WE have march'd all this day in Sable Posture, (I pray, we may all walk in white one day with Jesus Christ) This present Scene of sorrow be­comes us: As the Aire receives [Page 2] severall Impressions from the su­periour bodies, she looks light­some when the Heavens shine, and sad again, when they look black again upon her; so when the Celestiall providence shall change her countenance upon us, 'tis our duty to change our as­pects.

Our losse is very great; We have lost a Chiefe Man, one that was a Common and Publick Good, The Sun of this Country is Set; Sir Ro­bert Harley gave a great light to these parts: We are wont to say of fair weather, tis pitty it should doe any hurt, because we are loth it should ever leave us: I am sure, I may say, tis pitty that Good men should due and leave us, that Brave Sir Robert Harley should ever be missed among us: He was as choyce a Piece as our Age hath known, A man that was the Rariety of men, A Man whom his descent [Page 3] had elevated above the rate of ordinary men, and a man whose veins Free Grace had filled with nobler blood: A man of whom I may say in the words of my Text, Thou art greatly Beloved.

These Great words in my Text are spoken literally of Daniel, of him I must speak a while, that he may lead me into the bosom of my discourse, O Daniel thou art Greatly Beloved.

First, Daniel was a Choyce Flower, which the hand of Cap­tivity transplanted out of his na­tive Garden into Babylon to grow there: in the Reign of Jehojakin when Jerusalem was taken, Daniel was one of those who were brought to Babylon; The Precious Children of God are Commoners with the wicked in Publick woes and Cala­mities.

Secondly, The strange soyle where He was Transplanted, did [Page 4] not (as it doth some Trees) kill his Growth, this gallant plant (though in Babylon) shoots up in­to length of parts and Graces, of learning and lovelinesse; True­born Grace will thrive any where: as a vehement flame makes fuell of whatsoever it meets; so divine Grace makes all things its nutri­ment, it turns banishment and ad­versity into Rich food: Every Condition is its Pasture.

Thirdly, But the wonder is, that Daniel and his brave Compa­nions being snatcht from the means of Grace, should yet excell so much in Grace: but when God takes his beloved ones from under the ordinary showers of his Ordinances, He wets them with extraordinary dewes: when he deprives them of the breasts, he nurseth them with the hand: tis our Prudence to prize the means of Grace, but if Providence shall [Page 5] bring us into a wildernesse, 'Twill feed us with Manna from Hea­ven.

Fourthly, Daniel was of Roy­all Extraction, at least of noble Derivation: Some say, He was a Sprig of the Royall Tree, the family of the Kings of Judah; if not, he was a Ray of the splendent No­bility, that did shine about the throne, he was of the one or th'o­ther, for 'tis said in the first chap­ter at the third verse, that the King spake unto the Master of the Eunuchs, that he should bring Certaine of the Children of Israel, and of the Kings Seed, and of the Princes; and among these were Daniel, Hananiah, Mishael, and Azariah: Grace is Sometimes graf­ted into Greatnesse: Noble Persons many times are Illustrious Saints.

Fifthly, Daniel was but young; some date him but of ten years, others raise his age up to twenty [Page 6] years, when He was carried into Babylon: it seems Grace did espouse him in his Youth: We find him strong and strenuous in Grace as soon as he was in Babylon, in that he would not eat of the Kings meat, nor tast of the Kings wine, least He should defile himselfe: He was able to encounter an high temptation with a magnanimous spirit: if his Grace was then of so large a Volume, surely the first Edition of it was long before: if the fruit was then so big, I questi­on not but it began to blossome betimes: Grace did espouse him in his youth: Oh! how should this shame and shake old men and wo­men not yet converted? whose Sun is almost setting, but no Grace at all in them as yet rising? It is a Huge advantage to Consecrate our Selves to God in our First years: Sweet Daniel, his youth was wiser than others age; his dawning [Page 7] was brighter than their noontide, his Spring Exceeded their Au­tumn, oh! Tis an Heaven to set out toward Heaven betimes: The finest Travelling is in the morning, Au­rora musis amica.

Sixthly, Daniel was a great Student, he did wade in the Ri­vers of Humane Learning, and Court the Sciences with such di­ligence, that within a short time He did espouse them: tis said in Dan. 1. 4. that the King took or­der that He and the others with him should be taught the learning and the tongue of the Caldeans, and at v. 17. God gave them Skill in all learning and wisdome; that is, they followed their Studies hard, and God Crowned their Endeavours with an Extraordi­nary blessing: For all Arts are from God, who is the Alpha, the first Cause of every Good thing, the Inventer of all liberall Scien­ces: [Page 8] This is a Pattern For Young Gentlemen, oh! that they would write after this Gallant Copy, Give up themselves to the Study of Generous Arts, and to the Power of Godlinesse; I say, that they would cast of idlenesse, and vanity, and prophannesse, and give themselves up to noble Stu­dies, and to Godlinesse into the bargain. This noble Daniel he studied and prayed, he prayed and studied; he was learned and holy, and he was holy as well as learned: his Graces made him sit to serve a God, his learning and Parts made him fit to serve a King: For his Parts the King often convers'd with him; For his Graces, he often convers'd with God, and God in Visions with him; [...]hen Learning and Religion meet in a Great Person, they Render Him Ʋsefull and Ho­nourable.

Quest. But how durst Daniel live in a Heathenish Court the Center of all Temptations? How could he dispence with himself to walk among the snares of sin and Idolatry?

Answ. 1. He was cast thither by Providence; It was not the place of his choy [...]; but his Cap­tivity.

2. God that call'd him thither, Crowned him there with Extra­ordinary strength: When God calls Hee'il Strengthen: He was able to own God in the open face of the Court, he feared not the Snares his Enemies laid for him: He prayes, and opens his casement [...]oward Jerusalem, he will not omit that Circumstance, though with imminent perill of his life: He had more then a Lyons Spirit that [...]eared not the Den of Lyons.

3. God set Daniel there in the Court to Negotiate with the King, for the Good of his Church [Page 10] and people: Tis propable, that he was a Great Instrument to ob­tain of Cyrus the Jewes liberty to Return out of captivity: Some say, that Daniel liv'd and dyed in Babylon: when the Jewes return'd with Ezra to their Land, Daniel would not; he stayed to promote the welfare and safety of the Jewes with Cyrus.

In my Text an Angell is sent by God from Heaven to tell him, Thou art greatly beloved, we may stile him Daniel the greatly beloved, the greatly beloved of God.

If you ask why he should wear this stile Greatly beloved above ma­ny others. you must know,

First, That Daniel was a man raised to a transcendent height of Grace above others.

Secondly, He was deeply de­voted to prayer and fasting.

Thirdly, He was emptied out of himselfe into a Sea of love to [Page 11] the Church of God: for he was wasting himselfe in fasting and wrastling with God in prayer for Jerusalem, when the Angell courts him with this salutation, O Daniel thou art Greatly Beloved.

The words in the Originall are [...] For thou art De­sires, or Delights: in Scripture the Abstract is with Excellent Emphasis and Energy put for the Concret, or the Substantive for the Adjective, in Ezek. 35. 15. Thou shalt be desolate, O mount Seir, the word is [...] Thou shalt b [...] Desolation, that is, most desolate: In Prov. 14. 1. Folly, is put for a woman of Folly, or a foolish wo­man, Every wise woman buildeth her House, but Folly [i. the foolish wo­man] plucketh it down with her Hands: In Gen. 3. 6. The wo­man saw that the Tree was good for food, and that it was Pleasant to the eyes, [...] A Desire to the [Page 12] eyes, that is, Desideratissima, most desirable: so Strength, for strongIsa. 3. 25. men, or men of Strength; and Pride, for proud men, or men ofPsal. 36. 11. Pride, Let not the foot of Pride, [i. of proud men] come against me, the Abstract shews that they were very Proud men indeed: So here in the Text, Thou art Desires, or Delights, Gods delight, the man of his de­lights, very much delighted in: and so should that Text (for ought I know) be expound [...]d in James 2. 13. He shall have judge­ment without mercy that hath shewed no mercy, and mercy rejoyceth against judgement, that is, Mercifull men, or men of mercy shall rejoyce a­gainst Judgement, that is, in an Evangelicall sence they shall not fear the judgement of God: So here in the Text, thou art Desires or Delights, that is, thou art a man of Desires or Delights: and so it is fully Expressed in Chap. 10. at [Page 13] v. 11, 19. there tis [...] man of Desires, that is, Desirable man, Thou Gallant man, more lovely, and more loved than others.

Let me add, these Abstracts in a Plurall form, enhance the Notion of the word to a superlative de­gree; a man of Ʋnderstanding hol­dethProv. 11. 12. his peace; 'tis of the Plurall [...] number, a man of Ʋnderstandings, for, a man of Very Great Ʋnderstan­ding: Prov. 1. 20. so Solomon speaking of Je­susProv. 9. 1. Christ, saith he, Wisdome cry­eth out, Wisdome hath builded her house; Wisdome is one of Christs Names, but the word is Wisdomes, [...] that is, the greatest and chiefest Wisdome: Jesus Christ is called Wisdomes, for Honours sake, as if he had said, the Wisdome of wisdomes: So here Daniel is called in the Plurall number Desires or Delights, [...] that is, One most dearly Desired, or Delighted in; that is, as we ren­der it, Greatly Beloved.

When Daniel is stiled a man of Desires, some would understand it actively, that is, a man that was full of desires after the Churches Good, the Jewes deliverance, and Gods glory: I remember Ger­hard on 1 Pet. 1. 10. [of which salvation the Prophets have enquired and searched diligently] saith, Da­niel was called a man of Desires, because he desired so much the knowledge of the coming of the Messiah our Lord Jesus Christ, and therefore for his desires, the Period of Time wherein Christ should come, was manifested by the Angell to him: but I rather apprehend it otherwise, and un­derstand it Passively, He is called a man of Desires, because he was so much Desirable, or, as we translat [...] it, Greatly Beloved: For 'tis fre­quent in Scripture in this sence; what is more Excellent, and more prized than others, is so stiled, [Page 15] in Dan. 10. 3. I ate no [...] bread of Desires, that is, no dainty food, which mens palates delight in above other: in Ezek. 26. 12. [...] Thy Pleasant houses, Houses of thy Desire, that is, stately Houses which you count your pa­radises: so in Gen. 27. 15. Rebe­kah took Goodly raiment of her el­dest son Esau, [...] Ray­ment of Desires, that is, Costly Ray­ment, which we desire to put on rather than others: So here, Thou man of Desires, that is, Desi­red or Beloved of God above o­thers, his deliciae, his delicate one, his darling. 'Tis usuall, you see, in the Jewes language to call such things desired, as were had in grea­ter Esteem among them: such a one was Daniel in the eye of God, O Daniel, thou art greatly beloved; Whence I take up this Obser­vation.

1. Some Saints are greatly Belo­ved: [Page 16] Some Saints are higher in Gods Esteem, than others are.

Again, from the Time, when the Angell came to Daniel from God with this High Salutation, which was while Daniel was fast­ing and praying, I observe, that

2. Prayer is the Valley of Visions, the mount of Heavenly Raptures.

There God feasts his Saints with divine appearances: if ever you would be ravish'd with hints of love, or special discoveries, then it is when you are at prayer. It is to be observ'd concerning Christ himself, that he had the brightest sunshines of his Fathers discove­ries upon him, when he was mo­ving in the Orbe of prayer: In Mat. 3. 'tis said that Jesus when he was baptized, the Heavens were ope­ned, and the Spirit of God▪ descended like a Dove upon him, And lo, a voyce from Heaven, saying, This is my be­loved Son in whom I am well pleased; [Page 17] Luke adds, that Jesus being bap­tized, and praying, the Heaven wasLuke 3. 21. opened: The Holy Dove came upon Christ from Heaven, while Christ was soaring up to Heaven upon the wing of Prayer: in the same Evangelist,Luke 9. 28, 29. 'tis said, that Jesus Christ went up into a mountain to pray, and as he prayed, the fashion of his countenance was altered, and his reyment was white and glistering; See, prayer is a Glorifying Ordinance: The Son of God, as he prayed, did shine as the Sun; Prayer drew Glory down out of Heaven upon him: Would ye meet with Glo­rious transfigurations upon your souls? Go up then to Mount Ta­bor, and pray. But the Doctrine I shall speak to, is

Some Saints are more in Gods [Page 18] than others are, his desire and de­light runs out in a fuller Tyde on some than it doth on others; His love is tender to all, but 'tis high­er to some: The more grace one Saint hath above another, the more God loves that Saint above another▪

To explain this we must take notice that Gods love hath seve­rall objects.

1. There is his love, whereby he loves himselfe.

2. And his love whereby he loves Res extra se positas, things out out of himselfe.

First, He loves himselfe, as the greatest good: God loves himselfe first and best: every thing that hath sence and understanding loves it self, and God who knows himselfe to be the Best Good, cannot but love himself Best; and therefore 'tis said, the Lord madeProv. 16. 4. All things for himselfe.

[Page 19]1. The Creation of all things is the Birth of his love to himselfe; which he made as mirrours to re­flect his own Excellencies: when he made those Beauteous Paires of Heaven and Earth, he did it to glorifie himself, being the Glasses to behold his own wisdome and all mighty Power.

2. And when God destroyed the old world, 'twas out of love to himselfe; for therein he glorified himselfe: in those waters he saw the Image of his Justice; They were the looking Glasse of That Attribute, and therefore God is said To laugh at and Rejoyce in the destruction of a Sinner, because he is pleased with the Oeconomy of his own Laws, and the Excellent proportions He makes of his Judgements to their sins: Thus when he destroyed Pharaoh he did it out of a supream love to him­selfe, and his own great Name; [Page 20] And in very deed for this cause I rai­sed Exod. 9. 16. thee up for to shew in thee my Power, and that my Name may be declared throughout all the Earth: Sinner, Take heed and put a stop to thy Race in sin, if thou goest on a little further, it may be, God cannot spare thee for his Names sake: He must punish for the Ho­nour of his Name, he cannot but love himselfe, and therefore can­not but punish Sinners out of Re­spect unto his Name: He is Engaged to punish, because he is Engaged to himselfe.

3. So he Acts all his works of mercy chiefly out of love to him­selfe: He loves his people, but he loves them for the love he b [...]ars to himselfe, and delivers them for the love he bears to his own name, His Name being put upon them: They in themselves are not worth his deliverances, and when their sins plead against their deli­verance, [Page 21] his own name intercedes for them, But I had pity for my holy Ezek. 36. 21. 22, 23. Name, which the House of Israel had prophaned among the Heathen whi­ther they went, &c. that is, You are worthy no pity, yet I will have pity for my holy Name; That he might free his Name from Base aspersions and Imputations.

Secondly, God hath love which flows out of him upon the crea­ture, I say, God hath love for himselfe, and he hath love to be­stow upon the creature too; for the Creature is the Work of his hands: 'Tis naturall to all men to love their own works, and what they have curionsly form'd, to spend many a pleasing fight upon it: An Artist when he hath made an Excellent and comely piece, is in love with it, because it is the Elaborate product of his own conception, and hath stampt the Image of his Rich Idaea and fancy [Page 22] on it: and thus the Scripture brings in God, viewing and feast­ing his eye with a delightfull Complacency upon all his works that he had made; and God saw every thing that he had made, and Gen. 1. 31. behold it was very good; He looks and loves, he loves and looks upon every thing that he had made, not onely man, but Every thing that he had made: He looks upon man, and loves his morall goodnesse that he had carved in him; he looks upon every thing, and loves the naturall goodnesse he had stampt upon them.Gods Love two-fold.

This large love of God compre­hends all the Creatures in it, not1. Common. onely the Rationall but the Ina­nimate Creatures in the Bosome of it, I say, his love, whereby he will'd their being, and still pre­serves their being; and whatever Prints and Characters of himselfe they have, takes pleasure in them, [Page 23] as an Artist doth in his Rare Composures.

But there is a Speciall love of God,2. Speciall. his choyce love, which Elevates and lifts some persons up to a su­pernaturall state in Jesus Christ; this is that love we are speaking of. God beholding the lump of fallen man as a vast Dunghill or Heap of Dirt, saw no difference of Persons in it, but all Equally loathsome and filthy; how could it be otherwise? for one piece of dung is not sweeter than ano­ther, one dram of dirt is not cleaner than another: I say, God casting his Eye upon that Noysome and unsavoury Mixon, his wise and good Plea­sure thinks meet to have benign thoughts towards some, he takes these up into his Divine purpose, and in time takes them out of their sordid state, with Curious artifice he refines them from their [Page 24] filth, and sets up a Fragrant work of Grace in them; he writes them his Sons and Daughters, and gives them an Estate of Eternall Glory, and all in Jesus Christ.

This is his speciall Love, which we must distinguish into his love of Good will, and his love of Com­placency.

There is observ'd a difference between these.

First, His love of good will pre­cedesAmor Benevo­lentiae. the work of Grace, and goes before it: This love finds us Sin­ners, and makes us Saints: This love of God is not founded upon Reasons in the Object: with this love he loved us first, before we being Justified by his Grace could love him: This love finds no­thing in us for which he ought to love us: This love gives us Grace, as the Apostle saith, God for his great love wherewith he loved Eph. 2. 4, 5. us, even when we were dead, hath [Page 25] quickned us together with Christ: This love can have ro Cause but it selfe.

Secondly, This love is free, Nullis meritis, nisi bonitate aman­tis excitatus, not stirr'd up by any objective Goodnesse in us, but onely the self-moving Goodnesse of him that loved us; it sees no loadstone in us to draw it out, nay, it finds sin and sordidnesse upon us, and yet he loves us: He loves us without Necessity, with­out Attractive, and without En­gagement; nay, let me say, if there were any motive in us why he lo­ved us, it was because we were mi­serable and Ʋnworthy his love: But the truth is, nothing did encline and dispose his heart to us, but his own will: Of his own will begat James 1. 18. he us, and the same will that begat us, passed by others: Gods love to himselfe, is Naturall and Ne­cessary; But his love to his Crea­tures [Page 26] is not, he hath mercy on whom he will have mercy: It is a free love and a free mercy, He hath mercy on whom he will have mercy: O! wonder at God, all ye his Saints, and beloved ones, in his mercy to you; let it cast you into an high Trance of holy admiration.

Thirdly, This Love of God, The love of his good will, is equall to all his Saints, in many Re­spects.

1. In respect of the act of his will, (as the Schoolmen say:) God Equally wills Good to all his Saints, though he doth not will Equall Good to all his Saints: He doth not more will Good to one than to another, though he wills more good to some than to others; There are no degrees in his will, though there are degrees in the things willed.

2. So Election doth equally [Page 27] passe upon them all, and not upon one more than another: God cannot be said to chuse one, more than another, of them whom he hath Chosen; and therefore they are called under one word [the Election] The Election hath obtained Ro [...]. 11. 17. it, because they are all equally Elected.

3. In respect of the common be­nefits of salvation by Jesus Christ, they are all Equally favoured and accepted.

1. They are all Equally Re­deemed by Jesus Christ; The Lord Christ did die Equally for all those his Father gave him, none can say, he intended me in his death more than another, nei­ther did One of us Cost him more than Another.

2. In Gods Gracious act of vo­cation or calling them to Jesus Christ, they are Equally looked upon.

[Page 28]3. They are Equall in Justifi­cation: it may be one is more justified than another Extensively, but not Intensively; that is, one hath more Sins forgiven than another, but Intensively, as our Justification consists in Gods gra­cious Repute or acceptation of us as just and righteous, so they are all Equall.

Again, in respect of the Appli­caion of Christs Righteousnesse, so there is a graduall difference: Some receive it with a stronger faith than others, and apply it according to their necessity and indigence, therefore we may say, some partake of it more than o­others; yet because Justification is an act of God pardoning belie­vers, whom he pardons, he par­dons equally, though all that are pardoned are not equall sinners.

Again, in respect of Righteous­nesse imputed, all believers are [Page 29] equally just: for as they are justi­fied, they stand just before God in the most perfect Righteousnesse of Jesus Christ; and by it the weak Christian is justified, as well as the strong: upon this account the faith of the Saints (though un­equall in degrees) is yet said to be Alike or Equally precious. The2 Pet. 1. 1. merit of Christ is Equally impu­ted to all that believe: And the Reward of his merit in respect of of substance (which is Eternall life) is equally given to all that believe.

4. Their adoption is equall; They are all equally the Sons of God, God is not more Father to one than to another, they have an equall Right to the Inheri­tance.

5. Again, all the Promises of the Covenant of Grace that con­cern the Essentialls of Salvation, are equall to them all, and are [Page 30] fulfilled in one believer as well as another: to give an instance, the Promise of perseverance is to every Saint as well as to any: as the least Star is as firmly six't in its Orb, as the glorious Sun; and there is no more danger of the falling of the one than of the o­ther: so the weakest Saints are as sure to be kept in the sphaere of Perseverance unto salvation, as the Saints of the first magnitude: 'tis not strength of Grace, but Gods love and constant influence that preservs the strongest Saints, and the same attends the weakest. Thus far his Love of Good will is Equall.

Yet (let me add my thoughts) in respect of some special Flowers in the Garland of salvation, this love of God, His love of Good will is not Equall to all the Saints.

God gives higher Measures of Grace to some than he doth to [Page 31] others; and what are the Graces of his Spirit but the Golden Sig­nalls of his love? 'tis a Rule in the Schools▪ To love another is to will Good to another, and [Si amare sit bona velle alteri, cum majora bona velle sit magis amare] if to will Good to another be to love them, then to will greater Good is grea­ter love; and therefore (saith Zanchius) we must hold this pro­position, where there are Greater and more gifts of God, there God is said to love more, because the gifts of God are the love-tokens of his benevolence or Good will.

And as God gives different de­grees of Grace, so he gives diffe­rent degrees of Glory; he Crowns his greater Graces with greater Glory: For as all that believe in Christ are Equally justified, but not all Equally Endued with Grace; so all believers shall be Equally saved, but not all Equally [Page 32] Glorified; but of this in its right place afterwards.

Fourthly, This love of God, His love of Good will is always uni­form and like it selfe; it hath no risings nor fallings, it knows no Ebbings and flowings, this imma­nent love is a permanent love; incapable of any Intension, or Remission, Augmentation, and Diminution, or any Alteration; it is always at full tide: The sins of the Saints weaken not this love; it loves them always at the same Rate; when he casts them down, this love bears them up; when his anger doth condense and thicken like a Cloud upon them, this love, His love of Good will, sits in the upper region of serenity looking with the same aspect of kindnesse still upon them; when he banisheth them from his presence, this love goeth with them and keeps them com­pany; [Page 33] when his corrective justice gives them up to sin to humble them, this love sanctifies their sins and Falls to them, it turns their sins to their greater Good, it refines them by their pollutions, it makes their Poyson a Sanative Cure to them: In a word, in all Gods desertions of his Saints, this love of Good-will forsakes them not, in respect of this love they are never deserted.

Secondly, But of this speciallAmor Amici­tiae seu Compla­cenciae. love of God to his People there is another fragrant Sprig, which is called his Love of Complacency, or his Love of Friendship; whereby he takes pleasure in them as suta­ble to him; is pleased with some­thing in them, that is pleasing to him: Thus he cannot take plea­sure, no not in his vessells of Ele­ction, not as yet sanctified, because they have nothing in them as yet pleasing to him: It is one thing [Page 34] for God to wish or will the Crea­ture well, another thing for the Creature to please and delight his will: God wills Nothing but what, is Pleasing to him, yet you must not gather thence, that wicked men are therefore Pleasing to God, because God them well; For Bene Velle & Bene Fa­cere. To will Sinners well, and to doe Sinners Good, is in truth a thing Pleasing to God (because 'tis agreeable to his mercy) and yet sinners are not therefore Plea­sing to him.

By his love of Complacency, he considers something in men that doth Please him: In this sence 'Paul saith, Without Faith 'tis Heb. 11. 6. Rom. 8. 8. impossible to Please God, or be Plea­sing to him; and they that are in the flesh cannot Please God.

God by his love of Good will doth good to creatures miserable, lost, and no way lovely; This is [Page 35] amor collationis, His love whereby he confers beauties on them, which afterwards render him a­miable in his Eye, and capable to please him.

Gods love of Good will falls upon Naked Persons; Gods love of Complacency falls not upon Naked Persons, but upon Persons Cloathed and deckt with Grace: The object of Gods love of Com­placency is not [Bonum Physicum & Entitatirum] The Entitative Good or Being of the Creature, but [Bonum ethicum & morale] The morall Being or Gracious Goodnesse of the creature: Thus as there is in men more or lesse which plea­seth God according to the degrees and Fruits of Grace in them, so he loves them more or lesse, with his love of Friendship and Com­placency.

First, This love of God follows the work of Grace in the Crea­ture: [Page 36] They must have Grace stampt upon them, before he can take Complacency or delight in them, Such as are upright in their Prov. 11. 20. way are his delight: In Respect of his love of Good will, 'tis said, We love him because he first loved us: 1 John 4. 19. In respect of his love of delight, 'tis said, He that loveth me shall be John 14. 21. loved of my Father. In respect of his love of Good will, 'tis said, God so loved the world that he gave his onely begotten Son, that whosoever John 3. 16. believes in him shall not perish but have Everlasting life; In respect of his love of Complacency, 'tis said, The Father himselfe loveth you be­cause ye have loved me, and have be­lieved John 16. 27. that I came out from God.

His love of good will is his pre­venting Amor praeveni­ens. love, whereby he loved us, before we desired it.

His love of friendship is hisAmor Conse­quens. consequent love, which follows not onely his former love to us, but [Page 37] also our love to him: and there­fore saith Christ, He that loveth me shall be loved of my Father, and I will love him: as the Father and the Son by their first love provoke ours, so by their second love they reward ours; Gods love of good will makes men love God; by his love of good will he makes them righteous; with his love of Complacency he loves them be­ing righteous; in respect of the love of his Good will they are the effects of his love; in respect of his love of Complacency they are the objects of his love; If any man (saith Christ) love me, he shall be loved of my Father. But How can any man by nature love Christ, or love God? Therefore I say, Gods love of good will [facit homines Dei amantes] makes men lovers of him.

His love of good will is the fountain and spring of our love [Page 38] to him; it begets our love to him, as the image of his love to us: To Love God, is the gift of God, our active love whereby we love him, and our passive love whereby we are beloved of him, are both the gifts of God, and the gifts of his free and first love.

Yet there is a love of God whereby he loves us not, till we love him; He cannot love thee with delight till thou art Lovely: Gods love of good will makes the ob­ject, his love of Friendship doth presuppose the object; he cannot love thee as his Friend till thou art his Friend; There is no Friend­ship without mutuall love; he can­not love thee as his child, till thou art his child; he doth not love thee as thy Husband, till thou art his Spouse: I say, he cannot love as an Husband, till he is thy Husband; and he is not thy Husband, till thou take him [Page 39] to be thy Husband. But doth not Gods love begin to me? Doth not he love sinners first? and make suit to them as a lover, be­fore they love him? yes, with the love of Good will: He bears good will to thee, and therefore he breaks his mind to thee in the Gnspell, and wooes thee (it may be long) before thou lovest him; but he doth not love thee with the love of Espousalls, till the Nup­tiall day, till thou canst find in thy heart to have him, and the mar­riage-knot be tyed up, and thou take him for thine Husband: He cannot love thee with this Relation­love, till thou come under this Rela­tion-bond.

Secondly, This love of God, his Love of Complacency is a necessa­ry love: His love of Good will is free; his love of Complacency is necessary: ah dear God! he loves us freely, that he may love us ne­cessarily: [Page 40] As 'twas free to God (at first) to make man, but if he would make him, he must of ne­cessity make him Righteous, and love him so made; so when man was fallen, 'twas free to God whe­ther he would shew him any good will or no, whether he would re­paire his Image again in him or no, but if it be his Pleasure to Re­store him, he cannot but love his own design; if it be his pleasure to set up a new Creation, he can­not but love his new Creation. His love of Good will is (as I may say) his Rectorall love, his love of Friendship is his Foederall love: his love of Good will is his love of Do­minion, whereby he loves whom and where he pleases to love; his love of Friendship is his love of Communion, whereby he is enga­ged by Covenant to love his Friends, to love those that love him.

Thirdly, This love of God, his love of Complacency, admits varieties of weather, and looks with severall faces upon his Saints: It hath its Spring and its Fall, it hath its summer and hath its winter, it riseth as our obedi­ence riseth, and falls as our obe­dience falleth; it grows hot and cold according to the vicissitude of his peoples tempers, as they are hot or cold in their affections: ac­cording to his love of Com­placency and Friendship he is said sometimes to smile, and sometimes to frown up­on us: as long as David walkt close with God, his love did shine upon him, but when David sinned in the matter of Ʋriah, his love of Complacen­cy did retire, and draw in its beams from him: In respect of this love, God is said to forsake and desert his Children, his De­sertion [Page 42] of them is the departure of this his love in some degree from them: as the Phylosophers say, There is a lux, and lumen, light inherent in the Sun, and light fluent from the Sun, that is ever Perfect and Permanent; but this may suffer changes, and be obscu­red: so Gods love of Friend­ship, our sins may lessen it, and our recoveries make it rise brigh­ter on us: Look then to your walkings.

Lastly, This love of God, his love of Complacency and Friend­ship, is unequall to his Saints; its higher to some, its lower to o­thers; its more to some, and lesser to others, according to the mea­sure and proportion of their Gra­ces: Some are Greatly Beloved, and some are Not so Greatly Beloved with this love; as the Sun shines hotter upon some Climates, than it doth upon others; and the [Page 43] water overflows some Pastures more than others: The Sweeter Rose a Saint is, the more delici­ously God wears him in his Bosome; He doth Enlarge his graces in them, and then En­large his heart towards them. To conclude, John the Evangelist was One whom Christ loved marvel­lously, he was the Delight of Je­sus Christ, his Benjamin, therefore he is called, the Disciple whom Christ loved: and as Christ loved him above others, so he loved Christ more than others did; for he stood by the Crosse when all the other left him, and fled away for fear.

And now having given light of Explanation to the poynt, I am next to make proof of it.

First, In Isa. 41. 8. God speaks with high and honourable Re­spects of Abraham, Abraham my Friend, a huge Favour and Prince­ly [Page 44] title from Gods mouth: But are not all the Saints the friends of God? yes, but Abraham was his friend [...], by way of eminency, God admitted him into nearer Com­munion, he lay deeper in Gods bosome than others did: All the holy Saints of God are his friends and dear ones, but Abraham was (as it were) the crown and cream of all his friends, and therefore saith he, Abraham my friend.

'Tis observed by some, that a­mong the Jewes their King had one whom he loved and conversed with above the rest, and him they called the Kings friend: The King had more friends than one, all that1 Kings 16. 11. were of his Council, and his Offi­cers were called his friends, be­cause he committed his great af­faires to their hands, & steared all his designs by their advice, yet a­mong them all the King had some one Courtier called the Kings [Page 45] friend by a specialty: as Hushai is cal­led2 Sam. 15. 37. Davids friend, & 'tis said of So­lomon, that Zabud the son of Nathan was his Principall Officer, and the Kings Friend, that is, his singular1 Kings 4. 5. and darling friend (that had the quintessence of the Kings friend­ship) the Cabinet of his most re­tired communications: and in this sence is Abraham stiled the friend of God; God carried his heart upon his lips to Abraham, Shall I hide from Abraham that thing Gen. 18. 17. which I doe? Abraham was Of Gods Privy Councell; all w [...]re not, and all are not: surely then God bears more Respects to some Saints than he doth to others.

Secondly, God associates him­selfe more familiarly with some Saints than with others, which is a signe of more entire love: Thus he did with Moses, And there arose Deut. 34. 10. not a Prophet since in Israel like unto Moses, whom the Lord knew face to [Page 46] face: And when Aaron and Miri­am swelling with Envy, burst out into mutiny against Moses, see how God doth interpose for him, and highly magnifie him, And he said, hear now my words, if there be a Numb. 12. 6, 7, 8. Prophet among you, I the Lord will make my selfe known unto him in a Vision, and will speak unto him in a Dream: My servant Moses is not so, who is faithfull in all mine house; with him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses? They eclipse and diminish Moses, God advanceth him: They equall themselves to Moses, God prefers him to them: Their Plea was that God had spo­ken by them, as well as by Moses Gods Reply is that he had in a more affectionate and sociable correspondence spoken to Moses [Page 47] than to them, with him will I speak mouth to mouth: God spake to the best of them, but either in a Dream, or Vision, but to Moses he spake with more lively Represen­tation, The similitude of the Lord shall he behold, God would have them know, that he puts a great difference between them and Mo­ses; he professeth that he hath, and will shew more respects to Moses, than to them.

Chytraeus saith, 'tis very likely and probable, that the Son of God did with the same face, and form of humane nature which he af­terward assumed, shew himselfe friendly and familiarly to Moses, and our first Parents: and to that speech, wherein 'twas said, that there arose not a Prophet since in Isra­el Deut. 34. 10. like unto Moses, some observe that Moses surpassed all the other Prophets, not onely in sublimity of Prophecies, but also in Excel­lency [Page 48] and number of Miracles; for Moses within one age onely, wrought seventy six Miracles, when the rest from the beginning of the world quite down to the ruine of the first Temple, wrought onely seventy four, as Manasseh Ben Israel reckons them: besides, Moses (they say) had one hundred and seventy three conferences with God, which none of the Pro­phets had.

Thirdly, God Preferres some Saints above others: Though these three men, Noah, Daniel, and Job, Ezek. 14. 14. were in it, they should deliver but their own souls by their righteousnesse, saith the Lord God: and again, Though Moses & Samuel stood before Jer. 15. 1. me, yet my mind could not be toward this People. Now the Lord doth instance in these, as those that could doe more with him, than any others, and upon whom his heart was set upon above others; [Page 49] as if he should say, though my dea­rest friends that sit at the stern of my heart, and could move me which way they please, should come and Plead, yet I would not yeeld: as if God had said, if any could perswade me, they were the men that should doe it.

Fourthly, God doth Glory in some Saints and servants, more than others: Hast thou considered my servant Job, that there is none Job 1. 8. like him in the Earth, a perfect and an upright man, one that feareth God and escheweth evill?

1. Hast thou considered my ser­vant Job? it is (saith one) as if you should say to a man come down from the City into the Country, were you at Court? did you see the King? because he is the most Eminent and considera­ble Person; so doth God speak here of Job.

2. Again, My Servant Job: [Page 50] when God saith, My Servant, he doth (as it were) glory in his Ser­vant, God speaks of him, as a man doth of that which he glorieth in: As the Saints glory in God, when they say, My God, and My Christ, this is a kind of glorying and triumphing in God; so this Expression of God carryeth such a sence in it, My Servant Job, as if it were his honour to have such a servant, one that I am proud of.

3. But God hath not done yet glorying in Job, he adds another grain, That ther's none like him in the Earth: God speaks not this high Praise of Job in Reference to the wicked, as if none of them were like him, thats too low, but in Reference to all the Saints, that were then upon the Earth, among those there was not such a man as Job, none of them all like him, they were not equall to him in this or that or the other Grace, [Page 51] Job was a man above them all, thus God glorieth in him: I say, God doth glory in some Saints more than in others.

Fifthly, God shews some Saints Extraordinary favours: He Ex­empts them from the common condition of all the Saints, they are Exceptions from the generall rule: and surely, Extraordinary favours doe not flow from ordi­nary love: The Apostle saith, that 'Tis Appointed unto men once to die: but Enoch must not die, he must not go the common rode of man kind, the Text saith, He was translated that he should not see death, he soared up to Heaven (as if Adam had been taken out of Para­dise before he sinned) upon the wing of immortality: so, Elijah must receive an unparalel'd Ho­nour, die like other men he must not, but God sends for him in state, he Rides in his Glittering [Page 52] Coach drawn by Angells to the Gates of Glory: Surely these were Gods Greatly beloved.

Sixthly, God would have us love those Saints most, to whom he hath given most Grace: and when we love those more that are Gracious, we are the more like to God.

Seventhly, God, for ought I know (though some learned Heads speak the contrary) gives some Saints more Glory in Hea­ven than he gives to others.

Their objective beatitude will beBeatitudo. 1. Objectiva. one and the same, which is God himselfe, One God among them all.

Their Receptive Beatitude, that is, their Participation of God will2. Formalis, as the School­men speak. be Equall and the same too in the Essentialls of it, the Beatificall vi­sion shall be communicated to them all, they shall all have the fruition and possession of God, [Page 53] but they shall not all drink the same measures: Or, if you will, more Plainly thus, Life eternall in the substance of it, is one and the same, equally given to all that are sa­ved: as by Christs Righteous­nesse we are Equally justified, so by his merits we are equally saved, and equally made partakers of the Inheritance: but in the Degrees of Glory, so it is unequally distri­buted, to some more, to some lesse: Different degrees of glory answe­ring the Different degrees of grace (bestowed upon his Saints) in this life, and proportioned to the different degrees of labor and service they have gone through for him: and this is that which Ambrose saith, God gives to all that are saved aequalem mercedem vitae, non gloriae, an equall reward of life, not of glory.

1. And this appears by that Expression, in 1 Cor. 3. 8. Now he [Page 54] that planteth and he that watereth are One, and every man shall receive his own reward according to his own labour: a different reward accor­ding to their different labour: he speaks of the Faithfull Servants of Jesus Christ, he names himselfe and Apollo in particular, himselfe as Planting, and Apollo as Wate­ring, and each of them shall re­ceive [...], their proper reward acc [...]rding to their proper labour.

2. Again in 2 Cor. 9. 6. Paul tells us, He which soweth sparingly shall reap sparingly, and he that soweth bountifully shall reap bountifully: Here is a sparing reward to a spa­ring liberality, and a bounteous reward to a bounteous liberality: The Harvest answers the measure of seed, he that soweth but little, shall reap but little; and he that soweth much, shall reap more: and this Harvest Paul in another [Page 55] place refers to the life to come, Gal. 6. 6, 7, 8. The present time is the time of sowing, the future time is the time of reaping, the Harvest is the End of theMat. 13. 39. World.

3. In 1 Cor. 3. 11, 15. There are Teachers that build Gold, Silver, Precious stones upon the Foun­dation; and there are other Tea­chers that build wood, hay and stubble upon the Foundation: The work or Doctrine of the One will abide the fire (saith the Apostle, v. 14.) and he shall re­ceive a Reward; but those Tea­chers that lay wood, hay, stubble, upon the Foundation, yet (if their Errours be not damnable) they shall be saved (saith the Text) yet their work shall be burnt, and they shall suffer losse, that is, they shall be deprived of much of that reward they should have had, and which the other [Page 56] shall have who build gold, silver, and precious stones upon the foundation, Jesus Christ.

4. Lastly, I would fain under­stand that Text in Luke 16. 22. where 'tis said, that Lazarus was carried up by the Angells into Abrahams bosome: The Expressi­on is taken from the custome of the Jewes at their Feasts, as John at supper lay in Christs bosome: Therefore Abraham sits above Lazarus at the Royall Feast of Glory, Abraham hath a Diguiori­ty there beyond Lazarus.

I must now give you the Rea­sons.

Reas. 1. And first, they that have more Grace, are more like him than others; They bear his Image in a Greater Print: Parents▪ though they love all their Chil­dren well, yet they love them most, that resemble them most, the Parent loves that Child most, [Page 57] that hath most of the Parent In it: as God is the Father, so he is the Idaea of the Saints: God is the Idaea of the Saints, and the Saints are his Reflections: I conceive therefore that God cannot but love them most, that have most of himself in them: He doth by an holy Necessity of nature love them most, that have most Grace: For God is holy not by will, but by Nature: His will is not ante­cedent to his holinesse, 'tis natu­rall to him to hate sin, and 'tis na­turall to him to love Grace, and therefore to love more grace with more love.

Reas. 2. Some of the Saints love God more than others doe: as some Herbes are hot in the fourth degree, and other [...] hot but in the second or third degree; such are the graduall inequalities of love in the severall Saints of God: some are Warme in love, [Page 58] others are Hot in love to him: All love him unfaignedly, some love him Flamingly: All are serious in love, but some are scorcht with love to him; as David, My zeale (saith he) hath consumed me, be­cause mine enemies have forgotten thy Psal. 119. 139. word: His love to God was so Extream Hot, that it did even Ex­haust and dry up his Moysture; My zeale hath consumed me: Holy affections are able to work upon the body no lesse than naturall affections; Tell him that I am sick of love: Now Love is the curious and quaint Grace of the Soule: The Queen Grace of the Soule, that tran­sports God himselfe (as it were) into amorous Passions; when God doth but hear once that a soule is fallen in love with him, his heart is wounded presently, and bleeds Enamoured streams of desire after her, I love them that Prov. 8. 17. love me: Love delights and dwells [Page 59] with love; and they that love most, in them God dwells most; they have most of his company, and are Ravished most with the Heaven of his presence.

Reas. 3. Some of the Sains seek Gods Glory with most ardent and Hyperbolicall strains of zeale above others, the Rest of the Saints cannot come near them: In Rom. 9. 3. There saith Paul, I could wish that my selfe were accur­sed from Christ, for my Brethren, my Kinsmen according to the Flesh: Pauls deep Desire of Gods Glory, drowns the desire of his own Fe­licity: This Text doth crucifie the most learned Interpreters, they know not how to under­stand it; I shall onely take up a word of Chrysostome concerning it, he saith, We are so far from Pauls love that therefore we cannot understand his saying, we reach not Pauls meaning because we have not [Page 60] his Affection: and Origen saith, What wonder, seeing the Lord was made a Curse for his servants, that his servant would become accursed for his brethren? Now surely, those that so highly prize Gods glory above others, are beloved above others.

And now we are arrived at the Application.

Ʋse 1. Oh! what shall I say to sinners? or what will sinners say to this Poynt? I tremble, when I think of them: yet I can tell you what they will say; their judgement is, at least their report and language is, that God loves them as well as the best: Poor soules, how are ye mistaken! for,

First, Sinners are in the dark, and therefore cannot see who are their Friends, or who are their Foes: They cannot see whether God loves them, or God hates [Page 61] them; and because they passe safely, they think that all are Friends, God is their Friend, and Christ is their Friend, they think that Gods naked Patience is his love, and that Gods meer long­suffering is his dear love; they cannot distinguish, they are in the Dark: A man cannot read letters or manuscripts in the dark; now sinners are in the dark, how then can you read Gods speciall love to you? Gods speciall love is written in a small print, in a Spirituall Cha­racter; you cannot read the prints of Spirituall love with a carnall Eye: you think, God loves you, because you thrive in the world; you think, he loves you, because he doth not smite you: Alas! alas! you are in the dark; For oh! what a difference is there be­tween the wrath of God and the wrath of man? for men punish when they [Page 62] are Angry, but God forbears to punish when he is angry: God is more displeased when he dis­sembleth a fault, than when he doth presently punish; There is no Greater punishment, than not to be punished, nor yet a sharper Scourge than not to be scourged: Sirs! God is very Angry when he defers punishment unto Hell.

Secondly, Again, Sinners An­ticipate: It is the boldnesse and presumption of sinners, to take unto themselves divine Privi­ledges, before they should: They say, God loves us, though they go on in their sins; whereas they cannot know that God loves them, till they come out of their sins; they deceive themselves by An­ticipation: Oh! saith a sinner, Christ dyed for me, though he be not yet converted; whereas he cannot possibly know that Christ dyed for him till he be converted: [Page 63] Thus he rests in his Condition, and damns his soule, because he Anticipates Gods love; he takes it for his own before his time.

Thirdly, Love assimilates the object: divine Love begets after its own likenesse; whom God loves, he stamps his image and qualities upon them: As many as Rev 3. 19. I love I rebuke and chasten, why so? to refine them from their drosse, and make them more splendid and bright, like himselfe: Yee Eph. 5. 8. were darknesse, but now ye are light 1 John 1. 5. in the Lord; why so? because God is light, and therefore he takes away the contrariety, that they may be like to him: It is the Na­ture of Agents to make their pas­sives like themselves; Iron is a dark and opacous body, but put it into the fire, and the fire will make Iron shine, like it selfe; Sinner, God doth so, if God love thee, he'll Gild thee with his own [Page 64] Rays upon thee, and make thee shine like himselfe; The coldest water, fire makes it warm like its selfe; God acts thus; where he loves, he makes the worst sinner in the world like himselfe; Ami­citia pares aut recipit aut facit.

Fourthly, Again, Gods love runs paralell with his word; his love is of the same dimensions with his word; whom his word condemns, his love doth not ac­quit; whom his word Excludes, his love will not admit; if his word make thee not a passe to Heaven, his love will give thee no allowance: Now sinner! the word is against thee, Be not decei­ved, (saith the word) Know ye not that the unrighteous shall not inherit the kingdome of God?

Sinners! let me then turn this Use into Exhortation: Doth God love his Saints? Sinner, let this principle make thee long to be a Saint.

First, Mourn over all that time, wherein thou hast lived out of the Beams of Gods love; Thou hast lived in a Cold Climate all this while: some of you are warm with wealth, and warm with riches, but you have lived all this while out of Gods blessing in the warm Sun; I say, Though you have lived all this while in the warm Sun, yet you have lived all this while out of Gods Blessing: Doe ye think, God can love you in your drunkennesse, or love you in your oaths, and in your impuri­ties? is it possible that God who is light, should take pleasure in works of darknesse? No, no, East and West are inconsistent, Antipa­thies will not incorporate; as soon may light and darknesse be Espous'd together, and midnight be married to the noon day, as God Embrace a wicked soule in the Nuptiall bed of love: Away, [Page 66] away, then from under the dark side of this prodigious Cloud. Vita non est nisi iis, quibus lux est, God is life to none, but them to whom he is light: 'Tis likenesse that breeds liking, he cannot like you till he sees his likenesse on you: God and sinners are opposite, God is Good, Sin is Evill, God and Sin Good and Evill are Summa Oppo­sita, the Great and Grand Oppo­nents of the world; God is the chiefest good, Sin is the chiefest Evill, now that opposits may be made friends, there must be a change somewhere, either on Gods part, or on our part; God cannot change, with him there is no variablenesse nor shadow of change, God will not change, there is no reason he should, he is holinesse and goodnes it self, his perfection stands in an indivisible point; he must not alter a whit, and therefore sinners, you must be [Page 67] changed, or you must be dam­ned; of necessity there must be a change, and the change must be on our part: as we see in an In­strument, those strings that are out of tune, are brought to them that are in; so it is we, that must change and alter, and not God: Go then, and mourn over all that time, wherein you have lived out of the Beams of Gods love.

Secondly, Let this make you long to be Saints; if you would be the Saints of God, you should be the friends of God; if you would un love your sins, God would love you too: You that are Great sinners, come and be Great Saints, and you also shall be Greatly Beloved.

There are two things that would make you Saints.

1. Believe the Transcendent Glories and Ravishing Joyes to come.

[Page 68]2. Make no question but they may be yours.

First, Believe the Transcendent Glories and shining Joyes to come, laid up for the Saints of God; I say, believe them, and your hearts cannot but be taken with them; It is impossible that any man who believes those infi­nite and un-imaginable joyes, should not desire them, he cannot but use the meanes to obtain them: It is not directly in the Nature of man to neglect so great a Good, if he throughly believes the Greatnesse and Goodnesse of it; he cannot easily choose any thing else, who believes the worth of it: I say, Faith is a be­liefe of things that are infinite, things so great, that if they be so true as great, no man that hath his reason, and can discourse, that can think, and choose, that can desire and work towards an [Page 69] End, can possibly neglect them; such infinite joyes would make you leave your finite joys; such unlimited pleasures would make you scorn these poor and narrow pleasures of sin that are but for a season: This is one thing that would make you Saints pre­sently.

Secondly, And then make no question but they may be yours: They may be all your own, if you will, you may have them as well as any one that already hath them, You may be saved as well as any thats already saved, God onely stayes and waits your Consent; wilt thou not give thy Consent to match with Christ, and be saved? shall sin hinder thy so much hap­pinesse? why doth God Offer you Heaven, but for you to make choyce of Heaven? Make Choyce Deut. 30. 19. of Heaven, and have Heaven: why doth God open his shop, and set [Page 70] all his Glorious Wares and Trea­sures before you, but that he would have You to be his Chap­men? Sinners! God sends his Ministers to tender all these Glo­ries to you, and his Majesty him­selfe stands waiting your Leasure, his patience bears, his justice for­bears, his mercy intreats you, and his Spirit strives with you to per­swade you, and will you make any Question then but Heaven may be Yours? why did the Lord of Glo­ry come down from Heaven, but that sinners might go up to Hea­ven? Sinners! a way is made for You to Heaven through the sides of Jesus Christ.

Ʋse 2. Saints, how should this stir ye up to Excell in Grace? Doth God love them most, that are Crowned with most Grace? Saints! this should wing ye with an holy Ambition to be Eminent in Grace; not to be Ordinary in [Page 71] Grace, but Eminent in Grace; not onely to Get Grace, but to Grow in Grace: oh! what a sin is it to sit down under Ordinary Grace, I say, to sit down under so little Grace, when they that have much Grace are much beloved? and they that have more Grace are the more beloved? they that are great in Grace are greatly be­loved? O Daniel, thou art Greatly Beloved: Filiall and ingenuous natures strive after the highest degrees of their Fathers love. In 1 Pet. 2. 20. The Apostle Exhor­ting Christian Servants to suffer wrongs with Patience, saith he, What Glory is it, if when ye be buffe­ted for your Faults ye shall take it Patiently? but if when ye doe well and suffer for it, ye take it patiently, this is acceptable to God: But it is some Glory to suffer Patiently even then when we suffer for our Faults: Patience under [Page 72] deserved punishments hath its praise and glory also: It is some glory to suffer patiently, when we suffer meritoriously, and to die patiently when we die wor­thy of death, Patience under the Punishments we deserve is a Ver­tue: How then doth the Apostle say, What Glory is it, if when ye be buffeted for your Faults, ye shall take it Patiently? I answer, The Apo­postle speaks Comparatively; 'tis true, to suffer with patience, when we suffer for our deserts, is some glory and commendation, but 'tis no Glory at all in compa­rison, I say, compared with that Noble patience, whereby we suffer meekly when we suffer un­justly; There's no glory at all in the other, in comparison of this, this, oh this (saith the Apostle) is acceptable with God: This is an Eminent Patience, and shall have Eminent Acceptance with God. [Page 73] Sirs, God would have his Saints to step up unto an Eminency in in Grace; he would have them suffer most patiently, when they suffer most wrongfully; what­ever is more Choyce and Excel­lent in Grace than other, he would have his Saints soar up thither: And Sirs, methinks this one thing were enough to blow you up into a flame of desires, I say this, The more Grace you have, the more Dear you are to God; They that are Greater in Grace are Greatly Beloved: The more Grace you lay up in you, the more love doth God lay out upon you. Saints! what say you? shall not this awake you? The more Grace is in thee, the more would God love thee: The more holy thou art above others, the more would God love thee above others.

Secondly, Nay, the more Grace [Page 74] thou hast, the more God loves thee above thy former selfe; he would not onely love thee more than others, but love thee more than thy former selfe; as thy Gra­ces increase in thee, his love would increase towards thee; as thou growest better, he would love thee better. Luke 2. 40. 'tis there said of Jesus Christ himselfe, The Child grew and waxed strong in Spirit, and 'tis added at v. 52. That as he Increased in wisdome and stature, he increased in favour with God and man: Doe thou (saith Luther) understand the word of the Evangelist most plainly without any Glosse, that our Lord received increases day­ly, as in body, so in spirit, as o­ther men are wont to doe: I say, Jesus Christ in respect of his hu­mane nature did grow and im­prove in soule and body; His soule improv'd in wisdome, his [Page 75] body in stature, and thus increa­s [...]d in favour with God and man. This phrase is taken out of 1 Sam. 2. 26. And the Child Samuel grew [...] and was in favour both with the Lord and also with men: I say, the Evangelist seems to fetch his expression from this Text, to shew that Jesus Christ put himselfe into the same con­dition with other the sons of men; as Samuel grew in Grace and favour with God, so did Christ: The more Illustrious the Image of God is in the Creature, the more is God delighted in the Creature. Now the Image of God was more Radiant and shi­ning in Christ a man, than in Christ a Child; and therefore Christ is said to increase in Fa­vour: Neither doth this dero­gate from the Honour of Christ, (for this was done by the wise [Page 76] disposure of God so ordering it for our sake) for upon the same account, you might say that 'twas unworthy of Christ to be a Child: but Jesus Christ did Empty him­selfe for our sake, His descent was our ascent, his Emptying of himselfe was the Fulnesse, or Filling of us; he came so low as to grow in Spi­rit, and as he grew in spirit, he grew in favour with God: This knocks aloud at your doors, and bids you rise out of your beds of slumber and security. Saints, why doe ye not put on for more Grace? are ye not ambitious every day to be lov'd more and more of God? to advance into his favour further to day than you were yesterday? to get up higher still into his heart? Then Act your Graces, and increase your Graces, The more Grace thou bast, the more will God love thee a­bove thy former selfe.

Thirdly, He will give more Grace to thee, the more thou hast the more hee'l give thee: at first, God gives Grace where there's none; and then (because he loves his own work) where he hath given the Blossomes of Grace, he gives additions of Grace, and the more Grace thou hast, the more he will still give thee: It hosoever hath to him shall be given, and he Mat. 13. 12. shall have more abundance: God gives Grace for Grace, to Grace Improved he makes New and Fresh additions of more Grace: as a Father gives his Son at first a stock to set up with, and seeing him to be a good Husband, and thrive upon it, then he layes out more upon him, the sons care is the fathers encouragement to give him more; so doth the Lord Jesus Christ, He delights to John 15. give where his gifts doe thrive, and to disburse most, where his Graces [Page 78] flourish best: Every branch that beareth fruit he purgeth it, that it may bring forth more fruit.

Fourthly, He will manifest himselfe more to thee, than to o­thers; he will converse with thee more than he will with others, thou shalt know more of his mind, and drink in larger depths of his discoveries: Paul was a great Saint, and the more Grace he had the more Revelations he had;2 Cor. 12. 2, 4. oh! what a Revelation had he, when he was caught up into Pa­radise, into the third Heaven, and heard unspeakable words, which it is not lawfull [or possi­ble] for a man to utter?

Fifthly, He will love thy ser­vices more than others; he would love to hear thee pray, and thee repent: the more Grace thou hast in thee, the lesse of the Flesh there is in all thy duties; the more Heavenly and Holy thou [Page 79] art, the more of God and the lesse of man is in every service.

Sixthly, The more Grace, the more Masculine and Heroick hearts you'll have for God: Grace Ennobles the heart, and the Higher it reseth in the heart, the higher it raiseth up the heart: you would propose high things to your selves, you would dwell nearer God, and soar up nearer the ultimate end; you would be able to scorn sin, and the world, you would not onely resist sin, but you would be able to scorn sin and the world, you would trample upon temptations with the foot of disdaine, you would have brave spirits in a good cause, you would estimate pub­lick good beyond all private re­flections and selfe interests, you would open your hands liberally for God, and the Gospell, you would embrace sufferings chear­fully, [Page 80] and look upon death with fresh blood in your cheeks.

To Heroick Grace all services are more facil and easie, than to those that have but ordinary Grace: Heroick Grace differs from ordinary Grace [Non specie sed tantum Gradu] not in kind, but onely in degree; as heat in the fourth degree differs from heat in the first or second, and therefore adde new degrees still unto your Grace and then 'twill come to be Heroick Grace: It is a part of Badnesse not to grow better.

Ʋse 3. In the next place I must lay down an Use of Caution, as an Antidote against some Emer­gent thoughts and surmizes that may arise from this poynt.

First, Afflicted Saints have not lesse of God, love than others: They that are more afflicted are not lesse beloved, and yet the afflicted [Page 81] children think not so, they con­ceive their Father loves them lesse than others, because he Af­flicts them more than others, They interpret his love by his Rod: It is true, There is a great similitude between a Curse and a Crosse, and oftentimes the children are de­ceived by it; but I pray, mistake not your selves, sometimes, They are in deepest Sufferings that are his dearest Darlings: Jesus Christ, the best beloved, was put to the worst Sufferings, Jesus Christ was [...] He was greatly beloved, and yet greatly afflicted; Jesus Christ was the King of sufferings, The King of Saints was the King of Sufferings, and the Gospell is di­rectly a Covenant of sufferings and sorrows: The old Law was built much upon Promises of Temporall prosperity, the Go­spell is founded in Temporall adversity: The Heirs of God are [Page 82] Heirs of Sufferiugs: Jesus Christ was a Pattern of sufferings, and the Gospell of Christ is a Cove­nant of sufferings; and the Saints must be followers of Christ in this Covenant of sufferings: as men doe well and suffer ill, so they are dear to God; whom he loves most, he afflicts most, and doth this with a designe of the greatest mercy in the world.

Secondly, God doth not love them more than others, that have more gifts than others, but that have more grace than others: for gifts qualifie, but graces sanctifie; gifts may make thee an able man, but 'tis grace that makes thee an amiable man.

Thirdly, God doth not always love them more than others, that do him more service than others; for he that hath lesse grace, may doe God more outward service, because he hath more outward [Page 83] power and estate: a man that hath lesse Grace may have more Purse than a better Saint, and such a one may give more to the Gospell, and pour forth more Acts of Charity, than a better Saint that hath more grace and lesse means can doe: Nay a man that hath no grace at all (moving in an Orbe of Power and great­nesse) may doe God more service in some things than many private Saints can doe. Jehu in rooting out Ahabs family, and Baals Ido­latry, did more for God in that case, than all the Saints in that Kingdome could have done: oh then look to your graces, God loves grace and your services for your graces.

Whom then doth God love more than others?

First, Great Persons match'd with graces suitable, are Gods greatly beloved; Those that are [Page 84] more Noble in Family, and more Noble in Grace too, are greatly beloved: for this is a Rule in na­ture, those Creatures are most Honourable, which have the greatest power, and doe the grea­test good: Greatnesse is a brave subject for Grace, Gracious Great men are Great Stars, stars of the first Magnitude, they give more light than a Constellation of lesser stars and meaner Christi­ans; How doth their light shine before men, and our Father glo­risied in Heaven? and as they shine brighter than others in the lower Heaven, so I doubt not but they shall shine brighter than o­thers in the upper Heaven: How Exemplary are their Examples? How convincing and compelling is their Golinesse? How power­full on others is the power of Godlinesse in them? If for their Greatnesse They are stiled Gods. [Page 85] How near are they to God when they Act God in their Greatnesse?

Secondly, Men of great parts adorned with Graces proportio­nable are Gods greatly beloved: Thus Christs Apostles were his greatly beloved, and after them his Ministers are his chiefest fa­vourites above others: These are Gods great Love-tokens to his Church and people, they are Gods Incarnate Angells to his Church, so they are stiled, The Angells of the Churches: Now Angells are not onely Holy Crea­tures, but Intelligent Creatures; as they are Gracious, so they are Gifted Creatures.

Thirdly, God loves those more than others, that believe more than others, because Faith gives most glory to God: I think none will deny, but tha [...] Grace which ascribes most glory to God, is the darling-grace, most [Page 86] tenderly beloved; and such is Faith: Faith Honours God, and Humbles the Creature; it greatens God, and annihilates the Crea­ture.

1. Faith advanceth free grace in our justification: Here she layes man in the dust, and lifts free grace upon the throne, ascribing all to mercy, nothing to merit, admiring free love, having the least thoughts of selfe-worth: Faith decks Christ alone with the golden feathers of a saving righ­teousnesse, and deplumes the Creature of all gay and proud Imaginations, amidst all her graces she relies onely on free grace.

2. Faith (in respect of grace and sanctification) lives onely as a receiver, thats her Name in Scrip­ture, As many as received him: and What hast thou which thou hast not received? Faith comes to [Page 87] Gods door, and knocks there, as a meer beggar: she confesseth that her selfe is the gift of God, and that all Grace is the gift of God; she waits as a beggar at Gods gate for every Grace.

3. So when she hath the prin­ciple of Grace, she depends wholly upon divine Influence and assistance for the acting of Grace; the new Creature cannot move without the breathings of the Spirit upon it: The Spirit must plant graces in the soule, and then must dwell there and be with them still, to keep them in being, and keep them in acti­on.

4. Faith sets up the strength of God: A believer hath no o­pinion of his own strength, when he prevailes with God, it is with a power which he hath from God, I can doe all things through Christ that strengthens me.

[Page 88]5. Faith pleaseth God: wick­ed men may serve God, and some wicked men doe him eminent service, they who are evill, may doe that which is good for the matter of it: but tho it be possi­ble to serve God without faith, yet it is impossible to please God without faith; tho God may be pleased with a work, which is done without faith, yet he is never pleased with the Person doing a­ny work without faith.

Fourthly, God loves them more, that are more humble: I dwell with him that is of a contrite Isa. 57. 15. and humble spirit: thou desirest not sacrafice, thou delightest not in burnt Psal. 51. 16, 17. offering; what is it then, God takes such delight in? The sacra­fices of God are a broken spirit: Let Gods love Exalt you, but let his gifts and graces humble you: and surely the more solid and ponderous Grace is, the more it [Page 89] humbleth; the weightier a piece of Gold is, the more it presseth down the scale: Have ye lear­ning and parts? let me tell ye, the modest opinion of our know­ledge, is better than knowledge: Humility in Excellency Excelleth Excellency it selfe; I could wish, every one that hath gifts and parts, that like Moses, he saw not the beams of his own face.

Fifthly, God loves them more that are more selfe-denying; that are not selfe-seekers, but seek his glory more than others: The up­right are his delight.

Sixthly, God loves them more, that love him more: Love is the loadstone of love; Love hath an attractive vertue, it draws God down from his throne into the soule, He dwells with love: What a great drawing power then hath a great love? This is the divine language of Lovers, [Page 90] I live, yet not I, it is my beloved that Gal. 2. 20. lives in me: I love my selfe not with my own love, but with the love of my beloved, that loves me: I love not my selfe in my selfe, but my selfe in him, and him in me.

Lastly, God loves them more, that are more Active for him: Idle Christians, and idle Profes­sours, God nauseates: what is a thing that is of no Use? It is a Nothing: so saith Job to his mi­serable comforters, his friendlesse friends, For now ye are nothing: Ye ob 6. 21. are nothing for ye contribute no­thing of comfort to me; They that speak not to purpose, speak nothing. What is Idlenesse, but a privation of diligence, or ab­sence of Action? and privations are nothings: lazy Professours are but so many privatives, they are not workers, they are not Agents, they professe and doe no­thing; They believe in Jesus [Page 91] Christ, and yet doe nothing for Jesus Christ: The Phylosophers say that in Nature there is no Vacuum, I could wish it were so in Christianity. But I have done with this Use.

Ʋse 4. Yet this speaks Com­fort to weak Saints; to Saints of more infirmities, and lesser Graces than others: You will presently object and say, then the Lord cares not much for me; hee'l scarce look upon me, I have so little grace; if he loves accor­ding to grace, I shall have love little Enough, for I am sure, I have grace little enough; such and such Saints shall go away with all his love. But be Comfor­ted, you that are young Christians, and weak Christians, for

First, God loves you too; nay God loves his weak Saints with more love of Compassion, though he loves great Saints [Page 92] with more love of Communica­tion: as we love our young, as well as our strong; nay, we love our babes and young ones with more tendernesse, than we doe our strong ones. Aristotle observes it a spe­ciall instinct of nature, whereby Parents are most tender of the youngest Children, because they can least help themselves: so the weakest Saints have the most kisses from God, the Parent kisseth the babe and little child, when the elder child is not kissed; For, saith he, this is but a little child: And so, when the Prodigall comes home, the Father falls upon his neck, and kisses him, why? but because upon his first Return, he is a Babe in Christ.

Secondly, Because thou hast but little grace in thee, doe not say, that Gods love is but little, for a little grace is the gift of great [Page 93] love, 'twas great love in God, to give thee any grace: little grace is of a great price, as a Pearl of small size, is of huge worth; God gives himselfe to thee in the least grace: little grace shall have in­finite glory; and therefore little grace was the gift of infinite love.

Thirdly, Thy time is coming, wherein God will love thee as much, as greater Saints; it may be, more: for as thou growest up to more grace, God will love thee with more love. Sometimes one that is but a child, (when a­nother is a man) groweth taller by far than the other: so though thou art now but a child in grace to a greater Saint, yet thou mayst be taller in grace one day than he is; and then Gods love will be higher to thee than to him.

Fourthly, Some Saints Excell in one grace, and some in another: [Page 94] Though some Saints over-match thee in this or that grace, yet (it may be) thou dost out-bid them in some other graces. Thus doe some reconcile those two Scrip­tures, in 2 Kings 18. 5. there 'tis said of Hezekiah, that after him there was none like him among all the Kings of Judah: and in 2 Kings 23. 25. there 'tis said of Josiah, that like unto him there was no King before him, that turned to the Lord with all his heart: It is said of Hezekiah, that after him there was no King like him, yet 'tis said of Josiah, that before him there was no King like him: How can truth stand in both these? When 'tis said of Hezekiah, that after him there was no King like him, 'tis to be understood of some particular Grace especially wherein he Ex­celled, that is, his trusting in the Lord; as 'tis said, He trusted in the Lord, so that after him there was [Page 95] none like him, they explain it thus, He brake in pieces the Brazen serpent, that Moses had made, and in this and other acts of Re­formation, he met with strong opposition, his Princes and great ones (some of them) did not like what he did, and ('tis probable) they discourage him, and tell him, if you doe those things, if you change these things, if you change these ancient cu­stomes, you will bring a world of trouble upon your selfe and the Kingdome, you will make your people mutiny, the Brazen ser­pent, which you go about to stamp to powder, it was of God; yet (saith he) I care not for all you say, I will doe my duty, and trust God with the Issue: Thus of all the Kings that were after him, there was none like him in trusting in the Lord. And as for Josiah, of all the Kings that were before him, there was none like [Page 96] him in another particular, his zeale for the Lord. Thus some Saints Excell in one Grace and some in another.

Fisthly, If thou canst not at­tain Greatnesse in Grace, yet be sure to have uprightnesse in Grace: An upright Saint loves God by him­selfe, abstracted from the world; It is to be doubted, that many of us love not God abstracted from the comforts, liberties, and en­joyments we have with him: many of us (I fear) would count our profission our punishment, were we to suffer reproach, and pover­ty, for our profession: as one that loves a woman in her fine cloaths and apparell that sets her out; so doe many love God whilst he is dressed up in Rich Roabs of liberality and bounty to them, these set him out to their carnall Eye: but an upright Saint loves God abstracted from [Page 97] the world, when he is disrobed of all Gifts and Bounties to them.

And this leads me now into the Discourse of this great man, and great Saint, whose Funeralls we at this time Celebrate; He was a Great Man by birth, he was a Great Saint by Grace, and there­fore Greatly beloved: I shall not speak the Greatnesse and Antiquity of his Honourable Family, although these shining Adjuncts set him out in brightnesse and splendour to the Eye of the world, yet because they make not a man Greatly be­loved in the Eye of God, I shall rather speak of those Titles of Ho­nour that are not written in Dust, those things that did Greaten his Greatnesse.

I know he had his Humanities, for we are all but men, till we are Glorisied Saints, and then our in­firmi- [...] [Page 100] Parts: This Country lay under a Vaile of darknesse till he began to shine. He set his first choyce upon that Transcendent Holy man, Mr. Peacock in Oxford, but God took him to Heaven, which prevented his coming to Bramp­ton: Then Providence led him to the knowledge of that now­blessed servant of God, Mr. Peir­son, whose Exemplary Graces and Ministery shed a rich Influ­ence abroad the Country.

And as God removed godly Ministers by Death, he continued still a succession of them to you, not onely Brampton-Brian, but Ye also of Wigmore, and Ye of Leynt­wardine, owe your very souls to Sir Robert Harley, who maintained your Ministers upon his own cost, that they might seed you with the Gospell of Jesus Christ.

3. He was the Pillar of Reli­gion among Us: How would [Page 101] he countenance Godlinesse? his Greatnesse Professing Christ brought Profession into Credit, and cast a lustre on it, Profession began to grow and spread it selfe under his shade.

4. His Planting of godly Mi­nisters, and then Backing them with his Authority, made Reli­gion famous in this little corner of the world.

Oh! what comfortable Times had we (through Gods mercy) before the wars! how did our Publick meetings shine with his Exemplary Presence in the midst of them!

5. He would feed heartily upon the Ordinances: He came with hunger to them, and did afterward digest them into reall Nutriment; How would his heart melt under the word, and dissolve into liquid Tears! I have seen him thaw and distill, as [Page 102] the weeping Trees under the winter-Sun beams.

6. He did deal much in Pray­er: He would Embark no un­dertaking till he had fought God, he would frait his Vessell, hoyse up the mast, and spread the sailes, (he would not neglect the means) yet he would by Prayer beg the winds, and wait the Gales of Providence to set his ship a go­ing.

7. His house was an house of Prayer: 'twas the Center where the Saints met to seek God.

8. He was noble in his libera­lity to the Saints in their wants: Their Necessity was his Oppor­tunity.

9. He was spirited with a keen hatred of sin and prophan­nesse: He would not, I may say, he could not brook it in any un­der his Roof; he would often [Page 103] say, He cared not for the service of one that feared not God.

10. He was a friend to Gods friends: They that did love God, had his love, Gods people were his darlings, they had the Cream of his affections; if any poor Christian were Crush'd by malice or wrong, whither would they fly but to Sir Robert Har­ley?

11. Againe, if at any time he had been Angry, he would quickly desire to be Reconci­led, saying, We must take heed least the Devill come be­tween.

12. He loved his Children most tenderly, I think, no man in the world carried more of a Fathers dearnesse in him, than he did; yet he would never bear with any Evill in any of his Chil­dren: he would often say to them, I desire nothing of you but [Page 104] your love, and that you keep from Sin.

13. The soule of his Religion was sincerity: he knew no End but to serve God, and to be sa­ved. I shall in this place bring in a notable speech of his about a year and halfe since; when a most Eminent Minister of the Land came to visit him, and ask't him, what comfortable Evidences he had of his salvation? he answe­red, He had nothing to rely upon but Jesus Christ, and he knew no Re­ligion but sincerity.

14. He was a great honourer of Godly Ministers: he carried them in his bosome, of all men in the world they sate next his heart, he did hug them in his dearest Embraces; I must tell you he was their Sanctuary in Evill Times: How oft hath he inter­posed between them and dan­gers? when sinfull Greatnesse did [Page 105] frown upon them, this great man would shew himselfe upon the stage for them.

When Mr. Pierson was questi­oned before the Bishop, Sir Robert Harley was not afraid to appear constantly in his defence; I could tell you, that he felt the frowns and displeasures of a near Relation, rather than he would desert that Servant of Jesus Christ: When Dr. Stoughton and Mr. Workman were in trou­ble, Sir Robert Harley accompa­nied them to the High Commission, which made the Archbishop dart frowns upon him.

15. He was also a Magistrate, and herein (I must tell you) he was animated with a most nimble Soul of Zeale against Sin: He was full of spirits against all disho­nours done to God, he was a Terrour to Evill works, he knew no Respect of Persons in a busi­nesse [Page 106] wherein God was wronged: among other things, how would he Vindicate the Sabbath from tempt? Prophannesse durst not appear upon the face of it, by this means the Congregations were frequented on the Lords dayes, and many thousand soules pre­vented from their sinfull sports, sate under the droppings of the word.

16. He paid a dear devotion of love to the Lords day (that Pearle of the week) when the li­centious sinfulnesse of times cry­ed it down, how often have I heard him plead it up with Ex­cellency of Arguments?

And in his own Practice he rose alwayes Earlier upon the Lords day (and dayes of Humi­liation) even to the times of his extream weaknesse: He rejoyced still when the Sabbath came, and was usually more chearfull that [Page 107] day, than others, even in his sick­nesse: He wept much, when his servants suffered him to sleep on the Lords day later than he used, although he had not rested all that night.

17. He was one that did Swim deep in the Tide of Fasting and Humiliation; I have seldome seen an heart broken upon such a day as his was wont to be: He was one that did stand in the Gap, that did sigh and cry for the Abominations done in the Land, and for it God set a mark upon his forehead: Though his Castle was ruined, yet God set a Mark upon him, when the naked Sword that Messenger of death walkt the Land and lookt keen upon you: And God set his seal of safety▪ upon his dear Lady, That Noble Lady and Phaenix of Women dyed in Peace, though surrounded with Drums and [Page 108] noyse of War, yet she took her leave in Peace; The sword had no force against her, as long as God preserved her, he preserved the Place where she was. And the man cloath'd with linnen set a Mark also upon the forehead of his Children, for when they with the Castle were surrendred up, God made their Enemies to treat them gently, he had his Jewells sent safely to him by the hand of Providence.

18. He was (I know not how oft) chosen by his Country to the High Senate and Court of Par­liament: and there (that I may speak within my knowledge) He was a bright and glorious Star in that shining Constellation; as some Stars are more Excellent than others, so was he there: He was a Man of fixed Principles, Religion and solid Reformation was all the white he shot at; He [Page 109] appeared all along for a Setled Ministery, and the liberall Mainte­nance thereof: He procured the Ordinance for setling the Ministers at Hereford: His Compasse with­out Trepidation or Variation stood Constantly Right to that Pole, the Good of his Country and Gospell, which he kept ever in his Eye. And though his losse were Vast in those Destroying times, yet he labour'd not for Re­compence of his private losses, nor receiv'd any in the world.

He was very Zealous against Superstition and Heresie: and for Church Government; when one of the Parliament said to him, Sir Robert Harley, why are you thus Earnest for Presbytery? you see it is so opposed, that it is in vain to seek to settle it: he Replyed, Let us so much rather be Earnest for it, though we gain it by Inches▪ what we obtain now with much [Page 110] difficulty and opposition, shall be of use one day, when there shall not be heard so much as the sound of a Hammer.

19. He could (when he was put to it) live by Faith: In the Wars, when the stream of his Estate (which should have main­tain'd and watred him and his Family) was diverted wholly from them, he would say often, Dear Children, it may be God will bring us to want Bread, some say, it is base to live from hand to mouth, but I am of another mind, I finde it the best way of living: and (which was an high Expres­sion) Who can be afraid of Gods Providence? welcome what the Lord sends, if it go well with the Church it is no matter.

20. His soul was Paved with humble submission to God in hardest dispensations: When after the Wars he return'd into [Page 111] the Country, and came to see with what face Brampton look't, he rode toward his Castle Gate, and seeing the Ruines, put off his hat, and said, God hath brought Great Desolation upon this Place since I saw it; I desire to say, The Lord hath given, and the Lord hath taken, and blessed be the name of the Lord, in his good time he will raise it up again; when his House is built, God (I trust) will build mine: and observe, that he took Care to build this House or Place of wor­ship, and let his own lie buried stil in its Woefull Ruines.

You have had the faire and sumptuous Prospect of his Life, which stood alost like a beautious City upon an Hill.

Let us now follow him to his Sicknesse, which (you know) confined him some years to his Chamber: And here I see the [Page 112] seaven stars, or seaven Celestiall signes appear in the night of his Sicknesse.

First, The greatest trouble of his sicknesse to him was, that it disabled him from Enjoying the Publick Ordinances: He dearly loved the solemn Assemblies, one day in Gods Court was better to him than a thousand: The want of the Publick Ordinances was the sicknesse of his sicknesse.

Secondly, His divine employ­ment: Most of his time (both day and night) whilst he was detained in his Chamber, was spent in hearing some good Book or the Scriptures read to him: he used very often to hear the 17 Chapter of St. John, and the 8 to the Romans read to him; and those two Golden Texts in the 8 to the Romans, All things work together for Good to them that love God: and, He that spared not [Page 113] his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? He would repeat often, saying, He knew no such Cordialls.

Thirdly, His Victory over Sa­than: It pleased God about two years since to permit Satan to buffet him severall times; once he lay all night, and slept not, and he was heard to say often, Lord rebuke the Tempter, Lord give Victory, Lord be Gracious, with these Expressions he spent five or six hours: in the morn­ing he spake very chearfully, and said, he would be laid to sleep; and having taken quiet Rest he awaked, and said, that all the sins of his life had been laid before him that night, and those things (he said) that he had long for­gotten, he then Remembred: He said, the Tempter had been very busie, but blessed be God, I [Page 114] did not sleep untill I had made my peace with God, through Jesus Christ: Then he chear­fully said a little while after, God may let Satan buffet us for a time, but he shall never prevaile; after this, his chearfulnesse conti­nued without interruption.

Fourthly, His willingnesse to die: He was wont to say, Many wish to live over their lives againe, that they might mend what had been amisse; I would not be to live over my life again, least I should make it worse, I would not for all the world be young again, because I would not be so far from Hea­ven: And he would say to his Children, when he had them about him, I have taught you how to live, and I hope I shall teach you how to die.

Fifthly, His patience under his sharp sufferings: His disease was Stone and Palsie: and they [Page 115] that know these, must look for Tortures; yet in his sharpest Pains and Torments, he would mollifie them with this conside­ration, That is Best which God cloth; He would often say, The will of the Lord be done, above all, and in all, for that is best of all: and he would support him­selfe under his sharp pains with this Meditation, Heaven will make amends for all: and sometimes, when asked how he did, he would answer, Poor, but going to Heaven as fast as I can: his lips (like an honey combe) would drop such sweet Expres­sions as these, If the Lord see it best for me, that the stone in the Bladder should be the way to bring me to Heaven, his will be done, It is better to die of the stone in the Bladder, than of the stone in the heart: Thus (if you observe) he fed his Patience, [Page 116] under the divine hand, with divine arguments: That place of Scripture, I Cor. 10. 13. There hath no temptation taken you, but such as is common to man, but God is faith­full, who will not suffer you to be tempted above that you are able, He did often mention with joy, saying, it was the first place, whereby God gave him Comfort: and some few days before his death, when he was in much pain, he said, Blessed be God who brings this place with comfort to me, where­by I had received first joy, and so repeated those words, There is no Temptation, &c. adding further, Blessed be God, Blessed be what comes in the the name of the Lord, Lord be gracious. Thus you see his Admirable Patience.

Sixthly, His love to the Glory of God, and the Church of God: To joy under great afflictions is a hard matter: water quencheth fire, yet [Page 117] his joy in that which concern'd God his affliction could not ex­tinguish: he was wont to pray constantly since the ruines and desolations of Brampton, that God would restore the Gospel hither, and two days before his death he re­joyced exceedingly, when he was told that this Place of Publick wor­ship was finished. About three days before his Death, when he arose and went to prayer (as he con­stantly used to do) though not a­ble to Enlarge in Prayer, because of weaknesse, he Prayed for the Ruine of Antichrist, for the Churcher of God beyond Sea, naming Savoy, Switzerland, Germany. Upon the Fifth of November, though very weak, and under great pains, yet he blessed God for the Great mercy of that Day to the Church, and the Nation, and to himself, who was of the Parliament, when the Powder Plot was intended, & for the many [Page 118] Mercies God had vouchsafed him to see, since that time in the Church, and in his own Family, for his Lady the mother of his children, who (he said) was gon to Heaven before him, and for his Childrens Children, and for his Hearing, which being lost, God restored him perfectly: Thus the day before he dyed he kept A day of Thanksgiving to God for all his former mercies: oh! what spiritual and Angelical Ele­vation of heart was this? his soul was Musical, like the Swan he sang before his death; which leads me to another Branch,

Seventhly, his faith & assurance: a godly Minister speaking to him concerning his dissolution, he said what matter is it, if my poor cottage be falling here below? I am sure of a fair house upon the Top of yon­der hill. A day or two before his Death, the 5 of Job being read to him in course, he said, he that hath [Page 119] been with me in six troubles, will not leave me in the seventh. And lastly, having (like good old Jacob) given his blessing to all his Chil­dren that were then at home, and to his Grandchildren, desiring the Lord to blesse and sanctifie them particularly, I say, having don this about an hour before his death, though under Extream Pain, he said, Blessed be God for this quiet Peace: Thus his Peace with God shined like a Candle in his heart, till his lamp of life went out with these last words, I die, Lord be Gra­cious; In the flame of these words his soule (like the Angell of God that appeared to Manoah) ascended and went up to Heaven: Thus this Glorious Saint went up to Glory.

In the best times there were few or none better, in these decli­ning times he hath left almost none like him among us, I pray God to double the Spirit of decea­sed [Page 120] Elijah upon his surviving Elisha: The Lord repair the Ruines of this Castle, and build up this Great Family for the Glory of his Name in these Parts.

Before I leave, I cannot but tell you, how God hath taken Three brave men of late from us; The First upon whom the lot fell was Mr. Richard More of Linley, the next was Mr. Humphrey Walcot of [...]alcot, and now it hath fallen upon Renowned Sir Rubert Harley: I mention them here together, because these Three were the Triangles of our Country; and whilst they lived were special friends, and of one heart for God in the concernments of his Gopell. And now I have done, onely to put you in mind a little of your selves, you see, you are dying creatures, oh then! Consider your later End: The consideration of our last End, should be the Exercise of our First thoughts; to consider our end, would be the end of our sins, and the Resurrection of our Repen­tance: Ashes keep fire alive, so this consi­deration, that we are Dust and Ashes will keep our Graces alive.