to us) as well as in the open and more glorious Heaven. Psal. 18. 10, 11. He made darkness his secret place, and his pavilion round about him were dark waters and thick clouds; he bowed the Heavens and came down, and darkness was under his feet. Tis true, he fills Heaven and Earth, but in the Earth we can­not see him so open and manifest: Sometimes he hides himself in darkness, and sometimes he shews himself in light: As he is light, so he clothes himself with light, Psal. 104. 2.Psa. 104. 2. like as he was to the Israelites: he went before them in a pillar of a cloud by day, and in a pillar of fire by night, Exod. 14. 19, 20.Exod. 14. 19, 20.

He in himself is always invisible; but in his ex­pressions & workings, he is more secret, & more manifest,Isa. 45. 15. Isa. 45. 15. Verily thou art a God that hidest thy self, O God of Israel the Saviour. For God was both the cloud and the fire that went before and behind the children of Israel, and he it was that filled the Tabernacle; he was in both, though he exprest himself so diversly: And when we have put off this Tabernacle of clay that hangs about us,1 Ioh. 3. 2. then we, whom he hath appointed, shall see him as he is.

Yet let me tell you, no man can see God as he is, not in his Essence; no not the Angels in heaven; they themselves are not capable of that, nor ever shall be; but then the scales of Ignorance and blindness shall fall from our eyes, and then we shall see his Influence into all Creatures, and how this infinite God Flowes [Page 18] into them all, as the river of Thames or the Sea, by its streams it flows into all the adjoyn­ing Creeks & Arms, but into every one accord­ing to their capacity, & not according to their own greatness, but according to the greatness or littleness of those Creeks: So doth our infinite God Flow into all his Creatures; (yet these ex­pressions are infinitely below him, & too narrow to set out God to you) but something in a way of resemblance, I say after this manner doth the Almighty Flow into all his Creatures, into Angels, Arch-Angels, Cherubims & Seraphims, Into men, into beasts, birds, fish, into all creatures, yet not according to his own infinite greatness, but according as every one can re­ceive him, and according to their capacity.

For if God should fill his creatures, or com­municate himself to them beyond their capacities, he should destroy his creatures: Exod. 33. 20. As to Moses, God shewed him as much as a creature could see and live: for if God had shewed him more, he had been blinded & undone by it: for things may be as well invisible by too much light, as by too little; by excess of light, as by want of light. As the Sun, if it should shine unto us in that excess of light, that is in it self, and that it were not inter­cepted & interrupted by vapours, and by thick and dull aire; or, if we were nearer to it then we are, we should see nothing at all. But whatever we see not of God now, while we are in the world, it is not for want of light in God,2 Cor. 13. 5. but for want of light in us, because the thick scales and the thick [Page 19] Darkness are still before our eyes, and the dark vail is upon our hearts: For God is alike appa­rent in every creature, in regard of himself; yet the accidents and matter that clothes God in the creature, hides him from our sight.

For if we ask the Sea, or the Winds, or Beasts, or Men of God, these all speak dully and darkly of him: for thou art now a hidden God from our eyes, though thou art in every creature; thou art the action, motion and being of every creature; yet God himself is a hidden & a close God. As Iacob when he fell asleep, Gen. 28. 17. and dreamed, and when he awaked, he cryes out, Oh how fearful is this place! this is none other but the house of God: God was there before, but Iacobs 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 soon as they are open, then we can cry, nay then we shall cry out, for we cannot contain ourselves, with Iacob, with a holy fear and re­verence, we seeing the fulness of his presence e­very where: Oh how dreadful is this place! this is none other but the house of God, and the gate of Heaven; doubtless the Lord was in this place, and I was not aware.

Object. Object. Tis true, you may say, I see indeed all the creatures are Gods House and his Temple; but why doth he call it The Gate of Hea­ven?

Ans. Answ. Because every creature (when our eyes and ears are open) it plainly represents & speaks [Page 20] out God with a loud voice; it leads us to see God himself, who is not onely the substance and being thereof, but he is the action, life and motion thereof; it leads us to behold and en­joy the infinite God, who is heaven it self: Then we shall come to see, and say, Holy, holy, holy, Lord God of Hosts, Isa. 6. 3. heaven and earth are full of the ma­jesty of thy glory: And then shall we cry out one to another, as the Seraphims, Isa. 6. 3. And one cryed unto another, and said, Holy, holy, holy is the Lord of Hosts; the whole earth is full of his glory: Then we shall see him so fill all places, and all creatures (even as he filled the tabernacle with his presence and glory) Insomuch that we shall be overcome by his presence, and the excellency of his divine glory.

Take home this truth with you, and the Lord fix it in your hearts; meditate and often think on it, till you come to see it and believe it, That God fills every thing, though you see him not: And although he be hidden, not onely from men but even from the Angels themselves, in regard of his Essence; yet whatever creature it be, how little so ever it be, it is the house of God, and the gate of heaven; for this is Heaven upon earth thus to enjoy God; and therefore well may Iacob call it The gate of heaven.

He fils even the lowest hell, and is as wel in the damnedst Lucifer in hell, as in the gloriousest Saint in heaven, in regard of his Essence; because he is in that regard in all places alike: But here is the difference; the one seeth him not [Page 21] so, nor yields unto him the praise and glory of his infiniteness, and of his filling all things, as the Saints and Angels do: to the one he is not manifested to be in them; to the other he is glo­riously; but they think they have an Essence and Being of their own, even as all we poor ignorant men think, who live not with and in God; And they think they are governed by their own pow­ers and wills and look on themselves as living out of God, and at a distance from him (as indeed they do) because he is not manifested to be in them, as he was to Iacob; and so farre as any of us live at this remoteness, and as strangers to God, we live in Hell, and in the very condi­tion of Devils and Reprobates.

But, O Lord, where am I? and to whom do I speak? I pray God I do not cast pearls before swine: Mat. 7. 6. Though these be glorious and undeniable truths, yet if you see them not so; I expect no other then that you should turn again, and all to rent me, as our Saviour speaks: But the truth is also, I have out-run my self, & my own purpose; for I feared (as the Apostle saith) I could not speak unto you as unto spiritual; for hitherto ye have not been able to bear these things, 1 Cor. 3. 1. neither yet are ye able, I am afraid: But you must be led to the under­standing of them by low, mean and carnal things, and you must still be dealt with as with children, because ye are not yet fit for strong meat, Heb. 5. 13, 14.Heb. 5. 13, 14. For, when for the time ye ought to be teachers, ye have need that one teach you which be the first principles of the oracles of God, and are be­come [Page 22] come such as have need of milk, and not of strong meat: for every one that useth milk, is unskilful in the word of righteousness, for he is a babe.

But seeing providence hath opened my mouth, the Lord open your ears, and your eyes to see and understand, and that I may declare and shew forth his praise and Glory.

But our God himself describes himself what he is, & what his name is, Exod. 3. 14.Exod. 3. 14. I am that I am; and yet also that expression comes infinitely short of what God is, for he is inexpressable, unutter­able; therefore I hope you would not have me to set him forth to you, & give you to see and handle him who is not to behandled nor to be seen; would you have me to shew you him, that is, the un­known God spoken of, Act. 17. 23.Acts 17. 23. I confess I have read in some Authors, of the occasion of that Altar that was erected To the unknown God; for (as they relate) they having been a long time to­gether afflicted with a great plague, they sacri­ficed to all their own Gods, and to all the Gods they ever heard of, & were not delivered; at last (they knowing & believing there was a God that could help them, but they knew him not) they then sacrificed to that unknown God, & were de­livered; whereupon they erected that Altar, and ever after sacrificed To the unknown God.

But I would willingly (so far as humane ca­pacity can reach, & by the assistance of Almigh­ty God) unfold something of this our great God, who fills all things; even this Vnknown God: but so, as you must then say with Balaam, [Page 23] Numb. 24. 17.Numb. 24. 17. I shall see him, but not now; I shall behold him, but not nigh: While you live in the creature, and have your dependance upon the creature, you cannot now see nor know God.

Beloved, if I go about to describe him to you by the way of Honour, by the way of Credit, by the way of Health, by the way of Riches, or the like, or by any creature, or by any worldly glo­ries, happiness or enjoyments, it is impossible to find him, Luk. 1. 53. or ever to come near him; for the rich he sends empty away: Or to find him out by the way of addition or multiplication, we shall never find him; for if you go from one glorious crea­ture to another, and so multiply and adde one to another, higher and higher, till you come to the glorious heavens, and put them altogether, yet these are infinitely short of God; for Is. 40. 12.Isa. 40. 12. He hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and com­prehended the dust of the earth in a measure; he hath weighed the mountains in scales, and the hills in a ballance: Therefore none of all these things can fully set forth what God is.

Quest. Quest. What then? how shall we finde him?

Answ. Answ. It must be by way of substraction, and taking away all that ever you can, and then you come nearest to God (as Dionysius saith in his Book of Mystical Theology) In the way of pover­ty ye may find him; for our Saviour saith expresly, Mat. 5. 3.Mat. 5. 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven; And the Virgin in Mary, He [Page 24] hath filled the hungry with good things, but the rich he hath sent empty away, Luk. 1. 53. by the way of substracting and taking away, many have found him:Luk. 1. 53. If you seek after him thus, happily ye may feel after him and find him, though he be not farre from every one of us, Acts 17. 27.Acts. 17. 27. but by adding or multiplying, you shall never come to see him.

For if you conceive God to be any thing that you can imagine; go as high as you can, you do no other then make an Idol of him: For if you conceive God to be [Light] which is the most glorious thing, he is no such thing; for he dwels in light inaccessable: but take away this, and all sensible Accidents, as Hardness, Soft­ness, 1 Tim. 6. 16. Heat, Cold, Greatness, Littleness, and all that you can conceive, and this is the way to know and to find out God: Then shall you come and draw near to Him, who is the very image of the invisible God, [...]ol. 1. 15.Col. 1. 15. To him, who is the b [...]ight­ness of his Fathers glory, and the express image of his person; To him, who upholdeth all things by the word of his power, Heb. 1. 3.Heb. 1. 3. and to Him who is the Ancient of Dayes, Dan. 7. 9.Dan. 7. 9. and to Him that is I am that I am, Exod. 3. 24.Exod. 3. 24. and to Him that that is Alpha and Omega, the first and the last, Rev. 1. 8.Rev. 1. 18. This our great Jehovah is not to be measured or compared with any thing competible to the creatures; for He infinitely transcends all the excellency of all creatures, yea though all the glory and excellency, yea the quintes­sence of all were gathered and summed up in one.

[Page 25] It may be when you have thought of God you would resemble him to some glorious thing, and then you have thought of [Light,] when you have thought of him to resemble him by; so, it may be you have sometime thought him to be [Sweet] but he is not sweet, as we conceive of sweetness; for he is not the sweetness of a Rose, nor of Honey, nor any such thing: he is not the lightness of the light, nor the pleasantness of fruit, nor any such thing: But he is that by which all these have their pleasantness, light and sweetness; and whatever excellency any creature hath, he is not that thing (as some have foolishly con­ceited) because God is in them, therefore they are Gods &c. this declares in such much igno­rance and weakness: But he is the cause and be­ing of all such excellencies; and he himself in­finitely transcends whatever can be thought or imagined. For he that conceives in his God, that there is in him light, or sweetness, or glory, (as we accont glory, or light, or sweetness) or that he should be Musick to the ear, or some glo­rious or glittering sight to the eye: he that con­ceives God or Heaven to be any such thing whatsoever, he is deceived.

Beloved, I hope (though I have some cause also to fear it) that you are not so childish as to conceive that there is Musick, Viols, or Harps, or Organs, or any such thing in Heaven; He transgresses against the first Commandement, whosoever he be, that apprehends any of these things to be in God or in heaven, according to [Page 26] the letter; Exod. 32. 4. and he is as great an Idolater as he that makes A Golden Calf, and then falls down and worships it; nay he is a more dangerous I­dolater and Transgressor: for the other Idola­ters were so gross and absurd, that very reason condemns them; but this is more spiritual, and more close Idolatry, and therefore more dangerous; For the Kingdom of heaven consisteth not in meats and drinks, but in righteousness, and peace, and joy in the Holy Ghost, Rom. 14. 17.Rom. 14. 17. that is, it consist­eth not in food or rayment; in riches or honours, or whatever is accounted precious or amiable to the world: but saith our Saviour, The King­dom of God is within you; and again, My King­dom is not of this world, neither cometh it with observation.

But I say more then al this, he that would find God, let him be silent, and sit in darkness, neither to see any thing, nor to hear any thing; for he that thinks he hears or sees any thing, or thinks of a­ny thing, that hath any manner of form or thing in his imagination when he thinks of God, he is an Idolater: As for instance, will you see God in a man? as he is in a good man, so he is also in an e­vil man: God or Christ dwels in them both, in regard of Essence, both in good and bad: but here is the difference, Christ lives not, is not formed in them, (as to them) in the one; but in the other he is, as to them: the one sees it, and knows it, and prizeth, & rejoyceth in the seeing, knowing, and believing of it; the other doth not, but is Anathema Maranatha, and separated from Christ, 1 Cor. 16. 22.1 Cor. 16. 22.

[Page 27] Christ lives in every man, in regard of himself, and is as much in the one, as in the other: But, I say, here is all the difference, to the one Christ is manifested, to the other he is not; God lives in al, but all know it not: A good man hath God in him, and he seeth, knoweth and believeth it; the other do neither see, know, nor believe it, and so rejoyce not in the manifestations of God in them: but they believe they have a power, Hab. 1. 16. will, and a Being of their own, and this they glory and rejoyce in, presume on,Acts 17. 28. and live to themselves, and sacrifice to their own drags, and regard not God, in whom they live, move, and have their being.

Again, would you see God in the Sun, Moon, and Stars, or in Beasts or Trees, and in all other creatures? Know, he is the Life, Act, Motion of all creatures: take away from all or any of these all that may be taken away, all Accidents, and then that which remaineth is God. In the Sun, or Moon, or any thing else, you must first strip it of all visibility, and of all form and representati­on, Glorious or Base, and then you shall behold God, not as that form; but as the Cause, Essence, and Being of whatever is in it: Or, as in a man, take from him highness and lowness (for those are Accidents) weight and lightness, great­ness and littleness, youth and age, for all these are Accidents; & what remains then but he that was, & is, Col. 3. 11. and is to come? the All in all; Rev. 1. 8. he that is Alpha the first of all; and shall be Omega the last of all: What remains then but the first begotten of the Father, Jesus Christ? even him that is the Ancient [Page 28] of dayes, he that is above all, through all, and in all, Ephes. 4. 6.Eph. 4. 6.

For beloved, there was something of me, be­fore I was either hot or cold; before I was either dry or moist; before I had either weight or light­ness; yea, before I had any manner of shape; These things, I say, being taken away, what remains then but he that is I am? He that is Alpha and Omega: For take away heights and depths, things present, and things to come, and then nothing can separate Christ and us, as the Apostle in that case reasons, Rom. 8. ult. Rom. 8. ult. He was perswaded no­thing could separate him from Christ; neither death, nor life, nor angles, nor principalities, nor powers, nor things present, nor things to come, nor heights, nor depths, nor any other creature, should be able to sepa­rate him from the love of God which is in Christ Iesus our Lord: For nothing hinders or separates us from Christ in this case but these things: Although I know many men say and teach in a general way, sin is the cause of separation, which is a truth, but too general a truth: But this is a cause more particular, and the cause of abun­dance of particular sins. Seek therefore to re­move the root and cause; and then particular fruits, effects and branches will wither and dye of themselves.

For were it not for the vail of Accidents that is between God and us, we should see God: we might then see God in the Gold, and God in the Light, God in the Sun, and God in the Wa­ter, and God in the Earth, God in the Trees, [Page 29] and God in the Flowers, and God in every pile of Grasse, and God to be All in All: were but those things, those Accidents removed from our sight; for where any thing moves, God is the mover; nay, where any thing hath a Being, a Sub­stance, he is the Being of that Being, the Substance of that Substance, (if we may call any thing Sub­stance or Being but God.) For he is the Motion and being of every thing, great or little, glori­ous or mean, they are all, not onely his work­manship, as most men teach and believe, but he is also their Substance and Being: and the Saints, They see that the Lord is among them as in Sinai: and that he was not more present and glo­rious in Mount Sinai, then he is in all Crea­tures.

And further let me tell you, this is The Angel of the Covenant spoken of in the Revelation, whom these types and shadows not onely repre­sent, and point to; but they are also those which hide and blind him from our sight, Isa. 12. 6.Isa. 12. 6. Cry out and shout thou inhabitant of Zion, Great is the Holy One of Israel in the midst of thee; He that is an Inhabitant of Zion, will upon the sight of God in any Creature, fall down be­fore him, in a holy extasie and amazement of spirit fall down and worship him; The seeing him to be so Infinite and Great, and filling all things; that they must with the Prophet (in an holy ravishment and extasie, as being made drunk, overcome and swallowed up) cry out and shout, Great is the Holy One of Israel in the midst of thee.

[Page 30] The word in the Original signifies, in the in­most inwardest part of thee. When this Divine Being shall arise, discover and rouse up it self be­fore the poor soul that never saw him before: Oh! how amazed, ashamed & confounded is it in it self! This seeing of God is onely peculiar to the Saints, God is onely manifested in them, and to them; but not at all in Reprobates: but he is hidden and removed from their sight and believ­ing, though not at all out of them.

The Chariots of God are [...] thousand, yea, even thousands of Angel [...]; the Lord is among them as in Sinai.

You see I hope by this what sweet and glori­ous truths are couched in these few words: These words I think many of you have read of­tten; but how few have [...] them? You may see now by this Doctrine, what a glorious privilege the Saints have, to have Christ dwelling in them by faith;Eph. 3. 17. so that they see not onely that their bodies are the Temples of that great & Holy One, 1 Cor. 6. 19. but they by faith see him filling and dwelling in all Creatures: And know this, that God is not revealed or manifested, but onely in and to the Saints; not effectually and operatively, though notionally and in words men may acknowledge these things; but they are not inwardly thus filled, amazed, overcome, and swallowed up with the glory of the Lord, even as the glory of the Lord filled the Tabernacle.

For they can and must say and cry out of all [...],Psal. 84. 2. Oh! How amiable are thy Tabernacles, [Page 31] O Lord of Hosts! my soul longeth, yea, even fainteth for the Courts of the Lord; my heart and my flesh cryeth out for the living God; when shall I come and appear before God! A day in thy [...] is better then a thousand elsewhere. I had rath [...] be a Door­keeper in the house of my God, [...] dwel in the Tents of wickedness. Those are [...] wickedness where God is not seen; and [...] in [...], and have their habitatio [...] the Tents of [...]edar. But that man that enjoyes God thus, his soul is filled with the fulness [...] [...]reatness of his presence: even as the house [...] with the odour of that ointment, Ioh. 12. 3.Ioh. 12. 3. How was blessed Mary taken with those sweet drops that fel from her Saviours lips! Luk. 10. 39.Luk. 10. 39. who made it her whole business, content, & happiness: nay, whose All it was, so she could but sit at his feet, stare in his face, hang upon his lips, and hearken to his honey-dropping & healing words! Oh! blessed is that man that thus seeth thee, & trusteth in thee! & no marvel that these men undervalue all the afflictions and all the glory of the world, and see that they are not worthy to be compared with this glory revealed in them; as the Apostle saith concerning afflictions, Rom. 8. 18.Rom. 8. 18. All glories are nothing, & all afflictions are light and vain, com­pared to this fulness of God, filling all things.

The next thing considerable, is their number, & they are said to be twenty thousand, even thou­sands of Angels: many Interpreters differ in the explanation of this number, but I having view­ed al or most of their judgments, I conclude that [Page 32] here a certain number is put for an uncertain, as it is often in Scripture, as Numb. 10. 36.Numb. 10. 36. when the Ark was set down and rested, this Proverb was appointed to be said at its seting down, Re­turn O Lord unto the many thousands of Israel: there is put an uncertain number, but in the margin you may see the word signifies a certain as well as an uncertain number, and an uncertain as well as a certain, either of both. Which In­terpretation gave Hierome and Novatianus the hint to say in plain words twenty thousand, or thousands of Angels: that is, they are innumera­ble, infinite, immense: And I think that inter­pretation is best and most agreeable to the manner of the Scriptures expressions, and to the meaning of the word here used, and elsewhere: For the Hebrew word Ribboth signifies ten thousand in all numbers, and Ribbaboth is in­terpreted, 2 Sam. 18. 7. ten thousand: and Re­baboth the plural number, is rendred Numb. 10. 36. the many thousands of Israel, which come all from the Verb Rabbah multiplicavit, and Rabmultus, which gave Hierome and Novatianus that hint before expressed.

Then the Chariots of God are numberless, that is, no man can number them; not but that God can number them, and call them all by their names, as David sayes of the Stars, Psal. 147. 4.Ps. 147. 4. for any number that can be numbered, is but like the number of the Beast, Rev. 13. 18. which is according to the number of a man: but God numbereth all things: for as he made all things [Page 33] in weight and measure, so in number, Wisd, 11. 17.Wisd. 11. 17. Suppose as great a number as can be numbered, as great as can be called or named, yet Gods num­bering is beyond all thought, and to us it is im­possible to number them. If all the words that ever I spake, or ever shall speak, were unmbered: if the minutes that are past since the world began were numbered, this is beyond the num­ber of a man. But God can number all things, he hath made all things both in number, weight, and measure▪ but himself is the plot, the stan­dard, the measure of all; and the measure, scales, and weights, are all his own: for he numbers not according to the number of a man, nor he weighs not as man weighs. It sufficeth there­fore that the number of his Chariots are as the number of his wayes, both in difficulty and number; no man can find them out, they are unsearchable, and past finding out, so that we may well with the Apostle, Rom. 11. 33.Rom. 11. 33. cry out, Oh, How unsearchable are his judge­ments, and his wayes past finding out!

He weighs the World in a ballance; but what is all the world to him? tis but as the drop of a Bucket, and as the dust of the Ballance, and as the drop of the morning dew to the Ocean: yea, infinite­ly far less & inconsiderable; Tis true, that in Esay 40. 12.Esa. 40. 12. He measures the waters in his fist, and metes out the Heavens with his Span, and comprehends the dust of the earth in a measure; but the Omer & Ephah are both his own. Ps. 147. 4. And tis true, he telleth [Page 34] the number of the Stars, and calleth them all by their names: but as they are his Stars, so they are numbered by his Arithmetick; for they are not according to the number of a man. As God saith to Abraham, Gen. 15. 5.Gen. 15. 5. Look towards Heaven, and tell the Stars if thou be able to number them, so shall thy seeed be.

I hope Beloved by this time you begin to see what a numberless number of Chariots and Angels God hath ready prest at his command for any errand he pleaseth to send them on: and also how easily our Saviour, the great Arch-An­gel of the Covenant, and Michael Captain of the Lords hosts, could have commanded more then 12 Legion of Angels, Mat. 26. 53.Mat. 26. 53.

Beloved, I will propound it very briefly to you in two things, or two Scriptures, wherein ye may a little have a glimpse of God, and a smal scantling of God, and of God Almighties Arithmetick: and if this smal scantling and lit­tle glimpse be so wonderful, what is his per­fection? what is himself? what is his Essence and glorious Being?

One shall be from that which David saith, Ps. 90. 4.Ps. 90. 4. A thousand years with God are but as yester­day, or as one day: there is no succession of time with him. In a thousand years (you know) are 365000 dayes, 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 Gods An­gels, his Armies and his Chariots? they are to us infinite, and numberless as to men; we must [Page 35] not nor cannot number them, no, not according to the number of a man: As we must not mea­sure God by mans measure, so God numbers not by mans number, nor measures not by mans measure: for whensoever ye read of God expressed under any Name or Attribute, mea­sure him not as you apprehend of that Attribute; but as infinitely beyond it, as the Ocean to the Drop, and farre, farre beyond.

Beloved, when we think of God, we must go backward from our first principles that were born with us, or instilled into us by our Teachers, or acquired by our industry, and unlearn what we have been learning so long, or rather transcend and forget and forsake all that knowledge of him: we must be stript from all carnal appre­hensions of God, so as to measure him by any thing we can comprehend. And to teach us this Arithmetick, Isa. 28. 10. we had need have line upon line, line upon line, and precept upon precept, precept upon precept, here a little and there a little, before ever we can learn these things: for they are farre above us.

As all the wayes of God are unknowable, un­searchable, Rom. 11. 33.Rom. 11. 33. so all the Armies of God are unsearchable, unknowable: and the Cha­riots of God are all the wayes of God. And both Chariots and Wayes are his Creatures: God hath his wayes in all his Creatures: his goings forth and workings in all the Creatures, are but the goings forth of himself; they are but the displayings of his own wisdom, power and [Page 36] greatness. Be hmoth is called The Prince of the wayes of God, Iob 40. 19.Iob 40. 19 And David saith Ps. 77. 19.Ps. 77. 19. Thy wayes are in the Sea, and thy paths are in the deep; and the Lord hath his wayes in the whirlwinds, and in the Storms, and the clouds are the dust of his feet, Nah. 1. 3.Nah. 1. 3. And whatever God is, he is infinitely so as he is: If he be called [good] he is infinitely good: If Being, he is infinite in Being, & he only hath a Being: for if any thing else hath a being, he cannot be infinite; All things but God, are but shadows, bubbles, soon vanish, soon up and soon down: and if he be all power, and all wisdom, &c. as most certainly he is; then there is no power nor wisdom, &c. but onely his, either in Heaven or Earth: and if his be all the glory, Mat. 6. 13. then no Creature hath any glory: if his be all the power, Kingdome, and glory, as in the con­clusion of the Lords Prayer; then no Creature can claim any; and yet how commonly do men ascribe & appropriate these to themselves, and wipe their mouths, and say, I have done no evill?

The second thing, wherein I would have you take a scantling of God, or of Gods Arithmetick, or of his wayes, is from that place, Dan. 7. 10.Dan. 7. 10. A fiery stream issued and came forth from before him; thousand thousands ministred unto him, and ten thousand times ten thousand stood before him. I could make a strange inference upon his calculation; but the bed is shorter then a man can stretch himself upon it, and the covering narrower then he can wrap himself in it, Isa. 28. 20.Isa. 28. 20. Therefore well may [Page 37] we (with the Prophet) conclude, v. 23.Vers. 23. Precept must be upon precept,Isa. 28. 13. and line upon line, &c. that ye may go backward and be broken, snared and taken.

Beloved, ye must be undone, and broken, (as to your selves and your own wisdom & parts:) Vers. 9. and then begin again, Line upon line, and line upon line, here a little and there a little: for saith he, whom shall he teach knowledge? and whom shall be make to understand Doctrine? even them that are weaned from the milk, and drawn from the breasts. For we have hitherto made lyes our refuge, and un­der falshood have we hid our selves, v. 15.Vers. 15.

Then Beloved, if God be so infinitely great as he is, so that he is all greatness, all wisdom all pow­er, so that he comprehends, commands, acts all things, fils all things in Heaven and Earth: Oh! All you, the people and children of God, look a­bout you, and behold your Portion: none hath such a God as you; none hath such a Protector as you; none hath such a Father, such a Provider as you have:Deut. 33. 27. Oh happy! Oh happy! yea, thrice happy indeed art thou that hast but these ever­lasting arms under thee, & his right hand to defend thee, and his care to provide for thee; what needest thou to fear? what needest thou to care? thou art safe for ever.

Henceforth let not any proud flesh quarrel at, or any doubtful soul wonder at, or question our Saviours words,Mat. 10. 30. saying how can it be that all the hairs of our heads are numbered? and that not one can fall to the ground without him? for by [Page 38] infinite wayes he is infinitely present with all things in all places.

But let all that hate or slight this great God, tremble at his stupendious presence greatness and power: For Nahum 1. 3, 4,Nah. 1. 3, 4. 5. Though the Lord be slow to anger, yet he is of great power, and will not at all acquit the wicked, who hath his way in the whirle­wind and in the storm; and the cloud are the dust of his feet: for at his pleasure he rebuketh the Sea, and maketh it dry, and dryeth up the Rivers; Bashan languisheth, and Carmel, & the flower of Lebanon; The Mountains quake at him, and the hills melt, and the earth is burnt up at his presence, yea the world and all that dwell therein: who can stand be­fore his indignation? and who can abide the fierce­ness of his anger? his fury is poured out like fire, and the rocks are thrown down by him, and darkness shall pursue his enemies. Think upon this all you that forget God, lest he tear you in pieces, and there be none to deliver, Psal. 50. ult.Psal. 50. ult.

But (saith he) Psal. 61. 3.Ps. 61. 3. The Lord is good and is a strong Hold in the day of trouble, and he knoweth them that trust in him.

Oh Beloved! Let us all then give glory from our souls to this our great God: to this infinite and everlasting Being, who fills all things; & let us all poure out o [...]r souls before him like Water, and be melted to nothing in his presence. And to that end.

First, Let us subscribe to the infiniteness of our [...]od in all his Attributes, in all his ways, & in all his Creatures; Let us alwayes believe it, and [Page 39] have him continually before us, that we may tremble to offend him, even the wickedest man; And that godly men may both fear and love him, and that they may with strong confidence be rooted; resting, and depending on him who is the rock of Ages: And

Secondly, Let us cry out (with Moses) in con­tinual acclamations in that powerful Orarion, Deut. 33. 26. when ever we think of him, or behold him, There is none like the God of Iesurun, who rideth upon the Heavens for thy help, and in his excellency upon the skie: For the eternal God is thy refuge, and un­derneath are the Everlasting Arm. Thou canst be in no trouble but he is by thee, with thee; in the fire, or in the water, where ever thou art. Ps. 34. 7, 8.Ps 34. 7, 8. The Angels of the Lord encamp round about them that fear him: O taste and see that the Lord is good, blessed is the man that trusteth in him: O fear the Lord ye his Saint,V. 10. for there is no want to them that fear him: The young Lions may lack and suffer hunger, but they that seek the Lord shall not want any thing.

Iacob when he went from his fathers house, was afraid he should have wanted, Gen. 28.Gen. 28. but God appeared to him in a dream, and he beheld a Ladder reaching from Earth to Heaven. The longest Ladder that ever was read of, or ever heard of, and the greatest builder hath made it, and onely for his own use: And Iacob by it saw that the providence of God was every where, and Angels were continually passing up and down upon it; being sent of the Almighties Er­rands, [Page 40] not onely for protection, but to be mi­nistring spirits, sent forth not onely for the good of those who shall be heirs of Salvation, but for the good of all his Creatures. So that we may say of the providence of God as David saith of his presence, for they are both one, Psal. 139. 7.Ps. 139. 7. Whither shall I go from thy presence? if I ascend into Heaven thou art there; there is the top of the Ladder: if I descend into the deep, thou art there; there is the bottome of the Ladder.

The builders of Babel aimed to make such a Ladder;Gen. 11. but that which they could never do, the builder of Heaven and Earth hath done: but were they not very fools to think to build a Tower of ten thousand times 1000000 miles high? But let us labour to see the eternal God at the top of this Ladder, Deut. 33. 27. and everlasting arms at the foot of it, & then how can we doubt?Ps. 147. 9. He that hears the Ra­vens when they cry unto him, who have neither faith nor understanding, shall he not hear thee, O thou of little faith? It is against both the pro­mise & against the practice of your Father, that any of you should want any good thing; Yet how full of complaints are all the sons of men? one wants children, another friends, others ho­nour, others riches, others health, others prefer­ment, some all these: but certainly you are de­ceived, you do not want any of them; for if they were good for you, & you had them not, then in­deed you wanted them: but being not good for you, you want them not; for they in such a case will do you more hurt then good. Therefore I [Page 41] say let the servant of God that thinks he wants any of these things, pray for what he will, & he shall have it, if he do really want them: for not onely all inanimal or unreasonable Creatures (which are Gods Angels when he pleaseth) do owe their Suit and Service unto those that fear the Lord, but even all the Angels of God in heaven, they are all ministring spirits sent forth to minister for their sakes which shall be heirs of Salvation, Heb. 1. 14.Heb. 1. 14.

Nay let me tell thee, if thou wilt command the Sun to stand still, and the Moon in the val­ley of Ajalon as Ioshuah did, it shall be done: or the Sun to go backward upon the Dial,Iosh. 10. 12. as Hezekiah did, or the Rocks to gush out water, and the Heavens rain down Manna, or the wa­ters to be divided,Isa. 38. 8. and the Sea to stand up as a wall, as Moses did;Numb. 20. all shall be done, and they shall obey rather then any of Gods people shall want any good thing.Exod. 10. 25. Or if he will command Iron to swim, as Elisha did;Ps. 78. 13. Nay let him com­mand the Covenant of night and day to be broken, and time to be no more, 2 King. 6. 6. and it shall be done;Isa. 54. 9. for Gods word can never fail; nay, heaven & earth shall pass away, Rev. 10. 6. but not one jot of his word shall fail. Mat. 5. 18.

But for all this, I know, and methinks I hear your murmuring thoughts still; for all this you are not yet satisfied: And you say with Iob, Doth the wild Asse bray when he hath grass, or low­eth the Oxe over his fodder? Iob 6. 5. can that which is un­savoury be eaten without salt? or is there any taste in the white of an egg? We are sure we do want [Page 42] these things, or else we would not complain, we are sure we have them not: and is there any sweetness in nothing? had we fodder, we would not lowe nor complain.

I answer, Indeed that may be, that you are without them.

1. It may be you are not of the family of your heavenly father; then what right or interest have you to expect them? but you are servants to sin, and to his enemies, and yet 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, and honour, and preferment, &c. but if you be the true servants of God, it cannot be that you should want them.Ps. 119. David saith it was good for him that he wanted, and that he was in trouble. There is oftentimes more mercy from God and more comfort to us in Gods Rods, then in these outward things which are onely esteemed Blessings; for they are often no o­ther but rods or else meat to fat us for slaugh­ter: for our happiness and comfort lies not in that wch the tender & delicate, or wanton flesh and blood saith is good, as to eat Calves out of the stall, and Kids out of the flock, and then rise up and sing to the sound of the Vial, Amos 6. 5. and the Harp. Can there be any true comforts in these discomforts? which if attained are but vanity, and if not at­tained, are vexation of Spirit, Teshavah, Teshe­lemoth; nay most commonly better not attain­ed then attained, because they prove but snares [Page 43] and destructions. But here may be applyed that of Sampsons riddle:Iud. 14. 18. out of the sowre came forth sweet, and out of the eater meat: therefore O that we could behold the love of God in all conditions.

Indeed there is nothing happens to the wick­ed, that hath any thing of love in it; but if we belong to him, how he [...]vy soever the afflictions be, or how evil or unjust soever the Instru­ment be, from him it is alwayes just, and is in love, and intended for our good: and the issue shall be sweet, just and good. Shall then any ser­vant of God grudge at whatever such a Tender father lays upon him? we suffer the fathers of our bodies to correct us, as the Apostle saith, Heb. 12. 9.Heb. 12. 9. and we gave them reverence; and shall we not much rather be in subjection to the father of spirits and live? so verily they for a few dayes chastened us for their pleasure; but he for our profit, that we may be partakers of his holiness. I might shew you in many things wherein our profit by af­flictions ariseth; but this is not our point in hand: we must return to it, that we may end at present, and commit you to God.

And let not me think, because there are so many men and creatures in the world, in Hea­ven and in Earth, to provide for, defend and pro­tect, that therefore I shall be neglected; or that he hath not Armies and Angels enough to defend me; or that thou, who ever thou art, that trustest in him, shalt be neglected: no, no. [Page 44] To think, because Kings and Princes and great Ones have Angels to defend them; therefore to doubt there will be none or not enough to mind or to assist me. Yea, yea, fear not, he hath Chariots enough to assist all; yea all his Creatures in all places, in all times, through all ages.

Beloved, those sweet Babes, the Kings chil­dren that now are; How pleasant are they? they take their sleep, their food, & their play, and care for nothing; And yet little do they think how many heads must bleed, and hearts must ake be­fore their royal persons can be touched: but I say, they take their play and sleep quietly in their Cradles, & neither fear nor care toucheth them.

So my beloved, Let the true royal seed of God do so Let all Gods Servants lie down in peace and take their rest, and say, O Lord thou alone makest me dwel in safety, Psal. 4.Psal. 4. 8. for their Gods Armies lie round about them, and shall make them all dwel safely; They cannot be touched or hurt, For be­sides al this, that these millions of Angels both in Heaven & Earth are their Guard; That great General himself, the King of Kings, and Lord of Lords, is their Saviour & Protectour: and his Everlasting Arms are under them for evermore.

But it may be their infirmities and their igno­rance wil not let them see it or confess it; yet lit­tle do they know, how many thousand thousands of the Armies of God must be overthrown be­fore Gods people, or any one of his children can be touched; before ever any one member of Je­sus [Page 45] Christ can be hurt: for this God, as he is great & dreadful, so he is a God infinite in bowels and compassions, who fills and commands all Crea­tures, and all his Armies and Chariots are for their defence, relief and protection.

And therefore, from henceforth and for e­ver, let us all cry out in an holy admiration,

Oh the Heighth, Depth, Breadth, and Length, of his Power, and Mercy, and Loving-kindness.

1 HEIGHTH.

For saith David, Psal. 36.Psal. 36. 5. Thy Mercy O Lord is in the Heavens, and thy faithfulness reacheth unto the clouds.

Thy righteousness is like the great Mount ains and thy Iudgements are a great deep:V. 6. O Lord thou [...]reservest man and beast.

How excellent is thy loving kindness O God!V. 7. therefore the children of men put their trust under the [...]adow of thy wings.

[...]hey shall be abundantly satisfied with the fatness of thy house,V. 8. and thou shalt make them drink of the Rivers of thy pleasures.

For with thee is the fountain of life,V. 9. and in thy light we shall see light.

2 DEPTH.

Psal. 86. 13.Ps. 86. 13. Great is thy mercy toward me, thou hast delivered my soul from the lowest Hell.

3 BREADTH.

Psal. 104. 24.Ps. 104. 24. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.

4 LENGTH.

Psal. 98. 3.Psal. 98. 3. He hath remembred his mercy and his truth toward the house of Isaael: all the ends of the earth have seen the salvation of our God.

And now Brethren, if this OUR great God be Lord and Governour of the House, what then can be out of order?

If he be our spenditory, our house of Store, what fear of want?

If he be our Treasurer, what fear of poverty?

Surely he hath enough and enough, infinitely more then enough: He can make the Philoso­phers Stone, he can make gold, he can and will create comforts: and therefore let all these things stay your hearts, and depend on him, as on that Rock to whom there is none like him: though all the men, & all the Kings & Princes on earth should consult and conspire together, and all contribute their utmost to make thee happy, yet there is none like the God of Iesurun, who rideth upon the Heavens in his help, and in his ex­cellency upon the skie: for the eternal God is thy re­fuge, and underneath are

THE EVERLASTING ARMS.

And so I commit you to God, and to the word of his grace, which is able to build you up, and bring you on to perfection.

Militia Coelestis: OR The Heavenly Host: The second Sermon upon Psal. 68. 17.
At Giles Criplegate, in the Afternoon, the Re­petition omitted.

‘The Chariots of God are twenty thou­sand thousands of Angels. The Lord is among them as in Sinai, in the Holy Place.’

WE may well call this Verse The hea­venly warfare: wherein (as I told you) were contained four things.

  • 1 Their nature, they are the (ha­riots of God, because God was plea­sed to ride in them.
  • 2 Their number, the Text saith, that they are twenty thousand thousands of Angels; and I told you from the Text, that they were Infinite.
  • 3 Their name, they are called Angels.
  • 4 Their Commander, and that is [God] The [Page 48] Chariots of God are twenty thousand, even thou­sands of Angels.

We spake of these two in the forenoon; we come now to the two last. The third is their name [Angels]

There is much adoo about this name of An­gels, what they are, what their nature is; but we will not now stand much upon that; the most do con­sent that all the creatures are Angels.

The word it self signifies especially in this pla [...]e, an ambassador, or a messenger: now all the creatures being so, messengers or ambassadors from God, they must needs all be Angels: But if a man should speak now unto the wisest in Israel, and tell them, that God sent Angels into every womb, there to frame and create the Infant, would he not wonder! But what if I should say that the very forming-power is an Angel? This could not be digested; yet it is true, for every particular influence in every creature, is an An­gel; & observe this, that never any one Angel was sent on two errands, nor never any two Angels on one errand; for all the whole creation do joynt­ly together sing the infinite praise of their most wise Creator; there is not the wickedest man alive but sings and sounds forth Gods praise as much as the holiest (though it may be against their wills) for if they sing not the praise of his mercy, yet they sing as much to his praise, the glory of his Iustice. God makes even the very worst of his creaturs sing a part of his praise.

Ask the craggy Mountains what part they sing, [Page 49] and they will tell you, they sing the praise of the immutableness, unchangeableness of God: Ask the flowers of the field, what part they sing? and they will tell you, they sing the wisdom and libe­rality of God, who clothes them beyond Solomon in all his glory. Ask the Sun, Moon and Stars, what part they sing? they will say, the constancy of Gods promises, that they shall hold their course, and not alter it: Ask the poor received sin­ner what part he sings? and he will tell you, he sings the infinite free mercy of a most gracious Father: And ask the wicked obstinate sinner, what part he sings? and he will tell you, he sings the praise of his patience and Iustice.

And truly my beloved, not one creature but sings apart, and yet all together; all that ever were, and that are, and that ever shall be, put all together, yet they do not sing, no not the thou­sand thousand part of this infinite, eternal God: As the Queen of Sheba, when she came and heard Solomons wisdom, she confessed that what she heard of him in her own Countrey, although in­credible, yet it was not the tenth part of that she saw and heard: so though all creatures sing Gods praise, yet All, and all, if they were a thousand times more then they are, yet they all do not yield the thousand thousand part of that honour and praise that is due to him; for he hath all perfecti­ons in him; and he also gives and distributes to the several creatures those several parts and portions they have.

As I have often told you, the perfection of any [Page 50] one species, cannot be known by any one individual: And so Gods Church is a glorious Church, taken not as being in any one member, but in the com­pleat body: As the perfections of a man cannot be known by any one man; for if one man have wis­dom, another hath sobriety; if one hath patience, another man hath temperance; so that the beau­ty of the Church cannot be known by any one member, be it never so excellent: If Abraham hath faith, Iob hath patience; if Ioseph hath chastness, Moses hath meekness, &c. so that as you must not look for the perfections of a man in one man; for, if one be as fair as Absalom, another is as proper as Saul: if one hath proportion, another hath sobriety, &c. so neither must we look to see the admirable perfection of the Spouse of Christ,Cant. 4. 7. that is all fair, and hath no spot, by one member; neither by all that are now living upon the earth, or that were; but look upon all that ever were, are, and shall be, and adde to them their Head [Christ] and then it is a beau­tiful Church indeed, and in her no spot at all; So though every creature express God; One, one attribute: another, another: and they speak his praise wonderfully; yet they come infinitely shorr of him: and though altogether they say somewhat, yet not the tenth part of him: not the tenth part of his Iustice, not the tenth part of his patience not the tenth part of his Mercy▪ &c. One is sent to deliver a message of his love, ano­ther a message of his justice, another a message of his patience, another a message of his liberality [Page 51] and bounty, all of several errands; and whatever message he sends any creature on, he is alwayes just; they all do but his will; Though they sin, and transgress, and therein think they do their own will, & that makes it sin: but they all do his wil, therefore it is said,Psal. 103. 20. Ps. 103. 20. Bless the Lord all ye hosts, ye Angels that do his pleasure; and al­though it be more properly spoken of those An­gels that are invisible in the air, & in the heavens: yet it may well be also applied to all creatur [...]; for he hath made them very little lower then the Angels; Psal. 8. 5. onely in the Angels below, matter pre­vails above the form; but in the Angels above, form prevails over the matter; for if our forms were not bounded and fastned to the earth, by their matter, even we should be as the Angels of God: so that we should no sooner think or desire to be in any place, were it never so far off, but we should immediately be there; for, how soon can my spirit convey it self in thought thou­sands of miles? but my body cannot be there, but by times and succession of gradation, and by steps.

The reason is, because the form is imprisoned in the matter; earth goes to earth, and ashes to ashes, and dust to dust, naturally, because it is its center: but the spirit goes upward naturally; the higher we go from the earth, the more pure the elements; and the nearer the earth, the more gross, the more dull, the more sad and lumpish; it is impossible that a heavy body should hang in the air; for every thing tends and bend to his center; if it be a heavy body, it will [Page 52] 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 so more and more spiritual, till you come to him, who is All Spiritual, Spi­rit it self.

And for those Angels are out of our sight, which are said to be in heaven, you know there are degrees of them; some are Angels, some Arch­angels, some Cherubims, and some Seraphims; [...] therefore if you have observed it, if ever ye saw Angels pictured, they were drawn with com­pleat bodies, from head to foot, but yet to shew they are above a man, and more spirit, therefore they have alwayes wings, which shew that they are above us in their Nature, and are carried a­bove our element,; but Arch-angels they are pictured with half bodies, cut off at the middle, with wings: shewing that they are further off from matter; but Cherubims they have faces one­ly, with wings, shewing that they are further off then all these: but Seraphims they are pictured as it were, without any form or matter at all, onely with a kind of fiery flame, or yellowishness: Therefore now of these Angels that are above us, we can say little of them; because men being in Nature below, and they above our ele­ment; Even as if we should ask a Toad, what man is? it could say nothing, because it is in a sphere below us: So if we should go about to define what Angels are, we might very well mis­take; for though we may conceive somewhat to our selves, yet we may be easily deceived in [Page 53] the knowledge of the Nature of Angels. So much at present concerning Angels.

But some may further Object to me, and it is a strong Objection.

Object. Object. God being so constant, so unchangeable as he is, and he is in the creatures, what is the reason [...]hen that the creatures are so changeable? the Scrip­ture tells us God is Immutable.

Ans. Answ. Beloved, Almighty God is like the Sun, riding in his Chariot (we have no better ex­pressions to set out these unexpressable things to you) the Sun shines to us, yet it is much chang­ed to us, according to the several objects it shines through: The Sun is not the same to us that it is in its self; for it is exceeding light and exceeding hot, and its shining through the dull air changes it to us, though nothing changed in itself: so though the creature be changed, yet God is not changed; but his works are changed according to the several subjects he works on.

Again, that same beam that shines in at one win­dow, is not the same that shines in at another; yet we say the Sun shines in at both, and yet it alters in a very small distance in one quarrel it shines red, in the next green, &c. now here is a change, but the Sun is the same; So though the creatures be changed, and turned upside down, and mountains be hurled here and there, yet God is the same, he is not changed, he cannot be moved: In him is no variableness nor shadow of changing, Iam. 1. 17.Jam. 1. 17. although ac­cording to the several creatures he works in, [Page 54] he seems to be changed to us; yet in himself he is not, nor cannot be.

Now we come to the fourth and last part; and that is, who this General and great Captain is that commands all these Armie of Angels? this great Army of Chariots and Angels, it is said, they are the Chariots of God.

Quest. Quest. But you will say to me, I pray how is God in the Creature? is he in the creature, as he was on Mount Sinai? for then God appeared to Moses in great Majesty and Glory; the mou [...] shook and trembled, and trumpets sounded lowder and lowder: and there was thunder & lightnings, insomuch that all the people were amazed; now if we could see God in the creature thus, we should then believe he were there; but we see no such thing in the Creature.

Answ. Answ. We must not imagine that God hath either trumpets, or thunders, or any such things material, but there was something answerable to them, something equivalent, God then appear­ing in terrour; and we could not better conceive of God then by such expressions as these: But although God appear not the same to us in his creatures; Yet without all doubt he is as much in every creature, and as infinitely present as he was on Mount Sinai, as terribly, as gloriously, though he doth not manifest himself so much: For he is as much in the basest creature, in a Mouse, in a Frog, and yet no disparagement or abasing to his infinite Majesty and greatness (as some foolishly think) but it so much the more exalts him; yea I lay he is as much present in a [Page 55] Flie, in a Flea, in a Pile of grass, as he was on the Mount; And to some God [...]ounds as loud in their h [...]arts,Gen. 19. 19. in the manifestation of himself, as the trumpets then; though in others more stilly and wisperingly▪ In all he is alike, but he ma­nifests himself but where he pleaseth: Some are [...], and see not God at all.

In Balaa [...] [...] as as much before he spoke; but when God [...] himself in him, then he spake; for if God would he could raise unto himself children unto Abraham out of the very stones, Mat. 3. 9. as well as from among the wisest men: And therefore O Hierome! it was thy fault, it was thy weakness, when thou saidst that it was an a­basing of God, to say he was in a Mouse, in a Toad, in the base creatures; for it is no dispraise at all to him, to say he is as much in a Flie, or in a pile of grass, as in an Angel; as much in the damnedst Devil in hell, as in the gloriousest Saint and Angel in heaven, but much to his praise and glory: for deny this and ye deny his [...], his filling all places, and all creatures.

But know this, God is not in every [...] as he is in himself, but as every creature [...] him; as though it be true, that th [...] sea flows into all the creeks & crannies of the earth, yet not according to the fulness of the sea, though to every cranny and brook the sea is not spaing. It is true, God is in heaven, yet not more in heaven then he is in the earth; and I remember I was taught when I was a child, by my nurse, or by my mother, that God was a­bove [Page 56] in heaven; but let us now put away childish things: I pray God too too many old men be not guilty of this childishness; yea, and many of these litteral Divines teach no otherwise; they never bring their he [...]rers any farther then to be Monsters, alwayes children, alwayes feeding them with milk, and never learn them to eat strong meat: So that if they come amongst strong men to feed with them, their stomachs are so squemish, they turn with at all. Or else casting pearls before swine, they trample them under their feet,Mat. 7. 6. and turn again and all to rent you.

One thing I had almost forgotten, concerning the name of Angels, which I will deliver to you, before I come to make use of these things: In every creature there is an Angel, and this Angel is as the beam that comes from the Sun: and this beam goes directly in a strait line to the Sun: So that let a man, th [...]gh he be in never so dark, stinking a dungeon, and never so deep, yet if any little beam of the Sun can but come in, though it be but at a pinhole, yet go & lay your eye full in that beam, and you shall behold the Sun it self; therefore, and in that regard saith our Saviour Christ, Their Angels alwayes behold the face of their Father which is in heaven: Mat. 18. 10. So though there be never so much darkness in the soul, yet do but lay your eye (blinding all your sight be­sides) in this beam or Angel that comes from God, and you shall behold God.

Now we come to make some use.

The first let it be this, To teach us charity and [Page 57] love towards all the creatures, be they never so base; for we have all one Father & maker, & God is in them, though he manifests not himself as he doth in thee, wherein he is most manifested; for how came he to be manifested in thee? was it by thy pains or industry; or by his good will & pleasure? he might as well have refused to shine into thee, as into another? & might have made thee in his case whom thou despisest: Therefore behold and look upon all the creatures as thy bre­thren: yea, they are all more truly thy bre­thren, then if you had been begotten by one fa­ther, and brought forth by one mother, in this regard; because, Almighty God is the com­mon-Father of all; and therefore when thou lookest on any creature, though never so base, account and esteem it as thy brother; Eph. 3. 15. for it is a son to that Father of whom the whole family in heaven and earth is [...]: And therefore how­ever some of our litteral and ignorant Divines do laugh at that of St. Francis, that he called every creature his Brother, he called the Ox his brother, the Ass his brother, and all cre [...]tures his brothers; if it came from an humble & low­ly mind in him, I think him the better Christi­an; for man is apt enough to boast himself, and to look upon his endowments; Luk. 1. 53. but he will fill the hun­gry & the humble with good things: Psal. 25. I tel you, here is such a brotherhood as shall never end; the other shall have an end; and therefore more cause of love to these then to the other; for we are all begotten by one Father; the other brotherhood [Page 58] ceases;Mat. 22. 30. for saith our Saviour, You are deceived, not knowing the Scripture nor the power of God for in heaven there is no marrying, nor giving in mar­riage, but they are as the Angels of God in heaven.

Vse 2. Lets learn to know our selves, and then we shall learn also to pay the creatures that which is due to them: Let us give them all due respect, shew no cruelty to them, but use them as brothers: those creatures God hath appointed for mans use, and used so, they serve their Crea­tors will and appointment; let us use them so; though many of them lose their lives for us, yet shew as much compassio [...] to them as we may; let us not exercise cruelty, or our domi­nion or authority over them, beyond what we are allowed:Mat. 24. 49. do not begin to strike thy fellow-ser­vant, shew no rigor or wrath to them, no, not to the dumb creatures, no, nor to men: When thou seest a wicked man, thy heart rises against him, thou wouldest have God presently destroy him, not knowing thy own heart how bad that is; and thou art ready to cal for fire from hea­ven, as the Disciples did; but what answer makes Christ to their desire, Ye know not what spirit ye are of; Luk. 9. 55 no, no, leave them to God: Thou wonderest that God doth not send fire from heaven presently and destroy them, as he did Sodom, or open the earth to swallow them up, as it did Corah, &c. O fools, when will ye learn wisdom? certainly God knows what to do, without thy directions; yet vain man will be so wise,Isa. 40. 14 as to teach God wisdom, Isa. 40. 14. and [Page 59] censure his actions; But who art thou that con­tendest with thy maker? Isa. 45. 9.Isa. 45. 9.

Though it be said in Psal. 8. 6.Psal. 8. 6. He hath given him dominion over the works of his hands; yet know, though they were made for thy use, they were much more for his; they were not made for thee, to use as you list, nor for thy will and plea­sure, but to be used soberly according to his pleasure, and appointment.

Vse 3. And lastly, learn from hence that there is nothing of Fortune, but all comes and falls out by an infinite wise Providence; That the name of Fortune is an Idle, a Heathenish, and a wicked word, taking it as the word imports; for nothing comes by Chance or Fortune, but tis God that guides all; And yet knowing the right use of that word it may be used; for it is used in the Scriptures: saith Solomon; For Time and chance, or fortune (for 'tis the same) happeneth to all things; Though it first arose from an evil ground & from the Heathens, who because there were such cross events in the world, that when a business was brought to the heads and period, yet one thing or other oftentimes came be­tween the cup & the lip; (as we say,) and quite turned all about: now hereat they were so amazed and at their wits end, they could not tell how this should come to pass, except there was a God call'd [Forune] and therefore they sacrificed to him; But I say the ground and mis-use being forgotten, it may come in time to be lawful to use it, at least by such who know [Page 60] how to use it. But what it imports is wicked, and is condemned by this Doctrine as abomi­nable.

We poor creatures stand and wonder at ma­ny events in the world; here now God calls all the creatures Fools; for instance: When two dear friends, that have been long apart, not having seen one another in twenty or fourty years, he one falls to come in some great dan­ger, his dear friend chanceth to come at a very instant, and saves his life: here now we stand and wonder; it is no wounder at all, if we eye God; ye are herein but fools and blinde: Again, for example if you see me strike these two hands together, if you saw not my body that guides these, we may wonder at it; but what wonder is it, if you see me strike these two togther? so far as you are blind and see not God, so far ye wonder▪ for it is as easie with God to do any of these things, as for me to make my hands meet. I can also by the power and guidance of the soul that is in me, lay my finger in the darkest night, upon any place about me; why? because my soul within me guides it: so it is as easie for God in any case, he being (as it were) the soul of the creatures, can cause the creatures to do whatever is his Will to have done, both in Heaven and earth and in the Seas, as David saith.

Thus I have spoken to you of this our Immense, Unknown, Unexpressible Great God; But O my Beloved, I have spoken but according to man all this while, infinitey short of him himself; and [Page 61] therefore never scanty or circumscribe God by these things I have said; for he is this, and he is infinitly more: for if men Men and Angels, and Cherubims & Seraphims should all joyn together, to set out his praise to the utmost that they could conceive or relate, yet look further, fur­ther still; for when they have said what they can, they have said nothing in comparison of what he is: As if a man should come from some forrein parts, and desire to see our Kingdom, and should but onely come to the out-coasts, and see onely the Cockle-s [...]ells that lie upon the shore, or the Oyster-shells, or the Pibble-stones that lie there; and should immediately go back and say, he hath seen England; do you think that he is able to describe the Kingdom to any one that shal ask him? Alas poor man, he is deceived! for he hath seen none of the pleasant Hills, & Vales, none of the stately Structures, Palaces, Buildings; none of the strong Castles & Towers, none of the Pro­visions and Ammunitions, none of the Proper and Comely Men, Women and Children, none of the Healthful and Commodious Springs, none of the Silver-Gliding and Pleasant Streams; none of the Pleasant and and Fruitful Orchards, none of the Pleasant Walks and Gardens, nor any thing else, esteemed the Glory of the Na­tion: Even so when Men and Angels, and all Creatures have seen and spoken to the utmost, what they can of God; Alas, alas, they have neither related nor seen any more then the Out-coasts, the Suburbs of this our great God, [Page 62] or of his Kingdom, Glory and Majesty; I say when we have written and spoken to the utmost, even Men and Angels, and all Creatures, put all together, all that ever they can do or say, They all speak infinitely, infinitely short of him; they all can shew you but the Cockle-Shels, and the Pibble-stones of his Kingdom Glory and Majesty: they can describe nothing in comparison of what God is. They have not seen the City with twelve Gates the streets whereof are pure Gold, the foundations whereof are laid and gar­nished with twelve manner of precious stones: and the twelve gates of several pearls, and the streets of the City Transparent as Chrystal. And the Glory of God and of the lamb, are the light and glory thereof.

O then, let us learn to give him the Glory, the surmounting praises of his glorious greatness, and incomprehensibleness: Psal. 62. 8. And do it heartily, freely: Pour out your very souls before him like water, Lam. 2. 19. ful­ly and freely, nothing your selves in his Being: And although herein we may lose our selves and be annihilated, yet be assured, it is our greatest and onely Salvation and gain.

Learn we henceforth, to know wherein our Riches and happiness lies: O Beloved, deceive not your selves, and dote not on these outward temporal things, on Honours, Lands, Livings, Meat and Drink, and those despicable things, compared with these Riches and Pleasures, which indeed are but poor Cockle-Shels, for chil­dren to play withall, and not for Grown-men [Page 63] in Christ: These are but for the body, for the back and belly, and the outward and worser part of man: and as the Apostle saith, 1 Cor. 6. 14.1 Cor. 6. 14. Meats for the belly, and the belly for meat, but God shall destroy both it and them: All these things perish with the using. Learn to distinguish and know what is true riches, true food; these out­ward things are but as the Cockle-shels, and Pib­ble-stones that lie on the Out-Coasts of the King­dom: These are nothing of the State, Riches, Treasure, Magnificence of the Kingdom of God: You must learn to distinguish between the Rich­es and Glory of the King, and the Cockle-shells at the shore: And You that have Plenty of these outward things, you have no more but shells; and you that have no more, you never enjoyed nor saw the Riches, the Pleasures, the Glory, the Magni­ficence of this Great King, or of his Kingdom, which we have now been unfolding to you.

Beloved, Let us all call to mind what hath been set before us, and stand and wonder! and for ever hereafter, be amazed and astonished, and cry out, Oh the Glo [...]y, the Glory, the Infinite, Vnspeakable, and Vncomprehensible glory of our God, of his Kingdom, Majesty and Soveraignty! and therein to be lost and swallowed up in an everlasting A­bysse of Silence and Serenity: And say to our selves, as that Rich man in the Gospel; and al­though he deluded his poor soul with false Ioy and Treasure: yet this man may truly sing to his soul a Requiem as he did, Soul, soul, take thine ease, take thy rest, sing and rejoyce, leap & dance [Page 64] Thou hast much goods laid up in thy God, not only for many years, but for ever and ever, Luk. 22. 12.Luk. 22. 12.

O now, let us for ever take delight under His shadow, sitting there with great delight with the Spouse saying as it is, Cant. 2. 3. As the Apple-tree among the trees of the wood, so is my Beloved among the Sons: I sate me down under his shadow with great delight, and his fruit was sweet to my taste being ravished in beholding him, as Guiding all things, as FILLING ALL THINGS; and seeing him more our selves, then ourselves; she was overcome by his Glory, and by her uni­on with him, &c. O Beloved, let us curiously sur­vey him in all his Riches, Attendance and Glory, even the Kingly-nakedness of his Divine Being: and let thy soul here set up her REST; see him, hear him, and adore him, and entertain all familiar and amorous parlyes with him, and re­ceive his Rosy Kisses, close and amorous em­bracements, and sugred expressions from him: in which condition thy soul will be (as it were) annihilated and lost, being swallowed up and drown­ed in him; I tell thee thou blessed soul, thou wilt be inebriated, drunken and overcome with these Divine Pleasures & Glories which are at his right hand for evermore; looking upon, and de­spising all things but him (or as enjoyed in him) as Empty Nothings, as Cockle-shells, and Pibble­stones; but seeing him to be so Rich, so Full, so Ravishing, and more then transcendently glo­rious and excellent, that this soul can truly, really & freely, and with all his soul say, O thou [Page 65] whom my soul loveth, Cant. 4. 7. thee onely I Adore, Love, Prize, Admire and take full consolation and satisfaction in; and I hate all other Comforts, Houses, Lands, Father, Mother, Wife, Children, as compared with thee;Luk. 14. 26. For he that hates not all these, in comparison of thee, he is not worthy of thee.

Beloved, now I (for my part) am at my far­thest; lost and confounded in the beholding this vast and stupendiou [...] riches and glory of our Great and Almighty God; which like a deep Sea before me, stops my passage, I can go no farther: So that I must onely now stand upon the Banks, and cry out with St. Paul, Rom. 11. 33.Rom. 11. 33. O the depth of the Riches, Wisdom and Excellency of God! how unsearchable are they, and past finding out! which are as unsearchable as God himself, without brim, without bottom: And if things we see and behold here in the body, which are as Cockle-shells, and Pibble-stones, be so excellent, so rich and glorious, 1 Cor. 13. 12. so full, so sweet, so ravishing; now we see but in part, as the Apostle saith, 1 Cor. 13. 12. what will the fullness of this glory be to us hereafter, when we shall see as we are seen, and shall not onely possess it, but be possessed and swallowed up in it? So for present I conclude, and commit you all to the Lord, and to the word of his Grace. Farewell.

Where Christ FEEDETH AND RESTETH.
In two Sermons preached for Mr. Hodges at the publick meeting place at Highgate in the Forenoon.

CANT. 1. 7.‘Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turn­eth aside by the stocks of thy com­panions?’

THIS Text may well be called the re­quest of a fair Lady to her dearly belo­ved Lord; it is clear it is so: for though she complains of her self in the verse before my Text, that she is black, & the Sun hath looked upon her: yet in the verse following my Text, he sayes, That to him she is the fairest [Page 67] among women: and she cannot be so forward in requesting any thing at his hands, as he is ready to accommodate her: if she desire to have her name written in the palms of his hands, he will do more, he will set her as a Signet upon his heart; as you may perceive in reading over this Book,Cant. 8. 6. this Lord here spoken of is such a Lord, whose judgment, when you know him, you cannot dis­allow; for it is Christ Jesus the Lord of life and death: and this Lady is the Spouse of this Lord, viz. the Congregation, or the body of this Saints and Servants: and wonder not that I call her a fair Lady; for though we see it not, yet He, her Lord says, she is all fair, and there is no spot in her: And I tell you,Ibid. 4. 7. if we would see the beauty of the Church, we must not look upon any one particu­lar member, for then we can never say, she is all fair; ye shall see many spots, many wrinkles in them: but if you look upon the whole Church, then she is all Fair, that is, the compleat body together: As any one species, the excellency there­of cannot be known by any one Individu­al; as in a horse, the best that is, though he may excell in one and many things, yet he may want something that is excellent in another; if he have strength; yet he may want comliness; if one have comliness, he may want swiftness, &c. but take all together, and then you may judge of the species of a horse, and so of a man, or any other kind: it is a vain thing to judge of the perfections of a man by any one m [...]n; one is comely of body, another is comely in mind; if [Page 68] one be diligent, another is wise: so, if you look upon the whole kind of man, and the excellencies of all men put together I say, look upon him outwardly & inwardly, & then you must needs say, he is a glorious Creature, a rare workman­piece: So, O Lord Christ, wherewilt thou shew us, & where shall we find that beautiful one thou speakest of, that is Altogether fair, that is Tota pulchraces amica mea, if we look upon any one 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 these as a compleat body, and then thou mayest say truly, Tota pulchraes amica mea, &c. There is no spot in thee; Thou art all fair my Love. And if any one man or member shall claim this beauty to himself,Cant. 4. 7. except it be as he stands in relation to the body, he claims a lye: for if ye will claim this Perfection, ye must look upon The whole body, both all below upon Earth and all that are in Heaven, all that ever were, and all that are, and all that ever shall be, and adde to them, Christ the head of all; then we shall confess that as she requests him not to look up­on her as black in any one member, so he answers her, and acknowledgeth that she is all Fair.

This Text then is a request of a fair Lady to her dear & espoused Lord, whom he hath was [...]t and purified with his own blood. I hope be that is the weakest & the meanest in religion, will not ima­gine this Sons to be a Dialogue between two [Page 69] carnal Lovers: or as Solomon and his wife com­plementing together; if ye consider them so, they are but the e [...]crements of flesh and blood, and they shall perish with them. But whereto then shall I liken these songs of the Canticles? They are like those three Tabern [...]cle [...] that the Disciples would have made when Christ was transfigured, one for Moses one for Elias, and one for Christ.

1 One for Moses and for his Law; that is, for the legal and civil life.

2 The second Tabernacle is like the Book of Ecclesias [...]es and the Proverbs, leading a man a­bove this life, when it condemns this civil & le­gal life; reprehending whatsoever is in man as man; as wisdom, strength, power, and what ever power there is in him to act, and to bring any thing to pass.

3 But the third Tabernacle may well be cal­led The Holy of Holies and such is this, namely this Book of the Canticles: Here Christ answers his Spouse familiarly face to face, even in the si­lence of thunder, as it is in Psal. 81. 7.Psal. 81. 7. there he calls it the silence of thunder, and yet what is more [...]ud then thunder? the meaning is, that to that soul to whom God speaks, it is as loud to him as thunder: but to them that stand by, it is silence, and secret wispering, because they hear not the voyce of Christ.

Beloved, this Book is a Mystical, Divine, High­flown Book; the things herein contained, are not fit for every ear to hear, lest the dead Flie, as So­lomon saith, corrupt this precious oyntment; Let the [Page 70] flesh abuse it, and turn it to fleshly liberty; and for this end the Jews would not suffer their children to read this Book, lest the wan­tonness of flesh should make them abuse it: but I hope well of you, that you are better instructed so that you will not abuse this Scripture to your own destruction; 2 Pet. 2. 1. as the Apostle saith, Charity bids me judge the best: & I go on & propound them as to the immaculate Spouse of her dear Lord.

Ye may observe in the words (yet rather for memory then order sake) four things.

  • 1 The first is her Request, Tell me, she is in a doubt, and cannot be satisfied, therefore she de­sires to be taught.
  • 2 The Adjuration, or the Poise or weight she hangs upon her request; it is not slight, weak, cold, or perfunctory: but she is violent in her request,
    Mat. 11. 12.
    & follows him with strong arguments, Oh thou whom my soul loveth; she offers violence to the Kingdom of God: to say the truth, she doth as it were commit a Rape upon the Kingdome of God.
  • 3 The Matter of her Request, and that is double, she would know where he feeds, & where he rests at noon.
  • 4 The Reason of all this, why she would be taught where he rests, and where he feeds: for why should I be as those that turn aside by the flocks of thy companions?

1 For her Request, Tell me, teach me; think it not strange that this Spouse who is so great and [Page 71] familiar with her Husband and Lord, that thi Spouse doth desire to be taught of him: neither look upon her as guilty of curiosity or imperti­nencies; Although she wants for no instruction, but is acquainted with all the counsel of God, and she knows all things, for she hath received an unction from the holy One, 1 Joh. 2. 27. which abideth within her, and she knows all things; yet here she is com­plaining that she wants something. In such passio­nate speeches as these, so full of raptures of love, ye must not look for method, for they excel & fly above the regiment of reason, truth it is, Lo­gick is the Art of reason, but passions are either above reason or beneath it; but here above it.

David was a man taught of God, and though wiser

Then either

  • 1 His Enemies,
  • 2 His Teachers,
  • 3 His Elders.

Yet he cryes, teach me notwithstanding, which shews that the teachings of God are far above Nature and Reason: for they are but like the Sun, which when it shines, shews all beneath it, but hides all above it. This admirable and glorious Spouse of the Lamb, she desires to be taught of her Lord: And she doth it not re­missely, as if she cared not whether she sped or no; but zealously, earnesty; tell me, Oh thou whom my soul loveth: she so presseth her suit, as if she would not be satisfied with out grant­ing of it: tell me, she would (for all her know­ledge) [Page 72] still know more, that so she might do more:Mat. 5. 16. she would have her light shine before men, that they may magnifie & glorifie her Spouse & Husband. Hence take notice of the nature of the fire of Love; when Jesus Christ hath once kind­led it in the heart, it is never satisfied: still feed­ing & ever hungry; still she wonders at the glory & beauty of God, and of her Spouse, and is never satisfied with enjoying of him; she sees his ex­cellency, sweetness and glory in every thing, & desires more and more to see it and taste it; still he fils her, and still she wonders at him: Oh how excellent is thy name in all the earth, Psal. 8. 1. who hast set thy glory above the Heavens! she never thinks she hath enough, and that she needs no more, as it is too great a fault in these self-wise dayes: but like David she cries, O teach me, Oh direct me, Oh lead me, so that I may draw nearer & nearer to thee! she answers the desire of God, Oh that there was such a heart in this people to seek after me, Deut. 10. & to keep my commandements: and she hath good reason,Luk. 1. 53. for the rich & full God sends empty away; but he fils the hungry with good things: but now adays we are rich and full, with the Church, in Rev. 3.Rev. 3. 17. and know not that we are poor blind, and naked: no sooner one is entered into the Church (Christs School) and they begin to know any thing, but they will be presently Masters and Teachers; and he is a great Christian now adayes that is a great fault-finder, he that can pick a ma­ny holes, and reprove the sins of other men, and this Forsooth must go for great profession, and a [Page 73] good progress in Christianity: but for my part, I would ye were all Masters & Teachers; Numb. 11 29. I would (as Moses) that all the people of God could prophe­sy, and that the Lord would put his spi [...]it upon them: I would they were as sure Masters and Teachers as I am sure they are ignorant and without all knowledge;Rom. 12. 3. for the Apostle sayes, He that thinks he knows any thing, he knows nothing as he ought to know: and our Saviour commands, Be not many Masters, for one is your Master in Heaven; he that will learn, must still account himself a fool: and I pray God our wisdom be not so great that we scorn to learn even of God himself: And sure I am as long as ye go on in this conceit of your own knowledge, you cannot admire God and his wis­dom, but you admire your selves and your own wisdome, your own parts; and you love your selves above God; and the truth is, the very summe and quintessence of this peoples Religi­on, is to speak bitterly and largely against their neighbours sins, against their brethr [...]ns infirmi­ties, and forsooth, they conceive they do it out of a zeal to Gods Glory, and consider not what a hook the Devil hath put into their own nostrils, who draws and puls them which way he pleases; and is under pretence of serving and glorifying God; They consider not how they serve nothing but the Devil and their own lusts; such a man (say they) he is a good man; were it not but that he hath such and such faults, he would be a good member in the Church, but he lives scandalously; never consider­ing [Page 74] how scandalously they live themselves to­ward others, yea far more, but see it not.

Oh Beloved, what do we in all this, but say in practice, though not with our mouths, with that Pharisee,Luk. 18. 11. I thank God I am not as other men, he is a greater sinner then I, I am better then he; I am no whoremonger, as such a man; no Adulterer, as such a man; I live not in those sins as he doth. You know the Scripture tells us, that this poor sinner the Publican whom he despised, went home to his house justified, and not the other. Therefore I beseech [...]ou for your own sakes, and for his sake that shed his blood for you; Nay I be­seech you for his sake that could have written e­very mans fault in his forehead if he had plea­sed; Leave this (office of accusing, of back-bit­ing, of slandering,) to the Divel, take not his office from him; it is the nature of [...] files to be alwayes dwelling upon sores of horses, or other Beasts: so thou, whatever good or excellen­cy he hath in him otherwayes, thou art content to run over that, and takest no notice thereof; But if thou meetest with a botch, with a sore, there thou ea [...]est, and there thou gallest, and makest it worse then thou foundst it, when thou shouldest rather dwell upon the other, and run over this: and the reason they do so, is, because they would seem wise▪ & be able to reprove sin: I do not speak against this, so that I would not have you reprove sin where you find it: Yes, yes, do it; but then do it to his face, and not behind his back. I confess that Christ called Her [...]d [Page 75] Fox, not to his face; go tell that Fox: but he did it not blindly, in a censorious way as most do, but upon knowledge, when he knew he ought to do it: For he knew the hearts of men.

But you see the Spouse here not contented with that she had,Phil. 3. 13▪ but she seeks still, and forgets that which is behind, and presses hard toward the mark▪ what warrant then have these men, that as soon as ever they are within the pale of the Church, they will be Teachers, and they would fain be accounted great Rabbies, and they can expound Scriptures as well as any, and if need were, or if they durst, they can preach as well as any; and these people, if people will not hear them, presently, they are ignorant; They are so well instructed they can go no whither to learn anything; as though al wisdom were born with them, when God knows they are as full of ignorance, of pride, of self-conceitedness, as any men in the Town; but the Spouse she cryes, yea, and still will cry, till dooms day, Tell me, teach me; she sees her own imperfections, and strives after perfection; she knows and is sensible with Paul, Phil. 3. 1 [...]. she hath not yet attained: And therefore I once again beseech you, in the bowels of Jesus Christ, and for your own souls sake, leave off this kind of Religion, although I would have you to hate, Iud. 23. even the garments spotted by the flesh.

We come to the second thing laid down, and that is the Poise or weight that she hangs upon her suit, she doth in a kind Adjure God. I had thought to have gone through this Text at this [Page 76] time; indeed I had thought, when I began that you & I should have waited upon this beautiful Lady, our Mother, our Mistress, from Engedi to Eneglaim; from the beginning of the Text to the end; but you see here is a word hath bin cast in our way,2 Sam. 2. 23. & 20, 12. as the Carkases of Amasa and Asah [...] which made us to make a stand, like the chil­dren of Israel at the Red Sea;Exod. 14. 16. they could not the pass on, till waters were dryed up; and indeed the Red Sea is before us, a whole Sea of matter, but we must take what we can▪ & leave the rest.

Tell me O thou whom my soul loveth: Here is a true expression of Prayer; it is but a folly to pray to God▪ except we can thus put up our prayers to him, in this dialect, O thou whom my soul loves [...] ▪ Many think that if they can pray to God in set­ting forth his attributes, styling him Most High, Most Mighty, Most Gracious; and, it may be, adde Hebrew words, as O Most mighty Iehovah; then they think they have made an admirable Prayer; but be sure of this, except thou canst come to God, & truly say from thy heart, O thou whom my soul love; thy prayers (be they never so excellent otherwise) they all fal to the ground, he accepts them not: But when thou comest under this title & it is so indeed, he cannot chus [...] but hear for then it is the voyce of his Spouse: but if you express his Attributes never so largely & amply, without this, yet thou hast prayed no bet­ter then the Devil; for there is no Attribute but he can inlarge & amplifie above any of you all: herein he is able to out-strip the best of you.

[Page 77] And the Apostle saith, He that loves not the Lord Iesus, 2 Cor. 11. let him be An [...]thema, Maranatha, ac­cursed from Christ: he prayes no better then the very Devils, and those that are accursed from Christ; as we see still when the possessed with Devils came and met our Saviour, wh [...]t a large confession & acknowledgement they make of him, I know thee who thou art, Luk. 8. 28. Iesus the Son of the most High God: but Christ many times stopped their mouthes, and would not accept their confession; All thy prayers, the best that ever thou madest, without this title of love, Mat. 17. 6. are but as milstones hung about thy neck, and will drag thee to the bottom of the Sea▪ But it may be you bless your selves for all this, & think your prayers are not so bad as we make them; or if they be you hope you shall do well enough hereafter, after you dye: But know, that as the tree falls, so it lies, as Solomon saith; If thou dye in this condition, so judgement shall find thee & you hope it may be, that you shall possess the Crown laid up for you in Heaven (as you conceive) but I fear you are so glued to the earth, you can relish nothing but the earth; so that, that is it your souls loves.

And (it may be) you think it shall be some ponderous thing you shall have in hea­ven, some glorious visible, material, or some tangible thing; You think you shall have some such things▪ as you enjoy here: but alas, alas, thou shalt find, that as soon as ever thou art unriveted from the earth, (And happy were it for thee, if it were done here) That the King­dom [Page 78] of God consisteth not in meat and drinks, in riches, and wealth, and the like: for the King­dom of heaven is not a creation, but a mul­tiplication; And when you come to be received in­to that Kingdom, it will not be demanded, What riches have ye? what honour have ye? but Christ will ask,Mat. 15. 34. How many loaves have ye? if ye are not in possession of some loaves, of some part of the Kingdome of heaven before in this world▪ there is none to be given then: Not what had you in this world? But it will be asked, how many loaves have ye? [...]hat is how many loaves of love? How many loaves of Charity? how ma­ny loaves of faith? how many loaves of patience? what wilt thou do, if thou hast none? wilt thou say? Stay Lord, I will go and buy; or I will go and borrow, as the foolish Virgins: no▪ no there is no body can lend, they have none to spare,Mat. 25. 9. they have but enough for themselves: If thou canst not say as here, O thou whom my soul loveth, never look to ent [...]r; but ye must look for the answer those foolish Virgins had Depart, Mat. 25. 12. I know ye not: if this love be not the salt that sea­sons all your actions, all your sacrifices, he knows them not, he regards them not: where he sees no love in the actions, let it be never so glorious a duty, he knows it not, Depart from me.

But try your love to him: Try this secret seal by the Broad-seal of love to the creatures, to your brethren: if you be a living Member▪ you will sympathize in love and fellow-feeling wit the rest of the members; for the Apostle saith [Page 79] Love is the fulfilling of the Law, Rom. 23. 10. the whole Law: for take the Commandements; first the Com­mandements of the second Table: if a man love father and mother, let him dishonour them if he can: And so the next, Thou shalt not kill: if he love the creatures, and his brethren, he is so far from offering violence to any, that he will ra­ther lay down his own life; And so the seventh, if he love all, he will not take the members of Ie­sus Christ, and make them the members of an harlot; And love will make him in stead of stealing from any, to give plenteously and willingly: and to be so far from coveting and taking away, that he will rather adde what he can; and love can bear no false witness: nor covet any thing which is his Neighbours. And so likewise for the first Table, he that loves God, he knows him to be so full and satisfying, that he never need make him more gods; he knows that if the world were ten thousand times larger and pleasanter then it is, he knows that God he is so full, that he is sufficient for all; neither can he make Images, to worship them, nor to put him in remembrance of him, for he hath an apprehension of him beyond all manner of Images, the whole Crea­tion is a glasse to him, he knows no Image can resemble him; as God said to Moses, Thou shalt make no image; Deut. 4. 13. for ye saw no Image, since the day I brought you out of Egypt: And if he love him, can he swear, and blaspheme, and prophane his name? and can he, if he love him, grudge him one day in seven? yea rather he wishes that [Page 80] God had taken seven to himself, and given him but one.

Examine your selves by these things: Is the seal of your external love, a witness of your in­ternal love? Joh. 4. 24. it is true, God is worshipped in spirit & in truth: and his love must be shed abroad in our hearts invisibly first, but yet that love never rests there; but it is like Aarons Rod a budding Rod, or else thou art not fit to be a Priest to God: Numb. 17 5, &c. if thy Rod be not a budding Rod, 1 Cor. 9. 9. be not deceived, God is not mocked; Except this tree put out some fruit, some leaves, it is dead, and there is no sap or life in it; for God hath not left himself without witness: so that you see, if there be not this love in the heart, and expressed in the life & conversation, there can be no acceptance with God; thou must come to him under this title, O thou whom my soul loveth, not as a Mercenary, for gain or reward, or for what advantage thou shalt get by him, but for love to him, not to his; not as a Servant, but as a Son; No [...] for fear neither, but for love to him.

Many (Beloved) can come to God under this title, O thou whom my body loveth; thou givest me health, thou givest me wealth, thou givest me wisdom, thou givest me a good report; this is but O thou whom my body loves; But this, O thou whom my soul loves, this proceeds forth from him that is invisible: generally most men fix their eyes upon the visible blessings of God, and they are much in prayer to God for them; but know, he regards none of these prayers; but when his Son▪ [Page 81] in whom he is well pleased, when he prays, he hears him alwayes; Joh. 11. 42. but if any other prayes, he re­gards it not.

Ye pray, and it may be daily, Thy will be done; but yet saith the Husbandman, O let me have a good year of increase; and the Merchant he prays Thy will be done too: but saith he, O let the wind blow right for me, to send home my shipping: and the Tradesman he prays Thy will be done, but saith he, I desire store of customers to day, and good takings; what prayers are these think you? what submission is here to the will of God? mind thy own duty, leave the success to him.

From whence (do you think) come these pray­ers, O give me my health again, O give me my wealth again, O give my children again; come these from Christ thinkest thou? are these his prayers in thee? or come they not from the flesh? O let my flesh be well housed, let my flesh be well clad, let my flesh be well provided for; a­way, away, God is deaf, he can hear none of these prayers; these blessings he gives promiscuously to every man: these do not at all declare Gods love; for he as often, or oftner, gives them where he hates, as where he loves: These are goods that a man may do good with; but the other are goods that make a man good: & if thou dost good with them, coming from this ground, from love to Christ within, they are acceptable even the least of them; but if thou dost never so much good with them, without this, doing them to be seen of men, [Page 82] or for any other by-end, then verily ye have your reward; ye did them to be seen of men, & ye are seen of men; ye did them that men might think well of you, and they do think well of you; verily I say unto you,1 Cor. 3. 13. you have your reward: As the Lord said to the rich Glutton, Son, thou hadst thy porti­on in thy life time; now he is comforted, and thou art tormented: Examine thy self; do thy pray­ers come from this root, O thou whom my body loves? O thou whom my flesh loves? or O thou whom my Soul loves for my body, Luk. 16. 25. for my flesh? then it is all one; search thy soul diligently [...] for the day of the Lord will come, and burn up all our deeds, all our actions, all our dross, it will try out the gold; the gold will not consume, but be more refined; but all that is hay, and stubble, and dross, and such like stuff, wrought but by the power of the creature, and by the power of man, even all mens Religion, and their religi­ous actions, and whatever is of man, shall be burnt up for ever.

Where Christ FEEDETH, And where his Flock RESTETH.
Preached in the Afternoon for Mr. Hodges in the publick meeting-place at High-gate.

CANT. 1. 7.‘Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turn­eth aside by the flocks of thy com­panions?’

I Told you in the morning that we must not imagine this Book of the Canticles to contain any idle reverence, and foolish wanton complements between a man and his wife▪ on whom they either doted; but the expressions of entire vehement love between the Lord Christ & his dear Spouse. Beloved, this is the Eternal, Everlasting sense; [Page 84] the other is but the Letter, which is nothing, nor may we look upon them as the Dialogue be­tween Solomon and his wife: for what are they to us? they are dead & gone. Though the whole Book of the Canticles be in appearance but an E­pithalamion, or a Love-song between Solomon and Pharaoh [...] daughter his wife; and consequently may seem to rellish nothing but of sensual love, and the effects thereof, carnal enjoyments: yet know, this is but the chaff that covers the corn: And herein (by these expressions) the true Solo­mons face is vailed (as was Moses his face by his vail) because we are not able otherwise to be­hold him.2 Cor. 3. 13. Therefore still when ever you hear or read the Scriptures,Rev. 5. 5. seek to have the Book unclap­sed, and the seals opened; for as it lies printed or written in the Letter,Cant. 4. 10. it is both clapsed, sealed, & walled about; and though it be a fountain, yet it is walled about by the Letter, & none see the mea­ning, Mat. 13. 11. save onely they to whom it is given. And where-ever you see the Letter speaks, rest not in that, but look for One greater; for behold a grea­ter then Solomon is here, Ib. 12. 42. Mat. 12. 42. when the Letter speaks, that is but Solomon; but the spirit is Jesus Christ, the only begotten of the Father, full of grace and truth: Joh. 1. 14. And when Solomons wife speaks, observe and mind the wife of Jesus Christ, his Church and Spouse, the dearly beloved of his soul: being professions of dearness, and intimateness of love to his wife, and of his wives to him, & do but set forth the unexpressible and reciprocal dearness between Christ and his Church.

[Page 85] The Letter is but a dead resemblance, or pi­cture of the life within; as of good things promi­sed, so evil threatned. It speaks of devouring fire, and everlasting burnings, Isa. 33. 14.Isa. 30. 33 & 56. 24. and of the Tophet prepared of old, and of the worm that never dyeth, Mar. 5. 44 and of weeping and gnashing of teeth; and all these are but resemblances and shadows of the terrors of the Almighty; the thing it self is infi­nitely beyond these expressions. As I have read of some who of old time kept for their security fierce dogs within the House, and were wont to have without doors upon the wall, a painted Dog with this Caution, Cave, Cave Canem, Beware, Beware the Dog.

And I have read of some ignorant people that would place burning Lamps made of combustible matter mixt with oil in the Sepulchres of their friends, and have likewise pourtraied fire on the stones on the outside to shew there was fire within. So the outward Letter is but the picture, the resemblance of the truth within: that is but the Literal, Historical sense: the life, the fire is another thing: Jesus Christ is the Spirit and Life, he is the fire: as Iohn 5. 35.Joh. 5. 35. Christ saith of Iohn, He was a burning and a shi­ning light: that was, so far as Christ did shine and give light in him and by him.

As true fire is infinitely unspeakably beyond the shadow, resemblance, and re­presentation both in heat and splendour, so is the truth beyond the Letter. And as a living Dog is more then a painted or a [Page 86] dead Dog, for they bite not at all, but the Dog within is of another nature.Psal. 110. 1. Psal. 110. 1. The Lord said unto my Lord, sit thou at my right hand till I make thine enemies thy footstool: that is, The Lord said unto his son, or unto his word; for so the word in the Original may be as well taken: The Lord said unto his Word, Sit thou on my right hand, &c. This great Kings word is like the Kings daughter,Psal. 45. 13. Psal. 45. 13. All glorious within.

And he that hath the Bride, Joh. 3. 29. is the Bridegroom: that is,Mat. 13. 52. He th [...]t hath the living sense given to him, he is instructed to the Kingdom of God: The living sense is the Word, & the Word is Christ himself: the letter th [...]t is but the shell, but this is the kernel, and is of perpetual use: As all the Scriptures are symbolical, and figurative, so this more especially. These words then are a request of the Spouse to her Husband, whose love and instruction she never wanted, and yet here she sues for it: though he was not wanting to her, yet still she desires to grow in the knowledge and love of him, that she might abound therein: as he filled her, so still she desires to be filled.

I gave you four things to consider of, which was rather for memory sake, then order.

  • 1 Her request, Tell▪ or Teach her.
  • 2 The weight she hangs upon her request, Oh thou whom my soul loveth.
  • 3 The matter of her Request, what it is she s [...]eks; these two things, where thou feedest, and where thou restest at noon.
  • [Page 87] 4 Lastly, The reason of all; For, why should I be as those that turn aside to the flocks of thy compa­nions? thereby intimating if he did not conti­nually teach her and direct her, she should pre­sently turn aside to the flocks of his companion [...]: some are so full, their Omers run over, they are wiser then the Spouse here, as God said to Ty­rus, Ezek. 28. 3. Art thou wiser then Daniel? these men they are wiser then Daniel. They, if they had been but with God at the Creation, they could have directed him to have done many things wiser then he hath done; they would have shewed him a better way, and in their prayers they are still teaching God what to do; but there are none of these things in Christs Spouse: this is not her voice, but in all her con­ditions, and at all times, yea till the world shall be no more, she cries, Tell me, Teach me.

Let us dread the sentence of the Church of Laodicea, Thou sayest that thou art rich, and wantest nothing, Rev. 3. 17 and knowest not that thou art wretched and miserable, and poor, and blind, and naked; There is nothing so pleasing to the ears of God, as this sound, this voice; Tell me, teach me, direct me; Oh thou whom my soul loveth. All other prayers are but the prayers of the Devil; they can confess God to be, and know him to be Mighty, Glori­ous, Omnipotent, Omnipresent; to be the Mighty Lord Iah, Iehovah: they can herein out-strip any man living: therefore let us examine how much we love God, and how much more then any thing else; if thou canst not examine it by it [Page 88] self, examine it by the fruits, for by their fruits ye shall know them. Mat. 7. 16. How much hath thy love increa­sed toward him? or doest thou love him as well as ever thou didst? for thou lovedst him ever since thou wert born: that's never a whit. If thou bearest no fruit, thou art dead; yea, it may be twice dead, and pulled up by the roots: for if thou be rooted in him,Jude 12. thou canst not (if thou wouldst) but bring forth fruit. What ever prayers come from a soul that can truly say it loves God: from this root, I may boldly say, it never returns in vain: if it can say, Oh thou whom my soul loveth, thou art my God, and I will love thee: I would not com­mit adultery with any creature; but my love is taken off all, and is towards thee: then is Gods love shed abroad in thy heart.

But we will go on to the next, to the Spouses request, Tell me: what? where thou feedest; it is a strange speech now at this time, that Christ should eat: yet it is a true speech, and a real question, not imaginative, but real; not a tran­sitive, but a substantive. It is true he did eat when he was upon earth, you will say: but he eats not now:

For your answer, and for your better under­standing of this, take this short Theory:

They that conceive Christ according to the short time of 33 years (that he lived upon earth) or there­abouts, they do limit and circumcise, as I may say, and cut short the vastness of his greatness.

Yet it is very true he lived 33 years upon earth: and One only merit of his, One action that [Page 99] he performed at that time, was sufficient to sa­tisfie for the sins of all the world abundantly, and to perfect the work of Redemption: considering what person he was, viz. God equal with his Fa­ther, & that he emptied himself of all his glory, & took upon him the form of a Servant, & made himself of no reputation: and One action from him was sufficient: this you will not deny:

And therefore in all the Scripture you may observe, that from the very instant of the Creation, the second person in Trinity took upon him a body: he had a body from the beginning, from the first man, and shall have a body to the last man: Psa. 79. as David saith of him, a Body hast thou prepared me; consider of this, and compare it with the Scriptures, and see if this be not more agreeable unto the vastness of the largness of Christ, then to confine his body onely to the short time of 33 years. He it is that suffers in man, in the first man, and shall suffer in the last man; from the time of his suffering in the first righteous Abel, to the last, to the last righteous A­bel: 1 Cor. 15. 24. from the time of taking his Kingdom of his Father, till the time that he shall render up the Kingdom to his Father, it is he that suffers.

I know when at any time ye hear of Christs Body, and of his sufferings, you presently fly to that short time that he li­ved upon Earth, to those 33 years that he was visibly seen to walk upon Earth: and I doubt many Divines intend no less when [Page 90] they speak of his sufferings, they presently have recourse to that time, and to Pontius Pilate, and Herod, Heb. 13. and the Iews, and intend no more; but Beloved, Christ is yesterday, and to day, and the same for ever: Christ suffers now as much as he did then, and before that, as much as he doth now, for while any of his members suffers, he suffers. I appeal to you, examine this truth, whether this be not more agreeable to truth, and to the Scripture, to acknowledge this Vast Larg­ness of Christ, then to narrow and scant his body to that short time? for if ye say he wrought our redemption, and satisfied Gods wrath in those whole thirty three years, then you con­tradict your selves; for none can deny, but any one of his actions alon [...] considered, was abun­dantly sufficient: and the Apostle Paul saith, That he did fill up in his body the measure of the sufferings of Christ: 2 Cor. 4. 10. and certainly he that thus suffered in him, doth still, and shall do so to the end of the world.

And so I say, concerning this request of the Spouse to Christ, it is a strange question, if ye consider it according to the three & thirty years he was on earth, in the dayes of Herod, for to ask him where he fed? and where he rested? we know in that regard, where he fed, and where he rested at that time; but she asks where he feeds now, and where he rests now, to the very very last day, and from the first day; this is the Spouse her question, where he feeds, and where he feeds at noon? But by the way God [Page 91] forbid, that we should go about to deny Christs coming in the flesh; for he did come in the flesh; and whatever the Scripture saith he did in the flesh, is really undeniably true▪ and let his tongue cleave to the roof of his mouth that shall deny it: But yet give me leave to tell you, that is but the History, there is a mystery in all the words, there is a symbolical truth hid in them, that is not obvious to every eye:Mat. 9 20 Tis true he cured the eyes of the blinde, and healed the lame, and cured the deaf: but, that is but the letter, the history, that dyed with them; for they are dead, their eyes are shut up, and their members are dissolved, and returned into their first elements: But he by that resembled to us, how he hath ever since, and before, and will for ever cure the eyes of the blind, and heal the lame, and cast out Devils, and cure the bloudy Issue in our souls; for the other was but the outside, the visible, sensible part of his actions and miracles; but that which Christ would represent to our understanding by that, that is the fixed and eternal truth; And so, Christ still hath, and shall have his food, and his resting place. And whoever shall eat of this Food, shall never hunger again: whosoever shall drink of this water that he shall give them, shall never thirst again.

Your Fathers have eaten Manna in the Wilder­ness, Joh. 4. 14▪ and are dead (saith he) but whosoever shall eat of this manna, Ibid. 6. 49 shall never dye: Those actions Christ did then; but these actions that those re­presents, he doth alwayes: those were visible re­presentations [Page 92] presentations of them which he invisibly and mystically doth now, yet as really; Not onely I say, as truly, but more truly: The spirituality of those actions never end; for put all together that ever Christ raised from death, or cast out de­vils out of, and healed, &c. they were but few: he could have healed and cured all, if he pleased; but that was not the end of his coming; but he did so much, and enough to manifest God come in the flesh, & that he will always do the same things to the end of the world, Spiritually.

Where thou feedest? what then may be Christs food?Mat. 23. 18. for even Christ now hath his diet, and food, though not of figs, after which he hun­gred,Luk. 24. 42. nor of flesh which he did eat, nor of boil­ed fish which he seemed to eat, &c. But Christ himself tells us,Joh. 4. 34. My meat is to do the will of my Fa­ther, and to finish his work; and he tells us where he rests, Cant. 6. 3. Cant. 6. 2, 3. Among the beds of spices, Isa. 66. 2. among broken and contrite hearts: and his delight is to be among his lilies, and among his roses in his garden, there doth he refresh himself: Christ is fed in his members.

Take heed then ye suffer not Christ to starve within you, lest at the last day it be laid to your charge, Mat. 25. 42. I was a hungry, & ye gave me no meat; thir­sty, and ye gave me no drink; naked, & ye clothed me not; in prison, and ye visited me not &c. But do you think, that Christ is fed with corporal food? I assure you this, for your comfort, that those that feed Christ shall never perish; but now to feed the hungry with bread externally, to put clothes [Page 93] upon the naked, to give drink to them that are A-Thirst, to go to them that are shut up in prison, this every man may do, by his natural power; ye may do this, and yet give where there is no need; you may do this, and yet suffer your Sa­viour to starve: This is not a true feeding on Christ; no, no, it is Another-guess feeding that he requires, or that he will Reward: The mean­ing is I had a spiritual hunger, and a spiritual nakedness; this ye did not relieve, satisfie and supply; when I lay begging & knocking at your door for relief in this kinde,Rev. 3. 20. ye would not hear me; and now, I will not Hear you: You suffer­ed me to starve, and do you look I should relieve you?Mat. 25. 44. Depart, I know you not: Lord (say they) we never saw thee a hungry, but we fed thee; or naked, but we clothed thee; or in prison, but we visited thee; They wonder, that Christ should lay that to their charge; for who more careful to relieve him out­wardly? & yet you see Christ 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 Christ notwith­standing: Blessed are they that hunger and thirst after Righteousness, Mat. 5. 6. for they shall be satisfied: Let Christ be fed and satisfied in thy soul, give Him such meat as he can eat:Joh. 4. 14. His meat is to do the will of his Father, Psal. 2. 12. and to f [...]nish his work; therefore in that regard also,Rom. 8. 28. take heed ye displease not the Son, left he be angry and ye perish in the way: Take heed ye suffer him not [Page 94] to starve; Thou feedest him in his members, yea, Outwardly, but that is not enough: I tell you, that is but an embleme of feeding Christ, that is but the outside: Mat. 23. 23. thou dost but (as it were) perform the smal matter [...] of the Law, and neglectest the weighty matters thereof.

Tell me, where thou feedest, and where thou rest­est at noon? Beloved what need Christ any rest? he is in heaven, and is there any weariness? where there is no weariness, there is no need of rest; Isa. 66. 1. he is farre above the malice of men and devils, Isa. 66. 1. Where then is the place of my rest? ☞For Answer hereunto, we must consider Christ as a Body, not as any one particular member: for a member cannot suffer without the body: for if a member be cut off from the body, all actions cease in that member; and where there is no life or action, there can be no suffering: separate the action (which is the effect of life) from the body, or the life which is the cause of action, & the body is not capable of suffering: So in Christ, consider the body compleat, and so Christ suffers still, Col. 1. 15. &c. and hath need of Rest: As he is in every creature, so he is called The begin­ning of all the works of God: and he indeed is All Things, and so he is at rest, and cannot suffer.

Here is a great mystery, Beloved, that Christ should be in the Creature▪ and yet be at Rest; that he should be in the Variation and Alteration of things in the world, and yet He not vary; that He should be the substance of things changed, and yet He not changed. I will shew you it in [Page 95] an example. The light and heat of the Sun comes through the ayre: now you know, the wind and the ayre is subject to change, nothing more: it is changed and turned every way; and yet the sun, though it do come through the ayre, is the same, it is not moved, nor changed: though they suffer an alteration, yet it suffers none. Wonder not then (if such a thing may come to be in a Creature, as the Sun is) that he that is the Lord of all Creatures, should be so, and infinitely more: No marvel though he can turn them upside down as he pleases,Psal. 102. 27. and vary and alter them as the wind; They all shall wax old as doth a garment; they shall perish, but thou shalt endure; as a vesture thou shalt change them, and they shall be changed: but thou art the same, and thy years never end; that is, they shall all purifie and corrupt, but thou art the same, thou changest not: Dear freinds now we have answered you where He rests. Iesus Christ blessed for ever, he indeed suffers in his members, But he Rests in himself; Jam. 1. 17. in him there is no shadow of change: And in our temptations and aff [...]ictions we rest in him;

When we can in all troubles have recourse to him, as David did, and find succour under the shadow of his wings, this is a repose for our hearts in all conditions: in our selves we can do no­thing; there we cannot rest, but in him we may and can: when as, we are in such an afflicti­on like as our Saviour was, that he saw No com­fort, every thing was Sad and dark round about, he was compassed with sorrows on every side; he [Page 96] was in such a labyrinth of sorrow, as never man was; he saw no comfort at all, neither in life nor in death, above him nor below him, from God or men: I say, were our condition as b [...]d as his, (if it were possible) that we were in the very midst of the heat and fire of afflictions, when the flood of tentation ariseth fourty cubits above ourstrongest hold, yet then we might rest in our Head; even as he rested in himself, so we may rest in him, seeing that all things work toge­ther and shall turn to the best to them that love God: Rom. 8. 28. It is a strange speech, and as rarely beleived, that though God bring us through never so many, and never so bitter tortures and torments, That yet we may be at rest, in an assured perswasion, that all shall turn to the best; which notwith­standing are not punishments & judgements, as they are generally taken▪ nor so to be account­ed; Ill indeed had it been for us, if it had been so; for they are not to be looked upon as ven­geances, but as fatherly corrections; not as ministers of his wrath, but as Evidences of his love: and such love, that neither heighth, nor depth, Rom. 8. 38, 39. death, nor life, &c. Nay, nothing can sepa­rate us from Christ: Here is the rest of a Christian, and then they may be said to Rest with him at noon, in the very heat and height of tentations and afflictions: And if the soul shall ask, O my God, where art thou? Beloved, he is nigh thee he is with thee, he is so neatly joyned to thee that neither death, nor life, nor angels, nor princi­palities, nor things present nor things to come, shall [Page 97] be able to sep [...]rate between him and you; And in his due time he will rouse up himself like a Lion; When the heat of tentation shall have hum­bled us, and laid us low, and qualified the proud heart of man, and the Smart of affliction mellowed and tempered us, he then will appear for our comfort and rest.

The fourth thing is; For why should I be as those that turn aside to the flocks of thy companions? She would fain know, with an unsatisfiable desire, what pleases him, and where he rests, and where he feeds; for if he do not resolve her, and answer her, she shall turn aside to the creatures, to the flocks of thy companions; as anon we shall shew you what it is; There is in the souls of all men a propension to worship a God; if they find not the true God, they will worship somewhat, that wch their own fancy tels them is a God; It is the nature of gra­titude, to be returning somewhat: The soul is given of God, & it would of its own nature return a service again; this is placed in every man natu­rally, as you may see in the very heathens: Our souls are always calling, either for a Christ or a Barabbas; Th [...]y must worship▪ & therefore ye shall find God never commands, That thou shalt wor­ship, but onely rectifies it, and shewes whom they should worship▪ & how; and therefore the Spouse of Christ cals upon him to direct her: if thou do not direct, I shall not be able to do any thing pleasing to thee; I shall presently be as those that turn aside to the flocks of thy companions: she freely consesseth, I am as apt to turn aside as they [Page 98] which do: (I cannot now stand to tell you why the creatures are called the flocks of his companions.)

The soul cannot stand idle, as I was saying; it is a hard task to serve two masters;Mat. 5. 24. he shal; either hate the one, and cleave to the other; or else cleave to the one, and despise the other: If we turn to the creatures, we turn our backs upon God, he that loves the creatures (as who doth not too much?) let him but examine, whether the love of them hath not banished all love to God out of his heart: for if thou dost not love God with all thy heart, and with all thy soul, and with all thy might, thou lovest not him at all: he will not be contented with a divided heart;Mar. 9. 11. As 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 chiefest love: So no man can love God and the creature too with his cheif­est love; and no man comes to the Father but by the Son: Joh. 6. he accepts whatever we do, and onely all in his Son, nothing pleases him but his Sons actions: And he that cleaves to the creature, falls when that falls; but he that cleaves to the Creator, Ps. 125. 1. shall stand fast for ever, as Mount Sion.

Beloved, behold, as Ioshua sayth, This d [...]y I set before you life and death,Deut. 30. 15. blessing and cursing; choose whether ye will cleave to the adulterous love [Page 99] of the creature, or cleave to the immutable un­changeable Creator.

I have read of an Allegory among the Jews that they had among them, to set forth the con­dition and state between God and men, and it is an excellent one, the best I think that ever was.

Suppose A huge Rock of pure chrystal, and round about this rock, at the foot thereof, a pleasant torrent, or rapid River as pure as Chry­stal, & round about the river all manner of plea­sant trees, bearing all manner of pleasant fruit, & One standing on the top of this rock, a proper tall man, without blemish, as fair as Absalom, and over his head the Sun shining 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 himself, and the fair Absalom to be Christ Jesus, the image of God the Father; and the rock of Chrystal, to be this word, and in the river is re­presented all things in motion, all changeable things, all manner of trees and fruit, and all things below; but in the chrystal is clearly re­presented [Him] that stands on the top, as if he were in the very midst of the rock, and a­bove him the Sun in his full brightness, which is God the Father, of whom he is begotten: Now when a man shall come to the foot of this rock, and there he beholds choice of objects, to set his heart and mind upon: I say, when a man shall come and behold choice of beautiful objects, [Page 100] and suppose he had power to choose which he will to set his heart upon; In the river he be­holds all sublunary thing, All things which are in flux and motion, and whatever the earth can afford for delight.

Now let him choose whether he will set his heart upon these things which have their being in their flux and motion, that they are never the same, but they change as the object changes; and if they did not change, they could not be: As in the Thames, the river it is continually in mo­tion and running, it is never the same, there is not the same water to day that was yesterday, for that is run into the sea, but is still a changing; And if Here we place our affections, and take up our delight, how unstable and uncertain are our comforts? Oh! we think it a great matter to be rich, to be strong, to be comely and well-featured and composed; to be beautiful, to be in honor and credit, to have great attendance, large reven [...]es, &c. Alas, Alas, dost thou place thy affections Here, in the very lowest and meanest condition of things, amongst these transitory & flitting things: Why, all these things are but toys, but bables, but rat­tles, to please children: where is, and whats be­come of the greatest Monarchs that ever were in the world? where is great Alexander, and Pompey, and Augustus? and all those Worthies (as the world esteems them) are they not all turned and tumbled into the dust? are not they, and all their glory, like a tale that is told and forgotten? are they not like a dream? [Page 101] like a shadow? like a bubble in the water which arises on a suddain, and is beautiful, but as sud­denly down again.

Beloved, then do you examine your selves, If you do not set your love, your hope, your delight upon these things that are ever chang­ing? and as I said, so changing, that if they did not change, Col. 2. 22. they could not be, which all perish with the using: Do they not all fall away, as you fall away, or fall before you? as Houses, Lands, Riches, Goodly and Sumptuous Buildings, Husbands, Wives, Children, Good name, &c. and yet will you set your affections upon such things as these, though you see them moul­der and fall to dust and nothing before your face?

But some, they come here to the foot of this beautiful Mountain & behold, and they look higher, and they behold the Sun, moon and stars and the bespangled glorious firmament, and see how they reflect upon the chrystal, and wonder at their glory, and so they set their affections upon them; truly these are better then the former, because they set their affecti­ons upon Celestial things, things that repre­sent the glory of God more then these things below, and he is more glorious in them; but the other, their love is taken up with Terrestri­al things, earthly and low; but both these are short of this true happiness.

But a third sort come, and take a veiw of these various objects, & they can rest in none of these [Page 102] things, And they look Higher, till they come to behold that fair Absalom Christ Jesus,Col. 1. 15. who is the brightness of his Fathers glory; And they, cannot rest till they see Him who is in the mid­dle of the creature, Him that is in the midst of the Chrystal, even HE that is all in all, the very bottom and Foundation, and the SUM of all; and so in and through him, they come to behold the SUN over his head in its glory and splendor, e­ven God himself Blessed for ever: for otherwise, God cannot be seen or approched unto, but onely through his Son: and these Spectators can never fail perish, or miscarry, because their love is set upon him that cannot change, fail, or miscar­ry; For, they cannot rest till they are united and joyned, and made one with him.

As my eye can never be united to any thing, till my sight see and receive it, and by that means that thing be united together with my sight; so neither can we be made one with God, till we see and behold him being united to Him. And if once we see him, we cannot but love him; and this love brings thee into union with God: Now love is the knot that must unite us eternally, that must for ever k [...]it us together; and this knot being once knit, it is knit for ever: for we being knit and made one with him, we can never be lost; but so long as God lives, so long shall you:Mar. 10. 9. Here are Christs words verified, That which God hath joyned together, let no man put a­sunder: but if to the creature you joyn your selves, God never made that conjunction, God never [Page 103] knit that knot, and therefore that shall be put asunder: but this knot that God hath knit him­self, shall never be loosed.

And further know this, that thou being thus joyned, to Christ, as a true member of his body, thou hast full right and title to him, and to all his vertues and excellencies, riches and glory; but otherwise thou hast no title at all: for as thou art a particular man, thou hast right to nothing of his; but as thou art a member of the Church of Christ, his love comes to thee by vertue there­of; for thou hast nothing to do with heaven, or any thing that is Christs, but as thou art a mem­ber; just as a man hath a portion & dowry with his wife, or a woman any riches or joyn [...]ure by her husband: she or He hath no right to any part thereof, as a single man, or a single woman, but by vertue of the knot that unites them toge­ther, so as they are made One: even so the dowry, the joynture of eternal happiness was not made to Paul, nor to Peter, nor to thee, as ye are single and particular persons, but as you are members of his body, being united and made one with him as a Branch in the root.

Beloved, it is to the Church that Christ makes all his promises; still to the Church; still to his Spouse; and it is not to any visible Church neither, or an Assembly of men and women, as particular and separa­ted from his body; but to the visible and in­visible Congregation of Saints, which are his members, and make up his body; to these are all [Page 104] the promises made, and upon no other account can any one promise be claimed; Therefore be­loved, let not the Church be an odious name to you, as it is too too much: nor let not every par­ticular man think himself the Church; for to thee separated from the Church belongs no good thing.

Now, if a man be knit to Jesus Christ by this knot of love, I will tell you what will follow: Love, you know, suffers not a man to be his own, but he hath given up himself to the thing loved, and that rules him, and it he obeys: So this soul once knit to Christ 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 Proverbs, and there read of the a­dulterous love of that whore that waits in the twi­light to trap the young man: or of the adulterous love of Potiphars wife to Ioseph in Genesi [...], or the like: the intention of the holy Ghost is to set forth unto us the adulterous love of the soul, Prov. 6. 26. and how our love is carried away from Christ:Gen. 39. 7, &c. The Creature, is the Adulterous woman which takes our love.

And this love is diversly called in Scripture; sometimes it is called hope, and sometimes fear, somtimes trust &c. according to the several ob­jects it is exercised upon; As the Attributes of God are one in themselves, though differenced to us according to the several ob [...]ects they work up­on; Sometimes he is called Grace, somtimes Glo­ry, somtimes Majesty, somtimes Patience, some­times [Page 105] Mercy, sometimes Anger, sometimes love; not that there are so many several things in God: but all these are one act in God: As the Sun, it causes one colour in the Rose, another in the Nettle▪ and it causes the Carrion to stink, and the Rose to smell sweet; yet one and the same thing in the Sun doth all, but it works to the several objects it meets with: so it is One and the same act in Religion, which is that, which joyns & unites us to our Creator, yet distinguished by divers names, as Hope, Faith, Fear, Love, Trust, yet all one thing in the soul: As, when it looks upon the promises of God, then it is called Faith: when it apprehends him to be a just revenging God, and that it apprehends that he is angry, then it is called Fear: and when it beholds the mer­ciful and loving face of God in Jesus Christ, then it is called Love: again, when it Beholds the promises, and apprehends God to be faith­ful, then it is called Hope &c. and therefore ye are not to apprehend these things, as several in God, or in your selves, but as One.

Yet I pray, do not mistake me, that because I say Love is the cord that unites us to God, do not think that I exclude Hope or Fear, or Trust, or Faith, or any other grace: do not think that I undervalue the rest; far be it from me; but on­ly this I say, Love doth knit the band more sen­sibly, and more feelingly to us: And in all this we must not ascribe any good, any power to our selves: whoever he be, he must acknowledge himself an unprofitable servant: Luk. 9. 13. and that the [Page 106] work is Gods own work, and that you had no hand in it: and be sure, as ye have set to your seal that God is true, so also, that this is truth.

But if thou hast set thy seal to the creatures, and that they have stolen away thy heart, and thou art in love with them, and knit to them, made one with them, then when thou comest to dye, thou hast no refuge to trust to: they will all fail thee: for they all dye with thee, if not before thee: however, when thou failest, they fail: and when they fail, besure thou fail­est: But if thou art dead to the creatures, and art daily dying to them by degrees, then it will be no grief for thee to part with any creature:Phil. 3. 7. but thou wilt be willing to do as Abraham did by Sarah, Gen. 23. 11. 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 death shall come to call thee hence, thou canst look him in the face with great joy and re [...]oycing: and then shalt thou know what is the benefit of eating The hidden manna: Rev. 2. 17. then shalt thou finde and taste both what it is, and how delicious and sweet it is: then shalt thou finde that one day in Gods house, Psa. 84. 10 is bef­ter then a thousand elsewhere: then shalt thou finde that God himself will be more to thee then all the creatures put together: then shalt thou finde that one day of true love to God, one hours enjoyment of the love of God, doth give thy soul more joy and content, then all the crea­tures could ever afford thee: then shalt thou fee­lingly say, as the Queen of Sheba by Solomon [Page 107] She said to the King,1 King. 10. 6, 7.It was a true report that I heard in mine own land of thy acts and of thy wis­dom, howbeit I beleeved not the words until I came, and mine eyes had seen it, and behold the half was not told me of thy wisdom and prosperity, exceeding the fame which I heard. I have heard much of the love of God by his Ministers, and of the ra­vishing content that was therein: but now I am come to enjoy it: I finde they did not relate the tenth part thereof, and that it is such love, which fastens and knits us together for ever and ever, to the unchangeable God, through Iesus Christ his onely beloved Son, who is the brightness of his glory, and the express image of his person.

OF EATING HIDDEN MANNA: The Heads or Substance of a Sermon preached for Mr. Hodges at his Wednes­day Lecture in OLD JURY.

REV. 2. 17.‘He that hath an ear, let him hear what the Spirit saith unto the Churches; To him that overcometh 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 no man knoweth, saving he that re­ceiveth it.’

IN a little corner of Asia were these Chur­ches seated, unto whom God by the Evan­gelist Saint Iohn wrote: The words I have now read, are as David sayes of the blessed man, [Page 109] whose tree never withereth, Psal. 1. 5. but is alwayes fresh, flourishing and green, planted by the Rivers side: such are these words, and all the words of God: they have not onely a dead Letter, but they have a living sense: this Tree bears fruit in all Ages, in all times, As our Saviour Christ sayes, what I say to you, I say to all men: the words of God are so spoken and meant, that they are not one­ly true of that man, that time, in that place, in that age, in which they were spoken; but they are true and concern as much all men, all ages, all sexes, all places.

But if ye shall say to me as the Apostle [...]aith, Rom. 10. 6.Rom. 10. 6. Who shall ascend into Heaven, or who shall descend into the secrets of God, to bring Christ from the Grave, 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 these sweet promises of mercy and grace: but it will be so onely to those whose eyes are open to see them so: the promise here made, is large: I will give him to eat Hidden Manna: but it is not without a condition: let them be what they will be, pretend what they will, let your confi­dence be never so great, ye have no interest in this promise without the condition: would you eat of the hidden Manna? then ye must be over­comers: he that overcometh shall eat. But give me leave a little to wave the condition: the Apostle Iohn saith,1 Joh. 5. 8. That there are three, that [Page 110] bare record on earth: the Spirit, the water, and the Blood; and these three agree in one. So say I, here is both a condition and a promise, and they both agree in one: A man cannot eat except he Overcome: neither can he Overcome except he Eats: therefore let no man think he can Over­come except he eat this hidden Manna: and he that eateth doth Overcome: as Christ tells the Disciples,Joh. 15. 5. without me ye can do nothing: so with­out ye eat this hidden Manna ye can do no­thing, ye can never overcome, for in eating this hidden Manna we get strength to Over­come: and as we eat, we overcome; and as we overcome, we eat: this was your vow made in Baptisme, to renounce the Devil and all his works, and to fight manfully under Christs Banner against sin, the World the Flesh, and the Devil: thou hast there given up thy name to Christ, and hast bid defiance to Satan, as much as in thee li­eth: and hast said, I renounce thee Satan: and I will be one of thy Souldiers, O Lord Christ.

There is no man that hath prepared his heart to seek God, but he shall be sure to find e­nemies enough, he shall have temptations to wrastle with, and to overcome. David sayes that he found his enemies innumerable,Ps. 118. 12. Psal. 118. they compassed him on every side, and came about him all like Bees: and the Lord himself tells us, that all the imaginations of mans heart are onely evil continually. Dost thou think then that thou hast no enemies? Then let no man say, if I found any enemies, I would fight with them: [Page 111] for I may say to thee,Judges 16. 12. as Delilah to Sampson, A­rise, the Philistines be upon thee, there be enemies enough, even in the chamber, within thee, ly­ing in wait: and if you do not arise, and stand upon your guard, you shall be overcome instead of overcoming.

But that you may understand this Text, I will lay down three things which will be necessary to unfold it.

The first is this: All these seven promises made here to the seven Churches of Asia, though they be diversly exprest, yet it is all one thing: suppose they be promises of eating of the tree of life in the midst of the Paradise of God: or promises that we shall not be hurt of the second death, Rev. 2. & 3. or that we shal 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 these pro­mises they are one and the same thing: and they are pronounced by one and the same Spirit; and let him that hath an ear, Cha. 2▪ 29. hear what the Spirit saith unto the Churches: wheresoever Christ shall be, there shall his members be also: and every member shall have a full and plentiful part, there shall be nothing wanting to them, they shall all have a satisfying part, they shall be all as branches that are nourished with one and the same root: the same sap goes thorow the whole body that is in the root: And, what e­ver priviledge or benefit Christ hath, they shall all receive of his fulness,Joh. 1. 16. grace for grace, they [Page 112] shall all be made partakers of all the vertues of the head: but notwithstanding all these promi­ses we are never the better without we have Christ, they are all blanks without him, all unsavoury: it is he that seasons all: Yea, trust as long as thou canst, and believe as much as thou wilt, without Christ thou canst never come unto him: God himself is nothing to us with­out Christ: As every Iubar and 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 but by those Jubars and beams that come from the Sun: so God is like the Sun, and whatever good, benefit or bles­sing we have, it comes from God: but all these are included in God himself: and there is no creature can partake of any good from him, but by his Son Christ, in those Iubars of light, that communicates them to us: This light had never come to us, but for those beams: so God the Father cannot communicate himself to any creature but by the Son, he is the first be­gotten of every Creature: Col. 1. 15. he came being sent from the father: yet God the Father is not a day,Heb. 1. not a minute Ancienter then his Son: Christ he is called The word spoken, in the He­brewes; As he is unspoken, so he is the word with God in the bosome of his Father, and this word is God, as Iohn 1. 1.Joh. 1. 1. but being once spoken and utered, he is the first begotten of God in every creature. The Alpha and Omega in every crea­ture, from whom alone we receive grace for [Page 113] grace; all the goodness and fulness of God is poured upon the head of this Aaron, which runs down not only to his beard, Psa. 133. 4 but to all the skirts of his garments, to all his members; God himself in himself to the creature is nothing without Christ: He cannot possibly be communicated but by and through Christ.

Secondly, All these promises to the seven Churches they imply that which hath its begin­ning in this life, and perfected in the life to come; saith our Saviour, the Kingdom of Hea­ven is within you; if ye find not the Kingdom of God and the Kingdom of Heaven within you,Luk. 17. 21 and in this world, be assured ye shall never find it in the world to come; He that denyes me be­fore men, him will I deny before my father which is in Heaven: he that enjoys me not in this world, he shall never enjoy me hereafter.

The poor dejected and oppressed soul, it longs to taste Christ here: nothing will satisfie him but to taste and eat Christ here: for if he eat him not here, he knows he shall not hereaf­ter: as David saith,Psa. 42. 2. My soul thirsteth for God, even for the living God: when shall I come before God? What to do? Psal. 27. 4.Psa. 27. 4. To see his beau­ty, and to taste of his goodness: if you see not God here, ye shall never see Him hereafter. Christ will ask thee as he did the Discsples, how many loaves have ye? when ye come to dye, Mat. 15. 34. what Angels food have ye to feed on? what Hidden Manna? How many loaves of that? if ye must say, none Lord, what a heavy answer will [Page 114] this be to you? but if thou hast any, if but two loaves, if but a little oil in thy Lamp, he will then multiply thy loaves and that little oyl: the barrel of meal, and that cruse of oyl shall never fail:2 King. 4. And he will say, come thou good and faith­ful servant,Mat. 25. 21 thou hast been faithful in a little, I will now multiply thy reward: Come now, I will feed thee to eternity: If Christ shall say to thee, How much peace have you? if thou canst but say, here is a little Lord: Christ will say come, come, I will multiply and increase that peace in­finitely: what love hast thou? if thou hast but any, Luk. 3. 19. though but as much as a grain of mustard seed, come, saith our Lord, I will cause it to grow and increase, and become a mighty tree, so that the fowls of the air shall build their nests therein. That is, I will enlarge it as my self in­finitely: And which way soever else a man seeks for rest and peace, he shall never find it: for, as all the Creatures, so all the action and motion of the Creatures come out from him, and they can never rest till they return into him again: and therefore he is called the God of Sab­bath, which signifies Rest: in him there is Rest, and no where else. The soul is the breath of God, and it is impossible that it should have a rest for the sole of her foot till it return, and this blessed Noah put forth his hand and take her in again.Mat. 6. 11. Lay up treasure for your selves in heaven: would you have treasure hereafter? ye must treasure it up while ye are on earth, that ye may have the reward and the wages hereafter: ye must [Page 115] receive here the pledge, the Hire: The Portion and the reward comes hereafter. Your fathers (saith our Saviour) have eaten Manna and are dead: Joh. 6. 49. but blessed is he that eats Manna in the Kingdom of Heaven: he that feels Gods love shed abroad in his heart here, shall find that love in­creased thirty, sixty, an hundred-fold in the life to come: here ye feed but are not filled, but then you shall be satisfied.

Thirdly, All these seven promises that are here made to the seven Churches, there is not one word to be taken according to the Letter: but think not strange of such sayings: be not startled, I would onely quicken up your attenti­on. I undervalue not the Scriptures, but desire to give them all due honour: for do you think that you shall be Pillars in Heaven, or that you shall eat trees, or the fruit of trees there? or that ye shall have rods of iron in your hand, or that ye shall be burning stars? or as it is in Da­niel, Dan. 12. 3 He that converteth a soul shall shine like the Stars? I say there is not one word true according to the Letter: yet I say, in all the words that e­ver Christ spake, or that is written in this bles­sed, blessed Book of God, they are all true; there is not the least tincture, not the least allay of untruth: I say, every word, every syllable, e­very letter is true: bear me witness, you are my record: but they are true as he intended them that spake them: they are true as God meant them, not as men will have them.

As when Christ says,Joh. 15. 1. my Father is an husband­man, [Page 116] do you think, or are you so childish to think that God is a husbandman? and Christ sayes a­gain, I am the vine, and ye the branches: will you have this to be literally spoken? Go to, I will speak a paradox to you, but I willl unfold it. It is impossible for any man either to speak a pre­cise truth, or to hear a precise truth; for a precise truth, or to speak precisely, is to speak at once 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 precise truth: for in say­ing it is a Church, I neither tell you whether it be built 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 saw a man, I tell not his age nor sta­ture, nor complexion, nor kindred, nor riches, nor bigness, &c. which is not the whole truth. I shall unfold this to you, these similies I use for your good: God onely is able to speak such a truth, A Precise Truth at once, in one word, as shall include all this: God could have spoken such a word as should have included the whole truth in one word: but where should he have found Auditors that were able to have heard him? where had been our ears to have heard such a word? or our understandings to have un­derstood it? you know a great noise deafs us, and abundance of light blinds us: if there be too much light, it may as well blind a man as too little: now you know truth is the object of the [Page 117] understanding, as light is of sight: so if there be an excessive truth spoken to us, it destroyes, it splits the understanding: as the people of Israel, Exo. 3. 9. they were not able to hear God speak, but they must dye for it: and Moses himself complains that he was afraid and trembled: we are not a­ble to hear God speak: if he should speak to us (as he would, if we could hear) he should speak us all to pieces, he should speak us to nothing; Oh let not God speak to us lest we dye! We should cry out,Exo. 20. 19. Oh do not speak to us as thou art in thy self, for we are men: but let Moses speak to us, and we will hear him: O Lord speak to us as men, as we are able to hear.

Beloved, the not knowing of this truth, and our receiving the word, and understanding it ac­cording to the Letter, hath the been the ground of all the Errours, of all the schisms, of all the rents in this poor Church of ours. But to go further, and to give you a little further light, I know the Scripture in the Letter speaks of ele­ction, reprobation, and predestination: But if we take it according to men, we are much deceived. As for example, when I say this man is like such another man, And though he may be so in some things, yet not in all: and far be it from us to think, because God speaks according to the manner of men, that therefore we conclude his wayes are like our wayes, or his thoughts like our thoughts: but whatever God sayes of himself, those are sentences and expressions spoken but by way of similitude to make us understand, Isa. 55. 8, &c. and [Page 118] not that we should think that the almighty, infi­nite God to be like weak, man: so when he speaks of any of these things, of election, or re­probation, or his foreknowledge, there is indeed such a kind of thing in God 'tis true: but it is true as God intends it, and not otherwise.

It is said also that God made a Covenant, and the Scripture speaks of Gods knowledge: but do you think that Gods Covenants are like the Co­venants of men, or his knowledge like means? God forbid: and wo be unto that man that takes it contrary to Gods intent and meaning: so also we read of Gods hatred and of Gods love: but his love and hatred is not like mens love and hatred: Are my wayes like your wayes, or my thoughts like your thoughts? As if he should say, will you wrest my word, and take it ac­cording to your own ways? will you take me according to my literal words? away, away, As high as the Heaven is above the Earth, so high are my thoughts above your thoughts: And when God sayes he repented, doest thou think that he repents as man repents? He does repent, it is true: but according to his own sense and mean­ing, not according to thine. Alas, alas, we poor, ignorant, low, narrow-spirited creatures, as we are not able to comprehend God, so neither can we Gods word: we can see but a glympse and a little glimmering of the Truths of God: As Elias, 1 King. 19. 12. he could not apprehend God, nor dis­cover him neither in the thunder nor in the lightning, nor in the mighty rushing, nor in the [Page 119] f [...]re, though God was in them all; but when God came in a still, soft voice, then he could apprehend God, heard him and saw him; and then he came to see that God was also as much in all the rest, though he saw him not: but he being (as also we) of a low, soft, and tender na­ture, and so much children that he could not en­dure to hear the mighty God, but in a still, soft and tender voice; the thunder and the fire and the mighty rushing is too terrible, too destructive to our weak natures. For in God there all things coincide, even contradictories coincide in him, as the Vision of God shews at large in some Chapters.

So when God promiseth here, To him that overcometh, will I give him to eat of the hidden Manna, we must not take Gods meaning accor­ding to the Letter, nor think it was, or is that Manna that God rained from Heaven, Num. 10. But by that expression he would win us to consi­der the heavenlyness, Num. 10. and excellency, and the rare­ness, and the welcomness of that Manna that feeds the soul, and what spiritual food is. How wel­come was it to the Israelites at first, though af­terwards the commonness made them loath it?

O lack! I am but newly entred into my Text, and now the time cuts me off; I have opened the Windows, to let in light into the Chamber, into this Subject, and the time bids me shut them again; and I now must let it alone till another opportunity, which is contrary to my purpose and full intent, which was to have dis­covered what God hath revealed to me, con­cerning [Page 120] these deep points, now so much con­troverted, and wherein there have been such errours and general mistakes, even among them who have thought themselves very knowing in the Scriptures,Job. 11. 11 For vain man would be wise though he be born as a wild asses colt. And he in his foolish wisdom and in his humane Reason would fain frame and square out God like unto him­self, that so he might (as he thinks) well near fathom & comprehend him within, the poor, weak, and narrow bounds of Reasons Line, or Rule.

So much for the present.

Covetousness Anatomized: AND THE Generality of Covetousness.
Preached at Putney.

JER. 6. 13.‘For from the least of them, even unto the greatest of them, every one is given to Covetousness: and from the Prophet, even to the Priest, e­very one dealeth falsly.’

BEloved, this speech as it is bold, so it is a ve­ry strange speech, and a home charge: but wonder not (for where the Spirit of the Lord is, there is true boldness: as Solomon saith, Prov. 28. 1.Prov. 28. 1 The Righteous are as bold as a Lion For the Pro­phet [Page 122] here strikes at head and tail, root and branch, great and small, Prince and People, Priest and Pro­phet.

The whole house of Israel are here

  • 1 Accused of Covetousness.
  • 2 Condemned for Covetousness.

The accusation is like an Indictment well laid, which expresseth▪ 1 The fault, the charge, which is Covetous­ness.

2 The extent of the fault, it was Epidemical, from the greatest to the least.

3 The Intention, they gave themselves to it; they did it purposely and voluntarily: And

4 The Charge being proved, and they found guilty, the sentence or condemnation follows; which is onely implyed in the word [For] it being the connexion of this verse with the for­mer: wherein is threatned, that God will pour out his fury and indignation upon the children and young men, Jer. 6. 12. upon the husband and wife, the aged with him that is full of dayes, and their houses and wive; should be turned to others.

I The matter of the accusation is Cove­tousness. But this sin how evil soever, and however threatned here and elsewhere in the Scriptures, is hardly esteemed any sin at all; ye cannot perswade men of the Evilness thereof; but you are ready to think and [Page 123] charge us, that we Church-men are strange fellows; To set up men of straw, and then fight against them: for our parts we find very few covetous; some indeed are Swear­ers, Drunkards, Adulterers, Lyars, Pro­phaners of the Sabbath; these they can see and acknowledge to be sins, and would have us preach against them; but to keep such a stir about Covetousness, they think is a vain thing, and time lost; for either they are but few that are so, or else tis not so great a sin as you make for; or else you call that Covetousness, which is not.

Indeed, I confess, other sins wear the Devils Cognizance and Livery openly, but this al­wayes wears a Cloak; ye shall never see Covetousness without its Cloak; as the Apo­stle terms it, 1 Thes. 2. 5.1 Thess. 2. 5. For our last Transla­tion renders it very right, Nor a Cloak of Covet­ousness.

For this sin is generally in credit in the world, and therefore they do not let it go naked, but clothe it, not with the name of any vice or sin, but under tolerable and credible names, as Thrift, Providence, Good Husbandry, Honest care of a mans own, and Care of the main chance: I, and so it should seem, they esteem it the main chance; a covetous man will part with his soul, before he will part with his Covetousness: and they have Scripture ready to protect and defend them, 1 Tim. 5. 8.1 Tim. 5. 8 He that provideth not for his own, especially for them of his own [Page 124] house, is worse then an Infidel, and hath denied the faith: And so they bring it in as a duty, that they ought to be scraping and covetous.

We may endeavour to uncase this covetous man by two words; one is in the place before named, 1 Thess. 2. 5.1 Thess. 2. 5. Nor a cloak of Covetous­ness: its never without a cloak, as I said; and the other is, 1 Tim. 6. 10.1 Tim. 6. 10. its hare called The root of all evil: What a world of evils grow up from covetousness? as if we had time we might shew: 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 so breaks the whole Law: it will make him Oppress, Cozen, Deceive, Lye, sell a good Conscience, for every tri­fle: In short, it will make a man turn his back on all Religion, to forsake the faith, and conse­quently Salvation; as is there exprest, and in the foregoing Verses,1 Tim. 6. 10. The love of money is the root of all evil, which while some have coveted after, have erred from the faith, and pierced themselves through with many sorrows: It is such a sin, that if ever God touch the heart about it, it will pierce through with many sorrows, before ever they can forsake it: for saith he, They that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in perdition and destruction: It is such a subtil snate, so cun­ningly contrived, and so full of fair pretences, that let a man be once in love with money, he knows not which way to wind out, but it wil fetter him, even to everlasting perdition and destruction. [Page 125] Indeed friends, it is a very hard thing to uncase this sin, because care and diligence there may and must be: and this is its Cloak; DILI­GENCE is Covetousness his Cloak, never off his back, whereby its sheltred against all re­proof.

I suppose, and sure it is, a man may pray A­gurs prayer without Covetousness, Prov. 30. 8, 9. Give me neither poverty nor riches, feed me with food convenient for me: Prov. 30. 8, 9. A Competency of food and raiment, this certainly is the limitation and bound of our desires: But then will arise ano­ther Question,

What is a Competency? or what is sufficient?

Therefore some in answer hereunto, have de­ [...]ined Covetousness to be an inordinate desire of more, and using unlawful means and ways to get it: But I conceive this is somewhat too favourably defined: for one may be covetous, yea deeply covetous, and yet get his goods without fraud, deceit, or oppression, &c. Aug. de lib. Arbit. lib. 3. Chap. 17. Avaritia est plus velle quam satis sit. It is Covetousness to desire more then is sufficient; which is But daily bread; and but, This day our daily bread, we have no warrant to seek more.

But we having daily bread, according as our Saviour teacheth us to pray in the Lords prayer; which includes all things necessary for this life, food and raiment, and the like: without question this is sufficient and the desire of more is Covetousness: As our Saviour com­mands, [Page 126] Matth. 6.Matt. 6. latter end. Take no thought for the morrow, saying, What shall we eat, or what shall we drink, or wherewith shall we be clothed? for after all these things do the Gen­tiles seek: And as the Apostle exhorts, 1 Tim, 6. 8.1 Tim. 6. 8. Having food and raiment, let us be therewith content: When this will not content, then the desire is inordinate, when a man will hunt and seek after that which he dare not warrantably pray for, which is but daily bread: and why should we seek with carking care for any more?Isa. 2. 22. for any more? for our breath is in our nostrils▪ we are not sure of life, not an hour: then to what end is all this taking thought? and then thou fool, whose shall those things be which thou hast provided? within this bound we ought to keep our selves;Luk. 9. 13. for no sooner are we over this pale and bound SUFFI­CIENT; but then we are in the wide wildernes, and boundless CHAMPAIGN of Covetousness: which consists in two things:

1. To be covetous, is to let our desires run out to seek eagerly after, beyond what is suffici­ent to the preservation of nature, in its own kinde, and not to stand indifferently affected in the use of lawful means, whether God will give more or less.

2. An inordinate love of that a man hath, though he have not beyond the limits of suffici­ency, is Covetousness: And in this sense a poor man may be covetous.

[Page 127] Covetousness may be either in—

Scraping or HoldingRapacity or TenacityA large paw to grasp, or In a S [...]runk hand to hold fast.

In Sum, I conceive Covetousness, is an inordi­nate desire and endeavor after these outward things, without the bounds of sufficieny, in the preservati­on of nature in its own kinde, as I said.

Beloved, This sin is like poyson, destroyes and kills unobservedly, unseen, infects the blood by degrees, when as some other sins break out more openly and suddenly, in botches, and boyls, and plague-sores.

But we may observe the footsteps, and shew you some symptoms of this covetous man, wher­by he may be discovered and detected, and chiefly to himself, that he may confess himself guilty; as,

1. In his course of life, and walking, and act­ting; their time, their lives and their actings are wholly taken up in buying and selling, in traffick­ing and trading and reaching which way to grow rich, and get more; all their thoughts and words, and all their mights and endeavors run in this channel: Here they are in their own ele­ment, as a fish in the water: here their hearts run out freely, and never regard their immortal souls: just like them of the old world, Luke 17. 26, 27.Luke 17, 26, 27. They eat, they drank, they married, they were given in marriage: [Page 128] and this was all they minded, they never thought of their end, till the flood came and destroyed them all: So do they; O how eager, and how full of contrivances to adde house to house, and bag to bag, and land to land, and never think how soon death may seize, and snatch them away. And then what fruit have ye of all those things you so pursued? you have onely heaped together sorrows, Rom. 6. 21. and snares, and darts to pierce through your very Livers.

And it may be, for all this toil, you could ne­ver attain what you sought: but adventured to lay out your precious and immortal souls to pursue after that which is (when attained) but vanity; Psa. 62. 9. And much lighter then vanity, if not sure to attain it.

The second Symptome whereby you may know this man, and so know your selves, is his company; they still associate with such company as is like themselves: and they are the onely men for wisdom with them, and all others they make them either their Prey, by circumventing and o­ver-reaching them, or else, they make others their laughing-stocks: he is their fool to make them merry, who neglects such a Price in their hands (as they conceive) & so much mindes things unseen, and in their opinion but air, emptiness, and vain things.

The third Symptome is his breath; he smells of that he is made of: he is like a dying man, his breath is strong, and savours earthly, Iohn 3. 31.Joh. 3. 31. He that is of the earth, is earthly, and speaketh of [Page 129] the earth: The Egyptian garlick that he hath swallowed riseth in his stomach, and his breath smells strong thereof: There is Earth in his heart, & his breath that comes from thence smells strong of the earth: all his words and discourses savour of the world.

4. He keeps a Court of Faculties in his con­science; for gain he can dispense with any sin: he is not so precise, but he wil drive a bargain, or take unnecessary jouneyes on the Sabbath: If his con­science tell him of doing wrong or injustice, he can quiet it presently; O its but a trifle, a little in­jury, whats that, he may live to give satisfacti­on, I may do him a good turn another way; and so he thinks he hath made up the matter: If he for­swear himself, he hopes he may live to ask God forgiveness, and he knoweth God is ready to par­don, and forgive; and thus he dawbs up himself, and quiets his conscience with these ignorant excuses.

5. He is Homo omnium artium, or Nullius ar­tis: A man of all Arts, or a man of no Art; that is, He hath either a multitude of business of his own, that he cannot look after nor minde any bo­dy else: or else he is a busie-body, and hath his finger in every Pye, every mans business is his: or else he is idle, and hath no business; viz. He is an Usurer, and lives upon other mens labours and industry.

Oh but Sir, you make us amazed! is it possi­ble that this should be so great a sin?

I thank God (saith he) I am found in Religi­on, [Page 130] I am free from Adultery, Fornication, Swear­ing, Sabbath-breaking, Drunkenness, Murther: These indeed are Heinous sins & I would not be guilty of them for a world: but for a man to be covetous, this is slighted, its a thing of nothing, ra­ther esteemed a vertue, then a vice, and every one extenuates and lessens it, with [...]incing terms and excuses: say they, indeed he is a little with the hardest, or he is a little too much for the world: but in truth a marvellous honest man, a wondrous good man. But let me ask you, were it not a thing to be laught at, to say so by a Thief, he is no Adulterer, no Murtherer, but a very honest man? Rom. 1. 29 for you see Matth. 21. 31.Mat. 21. 31. God ranks him with no other then Thieves, and Whore­mongers, and Murtherers, and yet you say he is A wondrous good, honest man.

But as honest a man as the world makes him to be, yet take a little view from some particu­lar Scriptures, how God ranks him among them whom you account the most Heinou [...] Transgres­sors, Mark 7. 21, 22.Mark 7. 21, 22. For from within, out of the heart of man proceed evil thoughts, Adulteries, Fornications, Murthers, Thefts, Covetousness, &c. all these come from within, and these de [...]ile the man: and 1 Corinth. 6. 9, 10.1 Cor. 6. 9, 10.Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived, neither Fornicators, nor Adulter­ers, nor Effemina [...]e, nor abusers of themselves with mankind, nor Thieves, nor Covetous, &c. shall in­herit the Kingdom of God: And Rom. 1. 29.Rom. 1. 29.Being filled with all unrighteousness, Fornication, [Page 131] Wickedness, Covetousness, &c. still Covetousness comes in a rank with all other the vil [...]st & gros­sest sins.

A Christian professing the name of Christ, would be ashamed of such gross sins as are there named; as to instance, he would be ashamed to be an Idolater: what? to fall down to, and wor­ship stocks and stones for his God? to seek re­lief from them? God ranks covetous persons even with such, and with the grossest sinners in the world, even as gross and hateful as can be na­med: and makes even it, a note of a Reprobate minde, and one given up to vile affections; Rom. 1. 26 there­fore our Saviour gives special and particular warning against this sin, Luke 12. 14. Take heed and beware of Covetousness: Luk. 12. 14 for a mans life consisteth not in the abundance of the things which he possesseth.

Besides all this, that it is one of those Ingen­tia Peccata, Mighty sins, as it is called in Amos 5. 12.Amos 5. 12 appears:

By

  • The practice of the Saints:
  • The danger of the Sin.

Look over all the Saints: which of them do we read of, that were defiled with this mire of Covetousness?Gen. 9. 21 Noah once overtaken with the love of wine,2 Sam. 11. 4. never with the love of the world: David though once besotted with flesh, yet never bewitched with the world: Psa. 39. 12 but he ever accounted himself a Pilgrim and a Stanger in it:Luk. 19. 2. then he [Page 132] was far from being in love with it: Zacheus he had been A Pinching Prowling Publican, and the chief among them, griping and grasping what he could get by cruelty and extortion, before he knew Christ, which is a sin incident to all such me [...]: but as soon as Christ entred into his heart, when he entred into his house, he threw away this sin with disdain; Vers. 8. Lo, half my goods▪ I give to the poor, and if I have taken any thing from any man by false accusation, I will restore him four­fold.

If Jesus Christ do not whip this Money-Merchant out of the Temple, Joh. 2. 14. it will bar even Him himself entrance.

Now Beloved, whats the reason these fore­named Saints, though they had other, both infir­mities and gross sins, yet not any of them tainted with this sin of Covetousness? surely it shews, that Christ and this sin, in the love of it, cannot cohabit together: if Christ be there, this sin must abandon; if this be retained, Christ is there a stranger: And the reason is, Grace and Religion may better stand with a sin once acted, or oftner, so it be not habitual, although it be gross and foul, as Adultery, Incest, Drunkenness, &c. then with an habitual Covetousness; for where that sin is, it can scarce be other then customary and habitual: Therefore Samuel, 1 Sam. 12. 3. did so abominate this sin,1 Sam. 12. 3, &c. that he challenged all Israel to charge him with it, though he was their Governor and Ruler, and wanted not for tem­ptations and opportunities; Behold, I have walked [Page 133] before you from my childehood unto this day, and here I am; bear witness against me before the Lord, and before his Anointed: whose Ox have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe, to blind mine eyes therewith? and I will restore it you: And they all answer and bear witness, Thou hast not defrauded us, nor oppressed us, neither hast thou ta­ken ought of any mans hand.

There was a pattern for Kings and Rulers, and for Saul their new chosen King! but who fol­lows it? he presently, as soon as he could get the power of oppressing, fell to it, as God told them he would, 1 Sam. 8. 11, 12.1 Sam. 8. 11, 12. This will be the manner of the King that will reign over you: he will take your sons for himself, for his Chariots and his Horsemen, and to run before his Chariots; and he will appoint them his Captains; and he will set you to ear his ground, and reap his harvest; and to make him instruments of war, and for his Chari­ots; and he will take your daughters to be Confecti­oners, Cooks and Bakers; and he will take your fields, and vineyards, and olive-yards, and give them to his servants, &c. and so goes on, and ye shall cry out in that day, because of your King which ye have chosen: And Beloved, what more frequent in all ages then covetous and oppressing Rulers and Governors? They take it successively from hand to hand: Having once got the power, ye shall soon feel it.

So Ier. 5. 10.Jer. 5. 10 He complains, that though he was free of this sin, yet every one hated him: Wo [Page 134] is me, my Mother, thou hast born me a man of strife, a man of contention to the whole earth; I have nei­ther lent on usury, nor men have le [...]t me on usury, yet every one doth curse me. So Paul, Acts 20. 33.Act. 20. 33 I have coveted no mans silver, or gold, or apparel ye your selves know these hands have ministred to my necessities, and to those that were with me.

But what may be yet further the reason; why that of all sins, the Saints were freest from this sin of Covetousness?

Surely, These Reasons may be further ad­ded:

I.Rea. 1. Because they knew, that this sin was that which most staineth and blemi [...]eth the good re­port, and honest reputation of men professing Christ; that men who pretend for heaven, should live as men of the world whose portion is in this life: and that they should so far blemish them­selves,Psa. 16. and their master, to set their mindes and affections on such poor transitory trifles, and as if they had not better things to look after; or that they served a Master, not able to maintain them; rather then thi [...] should be fastned on them or their Master, They would instead of being in love with them, trample them under their feet.

2.Rea. 2. To inlarge a little of what I hinted be­fore: It handeth in greatest opposition to the life and truth of grace; for where this sin getteth head, it eats out the heart of grace; that though it be not quite lost, yet scare Any to be percei­ved, [Page 135] the Life being almost quiet extinct: if he have life, yet none to be perceived by himself or others: and therefore saith the Apostle, 1 Tim. 6. 10.1 Tim. 6. 10. Love of money is the root of all evil, which while some have coveted after, they have erred from the faith, and peirced themselves through with ma­ny sorrows: Nay, not onely hath it caused some to erre from the faith, and so wounded their own souls; but some it hath caused to fall quite a­way from the faith, that is, from the profession of the faith, and turn Apostates, 2 Tim. 4. 13.2 Tim. 4. 13. Demas hath forsaken me, and hath embraced this present world: and yet now adayes where is there a man, yea especially among Professors, that would be accounted Christians, that are free from it, but are most deeply guilty of this defiling and dangerous sin of Covetousness? And I think in no age ever more.

Beloved, though your hearts were as moun­tains of rich Mines, yet this one sin loved and delighted in, will consume and eat out all (for ought may be perceived) and make you as bar­ren as the barrenest Heath.

This sin is like the seven lean ears of corn that Pharaoh dreamed of, which devoured the se­ven full ears: And like the seven lean Kine, Gen. 41. 2, &c. de­vouring the seven fat, and were themselves as hollow and lean as before: and in Scripture is often compared to Caterpillars, Grashoppers, Can­kers, and the Palmer-worm, because it doth feed upon the green and flourishing herb of grace,Joel 1. 4. till it hath (as it were) quite eaten it out of the heart: [Page 136] therefore David prayes, Psal. 119. 36. [...]s. 119. 36 Incline mine heart unto thy Commandments, and not unto Covetousness; intimating, that those that love Covetousness, regard none of Gods Command­ments: as, had I time I could shew you how Covetousness is the breach of all the Com­mandments: But I will a little in brief shew

How Covetousness occasioneth the breach of all the Commandments.

I. COMMANDMENT.

The first Commandment is soon answered; for Covetousness is Idolatry; that is clear, which this Commandment forbids, Col. 3. 5.Col. 3. 5. Mortifie therefore your members which are upon earth, for­nication, uncleanness, inordinate affection, evil con­cupisence, covetousness, which is idolatry: And the covetous is an Idolater, Ephes. 5. 5.Ephes. 5. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the Kingdom of God: But if the Scripture will not satisfie you, and you will not believe without a reason, and say,

How can that be, that a covetous man is an Idolater, and Covetousness Idolatry?

I answer, thus, Though thou sacrificest not beasts yet thou sacrificest that which is the chief­est sacrifice, which God still calls for, and with­out which all sacrifices are nothing to him; [Page 137] namely, Thy heart, which includes thy minde, thy soul, thy might thy strength, Luk. 10. 27.Luk. 10. 27. then which thou wert better sacrifice beasts: for in this thou sacrificest thine own bowels: Therefore that is a true and remarkable saying, and agree­able to Scripture, though Apocrypha, Ecclus. 10.Ecclus. 10. 9. 9. There is nothing worse then a Covetous man; why art thou proud, O earth and ashes? there is not a more wicked thing then to love mony; for such a one would even sell his soul, and for his life every one is compelled to pull out his own bowels.

The fool indeed, that is, the Atheist, saith There is no God, Psal. 14. 1.Psa. 14. 1. but in some sense the Covetous man exceeds him; for he not onely dethrones God, and will not have him to be his God, but he sets up another in his seat; for, he saith to the Gold, Thou art my hope, and to the wedge of gold, Thou art my confidence, Job 31. 24.Job 31. 24 What need men love money, but that they dare not trust the providence of God? but they wic­kedly say in their hearts, though not with their tongues, according to the proverb, Its good go­ing a foot with a horse in hand: So say they to themselves, let Ministers talk and prate against Covetousness▪ but its good trusting God with a penny in purse: what desperate Hypocrisie and Idolatry is this! You know also, obedience is due to God, and tis better then sacrifice, I Sam. 15. 22.1 Sam. 15. 22. How cheerfully do men obey the com­mands of Covetousness? how ready and free to run and go when it bids? so that without fur­ther dispute, thou makest it thy God; and what­ever [Page 138] is due to God, thou sacrificest to Covetous­ness: So that the Israelites in the 32 of Exodus, did not more heartily say to the Calf made of their Rings and Ear-rings, These be thy Gods, O Israel, Exo. 32. 4 which brought thee out of the Land of E­gypt: then thou sayest, O Covetousness, Thou art my strength, my help, my joy, my trust, my Rock, my Tower: thou hast helped, saved and delivered me, And wilt help save, & deliver me: Though thy mouth confess not this, yet this is the plain English of thy practice: when thou look­est upon thy money, and wealth, houses and lands, thou sayest, These be thy gods, O my soul.

Beloved, never mince the matter, for so it is; as the Prophet Isaiah saith, Isa. 2. 7, 8.Isa. 2. 7, 8. Thou hast forsaken thy people, because they are replenish­ed from the east, and they please themselves in the children of strangers: Their land also is full of sil­ver and gold, neither is there any end of their treasures; and their land is full of horses, neither is there any end of their chariots: And then it fol­lows in the next verse, Their land is full of Idols, they worship the works of their own hands, that which their own fingers have made: So that you see, whatever a man relies on, trusts to, depends upon, or to its service, Dedicates his wisdom, strength, time, parts, and the like, that he makes His God.

2. COMMANDMENT.

And for the second Commandment, That de­pends [Page 139] upon the first: The first Commandment concerns the heart, and This, The purity of Gods outward worship: Is it not lamentable to see, how men for this Lucre of Covetousness, will vioate the laws of God, and of their own con­science? and for gain and preferment sake sub­scribe and submit to any thing, to any change in Religion; so they may keep in favour, and keep their livings and Benefices? so that the A­postle may say of them, and God rather, as he of Demas, 2 Tim. 4. 10.2 Tim. 4. 10. Demas hath forsaken me, and hath embraced this present world; If men could be content to forsake, as Christ commands, Houses, Lands, Liberties, Lives, for his sake, and his worship, they would not so Creep and Cring and Issacar-like, stoop down to take up every burthen, and every command that men shall lay upon them, even against the pure worship of God: And, if any man speak against these practises, presently Up with him into the High Commission or Star-chamber; then Demetrius-like. Act. 19. 24.Act. 19. 24 They all lay their heads together, not for fear, That the worship of God should go down, but for fear of their gain and their Sil­ver-Trade, and with one unanimous voyce, cry up their God, Great is Diana of the Ephesians, pretending for their Goddess Diana: but it was because by that Craft they had their wealth: Mat. 21. 13 It is written, my House shall be called the House of pray­er, but ye have made it a den of Thieves; and e­very man is for his gain from his quarter: Jer. 2. 11. let men set up, and change Religion as they please, so [Page 140] They,Jer. 2. 11. can but have their gain from their places, and from their quarter they are well.

Insomuch that the Keys of the Church, which God hath intrusted his Church withal, are now become and made very Picklocks: and the cause of all this is Covetousness. The Devil when he tempted Christ to idolatry, he did it by Covetousness; All these things will I give thee, if thou wilt fall down and worship me, Mat. 4. 9.Mat. 4. 9. An Israelite cannot be familiar with a Midianite, but she will woo him to Baal-peor: How many are ready to renounce the Almighty, slight him, and turn their backs upon him, rather then slight or part with their wealth, their Mammon? if not in action and with their knees, yet how many in Heart and affection do this daily?

3. COMMANDMENT.

The third Commandment enjoyns, Not to take Gods name in vain: Exo. 20. 7. How ordinary this is, every one knows, taking his name in vain for their profit; an ordinary thing now a days to make bold with the sacred name of God for their gain sake to help away with their Commodities, though they swear falsly, and all this to serve their god Covetousness; nay, this is not the worst; Religion is taken up by many, and made a stalking-horse, a colour, a cloak for their gain: As you know what a many woes Christ pronounced against the Pharisees for making Religion a colour for their Hyprocrisie and covetousness, under pre­tence [Page 141] of long prayers, devouring poor widows and their houses, Matt. 23. 14, 15, 16.Mat. 23. 14, 15, 16. where he in­stances in many other particulars; insomuch that by their evil example (which was then much looked upon) they shut up the Kingdom of heaven against men;Vers. 13. for they neither go in them­selves, nor suffer them that are entring to go in: This was the case of the Shechemites, Gen. 34.Gen. 34. you see how desperately the two sons of Iacob, Simeon and Levi played the hypocrites, pre­tending Religion to the Shechemites, that if they would be circumcised, they would marry with them, and give their daughters in marriage to them again: This was the Cloak, but what was their End and Ayme? you shall see Verse 23.Vers. 23. say they, when they are circumcised, and not able to stir, shall not their cattle and their substance, and every beast of theirs be ours? And so in the 28. Verse,Vers. 28. They fell upon them, and took their sheep, their oxen, their asses, and that which was in the field, and all their wealth, &c.

Thus the Devil is transformed into an Angel of light: he will be religious to serve his own turn, and to accomplish his own ends; when men instead of making Godliness great gain (which is pretended) 2 Tim. 6. 5.1 Tim. 6. 5. they make Gain godli­ness; And, that is intended.

4. COMMANDMENT.

Fourthly, For the Sabbath, Remember that thou keep holy the Sabbath day; Exo. 20. 8. six dayes shalt thou la­bour▪ [Page 142] but the seventh is the Sabbath of the Lord thy God; in it thou shalt do no manner of work &c.

The covetous man commonly is of Pharo­ahs Religion, Exod. 5. 17.Exo. 5. 17. Ye are idle, ye are idle, therefore ye say, Let us go and do sacrifice to the Lord: They count that day a lost day; One day in seven, is above seven weeks in a year (say they) and what loss of time is this? And those covetous persons in Amos, who were weary of one day in seven, Amos 8. 5.Amos 8. 5. When will the new Moon be gone, that we may sell corn; and the Sabbath, that we may set forth wheat? Many keep their Sabbaths in their Saddles, riding up and down for profit and gain about their worldly oc­casions.

Nehemiah, when he saw how they prophaned the Sabbath, how zealous was he? the course he took you may see, Neh. 13, 15, 16.Neh. 13. 15, 16. If he were a­live now, and should see what is now done, to see how thrust the Lawyers chambers are on this day, what would he say? But you see all this is the fruit of Covetousness.

5. COMMANDMENT.

The fifth Commandment is,Exo. 20. 12. Honour Parents: by which is meant, not onely in brief, that we owe them first, Reverence. Secondly, Obedi­ence. But thirdly, Maintenance also; but Co­vetousness will keep back all these: As Levi in a good sense said of his Father and Mother, I have [Page 143] not seen him, Deut. 32. 9. so it is through Cove­tousness more often practised in a bad sense, as Prov. 28. 24.Pro. 28. 24 He that robbeth his father and mother, and saith it is no transgression, the same is a compa­nion of a destroyer: This will Covetousness do, and wipe its mouth, and say, I have done no evil: This was the practise of the Pharisees, Matth. 15. 4.Mat. 15. 4. saith Christ, God command [...] To honour fa­ther and mother; and he that curseth father or mo­ther, shall dye; but ye say, whosoever shall say to his Father or Mother, Corban, It is a gift, by whatsoever thou mightest be profited by me, and ho­nour not his father or his mother, he shall be free: They would give a small gift to the Temple, to be excused from a greater duty, and further charge; Still COVETOUSNES is in all this.

6. COMMANDMENT.

I, but you will say, though Covetousness be a breach of all the Commandments hitherto,Exo. 20. 13. yet the covetous man doth not kill, and break the sixth Commandment? yea, Covetousness also is a Blood-sucker, and the covetuous, man-slayers; those that are gold-thirsty, are blood-thirsty also, espe­cially now in these hard times; in hard times those that pinch the poor, & grinde their faces, do (as it were) such their very lives and blood: see Prov. 1. 11.Pr [...]. 1. 11. My Son, if sinners intice thee, con­sent thou not; if they say, Come with us, let us lay wait for blood, let us lurk privily for the innocent [Page 144] without cause, let us swallow him up alive, and whole, as the grave: Why do all this? We shall finde all precious substance, we shall fill our houses with spoil; and verse 19.Ver. 19. saith he, So are the wayes of every one that is greedy of gain; for it ta­keth away the life of the owners thereof.

Therefore Covetousness and Blood are joyned together, Ezek. 22. 13.Ezek. 22. 13. I have smitten my hand [...] at thy dishonest gain; and at thy blood which hath been in the midst of thee. I need not instance the case of Ahab and Naboth, 1 Kin. 21. Ahab taking away his life to get his vineyard▪ nor of Iudas, Luk. 22. 5. who for gain betrayed Jesus Christ his Lord to death, for thirty pieces of silver: And if the hands of ma­ny covetous persons are not defiled Actually with shedding of blood, It is the Law, and not Conscience keepeth them clean; they have bloody hearts, tho [...]gh not bloody hands: and to God they are in that regard guilty of blood, as if they had shed blood: and though mans Law cannot finde them culpable, yet Gods Law doth: for that forbids the Murther of the wish, and of the heart.

7. COMMANDMENT.

But sure he is not guilty of Adultery? yea; for you know Covetousness was the cause that Ta­mar suffered Iudah to lie with her, Gen. 38. 16.Exo. 20. 14. What wilt thou give me to lie with me? Gen. 38. 16. saith Ta­mar to Iudah. What is the cause of the per­mission of so many Stews and Brothel-houses [Page 145] in the Popes Territories, at Rome, and Venice, and Dance, and other places, but Covetousness? for Gain they will a give dispensation for any sin: And on the other hand how common is it even among us That many refuse Marriage, meerly out of Covetousness, to avoid the charge of marriage?

8. COMMANDEMENT.

8. I, but He doth not steal? yea surely; for the world having stollen the heart of a Covetous man from God, Exod. 20. 15. he himself will make no bones to steal from men: and Thieves and Covetous are immediately joyned together in that I Cor. 6. 10. Iudas was a Thief,1 Cor. 6. 10. why? Iohn 12. 6.Joh. 12. 6. This he said, not that he cared for the poor, but because he was a Thief, and had the bag, and bare what was put therein: You see he was called a Thief, because he was covetous; Defrauding, oppressing, over-reaching, cozening, cheating, gaming, extortion, vsury, all of them Worms bred in the dunghill of a covetous heart.

Nor is it any excuse to say, there is as much evil or more in spending it prodigally; that ex­cuses not thee at all: as the end of evil asking, may be to spend it upon their lusts, Jam. 4. 3.Jam. 4. 3. so we may say of evil Cvetousness, for thy Covetous­ness is to please thy lusts.

9. COMMANDEMENT.

The ninth commandement,Exod. 20. 16 Bear no false wit­ness: [Page 146] He also is guilty of the breach of this: As in the Commandement before, he made no scruple of false dealing; so here he makes none of false Accusing: Iohn Baptist to the Souldiers, he puts these together, Luke 3. 14.Luk. 3. 14. Accuse no man falsly, be content with your wages: There is seldom any false Accusation against our neighbour but Covetousness is in it. And here we may mention, as guilty of Covetousness, 1. The Flat­terer. 2. Knights of the Post, that will for gain swear any thing. 3. Detractors or Defamers. And 4. Lawyers.

First, Flatterers, spoken of Iude v. 16. [...]udev. 16 Whose mouthes speak proud things, having mens persons in admiration, for advantage sake: They will say as they say, Whom they flatter and fain with and fawn upon, for their advantage sake.

Secondly, Those pitiful poor creatures that will serve any one with Oaths and False-witness to get money; and may well be called Knights of the Post, which so hackney out their souls and consciences to such Hellish Monsters.

Thirdly, Defamers, Detractors, and Backbiters, are here reproved, as Covetous, and Breakers of this ninth Commandement, who watch to take up all the spew and vomit of the world to please those they seek a meals meat from, or some such small gain. And care not who they re­proach, nor how unjustly so they can but please their Benefactors.

Lastly, Those Lawyers, who against their con­sciences will give counsel in a wrong cause, and so [Page 147] bear false witness for their Fee Sake: How com­mon is this among Lawyers? If like Balacks Messengers to Balaam, 2 Pet. 2. 15. they bring the Reward of Divination in their hands, they will (or it shall go hard, though they break their brains for it) make a bad cause seem good, when they know it to be otherewise: O hellish practise, and com­mon among Lawyers! and yet they slight it as a thing of nothing: Must we not speak for our Clients? (say they) But they are herein deeply guilty of this foul sin of Covetousness.

10. COMMANDEMENT.

And then for the tenth Commandement, I hope you will not say they do not Covet: for this is their whole practise:Exod. 20. 17. and is directly against this Commandement: For what can a man have, that a covetons man doth not desire? if his hands could or durst be as nimble as his thoughts and wishes, he would be like Adam, Alone in the earth, No body should have any thing but He: for Adam had all, and no body shared with him: such are the desires of a covetous man, they are boundless. As the Conclave answered Pope Benedict the twelfth: If he would make more Cardinals, he must make another world too; for this world was scarce sufficient for them in being, which were already made.

Covetousness enlargeth her desire as hell: Look now upon thy self in this glass; set it before thee, and see (if thou hadst no more sins but this [Page 148] One) if it be not a mighty sin, a massy sin, as heavy as a Talent of lead: O that thou didst but feel it so! It is such a Seminary and Nursery of so many other sins, that thou hast need to cry mightily against it, with David, Incline my heart to thy Commandments, but not to Covetousness, Psalm 119. 36.Psal. 119. 36.

Beloved, I do not use to spend time thus against any one particular sin: because in doing so, in most sins, I cut off but the boughs and branches, but leave the root to grow ranker and stronger: I therefore still desire to strike at the root, and then the boughs and branches dye and wither of themselves: But this sin being so com­mon and indeed Epidemical, as I have shewed you; and being a Root it self, from which so many evil branches spring and grow, I thought good to spend this short time (though not in my ordinary way of speaking to you) if so it may please God to bring any one here to abandon and detest this great and mighty sin of Covetous­ness.

Now I come to speak a little in brief to the other parts of this Indictment; which I must run over, and give you but a touch of what I meant to say.

Now for the Extent and generality of this dis­sease.

It is an Epidemical disease, an universal plague, from which no sort is free.

[Page 149] Some sins are peculiar to the place of Kings, They having gotten so much power in their hands, they would be Monarhs without con­trol, whose assertion is, That they owe account of their actions to none but God alone; and they want not for flatterers and Sycophants to preach such Doctrine in their ears, That no power on earth ought to call them to Account, for that they are above the law: and then Covetousness will make them, Make their lusts their Law, and they will have what they will have, right or wrong; but in this Nation they have been still curbed and kept off from this Absolute power, by one means or other. You know what Iezebel said to Ahab, 1 Kings 21. 7.1 King. 21. 7. when he would fain have taken from Naboth his vineyard, but the Law manacled and restrained him: what, saith Iezebel, Dost thou now govern the King­dom of Israel, and art so cast down for this thing, and wilt fast and eat no bread? up and eat, and be of good chear, I will give thee the vineyard of Na­both: And when the Law would not give it him, she devised a wicked device, causing two sons of Belial, Knights of the Post, to swear blas­phemy against him, and so confiscate not onely his vineyard, but his whole estate. Covetousness will cause even Kings to do this, and what not, if they have but Power enough?

2. Some sins are more peculiar to Noble­men, as Ambition, Pride, desire of Honours and Preferments, boasting of their great de­scent; yet there is none of all these but is [Page 150] spiced and mixed, if not grounded and bottom­ed on this general sin of Covetousness, for to uphold themselves in their state: Thy Princes are as Evening wolves, Ezek. 22. 17. greedy and covetous, they all love gifts, &c.

3. The sin peculiar to rich men, is to op­press and grind the faces of the poor through Covetousness, To joyn house to house, and field to field, Isa. 5. 8.Isa. 5. 8. therefore the Prophet David gave rich men a good Lesson, If riches increase, set not your hearts upon them, Psal. 62. 12.Psal. 62. 12. And we may see the covetous mind of rich men, in Nathans Parable, 2 Sam. 12.2 Sam. 12. though he had Lambs enough of his own, yet he would have the poor mans One Ewe.

4. Learned men, they are more addicted to credit and applause, and to be had in great esteem; yet they are not free from this sin of Covetousness; Its plain in that story of Balack and Balam, who sent Nobles, but not without gifts in their hands; and when Balack told him, I will thee exalt to honour, yet he puts that clause in too.Jud [...] [...]. 11 I would have filled thy house full of silver and gold; Num. 23. and Balaam was covetous, for Iude mentions his sin, Hired with the wages of un­righteousness.

5. Wisemen, who wanting the true fear of God, they are Diaboli delitiae, The Devils delight, Fit men for his turn: and therefore They as most Fit must be set on work to act for him his Subtil and Cunning devices, his Glorious Stratagems, His splendida peccata, Those glistring sins, generosa [Page 151] scelera, Noble Projects, Honourable policies, and Scarlet sins: These be, His Grave, Black, and Sage Complotters, Cunning Engineers, these are the fittest to carry on, his Sage and Grave, My­steria iniquitatis, Mysteries of Iniquity; nay, and some of his Mysteries of iniquity must carry a Divine face, A reverend shew of holiness and Re­ligion, or else they cannot be effected and ac­complished: And whats the ground of all this, But Covetousness?

But why should I stand to deal with particu­lars severally? Covetousness is an Epidemical plague, common to rich & poor; it is a disease incident to the several ages of man, Childehood, Manhood, Old age; incident to the several Complexions of men; none free from Covetous­ness.

The Thief in the old Law, Covetousness caused him to steal: God made a Law for the Thief, to restrain him from coveting that wch was not his own, Exod. 22. 1.Exod. 22. 1. If he kill or sell it, He should restore five Oxen for one Ox, & four sheep for one sheep: It was not a law then, to Hang a man, and cut off the thred of his life for Thirteen pence half peny: but to make Restitution to the Owner; and not as it is now, The owner to be bound to prosecute if he accuse, and lose all himself, and all that can be found of the Malefactors, to fall to the King: and if the owner take restitu­tion of, or to himself, to be as lyable to the Law as the Thief himself: Yet questionless it is meet that the Restitution should be given in a Le­gal [Page 152] way and openly (and not covertly under­hand, and secretly) as it then was, whereby the Thief was known and detected, and condemned to make restitution, according to the Law: it could be wished these things were well consi­dered by those whom it concerns.

Our Saviour gives a special caveat against this sin of Covetousness; Men think, O, if they had but such a thing,Luk. 12. 15. as such a man hath, Oh how it would content and please them! such a mans house, such a mans horse, such a mans Estate: I am now possessed of an hundred a year; O could I make it two hundred, and then three thousand, then five thousand a year; and thus the Devil deludes the vain heart of man, and steals from him this rare Iewel of [Contentment,] and intoduceth and juggels in the room there­of, that Ugly and Gaping Fiend Covetousness: Therefore our Lord bids us beware of this de­vouring foul Fiend, Luk. 12. 15.Luk. 12. 15, 16. Take heed and beware of Covetousness; for though a man have a­bundance, yet his life standeth not in his riches: This is such a Taking Evil with the sons of men, Christ had need bid them beware again and again: some other dangers and evils, if they be but seen, tis sufficient to make men eschew and avoid them: but for this of Covetousness ye must give item upon item, and caution upon caution, and caveat upon caveat, and yet how few Take heed and beware of Covetousness [...]

A word or two of the Intention, the third part of this Indictment, Are given unto Cove­tousness.

This doth very much Aggravate this sin of Covetousness, and so all other sins, when men in this kinde do not onely peccare, but peccatum facere; not onely sin, but sin with delight; this is that which is exceedingly acceptable to the Devil; for as God commanded, Exod. 35. 5.Exo. 35. 5. that they should not onely bring offerings, but bring them from a willing heart, whether gold or silver, or brass, or silk, blue or purple or scarlet, &c. or of goats-hair; if never so small, the free and willing heart was all in all: So when men not onely sin, but sin with a willing heart, when men are not onely Covetous, but given up to it, are covetous with a willing heart, what more acceptable to Satan? and what more adominable to the Lord?

And hereupon when men thus Give them­selves up freely to sin, so that they choose it, and delight in it, then God himself gives them up to it likewise, and lets them follow after the gods whom they have chosen; as 1 Iohn 3. 8.1 Joh. 3. 8. He that committeth sin is of the Devil: that is, he that Committeth himself to sin, he is a free and wil­ling servant to sin: He hath chosen Sin to obey it, and to be his Lord and Master: Men [...]ust give themselves up unto sin, and then God in his righteous judgement gives them up according to [Page 148] [...] [Page 149] [...] [Page 150] [...] [Page 151] [...] [Page 152] [...] [Page 153] [...] [Page 154] their own hearts lust, and according to their own choise and desire: And is not this a righteous thing with Almighty God? judge ye.

As Moses to Pharaoh, God sent him to Pha­raoh to let his people go; Exo. 4, &c. who told him if he would not, these and these plagues would follow: Pha­raoh hardens his heart, and would take no Be­ware, no Caveat; then the Lord said (as it were) Seeing it is so, seeing he is hardned, and he chooses to be so, he shall be hardned, I will also harden his heart, that I may shew upon him my mighty wonders. Beloved, Do not your hearts Ake while you hear of these things? do you not tremble? had you not need to take heed and boware of Covetousness? Luk. 12. 15 especially of the love of Covetousness: For if once you are de­livered up to this, first by your own choosing, & secondly by God Almighty in his righteous judgement, truly you are in a wo case: Then it may be said of you, as the Prophet Ieremiah concerning the Israelites, when they had vo­luntarily forsaken the Lord, Ier. 13. 23.Jer. 13. 23 Can the Black amore change his skin? or the Leopard his spots? then may ye also do well, who are accusto­med to do evil.

In all which regards, take heed and beware of Covetousness; 1 Tim. 6. 8 for a mans life cansisteth not in a­bundance; But having food and raiment, let us be therewith content.

Fourthly and Lastly, for the punishment of this sin here threatned, which is onely im­plyed [Page 155] in this word [For;] with reference to the former verses, which I may call, as I did at the beginning, The Zarah of my Text.

The sin goes before, and the punishment fol­lows: But here like Iudahs two Sons, Pharez and Zarah, the last put forth his hand first to the birth, and they tyed a red thred to his finger, saying,Gen. 38. 28. This is born first, but he pulled it in again, and let his brother come first: So though the pu­nishment offered it self first by this first word in my Text [For] yet sin being always the forerun­ner of judgment, this word [For] pulled back its hand, and comes now last to the birth, name­ly, To be handled and spoken to; wherein also I must be very brief, and gently touch, and not tarry upon any thing.

How many woes and sore punishments are threatned against this sin? as in that of Isa. 5. 7.Isa. 5. 7. He looked for judgment, and behold oppression; for righteousness, and behold a cry: Wo unto them that joyn house to house, and land to land; that lay field to field, till there be no place, that they may be placed Alone in the midst of the earth; that is, they cannot abide any to be so great as them­selves, they must be Lords PARAMOUNT, to overtop all; therefore saith the Prophet, Verse 9. In mine ears said the Lord of Hosts, Of a truth many houses shall be desolate, even great and fair without inhabitant: Vers. 9. yea, ten acres of vineyard shall yield but one bath; and the seed of an homer shall yield but an Ephah, &c. and therefore are my peo­ple [Page 156] gone into captivity, &c. and therefore Hell hath enlarged her self, and opened her mouth with­out measure; And their glory, and their multitude, and their pomp shall descend into it:

And again, Mic. 2. 1, 2.Mic. 2. 1, 2. Wo to them that devise iniquity, and work mischief upon their beds, and when the morning is light they practise it, because it is in the power of their hand: But what evil is this? it is Covetousness, as you may see, it fol­lows there, They covet field, and take them by vio­lence; and houses, and take them away: so they op­press a man and his house, even a man and his heri­tage: Therefore saith the Lord, Against this fa­mily do I devise an evil, from which ye shall not re­move your necks; neither shall ye go haughtily; for, this time is evil: And Hab. 2. 6.Hab. 2. 6 Wo to him that in­creaseth that which is not his; how long? and to him that ladeth himself with thick clay: Vers. 9.Vers. 9. Wo to him that coveteth an evil C [...]vetousness to his house, that he may set his nest on high, that so he may be delivered from the power of evil: Thou hast consul­ted shame to thy house, and sinned against thy own soul: They think to bless themselves, and raise their houses and posterity by these devices and grasping at all; whereas you see there is no way like this to consult the Ruine of Them, & theirs; they think they are consulting to build their houses, and those very thoughts are consultati­ons to destroy them: See then how the Lord o­verrules the exorbitant thoughts of wicked men, to work his own purposes, which is their Ruine and destruction; and rather then it shal not [Page 157] be thus, in Verse 11.Vers. 11. For the stone shall cry out of the wall, and the beam out of the timber shall answer it: Indeed, he thinks he doth well, and the cove­tous blesseth himself, Psal. 10. 3.Psa. 10. 3. but it follows in the same Verse, But the Lord abhorreth him; yea, he so abhorreth a covetous man, that he clappeth his hands at him, in token of disdain, and abhorreth his wicked devises. Ezek. 22. 13.Ezek. 22. 13. Because thou hast greedily gained of thy neighbours by extortion, and hast for gotten me; therefore have I smitten my hands at thy dishonest gain: yea, He smites at the covetous man Himself, with his hands, Isa. 57. 17.Isa. 57. 17. For the iniquity of his Cove­tousness was I wroth, and smote him, and I suffered him to go on frowardly in the way of his own heart: What greater smiting can be, then this, for God to leave a man to guide himself, and to fol­low his own devices, to be his own Guide and Counsellor, and for God to let him thus go on? Thus you see how this sin is threatned with the punishment in general.

And for the particular plagues, that God usual­ly Dogs this sin at the heels with, they are either

  • In his body, or In his goods, In his posterity, or In his Soul.

1. For the body: To speak nothing of what he makes his body suffer by his pains and tra­vel, [Page 158] and by his pinching and penuriousness, to save from his back and belly, and denying himself that for which the creature is made, and given him for; viz. to use moderately for his refreshing and comfort: which Use he deprives himself of, when tis in his power, Eccles. 6. 2 and he hath no power to eat thereof; which Solomon saith, Eccles. 6. 2. is a great evil under the Sun: Though he have enough, yet he weares & weari [...]s out his body & minde; the one with hunger and hardship, travel and la­bour; the other with care and thoughtfulness, so that he cannot take his sleep, nor rest night nor day: what a sore evil is this? That though he have Abundance, yet there is as great restraint lies upon him, as on him that hath nothing; for They dare not touch anothers goods; but He, dare not touch his own, but starves (as it were) in the midst of plenty; all which are whips of his own making for himself: But moreover, If he will make rods for his own Back, surely Gods rods will be Scorpions.

What got Gehazi by his rich booty he got from Naaman? 2 Kings 5. 27.2 King. 5. 27. for his Covetous­ness God caused the Leprosie of Naaman, which he was freed from, to cleave to Gehazi, and un­to his house for ever: A deer booty. And had not Achan better have left the wedge of gold be­hinde him, then instead of heaps of gold and sil­ver, to get a heap of stones on him?Joshua 7. 26. Ioshua 7. 26. And Balaams Covetousness got him a sword in his bowels: Mat. 27. 5. Act. 5. And Iudas his Covetousness got him a Halter: And Ananias and Saphira the [Page 159] loss of their lives by sudden death, who were made a spectacle and trembling to all that heard thereof.

But on the contrary, there are many bles­sings promised to those that hate Covetousness; as in that of Prov. 28. 16.Prov. 28. 16. He that hates Covetous­ness, shall prolong his days. I will not now stand to name any more: All this considered, what cause hath a covetous man to boast or bless him­self, though he be rich, and have abundance? tis as if Iudas should have boasted of thirty pieces of silver, while he swong in a halter: or for Ba­laam to say,2 Pet. 2. 15. How sweet is the reward of Divinati­on? when the sword was in his bowels: The wa­ges was sweet, but how sweet was the sword? But you see in all this, how God hates and abhors this Sin, and this Sinner, and how just he is in punishing it: What more just and equal, that he who will covet Naamans silver and raiment, should be plagued with his Leprosie?

The second particular plague is in his goods, and that is, either

  • In Gods denying them the use, or In depriving them of the possession.

1. In denying the use of what they have; as I hinted before, they dare not touch it, even as if it were none of theirs, but anothers: and so it is, for it is Gods, & not theirs; and he will not suf­fer [Page 160] them to make use thereof. Eccles. 6. 1, 2.Eccles. 6, 1, 2. There is an evil that I have seen under the Sun, and it is common among men; A man to whom God hath given riches, wealth, and honor, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof: All the good they have thereof, is but to Look on them, Eccl. 5. 10, 11.Eccles. 5. 10, 11. He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with in­crease: when goods increase, they are increased to them that eat them; that is, make use of them: for what good is there to the owners thereof, save the beholding with their eyes? for as Iob saith, Job 20. 22.Job 20. 22 In the fulness of his sufficiency, he shall be in straits: I, In more straits then he that hath but little. Beloved, what a strange curse fol­lows these men? to have Enough and Abun­dance, and yet have Nothing: this is a sin by it self; for in all other Sins, though they lose E­ternal pleasures, yet they have some pleasure here: But in this, None here, nor None here­after.

2. In taking them away, though they may like fools, solace themselves in that poor com­fort, to see and behold them with their eyes, which is vanity (saith Solomon) yet oftentimes this com­fort also is taken away, they are removed from them, out of their sight; for God hath provi­ded a Worm for this Gourd, and Vermine to cor­rupt this Manna: as Iob 20. 20.Job 20. 20 He shall not feel quietness in his belly, he shall not save ought of that which he desired, there shall none of his meat [Page 161] be left: therefore shall no man look for hi [...] goods; when he is about to fill his belly, God [...] all cast the fu­ry of his wrath upon him, and shall rain it upon him while he is eating: When men like Behemoth think to draw all Jordan into their jaws, they shall so oppress their stomachs by their greediness, that they shall vomit it as fast up again,Vers. 15. Iob 20. 15. He hath swallowed down riches but he shall vo­mit them up again; God shall cast them out of hi [...] belly: As Augustine saith, Praedo minoris shall be Prada majoris, Psal. 37. Psal. 37. The devourer of the lesser shall become the prey of the greater. And saith David, I have seen the wicked in great power, and spreading himself like a green Bay- [...]ree yet he passed away, and lo He was not, I sought him, but he could not be found.

3. The punishment of this sin is oftentimes and commonly executed in his children and po­sterity: Though all his care be To raise his house, yet he doth all the while but consult evil to his own house, Hab. 2. 9. For as the Father was a rich Beggar; so his sons commonly are poor Gentlemen: for he that coveteth an evil Covetous­ness to his house, troubleth it, and hath consulted shame to it: His children oftentimes are a great plague to him, Either worms to him to consume him while he lives, or else they are worms to his wealth when he dyes; Or else as the Pro­phet Amos saith of Riches, and affirms it with a very great asseveration, That the Lord hath sworn By His HOLINES, Amo [...] 4. 1, 2.Amos 4. 1, 2. That He will take them away with hooks, and their poste­rity [Page 162] with fish-hooks; they are plucked, and as it were rent from their estates, and they are left unto strangers, for whom they were Never in­tended; or else their estates are rent from them.

I beseech you therefore, if none of the for­mer Arguments will perswade,Job 19. 17 yet as Iob to his wife, For the childrens sake of your own bodies, be afraid of this sin: Alas, what have these poor sheep done, that thou shouldst consult misery and shame upon them?

4. And lastly, the punishments that attend his soul: not onely hast thou sinned against thine own soul, stuffing it with vexation and carking cares, but thou hast bereft thine eyes of sleep: As also in that earthly appetite, letting it minde nothing else, contrary to the divine na­ture of thy soul, which is made to enjoy things above & heavenly, & not to live upon things be­low, thou hast by custom quite altered the ve­ry taste of thy soul, and its very food; for thou hast made it to live like a beast below, having no o­ther then Caninus Appetitus, feeding like a Dog, and like a swine, always rooting in the mire and dirt of this world: And not onely so, but which is heaviest of all, thou hast sinned against thine own soul, in disinheriting it of heaven, Ephes. 5. 5.Ephes. 5. 5 For no covetous man, who is an idolater, hath any in­heritance in the kingdom of Christ, or of God.

Now by all this that I have said, thou that art alwayes rooting in the earth, I would intreat thee but to cast up thy accounts, and see what thou hast gotten, what hath it profited thee? [Page 163] what hast thou gained by all thy care and [...]oil, yea though thou hadst gained the whole world?

Beloved, God doth so hate this sin, and sin­ner, that in one prophesie he hath sworn two oaths against it, Amos 4. 2.Amos 4. 2 There he swears by his holiness, that he will take away with hooks and Fish-hooks them and their posterity: he cannot endure the sight of such Monsters; he so hates them, that he hates the very brood of them, because they descend from such whom his soul hates. Again, in the 8. of that prophesie, and verse 7. there he swears by his Excellency, that he will never forget any of their works,Amos 8. 7 who buy the poor for silver, and the needy for a pair of shooes. Shall not (saith He) The land tremble for this, and every one mourn that dwelleth therein? &c. Even the heaviest of Judgements are there threatned; Thus I have endeavoured to uncase this loathsom, unprofitable, and Bur­thensom sin of Covetousness; and if the Lord hath been doing that in your hearts, which I have been doing to your ears, this will be a happy meeting.

But to all I have said, though the time be past, yet let me name, and onely name four or five Remedies, and so conclude.

REMEDIES.

THE first means I would commend to you, whereby this rooted and prevailing sin may be overcome, 1 Joh. 5. 4 is by Faith; as the Apostle saith, 1 Ioh. [Page 164] 5. 4. This is the victory that overcometh the world, even our faith: To learn, To cease from living by sense, and to live upon God. Our Saviour useth many arguments to this end, to destroy this Co­vetousness and carking care, and sends us in the 6.Mat. 6. 26. of Matthew, the latter end, to the fowls of hea­ven, to learn of them; they neither reap, nor carry into barns, yet your heavenly father feedeth them: and to learn how the Lillies of the field grow, which neither Labor nor spin, yet Solomon in all his glory was not arrayed like one of these.

Secondly, If the Lord would teach thee so­briety in the use of them, to use them with mode­ration and with weaned affections, to use them as if thou usedst them not; and they that buy, as though they possessed not, &c. Using them onely for re­freshment and necessity sake; to use this world, as not abusing it, because the fashion of this world passeth away, 1 Cor. 7. 30.1 Cor. 7. 30. and therefore to live here without carefulness: This would be a nota­ble means to bring you out of love with this de­servedly hateful Monster, Covetousness.

Thirdly, Temperance in the desire of them; be not too much affected with them, rejoyce not overmuch in them, do not overvalue them; but labor to see how vain and empty these out­ward things are, and that there is nothing in them to satisfie or feed thy soul, which must be fed with Heavenly Manna, and not with World­ly trash.

Fourthly, Another means is, Freedom from that false conceit that men generally have of them, [Page 165] viz. That they are full of content and satisfacti­on; for none ever found them so: The best Happiness that is in them, is not, in having much of them, but in doing much good with them; and this will bring the owners there of the greatest comfort; though men in these days cannot as yet be brought to think so; but the time is coming when they shall be esteemed as they are, Empty and vain things: God will bring men to be more like himself; who being rich, delights infinitely to communicate of his Ri­ches and Goodness to his creatures, but especial­ly to those united and made one with him­self.

Fifthly, With Moses before thou goest out of this world, go climb up to Mount Nebo, and take a view of the promised Land; learn to have a sight, and be acquainted with the pleasures of Gods Right hand; Psal. 16. 11. for all these things are but those of his Left; he gives them most plentifully to those, that (at the consummation of all things) shall stand 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: These means, if it please God to ena­ble you to use them in good earnest, with a strong and eager desire to be freed from this ugly Fiend Covetousness; then will Hee without doubt drive him out of you, and dispossess him from his strong holds within you.

And Lastly, Let us commend all these Helps, Means and Remedies, and all that we have said [Page 166] to the Lord by Prayer, resigning up our own Power and wisdom to God alone, who must by his own power cast him out, or he will never stir out of you, but keep his POSSESSION, till he hath dispossessed us of all our Comfort, Joy, and Happiness.

SOME things in this Sermon also very much offended the Bishops, and heightned his Charge in the High Commission: The Reader may per­ceive wherein, without particulari­zing.

THE PLUS VLTRA OF THE CREATURES. AN EXPOSITION, OCCASIONED By singing the 148. Psalm.
Spoken privately in Old-street.

BEloved, we have here sung a Psalm, but if we have not understood what we have sung, we have but prated like Parrots: for there is a threefold singing;1 Cor. 2. [...]. there is a sing­ing with understanding; as the Apostle commands, To sing with the heart, and with understanding: sing with the heart; that is, [Page 168] sing with zeal; but as the Apostle saith, They have zeal, but not acording to knowledge: For a man may sing with his lips, and sing with zeal, but yet not according to knowledge not with understanding; Rom. 10. 2. if we understand not what we sing, we exalt not God in our hearts by our singing. I do not mean such as say they know not what, but they may know the litteral meaning, and sing with zeal too, and with their Spirit: but their eyes are not open to see The spiritual mystery of the words: As here in this Psalm, here be many things easie to be understood, they are clear to every eye; as when David doth exhort King [...] and Prince [...], Old men and Babes to praise god: this is easie to be done and we know the meaning as soon as we look on it: but here are some things again that are hard, and obscure, and they are two.

First, In that David doth exhort dumb, un­reasonable and senseless Creatures to praise God, such as cannot hear, at least cannot under­stand: Doth the Holy Chost in the Gospel bid us avoid impertinent speeches,Mat. 6. 7. and vain repe­titions, and shall we think he will use them himself? no, no. But,

Secondly Not onely doth he call upon these creatures; but also he calls upon the deeps, and the seas to praise God: These two things are hard to be conceived.

But to give you some Reasons:

Reas. 1. The first Reason may be this why David cals upon the unreasonable Creatures to perform this [Page 169] duty: he doth his duty like a faithful Preacher, whether they will hear or no that he preaches to, yet he will discharge his own soul: a true Preacher, he speaks the truth, and calls upon them to hear, though his Auditors sleep, and regard it not: so likewise doth David in this sense, with these creatures; he doth his duty, and calls upon them to do it, though they un­derstand not, though they comprehend it not.

The second Reason may be this;Reas. 2. He doth it craftily, by way of pollcy, to incite others to perform this duty, that if such creatures as they ought to do this then those that are above them in degree, they have more cause, and may be ashamed to neglect it: as an ill-governed master, though he [...]tay himself at home, yet he will send his servants to Church: so David being con­scious of his own neglect, yet he calls upon o­thers not to be slack and negligent; though he came infinitely short of that he should do, yet he shews his own desire to perform this duty.

But if these Reasons will not satisfie you, Though they have done Others,Reas. 3. a third Rea­son may be this, to set forth the sweet harmo­ny that is among all Gods creatures; To shew how that all the creatures being Gods family, do with One consent, speak and preach aloud Gods praise; and therefore he calls upon some above him, some below him, on both sides him, every where, to speak Gods praise; for every one in their place, degree, and calling shew forth, though in a dumb sense and way, Their Creators praise.

[Page 170] Or Fourthly and Lastly,Reas. 4. which I think to be a good Reason: zeal makes men speak and ur­ter things impossible; the fire of zeal it will so transport him, that it will make him speak things unreasonable, impossible: as Moses in his zeal desired God for the safety of Israel to blot his name out of his book, and Paul wished him­self Anathema Maranatha, accursed or separate from Christ, Rom. 9. 3. for his bre [...]rens salvation: which was a thing impossible, 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 possible; for No creature can turn out of the way of His praise; for he is not only glori­fied in their graces; but even also as much in their sins and rebellions against him: though men should spit their malice and their blasphe­mies in the very face of God their maker, yet they hurt not him, they cannot touch him, nor his sacred glory; his praise shall as well and as much every whit arise from their confusion, as from their salvation; the hurt is their own, not his.

And now to shew you how the dumb and deaf creatures sing praise to God, as God de­manded of Iob, when he thought as we, that man onely praises God, Iob 38. 7.Ioh. 38. 7. saith God, Where wert thou, when the morning Stars sang to­gether, and all the sons of God shouted for joy? God says there they Shouted and Sung; did not you heat them, did they not sing and shout in your ears? it is no matter, they did in his [Page 171] and to him they sang melodiously, and Aloud, and he understands their voice, and their lan­guage, though we understand not how they do praise him: As in a tree, it is the nature there­of to grow and flourish in the spring, and in Autumn the leaves fall, and the sap returns to the root; Gods will is as well accomplished in this tree, as in a man; for these visible crea­tures were made of invisible; and that which is invisible praised him before, and that praises him still; for all the creatures, the Sun, Moon, and Stars, yea the whole Creation, they all sing sweetly and make a melodious praise, wherein he is infinitely delighted; as Psal. 19.Psal. 19. 1. The heavens declare the glory of God, and the earth sheweth his handy-work: And the Song of the three Children, O all ye works of God, bless the Lord, praise him and magnifie him for ever.

There is in all these dumb, and insensible, and unreasonable creatures, A proper kind of Religion; God gives to every one according to their place, degree, nature and calling, A Ta­lent, and accordingly he will require of them a­gain; if he gives the gift of prophesie, we must prophesie according to the measure of faith: as in the University, Rom. 12. 6. we do not expect those parts and abilities in young beginners, and Sizars, that we expect in those that are of longer standing; Then by the way it is no wonder, though God give to those that sit at the Helm of his Church, more eminent and larger gifts, then he gives to those that are below, in lower offices; I may say [Page 172] even these unreasonable creatures have a Reli­gion in their way, according to Gods will; We see God ascribes moral vertues to them;Prov. 6. 6. As in the Proverbs, Go to the Pismire, thou sluggard; she provideth in summer for the Winter; & in Isai. 1. 3.Isa. 1. 3. The Ox knoweth his owner, and the Ass his Masters crib, but my people have not known me, saith the Lord: and in the Evangelists it is, He rebuketh the windes and sea, Mar. 4. 39. and they Obey him: Here are moral vertues in them; care and providence in the Pismire; thankfulness in the Ox and Ass, to them that feed them; we see they will ac­knowledge their owner, and there is obedience even in the Seas. Nay every Creature doth its duty but onely MAN.

We will now also see if we can find out their Religion. Religion consists of four parts; All Religion I say may be reduced to four heads.

  • The first is, A Creed, what we are to be­lieve.
  • 2. A Petition, what we are to pray for.
  • 3. A Decalogue, what we are to do.
  • And Lastly, A Sacrifice, what we are to give.

Now let us see how all these are competible to all these creatures. First, For their Creed, what they believe, what faith they have; it is true, they cannot speak as we do, yet they speak in their kind, and as they are able: We require no more of children then they are able, neither doth God of his Creatures: and so these creatures do in their kind both speak and believe [Page 173] (this is an undeniable maxime,) That there is a God; for who can look upon an effect, but he must needs have recourse to the cause? there can be no effect without a cause; if we see a thing made, we know it hath a Maker; and if we look upon the creature in this kind, as an Effect, it plainly speaks a cause; so that, we can look upon no creature, but we must inquire after God; There is no attribute ascribed to God, but all the creatures speak it, and confess it.

As first (to speak of some of his Attributes) for instance, God is one Simple Essence; this unity is testified and declared by the Creatures, that God is one, and can be no more; for if there were more then one Creator of them, then the one would destroy, confouud, and overthrow the other; for, if they be Two, either they must be equal, or not equal; if they be not equal, then the one is greater then the other, and the greater will overcome the lesser; and if they be equal, then there must be bounds and limits set, how far the Ones dominion must reach, and how far the other: but this to affirm, is most ab­surd and ridiculous.

Secondly, They all testifie that God is good, and if good, and the onely goodness, goodness it self, then likewise he must be Truth, Entity and Being; for all these are one: Whatever is one, is God; whatever is truth, is God; what­ever is good, is God; whatever is Entity and Being, is God; for in saying he is good, or in saying, He is any of these; He is all these: [Page 174] for these are terms convertible; if he be good, then he is Truth, Entity and Being; and if he be truth, entity and being, then he is good; these are all one: and so of any of the rest. And, if there be A goodness in the creatures, then what is He who is the fountain, that gives all these their goodness? These are but the Chanels that run from the Fountain and Head; but it so falls out in the world, and is so common, that many, yea most men are so taken up with the plea­santness of the streames that come from him, that they are drowned in them: he gives us these outward comforts, that they may draw our eyes to him that bestows them, that so we may be in love with him, not them. But in our way to him we fall in love with the creatures: he lets down these cords to draw us up to him, & we hang our selves with these cords: as those that came a woing to Penelope, many, yea most of them fell in love with the Handmaids that were appointed to lead them to her, and so never saw the Mistress; So do we fall in love with the servants, The Handmaids of God, The creatures, and we make them The Mi­stress; whereas we should never rest till we come by these servants and Handmaids, to the True Mistress indeed, God himself, Blessed for ever, and onely BEAUTIFUL.

Thirdly, God is called Light: that is a pro­perty [...]buted to him; but yet God is not the light we now see, but he is that fountain and being from whence it comes; and there­fore [Page 175] when we behold and see the Sun, Moon and Stars, and the glorious Firmament, we can­not choose but ask, whose light is this? and they presently tell us Their Belief, That they are All The works of His hands: There is no creature but testifies the Goodness, the Wis­dom, Excellency and Beauty of him: You may say, these indeed in themselves are glorious creatures; but say withal, Where is He that enlightens them, and makes them so glori­ous? Oh! What and How glorious is He that thus shines in them, and through them? And as they All testifie the glory of their Creator, so they All suffer him to be their Lord and Ruler: Every thing is contented to stand in his place, and be obedient to him; the beasts they are appointed for food to man, as other things are for beasts, every one increasing and yielding their sweetness and fatness to the next creature above them; and this they do willing­ly without grudging.

And, All these creatures, though they do speak [God] yet that they say of Him it is nothing in comparison of him: Though they say something, yet they all say not All of him: but in us there is such a deal of ignorance, (which I was about to say was the greatest sin) that we are so far from using them as we should, making them serviceable to us, and keeping them in their place, that we are rather serviceable to them, and are their servants, and we make them Masters; we are sooner turned into their kind, then they into ours. [Page 170] [...] [Page 171] [...] [Page 172] [...] [Page 173] [...] [Page 174] [...] [Page 175] [...]

[Page 176] And the creatures, though they speak God, and speak aloud of him; yet know this, they still cry Plus ultra, plus ultra, there is more behinde still, look beyond us, for we are nothing: when thou beholdest The Beauty, glory, sweetness, or Excelencie of any Creature, or of all the Crea­tures together, Hear This voice from Them, Look Beyond us for we All are Nothing Nothing, to Him who made us and gave us to be What we are: And we all speak infinitely short of Him. As when I see This Church, or House, I know he was a workman that built it, yet I know not All of him; I neither knew 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, I must needs acknowledge he was a Rare workman, and a wise, that contri­ved and made it: but they come infinitely far short of him; And they still cry with that man in the Gospel, We believe, But Lord, help our un­belief.

2. For their prayers: You know prayer consists of two parts; Of Prayer or Invocati­on: Of Praise and Adoration: As I told you, every creature praises God; the work praises the workman, and every creature praises God, I and with a loud voyce: But whoever heard and understood the noise and the language of the stones, and the voyce of the still and quiet earth? But even All these praise God Aloud, and he re­ceiveth it at their hands; They all praise him, in [Page 177] his Sanctum Sanctorum; The whole world and the Heavens and the Heaven of Heavens are all but His Temple; (as David saith) In this Tem­ple doth every one speak of His glory. In this Temple they all sing praise and Hallelujahs to him; every one, even as it were vocally; as Psal. 84. 3.Psal. 84. 3. David complains that the Swallows, and the Sparrows were more happy then he; for they might draw nigh unto God in his Tem­ple to praise him: for, what is their chirping, crying and singing, but the voice of nature? and to whom do they cry?Psal. 147. 19. and to whom do they sing, but to their Creator? and God knows their voice and their cry, as David saith, He feeds the young Ravens when they cry unto him: As a mother knows the signs the Child makes, knows by the nuzling what it craves; even so doth God by all his creatures,Psal. 145. 19. The eyes of all things look up unto thee, and thou givest them their meat in due season: What the eyes of all men? nay of all things; You know one crea­ture understands the voice of another, they un­derstands one anothers complaints, one anothers singing and rejoycing: one Dog understands the voice of another, and so every creature in its kind: and shall not God, who is the God of nature? he knows whereof we are all made, and He knows all our complaints and wants: The Lions seek their prey of God, and he feeds the Ravens when they cry unto him.

But if these should not preach Gods praise, yet the very stones do speak his praise, and cry [Page 178] unto him, but yet in such a language as God understands who made them, and therefore you to whom God hath given rongues and under­standing, if you do not praise God, and glorifie him, if you hold your tongues, all these dumb creatures, and even these senseless stocks and stones shall rise in judgement against you: for this is a true rule, Nature, hath done nothing in vain: Whats the reason the poor sheep bleats when it comes to the slaughter, and the swine Roars when he is killed? do you think they cry to us that pursue, them, & kill them; no no, but to God, who is witness of their surrendring up their precious lives according to his will: STEVEN when he was stoned to death, nor Jesus Christ when he was crucified, and said, Father, into thy hands I commend my spirit: they did not cry, more Audibly, I say notSome are offended at some passages in this Book, whereof This is the chief, W [...]h in their apprehen­sion under values Him whom he all along So much magnifies, As no man more; ergo a clear mistake, To use no other ar­gument; That He should go so contra­ry to His Great De­sign, viz. To list up Christ A­bove all things in Heaven o [...] Earth. more Audibly in Gods eares, to God to take notice of their innocent yielding up their lives, then these creatures do Cry to God, when they suffer cru­elly and unjustly, crying to God, Lord, lay not this sin to their charge, And, Father, into thy hands I commit my life and my spirit, and fall asleep as Steven did, and return to their rest.

3. The third thing is their Decalogue; but this belongs onely to us, because they need none; they never broke their law, they alwayes walk according to Gods will; The water, and the sea, summer and winter, hay-time and har­vest, with all other things, these all keep their appointed time, they all obey thy will, O God: [Page 179] True it is, they have not that reason that we have; and therfore they have not so exact A Decalogue; Yet, God hath power even to break this exact Law: yea man also may, if God give him a dispensation: and then if he break any of these Laws, it is no sin: as God commanded Abraham to kill his son, and he did kill him in his intention;Gen. 22. 2. and he had killed him, had not the Angel staid his hand; and it was not Evil, but Obedience in Abraham: But if any one shall do this from their own will, then it were sin; for he that gave the Law, may break the Law: And for this third part we need say no more.

4. For their Sacrifices or Sacraments: I do not say they sacrifice as of themselves; but they are not onely an occasion of our praising God, and sacrificing to him, but they are also the matter of our sacrifices: yet David in that of I Chron. 16. 31, 32, 33.1 Chron. 16. 31, &c. Exhorts, Let the Heavens be glad, and the earth rejoyce; and let men say among the Nations, The Lord reigneth: so withal saith he, Let the sea roar, and the ful­ness thereof, let the fields rejoyce, and all that is therein: then shall the trees of the wood Sing Out, at the presence of the Lord; that is, To him to whom God hath revealed himself, and suffered His glory to pass before him: All creatures, yea the dumb and inanimate creatures sing out, and sing aloud the infinite praises of God Almighty, Psal. 145. 9, 10.Psal. 165. 9, 10. The Lord is good to all, and his tender mereies are over all his works: All thy [Page 180] works shall peaise thee, and thy Saints shall bless thee, and talk of thy Kingdom and Power: And so much shall suffice for these four parts of the creatures Religion. We will come to make use hereof to our selves:

First,Use 1. Let it make us ashamed of our back­wardness to give God praise: we that are exalt­ed above these creatures, that they are more rea­dy and cheerful in praising their Creator then we; we may blush and be ashamed: for, There is nothing that we can behold, but puts us in mind of our slothfulness: These poor servants that have received but one talent, do yeild more increase of praise to God, then I or you that have received many talents: These poor creatures do more sing forth Gods praise, then we with all our wisdom, reason and understanding: And let us with shame confess, Saying it is I, It is I, that have depressed thy glory, and caused thy praise to be evil spoken of: and say with David, when thou seest any of the creatures dye, 1 Chron. 21. 7. It is I Lord, that have offended; but what have these poor sheep done, which are killed and slain for me, un­worthy, unthankful sinner?

Second Use,Use 2. Take notice hence of the vast circumference of Gods Kingdom, it reaches farther then we are aware of: we think that we are the onely creatures that God esteems of: Was not the earth made for me? and the Sun to shine upon me? and all creatures to feed and clothe me?1 King. 19. 10. and thou thinkest that thou art left alone to praise God: no no, deceive not thy self, [Page 181] Gods praise is not confined to the Church of men, he hath reserved to himself seven thousand that have not bowed their knee to Baal: Dost thou think poor creature, that thou art onely He that I have appointed to worship me? and that my infinite praise depends onely upon thee? no no, His Kingdom is from one end of heaven to the other; and every creature praises him as much, or more, then thee, as Col. 1. 16.Col. 1. 16. All things were created by him, both things in heaven, and things in earth, visible and invisible: all things were created by him, and for him, for his praise and glory; and Psal. 2. 10, 11.Psal. 2. 10; 11 That at the name of Iesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Iesus is Lord, to the glory of God the Father: Therefore alas, alas, do not think that Gods Temple is so narrowly scanted, that thon onely praisest him; thou art the least part of his Church and Temple.

Third Use,Use 3. Let this teach us to go to God bold­ly in the name of Iesus, and with great encou­ragement to praise God; for though men and Angels be unfit to praise God, and they cannot do it as they ought; yet he that accepts the Ra­vens and the Lions, and all the dumb creatures when they Cry unto Him, be assured, he will never refuse the sighs and the groans of any poor penitent dejected soul, that comes bleed­ing and weeping to him for mercy: He that com­eth to me, I will in no wise cast away, Joh. 6. 37.

[Page 182] Fourth Use,Use 4. Let us learn also, that when we look upon the creatures, we take heed of, being taken with any of them: But let us consider, that these are but as Iaco bs Ladder, Gen. 28. 12. that by these steps, by these Angels of God, we may ascend to him that stands at the Top: And if God do not by one means or other, by one affliction and vex­ation in the creature or other, drive us from the creature that we may look up to him, we shall for ever live and dye in the creature: And there­fore happy is that man that God hunts from these things▪ that they may never have any Rest, till they find Him, where they shall find, Rest, to their souls: As if there be oyl put into a deep glass, it lies at the bottom, and will never rise to the top: but if you pour water into it, it will still be rising up to the top, till the oyl it self run over; I could apply it thus, A soul that is sunk in sin, and sunk in the creature, except God of his infinite mercy pour upon him the wa­ter of afflictions, his soul will never Arise, and mount up to God; this drives us upward to seek rest there,Rom. 8. 37. for here is none; and so there­by shall become more then conquerors through him that hath loved us; where as if these had not been, our souls had been drowned in the crea­tures, and sunck for ever to the pit of Hell.

These things I thus unfold to you, that you may see the unspeakable and large bounds of Gods praise, That every thing may result and yield to him honour and praise.

A Fifth Use,Use 5. To teach us, that though it be [Page 183] impossible for us to search out the unspeakable praises of God that is hid in all the creatures, we may see them, yet we can never search them to the bottom; howbeit every creature saith to us, as the Angel to Iohn when he would have fallen down and worshipped him; Rev. 22. 9. See thou do it not, for I am thy fellow servant, Worship God: we are ready to fall down and worship the crea­tures; but they all cry, See thou do it not, I am thy fellow servant, worship God; And they all cry to thee: Dost thou see the beauty of any creature? doth the sweetness of any creature take thee?Mic. 2. 10. I say they all cry to us, Arise and depart hence, for this is not your rest: Doth the Pleasantness, the sweetness, the Comeliness, &c. of any creature delight thee? it saith, and calls aloud to thee, Arise, and depart hence, for this is not your rest: how sweet, how beautiful, how fair soever, Rest not in that thou seest; but seek for HIM thou seest not: Gen. 8. 9. All creatures are like the waters to Noahs Dove, which could find no rest for the soal of her foot; but yet she brought an Olive leaf in her mouth: we may taste and use these things; But, take not too much of them, and hold them gently, and be alwayes ready to let them fall: take heed of resting, till you come to the Ark; all come out from him, and all return to him again.

Sixth Use,Use 6. and the last, Take heed of abusing any creature; it is enough that you may use them? for they are one of the family you your selves are of, and they groan as well as you for [Page 184] deliverance: Rom. 8. 22 as God complains, that ye make him serve your iniquities: so may they com­plain to God of you, and say, thou hast ap­pointed me to serve and comfort man, and to make him more fit to serve thee; but he abu­ses us, and prostitutes us to serve his own in­ordinate will and lust, and regards not thee: And God himself calls upon you,

Oh take heed you do not abuse them, and make them to serve your sins and lusts by Drunkenness, Ephes. 2. Gluttony, Pride, and Wantonness; for they are of that family, of whom is named the whole family in heaven and earth: They all call me Father and Maker, as well as your selves. And he that can look upon every creature as his BROTHER, he can never abuse it; he will never begin to strike his fellow-servants, Mat. 24. 49. and say, My Master deferreth his coming: and therefore I take that to be a godly speech of St. Francis, as they call him, for all he was of the Church of Rome: and therefore some of our literal Divines deride and mock at it; I would God they would practice it in a godly and re­verent manner: It was his manner to call all the creatures his Brethren, the Ox his Brother, the Ass 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 himself, when no honour belongs to him; All honour is Gods: if all be his, what right hast thou to claim any? take heed of abusing then any of these thy brethren at thy pleasure, and thinking that [Page 185] they were made Only to please and satisfie thee. Solomon saith,Prov. 10. A good man is merciful to his Beast; that is, he useth them respectfully, and for ne­cessity, and forbears Execrations and cursings of them, and tortures to them. And so to con­clude, let us and all creatures together, sing and sound forth the Honour and Praise of our great God, from Generation to Generation, through­out all Ages, Amen.

OF MILK FOR BABES; AND OF Meat for Strong Men.
Preached at Kensington Publick Meeting-place.

Luk [...] 2. 40.‘And the C [...]ild grew, and waxed strong in Spirit, filled with wisdom, and the Grace of God was upon him.’

AS it is said of Iohn, Luk. 2.Luke 2. Ult. ult. That the child grew & waxed strong in spirit, & was in the desarts till the day of his shewing unto Israel: so likewise here the same is said of Jesus Christ; yet with this exception and [Page 187] difference; [...] Iohn hath an [...], or set time, after which he decreaseth and grows less, Iohn 3. 30.Joh. 3. 30. He must increase, but I must decrease: And so it is with Believers, they must grow less and less, and come to nothing, that so Jesus Christ may become all in all, according to that in Dan. 2. 34, 35.Dan. 2. 34, 35. That stone cut out of the moun­tain without hands, which smote the Image, and brake it to pieces and it became a great mountain, and filled the whole earth: This stone is Jesus Christ, which breaks to pieces all things; That is, That all Worships and Religions, and whatever is mixt with Iron, and Clay, and whatever is of Man, may decrease, that him­self may increase and grow great, and fill the whole earth with the knowledge and mani­festation of himself, He being all in all.

But I must forbear, for I prevent my self.

The Text contains:

  • 1. A Hist [...]ry.
  • 2. A Mystery.

And this, as I was speaking before, comes under the second part; viz. The Mystery.

For the History, that is brief, and shews onely the truth of his humane nature: which though Hypostatically united to the Divinity, even from the instance of his conception, as it followeth in the Text, that he was filled with wis­dom, and the Grace of God was upon him; & Vers. ult. that he increased in wisdom and stature, and in favour with God and man; which cannot be [Page 188] meant in regard of his Divine nature, as if there could be any Access or increase of, or to that which is infinite: but onely in the ex­pression and manifestation thereof, in those Organs which the God of Order had therefore ordained and co-apted.

So that if any shall ask,Quest. How that which is full and perfect, can be said to increase?

I Answer,Answ. as before, not in Augmentation, but in Manifestation: God cannot grow great­er or lesser, be more or less excellent or glorious, but his greatness, power, and glory is further manifested, more spread and made known; ac­cording to that promise, Numb. 14. 21. and Isa. 6. 3.Numb. 14. 21. All the earth shall be filled with the glory of the Lord: Isa. 6. 3. Our great and infinite God filleth the whole earth, and the Heavens, yea, and the Heavens of Heavens, with his majesty and Glory, at all times, and in every place Alike. but then he is said to fill the Earth or Heavens with his glory and greatness when he is manifested more to men or Angels, and when he enlarg­eth the knowledge of himself, And of his Power and Greatness.

As we have often shewed you concerning Iacob, Gen. 28.Gen. 28. He dreamed and saw the Lad­der reaching from earth to heaven; and the Al­mighty, The God of Abraham and Isaac was at the top thereof; and from him Angels ascending and descending continually, thereby God ma­nifesting himself to be with him whereever he was, and that he would keep him in all places [Page 189] whereever he went, and that he would not leave him, but fulfill all he had promised: Iacob awak­ing he saw God as present there as at home in his Fathers house, and cryes out, The Lord is in this place, and I knew it not; whereat he was [...]ore afraid, and burst out into this ravishing accla­mation, How dreadfull is this place! this is none other but the house of God! God was as much present in his glory and majesty over night, as well as then, but Iacob [...]aw not his presence: God was not more there, but there was a greater manifestation: Iacobs sight was opened to see the presence of God more: Iacobs Portion and Treasure was nigh him alwayes, but he saw him not; as Hagar, God opened her eyes, and then she saw the well of water, Gen. 21. 19.Gen. 21. 19. Know this, that the fountain of all good is alwayes with us, nigh at hand, if we could but see him: and we need never fear, nor never despond and doubt so as we do: For as Moses saith concerning the command Deut. 30. 14.Deut. 30. 14. It is not hiddeu from thee: neither is it far off the: not in heaven, nor beyond the sea, but nigh unto thee, in thy mouth and in thy heart: So the Apostle, Rom. 10. 6, 7.Rom. 10. 6, 7. he applies that Scripture to Jesus Christ, who is, Col. 1 16.Col. 1. 17. the first begotten of all creatures, by whom all things consist, and in whom they live, move, and have their being.

But the second part is the Mystery of the Text.

That which is more materiall, is the Mystery: [Page 190] Though all Scripture be written for instructi­on; yet know, The Scripture is a Mystery, of [...], [...] which as Eustathius saith, comes from [...], [...] claudo, because it is kept secret, sacr [...]d, and shut up: because in all Mysteries tis neces­sary to keep close the mind, and not to shew the things which are to be concealed, as one saith; for as St. Paul saith concerning Circumcision▪ Rom. 2. 28, 29.Rom. 2. 28, 29. He is not a lew which is one outwardly; neither is that circumcision which is that of the flesh: but he is a Iew which is one in­wardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God: So say I of saving knowledge; He that sees the Mystery of the Scripture, he hath the true knowledge of the Scripture: He is not taught of God, that knows only the Let­ter, and the Flesh of the Scripture: but true understanding is that of the Spirit, and not of the Letter: and though men may [...]ry up and praise literal knowledge, yet God onely esteems of inward knowledge, & the mind and inside of the Scriptures; All other knowledge is vain, and maketh a man not one hairs breadth the better before God.

Therefore we may observe also what Mi­nisters the Apostle preferres; not the Mini­sters of the Letter, but the Ministers of the New Testament; as in that of 2. Cor. 3. 6.2 Cor. 3. 6. Able Ministers, not of the Letter, but of the Spirit: And those also to be true Christians, having not the Law onely outwardly, in tables of [Page 191] stone: but within, in the fleshy tables of the heart: he having made us able Ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth life: all the knowledge of the history is but as the Law written in Tables of stone, which doth us no good; but it is onely the Spirit, the know­ledge of the Mystery, And Marrow, That giv­eth life.

But you will say to me,Obj. How doth the Letter kill?

I Answer,Answ. By resting therein, and not seek­ing for the marrow, the food and the life; but contenting our selves with the knowledge of the History and outside: but because I have at other times unfolded this unto you, I shall here pass it by, and come to the Spirit and Mystery of our Text in hand.

So then, it resteth (This premised) being That we may safely conclude even thus much, that as our Saviour was typisied by others who went before him; he was the Substance of all those Shadows, both of persons and things: even so Christ Jesus himself, he is the resem­blance and type of himself; his outward, tempo­ral and visible actions in the flesh, were a type of his inward and internall actions in the souls of all Believers, He being their life and Resur­rection; they being before but dead men in Tres­passes and sins, untill his actions be their life and Regeneration. So likewise, as his life was Typical, and resembled himself; so in regard [Page 192] of his death and crucifying: whatever he suffer­ed externally in the flesh, it shews how he is internally crucifyed daily, even to the end of the world, Heb. 6. 6.Heb. 6. 6. Seeing they crucifie to them­selves the Son of God a fresh, and put him to an open shame: So likewise for all his other actions and passages related of him; as his Nativity, it held out our spiritual birth, and Christ his being born in the soul; as the Apostle expresseth it, Gal. 4. 19.Gal. 4. 19. My beloved of whom I travel in birth, till Christ be formed, or brought forth in you. So also in his Circumcision, is held forth our Spiritual Circumcision:Col. 2. 11. as in that of Col. 2 11. Ye are compleat in him▪ in whom also ye are circum­cised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, &c. So also for holiness of life: Christs holiness shew us, what holiness shall be in them that are his children and peo­ple, Mat. 5. 16.Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glori­fy your father which is in Heaven.

So also for his outward Teaching, it repre­sents to us, that all His people should be taught of God; he himself would be the true Teacher in us, as Isa. 54. 13. All thy children shall be taught of the Lord, Isa. 54. 13. and great shall be the peace of thy children. And Jer. 31. 34.Jer. 31. 34 And they shall no more teach every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know me, from the least to the greatest, saith the Lord. And Christ himself cites these places, [Page 193] Iohn 6. 45.Joh. 6. 45. It is written in the Prophets, And they shall all be taught of God; every man therefore that hath heard and learned of the father cometh unto me. So also in Christs Miracles: as in opening the eyes of the blind, it shews that Christ him­self must open our eyes, or else we remaine stark blind; yea as those born blind: And ne­ver any man but he, was known to open the eyes of any born blind: David saith, Psal. 13. 3.Psal. 13. 3. Lighten thou mine eyes, lest I sleep the sleep of death: And Psal. 18. 28.Ps. 18. 28. For thou wilt light my Candle: The Lord my God will enlighten my darkness: So also in opening the ears of the deaf: it is he alone can say to our ears Ephathah, be ye opened, & it is so: So also for his restoring of limbs, causing those that are Cripples from their Mothers womb, to leap like an Hart, and to run his wayes with delight.

The like also for his raising the dead, and feeding the Multitudes: And what shall I say more? you may apply them more to your selves: The time would fail me to undertake to speak of all his actions. So also of his Resur­rection, If ye be risen with Christ, seek those things which are above, Col. 3. 2.Col. 3. 2. And so of his Ascen­sion, and all other his Actions and Miracles, to see all these things held forth and typi [...]ied in the Person, Actions and Miracles of our Saviour.

These are all Saving actions, wrought in us, and we thereby partake of the excellency and vertue thereof: The other, though wrought for us, yet if we are not quickned, vivified, and put [Page 194] into act by these, we receive no benefit by them. An outward dead faith, to believe onely in an external Christ, is no better then a faith of De­vils: This is that Christ whose day Abraham saw and rejoced in, Joh. 8. 56.Joh. 8, 59. and not in regard of the other onely; viz. Prophetically, but this chiefly; This is that Christ and him crucified, whom St. Paul desire onely to know, 1 Cor. 2. 2.1 Cor. 2. 2. in regard of which, Christ in him, working, acting, and expressing his own life, himself in him, he slighted the external knowledge of Christ according to the flesh, 1 Cor. 5. 16.1 Cor. 5. 16. Where­fore henceforth know no wan after the flesh, yea though we have known Christ after the flesh, yet henceforth know we him no more.

Now then as all the other actions and passions of Christ were not onely meritorious in them­selves, but also typical and Significant: so is this growth of Jesus Christ; he grows up in us, in wis­dom and stature, and he in us waxeth strong in spi­rit, being filled with wisdom and understanding: He teacheth us the true wisdom, He in us chus­eth that good thing which shall never be taken a­way: He is, Gal. 2. 20. The grace of God in us: I live, saith the Apostle, yet not I, but it is Christ his life in me: From him cometh all growth in grace, not from our selves; the work is his, none of ours: From him cometh Faith, Hope, Charity, Strength, Vertue, &c. If any of these come from man, from the power, industry or strength of man, they are false, and good for nought: yet how rea­dy are most men to assume these to themselves? [Page 195] or at least to think that by their power or wis­dom, or industry they have attained them?Jam. 4. 1. From whence come wars? come they not from your lusts? So from whence comes pride, and the lifting up of the creature; high, towring and and swelling imaginations, that (in plain terms) exalt themselves against Jesus Christ? they are so far from being from him, or of him, that they are quite contrary to him: however to some may seem the vertues of Christ himself, but they they are the excrements of the Old man.

Hence it is said, That Iohn Baptist grew, and waxed strong in spirit, because Christ by his divine life in him brake forth in Iohn, and his light did shine before men; they seeing those good works in him, God was glorified, not Iohn; for saith he, I must decrease, but he must increase: Hence it is said here accentively, twice in this Chapter, [...] & versus ult▪ [...], [...] both in our Text, and Verse ult. And the childe grew, and waxed strong in Spirit, filled with wisdom▪ and the grace of God was upou him: Luk. 2. Ult. And again, Iesus increased in wisdom, and stature, and in favour with God and men: As these things were in him, in his person then, so the same things are as really done in his Mystical body and members: All these influen­ces are his, and flow from him the head; We are dead in trespasses and sins, bnt he is the Resur­restion and Life: Eph [...]s. 2. 1. And he that believeth in him, shall never dye; nay though he were dead, yet shall he live.

[Page 196] When Jesus Christ doth once begin to display and declare the glory of himself in the soul,Joh. 11. 25. and to adorn the soul with himself, what a palace, what a Kingdom, what a Temple is that soul? Well might David say, Glorious things are spoken of thee, O thou City and Temple of God, Psal. 82. 3.Psal. 82. 3. more glorious then the Temple spoken of Rev. 21.Rev. 21. and saith our Savi­our, The Kingdom of heaven is within you: All that description Rev. 21.Rev. 21. there at large, setteth out the Glory and light of that Temple, which was like Iasper, most precious and clear as Chry­stal, and the wall high and stately, wherein were twelve gates, & the gates kept by twelve Angels, and the walls of Iasper, and the City pure gold, and the very foundation garnished with precious stones, a Iasper, a Saphir, a Chalcedony, an Emerald, a Sardonix, a Sardius, a Chrysolite, a Beril, a Topas, a Chrysophrasus, a Iacinth, an A­methist,

I say all these things are accomplished in a great measure, in some less, in some more; in all those where Jesus Christ is pleased to dis­play his glories, and in that soul where he is pleased to adorn it with his own graces, and with the fruites of the spirit, as Faith, Hope, Cha­rity, Strength, Vertue, Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Meekness, Tempe­rance, &c. Those that are thus qualified, in­riched and adorned▪ let me tell you, they need no Law, no Light; for they are a Law to them­selves; and there is a light within them, like [Page 197] that City, Rev. 21. 23.Rev. 21. 23. That had no need of the Sun, neither of the Moon to shine in it, for, The Glory of God did lighten it, and the lamb is The light thereof. Nay I may say, and say truly (as I may say) they are gotten above Law, above Letter, in this regard: for they have the Gospel and the life within them; yet for all this, do not think that I speak against Law, or Letter, or Ordinances; use them (as I say) but Rest not in them: And know this also, that while the soul is Rapt up in the glory, sight and be­holding of Jesus Christ, he knows this, that he enjoys that which is the Substance, and that which is as farre above the other, as the Sub­stance is above the Shadow, and the Life above the Letter, and the Spirit above the Flesh; yet he will not slight nor cast away these means or Ordinances, because God hath often appeared in them and by them to him: as I have shewed more at large upon other Scriptures.

But I say, Let us look to find that in us, which Christ affirms, that the Kingdom of God is within us; Rev. 21. and that you are in some beginnings of that glorious Temple and City mentioned before; for if you think the Kingdom of God or Hea­ven, to consist of such things as are there de­clared in the Letter, you are much deceived: But the holy Spirit is pleased to make use of such expressions and representations, that are so amiable and Glorious to the carnall eye, that so we may come to see the Truth and Sub­stance of those Shadows and Representations [Page 198] to be far and transcendenly more ravishing and glorious; as all those Saints and people of God, before whom God hath Unvailed his glory, can abundantly witness, and seal to the truth thereof.

Insomuch, that had they all those precious stones, and Houses, and Temples, built of them really; yet they in comparison of what they see and enjoy of God would trample them all un­der their feet, as not worthy to be named the same hour with those true pearls, and those ra­vishing, full and satisfying, and transparent pre­cious stones which are within them: They need not (when they are in union and communi­on with him, and when he is pleased to let but his back parts pass before them) they shall not desire the light of the Sun, Exod. 33. 23. or of the Moon, to give light in that Temple: Rev. 21. 23. for the glory of the Lord doth lighten it, Ver. 14. aud the Lamb is the light thereof: And as it is expressed there in Ver. 14. The Nations of them that are saved shall walk in the light of it; and the Kings of the earth shall bring their glory unto it: This Temple, and this Palace, and this Glory, darkens all the glory and splendor of all the Kings and Emperors under the Sun: All their glory vanisheth, and makes hast before this glory, as being abashed and ashamed once to ap­pear in sight thereof.

Beloved, I hope, and I know there are some that hear me, which know, and see, and feel these things to be true, yea, (as you say) as true as Go­spel; yea, so true, as nothing is, nor can be more [Page 199] true. And some others I know there be, which will believe none of all these things▪ but they will dwel in the Letter, and think all the things spoken thereof, are some visible and Ocular glo­ries: as the Disciples, while they were weak, and but babes, they pleased themselves with ap­prehensions, of their Master his being a temporal King, and that he should sit upon his Throne▪ & they all should sit about him: and Zebedees chil­dren, nothing would serve them, but That the one might sit at his right hand, Mar. 10. 37. and the other at his left: And such childish apprehensions have ma­ny; yea most men, They please their fancies, hopes and imaginations with these things; viz. That the glory of heaven shall be onely hereaf­ter; and that glory to consist in Thrones, and Crowns, and Scepters, in Musick, Harps and Vi­ols, and such 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 farre wide are they in this practise? and how harsh and uncouth is this Doctrine to such men? but it is the rejoicing of my soul, that I speak to some that have seen and felt, farre, farre more then my tongue is able to express: for these things are known not so much by mans teaching, as by feeling and enjoying them, and by the Teachings of God,

But indeed and in truth, there is so much Litteralness, even among great Professors, and most Teachers, that they are alwayes but at the [Page 200] very Beginning of the Principles of the Doctrine of Christ;Heb. 6. 1, 2. And if those that profess and think themselves able Teachers, do stick here, and go no further, how can they be a means to bring others on toward perfection? I tell you Be­loved, this dwelling in the letter, is that which hath been the occasion of so many Errors, Rents and Differences as hath been in the Church: The truth is known by none, but by those that can come to the truth: In thy light we shall see light. You that are of the truth,Psal. 16 you have re­ceived the Anointing, 1 Joh. 2. 27. and that Anointing teacheth you all things: Not as if any individual man knoweth all things; But Ye, Ye the Church, Ye the Body, Ye know all things, as I have shewed you at large upon that Text. Take the com­pleat Body of Christ, both past, present and to come, & adde to them the Head: & then we may not onely say,Cant. 4. 7. Thou art all fair my Love, there is no spot in thee; but thou art altogether Ami­able, and YE know all things,

Beloved, one runs away with one interpre­tation,1 Cor. 14. 26. and another with another; as the Apo­stle saith Every one of you hath a Doctrine, a Psalm, an Interpretation, a Tongue, a Revelation: But let us mind this Anointing, what that teacheth us: let us labour to see, that we must be All taught of God; that we may come to have the Mystery, Jer. 31. and the Living sense; and this will instruct, guide, lead and conduct us aright and safely, that we shall not only SEE these hidden things, but we shall know, yea know undoubtedly that they are the [Page 201] Truth, the life, & the Way, as Christ saith of him­self: Did men but see things, and were led by the Spirit, and by the Truth, they would not run away with such poor, weak, carnal and em­pty notions and interpretations as they do: The Book of the Revelation, is a most Divine High­flowen Revelation of most glorious, and most Di­vine things: and yet because men rest in the Letter (as they do in the rest of the Scriptures) we see how low, and empty, and poor they car­ry on their works? what carnal apprehensions men please themselves withal? yet I deny not in the least, the truth of the Letter, far be it from me; I do not deny but those things may be fulfilled according to the Letter: But there­fore shall we rest and dwell there? shall we not seek the Truth of all shadows?

Not that I would have men neglect preach­ing the Letter, or whatever can be found out externally to be fulfilled; but let us not rest there; but seek for the Anointing, for the Spirit promised by Christ, that may lead us into all truth; even into that truth which Christ spake of, when he said,Joh. 16. 13. I have many things to say unto you, but as yet ye are not able to bear them; But I will send the Comforter, Vers. 1 2. and he shall lead you into all truth: 1 Cor. 3. 2 And of which Paul speaketh, 1 Cor. 3. 1, 2. And I Brethren could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ: I have fed you with milk, and not with meat; for hitherto ye were not able [to bear it] neither yet are ye able; 1 Cor. 2. 10. for ye [Page 202] are yet carnal: that ye may come to see those things God reveals by his Spirit: for the Spirit searcheth all things, yea, the DEEP things of God; for he that is spiritual judgeth all things, yet he himself is judged of no man: for who hath known the minde of the Lord, that he may instruct him? but we have the minde of Christ; as there the Apostle, in that of 1 Cor. 2. expostulates, concerning the Hidden Mystery of the Scri­ptures, which we cannot have, except it be freely given unto us of God.

He that is taught these things, hath the My­steries of the Kingdom of God; he hath even this Scripture fulfilled in him: And the childe grew, Luk. 2. 40. and waxed strong in spirit, filled with wis­dom, and the grace of God was upon him: Here you may see the reason, and what Christ meant when he said, Mat. 19. 14. Suffer little children to come unto me, Matth. 19. 14. and forbid them not, for of such is the Kingdom of God: Lev. 21. 20. And yet Lev. 21. 20. there tis forbid, that any Dwarf of the Tribe of Levi, should approch to offer sacrifice to God. How shall we reconcile Gods Commandment and Christ his practise? Truly thus, I suppose Christ in that saying, holds forth by little children, such as are in an humble, meek, lowly, and in a growing condition, and coming on to perfecti­on: for saith he, He that receiveth not the King­dom of God as a little childe, he shall not enter there­in: But for Dwarfs, whose growth is stinted, they are at their highest, and will never grow tal­ler: I mean, such who profess themselves tall [Page 203] Christians, but are not so much as little chil­dren; nor cannot endure to grow taller, nor hear of new light, or a new Birth, or that any should know more then they, this is hateful to them; for they think, they have been brought up with the Scriptures, they have bin at the University, sat at the feet of Gamaliel, Exercised in the holy Scriptures from a child, studied al points in Divi­nity, searched out the judgment of most Au­thors; Have Epitomized the quintessence of all their judgments; and shall we tell these men of new light? they cry New lights are old Errors: Do you think that these men are true Disciples? or fit to be Christs Disciples, by him to be led into al truth? is this voice the voice of the Spouse? wch continually looking upon her own ignorances and infirmities, cryeth, Oh thou whom my soul lo­veth, tell me, Teach me, where thou feedest, & where thou restest at noon? Cant. 1. 7. But you know what the holy Ghost saith,Pro. 26. 12. He that is wise in his own conceit, there is more hope of a fool then of that man.

And indeed we much wonder to see a Dwarf, because that if he live to he never so old, yet he is but of a childes stature, and will never increase or grow higher: What are such Christians (if they may be so called) but Monsters? like those silly women the Apostle speaks of, always learn­ing, 2 Tim. 3. 7 and never able to come to the knowledge of the truth: who cannot indure strong meat, to make them grow tall men in Christ, but are still feed­ing themselves and others with nothing but milk, with the Principles and Beginnings [Page 204] of Christ: But those Plerophoria's, Those Fat and full things of Gods House, though they talk of them, yet they never reach them: And those that do speak of them, give them an of­fence, and get their hatred, and hard sentence: He must be a Familist, or a Se [...]tarie, or an An­tinomian, or some such like: and to say the truth in few words, they censure others, and applaud themselves: and though they have been long Teachers, yet they themselves had need be taught the very lowest things in Christi­anity; And, Children they finde their Audi­tors, and children they leave them.

You see our Saviour grew up in wisdom and stature, and the grace of God was with him, being filled therewith: He stood not at a stay but in­creased; he grew from the Law to the Go­spel, he submitted to the Law in all things, and fulfilled all righteousness; but he rested not in the Law, but grew up to the Gospel; he be­gun at Circumcision, and submitted to the Law, and was obedient, even unto death: and he rested not there neither, but he al­so ascended and rose again to Life and Glory: So S. Paul to avoid offence, because of some that were weak in the faith, he circumcised Timothy, Acts 16. 3.Act. 16. 3. because of the Iews, for they all knew that his Father was a Greek: yet after­ward he saith,Gal. 5. 6. Circumcision is nothing, nor uncir­cumcision, but a new creature. And again, when Paul saw that they began to rest upon Baptism, he slighted it, and undervalues it; when men be­gin [Page 205] to make the Shadow the Substance, or the Image the Truth, He undervalues them; al­though being rightly used, he practised and u­sed them himself: So they be but used as Means, and Schoolmasters, and Tutors to bring us to Christ; But if they instead of bringing us to him, keep and bar us from him, away with them: If we begin to admire them, and cry up them, and make our duties and the Sacra­ments themselves, though appointed by Christ himself, to be our Saviours, we are to slight them, and disesteem them in that regard, as Paul did the holy Law it self,Gal. 4. in that Epistle to the Galatians, and elsewhere: For all these Ordinances are for no other use, but that they may be as steps to him, & as guides to him who is the truth and the substance: nay Paul went so high, that he not onely undervalued the Law, or Ordinances, or Duties, if they hindred from Christ, but he attempted to draw aside, and undervalued and slighted the very Person and Body of Jesus Christ, in that case; If men rest in any outward priviledge or enjoyment, they keep us from Christ.

Beloved, be not offended, see what himself saith, 2 Cor. 5. 16.2 Cor. 5. 16. when some slighted him, who it may be knew or heard Christ personal­ly, and began to prefer the Shadow be­fore the Substance: he undervaluing all but a New creature▪ he bursts out in an holy defi­ance of all things else besides it; let it be Mo­ses, or Christ Jesus himself, in regard of his bo­dy [Page 206] and external presence or knowledge: Hence­forth know we no man after the flesh: one would think he had spoke there generally and inclusive­ly enough: but he boldly addes, Yea, although we have known Christ after the flesh, yet henceforth know we him no more: as if he should say, tell not me of outward Priviledges or Ordinances, I seek a proof of Christ in you; shew me the New birth, the new CREATURE; is Christ formed in you? this is that onely, that I travel in birth for, and for nothing else.

And so likewise to instance in Baptism, which some think is come in the room of Circumci­sion: Well let it be so, we will not contend a­bout that, Christ removing that burthensom and legal Ordinance: but for Christ the substance we ought and must contend for to the utmost: yet some there are that would have Baptism admi­nistred after such manner that it is as burthen­som, yea more burthensom to some then Cir­cumcision: you know what I mean: as to in­stance, the unseasonableness of weather some­times▪ & the weaknes and sicknes of some bodies; besides, that of Circumcision was onely for the males, & not for Females, as the Ordinance of Ba­ptism is; with many other reasons too long to stand upon; therefore more burthensom then Circumcision: they speak of plunging over head and ears, as if it were an absolute injunction, be­cause the Apostle saith, Rom. 6. 4. Buried with him in Baptism, therefore they must be plunged:

Truly, there is a great deal of s [...]ir more then [Page 207] need; for Baptism is but a type and shadow of the true Baptism: and I conceive (and to me its clear) that the Apostle there sets the shadow against the substance; one to set out the other: for Christs Baptism was his humbling himself, and emptying himself, and submitting to his Fa­thers will, in his whole Passions and sufferings, which is the thing Baptism holds forth; For to Zebedees children, when they desired to sit one on his right hand, Mat. 20. 22 and the other on his left: (he saith) Can you be baptized with the Baptism wherewith I must be baptized? intimating that they were not able to pass through such a sea of sufferings as he was to pass through; they not knowing what they said, or what Christ meant, they answered, We are: They thought submitting to Baptism was but a small thing; neither indeed was it, ta­king it onely as external.

But because the Apostle saith, Buried with him in or by Baptism, therefore a great deal ado there hath been in several ages of the Church by some, affirming Baptism is no Baptism, except they be plunged or ducked under water; a very childish and weak conclusion, without any true ground: yet mistake me not, I do not say childish, in regard of the Appointment, but in regard of Resting and dwelling therein, and not going on toward perfection it self. And truly with some men, herein lies the top or quintessence of their Religion, making such ado a­bout Shadows, and Figures, and Resemblances, while they let the Truth, the Substance, and [Page 208] the Thing pass; and regard it not; forasmuch as they are so zealous and hot about Forms: but if they are by any drawn up to speak of the Sub­stance, they are as men lost, cold and heartless: which is a plain evidence to me, that they prefer the Shadow before the Substance, being meerly exercised about childish things, and are not wil­ling to come up to the Truth, to the Excellencies and Glories of what Baptism,1 Cor. 12. 31. and other Ordi­nances signifie: And there is no telling them of a more excellent way, as the Apostle saith: They see all excellencies in the Shadow, none in the Substance: Whereabouts (think you) is these mens Religion and truth of Grace?

Truly, my Friends, this sticking in the Let­ter, is that which hath been the bane of all growth in Religion, and an occasion of so ma­ny disputes and differences therein, which I do not wonder at; for Children can do no other then quarrel about trifles, and things of no great worth: Not that the soul should slight or undervalue Ordinances, or any other duty. Be­loved, I am fain to use this caution the oftner, because ye are so subject to catch and carp: I say, Let all those things have their due time, place and esteem: but to rest in these, is the worm, the Gourd: But this I say, when the soul by these Ordinances (or in these, or what­ever you will name) shall come to see and en­joy God Her Portion; when she is in the pur­suit of her Beloved, she undervalues and leaves all things of this nature behinde, and presseth af­ter [Page 209] the mark, the Price of the high calling of God in Iesus Christ: And to this soul in this conditi­on I may boldly say, whats Duties? whats Or­dinances? whats Christ in the flesh? I beseech you give me leave; what are all these, when the soul embraces the truth of all these things? Can that soul at that time, leave its Beloveds arms, and prize the Shadows, the Handmaids above or e­qual to him? But I grant, that those that ne­ver came to these Embraces, these swallowings up, these overcomings; This spiritual drunken­ness, may censure and revile a soul that may say indeed and in truth, he is above these: What do you think Paul thought of these things, when he was caught up into the third Heaven? 2 Cor, 12. 4. I grant also Beloved, that the most elevated, triumphing, and most raised soul, lives not always in this condition; these things, and these raptures, and these embraces come but seldom; and the soul comes to fall lower, and have more use of Or­dinances: but she uses them as Handmaids, so as to conduct her to her Beloved.

Beloved, I would have you ponder these things well: If ye set up Ordinances, &c. so as to build and Rest in them, ye do make Idols of them; or at the best, you play the Babes and the Children with them, by Resting always on such Crutches and Go-bies, and never come to be Yong-men, much less as Fathers in Christ; Paul, and Peter, Iames and Iohn, they would have al­ways enjoyed those Raptures: Paul in the third Heaven, and the other in the Transfiguration. [Page 210] But the one had a prick in the flesh, and the o­thers came down again from the Mount; and in these declinations, and lower enjoyments, I would not for a world forbid men to use means, not onely in regard of themselves, but of others, who may (by those) come to have the same enjoyments, making them no more but means, and not the end.

And so much more I will say, to satisfie you, that I have great cause to mistrust those spirits, whether they come the right way to God, or into such Raptures, that leap into them on a sudden, without use of means or Ordinances, But out of a Blinde and Prophane condition, come suddenly into these enjoyments: for God doth usually make use of these means; yet I may not limit, nor direct, nor circum­scribe the Soveraign Almighty: yet usually faith cometh by hearing, and hearing by the word preached: But herein lies the general abuse of these truths, and of these enjoyments; that be­cause some may and do come thus to enjoy God, and forsake Ordinances at a season, at the very time of such enjoyments, therefore some ha­ving gotten this in notion, have presumptuously affirmed that they are above these, and so far abuse themselves, and shew an ill example to others,2 Cor. 8. that they have quite forsaken the Assem­blies, and the use of any Ordinances.

Beloved, all these things are an offence, and hereby many a soul by this delusion of Satan, drowns it self in perdition: And yet I may say [Page 211] more then all this, and say properly too, he that uses them, and rests not in them, lives above them: and in this sense, living above Ordinance [...] is most properly taken, and is a truth, though much abused; viz. That man hath not his com­fort, his Life in them; this man lives above Or­dinances: I do not say he must forsake all Ordi­nances, as men take it usually: But to have our Life and enjoyments in the Truth and Substance; Mat. 16. 18. and against this Doctrine the gates of hell shall ne­ver prevail.

And this I will say more, those that come into such pretended enjoyments in this extra­ordinary way, that for the most part they never hold on in a Christian course, but abusing this light, run out into fleshly liberty: But the right enjoyment of God, is such a hedge to a man, that he cannot but love God, and seek to honour him with all his might. But I conceive all these things are but to lead us to Jesus Christ; and therefore to put more in them, and depend more on them then ever was intended, is an high a­buse of them.

Concerning Baptism, we see Paul rejoyced, and said, 1 Cor. 1. 16.1 Cor. 1. 16. I thank God I baptized none of you but Crispus and Gaius, and the Houshold of Stephanus; for Christ sent me not to baptize, but to preach the Gospel: and withal blames them there, that they set their eyes on him, or Apollo, or Ce­phas, or whatever it was, either Men, or Means, or Duties, or whatever, that they once did begin to settle upon, Vers. 17. and rest in, to make the cross of [Page 212] Christ of no effect: All these things, were they never so high in esteem among the Famousest Teachers and Professors, he laid them aside, and undervalued them; If Baptism be set in the room of Jesus Christ, and men content them­selves though in a true observation of it, or of the Lords Supper, according to Christs rule, or in Fellowships or Gatherings together, then we make Idols of them and set them in the room of Christ: and Christ the Truth and Substance is slighted and neglected.

So also, you know, that at the beginning of the Primitive Church, when it was weak, and in its infancy, and could not digest strong meat, the Apostles by consultation fed them with milk, and such Doctrine as they were able to bear: And all was to this end, that they might use such things as Help to shew them Jesus Christ: as Act. 15. 28, 29.Act. 15. 28, 29. It seemed good to the holy Spirit, & to us, to lay upon you no other burthen then these ne­cessary things, That ye abstain from things offered to Idols, and from blood, and from things strang­led, &c. if you keep your selves from these things, ye shall do well: Fare ye well. Now in these things, according to the present infancy and weakness of that Church,1 Cor. 9. 22. did as Pauls practise was; He be­came weak to the weak and became all to all, that he might win some; They saw they could not bear taking away and removing all things at once, and so drew them on with cords of love, and in­dulgence in things indifferent: It was as much as they at that time could bear, to remove that un­questionable [Page 213] commanded Ordinance of Circumci­sion: and because others began to press it as a thing of necessity, therefore they in wisdom re­move it, laying no such injunction on them, and this they tell them they shall do well to observe: But after this, when they had been exercised more in the Truth, and they began to see these things were but Pedagogies, Paul adventured to wave these things, as being things which are not the Truth and Substance.

And therefore he incourages the Corinthi­ans, not to stand upon such things, in that 1 Cor, 8. 7.1 Cor. 8. 7. Howbeit there is not in every man that know­ledge; for some with confidence of the Idol, unto this hour eat it as a thing offered unto an Idol; and their conscience being weak is defiled: For (saith he in the Verses before) An Idol is nothing, and there is none other but one God: Therefore although it be meat left at the Idol Sacrifices, the meat is the same afterward which it was before; the Idol defileth not the meat, for it is nothing: And therefore in 1 Cor. 10. 25.1 Cor. 10. 25. (saith he) Whatever is sold in the Shambles, that eat, asking no question for conscience sake: Why? there he gives the same reason again; For the earth is the Lords, and the fulness thereof: I might draw out this point to many more particulars, wherein many are misled in these days; as concerning eating of blood, and using of Temples or Places dedicated to Idols, I hope I need give no o­ther Solution at present, but that Answer that there the Apostle doth, An Idol is nothing in the [Page 214] world; there is none other but one God: The earth is the Lords, and the fulness thereof: There­fore, I say, eat and use what is prepared for you, making no question for conscience sake: But through the weakness and childishness of many, there hath been great contest about things of this nature: And if it be evil to prefer the handmaid before the Mistris, and the Sha­dow before the Substance, even of things com­manded: much more to prefer these things of such indifferency before the Substance, which are to be laid aside as we grow stronger (which we are not to do by the things absolutely com­manded) but to use them, and not abuse them; to use them, and not build on them, or Rest in them.

And as it is in things of this nature, so it is in the general estate of all Christians: First, they are servants, and under the yoke, before they come to be Sons; but when once the true Heir comes to age, then cast out the bond-woman, and her son: as the Apostle alledgeth that of Abraham for this very purpose; not that they do cast away o­bedience according to the Law, but that they do it upon another account, even from love: Then tis no longer a yoke, but according to that promise, Ier. 31. 33.Jer. 31. 33. I will write my Law in their heart; and so they obey out of love, and not for fear: There was a time when the highest Chri [...]ians were but servants; therefore despise not him who is not as tall as thy self; but let us in whatever we reprove them, pity them, [Page 215] and pray for them, knowing it was once thine own condition; onely when men are self-wise and conceited, and think themselves to be great and something, when they are nothing, these deserve a more severe reproof, according to that of the Apostle Iude, Jude 22, 23. verse 22, 23. Of some have compassion, making a difference; others save with fear, pulling, or snatching them out of the fire.

And the Apostle Paul carries this point high, and saith, Gal. 4.Gal. 4. I, 2 the beginning; and applies it to Christ himself: Now I say, that the heir as long as he is under age, differeth nothing from a servant, though he be Lord of all; but is under Tutors and Governors, until the time apppointed of the Father: even so we, when we were in bondage, under the ele­ments of the world; but when the fulness of time was come, God sent forth his Son made under the Law, to redeem those that were under the Law, that we might receive the adoption of sons: And Christ himself saith, Iohn 8. 35.Joh. 8. 35. The servant abideth not in the house for ever, but the Son abideth for e­ver: But what is it to be a servant? and what a Son? Christ answers it himself, Iohn 15. 15.Joh. 15. 15 Henceforth 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 my Father, I have made known unto you; and ye are my friends, if ye do whatsoever I have com­manded you. Servants you know, are kept at a distance, and know not the secrets of their Ma­ster; but if you be Friends or Sons (its all one) [Page 216] you shall abide in the house for ever: The inheri­tance is yours, the secrets of the Almighty are yours; you shall not onely have the external and outward command, but shall see the excel­lency, the glory, the pleasure and delight of those Commands: that is, you shall not onely have the Letter, but the Life, and shall know whatever the Lord doth; you shall not always be servants, but shall grow up to be sons: and if ye grow not, you may well question your selves, whether ye shall ever come to the inhe­ritance or no. But I say, look to your selves therefore in the name of Jesus Christ; 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 same as it was many years ago, that you have onely an external faith, and your faith is taught onely by the Precepts of men, and Christ is not your Teacher, and that he grows not in you: this is but a dangerous and dead faith; As one saith, [...], There is nothing in the world is barren; and saith Christ, Considerate Lilia quomodo crescunt, Consider the Lilies, how that they grow: and a grain of mustard seed, which is the least of all seed, yet it grows the tallest: Then [...]latter not your selves Beloved; that faith that grows not, is not true faith; and that light that increaseth not, is not true light; that Christ that grows not in you, dwells not in you. Beloved, look about you, this Doctrine falls heavy as lead upon abun­dance of Professors.

I would the rather press this point, in conside­ration of two respects.

1. That ye may know ( [...]) the methods of Satan in men, to make men to stand still, & not to grow; for he can be content to let men have a Religion, and a supposed true Reli­gion, and to use Ordinances and Duties, and Rules of worship, & to be content in them: but if he can keep them from growing, as he may very easily for all the use of them, his Kingdom is never like to be by them much shaken: Therefore as he sometimes tempteth men to despair by ma­king children to measure themselves according to the rules of the Perfect: so more often to se­curity and blessing themselves in an unsound condition, by making those that think them­selves strong men, yet still to measure them­selves by children, that because some or many are weaker and darker then they, therefore themselves are grown men, and tall Christians: This is no other but Satans method, that though they have a Religion, yet they shall be never the better for it.

2. Another reason why I would commend the knowledge and consideration of this point, is, for fear lest some being deceived in their own judgments, they should also deceive you, making you to rest upon a reed of Egypt, which will deceive and destroy you: And whilst they never leave the Doctrine of the Beginnings of [Page 218] Christ, nor regard going on to perfection, Heb. 6. 1.Heb. 6. 1. they propound unto you all, as one common Faith (which they ought to do) so one common measure of faith, (which they ought not to do) as though there were no different degrees of grace, and proportions of faith: And as I said, Babes and Sucklings they pretended to finde you, so such and no other they will leave you: but the A­postle saith, Rom. 12. 6. Having gifts differing according to the grace that is given unto us, Whe­ther prophesie, let us prophesie according to the pro­portion of faith, &c. And verse 3. Let no man think of himself more highly then he ought to think, but to think soberly, according as God hath deal [...] to every man the measure of faith: For as there are Babes in Christ, which can bear but weak and small beginnings of truth and faith, who can bear but the first principles: So also there are young men in Christ, wch are growen up to more ripeness and strength of faith, actings and sufferings: So also know, there are Fathers in Christ, as 1 Iohn 2.1 Joh. 2. 12, 13, 14. I have written unto you lit­tle children; I have written unto you young men: and I have written unto you Fathers: Why Fa­thers? because ye have known him that was from the beginning: But in these days chil­dren will turn Teachers, and look upon them­selves as Fathers, before they are hardly born, or not scarce out of their swadling bands, con­ceiving they know all things, 1 John 2. 27. when indeed they know very little, if any thing rightly, especially not experimentally, but quite out of their own [Page 219] line,2 Cor. 10. 12, 13, &c. making use of things in another mans line, as the Apostle speaketh, and boast thereof, as if they were their own experiences, when as in­deed they have little or none but what they have catched up from other men. And as there are degrees of grace, and proportions of faith, so they should be preferred according to their de­grees and proportions: And not do as the com­mon way now is, to prefer the smaller matters of the Law before the greater and weightiest, and to say, they are more excellent; if not in word, yet in practice: As

1. Preferring faith acquired before faith in­fused. 2. Implicit before explicit faith. And 3. Formed faith before all these; in obser­ving the outward and formal part of Religion, as hearing, praying, receiving the Sacrament, &c. when as these are but poor things without the truth and substance: these are but The Beginnings of Christ, and to rest in these is but to be always children: As if you should bid a Taylor make a garment for a man, and he should take measure by a childe; and if he be to make a garment for a childe, to take measure by a man: what a dis­proportion were this? Therefore in all the ages and degrees of Christians, we must observe what things, and what garments best fit them; that garment that will fit a child, wil not a man: & that which will fit a man, will not fit a child; therefore there must be consideration had, to distinguish times & seasons: Under the Law they were led by outward and visible things, riches, and [Page 220] honour, and prosperity, and health and long life and such childish things: And are not most men now so, even great Eminent professors, that are still under the Paedagogie of the Law, & out­ward prosperity, and are led by these things? And these are the chief things they seek, and make petition to God for: which indeed we do al­low to children, to draw them on to a use of prayer: but this garment, though it may fit a childe, yet it will not a grown man in Christ.

But they are to seek first the Kingdom of God, and to rest quietly in the will of God, whether these things shall be added or no: When I was a childe, saith the Apostle, I did as a childe, I spake as a childe, 1 Cor. 13. 9, 10. &c. and I prayed as a childe; but when I came to be a man, I put away childish things: Those that are come to be grown men in Christ, for these outward things they are indif­ferent, they see no such excellency in them, as all worldly men do, and even as children in Christ may through their weakness do the same: But let us now put away childish things, and be asha­med to lie crying and whining, and begging for Bables and Rattles, for riches, and honour, and beauty, and favour of great men and such like things: how unseemly is it for a man to cry or strive for childrens things, O that I had such a Preferment! and good Lord, let me have such a place; let me have such a house; I must have such a purchase of Land; Oh that I had my health again, my wealth again; not but that these prayers are lawful; but to seek these [Page 221] things in our chief desires, so that if you had but these things, then you would be fully plea­sed, and as quiet as Lambs: let who will look after the souls portion and inheritance. Truly Friends, after all these things do the Gentiles seek; All the men of the world gape for these things, and see an excellency in nothing else; but these men that are grown up in Christianity, I tell you worldly men prize them not so much, but they do as little; and they see, seek and pray for those things which are of a more excellent na­ture, viz. things Divine and Spiritual; these they finde worth praying for.

These are those better things which Mary chose, which could never be taken away: Luke 10. 42. they see the vanity, the uncertainty, the vexation of the other things; but the excellency, the certainty, the rarity, the delight of true spiritual riches: Herein lies the pleasure, the satisfaction, the so­lace, the sufficiency of men grown up into Christ: these are their riches, treasures, pleasures, despi­sing and disdaining all things else, save only for use and necessity, for bodily sustenance, & where­withal to relieve and do good to others; were it not in this regard, they would despise them; for to be in love with them they cannot; they see no such excellency in them, as to heap up ri­ches, and to adde Land to Land, and House to House, as others do, and to eat up themselves with care to get them; but if God please to be­stow them, they look upon themselves but as Stewards, to use them for necessity and charity, [Page 222] and not to set their hearts upon them, knowing that if riches be not well used, they are a curse, instead of being a blessing.

When they come to pray, they cannot tell what to say, nor what to ask, in regard of tem­poral things; blessings (I had almost said) but they seldom are so, to most men, except as I be­fore said, they are onely used for necessity, and doing good: They dare not direct God what to do in such things;Mat. 11. 16. but say with a holy resigna­tion, even, Father as it seemeth good in thy sight; and Thy will, not mine be done: He dare not as­sume a will to himself in any of these things; they can but say at most, give us this day our dai­ly bread, and for that too they joyn Thy will be done; The chief end, and Aim of his prayer is, submission to, and rejoycing in the will of God; and then whatever he hath, be it little or much, he knows that is a blessing, and otherwise they are more crosses then blessings.

But O Beloved, I know I have herein dis­pleased the most here, and I seem a blasphemer, and a setter up of new gods; and I know, as David saith, Psal. 31. 12, 13, &c.Psa. 31. 12▪ 13. &c. The slander, yea I will say, The blasphemy of the multitude: for as it is a slander to me I weigh it not; but one­ly as it is a blasphemy against a most divine truth of God,Mat. 16. 18. which yet the gates of Hell shall never prevail against; but as then David saith, I know and have heard the slander of the multitude; fear was on every side, while they took coun­sel together against me, they devised to take away [Page 223] my life: I was a reproch among mine enemies; yea, my familiar acquaintance spake against me, and I was a fear unto them, and they fled from me: I am forgotten as a dead man out of minde, I am cast aside like a broken vessel:Ps▪ 31. 12.But I trusted in thee, O Lord, and said, Thou art my God, my times are in thy hand, O deliver me from the hand of mine enemies, and from them that persecute me: Deliver me; how? it fol­lows in the next verses, Make thy face to shine upon thy servant, and save me for thy mercies sake: If God make his face to shine upon a man, it matters not what his trouble be, whe­ther he deliver him or no, nay, that is the best deliverance.

All this I have repeated before you, as being some bodies case else besides Davids, whom some here know, and I my self know better: And I know most of you have taken notice of that in Acts 19. 23.Act. 18. 23 when the whole City was filled with the confusion of them that cryed, Act. 17. 18, 19. Verse 28. Great is Diana of the Ephesians; Paul seem­ed to steal away their great Goddess Diana, and they cry out, What new Doctrine is this? what odde fellow have we here? What will this Babler say? what, to tell us we may not pray for out­ward things? away with such a fellow from the earth, it is not fit he should live: for he seemeth to rob us of our old god, whom we have wor­shipped so long, and to be a setter forth of new gods; But have patience, if ye can bear with me: I would have you rightly understand me, but I [Page 224] shall not enter seriously now upon the point: but by the way, I would have you all know, if God please, In brief,

1. I Affirm, from my soul, I never denied prayer for temporal blessings (if I did, Ps. 137. 6. let my tongue cleave to my mouth) Pray for them, I say, for all temporal blessings heartily; for I know, that even your Graces, Faith, Hope, &c. as had, and done, and enjoyed in time, are temporal; but these tend and relate to a better life, and to eternity, and so are to be prized and looked up­on: But for outward blessings, or temporal bles­sings, which you call Riches, Honor, Houses, Lands, Wives, Children, Friends, Health, Beauty, Hand­someness, Long life; &c. these are the things we differ about: and the doubt is, we know not what is a BLESSING, and what is not; you call that a blessing oftentimes which God and his truth calls a curse; and contrary, that a curse, which God calls a blessing: Physick, though it be bitter and unpleasing to the palate, yet tis for your health; when that which is sweet and plea­sing to the disease, turns to destruction.

Ile tell you in brief whats a blessing, and whats held forth by those promises made to the children of Israel; indeed because they were children, they took them literally; viz. All those Promises in the 28.Deut. 28. of Deuteronomie, Blessed shalt thou be in the City, and blessed in the field; blessed in the fruit of the body, thy cattel and thy ground; blessed in thy basket, and in thy store; blessed in thy going out and coming in, and [Page 225] in all thou puttest thy hand unto: Let me now tell you, that which is held out to us there in those outward blessings; The blessing is, viz. To enjoy God in all, above all, and in the want of all: and when thou canst say with David, when all forsake thee: Make thy face to shine upon thy ser­vant, and I am safe, Psal. 31. 16. and again Psal. 4. 6, 7.Psa. 31. 16 Psa. 4. 6. 7 Many say, who will shew us any good? but Lord, lift thou up the light of thy countenance upon us; hereby thou hust made my heart more glad the [...] they that have corn and wine increased: I, well said, David, thou art right; there was a man who knew the mystery of Deut. 28. he knew what a blessing was indeed.

2. I affirm, I never denyed children to do as children; they may and must do so, because they are weak, and cannot go; let them have Go­carts, and Holdbies, we hope they will come to be men in time, and then they will forsake all those things, in affection alwayes, and in action too, except it be (as I before said) for necessity and charity: But if they will remain alwayes weak, and for all the means and helps they have, yet thrive not, I say in such cases, our cost and labour is ill bestowed: And sometimes, some children are so froward to those that would use extraordinary means to strengthen their limbs, that they may be out of hand, that they will fight and kick with those that would do them good: And our Saviours counsel is,Mat. 7. 6. Cast not your pearls before swine, le [...]t they turn again▪ and all to rent you. I say again, some of the Servants [Page 226] of God have found it so: and for goodwil, free­ness and faithfulness, and not keeping back any part of Gods counsel, have been ill-rewarded, rent and torn for their faithful counsel: and it hath therefore been the Serpentine Wisdom of others, to hide their talent in a napkin, that so they might avoid the cross of Christ, and sleep in a whole Skin.

I remember a speech of R. Moses More Nevo­chim, part 3. chap. 34. Legem accommodatam esse ad totam gentem communiter, non ad singulos; the Law is fitted for the people in generall, for all the Nation, and not for particular persons only: There was and is many a good man, who wants those outward things, when those that are evil have them in abundance, as well then as now: And shall we then say and conclude, the word or promises are not true? no, God forbid, Hea­ven and earth shall pass away before one tittle of his word shall fail, Mat. 5.Mat. 5. 18. Therefore, I say, they in the old Testament, and also we now, mistake, because by Moses was promised the Kingdom, and the Land flowing with milk and honey, temporal peace, multitude of children, bodily health; these were in themselves temporal blessings; but they figured out spiritual, because these were promised but to the old man, under the old Law; and those that look no farther now under the Gospel, what are they better then the old Jews, and the CHILDREN of Israel?

3. I affirm, I have alwayes holden it a dan­gerous [Page 227] thing (especially of late years) to press God with particulars of temporal things, as of health, wealth, honour, &c. but to leave all those things to the will of God, walking on in our duties and calling, and leave the success to him: But while we are in our childish condition, we are still telling God in this regard, what he shall do for us, and how he shall govern the world, and when we would have fair weather, and when rain, and when a fair wind, and so every man would serve his own turn; and then I pray thee, if thy will be done, who shall take care of thy neigh­bour? tis no matter, though thousands miscarry and fail of those things; so thou hast them it matters not: What kind of prayers (do you think) are these? dost thou in thy self think, God were wise if he should answer thy prayers? that which is for thee (as thou thinkest) is a­gainst multitudes of others, and who shall seek their good? that wind that serves thy design, is as much opposite for others: And therefore my advice is, be very tender how you press the infinite wisdom of the Almighty; Who when he will bless, he will turn crosses and evil things (as thou esteemest them) to be the greatest blessings; and therefore let the Almighty Alone in governing the Heavens and the Earth, by his power and wisdom; he hath upheld, supported, preserved and ordered the heavens and the earth to our knowledge, almost these six thousand years well enough, and Ile warrant thee he will do it still, without thy care or direction: Who [Page 228] shall teach him knoledge? and,Isa. 40. 13. Who shall shew him the way of understanding? or being his Counsellor, hath taught him?

I remember a speech of Bernard, Longe a Deo­est animus qui in oratione, &c. That mind is farre from God or Heaven, which in prayer is full of earthly requests: And I say, for the most part, men are mistaken both in the nature and end of prayer, which is first to ask things according to the will of God, and our end ought to be God, and the things of God, in which our happiness is involved.

4. I affirm, it is certainly more excellent to seek the Kingdom of heaven and the righteous­ness thereof, Mat. 6. ult. then to trouble God and our selves with wordly requests: I say still, distingue tem­pora, distinguish of seasons: there is a time when we may take more liberty, because we know no better, and we think it a great deal of Religion, that we will acknowledge God, and will come to him for temporal blessings: but as the Apostle saith, Behold, I shew you a more ex­cellent way; 1 Cor. 12. 31. covet after the best gifts: Then doth God best accept thy prayer, when thou onely seekest him for himself, and not when thou seekest any other thing by or through him: this will declare what thou lovest him for, whether for thy self or himself: what thou most lovest, what thou most earnestly prayest for, and what thou most weepest for, when wanting that thou most lovedst when thou hadst it: but to all true believers, both in this, [Page 229] as in all thinigs, God is their end, their chief love, &c. and therefore tis him they seek to enjoy above all things; Although it be with the loss of all things, Him they esteem Portion e­nough.

And to conclude, I affirm, as it is said of A­bishai, 2 Sam. 23. 192 Sam. 23. 19.. there were three most ho­nourable among the thirty, but Abishai was the most honourable of the three; therefore they chose him their Captain: And so say I, prayer is honourable in its time & season, and seeking for temporal blessings, according to the will of God, but more honourable, in seeking graces to adot [...] the soul and inward man: but when in prayer we seek God for himself, having so much love to him, such strong desires after him, that we forget and lose our selves, and mind onely him as our chief end: then say I, let Abishai, let That Prayer be Captain; for that hath done the most honourable of all the chosen Worthies, the other have done worthily, but this is the more Honoura­ble of all the three: for if we had time we might shew you that there can no prayer do more worthily then this; for it answers first to the Lords Prayer, Mat. 6. 17. Secondly to Christs Prayer, immediately before he suffered, Iohn 17. Self-denialls in his resignation to the will of his Father, and love to his Flock, Disciples and Members; A most ravishing prayer, and such a prayer as no man ever prayed; but time will not suffer me now to open any thing about it. Thirdly, this prayer is most agreeable to [Page 230] the example of the Apostles: who under-valu­ed all the world to enjoy the life of Christ, in­somuch that they esteemed his Cross their Throne, and his sufferings their Crown. So that by all this we have said, you may examine your prayers, of what excellency they be; con­sider the matter and end of your prayers, whether they be of Flesh or spirit; whether in them you seek God or your selves: And with the words of the Apostle Rom. 7. 6. I conclude all,Rom. 7. 6. for this time, seeing God hath put it into your heart to seek him and to worship him, Let it not be in the Oldness of the Letter, but in the Newness of the Spirit. So be it.

THE MYSTERIE, OR THE LIFE and MARROVV OF THE SCRIPTURES. An Exposition on Exodus 3. the Six first Verses.

Delivered at a Private Meeting at Kensigton, being in Two Sermons.

EXOD. 3. 1, 2, 3, 4, 5, 6‘Now Moses kept the flock of Iethro his father in Law, the Priest of Midian, and he led the flock to the back-side of the desart, and came to the mountain of God, even to Horeb. And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt, &c.’

THis Chapter contains one of the great­est miracles that the Scripture affords; namely, That Moses, a plain shepherd, should attempt to bring six hundred thousand, and three thousand, and five hundred [Page 232] and fifty fighting men, Num. 1. 46.Numb. 1. 46. beside wo­men and children, and young men, besides the TRIBE of LEVI, from under the bondage of Pharaoh, a great and a mighty King, much less think to bring it about; or else having done it, he might have pursued after them to slay them all, which he did, but was not able to prevail, but was drowned in the sea, He and all his Host, all which was wonderful; and then wonderful in regard of the people themselves, that they should follow an odde man, who led them no man knew whither, nor what way they should go, nor where they should rest and sit down: but as the Apostle Paul saith concerning his Gospel,Gal. 1. 22. He received it not from men▪ nor by men, but by the revelation of Iesus Christ: So Moses here had not his authority from men, nor by men, but onely from the Lord immediately; as in this Chapter you may see his Commission and what Authority he had to bring them out of Egypt. And the Almighty hand of the Lord Acting All.

But that I may not stand long in the Histo­ry, but come to something profitable to us; I may say of this History, as one of the Fathers saith concerning Nabals churlish practise, It is old in time, but rife in practise: So may I say most truly of Moses bringing the children of Is­rael out of Egypt, it is old in the History, Long once this time was, but it is ever in Use; Every day is this History fulfilled, and the children of Israel are daily brought out of Egypt by a [Page 233] strong and a mighty hand; for whatever was then done, was done in Types and Figures. Beloved, this (I hope) is not strange to you, for the A­postle Paul reciting some of these Actions, saith plainly 1 Cor. 10.1 Cor 10. that they were but Figures to teach us; and applies many of the passages: and what the Apostle saith of some of them, I may be bold by the same spirit to say of the whole, that they were all done in Figures.

But little doth any man here think, that he is in Egypt, and that he Toils under Pharaoh, and that Pharaohs Taskmasters use them roughly, and abuse them: little do they think that they are Brick-makers: when we are yet in the Kingdom of darkness, Ephes. 2. 2 and are governed by the Prince of darkness, by the Prince that ruleth in the ayre, the spirit that now worketh in the children of diso­bedience; what do you think, are we not then worser then slaves under Pharaoh in Egypt, I, And a more real slavery then the Israelites un­derwent? and are we not then imployed in his work, and in making Brick▪ and Morter to raise Temples, to set up Antichrist in to worship, serve and adore, as doth all the world? And Truly, E­very one here present doth the same: But he that will marry Achsah, Calebs daughter, as I had occasion to shew you upon that Text, he must smite Kiriathsepher, the City of the Letter. The Letter of Scripture reveals nothing which will be saving to us, Joshua 15 15, 26. it is the Spirit that must do us good; to him shall be given Achsah, which by interpretation is, The Rending of the Vail: As it [Page 234] was at our Saviours Passiou: so, to this man The Vail of the Temple shall be rent, Mark 15. 38. from the Top to the Bottom; And he shall Have the Secrets, and See the Secrets of God Almighty: but this He cannot have, unless he strike the Letter, and smite the waters, and divide them, else there is no word of God for us, for the word lies hid, and no man findeth it, Exo. 14. 16. but he only that smiteth Kiriath­sepher, The City of the Letter, that it may be to him Debir, [The Word] for that City (as I then told you) out of Ioshua 15. 15, 16.Josh. 15. 15, 16. before it was smitten by Othinel, That is, The Lords sit time or opportunity (who took the City) it was called Kiriathsepher, but being once Smitten, then it was Debir, and not before: So, if we rest in the Letter of the Word, either of the old or new Testaments, we shall never come to make it Debir to us, it is still the words of a book sealed up to us, and resting therein, the letter in stead of saving us, it will destroy us: for so saith the Apostle, The Letter kills, 1 Cor. 3. 6 but the Spirit gives life: if we rest in the Letter, and think that, Or external obser­vations or obedience thereunto, will save us, we are deceived, without caring and endeavour­ing to get that word which lasts for ever: the history lasts not for ever; those things then done, are done and past, but that very word lasts for ever (i. e.) is still in doing, and concerns as much e­very time, every age, sex and degree, as well as them: this is the internal sense we must seek for, that by it we may live for ever: Your fa­thers have eaten manna, Joh. 6. 58. and are dead; I am the [Page 235] true bread: so we must not rest in Manna, but look for true bread, true food: thousands have perished by resting in the Letter; but blessed are they that shall taste of this heavenly manna; this is meat indeed, and drink indeed, Bread from heaven, that bread of life, ch Christ speaks of Ioh. 6. Beloved, all other knowledge, let it be ne­ver so esteemed in the world, by whomsoever, Perishes a man if he Rest therein: As if I give a Boy Oysters, and tell him there is meat that will nourish him; but if he know not how to o­pen the shell, but onely licks the outside of the shell, and he thereby not coming at the meat, it starves him: did not I say true, when I told him, There was meat to feed him? and do I not say true likewise, in saying, the Oyster killed him? for the shell killed him, because he could not come at the nourishment for the shell: in the same sense, The Word, though it be full to the brim of precious liquor, and Heavenly dainties, yet if a man be taken up in the outside, in the shell of the word, and never crack the shell, very fitly may the Holy Ghost say, The Letter kills; Nay, he that goes no further, 2 Cor. 3. 6 and rests on that, goes no further, sees no more then the very Devils: for they (by long custom and experience) have gotten whatever can be known in the history, far beyond any man upon earth.

And therefore he whose faith hath brought him no farther then to believe in an exter­nal Christ, in that Christ that was born at Beth­lehem, and there brought up, and afterward [Page 236] wrought miracles, and was crucified, dead and bu­ried, and rose again, &c. This man, The Letter kills him; he knows no more, nay not so much as the Devils themselves know and believe; nay, I say, herein the Devils outstrip thee; the Apostle Paul was so far from accounting this any thing, that he slights the knowing any man after the slesh;2 Cor. 5. 16. Henceforth know we no man, saith he, after the flesh; no, though we had known Christ, yet henceforth know we him no more: in­somuch,1 Cor. 5. 16. that if he had known and seen exactly what Christ did, what he said, how he lived, how he dyed, and how he rose again, all is nothing; henceforth we will know him no more after this manner; No, no, but let me know all his acti­ons, his death, his life, his miracles, his passion, his resurrection, all within me; let me know and ex­periment them in my self: if we know him thus, this is knowledge worth prizing indeed, this is worth Boasting of, as 2 Cor. 5. 16.2 Cor. 5. 16. Christ died for all, that they which live, should not hence­forth live unto themselves, but unto him that died for them, and rose again: and again, Col. 3. 1.Col. 3. 1. If ye be risen with Christ, seek those things which are above: This is that we should labour to finde, Christs death, and Christs life in us, to see if Christ hath done all his actions (not onely a­mong the Jews at Ierusalem) other then spiri­tually, but in us, I must finde that he hath been born and brought up in me, that he hath put all the Doctors to silence within me, that he hath wrought all his miracles in me, opened my eyes▪ [Page 237] as he did then open the eyes of the blinde; Luk. 2. 46. open my ears, as he did then; so opening my lips, that my mouth may shew forth his praise; And as he cast out then, both dumb and deaf Devils, That there are the same to cast out in us.

If these actions be thus done in thee, as veri­ly as ever Christ did any of these actions in the flesh; if this knowledge and this experience be fixed in your mindes, and you feel the power thereof in your hearts, then you have crackt The Shell, you have gotten the Marrow, the Fat­ness of the word. Yet, for all this we must not do with the Letter, as I then told you, because it is the shell, as men usually do with the shells of Oysters, or of Eggs; Having once the Meat, throw away the Shells; no, no, for they are the means to bring the Word to us; for to us, because of our weakness, cannot this word be conveyed without The shell, & therefore our merciful God hath bin pleased to convey it to us in earthen ves­sels, and under Earthen resemblances, that so we might hear it, understand and receive it.

If we look upon it, as it runs in black and white letters, tis true; Its a Lofty Majestical kinde of writing, That carries Majesty and Au­thority in it, and the proof is in it self; Where­as other Writers are fain to bring proofs and witnesses of the truth of that they write, whilst this carries proof and Authority in it self; and at the best, it is no more: but he that can get within it, He that can get into the midst of the burning bush, 1 Cor. 2. 9. He shall see Such spirit and life, That eye hath [Page 238] not seen, ear heard, nor ever entred into mans heart to consider: In short, he shall know what it is to marry Achsah, To have the vail rent; and what it is to enter into the Holiest of All.

And so of this history, concerning Moses bringing Israel out of Egypt, To see what slave­ry they were in, and how Pharaohs Taskmasters beat them, and increased their bondage, taking away their straw and making them Toil harder and harder,Exo. 1. 12. and yet the more they oppressed them, the more they increased: I say, All this, and the rest, in the history, runs High and Majestically, and that is the best you can say of it; but he that through the history, shall see that the History was not written barely for a history, but mainly and chiefly, for us; He shall see there is therein con­tained an eternal LIVING SENSE: He that looks within himself, shall finde all verified in himself: And not onely This Scripture, but the whole Scripture, All the five Books of Moses, Io­shua, the Kings, and all the battels of the Kings, and so throughout;Luk. 4. 21. that whatever part of Scri­pture he shall read, he shall be able to say and feel experimentally, This day is this Scripture fulfilled in your ears; this day is this Scriptare accomplished in me; for the substance of all those histories throughout, is verified to this day, and shall be to the worlds end: It is no matter what other Pharaoh there was, what Typical Pharaoh there was, so we have found the True Pharaoh; Nay it were no matter then, though we had never heard of that Pharaoh, for that [Page 239] Pharaoh doth but Type out unto us what the Spiritual Pharoah is; How he labours to streng­then and advance himself in his Kingdom, and if any offer to go out from him, he will lay heavy burthens upon them, He will make them groan under service, insomuch that their cry shall come up before the Lord; And if they do get out from him by strong hand, it is By Miracles and wonders, and he will be sure to pursue them, till he himself be quite over­thrown in the midst of the Sea; and so he that sought for honour and glory in overcoming them,Exo. 14. 17. the Lord shall get himself a name on that Pharaoh, and on all his Host.

And, That we may come to the history in particular, concerning bringing Israel out of Egypt.

There be three principal things in the Chapter.

  • 1. The Preparation before this vision, That Moses saw.
  • 2. The vision it self, the bush burned, and was not consumed.
  • 3. The effect That followed, of the vision, viz. Moses his Commission to Pharaoh, To deliver Israel.

1. For the Preparation to the vision; that is in the first verse, Moses kept the flock of Iethro his father in Law, and he led the flock to the back­side of the desart, &c. Moses, it is testified of him in the Acts, that he was a man, mighty in all the learning of the Egyptians, Act. 7. 23. for being brought up as a Kings Son, he wanted for no [Page 240] teaching in the Kingdom, For the Egyptians had the chief learning of the world; For I must tell you, We and all Antiquity are beholding to the Egyptians for all their and our chief learn­ing in natural things.

Now, we must labour to see, in all the words of God,Mat. 13. 34. that the Truth, and the word of God it self, is hid and coucht under mighty parables; for without a parable spake he nothing unto them; 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 nou­rishment; the greatest part, though never so re­fined and decocted, is excrement: And so I say of the Letter, the Letter compared with the Spirit is but the Shel, the Excrement, the outward Husk of the word, and we have a great deal of excre­ment and Husk and Shell (that doth us no good at all) to a very little meat; for you know excre­ment doth not nourish at all; that comes away again, and goes into the draught, as our Saviour saith; yet we may not abhor nor undervalue the Excrement of the Word, because it is Excre­ment: for we cannot have the meat thereof, without Excrements; for that which is Excre­ment, doth but serve to convey the nourish­ment into the body: God could not possibly speak to us, nor convey his word but by the Excrement of the Letter, as he hath done: Something must be presented to our eyes and ears externally, that we may conceive what [Page 241] is done internally; for if Almighty God should have spoken as he would have spoken, we should not have been able to have heard him, for he should have quite undone our understand­ing.

As, the Sun shines to us, and gives us light at such a distance, and through so many elements, ayr, and clouds, and Mereors, and many such interruptions, so many thousand miles of di­stance, which keeps his own perfect and full lustre, glory and brightness from us; for if it should not do so, we should be quite blinded, and our sight destroyed by it: for we have much ado, the strongest-sighed man that is, to behold and look upon the Sun at that distance as it is; what should we do then if these things, and such a distance interposed not themselves between our sight and the Sun? So if our great and Al­mighty God should speak to us in a spiritual way, and as himself would speak, if he should shine into us in the least part of his own splendor and glory, all our sights, all our apprehensions of him, would be quite put out; he would utter­ly destroy our sight, and we should be quite swallowed up; for we cannot possibly see God, nor hear God, but onely in that way that he hath already spoken to us.

But happy is that man, who gets not the excre­ment, but the nourishment of the Scriptures; And I pray you for all this which I have said, To magnifie the Spirit above the Letter, let us be so far from throwing away the Letter, that you [Page 242] rather infinitely bless God for it, and be very thankful to him, that he hath so far condescend­ed to stoop so low to our weak capacities, that we may come as we are able, to receive the know­ledge of him, who is our happiness, and eter­nal life: O praise his infinite goodness for ever, that the Mighty, Strong, Infinite, Wise Creator, hath been pleased so far to abase himself, as to deal with us as with Babes, for we are no better; That HE the Mighty Jehovah is become weak to the weak, that he hath made himself a Babe to us Babes: Oh! be amazed and astonish­ed at it for ever, and fall down continually be­fore his footstool with all trembling and fear. St. Paul, 1 Cor. 3. 1. who was but a man, tells the Corin­thians, that he could not speak unto them as spiritual men: how then could God himself speak to them as spiritual, or they to bear His words? If we cannot bear the words of a weak frail man, how is it possible to bear the words of God Himself?

As the Poets fain of their God Iupiter, and his Wife Iuno; a certain woman desiring of Iuno that she might but lie with Iupiter in all his glory and majesty; she answered, O wo­man! thou hast asked thine own destruction; but she persisting in her desire, and having her request granted, presuming upon her own strength: And as soon as ever Iupiter drew near, she was presently made in to powder; Shew­ing thereby, thus much unto the people, that the true God was infinite, and incomprehen­sible; [Page 243] For let me tell you, they intended as much, as ignorant as you conceive them to be, though to the common people they spake after this manner, Covertly, by similitudes and com­parisons; For, there was not one of all the learned, but knew that such a One must the true God be; Neither let us be so simple as to think, that they thought these to be Gods; Or that their Gods and Goddesses were so wicked as to be Adulterers, or the like; They were not so sottish; but they hid and couched the Truth under these shadows: So God Almighty, even Our God, who is the true God, if he should speak unto us, as he is in himself, what crea­ture could stand before him? he would speak all the world to powder, to nothing; for if he had pleased, he could have spoke All Truth in One Word, but where had been Auditors to have heard or understood that word?

As when the people murmured against Moses and Aaron, Numb. 16. 3. and were divided against them, and for them, They thought that all the people of God were holy, and Moses and Aaron took too much upon them, and God could speak by them, as well as by Moses and Aaron; Exod. 16. 19. but as soon as God began to shew himself in his power and majesty, they all trembled and were not able to stand before him; and again, when the peo­ple thought they would go up to the mountain as well as Moses: Well, saith Moses, if ye will, do; but as soon they drew near to the foot of the mountain, and the storms began but to arise. [Page 244] and they heard the thunder, and the lightnings, and the terrible noise, and the trumpets sound­ing louder and louder, then they began to tremble and fear,Gen. 19. 16. and prayed that God would not speak unto them; lest we dye, said they; but let Moses speak to us, for we can Hear, Him.

Brethren, know this for an undeniable truth, that in Gods word, there is such a depth of light, and of glory, Such ravishing profoundness, That will serve all the men that ever were, are, & shall be, yea all the Divines and People of God through all generations, nay and adde to them all the Angels in heaven, to pry, and dive into, through all eternity, and yet shall never be able to find out the bottom, and the Vast, stupendi­ous depth thereof: But (as I say) God is pleased for our capacities, to give us these things, hid under a vail; That he may give us The No­rishment, He is faine to give us with it the Excrement, which he would not do, if we could receive the Nutriment alone. For saith the Apostle, Till this day, while Moses is read, they have still the vail over their heart; In the outside of the Letter, you see nothing but the Vail of Gods word;2 Cor. 3. 15. and the truth is, concerning some, God hath commanded, Make their eyes heavy, and their ears dull, Isa. 6. 10. lest they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should heal them: that in seeing they may see, and not perceive; and hearing they may hear, and not understand: That [Page 245] is, And I will be bold to give the interpreta­tion, That seeing the Letter, they may not see the Life; that hearing the words, they may not understand the Living sense.

Having premised this, let us now come and take inpieces some part of these words nowread, that we may come to eat of the bread of life, and of the hidden Manna, that is as yet fast locked up; and except God open our hearts, as he did the heart of Lydia, it is and will still be A Book Sealed up, to us.Act. 16. 14

And Moses kept the sheep of Iethro his father in Law, the Priest of Midian and he led the stock to the back-side of the desart, and came to the mountain of God, even to Horeb: What may be the mean­ing, that the Holy Ghost doth describe Moses to be a Sheep-keeper, setting down so expresly that particular; and still all the Patriarchs are described to be Sheep-keepers; certainly there is something to be observed and learned from Shepherds, because Shepherds are oftner mentioned then husbandmen, and not onely the men preferred before them, but all their actions also are preferred before the others. Cain was a Husbandman, Abel was a Sheepkeeper, they both offered sacrifice, one of his cattel, the other of his ground, but the Shepherds offering was preferred before the Husbandmans: and so all the Patriarchs are commended for being Shep­herds, Psal. 78. 71. and following that trade: and David he followed the Ewes great with young, and from that imployment was taken to feed Gods people, and [Page 246] to be King over them,2 Sam. 7. 8. 2 Sam. 7. 8. I took thee from the Sheepcoat, to be Ruler over my people Is­rael.

Well, we need not to instance any further; What may be the meaning of the Holy Ghost in all this? in one word I will tell you what a Shepherd is; A Shepherd is one that lives meerly and most properly by the providence and blessing of God upon his Trade; for they fructi­fie and increase onely upon Gods will, bles­sing, and providence: He acts not much, but resigns up his will, & all he hath to God onely, & depends altogether upon that; but a husbandman is he, who with his expectation of Gods blessing, joyns his own endeavours, plowing, sowing, reaping, changing his ground, rising early, and going to bed late; Well, I pray is there any hurt in all this? No, I forbid them not to do so, but this I say; a Shepherds life is preferred with God far before a Husbandmans, because, he that hath given up all to God, all that ever he can do, or say, or think his whole man is Resigned to God, confessing that they are nothing, that they can do nothing, and from their very souls acknow­ledge, (and not in words onely;) they have no wit, no reason, no will, no understanding, their whole man, all that they are or can do, is wholly resigned up to God, and his will; Nor will they joyn any of their works with Gods, but let God act all do all, think all, speak all in them.

This is the life of a true Shepherd, who hath his eye single, on God, and looks to him in every [Page 247] thing; let him increase his stock, or decrease it, he is all one, he is nothing grieved at the one, nor lifted up with the other, because he accounts nothing he hath his own, Nor doth he think, That he lives by his own taking care, or by his own industry, but depends meerly on the blessings of God, and the works of nature: but the other, They moil and Toil themselves, They must do something; and this ye cannot beat out of them; they must joyn their wits and their doings with Gods, and do not ascribe all to God, while they do it, As do the other; And therefore Shepherds are accepted with God far before Husbandmen; the one doth think verily his own care and industry is the staff of his life, They cannot deny all, give up all that they are and can do; They cannot but think (say what ye will) but they have some power, some wisdom, some understanding, some abi­lity to bring about their actions; but the other, The truly Resigned man, he sees and acknowledges as the truth is,Ps. 62. 18. That God alone doth All, And that His is all the power, all the might, all the wis­dom, and he hath nothing at all; he will not by any means obscure or darken Gods power, nor his wisdom, nor his praise, as the Husbandman doth; Though perhaps they may say (in words) it is their endeavours, and the blessing of God thereupon: and then they think they have made up all; when indeed in their hearts, in their thoughts, and in their practises they do not give God his praise and glory: but sacrifice [Page 248] to their own nets, to their own wisdom, power and parts. And in effectwith them, Tis MAN al [...]n [...] doth All.

You may see then, how this mighty truth is hid under a mystery, and is couched in two or three words: how Moses doth but (as it were) by the way, glance at it by the by; and if God open your eyes, you may see how this secret warp and woof runs through this Web: So this Mystery runs secretly along through the whole Scriptures unseen.

And take notice of this, that above all men, the Egyptians cannot endure this kind of men and such as live this kind of life; Gen. 42. 33. for saith the Holy Ghost, Shepherds were an abomination to the E­gyptians; It is a life so contrary to them, that they hate them deadly, and esteem them, The silliest, and ridiculousest, and most improvident people in the word; But it matters not, God prefers them sbove All kind of men, insomuch that he is pleased to stile himself The God of shepherds, the God of Abraham, the God of Isaac, and the God of Iacob very often, because they were these kind of Shepherds; & most cer­tainly to these men, God ever did and ever will, speak most familiarly, and to these onely; he will to Shepherds reveal himself, and His Secrets, above all the men in the world; the other are too much buried in themselves, and their own wayes, to have God shew them any of his secrets.

Let us then, learn to be Shepherds rather [Page 249] then Husbandmen, if we desire to be acquainted with God;Luk. 10. 42. for it was Mary whom Christ com­mends who had chosen the better part wch could never be taken from her. And not Martha, who is troubled about many things; Although he doth not discommend, or altogether condemn Mar­tha; for, such things must be done; yet know this, Mary hath chosen the better part, which shall never be taken from her: Mary is far to be preferred be­fore Martha, because she yields and resigns up all, and sits attentively at Christs feet, while Martha runs up and down, is troubled how to en­tertain Christ externally, and how to bring the world about, she thinks she must mingle her own endeavours, and her discretion, with Gods bles­sing; And without question,Ibid. Martha was offen­ded with Mary: Vers. 40. These kinde of men laugh and deride at those that have given up their wills & lives to Christ after this manner, To be taught of him, because they are more slack, and are not altogether so busie & eager as they are (as they conceive.) But give me leave, and see in all the Scripture, How many Prophets and Patriarchs God hath chosen out of these men, and still preferred them to draw nearest to himself; consider of it seriously, and the Lord give you un­derstanding in all things. We go on.

And he led his flocks to the back side of the desart, to the Mountain of God, even to Horeb, and the Angel of the Lord appeared to him in a flame of fire, &c. But why must Moses come to the back­side of a desart, before God would appear [Page 250] to him? even to teach us thus much, That till a man hath for saken all the world, all the Towns, Houses, Dwellings, Riches, Honours, Glories, &c. All the hurryings of the world, and tumblings up and down, and is come into a Lone and si­lent Desart, where all things have forsaken him, and he them; until then, we can never finde Je­sus Christ (at least forsaken them All, in affe­ction) I say, God will never shew himself to any man familiarly till then: He that comes to Christ with his childe in his hand, or with his wife in his hand, or with father or mother, or ri­ches, or credit, or the like: Christ will hide him­self from such a man: You wil think this strange, but you know what our Saviour saith, [...] He that for sakes not all, father, and mother, and wife, and children, and houses, [...] and lands, and all for my name sake, he is not worthy of me: that is, he that hath not resigned up the love of father, and mother, and wife, and children, for the love of Christ, and loves Jesus Christ with all his minde, and with all his might, [...] and with all his strength: So that you have willingly and gladly let go out of your eye, and out of your desires, all manner of comforts and delightful pomps of the world and all the rare buildings and contentments, and whatever the world esteems excellent, or can afford: so that you have forsaken all, and are gotten into the desart, retired from all con­tents but God himself; There God will reveal himself to you, and never before: for if you love any thing whatsoever in the first place [Page 251] ye love not God,Mat. 22. 37. nor Jesus Christ with all your heart, minde and strength; for if All were set upon him, where would there be any to spare to set upon any creature? you know Elias must travel fourty days into the wilderness, then God revealed himself to him.1 King, 17. 6.

Beloved, so long as your affections run after any thing, after any one lust, we cannot hearken to God Almighty: in such a case, if a man should speak unto you with the wisdom of of Solo­mon, nay, if God himself should speak unto you the very words of Spirit and Life, it were impos­sible any man should hearken to him; for our lusts, so long as they live and rule, make such a cla­mor, and such a noise within us, that God cannot be heard; for this lust cryes, I would be beloved; another cryes, I would be honoured; another, I would be rich; another, I would have my health, &c. therfore before ever we can hear God speak, al these lusts must be cast out silenced: put al the minstrels out of doors, [...] 5. 40. and let Christ and his at­tendants enter al [...]he, that so all those lusts which make such a noise in [...]us, and draw the soul ano­ther way, may be put to silence: what saith Iob? I heard a voyce in silence: that is, when e­very thing was silent in the soul, Job 4. 16. then Iob heard a voyce; for be assured, our lusts cry lowder, and make more noise in the soul, then all the trumpets in the world can do, to deaf the ears of the body; nay all the Artillery in the world, were they all discharged together at one clap, could not more deaf the ears of [Page 252] our bodies, then the clamourings of lusts in the soul, deaf the ears thereof: so that you see a man must go into the silent desart, or else God cannot be heard speak; for it is the whole care of the natural and old man, how he may be plea­sed, which way he may satisfie his unruly de­sires, how he may be rich or honoured, &c. though not one of you by taking care can adde one cubit unto his stature: Mat. 5. 17. Beloved, which of you by all your care, and pains and rising early, can adde the least tittle, or the least jot unto his health, or wealth, or honour, or credit in any thing? no not one hairs breadth? but all you have, be it little or much, it is meerly by the will and providence, and special ordering of God a­lone: thy taking thought cannot adde one whit, one jot to thy heap, to thy wealth to thy credit; Not thy not taking thought, cannot diminish one jot.

But I know flesh and blood can never believe this though God himself hath spoken it; and till our eyes be opened by him, these things are to us, As a fountain sealed; Cant. 4. 12 or as a garden walled about; ye cannot believe them,1 Cor. 2. 14. because they are spiritu­ally discerned, they are meer riddles and Non­sense, The ridiculousest things that your ears can hear: Mat. 6. 24, &c. as when our Saviour, Mat. 6. the latter end, dehorts from serving of Mammon; for if they do serve it, they cannot serve God, For who can serve two Masters? but seek first the King­dom of heaven, and all other things shall be added: take no thought for your life, what to [Page 253] eat, or drink, or put on: And he there sends Man, a reasonable creature, to learn of the fowls of the Aire, who neither sow, nor reap, not ga­ther into barns, yet our heavenly Father feedeth them: And then sends them to the Lilies of the field, Luk. 12. 27. to see how they grow, which neither Toyl, nor spin; yet Solomon in all his glory was not arayed like one of these: And tells us, this caring and taking thought is not for Christians; for that is the way of the Gentiles who know not God. After All these things do the Gentiles seek.

But see, Beloved, and it may be some of you may be convinced too, what a boundless truth Moses hath here couched under two or three words; that which he doth but only glance at and glide by; take notice what a little touch he gives at such a mass of Endless and unconceivable truth: When you have forsaken, (in one word,) your selves, that is, all that your eyes can see, or your ears can hear▪ or your heart can think, and stript your selves of all stark naked, then you may look to find God & to see Him as he is in him­self, & consequently truth, but not before. And truly this work being done in the soul, there is such a miracle wrought, as none but only the fin­ger of God could do: He that thinks ever by his own power to bring it about, is utterly deceived▪

This is a great question now adays, Whether miracles be ceased now, or no? But it shews that such men have little experience of these Divine, sublime truths: It is a most foolish, ridiculous question to him who enjoys these [Page 254] things; for he sees there are as great miracles done now every day, as ever was done since the world stood; but the fault is in us, we see them not, our eyes are blinded that we can see no mira­cles; Oh! were they but open, we should see such miracles as would make all the understandings of Men and Angels stand amazed, and a thousand times greater then ever any that Christ did in the flesh.

And the Angel of the Lord appeared unto him in the midst of a burning bush; Ver. 2. and behold, the bush burned, and was not consumed. In these bare li­teral words, there is a mighty miracle; yet there is hid in them a miracle far transcending this outward miracle; there is couched in them an ab­struse, hidden sense: One would wonder to what purpose God should shew such a miracle of this nature, A burning bush, and not consumed: What did this concern the work God Almighty was a­bout, namely, to bring the Israelites from under Pharaohs bondage, and grievous slavery? Yet it being opened and unfolded, you may see how fit it was every way, upon this occasion.

As for instance,Gen. 28. 16. That of Iacobs vision. Iacob, when he was to leave his Fathers house, and for­sake all his kindred, and friends, never looking to see them again; & he was to walk a long tedious way, and un-inhabited, as the world was in those times; he having many sad thoughts, and knew not what he should do, nor what should befall him, having gone one dayes journey; and meeting with no lodging at night, but weary as he was, [Page 255] lay down in the open field; and having nothing to lay his head on, he gathered a heap of stones, and laid his head on them (a hard pillow, as you may well think) yet at last (it should seem) fell asleep, and dreamed such a dream as never was dreamed on a pillow of Down: And his dream was,Gen. 28. 12. he saw a Ladder reach from Earth to Hea­ven, and God himself stood at the top of the Lad­der, and the Angels of God were ascending and descending on it: But, as I said of this vision to Moses, What was all this to Jacob? this seems not suitable to his necessity at that time. One would think, that if God had appeared to him, and said, Iacob, I will be with thee, I will provide for thee; take no thought, I will be thy God, thou shalt want for nothing; though thou hast for­saken Father, and Mother, and all, yet fear not, I will be all in all to thee. This, or else some­what to this purpose, had been more fit for Ia­cobs condition.

Beloved, Whatever it seems to be in the History, in the Mystery it was the suitablest, the fittest, the seasonablest vision that could possibly have been revealed to him: namely, to let Iacob see, that while all the Creatures in Heaven and Earth, which are Gods Angels, or Messengers, and do his will, and all go of his errands, He him­self holds the Ladder at the top; they all come from him, and they all return to him again: And not only so, but he being their essence, their being, their life, their motion, they are all moved and actuated by him Himself; there is not one [Page 256] Creature, Psal. 103. 21. not one of these Angels or Messen­gers, but doth his will; and he is with them, in what part of the Ladder soever they are; if they be in the middle, or bottom, or at the top, yet they are not absent from him, but he rules and guides them all to do his work which he appoints them to do. Now, my Brethren, this being fixed in Ia­cobs mind, that every Creature was formed, actu­ated and moved by God himself; and that not any one of them could do any thing to him, nor he could want nothing, but a supply was at hand, because he commanded it, because he was so near it, he was in it: This was that which comforted Jacob in all his journey, That whatever he met withal, or wheresoever he was, he still had recourse to what his vision taught him.

And so likewise in this vision to Moses, it was the fittest that could have been shewed him upon this occasion, and in this business, which he was to go upon. Now you may observe three kinds of Miracles, to three several divisions of per­sons.

1. To Moses, and that onely this One, the bush burned, and was not consumed: and this was suf­ficient to work upon Moses, and to encourage him to his work. But,

2. The Israelites, they will not beleive for one miracle, but they must have three miracles. But,

3. The Egyptians, ten miracles would not work upon them; something is included in this: For Moses being a man Near God, being a Shepherd already, he had in part resigned up [Page 257] himself to God, and therefore one miracle was enough to make him believe; for as soon as ever he saw it, and God called unto him, and said, Moses, Moses, he presently answers Gods call, Here am I Lord: but Israel being further off from God,Ver. 4. having been long in Egypt, they were so well accustomed there, & also to their slavery, that they had as live remain there still as depart; therefore before they could be perswaded to O­bey, and follow Moses, there must be three miracles wrought. 1. Moses threw down his Rod, Exod. 4. 3. 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 bosome, Ver. 7. and pulling it out, it became leprous; and putting in his hand again, and pulling it out, it became as his other flesh. 3. Says God, If they will not believe for the first, nor for the second miracle, for the third they shall believe: Take up of the water of the brook, Ver. 9. and pour it on the ground, and it shall turn into blood: These being further removed from God, God did not live in them, he was exalted in them, as he was in Moses, but was as dead and buried in them, and to them.

But ten, and ten to that, can never work upon the Egyptians: Those that will live and die E­gyptians, all the miracles in the world can never make them believe: Moses, he said at once, Lord, here I am; he was ready to obey God; and the Israelites, they answered at three times: But some there are that are so hardned in their own ways, and so frozen on their dregs, that let [Page 258] God do what he will with them, let him strike them with sickness, famine, plague, pestilence, what he will, yet it doth no good upon them, they will never let the Israelites go,Exod. 9. ult. to serve the Lord: but if they do, they will pursue them, and never leave them till they themselves are drowned in the Sea, Ibid. 14. 23. and utterly destroyed.

Now for the vision it self in hand, And the bush burned and was not consumed; Ver. 2. A strange miracle that a bush should be all over of a red, glowing fire, all a day, and not consume: Indeed trees that have stood close together, by the violence of wind rushing them together, have been known to set on fire; but then they consumed: but who ever saw wood on fire, a whole day together, and not consume? Moses it seemeth, at first, took no great notice of it; but seeing it burn all day, and not consume, I will turn aside (saith he) and see what the reason is, and see this great sight, why the bush burneth, Ver. 3. and is not consumed.

But before I come to the vision it self, here is yet one thing that will detain us, and I fear for the whole time of the these few minutes al­lotted us: but God may offer ere long another opportunity for to speak of the vision it self. It is said in this second verse, That the Angel ap­peared to Moses in the midst of the bush; and in the verses following it is said to be the Lord God: how could one and the same be an Angel and God too?Ver. 14. Tell the Children of Israel, I AM hath sent you unto them; Which name can belong to no Creature, but is proper onely to God Almighty. [Page 259] And again, you know in all the Old Testament, when any Angel appeared to any man, if they fell down and worshipped them, never any man was blamed: but St. Iohn did but offer to fall down to worship the Angel that had shewed him all those visions, and he was forbidden; See thou do it not, for I am thy fellow-servant; worship God. Rev. 22. 9. What may be the reason of this? was there any difference between the Angels of the Old Testa­ment, and the Angels of the New? Obj. No certain­ly.Answ. The truth is this, and that which will bear the touch, and the trial against all opposition; That every Creature is an Angel, a Messenger of God Almighties; not the greatest nor the least nor meanest that is, but is one of Gods Angels or Messengers; and being so, He is the Essence and Being of every Creature, The Substance of all things: Insomuch that nothing can have a Be­ing but onely Himself. No Creature can say I AM.

If he were not so, how could God say, I am, if any Creature could say so, Truly of it self? And God is so the Essence and Being of all things, not onely as most men affirm and believe, an Essence giving Being to all things: so as every thing hath no Being in it self, but from him, and of him: but he is the Essence of the Essence; He is the Being of the Being; for he it is onely, that is Alpha and Omega, Rev. 1. 8. the first and the last; He onely is He that was, and that is, and that is to come; if any Creatures were s [...]arers in this title, he were not God Almighty: This is such a [Page 260] truth as all the world shall never be able to over­throw; ye may bottom upon it; for,Mat. 16. 18. The gates of hell shall never prevail aginst it.

God being the Substance and Form of all things, the Form of Forms, he is as Really, and as Glori­ously, and as Omnipotently present in the Meanest and least Creature you can shew me, as he is in the greatest: Let flesh and blood, and Satan, and Hell, and all the powers of darkness set against it, with all the might they have, they shall never prevail against it: I say, he is as Infinitely, as Magnificently, as Gloriously, as Incomprehensibly present in the basest Creature, in the least m [...]te, in sticks and stones, name what ye will, as he is in Heaven it self, and in all the world besides; for, He cannot be more fully present in One place then another, but in all places, all present at once; he is as Fully, as all-sufficiently, as Gra­ciously, as Vnboun [...]ably present in the barrenest Mountain, as in he fruitfullest Valley: But where is he, that c [...]n see him so? who can see this glory and this [...]ower of God in every Crea­ture? Most certainl [...], undeniably the thing is so; but we want eyes to see him so: Do not I fill Hea­ven and Earth, Jer. 23. 24. saith God? If any thing fill Hea­ven or Earth besides him, in the least j [...]t or period, that saying were not true.

He is not present in the glorious Heavens in his Majesty, more, then He is in the Earth; He is not present (as most men teach, and too ma­ny believe them) in one place, in regard of his Essence; and in Another, in regard of his Power; [Page 261] and in another in regard of his Iudgment; and in another, in regard of his Mercy; and in a­nother, by his Patience, &c. These be fond foppe­ries; hearken to none of them, let them be who they will be; know this is truth, He is in all a­like Essentially, but we see him not so, and there­fore we think him not so. That we see him not so, the fault is not in God; for he is the same in all places, and through all ages: but the fault is in our selves, we are so weak-sighted we cannot see him.

As suppose I speak to these three several Creatures, to a man, to a dog, and to a stone; the man he hears my voyce, and understands me what I mean; the dog hears, but he understands not; but the stone, it doth neither: And if you should ask the Stone what I said (supposing there were a possibility of answering therein) it would say, I spake not at all; if you ask the dog, he would say, I heard a voice, a noise, but he said nothing: but ask the man, and he would tell you That I spake, and What I spake: Was it therefore true, that which the dog and the stone affirmed? Be­cause they either understood not, or heard not; or Was the fault in me they heard not or under­stood not? No, the fault is in themselves; for I did speak, and spoke sense, but they had not a capability of hearing and apprehending. So, God shines Gloriously, and Majestically, and Super-ex­altedly in all his Creatures: but, if we see him not so, blame not God, and say, He is not so, nor He is not there because you see him not, nor [Page 262] cannot apprehend him there: but blame your own ignorance, your own blindness; for, God is as much in one as in another; he cannot be Glo­rious in one, and not in another, but the same in all.

And God being there, he cannot be without All His Accoutrements, of Majesty and Glory; Al His Glorious Attributes attend him whereever he is, And he cannot be Sequestred from them, nor they from him: And if God hath opened your eyes so far, as to see him Thus, in all Creatures, Do not offer to take from him His Glory, or Greatness, as if God, where-ever he is, could want His Glo­ry and All-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 sees not in my ears, but there it hears, yet the same soul doth see in my eyes: And though my soul tasts not in my nose, but smels, yet the same soul doth the same action in another member; and so of all the rest: For there is not one soul in my ears, another in my eyes, but all one & the same; but it works diversly in divers members: So Al­mighty God hath not one property in himself in one Creature, and another in another, but he is One and the Same in all, as he is in himself: If he be gloriously present in the Sun, Moon, and Stars, he is as gloriously present in the least pill of grass, in the least particle of dust; but he works diversly in divers Creatures, yet he in himself is One and the Same. And because we cannot see him so, let us not say he is not so, [Page 263] but blame our selves we see him not so.

For were a mans eyes but opened, as Elisha his servants were, when he arose in the morning, 2 King. 6. 16. and lookt out at the window, he saw themselves in a great strait, compassed about, and be­sieged with Armies: but his eyes being opened, his Master bid him look again, and then he saw the Mountains full of fiery Chariots and Horsmen for their defence: Now they were there before,Ver. 17. as well as then, but his eyes were not opened; It is not said that Elisha prayed to send them, but he prayed God to open his servants eyes, that he might See; The alteration was not in the place, but in Gehazies eyes: And so of Balaam, because he did not see the Angel a great while, it was not because the Angel was not there, for the Angel was there before,Num. 22. but Balaams eyes were not open to see him there. So were our eyes but opened, we should see God in every Creature A­like; for he is there already; our eyes want but opening, and then we should give him the praise of his Goodness, of his Greatness, of his Infinity, be­cause we see him as well in every Creature as in any.

The Apostles when they were in Prison, and sung Psalms at midnight, when their eyes were open, they saw a light to lead them out; Act. 16. 25 but the same light was there as much before, but their eyes were so closed they could not see the light. Oh Beloved! could we but see The Eternity, The Everlastingness, the Incircumscriptibleness that fils the least shrub, we might then see God Almighty.

[Page 264] As fo [...] example; would we see God in an Oke? ye must strip it of all manner of Accidents, of all greatness and littleness, for those cannot be The Oke; for a little Oke is an Oke as well as a great Oke: so take away all manner of co­lour, shape and form; for Okes are of divers co­lours, & of all manner of shapes; for the shape is not the Oke, but that which is the Form of the Form, that is the truth of the Oke; and that is God blessed for ever;Col. 1. 17. Jesus Christ is the begin­ning and foundation of all Creatures.Heb. 1. 3. 1 And when you conceive God to dwell in light,Cor. 8. 6. &c. Oh strip your selves of all manner of thought, or of any such thing as you can imagine: for he is nothing you can imagine: 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 Youth and Age; He is not any man­ner of colour or shape, but he bears up all shape and colours, for we cannot see any thing but visi­ble corporeal things: Now God can be no such thing; but when you are gone as high as possibly you can, that you are come to the very light it self, the highest of accidents, which is next un­to God, then fall down, and say, O my God! thou art still infinitely farre above all this.

Beloved, God is now in this room; do you wonder you do not see him? wonder not; for accidents hide him from our sight; for you cannot so much as see a man behind the hangings: God is infinitely more vailed from our eyes; he is [Page 265] vail'd in every place; Accidents cloath him; he is cloathed in all Creatures, and all Creatures are his garments; and he is the substance of all Creatures: If ye will see him, yea must uncloath him of what ever belongs to a Creature; of all highness and lowness, weight and lightness, youth and age, greatness and littleness, of all manner of shape; for God is behind, and beyond all these, and all that you can name, think or imagine.

And knowing God thus to be the Essence and Being of all Creatures, The life and motion of them all, beholding him as One Eternal, Omipo: tent God, in all Creatures, you may upon any oc­casion, seeing and beholding him in it, fall down in the Apprehension thereof before any Crea­ture, so you worship not the contracted Crea­ture, but the Incontractible, Incomprehensible God. And this was the reason the Fathers and Patri­archs were not blamed, and did not sin in falling down to Angels, because they worshipped not them, but the infinite God at that instant, dis­covered to be in that creature; for Abraham and the rest intimate so much, Let not the Lord be angry; shall not the judge of all the earth do right? They knew that God was invisible; onely they took occasion upon the sight of the visible Angel, to worship the invisible God: for had A­braham had A Thought of worshiping the An­gel or any thing below God, he had committed Idolatry; have patience (I pray you) I shall clear out this truth also.

For hence is the Error of the Papists, be­cause [Page 266] they think the infinite God can be in­cluded or represented by any manner of figure or form: and this was the fault of St. Iohn, who would have worshipped that Angel that had shew­ed him those visions: but (I say) The soul that can see God Almighty, not finite and bounded in any creature, or in any form whatsoever (but infinite and unbounded above all manner of forms, The Form of Forms, filling every thing, and yet not comprehended by any thing) may in a holy and reverent manner fall down aud worship this Infinite God: And therefore (I say) the Patri­archs doing so, were not blamed; and Iohn was forbidden; and if he had done it, he had com­mitted Idolatry: The one worships God in his Infinite, Immense, Glorious Being, as abstracted from all creatures: the other worships him as finite and bounded, or represented in that Form.

So in this sense, Moses here in this place, when he calls God by the Name of An Angel, he hath relation to the burning Bush: not that God is that burning Bush, but infinitely above and beyond it: for when he speaks of God in himself, he hath no relation at all to any burning Bush, or any figure,Mat. 22. 32. but as Abstracted and above all crea­tures: and so he is the God of Abraham, the God of Isaac, and the God of Iacob: but take him Concretely, as included or represented in a­ny creature, so it is Idolatry: But if in the for­mer sense, then ye worship him after the exam­ple of the Patriarchs. Beloved, I beat upon these things the more, and the larger, because I [Page 267] would fain have you understand me: and it may be this may seem to you an Error, or a Novelty at least, till you have eaten it, and chew­ed the cud▪ and debated it in your own souls: but to have a thought of worshipping God as includ­ed in any creature, or representing him in regard of his Essence; to justifie worshipping of Images, I abhor, and curse all such thoughts to the pit of hell: and surely you cannot have such a thought of me; for this is the very thing, I so much endeavour to perswade you from.

But for instance, There 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 saying the Sun is there: for that could not be there without the Sun, yet it is not the real Sun: and in seeing that, I do not see the Sun: yet if I desire to see the Sun in this room, and were loth to go out of doors, let me but lay my eye in that beam, to see whence it comes, and I should see the Sun: it self; for that beam, it goes directly to the Sun: for if I were in a dun­geon, though thirty miles deep in the ground, if the Sun could but shine in at any cleft or pin-hole, though the Dungeon were never so dark, yet if I lay my eye in that beam, I should behold the face of the Sun: Even so it is with Almighty God; there is in every Creature a beam that comes from him, which is the Being and Essence of the Creature; Now if we shall fall down and worship that Beam, as simply considered, as contracted and included in the Creature, this [Page 268] were sin: but if I lay my eye in that beam, I shall see it leads me to the Eternal, One, Immutable, Incircumscriptible, Iuconceivable Essence of the Divine BEING; And that Angel beholds the very face of God Almighty. Hence you may learn to interpret that place where our Saviour commands,Matth. 18. 10. Take heed ye despise not, nor offend one of these little ones; for their Angels al­wayes behold the face of your Father which is in Heaven: Not that it is lawful to worship that beam or Angel, but He alone from whence that Beam comes, who is farre above every Angel, and all manner of Creatures and Creation.

As (to take the former instance) suppose there were a Religion that it were lawful to wor­ship the Sun, if one should fall down and wor­ship that Beam that comes from the Sun, did not he sin? for that is not the Sun, but comes from the Sun; and therefore for any one (ac­cording to that Religion) to worship that Beam, were Idolatry; for he worshipped not that he was commanded, but was taken up in a thing Infinitely below his God: So in the same sense. Every Creature is a beam of the Divinity, which is the Substance thereof: and though you see not the face of your Father in Heaven, yet that beam doth; yet, He that shall see that beam, and fall down to that, worships that he ought not; something else instead of God.

I pray God ye understand me; for I fear the simile I before named and instanced in, is too true among men. Some there are that do hear [Page 269] me, and understand me, to whom God hath re­vealed these things; and some, though they hear me, yet they are like the dog, they under­stand not what I say, I speak riddles to them: but others there are which understand not, nei­ther will they hear, but are like a stone; there­fore I say it again, God is really present in himself in every Creature; but if he worship God as included in, or represented in that Crea­ture, he sins and commits Idolatry, because he worships that beam instead of God, and falls down to a Creature instead of God: But if I take occasion upon the sight of any Creature, To behold God himself above and beyond all Crea­ [...]ures, and so worship him; he that will deny this, and say This is sin, let him also deny God himself. So farre as any thing can be called an Angel. so farre we are forbidden to worship it: but if that Angel occasion us to look beyond it to him that sends that Angel, to him that is the Essence and Substance of that Angel, Here we are commanded to worship, because then Our Angel always Beholds the Face of Our Father which is in Heaven, being One, Mat. 18. 10 Eternal, Almighty, Immense, Incircumscriptible, Glorious BEING, even God blessed for ever and ever.

Vse. We will onely make one short Vse and Application of this point to our selves, and so con­clude. Is it not then more then apparent, that God is every where, in all Creatures, and in e­very place? he is near us, yea nearer us then our selves are to our selves; he is the Ideal form and [Page 270] first beginning of us, and all Creatures, and what­ever is in us: But if we would see him, we must first strip your selves of all manner of visibility, and whatever 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 short of what God is; else we make him comprehensible and know­able, who is altogether unknowable and incom­prehensible: And therefore whensoever I meet with any thing whatsoever that will shew me how to know the incomprehensible God, I must cast it away, because I know it seduceth and mis­leadeth me; for God is unknowable; yet God is nearer to me then any thing I can call (I) or my self; he is nearer then my touching, tast­ing, smelling, seeing, hearing; so near, that he is the form of our forms, the soul of our souls.

And therefore Beloved,Isa. 65. 24. if we would send our desires to him, he is so near, that we can no sooner think any thing, but he knows it; as the Prophet Esay saith, Before they call I will hear, and before they pray I will answer: God knows all our thoughts and desires before-hand, for he is the desire of the desire. And therefore do I want any thing, any benefit, any good thing, any coun­sel in any difficult case? Yet (mistake me not) I do not mean about lands and livings, or riches and pleasure, honour and praise, or good name; when I speak of these things, I mean not, nor in­tend concerning matters of right and wrong so much, or those things wherein flesh and blood [Page 271] please themselves, which come to nothing and perish with the using, As the Apostle saith; But, do I want direction to guide my soul? to bring me nearer to God? to live the life of Christ? do I want counsell and support to make me bid defiance to the world, and the things below, that we would fain walk evenly in all change of conditions? dost thou want spirituall riches, and those things which God accounts Good things, things which he gives only to his own people, And not those he gives promiscuously, and most plentifully to those he hates,Rom. 10. 7 & are giv­en to destroy and to undoe them? Then I say unto thee, thou needst not say, Who shall ascend into Heaven? or who shall descend to bring Christ from the grave? behold, he is nigh thee, Even within thee. What needest thou go out of thy self for help or counsel? there is that Great Coun­seller dewls within thee: What need hast thou to go out to any Creature? What need hast thou to rely upon man, or the Arm of flesh? Thou hast such a Counseller and Comforter within thee, that is able to darken and obscure all the counsels and comforts of all Men, and all Creatures: But thou must first strip thy self of all manner of thoughts and fantasies, and all imaginations, and then thou shalt find such an infinite, bottomless God whose name is called won­derfull, Counseller, Isa. 9. 6. the Mighty God, the everlast­ing Father, & the Prince of Peace; That thou mayst say of all Creatures, as Iob of his friends, Mi­serable Comforters are ye al.

[Page 272] For, There may be such an occasion, and a man may be in such a condition, wherein all the world cannot help a man, nor comfort him: But there can be no case wherein this great Counsel­ler, this mighty Helper, cannot uphold and com­fort a man: Though all the world were set a­gainst a man, to undo and overthrow him, yet he is so safe with God, that he needs not regard it: If God will keep a man under his wings, what need he fear? Though thou art oppressed and wronged, I do not mean onely outwardly; do not take me too much in that sense; but inwardly, by Satan, and by thy wicked lusts: so that thou cryest our with David, Ps. 56. 2. Mine enemies fight against me daily, and I am oppressed on every side: and with Ieremiah, Ier. 20. 8. Lord, help me, I suffer violence and spoyl: Have thy eye and thy heart most up­on these inward violences; so that thou seest a mighty battel fought within thee, Esa. 9. 5.Esa. 9. 5. For every battel of the warriour is with confused noise, and garments rolled in blood: but this shall be with burning, and fuel of fire. Is this thy case? There is one nigh thee whom thou mayst cry to, as Ie­remiah doth, Lord, help me, I suffer violence: There is one within thee that can make thee not to fear, but can make thee laugh at all these things. As Iob saith the Horse doth in the Battel at the shaking of the spears. As here, Mo­ses went about a desperate and a mighty attempt, viz. that he, A poor Shepherd, should offer to go to so great a King, and to cause him to let half his Kingdom depart from him: but there [Page 273] was such a Supporter within Moses, that made the work seem possible to him, though impossi­ble to men. Beloved, your heavenly Father is so near you, that he knows what ye need be­fore ye ask; he is so much you, that he is more near to you then your selves: He is not so pre­sent, as the King is present in all his Kingdom, because his power is over all and reaches to all: In that sense every Iustice of Peace, every Con­stable, and every Officer is a finger of the King: and therefore it is a vain, foolish thing to say, 'Tis true, Gods power is here, and he is present in re­gard of his Attributes; for will ye separate God and his power? Will ye make God and his Attri­butes two things? that cannot be: for Gods power is his essence, And what ever is in God, is God; and where he is present by his power, there he is present by his Essence: if you do not see it so, blame your selves, lay not the fault on God, and deny him therefore to be there, but blame your own eyes which are not opened, and your own ear, because they are not bored.

And so I say, conceiving God to be thus take any, yea all occasions of magnifying, worshipping and praising him; and with the Prophet David when ye behold any of the Creatures, Say, Praise the Lord in the heights, Praise him in the Sun and Moon, Praise him in the Stars, Praise him in the Firmament of his power, Psa. 158. 1, 2. and Praise Him according to his most Excellent Greatness.

So much for this time.

THE MYSTERIE, OR THE LIFE and MARROVV OF THE SCRIPTURES.
An Exposition on Exodus 3. the Six first Verses.
Delivered at a Private Meeting at Kensington,

EXOD. 3. 1, 2, 3, 4, 5, 6.

Now Moses kept the flock of Iethro his father in Law, the Priest of Midian, and he led the flock to the back-side of the desart, and came to the mountain of God, even to Horeb.

And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold the bush burned with fire, and the bush was not consumed.

And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt, &c.

OUt of which words, we have observed three things:

1. Moses his Preparation or disposi­tion to this Vision: and that is in the first Verse, And Moses kept the flock of Iethro his [Page 275] father in Law, Priest of Midian: and he led the flock to the back side of the desart, and came to the mountain of God, even to Horeb.

2. The Vision it self, that is in the 2, 3, 4, 5. Verses, The Angel of the Lord appeared to Mose; in a flame of fire in the midst of a burning bush, and the bush burned, and was not consumed, &c.

Lastly, the consequence, and what followed thereupon.

In the preparation of Moses his disposition to this great sight, we observed something in that it is said here that Moses was a Shepherd, and shew­ed you the reason why the Holy Spirit takes such special notice of Shepherds, and still prefers them before Husbandmen: as the first of men that were begotten, Cain and Abel, Gen. 4. the Shepherds offering was accepted, and the Husbandmans re­jected: and then we produced and traced all the Patriarchs, Abraham, Isaac and Iacob, and Ia­cobs twelve sons, all Shepherds; and so David, The first of Kings that was accepted,Ps. 78. 71. he was ta­ken from following the sheep, to sit upon the Throne to feed Gods people: and still all the stock of the Messiah, of whom Christ came, were ge­nerally Shepherds: This is the Letter of the word: but what may be the meaning that Shepherds are more esteemed then Husband­men? what is the mystery? what is the living sense of these words?

As I take it, the meaning is this, that the life of a true Shepherd was to depend more upon God and his providence, then Husbandmen, because [Page 276] they more resign up their wills to God, and liye altogether upon his blessing, And do not so la­bour and Toil: they cannot rest in themselves, and in their own care and industry, as the Husband­man doth; for they think nothing can be done, but they must put in a hand; they must rise ear­ly, Psa. 127. 1 and go to bed late, and eat the bread of care­fulness; they must plow, sow, harrow, weed, reap, and take a great deal of toil & industry, or else they think there can be no good done: yet they may in words say, The blessing of God is all; but their practise says, and their hearts say, their cark­ing, and their caring, and their diligence, and their discretion doth all.

Mistake not, I do not say that these things are evil; To sow, plough, reap, rise early, to use wisdom and discretion in their affairs; but in that they ascribe this to themselves, and think that they have the mainest stroke of getting their own living and maintenance: when as our Saviour saith plainly, Not one of them can adde by all their labour and care, Mat. 6. 27 plowing and sowing, and spinning, They cannot adde one cubit to their stature; that is, not the least mite is added to them by all the care, discretion and toil they can use. Solomon, tis true, commends diligence, and saith, the diligent hand maketh rich: that is,Pro. 10. 4. ha­ving their chief dependance on God; but in this sense it doth nothing: tis certain, such things must be done, and ought to be done: for a Political State cannot stand without them;Luk. 10. 42. but this is that better part which Mary chose. He that is a [Page 277] true Shepherd, that hath given up his life and being, and all to God Almighty, he dares assume nothing to himself, but confesses really, to the glory of God, that he is nothing, nor can do no­thing; and that he is no more in doing all these things, then the Accomplisher of, (not his own will) but Gods; and that (as the truth is) he is but an instrument in the hand of the great ma­ster; that he is but a staff in the hand of him that carries it; that though he act, Gal. 2. 20. yet it is not he, but God; though he live, yet not he, but God in him: this is the life of a true Shepherd, of a true resigned man; But to the Egyptians A Shepherds life is an abomination to them saith the text. Gen. 46. 34.Gen. 46. Ult. they cannot indure to have all their actions, their wisdom, policy, discretion, industry to be made nothing, by which they think they bring about all things they do.

Such a one was Martha, she was busie in ma­king all things ready to entertain Christ (al­though Christ condemned her not, for doing those things) because (as I said) they are neces­sary to a Political life, and such men in that re­gard are needful; yet it was Mary whom Christ commends for choosing the better part, who had resigned up all those things,Luke 10. 42. and sate Atten­tively at Christs feet, to receive those dropping hony-sweet words that came from him, being bet­ter to her then thousands of gold or silver, Ps. 19. 10. and sweeter then the honey, and the honey-comb, as they were to David; To have all our eyes up to him; as Iehosaphat said,2 Chro. 19. 12. We know not what to do, [Page 278] but our eyes are towards thee: we have no wisdom, no discretion, no ability to bring any thing to pass; but we see, we do all, by thy wisdom, by thy counsel, by thy direction, tis thou that guidest us, and directest us in all our actions. Now Be­loved, in this sense labour, and be as diligent as you can, so you ascribe all to God; but if we say, or do as Husbandmen, or thinking thus, Ex­cept I plow, except I harrow, except I weed, ex­cept I reap, except I observe times and seasons, in this sense, men are not justifiable: but in that sense all their actions, all their wisdom, strength, gifts, labour, all is evil. But in doing these things, that we always have, as David saith, an ear to him,Psa. 85. 8. I will hear what God the Lord will say; but I would hear you say thus, Alas, I dare not say, that I have any disposition to be wise, any inclination to labour, that I have any wisdom. that I bring about any business, or that I have any disposition as of my self, to labour or not labour, that I have any disposition to health or sickness; that I have any disposition to fair wea­ther or foul; that I have any disposition to liber­ty or imprisonment: but that in these conditions, and all other, I have no will of my own, but I have given it wholly up to him, so that whe­ther he send me wisdom or folly, business or no bu­siness, fair weather or foul, health or sickness, ri­ches or want, liberty or imprisonment, His blessed will be accomplished in all: for I desire to have no will but his, no thoughts but his, no actions but his: These, these are those men that God ac­cepts, [Page 279] These are the men that please him: The other,Hab. 1. 16 they dig to their own sense and reason and they sacrifice to their own nets: say they, is it not I that labour? and is it not I that plow, sow and reap, &c. Is it not my diligence that brings these things to pass? if I did them not, they would be undone; and thus flesh and blood rea­sons, Is it not apparent to my senses? to my ta­sting, feeling, seeing, smelling, hearing, that tis I do these things, and not another for me, nor by me (as you affirm)?

And one while rain pleases them not, and an­other while fair weather pleases them not; if barrenness come, they murmure why God did not give fruitfulness, &c. and if they have one thing, Oh, I would have another; I would have such a thing, and such a thing: so that these men are never pleased: but the other are never dis­pleased with whatever God doth; This man He knows not what he would have, nor what to ask, but what Gods will is: if Gods will be done, he hath what he would have.

These are the men▪ these are the Shepherds God Almighty regards so much; the other are not well-pleasing to him, and he hath no regard to them, not to their sacrifices; pray as much as they will, and fast as much as they will, they pray not at all; for they pray but for them­selves, and to satisfie their own desires, and to have what they think is best. They seek to Him for Corn and wine and oyl, and these outward things Mich. 2. 11. & Zac. 7. 5. and not for love to Him. But to eat for themselves, [Page 280] and to drink for themselves, as the Prophet Zach. speaks: Oh, of a certain, these men are not well-pleasing to God Almighty.

The next remarkable thing we named in this preparation to the vision was, Moses was not onely a Sheep-keeper, but he led them to the back­side of the desart, to the Mountain of God, even to Horeb: Had not Moses left the Cities and Towns, and gotten into the desart, he had never seen God; for before this, Moses was but a stranger to God, and God to him, in comparison of what he was afterward: for after this, Moses and God talked familiarly face to face, As a man talketh with his friend: D [...]u. 5. 4. And Israel, so long as they were among the flesh-pots in Egypt, they were never acquainted with Quailes nor Manna: till a man hath forsaken all, and gotten into the desart, God may call long enough, and knock at the door of our hearts, but we will not hear nor open to him.

But it may be you will say unto me,Obj. What shall we do then, who live far off any desart how shall we finde God?

Going into the desart, Ans. is meant forsaking all things in our affections, that we have no propension to one thing more then to another; that we use these things as if we used them not: and that we are as willing to leave them in action, 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 desart with Moses, and then God will ap­pear to us, then God will Reveal himself, and [Page 281] shew us not onely his backparts, but shew us his face also, if we are able to see it.

This is also, going into the high hilly Countrey with Mary, Luk. 1. 39. after the Angel had been with her, whose salutation was at first so strange to her: so when we have forsaken all that ever the eye can see, or the ears hear, or the heart conceive: till we have forsaken houses, lands, wives, chil­dren, friends, Exo. 33. and all: nay, as long as our affecti­ons mingle with these, we cannot love God a­right: if he cannot have all, but with him we must love these, he will have none at all: and if he must have all, where is any to spare to any thing in the world? Therefore I tell you, If ye love God, ye may not love your health, ye may not love your wealth, your houses, your lands: you may not love your wife, your childe, your good name: nay, you may not love your lives, nay not your own souls: John 12. 26. nay more then this, He that hates not father, and mother, and wife, and children, and his own life, and his own soul too, cannot be my disciple: how, what not love my father, mother, wife, children? what, not love these good bles­signs of God? what, not love my body? nay, what not love my soul, nay hate my soul? O these are sore sayings! no; for the love of God cannot be mingled with these: if you love your wife, as your wife: and your goods, as your goods: and your life, as your life; and your soul, as your soul; then your love is divided between God and them: Luke 16. 13. then you have played the harlot, and the adul­terer with them: but you must love them for [Page 282] God, and in God, and as coming from him, and to be used for him, and if you do so, Then I say un­to you, Love them as dear as you will: you can­not love them too much: But then I must tel you, this will follow: if so, they instead of separat­ing you from God, They draw you nearer to him: but if ye love them for themselves, then they will draw you from God, they will make God and you at enmity; they will make a division and separation between you: but if your love be set on God, it will be also on them for his sake: and this is to love not them, but God in them; Then this will also 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, still he loves God: Gen. 19. 20. but if ye love them in the other sense, then he will say with Lot, Is it not a little one, & my soul shall live? could not God have spared me this one thing, tis but a little one? what, may I not love One creature? no, saith this soul, I will let all go, so I may enjoy thee; I enjoyed thee in them, and thee I shall enjoy without them.

And those that thus joy in them, may joy that they did joy in them: I say, they may joy and rejoyce that ever they did joy and rejoyce in them; but the other joy, was such a joy, that they must sorrow and repent that they did joy; for they joyed in the Shadow, and that vanished away: but the other joyed in the substance, in the body, and that remained, that shall never decay; for God [Page 283] is the substance of all things, but all things that are visible, are but shadows, but appearances, bubbles, soon up, and soon down, like bubbles in the water.

And the reason why we are so disquieted in the loss of them is, because we take the shadow to be the substance; and if that vanish, we must needs be disquieted, and we are all out of or­der; Then let God give us what He will, nothing shall please us: why? because our Ab­salom is dead, 2 Sam. 18. ult.2 Sam. 18. Ult. but he that loves them for God, and in God, he is a quiet man how­ever they change; he is the same; let God give them to him, or take them away from him: he is still contented. Beloved, This is the man that loves them aright, and he loves them infi­nitely more, and more dearer, then all the world can love his own, or that it most prizeth; for that love and joy brings them but grief and sor­row: but these may joy that ever they had such a joy; and he loves God, as giving him that love.

Until we have forsaken all, God will never appear to us; as he did not here to Moses, till he had forsaken All the world, and come in­to the Desart, having forsaken flock and all, till then God appeared not to him: Not forsaken all (as some expound it) that is, say they, when the love of God, and these outward things comes into competition, or when we can enjoy them no longer: but I say, forsake them all in affecti­on, even while we enjoy them: for he that will [Page 284] love them till that time, may love them so long, that he cannot forsake them: that is, not quiet­ly, but he is, as it were, Rent in pieces to for­sake them: though in act he may be made to forsake them, yet his affections do not: but as soon as ever we have forsaken all, and have cast all the creatures behind our back, so that we stand indifferently affected to all; Then GOD will appear to us, Then GOD will shew Us miracles as well as Moses, then God will speak Familiarly to us, face to face, as well as to Mo­ses: for there are as great miracles done every day, as was then: but our eyes are blinded, we see them not: The reason why our old men do not dream dreams, Exod. 33. 11. and our young men see visions, is, be­cause we go not into the desart: The reason why God appears not To Us, Act. 2. 17. is, because we do not with Elijah, 1 King. 19. 4. fast fourty days in the desart, but we are buried in flesh and blood, and in the world, we are swallowed up in Sense and Reason.

We wonder, it may be, that such mighty mi­racles should be done daily, and we not see them: Truly, the fault is in our selves, not that Miracles are ceased: but our eyes are blind­ed, and we cannot see them: and therefore it is we say, There is no miracles now adays, Miracles are ceased; you are deceived; for there wants not either power or willingness in God to shew thee as great miracles as he shewed them: and he is as willing to shew his face to thee, as to Moses and the Patriarchs: but thou wantest that measure of faith that they had to see him: [Page 285] thou art so deep set in the earth, and so buried in unbelief, that he can do no mighty works in thee; as it is said concerning our Saviours work­ing miracles in his own Countrey, Matth. 13. 58.Matth. 13. 38.

The next thing is the Vision it self, Ver. 2, 3, 4 And the Angel of the Lord appeared to Moses in a burning bush, and the bush burned, and was not consumed: and Moses said, I will turn aside, and see this great sight, why the bush is not burnt: and when he turned aside to see, God called unto him, and said, Moses, Moses; and he said, Here am I: and he said, Draw not nigh hither, but put off thy shoes from off thy feet, for the place where thou standest is holy ground, &c.

Here is now a large field before us, Here is a vast Sea before us: and like the river and holy waters in Ezekiel, at the entrance into the San­ctuary, which though at first it took a man but to the ancles,Ezek. 47. 1, &c. and then to the knees, yet at length it became a vast Sea to swallow up all; those whose vessels are large enough, may now lanch out into the deep: But first, Put off your shoes from off your feet, before ever you adventure into this holy ground; that is, put off all self-conceit of your own understanding; all conceit of your own knowledge, or of your own abi­lities to discover those depths that are hid in these words: The ground you are now going to set your feet on, is marvellous holy ground: it is not for every unclean beast to touch this mountain: it is onely a Moses may, or can ascend this moun­tain: [Page 286] if you bring with you the judgment of flesh and blood, or your own abilities, to search these mysteries, and to judge of these things, I must tell you, Other men shall see miracles, but you shall see none: Act. 9. 7. Paul shall see the vision, when they that are with him shall not see it.

Strip your selves therefore of all manner of conceits, and confess you know nothing, and give up your selves to be taught of God: neither regarding me that speak to you, nor your own abilities to judge of these things; cast away all things of that nature; for you have to do with God, not man: & if you see no Miracles, I believe you may blame your selves, and your too great wisdom; for now adays men are too wise to learn any thing. And I, for my labour, look for no o­ther recompence from such wise men, Mat. 7. 6. but that they shall turn again, and all to rent me.

But in the entrance into this 2. Verse, here is one thing (which I before touched at) and that is, why it is said, the Angel of the Lord ap­peared to Moses: and in the verses following, it is said to be the Lord God that called to Mo­ses: how can it be God, and yet an Angel? I finde not one Interpreter unfold this Mystery, but either slides or slubbers over this thing, wherein indeed there is such a depth of truth in­cluded, as is able to make the man of God perfect and wise unto salvation, 2 Tim. 3. 17. and to build him up in all good works.

And to that end, know, That every Creature is an Angel of Gods, being considered as Angel [Page 287] or Messenger (for so the word imports) it is a name not of nature, but of office: and every crea­ture is sent of an Errand, they all come out from him: and when they have done their er­rand, they return to him again: And, the sole bu­siness every creature comes about, and is sent for into the world, is, to glorifie and magnifie God: I say, the whole work, the business all creatures have to do, is onely to magnifie and praise our great God: after it hath done its errand, and sung an Hymn to God Almighty, then it departs and re­turns to him again.

For, All creatures do sing his praise in what­ever they do; if not the praise of his goodness, yet as much to his praise, the glory of his ju­stice: the most senseless creature that is, is a Mes­senger from God, An Angel of his sending: the winds, the sea, the flames of fire, the earth, the air, the lions, and all beasts, and what creature you can name, they are all his Angels and do his pleasure. Num. 2. 2. Balaams Ass was made an Angel to him,Ps. 103. 21 when his eyes were opened: But, Because I say these are Angels, I would not have you pre­sently conceive, that there are no other Angels a­bove us: not so, but what they are we know not, they are such as God Almighty hath appointed them to be: and because we cannot know what they are, let us not say there are none; for they being in a sphear above us, we are ignorant of them, ignorant of their Nature and cannot Comprehend it. As, bruit beasts, they are in a sphear below us; and although they have not [Page 288] Reason in that degree that man hath, yet they have some reason; yet man is called the Rea­sonable creature, though even beasts have some­thing like man: yet because he is so many de­grees above these creatures, he is denominated, The reasonable creature, as if nothing had any reason but him; but it is otherwise: Now these creatures are not able to understand (though they have some reason) the life and happiness of a man because they are so much below man: So neither can man, created in a sphear so far below Angels, know the life, happiness, being and nature of Angels (though something they may know) yet far short of what they are: But every crea­ture hath his happiness in his own sphear, a fool, he is called a fool, not because he hath no reason in him, but because he is so far short of that un­derstanding that is in other men.

There is reason in a kinde, in all the creature, in beasts and trees, &c. their life doth express rea­son, though themselves understand not their own reason: for they grow and increase, and there­in they express reason: for God doth not in any creature work unreasonably, but [Man] being made (as it were) The Master of Reason, he is led altogether by reason (as he is a man) and what is above that, he is not able to judge of, be­cause he never knew no life above it, no happi­ness above it.

And therefore man, if he go about to de­fine those Angels that are nearer to God then himself, he must make use of that which is [Page 289] within the compass of his own sphere; there­fore he would fain define them by reason; but herein man shews himself a fool: for those Cre­atures above us are super-rational, but man thinks there is nothing above Reason, because he never knew any thing greater. 'Tis as if a toad or a horse should undertake to define the na­ture of a man, he could not but he must of ne­cessity make himself the measure of his judge­ment; what he had not in himself, he could not judge excellent: So, if men define Angels, they would measure and define them according to the excellencies of a man.

But all those invisible Blessed Creatures that are next unto the Burning Throne of Almighty God, what are they? Alas, if we should go a­bout to define their nature (as some have done) we should prove our selves ignorant, yea fools: yet thus much we may safely say of them, That the nearer to God, they nearer to the spiritual na­ture of God, because they are further off from matter: though they have matter, & are bodies, yet they have but so much matter as to distinguish them, and separate them one from another.

God he is a pure spirit, onely form, without any manner of matter; and all the Creatures, the further off from him, the more matter; and the nearer, the less. For example, If ye have observed it, Angels are pictured with compleat bodies; yet to shew that they are fur­ther off from matter then man, therefore they have always wings; and Archangels, they being [Page 290] nearer God then Angels, are pictured with bo­dies cut off by the middle, with wings: but Che­rubims, having less matter, and nearer God him­self then either, are pictured o [...]ely with heads and wings: but Seraphims, being furthest of all from man, and nearest of all to God, they have no bodies at all, but onely represented by a cer­tain yellowish or fiery colour; All this, is to shew the very same thing that I am now unfolding to you; it is a thing remarkable, though it may be you have took no notice of it.

For the present let this be enough to limit our ranging thoughts in these mysteries. In man, matter prevails above the form because 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 these Angels, form is predomi­nant over the matter; that wheresoever the form would be, the matter is obedient.

Then let us lay this for a ground, for a max­ime undeniable, That all Creatures, from the highest to the lowest, are to God, As a sweet-tuned Instrument; They all harmoniously and with a joynt consent Sound forth his praise; all the Creatures praise him; from the highest and sweetest Treble, to the lowest BASE of the im­movable Earth, they all express and sing aloud aloud and Harmoniously, His praise: It is the main business all Creatures do, and shall do for ever, to sing praise and Hallelujah to God on High: this is the business, the Commission that [Page 291] all these Embassadours are sent about; Even the very destruction of evil Angels, and wicked men, do aloud sound forth his praise and glory for ever and ever.

Thus this name of Angels hath all this while detained us from answering our question; Obj. Why God is here called an Angel? and likewise in many other places, as Iudges 6.Judges 6. 11, 15. It is said an An­gel appeared to Gideon; and afterwards, ver. 15. it was the Lord.

The reason is this,Ans. and included in that I have now said. If we look upon any one Creature, so far forth as it is a Creature, it is infinitely short of God, for God is nothing that we can see or imagine; and therefore as long as you see or imagine any thing,Phil. 4. 7. you are short of God; for as the peace of God passeth all understanding, so doth God himself; and there is not one Creature but God is the peace thereof: For whatsoever it be, be it never so glorious and splendent a Crea­ture, that falls within the compass, I will not say of a mans understanding, though the soul be a spiritual and a divine thing; but, let it be with­in, in the understanding and mind of an Angel above us; that same is not, nor cannot be but an Angel; for God passeth all understanding, both of Men and Angels; none know what He is, but his own Blessed Self.

Whatever comes within the conception of any created Being, that is but a finite thing, and falls infinitely short of the infinite God. If an Angel should appear to me, and tell me that [Page 292] he was God, in that I can but either see him, or hear him; I know, forasmuch as I hear him, or see him, or can imagine him under any form, or name, or expression, that He was but a Creature, be it never so high an Angel; and if I should fall down and worship Him, I were well worthy of blame (with S. Iohn, Rev. 22. 9. who would have fallen down and worshipt that Angel that had shewed him all those things) for it is But our fellow-servant, though it appear in never somuch glory; for all the imaginations of Men and Angels (poor drops as they are) fall infinitely short of God Almighty.

But if in any Creature, you strip it of all man­ner of form and imagination, and behold God the Essence and Substance thereof, as One, Infi­nite, Eternal Essence, as abstracted from all man­ner of Creatures: then I may with fear and reve­rence fall down before, or take occasion by any Creature, to adore God: If we can behold God thus, then the whole Scripture commands us to praise and magnifie him: Then praise him in the Sun, and praise him in the Moon, Psa. 148. Then praise him in [...]ll the works of his hands: not praise the Sun, nor the Moon, nor the works of his hands, nor any Creature, but praise Him.

As suppose there were a Religion that it were lawful to worship the Sun (as I instanced last day) if the worshippers should fall down to a bean of the Sun instead of the Sun, should not he be an Idolater? So he that shall fall down to a beam of the Divinity, as included or represen­ted [Page 293] in any Creature, doth not he sin? But if through that Creature we have recourse onely to him that is in the midst of the bush, in the midst of the Creature: Seeing God to be the existence and being thereof, and fall down before him, herein I do no more but that which is com­manded. If I look through the body of that Creature, which body veils God from me, then I will praise The High and Holy One in his Holy place; Ps. 149. 6. then will I praise him in the firmament of his power, Ps. 150. 1. and in all the work of his hands: Then A Gods name praise him in a tree, praise him in the wind, and in all Creatures; for the life of every Creature, of every tree, is Christ Jesus, the Son of God, and his first begotten of all his Creatures; The power of the wind is Christ Jesus, the life of a man is Christ Jesus, &c. But now if I fall down to a Man or an Angel to worship him, I sin; or if I fall down to Jesus Christ as included in that man, or in any Creature, I sin likewise: But if in men, and beasts, and trees, and in all, I behold God [...], Immutable, Incomprehensible, Incircumscriptible Essence, so I may praise God, and take any occa­sion to fall down before him, and say, O thou God, That Fillest Heaven and Earth! O thou God, that Fillest and movest every thing, and thou thy self art not moved nor changed; in all things I see thee, who art One, and for ever the same.

If you shall now ask me,Quest. how you may be­hold God thus?

[Page 294] I will tell you;Ans. In every Creature is a beam of the Divinity, which is an Angel; and that Angel, be it never so small, beholds The face of God Almighty; that beam that lives in me or thee, that beam, I say, sees the very face of God: And therefore saith our Saviour Christ,Mat. 18. 10 Take heed ye despise not one of these little ones, for their Angel always beholds the face of your Father which is in Heaven. Although you see 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 shall see the Sun it self: So though you cannot see God Almighty in any Creature, yet if you do not despise any of these little ones, They behold God; and if you lay your eye in that beam, you shall come to behold God him­self: and then, in the name of God▪ praise God, even with all your might, Mat. 22. 37 and with all your strength; then you can never praise him enough in all his Creatures.

Only take this along with you, Thar so long as you are capable to see, touch, or understand what you see, so long you see not God, it is but a Creature: but if you let that little spark guide you, That Angel within you, it will bring you to the very face of God: For God is in the Midst of the bush, in the midst of the Creature, yet he is not The burning bush; though he be in the Creature, yet he is not the Creature: So long as he appeared to Moses under any form, he was but an Angel; The Angel of the Lord appeared unto Moses in the midst of a burning bush: And if [Page 295] Moses had worshipt that burning bush, he had been blamed as well as S. Iohn. But God is Hid, he is Vailed from our sight by Accidents▪ He is not in the Out-parts, but he is Within.

Beloved, if God would be pleased to unfold these things to you and me, and make us under­stand them aright,Rom. 8. 39 I know, that Then, neither heights nor depths, nor Angels, nor Principalities, nor any thing, should ever be able to separate between us and these blessed truhs; nay no­thing could hinder us from union with this Our ever Blessed God; for these are such infal­lible Truths, such glorious Truths, Against which the gates of hell shall never prevail.

When Iacob was to go three or four hun­dred miles from his Fathers house,Gen. 28. 10 He saw a vision in his first nights sleep; and it was a Lad­der that reached from heaven to earth, and the Angels of God went up and down ascending and descending on it, and at the top of the Ladder stood God himself: What do you think was the meaning of that Ladder? We deny not the truth of the Story; for let that heart that hath such a thought, consume for ever in endless flames: but let us labour to find out the mind and meaning of God in all his words: God stood at the top of Ladder; what God is in himself, we meddle not with, we have nothing to do with that. O bles­sed God! be thou what thou art; thou hast said, I AM that I AM; and we say so too, THOU ART that THOU ART, Holy and Blessed be Thou in what thou Art, for ever and ever. And [Page 296] as Thou art in Thy Self, we neither know thy Name; nor thy Sons Name, But the Word became flesh, and dwelt amongst us; Christ Jesus is the Substance and Being of all things, Hee is Hee in whom all Types and visions ended. This Book of God is a great Book, and many words are in it, and many large Volumes have been drawn out of it: but Christ Jesus Hee is the Body of it, Hee is the mark all these words shoot at, Hee is the Truth and Substance of all those Types, Shadows, Metaphors, Allegories, Parables and Paradoxes, Hee is The MARROW in that Bone, and the Kernel in that SHEL.

There cannot one Creature come into the world, nor go out of the world; not one Angel ascends or descends upon that Ladder, but it comes from God and by Jesus Christ,2 Sam. 16. 10. He is the Substance and Being thereof; and there is not One Creature but doth the Er­rand God sends him on: And therefore David ascribes the very worst of actions to him; when Doeg curst him, he said, Let him alone, for God hath bid him: Ps. 39. 9. He knew no Creature could move towards him, to do him either good or hurt, but what God bid it do: And therefore (saith he) in whatever befel him, I held my tongue and spake nothing, because thou didst it.

Beloved, know this, the interpretation of visions is from the Lord, as Ioseph said to Pha­raoh, It is not in me to interpret dreams or visions, but God shall give Pharaoh an Answer of peace; And so say I of this, A vision it is, and [Page 297] we shall find it no where expounded; but God hath set it down; It is thrown amongst us, and writ for every one to read; some take it one way, and some another; As Pilate said, What I have written, I have written: he that can find the interpretation, let him.

Beloved, we spent much time the last Sab­bath, but we could not get from under the cloud, nor espy the bright pillar of light and comfort to discover the meaning of the VISION: but you know I was forced to leave my discourse (as to the Vision it self) Mu [...]led up in those Sa­cred and Holy discontents, which yet are like physick; though a little distastful, yet exceeding whollom. My beloved is a garden walled about, Cant. 4. 12 and as a fountain sealed up. And (saith Daniel to Nebuchadnezzar) the interpretation of dreams and visions is from the Lord. Dan. 2. 28. There is a God in heaven that revealeth secrets. Judg. 14. 18. And he that Ploughs not with his heifer, shall not find out his riddle. He which sent that vision to Iacob, taught him also how to interpret it: For in the bare relation of the vision, what is in it, to comfort Iacob in the condition he was in? And so here, to what purpose was this vision shewed to Moses? what concerned this the business in hand? (as you may conceive) Beloved, He that can find out Gods meaning in these visions, shall find Hid­den Manna to nourish him: But he that thinks by his wit, and by his policy, and by his own strength to find it out, be sure shall find no­thing but a bone to choke him.

[Page 298] Iacob, Gen. 28. as it seemeth, being gone from his Fa­thers house, and travelling all alone, had many sad thoughts; he knew not what to do, nor what entertainment he should have where he went; and it was a long journey; and Iacob was to go from his Fathers house, where he had been brought up in the knowledge of God, and was to go among Heathen Idolaters: These thoughts much perplexing Iacob, at night in the open field, laying his head upon a heap of stones, he fell asleep▪ & dreamed This Dream; which, whatever it seems to be in the History, In the mind and meaning of God, it was the fittest that could have been revealed to him: Behold (saith the Lord) v. 15. I am with thee, and will keep thee in all places whither thou goest, I will not leave thee. And Iacob being taught by God, and not by his own wis­dom, presently makes the right use of it; Thought he, I had thought that I had left God behind me, In my Fathers house onely; but I see God goes a­long with me, God is in this place, and I was not aware: Had I been aware God had been with me all this while, and that where ever I go, he is still with me, I would not have been afraid: Now,Gen. 28. 16. What shall I fear, Seeing God is with me in all my Iourney, and where ever I am? What need I be careful?

To see God Thus Really present with a man what will he, nay what can he be afraid of? though there were a thousand deaths before him: God being so near a man, And to see and believe this really, it would make him not a­fraid, [Page 299] though he were to enter into a Sea of mol­ten lead; who would be afraid, if God were thus present with him, to back him, to defend, to pre­serve, to protect and to encourage him, as here he was with Iacob? Its no marvel, Paul went tho­row al so bravely, having such a one to back him.

Now Iacob, whatever he thought when he left his Father, and knew not what should be­come of him, nor whether he should go, nor where he should stay: Now all these thoughts are vanished; for now, He sees God is with him whereever he is, & withal the Creatures he meets with. And, that they can neither do me good or Hurt Except He Order it. Then also (thought he) He being so near me, I am sure all my prayers shall reach him, and he knows all my wants: (And what hath Iacob lost now? He hath forsa­ken father and mother, and house and home; he hath bidden them all Farewel, and now he hath [God] instead of All) who I am sure will suffer me to want nothing, and he is able and willing to relieve me: He was with me yesterday, and I saw him not, and he is with me to day, and will be to morrow, and for ever.

And so I say of this vision of Moses: this vi­sion that he had here of Christ (for it is no other) Whatever it seems to be; To him, at this time it was the suitablest and the fittest that could be revealed to him: For Moses was to be sent to Pharaoh, a great King; and He was but a Shepherd, such a one as was An abomination to the Egyptians, Gen. 46. 34.Gen. 46. 34. And besides, He [Page 300] was an Exile, a banished man out of Egypt: for he was fain to fly thence for killing a man; and being come thither again,Exo. 2. 15. he might be question­ed for his life: for Pharaoh sought to slay Him for that very thing.Exo. 10. 26. And besides all this, he went to intreat for almost half the people of his land to depart from him; and they must carry all their goods and all their substance with them, all their cattel, and all their jewels; they would not leave a Hoof behind. And besides, all the Kingdom depended upon their making of bricks therefore no wonder though Moses made so many objections as he did; no marvel he asks, Who am I that I should do this thing? Ib. 3. 11. Who would have thought it possible for Him, To have brought it to pass? The thing was of such ad­miration, and attended with so many diffi­culties.

And the vision was; The Wonder which made Moses turn aside to see it; Not that the Bush Burned: for oftentimes Trees, in a violent wind, standing close together, have been known by rubbing and rushing together to fall on fire, and by many other occasions: but in that it Burned, and was not Burnt, Therein was the Mi­racle. Who ever saw Trees on fire, and not consume? who ever saw a forrest on fire a whole day, and the wood not burnt? Now, I say, This represented Christ so fitly, so oppertunely on this occasion, as could possibly be.

It may be you may say unto me, This was a great miracle, Obj. but I see no great [Page 301] matter in it for this occasion.

But though you see nothing, Ans. yet Moses saw enough in it to bear up his mind against all those weighty objections I before named.

You will say,Obj. it may be; 'Tis true, in the se­quel of the story God fitted Moses with mira­cles for to bring about this great work.

'Tis true,Ans. the Egyptians had ten miracles, and the Israelites Three, Exod. 4. and here Moses but One: but This One Miracle had such strength in it,Quest. that it perswaded Moses, The work was possi­ble. But wherein was the strength of this ar­gument unto Moses? Ans. Suppose I could not tell you, Suppose God had not Revealed it unto me: what would you do? But, Be not careful, God will Expound and Reveal it to us; He that taught Moses 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 stands open for all to draw water at, and men expound, every one as they understand: but the True Comment is a spring shut up,Cant. 4. 12 a fountain sealed; And truly, He that wrote the text, must give the interpreta­tion, or we shall never find it. But, be not care­ful, God will be merciful to us, not onely to shew us the vision, in the letter, but the mean­ing thereof; and it may be here is some one poor word that will give us light to find it.

It is here said, God appeared to him Out of the midst of the Bush; from this word [Ou [...],] we have a hint of the meaning: he appeared to [Page 302] him outwardly by a burning bush, but inwardly he taught him the meaning Out of it: All visions are Typical, and represent and intend some­thing equivalent to the outward representation, Having a Reach beyond the External Signe; leanding us to the Thing signified.

It is certain Christ [...]esus is He that all Visions tend to, HE is the substance of all the Types, Sha­dows, Sacrifices; HE is the business that the whole world was ever, and onely is About, or ever shall be; He hath been, is and shall be the busi­ness of all ages, in one kinde or other: they have been still busied in setting forth HIM to us, by all Means and by all Helps: All Prophesies tend to him, and all actions end in him.

But in what sense is he here set out,Quest. In this Vi­sion? Tis true, All actions are from him, and all tend to him, and end in him: but all representations are not fit, proper, nor useful for all occasions; in what sense therefore is this action or representation re­vealed in this place to Moses?

I Answer,Ans. In effect this Vision was the same that Iacobs was; the end of it was to encourage Moses in the work in hand: Christ Jesus is of­ten in Scripture compared to fire, The light of Israel shall be for a fire and his Holy One for a flame. Esa. 10. 17. It shall burn and devour his Briers and his Thorns in one day. He was, and is that Burning fire, that burns and consumes every thing, but not it self, as you know fire doth; Though it con­sumes every thing else, yet it cannot consume it self: nay, indeed I may say, Fire, it burns every [Page 303] thing, and consumes Nothing; for fire doth but separate 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 lost: Such a Fire, is Christ Jesus in this place, who changes and alters things according as he pleaseth: He it is that causes creatures to rise out of the Elements, and creates them of the Elements, and brings them All (at his plea­sure) back again: He Creates them, and saith when he pleases, not only, Return again ye sons of Men: Ps [...]. 90. 3. but to all Creatures, Return, Return.

And so thousands of thousands of millions of ceatures have been, and are daily Made of the same Elements, and having continued their Crea­tors pleasure, they must dissolve & return whence they came, And out of That same matter, suc­cessively, 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 again arose; All things are in a continual change, Operation and Distillation; Even as you see, Water put into a glass, & put on the fire to still, Being close stopt, the vapors and the spirits ascend by heat, To the very Top, and the heat being allayed, they fall and descend again: Now observe, There is a change made, but there is nothing lost; for being close stopt, nothing could go out of the glass: Even so, Things are Altered & Chan­ged by Christ Jesus; He makes Creatures of the Elements, they Ascend and Descend, but he con­sumes [Page 304] nothing; for, Whether should they go? They cannot go out of the world; And no­thing They cannot be made, but by God him­self; for, All the creatures cannot bring the least Gnat to nothing; This is an undeniable Maxime▪ There is required the same power to Annihilate it, as there was to Create it, All the Kings in the earth cannot bring One creature to no­thing: if they should burn this body of mine to ashes, and scatter the ashes in the air, or cast them into the River; Yet, there is nothing lost of me, but onely every Element hath its part, to which it Returns.

Now I say, Christ Jesus is this FIRE, It is He that burns the Bush, Job 38. 14 but consumes it not: It is He (as Iob saith) 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 last gave it, that stands, till you destroy it, and give it another: So doth Jesus Christ, of one and the same Elements, doth he make and unmake and remake daily, new forms, and new impressions: and that impression it last had, That stands, Till he cause 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 should weigh the heavens and the earth now, as he did at the making thereof, For the Scripture saith, He measured the waters in the Hollow of his Hand, and compre­hended The dust of the Earth in a measure, and weighed The Mountains in Scales and The Hills [Page 305] in a Ballance. I say, it would be found That Nothing were lost; For all he hath Created and Raised, Made and Unmade, Altered and chan­ged All the whole world, as he doth continu­ally, having raised thereout, such infinite mil­lions of thousands of men, beasts, trees, &c. and is still in changing and making them New, and Un­making them again; yet, I say, If He Weigh the whole matter of Heaven and Earth, of which they are made, they would not weigh One Grain, less or more, then at the first Creation. I say,

It is He that weighs the mountains in scales, Isa. 40. 12. and the hills in a ballance: It is He that measures the waters in the hollow of his hand: It is He that Spans the heavens, and Measures the earth: he it is that alters all things, And metes out his work­manship out of the four Elements, and yet pre­serveth the substance thereof, so that nothing is lost:Rev. 21. 5. Behold, I make all things new, Rev. 21. yet he consumes nothing; They all shall wax old as doth a garment; and as a vesture shalt thou change them, Heb. 1. 11, 12. and they shall be changed: And who is it That doth all this, but onely Jesus Christ the Son of the Father? who works all things, accord­ing to the minde of his father: who is always Changing, always Renewing: There is not one Creature, be it never so glorious, be it never so solid, but it is still In changing: no creature is One and the same, not one minute; onely God is One, God is the Same; there is no house, no wall, no stone, no man, no Angel, no Arch-angel, [Page 306] no Cherubim, no Seraphim, but is still in motion, it is still changing: Onely Thou, O Lord God, Blessed for ever, Thou alterest not, nor changest not, Thy years are the same, Psa. 102. 26. 27. They shall perish, but thou s [...]alt indure, They all shall wax old and change as a garment, and they shall be changed, but thou art the same, and thy years shall have no end. Though some be so durable that they move not, nor change not, in our apprehension, yet they do: As you know the Dial is in continual motion, though you perceive it not: so, Though to your weakness they are insensibly moved, yet there cannot be, Any thing at Rest and Un­changable but onely God Almighty.

Now then Moses (unto whom God spake in this Sacramental Vision) he saw what was the Meaning, the Substance thereof: tis as if the Lord should say, Moses as thou seest me Ex­ternally Burn This Bush, and consume it not; the same am I in thee, and in All things else: And if I be So Present, In every thing, and with eve­ry thing, what needest thou to fear? what need­est thou to fear thine own inability? what needest thou to fear Pharaohs hard-heartedness? what needest thou to fear, the Peoples believing and obeying thee? If I be with thee, and with them, what needest thou doubt of any thing? though thou seest things cross and thwart, and contradict one another, and that the confusion of things confounds thine understanding, yet be sure I am with them, and in them, and I order all; and to me, all things work harmoniously: though to [Page 307] thee cross and contradictory, yet all effect and bring about my Ends: they can do nothing, but what is agreeable to my will; for they are all led by one spirit: Eph. 4 3. they all to me do keep the unity of the Spirit in the bond of peace; with me, Even all Contradistories, Coincide, And so far forth as thou canst see and believe this, they all shall do the Same to thee.

Beloved, you know, these my two hands are moved by the same spirit in me, and the same soul moves all the members of my body; and think you will one member hurt another? No: will my hand smite or pierce any member to hurt it? No surely: and if it do, yet it is to bet­ter its condition; though for the present it may hurt, and wound, and make it smart, yet it is not to Hurt it, but for its greater good: So say I, In the world, what can happen, or fall out to hurt us, or displease us? Truly nothing at all, If we were but come to this that we could but keep the unity of the Spirit, Eph. 4. 3. in the bond of peace: If we did But Behold ONE Spirit moving and ruling through the whole earth: And if we did but see that He is the cause of all Wars and Tumults; and that He stirs up their spirits (for what End, is best known to himself) and thought we see such varieties and changes in the world, yet in him, and to him all things Coincide, Even those things that are contradictories to us; even all changes, and oppositions, and contentions, and clash­ings in the world, all in him Coincide; That is, all things to him are in agreement, in an Harmony [Page 308] and work to his Almighty praise, to the Highest to the utmost that can be. Yet, in regard of men, he may be dishonoured; but in himself, and by himself He Works out His own praise in all contrarieties; Because Really and in truth No­thing contradicts his will; but if it do, His re­vealed will, yet, He makes every act in the crea­ture, be it good or evil, to contribute to his praise.

And he whom God hath been pleased to shew this vision to, which he here shewed to Moses, and the interpretation thereof, he sees it so; and his will and Gods clash not, but Harmonize and coincide; Gods actings, and their wills agree; these Blessed Souls, They cannot finde fault with any thing,Mar. 7. 37. but subscribe that He hath done all things well: How then can this man distrust or murmure against God, in whatever falls out? be­cause he sees God doing all,Ps. 62. 11. he sees one Spirit moves all, acts all; but, so far forth as men are Drowned in the Letter of this Vision, they see none of all this; They onely look upon it, As a wonderful thing, that God did thousands of years since, and so take it as an History; or according to their utmost interpretation, viz. That God in the midst of the Afflictions of the Church, yet he preserved them, even as in the ve [...]s [...]re; though Pharaoh oppressed them, and Egypt was as a furnace to the Israelites, in which God kept them, and brought them out of it: which in­terpretation I condemn not: but I think there is more held forth: for God bid Moses tell the [Page 309] Israelites, Exo. 3. 14. I AM had sent him; He that was the Substance and Being of all things; the worker and orderer of all things in heaven and earth: But so far as men see not this, When they hear of wars, and rumours of wars, and Nation rising a­gainst Nation, Mat. 24. 6. they tremble, and they fear, and are at their wits end, not knowing they are all led by the same spirit himself is; when as those who see the Almighty thus working, ordering and filling all creatures; yea, Burning and Changing, Melting and reducing the Ele­ments from one form and shape to another; so that they see one generation come, and another go; These men, they go on, in an holy Sereni­ty and Tranquillity of minde, knowing there shall not an hair of their head perish without their Fa­thers pleasure and ordering, Luk. 21. 18 Beholding his wis­dom, and power, and goodness in all things, in all turnings and tumblings, and overturnings, Ha­ving Cast all their care upon him: for they know He takes care of them, 1 Pet. 5. 7. and infinitely beyond what they could do for themselves: Therefore, they Repose themselves sweetly upon his will and dis­posing: which condition they prize above all earthly enjoyments, yea more then a thousand natural lives, if they had so many: for, They have forsaken Houses, Lands, Wives, Children, &c. and all for Him; and in him they enjoy and possess a hundred-fold instead thereof, even in this life:Mar. 10. 30 If they have them, they enjoy God in them, and through them: and though they want all, yet they have God instead of all, [Page 310] who is to them more worth then all.

But others not being able to Hear or Bear these things, being not yet come to be, either Fathers or Yong-men in Christ, living still in the Letter, and in Shadows: whom indeed these fa­thers in Christ pity and pray for,1 Cor. 9. 22 and their Bowels yern for them, and such is their strength that they are fain to become weak to the weak, and all to all: not that they shall gain all, but that they may gain some: for some are like the E­gyptians here spoken of, that not all the precepts or examples, nor all the Plagues in the world will convince them; They will not take know­ledge, That they are Acted and Guided by an unseen hand and power; They see not, that the whole Universe is guided by One Spirit; But they think that there is one Spirit in the En­glish, and another in the French, another in the Spaniard, and another in the Dutch, another in the Turks; one in Europe, another in Asia, an­other in Affrica, and another in America: but be assured, As to the carrying on of the affairs and designs of God in the world, One and the same Spirit rules in all:1 Cor. 12. 6 And though there are divers and contrary operations, yet all is by the same Spirit, Eph. 1. 11. it is God that worketh all in all: and though they be never so far asunder, yet all act by the same Spirit.

As in my body, whats further asunder then my head and my foot? yet the same soul in both: and know, that this One soul within me, hath as great a care of the lowest member as of the [Page 311] highest: And so in the world, though Almigh­ty God hath set some in a high condition, and some in a low; yet know He Guides all; He takes care (whatever thou thinkest) that the Higher Members, and more Exalted and Im­powred, shall not oppress the lower (no further then he in his wisdom thinks meet) He it is, that lets one man finde favour in this mans eyes, and another not: This, (as other actions) all along, are ascribed to him: He gave them favour, and he hardened the heart of Pharaoh; 2 Sam. 16. 10. and He bid Shimei cur [...]e David, and the like. Be assured (whatever clashing and dashing thou observest in the world, So, (as to thy thinking) all will come to Nought and Miscarry, yet be assured He it is that keeps all, Guides all, from dashing one a­gainst another (but so far as his wisdom will have it so) and it must be so, for the accom­plishment of his most holy ends.

O therefore, let Vain man (and his igno­rance, Nay his wisdom, and his will) stoop, yea stoop to the very dust before him, and leave all to him, and be afraid To Censure His doings; or to say, 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: Oh! let him be cut off: Oh! Belo­ved, know, God Almighty is a God of Infinite wisdom; and art thou wiser then he? must it needs be as thou conceivest? no, no, you are deceived; submit your judgements to him; Ex­pand and give up your selves, and all you are and [Page 312] have, to his Wisdom and Soveraignity, and do not once dare to oppose that Infinite, Infinite Wisdom of God, in comparison of whose wis­dom, all the wisdom of all men and Angels put together is but folly before him. He chargeth his Angels with folly,Job 4. 18. Ch. 15. 15. and the Heavens are unclean in his sight: what art thou then, Poor Crawling worm, to lift up thy self in his presence?

But,Heb 11. 24. thus to see God Doing all, This is that Moses saw by the eye of faith in this Burning Bush: It is He, that Overturns the world; It is He that burns every Creature; New-forms, and New-shapes The whole Universe; He is that Great Potter, that makes, destroys and Re-makes at his pleasure, what vessels he pleaseth: He ma­keth vessels of honour and dishonour; Rom. 9. 21 He alters and changes every Creature, New-moulds and New-makes all, and yet he destroys nothing. And know this, and set to thy seal, that whatever He doth, He cannot but do all things well, su­perlatively well;Mar. 7. 37. so well, as it cannot be better. And hereby, the Lord will also, set His seal to this soul, so that He and It, are so joyned toge­ther and made One, that they will never part.

But he that looks upon the bare vision, in the bare letter, he cannot see these things: What is it to him, that Moses saw the vision? That is gone and past: But, dost thou see what Moses saw? Dost thou see all acted, altered and changed by him? Dost thou see Him alone doing all? That it is He that Vn-makes and New-makes? That it is He that makes men yong, [Page 313] and makes men Old? That it is He, that bring­eth to the grave, Ps. 90. 3. and turneth man to destruction, and saith, at his pleasure, return again ye sons of men? That it is He that maketh and formeth man, and all Creatures, and bringeth them back again to their first principles; and thereof Creates, Rai­seth and re-makes new Creatures? Dost thou Thus see, That the whole Universe is but a Bo­dy, acted and guided by one soul, by one spirit? And that it is nothing else but a Carcase moved and led up and down by one spirit? And that He is the substance of all and of every Creature; the meanest, the smallest, the vilest, as well as of the most glorious? Dost thou see HIM in the midst of all this changing and tumbling up and down? That it is He, that destroys and preserves all things; Unmakes & Re-makes as the Potter doth, and yet, the clay is the same, but that it is he which is still producing new forms? Dost thou see that it is He that doth all these things? that it is He that preserves all, and weighs all? so that nothing is lost.

For did not he Preserve all entire in them­selves, every element in its Property and Na­ture, and keep them within their own bounds, (which is His Excelling glory) they would pre­sently devour and Overcome one another. Fire, if it did predominate, & were not bounded, it would turn all things into Fire, it would make all things like it self. And so of Water, it would turn all to Water, and so of the rest. But he hath set them their bounds, which they cannot pass; hi­therto [Page 314] shalt thou come, and no further; and here shall thy proud waves be stayed. Job 38. 11 So that he keeps all things Entire, in their own Element, and e­very thing in its Proper place. And in all this change or alteration and tumbling of the elements together, Herein is His power seen, That there is nothing lost, nor diminished. Dost thou see all this?Psal. 93. 1. and that it is He that ruleth the Nati­ons, and that it is He alone that reigneth; and that HE commandeth and ordereth the affairs of Princes & all Nations, and that all the Kings of the earth are in his hands?Psa. 31. 15 My times are onely in thine hand, saith David: And know, though thou thinkest, That Kings and Rulers, and others walk according to their Own wills, and contrary to thine, and thou art therefore offended: yet know, They all walk according to my will and pleasure, saith God; and though thou and they think otherwise, and though they have no such purpose, to obey my will, but to please them­selves, and fulfil their own wills, and not mine; yet I have them so in my hand, that they shall all in the end serve to my praise & glory; yea, even in that they think they serve themselves, and their own ends: Poor Ignorant souls! A­las, when as they glory and pride themselves in their great pomp, attendance and command; and think that it is They that Rule, when as they see not, Psal. 66. 7.Psal. 66. 7. that it is He that ruleth by his power for ever and ever. And Dan. 4. 17.Dan. 4. 17. The most High ruleth in the Kingdoms of men: He it is alone, that doth whatsoever He will, and [Page 315] not they wil, He sendeth the sword, & giveth it a Commission; Jer. 24. 12 The Sword never awakes Till he say,Zac. 3. 7. awake O sword: And tis said of our Saviour, That he came to bring peace unto men, Luk. 2. 14.Luk. 2. 14. Peace on earth, and good will towards men: And yet our Saviour saith again, Matth. 10. 34.Mat. 10. 34, 35. I come not to send peace but a sword: and vers. 35. I am come to set a man against his father, and the daughter against her mother; and the daughter in Law against her mother in Law▪ &c. what strange contradictions are here? What flesh and blood can reconcile these Scriptures? yet both very true.

Again,Phil. 3. 21. dost thou see, That it is he that shall change these our vile bodies, and make them like the glorious body of Iesus Christ? Phil. 3. 21. Jesus Christ will purifie tho [...] that cleave to him, and purifie them like unto himself. Fire, I told you, never rests working and purifying, till it hath brought All things to be as pure as it self:1 Joh. 3. 3. So, That Divine Fire Jesus Christ, will never leave purifying and cleansing His people, till he bring them to be Purer and Purer, Isa. 10. 17. & 9. 18. Finer and Finer, till they be all made pure,Mar. 9. 49. As himself is pure: He who is called often [Fire] in Scripture, as Mar. 9. 49. He will purifie the impure from the pure, the dross from the gold; The light of Israel shall be for a fire, and his holy one for a flame, and he shall burn and devour his bryers and thorns in one day; All wickedness shall be before him like the Thorns of a forrest before the fire, and shall not be able to stand before Him; It shall All, [Page 316] be burnt up, and nothing remain thereof: as it came of nothing, so it shall return to nothing: And this Christ will do, not at once, but by de­grees; as Fire makes not a thing at first, as hot as it self, but by degrees: but it wil not rest nor cease till it hath;Heb. 12. 29. Heb. 12. 29. Our God is a consuming fire: Wickedness, nor any impurity, shall not be able to stand before this consuming fire; no more then thorns and stubble before devouring fire: but by degrees he will purifie us throughout, in bodies, souls and spirits: All the works of man (as of man) shall be burnt up, and he shall suffer loss, but himself shall be saved, yet so as by fire: as the Apostle saith, 1 Cor. 3. 15.1 Cor. 3. 15. For the fire shall try e­very mans work, of what sort it is: Therefore, I say take heed of Standing Up before this fire; If thou ar [...] not [...] [...]own beforehand, this [...]e will burn thee down to ashes. Do not quench the motions of the Spirit in you,1 Thess. 5. 19. do not strangle them in the birth, as Pharaoh commanded the Hebrew Midwives; To strangle the Male­children of the Israelites in the birth, Exod. 1.Exo. 1. 18. 18. But, let this Fire have its Perfect work; as the Apostle Iames [...]am. 1. 4. saith of Patience; Expand▪ and give up your selves to Him: Let him work his will in you, give him leave to burn up your dross, That you may be brought nearer and near­er to him, and be made more like unto him, that ye may more fully enjoy him; That so at length ye may be Swallowed up and Emptied into him; Even into that Ocean whence ye came, as all the small rivolets which come from the Sea, Eccl. 1. 7. [Page 317] never rest till they return into the Sea: And let us continually Magnifie the infinite goodness of Almighty God, who of his Meer mercy will so far Humble himself,Mal. 3. 3. to sit as a refiner over his work, and never ceaseth, but is always Purify­ing, Clarifying and Refining, from one degree of purity to another, till we come to be like unto his own Dear Son Jesus Christ; and all our dross so separated, till we be made all pure sil­ver; and pure gold: and that all our chaff may be removed,Mat. 3. 12. till we become pure wheat, and fit to be gathered into our Lords Garner: Even till we be Clarified, Rarified and Glorified: even like unto the Precious and Glorious body of Jesus Christ himself, who is blessed for ever and ever. Amen.

TRUE and DIVINE EXORCISM, OR THE DEVIL CON-JURED BY IESVS CHRIT.
The Substance of several Sermons preached at Kensington Publique meeting-place.

MARK I▪ [...]5, 26.

And Iesus rebuked him, saying, hold thy peace, and come out of him.

And when the unclean spirit had torn him, and cryed with a loud voyce, he came out of him.

AS the holy Apostle Paul divides a man into body, 1 Thes. 5. 23. soul, and spirit, so do I this present Text; the body is the history according to the letter; the soul is such moral observations as arise and are deduced from the letter and history; the SPIRIT is such [Page 319] heavenly instructions, and divine documents, as rightly applyed, may be fitly termed, The Mar­row and Quintesscence of the Word of God.

The History, according to the letter, is so plain, that he that runs may read and understand it,Hab. 2. 2. and so needs no explanation; and therefore I intend to collect the moral observations: And,

1. From the place where this [...], This man with an unclean spirit was, in the Synogogue at Capernaum: We from hence are taught, That no place can secure from an unclean spirit; 'tis not a Church, Chancel, Communion-Table, or Pulpit; no Bishop, or rigid Chancellor, or stout Arch­deacon, nor yet any Politick Official, can with all their wit, wealth or power, excommunicate him, or drive him out, when he hath once en­tred in: He appeared among the Sons of God, Job 1. 6.Job 1. 6. He stood at Ioshuah the High Priests right hand, Zech. 3. 1. Zech. 3. 1. nay into Heaven it self, and Paradise he intruded: therefore we should, as our Saviour saith, Beware even of Men, Such men as are of His spirit, Unclean; they will de­liver yon up to their counsels, Mat. 10. 17.Mat. 10. 17. And the Apostle hath it, Phil. 3. 2.Phil. [...]2. Beware of dogs, That is, beware of men of proud, cruel, fierce and dogged spirits. And then,

2. As no place can secure us from Others, Evil Men or Devils without us; So, nor can none of us assure our selves that we are what we should be; If Templum Domini, If the Jews crying out, The Temple of the Lord, would have serv'd the turn, Ier. 7. 4.Ier 7. 4. but that did not▪ though [Page 320] they rested secure, and blest themselves in it: So also do we now in the Outward Baptism; so in the Outward receiving of the Ordinance of the Lords Supper, and also in the outward pro­fession of Christianity, &c. Sed ista omnia folia sunt, but all these are but leaves, but 'tis the fruit God looks after: For though no tree that bears fruit, but hath leaves, yet Wo to those Trees which bear nothing but leaves. Then,

3. From the Devil his confessing Christ, we learn, That though, as Paul saith, Ore fit con­fessio, with the mouth confession is made, Rom. 10. 10.Rom. 10. 10. yet that is nothing without the other, except the heart believes unto salvation; for that con­fession is vain, which is void of faith, saith Ful­gentius.

4. Observe, For all the uncleaneness & strong possession of this unclean spirit, as soon as our Sa­viour speaks (for he spoke a s one Having Autho­rity, and not as the Scribes) 'twas a destruction to him, for he cryes out, [...], Art thou come to destroy, or to torment us? Luk. 8. 28.Luk. 8. 28. the Scribes and Pharisees might have preach'd long enough ere this Devil would have Roared: For as some go not out, but by fasting and prayer, Mat. 17. 21.Mat. 17. 21. so some unclean spirits wil not stir out of men, but by powerful preaching, which is Christ coming Himself with power, and casting them out: And,

5. From this Renting the poor man, we learn how furious and raging his malice is to man; Tearing and renting Them whom he may not, [Page 321] cannot longer possess: The Dragon never watch'd the Woman so narrowly, as when near­est her time of deliverance, Rev. 12. 4.Rev. 12. 4. So Phara­oh pursued the Isralites most eagerly, when de­parting his land. And the Prophet Isaiah saith, For unto us a Child is born and a Son given, Isa. 9. 6.Isa. 9. 6. but immediately before he saith, That every battle of the warriour is with noyse, and garments tumbling in blood; and this shall be with burning & devouring fire. And 'tis true what our Saviour spoke,Mat. 10. 34 I came to send fire on the earth; and, I came not to send peace, but a sword, &c. And,

6. In that our Saviour would not, did not hear the Prayers of the unclean spirit, though implicitly here, as explicitly Chap. 5. 6. 'tis said,Mar. 5. 6, 7. he wor [...]hipt him; & v. 17. adjured him, & v. 10. much besought him. You will say to me, 'Tis nowonder;' Iwas a Devil that prayed; and so I say too, 'tis no won­der we are not heard when we pray; for (if we be Evil and unregenerate men) 'tis the Devil in us that prays. Proclus tells us in his Tract called [ [...]] of the Athenians, that they had a strange way in pleasing themselves by Anti­phrastical expressions, as by calling things and persons by their contraries; as to call their com­mon Hangman▪ the Lover or Friend of the peo­ple; the Grave, and House; a Prison, or Dungeon, a Place; Vinegar, Sweetness; Dirt, Chrystall; Gall, Honey.

So men may spice this Cake, and sauce this Dish, and please themselves as they will with the [...] own prayers and dutyes; they may as 'tis [Page 322] Isa. 5. 20.Isa. 5. 20. call sweet, sowr; good evil; darkness, light, &c. But wo be to them (saith the Prophet there) for that which is highly esteemed among men, is in Gods sight an abomination. And for cer­tain, if we will take Christs Word in this parti­cular, Luk. 11. 23.Luk. 11. 23. He that is not with me, is against me; and he that gathereth not with me, scattereth abroad: The Application is easy; Onely a Question is to be resolved.

Seeing,Quest. as Ioh. 9. 31.Joh. 9. 31. God heareth not sinners; and the Prophet David saith, If I incline my heart to wickedness, Ps. 66. 18. the Lord will not hear my pray­ers: then how shall that man do, that is yet in his sins? pray he cannot, may not; if he should, no hopes hath he to be heard; nay as Solomon hath it, The prayer of the wicked is an abomination to the Lord, Prov. 15. 8.Pro. 15. 8.

Augustine on Iohn 9. saith, If God should not, would not hear sinners, Answ. in vain had the Publican said, Lord be merciful to me a sinner: And Chry­sostom upon that place, Mat. 7. 7, 8.Mat. 7. 7, 8 To him that asketh shall be given, &c. Every one, saith he, whether just or unjust, shall receive, if he, or when he shall pray or ask really by Christ and in Christ: And therefore there are two things to be considered in the sinner:

  • 1. The sin it self.
  • 2. The purpose and intention of him that commits it.

Now for certain 'tis, That God is so propense [Page 323] to mercy and forgiveness, and he sees not as man sees;Mat. 12. 20 that according to his Word, smok­ing flax he will not quench, if there be a smoke; if but true desires wrought by Jesus Christ: but if it smoke not, 'tis dangerous; and then, I say, nothing is absolutely & undequa▪ evil, but sin; nor any thing perfectly good, but God. It's good therefore men should try their prayers, whether of the flesh or spirit. Too many (though they pray, yet there is no smoke, no fire from heaven to kindle their sacrifices,) they seek themselves, not the things of Christ, Phil. 2. 21.Phil. 2. 21. Our prayers should be for our selves & outward things, as the morning dew, wch doth ascend and vanish: Dwel not upon those Petitions, insist not long on them but cut them off short, and say, Father, if thou wilt; yet not my wil▪ but thine be done, Luk. 22. 42.Luk. 22. 42. And as Grego. saith, What God hath not predetermined to grant, cannot by prayer be obtained; & there­fore be very tender of urging God much in that case: Nay though many times God doth defer to give presently, what yet he may intend to give; as the Apostle confesseth, 2 Cor. 12.2 Cor. I 2. I be­sought the Lord thrice, and obtained his request then: Yet as Augustine on Psal. 53. v. 4.Psal. 53. 4. Let not the sick depart from the Physician but wait his time and opportunity; nor let him counsel his Physician, nor direct or prescribe him: but let him wait on him, and wait in patience, both for what, and when he will grant. To proceed:

7. In that Christ, [...], rebuked him, it shews to us, That Christ is stronger then the Devil. [Page 324] Although some places of Scripture seem to contradict this;Quest. As in the fall of Adam all dyed, The Devil prevailed over the seed of the Wo­man: And by the confession of Christ, This is the hour and the power of darkness, Luk. 22. 25.Luk. 22. 53. and though Satan be called the Prince of the Air That rules, &c. And lastly, from that place, Luk. 13. 23, 24.Luk. 13. 23, 24. Few there are that shall be saved. The Devil in all this seems to have more power then Christ.

But 'tis said again,Answ. Ioh. 19. 11.Joh. 19. 11. Thou couldst have no power over me, except 'twas given thee: And for those seeming contrarieties in the fore­named places; First; though it is said, As in Adam all dye, 1 Cor. 15. 22. yet it's said, in Christ shall all be made alive; Now he is of more might that re­vives a man, then he who onely kils hi [...]. For the second, This is the Hour; but that's but a short time to rule in: what's an hour to a year, or to eternity? And thirdly, though Satan be called the Prince of the Air, Ephes. 2. 2 yet there's a limita­tion; and though he rules, Onely he now rules; 'tis but for a short time; and not absolutely nei­ther, but onely permissively. And for the last; Few there are that shall be saved: that is not said positively, but by way of Interrogation onely: for Peter asked our Saviour, Are there few that shall be saved? by way of question onely: And for the further manifesting of this truth; though Satan be fortis armatus, Luk. 11. 21.Luk. 11. 21. The strong man armed: yet our Saviour is fortior superve­niens, A stronger then He coming upon him, ver. [Page 325] 22. And though Iob speaks of a Behemoth and Leviathan [...] yet he also mentions a hook for his nostril: though Peter in his Epistle speaks, that the Devil goes about as a Roaring Lion, 1 Pet. 5. 8. seeking whom he may devour: yet we know, that Vicit Leo de Tribu Iudae, the Lion of the Tribe of Iu­dah hath conquered: And though Iohn in his Revelation, styles him the Old Dragon; yet the Prophet David saith plainly,Ps. 91. 13. That thou shalt go upon the Lion, and tread upon the Dragon, Psal. 91. 13.

And that Our great God, and Our Saviour may have their due, know for certain, and believe it, that all Power, all Might, all Strengh, all Dominion and Omnipotency, are all His, Absolute­ly and solely, so that no creature share; with him in the least: and therefore those distinctions of the will of God,

1. Antecedent.Of the Sign, and Of his Beneplacit.
2. Consequent.

As also of hisRevealed and Secret,Permissive and Operative,Wills.

Are no other but Subterfuges of ignorance, and so confessed by the Authors and Inventors themselves: and yet withal, I do profess my de­testation with Augustine, to say that God is the Author of evil: for it is impossible, that Entity [Page 326] should be Non-Entity, for such is all evil.

And yet I say, that Coincidence of Contraries, nay of Contradictories, which in any created na­ture are impossible, may be, and are in God: as wisdom in him is said to be,Wisd. 7. 22.

1. Stable.One; yet
2. MoveableManifold.

Yet, in Psal. 139. 12.Psal. 139. 12. The light and the dark­ness to him are both alike: and All Actions are [...] to him, though not the Evil, or [...] He it is Alone. That [...] the [...] slay, Isa. 54. 16.Isa. 54. 16. So of Cain a­gainst Abel; and Giants of the old world against Noah▪ Philisti [...]s against Isaac; Esau against Iacob; Pharaoh against the Israelites; Magicians against Moses; the Tempter against Christ; Si­mon Magus against Simon Peter; Gentiles against Believers; Antichrist and Christ: Thus through­out the whole Creation, Good is set against Evil Life against death; and so are the sinners against the godly: So look upon all the works of the most High, and there are two and two, One against A­nother, Ecclus. 33. 16.Ecclus. 33 16. And therefore, Further know this, we must not measure Eternity by temporary Moments: I confess, I have been a man almost fifty years longer then when I was born: and never a one that now hears me, but is a week elder then he was this day seventhnight; but God hath not been God One Hour longer, [Page 327] then when the world was first made, Almost six thousand years yet ago. I grant, that here in the Kingdom of Matter (as I may call it,) During the Hour and Power of darkness, Luk. 22. 53.Luk. 22. 53. There may be some contest, some Prevalence. Moses hands may flag, and the Amalekites pre­vail, Exod. 17. 11.Exod. 17. 11. but what is that to God? Neither hath Place any proportion to the Im­mensity of our God; nor Time to his infinity: And further, to the clearing this question, Vter fortior, whether is the stronger? I say, as St. Paul, 2 Cor. 13. 3.2 Cor. 13. 3. if ye seek an experim [...]nt, take this for a scantling: never did our Saviour Christ Command any Unclean spirit, but He O­beyed, when commanded, but he trembled before commanded, knowing the power of Christ to be above himself: Look into, and search the Scri­ptures, and it will plainly appear so.

But if any shal further object, & say,Object. Si scirent etiam rabidi sculpsisse Leones; If Lions should turn Limners, the Devil then would draw a large story, and shew manifold Examples of his power and strength: He knows how many times Christ hath stood 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 let them Hear: How often God himself hath called to the Creatures for their Testimony when he suffered dishonour, when he like a dumb Devil in them, would not let them speak: What Miracles of blessings and judge­ments; [Page 328] And what stupendious acts of his power and providence Christ hath wrought in the earth; When yet The Vnclean spirit, as a blind Devil, would not let men see or perceive them; And did not the Devil by his Policy and Power, Sweep down The third part of the Stars of Hea­ven? Rev. 12. 4 What that? but the Third part of such who have been as STARS in the Pro­fession of Christ, yet are fallen from Their own Stedfastness, And what can be s [...]d to all this?

'Tis true,Quest. All this, and a thousand times more mischiefs hath he wrought: All this power hath He had, hath still, and will have over his own Vassal, the children of Unbelief: But, All these, Help as so many demonstrative arguments, to ex­emplifie the Infinite, Incomprehensible power of God: for All the power the Devil hath, is from God: for as the Apostle Paul hath it, There is no po [...]er but of God; the powers that are, are ordained of God, Rom. 13. 1.Rom. 13. 1.

Beloved, let not this pass, without our cir­cumspect and diligent consideration: Can there [...]e (think you) any power stronger or greater then Gods power? seeing all power is Essentially, Originally and Really in God, and flows from God: nor no power but of God; nay Every power is Under His; And what powers are, He consti­tutes, appoints, ordains, ordereth and limiteth, as he pleaseth, to his own will and pleasure, for judgements or mercies.

It was and is undeniably true, what Christ said to Pilate, boasting of, and abusing his power, [Page 329] Knowest thou not that I have power to crucifie thee: Joh. 19. 10. & have power to release thee? said Pilate: but Christ replyed, Thou couldst have no power, Ex­cept it was given thee from above: which implies, as if Christ should say, That Even, Thou Pilate, who Accountest and judgest thy self so great and powerful; why thou thy self art under Caesar; Thy Power is subject to His; and His, how great soever it be, is from God: nay further, though thou shouldst desire and Hunt after, or purchase, by bribes or favour, to be instated with judicial strength and power; yet it is for certain, Thou, even▪ Thou, couldest not obtain nor enjoy it: and I know for truth, what power thou now art intrusted 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 Pilate had over our Saviour, was given to him even by our Saviour himself.

And now, who can doubt whether is the stronger? When that the strength & power the Devil hath, is from God; and we know that God (though in himself infinite) yet is but finite­ly received in or by the Creature: And what proportion or measure the creature hath of power, God himself (who knows the capacity of his creatures) orders and distributes to them as much as he pleaseth: who can doubt whose ARSE­NAL & Magazine is better furnished: When all the Fiery Darts and Arrows of the Devil are from Gods Store-house? His quiver indeed may Rattle,Nah. 3. 2. and he may shoot out sharpe and bloody ar­rows, [Page 330] which wound and kill; yet 'tis Gods Hand that fills His Quiver, and 'tis Gods Power that sends and directs his arrows to the right mark, and he orders every dart, How deep it shall pierce.

In brief, as Isaiah saith, Isa. 26. 12.Isa. 26. 12 Thou, O Lord, hast wrought our works in us: so the Devil must confess, Even the worst, the blackest, saddest Devils must say, and acknowledge, that God is their life, without whom they could not live: God is their strength, without whom they could not move: God is their BEING, without whom they were nothing, and could not be at all. Be­loved, these are truths; But are ye able to bear them? take awaye [God] from the creature, & the creature is not: and therefore 'tis worthy our ob­servation, that there are very few or none, Evil Actions (as they are Actions) that are in Scripture attributed to Satan, that are not likewise ascri­bed to God, either for things External, or Inter­nal. Truly friends, I may not keep back any part of Gods counsel, for fear of the Iews, Al­though they be Angry at the preaching of these things. First, For External Actions; If we look upon Iob, Did the Sabeans come, and take away his Oxen, and slew his servants? and was that done by Satan, upon that Com­mission given to him? Iob 1. 12.Job 1. 12. All he hath is in thine hands: why, yet we know, it was God gave him that very Commission, who is the Lord of all Hosts; yet acted by Bands of Sabeans and Ar­mies of men. Did the Chaldeans set upon his Ca­mels, [Page 331] drove them away, and slew his servants? know,Ps. 18. 34. as David saith, The Lord teacheth my fin­gers to fight: And the mouth of the sword of the Chaldeans, could not bite, till God bad it: Did the fire burn up his sheep and his servant? yet we know, that it is the Lord God, Who raineth snares, fire and Brimstone, Psal 11. 6. and in that very History, [...] it is called Ignis Dei, The fire of God, Job 1. 16.Job 1. [...] Did a great wind come from the wilderness, and blew down the house and killed Iob [...] children? yet 'tis certain, He that is the Lord▪ Bringech the windes out of his treasure, Psal. 135. 7.Ps. 135. 7. & Iob saith, The Lord hath taken away, &c. Job 1. 21.Job 1. 21. But to come nearer yet; Did the Devils enter into the Girgasites swine, So that they ran headlong into the sea and were drowned? Mar. 5. 13. but yet they did not, could not enter into them, till Christ bade them go: no, no, He that sends, is greater then he that is sent, the Lord is above the servant; though the Devil may desire to do mischief, yet he cannot accomplish it, till he be authorized and impowred by God himself.

Now to come to spiritual Actions, and such as may seem to have a Near, and almost insepa­rable [...]ffinity with the worst sort of evil [Sin] for the other were but Medicines, Nocumenta Documenta, Nocuments are Documents: Did the Devil Harden Pharaohs heart? yet the Text saith plainly of God, I will harden Pharaobs heart? Exod. 7. 3.Exod. 7. 3. Obduration and hardness of heart is a grievous sin, and a Heavy punish­ment, yet God saith I will harden: Did the De­vil [Page 332] tempt Absalom to take his fathers Concu­bines? yet 2 Sam. 12. 11.2 Sam. 12. 11. (saith God,) I will raise up evil against thee out of thine own house: Yet again, Thou didst it secretly, but I will do this thing before all Israel: Did a Lying spirit, that is, (the Devil) Seduce Ahab, that he might go up, and fall at Ramoth-Gilead? yet it is recorded in the same place, Behold, the Lord hath put a lying spi­rit in the mouth of all these thy Prophets, saith Mi­caiah, 1 King. 22. 23.1 King. 22 23.

I will sum up all in HIM who is the sum of all, Christ Jesus: Ioh. 12. 40.Joh. 12. 40 who citing that of the Prophet Isaiah, Isa. 6. 10.Isa. 6. 10. where God commands to make the heart of this people fat, and shut their eyes, &c. Christ saith plainly, Ioh. 12. 40. HE hath blinded their eyes, and hardened their heart, that they should not see [...], nor be convert­ed: And (saith he) These things spake Isaias, when he had seen the glory of God, And then spake of him. So likewise did the Devil enter into Iu­das his heart, to betray his Lord, Luk. 22. 3. It was true, yet I will say, as Austin upon Psal. 61. towards the end of it, Malignus Iudas Traditor Christi: Maligni persecutores, &c. Iudas was wick­ed, who betrayed Christ; the Jews were wicked, who persecuted him with malice to death; all of them were impious, and miserable wretches to crucifie the Lord of life: And yet, Paul saith to the Romans, Rom. 8. 32.Rom. 8. 32. The FATHER [...] spared not his own Son, but delivered him up for us all, [...] tradidit, BETRAYED HIM: yet it was HIS FATHER; And Ephes. 5. 2.Eph. 5. 2. [Page 333] tradidit seipsum, And He gave up Himself, and yet Iudas He betrayed him

What shall we say herein? Dispone si potes, distingue sipotes; dispose and distinguish if thou canst: To that end, Let us then take the coun­sel of our Saviour, Let us give unto God the things that are Gods, and unto man, what is mans: let us ( [...]) with boldness, give unto God; as the SOLE, SUPREME Agent, The Glory of all Actions, of what nature or kind soever (as actions.)

As to the soul, The power and act of seeing, but of seeing doubly or dimly to the organ it useth: so God gives to the soul, the Act and power of Hearing, smelling, tasting, speaking, thinking, Going, and Doing, and the like: but for the Evil and viciousness of any, or all these, to the organ they use and imploy: In b [...]ief, Take this as the sum of all; let God have all the glory, honour and praise of all actions; they belong to him a­lone: but to our selves let us take shame and con­fusion, Baldness to every head, and shame upon all faces, Ezek. 7. 18.Ezek. 7. 18. Gods righteousness, in all these, is like the great mountains, and his [...]udgements are a great depth, Psal. 36. 6. Psal. 36. 6. like the mountains in­deed, Eternal, and Eternally mountains, though we climb never so long, never so high, They are still past finding out: and are like the great DEPTH, Depth still, though we sink never so low; and therefore Cusanus speaks learnedly to this point, Omnia creat Deus, etiam alterabilia, mutabilia, corruptibilia & contraria, &c. that is, [Page 334] God creates all things, alterable, changea­ble, corruptible, contrary; yet he created not Alteration, Changeableness, Corruption nor Contrariety: for seeing that he is HIM­SELF Entity Life and Substance, Essence, and Being, He doth not, cannot create Non-Entity Destruction, Death or Ruine, but Hee is A­lone BEING,. LIFE and SUB­STANCE.

And yet so it musts needs be; for God is the God of Order: 1 Cor. 14. 33. and order implyes plurality and diversity.

And then secondly, what harmony or mu­sick is made upon one string? or if it be a Mo­nochorde, yet there must be divers f [...]ets, and stops, and cliffs: In this case you know, The sweetest Harmony is made where there is the greatest discord, and Variety.

To go a step or two further: In that famous and memorable story of Ioseph; his Brethren, tis said, sold him to the Midianitish Mer­chants in their malice, and they into Egypt, where he was tempted by his Mistris, An act worse then the other: yet when he makes him­self afterwards known to his brethren, Gen. 45. 5.Gen. 45. 5. Ioseph saith plainly, Misit me Deus, &c. God sent me hither before you into Egypt; They did it, and God did it; they indirectly, God directly: yet Ioseph saith, it was not you, but God sent me before. So also in that act of Shimei, he was set on by the Devil to curse David, yet David saith, Let him alone, let him curse; the Lord hath [Page 335] sent Shimei, and bid him, To curse David, 2 Sam. 16. 11.2 Sam. 16. 11.

In all these actions, sin cleaves so near and fast to the Action, that Chrysostome in Tom. 1. upon the 45. Chapter of Genesis, cryes out, Vi­disti Ioseph? tolle malitiam fratrum ejus, tolle in­vidiam fratricidii, commentum, &c. simul abstu­leris omnia illa quibus Aegypti stetit incolumitas: hast thou seen Ioseph? take away the malice of his brethren, their envy, and their lye, you will then take away all those things whereon Egypts safety stood, and the interpretation of Pharaohs dreams, revealed by God himself to Ioseph. And Drexel. Heliotrop. lib. 5. cap. 8. saies fur­ther and clearly, Tolle Iudae avaritiam, Iudaeo­rum invidiam, simul abstuleris gen [...]is humanae ly­trum, Christi sanguinem & mortem: Take a­way Iudas Covetousness, and the Jews Envy and Malice, and you will take away the vertue and efficacy of the blood of Christ Jesus. Again, Tolle Diabolos, certamina, victoriae, praemia magna ex parte cessabunt: Do but take away Devils, and then spiritual conflicts and trials, victo­ries and conquests over temptations, nay, rewards for them, will also cease and end: these quotations out of the Primitive Fathers, I rather use for your help and good, then any way to strengthen truth, which needs not any humane assistance: but the weakness and child­ishness of men need all helps, that they may receive and digest such meat as is fit for strong men.

[Page 336] Beloved friends, were it not for Tyrants, where should we finde glorious Martyrs? The furious sire tries and distinguishes the gold from dross: From Contraries, every action seems necessary: tis God himself, by his Prophet Isaiah, that saith, I make peace, and create war, Isa. 44. 7.Isa. 44. 7.

Some may say,Object. This is hard, and seems im­possible to distinguish betwixt Actio and Culpa Actionis, the Action and the faultiness or sin­fulness of the Action.

True,Answ. it is so to us, impossible; but the word of God, Heb. 4. 12.Heb. 4. 12. is sharper then a two-edged sword, and divides betwixt the soul and the spirit, and is a discerner of the thoughts and secrets of the heart: so also, WE cannot divide the fire: yet the voyce and the word of the Lord divideth the flames of fire, Psal. 29. 7.Psal. 29. 7. his word and voyce divideth between the fire and the heat, [...]asil Hexam. Hom. 6. which to man is impossible: for as Basil speaks, Fire, Tis heat for the wicked, tis light for the just; so al­so it purifies gold, it consumes stubble; it softens wax, it hardens dirt.

From what hath been said, we may learn three things: First, HUMILITY towards God: Wo to him that striveth with his Maker, Isaiah 45. 7.Isa. 45. 7. He hath shewed thee, O man, what is good; and what doth the Lord require of thee? to walk humbly with thy God, Mic. 6. 8.Mic. 6. 8. You know,Luk. 1. 48. God did regard the humbleness of the Virgin Mary: as for the proud, He sends them empty away, beholds them afar off: if [Page 337] we be proud and haughty, and lifted up in our selves, he hath power enough; (for all power is in his hands) to bring us down: This is more for our benefit, then we are aware of, to be Emptied and laid Low in our selves, To be Children in our own esteem, Little in our own eyes, as God Commands and highly Commends. This fits us for His Heavenly Kingdom; And all that God requires of us, Is out of meer Love to us, and out of tender care for the Good of Man. There is not One of His Com­mandments but they are made more for mans good and Salvation then out of respect to Himself, as Eliphaz and Elihu confessed, Job 22. 23.Job 22. 23 A wise man may be Profitable to Himself but not to God? Is it any Pleasure to the Almighty that thou Art Righteous? Is it Gain to Him that thou makest thy ways Perfect? and again,Job 35. 6, 7. Iob 35. 6, 7. If thou sinnest, what canst thou do against Him? or if thy Transgres­sions be multiplied, what doest thou unto Him? Or, If thou be righteous what givest thou unto Him? Or what receiveth he of thine hand? Thy wicked­ness may Hurt a man, as thou Art, and thy righte­ousness may profit Him; But, what canst thou take away from God, or adde unto Him? cer­tainly nothing; He remaineth Perfect, Eter­nal, Vnchangable, Impassible, to Him nothing can be given or added, detracted or sub­tracted. If a man throw up a Heavy stone in­to the air it will return down again upon his own Head; we can make God neither Richer [Page 338] nor Poorer, Greater or Lesser, but He hath a care of Us and Our Good, He hath a hand always o­pen, Ready to give if we could but receive, He is Rich and free to all that call upon Him, And He requireth nothing at our Hands but onely this; That we quietly receive of Him, what he is willing to give.

Secondly, we may learn hence, confidence and trust in God; for he is stronger then all our ene­mies; though the hills should be moved, and those hills carried into the midst of the Sea; and though the seas roar, Ps. 46. 2, 3. and the heathen rage: yet God is mightier, and can curb and command the waves,Mar. 4. 39 and make A great calm: when the Na­tions are in a Hurly-burly, and they are like a tempes [...]uous sea, & as contrary winds ru [...]ing and fighting one against another: if J [...]sus Christ do but say to these troubles, Peace and be Still; they must obey, and become still and cal [...]: and therefore we should with David, check and correct our weakness and diffidence, Why art thou so cast down, O my soul? and why art thou so disquieted within me? still trust in God. Psal. 41. and 42.Ps. 41. 42. And indeed, as David saith, why should not we trust in him at all times? Our fa­thers trusted in thee, They hoped in thee, and thou didst deliver them, lb. 22. 4. Psal. 22. we should do and say as Paul, I know in whom I have trusted: and with Iob, though he kill me, yet will I trust in him: And therefore David exhorts, O trust in him at all times, all ye people; for he hath wrought deliverances for Iacob, and is terrible to the Kings of the earth.

[Page 339] Thirdly, hence we may learn Content, in all estates and conditions whatsoever: for nothing c [...]mes to us but by him, and from him; as Iob confesseth, when he rebuked his wife, Shall we receive good at the hands of God and not evil? Job 2. 10.Job 2. 10. why should we at any time murmure a­gainst him, in whatsoever he doth to us, when as, The judge of all the earth cannot but do right? Gen. 18. 25.Gen. 18. 25. And I have learned, saith the A­postle Paul, Phil. 4. 11 in what estate soever I am in, there­withal to be content: and the Prophet David, when he was afflicted and visited by Gods hand, Rested contented; I held my tongue (saith he) and said nothing; for I knew it was thy doing, Psa. 39.Psa. 39. 9. 9. Iob looked not so much in his affliction, upon the Sabeans or Chaldeans; Nor reviles, frets a­gainst the fire or the winds, but quiets Him­self, relies and trusts in the wisdom and love of his father: and looks upon all his sufferings as ordered and sent from God: The Lord hath gi­ven, and the Lord hath taken away, blessed be the name of the Lord, Job 1. 21.Job 1. 21.

To come now to another, Quest. and that is the last Observation from the soul of the Text, Why Christ rebuked him for speaking truth?

Mendacium erat; Answ. dicebat se scire quod nesciebat; it was a lye: He said he knew, what indeed He did not: Now here ariseth another Question:

Whether Christs Incarnation was known to the Devils or no?Quest.

'Tis certain,Answ. that they are full of know­ledge; [Page 340] for his very name is derived from knowing, [...], from [...], disco, quasi [...], doctus: so tis read, Acts 16. 16.Act. 16. 16 [...], a spirit of Divination or Knowledge: In brief, Nolebat hoc testimonium ab illis. Christ would not have any testimony from the Devil: He wanted no such Testimony, Hel­per or Upholder; therefore tis said Acts 16. 18.Act. 16. 18 [...], Paul rebuked the spirit of Divination in the like kind: so saith Austine, God would let the Devil know no more then what He pleased; that pleased God, which was fitting for the Devil, in lib. 9. c. 21. de civit. Dei. And further, Christ knew well, that the Devil spoke this to tempt him: for the Devil in all his actions hath an ill and indirect end. And lastly, the Doctrine of Christs 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 necessity of his knowledge of it: It was Balm for mankind, but of no vertue to the fal­len Angels.

These several Observations now gathered and confirmed, which I termed the Soul of the Text; I proceed on now to the Summity, the Height or Spirit of the Text: I would not have you wonder at the Definition, for the Scripture is frequent in this definition. To cause us to look further then the Letter.

And we may often find it so; Exod. 14.Exod. 14. we [Page 341] read of the Cloud, and the Red Sea; yet 1 Cor. 10. the Apostle calls them Baptism: So Exod. 17.Exod. 17. the Rock in Horeb; yet 1 Cor. 10. 4.1 Cor. 10. 4. That Rock was Christ: And Exod. 34. 33.Exod. 34. 33. we read of Moses Vail; yet 2 Cor. 3.2 Cor. 3. we find the A­postle applying it to the Vailing of the heart: Abraham had two sons, one by a bond-wo­man, another by a free-woman; yet Gal. 4. 24.Gal. 4. 24▪ we read, that these things were an Allegory: So in reading the History of our Saviour, to raise moral Instructions; as of his love to man­kind, readiness to help; of his power, mildness, obedience, patience and long-suffering, &c. this is to do as Moses did, Exod. 15. to sing songs un­to the Lord, and to render him praise. But this is not all; But, to mind the Spirit and life couched under the Vail and Curtain of the Let­ter, Viz.

The living bread which cometh down from Hea­ven, which will make us live for ever. To eat of Christs flesh and drink his blood is meat indeed and drink indeed. Moses brought not the Children of Israel into Canaan; therefore, as 1 Cor. 10. 11.1 Cor. 10. 11. All things happened to them in fi­gures, in types and shadows (As his face, so his words were) Vail'd: Joh. 6. So to us now, Till Christ be pleased to Reveal the Mystery of the Word, the Truth is hid and kept secret: For as 'tis said of our Saviour, Without a parable spoke he not unto them; but to his own Disciples He decla­red and opened every parable, Mark 4. 34.Mar. 4. 34. And as he spake nothing without a parable, So He did [Page 342] nothing without a parable; and therefore with­out controversie, [...], Great is the mystery, 1 Tim. 3. 16. And for this cause the Son of God was manifested, that he might Destroy the works of the Devil, 1 Tim. 3. 16. 1 Iohn 3. 8.1 Joh. 3. 8. And can we think there are no more Devils to be destroyed yet? yes sure; Quot Crimina▪ tot Daemonia, Yea, as many Devils, as sins.

'Tis true, that when our Saviour, Iohn 19. 30.Joh. 19. 30 cryed, Consummatum est; It is finished, There was no more to do; That is, No more▪ for the fulfilling of the Scriptures, vers. 28.Joh. 19. 28 No more for that individual flesh assumed of the Virgin Mary to suffer.

But yet there are [...], Rem­nants of Afflictions, for Paul to fill up in his flesh, Col. 1. 24.Col. 1. 24. So we also and the Rest of the members must bear, [...], the marks of the Lord Iesus in our bodies, Gal. 6. 16.Gal. 6. 16. And for certain, 'Tis better to feel compunction of spirit, and the crucifying the Old man in us, then to know onely those quaint, finical and neat definitions of it which men, by their wit and parts have drawn from the Letter, to please the ears and fancies of men; Making so many divisions and sub-divisions, to set forth the Wits of men, and not the Truth, so much used by ma­ny men. Know, a minutes feeling spiritually, is worth seven years speaking: To feel these things spiritually, Is to be a Door-keeper in the House of God; to talk of them, or onely to know them, Are but The Tabernacles of Meseck and [Page 343] the tents of Kedar. And therefore Jesus Christ, yesterday, and to day, and the same for ever, Heb. 13. 8.Heb. 13. 8 As to instance in some par­ticulars, whereby you may enlarge upon any o­ther.

1. Was Christ formed in the Virgins womb? 'tis true: so ought we to be as little Children, that Christ may be formed in us, Gal. 4. 35.Gal. 4 35 That we may become Nothing in our own eyes that so, He may be to us All, and in All.

2. Was that done by the Holy Ghost coming upon her, and by the power of the Most High over-shadowing her? so must our spiritual birth be; the Holy Ghost must overshadow and sanctifie us, and the power of the Most High convert us, and turns us from sin to newness of life.

3. Was Christ circumcised? so must we be circumcised in heart: For this is true Cir­cumcision, according to Gods own inter­pretarion, Deut. 10. 16.Deu. 10. 16. Circumcise there­fore the fore-skins of your hearts. Stephen complained of the Jews for want of this, O uncircumcised in hearts and ears! Acts 7. 51.Act▪ 7. 51. And Paul; saith, Rom. 2. 29. Cir­cumcision is that of the heart, in the spirit not in the Letter.

4. Did he grow in wisdom, and in stature, and in favour? Luk. 2. 52.Luk. 2. 52. so ought we to incre se with all the increase of God, and to grow from grace to grace, Col. 2. 19.Col. 2. 19.

[Page 344] 5. Did he dispute with the Doctors, and ca­ptivate their judgements, Convict their thoughts, and overthrow their reasonings, in the Temple? so must he do in us, bring every thought, though never so high, to the obedience of Christ, 2 Cor. 10. 5.2 Cor. 10. 5.

6. Did he heal the sick and diseased, give light to the blind, open the ears of the deaf, untie the tongues of the dumb, feed the hungry, preach, teach to pray, sigh, and groan, and weep, reprove with Authority? Was he hungry and thirsty, and went up and down doing good? Was He Arraigned and condemned under Pontius Pilate? did he dye, rise again, ascend into Heaven, and sit at the right hand of his Father? All these are true.

So let us in all these mind that these mighty works be done in our souls, that they be cured from the putrified sores of sin and lusts, Isa. 1. 6.Isa. 1. 6. and from our spiritual leprosie; and cry, O­pen thou, O Lord, mine eyes, that I sleep not the sleep of death, Psal. 13. 3.Ps. 13. 3. We should labour and pray that our understandings may be enlightned; that we may have The seeing eye, and Hearing ear, to confess and praise him with our tongues, that they may speak the language of Canaan; and say, Open thou my lips, and my mouth shall shew forth thy praise: Ps. 51. 15. And that we should hunger after righteousness, and be watchful in prayer; sigh, and groan, and weep for sins committed a­gainst [Page 345] God; Mine eyes gush out with tears, Psa. 119.Psa. 119. O that my head was a fountain of tears, that I might weep day and night, &c. Jer. 9. 1.Jer. 9. 1. Re­prove, and rebuke, and loath our selves, as Iob, I do abhor my self, Job 42. 6.Job 42. 6. Do good, e­specially to those of the houshold of faith: Con­demn, and accuse, and judge our selves; I cal­led mine own ways to account, saith David: I dye daily, saith the Apostle, 1 Cor. 15.1 Cor. 15. Christ rose again; Arise and stand up from the dead, and Christ shall give thee light, Eph. 4.Eph. 4. And so we should rise again to newness of life: If ye be ri­sen with Christ, seek the things that are above, Col. 3. 1.Col. 3. 1. He ascended, and so do we, when our con­versation is in Heaven: He sits at the right hand of his Father; All power is given unto me, Mat. 28. 18.Mat. 28. 18. Now I live (saith the Apostle) yet not I▪ but Christ in me. And Jesus Christ cast out Devils too: and so must we, cast out spirtiual wickedness in high places. Gal. 2. 20. All these are the works of Christ in us, and happy are we if we can truly say, This day are these Scriptures fulfilled in us.

But must our Saviour cast out Devils in us? what in me?Object. If an Angel should tell me so, I cannot believe it; and I would ask with the Virgin Mary, [...]; How can this thing be? Luk. 1. 34. Luk. 1. 34. If our Saviour himself should tell me, 'tis and must be so; and except I cast the Devils out of thee, thou canst not be saved; I should ask him, as Nicodemus did, [...]); How can it be, Ioh. 3. 4?Joh. 3. 4. For where is there any Devils in me, to be cast out?

[Page 346] Just so Peter said to our Saviour, Ioh. 13. 8.Joh. 13. 8. Thou shalt never wa [...]h my feet: Answ. but certainly, as our Saviour then told Peter, Except I wa [...]h thee thou hast no part in me: So in this case; except he cast out the Devils, they are in us still; for Beelzebub will not cast out Beelzebub.

But it may be, Here you wil say to me, as the Jews said to Christ, Iohn 7. 21.Joh. 7. 21. [...], Certainly thou h [...]st a Devil, To tell us such strange things, To make us believe that we are Possest.

For this purpose it will be necessary to see what the Devil is; for that which is here called [...], An unclean spirit in Luk. 4. 33.Luk. 4. 33. is called [...], that is, The Spirit of an unclean Devil.

Devils for substance are Angels; for quality Evil ones, or Angels of darkness. A man is in substance [a man] though Evil; and his Evilness of quality, doth not make him lame▪ or blind, or deformed. There are, secondly, many good An­gels, as our Saviour testifies, More then twelve Legions of Angels, Mat. 26. 33.Matt. 26. 33. And there are many bad Angels, My Name is Legion, for we are many. Mark 5. 9.Mar. 5. 9. Whereas 'tis said of both of them, that they are spirits; 'tis true, it taken comparatively, not positively or simply; for this word, spirit, hath divers Acceptions in Scriptu [...]e: As,

1. Spirit is taken for the Air; Ve-ruach: The Spirit of the Lord rested upon the waters, Gen 1. 2.Gen. 1. 2.

[Page 347] 2. 'Tis taken for the Wind; Ve-ruach: The East wind brought in the Locusts, Exod. 10. 13.Exod. 10. 13.

3. 'Tis taken for the spirit of life; All flesh died in which was Ruach, the spirit of life, Gen. 6. 17.Gen. 6. 17

4. For the immortal part of man: Ve-ruach; The spirit of man returns to God that gave it. Eccl. 12. 7.Eccl. 12. 7.

5. For the purpose and mind of man: Kol-ru­cho; A fool opens and speaks all his mind, or spi­rit, Prov. 25. 11.Prov. 25. 11.

6. For the influences of the spirit; As, I will take of the spirit that is in thee, and put it on them, Num. 11. 17.Numb. 11. 17.

1. So then, Devils are Angels, yet different from good Angels; Yet not in substance, power, strength, agility, or the like, but in that one accident of Evil: Therefore they are called Evil Angels, Psal. 78. 49.Ps. 78. 49. And Angels that sinned, 2 Pet. 2. 4.2 Pet. 2. 4 And, The Devils Angels, Mat. 25. 41.Mat. 25. 41. and Angels of Darkness. Good and evil Angels differ not then in substance, but in quality.

2. The Devils are spirits; who maketh his Angels spirits, Heb. 1. 7.Heb. 1. 7. And so in the words of my Text, The Unclean Spirit: But yet they are spirits comparatively or respectively not simply or positively; for so onely God is a Spirit, it is his peculiar Title, Iohn 4. 24.Joh. 4. 24. And as God is a Spirit, so he is called the Father of spirits, Heb. 12. 9.Heb. 12. 9

[Page 348] 3. They are Bodies, But not Natural or Ter­restrial, but Spiritual and Celestial, 1 Cor. 15. 40, 44.1 Cor. 15. 40. Non ut nos, yet have not bodies as we have. So speaks the Nycene Synod, Corpora multo tenuiora quam natura; But much more subtile bodies have they then we, not so gross and heavy as ours are, but more Aerial and sublime; so speak the Greek and Latine Father; for God is Onely Incor­poreal.

Yet know this, That, their Corporiety or Materiality hinders not the being of many in one place; As, a whole Legion in one person, Mark 5. 9.Mar. 5. 9. and seven Devils were cast out of Mary Magdalen; for the Penetra­tion of bodies spiritual, is not, As of bo­dies Terrestrial: For, As the light of many Candles through One hole, they are to our sen­ses confounded, yet in themselves distinct, like the lightning, from East to West, Luk. 17. 24.Luke 17. 24. And as all the Sun-beams make but one JU­BAR, till received by several subjects: so is it with spiritual bodies.

5. That every Devil is, As the Star of His ORB: as concentring of light, to our sight is, of things near or far off; Ibi est ubi operatur, 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 possession, as upon the Nave; As a Spider upon his Web, If any one thred be Toucht He presently seizes upon the fly; He is not to seek, not will miss his [Page 349] prey, for He is alwayes either watching or working to destroy. Yet for all this, As the earth rent with thunder, blasted with fire, drowned with water, shaken with winds, must not, cannot blame the Heavens, be­cause the cause of all these distempers came forth of the Earth at first: So if we be Heavily punished by the Devil, we may blame our selves: For we have taken into our selves of His Nature, whereby he hath gotten power over us. For, could we but say as Christ, He hath Nought in me, He could have no power upon us. Let therefore these spiritual Enemies 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 and draws down such heavy and spiritual torments: And here I must lay down this Maxim:

As all things aym either at a good or e­vil end: so effectum testatur de causa: the ef­fect witnesseth of the cause: all things pro­ceed either from a good or Evil cause: A good tree cannot bring forth evil fruit, nor an evil tree good, Matth. 7. 28.Mat. 7. 28 Now we know WHOSE the good is, [...], there is none good but one, which is God, Matth. 19. 17.Mat. 19. 17. and we know likewise who is the Source and fountain of all Evil; who is therefore, in so many places of Scri­pture called [...], and from whom we are taught by our Saviour to pray for deli­verance [Page 350] under that name, Deliver us from Evil, Matt. 6. 13.Mat. 6. 13.

All these Actions of this sublunary world, whether

External, or Internal,Corporal, or Spiritual,Visible or Invisible.

Are divided between these two, whom our Saviour calls God and Mammon, Matth. 6. 24.Mat. 16. 24. S. Iohn, Light and Darkness, S. Paul, Christ and Belial, 2 Cor. 6. 15.2 Cor. 6. 15. Elias, God and Baal, 1 Kin. 18. 21.1 King. 18. 21.

Accordingly, Is that Text of our Saviour, He that gathereth not together with me, scattereth abroad: and he that is not with me, is against me, Matt. 12. 30.Mat. 12. 30. So also that Text, Rom. 14. 23.Rom. 14. 23. All that is not of faith, is sin.

Hence the word of God makes it plain, That many Diseases and Evils inflicted upon men, are called Devils, because coming from him, and inflicted by him: as Lunacy is called a Devil; my son is Lunatick, Matth. 17. 15.Mat. 17. 15, 19. yet vers. 19. tis said, [...], The Devil came out of him: so Mark 9. 17.Mat. 9. 17 tis said of one that was dumb, that he had [...], a dumb Devil: so also of one that was blinde, A blinde man possessed with a Devil, Matth. 12. 22.Mat. 12. 22. the like is said of of Deasness, or of a Deaf Devil, Luke 11. 14.Luke 11. 14. So in the same manner, of Crooked­ness, [Page 351] [...], Having a spi­rit of infirmity, Luke 13. 11.Luke 13. 11. and yet at verse 16.Vers. 16. [...], whom S [...]tan, or the Devil hath bound; and thereupon, Luke 8. 2.Luk. 8. 2. we finde that Infirmities and De­vils ( [...]) are joyned together, And includes One and the same thing: All the plagues of Egypt, Flies, Frogs, Cater­pillars, Locusts, Hail, Frosts, Thunder-bolts, &c. Are all called Psal. 78. 49.Ps. 78. 49. Evil An­gels: and so also Iobs blains and botches pass under the same denomination: so that as Hippocrates said, [...], in eve­ry disease, as there is something of God in it, so may we say [...], something of the Devil in it.

Now I pray you Resume, and take up a­gain what I have formerly delivered, God is a God of Order: Order implyes plurality and di­versity: Now, as all the Actions of Christ are Mystical; So, all of the Devils are likewise: and as Omnis actio Christi est nostra instru­ctio: as every action of Christ is our instru­ction, so is every one of the Devils actions too: and therefore as there is Mysterium Evangelii, The Mystery of the Gospel, Ephes. 6. 19.Ephes. 6. 19. And the Great Mystery of godliness, 1 Tim. 3. 16.1 Tim. 3. 16. & 3. 9. as also, The Mystery of faith, 1 Tim. 3. 9. The Mystery of God, Revel. 10. 7.Rev. 10. 7 In like manner there is Mysterium iniquitatis, The My­stery of iniquity, 2 Thess. 2. 7.2 Thess. 2. 7. And as Paul cries out, Rom. 11. 33.Rom. 11. 33. [...] Oh the depth [Page 352] of the Riches, and Wisdom and Knowledge of God! so S. Iohn tell us, Rev. 2. 24.Rev. 2. 24 [...], of the Depths of Satan.

When you consider and contemplate The mercies and miracles of Christ toward man­kinde, and his mighty works in the flesh; Do you onely consider them as His mercies to the Bodies of men, Or onely done to them then? no, no, Duc in altum, as Christ said unto Peter, Luk. 5. 4.Luk. 5. 4. Lanch forth into the deep: And Let down your Nets for a Greater draught, Rest not there, Look into your selves also, reflect and see what God and Christ did, and doth unto the souls and spirits of men, even in thy self: for as he cureth the one, so he cu­reth and saveth the other: He it is that gives light to them that sit in darkness, of sin and ignorance, and makes them to be Light in the Lord: and looseth the Captives which are bound in Spiritual Captivity by Satan,Luk. 4. 18 and maketh them free men in the Lord: He heal­eth those that are broken-hearted, and sets at liberty them that are bruised: He opens the pri­son doors to them that are bound; And lets the captives go free. He maketh to grow strong in faith, to grow in grace and favor with God and men: He it is hath sent Redemption unto his peo­ple, psa. 111. 9.Ps. 111. 9. But, all this, not onely to their persons in corporal deliverances, but chiefly to their souls and spirits, doing the same actions o­ver again in us.Heb3 [...] And herein, Is Iesus Christ, ye­sterday, and to day, and the same for ever.

[Page 351] And so also, when you consider the malice of Satan, do you onely look upon his malice to the Estates of men, or to their bodies: As His vexing Iobs person with diseases and botches? his blowing down the house upon Iobs children; or the fire he sent to burn up his sheep? or do you onely look upon the Sabeans and Chaldeans? Job 1. or onely upon the loss of the Girgasites swine: or upon the Tem­pests at sea,Mat. 8. 32. and the sicknesses which he layes on the bodies or estates of men, &c. O Beloved, you will Catch little or nothing here, Though you fish All night: and though you hear all the Sermons, or read all the Books you can get, you will be lit­tle the better: stay not your contemplations or experiences here: but Duc in altum, Lanch forth, mind these workings in you, look into your own souls: and you shall better consider and know his malice, not onely to the bodies, but to the souls of men: as tis said (1 Sam. 18. 10.) Saul was vexed by an Evil spirit: so when you hear of casting out of Devils, Take heed, lest your selves fall ( [...]) into the snares, and nets, and condemnation of the Devil.

Further to this point, St Paul saith, 1 Cor. 12. 4.1 Cor. 12. 4. that there are [...], Differences of graces: yet [...], but one spirit: As there are the graces of wisdom, of Knowledge, of faith, All different in their several acts, opera­tions and degrees, yet flowing all from the same spirit: so I may say, there are [...], Differences of sins and lusts in the soul: some be­ing spiritual wickednesses, others carnal and fleshly; [Page 352] some for stature and growth like the sons of Anack, mighty, and great, and strong: others of a less and lower size; Differences too there be in sins length and time; as Iob saith, His bones were full of the sinnes of his youth: Some do not leave their sins but increase them and carry them in them till they dye, and they grow strong and numerous, even to a Legion of Devils: There be some also that though they come up in a night, yet by the bles­sing of God, they are wasted and gone in a night, like Ionahs Gourd;Jon. 4. 7. they are like a wafaring man, of no continuance, they take no deep rooting in the soul: There are differences too, in respect of obstinacie, purpose of mind, malice and HA­TRed of God, &c. some going before others, others following after unto judgement, as the Apostle speaks: It was said to Ierusalem, Thou hast justi­fied thy sister Sodom in all her abominations, Ezek. 16. 51.Ezek. 16. 51. her sins did exceed for grievousness those of Sodom: and yet all sins, of what nature or qua­lity soever, how different soever they be, are all [...], from that Evil One in us, The Devil; and though, as our Saviour saith, Mat. 15. 19. Mat. 15. 19. Out of the heart proceed evil thoughts, thefts, &c. yet these are suggested into the heart by Sa­tans malice and policy: As tis said of Iudas, That the Devil put it into his heart to betray His Master.

So that it is not onely Hard, but impossible for any man, that hath not been rapt up into the third Heaven, To know, How God sends Good moti­ons into souls, whether by Angels or not: Yet I am sure, (though the Apostle saith) That to will [Page 353] is present with me, Phil. 2. 13.Phil. 2. 13. But yet that will, is from him. For, [...], Every good and perfect gift is from above, and cometh down from the Father of Lights, Jam. 1. 17.Jam. 1. 17. Nay all natural actions; as, to think, and to do, or to move, &c. are all of him, from him, and by him: For, In him we live, move and have our BEING.

And As hard it is to say directly, Though the Prince of this world, Joh. 12. 31.Joh. 12. 31. The God of this world, 2. Co. 4. 4.2 Cor. 4. 4.(very lofty titles, you see are given him by the Holy Ghost; To shew, what great power he hath) I say, 'tis 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 HIS, Mat. 25. 41.Mat. 25. 41. Pre­pared for the Devil and His Angels; and termed, The Angels that sinned. 2. Pet. 2. 4.2 Pet. 2. 4. And again, 'tis said, He drew the third part of the Stars from Heaven, when he fell: And the Devil is called, The King of the bottomless pit, Rev. 9. 11.Rev. 9. 11. Sure I am, that there are great store of several sorts of Evil spirits; For there is The spirit of jealousie, Numb. 5. 6.Num. 5. 6. The Evil Spirit of lying, 1 Reg. 22. 22.1 Reg. 22. 22. The spirit of deep slumber and sleep, Isa. 29. 10.Isa. 29. 10. The spirit of this world, 1 Cor. 2. 12.1 Cor. 2. 12. The spirit of dissention, Judg. 9. 23.Juge. 9. 23. The spirit of perversness, Isa. 19. 14.Isa. 19. 14. The spirit of wheredom, Hosea 4. 12. & 5. 4.Hos. 4. 12. & 5. 4. And the spirit of seducing, 1 Tim. 4. 1.1 Tim. 4. 1. And once for all; As we read of the Spirit of Christ, so also do we find the spirit of An [...]ichrist, 1 Ioh. 4. 8.1 Joh. 4. 8 And yet necessary it is, th [...] th [...]s it should be; I say, Necessary, with [Page 354] that necessity of which our Saviour speaks, Mat. 18. 7.Mat. 18. 7. [...] It is ne­cessary that offences should come: For, As in vi­sible things, there is no change without corrup­tion: so in civil things, Lex non est posita justo, sed injus [...]o; 1 Tim. 19. The Law is not made for the righteous, but for the transgressors; for the lawless and disobe­dient, as the Apostle saith.

And so, and no otherwise is it, in spiritual things; Men cannot imagine How God should have made known the Riches of his goodness, Rom. 2. 4. if no Evil had been: nor The Greatness of the Riches of his Glory, Rom. 9. 22, 23.Rom. 2. 4. & 9. 22, 23. if there had been No vessels of wrath and dishonour, Fitted for destruction: Neither should he have shewn the Depth of his wisdom and knowledge, Rom. 11. 33.Rom. 11. 33. If there had been no folly and ignorance: Nor yet, The riches of his grace. Ephes. 1. 7. If there had been None that stood in need of pardon and grace: Beloved, How could the sons of men have known or understood, Either the plenteousness of His REDEMPTION, If there had been no Ca­ptives? Or the exceeding greatness of his love, wherewith he hath loved us in Christ, If there had been none that were his Enemies, and hated him?

So that now, I will say of the Devil and his Angels, as once Augustine said of Original sin; Whereof, after he had long disputed, whence it should flow and proceed; at length he concludes, That it is A more vain and fruitless thing, to stand disputing about its Rise, or Original, when as we feel the flames of evil concupiscence in our [Page 355] selves still Burning, then it is for a man when he finds his house on fire, to stand still, Demanding how the fire came, but doing nothing to quench it: Or whereas he should find his son fallen into a well ready to be drowned, yet should stand still, Asking How he came to fall in, but not using any help or means to get him out, and so save his life.

So may I say of the Devil and his Angels: It being so, that they Are, And that they are so Active and Destructive to men; and that they move in, Rule and reign in the Children of disobe­dience: and have already climbed our works, and are gotten in our very hearts, and there wound, kill and slay; if we did but see it so, I say, 'Tis but a fruitless question to enquire,Eph. 2. 2. how they en­tred or came into us, or of what they are made? or what Power they have to do us mischief? or the like. But sure I think, it is our best policy, and greatest wisdom, to consider How to remove them, how to dispossess them, and to cast these unclean Devils out of our souls and spirits. And if you desire to know How this may be done; For, though it be Hard and difficult, yet it is not a needless thing to undertake, nor a thing impos­sible; nay, 'tis high time 'twas done, left you be utterly Undone, and without any hope: For, Quanto diutius inhabitat, tanto difficilius ejicitur; The longer he stays in us, the Harder will he be gotten out: His quiet possession will plead cu­stome and Prescription; An Old disease is hardly Curable; And we cannot but with Augustine con­fess, Quot Crimina, tot Daemonia; Every Sin in [Page 356] our mortal bodies, is no other, Then A Devil: And, according to the Old-man, and the Unregen­rate part, the best of us (however we may flatter our selves) are in worse state then Mary Magda­len was, out of whom our Saviour cast seven Devils, Luk. 8. 2.Luk. 8. 2. So that we may too truly say of our selves, we have more then Seventy times seven within us: For if Our Saviour should speak Audibly to our ears, as he doth intelletually in our souls, to the Devil in me, or you, as he did to the Unclean spirit, who came out from the Tombs and Deserts, What is thy name? he would reply, My Name is LEGION, For we are many.

Beloved, thus to see our selves in the Word,Mar. 5. 9. is the right understanding of it: And this Word and Glass, when Christ sets it before us, and teacheth us by it, then we cannot forsake it, but view our selves in it, though it represents us to our selves never so ugly and deformed. And he that sees himself Thus, A Captive to the Devil, Oh! Je­sus Christ is A welcome REDEEMER indeed To that soul; For, the two great and Highest ends of Gods Word To us, are (in our now fallen condition) to throw the Creature low in its own esteem, to make it a Beggar, as it is indeed, to bring it to see its own Nothingness, Nay, its un­done and miserable condition; and to make our Soveraign Lord Christ, High, Exalted, Rich, and All in All things.Eph. 1. 23. To preach, to the understand­ing of the Word thus, to have such a powerful influence i [...] to the soul; this can no man do, no nor all Men and Angels, but onely Jesus Christ [Page 357] himself: His alone All-powerful Voyce who spake (saith the Holy Ghost) As never man spake, Joh. 7. 46.Joh 7. 46. Man Could never speak: so, to have any such operation on the spirit of man, but onely that High and Mighty Conquerour through the whole Earth, that is so powerful that whereever He will conquer, he will conquer; Of whom, all those Mighty Emperours, Warriours and Con­queroars we have heard or read of in the Scriputure, or elswhere, are but dark, obscure, glimmering shadows and resemblances. O Beloved! what Heights and Depths of sin, are in every one of us! Alexander himself, with all his victorious-Ar­mies, nor all the Magistrates and Powers in the world, cannot weaken them in the soul one jot, no, no [...] all the Angels in Heaven, One of which could kill and destroy, A hundred fourscore and five thousand valiant men in one night in Sennacheribs Army; Yet are not able to conquer Those Le­gions of Devils in our souls, to bring us into sub­jection to the Crown and Scepter of our onely and true Liege-Lord,Esa. 37. 36. the Lord Christ: What's thy name? saith he to that man so possessed in the Gospel, that he was so fierce, that no bands or fet­ters would hold him among men, but he broke from all, and lived among the Graves and Sepul­chers; yet, he confessed (Christs powermaking him, ful sore against his own will) for the Devil in us will not let us, either see or confes him to be there: saith he, my name is LEGION, because many De­vils, Lu. 8. 30.Luk. 8. 30. This and all other miracles Christ did, that we by this man, & them night See ourselves, [Page 358] as in a glass: And so likewise by all the miracles that ever he did, and by all the parables that ever he spake, All were written for us: All those Re­bellions in our souls, are LEGIONS, Armies of Rebels; they are, as it is exprest, Iudg. 7. 12.Judg. 7. 12. In us like the Midianites, which were As thick as grashoppers upon the earth: They are in some, as thick as motes in the Sun, innumerable, not to be numbred by millions: Who can number the thoughts of a man? They are not onely of a spi­ritual nature, but they are as quick and swift as the lightning.Luk. 10. 18. I saw Satan fall down from heaven like lightning. Gen. 5. 6. And you know what the Scripture of them, The thoughts of mans heart are evil, and onely 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 sure, so thick in us are these desperate, barbarous, inhumane, cursed (as I may say) Irish Rebels, and English Traitors in our souls; And as I said before, As all the victorious Con­querers in the world are a Type or Shadow of Christ, in this spiritual Soul-war; so also the Cha­racters and expressions of any evil that ever was or ever shall be in the world, are but dark shadows of this Evil One within us. This is truth, but none can see and acknowledge this, but those in whom this evil one is in some measure discovered, fought withal and overcome: How far then are they deluded, that dream, they can by a power in themselves overcome this mighty, mighty Giant,1 Sam. 17. 23. this Goliah of Gath, that stands for the whole [Page 359] Army of the Philistines; who is so armed and so terrible, that were our eyes but open to look upon him Drest in all his Armour and Ac­coutrements, he would would make all Creatures Amazed, Agasht at him: What a hiddeous cry was there (think you) when the earth gaped so wide open, to swallow up Corah, Dathan and Abi­ram, and their whole kindred, and all that sided in that rebellion? it swallowed up them▪ their houses, their tents, their wives, their children and all their substance: Such would be, and such is the astonish­ment of the soul, where this Evil One,Num. 16. 32. this Anti­christ, (as I may properly call him) is discovered; For herein is set before us the true Antichrist, real Antichrist, the Ugly deformed Person of Antichrist fO whom all Outward Antichrists are but the Picture: take the Turke, the Pope, or Hereticks, or who you will in this kind, they are but the Sym­boles, the Resemblance, the Shadow of HIM.

Let the Ministers of Christ then, look on their work: they are called Embassadors; let them look on their message and errand they are sent on, and to whom they are sent. Moses was a grown man in grace, a man of Admirable parts, skilled in all the Arts of the times he lived in, the meekest man on earth: therefore I conclude thence, a grown man in grace (as I shall touch by and by) Yet when he was to grapple with Pharaoh, a mighty King, and But the type of this spiritual Pharaoh; You see how discouraged he was but to come into his presence, but to ask to let the peo­ple go to serve the Lord (and much more to bring [Page 360] the thing to pass he went for) No m [...]rvel if an Embassador for Christ be in this regard discoura­ged; for All the Powers of darkness are before him: Christians look on your enemies; they have Cities walled up to heaven; You have the tower of Babel to climb, the soul to be Rescued and brought out of the claws of all the Devils in hell: But this is your comfort, Christ doth this for you; but it must be done in you: What's 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 Artillery thereof: this were a potent, mighty, almost inconceiveable strength: yet this is Nothing to these Legions; One of which, One Sin is able to destroy the soul for ever, which is of more value then all the world; yet all this power cannot destroy one soul whom Jesus Christ hath purchased.Luk. 12. 21.

Then what shall they soul do that hath Legions of these, as thick in thy understanding, will, affecti­ons, as Motes in the Sun, as Devils in the air, as thick as words, as actions, [...]y as thoughts? For where this strong man keeps the house, Mat. 12. 29.Mat. 12. 29. all he doth, speaks, thinks, all is sin; and he lies close and safe in his trenches and strong holds; he thinks himself invincible, unconquerable.

And indeed so long as Men do but take up Arms against him, Or use never so many ordinan­ces or duties which they force themselves unto, he laughs at the shaking of your spears, Job 41. 29.Iob 41. 29. And the neighing of your horses, and all the strength you can make of your selves, though you [Page 361] call in all the parties you have, from all quar­ters in the soul, Yet he is quiet; as tis said David was, or as a Christian ought to be in his God, he can lie down and sleep in the midst of his enemies, because God is his strong hold, his Castle of de­fence: So sure and safe is Satan (in his conceit) in the soul, where he hath kept long possession; fo [...] he hath all the men in the world, the whole Arm of Fesh; he glories in his Offensive and De­fensive weapons: And indeed till the Lord Jesus begins To rouse up himself, That King of Kings and Lord of lords, that Mighty Lion of the Tribe of Iu­dah A [...]ise in us, and dress himself in his Glittering Armour, (as David speaketh) he fears nothing; for as I said before,Psal. 69. 11. he is so strong that indeed he thinks himself too strong for Christ; for so long as Christ suffers himself to be Overmastered by our sins, and strong lusts, he seemes Too weak for him; And he insults over him, as a Turk over his poor Gally-slave (as I may so say) or as (if you will) some cruel Marshal over his prisoners, (though the Kings best subjects) he lays them at his plea­sure, Neck and Heels, he casteth them into noi­som dungeons, where is nothing but Satans ex­crements, and the filthy spuings of our lusts; and These also he sets as Centinels, that they stir not; whilst he himself jets up and down in pride, & saith, Ile bring down the oroudest of you all: What know you not me? I have his Majesties Commissino for what I do: So also, This is that Spiritual and true Nebuchadnezar, that jets up and down in his own pride; Saying, Is not this great Babel that I have [Page 362] built for the honour of my majesty, and for the glory of my Kingdom? Dan. 4. 30.Dan. 4. 30. This Devil in us, he looks on himself as a Peacock, and saith, VVhat a goodly Christian 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 speak to it: what doth no body take notice of me? and so Arrogates the doing of all good to himself, and All Evil, as none of his.

Ah, where is the man that can say, I find all these things truly and really in my self? this were a certain forerunner of the Sun Arising: Of the day-Break, and of the day-stars arising in Our hearts: Now, will the Lord Christ arise trium­phantly in thy soul, and make All these beasts of the forrest to tremble: Now, as it is exprest in Rev. 6. 2.Rev. 6. 2. He will ride on conquering, and to conquer: as David saith, Gird on thy sword upon thy thigh, O thou most mighty, with thy glory and thy majesty, Ride on prosperously; thine arrows shall pierce deep into the heart of all Our, and the Kings enemies: now though Satan in us muster up All his forces, as now most certainly he will; Yet he shall fall from heaven like lightning; that which he hath Enjoyed as his heaven had the command of our souls, where he hath ruled as Lord and King (but yet as a Tyrant) though we saw it not, but were willing servants, as to our Leige-Lord and natural King, and were at the command of every servant and lust, more then ever the Israelites were un­der the External Pharaoh: under him we made bricks & did all servile work; & our wages was but [Page 363] hard fare and tripes: Oh! was not this an Egypti­an blindness and darkness? a darkness that may be felt: but Israel when they most felt their slave­ry, and groaned, were nearest deliverance from under Pharaoh: we are alwayes in darkness and slavery, but when we begin to feel our spiritual darkness, when we begin to feel the plagues of Egypt upon us, Our water turned into blood, and the frogs crawl and cover over all the Land: when we are sensible of the murrain, the boils and blains, and the Plague and Carbuncles in our flesh: the hail and the locusts, Even the LOCUSTS of the bottomless pit, which come all out of the mouth of the Dragon, and from Belzebub Prince of the Devils: then we shall see the death of our first-born, Mat. 5. 19. 30. our dearest right hand and right eye sins: then we shall feel in our selves, that this conque­ring King begins to carry captivity captive; then shall Pharaoh with all his Host be overwhelmed in the midst of the sea: Then the soul shall sing the song of Moses, Exod. 15.Exod. 15. The Lord is my strength and song, he is become my salvation: the Lord is a man of war, the Lord of hosts is his name: Pharaohs Chariots and his Host are drowned in the sea, the depths have covered them, they sank to the bottom as a stone as lead in the mighty waters; thy right hand alone is become glorious in power; thy right hand O Lorp hath dashed in pieces the ene­mies: and David, throughout his Psalms, is full of these expressions, all tending to empty the crea­ture of all good, and all power, and to ascribe all to the Lord neither had the Israelites any good suc­cess [Page 364] any further then the Lord went with them, Isa. 26. 17 and did their workes for them.

Here we see what A Great work it is, To bring the soul out of Egypt spiritually; and which is wo [...]st of all; That we (with the Israelites) after the Lord hath thus gloriously and triumphantly b [...]ought us forth, that we should have so much as a look toward Egypt again, or any inclination to be under Pharahs bondage again: which desires of ours, will certainly bring us nothing but sorrow and vexation; we shall not get so soon to Canaan as otherwise we might: but the Lord will exer­cise and sit us forty years in the wilderness: Oh! the difficulty of the New-birth: Oh! The Throwes! Here is iron labour women (if ye talk of iron la­bour) and many times Throws to no purpose; the child sticks▪ somewhere in the birth, and there is no strength to bring forth: Here needs a skilful Midwife indeed,Isa. 37. 6. a faithful practical Physician: one that hath the Practick part as well as the Theorick or else the childe may miscarry: But here is our comfort, the work is in the hand of the Lord; and this childe being designed for life, shall [...] miscarry, though the birth be the worst of [...]ths, And as cross as cross may be.

Oh WONDER, wonder! That ever this childe [...]hould be saved! This simile the Apostle [...]imself uses to the Galatians, My beloved of whom I travel in birth, till Christ be formed in you: And Christ being once born in the soul, then he grows, and by degrees comes to perfection: as it is said of him, Luke 2. 52. And Iesus increased in wisdom [Page 365] and stature, and favour with God and man: then he begins to work all those miracles in our souls that he did in the flesh, cures the blind, casts out De­vils blind and dumb, so that we could not hear nor see, nor believe our selves to be in this mise­rable condition: we cannot See our selves in E­gypt, in bonds, in slavery: or if we see, yet we are dumb, we are not able to open our mouches to express our misery: fain we would express what we feel, but cannot utter it: Therefore you shall find our Lord in one place mingling clay and spittle to a­noint the eyes: Iohn 9. 6.Joh. 9. 6. in another place opening the eyes of a poor blind man that cryed after him, so that he would take no nay, Iesus thou son of Da­vid have mercy on me, Mark. 10. 47.Mar. 10. 47. in another place Raising the dead, in another place causing the poor lame Cripple to walk and dance, and all sounding out his praise through all the Regions: before they could not speak, and now they can­not hold their peace, but must proclaim what great things the Lord had done for them: Out of Mary Magdalen he cast seven Devils, and then she sate attentively at Christs feet, to hear his words: O Beloved! Such words (from such an experimental Teacher, from such a faithful High-Priest, who knows our condition) as they are powerful, so to an experimental soul they are as sweet as honey: and more desired then Gold, yea then much fine Gold, Psal. 19. His words were so sutable so aptly spoken, to what she experimentally found in her own soul, No marvel Mary sate so contented and quietly at Christs feet, Luk. 10. 41. while Martha was troubled about ma­ny [Page 366] things, and minded not so much her inward condition.

And though I have a little digrest, yet I hope it is for yours and my good: I could not but fol­low my thoughts, and express them to you, which came in of a sudden, and beyond my premeditati­on.

Beloved, seeing we are so full of these unclean spirits, tis but necessary they should be cast out and that will be effected, when our Saviour shall be pleased to cast them out, and to do to us, as he did here in the Text, Rebuke him in us, and bid him hold his peace, and Come out of us; for he hath the Onely power and strength to do it: There­fore this Text may betermed a New, And a true, Divine EXORCISM: let not the word offend you, for Satanis here Conjured by Jesus Christ, and commanded forth: here needs none of the Papists fooleries, no holy Water, no Copes, Vest­ments, Adjurations, Crucifixes, Relicks, Lights, Candles, nor any mumbling Mass-Priests, nor Christned Bells: Nay, no use of ordinances, nor all your duties can do it (simply) no; tis Virtus, the Power and Word of Christ that onely expels Sin, and these foul spirits out of the soul: not but that we should use the word of God, and pray of­ten to him, that he would be pleased to exercise his power over these great and potent enemies: And when he will please to work, A short work h [...] will make of it; when he pleaset to begin, no­thing shall stand up in his way; and blessed shall we be, when the Lord himself shall effect it for [Page 367] us; for he doth it with two words, here in the Text, [...] 1. [...] ▪ 2. [...], Hold thy peace, Come forth: And therefore let us pray unto him, and say, Lord, speak thou the word onely, and thy servant shall be healed: And Genesis 1.Gen. 1. 3, &c. it was no more but one word, Let there be light, and Let there be a firmament, &c. and it was so: and such is the power of God in the soul, when ever he will arise; and till then, where is your power?

And note this also further, that as our Saviour speaks by way of Authority and Rebuke unto Sa­tan, Come out of him: So in this particular, Satan counterfeits them in himself, who will in all things turn himself into an Angel of light: for he will sometimes in men,2 Cor. 11. 14. silence himself, and Rebuke himself: and seem to help to destroy his own Kingdom, but he doth it as Augustus Caesar once said of Rome; Inveni lateritiam, relinquam mar­moream: that is, I found it built of mud and bricks, but I will leave it of the hardest marble: He seems to be cast out in one sin, But he doth but change shapes, to root himself the surer, in ano­ther Shape; he many times makes a Retreat, but he doth it to take breath (as I may so say) to Rally up his forces for a stronger encounter. And when the unclean spirit returns, he enters with seven other spirits worse then himself.

So it is in many men, Even by Beelzebub they cast out Devils: as when outward respects, and the fear of shame onely keeps them from some sins and exorbitances: As many, who love the upper end of the tables, Mat. 23. 6. and the uppermost rooms at feasts, [Page 368] Mat. 23. 6. but yet abstain; some to avoid the cost; others for fear of censure: so divers do re­frain from lust, because they are afraid to lose their reputation and credit: so many forbear to do actions of violence, as Murther, &c. but tis for fear of the Law: so also many forbear to be drunk, because none but base people use it: so many resrain themselves from committing whoredom, for fear they should get noisome and infectious diseases; so many turn religious, and use constancy in duties of Religion publique and private, but all is because it is of good Report, and now in fashion and credit: but this is not done for the love of God, nor of grace, but for to get the praise of men, and for love of themselves, for fear of punishment or hope of Hea­ven or Rewards. In these, and such like cases, Satan gives a [...] a check to himself, [...]. silences himself in one case when he sees it is not for his security, that there is a distast against some sin, or a convin­cement in the soul: And so changes that practise that he may be heard and received in another, and all is to get more and stronger possession.

Nay, which is more, he will Command him­self out in one shape, that he may be admitted the easier in another; as when one leaves Drunken­ness, because his brain will not bear it any longer▪ but then turns covetous, and it may be a Usurer: So also, when as a man follows not lust, nor Wan­tonness because he is old, or sickly, or weak, yet be­takes himself to Idleness, or Pride, or Ambition: so also, when as any one leaves pride, because its too costly, yet gives himself over to Glunttony and [Page 369] Rioting, so he can but get it on other mens cost; and thus tis in divers other vices; and not onely in civil or external things, but in Religion; Now you may know and discern Satan his subtile work­ings and plottings in these wayes by this: in such cases as this, He never Rents nor Tears them whom he so leaveth, bur deals fawningly, and placidly, and smoothly with them: he deals easily and insensibly with them: In these kinds, Of Satans casting out himself in men, and shifting shapes (yet tis still Himself, for he never Tears nor Rents them) He departs not though he seems to depart, but so much the more keeps in, and strengthens himself in his possession: As, the na­tural changes do in our bodies, which are not to be discerned: but infancy goes away, and youth steps in: and youth departs, and manhood comes on: so manhood decays, and old age creeps upon us, as it were insensibly: Thus Satan departs in lesser and weaker sins, that he may Reenter in greater and stronger; nay, he may break off in some Great Sins too; but then he aims still to bring in greater, yea the greatest impieties, that he may reign solely and absolutely, without any con­trol or rebuke at all.

And thus he deals with men for many Rea­sons: As,

1. That he may have the easier Re-admission, he departs gently, makes no combustion or commo­tion, for he leaves all in quiet, the sooner to ins [...] ­nuate again; as a cunning Enemy, who will quit some out-works, that he may the sooner get into [Page 370] the heart of the City; like a wayfaring man, who leaves his lodging quietly, and discharges all, and departs in peace: but 'tis that he may be Enter­tained with the greater respect at his return.

2. Satan departs from men so quietly, that they may be the securer, and the more careless; that they may have no suspicion of his wiles and subtilties; As when a man departs with smooth carriage. sweet language, and civil deportments, he will be the sooner invited thither again; nay, the parties will be glad to enjoy his company: As those prophane Jews, that cryed out for the return of those dayes, wherein they baked Cakes to the Queen of Hea­ven; Jer. 44. 17. they were so besotted with the deluding spirit of Idolatry, and spiritual whoredom, that they wished for, and cryed out for the dayes of the Queen of Heaven to return: Was it not better then with us (say they) then now?

3. Satan doth thus in policy, and deep subtil­ty; for he doubts, if he should dwell too long, or alwayes in one and the same habit and practise, he would be discovered; and therefore he trans­forms himself the oftner, that he may not be dis­cerned and known to be, Satan.

4. And further; Satan is a Thief, and steals something at his going out, and therefore departs in the night, nay, while the good man of the house was asleep; Security is the bane of the soul, when men are careless▪ and a [...]e in the night of ignorance: Now Thieves when they go away, they steal out without any noyse or tumult, softly, and without any Candle, Joh. 3. 20. because they hate the light: And as [Page 371] Thieves do not reside alwayes in one place, but shift fro none place to another, departing from one road-way to another, from one corner to ano­ther, to avoid discovery: so the Devil he goeth about,1 Pet. 5. 8. (saith the Apostle Peter or rather Iob) and compass eth the earth and goeth to and fro in it; Job 1. 7. and it is for the most part without any noise or Renting at all.

And hereupon it is that men are the easier per­swaded to yield him admission, because he departs fairly and smoothly, there is no Tearing or Rent­ing at all, when Satan casts out himself; but when Christ casts Him out, then he Tears and Rends, for then he comes forth against his will. But else he suffers them to sleep (as we say) in a whole skin; He doth not then disturb or rack the con­science, nor wound the soul at all: And therefore 'tis with men in this case, as twas with the Is­raelites in Gideons time, when they pleaded for Baal; How long (saith Ioash) will you plead Baals cause, and contend for him? Judg. 6. 31▪ Judg. 6. 31. The Devil did so mask and cover himself, that most people cryed him up as a true God; his sleights were so subtillty woven, that they took him for the onely God, and his service for the pure service of God: So that not discerning him truly what he was, they pleaded for him, and contended for him;1 King. 28. 18. and in Eliahs time they Rent themselves, and Cut their flesh for his Cause.1 Thes. 2. 5. And so Cove­tousness is said to wear a cloak, that is, because it will never appear in its own shape; and so neither will Satan, that he may the better deceive. Our [Page 372] Saviour bids us to beware of false Prophets in Sheeps clothing, but inwardly they are ravenous Wolves, Mat. 7. 15.Mat. 7. 15. Such an one is Satan for all his quietness and stillness within you.

Now if Satan shall stir up any false Prophet, or lying spirit, as he did to Ahab, saying, Whatever this odd fellow saith, Go in peace, Go on and prosper, 2 Chro. 18. 21. and will nto let you believe these things; you may then, if you will, Go on, And go up with confidence, But ye shall surely fall: And tis very like, some may call you aside, as Peter did our Sa­viour, Mat. 16. 22.Mat. 16. 22. And he began to rebuke him, saying, Master, favour thy self, none of thosethings shall happen to thee; Thou mayest go on in a fine, smooth way of Religion, and never feel this Tear­ing or Renting He speaks of: But my counsel is, to make them that answer our Saviour doth Peter, Ver. 23. Get thee behind me Satan, thou art an of­fence unto me: And labour to see this Renting in thy self; for if Satan do in reality depart, he will Tear and Rent the Man; and when he doth not, though he seem to depart, he keeps possession still, or will Return with seven other spirits worse then himself.

Many perswade themselves, they have grace, because they are of a smooth, fine, affable disposi­tion and carriage; and many Prophets daub them up with untempered morter, Ezek. 22. 28. as if they had grace from their Cradles; whereas indeed All men are as deep in Adams fall, one as another, and one as hard to be recovered as another. I have shewed you upon another Text, how all must suffer with [Page 373] Christ, none excepted, if they will be glorified with him; and shewed you wherein, viz. All and every one must be emptied and humbled as Christ was. When Christ comes to cast the Devil out of these men (in person himself) Ile warrant you he will Rend and Tear them: When for Christ, and to enjoy the life of Christ, they must be em­ptied of all their fine, natural endowments, and come to see the ugliness, the sinfulness of all their thoughts, words, actions, and to be arraigned as the vilest Malefactors for all their great progress in Religion, for even these are as far off the life of Christ as the other: And they must be at the mercy of the Judge as much as the other; And their Secret and Heart-Idols and defilements, are as odious to God as the other: I pray where is then their In-bred gracious natures? If they must pass through that Condemnation, and annihilation, and abdication and indifferency, &c. as I then shewed you; And must fight with the strong man Armed, before he be cast out: Ile warrant you they will find this A Fiery Tryal. 1 Pet. 4. 12. Also the Apo­stle calls it A new birth: Joh. 3. 8. What throws and pangs is there in natural births? And do you think there is less and easier in the New birth? No, no; deceive not your selves far, far more; for ye must be Slain and Crucified with Christ. I pray consider seriously of these things, and be not deceived and lulled asleep, nor receive not any such pillows under your Elbows from any; for they cry peace, peace, when there is no peace; and they say, Thus saith the Lord, Jer. 6. 14. when he hath not spoken [Page 374] unto them, but they flatter you with the visions of their own heart, Jet. 23. 16.Jer. 23. 16. But be sure, these un­clean spirits are in every one of us naturally, and they depart not without Tearing.

Beloved, know, All these are the unclean spirits in men, that God will cause to pass out of the Land, Zech. 13. 2.Zech. 13. 2. And I say, tis to be suspected, That when as the unclean spirit goes out without RENTING, he intends a second return: And contrarily, where Satan departs with Renting, he hath no hopes of re-possession: For where he spoils and tears his lodging at his departure, he finds that he that is stronger then himself casts him out, and that such a soul is weary of such a troublesom Guest, and turbulent intruding Inmate; whom he rents, he leaves; and whom he Teares, God Repairs; whom he Rents, God Renews: Oh, how I desire to have all our hearts Rent! for then, and not till then, will God regard them; Rent your hearts, saith Ioel, Joel 2. 12.Joel. 2. 12 And A broken heart, a soul that is contrite and rent, O Lord thou wilt not despise, Psal. 51. 17.Psal. 51. 17 And therefore, O sweet Saviour, Rebuke thou all our unclean spi­rits with power; command all our sins and cor­ruptions to depart out of our hearts; let them not reign, or have the dominion over us; but be thou our Lord, Isa. 26. 13. our King, and reign over us: Other Lords indeed have had rule over us; but do thou set up thy Kingdom, O Lord, and cast down thine Ene­mies under thy feet; Thy Kingdom come, for thine is the Kingdom, power and glory for ever. AMEN.

Come Lord Iesus, come quickly.

ALL POVVER Given to IESUS CHRIST, IN HEAVEN AND IN EARTH.
In one Sermon, Preached at a private Meeting in Old-street.

MAT. 28. 18, 19, 20.

All power is given unto me in heaven and in earth, &c.

Augustine and others with him, reckon this to be the ninth and last time of our Saviours appearing to his disciples after his Resurrection; And that, for this end he appeared so often, to manifest the truth of his Resurrection: and yet for all this, some still doubted; as you read in the [Page 376] foregoing Verse: And they had great cause, for though he had appeared to so many, and so many times, as this being the ninth time: and it is also said, He was seen of more then five hundred bre­thren at once; yet for all this some doubted: and although the Disciples were particularly appoin­ted by Jesus to come at this time into this moun­tain, and when they saw him, they fell down and worshipped him, yet some for all this doubted; they knew, they had seen him in great and extreme sorrow and anguish of soul, even to the utmost that the malice of men and Devils could invent; they saw him yield up the Ghost, and they thought they had done their last office for him, accompanying him to his execution and death, and so to his grave and sepulchre: but here, He after many appearings to them, to confirm their saith, ap­pears this once more; and it seems to be, very probably, the last time of his appearing, imme­diately before his ascention: and now he gives them a commission and command To go and teach all Nations, Ver. 19. 20. as it follows in the 19, and 20. Ver­ses, baptizing them in the name of the Father &c. and teaching them to observe all things that I have commanded you: for [...]o I am with you alwayes, even to the end of the world: And because they should be able to shew their Authoritie and Warrant, if any should ask, who sent them? he tells them, He that is IAM, hath sent you, IAM is with you; and further tells them, that their power they shall derive from Him; For all power is given to me in heaven and earth: And these words, [Page 377] however they be few in number, yet there is in them an Abyss of matter; there is a mighty pow­er and a vast length and breadth, height and depth in all His words: for His words are alwayes full of sense, spoken to the highest pitch that our capacity can conceive or reach: The words of Christ are most pure, free from all concourse of the depraved­ness of the creature: they are like the pure wine that he made at Canaan; there is no tincture, no brackishness, no leaven of the old Adam, or of the Pharisees: Mens writings and speakings are al­wayes low, they have in them some Allay of hu­mane weakness: but in his words there is not the least allay, they cannot admit of any moderation or modification; Others it may be writ they knew not what themselves (as I may so speak) even the Penmen of the holy Scriptures, for they wrote things beyond their own comprehension, they be­ing directed by another spirit: they spake not of themselves, but the holy Ghost In them; 2 Pet. 2. 21 for all Scripture was given by inspiration, 2 Tim. 3. 16. after they were once set apart by God to write the holy Scriptures, they all spake as they were moved by the holy Ghost; as Dan. 12. 4.Dan. 12. 4. God commands Daniel, Shut up the words, and seal the Book; even till the time of the end: These holy men being once set apart for this use, they pro­phesie Beyond themselves, and out of course; and latter and after-times shall make known that, which they themselves which wrote them, knew not; for they spake as inspired by God: but Christs words are alwayes absolute and perfect truth: he [Page 378] knew, and saw very well, what he said: there is nothing useless in his words: there is no Tauto­logies (as we call them) no vain repetitions: when Christ speaks, they are words of weight, words of power, they carry vertue with them: as for in­stance, if ever the winds blow, and the storms arise in thy soul, Then thou shalt find experimen­tally and feelingly, that One word from Christs mouth, will do thee more good then all the words and all the power of men, To Still those winds and storms; those who have experience here of know it full well: as we see, when the ship was like to be Overcome by the winds and storms, and Christ was asleep:Mar. 4. 39 you may see there, how One word from him Ceased them; Psal. 107. 29. No more but Peace and be still; and tis the same in the soul: and Psal. 107. 29. He maketh the storm a calm, so that the waves thereof are still.

These words we have now read, All power is given to me in heaven and earth: They signifie, that Christ is God equal with the Father: but there seems to be a great difficulty in the words, in that Christ never said, before he was ready to leave the earth, All power is given unto me in he [...] ­ven and earth.

The question is,Quest. What power had Christ now committed to him, that he had not before? what new power received he? that when he was to leave the earth, and had given his Disciples a Com­mission, and it was to be sealed at the day of Pen­tecost, that he should say now, and never before, All power is given me in heaven and earth? what [Page 379] addition of power had he now, which he had not before, if he be God equal with his Father? and he saith many times, The Father hath committed all judgement to the Son: and again, Before Abra­ham was, Ioh. 5. 12. & 8. 58. I am, and many such like words: which shews, he is God, and of Equal power and Autho­rity with his Father;Iohn 14. 28. and yet he saith in the 14, of Iohn, The Father is greater then I: Can God receive any new Access of power?

No certainly: but these words are so hard and difficult to reconcile that in the daies of Arius it filled the Church full of Errors and Heresies: Answ. the Church fell much at Odds; for many from hence denied the Divinity of Christ, because they could not reconcile these Scriptures: And (by the way) if he be Lord of all power, then he leaves none for man to claim to himself.

But that I may answer this doubt, and make it clear, I will lay down two grounds.

First, Although God receive no new power in himself, yet he doth receive power by being made further known unto man. And Secondly, By mans being made further known unto him.

First, By his being made further known unto man; the revealing and discovering of God unto man, making himself more known; the manifesta­tion of this is said To Adde 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 ascribed to him, it is in regard of his creatures, not [Page 380] in regard of himself; for there are no such things in God, Neither in regard of his incommunicable, or communicable Attributes, as Eternity, Infinite­ness, Omnipotency, Immensness, &c. Or in regard of his communicable, as Wisdome, Iustice, and Mercy, and Patience, &c. as if these were several things in God: for God is One, and cannot be more: for when he is said to be any of these, Iust, or Good, or Severe, or the like: these are all One and the same thing in him; they are but Attributed to him, that we may conceive of him; it is but spoken of him according to the several workings of God on the creatures.

As for instance, the Sun makes the Ro [...]e to smel sweet and pleasant, and it makes the Nettle to sting: it makes the fields to grow, and cast a Pleasant sa­vour: but it makes the Carrion, and the Dung­hil to stink; and all this variety is by one and the self-same Sun: the same light and heat doth di­vers things, causes divers effects in the subjects: Says the Rose, it makes me fragrant and sweet; and says the Dung-hill, but it makes me stink, and be unsavoury: says the Wax, it makes me soft and pliable; but says the clay, it makes me hard and obdurate: yet the Sun doth not do one thing to one and another thing to another: Even so Be­loved it is with our God; One man He finds God A comfort, and a rejoycing to his heart; another he finds God A Terror and an Amazement to him; One he finds God A sweet guide and direction to him, and thereby and therefore he draws nearer to God, loveth and embraceth him; Another ap­prehends [Page 381] God an enemy to him, and this makes him run away from God: Is God therefore thus various? no no; He is the self-same God to the One and to the Other; and the self-same action in him is to the One and to the other; He that is a Ham­mer to the Hard heart, he is also mollifying and soft­ning Oyl to the Penitent soul; He that is A comfort to the fatherless and widow, Ps▪ 146. 9. he is as an Enemy, A Revenger, and a consuming fire to the obstinate and rebellious: And yet for all this, Our God is always the same; he is not, nor cannot be changed; in him is no shadow of change. Iam. 1. 7. And therefore we can­not imagine that he can grow greater or less in re­gard of himself, but as To us he doth; that is, if he manifest himself more to us, more within us, in our souls, then he is said to be greater: and if he lessen the knowledge of himself As to us, then he is said to grow less; And in this sense also, he is said to come nearer to us, and go further from us: As also he is said so to do, when he expresses, as to us, more or less, some act of justice or mercy, or any other artribute: then I say, he is onely said to be so, in regard of us To grow greater or less, to come nearer or depart further; but He in himself is for ever blessed and perfect, Unchangeable, Im­moveable, always the same; we can no way Touch him, or Alter him; but it is onely We, the Crea­ture, is Altered, and he is altered to us, as to our feeling, to our sight, to our apprehension and com­prehension but not at all in himself.

We cannot Honour him, no, nor dishonour him, as to himself; he is infinitely Far Above our praises [Page 382] or dispraises; neither toucheth him; as David saith,Ps. 16. 2. My goodness extendeth not to him; and Iob, If I sin it toucheth not him; He is neither better or worse by all our works, either by sin or righteous­ness. Beloved, be sure of this; we can neither di­minish nor increase his praise in Himself, though in regard of [...]s we do: for though we hold our tongues, though we run upon our own destruction, yet All, (as Creatures) Praise him: if he be not glorified by us in his Mercy, he is and will be in his Iustice.

It is said in Phil. Phil. 2. 6, 8. 2. that he emptied himself of all his glory; that is, he (as it were) drew a curtain between Our eyes and His glory; not be­tween his own eyes and his glory; for he was the same in himself; but as to men, He drew a Curtain or Vail before his glory; for he honou­red himself most, in that he Emptied himself; and therefore he saith here, All power is given unto me in Heaven and in Earth; not but that he had the same power before, But now, All power is given me, that is, Now men shall see it, how in this ve­ry thing I honoured my self, How in this very thing, I manifested my self to be the Saviour of the world; And though he seemed to Unclothe, and dis-robe himself of all power and glory, yet men shall now see and acknowledge, that he still At that very instant retained it as much as ever, yea manifested it more; to them I seemed to lay it down, and now to them I will be seen to Take it up again; and they shall see that it never departed from me, nor I from it.

[Page 383] But now it may be you will say to me, We see you have partly cleared it, and made it appear in what sense it is to be understood, that All power is given to him in Earth; but how is all power given him in Heaven? do the Angels add any thing to him, or is any thing added to them? yea certainly; for by the Church these things are More made known unto them; for they were not created in such an estate but they may be made better; nor are they so perfect but that they desire an increase in their perfection; for it is said, 1 Pet. 1. 12. The Angels do stoop down to pry into these mysteries; 1 Pet. 1. 12. therefore their knowledge and perfection is increasing. And indeed it is certain, They see their imperfections more then man, because of the great light they have; they are nearer to God, who is light, and therefore see their darkness and imperfection more then we; for we are more dark, and further off the light▪ but alas, Vain men think they see a great deal; and because of their blindness, they think themselves such excellent Creatures; being there­by puffet up in themselves, looking on themselves as Lords of all; every thing was made for Him; and that Christ was sent Meerly to Redeem him, to save him: God overlookt (as he conceives) All Creatures, both above him and below him, and had respect to none but to him; as proud Haman said,Hest. 6. 6. I onely am in the Kings favour: O poor Creatures! you are deceived, think not so; this is onely a fruit of your ignorance, of your blindness; limit not Gods Church to so narrow a scantling; The Dominions of his Church reach infinitely fur­ther [Page 384] ther then you are aware of: but we must not now enter upon that.

But hereby you may see, that things in Heaven have a revelation and manifestation of Christ unto them; and his power is given unto him There, as well as on earth; if so it be, That you do take Hea­ven according to our general and common Notion of taking Henven, which we Vulgarly con [...]eive to be above the Circumference of the Sun, and God to be present more especially there; but this also is a limiting The bounds of his 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 Nurse, or my Mother, or Shoolmaster, that God Almighty was above in Heaven, viz. above the Sun, Moon and Stars; and I thought of a long time afterwards that there was his Court, and his Chamber of pre­sence; and I thought it a great Height to come to this knowledge: but I assure you, I had more to do, to unlearn this principle, then ever I had to learn it; and I am afraid too many of us are gone no further then this Childish principle; whereupon follow many errours.

But it is more safe, Taking Heaven in the largest sense; Ei [...]her as God Filling all places, and all things, as well above the Sun as below, and below as above; and so Heaven to be where God is, that is, ever where: for he cannot be excluded from any place; but he is not onely in every place, but in every place Alike.

[Page 385] Or else to take Heaven in that sense the Pro­digal doth,Luk. 15. 18. Luk. 15. 18. Father, I have sinned a­gainst Heaven, and before thee; to take Heaven to be in our souls. When God comes into our souls, and dwels there, that is, when he manifests his pre­sence in us, and to us, then he is said to dwell there: not but that he dwelt there in regard of himself as much before; but then he is there as in his Temple, Ps. 50. 2. As in his glory, to Us-ward: then we see him there, In the Beauty of Holiness; Then He is compassed about with our praises,Ps. 68. 24. as it is exprest in that 68 Psalm, It is well seen, O God, how thou goest; How thou My God goest, when thou art in thy Sanctuary: The singers go before, and the min­strels follow after, in the midst are the damsels with timbrels, &c. When God is not onely in us as he is in all Creatures; but when he is there sensibly to us, that we feel him, and see him, and Rejoyce to behold his Presence and Glory, and so we come Thereby, to glorisie him more.

Whenever we come to this Sight, then are we come into a degree of the kingdom of Heaven, In­to Gods Chamber of Presence; There we shall see all Creatures, all Angels and Saints, and the whole Creation compassing him round about with Glories and Hallelujahs; Then (as to us) is He set upon his Throne; And till then he is As Crucified, As upon the Cross, as Buffetted, as Spit upon, as Emptied, as disrohed, as Slighted, Trod upon, As upon the dunghil, as separa [...]e from his glory: but all this is, but as to men, not as to Himself, as I said before.

For to him all Angels Cry A loud the Heavens [Page 386] and the Earth, Isa. 6. 3. and all the Powers therein, and all Creatures cry continually, Holy, holy, holy, Lord God of Sabbaths; Heaven and Earth are full of the majesty of thy glory. And He knows His own glory and praise Infinitely Beyond our apprehensi­ons; but, as I said, He is more praised and glori­fied, As to us, and by us. And in this sense are our Saviours 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 he is revealed unto more; for Christ, as he saith,Joh. 1. 9. Ioh. 1. 9. He is the true light that enlightn­eth every man that comes in to the world.

As you know, He was once made known to the Jews, and the Gen [...]iles lay in darkness; but now he is made known to the Gentiles, and the Jews are in darkness;Judg. 6. 36, &c. like Gedions fleece, They were wet when all the ground about was dry; which was the time that the Jews had the knowledge of God and Christ: but then again, all the ground was wet, and his fleece dry; The fall of the Jews was the rising of the Gentiles, as the Apostle expres­seth, Rom. Rom. 11. 12. 11. 12. The Gospel, it first shined to the Jews, and afterwards to the Gentiles, which was All the rest of the world. And our Saviour saith, That he was sent to the lost sheep of the house of Israel; Mat. 15. 24. And he commanded his Disciples when he first sent them out, Go not in the way of the Gen­tiles, but go to the lost sheep of the house of Israel. Mat. 10. 5, 6. He did very strictly tye himself to the Jews, so that hardly any others could get any mercy from him; They never got any, but they got it very [Page 387] hardly, and very sparingly; as the Centution, Luke 7. he would not go himself immediately to Jesus,Luke 7. knowing how unwelcome they were to him, and what harsh answers he gave them: therefore he went by the Jews, and got the Priests and El­ders to go to him; And they also were fain to use many words to perswade him: tis said, they were fain to perswade him instantly, commending him for a good man, Verse 4. and that he had done them much good, and had built them a Synagogue, and at last Jesus went with them, &c.

And so likewise, the woman of Canaan how hardly did she get mercy from him, and how oft gave he her a repulse, Mat. 15. 22. and beat her off, and would not be overcome, till her faith prevailed with him, and she got it by force? it is wonderful to see how our Saviour tyed himself to the Jews; again, its said, God wrought salvation in the midst of the earth: Isa. 12. 6. Great is thy God, saith the Prophet, Isa. 12. 6. in the midst of thee, or in the heart of thee. Histo­riographers say that Ierusalem is in the very midst of the earth, that it is the very Navel of the world.

And Christ began his miracles, and preached first at Ierusalem, and from thenc [...] sent out his Disciples into all the world: from which Obser­vation we may apply thus much to our selves, that whensoever Christ teacheth any man to Salvation, That when he preacheth Healthfully and Savingly in the soul, he preacheth first to the heart, begins there, sets that right, and from thence His word is derived and sent forth to all the members of the bo­dy: Christ and his Disciples first began at Ierusa­lem, [Page 388] and then afterward their Commission was to go into all the world: he tyed himself very str [...]ctly to the Jews, before ever he would suffer them to go to the Gentiles. This truth I would commend to you as a Stable Maxim of truth; All faith and holiness is first to be preached to the heart before we go about to rectifie the members and the actions: which in this regard may well be called Iews and Gentiles.

Religion, if it begin not at the heart, is nothing worth; 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 must observe Christs rule, first begin at Ierusalem, and then go into all the world; first preach to the Jews, afterward to the Gentiles: God onely speaks to the heart, and Tea­cheth that: to begin with the Outward man, that so they may teach the heart, is the way of man, not of God: Great is thy God in the midst of thee, in thy heart; do but rectifie that, and the actions cannot be amiss: make the tree good, and there will follow good fruit: Can you expect figs of thorns, or grapes of thistles? nay, can you by all your manu­ring, Mat. 7. 16. watching and dressing, or forcing them, cause them to bear such? certainly no: therefore see the folly of many men in our daies; they think by their pains and by their Discipline, to force men into Religion, into faith & good works, and Spiri­tual actions. When thereby they have onely restrai­ned the outward man, And with them, they pass for Excellent Christians: Alas, alas! Either (saith our Saviour) make the tree good, and his fruit good; or [Page 389] else make the tree evil, and his fruit evil: whatever fair pretences their actions may have, and though they seem Good to men, if the heart be not refor­med, they are but Golden Vices, Botten Nutmegs and rotten apples gilded over; Gilded Sepulchers; they neither have a good root, nor tend to a right End: fair without, but false rotten and stinking within, they are carried on by Self to base carnal & fleshly ends; self is both the Rise and End of their actions, and they no better then thorns and thistles, and fit for nothing but to be burnt up: 1 Cor. 3. 13, 14. As the Apostle saith, The fire shall try every mans work of what sort it is.

Great is thy God in the midst of thee: Satan it is that preaches first to the out-parrs: He it is that preaches to the outward man by Laws, by Credit, by Honour, by Riches, by Praise; and you know what verdict Christ gives of this preaching, and of this learning; Verily, I say unto you, you have your reward: Mat. 6. 15. ye do it that ye may be seen of men, and ye are seen of men, ye have your reward: ye restrain your hands and your feet from evil, because you would not come under the penalty of mens Laws, and you do escape them; verily Herein you have your reward: and you do your good works, for the praise of men, and you have it. Verily I say unto you, you have your reward.

And though you may think highly of such works, and of your selves for them, yet there is nothing of God in them: and to him they are no better sacri­fice Then cutting off a Dogs neck, Isa. 63. 3. or the offering up of swines blood, as the Prophet Isaiah saith: this is [Page 390] nothing but One sin casting out Another for self-advantage:Mat. 12. 24. this is nothing but Belzebub casting out Devils by Belzebub, and yet he hath nothing less possession: for it is nothing but the old man working within his own sphere, and to his own ad­vantage: ye do it that ye may be counted honest among men, and ye are accounted so; ye would be and are esteemed great professors, verily you have your reward, Many such like ends you have, and so Many such rewards: This is nothing but the Devils preaching, and the Devils learning within thee; its no better then the Devils work, and thou canst expect no other But the Devils Wages. All these things will I give thee, Mat. 4. 9. if thou wilt fall down and worship me: He is the God of this world, and hath great power given him over the Kingdoms of this world, and he can bestow much of the glory of them upon his servants: but God He speaks first in the center of the earth: He begins first with the heart, Preaches within thee, reforms first the heart: here onely preacheth His well-beloved Son in whom Onely he is well pleased.

Except Thy actions be The actions of his own Well-beloved Son in thy heart, he neither owns nor accepts them; they are strange fire to him: and you know what became of Nadab and Abihu for offe­ring strange fire before the Lord:Lev. 10. 2. The Lord He Pours precious ointment on this Aarons head, Psal. 133. 2. and from thence Drencheth his beard, and so down to the skirts of his garments: so far as the heart is re­formed, the actions cannot be amiss: That soul that is in love with Jesus Christ, Beloved, where the [Page 391] love of God is shed abroad in the heart, it is death to him, Prov. 7. to that soul, to go a whoring with the creatures; he can have no peace to commit adul­terie with the world, That whorish woman; he can­not endure Satans preaching: hearken to me, and I will give thee these and these thing: no, no: his peace lies in hearkening to what the Lord saith in him, and he preaches no such doctrine, but bids him leave the world, for its enmity to him; he bids part with these things, Take up the cross, ex­pect reproches, persecutions, and death from the world, This preaching is of God, let thy life be in forsaking the glory of the world; though thou livest in the world, yet let thy heart, thy affecti­ons dwell and abide with me: Use the world as if thou usedst it not: 1 Cor. 7. 30, &c. count nothing in the world thine own: be thou but as a steward in whatever thou hast, Alwaies ready to give an account of all; This preaching is from God, from Heaven: The Devils preaching is quite contrary; And when thou hearest such preaching as is contrary to this, and such whisperings within thee, Conclude it is the Devil and not God; and that such preaching and learning will destroy thy soul; therefore I say, always look to thy heart, that It be set right, before ever thou expectest the actions can be good: if that be not so, conclude all that proceeds from it, is naught: we must look mainly to the center, to the Heart, that life may come from thence.

Even as the life in the body by the blood flows from the heart to all the members: if not, those members are dead: so the life of true grace flows [Page 392] from the heart as from the fountain: for if either fear, or Law, or Heaven, or Hel, reward, or any hopes, or by-ends, Urge the heart To good­ness, These are but dead works: and you shall know it by this, do but take away these respects, and by-ends, and these works Cease: take away hope of reward, and fear of punishment, and this bodie is dead, he works no more: why? because there is no life, no heat within to move him: tell him, I mean he whose heart is set right for God, reformed by him, tell him he must deny, forsake the world, he must be emptied of all the glory of the world, of all self-seeking, self-glorying, self-prai­sing; why herein is his life, his peace, his glory; but to the other who hath been onely taught by such PRECEPTS as come from men, from Self, This preaching is death to him:Mar. 7. 9. but his life, and peace, and joy is to hear How he shall be advanced, estee­med, honoured &c. how he shall be made rich and great: therefore you may easily hence distinguish what preaching and practise is from God, and what from Satan and Self.

Thus much may serve for the first thing, to open unto you the meaning of these words, All power is given unto me in heaven and in earth: to me it seems very plain and clear, and I hope to you also, that That which before seemed obscure, now is made manifest.

The second ground: Christ also, as he is man, hath all power given unto him, as being united to God, so also to man: and this definition, as being united to God, is very large and deep, as the ri­ver [Page 393] at the entrance into the Sanctuary, Ezek. 47. 4, 5. which at the first entrance took a man but up to the ankles, and then a little further up to the knees, and then to the middle, and at last it would quite down and swallow up all, it grew into a vast Sea: The mean­ing of the words in this sense, we are not able to comprehend or understand; but the more we wade into them the more we are drowned and swallo­ed up.

Jesus Christ, he had the same glory in himself when he was upon earth, as he had with his Fa­ther before all worlds,Mat. 3. 17. and he is his well-beloved Son, in whom onely he is well-pleosed; But as he is man, he to Us-ward emptied himself of all his glory, And came in the form of a servant; he was subject to the like passions and infirmities as we are except sinful; and hereby man came to be further made known unto him: that is, in regard of his humane nature, he was hungry and thirsty, and weary, and suffered death, and the like; and yet in regard of his Divine nature, he held his glory and Union with his Father: and it was ne­cessary it should be so in both regards; for had it not been so, he could not have complyed so with the creatures, and felt their wants and ne­cessities: and had he not retained his unity with his Father (which he could not in regard of him­self As God, either lose, or diminish, nor in­crease) he could not have complyed so perfectly with his Father for the salvation of mankind: For as he was in the bosom of his Father, he was un­knowable to any creature; he was known onely [Page 394] to himself; he was inexplicable, not to be un­folded; and in this regard, the more ye enter into darkness, and unknowing, the more ye know of him; for he is nothing that we can comprehend or understand, as (we are creatures,) until we come to be One with him, and swallowed up into him.

But let us observe, that Christ never made this boast of himself, that 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 rose again: It is remarkable, he never all the while He was on earth, ever appro­priated all power to be his, till he was ready to depart out of the earth. And Beloved, this is for our imitation: Christ was no boaster, though none might boast more; but he was meek and lowly; he became a servant to all; when he might have been advanced and made a King, John 6. 15. he ran away from among them: he was Far of another Spirit then is now in the world, and alwayes was in the world, among the men of the world: and no greater sign of a carnal, earthly, low, base spirit, then to be alwayes seeking the great things of the world; to be tickled and itching after the praises of men, to lift up our selves, to be some-body in the world, to desire to sit above, and to trample upon their brethren, to have the cap and the knee: and yet how many of such men forsooth, must be the onely gracious and religious men of this age▪ but you see these are far from the life of Christ, As far as the East from the West: As far asunder as darkness and light: Are these the [Page 395] men that brag of Power, and Wisdom, and Holi­ness, and yet are thus swallowed up in the world, love the praise of men, and greetings in the Mar­ket, Luke 20. 46. and the Highest seats in the Synagogues, and the uppermost rooms at feasts? Their Phylacteries must be broad and long; viz. to be known from other men, that they may be bowed to, and reve­renced of all men: Are these the Doctors and Teachers of all others? Are these the Disciples and Ministers Christ hath sent out to preach to us the life of Christ, by their Doctrine and example? Judge ye.

Beloved, ye must know, that all Christs actions which were imitable, while he was here upon earth,Heb. 13. [...]. they were symbolical; they shew that he is yesterday, and to day, and the same for ever: for whatever he did then, he did but shew and repre­sent to our senses, by external actions, what he is still▪ Doing in the souls of men, and will be to the end of the world.

For, did he cure diseases in the body? he did it to shew us how be cured the diseases of the soul; Did he heal the blind, and cure the lame, cast out Devils, dumb Devils, and deaf Devils? yes: yet these do but shew what he doth daily:Mar. 9. 25. when our mouthes are shut up as to things appertaining to God and his glory, his power dispossesses this dumb Devil: when our ears are shut up, and we can hear nothing, Psal. 58. 5. but what pleases self and flesh, and the carnal man, Let the Charmer charm never so wisely: now Christs power and wisdom in us, dis­possesses al of his nature:Mar. 5. 40. he turns the minstrels out [Page 396] of doors; to those deceiving pleasures and allure­ments of the world, that in our crosses make us such deceiving musick, he saith, Give place: and He Himself enters a [...]one, and brings us to own and delight in him, and in what he administers to us.

Those actions of his he did then upon the bo­dies of men, do but shew what he doth upon their souls: for he then cast out but some Devils, not all: he healed and cured but some of their diseases, not all; for that was not the end of his coming; for had it been so, he would have cast out all De­vils as well as some; and cured all diseases as well as some: but he onely by them did teach our dull capacities, which else could not conceive what he did in the soul, but by representing the same thing Outwardly, even by those things which were most equivalent to them.

Did he resist the temptations of Satan, and so made him depart from him? it was to shew that he doth the same in those that are his, even by him­self, in his own person, and through his own power in [...]hem: For whatever actions he did, they were done by him onely for a resemblance of his internal workings: Did he pray whole nights? it doth but shew, that his Spirit in us, makes continual requests and expressions,Rom. 8. 26 even with sighs and groans which cannot be expressed. Did he come before Pontous Pilate, and was accused, arraigned, whip­ped, buffered, mocked and crowned with thorns? yea he was; and this was to shew how our car­nal judgements Arraign him, and How we whip him and peirce him by our sins, mock and grieve [Page 367] his blessed Spirit. Eph. 4. 30. Was he nailed to the Cross? did he dye? and was he put to death by the Jews? and was he buried, and a stone rolled upon him, never to rise again? they did so; and in these and other his actions, lies all our hope and our faith: this is our Anchor-hold and our trust; and who­ever shall deny it, let his tongue cleave to the roof of his mouth: Yet these were but symbols and representations of our killing of him, cruci­fying and burying of him daily in our souls by our sin [...], by following our own wils, and by our Ar­rogance Pride and selfness, and thereby his life is crucified: And also it is to shew how we have daily quenched the motions of his blessed spirit, so that it lives not in us, 1 Thes. 5. 19. but the Old Adam, the Old man is alive, and Christ the New-man is dead within us: And so likewise in the rest of his actions.

Did he [...]ise again the third day, and triumph over hell and death? it shews How this mighty Lion of the Tribe of Iudah hath and will raise up himself, and overcome all his enemies, and hath and will put them all under his feet in our souls: & then after he is once arisen,1 Cor. 15. 50. he will appears to al the brethren; to five hundred brethren at once: where­ever Christ [...] is risen, [...]ohn 12. 32. he will appear and shew him­self: If I be lifted up, I will draw all men unto me, as he saith, Iohn 12. 32. As you know, it is the nature of fire to draw all things, to ascend upward to its own center: so if Christ be risen and ascen­ded in us, he will so display his own glories and beauties in us, that he will draw all our affections [Page 398] upto him, so that we cannot bu [...] eagerly, and ve­hemently desire to be like him: to draw all our love to the love of him, and all our hatred to hate that which he hateth; and all our love to love that which he loveth; our hate and love, joy and grief, and all our other affections to be like his▪ Even as fire also endeavours vehemently to make every thing like it self: so doth Christ, where­ever he comes with his life, light and glory.

Thus you see, that what Christ did for a time in the historie, the same he still also doth as truly, as really and as constantly in the mysterie; he did some things visibly, to shew that he doth the same things as truly invisibly; he did so much as was enough, Mat. 1. 23. to manifest himself to be Emanuel, and that he was God manifested in the flesh. 1 Tim. 3. 16.

And as I said when Christ was ready to leave the earth, then he made this boast of himself; and never before did he ascribe this power to him­self: Even so, till we are made one with him, till we are made like him, and till we can sit so loose to the earth, that we are with him ready, willing­ly and freely to leave the earth, we can never claim this power: till thou art dead to every crea­ture, thou canst never make this boast.Mat. 11. 12. Beloved, if you would have power to remove mountains, and to offer violence to the Kingdom of heaven, then you are to be thus qualified, that thou hast experi­mentally seen and felt in thy own soul,Psa. 129. 3. how that thy sins have ploughed and made long furrows upon his back, as David saith; and how, you by your sins have quenched the light that is in you; and [Page 399] how in thee he is crucified, dead and buried; and how thou hast drawn grave-stones of custome over him; and how you have buried his light, resisted and grieved his spirit in you; and that you have found him arise in your own souls; that you have really seen and felt all these things actually done within you, his birth, his life▪ his death, his re­surrection; that as his enemits have overcome and crucified him within you, so you have found him [...]rise gloriously and triumphantly within you; and that he hath put down all his enemies under his feet In thee; Ps. 110. 1. insomuch that thou hast heard him, and seen him,Job 29. 25. and felt him crying within thy soul, Isa. 1. 24.Isa. 1. 24. Ha, ha, I will now arise, I will avenge me on my adversaries; Now, I that was crucified, am now risen again: so that you see his glory, and the love of him triumphing in you; so that now, thou canst truly say with David, Psal. 27. 4. Now I am so far gotten from,Ps. 27. 4.. and forsaken the world, and my self, that now I desire but one thing, and that will I seek after; even that thou wouldest give me thy self, unite me and make me One with thine own life, that I may dwell in the house of the Lord all the days of my life, and visit his Temple.

You being once come to this pass, Really in experience, then you also may say, All power is gi­ven to me in Heaven and Earth; for then you are (as I may say) within an inch of being swallowed up into God; and then are you ready to leave the earth, and all things therein; for this man he is become one spirit with the Lord: And if we be one [Page 400] spirit,Joh. 17. 21. as Chri [...]ts prayer hath purchafed, Ioh. 17. 21. That they may be one, as thou and I are one; that thou mayest be in me, and I in them, and they in me, that the world may believe that thou hast sent me; if it be so, then Christ himself lives in us, and all our words are the words of Christ; we have no thoughts but the thoughts of Christ; we have no life, but Christ lives in us, as the Apostle saith, I live, Gal. 2. 20. yet not I, but Christ liveth in me. And then also, as the Apostle again saith, and so may you say,1 Cor. 3. 21, &c. All is yours, and not before; Whether Paul, or Apollos, or Cephas, or things present, or things to come, all are yours, and you are Christs, and Christ is Gods; You being come to this, as you may claim a right to all things, so you may claim a Power over all things; for you are already set down in Heavenly places with Christ himself in the very glory of God the Father, who is blessed for ever.

But yet many there be that wil claim this right, and appropriate to themselves this power and life, when alas they are farre from it; they will assume and presume that this is their condition, when in­deed and in truth, Christ and his life is as yet bu­ried in them; He is not risen in them, he hath not conquered nor gotten victory over his enemies,Isa. 43. 24. but he is still crucified, and made to serve their sins and their lusts; Self-will, and pride, and arrogan­cy, and vain boasting, is still alive in them; he hath not as yet Avenged himself on his enemies; But pride, and covetousnes, and love of the world, and praise of men, these things live in them still, [Page 401] and Christ is dead; and so much the more dead and crucified, in as much as they glory of that which is not, conceiving Christ is theirs, when as all their wayes, are contrary to him, and yet they conceive themselves, made One with him, when as it were far better they had a true sight of their opposition and contrariety to him; And therefore thou must know, thou art but an usur­per, to claim this power and right to all things in which thou hast no part.

For when a man is come to that life we former­ly spake of, then he is made Lord of the earth, and hath then Real dominion over all the Creatures, And made little lower then the Angels, as it is ex­prest in Psal. 8.Psal. 8. 5. Then thou belongest to, and art one with him, who is King of Kings, and Lord of Lords, though you see it not.

A supposition of two drops reasoning together.

As suppose two Drops apart from the Sea, should Reason together, and the one should say to the other,

Whence are we? canst thou conceive whence we are? either whence we come, or to whom we belong, or whither we shall go? something we are but what will in a short time become of us, canst thou tell? And the other Drop should an­s [...]wer;

Alas, poor fellow-drop, be assured we are Nothing; for the Sun may arise, and draw us up, and scatter us, and so bring us to nothing.

Says the other again, Suppose it do; for all that, yet we are, we have a Being, we are Some­thing.

[Page 402] Why,Isa. 6. 3. what are we? saith the other.

Why, Brother Drop, dost thou not know? we, even we, as smal & contemptible as we are in our selves, yet we are members of the sea? Poor Drops though we be, yet let us not be discouraged: we belong to the vast Ocean.

How? saith the other, we belong to the sea, to the Ocean: how can that be? We have heard of the mighty greatness of the Ocean: we have heard,Job. 41. that there is the huge Leviathan, that sports him­self there, who is so great and terrible he fear­eth none; whose heart is as firm as a stone, and as hard as a piece of the [...]ether milstone: the mighty are afraid before him; who feareth not the spear, nor the dart, nor the Habergeon; who esteemeth iron as straw, and brass as rotten wood: the arrow can­not make him flee-darts are as stubble, and he laugh­eth at the shaking of the spear: who maketh the deeps to boyl like a pot and maketh the sea like a pot of ointment: so that he maketh a hoary path to shine 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 also are things creeping innumerable, Psal. 104. both small and great beasts: there is that Leviathan who is made to play and sport therein: and they that go down into the sea in ships,Psa. 107. and do their business in great waters., they see the wonders of the Lord in the deeps: there are the huge & roaring waves that mount them up to heaven, and suddenly they fall down into the depths, and their souls melt because of trouble: and those great waves make them roll to and fro, and [Page 403] stagger like a drunken man, so that they are at their wits end: In the Sea also we hear there be those huge and mighty rocks, whose foundations are un­moveable: Thou sayest that we are of the Sea and we belong to the Ocean; where is any such vastness in us? where is any of all those wonderful and mighty things in us? therefore we cannot be of the Ocean.

No, tis true, saith the other, for the present we are not of the Ocean, because we are not yet joyned to the Ocean: and except we perish, and be dissol­ved as it were to nothing, we are nothing; but if the Sun draws us up, and dissolve us to nothing, that we are not seen to be much as drops, then are we like to be something; for then we shall return into the Ocean, to which we belong: Then we are those th [...]t have in us those rocks and those ships, and those Leviathans, and fish innumerable, both small and great; And they have room to play and sport them­selves in us: Then we may claim and appropriate to our selves whatever may be appropriated to the Sea, or to the Ocean as well as any other drop: for we are united and made One with the Ocean.

The Application by way of Dialogue.

So, just so in like manner, suppose Two mortal men reasoning together the one in Iealousie, and the other in Revelation.

What are we? says the one.

We are Nothing, sayes the other: we are but a Shadow, Ps. 73. 20. a Dream, Is. 40. 15. & 47. 14. a Bibble; not so much as the drop of a bucket, Hos. 13. 2. or as the dust of the ballance: we are but as stubble before the fire, and as smoke be­fore the wind, ready to be consumed, scattered and dissolved into nothing.

[Page 404] Oh,! says the other, though in our selves we are poor drops, and as thou sayest, we are no more then a drop, a bubble, soon up and soon down: we have no power, the least and weakest of all things imagi­nable; yet we are, we have a Being: nay, we are more then thou canst imagine.

Why what are we?

Why? Ile tell thee what we are; we are members of the very body of Jesus Christ: we are (as I may say) flesh of his flesh, 1 Cor. 6. 17. and bone of his bone; And we are to be made one spirit with him; and therefore be contented; though we in our selves are Poor, and contemptible, and apart from him Nothing, yea worse then Nothing, 1 Cor. 15. 10. yet by the grace of God we are what we are; we in our selves cannot say, I am, or [...] [...]ve; we cannot call our selves I; I live, yet not I, but Christ liveth in me; and in time I shall see my self to live in him, and then I may, And thou mayest claim the same life, the same power with him: for we shall return into Him, who is Almighty, we shall be dissolved into him who is infinitely Vaster then then ten thousand Seas or Oceans.

Ah Brother! Saith the other, how can these things be? we have heard, that Jesus Christ is God equal with his Father; that he is Almighty, incom­prehensible, Immense &c. we have heard that he hath All power given him in heaven and in earth; that he Rules over all his enemies, and treads them all under his feet;Psal. 2. 9. that he Rules them with a rod of iron, and crushes them in pieces like a potters vessel; and He is set upon his Throne, and Triumphs in glory and majesty, and is Set down in holy and hea­venly [Page 405] places with his Father, in his Throne, and full Authority. In us, behold, There is None of these things: we are poor drops, and weak creatures: as little as we are, we are full of nothing but sin and corruption; we are empty and vile and despicable, not only because of our smalness and nothingness, but by reason of our sinfulness and impureness.

We have none of our enemies at command; we are empty and changeable, and no stability in us: all our actions declare and render us to be always in a dying, perishing condition; but Jesus Christ, to whom (thou sayest) we belong, He is glorious and blessed, and lives for ever. And therefore I will not, I cannot beleive: wilt thou make me believe I am a part of him? it can never be.

Oh! saith the other,1 Cor. 15. 36. be contented: Corn cannot bring forth fruit except it dye: neither can a drop return to the Ocean, except it be dissolved in it self, and from its own proper being: So, Even so, We poor drops in our selves, we are nothing, empty, poor, de­spised Nothings, less then Nothings, Apart from the immense Ocean. But If we can be Content to dye, & forsake our selves Then should we Return, and be made One with that immense Ocean: Could we but be contented to annihilate our selves, to be brought to Nothing, we should be made Something, If That Sun of righteousness would but arise and dissolve us, Mal. 4. 2. and draw us up into Himself, then we, even we, as poor as we be, should be united and made one with the Almighty. Beloved, Beloved,

The Only Reason Why WE Remain such Empty Drops, is because we esteem our selves to be Some­what, when indeed we are nothing: while we set such [Page 406] a great price upon our selves, and look on our selves as good, holy and pure, and take notice of our selves what a progress in Religion we have made, and despise others. This keeps us from be­ing united to him: Oh! those High-swelling, tow­ering thoughts must be brought down: those Thrones, and Powers, and principalities set up in us by Satan The Prince of this world: Those strong holds that keep us from being overcome and be­ing brought to nothing,1 Cor. 10. 5. must be brought down, that so we may be joyned to the Lord himself, to be made partakers of his life and glory.

My eye can never be united to the Sun, till I behold and look upon it; Then those beames that come from it, draw my eye in a direct line to be joyned to it: so thou art never united to Christ, till the Lord himself, by the eye of faith, which is as a beam that comes from him, unites and draws up thy soul in a direct line to him again: As long as thou art Something in thy self, so long thou art Nothing; and when thou beginnest to be nothing in thy own esteem, then thou beginnest to be really Something: then is Jesus Christ Beginning to Arise, and to Exalt himself in thee: Then, is I said before, hast thou a right to All things, and thou mayest claim all those great things, spoken of before to thy self to be thine: though not to thy self indivi­dual, and as separated, But as united to him to whom all power is given both in heaven and in earth: but till this work be done, Christ is kept under, and thy self is exalted▪ and it rules thee & governs thee & terminates all thy actions However they seem to thee, and to other men (as much lift up in [Page 407] themselves as thou art); though (I say) to thee and to others in the same sphere with thee, they seem never so glorious and beautiful, yet Christ is crucified and Self is alive, and set in the Throne.

As David saith, Up Lord, why sleepest thou? Avenge us on our adversaries: Psal. 44. 23. God is asleep in men, till this work be brought about in them: and again, Arise, O Lord, exalt thy self above the Heathen: Psal. 59. 5. Till thou, Till thy self be brought down, the Heathen are exalted, and Jesus Christ is tram­pled down: as the heathen in old time, typically got the upper hand, and took possession of the Land, and the fair houses of God, and banished and car­ried captive the people of God, Psal. 83. 12. kept them under, made them tributary, and overrun the Land; Even so, are those very things accomplished in us, when lust and sin commands and bear rule, and over-run the soul like locusts, which are the very locusts of the bottomless pit; Rev. 9. 3. Which also are ANTI­CHRIST, and they keep him under, and daily crucifie him, that is, crucifie his life in us: And these are those enemies we continually ought to make war with,Judg. 5. 23. and hate and pray against; these are that Meroz that we ought to curse bitterly (as the Angel commands:) and not men, nor any thing which God hath made: for all creatures, As they are made by God, are good, very good: but the seed of the Serpent we must war with and per­secute, Even to the very death, and nothing else.

These things Brethren we ought still to find in our own experience; Not onely to hear and read [Page 408] the history of them, as done in and by others: but to see and feel how they are really accomplished in our selves; for except we see This fighting and re­sisting accomplished in us:Mat. 12. 29. except we have found the strong man bound in us, and felt those fightings and resistings that he makes, till he be bound and overcome, we are yet in our sins: Strangers pos­sess the Land, Psal. 74. and the Temple of God lies waste and the enemies of God roar in the midst of the Congre­gations, and they set up their Ensigns for signs and break down the carved work with axes and ham­mers: Could we but see all these things in our selves, then we might be sure that Light was ap­proching to us: And if This Light were but set upon a candlestick, then it would give light round the house, and we should discover these things more and more: but till then, the lights is hid un­der a bed, Mat. 5. 15. or under a bushel, as our Saviour saith.

And if we have not found these things in our selves, we have not been so much as in the way to union with Jesus Christ: but having found it, we have cause infinitely to rejoyce: for then Those Masters and Lords that formerly commanded thee, now thou shalt command them, and they shall obey: then thou shalt find that he hath in thee broken the gates of brass, and cut the bars of iron in sunder, Psal. 107. 16.Psal. 107. 16. thou (through him) shalt have power now, to rectifie thy understanding, thy will, thy affections, to rule and govern them As a King, because Christ is exalted as King in thy soul: then thou shalt be taught of God, and shalt receive An unction from that holy one, and [Page 409] thou shalt know all things: 1 John 2. 20. In our selves indeed, and in our own strength, we can do nothing: but by the power of Christ, and by his strength in us, we shall be More then Conquerours; and we shall find these words true to our selves, that our Saviour here saith, All power is given to me, in heaven and in earth; you shall feel it true in your selves; for you being united and made one with him, you shall so derive his power to your selves, that you may say, All power is given to me in heaven and earth: then you shall come to see such things, 1 Cor. 2. 9. as never eye saw, nor ear heard, nor ever entred into the heart of man,2 Cor. 12. 4. things unutterable: For till this comes to pass within you, you shall never see the new hea­vens, and the new earth, so often promised in the Scriptures: not till then, shall we ever see the day that old things shall pass away, and all things shall become new, as it is exprest, Rev. 21. 4.Rev. 21. 4. Then is the day come that God shall wipe away all tears from our eyes: And thou shalt heare Christ himself in thee, proclaiming, Behold, I make all things new. Then shalt thou have power over the earth; then also art thou that blessed Meek one spoken of Mat. 5. That shalt inherit the earth: then shalt thou have power to meet thy Saviour,Mat. 5. 5. Prepared And adorned as a bride to meet the bridgroom at his coming; then indeed shall all those spiritual pro­mises be fulfilled and accomplished in thee; And all this by being risen again, and united to thy Bridegroom Jesus Christ.

And the way to this life is by being dead to the world, Gal. 6. 14. and dead to the flesh, the world being [Page 410] crucified to us, and we to the world: Ile tell thee, such a pass thou art now come to, that as thou stinkest to the world, so the world stinks to thee: As all things are ready to forsake thee, so thou art as ready to forsake them: so that thou beginnest to see no excellency in any thing the world presents to thee: no, not in PROPRIETY, which the whole world, yea generally al esteem so highly of, and are of all things lothest to forgo; I say to this man even propriety begins to dye to him, and he to it; It de­parts from us, and we depart from the love of pro­priety, or with affection laying claim to any thing in the world, but having it, as having it not; as 1 Cor. 7.1 Cor. 7. 30. That both they that have wives, be as though they had none; and they that weep, as though they wept not; and they that rejoyce, as though they rejoyced not; and they that buy, as though they pos­sessed not; and they that use this world, as not abusing it; for all the fashion of this world passeth away.

This man is an a man dead, and clean cast out of sight, as David saith, clean out of mind he is as a bubble that no body sets by: but yet be contented, h [...]ppy, yea thrice happy are those men, that are come to this, to be dead men: You know dead men are not affected with any thing; dead men lay no claim to any thing; dead men cannot so much as say, This is I: they esteem not of themselves, they boast not of themselves; praise and dispraise is all one to them: they can let men do what they will with them, they are all at one pass; they claim no interest, no propriety in any thing: let them be merry while he lies by, or let them be sad, all is [Page 411] one to him: let them be sharers of his goods▪ One will have one part, and another another part; let them make merry, and spend lavishly of His goods, He is not moved: why? The reason is, because he hath lost all his SENCES, in this world his life is gone, he is a dead man.

Beloved▪ This was the condition the blessed A­postles and Disciples were brought to: Oh! but where are such Disciples now? where are your Great Doctors, and your learned men? Are they Doctors in this School of the Cross of Christ? No, no, nothing less: Are They Dead men? Are They come to this, to let others rejoyce in the heaping up riches, And adding Land to Land, and making themselves and their posterity great in the world? These things should not concern Dead men: And saith David again, I am as a broken pitcher, that can hold no water: Just so is This man: He is a broken pitcher that can hold Nothing: Pour Riches into him, Health, Wealth, Praise, Honour, or 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 ye strike him on the one cheek he cannot revenge, He will rather turn the other: Curse him, and He will pray for you: And all this he learns of his dear Saviour JESUS CHRIST: And all this He hath attained by being united, and by being made One with Him, whose practise and Command you know it was, so to do; and whose Nature and life he partakes of, knowing assuredly by experience That there is No other way to find rest to his soul, But by for­saking [Page 412] his own will and living Free in the world, and Dead unto it, and to his own proper will and affections.

Oh Beloved, How Happy, and how Free doth such a soul live? how at liberty, and free from those Chains, that most men are fettered with? as love of Money and Honours, and Houses, and Lands; Distracted with hopes on one hand, and Fears on the other, and are never at rest; but are like the Troubled Sea, tumbled this way and that way, rol­ling to and again and never quiet: But this Man is Delivered, Set free from all such things: What a comfort is it for a man to be made Willingly to leave the love of the world? to live free, and above all hopes and fears: What a comfort is it not to fear death? (for this man dyes daily) not to fear To Answer All our enemies in the gate? Ps. 127. 5. to look boldly and undauntedly on Death, on Satan, as knowing them overcome and brought under? what a comfort is it to Find, See and Feel, The life of Christ In Us? and that we are in some measure, and every day more and more, made conformable to our Head, And that we shall now for ever Over­come and be at Rest, and Sit down with Him upon His Throne, Rev. 3. 21. even as he is set down upon his Fathers Throne? what a comfort is it to feel and see our graces, Faith, Hope and Patience, And the rest, to Revive, to live and flourish, which in former times flagged and dyed? what a comfort is this? To see That when either the North wind, or the South wind blow,Cant. 4. 16. Let him be in any kind of condition, Yet His Garden prospers; His Soul flourishes, And the [Page 413] Spices thereof flow out; and Christ and He, To eat the pleasant fruits thereof; To this man, Nothing is a Rod to him, Nothing a judgement, Let God do what he will with him, He can see no Anger, no Frowns in any thing, but all that comes, is to Him Mercy and Loving kindness: This is The Soul That lives with God, and lives in God, This soul is at Rest, And none else But This Soul: For he hath in p [...]rt, Possession of the Kingdom of Heaven, and the Kingdom of Heaven Possession of him, Even while he is in the body: which possession he knows he shall never be deprived of, but shall have the FULL Possession and Enjoyment thereof, for ever and ever, In His Fathers due Time.

O my Dear Freinds, To What A Blessed Tranquillity AND SERENENESS of SPIRIT Is This Soul Attained. These are to Him BLESSED and HALCION DAIES.

Here end the SERMONS of JOHN EVERARD And All that can be of His Expected.

Here follow certain brief Collections out of some Sublime and Mortified Authors, Translated out of Latin by Dr. Everard.

Hereunto Annexed to these Sermons, as things suitable to His preaching, and giving further light each to other, viz. To him who is in the light.

  • 1. The Tree of Knowledge of Good and Evil.These two placed in the midst of this book; the other six herefollow
    2. The Tree of Life in the midst of the Paradise of God.
  • 3. Dionysius the Areopagite his Mystical Divinity.
  • 4. Certain grave and notable sayings in Latin and English.
  • 5. The saying of a certain Divine of great note and name.
  • 6. A lovely glass or example of our Lord Iesus Christ his life, taken out of Taulerus his works.
  • 7. Another short Instruction out of the same Author.
  • 8. A short Dialogue between a Learned Divine and a Beggar.

THE MYSTICAL DIVINITY OF Dionysius the Areopagite, Converted by Paul the Apostle, who did at Athens believe and cleave unto him, ACTS 17. 34. Written to Timothy.

Translated into English By Dr. EVERARD.

JOB 36. 26.

Behold, God is great, and we know him not.

ISA. 55. 6.

For my thoughts are not your thoughts, neither are your wayes my wayes, saith the Lord.

LONDON, Printed by Iohn Owsley, for Rapha Hartford, at the Bible and States Arms in Little Brittain. 1657.

THE MYSTICAL DIVINITY OF Dionysius the Areopagite, Written to Timothy.
CHAP. 1. What the Divine Mist or Dark­ness is.

OTRINITY! That art above ES­SENCE, above GOD, above Good­ness, the Governour of the Christians wisdom concerning God: Vouch­safe to direct us to the More-then-unknown, More-then-shining, Highest-top of Mystical Oracles, where the simple and absolute, and unchangeable MYSTERIES of Divinity do Hide: by the More-then-lightsome MISTINES of Secret-Teaching, SILENCE in the Darkest Darkness; Even Him that over-shineth That which is More-then-most-Glorious, and under that, which is utterly impal­pable, and invisible: doth More-then-fill the blinded or Eye-less Mindes with More-then-fair Shinings.

2. And these things I pray for: but do thou, O my friend Timothy, by thy most intent study and [Page 418] exercise about MYSTICAL Visions, leave and forsake thy senses, and all sensible and intelligible things, and thy mental operations, and all things that are not, and that are; and after an unknown manner, lift up, and advance thy self to the Con­junction and Union with Him who is above all Essence and Knowledge: for by a free and purely absolute departing from thy self, and all things, having separated all things, and being freed and loosed from all things, thou shalt be brought back to the Super-essential BEAM of the Divine Darkness.

3. But take heed, that none of them that are not Entred or Initiated in our MYSSERIES, do hear these things: I mean such as are still detained and holden in the things that are, and do imagine nothing to be super-essentially above the things that are; but presume by their own knowledge to understand HIm that maketh DARKNES his Secret place: Psal. 18. 11. And if these Divine Institutions concerning Mystical things, be above Them; what is to be said of such as are yet more strangers, and farther off from these Mysteries, which out of the last and lowest of all things that are, do frame and make the figure of the SUPER-EMINENT cause, and think or say, that it hath nothing more excel­lent, or is no way better then their ungodly and MANY-FORMED Images? whereas they ought both in it, as the cause of all things, to place and affirm the positions of all things that are, and also more properly to deny them all unto it, as being far above all things: And yet not to think that [Page 419] the Negations are opposite to the Affirmations: But that it is above and before Privations, which is above all, both Ablation and Position, or above any thing that can be denied or affirmed of it.

4. In this sense therefore S. Bartholomew saith, That Theology is both MUCH and LEAST, and the Gospel Broad and Great; and again short and Concise: It seems to me that he wonderfully understood thereby, that the great and good CAUSE of all things, may both be spoken of, In Many words, and in Few and in None, as admit­ting neither speech nor understanding, because it is SUPER-ESSENTIAL, Super-Eminent to all things, and shineth out, or appears onely to them without Vail and Truly, who do pass through all things both impure and pure, and transcend every ascent of all HOLY HIGHNESSES, and leave behinde them all DIVINE, Lights, Sounds, and Heavenly words, and enter into That MIST where He is, Really (as the Scriptures speak) who is Above All things.

5. For it is not without Cause, that the Divine Moses is first commanded to be purged himself, and then to be separated from them that were not such: and after All this purifying, He heareth the MANY-SOUNDING Trumpets, and seeth the MANY LIGHTS, which Dart from themselves Pure and much scattered RAYES, or Beams: Then is He separated from the multitude, and with the Selected Priests, He laboureth up to the top of the Divine Ascents; and in them he doth not meet with God; but he sees, Not Him, for He is in­visible, [Page 420] But Onely The PLACE, where He is.

And this I think intimates o [...] signifies thus much; that the most Divine and highest of things Seen and understood, are but certain Reasons, and significative Arguments of things subjected to Him, who is Above all things, by which His Pre­sence, which is Above All thought, is shewn, wal­king in the intelligible HEIGHTS of His Most Holy Places.

6▪ And then is He freed both from the things that are Seen, and the things that do see, and is swallowed up, into the Truly-Mystical-Cloud, or MIST of Unknowing; in which he shuts up all manner of Scientifical Apprehensions; and is in Him that is utterly inattingible, and invisible, being All His Who is, beyond ALL THINGS, and NOTHING; Neither His Own, nor any bodies Else, United after the best manner to Him, that is wholly UNKNOWN, by the Cessation of all Knowledge: and in that he knoweth Nothing, Knowing above any Mind or Understanding.

CHAP. II. How we must both be united, and render praise to HIM that is the Cause of all things, and above all things.

1. IT is That we pray for, that we may be in this MUCH-ABOVE-Light-shining-Mist: and by Unseeing and Unknowing, to see and know that which is above All sight and Knowledge; Even in that, we do not See nor know at all: For This is, To See and know indeed, and Super-Essentially to praise Him that is Super-essential; by the ta­king away of All things that Are, Even as They that would make A Self-ingraven Image, taking away all the Impediments that stand before the pure Sight of that which is Hidden, and onely by taking Away, shew forth That which is Concealed and Covered by it self.

And we must (as I think) praise and commend TAKINGS-AWAY contrarily to Pos [...]ions and Affirmations: for them we appointed, beginning at the first, and so by middle ones, ascending to the last: but here making our Ascents from the last, unto the Most-Ancient, we take away All things, that we may without any VAIL know, that Unknown, which is All things that Are, or is [Page 422] covered under All things that are Known: and that we may See, That Superessential-MIST which is Hid by All the Light that is in things that Are.

CHAP. III. What Speeches of God are Affirmative, and what Negative.

1. IN our Theological Descriptions, we have ex­pressed the most principal things of affirma­tive Divinity, how the Divine and Good Nature is called One, and how Three; and what it is which in it, is called PATERNITY & FILIAL: and what the Divinity of the HOLY GHOST meaneth: How from the Immaterial and Indi­visible GOOD, sprung out the Cordial lights of GOODNESS, which still abode, not going Out (the Mansion of being CO-ETERNAL to the Emanation or Germination) both in It self, in Themselves, and in One Another.

2. How Super-essential JESUS was essenti­ated in the TRUTHS of Humane nature: as also Other things which we have Celebrated in our Theological Descriptions, as delivered unto us from the Scriptures.

[Page 423] 3. Likewise also in the book of Divine Names we have declared How He is called GOOD, How BEING; How LIFE, and WISDOM, and POWER, and whatsoever else belongs unto the Intelligible Divine NOMINATION.

4. But in our Symbolical Divinity we have shewed what are the Metonymies, or Translations or Borrowed NAMES taken from sensible things, and applyed to Divine things, viz. What are the Divine FORMS; What the Divine Figures or Shapes, Parts and Organs, or Instruments; What are the Divine-Places and Ornaments: What the Angers, Sorrows, Furies; What the Drunkennesses and Surfets; What the Oaths and Curses; What the Sleeps and Wakings, and other-like things Ap­pertaining to this Part of Divinity, which they call Symbolical; speaking of such Forms and Figures as have been Holily invented, To Repre­sent God by.

5. And I think Thou hast seen as well as I, how many more words are used in the latter then in the former: For it behoved, that the Theologi­cal Descriptions, a [...]d this Explication of the Di­vine NAMES, should need fewer words then Symbolical Divinity: For by how much Higher we climbe towards That which is Above, by so much the more are our words Contracted and Con­centred in the View and Sight of Intelligible things.

As now, when we enter into that DARKNESS which is above All mind and understanding, we shall find not shortness of speech, but utter silence and dumbness, as also want of understanding.

[Page 424] And from thence our Speech and discourse de­scending from the Highest to the Lowest, according to the Quantity of its Descent, is Enlarged into a proportionable breadth or multitude.

But now Arising from the things Below, to that which is Above, according to the measure of its Ascent, it is Contracted and grows Less, till after all ascent it becomes quite Void of words, and so united to that which is Unspeakable.

6. But thou wilt ask, to what purpose? We laying down the Divine Affirmations, began with the first; and now begin the Divine Ablations or takings away with the last. I answer; That was because putting Down or describing, that which was Above all Affirmation or Position, it was fit to Begin and Establish the Fundamental Affirmations from that which is most Proper, and Nearest unto it. But now when we go by way of Taking away from that which is Above All Ablation or taking Away, it is likewise fit we should begin our takings away, at Those things that are furthest temote from it.

For is He not, Rather and more properly Life and Goodness, then Aire or A Stone? And may it not Rather and more Properly be said, that he is not Weak or Angry, then that he is not Spoken, nor Understood?

CHAP. IV. That He that is eminently the Cause of all sensible things, is yet no sensible thing at all.

1. VVE say therefore, That the Cause of all things, and that which is above all things, is neither void of, nor without Essence, nor Life, nor Reason, nor Mind.

2. Neither is it A Body, nor hath it shape, nor Form, nor Quality, nor Quantity, nor Bigness: neither is it in Place, nor is it Seen, nor hath it any Sensible touch.

3. It neither Perceiveth by Sense, nor is it Per­ceivable by Sense; it hath neither Disorder nor Trouble, as if it were Agitated by material Pas­sions.

4. It is neither Impotent, as subject to sensible Passions or Accidents; neither is in Any want, or Indigence of light (neither needs it any Light to see By, or Withal.)

5. It hath neither Alteration, nor Corruption, nor Division, nor Privation, nor Flux (or a Con­tinual flowing and Succession of Parts) nor any other Sensible thing: Nor is it Any of all these.

Chap. V. That he that is eminently the Cause of all intelligible things, is none of those intelligible things.

1. AND going downward again, we say it is nei­ther Soul nor Mind, nor hath it Phantasie, nor Imagination, nor Opinion, nor Reason nor Un­derstanding; neither is it Reason nor Understand­ing, nor is it Spoken or Understood.

2. It is neither Number nor Order, nor Great­ness, nor Littleness; it is neither Equality nor In­equality, nor Likeness nor Unlikeness.

3. It neither Standeth still,▪ nor is Moved, nor Resteth: It neither hath Power, nor is Power nor Light; It neither Liveth, nor is Life; It is nei­ther Essence, nor Eternity, nor Time, nor is there any Intellectual Touch thereof.

4. It is neither Knowledge, nor Truth, nor Kingdom, nor Wisdom; nor One thing, nor Unity, nor God-head, nor Goodness.

5. Neither is it a Spirit, as we can know or un­derstand, or after Our manner of knowledge; nor SON-SHIP, nor FATHER-HOOD, nor any other thing Known to us, or to any Other of the things that Are.

6. Neither is it any of the things That are Not, Nor any of the things that Are; neither do the things that Are know it, as it is; nor doth It know the Things that Are, as they Are.

[Page 427] 7. There is no Speech of it, nor Name, nor Knowledge; it is neither Darkness nor Light, nor Errour nor Truth.

8. There is of it No Position or Affirmation, nor Ablation or taking Away, or Negation: But when we make Affirmations or Negations of the things That are After it, yet we do neither Af­firm nor Deny.

9. Because He that is PERFECT, Compleat, Onely and Singularly the Cause of All things, is Above all Position or Affirmation: And the SU­PER-EMINENCE of Him, which is most Simply and Absolutely freed from all things, and is Above All things, is likewise Far Above All Negations.

The end of the Book of Dionysius the Areopagite, concerning Mystical Divinity.

Blessed be he that is, that was, and that is to come, AMEN.

Dr. Everards ADVICE upon these following Sentences in Latin and English.

REad not what follows, till thou have Read and Felt, and dost Understand what goeth before: For here follow certain Grave and Notable sayings, whereby the diligent Disciple of Christ may ex­amine himself, and know what is to be thought or determinated of the True and Inward Union to the Onely and Supreme Good, that we may de­part from our selves; and being dead to our own will, may live to God alone, and to his will: Grant it, O God, by him which resigned up his own will to his Heavenly Father, who liveth and reigneth with the Holy Spirit in a perfect Trinity for ever. Amen.

These, in regard of their succinct and pithy shortness, they were hard to be understood, if put into so few words as the Latin: I have there­fore not onely translated them into English, but also annexed the Latin to them, that where the one Language shall be obscure, it may be helped by the other.

1. DEus est unicus, & unitas existit, & manat ab eo solo: nec tamen de eo; alioquin enim decre­sceret fieretque minor.

1. God is onely One, and Unity is in him, and flows from him alone: yet not of him, nor any [Page 429] way from him; otherwise it would decrease, and become less.

2. Ubi sunt duo, quae una servari, aut convenire oportet, fieri potest ut inter ea oriatur discordia.

2. Where there are two things that must be kept or agree together, it may come to pass that discord or dissention may arise between them.

3. Haec duo non nisi voluntate dissidere possent, id quod esset summa causa & occasio omnis dissidii, etiam in Deo, sit duo possent esse in eo.

3. These two could not disagree, but in Will, which would be the greatest cause and occasion of all discord or disagreement Even in God, if Two things could be in him.

4. Nihil enim est quod dissentionem pariat inter omnia quae dissentire queant, nisi dissimilitudo volun­tatum.

4. For there is nothing can breed dissention among all things that can disagree, but the dissimilitude and unlikeness of wills.

5. Hoc unum (Deus) vult unum, estque omnibus binis contrarium.

5. This one (God) willeth One thing, and is contrary to all Two things.

6. It aque ergo quicquid etiam creavit ipse super unico illo creavit; alioquin ei defuisset ordo.

6. Therefore also, whatsoever he created, he created upon, or To that One alone; otherwise it had wanted order.

7. Praeterea nullam potuisset ejus creatio sive creatares habere consubstantiam, propter volunta­tem contrariam. quemadmodum videlicet nunc fit ideoque eam interire oportuisset.

[Page 430] 7. Moreover, His Creation or created thing, could have had no constancy, because of the con­trary Will, to wit, as it is now done; therefore it must needs have dyed.

8. Ea unit as metiri, cogitari, tractari, cognos­cive non poterat, nisi duntaxat ab uno, & per unum, idque interdum in suo contrario.

8. That Unity could not be measured, thought, handled or known▪ but onely of One, and by One, and that sometime in its contrary.

9. Contrarium existit a se ipso sine culpa adver­sarii.

9. The contrary is▪ or exists of it self, with­out the fault of the Adversary,

10. Hinc apertissime perspici potest oportuisse ut uni & optimo esset aliquod objectum, ex quo illud quoad ejus fieri posset disceretur.

10. Hence it may be most plainly perceived, that there must have been to that One and BEST some object from which that might be, as much as were possible, learned.

11. Id objectum fuit, & est omnium animalium essentia & esse.

11. That object was, and is the essence and being of all living creatures.

12. Maxime & optime in rationali, & per ra­tionale animal, qui Adamus fuit.

12. Most of all and best, in and by the rea­sonable creature, which was Adam.

13. Hic se videndam exhibet omnipotentia & misericordia infinataque bonitas supremi cui nomen est Dominus.

[Page 431] 13. Here shews it self to be seen the Almighti­ness and Mercy, and Infinite goodness of the highest, whose name is the Lord.

14. Ad majorem insuper cognitionem liberum creavit quod creavit; quoniam quod ita liberum fuit, est, & manet, id nihil proprium naturaliter creare, aut facere potest; [...]am etiam liberum illud nulla in re seipsum convenientius exerere aut viden­dum praebere potest, quam in suo objecto.

14. Furthermore, to the greater knowledge, he Created FREE that which he Created: be­cause that which so was, is, and abideth Free, cannot naturally create or make any thing proper: Now also, that which is free, cannot in any thing put forth or shew it self to be seen more conveni­ently then in its object.

15. Qui aliquid quod liberum est, & esse debet, concludit, propriumque facit, is contra eum facit qui illud liberum fecit, & creavit; hoc est pecca­tum.

15. He that concludes or shuts up, or makes Proper any thing which is, or ought to be Free, He doth against Him which hath made and crea­ted that free; this is sin.

16. Peccatum clarissime cognoscendum est, id si perfecte odisse velis.

16. Sin is clearly to be known, if thou wouldst hate it perfectly.

17. Odium situm est in contrario, quod vere no­minatur semen Dei, sicut imago Dei, quae libertatem cupit sine intermissione.

17. Hatred is placed in the contrary, which is [Page 432] Truly named, the Seed of God, or the Image of God, which desireth Liberty without intermis­sion.

18. Hoec durat & est, & duret necesse est, quamdiu est, in eo quod ipsa est, & esse, & manere potest: est enim ab uno, nec unquam se depelli patietur.

18. This (Seed or Image of God) continueth, and is, and must of necessity continue, as long as God can both be and continue, in that which it is: for it is from the ONE, Neither doth it ever suffer it self to be driven or expulsed from thence.

19. Ut ea & cite & rite instauretur, interponit se unum illud perfecte ad illud omne quod a se dis­junctum est in integrum restituendum.

19. To the intent, That that Image of God, may be both quickly and duly Restored, there in­terposes it self, That perfectly One, to make whole again, all that is disjoyned from it self.

20 H [...]c fieri non poterat, nisi in quopiam quod se dis [...]unctum assimilaret, sed citra omne detr [...]men­tum unitatis.

20. This could not be done, but in a certain THING, that must liken it to that which is dis­joyned, but without all loss of Unity.

21. Id oportuit, & necesse fuit, ut seipsum qua­tenus unum est, & solum unicum apertissime de­clararet, quo libertas in statum suum rediret, quem tamen nunquam amiserat.

21. It behoved and was needful, that That should most openly declare it self, in as much as [Page 433] it is One, and onely One, to the intent that li­berty might return into its state which yet is ne­ver lost.

22. Hinc illud, videlicet Iesus Christus Naza­renus longe liberrimam voluntatem docuit exercuit, habuit atque usurpavit.

22. Hence that, Namely Jesus Christ of Na­zareth, Taught, Exercised, Had and Used, A most perfect Free-wil.

23. Hoc non erat ejus (quemadmodum ipse te­statur) sed Unius illius a quo id acceperat, ut id per eum patefiret.

13. This was not His (as himself witnesseth) but that ONES, From whom He had received it, that by Him it may be made manifest.

24. Nec tamen eo privari poterat, tum propter [...]us, tum ob perfectionem quam necesse erat ut ha­beret propter libertatem, ut eam optime (sicuti par erat) declararet.

24. Yet could He not be deprived thereof, as well because of his Right, as of the Perfection which it was necessary He should have, because of the liberty, That he might (as it was meet) best declare it.

25. Omnium in eo perfectissimum fuit integra & omnibus numeris absoluta unitio voluntatis, quae sibi id non arrogavit a quo erat ipse unum; alioquin discessisset uni.

25. The perfectest thing of all in him, Was the Free, Intire, and most absolute Uniting of the will, which arrogated not that to himself, from whence himself was the ONE; otherwise he had departed from the One.

[Page 434] 26. Nunc extat adhuc (quemadmodum jam in­dicatum est) liberum illud quod admittendum non est; perdidisset enim illa aliquid quod in nihilum abisset, & aliquid fuisset, unde consequi posset ut totum eodem pacto periret.

26. Now there is yet extant (as is already shewn) That Free Thing which is not to be lost; Otherwise it would bring loss to the Divinity from which it is, and whose Property it is; for that had lost something, which had Vanished into Nothing, and there had been Something, from whence it might have followed; That the whole should perish after the same manner.

27. Ut igitur id fiat, necesse fuit secundum ex­emplar (quod perfectissimum esse propter officium ne­cesse est) fiat, idque plane ad arbitrium & volun­tatem unius quod nunquam a seipso discorda­vit.

27. That that therefore may be done, it is necessary that it be done according to the ex­ample (which must needs be most perfect, because of the duty thereof) and that wholly after the will and arbitriment of the One which never disagreed from it self.

28. Hoc est, & vocatur redire ab omni dissi­dente in unicum quod per omnem vitam studendum est; qui vult, potest; qui id non credit, tentet.

28. This is, and is called to return from every disagreeing thing, to the One and Onely, which during all a mans life, is to be studied: He that will, Can; He that believes it not, let him try.

29. Hoc potest, & oportet [...]ieri tantum amissione [Page 435] ejus quod uni contrarium est; alioquin non potest: ea est obedientia in obedientia, videlicet integra tradi­tio, perfectum quoddam sacrificium quod voluntari­um est; breviter is Christus est verus Dei Filius, primogenitus fratrum, cujus proprium est, quicquid Pater potest; qui verus intercessor est, per quem unicum possis, & necessario debeas ad unicum, hoc est ad Patrem venire, qui Pater eum huic rei destinavit.

29. This may and must be done Onely by the losing of that which is contrary to the One; otherwise it cannot; that is Obedience in Obe­dience, to wit, An Intire Resignation, A certain Perfect Sacrifice, which is Voluntary: Briefly, that Christ is the true Son of God, the first begot­ten of his Brethren, To whom it is Proper what­soever the Father can, who is the True Intercessor, by whom alone thou mayest, and necessarily must come to the onely One, that is, to the Father who hath appointed him to this end.

30. Si quis hujus orationis rationem consequi nescit, is caret spiritus testimonio, cujus ipse discipli­nam excludit & repudiat. Si quis eam intelligit, judicet: judicat autem Dei Spiritus omnia. Si quis eo destituitur & caret, ejus culpa est, quod de casu sollicitus non est, ut corrigatur, qui tamen corri­gendus est. Si quis haecdicat acutiora, sciat maximam Sancti Spiritus stultitiam (ut it a loquar) acutiorem esse summa totius mundi sapientia.

30. If any man understand not the meaning of these speeches, he wants as yet, The Testimony of the Spirit, whose discipline He shuts out and re­ [...]uses. If any man understand it, let him judge, [Page 436] and the Spirit of God Iudgeth all things. If any man Want, and be destitute of it, it is his own fault, because he is not careful of his fall, that it may be Amended, which yet must be Corrected. If any say, that these things are somewhat subtil and acute; let him know, that the greatest Folly of the Holy Ghost (if that I may so speak, not de­rogating from him) is wiser then the Highest wisdom of the whole world.

* Non est mirum, si haec carni acuta videan­tur; sunt enim divina, de quibus judicare caro non potest; Ideoque acuta judicat, quemadmodum si noctua neget se posse cernere claritatem diei, quippe ut ens luce noctis, cujus clarissima pars obscurior est quam obscurissima diei.

* It is no marvel if these things seem some­what Acute and Subtil to the flesh: for they are Divine, of which flesh cannot judge; and there­fore it thinketh them Acute: as if an Owl should deny that it can see the brightness of the Day, when it useth onely the light of the Night; the clearest part whereof is more dark then the darkest part of the day.

To the Eternal Trinity in Unity, neither con­founded nor divided, be all glory and praise. Amen.

The Sayings of a Certain Divine of great note and name.

IN conclusion, I will hereunto Annex the judg­ment of Iohn Denqui, concerning the holy Scriptures, made in his Recantation, not long be­fore his death, and printed.

I do (saith he) prefer the Holy Scriptures before all Humane Treasure: yet so that I do not so much esteem them, as the Word of God which is Living, Potent and Eternal▪ and which is Free, and at liber­ty from all the Elements of this world: for if that be God himself, it follows that it is Spirit (not the Letter) written without pe [...] or ink: so that it can never be Obliterated: And for this cause, True feli­city, or the word of God, is not tyed to the Letter of the Scriptures: The reason is, because it is im­possible that by the Scriptures alone, an Evil mind should be Amended, though it may be made more learned: but a good mind that is, such A One as is endued with any spark of Divine study or know­ledge, is made better by All things: so that the Holy Scriptures are Clean to them that are Clean, Good and wholsom (i. e.) to those endued with the Holy Spirit: but to the Unclean and Unbelievers, they (as all things else) are Unclean and Deadly.

Thus then it is possible, that a man chosen by God, may be saved without Preaching, or the [Page 438] Scriptures: yet it follows not, that therefore no witness taught of God is to be heard, or that the Scriptures are not to be Read and Enquired into: but on the other side, that all Unlearned Illiterate men are not in the state of Damnation, be­cause they cannot Read: neither whole Cities and Nations sometimes, because they have No Prea­chers sent them from God: Thus far He.

All these things aim at this, That we should by a Received power from God, do our endeavour to hunger for God and his word: and not go on so securely with the Killing Letter of the Scri­ptures: but giving them all Convenient Honour, should grant them to be a certain Image, Splen­dour, Lanthorn, Scabbard, Manger, and Vestry of the Word: but withal should know, that there is more required; namely A Sword to this Scabbard, A light to this Lanthorn, that it may cut and shine: but we know, that whilest these things are saying, There are some that are much Troubled and Offended; as in the case of Mary, Saying, we would reject the Scriptures, where­unto we say, There can never be Too much Ho­nour given; but the truth is, whilest unto the Scriptures as unto Mary, is ascribed the Honour due to God Alone, it becomes the Worshipping of Idols; and of the Scriptures, as of Mary, is made a certain Idol, which is Put, Honoured, Accounted, Adored and Consulted with, in the place of God: The Scriptures indeed, as an Holy thing, ought to be a Terror to men, and to be Read with Religi­ous Fear and Trembling: and as before is said, to [Page 439] be preferred above all earthly Treasure; but not made Equal to God and His Word: The Scrip­tures (as the Law and all things else,) Are Good to the Good, who onely know How to use them well.

But as now adayes, many ignorant people handle them, and are conversant in them; with­out all doubt, it were Better they were asleep the while. For from the wrong understanding and abuse of them, flow All Heresies, Sects, Super­stitions: so that not onely the Jews, but the Turks also, make them their Advocates, and think the Holy Scriptures are the foundation of Their faith: My self know at least twenty Christian Religi­ons, all which rest upon the Holy Scriptures, and every one Hopes they are on their side; all these things proceed, Either from far-fetcht Expositi­ons and Allegories, nothing to the purpose, or from the dead Letter of the Scriptures: or lastly, from a certain Arrogance and Abuse of them: Now it is far better (in many cases) not to use A thing at all, then so to abuse it; therefore I must needs say Once again, that the Scriptures are Shut up, and Forbidden to all flesh, because it can Never under­stand them: for to that end, there is required to them, a Supernatural, Divine NEW-MAN, Born of God, who may bring with him to them, The light of the Holy Ghost: Such a man, can Com­pose, Dispose, Understand, Interpret, Place, and Accommodate, All things, in their due places: nay more, that which is the Table, Feast and Life, of these God-born men, the same is the Snare, Poyson, [Page 440] and Death of all Natural men.

Therefore, As All Works before Faith and Rege­neration, are Sin and Unclean: so also, To Read the Scriptures, to praise God, to fast, pray, and the like, and, not onely to torture and kill men, or to steal, and the like: for seeing that whatsoever is not of faith is sin, and to the Unclean nothing is Clean, but they are Reprobate to every good work: It must needs follow, that all their Seemingly good life, exercises and vertues are sin, and nothing but dissimulation: So God doth often in Scripture re­ject the Fasts, Holidays, Sacrifices, Prayers, Praises, Preachings, Gifts, and Charitable Deeds of the Pharisees, as well as the known and gross impieties of the Publicans: the wicked words of men▪ and their Violences, Usuries, Murthers, Adulteries, Thefts, &c.

Therefore is Regeneration Principally neces­sary, before which All things are alike sin, what­soever thou canst Think, Speak, Do, leave Undone, Read, Hear, Write, Give, Love, Worship, Will, Know, Have, or Be; for as to them that Love God, all things are to their Good: so to them that love the world, all things are to their Evil; yea, God himself is to them Perverse, contrary, and a De­vil: and his True word is to them hateful and dead­ly: for it is meet, that to the froward all things should fall out Untowardly: and to them that are Contrary to God, all things should be Cross: where­fore as they are not Enough, so they are not al­wayes good: those Sayings, Fast, Pray, Give to the Poor, Read the Scriptures, &c. But these, before all [Page 441] things; Be Regenerated and Born Again of God and his word: and, then Thou wilt be Fit to do All things, which that New-birth will teach thee, which Cannot Sin: and whatever thy hand shall find to do, thou shalt do it Well: for God will be present with thee: for then thou being Iust, shalt do Iust things: It is not enough to do a thing, but to do it Well; else better be idle, and leave doing: By this means, the good deeds, which good men do, are not rejected: but onely the shew and feigning of good deeds, which that Herd of Apes do imitate.

It were expedient indeed, to read and hear all things, if a man knew how to read or hear: but few there are that have the Art of God to hear and read his word: and far fewer, that can so pierce into this Thorny-thicket, that they be not rent and torn: Therefore I will not by these my writings, scare any man from any right Art of writing, learning or reading; but do admonish all men, to see they use and do all things rightly; and first of all in the word of God, to grow Fools and In­fants, and then at the length we shall know how to read, do, and Use all things profitably: and then we may safely Philosophize, even in the writings of the Gentiles, or any others: and like Natural Birds, fly among all the boughs and branches not taken: whereas before, we could not safely be conversant, no not in the Sacred Scriptures them­selves, without eating Death from God and his word. Briefly, by this you may See the conclu­sion of the whole business; And be it thus deter­mined; [Page 442] Onely the Pious and Regenerate man can and doth use All things Well, and with pleasure and profit read all Arts, and all Heathen Books: to him there can be nothing Prohibited or Cor­rupt; He is a certain clean Bee; upon what thing soever He Sits, He sucks from it meer Honey and Life: yea, even from Death and Sin.

Again, the old and Natural man, which in Scri­pture is called flesh and blood, can use nothing at all well: and to him all Arts, and all the Nature of things, nay, the very Scriptures, and God Himself and His Word, do bring Death and Evil: He can neither Do, nor Read, nor Know any thing Profitably or Pleasing to God: He is Abuse and Poyson it self, and an Unclean Spider, which, Si [...] where it will, sucks nothing thence but Poyson, Sin, Death, even out of the Scriptures them­selves, Out of things Well done, out of God and His word.

So it comes to pass, that to the wicked all things are deadly and forbidden: such as are good deeds, to make or hear Sermons, to read the Scriptures, to do good to the poor, to pray, to fast, and such like, as is before said: for to the unclean all things are unclean and hurtful: so that it cannot be, but the things that to the Good are profitable, shall be to them Unclean and deadly. Briefly, the good man, in point of God, is never at rest, till being Entred into God, He have lost his own Pleasure, Will, Act, yea, Himself, and all His things in God: so that wanting Sense, Will, Desire, He doth now (as the word requires at his hands) Covet no­thing: [Page 443] so that now God in him freely Wills, Knows, Desires, Doth, leaves Undone, How, What, Why, and to whom he pleaseth.

Summarily, In such a man, God hath freely his Will, Kingdom, Pleasure, Place: so that he is not now, The man he was, but is as A dead man, who attributes nothing to himself: yea, so far that God is in him All things: God in him Loves, Reads, Writes, Preacheth, Gives, Prays, Hears, Knows, and is All things: and therefore it is, that the great God, hath determined to Crown, own, or Reward Nothing in us, but His own work: the rest, which himself in us doth not Know, Read, Write, Do, leave Undone, Speak, Preach, Hear, Think are Sin: and therefore saith St. Paul, Now live not I, but Christ liveth in me: And I dare not Do, nor Say anything which Christ doth not Say or Do in me.

To this Iudge let every man refer all his life: he shall then soon find in what estate all his Af­fairs are, and to whose Service he hath addicted himself, and offered his members as a living sa­crifice: Let him observe himself, and understand who it is that worketh in him: And That he to whom he liveth and beareth fruit, His Servant he is. Now the fruits of the two Masters are reckon­ed up in the Epistle to Gal. 5. 22. The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, &c. against such there is no Law: and they that are Christs, have crucified the flesh with the affections and lusts: if we live in the spirit, let us also walk in the [Page 444] spirit, &c. I would be glad with all my heart, if by the help of God, I might have so much power as to drive all natural men from their good Deeds, Acti­ons Omissions, Life, Arts, Reading, Writings, and the rest, unto God the True Sabbath: that lack­ing both hands and feet, and utterly void of will, Art, Desire, they might keep Holy-day from their own works: Truly, then God (which otherwise goeth not forth in our strength) would go forth in them with great strength: for indeed God must and will go forth (and the time is at hand) that the heavens must keep Holy day; as it is in that pious and precious proverb, All things must be comprehended, and keep Sabbath; there must be no going up, no running out, nor no work done; Seeing God desires not Our works, but Our Sabbath; and that himself in us, Free and None Hindring him, a MASTER and a GOD, may Work, Know, Love, Praise, Pray, Hear, Crown, and Reward HIMSELF in us.

Beloved, without all doubt, this is the ONE, and Onely thing that pleaseth him: And he com­mands All Flesh, that in Divine matters, it never Stir it self, or desire any thing: And therefore it is, that I in this Book have Robbed man of all, and Rejected him, with all his Best Ware, and most Precious Riches, that he had in Divine businesses, viz. Of all his Will, Knowledge Wisdom, Goodness: All these must we Unlearn; from all these must we Fast, and keep Holy-day, as from the Tree of knowledge of good and evil, from whence Death is eaten. And therefore there is in Heaven, meer [Page 445] Peace, Gladness, Felicity; as where there are Eternal Sabbaths, and no Will, but Gods Will, Light, Knowledge, Art, Wisdom in all his Saints, whereby he doth Illustrate and Enlighten them: And Christians do pray in the Lords Prayer, that the same thing may be upon earth, and that the will of God may be there done, as it is in Heaven, where no man Doth, Wills, Knows, Speakes any thing but God, who will have, and in Christ hath Appointed this Sabbath also upon Earth. This God grant unto us all. Amen.

A most clear Glass, and lovely Example of our Lord Iesus Christ which as he practised in himself, so he propounded unto us to be followed; and it may serve for an EPILOGUE or Perclose of this Book, out of the 106 page of Iohn Taulerus his Works, printed at Colen in Folio, 1548.

VVHosoever desireth to order his life ac­cording to the most Acceptable will of God, and to be Partaker of his grace, without any impediment, ought warily to look into this Instruction following of the life of Christ, which containeth all good things, and to express it in his life and conversation.

Therefore every good and religious Christian, ought in all things, and above all things, a [...]d at all times, with all the strength of his soul, in all his thoughts, words and works, purely to love and intend for God (who is the eternal happiness and blessedness of all men) as his own Portion: which that he may the better do, he shall most strictly observe himself within: and in silence hear [...] what the Lord saith within him: and avoiding all Im­ployments and Multiplicity, he shall rest with God [Page 447] in unity: He shall Shut up all his Senses in quiet­ness, Continually Praying and Calling upon God, His eye being Fixt on him, in all his actions: He shall enjoy His Presence in every place, time, and thing: He shall be A perpetual inhabitant of him­self, and shall Especially love Truth of heart, and peace of conscience: He shall be milde and Humble in heart as well as in word, and be Divine and God-like in his life and conversation: Taking Pa­tiently All things at the hand of God; He shall Praise, Thank, Honour, and intend him in all his works: He shall be always Endued with a certain humble Abnegation, ordering of himself to what God wils; & shall submit himself not only to God, but to All creatures, avoiding those hateful vices, Pride, Envy, Wrath, and Arrogancy. Moreover, perpetually considering and marking the Goodness and Perfection of God, He shall wonder and be astonished at the great love and faithfulness of God toward him; and contrariwise at his own Unthank­fulness and Infidelity, judging himself (from his heart) The Least and Unworthiest of all men; He shall more diligently take heed of his own Sense & Estimation; and of all the wickedness of his nature; neither shall he think More of Himself, then he hath from or of Himself, which is indeed Nothing.

He shall alwayes take in hand a certain New life, and exercise himself in New virtue, and in New Truth: He shall be Sober, and Sparing in words, but Plentiful in Holiness of life, and shall desire to be Left and Despised of all men (as men) He shall much weigh Small sins, and shall think [Page 448] The least defect not light, He shall take so great care of Himself, that he be never frustrated of the presence of God in his soul; and that other men may be by him provoked to better things, he shall do all his works in the most Perfect manner, and shall Satisfie those things which he comprehends in his understanding: He shall (by his good will) do nothing in this life to repent of hereafter; He shall have In daily Adversity, either within him or without him, perpetual patience, and in continual Multiplicity, A Recollected mind: he shall not [...] either to Have, or to Will any thing Proper in this world, but be ready to distribute to others wants, nor to have any Election o [...] Choise in things, but receive thankfully The goodwill of His Father in every thing: He shall admit nothing within him­self but [God] continually; He shall diligently Eschew and withdraw himself from all men (as men) and shall preserve himself Naked and Free from all Inwardly-received Images, and his soul Untangled from all Accidents whatsoever, that he may continually receive The Influence of His Heavenly Father into his soul.

He shall often behold and Exercise himself in the Most worthy Life and Example of our Lord Jesus Christ, As in a glass, considering well, How like or unlike He is unto Him; and He shall in him­self give an Ensample and Testimony to all men Of A Better life then This; He shall be True in all his words, Religious and Mature in His conversati­on; He shall contemplate His beginning and Origi­nal From whence He and All things flowed forth; [Page 449] and shall Strive with all diligence To return into the same again: Finally, tending diligently, What He is, whether He Ought, what He Doth, and for What cause he doth every thing; and shall most constantly persevere in virtue and truth, even unto Death: And all this, not by any power of his own, but by Christ, He alone Working all these things in him, and not Himself, nor Any His own In­dustry or Acquiring.

Another short Instruction, taken from the same place in Iohn Taulerus his works, pa. 107.

VVE shall most certainly Attain The Va­rious and Numerous exercises of this Book; yea, whatsoever can be written of a Per­fect and Divine-like Life, viz. by this means▪ if we withdraw our selves from the love of all frail and mortal things: if we study to attain an hum­ble Resignation, and inward Nakedness, and em­brace Onely God, by faith and love in the bosom of our souls, and hide our selves wholly with our Souls, Spirit, Body, Heart and Senses in his Most Holy Humanity; and labour by a certain lively imitation, to become comformable thereunto: and Finally, by His life and merits, Inhere and cleave continually and perpetually to his Divinity. Who [...]oever is enabled by Jesus Christ to do These things, doth doubtless Obtain all the afore­said [Page 450] Things, and is Comforted and Led by God, and hath alwayes a Free introversion or turning inward into himself; And all his works, and Himself also, are made Divine: so that in this Perfect imitation of Christs example, He doth plainly and clearly know the Lively Truth of the Sacred Scriptures in his own experience, and as it shineth into all Pure Hearts.

The PRAYER.

THE Almighty power of God the Father, vanquish and overcome in us, whatsoever may hinder us from him, and give us strength to do his most acceptable will in all things: The most bright wisdom of God inlighten us, and lead us to all good things, which may bring us forward to him Alone: The unspeakable and super-abounding love of the Holy Ghost, pierce through all the oppositions in us; kindle and unite our love unto himself, with a most Ardent and Pleasant Turning, all our powers and strengths; So that forgetting those things that are behind, we may follow His most Sweet calling and Amorous drawing, whereto from Everlasting, The-more-then Most-glorious Trinity hath predestinated us, Namely, from the love of This deceitful world, to the enjoyment of Himself, and to all His Riches and infinite Blessedness; So that by Grace we may be made that which we are not, Nor cannot be by nature: To whom be All Praise, Obedience and Reverence, from Every Creature, Through Infinite Ages, Amen.

A SHORT DIALOGUE Between a Learned Divine and a Beggar.

A Certain Divine, who (if we may believe the ancient Copies) was Iohn Taulerus him­self, who meeting with A Beggar, Had this Di­scourse, Containing A most Excellent Example of a Perfect man; whence we may be taught, How in All things we ought to be of the same mind, Resigned to the Will and Appointment of God.

There was in times past, a certain famous Di­vine, who by the space of eight years, had conti­nually importuned the Lord by prayer, conceiving He wanted the Right knowledge of the Truth, notwithstanding all his Learning; And spent whole Nights therein, begging of God to let him know Him, and know himself, and to shew him Any man that might teach him The way of Truth: and when upon a time, He was inflamed with a most Vehement desire thereof, a voice from Heaven Thus spake unto him, Go forth to the Church-doors and there thou shalt finde A man that can Teach thee the way of Truth: And going forth, he found there a certain BEGGAR with Patcht and Torn apparel, and filthy dirty feet, all whose Apparel was scarce worth three half pence; to whom by [Page 452] way of Salutation He thus spake unto.

Divine.

God give thee a good morning.

Beggar.

Sir, I do not remember that ever I had an Evil one.

Divine.

God make thee Fortunate and Prospe­rous; why dost thou speak in this manner?

Beggar.

Neither was I ever Unfortunate or Un­prosperous.

Divine.

Be Happy! what mean these words of thine?

Beggar.

Nor was I ever Unhappy.

Divine.

God save thee [...] now at last speak more plainly.

Beggar.

Truly Sir, I will do it willingly: Thou Sir, didst wish me a prosperous and good morning; and I answered, I never had an Unprosperous or Evil one; for when I am pinched with hunger, I praise God: if I suffer cold, if it hail, if it snow, if it rain, if the weather be fair or foul, I praise God; if I be wretched and despised, I likewise praise God: and therefore there never happened any Sad or Evil Morning to me. Thou didst likewise wish that I might be Fortunate: and I answered, that I had never been Unfortunate: Because whatever God Gave me, or I suffered, or whatever happened to me, whether it were agreeable to Me, or other­wise, were it Sweet or Bitter, I gladly received it at his hands as the best: And therefore I was ne­ver U [...]fortunate.

Thou saidst moreover, that God would be pleased to make me Happy: whereunto I likewise answered, that I never had been Unhappy: for I [Page 453] am fully resolved through his grace, to adhere and onely to cleave to The will of God as the best (as abandoning mine own will) into which I have so wholly poured out mine Own will, that whatever He Wills, that I Will also: and for this cause (as I said) I was never unhappy, Seeing that I will cleave to his will onely, and have wholly resigned mine own Proper Will.

Divine.

This is very strange: But what I pray thee wouldst thou say, if the Lord of Majesty would Drown Thee in the Bottomless pit, couldst thou Then be content with His Will?

Beggar.

Drown me in the bottomless pit? Why certainly, if he should, I have Two Arms, by which I would still Embrace Him And claspe fast about Him: One is, True humility, and that I lay Un­der Him: and By Him, I am united to His Most Sacred Humanity: The other, and that is the Right arm, which is Love, which is United to his Divinity: And by this love Given to me, from Himself, I hold him so fast, that he would be For­ced to go down to Hell with me: and it were much more to be wished by me to be in Hell with God, Then to be in Heaven without him.

By this, That DIVINE learned That the most Compendious way to God, is, A True Resignation with profound Humility: Hereupon the Divine spake again to the Beggar, and asked him.

Divine.

Good Lord, Whence camest Thou?

Beggar.

From God.

Divine.

Where foundest Thou God?

Beggar.

Even There, where I left All the Crea­tures.

Divine.
[Page 454]

But where didst thou leave him?

Beggar.

In Humble and Clean hearts, And In Men of Good-Will, Which is His Temple and Dwelling-Place.

Divine.

I pray thee friend, who art Thou?

Beggar.

Who am I [...] Truly, I am a King, and and Jesus himself hath Crowned me with Peace, power, and Rest.

Divine.

Art thou A King! But, Where is thy Kingdom?

Beggar.

Sir, The Kingdom of Heaven is With­in me, In my Soul, And I Can Now, and Do, by His power in me, So Govern & Command, All my Inward and Outward senses, That all the Affecti­ons and Powers of the Old man in my soul are Conquered, and are in Subjection To the New man In me; Which Kingdom, No man can doubt, But is better Then All the Kingdoms, Scepters, Crowns and Glories of This world.

Divine.

Lord! What brought Thee To This Perfection?

Beggar.

My SILENCE, Sublime Meditation, and, Above All, My Union with the Ever-Blessed God of Peace and Rest; Which is MY Kingdom, And To say the Truth, I could Rest in Nothing which was Less Then God; And Now Having found My God, I have Forsaken, The Un-Quiet world, And In HIM I have Found,

Everlasting Peace and Rest.

[Page 455]
JOHN 1. 45.

PHilip Findeth Nathanael, And saith unto him, We have found HIM, Of whom, Moses in the Law, And The Prophets, did write.

ISA. 53. 7.

OH! How Beautiful, Upon the Mountains, Are the Feet of Him That bringeth Good Tydings, That Publisheth Peace, That bringeth Good Tydings of Good, That Publisheth Salvation, That saith Unto Zion, Thy God REIGNETH.

LUKE 1. 29.

LOrd, Now lettest Thou Thy Servant Depart in peace, According to Thy Word; For, Mine Eyes Have Seen Thy Salvation, Which Thou hast Prepared, before the face of All people, A light to lighten the Gentiles, And to be The GLORY Of Thy People Israel.

EPHES. 6. 23, 24.

GRace be with All Them That Love The Lord Iesus, in Sin­cerity. and PEace be to All the Brethren, And Love, with Faith, [...] God The Father, And The Lord Iesus Christ.

JUDE 25.

ANd To the Onely Wise God And Our Saviour▪ Be Glory And Majesty, Dominion and Powe [...] Now and Ever. Amen, and Amen.

[Page 456]
IOB 42. 1, &c.

THen Iob Answered The Lord and Said, I Have Heard of Thee by the Hearing of the Ear, But Now Mine Eye Seeth Thee,

Therefore, I Abhorre my Self in Dust and Ashes.

Now After The Lord had spoken These Words unto Iob, The Lord Also said unto Eliphaz The Temanite,

My wrath is kindled against Thee, And against Thy two Friends; For Ye have not spoken of me The thing That is Right Like my Servant Iob.

Therefore, Take unto you Seven Bullocks and Seven Rams, And Go to my Servant Iob, And offer for your Selves a burnt Offering, And my Servant Iob shall Pray for you:

For, I will Accept Him, Lest I should Put you to Shame, Because Ye have not spoken of me The Thing which is Right, Like My Servant IOB.

The Heads of the Particular Ser­mons Analysed, and may serve as a TABLE.

Part 1.

  • UPon this Text, Mark 9. 50. Have salt in your selves, he first stirreth up to attention, and then He sheweth
    • 1. What Salt is.
    • 2. What it is to have salt.
    • 3. What to have it in our selves.
    Pag. 3.
  • Several judgements what is meant by salt, pag. 6.
  • In what sense the Apostles were called salt, pag. 7.
  • Christ is the salt
    • 1. To season our duties; nothing from man accepted, onely Jesus Christ in us. pag. 9.
    • 2. To heal our sin-wounds, p. 11.
    • 3. To preserve the soul from putresaction p. 13.
    • 4. Salt hath a virtue to preserve it self.
  • All Gods promises are as a Covenant of salt like himself, unalterable: tis childishness to think God to be al [...]ered or changed by prayer. p. 13, 14.
  • The fifth and main reason (as the Author conceives) as salt is the substance and knitter of all things, so Christ is the salt of the salt. p. 15, 16, 17.
  • Object. Christ comparing himself to salt: if Christ can lose his savour as salt, and be good nothing, in what sense this may be in regard of Christ, answered under the two heads explained, p. 18, &c.
  • The Exhortation by way of Use▪ p. 29▪
  • Third head is, to see we have salt in our selves, and to leave censuring and condemning others, p. 30, &c.
  • [Page 458] That soul is a glorious Temple, where God reveals himself in the graces of his Spirit, p. 35, &c.
Two Sermons upon that Text, 1 Cor. 2. 2. But I determined to know nothing among you, save Iesus Christ and him crucified.
  • HE sheweth Pauls undervaluing all things but this knowledge, p. 41, &c.
  • Then what it is to know Jesus Christ truly, which must not be externally onely, but internally also, p. 43, &c.
  • Men may know the letter, and never know Jesus Christ, for he is hid therein, p. 45.
  • Yet we may not slight the letter. p. 46.
  • True Christ (as to us) must be formed in us, or he doth us no good, p. 48.
  • All men, yea the learnedst, and all the Princes in the world, ignorant of Jesus Christ, except it be revealed from above, explained under two heads, p. 49, &c.
  • How Abraham (more then Prophetically) saw Christs day explained, p. 56.
  • Christ is alwayes in us, in regard of his being, yet revea­led but to some, p. 57.
  • True Demonstrations of Christ his being in us, in several particulars: and how he is said to be in us, p. 58.
  • 1. His birth, if he be born in us, ibid.
  • 2. Christs star ariseth in us, manifesting him to our selv [...]s and others, p. 59.
  • The manifestation or birth of Christ terrible to the fle [...]h, p. 61, &c.
  • 3. We are circumci [...]ed with him, ibid.
  • 4. His silencing all the Doctors in the Temple, which is done also in the soul before he can be entertained, p. 65, &c
  • 1. Pleasure. 2. Profit. 3. Honor, all dispute against Christ, p. 67, &c.
  • A digression, occasioned by a terrible from of thunder and lightning, encouraging against fear, p. 69.
  • [Page 459] 4.
    Arrogance, A dangerous and Common disputant, p. 70, &c.
  • 5. Reason, another great disputer against Christ in us, p. 72, &c.
  • An Exhortation to look within our selves, while these things are unfolding, p. 73.
  • 6. After Christ came to preach, being thirty three years of age, his first miracle, turning water into wine; how done in us, p. 74.
  • While men are in unr [...]generation, they wholly seek them­selves, Neither the glory of God, nor good of others, p. 76.
  • Christ his coming to us, and departing from us, further ex­plained, p. 77.
  • Third head, what it is to know Christ crucified, p. 79.
  • 1. So long as the strong man keeps the house, Christ is crucified, p. 81.
  • The knowledge of Christ not to be had without knowing the Mystery of the Trinity, briefly explained. p. 82, &c.
  • 2. While we hearken to, and obey the flesh, Jesus Christ is crucified, p. 88.
  • The Letter of the Scripture owned, justified, but resting barely therein condemned, p. 89.
  • A Question answered, how Christ should suffer, and not God, in regard they are One and the same, p. 92.
  • An example to clear these truths to us, p. 98. A conclusion and application of all, p. 99.
  • He that truly seeth he hath crucified Christ, cannot do it again for a thousand worlds. p. 100
Eight Sermons upon Rom. 8. 17. If so be we suffer with him, that we may be glorified with him.
  • SHewing as there were three rooms in Solomons Tem­ple, so there be three kinds of sufferers, p. 118, &c.
  • The last onely the true sufferers, p. 125.
  • If this definition of Christs sufferings amaze us: Two quali­fications are propounded to encourage the weakest, if true sufferers, p. 134, &c.
  • [Page 460] All outward sufferings nothing, if we suffer not with Christ in those two things expressed, Phil. 2. 6, &c.
    • in emptying our selves p. 148, &c.
    • in Humbling our selves p. 148, &c.
  • There is no suffering with Christ, but by overcoming the Old man. p. 160.
  • He is desc [...]ibed by twenty several names, explained, and shewing what Armour each one weareth, p. 149.
  • Called
    • 1. The Old man, p. 164.
    • 2. Adam, 165.
    • 3. The Serpent, 168.
    • 4. Lucif [...]r, 161.
    • 5. The Red Dragon, 164.
    • 6. The Roaring Lion, 174.
    • 7. The Devil, 175.
    • 8. Antichrist, 179.
    • 9. Rebellion, 180.
    • 10. Sin, 188.
    • 11. False-light, 190.
    • 12. D [...]rk [...]ess, 194.
    • 13. Fl [...]sh, 195.
    • 14. Selfness, 196.
    • 15. Propriety, 197.
    • 16. S [...]lf-love, 199.
    • 17. Our own will, 200.
    • 18. Errour, 201.
    • 19. Satan, 203.
    • 20. The evil one, ibid.
  • These Enemies being overcome, we have six steps to a­scend to the Throne of Rest or Glorification, 1. Condem­nation, 2. Annihilation, 3. Abdication, 4. Indiff [...]rency, 5. Conformity. 6. Deiformity. p. 205.
  • 1. Real condemnation of our selves, and not onely ver­bal, p. 206, &c.
  • In this Condemnation three sorts of men sit Judges. 1. The [Page 461] Carnal man. p. 209.
  • 2. The Rational man, and he [...] the Carnal, p. Ibid.
  • 3. The Spiritual man [...] and [...]e [...]udges both the former, p. 210.
  • The spiritual [...]ty of the [...] opened, and the first Com­mandment set before us as a glass to behold our con­dition. p. 215.
  • Further explained, p. 224.
  • Yet for all this guilt, the blood of Iesus Christ purget [...] from all sin: if Christ apply it, and not onely our selves, p. 229.
  • 2. Step, Annihilation, reducing our selves to nothing, what it is, p. 231, &c.
  • The effects of this Annihilation. This Man
    • 1. Receives all as from God, p. 237, &c.
    • 2. He doth all
      • by the power of God, 238.
      • to the glory of God, ibid.
    • 3. He rejoyceth in others goods as his own, 239.
    • 4. He is not glued to any temporal things, but is ready to part with them when God calls, ibid.
  • 3. Step, Resignation: for saking all things in the world, of what condition soever, p. 240.
  • 4. Step, Indifferency to all conditions, p. 251.
  • Effects of indifferency. This Man
    • 1. He hath two eyes, two feet, as to the bo­dy, so to his soul, p. 264.
    • 2. His eye is not divided between God and Mammon, p. 265.
    • 3. He resigns his judgement to God alone, re­gards not what mans judgement is, ibid.
    • 4. He is gotten above all heights and depths, principalities and powers, &c. ibid.
    • 5. He is an Anabaptist, his former name is changed, and his Father hath given him a new name, p. 268.
  • The Author being interrupted, came not to preach of the [Page 462] two last steps, which is Conformity, and Deifor­mity, p. 270.
Four Sermons on Josh. 15. 15, 16. And Caleb said, He that smiteth Kiriathsepher, and taketh it, to him will I give Achsah my daughter to wife, &c.
  • THe History of Moses sending the Spies to discover the Land of Canaan; of the peoples murmuring and mutining upon the ill report raised by the ten Spies; of Calebs and Ioshuas faith: these things run over and applyed to our selves, as concerning as much [...] as them, from p. 272 to 280.
  • Part of this Chapter, and 2 Cor. 3. Compared, and an­swering face to face, as the two Cherubims, p. 212, &c.
  • The words opened and explained, p. 287.
  • Kiriathsepher, the City of the Letter, must be smitten and taken, before it can be to us Debir, The word: then we likewise shall marry Achsah, signifying The rending of the vail, p. 294, &c.
  • The Letter, or Ordinances, not to be thrown away, nor yet to be rested in, p. 295.
  • The spirituality of the ten Commandments briefly ex­plained, applyed, from p. 296 to 319.
  • In what sense the Scriptures are, and are not the word of God, explained, p. 318, &c.
  • The text divided into two parts,
    • 1. Onus, the work,
    • 2. Honos, the reward, p. 334.
  • Those that rest in the letter, either are starvelings or dwarfs, alwayes children in stature, and grow not, p. 337.
  • Christs body and actions in the flesh symbolical, p. 343.
  • Jesus Christ the substance and soul of all creatures; false conclusions hence abandoned, and shewing the soul of man is infinitely below God, p. 351.
  • [Page 463] An Objection answered, about undervaluing the Letter, p. 353.
  • The Awfulness of God in that soul that truly sees him, p. 357, &c.
  • Pilates question what thing is truth, answered, p. 363.
  • A short view of some Priviledges which are to be enjoy­ed withi [...] the Holiest of all, after we have married Ach­sah, and obtained The r [...]nding of the vail, p. 364, &c.
  • The two Wonderful and unknown Trees of Eden, viz. The T [...]ee of Knowledge of Good and Evil, p. 379.
  • The Tree of Life, in the midst of the Paradise of God, p. 385.
  • How the Tree of Knowledge, &c. Is the Seed of the Ser­pent in mans Heart, p. 389.
  • That Great Idol a Mans Self, 392.

Two Sermons on Psal. 61. 17. The Chariots of God are twenty thousand thousands of Angels: the Lord is among them as in Sinai, in the Holy place.
Part 2.

  • THe parts of the text, p. 7.
  • God hath his Chariots of Triumph and Terror p. 8.
  • All the Creatures are Gods Chariots, wherein he gloriously rides; so many creatures, so many chariots, p. 11.
  • God in himself alwayes invisible to men and Angels, p. 17.
  • All creatures infinitely short of God, and the most excel­lent speak him but darkly: and though he fill all crea­tures, yet all cannot comprehend him, nor all men and Angels by them, p. 18.
  • How God is said to be in Hell, and in Lucifer himself, p. 21.
  • God not to be found or known by Addition, but onely by [Page 464] subtraction, p. 23.
  • The Kingdom of Heaven commonly mistaken, which consist­eth not in meats or drinks, or crowns or scepters, musick, &c. or any ocular or carnal glory, p. 25.
  • All creatures, the Amiable tabernacles of God, p. 30, &c.
  • Two Scriptures propounded, whereby to represent a a small glimps or scantling of God, p. 34.
  • None like the God of Iesurun, who rideth upon the Heavens in his excellency, &c. p. 39.
  • What repose of heart the people of God may take in this their infinite God and Father, because his everlasting arms are under them, p. 44.
  • Angels are Messengers or Embassadours. p. 48.
  • All creatures sing aloud Gods praise; even the worst and wicked st sing a part: and how, p. 49.
  • What to think of the Angels above us, being out of our sphere, we not able to define them, p. 52.
  • That God is in all the creatures, and though the crea­tures change, yet he is unchangeable, p. 53.
  • Yet he is not in every creature, according [...]o his infinite­ness, but as every creature can receive him, p. 55.
  • 1. use. To teach us love and charity toward all creatures, p. 57.
  • 2. use. To learn to know our selves, p. 58.
  • 3. use. That nothing comes by chance, but all things ordered by providence. p. 59.
  • Considerations of the Immenseness, and infiniteness of God, p. 60, &c.
Two Sermons on Cant. 1. 7. Tell me, O thou whom my soul loveth, where thou feedest, and where thou makest thy flocks to rest at noon; for why, &c.
  • THe division of the text, p. 70.
  • The nature of a soul in love with Christ, though he be still filling her, yet she is never fully satisfied wi [...]h him, p. 71.
  • [Page 465] Things in heaven, are neither visible, material, ocular o [...] tangible, &c. p. 77.
  • To try whether we have love to God, by our love to our brethren, p. 78.
  • Many can come to God in prayer, under this notion, O thou whom my body loves; but how few, O thou whom my soul loves! p. 80.
  • The letter of the word but a dead resemblance of the life within, p. 85.
  • They that limit Jesus Christ according to the thirty three years he lived on earth, do circumcise and cut short the large vastness of his greatness, p. 88.
  • The Question answered, what need Christ any rest, seeing he is in heaven, p. 94.
  • If Christ be not the souls Teacher, she is still turning aside to the creatures, p. 97.
  • A sweet illustration thereof by a comparison, p. 99, &c.
  • If we love Iesus Christ, love will not suffer us to be our own, but his, p. 104.
The heads of a Sermon on Rev. 2. 17. To him that overcometh, will I give to [...]at of the Hidden Manna, &c.
  • ALL the words of God have not onely a dead letter, but a living sense in all ages alike, p. 109.
  • Overcomers do eat this Hidden Manna, and these that eat overcome. p. 110.
  • Three things laid down to understand the text: 1. All the seven promises to the Churches, though diversly ex­prest, are but one and the same thing in it self, p. 111.
  • 2. They all imply that which is here began in this life, and to be perfected in that to come, p. 113.
  • 3. Not one promise to be understood according to the letter, yet the letter undeniably true, p. 115.
  • As Gods wayes not like mans, so not his Covenants, nor Knowledge, nor Love, nor Hatred, Election or Reprobation, &c. p. 118.
  • [Page 466] Mans foolish wisdom would square out God like unto himself, else not own him nor his wayes, p. 110.
  • Which things should have been enlarg [...]d, because there­in there are so many mistakes, but time prevented, ib.
A Sermon on Jer. 6. 13. From the least of them, even to the greatest, every one is given to cove­tousness, &c.
  • THe whole house of Israel
    • Accused
    • Condemned
    of Cove­tousness, p. 122.
  • This Indictment includes
    • 1. Fault.
    • 2. Extent.
    • 3. Intention,
    • 4. R [...]proof & Sentence.
    p. 122.
  • Covetousness hard to be uncased; it ever wears a cloak, p. 124
  • A competency ought to be the limitation of our desires: A Question answered, what is sufficient or a a competency. p. 125, &c.
  • Wherein Covetous­ness consists
    • 1. Eager desires,
    • 2. Inordinate love,
    p. 126.
  • The covetous man known
    • 1. By his course of life, p. 127.
    • 2. By his Company, p. 128.
    • 3. By his Breath, ibid.
    • 4. He can dispense with any sin, p. 129.
    • 5. He is a man of all arts, or no art, ibid.
  • The Covetous and Covetousness in Scripture rankt with the vilest sinners and sins, p. 131.
  • No Saint read of in Scripture, though stained with other sins, yet not with this; and why, ihid, &c.
  • Covetousness the breach of all the Commandments, shewed particularly, 136 to 148.
  • 2. Head, the Extent, tis Epidemical, p. 149.
  • [Page 467]How particula [...]ly to
    • 1. Kings. ibid.
    • 2. Noblemen. ibid.
    • 3. Rich men. p. 150.
    • 4. Learned men. ibid.
    • 5. Wise men. ibid.
    • 6. Poor men. p. 151.
  • 3. Head, the intention, which is the greatest aggravation, They give themselves up to it, p. 153.
  • 4. Head, the Pu [...]ishment of this sin of Covetousness, p. 155.
  • First, The peculiar plagues are either
    • 1. In his body, p. 157.
    • 2. In his goods, ibid.
    • 3. In his posterity, ibid.
    • 4. In his soul, ibid.
  • Secondly, in
    • Gods denying them the use, p. 159.
    • Depriving them of the possession, ibid.
  • Six Remedi [...]s.
  • 1. Faith, p. 163.
  • 2. Sobri [...]y, ibid.
  • 3. T [...]mperance, ibid.
  • 4. Abandon conceit of cont [...]nt in them, ibid.
  • 5. Compare (if ye are able) and view them with the true riches, p. 165.
  • 6. Pray for a right knowledge of both, ibid.
A brief Exposition, occasioned by singing, Psal. 148.
  • THere is a threefold si [...]ging, with the lips, with the spirit, and with understanding: we may sing with lips, and with zeal (as the Apos [...]le saith of knowledge) yet not with understanding, p. 167, &c.
  • Two things in this Psalm hard to be und [...]rstood, p. 168.
  • 1. That David doth exhort unreasonable creatures to praise God, ibid.
  • 2. That he calls upon the deep [...] and seas, and all vege­tative and inanimate creatures to do this d [...]ty, ibid.
  • Some Reasons given in answer, viz. four, p. 169.
  • [Page 468] How, even the dumb and deaf creatures sing aloud Gods praise, p. 170.
  • Wherein these creatures may be said to have Religion, p. 171.
  • Religion of men consists of four parts, and how agreeing to the creatures, p. 172.
  • 1. A Creed, and therein they give testimony to some of his Attributes, ibid.
  • 2. Petition, p. 176.
  • 3. A Decalogue, p. 178.
  • 4. Sacrifice, p. 179.
  • Uses.
    • 1. To make us ashamed of our backwardness to this duty, p. 180.
    • 2. To take notice of the vast circumference of Gods Kingdom, ibid.
    • 3. To go boldly to God in the name of Jesus Christ p. 181.
    • 4. To look upon all the Creatures as Angels on Iacobs Ladder, ascending and descending ac­cording to his commission, p. 182.
    • 5. Because it is impossible to find out the [...]finiteness of Gods praise by all creatures; therefore to take notice they all cry Plus ultra, look beyond us, p. 183.
    • 6. Take heed of abusing any creature, tis enough that we may use them, ibid.
A Sermon on Luke 2. 40. And the child grew, and waxed strong in spirit, filled with wisd [...]m, and the grace of God was upon him.
  • THe words contain
    • 1. A History,
    • 2. A Myst [...]ry,
    p. 187.
  • The History brief, and shews onely the truth of Christ his Humane nature, Hypostatically united to the Divi­nity, ibid, &c.
  • That which is more material is the Mystery, p. 189.
  • [Page 469] The Letter of the Scripture kills; and how, p. 191.
  • What imitable actions Christ wrought in the days of h [...]s flesh he works stil spiritually; the other though wrought for us, yet do us no good, except these also be wrought i [...] us, p. 193, &c.
  • Where we may in p [...]rt take a view of the glory of the great City, the Holy Ierusalem, spoken of Rev. 21. and what the 12 gates represented, p. 196.
  • The Kingdom of God is within us, and whereever he is pleased to unvail his glorious presence, p. 197.
  • All these things hid to those that stick or rest in the Let­ter, yet the letter not to be neglected, p. 200, &c.
  • The Apostle his undervaluing Ordinances, du [...]ies, yea the knowledge of the person of Jesus Christ, if they keep us from Christ, p. 205.
  • A caution not to make Idols of Ordinances, p. 209.
  • Yet high raptures sometimes questionable, p. 210.
  • Instances in
    • Baptism, p. 211.
    • The Apostles consultation and message to the weak believers, Acts 18. p. 213.
  • How the Apostle carries this point very high, Gal. 4. 1, 2. p. 215.
  • This point pressed in two respects,
    • 1. In regard of the M [...]thods of Sa­tan with men, p. 217.
    • 2. From the deception of some pre­tending to be high in Christianity, because much in literal know­ledge, when indeed they are but Pigmyes and Novices. ibid.
  • Appearing in pre­ferring faith
    • 1. Acquired, before faith infused p. 219.
    • 2. Implicit, before expli [...]i [...], ibid.
    • 3. Formed, before all these, ibid.
  • 4. In making temporal blessings the main of their desires and prayers, though professing the contrary, p. 220.
  • After what manner grown Christians pray for temporal blessings, p. 222.
  • Four several affirmations by the Author, concerning praying for temporal blessings, p. 224.
  • [Page 470] Three d [...]grees of the excellency of prayer, ibid.
  • Which
    • Honou [...]able, p. 229.
    • More Honorable, ibid.
    • Most Honorable, and that which wears the Crown above all; and to p [...]ess to attain the last, as the best and most excellent, ibid.
Two Sermons on Exod. 3. 6. the first six verses. Moses kept the flock of Iethro his father in Law, and he led them to the back side of the Desart;—And the Angel of the Lord appeared to him in a flame of fire, in the midst of a bush, &c.
  • THis is one of the gr [...]atest miracles in the whole Scri­ptures, p. 232.
  • This History and Miracle concerns us now, as much as the Israelites then, p. 233.
  • The Spirit magnified above the Letter, p. 237 The truth couched under parables, p. 240.
  • The infinite condescension of God to become weak to the weak, p. 242.
  • The depth of the true word, is imployment for Men and Angels for Eternity, p. 244.
  • Why Moses and the Patriarchs are taken such notice of that they were Shepherds, p. 246.
  • What the life of a true Shepherd is, and why preferred before Husbandm [...]n, p. 248.
  • Moses led the flock into the desart, before God appeared to him: so must we fo [...]sake the world, or God will not manifest himself, p. 250, &c.
  • Whether Miracles be ceased now o [...] no, an ignorant question, p. 253.
  • Greater miracles done in accomplishing the truth of mi­racles, then in the type or shadow, p. 254.
  • Yet this a mighty miracle in the letter, but the mystery a miracle far transcending, p. 255.
  • How suitable Iacobs Vision of the Ladder, reaching to [Page 471] heaven, was to him: and so this miracle to encourage Moses so the great work he was to go about, p. 255.
  • Why the Almighty is som [...]times termed an angel; and why angels were worshipped in the Old Testament, and St. Iohn forbidden, p. 258
  • God not more present in heaven then in earth, p. 260, &c. God is to be worshipped as present in all places, and in all creatures, p. 265. The error of the Papists in worshipping Images, condem­ned; and why, ibid.
  • Hence a ground to interpret that saying of our Saviour, Their Angels alwayes behold the face of their father, &c. p. 268.
  • The use and Application from the foregoing truths, p. 269, &c.
The second Sermon on the same Text.
  • THe life of a Shepherd, and of a Husbandman further explained, p. 27 [...].
  • The life of a Husbandman not condemned, but a Shepherds life pr [...]ferred before it, p. 276.
  • Going into the D [...]sart, not meant of forsaking all things actually, but in a [...]fection, and using them as if we used them not, p. 280.
  • The reason of all mens unquietness, p. 283.
  • The way to understand the vision, is to put off our shoes from our feet, as Moses; and what that means, p. 285.
  • Men (as men) can comprehend nothing but what is within their own sphere of reason, p. 288.
  • Something about the name and nature of angels, ibid. Every beam of the Divinity is an Angel, p. 294.
  • Christ the Substance of all types and visions, p. 296.
  • The true interpretation of visions and types from God alone, p. 297.
  • He that can see God thus, cannot (so far) fear any creature, nor any cross, or death it self, p. 298.
  • The wonderfulness of the vision opened, p. 300.
  • [Page 472] Making known Jesus Christ, is the business of all creatures, of all men, and all ages, p. 302.
  • The substance of this vision is Jesus Christ; he is that fire that burns and changeth all things, but not himself, ibid, &c.
  • He weighs the mountains, and measures the waters; he alters all things, yet preserves the substance entire, so that nothing is lost, p. 304, &c.
  • How Gods will and theirs harmonize and coincide, to whom God hath shewed this vision, p. 308.
  • They cannot find fault with anything God doth, but they see one spirit moving and guiding all actions of men and creatures through heaven and earth, p. 310.
  • Vain man, as his ignorance, so his wisdom is to stoop and bow before the Almighty, p. 311.
  • He that looks no further then the letter of the vision, he sees not these mighty things, p. 312.
  • But he that doth, he sees Jesus Christ not onely changing all things, but how at last he shall change our vile bodies ta make them like his glorious body, p. 315.
The substance of several Sermons on Mark 1. 25, 26. And Iesus rebuked him, saying, Hold thy peace, and come out of him; and when the un­clean spirit had torn him, and cryed with a loud voyce, he came out of him.
  • THe Text divided, as Paul di [...]ides a man into body, soul, and spirit, p. 318.
  • Six morall observations onely named, from the soul or letter of the Text not stood upon, ibid, &c.
  • Nothing absolutely evil but sin: and nothing perfectly good but God, p. 323.
  • Ob [...]r. 7. That Christ is stronger then the Devil, though he seem weaker, and lets the Devil sometimes prevail in the world more then himself, p. 324.
  • Distinctions in the will of God, as Revealed, Secret, Per­missiv,

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