TWo things of great weight are handled in this Epistle; First, the Apostle doth avouch and maintaine the truth and dignity of his Apostleship, and this is done in the two first Chapters. Secondly, the Apostle doth by many rea­sons confirme the true man­ner of Iustification, to be, not by the conjoyned workes of the Law with Faith, but by Faith alone in Christ: and this is done in the 3^d. and 4^th. Chapter, and to the 13. verse of the fift Chap. In these words [Page 2] here set downe, the Apostle doth most sharply taxe the folly and madnesse of the Galatians, in that being freed from the yoke of the Law by CHRIST; they would againe submit and subject themselves unto it: and this is done by an argument of contraries, or by shewing the most unlike contrary conditi­on and effect of the Law and of Faith; it is thus framed. It is a most foolish and absurd thing, for the free and ingenuous to give themselves or inthrall themselves in bondage: But all that Beleeve in Christ, are manumitted and set free, but they that are and will be under the Law are slaves and bondmen: And this madnesse was partly layd open before, by shewing that the Law was as a Prison, chap. 3.23. Wee were kept under and shut up, &c. By shewing that the Law is as a severe Schoole-master. That it is also as a tutor and guardian for such as are in their minority; and therefore all those that were or would be under the Law, they did offer themselves to be detained in Prison, and doe acknowledge themselves ignorant and chil­dren, that need to be ordered and nurtured with the sharpe discipline of another: now who is so fond and foolish as to delight alway to be in this condition.

The first part of the Apostles reason is not expressed and needs no declaration, as being plaine to reason and common sense and experience. The second part of the Argument hath prefixed to it, an indirect reproofe of this Ignorance, in the 21 verse; as if hee should have said. It is a most foolish and rash part for any man to bind himselfe or to desire to serve any Master, and not to know what wages or reward he shall have: Will yee serve the Law, are you ignorant what is the fruit or profit of it, or if you be, why doe you not enquire and you shall find, that it is the bondage of your selfe and your Poste­rity. So that herein is the naturall inconsiderations of us all detected, that we runne a head in the way of errour and wic­kednesse, and never consider what will follow of it, what be­nefit we shall get, as the Apostle else-where sheweth, by oppo­sing the Romans, with the like question, Rom. 6.21. What fruit had you, &c. After this preparative, there followes the just and sufficient proofe of the truth of the second part of the [Page 3] reasons in the 22 verse. From the type of the family of Abra­ham: for as the Son of a bond-woman is a servant and bound, so the Son of a free-woman is free: So the worship­pers of the Law, borne of the law of their Mother, a bond-woman, are servants: But the beleevers in Christ borne of the free-woman, are these. The first part of this type is fully layd downe in the 22, and 23 verses: the tradition, or latter part in the 24, 25, and 26 verses.

Doct. 1 The first part, containes a double description of the Sons; first, from their common Parent: To wit, Abraham, it is written, Abraham had two Sons. Second, they are described by their peculiar and differing Parents, and this difference is two-fold: First, from the adjoyning or adherent condition of the Mothers. One namely, Agar, a bond-maid; the other, to wit, Sara, a free-woman. Second difference is, from the procreating or begetting causes, the one is of and by the flesh; the other is of and by the Promise: and thus have you the parts and division of the first part of the Text, of which in or­der.

It is written. I where? Ans. No where in expresse words, but it is gathered out of the 16 Chap. and 21 Chap. of Genesis: as if he had said, by conference of Scripture, it may be gathered. Whence ariseth this observation: That the sense and collection of the Scripture, is rightly called Scripture; al­though the sense is not in expresse & intire terms, any where: and this is oft used in the Epistle to the Hebrews: This is to be noted against Arius Sabellius and such Hereticks, who when they did impugne the Divinity of CHRIST, and the distincti­on of Persons in the unity of Essence in the blessed Trinity, they did condemne the names and words of Essence, Consub­stantiall, Subsistance, Unity, Trinity, which were used of the ancient Fathers; to open these mysteries, they I say, accused them of Novelty and falshood; because not found expresly in the Scripture. But by this place of Paul we learne that there is no need that every word and syllable be found in the Scrip­ture, so that if the reason thereof be manifest out of the true sense of the Scripture, it is all one; as if it had been written:

Secondly, hence we learne, what wee are to judge of the Sermons of Ministers. It must needs be, that in Preaching, while they open the Doctrine and exhort, that they utter ma­ny words and sentences, which in every syllable are not found in Scripture; yet while they speake out of the true sense of Scripture, all their words are the words of God: Neither is there hereby any way made for the Papists, to establish their smoakie and reasty traditions, who when they heare those termes of Consubstantiall, Coessentiall, &c. Thinke that they may by the like right, obtrude upon us their foolish Super­stitions as authorized by Scripture; for herein as in all other things, they erre fondly; for though is be lawfull to devise new words, the ground and meaning whereof is manifest out of the Scripture, yet to coine names repugnant to Piety, or such as through their ambiguity may bring the same in dan­ger, is wicked and not to bee attempted.

And thus much out of the words, is it not written.

Doct. 2 Now followes the common description of the Sons. They were two, and both of Abraham: He had also six Sons by Ke­turah, Gen. 25.1, 2. But Paul makes mention only of those, wherein God did principally shadow forth the condition of the Church. Now Paul makes mention of Abraham their common Father, that none might boast in the prerogative of the Flesh, as it was an usuall thing with the Jewes to boast of their Stock, Math. 3. But when Abraham had two Sons of such differing conditions, to what purpose is it to boast of kin­dred, Piety is not propagated by birth, but infused by Belee­ving; and therefore, least any should ascribe holinesse to na­ture, rather then to grace, God permits oft, that the Posteri­ty of the godly, to become wicked. As Cain of Adam, Cham of Noah, Ismael of Abraham &c. So that its not enough to Piety and Grace; that one be borne of godly Parents, which thing doth illustrate the grace of God, in that hence it is ma­nifest that godlinesse flowes alone from Gods grace, and not from any humane endeavour, Iohn, 1.12. For when as A­braham did so diligently apply and imploy himselfe in in­structing his Family, Gen. 18.19. It is likely, he left no means [Page 5] unattempted, whereby his sonne Ismael might be instructed to Piety, he loving him so well, Gen. 17.18. Whence came it then, that Isaac was godly, and Ismael prophane. Surely hence, that God hath mercy on whom hee will; neither doth Birth or humane endeavour profit any whit without the grace of God; for as in Trees, set and planted, in the which, the Husbandman bestowes equall paines and care, yet God gives life and increase as seemes good to him. So in distribu­ting his graces, God doth select out of men, in every respect, equall, such as on whom hee bestowes his mercy, passing by others.

Vse, 1 To godly Parents, when they have discharged their duty, and yet see great difference in their Children, they must with humility, submit their wills to God, reverencing his works, adoring his Soveraignty, and so stay themselves from too much afflicting themselves.

Vse, 2 Second, this must make more sweet the grace of God, to those that are partakers of it; the more gratuitall it is, the more gratefull it should be: A singular grace and extraordi­nary, requires a singular and extraordinary praise, as God of his peculiar people, expects peculiar service; especiall to be earnest in Prayer, and frequent in Praises.

Vse, 3 Third, it must teach all Parents to run oft to God for their Children, not for worldly things, but to bee partakers of the heavenly Grace; and as the conference of Davids fault made him more humble himself for that Child; so though Parents beget not Children in sin in that behalf, yet all are concei­ved and borne in sin received from Parents, which must make them sue to God, that Grace may correct Nature. And thus much of the generall description.

In the particular description of Sons; the first difference is of the Mothers and their conditions. For one of the Sons was born of a Maid, subject to the authority of her Mistresse; for hee is a Servant, that may not live after his owne will, but doth serve at the appointment and pleasure of another; And hence note, that when in Abrahams time and family, there were such Servants: It must needs be, that this condition and [Page 6] outward difference is both ancient and lawfull; otherewise, this holy man would not have suffered it in his Family,

Now who and what manner of Servant this was here mentioned, nothing is mentioned in this place; but Gen. 16.1. shee is described by her Nation and name. She was an Egyptian; for it is likely, that while Abraham was driven by the famine into Egypt, (Gen. 12.8.9.) hee did with his money purchase this Maid; for men for the most part, de­light in servants of strange Countries as is to be seene of Jo­seph, advanced by Pharoah, in Naamans servant: divers o­thers in Scripture, as Nehemiah waited on Ashuerosh.

For this womans name, it was Agar, this as occasion ser­ved, was imposed on her by Abraham or his Family, and it signifies so much as that Stranger. So then we see what man­ner of one the Mother of the one Son was: to wit, a Servant, an Egyptian by Nation, a stranger by her Name. But what is this to the Son? Namely this, To shew her Son to bee a Servant, as the Proverbe is; The brat or brood followes the Belly. But you will say, It was shewed before, that the con­dition of the Parents, neither helps nor hurts the Of-spring. To this the answer is; It is true, in regard of the grace of God, but not as touching Externall and civill condition; for in this regard, such Parents such Children.

Now this Externall condition of these Sons, God doth not make the cause of bestowing or with-holding his Grace; but onely a figure and type thereof. But why is the sonne of the Servant, first mentioned. Answ. First, because hee was the elder. Second, because for the most part, the condition of the sonnes of this world, in carnall things, is better then the chil­dren of God; they take to themselves, lofty tytles, as the Son of the servant was called Ishmaell, one heard of God: But the Son of the free-woman called Isaac, Laughter; not onely of the laughter of his Parents, but because he was laughed at and scorned of Ismaell; which Paul calls Persecuting in the 28 verse: againe, Ismaell grew presently into a mighty and po­pulous Nation, Gen. 17.20. and 25. chap. 11.12 vers. But I­saac scarce crept up in many ages; but such is the will of God, [Page 7] who hath layd up better things for his, least being fastned to the earth, they should forget heaven.

The other Son was of the free-woman, of Sara, a wife, no captive, nor bought with money, and no way of Servile con­dition, but Free, the neice of Abraham: and this is the first difference of these two Sons, arising of the differing con­dition of their Mothers.

The second difference is, in regard of the manner of Pro­creation; the Son of the servant is sayd to be borne after the Flesh, that is, after the ordinary course of Nature, without a­ny word of God going before to that end. Secondly, hee is said to be borne after the Flesh, because hee was begot and borne by the counsell of the flesh; which Sara suggested to Abraham: For when they had received from God a Pro­mise of a Son, and had long expected the same, till growing in yeares, shee thought it vaine to expect it any longer of her selfe; she thought it might be, that what God had Promised, hee would performe by another, and so out of the desire of seed, shee perswaded her Husband to goe in into her Maid: This counsell was of the Flesh, and therefore that that was borne of it, is said to bee borne after the Flesh.

This practise though it did argue great Humility and In­genuity in Sara, in not envying that honour to her Maid which she thought was denyed to her selfe; yet herein great­ly to bee blamed, because she ought not by her owne over­hasty desire to have prevented the Lords opportunity; and therefore this her fact doth openly declare our corruption: which can not beare any long delay, but through irksomnesse wee are ready to attempt by unlawfull meanes, such things as God would have effected by himself in seasonable time: neyther was Abraham blamelesse in this, that hee did so ea­sily hearken to his wife advising so ill. But such is our Na­ture: thus did the Children of Lot, Gen. 19.32. Thus the Israelites, not expecting till Moses returned (Exod. 32.) made the Calfe: Thus did Saul in presuming to Sacri­fice, (1 Sam. 13.8, 9.) And in consulting with the Witch, 1 Sam. 28.7.

Vse. This must teach us to take notice of this Corruption, so watch over it that wee faint not in Faith; if God at any time deferre to performe his Promise, that we be not carried to the seeking of carnall and unlawfull means for the accomplishing of it, but that in Faith and Patience wee possesse our soules; depending on him, who is faithfull, able and most wise to ef­fect every thing in due season. The want of this, God com­plaines of in the Israelites, Psal. 78.41. That the limited the holy one of Israell. And David was overtaken with this in his Passion, Psal. 116. I said, that all men were lyars. But hee that Beleeves, makes not hast, Isaiah 28.16. and 30.18. Blessed are all they that wait for him.

A second thing to bee observed hence, is, That albeit Is­mael was begot by holy Counsell in regard of the parties gi­ving it, and in regard of the end, why given; yet because he was conceived without the authority of Gods word, hee is said to be born after the Flesh. Abraham was not moved by lust but by his wives perswasion: If yet for all this, the Scrip­ture doth taxe this as a carnall Birth; then of what account, shall that unbridled lust be had, to the fulfilling whereof men are caried with the breach of all the barres and bonds of Na­ture, modesty, and the ordinance of God. Sure the damnify­ing of the Child so borne, should bee of greater force to re­straine, then the gaine got by such filthy pleasure, should pro­voke; for (though God being bound to none, can and doth freely bestow his mercy, where seemes him good) yet as much as in us lies; that which is borne by such conception, is made altogether Carnall. Not onely opprobious in regard of civill condition and dishonesty of birth, (then which, what injury can be greater) but is also made naked and destitute of divine Grace; which consideration of it might take place, would be an effectuall bridle to this raging and raigning sin of Lust, see­ing this is so, that this action and the fruit thereof in some sort holy, is termed carnall, let us take heed of good intents; it is the Divels subtilty to corrupt our good wee doe by doing it oft to bad ends, and to encourage us to doe evill by propoun­ding good ends, but both these are displeasing to God. Good [Page 9] intents then though never so holy, yet being besides the word, are taxed and are unlawfull and dangerous; as are seene in the examples of Saul. 1 Sam. 15. In sacrificing. See what a goodly end he had, verse 11. and 12. so 1 Sam. 15. They were reserved for Sacrifices. So 2 Sam. 23. beginning. Saul slew the Gibeonite forzeale to the Israelites, yet a Plague came on the Land for the same.

Second, It behoves us to watch over our hearts, and to exa­mine the thoughts and suggestions thereof, that they savour not too rankly of the flesh; for even this counsell heere cal­led Carnall, had not his ground meerly on the flesh, but in part of that faith which she had in the Promise of God. So subtile is the divell (sayes learned Beza) that he can serve his own turn, not onely, of our corruptions, but even of God graces in his Children, as here, and the like in Rebecca, who grounded on the Promise of God made her; that the elder should serve the younger, was enduced to practise the accomplishment of it by unlawfull and unseasonable meanes, to the endangering of her Son Iacob, and to the obscuring of the wisdome and truth of God, which else would have appeared more glorious, be­ing effected by God himselfe. Thus much of the first Son and his condition.

The other Son was born of the free-woman by Promise, not but that he was conceived and born of Man and Woman, but it is so said; because their barren and out-worne bodies were made able by vertue of the Promise to beget that Son. Rom. 4.19. For in the begetting of this seed, there was some­thing more, then the naked strength of nature; to wit, a word of Promise, Gen. 17.19. God before had Promised to Abra­ham a numerous seed, Gen. 13.16. But he neither told of whom hee should conceive that Seed, nor what manner it should bee: But in the word of Promise, by whose vertue Isaac was conceived, every thing is determined distinctl [...], as that Sara his wife should be the Mother, the Seed should be masculine, a Man. His name Jsaac, and his condition, a confederate with God.

Hence wee may observe two things. 1 1. That there is a [Page 10] certain difference of men as touching Gods grace, before they are bo [...]er conceived; for some are sonnes of the flesh, as Ismael s [...]me of the Promise as Isaac; neither may any say, that these are personall and particular differences of these two [...]ere, for S. Paul takes away this cavil. Rom. 9. and 11. Cap. and the Type following here. It is not in the Parents power to constitute this difference of their Children. For the Pro­mise, according to which, they beget Children of the Promise, is made unto them of God they make it not themselves. Neither is it in the power of the Children borne, that at their own pleasure, they can make themselves Sons of the flesh, or of the Promise; For how can that be left entire to them, that went before their being and beginning: So then it is in the power of God alone, who for his infinite goodnesse and Iustice, and Soveraignty doe chuse most freely on whom hee will have mercy as is plainly taught. Rom. 9.

Vse. This teaches, that the Grace which God vouchsafes his Children is most free. And therefore most obliged unto him in unspeakable manner: For by nature, what was Isaac above Ismael, or Iacob above Esau, as God himselfe in upbraiding manner for their unthankfulnesse, witnesses against the Jewes. Malachi 1.2, 3. Was not Esau Iacobs brother, &c.

A second thing hence to be learned is, what manner of pro­creating of Children is pleasing to God; to wit, that which is of his Promise. For here wee see, that this Son so born was enriched with all spirituall blessings, the other being past by. First, that if any desire a holy and blessed posterity, he must seeke it by Promise. But you will say, there is no such Pro­mise extant now, as was then. J Ans. Not as touching that particular kind of propagating the Messias, and extraordinary raising of the Church; but there is a generall Promise where­by God hath promised to blesse the lawfull and holy conjunc­tion of Man and Wife, they then that goe a whoring after strange flesh, seeke strange children, out of the Promise, which how heavy a thing it is, may easily be learned by those, who have been borne after this manner.

Vers. 24. By the which thing, another thing is meant. J Wee [Page 11] have heard of the first part of this comparison, now followes the latter to the speciall application whereof, before he come, he doth admonish, that this History which he hath rehearsed, doth containe more deepe matter, then it might seeme at the first view. But it doth not onely barely relate a thing done, but doth also shadow, and represent the condition of the fu­ture Church. And therefore he sayes, these are to be allegori­zed, which is, when one thing is signifyed by another, which is done two wayes; first in words, second in actions, persons or things. When one thing is said in word and another is signifyed, that is properly called an Allegory; for so the very word Allegory sounds. As Psal. 91.13. Thou shalt tread on the Lyon and the Adder. Math 5.29.30. If thy eye offend thee, &c. These are Allegoricall speeches, by which another thing is meant, as is in other figurative speeches. Second, when things are used whether dead or alive, brute or reasonable, and that their persons or actions are used to signifie another thing, then it is called a Type. So that in this place. This Anagogicall application of a thing done, is not properly an Allegory, (for that is only in figurative words) but it is so called in a large sense, or abusive manner as Rhetorick speaks. For it is a Type indeed. For the house of Abraham was the true Church; and whatsoever in it, or in the succeeding old Church, when it was a Nation, did happen as memorable, were Types to us. 1 Cor. 10.6. Heb. 10.1. Hence arises a double Instruction.

1 First, a reproofe, and that of two sorts of men. First, of those, who from this place would fetch a patronage for the va­nity of their wits, for while they doe most wickedly, corrupt the whole Scripture by their foolish A [...]legories, seeking a con­firmation of their error, they say the Apostle used Allegoricall application, which is false, for he onely used a Typicall: And suppose hee had done so, yet the use of it once or twice doth not infer a frequent and ordinary practice of it. Againe, these men do much swarve from the purpose of the Apostle; for an Allegory being another thing then that is said, and that the whole Scripture should be an Allegory, then it must needs be, that the sense of Scripture cannot be that that the words im­port, [Page 12] and so by Allegorizing, they take away all the literall sense of Scripture, which for the most part, is the true sense, but is not in an Allegory; now to do this is an intollerable wickednesse, farre from the Apostle; for he doth not weaken, much lesse, destroy the credit and truth of the thing done, but out of the History and literall sense, as a shadow, doth deduce or extract a further truth signifyed.

The second sort of men to be reproved hence, are such, as do indeed abhorre Allegories. But yet do exercise great liberty in interpretation of Types, and wresting them at their plea­sure; for as every imprinted stampe and forme is proper to the Character by which it was stamped, and every shadow is pe­culiar to it own body: so every Type is an expresse representa­tion or shadow of the patterne or truth to which it was ap­pointed of God; therefore it belongs not to us to coyn new and rash interpretations at our liking, neither may we in this case compare or imitate the Apostle, who had drunk deeper of the Spirit, then we have done; and if any thing be darke to us, we must refraine our selves till God reveale it.

The second thing to be learned hence, is the agreement twixt the old and new Church, for when so many hundred yeares past things done in the old Church, are Types of ours now, it must needs be, that there is great consent every where, for how can things better agree, then the Type and the thing signifyed by the Type, then the Seale and the stampe of the same; so that there is one and the same way to Salvation, one head, one Church, the same members, though distinguished by times and places. But in this is our condition better then theirs, that they only saw the truth in the Type and shadow, wee in expresse feature, shape, and body. Which must teach us to be answerable in faith and manners; so many Pro­mises performed, confirme us, and a thing done is easilier be­leeved then that which is to be done. And so for our life, wee must expresse more obedience, and give more honour to our God, as more is looked for at the hands of one of discretion, then of a Child. Gal. 4. at the beginning.

Now followes the second part of the comparison it selfe. [Page 13] Which stands thus. As the two Mothers are to the two Chil­dren, so are the two Testaments to the worshippers or embra­cers thereof.

In this, two things is to be considered. 1. The fitting of the Type with the thing Typified, 2. The manner of accom­modation or application. The application is two-fold, first, generall in these words. These are the two Testaments, that is, these two Mothers are the two Testaments, the old and the new. But how can this be. Ans. Not in the thing it selfe or very deed, but in Type and signifycation; for as in the Sa­crament, the earthly matter being a Symboll of the heavenly, is oft called by the name of it. As the Tree of life and of knowledge, of good and evill. Gen. 2.9. The bloud of the Sacri­fices is called the bloud of the Covenant. Gen. 41.26. The seaven fat Kine, are seaven plentifull yeeres, the Bread is the body of Christ, with infinite such speeches. So in this place, the two Mothers are the two Testaments, not that Agar or Sara were the Testaments themselves, but because they were the signes and Types thereof.

Hence we learne, that as oft in Scripture as one thing i [...] called another, to consider what is the reason thereof, and not to conclude thence, that the one is forthwith the other, as Mat. 26.26. Shall wee thence absurdly conclude with the Papists, that the Bread and Wine are transubstantiated, but wee must know that Christ spake after Scripture manner, calling the signe by the name of the thing signifyed. Thus much of the generall.

The particular Application is two-fold. First of Agar, se­cond of Sara. In that of Agar, the applycation it selfe is in verse 24. The manner of it in the 25. verse, and it is on this wise. Agar signifies one Covenant and Testament, which was given on Mount Sina, which Covenant doth beget Children to bondage. Here two things to be considered. First what Covenant is meant, second what is the effect thereof. To wit, bondage.

The Covenant is described from the place where it was gi­ven, Sina. Which what it was and the manner of it is set [Page 14] down [...], Exod. 19, 20, 21, 22. chap. It was three-fold. 1. Mo­rall, touching the inward service of God and Eternall worship; The second Ceremony concerning the outward manner of Gods worship, for the time, place, persons and Sacrifices. The third was touching the Policy and Common-wealth of the Jewes.

The effect of this Covenant, was servitude and bondage, and this was seene in two sorts of people. First in those that knew how to use the Covenant, and were the true Sonnes of God, and beleevers, yet unto these, this Covenant was a hea­vy bondage, to be holden with so many prohibitions, where­by sin was increased, to be cumbred with so many Ceremo­nies both costly and painfull; but especially the Morall Law, was a great bondage to the Conscience, making them to trem­ble, as Psal. 119.120. David trembled at the threats there­in, and in this regard the Law is truly called the Spirit of bon­dage to feare againe. Rom. 8.15. Hence the Law in regard of these, is called a Schoolemaster, Gal. 3.24. And as long as one is under such, he differs nothing from a servant, though he be Lord of all. Gal. 4. at the beginning.

The other sort of men who are in the bondage of the Law, are those, who knew not nor do not understand the right end and use of the Law, and so cleave to it, boast in this their Mo­ther, as if by her right, they would claime the inheritance. It must needs be, that these men are most miserable slaves. You will say how? Answ. One is said to be borne to servitude, to whom by right of birth, nothing is due, but if he desire any liberty or dignity, he must purchase it by his own merits. So they that cleave to the Law & seek not for salvation out of the same, they have no liberty nor inheritance purchased for them, but such as they can get by their own deserts. Now it is a hard servitude when the things commanded, exceed strength, and it is a most hard and intollerable bondage to them, who for want of these things must undergoe the heavy wrath of God and torments of Eternall punishment, even for violating of an impossible command. Now by the Law, every Sonne of the Law is bound in his own person to performe all the [Page 15] things of the Law, Gal. 3. Rom. 10.5. For these comes wrath, Gal. 3.10. and these are impossible, Rom. 8.3. Whence comes feare, terror, and dispaire, when one sees that he is excluded from all hope of Salvation by the same thing, by which he ho­ped once to obtain it.

Hence we learne two things. First, that the Law suffices no man to get the inheritance of Heaven, for this belongs to the Sonnes and free, not to Servants. Now the Sonnes of the Law are servants. Hence the Iewes by cleaving to the Law, & not to Abrahams faith, lost the Inheritance. Gal. 3.8, 9. and 14. verse. So Rom. 4.1.12, 13, 14. vers. And Paul twice beats on this, that the Iewes lost Salvation because they sought it by the workes of the Law, Rom. 9.31, 32. and Rom. 10.4. So that wee must take heed, that we apply not our selves to the keeping of the Law with this hope, as the Papists and common people doe.

2 Secondly, if the Law of God uttered from his own mouth, doth beget to bondage, then how great is their servitude that are held under the bondage and inventions of Antichrist, who are tyed to Superstitions, Fasts, Pilgrimages, numbred Prayers on Beads, lying on the ground, whippings. &c. O miserable soules! No tongue is able to expresse your misery. And all praise to God and joy to us, in that God hath broken this yoake from of our shoulders, Esa. 9.3, 4, 5. The Papists use to boast that their followers do more devoutly give themselves to the practice of good workes then wee do.

What then? It may be, that a servant may use greater in­dustry and paines then a Sonne; is his condition therefore better then the Sons, no: the obedience which is performed through feare, proceeds from love of it selfe: this which is done in love, doth come from the love of another, whom we love. Now whereas every man loves himselfe more then a­nother, it must needs be, that that be greater obedience (in outward shew) which comes from feare, then that is, which comes f [...]om love; but that greater obedience hath lesse truth and solidity, then this lesser; and therefore by this it cannot be rightly judged of men, it must be left alone to God. O that the [Page 16] Papists or seduced by them, would consider what wrong they doe Chrstians; for while they goe about to make them the Sons of God, they make them most fearefull bondmen, and prescribe them such a course that the longer they walke in it, the further from liberty: doe you so reward your followers, doe you so blesse your friends. And thus much of the Appli­cation.

Now of the reason or manner of applycation, verse 25. Why Agar doth resemble the Law given in Mount Sina. This is for the great agreement that is twixt Agar and Sina, and this agreement is seene in foure things. 1. In Name. 2. In the Place. 3. In the Married condition. 4. In the Servile.

As touching the Name. I thinke the Greeke Fathers are here to be followed, Chrysostome, Oecumen, Theophilact, who say, that Mount Sina had two names; the one whereof was A­gar. For these men, in regard of vicinity both of time and place, when and wherein they lived, might know these things better then we can doe: Againe, the Article To prefixed be­fore the word Agar, being of the newter Gender, doth shew that the woman her selfe is not here understood, but the name; but the name was not a Type of the Mount or of the Law, but the woman herselfe; and therefore the name is here taken, because the name of the Mount was the same, as the Scripture seemes to teach. 1 Chron. 5.10. And other Authors, as Dion in Trajano, and Ziphilin.

The second thing is the place of this Mount, whence is great agreement twixt Agar and the Mount, and so of the Law de­livered there. The Mount was in Arabia, out of the confines of Canaan, and what doth Agar signifie, but a stranger, as was shewed before; so that whether we respect the name it selfe, or the force of the Name, it might justly and fitly resemble this Mount. Whence is manifest that God doth governe and dispose the smallest things in the earth with great Counsell and wis­dome. For what is more sleighter, then the imposing of a name, and yet we see here, that the names both of men and places are so wisely ordered, that they are not rashly imposed, but so as may serve most fitly, both for his own providence, as also [Page 17] for our Instruction, and the Law was given on this Mount, out of the bounds of the promised Land, that we might under­stand that it was not the Law of our Country and of heyres, but of Exiles and banished; whither also tended that, that Mo­ses the Law-giver could not bring the people into Canaan, but Ioshua did it, whom the Author to the Heb. calls Iesus.

And answers, to Ierusalem that now is.] Here is touched the third argument, and it is as it were of conjugall condition, for as Agar was not the lawfull wife of Abraham, but subordi­nated by her Mistris into the fellowship of the marriage bed. (So this may seeme to be the meaning of the word in the ori­ginall, which in military use properly signifies, a Ranke in the Army, extended from the Fore-front to the rereward or hind­most.) So was Agar subordinate to Sara in the same ranke or order, but behind, in a more inferiour place and order, then was Sara; and so, as Agar subordinate to Sara was correspon­dent to her; so was Sina to Ierusalem. For this Covenant that God made with the Jsraelites on Sina, is compared to a Marriage. Ezech. 16. For this Covenant of the Law was as the fellowship, Abraham had with Agar. But as this ser­vant though she was admitted into the fellowship of the mar­riage bed, yet was subject to her Mistris, so is Sina inferiour to Jerusalem; to which God made a Promise of straiter fellowship. Hos. 2.19, 20. This interpretation may shew strange, and is new indeed, yet me thinks, it agrees most fitly with the purpose of this place.

The fourth Agreement is, that as Agar with her sons are in bondage, so is Sina with her Sons, and in this the Ierusalem that now is on the earth, is in bondage also, both bodily and spirituall. For first, they were in subjection to the Roman Em­pire, and are now under the Tyranny and Superstition of the Turke and Mahomet; neither was the Inhabitants of that place only in bondage, but all those, wheresoever they dwell, which cleave to the Law. And thus much for these foure par­ticular agreements of Sina and Agar, which are sufficient to declare, that Agar was a Type of the Law.

Vers. 26. But Ierusalem which is above, is free.] Here is the [Page 18] second Application, of Sara to the other Testament, it stands thus: As Sara was to Isaac, such is the Church of the New Testament to the faithfull; and that the Text might runne more fully, some words may seeme needfull to be supplied, thus. But the other Mother, which is Ierusalem, or is Sara, &c. As in the Text,

This Mother the Church is described by three things. First, she is above. 2. She is free. 3. A Mother of all beleevers. For the first, she is said to be above, first in way of distincti­on from the other, & that thereby their minds might be with­drawn from thinking on the earthly Ierusalem: For as this was a Type of the other above, because by the appointment of God, it had a Propitiatory, yet when the true one comes the shadow will vanish. And out of this first respect of this title, here fals to ground, the vaine boasting and confidence of the Iewes in their earthly Ierusalem; for those goodly and lofty Predicti­ons of the Prophets of Sion and Ierusalem did not concern the flesh or the earthly Ierusalem but in a Type. God is not ty­ed to any place, though it hath been beautifyed by him with most singular blessings, and speciall Promises. So then much more vaine is the bragging of the Papists of their Romish Baby­lon, which can shew no such Promise as the earthly Ierusalem had, but only resembles herin this, in a reducing and reviving all the dead and buried Ceremonies of the Synagogues.

2 Second, this Ierusalem is said to be above, in regard of the Originall of it. Because it hath it beginning from the Heavenly grace. Iohn 1.13, 13. Iohn 3.3, 4. Every mem­ber must be borne from above. Psal. 110.3. The birth of thy womb is as the Morning dew, which comes from above, Esa. 60.21. The graft of my planting shall be the worke of my hands, that I may be glorifyed; hence it is. Heb. 11.10. and Heb. 12.22. Wee are come to the Coelestiall Ierusalem.] From this arises this necessary and comfortable consequence, that the Church is invincible, though Satan and the world plot the destruction of it never so much. For it cannot be that the planting of God should be rooted up, and it cannot be that the earth should be stronger then heaven, Man or Devill, then [Page 19] God. Second, hence it followes that the Papists are no chil­dren of this Church, or else Bastards, for they will have part of the strength of Nature, and Free-will; and not be borne whol­ly from Heaven; whereas this Church and every member of it is meerely from above, as Isaac was not conceived by strength of nature, but by the mighty power of God and gra­cious Promise.

3 Third, this Church is said to be above, for the common fel­lowship it hath with the heavenly Kingdome of glory, whence Christ told Nathaniel, Iohn 1. at the end. That hence forth he should see the heavens open, and the Angels ascending and descending, this is that, Heb. 12.23, 24. We are come to in­numerable Angels; and to the Spirits of just men, and to Jesus the Mediator, &c. So that though the faithfull live here on earth, yet they have Communion with Christ. The way to the Holy of Holies, is now wide open.] This serves, First to disprove the Papists no true members of this Church, both because their Doctrine is earthly, fixing mens minds to earth­ly things by them Doctrine of Images, Transubstantiation, and all the manner of their worship; as also their lives and con­versation [...] i [...] earthly, consisting in a vaine pumpe of outward things, and in heaping up riches, and bearing rule over the Kingdomes of the earth, and conforming themselves to such a Policy.

Second, this serves much to strengthen Gods children when we may certainly determine, that they that are the true mem­bers of the Church or earth, are and shall be members of the Church in glory.

Third, our Conversation must be in heaven, not groveling on the earth, but our mind and meditation must be of the glo­ry prepared, our heart and affections of love, joy, delight, de­sire and hope must be fixed there, and thereby be made, to purge our selves. 1 Iohn 3.3. By out stedfast hope, doing the will of God in earth, as it is in heaven, as we Pray and Pro­mise.

The second Property, is Freedome. Because she is freed from [...]he l [...]g [...] servitude. From the bondage of Ceremonies, [Page 20] from the rigour, compulsion, terrour, justification, curse and condemnation of the moral Law, and the consequences there­of; from the wrath of God: For Christ hath purchased true liberty from all these. Colos. 2.11, 16, 17, 18. vers. Gal. 5. at the beginning; stand fast in the liberty. John 8.36. If the Son make you free, you shall be free, 2 Cor. 3. at the end. Where the Spirit of the Lord is (as in the new Testament) there is liberty: And therefore, as Sara though for a while bar­ren, yet because the Wife and free, remained with Abraham, and was partaker of the same dignity with him; when as A­gar because a Servant, though fruitfull, was cast forth. So the Church of Christ, though barren of deserts, yet because a wife and free, whose dignity and worth is not to be measured by deserts, she shall be copartner of the heavenly Kingdome; whereas Agar puffed up with her carnall conception and good­ly brood of workes, shall be excluded.

Vse. This property, also touches the Church of Rome to the quick, who as a leud Son, nothing regards his Mothers true prerogatives, but doth seeke to impeach them, making the state of the Church more intollerable then the Iewish was.

2 2. It teaches all Christians to stand fast in their liberty; as e­very Corporation will maintain it Charter, and every Citi­zen, and free Denizen will not loose his freedome; especially if purchased deerely. Now there was never liberty cost so deere as ours did, we are free, not to live as we list, but to him, that freed us. Luke 1.74, 75. And it behooves us to look to it, for it had been better, never to have been freed then to suf­fer our selves to be brought into bondage againe. 2 Peter 2.20, 21, 22. How earnestly doe men conte [...]d for liberty, once lost and recovered: and how carefully is health preserved, af­ter it is restored from sicknesse. Relapses be dangerous, let us not provoke and tempt God.

Thirdly, this serves for comfort of Conscience to the god­ly and weake, that are cast down with the terrors of the Law, such must know they are freed from this feare, the Law hath nothing to exact of us as debters; for Christ our creditor hath discharged all, both punishment and perfect obedience, and [Page 21] hath made the Law amiable to us, it being onely as a rule for Christians to walke by.

3 The third property, the Mother of all; a mother doth three things. First, shee conceives and brings forth Children. Se­cond, Nourishes and brings them up. Third, Nurtures and corrects them by moderate discipline. Now the Church be­gets us by the word which is the seed, the Spirit is the quickner. 1 Pet. 1.21. Iames 1.18. Gal. 3.19. Paul travailed in birth, till Christ was fashioned in the Galatians.

Second, she Feeds them with the same word and and Sacra­ments. Heb. 5. at the end. 1 Cor. 3. 1 Pet. 2. at the beg.

Third, she restraines their Wantonnesse, by shewing the anger of God, the unspeakable torments, of hell, by holy admo­nitions, exhortations and threatnings.

Of us all.] This is said for distinction from the old Church, which was of the Jewes onely, but this of all sorts, times and places. Hence Christ expounding the parable of the Tares, expounds the Kingdome of Heaven: First, the Church to be the World; because it is dispersed all over the same. Second, hence is taught, that all that will be Children, must be borne of this Mother, neither can they have the true God to be their Father that hath not the Church their Mother.

Vse. To plead with Rome againe. Where are her Conceptions, where is the food, where true discipline; nay doth she not mur­ther in soule and body, the true Children of the Church, giving them poyson in a gilded Cup.

Secondly, this Church is Universall, and therefore cannot be Rome.

2 Secondly, this teaches all such as desire Salvation, to labour for Regeneration, 1 Pet. 2.1. For this is not as the first Ge­neration where the Child is not sensible of it; but none have this, but they know it: True it is that the wonderfull man­ner of working of it can not be conceived, no more then the wind can be seene, Iohn 3.5.6, 7. But yet it may be felt and discerned by the stirring and blast thereof. And every Rege­nerate shall find as great a difference in himselfe, betwixt that bee was by Nature and now is by Grace, as a Child doth [Page 22] twixt the darke and strait prison of the Mothers wombe, and the world which is large and light. So then, many deceive themselves, thinking they are Gods children, though they ne­ver came almost where the seed was sowen, and never shew themselves Spiritually alive by hungring after the milke of the Word; so that it may ranckle in the brests of the Nurses, before these will desire to draw it out; and hence comes the neglect and contempt of the Word and Ministers.

Verse 27. Rejoyce thou barren, &c.] This is the reason of the Application out of the testimony of the Prophet Esay, chap. 54.1. And by allegation of this Scripture, it is manifest, that Sara was a lively patterne of the Evangelicall Church, and the Apostle warranted by Divine authority, did under­take the interpretation of this Type. For when the Prophet in these words alluding to Sara, doth speake to the Christian Church, it is meet that by the other, eyther Wife or Concu­bine of Abraham, that the other Church should bee under­stood; so that this Interpretation was not fained of himselfe. For though the Apostles, of their own authority might pro­pound and command any thing to the Church, as being Pro­mised the infallible assistance of the Spirit; yet oft did depart from some part of their right, and for the weaker ones, did confirme by Propheticall authority, what they did deliver, but this was touched before.

This testimony doth shew a three-fold agreement twixt Sara and the Christian Church: First, in Sterility. Second, in joy for Of-spring. Third, in multitude of Posterity. For the first, Sara was long barren, even till she came to that age, that she might dispaire of Seed, but when she had received a Promise of a Son, sh [...]e was so joyed with it, that her Son had her name thence, Gen. 17.17. and 18.12. And this joy the Parents shewed by an extraordinary Feast, Gen. 21.8. Then in progresse of time, the seed became so fruitf [...]ll, that in multitude it farre passed the Posterity of Agar, for the Ismae­lites might not compare with the Israelites, eyther in large­nesse of Territory, or multitude of People. And even such like was the state of the Christian Church before Christ, while [Page 23] the Temple and Sinagogue flourished, it was barren of any tru­ly faithfull, and sate as a widow forsaken, and so long remai­ned thus, till all hope of ever being visited with Of-spring might seeme to have been taken away. But when the promi­sed seed came, how great joy and gladnesse possessed the hearts of the faithfull, so that it was truly said of the Angels. Luke 2.10. J bring you great tydings of joy; and now we see the Christian Church farre to passe the Synagogue, that shee may now contend with her and overcome. Hence three things is to be learned. First, that judgement is not to be given of a Churches truth or being, by the multitude of her Sons; for Agar was ever fruitfull, and Sara long barren, and the small number of the Church is not to be despised, much lesse to be forsaken. Why then doth Rome boast of her multitude, may she not be Agar for all that.

2. The Church doth rejoyce in the multitude of her Sons, that is, in the conversion of men to God, as the Angels do for a repentant sinner. Luke 15.4, 7, 9, 23. verses.

3. God is not tyed to meanes, for he makes the barren and forsaken woman more fruitfull then the married. Psal. 113. at the end. Esa. 62.4, 5.

Vse. The meditation of these points are very profitable. For first they admonish us of our former condition, what we were once; namely, barren and forsaken. Hos. 1.10. This most diligently Saint Paul admonishes the Ephesians of, Ephesians 2.1, 2, 3, 4, 11, and 12 verses. So doth Pet. 1 Epist. 2.9. & 10. verses. For hereby we shall be stirred up to thankfulnesse and a walking worthy our calling, and a great meanes to keepe in obedience. To this end God appointed a service to the Iewes, Deut. 26.5, 6. Wherein they should solemnly remember their former condition. So did the Prophet Ezech. chap. 16. O that we could think how deformed, ugly, wicked, and enemies we were, would it not inflame our heartt with a love of God.

2. 2 It must shame us now to be barren, Rom. 7. at the beg. Pa [...]l shewes that the Law was as an unsufficient and impo­tent Husband, by whom wee could not conceive Children to God; but now we are freed from that Husband and married [Page 24] to CHRIST, who is all-sufficient; so that there remaines no excuse for us, and as much as in us lies, wee shame our Husband; and therefore it behooves us to bee fruitfull in all good workes, not walking in the oldnesse of the Letter, but newnesse of Spirit. No marvell if a Land be barren, that hath neither dew, Sunne, nor raine to refresh it. But the Land that hath all these plentifully, and yet remaines barren, is cur­sed and neere to burning; and have not we long had all these.

3 3ly. It behoves every Christian in his place and especially the Ministers, by all diligence to increase the Church, for this makes to Gods glory; for the glory of a King is in the multi­tude of his Subjects; yea, it shall be the joy of the faithfull here and hereafter; this is shewed Esay. 62.4 and 5 verses, O how should this move all, to be ready to plant the Gospell where it is not, and to make smooth way for it, and to take a­way the stumbling blocks, that hinder the free and the fruit­full course of it.

4 4ly. Every true Christian must rejoyce in the prosperity of the Church, and grieve in the wayning and decay thereof, as Nature teaches to mourne in the losse or affliction of naturall brethren and sisters. So must grace in these of the godly; and the rather, because Gods glory and the good of soules, should be more deere and nere to us then any outward things: yea, this is a certain token to try our hearts by, if we can re­joyce and mourne in the Peace and calamity of the Church, as in the naturall body, if one member be in paine, all suffer.

5 5. Lastly, let us not dispaire of the Church, if at any time it seeme to be brought to a desperate state, for it cannot pe­rish; and God can make it, then when it seem'd to have been cleane withered, to flourish; as he did in Christs time and in our Fathers dayes, and as the Iewes were in captivity, Ezech. 37. And with this power and love of God to his Church, Ezechiel, doth comfort the Church chap. 17.24. that God ex­alts the low Tree; and abases the high; that he makes the greene Tree to wither and the dry to flourish, I the Lord have spoken it, and have done it. Amen.

THE DANGER OF SCANDALL AND OFFENCES. Sermon, II

IN the beginning of this Chapter, is decl [...] ­red, how the Disciples of Christ, had am­bitiously reasoned about dignity and greatnesse, a part from Christ. Christ omitting no occasion, how h [...]e might profit his Disciples, askes them of the matter of their disputation, himselfe well knowing is, though hee did not expresly taxe their Speeches, Mark, 9.33. And knowing Pride to bee the bitte [...] root, hee exhorts to Humility and that by the example of a Child set be­fore them. Now because that is a C [...]rnall conceit and stron [...] [Page 28] imagination; that if one cary himselfe humbly and lowly, that he shall be troden under foot of every one, and be regar­ded of none; therefore to prevent this, he teacheth that the humble are a speciall care to God, so that he will most severely punish them, who shall offer the least injury unto them; and by their insolencies shall weaken the endeavour of the prac­tice of this so holy and commendable grace, and so on this occasion, Note. falling into the mention of Scandall in this Par­ticular, he doth with great Patheticalnesse of affection breake forth to the prosecuting of the Doctrine of Scandall in gene­rall. So that the words read, doe containe a most passionate exclamation, and a bitter bewayling of those horible evils and Calamities, that hangs over the wo [...]ld through their Scandals: and the reason is set down Cryptically or imperfitly, which is thus enlarged. An Inevitable calamity hanging over one, or approaching one, doth make his condition miserable: But Scandals are inevitable and they draw with them misery; and therefore the state of the world thereby must needs be wret­ched and wofull: The first part of the reason is appa [...]ent and needs no demonstration. The second part of the reason is in these words. It must needs be, that offences come. The con­clusion or last part is in the first words. Woe to the World. And in the last end of the verse, is a secret objection answered. And now of the first words containing the conclusion or thing to be proved, the meaning wherof in generall is, that the world is miserable through Offences; and here are three points to be handled. First, what Scandals are, and the kinds of them. 2. The misery comming by them. 3. The inevitablenesse of them.

The word here usually translated Offence, is not meant so much, sin in it self, as commonly they are called Offences, as they are indeed against both God and man. But the word of­fence is here taken for a peculiar effect or fruit that followes on the evill behaviour of men; and therefore is well translated Scandals, it being the Greeke word here used, and it proper­ly signifies that crooked peece of wood, to the which the baite in a Trap is fastned, which while the Mouse or other thing doth gnaw or move, it puls the Trap on it self. It is also [Page 27] any block that is cast in ones way, wherby one may be endan­gered to stumble and fall, and so figuratively it is used in Scrip­tu [...]e for every publike and open evill and sin, whither word or deed which while others do endeavour to follow by his ex­ample and authority, that did it or spake it, being allured, as with a baite, they entangle themselves in the Devils trap or snare; or thereby they are made to stand still or fall in the right way. And therefore this word is interpreted, by a departing as may appea [...]e by comparing, Math. 13.21. With Luke, 8.13. For that which in the one place is called a Scandali­zing, in the other is called a Falling away: And Rom. 14.13. It is directly called a stumbling-blocke, whence a Scandall may be defined to be any word or deed, giving occasion to any of falling into sin, or of falling away from the received truth or practice of Piety, or doth cause a negligence in the same.

Now these Scandals are of two sorts. First, given. Second, taken. Scandals giuen, are all wicked sayings, and deeds, re­pugning the loue of God and of our neighbour, and whereby the former effects are occasioned, and these are either in mat­ters of Doctrine, or in life and manners. Thus all false and er­roneous Doctrines, as of Iewes, Turkes, Infidels, and Papists, are great meanes whereby many are with-held from the right way to Salvation; but especially the Papists are hereby a great scandall unto the Iewes who live among them; for they seeing Idols so usuall in their Churches and Practices, which they justly abhorre; they are made thereby to loath Christian Religion. Againe, all prophane and irreligious speeches of God and his worship, are of this kind, as Mal. 3.14. All blas­phemous contumelies and reproaches of the truth of Pauls Doctrine was Scandalized, Rom. 3. at the beginning, Rom. 6. and Rom. 7. And our Doctrine of Iustification, Free-will, with other necessary truths, are so perverted by the Papists to their followers, that thereby great offence is given to the ignorant. So for wicked actions, they are Scandals, for thereby other are incouraged to evill, or made not so much to feare them (Math. 16.17.) Thus the incest of the Corinht. 1 Cor. 5. For the Scan­dall of the contagion is called a Leaven. And so scandals give [...] [Page 28] [...] [Page 29] [...] [Page 28] are by all sorts of wicked men professing Christ but especially by such who being forward and zealous in Religion, doe ei­ther grow unsound, decaying or dissolute. The neglect also of good things, whither private, or such as belong to publique callings, whether Civill or Ecclesiasticall. As the Magistrates Scanda [...]l is, when he doth not his duty in punishing wicked­nesse and cherishing the good; the scandall of Ministers is, when they are negligent and carelesse in their Ministry: and here chiefly, Nonresidency and unsufficiency are grievous scandals; for hereby men are exceedingly weakned in the course of Piety, by the example of such as are counted wise and learned, and so such as whose example might safely be followed. And thus were the Pharises a great Scandall to the common people of the Iewes, as Christ charges them. Math. 2 [...] They would not let the people enter into Heaven: There are also Scandals given, not only in doing things unlawfull in themselves, but in things indifferent, which are not evill in themselves. Thus Peter was a great Scandall, by his eating and living as the Iewes, so that Barnabas was stumbled by it; and this Paul teaches plainly. Rom. 14.13, 14, 15, 16. 1 Cor. 8. and 9. chap. For though the nature and use of these things be alwayes lawful in themselves, yet it may be offended in the externall usage of them; for thereby another may be hinde­red, either from the truth or Piety, as is seene, 1 Cor. 6.12.

The second sort of Scandals, are such as are taken, not given. That is, that are of such nature of themselves as might incite to Piety, and might confirme in truth, but yet are abused to the contrary. And thus euery word or action, good in it selfe, may be the matter of Scandall, being taken to be evill, whi­ther it be done slanderously out of malice, or out of weak­nesse through ignorance. And that these are not to be bla­med, it may appeare, for even the most holy things are with­in this compasse: All these Scandals may be referred to three chiefe heads. First, the word of God. Second, the works of God. Third, the godly, their sayings and doings. For the first, the word of God is a Scandall, in either part of it, whi­ther the Law or the Gospell. The Law is to many a Scandall, [Page 29] either through ignorance or wilfulnesse. Thus the Iewes were Scandalized through a carnall zeal they bare to the Lord; thus Rom. 7. The Law is a Scandall to out corruption, which while the Law restraines, it rages more and takes occasion to work Concupiscence and death. Thus also the impossibility of the Law is a great Scandall to ignorant men, they not conceiving how it should be just with God to command things impossible, to corrupt nature.

But chiefly, the Gospell and Christ are great Scandals in the world, in so much, that Christ pronounced them blessed that were not scandalized at him. Math. 11. And wee have divers particular examples in this case. John 6.61. and 66. Math. 15.12. Some are Scandalized at the person of Christ, because outwardly it was contemptible; some at his familiar conversing with sinners; some at his ordinary kind of dyet; some for speaking against traditions, some for derogating from Moses and the Law: some at his sufferings and death; some at the Doctrine of justification, of spirituall eating his flesh, and at the secret and free worke of Gods drawing men to him. Ioh. 6. Some are offended at the diversions that arises through the Gospell, called for this end Fire. Some are offended at the crosse that followes Christian Profession. Againe, many are offended at the condition and quality of the Church, as well in regard of the Preachers thereof, that they were simple un­learned Fishermen, not learned Rabbins; and now the Prea­chers thereof, mean men and no great wise men for the world. Some are offended at the Believers, that they are few, not ma­ny, and those of the meanest sort; Not many wi [...]e, noble, &c. 1 Cor. 1.26, 27. Some are offended at the Worship and ser­vice of God. These with more which might be added, doe shew how true this is, but without any default on the truth sake; for so deere and precious ought the word of truth and every part thereof be to us, that though the whole World should be offended, yet it may not be concealed and made marchandise of. Indeed the manner of handling of some parts of it, as of Predestination may minister offence justly; but that is not in the Doctrine, but in the indiscretion of men, handling it amisse.

Secondly, as the word and worship of God is a great Scandall, so are the works of God: For man not being able to conceive the reason of them (for God doth not give a reason as Job speakes) yet man thinking to measure them by the line of his crooked judgement, is offended at the varying from the same. Thus David was offended at the worke of God in smiting Ʋzzah, and was grievously troubled at the worke of God in the prosperity of the wicked and affli [...]tion of the Godly. Psal. 37. and 73. So was Ieremy and Habbacuck. So are many, cal­ling into question the Providence of God by this meanes. Some are offended to see the wicked as live in pleasure, so die in Peace, without disturbance, when as yet the godly, besides the evill in their lives time, have much bitternesse of soule and body in their death. Of all these the Prophet Hosea speakes excellently. Hosea 14. and the last verse, The wayes of the Lord are Righteous, the Righteous shall walke in them, but the wick­ed shall stumble at them.

3 Thirdly, Gods children in their practices are an eye-sore and offence to the ungodly, what ever they doe, or say, they are not pleased. Neither Iohns Austerity, nor Christs Lenity did please the Iewes; and this in some is through ignorance, while good is taken for evill, and evill for good. Others of malice, while good is disgraced with reproachfull names, and evill is varnished with goodly pretences, and amiable names; yet, what hath the Righteous done, but that the poore sheepe if she drinke must be counted a disturber of the water. Thus Ahab was offended with Elias, Ahaziah and Iehoram, with Elizeus, Ahab with Michaiah, Daniel offensive to Darius Courtiers; but God forbid that the Righteous should forsake his Integri­ty for all these things. And thus we haue seene the divers kinds of Scandall against others, either God or men. The Scripture also shewes how men are Scandals to themselves; because, by corrupt words, affections and lusts, they doe make themselves at least to saker and be slothfull in the way of Salvation, in­s [...]aring themselves in sins. As Math. 5.29.30. and 9. verse. The knowledge of these things are necessary for the informing of our minds, and reforming of our judgements, and for directi­on [Page 31] in the whole course of life; that knowing them, wee may avoid them. But the further use of it will appeare in that that followes. Having spoken sufficiently of the first point, let us come to the second.

The second point, is the Misery, for least Christ might be thought to speake of a light or unnecessary matter, he doth forewarne that it is most weighty, as being not the least cause of the miseries and judgements of God on the world. And this is set down in the word Woe, woe: which comprehends all evils, Ezech. 2.20. It is a word of one sorrowing, which in great griefe and lamentation is usually taken up of mourners, whither for themselves or for others. And Christ doth here partly expresse the heavinesse of it, by that is added. It were better a Mill stone were hang'd about ones neck and he cast into the Sea. So that here it is used figuratively (being a Meto­nymya of the effect for the cause.) For a great and lamen­table evill, which is to come on the world through Scandals. For it must needs be a most fearfull calamity, wherby not one or two, but the whole world should be driven to an effemi­nate kind of mourning; because the judgements on the same are universall and grievous.

Object. But some may say, where is this evill and sorrow.

Answ. To this, answer is made, That Christ heere speakes not of the mourning which would be, but of that which should bee. He speakes of the certainty of the evill, and how men sbould be affected in and with the same.

Object. But the World sees it not; and therefore laments it not.

Answ. The wicked are carelesse and secure, and so the outward man and the flesh have the appetite, they have no Spirituall eye to discerne when the e [...]tate of the World is truely mise­rable.

But the faithfull, whose eyes God hath opened to see these evils, they sigh and testifie their sorrow by sighing, as the Pro­phets while they cry'd out the judgements of God to the se­cure people, themselves mourned and fasted, Crying my lean­nesse, my leannesse, I am pained at the heart. Esay. 24.16. Habacuk 3.2. and 16. verses, Ier. 4.19, 20. Ier. 9.112. Esa. [Page 32] 22.4. Luke 1 [...].21. Christ wept for Jerusalem, when it laughed, fasted while it feasted; he foresaw the evils to come, when as they would take no notice of them; as neither the old World did, M [...]r. 9.24. The Father of the possessed Child cry­ed with teares, when hee saw his Son rent of the Devil; when as yet the possessed himselfe was not greatly sensible of the same. Appoplexies Palsies and Lethargies be dangerous, yet sencelesse; and as Cancers and other filthy Ulcers, do more disaffect the eyes of the beholders then they do the men them­selves in whom they are. Even so it is here. So that the tru [...]h hereof is not to be measured by the sorrow of the world; for Christ said the World would rejoyce (though woe unto it for that) and Esa. 22.12, 13. But it must be measured by that it should be and would be if it did truly and fully apprehend the present evils and future misery.

Vse. So then hence we may learne how these last times of the World are to be passed of the godly; to wit, in sorrow for the iniquities and miseries ther [...]of: and not in pampering the lusts of the flesh, and earnall delights; whereby the mind is made drunke and made to forget its duty and office. Neither is it to be passed in seeking great things, as Ieremy from God reproved Baruch. Jer. 45. But seeing these are the times, wherein Scandals are and will wax rise as Christ foretold; let us remember this lamentable evill, wherein woe and all the World are enwrapped. That being affected with sorrow ac­cording to God, we may a [...]oid these evils, and be counted worthy to stand before the Son of man, or may find favour and lift up our heads when the day of our Redemption shall come.

No doubt, Christ that wept in compassion for Ierusalem, did not utter this lamentable Prophecy without great griefe of heart. Neither is any man so yronie, which should with sound and open eyes behold the face of miseries which is in the World through Scandals, that can refraine his eyes from teares.What the will of Scandall [...]? And thus wee see, what the sorrow ought to bee; but let us see the evill and wee shall know the sorrow the better. This evill of Scandall as touching the effect of it, is an aversion [Page 33] of men from God through the fraud of the Divell to impiety, to the destruction of their soules and of their bodies.

And as touching the number of these which are taken with these Scandals as with the traps of Satan, they are not a few, but the whole World; that is the greatest part of the World, that the whole World may seeme to perish by this fraud: Now in both these regards, this evill is most heavy and fearfull, for the Salvation of one man is more worth then the whole World; for all the riches of it, will not pay the ran­some of one soule: and what ought to be more sought for by us of God, then that wee dayly aske, That his Kingdome may come, and his will be done; but when wee see the whole World to be carryed away from God through Scandals, what is lesse done then that wee desire; yea, the contrary is daily practised; how much vexation then must needs come to [...] godly mind, which alone desires the glory of God and the Sal­vation of its brethren.

Now if thou desirest to see how farre and wide this evill spreads, there needs no arguments to prove it. Looke onely on the times and manners of men, and thou maist read it too too plainly; whither canst thou turne thy eyes, or what order and condition of men is there among whom Scandals reigne not. I would the Active Scandala magnatum were not rifer then the Passive.

How great, long agone have the Scandals of Religion been evill examples of the Truth despised. Religion so farre ob­served; as the estimation thereof serves our turne for advan­tage and preferment, have not many Consciences suffered shipwracke against this stone; in whom the love of truth waxes cold through others example. Zeale decayes, Charity waxes cold, and no regard had of the Consciences of men. Onely a counterfeit of Religion and shadow remaines, (I speake for practise) how doth the name of God waxe vile through blasphemies.

Saint John hath reduced these Scandals, to three heads. ☞ 1 Iohn 2.16. First the concupiscence of the flesh, lusts of eyes, and [...]de of life, to pleasures and riches, with the beholding [Page 34] and enjoying whereof, the eye is never satisfyed. And for pride in Honours, Ambitions, great Traines, Gorgeous ap­parell, strange fashions. Hath not this Gangreene ceazed on many members of the Church. Who sees not how most fol­low the pleasures of Eating and drinking, lying soft, lofty buildings, filthy lusts; defiling their bodies which should be Temples of the Holy Ghost; while Spirituall pleasures are counted base, and are distastfull in comparison of these.

Who sees not how all gape after profit by hooke and crooke, right and wrong; our lives are short, our desires unsatiable: So pride of life bewrayes it selfe in all sorts, by the contempt of others in excesse of Apparell, for matter and forme.

In comparison of these; Piety, feare of God, Conscience, [...]are of furthering the truth are banished; for the worldly lusts and carnall affections doe as mighty prisons detaine Gods sa­cred Truth in unrighteousnesse, to the provoking of his wrath from Heaven, and Scandals rainging who almost stumble not at them, to the inducing of Athisme.

And, as if we were not miserable enough by our own natu­rall wickednesse, the Divell doth outwardly minister Scandals by all our senses, that whithersoever we turne our eyes, eares, or whatsoever we do, we incurre some grievous Scandall, ei­ther given or taken. So that by this we may see in part, how great an evill is on the World.

Vse. Hence we learne, not to live by Example, to which our na­ture is prone. 1 Sam. 8.5. For every one thinkes that is done by good right which is done by example. But, our eyes are to be directed to the Word of God, and thence to fetch the rule of life; and with so much the more earnest care, by how much there are the more Scandals; in greatest darknesse, there is the greatest light needfull; in the greatest dangers, there is need of the greatest guard. Now the Word is a light to our feet and a powerfull instrument of God, not onely for our de­fence, but also to east down strong holds. 2 Cor. 10.3.

So that if ever there was need of diligent reading, Prea­ching, Praying, Meditation; and Christian society, dayly [Page 35] exhortations, use of Sacraments, and all exercises of Religion, It is now; if ever there was need of the conferences of the ho­ly, and the company of the godly; whereby our minds drooping through evill Examples, might be awaked. Our staggering and weake hearts established; our coldnesse warmed, and so wee edifyed in all godlinesse: J say, if ever there was need, it is now; so that all endeavour must be given of all those, who with inoffensive course desire to go on in the way to Salva­tion, that they fall not away, nor be plucked away, (note the violence) from their own stedfastnesse through the errour of the wicked. And here; who can sufficiently bewayle the blindnesse of men, that when their eyes are opened to see, that multitudes is no good proofe of a truth and sound Doc­trine; yet cannot see, that it is as deceitfull and insufficient for life and manners, yea more deceiveable. Because more may see the truth, then have grace to practice it; that if it hold not in truth of Doctrine, it will much more fayle for prac­tice of life: as if Treason were naught in one or two, yet allow­able in a multitude; as if one piece of counterfeit silver should be rejected, and a thousand of them go for Currant.

And thus we have seene the misery of the World through Scandals given, consider it in Offences taken, whence through the great corruption of man, not a few evils arise. For as was shewed, wicked men are offended at the Law; many at the Gospell for the Crosse, through divisions; whence many pretend they know not what Religion to be of; many, because they hate the godly, are offended at their courses: they traduce the persons, calumniate their actions, and make others offended at it. Thus Caine was offended at Abels ac­ceptance, Esau at Iacobs simplicity, the brethren of Ioseph, at their fathers love; wicked Iudas at good Maries fact; the Covetous is offended at the liberall, the filthy at the cleane, the sluggish Magistrate at the diligent, the idle Minister at the diligent.

Whence comes a new increase of miseries; the band of love is broken twixt those of the same place, envie repining secret undermining takes place, and which is the misery of all, while [Page 36] some build diligently, others negligently; some with good stuffe, silver, gold; others with hay and stubble. When will the building be finished, and what manner of one will it bee. But let us apply this.

Vse. The use of this is. First, for every one to looke to himself, and watch over his own wayes, both words and workes; for, are all these matter of offence, and cause of so great woe, as hath been shewed; O then how carefull should men be of what they say, what they do, and before whom. For be a man never so poore and base, thou art threatned this fearfull Woe, if thou Scandalize him. 1 Cor. 8. Saint Paul shewes two fearfull evils that came of Scandals, that makes God so to punish them. First, the endangering the soule and salvation of man. Second, the trespasse against the bloud of Christ.

Now what can be more wicked and unbeseeming Christi­an profession, then to cast away a soule, and to cause the least drop of Christs bloud to fall to the ground, O the fearfull state of blasphemers, prophane talkers, loose-livers, masters of disorder, actors of wickednesse. Oh with what feare and trembling should our Salvation be wrought forth. Saint Paul on this conside­ration cryed out, that if his brother should be Scandalized through his eating of flesh, he would not do it while the World stood. Lo, love and the care of Paul.

The second use to all Magistrates and Governours to looke carefully to redresse these evils. O how shall they deserve of the Church and Common-wealth. For, if Christ hath avouched that the World becomes miserable through Scandals, ☞ then how much shall they engage their Country unto them, if by their meanes, these evils be removed, then shall they truly bee called gracious Benefactors. Thinke it not enough if you can escape the Woe denounced against them that write grievous Lawes. If you cannot escape the Woe that comes of Scandals, which are rise through your default,

How doth the Brownists and Anabaptists traduce our Church and draw multitudes after them, they all running on the Rock of Scandall in the Church. For the many abuses of the Mini­stry in the entrance and execution of the same, Whence they [Page 37] call into question the state of our Church, and for personall abuses, condemne the sacred Function. Now how happy a thing were it, that these things were removed, that we might have no unsuffici­ent, idle or dissolute Ministers; who offer strange fire, and come before the Lord in their sinnes. Such as God himselfe wishes, that the Church dores might be shut against. Malach. 10.

3 The third use is to the godly to mourne for these, to Pray,and with patience to wait, till the Lord may clense all sorts and degrees, that we may be a Holy people, and one edifie a­nother in our most holy Faith.

4 Fourth, here is discovered a two-fold Corruption in man. First, a great pronenesse and inclination to sin, for otherwise there could come no great hurt to others of evill Example, but by reason of corrupt nature which as tinder takes the least sparkle of fire, and is kindled with the least motion; sin being as some herbe or weeds, that if but one slip be set in a Garden, it will run over it all. The second corruption, is a great aver­sion and hatred of good: for else how could it be, that the good examples of Gods Saints before us, should be Scandals to us; whereas they are in themselves and ought to be to others great inducements to good, and furtherance to godlinesse by their example. But that mans corrupt nature is so froward, and doth loath good, and the meanes thereof.

It must needs be that offences come.] Hitherto hath beene spoken of the conclusion or last part of our Sermon: reason now followes the second, by which the view and sight of our evill will appeare more fully. We heard before how heavy a thing a Scandall is, and what the misery ensuing was. Which had been more tollerable, if there had been any way open to escape for evils are then much qualified, when there is any re­fuge for them, or avoidance of them. But if all meanes of e­scaping be excluded, and all wayes intercepted, then a light e­vill becomes sore. As (Esay 24.24.) Feare, pit and snare. A­mos 5.19. Amos 9.12. Now this doth happen to the Scan­dals, to which above and beyond their own unmeasurable weight, there is added as pressing down, the burden of Necessi­ty, It must needs be.

Object. But whence comes this necessity.

Ans. There is a threefold reason of it.

1 The first, is from the revenging hand of God; for it must needs be that God be just, and his justice doth require, that his sacred truth and infinite mercy in Christ, being offered to the World are contemned and scorned, he should suffer Scan­dals to arise every where, wherewith, they that would not em­brace the truth sincerely; being deluded, might be carryed a­way to destruction, that those that have loved error and sinne, might perish in their own snares, and in the fire, themselves had made.

This is manifest, 2 Thes. 2.11. Examples of this, we have in Rehoboam and Jeroboam, 2 King. 12.15. The like Amos, 7.10. And most plainly, 1 King. 22. Of Ahab, who refusing the true Prophets, God permitted the Divell to bee a lying Spirit in the mouth of all his Prophets, to seduce him. This is one reason of Mahometisme and Popery.

For when the world began to loath the true God, he permit­ted these false Doctrines to arise to seduce many; So that the Romish Antichrist arose, who challenged the authority of God to himself, in abrogating divine Ordinances, and making new, in binding Conscience, in pardoning Sin, and in ma­king a God of the Bread, and how many follow this wor­ship! Now whence is it, but that by the just Judgement of God, they dash against this Rock, which have not received a love of the truth. And the same Iudgement of God is a­mong us; for when the love of Religion hath long since be­gun to decay, God hath sent such as shall embrace the same in shew onely.

Hath not this Scandall caused, that many who began to pro­fesse Religion long since, have made yet so small progresse. Many that had gone well on, are gone backward, and few that increasing, persevere: hence it comes by Gods just judgement, that the evill wee see in others, we follow as a Banner displayed.

This is the first Reason of this necessity, which teaches, that men are farre off from that happinesse, they dreaming, feyne [Page 39] to themselves, while they injoy occasions and liberty of Sin without controlement; for then are they carried with the heaviest judgement of God, if they had eyes to see it, as the Prophets above did bewayle the peoples case in this behalf, and such as Christ in justice, left the Pharises unto; saying. Let them alone: and the Scripture, Hee that is filthy, let him bee filthy, Dan. 12.10.

2 The second Reason of this necessity, is the Depravation of man; for it must needs be: to wit, Mans wicked nature be­ing such as it is, confirmed by evill custome. As it must needs be, that Fire burne, and an evill Tree brings evill fruit. So it can not be, that our corruption should bring forth any thing but evill. Not that this depravation was planted in us by our Maker, but that wee voluntarily have contracted the same to us in the fall of Adam; for if it were in us by Creation, it could not bee put off by no meanes, nor in no measure: As by no meanes, the Fire can be made to coole, or the Stone to flye; and therefore, seeing many holy men doe in part put of this Corruption, it is apparent, it is not Essentiall to mans nature.

Now the particular Corruptions, which in men are the pro­curing causes and instruments of Scandall are these. First, a want of the love of God and his Truth. Second, the want of the Love of our Neighbour. Hatred against some private per­sons, love of our estimation, profits, pleasures, honours; and in generall the whole corruption of man, whereby the tongue is made a Scandall by evill speaking, the members of the body by being weapons of iniquity. Blindnesse of mind, froward­nesse of will, perversenesse of affections, selfe-love, naughty Conscience, conceit of ones own wit, holinesse and righteous­nesse, and an aptnesse to receive any evill from another, as one body receives infection from another. These are the subser­ving causes, to which the Divell insinuates himselfe.

Vse. This consideration doth serve lively to decipher to us the greatnesse of the evill of sinne and naturall Corruption, seeing it is a sin, and a cause of sin and much woe and misery, and in all these, takes away all excuse from man, as will appeare be­low.

The third reason, is the finall cause of Scandall, which in re­gard of the Elect, is their tryall; for it is the will of the Father, that the elect be tryed, that the chaff may be severed from the wheat, that his gold might be purged his power in preserving, might shine in our weaknesse, and his mercy in our misery. And the truth and power of Gods graces might be knowne to be greater while thereby the godly are preserved from the common infection. As we admire those constitutions, on those receits of Art, whereby men living in the midst of an infected ayre and persons; are yet free from the infection: this consi­deration affords a double use.

Vse. First, It is a singular comfort to the godly in this necessity of so great misery, that these Scandals are onely for their try­als, and not for their confusion it may be; their feet may trip against these blocks, so that for a while they may goe slowly forward in the wayes of Piety; but they shall never so fall, as to depart from God and his truth. Math. 24.24. There should be such strange delusions, that if it were possible, the Elect should be seduced, thereby inferring to their endlesse comfort, that it is not possible. This is the priviledge of Gods children, and the staffe of comfort in all miseries.

Vse. Second, this may serve to admonish unstable persons, as Brownists, who if they be the children of God, as they per­swade themselves, they shall not be prejudiced in their Salva­tion. It shall be only for their tryall, therefore; considering this end why God permits these Scandals, it should be an ef­fectuall meanes to strengthen them against them: it shall turn to our further praise and glory, if we can will and without offence in the midst of a froward and crooked generation: And thus much of the Necessity.

In the fourth place, a secret objection offers it self, to be sa­tisfied, which is this.

Object. That if a necessity be on these Scandals, then the Authors thereof, are not faulty; and this Doctrine may seeme to make men desperate, since these cannot be avoided.

Answ. To this, Christ answers; that this necessity doth not ex­ [...]pt the Authors of Scandall from bla [...] and punishment, for [Page 41] there is a double Necessity. The first, is of Coaction or con­straint, when by some outward force, and not of any internall and voluntary motion; one is compelled to the doing of a thing. As a stone by force is made to fly upward.

If such a necessity lay on man, as whereby he were made to sin against his will, then he were free from all fault. But when as this necessity do adde no violence to the will, but it is carry­ed wholly by its owne swing to wickednesse, as loving the same, this Necessity hath no excuse; because it takes not a­way freedome.

This is briefly set down, but excellently by that learned and judicious writer Doctor Abbot, out of Barnard. It is a volunta­ry and miserable free Necessity, wherein, neither can necessity, Note. ☞ ex­cuse the Will, because it is voluntary; nor the will exclude neces­sity, because it is intangled with delight therein. Wherein, Will takes from man, all matter of defence, and necessity be­reaves him of possibility of amendment of himselfe. So that the Will in a strange wise causes this Necessity to her self, for there is one way, Necessity by the habit of corruption; and a­nother way, liberty by the free motion of the Will.

GODS COMMISSION TO CHRIST, TO PREACH THE GOSPELL. Sermon, III

THese words are that portion of Scripture taken out of the 61. Chap. of Esa. Whereof Christ Prea­ched in the Synagogue of Nazareth, where hee was brought up; as a recompence for his har­bour, Note. and a testimony of his love to the place of his aboad. Out of which example, this laudable custome hath prevailed in the Church that in Preaching one or two verses should be read out of the Scripture; out of the meaning and interpretation whereof, some profitable Doctrine, applyed to [Page 46] popular use and edification, might be collected. And this choyce of such Scripture, was here made by Christ, as might serve to instruct the people of a most weighty point touching their Salvation. John 17.3. Shewing whence Christ came, wherefore; and what great need we had of his help. Three things. These words then teach three things. 1 First, the calling of Christ to the undertaking of the Office of Reconciliation. 2 Second the description of the Office it selfe. 3 Third, the particulars there­of, with the subject or object of the same. The calling is in the first words, and comprehends two things. First, Christs sufficiency and furniture. Second, his Ordination and inaugu­ration into his Office. Let us see the meaning of the words.

The Spirit. Esa. 11.2. The Spirit with all the gifts there­of are upon him; is sent and given by God the Father, and a­bides in Christ. Yet it is said upon him because the Spirit came down from heaven and did visibly rest on him. On me, I, that is on my Humanity. Math. 3.16. So that these words signi­fie thus much.

The gifts of the Holy Ghost, proceeding from God my Fa­ther, doth reside and dwell in this my Humanity, which yee see; by which gifts, I am sanctified to this Office of Reconci­liation.

Object. But it may be said, what Excellency hath Christ by this, a­bove others; for the Prophet Esay affirmes the like of him, and so may other Holy men, that they have the Spirit.

Answ. To this, answer is, That that of Esay is chiefly to be under­stood of Christ, and not of himselfe; and with great diffe­rence the Spirit doth reside in Christ and in others. And this difference appeares in two things.

First, in the Universality of the gifts in Christ. Second, in the Perfection of gifts. As touching the first God did not be­stow one or two, or moe gifts on the Humanity of Christ, but he powred them out most plentifully on him. John 3.34, 35. Col. 2.3.9. It pleased the Father, that all fullnesse should dwell in him: all gifts are not given to one, but to every member, as much as seemes good to the Spirit of God. 1 Cor. 12.11. For as the head is the common receptacle of all the senses, and [Page 47] doth excercise their faculties, when as yet, every Sense hath it distinct Office; In the execution whereof, they are imployed. Simile. So our head Christ, is most fully furnished with all necessary gifts, to the animating of his body, when as yet the members of his body have their severall functions and parts, in which all their faculty or ability is circumscribed.

For the second, all the gifts of Christ were most perfit in him, perfit Wisdome, Knowledge, Iustice, Holinesse; not in­choate, but in their perfit maturity. There was no defect of any gift, or in any; but all were ministred unto, absolute in all parts and degrees, to the full perfection of his Humanity; and this not only from some time of his Age, but from his first Conception. Luke 1.35. To his Resurrection and Ascention. 2 Cor. 5.21.

Now the gifts, given to the Saints, are only the first fruits, a handfull and as earnest-pence. 1 Cor. 13.12. Wee know but in part, we Love but in part. So that wee may easily see, how farre the dwelling of the Spirit in holy men, differs from the manner of the same in Christ. In the one without mea­sure, in the other in measure. In Christ full, in us in part; in him Primarily, In us, Secondarily. So that as great difference as there is twixt the spring, and the streame flowing thence. Twixt the light of the Moone and starres, and the Sun. Simile. The one being borrowed and imperfit, the other being originall, and alwayes e [...]uall. So great difference is there twixt Christ and his Saints in regard of gifts. And indeed, this plenitude of gifts, is one of the peculiar Prerogatives, which the Humanity of Christ hath received by the Hypostaticall union; neither can they be found in any other person, who is not God and man.

Vse. The use of this, is to teach us to trust perfitly in the Salva­tion brought by Iesus Christ. 1 Pet. 1.17. For wee see here, what a Mediator and Reconciler we had, who is all sufficient, which when alone it is peculiar to Christ. Psal. 45.8. It must needs be, that the Office of Reconciliation belongs to him a­lone. Neither is Christ unfit for any part of it, or defective, who hath all gifts, and in all degrees. Neither is any other fit for any part of that Office, seeing there is perfection in none. [Page 48] So that neither Peter nor Paul, nor any Saint dead or alive; may presume to offer themselves to partake in this Function, much lesse may any intrude themselves. We may not faine to our selves other Mediators, it is a burden too heavy for any to undergo. If Paul could say. 2 Cor. 2. at the end. Who is fit for these things, to wit, to be a Servant and an instrument in administring any part of these things, then who may be found meet to be the Lord and disposer of these. Christ admits no companions in any part of his Office, either Regall in binding Conscience and giving Laws, in opening or shutting; or in his Priestly Office of Praying or Sacraficing or Suffering; nei­ther in his Propheticall Office of inward effectuall teaching. Here then is overthrown the blasphemous Doctrine of the Church of Rome, usurping all these, being farre unfit for any of them.

Vse. Second Vse to the faithfull and all that want, to draw out of this fullnesse. Iohn 1.16. Both all new graces that are wan­ting, as also new strength and increase of the Graces we have received. And this must be done by a lively Faith apprehending Christ, esteeming him above all, desiring him before all, and delighting in him more then all, till wee may enjoy his glori­ous presence: neither need wee feare any defect; a Spring the more drawn, the faster it rises: Pray wee then, that seeing we have a dry ground, the Lord would give us of the springing wa­ter of the Spirit, that wee be not scorched with heat, or pinch­ed with drought.

Vse. Third, for comfort to the godly. No true members of Christ can faile no more then that River can faile, whose spring ceases not, or that house fall, whose foundation stands sure. No more then those members of that body can wither or dye, whose head failes not to derive, Sense, motion and Spirit, and is also able to remove al inward lets. Thus much then of Christs sufficiency. Now let us see his right of executing his Office, which appeares by his Installing and Ordination: In these words. He hath Annointed me.] This is a Metonymicall speech of the adjunct, for the subject of the signe for the thing signified. For God appointed that the chiefe Magistrates, when [Page 49] they entred into their Offices, should be annoynted with holy Oyle; and now the chiefe Magistrate among the Iewes, was either Civill or Ecclesiasticall: the Civill, was the King, who was Annoynted. 1 Sam. 10.1, and 16. chap. 14. The Eccle­siasticall, was either extraordinary, or ordinary; this, was the high Priest. Levit. 8.12. Exod. 29.30. chap. The other was the Prophet. 1 King. 19.16.

Now this Oyle did signifie the gift of the Holy Ghost, where­with they were to be endewed, which entred and executed these Offices. And because the Annoynting was used at such time as they were consecrated, it is but for the Consecration it self, and investing into the Office. And therefore, these words, He hath Annointed me, import thus much. The mea­ning of the Text. For this cause, God my Father hath ordained me to this Function, and hath given me power to execute the same. Further, touching this Annoynting, two things is to be considered.

Object. First, to which of the three Offices was Christ Annointed.

Answ. To this, answer is made, to all Three.

Men indeed, because they receive the Spirit by measure, divers are Annoynted to divers Offices, one not being suffici­ent to discharge many. But Christ being furnished with all fulnesse of Spirit, is most sufficient for all the three Offices.

Quest. The second thing touching this Annoynting, is, when and how was it done, for we read not of the doing of it at any time, nor in any place.

Answ. For answer to this, we must know. First, He was not Annointed with outward or material Oyle, but with the thing signified by the Oyle, the Spirit it self. And this was done in his Baptisme in Jordan. Math. 3. at the end. When he was almost thirty yeeres old.

Now where the Truth is, what needs the shadow. And we read in Scripture of some said to be Annoynted, before there was the materiall Oyle, of the inward Spirituall An­noynting. Psal. 105.15. and 1 Kings 19.16. Elisha is said to be Annoynted, and yet had nothing but Elias Cloake cast on him.

Object. But you will say, if the presence of the Spirit, be the An­noynting, [Page 50] then Christ was Annoynted in his very Concepti­on.

Answ. To this answer is made, that there is a two-fold Annoyn­ting. The one was Sanctity of nature, and this was from the Conception. But the other was for a publik [...] Office, and that was only in Baptisme, by the visible shape of the Holy Ghost, and with the voyce of the Father: having seene the meaning, let us see the instruction.

Doct. 1. Doctrine. Christ did not of his own swing and Coun­sell leap into the Office of Reconciliation, but by the Authori­ty and Ordination of God and the Holy Spirit. So that what­soever was done by Christ in that Office, was done by the will and common consent of the Trinity. Heb. 5. chap. 4, and 5. verses.

So that whosoever embraces Christ, he doth by the same meanes and at the same time come into favour with the whole Trinity, who committed this Office to Christ; as on the con­trary, they that despise Christ the Annoynted of God, in vain do they boast of God; when as together with Christ, they re­ject the Father and the Spirit. And hence appeares the mise­rable Condition of the Jewes, Turkes, and all Infidels, who re­fuse to hearken to the Annoynted of God.

Doct. 2. Doctrine. No Creature, Man, or Angell, can perform this high Office but Christ alone; to whom is given fulnesse of the Spirit; yea, not only are any able, but it it not lawfull for any to attempt the same but Christ alone; because there was none ever ordained or Consecrated to this Office besides him. Iohn 6.27. Him hath the Father sealed; to wit as with his Letters Patents testifying, that Christ his Son is the only Me­diator by whom he will be Reconciled. 2 Cor. 5.21. God was in Christ, reco [...]ciling the World. And 1 Cor. 1.30. Christ is made to us of God. Acts 4. There is no other Name or Person. by whom we may; yea, or by whom it is lawfull to seeke Salvation. Acts 5. at the end Acts 10. Him hath God annoynted. So that alwayes, the Apostles from this, inferre that this Christ is the Saviour.

So that all are accused of falsification and forgery before [Page 51] God, who presume to Translate the praise of this to any other then Christ, for they goe about to Corrupt the Authentike Seale of God.

Vse. So that this serves both to demonstrate and refute the Au­dacious boldnesse of the Papists, in obtruding any into any part of the Office of Christ; for be it granted, that any, either Man or Angell, were found without sin and had the fulnesse of the Spirit, yet might not such presume, nor any for him, to put him into this Office; because not only sufficiency is required, but also Ordination from God. Now this can no where be shewed, that God appointed any other. If Christ should need any assistant, it is either because he cannot or will not beare the whole burden, himselfe. The one whereof is most blasphe­mous against the power of God. And the other is most dero­gatory to the infinite love and bountifulnesse of Christ.

Though in a Land, there may be many fit for an Office yet if by Charter, the Kings Majesty grant it to one alone, who dare presume, not only not to set up another, but not so much as go to any other about that businesse or Office, but he shall in­curre the Kings displeasure.

And shall we not thinke, Simile. that if any seeke for Salvation at the hand of any other, then at this Ioseph, that God shall not be offended? Shall one Sun in the Firmament suffice to in­lighten the whole World and shall not the Sun of righteous­nesse, Christ Iesus.

Better had these men controuled any of the workes of Gods Creation (yet a woe belongs to such) then of Redemption; and as their madnesse would appeare, who to help the Sun, would light Candels, at noone day. So no lesse madly deale they, who would adjoyn any assistants unto Christ.

Second the meditation of this. That God annoynted Christ, is the foundation of Christian comfort, both in that we may be assured, that no exception can be taken against Christ, who was sent by God himselfe; as also because God out of his infinite and free Love to Man-kind, gave Christ to be a Savi­our. And this the Scripture oft beats on, as Rom. 3.21, 25, 26. Rom. 5.8. 2 Cor. 5. at the end. And Christ himselfe. [Page 52] Iohn 3.17. So God loved the World. For wee being the par­ties that had offended, a Mediator should have beene procured by us and from us. But we were unable to supply any, because we were children of wrath. Behold and wonder! It was Man that had offended, it was God that was injured; and therefore, in all reason it was, that if man could not by himself, yet he should have sought out one, who might have stood twixt God and him to make an atonement. But loe, the contrary, God offended, and Man offending; even God I say, the Creator, all-sufficient in himselfe and blessed for ever. And man, a worme, a wretch before him, yet this great God vouchsafes to send an embassage to us weake men to entreat of conditions of Peace, and to offer the bloud of his own Son to be shed who was the Embassadour to confirme the league of Peace twixt himself and us. Was there ever any love like this, and wonderfull! Oh the Ocean of comfort! O endlesse love, how should this confirme weake Consciences. How can we doubt that the Lord will fayle his, when he hath done this for them all ready! O let us render love for love, that wee be not worse then Publicans and sinners, who love those, that love them.

Doct. The third Doctrine. Out of this with the former circum­stance, we learne whom and what manner of ones, God doth preferre to any Office; to wit, such as are fit and are reple­nished with such gifts of the Spirit as the place requires; ☞ for so it is here said, Christ was Annoynted, because he was furnished. So was Saul. 1 Sam. 10.9. And David. 1 Sam. 16.14. So Cy­rus. Esa. 42. and 44. chap. So Joshua, Moses, and all the Apo­stles and Ministers, Ephes. 4.12, 13.

Vse. The use of this is, that none presume to insinuate or intrude themselves into those Offices, to the executing wherof they are not in some sort fitted of God. So that it is plaine, that many that boast themselves Ministers, are nothing lesse; then that they would seeme for, when as they art rude and altogether void of Edification. God hath not sent them, for he hath not committed his flock to dumbe dogs or blind watchmen; ☞ but whosoever he doth advance unto that dignity, he doth furnish [Page 53] them in some good measure: and as they mock both God and men, who will enter Marriage estate, having neither abi­lity or desires to performe Marriage duties; being either born Eunuches or so made of men: even so is it, for any to enter this holy Calling without some furniture. How dange­rous is a Ship without tackling, how venturous is that Souldi­er that leads an Army without Armour or Weapons: no lesse dangerous is the case of these men. It behoves therefore those, who under Christ are appointed for Ordination, to looke dili­gently unto this.

Lastly, Christ contents not himself to mention his gifts, but he doth also adjoyn Ordination. For these two be required and must go together. The first without the second is not suffici­ent. For God is not the God of confusion. The second with­out the first is nothing worth, it is but as a shadow or Ceremo­ny without substance, as an outward seale to a blanke: and hence it is, that neither Iohn Baptist entred his Calling, till he was appointed by God, Luke 3. at the beginning. Nor Christ till he had been solemnly Consecrated.

Text. To Preach the Gospell.] Wee have heard, who and what manner of one he is, that was sent; as also the sending it self. Now followes the end, why he was sent, to wit; to reconcile Mankind fallen through sin, from God, and that he might re­store him to a better estate then he had at first. Now this Of­fice and benefit is described. First, as it is in it self in the 18. verse. Second, this shewed, what manner of one it uses to be in those, in whom it uses to be effectuall, and in whose hearts it works, verse 19. And that for our three-fold Necessity, is three-fold every one whereof is to be considered.

For the first.

He was sent to Preach glad-tydings to the Poore; where 1 these two things are to be handled. First, what is our misery, intimated in the word Poore. For without the knowledge of this, we cannot conceive the benefit; and second, what is the benefit, which is signified by the word Gospell, or glad-tydings.

For the first. Our misery is here called poverty or beggery.] The first degree of our misery is beggery. Not of the outward estate, but of the soule; but as in other [Page 54] things, the Spirit of God doth bring us to the knowledge of Spirituall things by comparing them with earthly; so here, for all knowing, what outward Beggery is, how reproachfull, how miserable, especially where the estate hath been good, and the change hath been wilfully made through misdemeanour and ryot; as also it is our case.

Simile. So then as they are sayd to be poore, as touching the flesh who are destitute of all necessary succours for Life; as food, ap­parell, house maintenance: so they are called Beggars, as touching the Spirit, who are destitute of all things needfull to Salvation, such as are, the true knowledge of God, Faith, Hope Patience, Love Holinesse, &c. with the meanes thereof. These are the Spirituall riches, which who so wants, he is deprived of the meanes of Salvation and of the sound hope thereof. Now all men that ever have been, are, or shall bee; are such poore men. Adam and Eve were enriched of God with these riches we have spoken of, for in these things consisted the Image of God. Ephes. 4.24. But after Adam and Eve had disobeyed, they lost these riches from themselves and their posterity, they were cast into extreame Poverty, and out of the Berry-steed of Gods great Mannour, and in stead of these holy and rich gra­ces lost, there are come many foule evils, which hath ceazed on all the powers of the soule and parts of the body. This wo­full estate of Man, called here Beggery is set out also, Ezech. 16. Luke 15. In the prodigall Sonne, and is figured by the wounded man, Luke 10. And by the Creeple that lay by the Poole of Bethesda. Yea, all outward defects and diseases, as Blindnesse, deafnesse, lamenesse, leprosie, which were cured by Christ, are but shadowes and figures of this our inward misery, which in it selfe is much worse then the outward, by how much, Heavenly good things exceed Earthly; Spirituall surmount Carnall, and the soule excell the body: The one also being easily apprehended the other hardly.

Object. But it will be said, hath not Christ said, That the poore in Spirit are blessed. Math. 5.

Answ. To which, answer must be made, that there is a two-fold Spirituall poverty.

First sort of poore. One of those who being poore, yet perceive it not, nor ac­knowledge it. But as some in the World being poore, yet do (as Solomon observed) boast of great riches. So here as is seene Revel. 3.17. They of Laodicea. These are not the poore in Spi­rit to whom Christ was sent. Math. 9.13.

Second sort of poore. There is another sort of Spirituall poore men, to wit, such as feele and confesse their poverty that they are beggers in Grace, and great debters besides. These are called Babes. Math. 11.26. And weary and heavy laden. Math. 11.28. Such as was the sinfull woman. Luke 7. And the Publican. Luke 18. And to these was Christ sent. Psal. 25.8. and Psal. 9.

Doct. The Instruction is, That hence the common condition of all men is to be known, that they are bare of those things that tend to Salvation, and so, miserable. No outward worldly condition nor riches can take away this poverty, Though one abound with gold, and precious stones, goodly houses, great Revenues gorgeous Apparell, great attendants: yet hee is poore in soule. Neither is any furnished with such excel­lency of humane knowledge and wisdome, sharpnesse of wit, exactnesse of judgement, but for all these he remaines Poore. For as he that is diseased in body, and all ulcerous, though it be outwardly covered, yet is in it selfe no lesse, (it may bee,) more dangerous by concealment: And as the riches of the mind doth not help the outward meanes of estate; So much lesse doth the outward riches lessen the soules Poverty.

Vse. The use whereof is, to take down the crest of all worldly glory: What dost thou boast of thy glittering garments, sump­tuous buildings, noble parentage, beauty; when as in the meane while they are stain'd with the loathsome Leprosie of sin; and therefore as one would chuse to be borne of poore Parents, so they be cleane and sound, Simile. then of the greatest Nobility diseased and leprous. So much lesse can any truly boast, of any world­ly thing, being borne defiled, and attainted of Treason before God: what will thy dainty meats do thy body good, when thy soule wants bread and water: ☞ What will thy large possessions help thee, if thou canst not have so much as a corner in heaven wherein thy soule may lay her head. O take heed of that say­ing [Page 56] passed on the rich worldling, Luke 12. Thus it is, when one is rich in the world and is not so with God. What will thy great attendants do thee good, as Lord of all, when as yet thou art subject to Man, Divels, and slave to many sins. Let us therefore acknowledge our poverty, not in words only; but in true sense and humility of heart, that we may find true rich­es; let us cease from this our wisdome (indeed folly) of hea­ping up dirt and clay, and in meane while neglect Pearles.

Vse. Hence wee may learne how we are to come to the word of God (to wit) with soules feeling this Beggery and thirsting after the divine helpe. For whereas there is two sorts of Beg­gars, as was shewed; Christ was sent that he might shew the force and [...]fficacy of his Preaching on those that feele and see their sins: and this wee see comes dayly to passe; for how is it, that many are given to Idolatry, Superstition, blasphemies, disobedience, &c. Heare the word of God and profit nothing, is it not from this, that they feele not their misery; and there­fore are not such, as to whom Christ was sent to worke on. Can a vessell full of water receive any other liquor, Simile. must it not first be emptied. So while the mind swels with a vaine con­ceit and proud opinion of it self, it is capable of nothing, nei­ther do we use to give any thing to such beggers as by their in­solency proclaime they want nothing; yea, wee scarce beleeve them lamenting their misery; and do we not by this our dea­ling, quit & cleer the justice of God, & shew that rightly we are so dealt withall, to whom it is Preached, as if it were not Prea­ched, his holy Ordinance becomming unfruitfull unto us; cap­tivate then thy mind and abase thy heart as oft as thou com­mest to heare, and behold thy Nakednesse, poverty, filthinesse; then as truly poore and humbled in thy selfe, thou shalt heare the comfortable voyce of Christ calling thee. Esa. 55.1, 2. John 7.37, For so hee hath promised. Luke 1.53.54. And thus much of the first degree of our Misery.

Bene∣fit of Christ. 1 Now let us see the benefit of Christ answering the same. It takes his beginning from the Propheticall Office of Christ. Now the Propheticall Office of Christ consists in declaring the will of God to the people. Now that part of Gods Will [Page 57] for declaring whereof Christ is sent, and is called The Gospell or glad tydings of Salvation exhibited to every Beleever by Christ: And this remedy is most agreeable to our misery; for that is, Ignorance of God, deprivation of Salvation, Spi­rituall poverty.

Now the Gospell is the treasure of Knowledge and Wisdome, Colos. 2.3. The rich Pearle, Math. 13. Nay, the superex­cellent riches of Gods grace, Ephes. 2.7. and 3.7. This brings us the wedding Garment that covers our Nakednesse, Math. 22.11. Bread, water, wine, and Milke to refresh us, Esa 33.3. Hence did the Father supply to his prodigall Son all things wanting at his returne, Luk. 15. Yea, this is truly called Glad tydings; For it declares how wee are delivered from foure great Evils: As first, the weight of Sin; 2. The in­tollerable burden of Gods anger. 3. The Power of Death. 4. The tyrannie of Satan. And not onely these good Ti­dings, but doth further comfort us with the Tidings of foure singular Good things. First, the Image of God to bee resto­red. 2. Gods favour. 3. Eternall righteousnesse and per­fit Redemption. 4. An inheritance purchased and all free­ly, without any impossible condition.

Object. But how may it be said, That Christ was sent to Preach, when as he never preached, but for a short time, and hath long agone ceased from this.

Answ. To this, answer is made, Christ may be said to Preach two wayes. First Mediately; second Immediately. Outwardly, and inwardly.

Now the immediate and vocall Ministery of Christ is cea­sed, but the mediate, which is internall and effectuall in his Children, that is not ceased. The outward, Christ performed as a minister of Circumcision, and touched the outward care, but was oft ineffectuall, and this after a time, laying aside, he put over this service and Office to men. Ephes. 4.11. 2 Co­rinth. 5.20.

Doct. Now the outward Preaching alone, cannot perswade the Consciences of men. No, Christ himselfe did not, as is evi­dently in many instances of the Gospell. As even in this at [Page 58] Nazareth. And this Christ would have so, because the condi­tion of sense should not be better then the condition of Grace, and that more might not be ascribed to his Carnall presence, then to his Spirituall and holy Ordinance. But Christ did or­daine this Outward, that it might be as a way and gate to that inward Preaching; for Christ will not ordinarily Preach or speake inwardly to an [...], ☞ to whom the Word is not outwardly Preached by some sent from God. Rom. 10.14.

Secondly, The other kind of Preaching is the internall, where­by Christ doth make men beleeve & perswades their Consci­ences; That he is the Son of God and Saviour of the World. And this Preaching is peculiar to Christ, and is perpetuall; neither doth he lay it aside himselfe, or put it off to any Crea­ture. 1 Cor. 3.6. Neither he that plants, nor he that waters. is any thing, to wit, as touching this inward work. So Mat. 3. Iohn Baptizeth with water, but Christ with fire; that is, with the Spirit which purges as fire. This thus opened, there arises In­structions hence both to People and Ministers.

Vse. First, seeing the outward Preaching of the word is the begin­ning of all the benefits of Christ; ☞ for it is the meanes both to de­clare it and to apply it.

In vaine are all other benefits expected, where this is wan­ting can any Building be reared, where no foundation is laid, can a man come to the end of a thing, the beginning and mid­dle and meanes whereof, he hath neglected: Shall wee by the despising the only way into the house, attempt to enter in by another, Christ himselfe neere propounds to us, a Ladder of three distinct steps, by which we should ascend Heaven. Can wee, omitting the lowest step, to wit, of his fitting and Con­secrating, reach the highest and effect of all; this is most cer­tain and worthy to be imprinted in mens minds, That to whom Christ is not a Prophet, Doct. to them he is neither Priest nor King. ☞ He must [...]rst be our wisdome, before he can be our ju­stice or Sanctification. 1 Cor. 1.30. This Ministeriall Func­tion, is the chief of all divine worship, and the soule and life of the rest; it is the road and the high-way whereby wee are brought to Christ, and whereby we are admitted into his trea­sures.

Second the Preaching exercised in Christs own person, is not only the beginning and meanes of the other benefits of Christ; but even that externall Office performed by his Mi­nisters, ☞ so that the Prophecying and Preaching of Christ him­selfe is despised, when the outward Ministery is little regar­ded. Math. 10.14.

This point serves to strengthen us against the Scandall, which our corruptions doth take at the infirmity of the Mini­sters: For the Preaching of the Gospell, by reason of the outward abjectnesse of those to whom it was committed, was alwayes counted of the World folly. What was more divine then Christ, who ever spake more graciously, yet who more contemptible for his outward abject estate; they were astoni­ed at his words, yet they said; Is not this the Carpenter, and are not his brethren with us. Mark. 6. But if we shall consi­der, That Christ is King or Priest to none, to whom he is not a Prophet, and he is not a Prophet, to those that contemn his Ordi­nance of Preaching, then men shall he made to give due respect to the same.

Vse. Third, as touching the Ministers, they ought not to be daun­ted, if they see the proue contemn their Ministery; for let them remember, that they, as Christ were sent to the poore, so that if one or two poore embrace our Doctrine, we have wherein to rejoyce. Ezech. 2.5.

Doct. Out of these words, may be raised another profitable ob­servation, to wit, What was the matter of Christs Doctrine, to wit, the Gospell and not the Law. For this cause came he out of the bosome of his Father. Iohn 1. The Law was given by M [...] ­ses, &c. So that this doth [...]ichly commend the Office and benefit of Christ, for the Gospell farre surmounts the Law.

Object. But it may be said, Did not Christ teach the Law (Math. 5. ) and other places, as to the young-man Luke 29.

Answ. To this answer is made, Hee did it [...]t as his chiefe Office, but as a preparing of men thereby to the Gospell; for as the proper office of a Carpenter is [...]o build, not to pull downe, Simile. and of a Physitian to heale, not to make sicke, yet they are [Page 60] forced oft to doe both; Even so was CHRIST.

Simile. He saw that the Law was so taught, as that men were made to trust in it to looke for Salvation by it, as being possible to bee kept; and so to exclude all helpe and necessity of any o­ther Saviour. So that most needfull it was, that Christ should shew that the Law rightly understood was impossible to bee kept, that so they might seeke Salvation else-where.

This being remembred, to returne to the Point, to wit, The excellency of the Gospell, it will soone appeare by the ri­ches and benefits it brings with it. As first, Pardon of Sins. Secondly, gift of Righteousnesse. Thirdly, adop [...]ion of Sons. Fourthly, acceptance into the favour of God, yea unto life e­verlasting. Fiftly, gift of the Spirit, Faith, Hope, Patience, Love, Holinesse, &c. Sixtly, freedome from the Curse of the Law, Hell, Death, and dominion of Sin. Seventhly, Com­munion with the blessed Trinity, 1 Joh. 1. at the beginning. Eightly, accesse unto the throne of Grace. Ninthly Peace of Conscience, Perseverance: Sanctification of all afflictions, with all other riches of Christ, all which are wrought by the Gospell, which how great they are may be seene by the con­trary or the want of them; as to bee under the gui [...]t of Sin▪ wrath of God, Children of Satan, Curse and Death bondage, sting and wo me of Conscience, debarred Gods presence, and reserved for the fearefull soci [...]ty of Satan: And as the excel­lency of the Gospell doth partly appeare hereby, so will it fur­ther, by considering how it differs from the Law.

For the Law, first is Naturall; second the Gospell is Su­pernaturall, both for matter and the manner of Revealing, (Ioh. 1.18. Colos. 2.16. 1 Cor. 2.7.) Had not he wi [...]dome of God found out this meanes of Salvation, and published the same; all the wits of Men and Angels had not been able to have devised such a way, whereby Gods justice might bee fully satisfied, and yet infinite Mercy extended to misera­ble Man.

Secondly, The Law and Gospell differ in the way that leads to Righteousnesse and Salvation. For the Law sayes by Doing. The Gospell, ☞ by Beleeving. The Law teaches, it must be done [Page 61] by our Selves. The Gospell admits and sets forth Another, Philip. 3. Gal. 3. Rom. 10.5, 6, 7.

Thirdly, they differ in the manner and nature of the Promises annexed to either. For the Legall requires the condi­tion of our Righteousnesse, and that every way perfit. But the Evangelicall requires not our own but accepts anothers nor exacts Perfection in us, but only Syncerity. Rom. 4. By debt, and freely distinguishing the Law and the Gospell.

Fourthly, They differ in their effects, for the Law causes wrath, Increases sin, gives not strength to doe the things Commanded. But the Gospell, brings Peace, Righteousnesse, and [...] the Mini­stery of the Spirit. This is largely and excellently taught. 2 Corinth. 3.

Vse. The knowledge of these things are most necessary. First, they shew the excellency of the Ministery of the new Testa­ment. 2 Cor. 4.1, 2, 3. So that the Ministers thereof need not to be ashamed. Rom. 1.16. It is the power of God to Salvation. Ephes. 3.7.8, 9. And hereby, the meanest Preacher of the Gospell is become greater then Iohn Baptist, namely in regard of his Office; Because they are publishers of these glad-tydings accomplished by Christ.

Vse. Second, this shewes the happy condition of the faithfull now. Math 13. Luke 10. Blessed are the eyes that see those things which you see, &c. Heb. 12.17 18, 19.

Vse. Third, it admonishes all Christians of their duty, and that they take heed they neglect not the same. Heb. 2.1, 2, 3. If they escaped not that transgressed the Law, much lesse shall they that offend against the Gospell. For Christ is the Pro­phet whom who so will not heare, must be destroyed. Acts 3. at the end. God suffered evill entreaty of his Servants, but after he had sent his Son, and they had despised him, presently he tooke away the Vineyard. Woes were denounced against Corazin, Bethsaida and Capernaum, wherein is shewed that their state should be worse at the day of Iudgement, then So­dome and Gomorrha.

Vse. Fourth, this teaches the simple, to distinguish the Law and the Gospell, the knowledge whereof is the key of the whole [Page 62] Scripture, as whereby all the wiles of the Papists may be dis­covered and avoided. They commonly teach, that the Gos­pell is the new Law, and a more perfit Law, whence they in­ferred their Doctrines of Counsell and works of Supereroga­tions. But alas, if the Gospell were a more perfit Law, it were wofull tydings to all mankind: Hereby also may appeare that the Law and Gospell cannot be joyned in the point of Iustifi­cation; for as these two are quite contrary. To to do a thing by our selves and to do it by another; to have a thing by de­sert, and to have it of free gift, and such are the Law and Gos­pell in the justification of a sinner.

To Preach deliverance to the Captives.] That which before was set down in generall only, both in regard of the Benefit, as also of the Misery of man; this same, after the usuall man­ner of Scripture, is described more particularly and as opposites set together, doe make each other more conspicuous; so is it here, a Misery and a mercy, a defect and a supply. And as the disease is before the remedy, so it must first be handled: and it is expressed in the word Captives, wherein as before, the out­ward and bodily Captivity is used to expresse and declare our inward miserable Captivity and bondage.

Captives.] As God sold his people into their Enemies hands, suffered their houses to be pulled down, the fields and Vine­yards to be spoyled, and in wrath to commit them to their fu­ry; even so, through sin we fall into a most cruell bondage, far passing that of Aegypt or Babylon, both for the misery it selfe, as also for want of meanes of deliverance. Now this Captivi­ty is foure-fold. The first Captivity is under Originall corrup­tion, whereby the Mind is captived in the chaines of ignorance, errour and vanity: The Will is manacied with perversenesse, the Affections with contrariety, violence, insolency and impor­tunity; and by the daily fruit of this, by actuall transgressions, we bring our selves into a great bondage, as the Israelites were by the Philistines, who had not so much as a weapon among them.

The second Captivity is under Satan. 2 Tim. 1. at the end Luke 11.21. Ephes. 2.2, 3. Wherein he deales no lesse cruelly [Page 63] with those whom Spiritually he possesses, then he did with those whom he bodily possessed. ☞ Depriving them of the use of their mem­b [...]rs, Tongues, Eares Eyes; making them to offer violence to them­selves, and to cast themselves into fire and water. And this cru­ell bondage under these two might be shewed by many parti­culars, as that they command most base and ignominious ser­vices, they give no rest to their vassails, day nor night.

The third, is the dominion of actuall transgression and sin­full corruption and affections under which the wicked serve a most sore bondage. One being a slave to Lust, another to Pride, another to his Belly, a fourth to Honours; ☞ another to Passion and Pride: and thus have the greatest Monarches been slaves. As Alexander and Heliogabulus.

The fourth bondage, is of Mortality and the Grave called by St. Paul the bondage of Corruption. Rom. 8. With all the attendants, Sicknesse, paines, diseases, death it selfe; and to these might be added the bondage of the Law.

Object. But it may be asked, Whither, since all are under this bon­dage, shall they be delivered from the same.

Answ. To which is answered. That this Captivity is either felt and lamented Or it is not to the first only the benefit belongs, not to the second.

Vse. This serves to abate. First all carnall Prerogatives, for it doth levell the Scepter with the Matrock, for all entring into the World by the same passage, and springing out of the same root, are alike; and being borne of a Bond-man and bond-wo­man, must needs be bound. O that Princes! Nobles, Wise, Rich, and Beautifull would consider this. Ier. 9.24. For what would it availe to be all these, and yet to be in vassalage to some conquering Power.

The knowledge of this, Note. made Theodosius rejoyce and praise God more for making him a Christian, then an Emperour, know­ing that Religion brought that to him, and took that from him, which all the Scepters in the World could not. To what purpose is it for men to talke of their Nobility, when lost by attainter; and for a Prince taken Captive to brag what he was, is but va­nity and vexation, and this is right our condition.

Vse. Second, let us labour all to apprehend this misery by a serious meditation of it, that wee may know our Naturall misery, that we are not free-men, but bond slaves. This is most necessary to prepare in us a desire to be freed, and to be stirred up to seek and use the meanes of it. And till this be wrought in some measure, wee neither shall seeke remedy, nor have any right to any thing Christ hath done. But how great is the blind­nesse of men, any outward misery affects us, but no inward or Spirituall.

Simile. If thou sawest one enjoyned a taske to digge in the hardest Mine, fed with water and bread, and after many miserable dayes and veeres so spent, should for his hire be thrown from some steepe Rocke. Wouldst thou not judge his care most mi­serable, yet there is none of us, but by nature our estate is more wretched, while after many weary yeeres spent in the slavery of sin and Satan, we should receive for our pay, death and damnation, yet who considereth this.

Labour then for pardon of sin and release of bondage, for till such time, thou canst live no more in Peace, then a condemned man in Prison, dayly expecting his Execution. If such a one should build, purchase, and keepe a stirre in the World, all would pitty his folly and madnesse, and yet wee deale more madly for our Soules and Saluation.

Vse. Third, this serves for comfort to all that feele their bondage and sigh under it, thou canst no sooner be weary of thy condi­tion, but thou shalt find a Ransommer. Math. 11.28. Rom. 7. Wretched man who shall deliver thee; Thanks be to God for these sakes Christ came, Esa. 61.3.4, 5.

And thus much of the misery described by the first parti­cular, the remedy followes.

Deliverance, sutable to the Misery.

Here is two points. First of the kind or manner of our Delive­rance. Second, of the Measure of it. For the first, we must know that there are foure kinds of wayes for delivering Cap­tives. First, by Exchange. Second, by free Manumission. Third, by force and violence Fourth, by price and Ransome. The first of these hath no place in our Deliverance; for whom or for [Page 65] what should the exchange bee. But for the other three means, though they are differing, yet do all sweetly agree and con­curre in our deliverance: For if we look into the Originall and fountain of our deliverance. It streames from the most free and everlasting love of God, yea from the bowels of compas­sion in our God, pittying us in our misery. Luke 2.75, 76, 77, 78.

Againe, if we consider Satan, who did cruelly detain us in bondage, we are delivered by force. Colos. 1.16, 17. And Luke 11.27. Christ buckled with Satan and spoyled his holds and triumphed over him. Colos. 2.14, 15, 16. and 30. If we respect the justice of God, which was offended, and so had justly given us over to thraldome. We are delivered by the all-sufficient ransome and satisfaction which Christ made and paid, whereby Gods wrath is appeased, the Law fulfilled, and through the efficacy of the said death and resurrection in the hearts of Gods children by the Spirit of God, the power and dominion of sin is abolished, his strength abated, and man en­dewed with the strength of God to encounter against sin. And thus much of the kind and manner of Deliverances.

Now followes the Measure, which is not fully as yea, in regard of actuall enjoying the same. Not that there is any defect in our Deliverer, nor that any dammage shall ensue to us thereby; but this is so disposed of, as may turne to Gods greater glory and our further good.

When Davids Embassadours were disfigured with their shorne beards, and curtayled cloathes, they were not meet pre­sently to come into his Presence, but were enjoyned to stay for a time.

Even so, being deformed and mangled with Sin, Simile. and ugly Lazars, we are unfit to come into that glorious presence, till we be wholly stripped of the Old man, and clad with the New, which will not be, but by death. So that Gods wrath is alrea­dy removed, the guilt and condemnation of sin is taken away with the dominion. Only the reliques remaines and bodily death, but so as they shall no whit hinder our full deliverance.

So that, true it is; we must Dye, Simile. that the truth of Gods [Page 66] threats may take place, which once denounced, could not bee revoked; but as Assuerosh, though hee could not revoke the sentence of Death, sent against the Iewes: yet hee sent forth another Edict, whereby he armed the Iewes against their Enemies. Simile. Even so, God at the suit of Christ made another decree, whereby wee might be armed against our enemy Death; so that though we dye, yet hee prevailes not against us, by reason of the great change that is made in Death. For, whereas his Power was extended to whole-man, Soule and Body, hee is altogether restrained of the one; and whereas his Power was perpetuall, it is now limitted to a very short time: Yea, whereas Death and Sin were the greatest friends, they are set at greatest oddes: For as Death came in by Sin, so Death is made the destroyer of Sin, Simile. like as the Worme that breeds in the Tree, kills the tree. Before, Death was the Di­vels Serjeant to arrest us and to carry as without bayle to per­petuall Prison; but now it is made the Lords gentleman U­sher to conduct us to Heaven: Before it was said, Thou shalt Dye and not Live, now it is sayd, Dye that thou maist no more dye, but Live eternally.

Vse. Let us apply this for our Instruction. First, wee are taught hereby to walke worthy this Deliverance, Luke 1.74. Upon this ground are made all Exhortations in the Scripture, Rom. 12.1, 2. 1 Pet. 1.17, 18. It had been better otherwise never to have beene delivered, 2 Pet. 2. at the end. Math. 12. When the Divell is cast out of a man, hee seekes rest, &c. And if a Bond-man be escaped, and catcht againe, more bonds are laid on him the eye of his Keeper more observes. Hee that once escapes Fire and Water and will cast himselfe into them, is well worthy to perish. Simile. Hee that is once set at liberty out of Prison and will run into ryot againe, till hee be cast in the second time, hee may lye till he rot. Shall Christ breake our bonds, and wee make new ones: Shall hee kill Sin and take away the sting of it, and shall we put life and sting againe in­to it: When the Israelites were delivered from Babell, how did they Watch, build with one hand and prepare to fight with the other, to defend their Liberty; and as Ez [...] reaso­ned, [Page 67] Chap. 9.9. That when as wee were bond-men, thou O God, forsooke us not in our bondage; and seeing thou hast stayed us from being beneath for our Iniquities and hast given us such a Deliverance, shall wee returne to breake thy Commande­ments, wouldst not thou be angry, till thou hadst consumed us, so that there should bee no more escaping: Even thus ought we and must we reason with our selves; Nay, what can we say, if wee resist not Sin. Have we not a Promise wee shall vanquish. When we were weake, unskilfull in battell; nay, wilfull not listing to fight, and our Enemies were strong, resolute and well appointed, no marvell if wee turned our backe. But now that the advantage is to us, and disadvan­tage to our Adversaries, what can wee say, if we faint? who will pitty that man that suffers himselfe easily to be spoy­led of his goods by Robbers, having on himselfe good armour and well weaponed, and being stronger then the Thiefe. Let us then stand fast and not betray our Liberty, but oft medi­tate of the bitternesse of our former bondage: one that being long in Prison, and there fed of scraps; if being delivered, he passe by and sees other at his old dyet, hee partly trembles, partly his stomack rises at it, and so should it be with us.

Secondly, This doth admonish us of Thankefulnesse: No benefit to this, Exod. 12. The night of their Deliverance out of Egypt was solemnly to be kept. Yet this was nothing, and therefore to be forgotten in comparison of the Deliverance from Babell, Ierem. 16.14. Now this of ours farre exceeds both the other, as being but temporary and bodily Deliveran­ces, from Miseries ceazing on the body, which Death would have ended. And yet for this, how doth the Psalmist stirre up the people, Psal. 107. To thankefulnesse, verses 1, 2, 8, 13, 16, 21, 31. Nay, it is to bee observed, that the Scripture spea­king of Deliverance from the bondage and guilt of Sin, calls all Creatures to rejoyce with Man, for this his happinesse, and the fruit of it, Esa. 44.22.24. Rejoyce yee heavens for the Lord hath done it, &c. Esa. 49.13. And sure great cause have wee, Psal. 116.8. Therefore he inferres in the first and 2^d. verses, That he will love the Lord dearely, and that he will walke before [Page 68] God in the Land of the living. And in other places, meditating of it. He breaks forth. Lord what is man that thou art mindful of him. What was the Lord God more tyed to us then to the Angels falling, yet passing by them in wofull misery, hath vouchsafed us mercy. Simile. As if a Noble man and a Peasant being both Traytors, the King should cause judgement to be execu­ted on the Noble man and yet pardon the mean man; yet thus hath God dealt with us.

Vse. Let us then labour earnestly with our own hearts to frame them to true thankfulnesse. Let us consider, who was the Lord that he should look on such dead Dogs as we are. And if Eliza­beth could cry out in admiration! whence is it That the Mo­ther of my Lord should visit me; what ravishment of affection should possesse us?

Let us acknowledge this unfainedly, and give him the glory of his Power, Wisdome, Goodnesse, Justice, Truth, Holinesse; for all these appeare in our Deliverance. Let us study to ex­presse thankfulnesse by avoiding what is displeasing to God, and by doing that may please him: Otherwise if forsake good and cleave to evill wee shall bee cast off from God and all goodnesse, and shall be tyed by an inseparable bond to all per­fection of evill, as a just and befitting recompence of our own choyce.

Vse. Third, the meditation of this Deliverance offered in the word Preached, shou d cause that the messengers thereof should be entertained with all willingnesse and thankfulnesse. Esa. 52.7, 8. And because this is not thought of it is that men are so dull and heavy in entertaining the word and the Mini­sters thereof. And thus much of the first particular.

Now followes the second.

Verse 18 To Heale the broken hearted.] Herein by a second compa­rison the misery of man is set forth with the remedy by the be­nefit of Christ. Where first, of the Misery.

This broken heartednesse is a fruit of sin and Corruption, whereby the heart as with a mighty burden is bruised (yea so heavy it is, that God affirmes of himselfe, that he is pressed with sins, as a Can is pressed that is filled with sheaves, A­mos. [Page 69] 2.13.) And the whole man is made to goe drooping and languishing. Now this being the generall estate of all by na­ture, as the former was in regard of the effect of sin. Yet be­cause in Scripture they onely are properly called broken hear­ted, who feele the burden of their sin; therefore by this, is un­derstood all those who are smitten in heart and wounded in Conscience for their sin, being called also in Scripture, the sick, the humble the poore and contrite, the weary and laden, the soft and melting heart. Whereas the other, not truly pressed with the burden of sin, but dead in it and sencelesse of it, they are termed the whole, (to wit, in their own fancies) the Proud, the lofty, the righteous, the fat heart, the hard and sto­ny hearted.

Doct. The Instruction hence is, That the promises of the Gospell and the benefits of Christ belong only to the contrite in heart. The Scripture is a plentifull witnesse in this case, Esa. 57.15.116. Esa. 65.4. [...]sa. 61.4. Math. 9.12.13. Math. 11.28. Examples of this truth, Luke 7.37. and 47 verses. Luke 15. The prodigall Son. Luke 28. The Publican. Acts 2.37.38. Acts 16. The Iaylor: And the truth of this is most apparent. For Christ was sent to no other but such, Vse. and no other will seeke unto him: For none will rest on Christ for their Salvati­on, till they [...]ee no other mean [...]s to escape Condemnation, none will ever s [...]ek to Christ to be their Redeemer, till they perceive they are the bondslaves of Satan, Rom. 7.10. they will never look for the riches of his righteousness [...] till they feele their own poverty. Never desire Chr [...]sts garment, till they see their own nakednesse till any feele themselves Sicke they will never seeke to the Phisitian, he that is full despises an hony-combe, and what cares he for a pardon that thinkes he hath not offended. And so of necessity, there must be a knowledge of sin, that there may be asking, seeking, knocking; without which, there is no obtaining againe: who can imagine, that Christ who is infinite in wisdome will unadvisedly bestow his benefits on such as finding no want of them, desire them not ab­sent, nor esteeme them present; and so can never, nor will be thankfull for them. Who can in reason conceive that he will offer himselfe a Saviour to such as acknowledge themselves not con­demned, [Page 70] that he will redeeme those that confesse not themselves Captives, or heale those that thinke themselves sound, or that he will vainly spend his precious Bloud in clensing them who take themselves holy. So then it is apparent that none are or shall be partakers of Christ but the broken hearted.

Vse. This serves. First to discover the small number of those, who can justly lay any claime to Christ, for who almost sees his sin and groanes under the burden of it. Nay, is not sin become a delight no burden, a sport and pastime, do they not hide it under their tongue as a most sweet thing, as Iob speakes. So that they are loath to part with it. Yea the Spirituall Physitian that shall offer to purge this Corrupt humor, he must looke to suffer the same things, that the bodily Physitian doth at the hands of the Frantick.

Vse. Second, It serves to admonish and exhort all to labour for this Grace of being broken hearted. It is the first degree to health, to feele the disease. And till this be in the soule, there is and will be a scoffing at all the riches of Christ, as is to bee seene in the Iewes. Acts 2.13. Till they were pricked, and then they sang another song. The like John 4.11.12. A lewd Strumpet could frump Christ till her sins were laid open. Yea this doth most plainly appeare in the Example of Paul. Rom. 7.9.10. Who while he truly knew not sin, nor the burden of it. Was alive in his own conceit, and thought himselfe a jol­ly man, and so proudly scorned, yea persecuted the Doctrine of Christ. Now to the procuring of this sight and sense, there is required a lively sight of Sin, as it is set forth in the glasse of the Law, with the hainousnesse and filthinesse thereof, as being against an infinite Majesty, against a holy Law, and so most vile, against a good Law and so most evill, against a just Law, ☞ and so most un­righteous, and without all just excuse. The Punishment also of sin is seriously to be considered of, as it is to be seene in many heavy spectacles, as Adam and Eve, Sodome and Gomorrha, the Old World, the Angels fallen, and infinite persons with Dives in Hell torments. And lastly, in the glasse of Christs most bitter Agony.

If we did daily look the face of sin in the glasse of all these, it would awake us, and make us to fly from the vengeance to come. To this end it was, that Iohn Baptist so thundred before [Page 71] Christ; hence it was, that Christ so opened the Law, and shew­ed the Spirituall sense and deepe search of the Law. Hence it was, that Christ at first dealt so rigorously with the debtor. Math. 18.23, 24, 25. And with the young man bidding him sell all. Luke 19. So t [...]at wee must hee content that the Law workes on our Conscience and first slay us as is did Paul, before we shall be truly alive.

Third, this serves for the comfort of the afflicted. Vse. Art thou humbled at the sight of thy sins, happy art thou. To thee be­longs all the promises of God and Christ with all his riches. Thy case is blessed. As darkenesse is not descryed by darkenesse, Simile. ☞ Note. so neither is Sin but by Grace. No Element is weighty in his pro­per place. No more is sin in a naturall man. He that is dead, feeles nothing. So that in that thou feeles, thou art alive; and if hereby thou art made to hunger and thirst after Christs righteousnesse, thou shalt be satisfied. And thus much of this misery. The reme­dy followes. To Heale. Christ is oft compared to a Physitian, so are his Ministers and his word. Ier. 8. at the end. Is there no Balme at Gilead, Christ healed the bodily diseases, but it was but to make the people understand, that he came to cure the Soule, and herein Christ applyes himselfe to our misery. Are we hungry, he is Bread; are we Thirsty, Naked, Poore, Weary, Sicke; then he is Water, Garments, Riches, Ease, and Physicke. But as the sicknesse is Spirituall so is the remedy. And as the sores and dis­eases are many, so many are the Salves and Plaisters of Christ. They are foure principally1 Gods promises. ☞the first soveraigne Balme or Nectar, is the suppling Oyle of his gracious Promises, which are most true and most free; and therefore may not be counted as Physick of no value, and these leaves and fruit of the tree of life. Revel. 22.2. Are every where dispersed over the whole booke of God, able to revive the fainting Spirit. Some whereof, are, Esay 40.1, 2, 3. Esay 42.2, 3. Esay 51.5, 6. Esay 54.9, 10. If the World shall not be drowned againe, because God hath said it; no more shall an afflicted Soule be cast away. Yea Ier. 31. at the end. Ier. 33. If Gods Covenant with Day and Night, and with Sunne, Moone and Starres can be broken, then may the truth of Gods promises faile. Nay they shall not, though Heaven and Earth passe.

2 Salve is Christ Ie­sus bloud. The second Soveraigne Salve that Christ cures withall, is the plaister of his own heart bloud. He doth not only help by promi­sing, but he performes it it-selfe. He doth not only give the Re­ceits, but he makes it and affords the Ingredients, which grow a­lone in his garden. Hereby Christ takes away the guiltinesse of sin, and eases the Conscience and heart of that burden that did crush it. Esa. 53.3, 4, 5. 1 Pet. 2. at the end. Iohn 1. The Lamb of God. Heb. 9. How much more shall the bloud of Christ, &c. Yea whereas there are three great wounds and run­ning sores in Man: First guiltinesse of Adams sin. Second, Cor­ruption of Nature. Third, actuall disobedience. Christ the hea­venly Physitian doth cure all those. ☞ The first by his Death. The second, by the holinesse of his Nature imputed. The third, by his obedience to the Law.

3 Is the working of the spirit. The third Plaister Christ afford and provides; is the effectu­all worke of his Spirit, which is as a defensive and disperser, and consumer of all the Corrupt humours, that they grow not to a head. These takes away the dominion of Sin, and eats out the Core of Corruption, drying up the filthy streames of sin, and open­ing a new spring for Holinesse and Sanctification. This Plaister is taught, Rom. 6.2, 3, 4. Phil. 3.10. Heb. 9.14.

4 The In­tercession of Christ. The fourth and last effectuall Remedy; is the Intercession of Christ for whereas there are two things, which are ready to cause the sore to breake out againe, being healed. To wit, our daily sins, and our failings and coldnesse in our best actions. The Intercessi­on of Christ doth help both these. For he doth thereby daily re­member his death to God his Father, that it may be effectuall for [...] our si [...]s, past and to come, and he doth forthwith as the great high Priest, take his Censer and step into the gap, when at any time we have made a breach. And for our Prayers, he doth per­fume them with his sweet Incense. Revel. 8.4, 5.

Vse. To reach us whither to run in all our miseries, not to the de­ceitfull confections of the Romish Church, which are like the Plaister and Salves of many dishonest Surgeons. They do but venome and cause the sore to rankle, But let [...] to Christ, who is able and willing, h [...] [...]ever excluded any comming to him for bo­dily [...] in the [...]guish of s [...], he [Page 73] hath said, He would not breake the broken Reed, nor quench the smoaking Flax. O then, let us beseech him with David to heale us and he will restore us. Psal. 38. How ready is he to imbrace & heale the widest gaping wounds; as of Manasseh, the sinfull Woman, the prodigall Child, yea many of the murtherers of himselfe, whereby they murthered themselves in Soule, hee healed.

Secondly, Let it teach us thankefulnesse. How is the bodily Physitian honoured and rewarded; Much more the healer of thy Soule. Psal. 103. Luke 17. Remember the Leaper that was clensed, he requires no other gift. He shewed great love to thee and all Man-kind, that he stayed not for sending, but he came to visit us. Which is strange in the World, to see the Physitian seek to the Patient, and not the Patient rather to the Physitian. O then! should we not love our Physitian, should wee not follow his direction, which is, being healed, Goe thy way, and Sin no more. And seeing Christ hath made his Minister the Apothecary to temper and administer these Hea­venly Physicks, how should wee seeke to their Shops, the places of Gods worship; how should all that are diseased, come and lye down at this Poole of Bethesda, wayting till the Lord effect our cure: there God opens his Schoole of Physicke and Surgery. Examine what comes from thee, what thy Pulse is. Observe thy heart, if any Lust of uncleannesse, Ambition, or Covetousnesse like a Pluri­sie vex thee; here mayst thou have a veyne opened: If any Fe­ver of malice vex thee, it may be abated. If any swelling of Pride and Vain-glory, it may be taken away. Doth any Vitall part wast in thee, or any Spirituall Consumption ceaze on thee; as if any defect in thy Liver, that the Word turne not to good nourish­ment, or if thy Lungs be naught, that thou growest cold and feeble in Prayer, here mayst thou have remedy. Doth the Palsie, Lethar­gie, Apoplexie or such stupifying diseases creepe on thee, heere mayst thou have those grosse and tough humors expelled. Doth loathsome Leprosie begin to rise up in botches, here it may be cu­red. O then! seeing there is such Soveraigne confections, why is not the sore of my daughter healed. Let it not be said of Israel as it was of Babell, We would have cured her and she would not [Page 74] be cured. Least the Physick of the Word not prevailing, God send his scaring Iron, and make Incisions. Yea excisions, which God for bid.

Vse. Lastly, Ministers and Spirituall Physitians are admonished how and whom they heale, to wit, the Broken and not the whole. Ezec. 34.16. Wee must take heed how we draw a dead skin over the wound, before it be thoroughly searched: For, as we may not wound and gall the wounded with sharpe wine of threats and re­bukes, so neither may we power in Oyle into festered sores, and da [...]be with untempered Morter: ☞ wee must take heed we sley not the Soules which we should revive, and quicken those we should kill, Ezech. 13.18.19, 20, 21, 22. For so to doe brings death, and was a cause of destruction to the old people of God. Lament. 2.13, 14. O the misery of a Land through foolish and flattering Physi­tians. And thus much of the second Metaphor, declaring our misery, with the remedy correspondent.

Vers. 28. Recovering of sight to the Blind.] This is the third compa­rison or Metaphor expressing our misery, by a word fetched from the defect of bodily sight, and applyed to the Mind. This shall not need much to be insisted in, because partly it hath been handled before as a branch of our Spirituall Captivity. Yet because the Scripture is most frequent in the use of this, as much delighting in it it shall be profitable a little to view the Spirituall blindnesse by that of the body, the understanding is the eye of the Soule, and the informer and director to the Will, affections, and so to all our actions; now therefore for it to be b [...]ind, who sees not the great inconveniences thereof. For if the eye be darknesse, how great is that darknesse: and if the blind lead the blind both shall fall into the ditch; now the Scrip­ture doth exceedingly beat of the minds blindnesse; true it is, that in things pertaining to this life, there is some conceits; as also in Morall and Civill actions and Vertues. But in the chief, to wit, in things Spirituall; i [...] is starke blind. 1 Cor. 2.11, 12. Where the reason is given, because the things of God cannot be discerned, but by the Spirit of God; as none can know what is in man, but the Spirit of man; and in the 14 verse of the same chapter, he shewes that the naturall man discernes [Page 75] not the things of the Spirit of God; yea they are folly to him. So that, as a Beast is starke blind in things to be apprehended by reason, neither can they be made so plaine, that he can con­ceive them; because he wants reason. Even so, things Hea­venly and Spirituall cannot be comprehended by the depth of reason. The truth of this doth further appeare by the estate of men, both within and without the Church at such time as Christ came into the flesh, and the Gospell began to flourish. In the Church was many learned Scribes and Pharises, and yet they could not see Christ that was the Sunne of righteous­nesse, and how ignorant did Nicodemus shew himselfe, yea in­doc [...]ble in the point of Regeneration. Ioh 3.

For others, out of the Church, the University of Athens then flourished, but how did they entertaine the Truth delive­red by Paul. Acts 17. Eloquent Tully, alive a little before. But learned and Divine Seneca, and learned and modest Plinie lived in the times of the Gospell, but favoured it not. ☞ And the whole state of the World, that it was almost three hundred yeeres, before Religion was countenanced in the World, is a Testimony sufficient of the World blindnesse. So then, for the true man­ner of Gods Worship, and the right way to Salvation, with all things subordinate to these. Man in his best wisdome cannot conceive. Now to say no more hereby may appeare. That this is a great misery. These bodily defects may be supplyed by others, if thou beest blind, thou mayst be guided. But here every man must have an eye for himselfe, anothers knowledge will doe thee no good if thou remaine blind thy selfe. Now as bodily blind­nesse to any whatsoever is very uncomfortable and disadvan­tageous. For the blind eat many a Fly, and can hardly discerne Poyson f [...]om wholsome meats, yet for some men of some spe­ciall condition to be blind is very prejudicious. As first, For a Travailer who can take never a step forward but is either rea­dy to stumble, or to fall into some ditch, or to go out of his way. So that if some be not adjoyned that guide him, (which is here denyed) he must needs perish, by one misfortune or o­ther, running into the mouths of wild devouring beasts while he straggles the Forrest of this World. Secondly, For a watch­man [Page 76] to be blind is most heavie and miserable, for he can fore­see nothing, nor discover evils approaching. Thirdly, for a a Souldier, because he must needs be wounded, not knowing which way to decline the battery against him. Fourthly, for an overseer and keeper of precious Jewels and such like. Now all these are our conditions, we are Travailers in the unbeaten and strait way to Heaven. We are all and ought to be Watch-men to foresee the Iudgements of God; we are all Souldiers in the Lords Battle; we are all keepers of our own Soules and what other precious Jewels we have from God, Which the Divell lyes in wayt for. How miserable then needs must the condition of Man be, by reason of this blindnesse.

Vse. This serves to teach us to take notice of the Worlds misery, and to bewayle it both in our selves and others: We can take it for a great Iudgement for any to be borne blind in body. Yet we never bewayle our selves, being such in Soule.

Second, Hence may we learne a reason of the Worlds bold­nesse in going on in Sin, as that of the Proverb, Who so bold as blind Bayard. The blind man because he sees no danger, he fears none. That which the eye sees not, the heart rues not. One plod­ding through a desart of wild beasts in the night though con­tinually there is but a step twixt him and death, he feares no­thing; but if the Light arise, and he see in what danger he is, he is at his wits end for feare. So is it with blind ignorant men. Now whither this Ignorance be simple or affected, whither in the mind or in the restraining of the knowledge, through per­verse violentnesse of affections, or selfe-conceit, the danger is alike; yea greater to these latter, as is seene in the Church of Laodicea.

Vse. Lastly, hence may wee learne the reason, why after so long teaching and diligence, there is great Ignorance. It comes from the blindnesse of mans mind and heart, which is so habu­ated, and hath so hardned mans heart, that the Seed fals as on the high-way, and the fowles, that is, Satan devoures it, and thus much of the misery. Now followes the supply.

Vers. 18. Recovery of sight.] We read of Christ giving sight to ma­ny blind in body, all which were shadowes of this great work [Page 77] of Spirituall Illumination, this benefit is in generall, the grace of Sanctification or more especially of Illumination and Christi­an wisdome and prudence whereby wee may be made to dis­cerne twixt things that differ. How great and necessary this benefit is, may appeare both by Pauls earnest Prayer unto God in the behalfe of the Ephesians. Ephes. 1.18, 19, 20. and Ephes. 3. and 18, 19, 20. And his putting them in mind of it, having received it. Yee were darknesse, but now yee are Light, and so also his earnest Thanksgiving for it in all his Epistles. as Ephes. 1.8. Colos. 1.3, 4, 5, and 12. verses. Phil. 1.3, 4. And so in both his Epistles to the Thessalonians. Wee may see it also by the earnest Prayers of David. Psal. 119. And by that serious counsell that Christ gives to the Church of La­odicea. Now for the manner how Christ doth performe this, we must know, that there are three things required to good Sight. First, a cleere Object. Second, a right Organ or Instru­ment the eyes. Third, the Medium or meanes of transporting the Object to the eye.

Now in all these regards, Christ doth help the sight. For first, for the Eye it selfe, the Mind; he doth cause the thicke scales to fall off, and doth take away all inward disturbances and annoyances, and fits it for the right performing of his acti­on, he settles the eye, that it be not distorted.

Secondly Christ helpes the sight by cleering the Object, and making it neerer to our view. For if the thing to be seene with the bodily eye, be either darke or too remote, it is not discern­able. Such were heavenly things, they were too darke and hard for us, they were too farre off, too small: God hath gi­ven us Spectacles, to make them seeme bigger; the Word is made more easie and cleere, in the face of Christ. 2 Cor. 3. The vaile is taken away, and we all behold with open face the glo­ry of God, verse 17, 18. And so for the Medium or meanes, that is should not be too much disturbed; the Lord hath given gifts to men, for the further opening of the Word, and for the expelling or removing those outward hinderances, which might darken the same.

Vse. This serves to shew unto us the great benefit of the Word, [Page 78] which is oft compared to Light, especially the Gospell. Luke 1.78, 79. This Christ himselfe taught. Math. 4.16.

Shall we esteeme it a great benefit to have a Torch or Lan­therne held out in a darke night and shall we not esteeme this. Doth not this make us escape the Woe of those who through ignorance call Light darkenesse, good evill, and sower sweet: How joyfull is the light and comfortable, who would desire to live in the World, if Egyptian darknesse possessed it. How is the true state of every thing hid in the darknesse; bad Wares are not known from good. Counterfeit God from current. Croo­ked things from streight, false wayes from right, cleane things from unclean; deformed from beautifull. So that while wee were in Ignorance, we lay secure in our sin, and had perished in our security, never misdeeming our estate; but as Agar and her Son did scoffe at Isaac, so should we have done at the pro­mise of Heaven. And as Agar cast forth, & in perplexity was vexed, till God further opened her eyes to see the Well. So when by the Law wee had beene awaked to see our ugly face and fearfull estate, wee should utterly have dispaired, if God had not shewed us a second vision of the Gospell. Oh then, with what thankfulnesse and reverence should we embrace this Light and sight thereby, as the blind man in the Gospell, fol­lowed Christ.

Second, let us walke in the Light; the night is past and the day is come, let us walke honestly as in the day time. Let us walke in the light while we have it; and now having sight, let us not wallow in filthinesse as before, let us direct our paths aright, and order our steps by counsell, carefully avoiding whatsoever might draw us out of the right way to Salvation. And having our eyes restored, let us learne oft to look up to our Maker. And thus much of the third manner of expressing our Misery.

Vers. 18. To set at liberty the bruised.] This is in effect the same with the second, and is againe inculcated by Christ both as well to make a deeper impression of us in our Misery, that cannot suf­ficiently be expressed in many words; as also more fully and effectually to commend unto us the benefit of Christ: Both [Page 79] which doth argue our dulnesse and backwardnesse either to apprehend our own Misery, or Gods great mercy. The mat­ter then being the same, I will not be too trouble some to de­taine thee longer in the same.

Let us come to the fift and last manner of expressing the great glad-tydings of the Gospell, wherein also secretly is in­cluded our Misery.

The acceptable yeere of the Lord. Vers. 19.] These words will admit a double interpretation. As first, by allusion to the yeere of Ju­bilee, which among the Jewes was a most acceptable time, and that for five causes. First, Bondmen were set at liberty. Second, ☞ debts were released or at least not exacted. Third, Inheritances sold or morgaged, then returned to their ancient houses and lines. Fourth a [...] servile workes ceased. And fift, there was great joy and feasting. Levit. 25.8. It was a yeere of Reconciliation. Now Christ compared his comming in the flesh, Simile. fitly to this yeere. All those former being figures of that which indeed was perfor­med by Christ; for by him, we that w [...]re Spirituall bondmen, are set at liberty. Our debts of Sin are released. Our inheritance of Heaven that was forfeited, is returned to us again [...]; the servile workes of the Law and our own strength do cease; and the Trum­pet of Reconciliation is sounded through the World.

Away then with Popes Iubilees, what need wee shadowes, where the Truth is come.

Vse. Secondly, the time of the Preaching of the Gospell is this ac­cepted time, as Paul expounds it. 2 Cor. 6.2. For this is the time of Reconciliation. While this sounds, there is time, and Heaven gates are open. But when this Trump [...]t shall cease blow­ing, then shall Heaven gates be shut. Let us then imbrace this time, let us hearken to the exhortation of the Apostle. Heb. 3. While it is called to day, harden not your hearts. Ier. 13.16. Give glory to God before ever your feet stumble in the darke Mountaines. Let us take heed, the speech of Solomon. be not ve [...]ifyed on us. Prov. 1.22, 23, 24, 25, 26. O yee foolish, how long will yee love foolishnesse, because I have called and yee wou d not heare; I, you shall call and I will not heare, And so too late we lament with the Iewes, Lament. 1.1, 2, 8, [Page 80] 17, 18, verses. O let us heare that patheticall voyce to Ierusa­lem. Math. 23. O Ierusalem Ierusalem! How oft would I, &c. And Luke 19. O that thou hadst known in this thy day, &c. Let not the folly of the Pharisies fall on us, that wee should be skil­full to know the Skies and seasons, but to know the times of Salvation we have no knowledge.

Let not the silly birds rise up to witnesse against us. Jer. 8.5, 6, 7. The Storke, the Swallow, and the Crane know their ap­pointed times, but my people have not, least this day being expi­red, we here that there be no remedy. And then there followes that which the Prophet Esay addes to these words, The Day of vengeance of our God. The time of the Gospell is a most happy time to the receivers, but a heavy time to the rebellious aund unbelee­vers. Luke 19. Those mine Enemies that would not have me reigne over them, &c.

Hence David so earnestly exhorts Kings themselves to bee wise, and to kisse the Son, yeelding subjection betimes. Hee hath an Iron Scepter, and a more fearefull judgement will fall on the contemners of the Gospell then of the Law; as is nota­bly taught, Heb. 2.1, 2, 3, 4, 5.

Hence Christ denounces such heavy woes against the Cities where hee had Preached and it is worth observing, To whom and for what he denounces those Woes. He denounces them not to Nazareth, nor so [...] to Ierusalem, as to Bethsaida, Corazin, and Capernaum, where hee h [...] Preached most, and done most miracles.

Now Nazareth and Ierusalem all knew and thought worthy of destruction, because they expelled Christ and thought to kill him. But the other places harboured Christ, he had open liber­ty to teach, the R [...]ler of the Synagogue, the Courtier, (Iohn 4.46.) and the Centurian, were all for Christ. The people followed and reverenced him, so that they were highly conceited of themselves, that they should have no meane place in Heaven; but Christ denounces Woe against them; because they had not unfeinedly Repented and wholly turned unto God, and broug [...]t forth fruits worthy the same.

Deliverance to the Captives.] This is in order the third [Page 81] degree of mans Misery, and doth adde weight to the former. For to be poore and destitute of necessaries, is heavy; but if that any disease or torment be added, the burden is heavier. But if to these two, there come a third affliction, that the same should be taken Captive, carryed into a strange Countrey, bee evill entreated, farre from all friends and acquaintance, with­out any hope of returne. Where this is, what is wanting to the perfection of misery; yet so it is with man. And all this is caused by one and the same thing; namely Sin, for as in regard of Spirituall riches, it being poverty; and as it lookes unto the Law, it wounds the Consciences and breakes the heart, as is after shewed. So as it respects Satan, it is the ve­ry spheare under which we are sold, the chaines wherewith we are bound, and by which we are carryed farre from God. Esa. 59.2. It is that by which we cease fighting against Satan, and throwing away our weapons of defence and offence, we even fly into his Campe. So that Sin in divers respects doth worke the divers degrees of our Misery. And this the Scripture teaches plentifully. Iohn 8.44. Rom. 6.16. And that by na­ture we can do nothing but Sinne. Ier. 13.23. 1 Kings 8.46. Prov. 20.9. Eccles. 7.21.

So that, by Sin men are made the Divels Captives, and we must know, that men are not judged what they are, by their stock, whence they are borne, nor by the place, wherein they live; nor by the like circumstances, but by their studies and actions, as if one an English man by Nation, No­ble by birth, a Courtier; yet in mind and heart be wholly a Spaniard, bewraying our Counsels to them, and helping theirs; whose Servant would such a one be counted, sure not of our Prince; but even a secret and close factor and Servant of Spayne.

So it is with us, it little availes to be borne in the Church, or of Christian Parents, to professe Religion, to be present at the Word and Sacraments, if our wils doe serve the Divell.

Vse. Is That wee learne to abhorre Sin, even for this cause, that it doth bring us into bondage. Who loves not, and from his heart desires liberty? Wherefore are Lawes, but that we may [Page 82] live freely; whence are warres, but to recover lost liberty; for which, many have jeoparded lives and livings. And shall we so much esteeme the liberty of the Body, and neglect it for the Soule, which is so much the more excellent, by how much the Soule excels the body. What do we then by Sinning? Surely this, we cast away our Liberty.

Aegypt was a figure of Hell, Pharoah of the Divell. The yron Furnace of death, the Clay, workes of Sin; whereby Satan holds us bound. Now how were they delivered? Sure by Christ alone, and that by his Bloud, and that war figured two wayes. First, the Paschall Lamb was to be slain, with the bloud whereof, the doore-posts were to be sprinkled and so free from the destroying Angell. This was a Figure of Christ, who by his Bloud shed, destroyed the first borne of death, even by his power and strength; and this was the first de­gree of our Redemption. The second degree and absolute, was the Drowning of them all in the Red Sea.

Now that was a figure of Christ, which did open the way of safety to the Jsraelites, and brought utter destruction to the enemies. So that we see a double Deliverance in this shadow; first a Killing of the chief strength and darlings of the enemies, but yet not a freedome from the pursuing of the enemies. The second was, wherein all Perished, not one escaped. So it is with us, The sprinkling of the bloud of Christ hath cut the nerves of Satan and Hell. But when by Death wee shall bee drenched into the Sea of his bloud, we shall be free from all as­saults of enemies.

A second Type was in Ioshua, whose Victories were lively shadowes of Christ. For as by the blowing of Rammes hornes, the Wals of Jericho fell; so by the Preaching of the death of Christ, the horne of Christ, the Ramme Sacrificed, being blown, it caused the pillars of Satans Kingdome to shake, and the doores to open.

Vse. To strengthen our Faith against that horrour wherewith Satan seekes to shake our Consciences. He devises what hee can to afflict us, sets the griesly face of Death before our eyes, cals to mind the filthinesse of our Sins, hee opens even Hell it [Page 83] self, & makes us to behold it, he proclaimes the severity of Gods justice. Now true it is, we are not able in our own strength to stand against the least of these, but in the power of Christ we shall be more then Conquerers, and dare boldly behold the same.

Vse. Second, know that true Liberty consists in being freed out of the bondage of these cruell Enemies; and therefore not so to live, as that we suffer our selves to be entangled againe.

By the Broken heart, is not meant a heart lightly bruised, or somewhat broken; but a heart broken into the smallest pie­ces, as Corne is broken twixt the Milstones, or as any thing is beaten to powder in a Morter. Now the heavy Milstones and the strong Pestle or Hammer that doth this, is the Law of God with the Attendants, The sight of Sin, the apprehension of the Curse, the wrath of God, the feare of Hell, Death, Dam­nation and the Divell.

Seeing Christ cures such onely, it much concernes us to stirre up this sense of Sin in us, and to avoid all such things, whereby it may be deaded and wee lulled asleep; and to this end Christ diligently warnes us of two things. Luke 21.34. The first, is Surfetting and all wanton and riotous Pleasures and de­lights, For this takes out of the heart all sense and feare of Sin, Curse, Death, Hell. Esa. 22.115. Amos 6.3. For how can any Godly sorrow take place amidst all voluptuous delights; the like is shewed, Esa. 57.4, 5, 6, 7, 11 verses. For when day and night is spent in devising and musing of outward and Carnall pleasures, what roome is left for holy Meditations, ex­aminations and considerations, which was the meanes that made David turne to Gods testimonies.

So that if we regard our Soules health, wee must avoid the excesse of Carnall delights, and thinke it much better to sorrow heere a while, and to be comforted hereafter; then for transitory delight to incurre Eternall torment. So for the second, the cares of this World is a manifest hinderer, for they choke the Word, it cannot have it perfit worke; this is seen in Dives; this is seene Luke 14.18. In the refusall of the In­vited guests. This also is observed, Amos 8.4, 5. They thought [Page 84] the Saboth long, because their minds were after their Co­vetousnesse.

Vse. Second, Let all those receive Comfort that groanes under their Sinnes; for Christ is ready to heale such of all Afflicti­ons; there is none to that of the wounded Conscience, for such may and doe complaine as the people of God, Lament. 1.12, 13, 14. But be thou of good comfort, for now is Salvation and Health neerer to thee then before. For sence and feeling is of the Living not of the Dead; whip a dead man and hee re­gards it not: the force of a drawing Corasive and searching, is not felt in the dead and proud flesh: the sence of the Iudge­ments of God doe argue, that the Mind is quickned by the Power of the Spirit and is not quite dead in Sin, and Satan being now to bee cast out makes a tumult, being quiet before while no force was offered him, Math. 12.29. The Israelites when ready to come out of Egypt, were pressed with sore bon­dage. Even so it befalls all the Broken hearted.

Object. But they will say. I feele my selfe forsaken of God?

Answ. So said David, Ezechias, and other holy men in the anguish of their Spirit and apprehension of the Flesh; but yee are not to judge of the grace of God by your owne sence and feeling, but by Faith; which against feeling perswades the heart, that God is gracious, Psal. 22.2.

Vse. Third, That by all meanes, wee take heed of Sin; for doe we not see, what companions it hath, the wrath of God, curse, death, &c. Which though now they be held from thy eyes through the pleasure thou takest in Sin; yet when that short vanity shall vanish they will seaze on thee with such horrour, as thou would wish thou hadst never been borne. Let us then bethinke how foolish a thing it is, for so small a pleasure, to plunge our selves into such Miseries. Is it not a lamentable thing, that men endued with reason, should suffer themselves to be taken as Fishes, which have no understanding, or con­ceit of danger and evill; and yet it is so, the Hooke is b [...]ted, the baite swallowed and the fish is taken.

Pleasure is the bait of Sin, which while men greedily swal­low, they are taken of Satan by the jawes, and wee suffer our [Page 85] selves to bee as easily deceived as is the silly Bird by the cun­ning Fowler.

Were it not a part of great madnesse for any willingly to stab himself or cut his owne throat with a Dagger, because it was curiously gi [...]ded; or to drinke Poyson sweetned a little with Sugar: When Cyrus warred against the Amazonits and saw himself the weaker, hee used this policy; He counterfei­ted flight, and left their Tents wherein were great store of Wine. The Amazonits finding it fell on the prey and dranke securely, then Cyrus suddenly returning, slew them all: Even after this manner, the Divell deales and how many are slaine by him, swallowing the full cups of Pleasures. Take we heed then, &c. Thus much of this Misery.

The Remedy followes.

To Heale.] Great is our Misery by the curse of God han­ging over our heads; but, most heavie had it been, if there had not a Remedy been found by Christ: The brazen Ser­pent, for as hee of all Creatures is the most abject; so was Christ in his Humiliation, a Worme and u [...] Man, &c.

Sight to the Blind.] This addes yet to out former Misery, for when to Poverty, inward Affliction, outward bondage and Captivity, shall be added the taking away the comfortable use of the Eye, and on a contrary, uncomfortable Blindnesse falls on us, it is a great increase of Misery: and more heavie is the blindnesse of the Soule, then of the Body. This Blindnesse consists chiefly in three things: First, in a want and inability of saving Knowledge in things Spirituall; Secondly, in the not knowing our Misery the filthinesse of Sin, the horrour of Eternall death and wrath of God; Thirdly, the ignorance of the Remedy of all these.

But it may be sayd, that these (happily) may bee true, of Pagans and such as are out of the Church; but all that are in the Church, taught by the word of God, they know and can spe [...]e distinctly of these things.

To this, it may be answered, That the knowledge of all men sticking in the dregs and myre of Nature, is meere Blind­nesse, and farre differing from that, the Regenerate have, as [Page 86] shall be shewed by Examples. One borne blind, by the relati­on of others, and some helpe of the other senses, comes to some knowledge of Colours of the brightnesse of the Sun, Moon, and Starres, and of other things done in the World. But if on the suddaine, his eyes should be opened; such an inexpected shape and shew of things wou [...]d offer themselves to his eyes, that he would thinke, hee knew nothing before; And as it comes to passe with us: For as our minds may have some conceit of Townes and Countries farre of, by the relation of others, and inspections of Mapps, yet our knowledge is farre otherwise then theirs, who have seene exactly these severall Countries distinctly. Euen the like difference is 'twixt the knowledge of a Naturall man and one renewed, for the one sees Sin naked in his lively colours, and abhorres from his heart the filthinesse of it: But the other sees it a farre off, and through a false and de­ceitfull glasse of pleasure or profit, whence followes a desire of committing sin. And as a Drunken man is not altogether blind, but sees those things before his feet, and yet, one while knock his face against this Wall, another while, stumbles a­gainst a stone and yet feeles no paine of this hurt, till he hath slept out his Surfets.

So the Naturall man being drunk with Pleasures, dashes his face against this Sin, his foot against another, continually ree­ling and falling into some ditch, and never grieves for all these, but even as the Drunkard is still a thirst, hee desires more; so these, run most greedily after Sin. But after he is once through­ly awaked, he wonders how he hath escaped alive and perish­ed not in one danger or other. Even such, is the knowledge of the Naturall man.

Vse. To teach all Naturall men not to trust themselves and their own senses, concerning sin and other things belonging to Sal­vation, but they must know they are Blind and Drunken, and so not fit to judge of these things, and so they must suffer them­selves to be guided by others, till the Spirit of God vouc [...]afe to open their eyes. Thus much of the Misery, the Remedy fol­lowes.

Recovery.] Which is a wonderfull enlightning of the mind, [Page 87] whereby it is able to judge twixt good and evill, true and false, and I say it is wonderfu [...]l; for when this is once come into the mind, Sin, the wrath of God, Christ and his benefits, doe seeme such strange things from that they did before, as that we shall wonder both at our own Blindnesse and Ignorance, as al­so stand amazed at the Excellency of the thing we see; as the Queene of Saba did at the sight of Solomons glory. For this Recovery is nothing but a raising from the sleepe and drun­kennesse of Sin, whence it is said of them, They come to them­selves, and 2 Tim. 2.26. To come to sobriety of mind: and this is seene in the example of Paul, and manner of his conversion as himselfe reports it. Acts 26.13. Then we feele our wounds, Acts 2.37. This Light is wrought by the Spirit. 2 Cor. 3. By the Preaching of the Word. Acts 26.18. A representation of this, Christ gave in the Blind man, Iohn 9. For what was that Clay tempered with spittle, which annoynted his eyes, but the Ministers, men made of Clay; the word of God is like the spittle came out of Christs mouth: An unlikely matter to open Eyes. So is the Preaching of the word by silly men.

Vse. To learne with what diligence we should tend the Ministe­ry of the word, it should be so much esteemed of us, as Christ himselfe; to whom we have no other accesse to Christ, then in and by this. Sure great is the blockishnesse of the World. If a man have any disease in the bodily eye, what running and seeking is there and a diligent and willing applying of things prescribed; but to Cure the minds blindnesse, no regard is had to that.

Second, content not our selves with any Knowledge, but such as is effectuall and hath such fruits as the opening of the bodily Eye hath. If one long shut up in Prison, afflicted with bonds and chaines, should suddainly understand, his bonds were loosed, the doore opened; so that he might fly, and yet did not move himselfe to get out. All would judge such a one blind both in body and mind, even so is it here; we boast of our chaines, and as if not being sure enough bound to Satan, we cast more bands on our hands, and feet, and put our necks into his Iron yokes.

Let us then thinke, to whom wee make our selves servants by sinning, to whom we give our hands, when they are used to fighting or filching, to whom we lend our Eyes, when u­sed to wantonnesse; our Eares, when used to idle and filthy talke; our Tongues, when used to slandering and lying; our Members, when abused to uncleannesse. In all these and the like we give our selves vassails unto Satan.

And that we may grow into a more earnest hatred of Sin, let us a little consider the Misery of this Captivity: there are some kind of servitudes, that have some refreshing and ease, as such as are borne Servants or bought do find either through a meekenesse of their Masters nature, or through their dili­gence to please, receives some kind usage, and recompence, or protection; as we have examples in Scripture. But there is another sort of servitude, as when one serves an Enemy, as be­ing taken in warre, even for his Country, or kindred and pro­fession, is used with all discourtesy. Now this is our estate, we are taken by Satan, our arch Enemy, whose hatred is unspeak­able; because we were made in the Image of God: his envy unresistable, because the Lord meant good unto Mankind, and neglected the Angels fallen. Now then, what an Enemy pro­voked by ancient hatred, incensed with daily envy at our good, what (I say, such a one can and will doe all these indignities) must they look for, that are taken Captives of them. Ioseph endured a hard bondage, but yet at length found favour and advancement. But we while we are Captives to Satan, are with­out hope of comming thence, and of ever satisfying our cruell Tyrant, or of being benefited by him. Ioseph was not urged to forsake his Religion, but this is all the intent of Satan, thereby to make us as odious to God as himself, and to make us stinke in Gods nostrils: The Israelites were in sore bondage in broyling in the fiery furnace, in being tyed to a taske impos­sible, in being beaten, in having their first borne murthered. Yet all these were but outward miseries and bodily, and some comfort was in it, that these things were exacted of them, not to much to reproach or disgrace them, as to satisfie the cove­tousnesse of the Prince. But our Captivity is both of body [Page 89] and Soule; and is meerely to the reproach of our Persons and to the dishonour of God our Lord, and not any way to be­nefit Satan: So that our Captivity is with no lesse cruelty, then wee read executed, 2 Sam. 12.31. Yea, herein is the greatest cruelty exercised, where wee are made to bring most wofull Destruction on our owne heads. As if some cruell Ty­rant should compell one adjudged to Death, to gather Wood, to build the fire, to cast in great store of Pitch and Brimstone, and then to cast himself into the Fire with a payre of Bel­lowes in his hands to kindle the flame most fiercely. Even so deales Satan, while hee carries us from one Sin to ano­ther, and heape them together, there is nothing but fewell of Gods wrath: the adding of new Sin is as Brimstone to kin­dle it. Loe thus in some part may wee conceive the wofull Captivity and the cruelty therein exercised by Satan on all his Vassails; let us then tremble at the same, let not his alluring baites of Pleasure deceive us, which ends in much wofull Mi­sery, let us not wilfully heape coales of Fire on our owne heads.

Vse. O what Thankes are due for so great Deliverance. O how should wee breath after the same, Rom. 7.24. Thus much of this part of mans Misery.

Now followes the Remedy.

To Preach Deliverance.] As Sin in divers regards did per­fit the divers degrees of our Miserie; so in like manner doth the benefit of Christ: and as our Poverty was and is healed by the Propheticall Office of [...]hrist. Our wounds and Bro­ken-heartednesse by his Priestly office; so this by his King­ly the effect of his Priestly: And this Point is plainly taught, Colos. 2.15. Where hee is set forth after the manner of Em­perours who led in Pompe their conquered Nation; for as their great Pompe was shewed more in the Riches of the van­quished then in the Prowesse and Nobility of them, which followed the Emperour sitting in his tryumphing Chariot a­dorned with Garlands, his Souldiers attending making Ver­ses and insult us over the Conquered.

Even so CHRIST our Generall tryumphed in the Chariot [Page 90] of the Crosse, spoyling Principalities and Powers; that is, all the strength and troupes of Divels. Then did hee cancell the Law which was as a Bill obligatory, and hath so every way subdued them, that the faithfull of Christ have great cause of joy, and dare with confidence insult over their enemies, and tread on the necke of them, as Ioshua made the Israelites on the Cananites, 1 Cor. 15.26. The truth as also the manner of this will appeare by comparing it with the Type.

The acceptable Yeare.] Alluding to the yeare of Iubilee set downe, Levit. 26. Touching which three things are to bee considered. First, the Number; second, the Name; third, the Priviledges. Touching the Number, it was the Fifty yeares, which consists of Seaven seaven weekes. It may seeme that God of purpose did not appoint any short time for this Festi­vity, but to have extended the space of it, as farre almost as the bounds of Mans life. To this end (as may probably bee conjectured) that wee might understand, that this happie e­state cannot be attained, but wee must passe through many troubles before; and God would not put a further distance of space, least men should dispaire the living so long as to bee partaker of the Ioy thereof. Thus in wisdome, with respect to us, the Lord doth vouchsafe to dispose of things.

For the second thing. The Name, it was so called of the Rams-hornes, whereof the Trumpets were made, wherewith that Feast was proclaimed and published, the Tenth day of the seaven Moneth, which was called the Feast of Expiation. Now this was a lively Figure of Christs death; for those Trumpets were of Rams-hornes, and there the Feast had the name: Which argues, it was for some speciall reason, and it is this, That the Death of Christ, was figured thereby; for Trumpets were made of the Ramme sacrificed. So by the Power and joyfull voyce of Christs death, Reconciliation was brought to the people. 3. For the Priviledges. They are men­tioned in the Bookes, by all which it is manifest, That this Yeare was a lively representation of the Life to come; for all these things are there fully accomplished: And the Gospell was also figured, as that whereby all these were begun in the [Page 91] Faithfull, and by what degrees we come to it; is, by the former benefits of Christ and the gracious effects of Gods Spirit, by being poore in Spirit, and contrite in Heart.

Sight to the Blind.] Use to see our Naturall estates that we are so miserable, and our Misery is the greater in that it is not acknowledged, but it is easie to demonstrate it; for first, if one walke by the way and there be before his feet a most deepe Gulfe, beside him a rich Treasure, and he see neither of these, but neglect the Treasure and fall into the ditch, who will not say, such a one is Blind; and yet doe not wee so naturally.

Secondly, who will say that hee sees, who discernes not 'twixt Light and Darknesse, who takes Coales for Gold, and yet doe not all men so by Nature, 1 Corinth. 2.14.

Thirdly, the Blind know not whither to goe, or which way to turne them. So wee in the undertaking any thing out of the Word of God, wee know not what to doe aright, thence especially in Religion; we are apt to wander and to turne into one by-path eyther of false Doctrine, Superstitions, Traditi­ons, or bad manners: Besides our stumbling and faltring in our pace, and our oft falling, doth argue our great Blindnesse, so that wee need not deny it; it being as palpable in us as in the men of Sodome, who were smit with Blindnesse, they could not find the Doore; so neither we the doore of Heaven.

For Conclusion.

Of all Sins, take heed of the Contempt of the Gospell; for as a company of his Majesties subjects rising up in Rebellion, the King should graciously offer them Pardon, if they will truely submit themselves: If they should proudly disdaine this Pardon, were it not a greater Sin then the former, and would more provoke the King to a severe and [...]y Execu­tion against them; even such is the Condition of us all. Wee have risen up against God, hee hath graciously Pardoned us, shall wee refuse it: Oh farre bee it from us; Though we have been once miserable by natures Corruption and diseases, yet let us not make our selves twice more wretched and wi [...]h­out all excuse, in rejecting Grace, and the meanes of Curing and Salvation: Which the Lord for his mercies sake grant unto us, Amen.

THE SAINTS SECURITIE. Sermon, IIII. Which was Preached in St. MARIES in Cam­bridge, A [...]no Dom. 1590. Decemb. 4. Written for his owne use in Latine and now Translated: The words are out of the Epistle of

MAny wicked men had scattered many capitall Errours through the Churches, while the A­postles themselves were alive; teaching (as Aecum [...]n, writes) That Sin was indifferent, denying the Lord. Jude the Apostle, to whom with the other Eleven belonged the joynt eare of the Church determined to oppose against these men, and to guard the Faith [...] with some ayd, least una­wares [Page 93] they should fall into the Divels Snares, being circum­vented by him. The Apostle therefore makes this the drift of his Epistle, to incourage and instruct the faithfull how to fight for the maintenance of the Truth of the Gospell the Doctrine of Faith, least by hearing wretched men, they be cast from their station; and that this exhortation might have more force with them, he uses a most forceable reason after this manner. From what thing there is great danger least we should swerve, and from which to swerve is a most grievous Sin; for that thing, every one must earnestly contend. But there is great danger of falling from the Faith, and a grievous Sin it is, procuring fearfull Punishments; and therefore it is most necessary to see to this. The first part of the reason being plain, and such as will be confessed, he confirmes the second part; first of all, shewing the danger in the fourth verse. That the Enemies of the Truth are su [...]h as will not openly and directly oppose against the same but will slyly seeke to undermine it, as subtile and close Pyoneers.

Second, hee shewes in 5, 6 and 7 verses, How hainously God took at any time the defection from the Truth and turn­ing to Sin by wofull and evident examples; as of the Israelites in the Wildernesse, of the Angels that kept not their first E­state, and of Sodome and Gomorrha, in that they regarded not the admonition of Lot. Now because men are more sensible of the grievous punishments of Defection, then they are of the danger of Falling, Fearing more the punishment, then Sinne the cause. Therefore, the Apostle puls back his foot againe, and betakes himselfe to a more lively and large demonstration of the danger. And therefore from the 8 verse to the 20. Doth set downe, a most full description of the wicked, the shew whereof and kinds are painted forth so terribly, that worthily it may awake any to circumspection, what these men speakes, what they meditate, and what mischief they nourish in their secret hearts, he brings forth to light; and all these things are done so plainly and particularly, that none can but marvaile at, as well the diligence of the Holy Spirit, as his care of us, in that he hath so marked and branded these wicked men in the [Page 94] fore-heads, that every one might know them and avoid them. And that none might wonder that such swarmes of wicked men should arise at the light of the Gospell, he shewes that this was no other thing then such as was long since fore-told by Enoch of these last Times, and lately also by some of his fel­low Apostles, St. Paul, and St. Peter. So then the great­nesse both of the danger from these evill men, as also of the Sin of defection being opened sufficiently in this 20 verse and following, he concludes his Exhortation: but the very con­clusion is not expressed in so many words, to wit, That they must fight, but in the roome thereof, it is declared, by what meanes and after what manner the faithfull must contend. For in vaine might one discover a danger, unlesse some meanes be prescribed for the avoiding of it. He therefore shewes that the faithfull must contend both for themselves and for others. For themselves in the 20, and 21, verses; and for others their bre­thren, verses 22, 23. Whereas they are not in a like danger or fault; therefore to some, one kind of meanes must be used, for they that are fallen by Infirmity, must be restored by the Spirit of Lenity. Gal. 6. at the beginning. But they that have be­trayed themselves into their Enemies hands, and drawn o­thers, they must be brought home againe with Terrour and se­verity, by shewing them their dangerous estate wherein they stand.

For themselves. The way of safegarding themselves, is by the diligent practice of one chiefe thing, they must keep them­selves in the Love of God. And fence themselves with it as with a Trench, but to the making of this fence, they need three things, as three ditches or bankes (to wit,) Faith, Prayer, & Hope. Briefly. There are foure things commended to every Christian, whereby he may defend himselfe against the force of the wicked. (to wit.) Faith, Prayer, Love of God, & Hope. Now let us speake of each particular in a word first admonish­ing this, that this care ought not lesse to touch us, then those ancient Christians to whom Iude wrote, Yea, it much more concernes us, diligently to provide for our selves, least our Faith being vanquished, wee be brought into bondage, yea e­verlasting [Page 95] destruction, wee being in as great danger as ever were any. For we see (Reverend Fathers,) into what times and manners we are fallen; for although at the mention of so great Impiety as the Apostle here speakes of, There is none but doth feare and tremble, yet these are the times wherein Christ fore­told, That Iniquity should abound, the Charity of many wax cold, and in which the Son of man, when he came to judgement, should scarce find Faith in the Eath. The Apostles time was the best, and as the Spring time, fit to grow and increase the Church; but these our times, are Autumnall, fit for gathering fruits, which if they be not reaped in their due time, do grow flush and wither through too much ripenesse, and go backward, while at last, the graine or Seed being shaken and fallen to the earth, there remaines nothing but empty blades.

I confesse, that the horrible Impietie of Popery, is by the pow­er of God (blessed be his Name) long since banished, our Church with the neighbour Countries are illustrated with the beames of the truth. Yet there doth slyly creepe some secret and lurking evill, in the wrapping it self in the cloke of Reli­gion, which doth weaken all the strength of Religion: Wee will all be called Christians, and all professe we know the true God. But who almost denies him not with his deeds. Wee all make a shew of Piety; What? Did I say All. I would it could truly be so said. For many do so hate the semblance of Piety, that they abhorre from all shew of honesty.

But be it, that all professe Piety, but how few make Consci­ence of any Sin; Yea, who is it not almost, that under this name of Religion, thinkes not that all liberty is granted to fil­thy lusts. So that although these times have whereof they may boast, (if they knew to use the good given them) yet it is come to that dissolute negligence in all Piety, that there is none but can witnesse that to be true, which Christ and his Apostles once foretold of the miseries of the Times. Wherefore, seeing Iniquity, the floud gates being set open, doth poure forth it self into our Age; let us thinke that this exhortation of the Apostle doth meerely concerne us. And let us be armed and prepare our selves to the battle, and let us diligently attend The Precept [Page 96] of the Spirit, that we may be found worthy to escape these hea­vy times. And now let us come to the first particular propoun­ded before.

The first succour of preserving the love of God in us, is Faith it self. For this only certainly knowes, that we are re­ceived into favour, Through the al [...]ne mercy of God for Christs sake. It feeles all our sins b [...]otted out, it knowes that nothing can befall us, which is not a furtherance to good. Wherefore it must needs be, that while this shall remaine in our hearts, it will m [...]ke the greatnesse of Gods love to us, most cleere and sure. And not this only but it doth also so vehemently enflame us to a mutuall love, that we shall desire to shew our selves thankfull by all meanes; The Woman that had many Sinnes forgiven Loved much; and the debter, Loves much, whose debt forgiven was the greatest. 1 Iohn 4.19. We Love him, because he loved us first.

But let us see the Precept it self. This Faith is declared in this place by a two-fold argument. First from the adjoynt of Holinesse called a Holy Faith; because this alone doth teach us to thinke holily of God and to conceive honourably of him. It doth purge the heart and endue and season it with true ho­linesse. Acts. 15.9. 1 Pet. 1.19, 20. The second thing by which Faith is here described, is the subject Our, the com­mon Faith of all the faithfull; for the Apostle doth not exhort Christians to build themselves of another Faith, whereof themselves have either none or a very slender notion; but by this speech, he doth warne that no man privately coyne to him­self a new Faith, devised from that, the holy Scriptures would have one and common to all. Hence Paul cals the same Faith a common Faith, as Iude did a common Salvation. Tit. 1.4. 2 Pet. 1. chap. 1, verse. The thing exhorted to be pe [...]formed touching this Faith, is noted in this word Build up; which is a figur [...]tive speech taken from Architectors or Masons; for as that they build not on one side or other besides the Founda­tion layd; but doth reare their building, just and straight on the ground-worke, and after the worke once begun, they ne­ver intermit their labour, till they have finished the just buil­ding. [Page 97] So if we desire to beare the force and assaults of the wic­ked, it behoves us that our selves, and all our actions, thoughts, and words, be laid on no other, then the sole foundation of Faith, and that wee never give over so doing till wee have brought our worke to some perfection. So that two things are heere commanded. First, that whatsoever wee doe, we referre it to Faith as to the square thereof. Second, that we labour daily to increase in Faith.

As touching the first.

What Faith is. That Faith, whereby all our actions and counsels must bee ordered, (as farre as I can judge) is not only a certaine and stedfast manner and knowledge of things to be done, and not to be done, (for why should this be called most Holy) neither is this certain perswasion, common to all Christians. But ra­ther hereby is meant that justifying Faith, whereby we are per­swaded and assured, that our selves with all ours, are acceptable to God through Christ, with the object and ground of this Faith, to wit, the Gospell and Promises of God. For though wee were most certaine, that that we doe is lawfull and expedient, yet unlesse it come from this Faith, it is sin and cannot please God. For, such workes as cannot expect God a rewarder of them by his Promise, such as are all those, that are done without this Faith, though they be most glorious outwardly, yet they cannot stand before God.

Object. It may be asked, how then must this be done, that all our actions may be grounded on Faith.

Answ. To this answer is made, that Paul teaches this plain­ly. Colos. 1.10, 11, 12, and Colos. 3.16, 17. What ever you doe, do all to the glory of God.

Object. If it be demanded, how all things may be done af­ter this manner.

Answ. The next words do teach, giving Thankes, or rather, being Acceptable: verse 15.

So that the meaning of Paul in this place is, Doe all things in the name of Iesus, and daily thinke of that infinite mercy of God, which you have obtayned by Iesus Christ; and therefore, what ever you doe in word or worke, study to shew your selves [Page 98] thankefull to GOD through CHRIST.

The like direction St. Paul gives. Colos. 2.6, 7. So walke in Christ, rooted, and built and stablished in the Faith. Sure a most godly and wholsome Precept; For if the sense of Gods mer­cy did alwayes dwell in our hearts, and that we would examine all our thoughts, sayings, and deeds thereby, as by a Gold­smiths Scales, what dishonest things would at any time bee undertaken of us; or if it were begun, would not soone be re­jected with many Teares. Esra. 9.13, 14. Who would not accuse himselfe sinning, and secretly reprove himself after this manner. Is this my wicked thought, saying, or deed, worthy and beseeming him, all whose sins God hath pardoned in Christ, whom he hath drawn out of the jawes of Death, whom he hath adopted for his Son and heire of everlasting life? Shall I shew my selfe thus thankfull for all his benefits. Deut. 32.6. Yea rather O God! Seeing my goodnesse extends not to thee. Psa. 16. I will take the cup of Salvation and give thankes, I will ad­mire thy goodnesse, saying. Lord what is man. Psal. 144.2, 3. Thus if we would square all our projects according to the Gos­pell apprehended by Faith, we should not build Hey, & Stubble, but Silver and Gold: And thus much of the first Point, of ap­plying all our actions to the rule of Faith. Now it followes, how we may apply it to increase our Faith.

There are divers degrees of Faith. There is a little Faith. Math. 8.26. There is a great Faith. Math. 15.28. There is a fulnesse of Faith (Rom. 4.21.) of Abraham who was fully perswaded and assured; and then the mind and heart of a Christi­an is like to a Ship carryed with a full sayle. Heb. 10.22. Yet this is not meant, that the Faith of the best is perfit in it selfe, but respectively in comparison of those that are weaker. Hence (1 Iohn 2.14, 15.) divers names of ages are given to Faith. For it hath its Maturity. I write to you Fathers, that is, to you which have long beleeved and increased in Faith. Faith hath its youth, I write to you young men, It hath its Infancy. I write to you Children and Babes. For these ages St. Iohn doth Spi­ritually understand for the measure of the knowledge of Christ, and for the time which they had for the getting thereof. Mark. [Page 99] 4.28. Our hearts when they have received the seed of the Word, are compared to the Earth, which first brings forth the Grasse, then the stalke, then the fruit in the stalke, noting the increase of Faith and Grace. Which also is done in the Parable of the Mustard-seed and of the Leaven. Math. 13, And the Gospel doth acknowledge no other righteousnesse for Salvation, then that which is of Faith to Faith, that is, from a lesser degree to a greater.

So that, let this be the Point.

Doct. That Faith as soone as it is cast into the heart, is not sodain­ly perfit; but as seed hath its daily increasing, Hence (2 Thes. 1. chap. 3.) Paul praises God and commends the Thessalonians for increasing in Faith. And yet further exhorts them to it. 1 Thes. 3.1, 2. And Paul though he commend and that just­ly, the Faith of the Romaines. Rom. 1.4. Yet he desires to see them to strengthen them, and exhorts them to go on. Rom. 15.14.

So then hence it followes, that every one must carefully en­deavour that his weake Faith may be increased, and that he grow on forward to Grace. Phil. 3.12, 13, 14. St. Paul sets himselfe for a president. Solomon avouches, that the Righte­ous man mounts in increase of Righteousnesse, as the Sun doth till it come to his full height. Prov. 4.18. Ephes. 4.11, 12, 13. There is shewed that it was a chief end of Christs Ascen­tion to Heaven, to furnish his Church with such gifts, as that every member might attaine his due proportion, and St. Peter shewes, that all the Faitfull are as living Stones, which daily doe increase. 1 Pet. 2.7. Whosoever therfore he be whither No­ble or Ignoble learned or unlearned, unlesse he be a living stone, he is not a Stone of this building For as S. Pet. teaches. 2 Ep. 1.6, 7 v. Vnlesse there be a joyning of one Grace to another, Christians will be idle and unprofitable in the knowledge of Christ; hence on the one side are those serious exhortations. 2 Cor. 7. at the begin­ning. To grow up to perfit Sanctification. And on the other side, sharpe reproofe of those, who decay in Grace. Revel. 2.4, 5. How great force then should these things have, to stirre [Page 100] up our dead minds, and to give our utmost endeavour to this end. What? Shall we play the men in our youth and first times, and become children and weaklings when we have been long fed.

Every thing moves swifter neerer the Center. Doe we not see, how in all things which are not perfited in their birth, what care and diligence both in Art and Nature are used, to finish the same. What paines do the beasts take to perfit and nourish their young, the Husband-man diligently covers the Graine in the Earth, breaks Clods, drawes Furrowes, Weed and drive away all destroying Beasts. And no lesse care is in any other Trade, whither Marchandize or Mechanicall.

When as therefore, there is the same nature and condition of our Faith, shall not we apply all our care hereunto, especial­ly, the Lord so encouraging us, To him that hath shall be given, and to him that hath not shall be taken away. Luke 8.18. Mark. 4.24. With what measure you meet, &c. That is, according to our diligence and sincerity in the use of the meanes, such will bee the measure of the Lords blessing for increase. If wee Heare, Reade, Pray, seldome and coldly, our increase will be slender as he that sowes sparingly shall so reap.

But alas, in what things do men Macerate themselves with cares, paines, watchings, but in such things as are fraile, short and unprofitable, from which Christ earnestly diswades. Iohn 6.27, 28. But Faith is not deare to the World, though it a­lone free us from the slavery of Satan, and makes us the Sons of God, sets us at liberty, this opens heaven to us, that was shut. Yea it represents it to us in this life, and gives us both a pledge and tast of it.

Vse Let us not content our selves with a bare name of Faith, nei­ther let us thinke it sufficient, to have our minds brightned with any manner of knowledge as with Lightning, but if at a­ny time, we have felt the lively heate thereof in our hearts, let us cherish, and adde new matter to it, that it may flame forth.

What is the reason, why, when we professe the true God, [Page 101] true Christ, and sincere Religion; Yet all this our knowledge and profession is idle and unfruitfull. Many regard not Faith at all, others content themselves with a name or Vizard there­of.

Hence it is, that true Religion doth abound with no lesse swarmes of wicked men, then once the horrible Popish Super­stition.

For as a Picture, being the worke of Art; Simile. doth not so much resemble the shape of a Man, as the Carkasse it selfe, which is the frame of Nature; and yet this availes no more then the Picture, to execute the functions belonging to Men.

So the Popish Superstition was only a Picture and counter­feit of Religion, the worke of mens hands, Simile. and therefore farre inferiour to our solid and substantiall Portraiture which God himselfe hath fashioned with his own hands, and doth exceed the other in Beauty and Truth of all the Members: But when as by our carelesnesse, wee doe deprive Religion given us of God, of the life and Soule thereof; this our Carkasse which we scarce hold is no more availeable to performe the Office of a Christian, then that Antichristian imitation of the worship of God.

Wherefore (my Brethren) if there be any care of freeing the Church of God, (the deere Spouse of Christ,) from those opprobies and imputations, wherewith for our sakes, it is un­justly charged of the Adversary, if we desire to prove to our selves, that our Faith hath taken deeper roote, then that ever it should wither away with the heat of the Sunne, if we desire any comfort in adversity and in the houre of death, let us apply our selves to increase and cherish Faith.

Object. But some may say, what meanes dost thou shew us of doing this.

Ans. To which answer is made, that every thing is perfitted by the meanes it was begot and begun, and is brought up by the same it was brought forth, 1 Peter 2. at the beginning.

But notable is that place, Heb. 20.25. Shewing how Faith, Hope, and Charity are increased; for in the former words he [Page 102] had exhorted to these, and in the 25 verse, hee shewes the meanes, which are two. First, is, that we cleave to the holy Assemblies with a holy mind, and never suffer our selves pro­phanely to bee pu [...]led away, nor of our own accord to forsake them. And secondly, to apply at all times mutuall Exhorta­tions.

Vse. Let us practice these two, as is exhorted Heb. 3. Let us take heed of discouraging any in good, of giving evill example, of exhorting to ungodlinesse. Alas then, it is easie to see why so little Faith appeares, why it decayes; because Prophecying decayes, and men grow weary of it. Christian admonition is intollerable. What greater policy can be of the Divell, then to stop the breath of Faith, and to dry up the breasts thereof. As therefore we desire the preserving and increase of Faith, let us make much of the meanes, this will soften the heart; for as Graine cannot grow, if the ground be not moistened continu­ally, so our hearts grow so hard that good things cannot thrive; and especially this burden lies on those, Simile. who are as common builders of others Faith, that they doe it willingly, and to this end, That such as be set in such places, bee kept to their taskes.

How can a building go forward, if some builders build, and the others loyter, and who sees not the necessity of this; how can a Souldier escape unwounded without his Shield of Faith, this is that also, that sets the edge on the Sword of Faith, cal­led also the Breast-plate. 1 Thes. 5.8. For even all the parts of the Christian. Armour, are hammered on this Anvill, and smit out with this Hammer, and are wrought with this fire. And thus much of the first Christian duty, or of the first succour, whereby we may be preserved in the Love of God.

The second followes.

And that is Prayer, which is as a certaine Embassage where­by we entreat for Raine, Assistance; for Faith, Hope, and Chari­ty are by the gift of God, made as it were our houshold Ser­vants, but so great is our wickednesse, that unlesse a new sup­ply be duly levyed out for us daily, to the opposing the same, [Page 103] that for any base reward of Honour, Riches or Pleasures, wee should betray those excellent gifts and our whole Salvation, (as much as in us lyes) to the Divell. Wherefore, the Holy Ghost would not have us trust too much to our naturall strength, but to place all hope of Victory in forraine ayd. The Faithfull can do all things, but it is in Christ strengthening them. Phil. 4.13. Whence St. Paul Ephes. 6. Having exhorted to take the whole Armour of God, at last addes this, as a safe de­fence and Munition, Prayer. As if all the other had been of little force to saveguard, unlesse this from above did make a new supply. Let us then see how we may receive some bene­fit and use of this succour. This the Apostle shewes in a word, adding this, Praying in the Holy Ghost, that is, by the same.

Object. But when or how is this done?

Answ. To this, answer is made. What true Prayer is. It is to call on God in true Faith by Christ, for things necessary according to the will of God; and all this, with a certaine divine and heavenly com­motion or stirring of the Mind, whither through sorrow for the feeling of our own wants, or of joy through the sense of Gods favour. In this manner calling on God, we may be said to Pray in the Holy Ghost, because the Spirit doth stirre up in our minds all these things.

For we of our selves (such is our Ignorance and blindnesse) know not altogether what we should Pray for as we ought; and therefore the Spirit doth help this infirmity, and doth teach us being in a streit, what we should aske; and not this only, but when as a wonderfull blockishnesse of heart doth wholly possesse us, the same Spirit doth mollifie our hard hearts, and doth infuse such lively heat into our minds, whereby we tremble at our own unworthinesse, and rejoyce in the most acceptable mercy of God. Whence also it doth suggest sighs that cannot be uttered, and doth also so inlarge and delight the heart with heavenly [...]oy, as is to be seene, Rom. 8.26.

Object. But why doth the Apostle, presently after the ex­hortation to maintaine Faith, adjoyne the Invocation of the Spirit. Doth not the mention of the Holy Spirit seeme altoge­ther [Page 104] superfluous in this place. For all Beleevers together with Faith, receive the Spirit; neither doth he leave them, who have once received him. So that the Faithfull whensoever they Pray, do it by the Spirit.

Answ. But I answer, that this is farre otherwise, and there­fore of singular purpose, the Apostle admonishes them, that they doe not onely Pray, but they do it in the Spirit. Luke 9.54. How ready were Iames and Iohn, to aske of God that fire might come down, &c. But Christ reproved them, telling them they knew not what Spirit they were of. For they Prayed not with the Holy Spirit, but from the Flesh, or the Spirit of Pride, rash­nesse and revenge. Likewise Luk. 22.40. When Christ had taught his Disciples what they should Pray, and yet they being de­stitute of the heat and earnestnesse of the Spirit, knew not how to Pray, this thing Christ had commanded them; and there­fore in verse 45. Christ found them on sleep, in his greatest extremity they could not watch one houre. Iames 4.2, 3. Yee obtaine not, because yee aske not, yee aske and have not, because yee aske amisse. By all this it is apparent, that the Faithfull themselves, who have tasted of true Faith, and have received the first fruits of the Spirit, do oft by negligence fall into secu­rity, that either a long while they intermit the duty of Prayer, or their Tongue is divided from their Hearts, and performe it so coldly, that if God did not pardon the same unto them they should undergoe some heavy judgement for their negligent wantonnesse, wherefore we are admonished of two things in this p [...]ace. First, that wee apply our selves to appeare before God by daily Prayer. Second that we do it by the Spirit, in a true sense of our own want and Misery.

For the first.

This is fitly adjoyned to the former, for Prayer is the breath of Faith, and while Faith lives it cannot but breath this breath. For he that feeles his owne wants (as Faith teaches it) and know, that the way to speed is Begging, and is also perswa­ded of the love and favour of God, how can he but Pray, Who would not aske a thing h [...]e much esteemed, if he thinke hee [Page 105] should speed in his suit. And sure it is, as in other divine gra­ces. Faith as the Mother produces Prayer, and Prayer as the Daughter, preserves the Mother; gathering daily strength and food for her, and then it doth, not only for the present, but als [...] for future times; for this gaine we get by Prayer, that we only obtaine not a reliefe of our present necessities in things grante [...] that were asked, but for time to come we gather assurance of enter­tainment: As in the World, where we have found favour an [...] kind invitements, we gather much confidence against an evill day, and sure, who sees not, that these our dayes require assi­duity in Prayer. When at home and abroad there are great dangers from Antichrist and other wretched men, even to the whole Church and every member thereof.

Who sees us not invironed on all sides with all enemies, Atheists, Epicures, Sophisters, Wolves, Hipocrites, and Per­secutors; so that, when there is little wanting, but that the Ship of the Church is like to be covered over with Waves and Billowes, why do we not solicit God with oft and earnest Pray­ers. Saying, Master, save us, or else we perish.

Vse This also should moove us, that we see all Iniquity to bee multiplyed, which Christ fore-told, should be in the last time. Doth not the divine administration of his Word (to omit o­ther notes) which God hath ordained in his Church to beget and nourish children to him, is not this long agone become barren and unfruitfull.

God doth plentifully afford to us Manna and Partridges, but doth not God withall, send leannesse into our Soules; when as God hath contracted and drawn in to himselfe, his saving Arme, and hath broken the staffe of his heavenly Bread. What remaines unlesse we will perish quickly, but that we run to God, that he would be pleased to keep us safe and sound from the contagion of the Times, and that hee would strengthen us in true Faith, and make us persevere to the end.

The other caution is, that we Pray by the Spirit; that we offer not the Sacrafice of fooles. For it is not enough, to right Praying, that one perswade himselfe that he is Faithfull, but [Page 106] hee must also see, that the Spirit be not quenched by the neg­lect of those meanes, wherewith it will be cherished in our hearts; and that it bee not grieved with any filthinesse com­mitted, but that it may flourish and stirre up those inaffable sighs in us, wherewith God is exceedingly delighted for Pray­er is said to be [...], that is, effectuall or opperative, when wee Pray not perfunctorily, but fervently. Iames 6 16. For God doth fill the hungry and thirsty alone, he enriches the poore, heales the sicke, confirmes the weake; and this choice God doth make in bestowing his benefits, that he that comes with the widest heart and largest desire, he shall receive most, and as Christ speakes of hearing. Marke 4.24. Take heed how you heare, for with what measure you meete, it shall be mee­ted to you againe. That is, according as are our paines, labour and desires in seeking and asking things heavenly, shall bee more or lesse, such will be the measure of Gods Graces in us. The same is verifyed in Praying. For should God powre forth his heavenly riches, on men that are not privy to their own wants, and do onely through custome sleightly aske them, when as there is none of us that would give the least halfe-pe­ny to a Begger asking coldly and lazily.

Let us then (my Brethren) looke well to our Hearts and Lipps when wee come before God to aske, that we utter no­thing, but what comes out of a lively sense of the heart, and a high estimation of the worth of the Grace required, both which proceed from the Spirit. Take heed that when our Hearts should be lifted up, it be not pressed down with securi­ty, and when our Faith should bee carryed in the Barke of a good Conscience, that we make not the least leake in it. For how can wee aske or intreat for that, which our Consci­ence tels us, we can have no hope to receive it, preferring more Inditements and accusations against us, then wee can utter petitions with our mouths for our selves. And thus much of the second duty commended to a Christian as a succour, both of his Faith, before mentioned; as also of the principall thing exhorted unto in the words following.

And keepe your selves in the Love of God.] This is the chief thing aymed at, to the which all the other things do serve. To wit, Faith, Prayer, and Hope.

The Love of God may be, yea is taken two wayes in the Scripture. First passively, for that whereby we are beloved of God, or Gods love to us. And this is that so frequent in the Scripture. Second, it is taken actively, for the love wherewith we love God. If we referre this precept, to the former kind of love, how can we preserve our selves in the same; for wee can neither procure the love of God toward us, by any merits; nor preserve the continuance of it.

But to resolve this doubt, we must understand that the pas­sive love of God is taken two wayes.

First, for the love wherewith he loved us, before we were borne, or the World was made. This love is wholly gratuitall. neither did the Lord find any thing in us, by which he should be swayed with the least inclination of love to us, 1 John. 4.10. Yea there was in us contrary matter of hatred. And this love in it self is never interrupted, never increased or diminished, but is one and the same, constant and equall. And of this Love of God as it is in God, the Apostle gives not charge here, for wee have no part or act in this, that we can preserve it.

Only touching this, we are willed, never to let goe the sense of it out of our hearts, in which meaning the Apostle uses the word Love, Rom. 8.35, 39. And therefore it is said, Keepe your selves in the Love of God, Note. and not keepe for your selves the Love of God. The other sort or part of this passive love, is that, which is called actuall beneficence or bountifulnesse, by a Me­tonimye of the cause for the effect; that is, those effects of love, and for those kindnesses wherewith lovers doe prosecute them they love.

So that to this, are referred, first the will and pleasure of doing good and then the actuall beneficence it self. And this love of God is not alike towards all the Elect, but is greater towards these. That is, he doth bestow greater benefits on those, who have fully and wholly put off all corruption of Nature, [Page 108] such as are the Saints in Heaven. On these I say, he bestowes more, then he doth on those Elect, which either lie still in their sins, as not yet called, or then he doth on those, in whom the grace of Regeneration is begun; and yet he bestowes more on these latter, then on the other; and so we may conclude that they are dearer to him. Iohn 14.21. He that Loveth me, shall be Loved of my Father, &c. Wherein he doth shew, that he doth bestow a greater measure of love on the Elect called, who now actually love Christ, then he doth on them that know him not.

For God loves his own gifts, and the more they are, the more he loves, and the more lively Image of himself, he loves more then an obscurer, To the same purpose are these words, Iohn 14.23.

Doct. Whence it is apparent, that the more one loves God, and observes and keepes his word, he is the more beloved of God and Christ, and doth find the presence, operation and abode of God and his Spirit, more effectuall and fruitfull in him, then they doe that do lesse love him.

And thus much of the Passive love of God, with the two de­grees thereof.

The Active love of God, is that whereby we love God. 1 Iohn 2.5. If any keepe my word, truly the Love of God is perfit in him. That is, he shewes that he doth sincerely love God, not in word, but in deed expressing it, as St. John speakes of our love one towards another.

Now to apply this distinction of Love.

Quest. If you aske whither of these two the Apostle meanes.

Answ. Surely neither must be excluded, for though they are distinct, yet never severed; the last being an effect of the former, and a meaner to retaine the same; though it bee no cause thereof.

Yet the Passive love of God must have the preheminence, and is chiefly meant, and as an argument that this is so, may be that Precept of Christ in the same words. Iohn 15.9. Abide [Page 109] in my Love, and the Apostle here may seeme not darkely to al­lude thither.

And whereas this love of God was expressed in two degrees, this cannot so well be understood of the first degree, but onely of the sense and feeling of that Eternall, immense, constant and most free love of God is alwayes to be cherished in our hearts, and that by the bountifulnesse and operative Love of God, which is as a speciall meanes to Seale up in our Hearts the former.

For this gratifying love of God, though it be alwayes gratu­itall, yet God would there should be some part and duty per­formed of the Regenerate, which while he doth bestow on us, as deserving no such thing, it might give us a taste of that se­cret and hidden Love of God, and might perswade us to de­pend and leane wholly on that.

So that this Exhortation hath this meaning.

Cherish in your Hearts (yee beloved) with all care and di­ligence, the sense of the Eternall Love of God, wherewith be­fore all beginning, he embraced you in Christ; and because the Actuall and gratifying Love of God, whereby he doth dai­ly bestow his benefits on Soule and Body, and is most availe­able to preserve this sense and feeling, we must give all endea­vour, that wee may provoke the most bountifull liberality of God, towards us; especially in things concerning our Soules and Salvation.

Quest. Now if you aske, how this may be done.

Answ. Sure Christ hath given us a generall Rule. John 15.10.

If we will keepe his commands, we shall abide in his Love, for to those that do continue in the wayes of his Precepts, God doth daily give a more plentifull increase of the gifts of his Spi­rit, whereby he doth make that his Eternall Love more con­spicuous, and witnessed to our hearts.

And hither belong these places above named, wherein God doth promise, that hee will familiarly converse with those that doe sincerely love him, that he will fix his seat there, and never re­move [Page 110] it, as wee may see, how hee testifyed the same upon Davids expressing the uprightnesse of his heart towards God. 2 Sam. 7.12, 13, 14, 15, 16, &c. They that Honour God, those w [...]ll he Honour.

Vse. Seeing God doth so largely reward the study of Holinesse, and when as y^e great measure of his Graces in us, is a most undoub­ted testimony of Gods eternall love; let th [...]s be the first rule of cherishing the love of God in us, and a most strong induce­ment to perswade us to it, and as a notable incouragement to confirme us in the course of Sanctification. And this reason St. Peter urges. 2 Epist. 1.10, 11 verses. To make sure our Election and calling, and to get an inward and evident testimony of Gods eternall Love.

And let us not thinke it in vaine, to serve God, and that there is no reward in keeping his command: For if all out­ward advantages faile, yet this doth not; an increase of Grace whereby is increased our assurance. As St. Paul teaches. Rom. 6.22. That being the Servants of Righteousnesse, they had this fruit, to wit, an increase of holinesse. So Rom. 5.5. Hope makes not ashamed, because the love of God is shed abroad. That is, the sense of the love of God is poured into our hearts by the Holy Spirit, for by him as a most certain pawne or witnesse, that we are beloved of God, and how good he is and Fatherly affected.

So that wee see by what meanes this sense of Gods Love is brought into our Hearts even by the Holy Spirit.

Vse. And therefore, a second duty to every one that would che­rish this sense of the love of God in him is that he cherish the Spirit, who is the Author and preserver hereof.

But we shall not need to seeke other meanes for the effect­ing of this then those the Apostle delivers in this place. For if there shall be a continuall Meditation of our Righteousnesse purchased by Christ, If there shall be a serious Meditation of those good things, wherewith God rewards the Servant cal­ling on his name, If also our hearts shall be throughly enfla­med with a constant expectation of that felicity laid up in Heaven for the Faithfull: What can be wanting to us, for [Page 111] the preserving a lively sense of this Love we speake of. See how loftily the Apostle vaunted himselfe in the confidence of never loosing the sense of this Love, bearing himselfe only on these grounds and props. Rom. 8.33. Who shall seperate us from the love of God in Christ, &c.

Now what can be more renowned and Honourable, what more to be desired, then that fraile and weake man should bee stronger and more powerfull, then Life, then Death, then the Divel, then Sin and all the terrours of Hell; and yet St, Paul doth witnesse that the sense of this Love alone did put this Noble heart and Victorious Spirit into him. And every god­ly man, truely fearing God, hath experience of this in him­selfe.

This is, that admirable and wonderfull power, which car­ries men violently through glory and Ignominy, through good report and bad, through fire and torments, that they might Magnify the name of their God, whose unspeakable love they feele in their hearts. 2 Cor. 5.14. The Love of God constrains us. 2 Cor. 4.8, 9, 10.

For when they have Gods favour, they stand not much on it, that the World is against them. For say, the wicked spoyle their goods, thirst after their bloud; yet what need they bee discouraged in heart, when they know that these light afflicti­ons shall be recompenced with so great reward as is shewed, 2 Cor, 4.15.16, 17. Wherefore let us get to our selves, this most strong Bulwarke against all the force of Satan and his ad­herents.

Let us endeavour to Sanctity, that being made richer in Graces, we may have a more plentifull assurance, and deeper stampe Imprinted in our hearts, which none hath ever tasted, or shall no not with the least sipping, that sets not himselfe un­fainedly to this taske, and makes Conscience to proceed and increase in the same course, having a pure heart, a true tongue and clean hands.

But alas, if these things be so, who can sufficiently bewayle these our dayes, wherein men shew that they are so farre from [Page 112] preserving themselves in the love of God, that they are set to cast themselves out of the same, while some seeke above all to preserve themselves in the love of the World, and so the love of God cannot be in them. They being carryed away so with the Pleasures, Honours, and profits of the World, as they desire no other.

Others go on in the open breach of all Gods Lawes, grie­ving the Spirit of God, provoking him to his face, and moving him to turne his Love into Anger.

Is not the love of many waxed cold, and doth not the fay­ling of this love in men, shew that God begins to withdraw his Love, which was the beginning of the other.

What meanes that deadnesse of mens hearts? what meanes either a generall neglect of all meanes, Simile. or a formall outward use of them; which never entring into the heart, can no more strengthen the life of it, then the meate that is taken into the mouth and goes no further, can nourish the body.

O then let us awake and hold fast our Bridegroome! Let us entreat him, and endeavour our selves in his way, then he will enrich us with his Graces, take us into his secret Cabinet, and Seale up to and in our Soules, the Charter of eternall life. O how should this make us pray with David! O that my feete were so directed, &c. O how should Christ and his Truth bee in our hearts to dye and to live, how should we sigh and con­tend for it.

Who would loose his Evidence. Take heed of Sin, if thou cherish it, it will so eate out the letters of thy Evidence, that thou shalt not be able to read them; and so weaken thy title and tenure in the Heavenly Inheritance, that when the Earth­ly shall faile, thou wilt not know, what shall become on thee. Arise then by unfained repentance from thy Sins, and never give over till by thy Teares, thou hast so washed out all the Spots, as that the letters of thy Evidence may be cleared, and that the Starre which was so darkned, may so cleerely shine, and directly conduct thee, not as it did the wise men, to Christ in the Manger, but to Christ in glory, at the right hand of the [Page 113] Father; whither thou shalt alway bee admitted, not to offer gifts, as they did; But to be filled with all pvrfection of hap­pinesse.

Waiting for the mercy of our Lord Jesus Christ.] Hitherto of preserving our selves in the love of God, the last furtherance thereunto is here set down, to wit, Christian Hope. It is de­scribed by three things.

First, from a property or effect, namely. Wayting.

Secondly, from the object or thing wayted for, the Mercy of Christ, called the Grace of Christ, 2 Cor. 13. at the end, as also the fruit thereof, Eternall Life, which often is called Hope.

Thirdly, from the end Eternall Life. So that the sense of all is. Wayting for Eternall Life through the Mercy of Christ. Where at the first, is discovered that impudent devise and fals­hood of the Popish Church, touching their double justification, the first whereof they avouch to be of Grace; but that at least of Grace and workes, whereas here it is expressed, That a Christian justified waytes for Mercy.

But leaving them to their blindnesse, Note. let us see what may concerne our selves

This Wayting, here expressed, is a lively property of true Christian Hope, in part, common to it with Faith. For Faith and Hope have both the same grounds, the same causes, the like effects; and therefore, as he that Beleeves makes not hast, so neither doth he that Hopes.

So that, To Hope, Waite, Expect and Trust, are put all for one in the old Testament. Lament. 3.40, 41. and 1 Thes. 1.3. De­scribing the three common graces of a Christian, the Apostle gives to each one their peculiar property or effect; giving to Faith a Worke, to Love Labour, and to Hope Patience. ☞ And this Hope every where is made a Badge of a Christian. 1 Cor. 1.10. Rom. 8.24, 25. Tit. 2.13, 14. Yea this is not only a Badge, but it is a part of the Christian Armour, and that a chiefe one, the Helmet (of Salvation) to cover the head and to beare of the bl [...]es. Yea also it is compared to an Anchor. Heb. 6.18, 19. [Page 114] And therefore it had need be of good Mettall and well tempered. Now the grounds of Christian Hope are chiefly three.

First, the merits of Christ, for as Faith beleeves justification and forgivenesse, so Hope beleeves (as I may say) Salvation and the possession of the Inheritance. And in this regard, the Apostle hath conjoyned Faith and Hope in one common description. For Christ as well purchased Heaven, as pardon of Sin, so that as Faith beleeves the one, so doth Hope the other; especially, since Sin being taken away, nothing can debarre us Heaven.

Esa. 54 9, 10. Ier. 31.34, 35, 36, 37, verses.The second ground of Hope is the Truth of Gods Promises, not only simply in themselves, But confirmed with experience of accomplishment of many past, concluding thence, that seeing the greatest is accomplished, the lesse will much more; especially these Promises being ratified with an Oath. Heb. 6.16.

The third ground, is the Pledge of the Spirit, the earnest and first fruits and a Seale. Now any of these are sufficient with men to put away doubting, much more with God.

If Hope be not builded on these grounds as on a Rock, the House will fall, as the Papists have given experience, when the Tempest hath come on them.

So that hereby is overthrown both the Hope of the Papist, as also of the common people. For as it is in Faith, so with Hope in the Ideot. He hopes well, but gets naught, because both his Faith and Hope are misgrounded. Arising of the ig­norance of God and himself. While not knowing his deser­ved misery and cursed corrupt estate, he takes himselfe to bee wholly Gods workmanship, forgetting how the Divell by his finger hath marred the same. And so thinke that God cannot but love him, and accept his own handy worke, and if happily he know and in some sort confesse this yet presently all is stop­ped with this, that God is mercifull, not thinking of his just­ice, without satisfaction whereof, there is no place for Mer­cy. Simile.

But whosoever would not have his Hope deceive him, hee must have better grounds then this conceit; for as he that for some heynous offence is cast in Prison, and for the same, [Page 115] hath the sentence of Death passed on him: Now for him to have not only a pardon for his offence, but also a great reve­nue assigned him. He hath need to have all the Kings Seales and large Charters.

Even so, must every true Christian be able to shew his par­don under the broad Seal of the Word and Bloud of Christ, and must also know the Conveyance, Title, Tenure of Heaven, and by what service hee holds it, before hee can have an assured Hope, especially there being great danger in mistaking the Title; for if we claime Heaven any other way, then that by which it is offered unto us, we can never obtaine it. As the Apostle doth notably shew. Rom. 9.32. Rom. 10.3. Rom. 4.16.

Secondly, true Christian Hope doth qualifie a man and fit him that while hee holds this in Reversion, hee may daily prepare himselfe for it, against it fall; and therefore, look what con­ditions are injoyned on his part, he will be carefull to perform, and what the Word prescribes to be in them that hope for Hea­ven, he doth demonstrate to be in himself. As 1 Iohn 3.3. He clenses himself, continues in Prayer, armes himselfe with Pati­ence, puts on the Shoes and all the Christian Armour, and where his treasure and purchase is, there is his heart, talke, joy and de­light, and makes him that he cannot settle himselfe on any thing here below, he hath casted so of the fruits of Chanaan, that he can­not pitch his Tents in the Wildernesse, ☞ this is plainly taught in the example of Abraham, who forsooke his own Country, &c.

The reason was, He looked for a City whose builder was God. Heb. 12.19. The like of Moses, Heb. 11.27. And this effect is notably taught, Heb. 6. at the end. Where is shewed, that Hope is the Sacred Anchor that pierces in.

For as in the storme, if the Anchor bee so deeply pitched, that by the violence of the Tempest, it lose not his hold; the Ship safely endures the same.

So a Christian man having this, is secured from Stormes and Raines, which the Divell and all his forces can raise.

And therefore, Simile. Whereas we see many Christians with eve­ry [Page 116] light wind, so to be tossed in the World as in the deep Sea, and float here and there.

What is the reason but that they want this Anchor, which being pitched in Heaven, they might stay themselves till the Tyrannie was passed. Esa. 26.20. This is as a Pent-house to keep off the dashes. And thus having cast Anchor, let us apply this a little and so draw to shore.

Vse. Seeing these things are so, it is necessary that every one have this Anchor ready, especially in these troublous times, wherein it is not only hard, to hold on in an even course, but very difficult for a wise Pylot to escape the Rockes and Sands.

Wherefore (my beloved) let us strengthen our weake hands and weary knees, let us call back this Hope and expec­tation, which may seeme to be almost banished from among men.

For why are the Profits of this life so greedily sought after? why is there no end of heaping up wealth? what meane these common fraud and circumventions one of another? Whence is that lust of ruling, every where; there being no care to pro­fit those over whom they are set? Why will many be Pastors and will not feed their Sheepe? Why doe men at this day, measure the Truth, Note. not in equity of Conscience and sincerity of judgement, out of the Word; but by their private profits? Why have men cast off all care of seeking the Heavenly Inhe­ritance, not being heires of those, who through Faith and Pa­tience inherit the Promises.

They heare and partly see, that the Godly are of all men, most miserable, this Hope excepted; and they thinking this Hope to be a small comfort and succour against so great a mi­sery, they chose rather to imbrace things present, leaving Hope for Fooles as they thinke.

But sure it is not for true Christians, so to lead their lives as they that have no Hope, not to be groveling on the Earth as Sons of the Earth.

Wee are borne of God, and are Citizens of the Heavenly [Page 117] Inheritance, we are as strangers, not Denizens? why should wee bee curious or inquisitive in a strange Countrey? why do we imbrace the place of our Exile, as our home.

But we whither we be called in the Morning or at Noone, into the Vineyard; let us labour stoutly, and let us looke for the penny at the end of the day. Neither will the Lord deferre our Hope long.

For loe, He comes, and his reward is with him, and yet a little while, and the Lord will come and not stay. Heb. 10. at the end.

Our Fathers dyed in the Faith foure thousand yeares since, and received not the Promises, but saluted them a farre off. Heb. 11.

Our race that we have runne, is much shorter. It shall not need, that we should lie so long in the dust, before the Crea­ture be perfitly restored; and though it should be long, yet our dayes are circumscribed in the compasse of a few yeares.

Wherefore, l [...]t us li [...] [...] th [...]ads that hang downe to the Earth, let us with great Ioy behold these everlasting Taber­nacles.

If wee shall feed our selves with this Hope, surely wee shall abide in the Love of God, in all affliction. 2 Thes. 1.5, 6, 7. For this Hope will whet our desire, and as a Wife looking for her Husband, doth prepare her self, and will not be entangled in any businesse, much lesse set her affection on any other man.

So the Faithfull Soule longing for Christ will dispose it self for this Hope, Simile. though it moderate the desire as touching the time, yet it quenches not, nor snibs the earnestnesse thereof; but it cryes out, Come Lord Iesus, come quickly. For he shall appeare to all that look for him in Faith, to Salvation.

But the to wicked. Woe to that day! when they shall fly to the Mountaines to fall on them, and the Rocks to hide them. For if the time of his first comming be so terrible as is ex­pressed in the second and third chapters of Malachi. How then will they endure the second.

Now the same Lord IESUS CHRIST, our Lord and our God, even the Father which hath loved us, and hath giver us everlasting Consolation and good Hope through Grace, comfort your hearts and stablish you in every good word and worke. 2 Thes. 2.16, 17 verses. Glory to GOD alone.