The First SERMON ON The Nature of God.

THE last day, you may remember, wee opened that Point of the condition that men are in that live without a God in the world; It is evil to bee without bread, without friends, without outward comforts; how great an evil then to bee without a God in the world? and who they were that did live without a God in the world, that knew him not, that had no interest in him, and the like; and then was promised, Therefore seeing there are so many poor wretched creatures, so many Families that live without a God in the world, that know nothing of him, and live as if they expected nothing from him, and fear no evil to come from him at all; therefore wee promised to labour to set forth before you some­what of God that might help you to know him, to shew you what hee is: And to that end turn to that Scripture, Psal. 148. part of the 13. verse.

For his Name alone is excellent.Text.

THis Psalm is a Psalm of praise, praising of God for all the glorious manifestations of himself in his great [Page 2] Works, and calling upon all creatures to praise him, be­cause hee is glorious in every creature; but the Psalmist rests not in this, in praising God for the glory of him that appears in the creatures, but hee rise [...] higher, and takes in­deed the rise from thence to praise and bless God for what there is in himself, above that which doth appear in any creature. For so it is clear, that to this the Psalmist doth arise in my Text, Let them praise the name of the Lord: for his name alone is excellent, his glory is above the Earth and Heaven. The Earth and Heaven, and all crea­tures therein, are called to praise Gods name, and David praises the name of God for what appeared there, but saith hee, Praise the Lord: for his Name alone is excel­lent, and his glory is above the Earth and Heaven. His Name, the Name of God is either taken for God him­self, or for the manifestation of God; often in Scripture for God himself,Prov. 18.10. as, The Name of the Lord is a strong Tower, the righteous run unto it, and are safe; that is, God himself, Hee is the strength and Tower, hee is the object of the trust of his people; and so other Scriptures; or otherwise, that whereby God may bee known;Psal. 76.1. His Name is great in Israel: And here we are to understand both; for his Name alone is excellent, that is, God himself is excellent alone, the Name of him, of him alone, is high, is lifted up, is excellent; and that wee are to understand by the Name of God here, God himself, as well as his Manifestations, ap­pears in the words at the end of the verse, His glory is a­bove the earth and heaven. Now Gods manifestation is ei­ther in heaven or earth. But there is a further glory of God that is in himself, that is beyond all that is, or can bee manifested in, or to any creature; so that from the words thus opened, there are these two doctrinal Points one (I wil but only touch it) is raised from the connexion of the words with the former, and the other, that is, the sub­stance of the Text, that wee shall abide a while up­on.

The first is this, That a gracious heart is not satisfied [Page 3] with praising God onely for his works, but rises higher to praise him, and especially to praise him for himself, for that that it sees in himself.

I say, a gracious heart doth not stick in the Works of God; nor is it onely inlarged to praise God for what it sees in Gods works, but it will rise higher than all the works of God, and praise him especially for that it sees in himself; Thy self O Lord is excellent, the glory that is in thy self, it is above the earth, and above the heaven. While wee praise God for what wee see in his works, our thoughts and hearts are limited; for Gods manifestations of himself are finite, and so there is not that spaciousness that a gracious heart desires to let our its self in: but when it can rise up to God himself, and look at the infinite excellency that there is in himself above all that doth appear in his works, then the heart inlarged with grace can expatiate it self to the utter­most, and that is that which doth delight him, then is a gra­cious heart indeed in its own element, when it is expatia­ting it self even in God himself.

And further God in setting himself before the soul in way of Covenant,Jer. 31.33.32.39.24.7. Ezek. 11.2 [...]. Gen. 15.1. hee doth not onely tell those that hee takes into Covenant, that hee will do such and such things for them, but hee would have them to close with himself, I will bee your God. The Lord told Abraham that hee would bee his exceeding great reward, but that would not satisfie Abraham, What wilt thou give mee? Vers. 2. having an eye to Christ, and the enjoyment of God in him; so let God say that hee will do never such things for a gracious heart, that is not enough, except God himself bee the por­tion of the soul, the soul cannot bee satisfied with any thing that God doth; if God should say to one whose heart he hath inlarged with grace, I will give thee all the world to possess, thou shalt have all the glory, all the pomp, all the sweetness, all the comforts in the world; nay more than that, I will make ten thousand worlds more, and give thee them all, and they shall have all of them more excellency than this present world hath; why all this would not satisfie [Page 4] a heart inlarged with grace for the portion of it, though such a one sees its self unworthy of the least crum of bread, yet it cannot bee satisfied with all the world, what then will satisfie him? onely God himself, for so God propounds himse f unto his people in way of Covenant,Psal. 16.5. I will bee thy God, I will bee your portion; And upon this, those that are in Covenant with him, though they do rejoyce to see God manifesting himself in all his Names, they bless God for the beholding so much as they do of him in his works; but the thing that their hearts are most upon; is God him­self, the excellency that there is in God above all his works.

And as it is in praising God, so also it is in other workings of the heart towards God, as now grace doth not love God so much for what God gives to it, as for what God is himself; that is the difference between true sanctifying grace, and common grace; common grace may make mee love God for what I receive from him, o [...] for what I hope to receive from him; but sanctifying grace makes mee to love God for what is in himself, more than for what I receive from him, or expect to receive; and so there may bee the fear of God for some works of God, when God doth manifest his power and dreadfulness in his works, in thundring or lightening, then the heart of a sinner may fear God, though there bee no grace; but now where there is grace, such a one fears God more, because of that excellency hee sees in God himself, than from any dreadful works of God; and this would bee a good rule to try your selves by: You say you fear God, why? if you fear God, if it bee the right fear of God, you will fear God more for what you see in God himself, than for any works of God, than for any works of his judgements, or threatnings, and the like: And so in the desires of the heart after God, why, where the heart is gra­cious it works after God for himself, and not for his gifts; It is an argument of a false love, a whorish love, for the wife to love her husband for that shee shall have by him, and not to love his person more: And so it is a sign of a [Page 5] base slavish spirit for a childe to love his fathe [...] because hee gives him meat and drink, and cloaths, and will leave him an inheritance, and not rather to love the very person of his Father; so the heart is but false with God that loves God, and that desires after God, more for any thing that God doth, than for what God is; and as these workings of heart, love, and fear, and desire, are more in respect of God himself, than of his works; so praises of God, and de­lighting in God, where it is from true grace, it is more from what the soul sees in God, than from the manifesta­tion of all the glory of God in all his works, for, Praise the Name of the Lord, For his Name is excellent, his glory is above the earth and heaven (but wee shall let this pass.) The main Point in the Text which wee are to pitch on is this,

That God is a most excellent being above all things. Doct. 2

This is the work that now I have to do, to endeavour to present God in the excellency of his being to you, onely you must by way of caution know before wee do begin, That God dwells in that light that is unapproachable, 1 Tim. 6.16. That it is but little that wee do, or can know of God. And before wee begin to set forth the excellency of Gods being to you, you must know, that there is infinitely more than either the tongue of Man or Angel can express; when wee have done all wee can, there is more in God that is beyond what wee can say, or Angels could preach unto you; I say, more than the glorious light of the Sun is more than a little glittering of a gloe-worm in the night, more than all the Sea is beyond, and above a spoonful, a drop of water.

And further by way of Caution, you must know this, that it is impossible to set before you the excellency of Gods being, and yet to speak so as every thing should bee plain to every one. Many things in the opening of Gods Nature to you, must needs have some difficulty in them, because the subject that wee are speaking of, is so high above us; especially it must needs bee difficult to unclean spirits, to spirits that have [Page 6] alwayes been groveling below in the dirt, to drousie spirits that think nothing to bee excellent, but onely to eat and drink, and satisfie their flesh; when they hear the excel­lency of Gods Being set out unto them, it must needs bee an argument above their reach; it cannot bee expected that it is possible to speak so as their hearts should close with what is said, to apprehend it.

But howsoever wee do not know what God may do in going along with his word, how hee may come by his Spirit even to those that are of the weakest capacity, therefore I shall endeavour to do that that is my work, that is, to shew you somewhat of God, what an excellent being hee is, and so leave the work of the Spirit of God to himself, to make known those things that shall bee propounded, and to settle them upon your hearts. Wherefore then God is an excellent being above all things.

First, Hee is, and there is none else besides him. The truth is, wee can scarce say that any thing is but God, Exod. 3.14. When God came to Moses to send him to Pharaoh, and Moses would know the Name of God, hee bid him say, I am that I am; I am hath sent mee; and God only describes him­self thus unto Moses, I am, I am a being; and so the name Jehovah is a name proper to God, that signifies Gods be­ing: Now might Moses say, Lord, is this a name that will distinguish thee from any thing else, to say I am? cannot any man say so, I am? but yet God gives this name of his, as his proper name meerly, I am a being, and I am that being that I am; and that is all the name God would tell Moses, when Moses did desire to know so much of him, and how hee might express him that did send him, [...] I am that I am:

Ʋt haereditare faciam id quod [...] est, from thence comes [...] essentia, sub­stantia.For indeed Gods being it is that that is proper, and all other creatures in comparison of this God, have but a sha­dow of being, therefore in Prov. 8.21. saith Wisdome there (that is Godliness) I cause to inherit substance, the words are translated by the Learned, that which is Grace carries to God, and so by Grace being carried to God, wee come to [Page 7] inherit that which is, as if all the while wee inherited any thing in the world, wee did not inherit that which is. God himself properly is; So in Isa. 45.5, 6. I am Jehovah, and there is none else besides mee. There is nothing that hath a be­ing besides mee (that is) not such a being, as we sha [...]l further open, yea and in comparison no being; therefore in Isa. 40.15, 17. Wee have a most excellent expression of the ex­cellency of Gods being in comparison of all other things, All the Nations of the world they are as the drop of the bucket, and as the small dust of the ballance in comparison of God, Yea they are all nothing, less than nothing? What an expres­sion is here; take all the Nations of the world, put them all together, they are all but as the drop of the bucket, that you shall see hang a little at the bottome, but as a little dust of the ballance; how soon may you take your finger, and wipe off the drop of the bucket? why so even all Nations of the world may as soon perish in respect of God; yea as if the Holy Ghost had said too much when hee compared the Nations of the world to God (as if hee should say) what, did I say they were as the drop of the bucket, and as the small dust in the ballance? nay, they are nothing at all; nay, and I must go lower, they are less than nothing. And thus you see the Name of God is alone ex­cellent, because indeed hee is such a being, as in compari­son of him there is nothing that is worthy of the name of a being. That 40. of the Prophecie of Isaiah, when you come home, it will bee a good Chapter to read in your Families, to set out the greatness of God, for that is the work wee are about to shew, you what a God you have to deal withall in all your wayes, the Name of God is ex­cellent; Read that Chapter, and you will finde Gods Name set out as excellent indeed there. But that is the first.

In the second place, God, hee is a present being, I am, saith hee, that is, God injoyes himself, that infinite being of himself altogether, there is no succession at all in the being of God, as there is in other creatures, the creature [Page 8] injoyes but little of its own being; I beseech you consider the difference between God and the creature in this, when (I say) hee is a present being, that is set forth in the words I am; I say the creature injoyes but very little of its own be­ing; why, because whatsoever is past, it cannot injoy, and what­soever is to come it injoyes not; now all that it doth injoy of it self, it is only what it hath at an instant, this present instant what it hath, that it may be said to be; but now with God there is nothing past, there is nothing to come; there is nothing past, I say, in respect of Gods beeing, there is no­thing to come, but his beeing is alwayes present, he alwayes saith, I am; therefore Christ speaking of his Divine Nature, in John 8.58. [...]. saith hee, Before Abraham was, I am; Christ doth not say, I was before Abraham was, no, but before Abraham was, I am. Certainly this had been no good English to have spoken of any creature; If any man should say thus, Before such a thing was, I am; if any An­gel should say so, this were no proper speech; but Christ saith so, Before Abraham was, I am, because Christ in re­gard of his Divine Nature hath no succession of beeing at all; wee cannot say that God hath so many years added to him since the world began, God was as eternal before the world was, as hee is now, or ever shall bee; it cannot bee said that hee was, not will bee, but alwayes it may be said I am; I am, was, and will bee, the difference of time, it is in respect of the creature, not in respect of God, and that is the reason of those phrases in Scripture, That a thousand years with God are [...]s one day, 2 Pet. 3.8. and one day as a thousand years; There is no difference of time with God at all: And that is the second thing, therefore hee alone is excellent.

Thirdly, This beeing of God it is in all places. His ex­cellency it is every where throughout the world, and that, first, Not virtually onely, God is not in every place onely virtually by his power,Enter, praesenter Deus hic & ubique potenter that is, hee works in every place, but hee is in every place essentially. Secondly, God is not in every place by motion, from one place to another, and so gradually is [Page 9] in all places, but God is every moment in every place.

Thirdly, God is not in every place to fill heaven and earth, Deus est nullibi inclusive, sed u­bique secundum existentiam. that is, one part in one place, and another in another, as a great thing that fills such a room, one part is in one place, and another is in another; but God fills heaven and earth, that is, all of God is every where, all that God is, is in every place: Yea further,Centrum ubi­que circumfe­rentia nullibi. God is as much beyond every place, as hee is in every place; hee is as much beyond the circumference of the heavens, and the earth, as hee is in them; yea if God should make ten thousand worlds more, hee would fill all those as well as hee doth this, without any motion at all, hee would not move from one place to another to fill up ten thousand worlds (if there were so many new ones made) but in the same instant in which they were all made, that immense being of his would fill up all. Surely God is a most excellent Being then above all other things whatsoever.

Fourthly (for I intend but meerly to present the chief things of the excellency of God before you, and not to stand handling of these at large, for every one of them might require a large tractate, but now onely to present before you what a God it is that you have to deal with) God is a Being that is All-sufficient in himself; Hee stands in no need of any creature; in Acts 17.25. verse. Hee hath need of nothing, of none of us, hee hath enough within himself; before the world was, God was as blessed in himself as now hee is; there can bee nothing added to him, there is such an excellency even in Gods being its self, that there can be nothing added to him; wee are poor creatures, that stand in need of a thousand things continually, the air to breathe in, the earth to bear us, fire to warm us, cloaths to cover us, meat and drink, a thousand things; wee stand in need of the meanest creature, and if God should take away the use of some mean contemptible creature, our lives would bee made miserable to us; but that is the excellency of Gods being that hee hath need of nothing, hee hath all within himself, all the creatures in heaven and earth, cannot [Page 10] adde to him; no if there were ten thousand worlds more, although God did possess them all, yet they would not adde one whit unto what is in God himself; therefore though the Lord hath made the heaven and earth,God hath an essential and an attributed glory, his attri­buted glory is augmented or diminished by mans obedience or disobedi­ence, therefore sinners are said to rob God of his glo­ry, and Saints to give him glory; but his essential glory cannot bee increased or diminished. and all things there­in, yet wee must not think that God is ever a whit the bet­ter for these things, or hath the more glory; hee had as much glory and blessedness in himself, as now hee hath, or can have; when all the Angels and Saints shall bee eter­nally blessing God in heaven, yet they can adde nothing to Gods glory: Wee say the Sun is a glorious creature, but doth that adde any light to the Sun? so for Saints and Angels to bee praising and blessing God, what doth that adde to God? And in this the Name of God is excellent.

5 But further, in the fifth place, His Name alone is ex­cellent in this thing, that his excellency is universal, that is, all excellencies that are in all creatures in heaven and earth, they are all in him virtually, and eminently, hee hath them all in his own being, Psal. 94.9. Shall not hee that made the ear hear, hee that formed the eye shall not hee see? the argument there will confirm this to us, that what­soever is in the creature that hath any excellency in it, that excellency is in God in an eminent way; the creature, one hath one drop of excellency, and another hath another drop of excellency in it, and so a third a third, every creature hath its particular excellency in it, but God is an universal good, all excellencies in all creatures are in God, all beauty, all comfort, all goodness, whatsoever hath any loveliness or desireableness in it, I say it is all in God, and I know not any one consideration that will help us more to understand God while wee are here in the flesh than this, for in regard of our weakness, wee can know little or nothing of God, but by looking into the crea­ture, and so rising from them.

Now then when wee come to look upon the creatures, and wee see an excellency in one creature, and another in another, Now if wee can conceive as it were the quin­tessence of all these excellencies drawn out, and con­ceive [Page 11] a being that hath all these together in him, this being is an excellent being indeed; this would make us to look upon God above the creature when wee look upon every thing that is good in the creature to bee in God himself, why then what ever the creature hath to draw the heart, why that the soul saith is in God; and indeed this one con­sideration of God, and the presenting of God to the soul in this manner, is a special work of Gods converting a soul to himself; when I say, the Lord intends to draw a soul to himself, to have the heart that was let out after creature-comforts, now to close with himself, and choose himself for his portion, the Lord doth shew this to the soul: Soul what wouldest thou have, thou wouldest have this comfort, and the other comfort to delight and content thee; Know there can bee nothing in any creature that thou seest, but thou mayest have it in mee. Now this indeed wee cannot by sense see, the comforts of the creature are sensibly before us, and wee see them by our senses; but now God is above our sense, God hee is above our reason, and there must bee faith to close with him; but now when God would convert a soul to himself, hee doth shew himself in such a way to the soul, as the soul doth see that there is all good in him that there is in the creature, and that it is in God in a more satisfying and eminent manner.

Certainly, whatsoever there is in the effect, it must needs be in the causes; now as all effects are to be resolved into the causes, so all causes are to bee resolved into this excellent being, that is the first cause of all things; for these creaures that are effects, they have other causes of them, yet those causes are effects of some higher causes, at length wee must come to the first cause, and all must bee resolved into that; nay all excellencies in the creature are more in God, than the excellency of the effect is in its causes; for the causes when an effect is resolved into them, the causes if they bee not united to produce such an effect, they cannot do immediately that thing that the effect could do; but now all excellency is so in God, as look [Page 12] what power any creature hath, or what thing it can do by any excellency it hath, that God can do; look what com­fort it can bring by any good it hath in it, the same com­fort God can bring; so that all is to bee resolved into God; not that God hath all formally in him, as fire, air, meat, and drink, but what good there is here, what excellency there is here, it is eminently in God, that is, God is able to do of himself by his own being, whatsoever any crea­ture is able to do, though all the creatures in the world should bee annihilated (taken away) and thou onely let live, God by his immediate power is able to let out to thee all those variety of comforts that all the creatures the world had before could do: Now when wee can finde all made up in God (as we say sometimes, that in some one good dish, there is all dishes made up (that is but a simi­litude) but here it is really that whatsoever any childe of God loses in the creature, such a one can finde it to bee made up in God) Indeed this is the art and skill of Re­ligion: Godliness doth teach this art and skill, to make up whatsoever is wanting in a creature, in God himself, and that is the chief ground of the satisfaction and content­ment of a gracious heart in the want of creature-comforts; and because the men of the world have no skill in this mystery, they think it a meer notion, a conceit of men, they are not able to apprehend any reallity in it, therefore it is that they vex and fret so much when they want creature-comforts, for they know not whither to go to make them up in any other being: But the Saints know that all is in God, all excellency in all creatures is in God, therefore when you look thus upon God, as having all good that all creatures have, and that in himself; and when you come thus to God as such a being so much above all creatures, then you have in some measure a right ap­prehension of God: And that is the fifth thing.

6 But sixthly, The Name of God is excellent above all: For not onely all excellencies in the Creature are in him; but all those varieties of excellencies that are scattered up and [Page 13] down severally in Creatures, are united into one excellen­cy in him; for a water may have the quintessence of many herbs in it; there are many things in the water at that time; though but one drop of water, yet there are many things in it: So there is such an union of all excellencies in God, that I say it is but one in God; there is an indivisible union of all variety: Things that are various in the Crea­ture, they are all united in one in God, that must needs be a glorious excellency indeed. If one man had all the beau­ty and strength, and all the wisdome that all the men in the world ever had, or have, and united into one, what beauty, what strength, what wisdome would that one man have! now it is so in God, that all beauty, and wisdome, and strength, are united into one excellency, so that God he is one otherwise than any other Creature can be one; o­ther Creatures may bee made one by composition, but now God hee is not one by the union of many things together; for there is but one thing in God, God is but one, there is a variety, as wee conceive, as the Sun when it shines upon different glasses, red, or blew, or yellow, it hath a variety, I but all this is but one Sun, so all the attributes of God that we speak divers times of, these are the several manifestati­ons of that one excellency that there is in God, all united into one; therefore by this the Saints come to be the more happy, for they may not onely enjoy all the good that there is in the Creature, but injoy it all in one, and wee say, the stronger is a thing, the more it is united; now in God all good whatsoever is united in one, all good in the Creature, yea and all good in himself, that is, all his attributes; so you must conceive of God; onely the manifestation is di­vers; and therefore you must not conceive that there is any one thing in him more than another; you may not conceive of God, as if there were more mercy than justice, or more justice than mercy, or more of either of these, than there is of truth, wisdome, and holiness: Indeed God may mani­fest himself unto the Creature, more in one, than in the o­ther, but as they are in his own beeing they are not, onely [Page 14] one as much as the other, but they are all but one thing, onely several manifestations, as but one Sun that hath di­vers reflections by divers glasses; so all Gods attributes are but one excellency that is in him; therefore his Name is ex­cellent above all things, because hee is but one God in this manner.

7 Further, Not onely all good and excellency is in God, but all possible good, what can possibly bee imagined (as we know that the power of God that made the world, could make thousands of worlds) all this is in him, and infinitely in him, When wee do speak of any thing to bee in God, wee must be sure that we do not limit our thoughts, as when we speak of God to bee a great God, do not limit it, hee is great, but infinitely so; when wee speak of his wisdome, hee is wise, but infinitely wise, and so of his holiness, and justice, and truth, and knowledge; all must bee lookt upon with­out any bounds whatsoever; in the Creature there are such and such things, but they are all limited by their causes, but God having no causes at all to limit him, therefore hee is infinite, whatsoever is in him it is infinitely in him, whatso­ever is in him, is not onely infinite in the kinde, as there is all the wisdome and holiness that can bee; but I say, it is absolutely infinite; as it is in him, it is so infinite, that there is no kinde of being but is included within it; speak but any one thing of God, I say, it is not onely infinite in the kinde, but so as it includes whatsoever hath beeing, in the infinite Ocean of beeing that is in himself; wee are very ready when wee look upon God to have limited thoughts, and therein wee bring him down to the Creature; this is the very reason why God doth hate Images so much as hee doth, because that Images do make a kinde of a re­presentation of him, as though hee were finite; as Papists, they tell us they think not that such an Image is God, I, but being put in mind of God by such an Image, there is a kinde of limiting the infiniteness that is in God; and therefore God hates it, and will not have that infinite ex­cellency of his to bee represented by any Image whatsoe­ever; [Page 15] whensoever thou thinkest of God, or speakest of God, do not onely compare him with that which is in the Crea­ture, but when thou hast made thy comparison, let thy thoughts bee infinitely above it; there is no one attribute of God doth help us more to understand what God is, than when wee conceive him to be infinite in all that hee is or hath.

8 Yea and further, All the good that there is in God, and excellency, it is eternally in him; it may bee such a Creature hath an excellency, but how long hath it had it? it was not long before but it was nothing: but God hath been what hee hath been (if wee may speak so) hee hath been eternally; now that is a mighty swallowing considera­tion; the consideration of eternity; as a man that is an Ac­countant, if hee writes a figure of one, add but six ciphers to it, and it is ten hundred thousand, now if hee should be adding and adding all his life time, yea if hee should have lived from the beginning of the world to have added to the figure of one, what an infinite summe would this bee! but it is nothing to eternity; either if you look back to eternity it is nothing, or if you look forward to eternity, it is no­thing; (the Saints indeed shall live eternally in respect of that which is to come, the souls and bodies of the Saints shall bee eternally for time to come with God, and the souls and bodies of the ungodly shall bee eternally in Hell) Now all the excellency that there is in God, is eternally in God, which way soever you look.

9 Further, Not onely eternally, but immutably in him; and therefore his name is alone excellent, it is immutable, that is, God hath such an infinite excellency, that it is impos­sible that hee can bee better, or other than hee is; if God should bee otherwise than hee is, hee would instantly cease to bee a God; the beeing of God hath that excellency in it, that there can bee no addition, no substraction, add any thing to him, and you destroy him, take any thing from him, and you destroy his beeing, alter any thing in him, and hee ceases to bee God; so the Scripture saith, With him [Page 16] There is no shadow of change. Jam. 1.17. Indeed there is a change in the creature, but nothing at all in God; as if you bring a peece of wax to the Sun it melts it, and clay, it hardens it, here is a different effect of the Sun, but the Sun is the same; so bring the creature in one disposition to God, and the love of God, and delight of God is in it; bring the creature in another disposition to God, and the wrath of God is upon it, yet God is the same, onely the variety is in the creature. And therefore his Name alone is excellent, and the creature, whatsoever excellence it hath, it changes up and down: As there is no shadow of change with God, so no shadow of constancy in the creature.

10 Further in the next place, All these things are essen­tially in God; Quicquid est in Deo est Deus whatsoever is in God, it is his being, its God himself: This one thing would much help you to under­stand the Nature of God, that whatsoever can bee truly said of God, it is God himself; as thus, Gods wisdome is God himself; Gods mercy is God himself; Gods power is God himself: it is not so in the creature, a mans wisdome is not a mans being, they are separable, one may bee se­parated from the other; but Gods wisdome is Gods being; a mans power and strength is not his beeing, but Gods is, so a mans mercy and goodness is not his beeing, but Gods is, and therefore (as before) these things that are variously conceived by us, they are not onely one in God, but his very beeing, and this doth mightily adde to the glory of God, that whatsoever is in God, it is the very essence and beeing of God himself: These things that wee speak of God (as I told you) because God is so infinitly above us, it is very hard to make them plain to every understanding; and no marvel, because wee are fallen so far from him; and as I have gone along, I fear that a great many are ready to think, Lord what are these things, wee cannot ap­prehend them; why then go thy wayes home and bee humbled for that great fall of mankinde, Oh how far is man fallen by his sin? wee see now why God dwells in the thick cloud and darkness: Oh how far am I fallen from [Page 17] God? for God made man at first able to know him; cer­tainly Adam did know all these things perfectly: it was the happiness of Adam in his first creation to bee able to look upon the face of God, and know what such things as these meant; but now since our fall, wee are said not onely to bee in the dark, but darkness it self; Eph. 5.8. and therefore it is but very little that wee can know of God; wee have such a sight of God, as a poor man that lives all his dayes in a Dungeon, if hee should have one day a little crevise opened, where a little beam of the Sun should shine, cer­tainly hee would stand and admire at it, if hee never saw it before, but how little would that man know of the nature of the Sun that had but a little crevise opened for a beam to shine in a little time? Truly all that ever the Ministers of God can tell you, or if God should send his Angels to preach to open the Nature of God to you, it can bee no other but a little glimmering. But I hope if you bend your mindes you may know so much as to make you desire after the knowledge of him; for if there bee no other effect than this, yet it will bee worth the while to make you to see that you do not know God; and therefore your thoughts not being thus of God, as I have spoken, the truth is, you have made God unto your selves but as an Idol (for if wee con­ceive otherwise of God than hee is, wee do but make him an Idol to our selves) now, Oh that it might have but this effect at least (this that I have said, with some few other things that are to bee spoken) to cause men and women to humble themselves before God for want of the knowledge of God, and to bee crying to God, that hee would bee pleased to make himself known unto them in another way than they have known him, that so when they come to worship God, they may bee able to look upon him in ano­ther way than they have done: And therefore I beseech you, bee not discouraged, to think, I shall never know these things, if God be thus, I shall never know what God is, bee not discouraged, for this God hee is able to com­municate himself beyond that way that any creature is a [...]le [Page 18] to communicate its self, God can let out himself to any creature as much as hee pleases, and it is no matter whe­ther the creature bee capable or no, the Lord can make it capable; and therefore bee not discouraged because of thy weakness; but if thou in the uprightness of thy heart doest seek to God, and doest desire to know him above all things, If thou searchest after the knowledge of God as after silver, Prov. 2.3, 4. thou shalt come to know God more than ever thou diddest; and certainly to have but a few glimpses of this infinite first being of all things, it is a kinde of infinite satisfaction unto the souls of th [...] servants of God, and though at first they finde it hard to know God, yet by seeking long after the knowledge of him, they have found that knowledge of God that they would not bee without for ten thousand thousand worlds; its onely the rational creature that is able to know any thing of God at all, and this is a great part of that worship and homage you owe to God, that you should know him, and so, that you might honour him as a God, that you might glorifie him as a God: Oh my brethren, how would people live, had they but the real sight of such a God with whom they have to deal in all their wayes? when wee put you upon the searching, to know what God is, wee put you not upon the searching to get notions to discourse of: I confess in the right knowledge of the infinite first being of all things, there are most excellent notions to bee learned, but that that I endeavour to put you on to, is this, that you might search to know this God, to the end that you might fear him, and choose him to bee your portion, that you might love him and serve him, and blessed is that soul that shall thus know him.

The Second SERMON ON The Nature of God.

11 THE next thing is this, All excellencies are in God purely, and immixtly, that is, God hath all excellencies in him, and nothing else but excellency; the creature it may have some excellency, but it hath a mix­ture of imperfections; it may have some power, but there is a mixture of weakness; it may have some goodness, but there is a mixture of some kinde of evil in creatures as they are in themselves; the very Angels themselves, though they are upheld by God, yet they have that in them that might make them sin against God, if God did but leave them to themselves: So there is a mixture of weakness in all creatures, but God alone is excellent, for hee hath nothing else in him but that which is excellent, 1 Joh. 1.5. The Lo [...]d is light, and in him there is no darkness; this cannot bee said of any creature, that the creature hath ex­cellency [Page 20] in him, and there is no darkness at all in him; there is darkness in every creature, but the Lord is light, and in him there is no darkness; that that is said concerning light here, may bee said concerning any thing else, the Lord hath such and such Excellencies, and in him there is no de­fect, all is in him purely.

12 Next, All is in God originally; that is, all is from himself: Now there is no excellency in God that is by participation; Hee hath it from himself, and in himself. Whatsoever the creature hath, it hath it derivatively, not originally, it receives it from another: but all that is in God it is originally, it is in himself, and by himself, and from himself, all is in him as the spring of all kinde of ex­cellency.

13 But in the next place, As all is in him originally, that is, hee hath all from himself, So God is the fountain of all excellencie to all creatures whatsoever; if there bee any good in any creature, it is but a beam from this Sun, and a drop from this infinite Ocean, it all flows from that infinite Sea of all good, which lets out it self to this creature, or the other creature, in this or the other manner: So God is the fountain of all good to all creatures whatsoever, they are to look upon him as having all coming from him. And there­fore hee alone is excellent, and his glory is above the Heavens and Earth.

14 Further, As all things are from him, so they depend upon him; all excellencies that are in the creature, as they come from God, so they have their absolute dependency upon God, so as God need do nothing to destroy a crea­ture: if hee doth but withdraw himself from it, it falls to nothing presently; take the most glorious Angels, and the highest Heavens, Sun, Moon, Stars, Sea, and Earth, if God should but withdraw his hand from these creatures, they would presently fall down to nothing; they do depend up­on God, as the light upon the Sun, there is no more light if the beams of the Sun bee withdrawn; so if God with­draw his influence from the creature, it can do nothing, [Page 21] and its nothing presently; so that the influence that there is from God to the creature, it is to maintain the creature in his being; every moment the Lord must put forth as in­finite a power to maintain thee and mee, and every crea­ture, as hee did at the first for the making of the world.Heb. 1.3. And this is Gods excellency to uphold all things, they do so depend upon him. If a work-man make a house, hee goes away, the house can stand without him; but when God built the world, the world could not stand one moment without him. And not onely God must have an influence into the creature to preserve the being, but likewise to in­able the creature to act; the creature cannot act one mo­ment without God, no creature can stir in the least degree,Act. 17.28. except the Lord concur with it; Therefore the Name of God alone is excellent; By him, saith the Scripture, wee live, wee move, wee have our being; not onely wee are upheld in our being and lives, but wee move, wee cannot stir one mo­ment, but God must concur with his creature for the mo­tion and action of it.

15 Further, God alone is excellent in his operation, in his power, in the manner of his working; though God give a power to other creatures to work, yet God works in a different way from all other creatures.

First, God hee doth whatsoever hee pleases either in heaven or earth. The will of God, as I shewed you before, it cannot bee beyond Gods power, God cannot will to do more than hee hath power to do,Psal. 115.3. Psal. 135.6. Eccles. 8.3. Therefore the Lord hee doth whatsoever hee pleases in heaven and earth. The power of every creature can but work within the sphere, so far as the causes give a vertue and efficacy, so far it is able to work, and no further.

Secondly, The power of God appears in this, that the Lord doth the greatest, and the most difficult things, as easily as hee doth the least and the easiest; as thus, God makes the whole world as easily as hee can make a crum of dirt; God can make the Heavens, Sun, Moon and Stars, and all the Seas and Earth, with as much ease as hee can make a flye. God [Page 22] can make ten thousand Angels, as soon as hee can make one worm. And therefore God, hee can as soon speak the word to the soul of a man that is dead,Joh. 5.25. to live, hee can as soon raise a [...]l the dead out of their graves, as hee can give them a peece of bread to eat while they are alive, such is the infiniteness of Gods operation.

3 Further, God is excellent in all that hee doth. There is nothing that God doth in any time, but was decreed to bee done from eternity; that is, the excellency of Gods work­ing; the creature works something, but perhaps a man did not think of what hee doth, a few dayes ago, but God doth nothing, nor never will do any thing, but it is that that was decreed from all eternity that hee would do, and God will never do any thing to all eternity, but what hee had decreed from all eternity before; yet it is for us creatures to observe according to his revealed will; but this is the excellency of God above all creatures what­ever.

4 And then there is a further thing that is as consider­able as any of the other, God is so far from needing any matter to work upon, or instrument to work by, when he doth do anything, as there is no more required for any creature to bee, or work at any time when God would have it, but the alone act of Gods will that was from eternity. As now the world it was not made six thousand years ago; Now God willed from all eternity that there should bee a world in time, and there was nothing required to make this world but that act of Gods will that was from all eternity, that it should bee at that time. Man, hee doth will and decree to do such a thing; now when the time comes, then hee bestirs himself, and takes this tool or instrument, and puts forth a power that hee did not put forth before: But the act of Gods will from all eternity was sufficient to make all creatures that ever since have been made, and to provide for all creatures that ever since have been provided for, one act of Gods will hath done all this; and that act of the will of God that hath been from all eternity hath done it; [Page 23] there are not several acts of Gods will, but Gods act is himself.

Divers other things might bee shewed, as this,

5 Where God hath done any work, all his works adde no­thing to him. The creature hath somewhat added to him by his works; as thus, A man that is a work-man hee can make a house, and so hee hath the benefit of it to dwell in, to keep off the weather, and so hee makes cloath, and hath the benefit of it: But all the works of God adde no­thing to him. A man can do something by the work that hee hath made that hee could not do without his work: but God can do nothing by any work that hee hath made, but hee can do the same without that work; when hee hath made all his works, they are not helpful to him (but this was a branch of the All-sufficiency of God.)

16 In the next place, God alone is excellent in the manner of his communication of himself, God doth so communicate himself to his creatures, as one creature cannot to ano­ther.

First, God can let out as much of himself as hee will to any creature; now one creature cannot let out as much as hee pleases to another; for instance, A man that hath learning, hee cannot make another as learned as hee will; a man that hath holiness and goodness, cannot make ano­ther as holy, and as good as hee will: but God can, this is Gods propriety, hee can let out of himself as much as hee pleases, as much holiness, as much goodness, as much power as hee pleases hee is able to let out.

Secondly, the creature, When it doth communicate any excellency, the more it lets out, the less it hath; but God hath ne­ver a whit less by that that hee doth let out to his creatures; as thus, the Sea is full of water, yet if you take out but a little water, the Sea hath so much the less; therefore some of the Fathers would set out Eternity by this, that if a Sparrow should but once in a thousand years fetch one drop of water from the Sea in the bill of it, yet the Spar­row would sooner empty all the Sea, than the torments [Page 24] of the damned should bee at an end; so that if a drop bee taken out of the Sea it is the less: but God is such an in­finite ocean of beeing, of excellencies, of happiness, that let him let out, and communicate never so much of him­self, yet hee hath as much still as ever hee had: God hath let out excellency, and good to all his creatures ever since the world began, all the good, the comfort, the happiness, the sweetness, the beauty and excellency of all creatures have been from God that infinite fountain, but now this fountain is as full as ever it was, and will bee as full to all eternity as ever it was: And here lyes the excellency of God beyond all creatures whatso­ever.

17 In the next place, God alone is excellent, there is no comparison to bee made between him, and any thing else; as thus, Take the creature in what wee think it comes nearest to God, and the truth is, to speak properly, it comes no nearer to God than those things that wee think come less; as when wee say that God is a great God and fills all pla­ces, if you should suppose a body that should fill all this world, it is no nearer to Gods immensity than a moat that flyes in the Sun: or thus, Take never so many thousand years, as wee spoke the last day, if an Accountant that should write down figures all his life time, they would come wee think, to an infinite summe; yet all those infinite millions of years come no nearer to Gods eternity, than one minute doth, and the reason that I give is unanswer­able, because that there must needs bee alwayes an infi­nite distance between what is finite, and what is infinite, and greater than an infinite distance there cannot bee; now take such a body as should fill the space between heaven and earth, there remains still an infinite distance between the Immensity of God, and this body, and take so many numbers of years as possibly can be imagined by Men or Angels, yet there will remain an infinite distance between Gods eternity, and those numbers of years; now greater than an infinite distance there cannot bee; therefore all [Page 25] those years do not come nearer to eternity than a minute, and all the greatness doth not come nearer to Immensity than a moat in the Sun; God is beyond all comparison whatsoever, and the understanding that God is an infinite beeing, will help us to understand all the rest that I have named.

18 And there is one more, and that is this, Hee is the last end of all things; Hee is the highest end, for which all Creatures had their beeing, and the more any Creature is subservient unto God, the more excellency a Creature hath, For of him, and through him, and to him are all things, Rom. 11.36. to whom be glory for ever. All things must tend to God as the highest end; cursed bee that Creature that shall chal­lenge to bee the highest end of any good thing whatsoever; this makes it to bee a cursed thing for any man to make himself to bee his last end, to make his name, honour or credit to bee the end that hee aims at; and indeed, this is the very thing that makes pride to bee so great a sin; the Scripture never speaks so of other things, as it doth of pride; it is said of other sins, that God hates the workers of iniquity, but it is said of no sin, that God doth resist it, one­ly the sin of pride; why?James 4.6. 1 Pet. 5.5. because a proud man doth cross God in that which is indeed his excellency, and that is this, That God is the highest end of all things, for whom all things were made, now a proud man crosses God in this, nay saith hee, I will aim at my self as the highest end; wee may aim at our own good in a subordinate way, but wee must bee sure to lift up God as the highest end of all, because hee is excellent above all; now put all these to­gether.

First, That God hee is, and there is none else; Hee is such a beeing, as in comparison of him nothing else hath a beeing; Hee is that beeing that hath no succession, that is alwaies the same; Hee is an excellency in all places, that fills all places without any local motion at all; Hee is a beeing that hath all sufficiency in himself, hee hath all ex­cellencies, in him is an universality of all excellencies, hee [Page 27] hath all excellencies united in one that are scattered up and down in Creatures; yea, all the attributes of God are in him but one, hee hath in him all possible good whatso­ever; all things that are in God, are equally in him, they are all infinitely in him, they are eternally, immutably, essentially, purely, without mixture, originally, hee is the fountain of all good to the Creature; all excellencie in the Creature doth absolutely depend upon him; hee is excellent in his operation, hee can do whatsoever hee will, hee can do the greatest thing as easily as the least, and one act from eternity, is enough to do all that ever hee hath done; Hee can communicate as much of himself as hee will to his Creature, and hee hath never a whit the less in himself; there can bee no comparison between him and the Creature, the highest Creature comes not nearer him than the least, and hee is the highest end of all things whatsoever; and this God is our God; this is the God that wee profess to serve, that wee profess to worship, and these are to bee the thoughts that wee are to have of God when we come before him; Now you cannot but imagine that there must needs bee abundance of streams of Use and Application that must follow from these things; all that I have done, it is but to present what God is.

Now meethinks I hear many that give their minds to understand what God is, even saying within themselves, Oh that wee did but acknowledge God to bee thus, surely there is a farther excellency in God than wee have imagin­ed, and might wee have but further sight into these things that have been thus briefly presented to us, Oh of what excellent use might all these be! I shall endeavour there­fore to present but to you, and even as briefly as I have done the other, the several uses that may flow from all these things, I will onely give you a hint of one or two now.

Oh what infinite cause have wee all to bee ashamed of those low thoughts wee have had of God! Use. If God bee thus as hee hath been (but a little) presented to us now, and by what [Page 26] wee see, wee may gather, that there is infinitely more in God, and God is infinitely higher than ever wee thought of (I say) then upon the very hearing of such things as these are, and especially wee being conscious to our selves how little wee are able to understand of them, wee may see cause to bee ashamed of the poor and low thoughts that wee have had of this infinite Majesty; the unworthy thoughts that wee have had of him, when wee have come into the presence of God; you have come to prayer to God, have you come to prayer as unto such a God? have you had such kind of thoughts as these are, that hee is that high Majesty? Certainly you cannot sanctifie Gods Name but you must have high thoughts of God; and though I will not say, that those do not sanctifie Gods Name, that have not every one of these thoughts of God, yet thus much I will say, that those that have not apprehended eve­ry one of these things of God, have not sanctified Gods Name as much as they should, for wee are to apprehend what it is possible for us to apprehend here in this world, or otherwise wee do not sanctifie Gods Name so as wee ought; when wee come to God in prayer, or to worship him in any other duty of his worship, if wee do not appre­hend of God as much as wee possibly can in this world, wee do not sanctifie Gods Name as much as wee ought to do, and wee are to bee ashamed that wee have not such apprehensions of God as wee might possibly have; if God bee such a God as this, what poor thoughts of God are these, that hee is as an old man in Heaven? some have such poor apprehensions of God, and when they hear the Scripture speak of Gods eyes, and ears, and hands, they think that God hath a body, when as the Scripture doth but speak to our capacities, that is, what a man can do with his eyes, or hands, or ears, that God is able to do by his infinite power. I appeal to you, have you apprehensions of the majesty and glory of God, beyond all majesty and glory that any Creature is capable of in this world? wee do not sanctifie Gods Name, except, I say, wee apprehend [Page 28] God higher in majesty and glory, than all creatures in the world are. Suppose you were to come to a King that had all the glory and honour put upon him that ever any creature had in this world, with what fear and trembling would we come before such a Majesty as this is? but if thou hast not come with further trembling and fear before God, when thou camest into his presence, if thou hast not come with higher thoughts of that God that thou hast to deal withall (I say) thou hast not glorified God as a God; no marvel though people are so slight and vain in the duties of Gods worship, because they do not know what a God hee is that they have to do withall.

Use 2 This sheweth you the dreadful evil there is in sin, why? because it is against such a God as this God is; dost thou know whom it is that thou sinnest against? Oh thou sinner! dost thou know whom it is thou strikest at? it is this infinite God that is thus presented to you, Whose Name alone is ex­cellent, and whose glory is above the Earth and Heavens. Know sinner, and the Lord smite this upon thy heart, thou that art a wicked and ungodly man all the daies of thy life, thou hast done nothing else but fought against this God, this infinite and glorious God thou hast been an enemy to all the daies of thy life, and every time thou re­newest thy sins, thou dost do nothing else but strike at this infinite God, and provokest the wrath of this infinite deity against thy soul and body; and darest thou stand out against this God? wilt thou put it to the trial, to see whe­ther that God that thou sinnest against bee such a God as this is? wilt thou put it to the ttial, that God should set thee apart to make thee an object upon whom to exer­cise all that infinite power that there is in God, to bring evil, and misery, and torments upon thee for thy sin? this is the case of all desperate sinners that do go on in a desperate way of sin; the language of their sin is this, I do hear much spoken concerning the greatness, and ex­cellency, and glory of God, Ile try and venture, Ile put it to the experiment, whether God bee such a God or no, [Page 29] as hee hath manifested himself in his word: Oh woe to that Creature that shall come to feel what the greatne [...]s of God doth mean! Oh it is infinitely better for thee to fall down before him and therefore this should bee the Exhortation to all sinners; Consider,Exhort. Oh sinful man or woman, what a God it is thou dost contest withall! shall the potsheard strive with his Maker? let one pot­sheard strive with another, but let not the Creature strive with the Almighty, for hee will bee infinitely too hard for thee, and hee will appear alone to bee excellent; thou dost lift up thy will above his will, as if so bee that thou wouldest rise above this infinite God, but know, in despite of thy heart hee will bee above thee, hee hath thee under his feet this moment, and the sword of his justice is at thy very heart, and hee can take thy heart blood when hee pleases, and send thee down to eter­nal miseries; there is no striving with such a God as this is, who is alone excellent;Isa 45.23. Rom. 14.11. the word hath pro­ceeded out of his mouth in Righteousness, that every knee must bow unto him, and every tongue must con­fess this God; certainly one way or other hee will have his glory out of thee; God can as well cease to bee, as not to have his glory out of every Creature; do but consider of this, and learn to tremble before this God; The Lord is excellent and glorious above all things, and hee is resolved that hee will have his glo [...]y from e­very Creature one way or other, and if it prove that hee comes upon thee to force it out of thee, better ten thousand times that thou hadst never been born;1 Pet. 5.6. James 4.10. there­fore according to the Exhortation of the Holy Ghost in Scripture, Oh! let us humble our selves under the mighty hand of God, and let us all say, Thou O Lord art alone excellent, and thy glory is above the Heavens and Earth, and the desire of our souls is to l [...]ft up thy Name as the excellent thing above all Creatures. While wee live here in this world, this is our excellency, and blessed is that man or woman that comes to see this to bee his or [Page 30] her excellency, namely, that I might lift up Gods Name in the place where hee hath set mee; hereto­fore I have lift up other things as excellent, if I could get an Estate, &c. But the Lord hath made mee to see that hee alone is excellent, and his excellency hath dark­ned all the excellency of the Creature in my eyes; I see nothing excellent but God, and all in order unto God; that is a good sign of the work of grace in a man or woman, when hee shall see so much of the excel­lency of God, as Gods excellency shall darken all the excellency in the world.

The Third SERMON ON The Nature of God.

BUt a second Use is this that wee are now to proceed in, Oh how vile is sin then that is committed against such a God as this is? there is nothing in the world can shew a soul the evil of sin, but the sight of God. If wee should tell you never so much of the terrours of the Law, and of hell fire, though you might see the de­sert of sin somewhat, yet until you come to see with what a God you have to deal, you can never know what the evil of sin means. Against thee, thee onely have I sinned, Psal. 51.4. saith David, that was the thing that strook Davids spirit, David knew that it was against God that hee sinned; when God shall come to the conscience of a sinner, and present himself before his conscience, and say, Oh wretched sin­ner, it is I that you have sinned against, as Christ did in Act. 9. unto Saul, Saul, Saul, why persecutest thou mee? Act. 9.4. So [Page 32] when God shall say, Sinner, sinner, why dost thou rebel a­gainst mee? If God would but give us one sight of him­self, that wee might behold him as hee is upon his Throne, in this excellency of his Name above all things, it were impossible but the heart of a sinner should even break at such a sight. Certainly one day every sinner shall have a sight of God: Happy it is now for us to have such a sight of God here in this world, that may cause us to see the evil of our sins, for otherwise the sight of God hereafter, will certainly sink our souls into the bottomless gulf of hor­rour and despair. When Daniel was about to confess his sin, in Dan. 9. Mark how hee begins, because hee would get his heart to bee affected with his sin, and the sins of the people that there hee confest: Mark how hee begins his prayer,Dan 9.4. And I prayed (saith hee in the 4. verse) unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God; thus hee begins, I made confession (saith hee) I prayed and made confession of sin, and said, Oh Lord, the great and dreadful God: first hee looks upon God how great and dreadful hee was, and this it was that caused him to confess his sin with humiliation: you that say your prayers, and will confess that you are sinners, did you but at the beginning of your prayers, when you go to confess your sin, cast up one eye to hea­ven, and behold this God upon his Throne, and see him to bee the great and dreadful God, it would cause you to confess sin after another manner than ever yet you have done: It is a good thing therefore in our prayers, when wee are about to confess sin, first to set before our souls the greatness and the dreadfulness of that God that wee have sinned against. When this Prophet Daniel would humble that proud Belshazzer, in Dan. 5.23. Mark what hee saith, And the God in whose hand thy breath is, and whose are thy wayes, hast thou not glorified: This speech set home upon a mans conscience, were enough to break the proudest and stoutest heart in the world. If so bee that the eyes of the proudest stoutest sinner were opened to [Page 33] see God in his glory, and to hear the Lord speak thus to him, that God in whose hand is the breath of thy nostrils, and all thy wayes, that is the God that thou hast not glo­rified, thou doest not think with whom it is that thou hast to deal; but that is the God that you have heard preached of thus, Whose Name alone is excellent, such an infinite and glorious Deity is that Deity that thou hast neglected and despised, and preferred thy lusts before: Oh if God would but give commission unto your consciences to speak this with power to you, that God that is thus glorious and excellent you have sinned against, oh it would bee of won­derful force to break the hardest heart of men. And in Psal. 104.1, 2.Psal. 104.1, 2. Do but see there how David had his heart rising against sin and sinners upon the consideration of the excellency of God, there hee speaks of the same argument that wee have here in the Text, Bless the Lord, Oh my soul: my God, thou art very great, thou art cloathed with ho­nour and majesty (and so hee goes on) who coverest thy self with light as with a garment. Hee proceeds in the Psalm describing the greatness and excellency of God: But then when hee had done describing Gods excellency, and found his heart warmed and inlarged, and raised with the medi­tation of the excellency of God, Mark how hee breaks forth in the last words of the Psalm, Let the sinners bee con­sumed out of the earth, and let the wicked bee no more; Vers. 35. bless thou the Lord, Oh my soul: As if holy David should have said thus, Oh Lord, I see thee to bee very great, and thou art cloathed with honour and Majesty, and thy Name is excellent above all things: What? And are there any wretched creatures that will dare to presume to rebel a­gainst thee who art so great, that will dare yet to set their will against thy will, and to prefer their lusts before thee? Oh cursed bee those sinners, Let the sinners bee consumed from the earth, and let the wicked bee no more. There is in­finite reason that wicked wretched creatures should bee for ever consumed, that sin against such a God as thou art, who art so great as thou art. My brethren, it is no marvel [Page 34] though the people of God are so afraid of sin; many of you wonder at the niceness of the consciences of many people, that they dare not commit any known sin for a world; you wonder at them why they should bee so nice, you think it is foolishness: Would you know the reason? It is this, God hath shewed unto their consciences a sight of himself, they have had a sight of the glory of the Majesty of the great God, Whose Name alone is excellent, and it is that that makes them afraid of sin for ever, and makes them look upon sin as the greatest evil, and even tremble at the least temptation unto any sin whatsoever. And that is the second Use, Great is the evil of sin, if committed against such a God.

Use 3 Thirdly, Hence then if God bee thus excellent above all, from the meditation of the Excellency of God and his glory, wee see cause to bee vile in our own eyes; the higher wee see God to bee, the lower wee should bee in our own eyes, there is nothing will take down the spirit of a man more than God: I dare say of every proud heart in the wor [...]d, such a one knows not God, never had a sight of the glory of God that hee hath to do withall; the sight of God will wonderfully humble the heart before him, Job 42.5. is very famous for this, Job saith, With the hearing of the ear I have heard of thee, but now mine eyes have seen thee (what follows then upon that) Wherefore I abhor my self, and repent in dust and ashes. Vers. 6. Job that was a holy man, yet hee confesses that hee had but even heard of God, hee never had such a sight of God as God gave him at this time, and upon the sight that hee had of God, though hee were a holy, and a gracious man, and could stand in his uprightness, yet saith hee, Mine eyes have seen thee, and therefore I abhor my self, and repent in dust and ashes. Oh that God would give such a fight of himself to all your souls, to those proud, stout, and rebellious sinners that have gone on in wayes of re­bellion against him. You have heard of God by the hearing of the ear, but have your eyes ever seen him? If God would but give you a sight of what I have briefly spoken to you, [Page 35] you would certainly fall down before him, and abhor your selves in dust and ashes: So the Prophet Isaiah, though a godly man, yet in Isa. 6. hee heard the Cherubins and Se­raphins praising of God, and crying, Holy, Holy, Isa. 6.1, 2, 3. Holy is the Lord of Hoasts; And there was a vision of God upon his Throne to the Prophet, what follows? saith the Prophet, Woe unto mee, for I am undone! Why? For I am a man of polluted lips, and I dwell among a people that are of unclean lips; Woe unto mee, for I am undone, for I have seen the King, the Lord of Heasts! I see the Lord upon his Throne, and I behold the blessed Angels how they admire at his glory, Oh woe to mee, I am undone. If so holy a man shall thus cry out upon the sight of God, and say, Woe to mee, I am undone, because I am a man of polluted lips! Oh what mayest thou do then, that art a man of polluted lips, and pollu­ted heart, and polluted life? Oh how are thy lips polluted! The Prophet Isaiah, hee was no swearer, neither was hee one that would talk filthy unclean talk, but yet hee com­plains hee was a man of polluted lips, and cryes, Woe to mee, I am undone, because I have seen the Lord: Oh how would thy heart then bee humbled? What cause at least is there that thy heart should bee humbled that art so pol­luted as thou art? the sight of God should mightily humble us before God, Psal. 8 the beginning, Oh Lord our Lord, how excellent is thy Name in all the earth? saith the Prophet David, and so hee goes on to shew the excellency of God; then hee cryes out in verse 4. What is man that thou art mindful of him, and the son of man that thou visitest him? Lord thou that art so excellent in thy self above all things, it is a wonder that thou shouldest vouchsafe so much as to look upon man. It may bee thou lookest high, because thou art a little above thy brethren, but if thou hadst a sight of God, thou wouldest wonder that this God should look to thee, Psal. 113.6. there you have such an expression, That God doth humble himself to behold the things that are done in heaven: Why what an expression is hereof Gods excellency? God is so excellent that hee doth [Page 36] humble himself to behold the things that are done in heaven: now if hee bee so excellent as to humble himself to the beholding of the things in heaven, then how doth God humble himself to behold things done in earth, to behold such wretched vilde creatures as thou art? Oh bee vile in thine own eyes upon the sight of the great God, and by these three Uses, you may have three Notes whether ever God hath made known himself to you, or no.

First, Are you ashamed and confounded in your thoughts for those low poor thoughts you have had of God?

Secondly, Hath the sight of God caused you to see the dreadfulness of the evill that there is in sin?

Thirdly, Hath the sight of God made you to bee vile in your own eyes? That is a good evidence that you have had some sight of God indeed.

In the fourth place, If God bee thus excellent, and his Use 4 glory so great above the earth and heavens; Hence wee may learn to know the vanity of the creature. Set but God now, and the creature together, nay, all the creatures in the world together, Oh how is the vanity of all creature-comforts in the world made known to us. There are ma­ny wayes to convince us that there is a vanity in all things in the world, by the strength of reason wee may bee con­vinced, and by experience: A man sometimes that hath an estate, God doth but touch his body, and layes him upon his sick-bed; such a man saith, Oh what a poor thing is it to injoy all the world? had I all the world at my com­mand, I could have no comfort in it, and therefore what a vanity is there in the creature: And another perhaps by arguments and reasons, will tell you that every thing is vain, and there is no contentment, nor continuance in any thing in the world: When wee see men that are rich and great dye, and carry nothing with them, wee are rea­dy to say, Oh how vain the world is! these are some means to cause us to see the vanity of the creature: But what are all these to the sight of God? The sight of the [Page 37] glory of God, it is infinitely more powerful to discover the vanity of all things in the world to us: That man, or woman, that hath had once a real sight of this God in his infinite excellency, wil not much regard what becomes of him con­cerning outward things in this world. Hee that sees God to be great, will see all other things to bee small. And indeed wee never see God to bee truly excellent, except wee see him alone to bee excellent. Thou thinkest thou knowest some­what of God, I but still the excellency of the creature is glorious in thy eyes: Certainly thou dost not know God aright: If thou knowest God aright in his excellency, thou knowest him Alone to bee excellent, and therefore if thou knewest no other excellency but God, all other things would bee but vanity in thine eyes. In 2 Cor. 3.10. saith the Apostle there concerning the glory of the Law, com­pared with the glory of the Gospel, That that which was made glorious, now had no glory by reason of a greater glory that is come: So I may say in this case, the things of the world that were glorious in thine eyes before, yet now they are not glorious, but all darkned, because there is a greater glory that now comes and shines in upon thee. If a man had lived in a dark Dungeon under the ground all the dayes of his life, and never had the glimpse of any light what­soever, never since hee was born, if on a sudden a candle should bee brought to him, hee would admire at that glory; but now if this man should afterwards bee brought into the world, and see the glory of the Sun, the glory of the candle would bee nothing to him: So the men of the world, because they live as it were in darkness, they have some comforts in the creature, and they think them to bee glorious, for they know no better: But that soul that hath had a sight of God, comes to see that all things in the world are but darkness to him. There is nothing can dis­ingage the heart of a man from the creature, so, as a sight of God. You have a notable Scripture for that, how a sight of God doth dis-ingage the heart of a man from the creature, in Act. 7.2. And hee said, Men, Brethren, and [Page 38] Fathers, hearken, The God of glory appeared unto our Father Abraham, when hee was in Mesopotamia before hee dwelt in Charran, and said unto him, Get thee out of thy Country, and from thy kindred, and come into the Land which I shall shew thee: And so hee shews how Abraham was content to for­sake all his friends and Country; Why? the God of glory appeared to him: it is said upon this, when the Holy Ghost would shew what it was that brought Abraham out of his Country, that took off his heart from all his friends and Country, to go into a strange Country, saith the Holy Ghost, The God of glory appeared to our Father Abraham: Let a mans heart bee never so much glewed to any contentments that are here in the world, let but the God of glory appear to that man, and all things are vanity, then the heart quickly comes off from any thing. And indeed though there may bee many arguments that may make men and women to deny themselves very much the use of creature-comforts, yet the heart is never throughly taken off till the God of glory appear to the soul. A notable example of self-denial it that of Moses, Moses that might have had all the riches and glory of Egypt, might have been next to the King him­self, an heir, for so some write, that Pharaoh had no son, and that Pharaohs daughter did adopt Moses, to the end that hee might bee an heir to the Crown, and yet Moses that had all riches, and the treasures of Egypt at com­mand, yet hee forsakes a [...]l; but though hee forsook all for a while, yet you will say, did hee not repent him afterward? No, saith the Text, Heb. 11.27. By faith hee forsook Egypt, not fearing the wrath of the King, for hee indured, as seeing him that is invisible, that was the thing that did it, it made Moses forsake all the riches of Egypt, and indure, to go on, and never repent him for making such a choice: What was the great thing that did take Moses off from the crea­ture? It was the sight of God, that God that was invisible: My brethren, the sight of God, it puts a mighty magna­nimicy upon a mans heart; there is nothing great to a great spirit, nor nothing can greaten the spirit of a man or wo­man, [Page 39] so as the sight of the great God; no men and wo­men in the world have such great spirits as those that have seen the great God: And the oftner any one hath the sight of the great God, I say, the greater will such mens and womens spirits bee; they are raised to that height, that all the world will not satisfie such a soul for the portion of it. And this again in the fourth place, may bee a Note of Trial, whether ever you have seen God alone to bee ex­cellent; Hath it taken off your hearts from the creature? Hath it ingaged your hearts fully to God himself, that you can say, There is none in heaven, Psal. 73.25. nor none in earth that I de­sire in comparison of thee.

In the fifth place, Is Gods Name alone excellent? Oh my Use 5 brethren, study to know God then: Labour to search into this Excellency so far as wee may, and God gives us leave; God hath revealed much of himself to us in the Scripture, and in the book of the creature, and God expects that what is revealed of him in the Scripture, and in the book of the creature, that the rational creatures, Angels and Men, should labour and search to know: There is nothing so sweet, so amiable, so lovely, so delightful unto a rational creature (if it bee purged from the filthiness and corruption of sin) as the sight of the infinite first being of all things: Why here is concluded all excellent sights whatsoever; some men are take [...] with such a sight, to behold fair build­ings, and others to behold brave pictures, one with one thing, and another with another: Oh but the sight of God hath all sights in it that may delight the soul, and give con­tent to the heart of Man or Angel: and therefore labour to know the excellency of God. You poor creatures that have minded little all this while but meer [...]y to understand your Trades, and how you may get a shilling or two to provide for your families. Oh but know there is a higher ob [...]ect for you to busie your thoughts and hearts about: Learn to know this God, who alone is excellent, and bee not discouraged at those things that have been spoken, though they are above thy reach at first, yet if your hearts [Page 40] bee pure, and cleansed from filthinesse, you have the pro­mise, in Matth. 5.8. Blessed are the pure in heart, for they shall see God. It may bee you that are poor people, you can ne­ver come to get learning to have the knowledge of Arts and Sciences, and such things; I but if you have clean hearts you are blessed in this, God saith you shall see him: Labour to study God, and labour to know God more; Psal. 91.14. Mark how acceptable it is to God for his creature to labour to know him, I will set him on high, because hee hath known my Name. Thy Name, O Lord, alone is excellent, and thy glory above the heavens and earth. And I will set him on high, because he knows my Name. Oh, saith God, yonder is a poor creature that above all things in the world desires to know mee: hee hath had a little glimpse of [...]y glory, and oh how earnest is his heart to know mee! I will reveal more of my self to him, and then I wil set him on high, be­cause hee knows my Name, the Lord ha [...]h a hath account of those that know his Name: As for those ignorant crea­tures, let them bee what they will in regard of outward things, yet if they bee ignorant of God, they are vile and low, and base in Gods esteem; but take a soul that knows Gods Name, the Lord will set him on high; such a one is high in the very thoughts of God, and the Lord doth take pleasure to make such a soul to bee high: Paul in Phil. 3.8. did account all things dung and dross (for what?) for the ex­cellency of the knowledge of Jesus Christ: For indeed in the knowledge of Christ, God is known; and if you would study the knowledge of God, it must bee in Christ, you can never know God but in Christ, Matth. 11.27. saith Christ there, No man knows the Father but the Son, and him to whom the Son shall reveal him. It must bee Christ that must reveal the glory of God to our souls, or else wee can never come to know him savingly.

Use 6 Sixthly, If God bee thus excellent above all, and his glory thus above the earth and heavens, hence we are taught to labour to keep the sense of the infinite distance that there is between God and his creatures alwayes in our hearts: And this is a [Page 41] point of marvellous consequence, the sense of the distance between God and us: If God bee infinitely above the creature, then God expects that wee that profess any knowledge of him, that wee should evermore have our thoughts upon Gods excellency, raised in a kinde of in­finiteness above what wee think of the excellency of any creature; and our hearts then should work after God in a kinde of infiniteness more than ever they did work after any creature, as there is an infinite disproportion between the excellency of God, and the excellency that there is in any creature. I beseech you observe what I am speaking, for it is of marvellous use to help us to sanctifie God in all our wayes; as there is an infinite distance between the ex­cellency of God, and of all creatures, so there ought to bee in a kinde, an infinite distance between what our hearts are in the working after God, and the working after the creature, otherwise wee lift not up Gods Name in his ex­cellency and glory. And indeed a gracious heart will make it so; and in this I conceive the very work of grace consists, in that it is such a principle in the soul of a man or woman that is converted, that though such a one bee a finite crea­ture, yet it hath a kinde of infiniteness in the working of it after God. You will say, Infinite, how can that bee? True, I confess properly it cannot bee infinite, but thus it is in­finite in its kinde, that is, such a creature hath such a prin­ciple as it would fain, if it were possible, work infinitely after God: And

Further, This principle of grace doth cause this in the heart, that it will never limit its self in any work­ing after God, and therefore hath a kinde of Infinitenesse; and here is the difference between one that hath true grace, and the most glorious hypocrite in the world; An hypocrite hee will ever bee bounding his working after God, and think thus much is enough, what need any more? If I do thus and thus, why I may do well, and go to heaven at last, and so doth bound himself: But now where there is the least dram of true grace, though there bee many [Page 42] weaknesses in the soul, yet such a soul doth never bound its se [...]f in working after God. I indeed heretofore have [...]et out my heart to the creature, but now I would fain, if I could, let out my heart infinitely after God: Why? For I see an infinite distance between the good there is in the creature, and the good there is in God; certainly where this is, there is grace, and this one note were enough to discern the truth of grace in the heart: If the sight of God have wrought this, that whereas heretofore thy heart hath been let out after such and such creature-comforts, now thou dost desire, if it were possible, to let out thy heart infinitely after God; here is the work of grace, and in this thou goest beyond any hypocrite: Oh keep this constant in thy soul, this is the especial sanctifying of Gods Name in all our wayes; when wee see that God gives us leave to let out our hearts towards the creature in some measure, then there is a great deal of danger, that wee should have our hearts stick in the creature, and that we should not have that disproportion in the letting out of our hearts to the creature, and to God, as ought to bee: And this is the ground of all Idolatry in the world, when men have seen some excel­lency in the creature, they have been taken with it, and there have stuck, and have not been carried from the crea­ture to God. And that is Heathens Idolatry, when they see an excellency in the Sun, they think that is God: So Chri­stians Idolatry may bee in this, If there bee any creature-comfort that thy heart closes withall, and there thou dost stick, and thy heart is not carried to God, yea, is not carried to God in such a disproportion as there is between him and the creature; I say, so far as thou wantest that that thou art capable of in this kinde, so far thou art guilty of Idolatry. Oh that this one note might stick upon us, There is none like unto thee, O Lord: Canst thou say this out of the upright­ness of thy soul, as in the presence of God, Lord thou that knowest all things, knowest that though I have a vile heart that is let out after the creatures more than it ought to bee, yet Lord thou knowest that my heart is let out after nothing [Page 43] so much as after thee? that would bee a good argument of a gracious work of God upon thee: Surely if none bee like unto the Lord, then our hearts should bee after nothing so as after the Lord: Wee must not content our selves with a little love to God; Is there such a disproportion between thy love to the creature, and thy love to God, as there is be­tween God, and the creature? Thou sayest thou lovest God, I but it may bee thou lovest the creature as well: Doest thou think that this will satisfie God? When thou hearest that Gods Name alone is excellent, God expects that thy love to h [...]m should bee in a kinde infinite above that love of thine to any creature else.

And there is this one thing further, with which I will con­clude, Use 7 Surely if Gods Name alone bee excellent, then in a pro­portion Gods people alone are the excellent people upon the earth. According as a mans God is, so is hee; as you know men conceive their excellency to bee according to the excellency of him whom they serve; according as a mans God is (I say) so is hee: Now if God alone bee excellent, and hee bee thy God, then thou art excellent; the people of God are therefore excellent, because their God is so excellent; this is the reason of that phrase that you have in Prov. 12.26. The righteous is more excellent than his neighbour: Why is a righteous man more excellent than his neighbour? It may bee the righteous man is a poor man, and his neighbour is a rich man, perhaps this poor good mans next neighbour is a Knight or a Noble-man, yet hee is more excellent than his neighbour: Why? because his God is more excellent, because the infinite Lord of heaven and earth is the portion of a righteous man: If God bee alone excellent, then the righteous is alone excellent; and I will give you a Scripture or two to shew, that according to the excellency of God, in a proportion doth appear the excellency of the children of God; compare Deut. 33. and the 26. verse, and the 29. verse together: In verse 26. There is none like unto the God of Jesu­run: then, in vers. 29. Happy art thou O Israel, who is like unto thee? You see that there is a reflection of the glory of God up­on [Page 44] his Saints, there is none like to God, and there is none like to Gods people. And so in 2 Sam. 7.22. you have an ex­pression to the same purpose, Wherefore thou art great, O Lord God, for there is none like thee, neither is there any God besides thee, according to all that wee have heard with our ears: then in verse 23. And what one Nation in the earth is like thy people? So that wee see here, that according to the rise of Gods excellency, so is the rise of the excellency of his Saints. In a proportion they rise in their excellency as God rises in his: If God be alone excellent, certainly they are the excellent people in the world: And why? because the excellency of God is manifested over them to do them good.Note. Here is a note that hath abundance of soul-satisfying incouragement to all the Saints of God in any of their af­flicted conditions whatsoever; thou hast heard that Gods Name is alone excellent, so adde this to it for thy com­fort, who art one of Gods, that God accounts his chief excellency in his manifestation of himself in all the world, to bee, that hee might let out himself for thy good, and do good to thee, and that I will shew you by a Scripture or two, in Psal. 68.34. His Excellency (saith the Text) is over Israel: Oh Lord, there is an excellency in thee, and how doth this work, where doth this excellency of thine appear? why it is over Israel; The Excellency of God it is over Israel; saith God, I have chosen out my Church, and mine Excellency shall bee over them, and manifested towards them for good; therefore in Exod. 15.7. there where Moses is praising God for the great things that hee doth for his people, saith hee, in the Greatness of thine Ex­cellency thou hast done this thing; ☞ so that God doth delight to shew his Excellency, yea to shew the Greatness of his Excellency for the good of his people: Oh how should the Saints of God make their boast of their God, and re­joyce in him, and bee incouraged in God alone! though thou hast no other portion then God alone, thou hast por­tion enough. In Micah 5.4. there is an admirable Scripture for the incouragement of the hearts of Gods people in God [Page 45] alone, And hee shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God: It is a Prophecie there of Christ, and as it is true of Christ, so of all the members of Christ, they may stand when the world falls, whatsoever becomes of the world, whatsoever troubles are about them, they are to stand, and rejoyce themselves in the Name of the Lord, in the strength of the Lord, and in the Majesty of the Lord their God: the knowledge of this reference that the Saints have to God, it is that that should put courage and boldness into their hearts before all the world, Rev. 22.4. And they shall see his face, and his Name shall bee in their fore-heads. They shall see the face of God (and what then) then the Name of God shall bee in their fore-heads, they shall have a bold­ness and courage in the cause of God; whatsoever becomes of the world, yet wee have happiness enough in God: Oh rejoyce, rejoyce in this (I say) you that are the people of God, for there is none excellent so as you are excellent, and if so be that God now invests you with this excellency. Two or three more Uses might bee to finish the Point.

What cause then hast thou to fear this God, and to serve this God in all thy wayes, and to worship him as a God whose Name is alone excellent? Who would not fear thee? there is none like unto thee, Jer. 10.7. Who would not fear thee, Oh King of Nations, &c. Let this God bee feared by us, let us la­bour to hold forth the excellency of this our God in our lives and conversations, in our whole course: Oh that it might bee written upon our lives, The Name of God is alone excellent; all you that profess to have any interest in this God, you should walk so in your conversations, that it may bee written upon your lives, The Name of God is alone excellent, and his glory is above the earth and heavens. Oh take heed that this blessed Name of God, that is alone excellent, bee not dishonoured and polluted by you; that wee might have been large in, if wee had time. James calls it, about Jam. 2.7. That worthy Name of the Lord: you that profess your selves to bee Christians, and profess [Page 46] godliness more than others, know, that you have the Name of God upon you, and this Name of God it is excellent and glorious, let it not suffer by you: Oh woe to you that ever you were born, if you should bee instruments of pol­luting the Name of God. Mee thinks any one that makes profession of Gods Name, should think with himself, it were better that I were dead and rotten under the clods, than that ever I should live to pollute this blessed Name of God that is so excellent: What? was I born that I might live to have my hand in so great a mischief as that this glorious Name of God should bee darkned by mee? Oh, the Lord forbid: Know what the Name of God is that you profess, and meditate how excellent it is, and let this bee a strong argument to keep you from sin: When any temptation comes, oh set this against it, Shall I pollute this Name of God that is so infinitely excellent? No man or woman can dye with peace, and have peace upon their sick-beds, except they can bee able to look back into their lives, and to say, Lord, though there hath been much weak­ness in mee, and in many things I have dishonoured thee, yet it hath been my care in my generation, and in the place that thou hast set mee [...], to lift up thy Name, and I have done some thing through thy grace to lift up thy Name. Oh that I could leave this point upon your hearts, that every one of you might go home and make but this one Use of it; I have heard That the Name of God is excellent alone, and his glory is above all: This likewise I have heard to bee my duty, that this was the great work that I was born for, that I should do some thing to make Gods Name great before all those with whom I do converse; think every one of this, how long hast thou lived? Many of you will bee ready to say, I have lived thus long in such a place, and it may bee that you can say that you have done no man wrong, but good; But what canst thou say to this Question? I appeal to thy conscience, Hath the Name of God been made great by thee? Hast thou done any thing to lift up this glorious Name of God in the place wherein [Page 47] God hath set thee? It may bee thou hast not thought that this was thy work; but this is the work that God expects from thee, that thou shouldest give up thy self to study by all the means that possibly thou canst, to lift up Gods Name, and deny thy own Name; no matter though that bee cast into the dirt, so bee it the Name of God bee lifted up; with this resolution, Oh that you would but go away, and that this one note might stick in your hearts, I am convinced that the Name of God is infinitely glorious, and therefore for the time to come, through his Grace, what­soever becomes of mee, yet I will do what I can to lift up his Name.

The First SERMON ON The Excellency of Christ.

THere is nothing of greater concernment, than to know God, and his Son whom hee hath sent into the world, Even this is eternal life, saith Christ.Joh. 17.3. Wee have therefore endeavoured to open somewhat to you concerning God, that you may have right apprehensions of him, of that God with whom you have to deal, out of that Scripture in Psal. 148.13. His Name alone is excellent, his glory is above the earth and heaven, and concluded what for the present I intended to present before you about God, with the meditation of the excellency of the state of those who have this God to bee their God, who is thus excellent and glorious; The Church makes her boast of her interest in God, in Psal. 84.14. For this God is our God: Oh happy are they that having heard what a glorious God God is, are able to say, This God is our God, this is my God in whom my soul hath interest! And if the Name of God bee so excellent and glorious, as you have heard, there is infinite cause that we should fear him, and sanctifie his Name in our con­versations, Job 13.11. Shall not his Excellency make you afraid? Oh where is that soul that shall dare to walk before this God with boldness and presumptuousness, considering [Page 49] what a God hee is that it hath to deal with? Shall not that ex­cellency of his that hath been opened unto you, make you afraid, and cause you to fear such a God? Now then having spoken somewhat about the Excellency of God, and what apprehensi­ons wee are to have of God in all our wayes, wee are now to speak somewhat concerning the Excellency of Christ, and to shew you what apprehensions you are to have of Jesus Christ, For this is eternal life, to know thee, and thy Son; to know God, and not to know him in Christ, is to very little purpose. It is no saving knowledge of God, if wee were able to dis­course never so much of him, except wee know him in Jesus Christ, in his Son. And therefore for the knowledge of Christ, which I shall endeavour to present as briefly as I did the knowledge of God, You may bee pleased to turn to that Scripture in Isaiah 9. part of vers. 6. onely in these words,

And his Name shall bee called Wonderful.Text.

IF you read this verse, and that that follows, you might think that you were rather reading an Evangelist, than a Prophet, one rather relating a History of what was done, than a Prophecie of what was to bee done. Isaiah here pro­phesies clearly of Christ, as if hee had been come at that time, and yet it was between seven and eight hundred years before the coming of Christ that this Prophecie was, Unto us a childe is born, unto us a Son is given, and the Government shall bee upon his shoulder; And his Name shall bee called Won­derful. But it is the usual way of Scripture to set before us things to bee done, as if they were already done, to note the certainty of what God reveals to bee done, and faith will make things that are not, to bee, as if they were really pre­sent. And indeed, faith never hath a proper work so much as in this, in making things that are not present, to bee as if they were present, to make them real. It was a time of great distress and trouble to the Church God, when this Prophecie was, as will appear from the seventh Chapter [Page 50] even unto this Prophesie. And frequently wee finde in Scripture in times of the greatest distress of the Church, there were the clearest Prophesies of Christ, of the Messias to come.Gen. 49.10. Dan. 9. Jacob Prophesies of Shiloh when hee was in Egypt; and Daniel of the Messias when hee was in Captivity, in Babylon; and Isaiah here, To us a Childe is born, unto us a Son is given, whose Name is Wonderful Counsellor, the mighty God, when the people were in great distress. And there are four reasons why the Lord would have the Prophesie of the Messias, at those times especially, when the Church was in a sad, in a suffering condition.

First, Because that the onely comfort of all the Saints of God then, was their expectation of the Messias to come, God would therefore propound Christ unto them as that that might lighten all their darkness, that might sweeten all their sorrows, and troubles; and indeed there was enough in this, in their expectation of the Saviour that was to come, this was that that made their hearts rejoyce in the middest of all their sorrows; Abraham saw his day and re­joyced, Joh. 8.56. and was glad.

Secondly, Therefore had they the clear manifestation of Christ in the time of their outward troubles, to confirm their faith in this, that how-ever their enemies prevailed much against them, yet it was impossible that they should root out the Nation of the Jews, for the great Saviour of the world was to come out of them, therefore they were under Gods protection, and though they might suffer some­what, yet they could not cease from being a Nation, be­cause that the Messias was to come out from them, and this was a great incouragement unto them to expect mercy from God, because they were a people that the Lord would bring the great Saviour of the world out of.

And then thirdly, That by the propounding of so great a mercy as Jesus Christ should bee to the world, they might hereby have a help to their faith, that surely God would not deny them lesser mercies: what great matter was it for them to expect from God deliverance from some out­ward [Page 51] affliction, when as God makes known unto them, that love, and that infinite compassion, those tender bowels of his, even to send his own Son into the world for them?

And then fourthly, It was to teach them this, that the way of deliverance from any outward affliction, it was to exercise their faith upon Christ the Messia that was to come, the Lord would teach his Church when it was in afflictions, not so much to bee looking at the present affliction that was upon them, and so to seek for outward help and means of deliverance, but would have them exercise their faith upon the Messia that was to come, though many hundred years after; and this exercise of faith was so pleasing to God, as it was the onely means, or the chief means of deliverance from all outward afflictions: Nay, saith God, if so be that they will relye upon mee, and exercise their faith upon that great promise of mine, to send my Son into the world, as for their deliverance out of these outward troubles and affli­ctions, it shall bee but a little matter for mee to do that for them; ordinarily when wee are exercised with outward afflictions, wee onely think of some natural helps and comforts, contrary to those particular afflictions that are up­on us, whereas the way indeed for us to sanctifie Gods Name, to do that that is acceptable to God when any out­ward affliction befalls us, it is presently to exercise our faith upon the great promise of God in Jesus Christ, upon the great Covenant of Grace, that God hath made with us in him, upon that great mercy of God in sending his Son into the world; my condition is very sad, and I am grievously afflicted, I but surely that mercy that would send Jesus Christ into the world, that mercy is enough to de­liver mee out of any affliction, or at least to bless it to mee; therefore do not onely cry to God when you are sick, or in trouble to deliver you from it, but labour to exercise faith upon the Covenant of Grace in Christ, upon that glorious mercy of God in his Son, that is the way that God would have us to sanctifie his Name in. And that is the reason [Page 52] why in times of great affliction, there were such clear Pro­phesies of Jesus Christ, as here in my Text, For unto us a childe is born, unto us a Son is given, and his Name shall bee called Wonderful, Counseller, &c. Now in this latter part of this verse, wee have Christ set out unto us in five notable and famous Titles of his.

His Name is,

• 1. Wonderful,
• 2. Counseller,
• 3. The Mighty God,
• 4. The Everlasting Father,
• 5. The Prince of Peace.

I intend onely to speak of the first, His Name shall bee called Wonderful, because I would have some kinde of proportion between what I have presented to you about God, and what I shall about Christ: And as for other things more largely about God or Christ, it may bee after­wards, but onely now I shall desire to present Christ unto you in this one Title of his, His Name shall bee called Won­derful. From whence the Point is this,

Doct Jesus Christ is the great Wonder of the world.

That is our point of Doctrine: God himself, above seven hundred years before hee was born, gives him this Name Wonderful; in the 19. of this Prophecie, vers. 20. wee read of a Saviour,Isa. 19.20. a Great one (saith the Text) surely Jesus Christ hee is a Saviour, and a Great one, hee is the Wonder of the world. Judg. 13.17, 18. The story of the Angels appearing unto Manoah, Manoah would fain know his name, And Manoah said unto the Angel of the Lord, What is thy Name? vers. 18. the Angel of the Lord said unto him, Why askest thou after my name, seeing it is secret? Now the word that is translated in your books Secret, it is a word that signifies Wonderful; And Austin in his Questi­ons upon this Book of Judges, hee is consident that this Angel was Jesus Christ, and that his ascending up in the sa­crifice that Manoah offered, it was to fore-signifie Jesus Christ to bee the onely Sacrifice that should ascend up to [Page 53] the Father, for a sweet savour in the nostrils of the Father; it was Jesus Christ that did appear here to Manoah, and his Name is Wonderful. Luther hath such a speech (I re­member) of Christ, saith hee, the most famous and won­derful and glorious Miracle of all Miracles is, Jesus Christ, hee is the Wonder of the world; God is very wonderful in all his works; in the works of Creation, Psal. 8.1. Oh Lord our Lord, how excellent is thy name? and in the end of the Psalm. Oh Lord, our Lord, how excellent is thy Name in all the earth? yea in that one work of his in making of our bodies, Psal. 139.14. I am fearfully and wonderfully made, (saith the Psalmist) God hath made our very bodies fear­fully and wonderfully, it is a wonderful work of God the framing of our bodies in the womb. It was a means of the conversion of Gallen from Atheism, hee saw the Anatomy of a mans body, and beholding the wonderful work of a mans body, it did force him to acknowledge the God of Nature, that there was a being above Nature: Now though God bee wonderful in all his works, yet all his wonderful works in the Heavens, and in the Earth, and in the Seas, they must all stand by, and give way to this great Wonder; as the Stars, though they be glorious creatures in themselves, yet when the Sun arises, all their light is eclip­sed, you see nothing of them; so though God hath many wonders in the world, and hath done many wonderful works, yet when the Son of Righteousness do [...]h arise, when Jesus Christ comes to appear, all the other works of God are darkned with the glory of this great Wonder; other things are wonderful unto us because of our igno­rance, because wee are not able to understand the reason of things; things are wonderful to children, that are little regarded by wise men, and understanding men; Ignorance makes men to wonder at many things that have nothing in them; but Christ hee is a Wonde [...], so as God himself, the Father accounted him a Wonder, God himself gives unto Jesus Christ this Name Wonderful; and no marvel, though hee bee a wonder to the Angels themselves in Heaven, [Page 54] 1 Pet. 1.12. The Angels are said to desire to look into the things of the Gospel. [...]. To pry into them. They stoop down to pry into those things of the Gospel. Great is the mystery of godliness in Christ Jesus: Oh there are many glorious mysteries of godliness in Jesus Christ, And such things as eye hath not seen, ear hath not heard, neither can enter into the heart of man to conceive, as the Scripture saith in 1 Cor. 2.9. yea, they are revealed onely by the Spirit of God that searches all things, yea the deep things of God; the Spirit that searches the deep things of God, must reveal the things of the Gospel unto that soul that ever comes to the knowledge of them. It was a work of the Spirit of God to instruct Bezaleel and Aholiab in those Arts of Work­manship, to work in Brass, and the like, it is a work of Gods Spirit to shew a man the reason of the things of na­ture; but now when Gods Spirit comes to reveal Christ to the soul, for it is the Spirit of God that searches the deep things of God; this puts an emphasis upon it, shewing that the things of the Gospel are deep things, they are things that onely are revealed by Gods Spirit, and not by an ordi­nary work of Gods Spirit, but by an extraordinary work of the Spirit of God, that Spirit that searches the deep things of God must declare these things to any soul that comes to the understanding of them.

His Name is Wonderful. Now surely hee that God spake so much of before hee came into the world, hee that so many wise men and Prophets did so long to see, hee that was the expectation and joy of the whole Church of God from the beginning of the world, before hee came; hee that was so typified out by all the Sacrifices and Types of the Old Testament, by the Temple, that was the wonder of the world at that time; Hee that when hee came into the world, had his birth solemnized by the Angels, a heavenly Quire singing Doxologies; Hee that had upon his first com­ing the wise men from the East coming to worship him, surely hee must bee some wonderful one, some great one; and therefore as wee read of the people in Luke 1.66. [Page 55] when they saw and heard of such strange things at John Baptists birth, the Text saith, All they that heard them laid them up in their hearts, saying, What manner of Childe shall this bee? So when wee hear of these things that were done by way of preparation to the coming of Christ, for some two thousand years together, and such great things that were done upon his coming, surely it must needs bee some wonderful one. What manner of Childe is this that is given to us? wherefore then as wee read of Moses in Exod. 9.9. when hee saw that wonderful sight in the wil­derness, the bush burning and not consumed, saith Moses, I will go and see what yonder great sight is; So wee may well say, when Christ is propounded thus Wonderful, and God himself gives him this Name, let us take off our thoughts from all other things, and turn aside to see this great sight, to see what this Wonder is. Therefore for the opening of this Wonder that is in Christ, to shew you how Christ is Wonderful, and how well hee may challenge this Name, and how proper this Title is to him, to bee cal­led Wonderful, I shall open it in these several particulars.

First, Christ is wonderful in his Natures.

Secondly, Christ is wonderful in his Person.

Thirdly, Hee is wonderful in the manner of his Incar­nation.

Fourthly, Hee is wonderful in the wonderful work that hee came for into the world, the wonderful things that hee came to do.

Fifthly, Hee is wonderful in his Anointment, in his Offices.

Sixthly, Hee is wonderful in his admirable Indow­ments.

Seventhly, Hee is wonderful in his glorious Miracles that hee wrought.

Eighthly, Hee is wonderful in that great glory of God the Father that appears in him.

Ninthly, He is wonderful in the work of his Humiliation.

Tenthly, Hee is wonderful in his Conquest.

Eleventhly, Wonderful in his Exaltation, and the de­grees of it.

Twelfthly, Wonderful in his Saints.

Lastly, hee is wonderful, and shall bee wonderful in the highest heavens, in the Church Triumphant: and in all these regards, wee shall see what a wonderful Saviour wee have, and what kinde of thoughts wee are to have of Jesus Christ. As certainly for the want of the right understand­ing of God, and the low thoughts and apprehensions wee have of him, the Name of God is little sanctified among us; so for the want of the right understanding of Jesus Christ, Oh how little is the Name of God sanctified in the mysteries of the Gospel? wee have the word (God) wee can say that God made us; and so the word Christ, and wee hope to bee saved by Jesus Christ, But oh, how far are wee either from apprehending God, such an infinite and glori­ous God as hee hath already, though very darkly, been set out unto you? and so before wee have done, though it bee but in a Sermon or two, you will finde that your thoughts of Jesus Christ have been too low and too mean: Oh that wee could by any means heighten your thoughts upon God and Christ, that you may know the Lord, and his Son whom hee hath sent into the world.

First, Christ is wonderful in his Natures.

These Heads that I have propounded, they all might bee largely insisted on, but I think it best at first, to give you a short view of things, and to present them together as briefly as I may. Wonderful in his Natures, for hee is God and man; our Saviour is God, and so hee is set forth unto us afterwards, the Mighty God, and is not this a wonderful thing, that man­kinde fallen from God, should have no less Saviour than the Mighty God himself? If all the Angels in Heaven, and men in the world, had undertaken to have been the Saviours of one soul, they could never have done it, they could never have accomplished what they had undertaken; such is the state of man, as if ever hee bee saved, hee must [Page 57] have a Saviour above the Angels, above all the strength that there is in all the Angels in heaven, and creatures in all the world, hee is that God that you have heard of, whose Name is alone excellent, whose glory is above the heavens and earth, but that wee should bee saved onely by God, may seem to some to bee no such great wonder, who can save us but God? I but know, that here it is not God putting forth an Attribute to save us, but it is God undertaking this relation of a Sa­viour, and God putting himself in another condition (as it were) and taking upon him our nature, therefore that is that indeed that makes the wonder, God-Man, Theanthropos, 1 Tim. 3.16. Great is the mystery of godliness, God was ma­nifested in the flesh, This is a wonderful mystery; that there should be such a word, Theanthropos, God-Man, is the greatest wonder that ever there was in the world, that there should bee such a thing as should bee called God-Man, and is re­ally and verily God and man together in one; I say, this is the greatest wonder that ever was in the world, that the Divine and humane Nature should bee joyned together, that wee should have a Saviour that is as verily man as God, and as verily God as man, that those two Natures, the Nature of God, and the nature of man should come toge­ther in one, that were so distant before one from another, this is a wonder beyond all sense and reason, and wee had need have a Prospective-glass of God to bee able to see indeed any thing into it; wee can easily beleeve (wee think) that Christ was God and man, every childe can do so; when you ask your children what Christ was, you teach them that hee was both God and man, I, but I ap­peal to you, when were your hearts taken with this as the geatest wonder in the world, that there should bee ever such a thing as God and man in one, and that to be the Savior of mankinde? That man, that is miserable, should look up to God to save him, look up to the mercy of God, this were not so wonderful, but that miserable man must bee saved by one that is God-Man, Man and God, this is that that except the Spirit of God that searches the deep things of God (as [Page 58] you had it before) reveal it unto a man, it were impossible for man ever to have such a thought as this is; and indeed, the setting out of this so great a mystery, is one great argu­ment, that the Scriptures are Divine: for it is too high a thing to have entred into the thought of a creature; I say, too high a thing that ever a creature should have such a thought, that the saving of man must bee by Gods being man, it cannot bee imagined how such a thought could have come into a creature, to bee verily man (I say) this argues the Scripture to bee from God, it is too great a mystery for any creature ever to have imagined or thought of; it is that that is the stumbling-block to the Jews, and foolishness to the Gentiles; but the power and glory of God to those that shall bee saved. If God should have put this unto us, and said, Well, I am inclined to do good to you, and willing to save you, but know, your estate is such as you can never bee sa­ved, except there bee such a Saviour, such a Mediator for you, as must bee God and man both; why certainly both An­gels and Men would have stood amazed at this, and have concluded, that the estate of Man-kinde is desperate then, if so bee that the estate of man that is fallen from God, and hath sinned against him, bee such as there is no way to de­liver one soul from eternal condemnation, and eternal wrath, but by such a Saviour as must bee both God and man: I say, All Angels and Men, would have even con­cluded, then man must perish for ever: but it is God, the Wonder-wo [...]king God that hath wrought thus for Man­kinde, which hath sent us such a Saviour as is both God and Man; Surely then his Name may bee called Wonderful.

Christ is wonderful in his Person.

But Secondly, Here is a greater wonder than that, God is God and man. God and man (you will say) that may bee, hee hath come in the similitude of flesh, and hath taken the shape of man, some kinde of union there may bee between the Divine and humane Nature; but consider this second Wonder, hee is not onely God, but a second Person in Trinity: Consider these two things in the Person of Christ, [Page 59] First, He is to be looked at, not meerly as God, but as God the second Person of the Trinity, and this is a great wonder in Christian Religion, for it was little known before. Wee read but little in the Old Testament about the Trinity, onely in Christ the Trinity comes to bee known; when wee are in streights wee will cry to God that made the heavens and earth to bee a Saviour; but for us to know that wee must bee saved by God in the Second Person, that is the character and ingraven form of his Image, the Son of God, and yet so the Son of God as hee is Co-eternal with his Father, e­qual with his Father, as the Scripture speaks, and so God the Second Person in Trinity, as yet hee is of the same Na­ture that his Father is of, the same God, and yet the Son of God, the consideration of the mystery of the Trinity, that appears in Christ, is a great wonder above reason, that wee may adore it, but search into it wee are not able.

And then the second thing to bee considered in his Per­son is this, That hee is not only God and man, but God and man hypostatically united, the union of the Natures, that these Natures should bee united both in one Person, this is the great wonder in Christian Religion.

There are two principal Wonders in Christian Religion; I beseech you consider aright of them.

The first is divers Persons in one Nature.2 Wonders in Christian Re­ligion.

The second is divers Natures in one Person.

These are the two Wonders in Christian Religion.

First, divers Persons in one Nature, and that is the won­der of the Trinity, for there you have but one Nature, the Divine Nature, but three Persons, Father, Son, and Holy Ghost, and that is a Wonder that the Heathens knew no­thing of, and was little known till Christ came.

And the second Wonder in Christian Religion is, divers Natures in one Person, that is in Christ; Christ is God-man, but one Person united hypostatically; now to search into this, that the same Person that is God, is man, and how the humane nature subsists in the Deity, and hath no subsistence at all in its self, but in the Deity, how this is, onely the [Page 60] Scripture reveals it to bee so, but how it is (I say) is too deep a sea for any creature to wade into, wee must stand and admire it, and adore God in it, that hath revealed this as the object of our faith, but to bee able to search how such a thing can bee, that that union can bee in one person, this is that that is a wonder above all admiration: Indeed it is one of the most wonderful works that ever God did in the world, to unite two such creatures that seemed to bee of such distant Natures, as the body of man, and the Soul of man in one Person; to unite a peece of earth, and a peece of flesh, to such a glorious thing as a rational immortal soul is, the union of these two together in one person is the greatest work, for the works of Nature, that ever God did in the world; David saw his body wonderfully and fearfully made; but certainly the union of the body and soul, the soul being of the same nature with the Angels, that it should bee united with the body to make but one Person, this is a great wonder in the works of Nature: But to unite the second Person in Trinity to the nature of man, not to the nature of Angels,Heb. 2.16. for so the Scripture saith, Christ did not take upon him the nature of Angels, but the seed of Abraham; for if Christ would have been united to another nature, one would have thought it should have been to an Angelical na­ture, but to refuse that, and take mans nature, and unite it in one Person, that so it should bee said that that Person that is God, the same Person is man, Here is the great Wonder in Christian Religion, the Personal union of the Na­tures of Christ; and indeed from hence many wonderful things will arise.

As from hence, that same Person that was the Creator of all the world was a creature; the same Person, I do not say the same Nature, this is the wonder in Scripture. And hee, the same Person that is the Lord of Man-kinde, yet is the Son of Man, the Son of Man, and yet the Lord of Mankind.

The same Person that is Eternal, Immortal, yet hee dyed, so the Scripture saith, They crucified the Lord of glory: What, can God that is the Lord of glory, that made heaven and [Page 61] earth, the Eternal God, whose Name alone is excellent, can hee bee crucified? yet that Person that was the Lord of glory, whose Name alone is glorious, that Person was cru­cified, but suffered in his humane nature; whatsoever Christ did suffer in his humane nature, it may bee said that that Person that was God did suffer, though not the Divine Nature, the Divine Nature could not suffer, but the same Person that was God as well as man hee did suffer; it is the Scripture phrase clearly, and I might give you many Texts of Scripture to shew you that that person that was God, suffered, but that is enough, They crucified the Lord of glory, 1 Cor. 2.8. But you will say, to what great purpose is it for us to understand this, that Christ was God and man in one Person, is it not enough to understand that hee was God and man? what need wee look so much at the union of the two Natures? My brethren, Know that there is a great deal in this, in knowing the union of the two Natures. It is of marvellous use unto you for the helping of your faith, to know not onely that Christ had those two Natures, but the union of those two Natures.

You will say, How may it help our faith?

Thus, because hereby you may see that whatsoever Christ did, or suffered, though but in his humane nature, yet it was of infinite value and efficacy, and the infinite value and efficacy of what Christ did and suffered, doth arise from the union of the two Natures, because it was that Person that was God, did such things, and suffered such things. I remember I my self once knew a very godly man in the time of his sickness was in a great Agony, under a very great temptation, and at Mid-night sent a mile or two for a Minister, and hee comes to him, and this was his temptation: Fearing hee should dye,A temptation of the Devil to a godly man and the Devil came with this temptation, Why, thy sin doth deserve an infinite punishment, thou hast sinned against an infinite God, and thou dost deserve eternal death; but Christ in whom you have trusted, hee being man, and suffering onely in his humane nature, hee could suffer onely that that was finite, [Page 62] and his death was but a few dayes, a day or two, how can he by suffering that that was but finite, by induring a little while pain upon the Cross, and by being under death but a day or two, how can hee deliver you from an infinite suffering, and from eternal death? This was the temptation that lay upon him, and hee was in a most lamentable agony of spirit upon this temptation; but now in his calling to minde this, that though Christ in his humane Nature was but finite, and that that hee suffered could bee but finite, yet be­cause his humane nature was united in one Person unto the Divine Nature, hence what the humane nature did suffer, though finite, came to bee of infinite value and worth, and though his death that hee was under, was but for a day or two, yet it was of merit sufficient to ransome from eternal death, because the Person that was God as well as man, was under the power of death; and by recalling what hee had heard heretofore about Christ being God and man in one Person, hee came to bee eased, and the Tempta­tion began to vanish; and the truth is, there is no way that I know of, to satisfie ones heart and conscience in the suf­ficiency of Christs merits, but in this, that it was the merit of him that was both God and man in one Person. It is true, those that do not see a necessity of an infinite merit, they can easily satisfie themselves, and say they beleeve in Christ Jesus that dyed for them. I but how canst thou tell that this death of Jesus Christ is of infinite merit to sa­tisfie the infinite Justice of God that requires satisfaction for thy sin? Why God hath so appointed it, and I hope in God it is so; but if thou canst see the ground of this, that will bee a marvellous help to thy faith, that thou canst look upon thy Mediator as God and man in one Person, and therefore thou canst look upon whatsoever hee hath done or suffered as of infinite value, and so thou canst present it with boldness unto God. The right understanding of Christ thus, will help us to honour Christ much, and will make him to bee a further object of our faith. Thus Christ is wonderful in his Person, in his Person as relating to God [Page 63] the Father, the second Person in Trinity; So in his Person, that is, his humane and Divine Nature united into one Person.

Christ Wonderful in the manner of his Incarnation.

Thirdly, Well may hee have this Title of Wonderful, seeing hee is such a one as hee is, thus opened unto you. But thirdly, Christ his Name is wonderful, hee is wonderful in the manner of his Incarnation. Christ hee is God and man; but how came Christ to take mans nature upon him? it was a wonderful and a strange kinde of way that the second Person in Trinity came to take our nature upon him, it was by being conceived by the Holy Ghost, by being born of a Virgin; Christ was man, and came from man, but not by man; the way of Christs generation it is wonderful, Oh who can declare it? Wee ordinarily can say, [...]sa 53.8 wee do beleeve that Christ was born of a Virgin, born of the Virgin Mary, who cannot repeat his Creed? but I ap­peal to you, when were your hearts ever taken with the wonderful work of God in the Incarnation of Christ, that way of being born of a Virgin? God faith that hee will do a great and marvellous thing;Isa 7.14. For a Virgin shall conceive a Son, it is such a thing as never was done before since the world began, nor never shall bee done again; the ordinary manner of the generation of man was here stopt, when Christ came to bee born, saith God, I will have a new way of generation, for indeed there was a great Lord to bee born into the world, a great Prince, and hee must bee born after another way different from the ordinary way of Mankinde, in a wonderful way, the Holy Ghost being the cause of the conception, and so brought forth by a Virgin: You will say, Why was this? Here indeed con­sists the wonder that wee are to sanctifie Gods Name in, not onely to know that it was after such a way, and not as Adam was, hee was made man, but hee must bee made man in such a marvellous way: You will say, why could [Page 64] not Christ come into the world after the ordinary manner of generation? You will answer to your selves, God would have it so, but there is something of Gods minde that he would have you know why hee would have it so: If Christ had been made man after the ordinary manner of generation, he could not have been made free from Adams sin, from original corruption, for the Law did lye upon Adam, & his Posterity, against all that should come from him in the ordinary way of generation, therefore if Christ now should have come from him in the ordinary way, if hee had been of the seed of Adam, then hee must have been under the Covenant that Adam was, for it was to all his posterity, Adam was to stand as a publick person, unto his posterity, and in him wee were to stand or fall. (Now whether there might have been any other way or no for Christ to have been freed from it, wee will not stand to dispute.) But now Christ was freed from the Covenant, so as hee was not now under original guilt, under original corruption, because hee was conceived by the Holy Ghost, hee was conceived, not after the ordinary way of men, whereas you are to know, that all your children coming into the world after the ordinary way of generation, coming from man, by man, the first minute that their souls and bodies are together, that the childe is alive in the womb, it comes under the guilt of Adams transgression, and comes to bee originally corrupted, pre­sently full of sin and corruption; but it was not so in Christ, and this is the wonder of Christs Generation, that hee was conceived by the Holy Ghost, and born of a Virgin, and so free from all kinde of original sin; had there been the least sin upon Christ, hee could never have been a Saviour for thee, nor any, therefore Christ must come into the world in such a way as there must bee no sin upon him at all, and this is the reason why hee was born of a Virgin, and not after the ordinary course of Mankinde, and therefore his Name may well bee called Wonderful, from the wonderful manner of his Incarnation.

Christ wonderful in his Works.

In the fourth place, Christ is wonderful in the wonderful Works that hee came about into the world; the work that Christ came into the world about, is the greatest, and the most wonderful Work that ever was undertaken since the world began, or can possibly bee undertaken: Why what was the Work that Christ came into the world a­bout?

It was first to stand between God, the angry God,What the work was that Christ came into the world about. God provoked with mans sin, and sinful man. It was to bee a Mediator between God and his creature, it was to recon­cile God and man together that had sinned against him, and was turned enemy to him; the Work that Christ came to do, it was to make up all the wrongs that sin had done, that sin had brought to God, Christ came to make up the vast infinite breach that there was made between God and man, so to procure Reconciliation for man, as to make God a­mends for all the sin that had been committed, here is the work that Christ undertook, hee undertook to pacifie the wrath of God his Father, in such a way, as that it should be let out upon him, and hee would bear what ever fruits of Gods wrath was due to the sin of man, hee came (I say) into the world for to reconcile God and man, to make up all the breach, and to make restitution of all things; not onely to make up the breach that was made between God and man by mans sin, but to make up the restitution of all things; whereas by mans sin all the works of God in this world had almost been frustrated, and had mans sin gone on, God had not had the glory that hee made the world for; now Christ hee comes into the world to make up all again, that his Father might have full glory from all his Works. Yea the great Work that hee came into the world about, was, that hee might bring this to pass, that God his Father should have further glory now from his work, than ever hee should have had, if so bee there had never been [Page 66] any breach made, here is the great work that Christ came into the world about, Christ beholding, that through mans sin, all things were even brought to a confusion, Mans sin had plundered all the world (as it were) plundered the Works of God, and had brought all to darkness, and misery, and confusion, now Christ comes into the world to make all perfect again, and to raise up to God a Name of praise and glory, higher than ever hee should have had if there ne­ver had been any sin committed against him; now was not this a wonderful work that Christ came into the world about? wee speak much of Christ, and that hee came into the world, but what came hee for? Oh learn to sanctifie Gods Name in this, to look upon Christ whose Name is Wonder­ful, in regard not onely of what hee was in himself, but of what hee came about, the great and wonderful work that hee came into the world for, and did accomplish; and cer­tainly did wee apprehend Christ thus, and look upon Christ as having such a Name as this is, Wonderful, and know that upon this ground hee is called Wonderful, it would teach us to adore him, to honour him, to magnifie him, and to have high thoughts of him, it would bee a mighty means to draw our hearts to beleeve in him, the very setting of Christ as hee is in himself before the soul as the full object of faith, hath a mighty power to draw faith out; as the setting of a temptation before a man hath a power to draw corrupti­ons; so the setting of Christ in his glory and excellency, in what hee is, and what hee came into the world for (I say) it hath a mighty power to draw forth faith, not onely to draw forth faith where faith was before, but it hath a power to cause faith in the soul; Christ is not onely an object for us to work upon when wee have a faculty, but such an object as being set before the soul, hath a quickning power to cause life; therefore we cannot say, why should Jesus Christ bee preached to a company of people as are dead in sins, I, Christ indeed is a glorious object, But they must have somewhat to work upon Christ. Wee must not say so, for Christ is not onely an object for the soul to work upon [Page 67] when it hath an eye to see, but such an object as the very setting of it before the soul, hath a quicking power to work life in the soul, to cause an eye to see him, and to cause the heart to make after him, though it was never so dead before: And it should bee the work of Minister [...] to set Jesus Christ before the hearts of people, before their eyes continually, and though it may bee there comes nothing of it this time, I but try it again, and though nothing comes of it the other time, but they passe all lightly by, and little regard the glory of God, that ap­pears in Jesus Christ, yet hee is to bee set before them again and again; who knows when the quickning power and life may come from Christ? Now this is the scope of the setting Christ thus before you; This day I have en­deavoured to set him but a little before you in the opening this Title of his.

Let this bee the Use of it, Oh when you go home, go and meditate of what hath been said, and labour when you are before God, which is the time for the exercising of your faith upon Christ, Labour to set Jesus Christ before your eyes, and look upon him as the great Won­der of the World, and never leave meditating until you finde your heart come to this, to admire at the Glory of God in Jesus Christ; If ever your hearts were taken with admiration at any thing in the World, Oh let them bee taken up with the admiration of Jesus Christ; this may con­fidently bee concluded upon, that that Soul that [...]e [...]r found its self taken with admiring of the Glory of God in Christ, did never know what Christ meant; for Christ is such a kinde of Saviour, that if God do propound Christ to the Soul in any measure, it is impossible, but that the heart must bee taken with him. There is a Saviour sent into the World, hee that is the Object of my faith, and by him my Soul shall bee saved. Now the first work of the heart, is for to think this is too good to bee true, do not therefore think that you must bee onely saved by Jesus Christ, but know what manner of Saviour it is, its hee whose Name is Won­derful.

The Second SERMON ON The Excellency of Christ.

CHrist further is the Wonder of the World in his Offices.

In his Natures.

In his Person.

In the manner of his Incarnation.

In the end why hee was sent hither.

And in his Offices, in his Anointment as hee was Christ. Christ signifies the Anointed of God, and is all one with the Messias; that that was the Messias in the Old Testament, is Christ in the New. The word signifies Anointed. And Christ is the Anointed of the Father, Anointed to those three great Offices, King, Priest, and Prophet. Great in all these three Offices, never any man in the world had them all before, I say, never man in the world was Anointed to [Page 69] these three together, but onely Christ. Wee read in Scrip­ture of a King and Priest, so Melchisedeck was; wee read in Scripture of a King, and a Prophet, and so David was; wee read in Scripture of a Prophet, and a Priest, so Jere­miah was: but of King, Priest, and Prophet together anointed by God, wee read of none but Jesus Christ onely. Among the Egyptians they were wont out of their Philosophers, their wise men, to choose their Priests, and out of their Priests to choose their Kings; and so whosoever was a King to them, was eminent first in wisdome, being a Philo­sopher, able to teach, and eminent in his Priestly office, and then eminent in his power, that hee might bee honoured by all people, as having those threefold eminencies that was accounted the greatest eminency in the world, for those were the three great eminencies, the eminency of wisdome to teach, and of Priesthood, and of Kingly power: Now Jesus Christ hee was wonderful in all these; now that is the thing that I aim at to shew in every particular of these Offices of Christ, how wonderful hee was, and then (though but briefly) I shall set the beauty and excellency of Christ in his three Offices before you, and that shall bee all that I intend to do at this time, and shall but bee very brief in them too: For I told you in the opening of the Excel­lency of God, I did not intend to stand to open every par­ticular Attribute at large, but onely to set the Excellency of God before you briefly, so of Christ.

The Kingly Office of Christ.

Now for these Offices of Christ; his Kingly Office first; Christ is King, and wonderful in this Office of his, for you cannot understand Christ your Saviour aright, except you understand him, as before in his Natures, in his Personal uni­on, and so in his Offices. First, As King, I shall not need to shew Scripture for these, the Scripture is full. If you read the 45. Psalm at your leasure about the middle of it, Thy Throne, O God, is for ever and ever, the Scepter of thy King­dome [Page 71] is a right Scepter. And Rev. 17.14. Christ there is said to bee Lord of Lords, and King of Kings. Now Christ is a glorious King and wonderful in his Kingly power.

First, Hee is King over all, over all Kings, over all Powers, hee hath the highest Authority of all; Take that for the first thing. In Rev. 9 hee is said to bee King of Kings and Lord of Lords. I remember Theodotius, and another Emperour, did use to call themselves the Vassals of Christ, and so certainly all the Kings and Princes in the world, they are but the Vassals of this great King. Now hee is won­derful in his Kingly power that hath all the Kings and Lords, and all Authority in the world under his feet, in­deed they all hold on him, and that will appear from the second place.

2 As his power is the highest, so it is universal, universal over all the world, the Government of all the world is committed to him, 1 Cor. 15.27. All things are put under his feet, God the Father hath given unto him the Govern­ment of all the world, hee is not onely the King of the Saints, though hee bee their King in a special manner, but hee is the King of Nations too, Christ hee is the King of Nations, God-Man (I say) the government of all the world is given to him, all the Nations of the World are unde [...] him to govern and to judge, and to make use of for the good of his Church; Hee is not onely the governour of the World universally, but a heavenly King, even the Angels themselves are under him, Thrones, and Principalities, and Dominions, in Eph. 1.20. They are all brought into one under Christ, yea and the Devils themselves are under him; It is hee that hath the Keyes of Heaven, and the Keyes of Hell, Rev. 1.18. Hee that was dead, is alive, and hath the Keyes of Hell and Death: And this Kingly Power of Christ must needs bee wonderful.

3 But further, in the third place, Christ is wonderful in this his Kingly Power, for hee makes his Subjects, his Subjects do not make him, Col. 1.16. By him were all things created that are in Heaven, and that are in Earth. There is [Page 70] no King that ever was in the World, but either God from heaven doth tell people that hee would have such a one to bee a King, or hee is made by the peop [...]e: For what is one mans flesh, more than another mans? (I say) at first men they agree together to set up such a man, or family, to have a Kingly Power, so that the Kingly power of the Family, and of every one that comes of that Family, it is by the people at first, none must plead it to bee by conquest, for then whosoever can conquer again, hee must bee King, if another can conquer hee must have right too, if that bee the onely right, if that were the onely right that a King had over his people, conquest, then as hee had his right over the people by conquest, so if the people conquer him, then they have right. Certainly the best right of all the Kings of the earth this day, it must bee by the first compact with that Fa­mily, that is their right. I but our King that wee have to do withall, hee makes his Subjects, they make not him King, but this King makes all his Subjects; Indeed if Kings could give being to their Subjects, then their right were another kinde of right than now they have; but the truth is, Subjects do give being to their King; I but our King the Lord Christ hee is Wonderful, a Wonderful King in this, because hee doth give being to all his Sub­jects.

4 And then fourthly, The Subjects of th [...]s King are for him, hee is not for them; whereas it is otherwise between man and man; certainly the Subjects are not made for the King, but the King is made for his Subjects; a Kingdome is not made for a King, but a King for the Kingdome: But it is otherwise here, Christ was not made for us, but wee were made for him, all the Subjects of Christ were made for the honour of Jesus Christ, and Christ I say, was not set up King for them.

5 And then fifthly, This King Jesus Christ, is King in another manner than any other Kings upon the ea [...]th, fo [...] it is hee alone that makes Laws, other Kings have not power themselves to make Laws, but together with their people, [Page 72] but hee alone makes Laws. It is true, the Kings of Israel they made not the people joyn with them in all their Laws, because God himself let Laws there for the government of the Commonwealth. But Jesus Christ, I say, hee is the onely Law-giver unto his Church, and therefore there can bee no new Ordinances, nor no new Laws, nor no new Officers in the Church that can bee invented by man: It is true, in the Civil state, there God leaves to humane prudence, and wee may invent Laws and humane Ordinances, and new Offi­cers, so as may bee good for the Church, one Kingdome one kinde of Law, and another, another; But now when wee come to speak of Christs Kingly Power, especially as it hath reference to the Church, there, as hee is King of Saints, there are no Ordinances, nor no Laws, nor no officers that can bee newly erected, but it must bee the same, and it must bee the same in all Churches in the World, the same Laws must rule all, and the same Ordinances, and the same Church-officers, there must bee no additions of any; Why? because that in Spiritual government, there wee wait upon God for his presence; wee wait upon the presence of Christ to work spiritually upon the soul, and wee expect a spiritual efficacy from Jesus Christ upon our souls, to draw us nearer to him, and to draw him near to us, that wee do in all Church Ordinances; and therefore onely Christ can ap­point Laws for them.

You will say, (an there bee no Laws, no nothing added in the Church for way of decency and order, and such kinde of things?

To that I answer briefly thus, There are some things that do belong to those spiritual Ordinances, things that are in the Church that may bee helpful to them in a natural way; as now if congregations meet they must meet in some place, they must have civil order in their meeting, there may bee some things civil and natural subservient unto those things that are spiritual; but that that is properly Ecclesiastical whereby I vvait upon Jesus Christ to have my heart dravvn nearer to him, or to have him dravv nearer to mee therein, [Page 73] there must bee no addition of men in any Law whatsoever, but onely the things of Christ that are meerly spiritual; if there bee any natural help, or civil help, as wee that are men cannot bee exe [...]cised in things that are spiritual, with­out some natural and civil helps, there certainly the pru­dence of man may come in; but this cannot come to set up any new Ordinances, or set up any new Officers in the Church, or make any new Laws that shall concern the spi­ritual Worship of God, to work my heart in a spiritual way to God, or God unto mee; here lyes the evil of mans inventions, when there shall bee any inventions of man that shall come instead of a spiritual Ordinance, that shall bee set by mans Institution, and have more put upon it than it hath in a natural and civil way to bee helpful, why then it comes to bee superstition, I say, when any thing is set by man in the worship of God, that shall have more in it than that that is natural or civil to help, then it comes to bee sinful and wicked. When I think that by any thing of mans appointment, God shall come nearer to mee, or my heart shall bee drawn nearer to God, by vertue of any Institution of man, here is the very proper nature of In­stitution; As for instance, Some thing that is natural or civil to help Gods worship, that man may appoint, but no­thing that is spiritual to draw my heart nearer to God, or God nearer to mee. As thus, If the Church of God meet together for Ordinances, it must meet in some place, this is a natural help to have a convenient meeting-place, to have a place to keep them from the air, or rain, or wind, this is natural; but if it go one step higher than natural­ness of the place, If I shall make this place by the con­secration of man to bee used as an Ordinance to draw mee nearer to God, or God nearer to mee, that is, to think that my prayers in that place are more acceptable than in ano­ther, that because I perform services in that place it shall bee more accepted, Here I say, man raises it higher than natural, and puts a Divine Institution upon it, and so it comes to bee sinful; and so now you may come to know [Page 74] what the meaning is, when wee say, that Christ only can make Lawes for his Church, and Officers for his Church. Why? because whatsoever is spiritual, it must bee only by the Authority of Jesus Christ, this great King of his Church.

6 And then Sixthly, Christ is a wonderful King in this, that his Soveraignty is absolute, which no Kings power is; though they have great power in the world, yet they have not an absolute power to doe what they list; and certainly, no Subjects are bound so farre to the humours of men, that they shall doe what they list, there is no absolute power that one man hath over another; bur the power that Jesus Christ hath is absolute, an absolute Kingly power, his Will it is the Law; no mans will in the World is sufficient to be a law, but the will of this King it is sufficient.

7 And then in the Seventh place, hee hath power to bind Conscience, his Laws are such as lay obligations and bonds upon the Consciences of men; no Law that would be made by all the Angels in heaven could lay bonds upon conscience, but the Lavv only of Jesus Christ; all the Lavves that men can make, must receive their povver and authority especially from the end of them, and therefore if they should not conduce unto that end for vvhich God sets up Magistracy over men, that is, for the good of the place, then the rule vvill hold, that if there be not scandal or contempt, there is no obligati­on upon a mans conscience, meerly because it is the will of man. But now the Lavves of Christ, vvhatsoever they are, they lay bonds upon consciences, and if I doe offend them never so secretly, I stand as guilty before the great God; and that is the seventh thing.

8 And then in the Eighth place, Christs Kingly power it reaches to mens hearts, (I must not as I goe along enter into the large opening of any thing that may be controversal, but meerly present vvhat at large might be opened to you, about the Kingly povver of Christ) I say, Christs Kingly povver is vvonderful in this, in that it rules over the hearts of men as vvell as their consciences; Christ by his povver is able to [Page 75] subue the vvills of men, and bring their hearts to obedience to him; all the power there is in the World cannot doe this: vvhy the Kings of the earth, if they vvere put all together, they could not subdue the heart of any one poor man in the world, the will of the poorest Creature in the world cannot be sub­dued by all the powers of all the Potentates and Emperours upon the face of the earth; they may beat his body, or tor­ter his body, or kill his body, but to subdue his heart, to make his soul to bee subject and obedient to them, that I say, all the powers of all the Potentates in the world, nay all the Angels in heaven cannot doe it, the will of a man or woman is such, that all the Angels in heaven cannot bring it down, only God himself; you many times say, you will break the will of such a one, that is, you will make them not to doe such a thing, but you are never able to break their wills; Kings may prevail over their subjects, to make them to doe what they would have them doe, and their Estates and Liberties may come to be at their dispose; but all this while it may be he hath never a one of their hearts, and that is but a very mean kind of Kingly power, only to rule over men by fear, and they not to love him. But now Christ in his Church, he hath never a subject that is truly under his Kingly power, but he rules his very will, and hath never a subject but loves him; where Christ doth rule Spiritually in the hearts of his people, though they were never so stubborn and rebellious before, yet when Christ comes and brings them under his power, hee brings their wills and their hearts to him, and that is the glory of the Kingly power of Christ.

9 And then in the Ninth place, Christ is a wonderful King in this, that he hath the perfect knowledge of all his Subjects, and of their wants; alas, Kings and Prin­ces in great States, they know but very few Subject that they have; but now Jesus Christ takes notice of every sub­ject that is in his Kingdom, and knowes all their thoughts, and all their vvayes, and all their vvants, all their conditi­ons, he knovves them all perfectly. Oh this is the glory of [Page 76] this King, and vvonderful is hee in his Kingly povver in this.

10 Hee is present vvith them all in all the Administration of Justice; the King hee cannot administer Justice, but hee must use Instruments to doe it, and hee cannot bee present alvvayes; but Jesus Christ hee is alvvayes present in the Ad­ministration of vvhat ever is administred to any of his Sub­jects, he stands by and looks upon them all.

11 Christ is such a King as he hath no need of any Instru­ments at all; hee may make use of them sometimes, but he hath no need of any. Kings can doe but very little vvith­out some Instruments, vvhat can a King doe for the ruling of a Kingdom, but vvith such and such Instruments? But Jesus Christ is vvonderful in his Kingly povver, in that hee hath no need of any Instruments for the administration of any Justice, but he can doe it all immediately himself, if he pleases.

12 Christ is glorious in his Kingly power, in this, that he doth over-rule all the plots and counsels of all the enemies of his Subjects, for the furtherance of the glory of his King­dome, and the good of his Subjects; now my brethren, look upon these things as real, and certainly by faith they are made real to the hearts of the Saints, and they doe rejoyce in this; if we had such kind of Governours, that had power over all the plots and designs of the enemies, what a happy condition would we think our selves to be in? Now this is in our King the Lord Jesus Christ, he hath power over all the plots and endeavours of all adversaries, to work them all for the good of his Church.

13 Further, the Lord Christ is wonderful for his Kingly power in regard of his righteousnesse, Thy scepter is a righ­teous scepter, he is King of righteousnesse, and so King of peace, as Melchisedeck was. It is a happy thing when peo­ple live under righteous Governours, that they shall be sure never to have any oppression, any wrong at all done by them, but they shall enjoy all in a righteous and just way; Jesus Christ is such a King, thou shalt have nothing but [Page 77] righteous dealings from him. I, but there is something more in this, he is not only righteous, because he makes righteous Lawes, and hath righteous Administrations, but this is a King that brings everlasting righteousnesse to his people, ye [...] he himself is the righteousnesse of his people; it is hee that doth cloath his people with righteousnesse. Indeed it is said of Saul, that hee cloathed the people with Scarlet; By a good Governour people may come to be cloathed with fine raiment, and enjoy glorious prosperity, and the like: But this is that King that cloathes his people with everlasting righteousnesse; to make them all to stand righteous before his Father, here is the glory of this King. And then hee brings peace, he brings peace by righteousnesse, hee doth not bring peace to them by the sword, but by his righteous Administrations; so he comes and brings peace, brings peace to the conscience, to the soul, which no Kings can doe. What can Kings doe? they may treat about peace, and if they be righteous they may be the cause of abundance of out­ward peace; I, but they cannot bring peace of soul; Christ is the King of Righteousnesse, and the King of Salem, so Melchisedeck signifies, hee was King of Righteousness, and King of Salem, that is, King of peace; this is the glory of this our King.

14 And further, other Kings are born to bee Kings, but Christ dyed that hee might bee a King; it is true, hee was a King when hee was born, and hee was born as others are to be a King, but especially Christ had his power upon his death, it behooved him to suffer, and so to enter into his glory; so to enter into his glory, that is, upon his sufferings, it behooved him; and so the Apostle tells the Jewes in the second of the Acts, that they had crucified Christ, and up­on their crucifying of him, Peter there stands up and tells them in the six and thirtieth verse, that God had made that same Jesus whom they had crucified, both Lord and Christ; by his death he came unto his glory. Others come to glory by their Lives, but Christ comes to his glory by his Death, and was raised to sit upon the Throne of Majesty and [Page 78] glory upon his death, and in that hee is wonderful in his Kingly power.

15 Further, Christ is King from everlasting to everla­sting, for ever; Thy throne O Lord endures for ever and ever: other Kings are but of yesterday, and they are dead and gone; but it is not so with our King, the Lord is King for ever.

16 Further, he is wonderful in this, he sits upon his Fathers Throne now at this time. You have such a place in the third of the Revelations, vers. 21. where Christ promises to those that over-come, that they shall sit upon his throne, even as he over-came, and is set down with his Father in his throne. The ad­ministration of all things in the World now, I say, it is given to Christ joyntly with his Father, Jesus Christ God-Man, sits up­on the Throne of his Father, not only the second Person in Tri­nity, but Christ God-Man sits upon the Throne of his Father, & together with his Father doth order and govern all things; here is a height of glory that no creature else can bee ca­pable of; the Humane Nature of Christ being joyned in one Person with the Divine, so it comes to have of the glory of this Kingly power upon it, that it may bee said, That Per­son that is Man, doth now at this time sit upon the Throne of his Father, and together with his Father doth administer his power; so that the Apostle speaks of a subjection of Christ that shall be afterwards unto the Father more than is now,1 Cor. 15.25, 26, 27, 28. in 1 Cor. 15.25. it is a text certainly that hath a great mystery in it, and is very hard to understand, For hee must reign till he hath put all enemies under his feet; the last enemy that shall be destroyed is death, for he hath put all things under his feet; but when he saith, all things are put under him, it is manifest that he is excepted which did put all things under him; And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. When all things shall be subdued unto him, then the Son himself shall bee subject. It seems there is not that subjection now as shall be hereafter; Christ now sits upon the Throne of his Fa­ther, and rules together with his Father, but there is a [Page 79] time that Christ shall give up the Kingdome that now hee hath, and hee himself shall bee subject, that is, hee, when hee hath subdued all the enemies of the Church, hee shall in a visible and a more glorious way rule over his own Saints, and that eternally, and then hee to together with his Saints, he as the head of his Saints, shall in another way bee subject unto God than now hee is for the present, there shall bee another administration of things than now there is; now Christ sits upon the Throne oF his Father, here Christ makes his Throne & his Fathers Throne distinct, so that there is yet to come another kinde of Throne that Christ hath, besides the Throne that now hee sits upon; but this, I say, is a great mystery, onely the Scripture holds forth such a thing as this, that hereafter Christ shall have another Throne than that hee hath now.

17 Yea Wonderful in this, that hee will not onely sub­ject all enemies in the conclusion, but hee will put down all Rule, and all Authority and Power. It is a very notable Text often read, but little observed, 1 Cor. 15.24. Then cometh the end, when hee shall have delivered up the Kingdom to God, even the Father, when he shall have put down all Rule, and all Autho­rity and Power. Though as our condition is for the present, we have a great deal of need of humane Rule and Authority, yet that is certain, that there hath not been any such enmity unto the Kingdome of Christ, as the Rulers, and Kings, and Princes of the earth, for the greater part, I say, Christ hath had no men that have more kept-under his Kingdome than the Rulers & great ones, and Princes of the earth, therefore it seems his Kingdome cannot bee full till hee hath put down all Rule and Power, and hee himself to reign wholly without any such help of man as now. But now in regard of our necessity, it is true, If all Rule and Autho­rity should bee put down while wee are in such a con­dition as wee are for the present, certainly wee should bee all in a confusion, therefore though Christ sees that so many of the Rulers and great ones of the world have been, and are enemies to his Kingdome, yet to keep things in a civil [Page 80] order, Christ would have Rule and Authority for the pre­sent; But there is a time coming, when his people shall bee made so sub [...]ect, as they shall have no need of these things, but Christ will put them all down here in the world, and himself onely shall Reign; so you have it in the book of the Revelations, chap. 11. vers. 15. That there were g [...]eat voyces in heaven, saying, The Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ, and hee shall Reign for ever and ever. For that it seems Christ hath not yet taken his Power, had not then, neither hath hee since: But there is a time coming for the Kingdomes of the earth to bee the Lords and his Christs in another way than now they are.

18 And then the last of all, Christ is such a King, as hee doth in a spiritual sense make all his Subjects Kings, hee hath a Crown of glory for every Subject, for every one of those that are his Subjects, in that near relation, as hee is King of Saints, I say, hee will put Crowns of glory upon them all; you have it in Rev. 5.10. And hast made us unto our God Kings and Priests, and wee shall Reign on the earth, not onely in heaven, but on the earth. Why now how wonderful is Christ in this his Kingly power, that hee is able to make every Subject that hee hath a King? and hee will do it. Now then, If wee should put all these toge­ther that have been named, you see how wonderful Christ is in his Kingly Power.

1 Hee is high above all, King of Kings, Lord of Lords.

2 Hee is an universal King over all the World, a hea­venly King, over Angels, yea over Powers, over the De­vils themselves.

3 It is hee that makes his Subjects, not they him.

4 His Subjects are for him, and not hee for them.

5 Hee alone is able to make Laws for his Church.

6 Hee hath absolute Sovereignty.

7 His Laws do binde conscience.

8 Hee rules in the hearts of men.

[Page 81]9 Hee hath perfect knowledge of all his Saints, and all their conditions.

10 Hee is present in all Administrations.

11 Hee is the KING of Righteousness, and of Peace.

12 Hee hath no need of any Instrument to do any thing.

13 Hee over-rules all the plots, counsels, endeavours of his enemies.

14 Hee was not onely born to bee a King, but hee dyed to bee King.

15 Hee is an everlasting King, his Kingdome endures from Generation to Generation.

16 Hee sits upon his Fathers Throne as equal with him.

17 And will certainly subdue all enemies, and will put down all Rule, and all Power.

18. And will put a Crown of glory upon every one of his Subjects.

This is our King, Rejoyce therefore oh Daughter of Zion, for thy King cometh. Oh did wee but apprehend these things by faith, that wee have to do with Christ as such a King, certainly our hearts could not bee troubled whatsoever stirs there are in the world, whatsoever Kings and Princes do in the world; yet when wee look up to this King, and by faith make all this real to our souls, Oh what matter of infinite joy is it! I beseech you do not think that these are notions that I speak unto you, those that exercise their faith aright upon Christ, they exercise their faith upon him as such a King.

You say you do beleeve in Jesus Christ.

In Christ, Why what do you mean by Jesus Christ? Why you will say, hee was the Son of God. But what is further? Christ that is (Anointed) Anointed to what, to King, Priest, and Prophet; King, what kinde of King? Here I have pre­sented to you what kinde of King Jesus Christ is Anointed by the Father. And thus must you present him before your [Page 82] souls when you exercise your faith upon him. Certainly there are few people that know what it is to exercise their faith upon Christ, because they never knew Christ to be thus. Well might the Psalmist say, Psal. 97.1. The Lord Reigneth, let the earth rejoyce, let the multitude of Isles bee glad thereof. Oh it is well for us that the Lord Reigneth; certainly did not Jesus Christ reign in his Church, yea did not hee reign in the world, all things would come to confusion presently. Were it possible that such a handful as his Church that is a despised company, a poor people that lives in the world, and is so hated by the world, and all the Devils in hell, and their instruments, which do labour to extirpate them, and yet that they should continue: certainly it is because the Lord Reigns, and so orders a [...] things that seems to bee a­gainst his Church, for the good of his Church, otherwise it could not continue in the world: Oh let the earth rejoyce, because the Lord doth Reign; And again, in Psal. 99.1. mark there what use is made of Christs Kingly power. The Lord Reigneth, let the people tremble; Oh the Lord Reigneth, let the people tremble; certainly all wicked and ungodly men that are Rebels against this King, they have cause to tremble, such men as say of Christ, Wee will not have this man to reign over us, they have cause to tremble, for the Lord Christ will overcome them; certainly his Garments shall bee dyed in blood, and what will become of them when hee shall come to take his Kingdome to himself? Moreover; Those mine enemies that would not have mee to Reign over them, come and bring them, and slay them before my face. All wicked and ungodly men in their sins, they do as if they should say thus, wee will not have this man to Reign over us; thou who doest cast off Jesus Christ as a King, certainly thou canst not expect good from him as a Saviour.

Christs Priestly Office.

Now for the second thing, and that is the Priestly Office [Page 83] of Jesus Christ, Christ is wonderful in that, hee is a great High Priest. In Heb. 4.14. Christ is there called a Great High Priest, Seeing then that wee have a Great High Priest that is passed into the heavens; And so in Heb. 7.26. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens. A great High Priest, a High Priest made higher than the Heavens, this is the High Priest that we have which we are to exercise our faith upon.

1 Hee hath a Royal Priest-hood, for it is joyned with Kingly Power, and therefore Melchisedeck was his type. Hee was not after the Order of Aaron, but hee was after the Order of Melchisedeck, because it is a Royal Priest-hood, and so the Saints are called a Royal Priest­hood; And Melchisedeck is said to bee without Father or Mother: the meaning is, Hee was not so as hee was a man, for hee had Father and Mother, beginning and end, but in his typical relation hee was so, they were concealed, to ty­pifie, that Christ, as hee was man, hee had no Father, and as hee was God, hee had no Mother, and hee had no be­ginning in his Priestly office, it was from everlasting, and it shall indure to everlasting. So hee is a Priest for ever after the Order of Melchisedeck, and not after the Order of Aaron.

2 And in the next place, All the Priests in the Law did typifie Christ, and all did cease in him; certainly hee must needs bee a great High Priest that was typified by them, and in whom all ceased and vanished: As when the Sun arises, the light of the stars doth no more appear; there was no fur­ther Priesthood when Jesus came and took that Office to himself in his humane Nature in this world.

3 But further, Christ is wonderful in his Priest-hood in this, that hee had no need to offer for himself, as others had; for hee was blameless, and without sin.

4 Yea, and consider what Christ offered, and there you shall see him wonderful; the Offering that Christ offered, it was the blood of God, I say, it was that that wee may call safely according to Scripture language, the blood of God; and that will not seem to bee a hard expression, if [Page 84] wee understand what the personal union of the two Na­tures are, in Act. 20.28. faith the Apostle to the Church of Ephesus, Take heed therefore unto your selves, and to all the flock over which the Holy Ghost hath made you overseers, to feed the Church of God which hee hath purchased with his own blood. These kinde of phrases wee have that come from the Personal union of the two Natures; so that the blood that Christ did shed, and offer unto God as a Sacrifice for the sin of man, it is that that the Scripture calls the blood of God. Now the blood that other Priests did offer, was the blood of Goats, and Bulls, and Lambs, and Kids, but now what a wonderful Priest have wee, that comes to offer Sa­crifice to the Father for us, and comes to offer blood, that is the blood of God. Hee is wonderful in his Priestly Office in regard of his Offering.

5 Further from this follows, that Christ offered a Sacrifice unto God that was sufficient to satisfie God for all the wrong that ever was done him by mans sin; they offered poor things unto God, you know, in the time of the Law, things that were worthless: But now the Sacrifice that Christ of­fered unto the Father, when hee, that High Priest, came to offer, it was a Sacrifice that did satisfie Gods infinite Ju­stice, did make up all the wrong that all the sins of the Elect had ever done to God, it was that that infinite Justice said it was well-pleased withall. It was worth all that Christ did render it up to his Father for, not onely a Sacri­fice that was a sweet savour, because God would bee plea­sed to accept of it, but a Sacrifice that had in its self such a savour that could not but bee sweet in the nostrils of God the Father, for it did fully satisfie the Justice of God the Father for the sins of mankinde; here is a wonderful High Priest now, that hee should come and offer such a Sacrifice that should bee of such infinite merit and worth as it was.

6 Yea, and hee was wonderful, because that hee did offer himself, not onely his blood, but himself, soul and body, hee made himself a Sacrifice, none of the Priests [Page 85] did so in the time of the Law; was there ever heard of such a Priest that came to offer sacrifice, that did offer himself for such as hee would make attonement for? Jesus Christ hee was anointed by God the Father as a Priest of his Church to offer sacrifice, now hee must have so nothing to offer, and Christ saw that whatsoever hee could offer, if so bee that hee had offered that that had been the worth of Heaven and Earth, whatsoever it had been, it could never have been an Attonement for those souls which hee did un­dertake for, therefore Christ offers himself; as there is no­thing but God can bee a satisfying portion to an immortal soul, so no sacrifice but Christ himself could bee a Sacri­fice to pacifie Gods wrath for the sins of mankinde, if Christ should have said, Father, Thou hast made mee Lord over all the world, and I will give it all for a Ransome for the soul of this poor sinner, God would have said, It will not do it, but it must bee thy self; I, and Christ yeelds to it, A body hast thou prepared mee: Isa. 53.10 And bee made his soul an of­fering for sin. And a body hast thou prepared for mee, both body and soul of Christ was offered to God the Father for a sacrifice, that hee might smell a sweet savour of rest, even concerning us who are wicked and wretched sinners. Either Christ must offer himself soul and body to bee a Sacrifice for thy sin, or else thy soul and body must have been offered as a sacrifice to Gods Justice, and then it must eternall [...] have been under the stroke of Gods Justice; but to that end to free that soul and body of thine, if thou beest a beleever, to free thee from the eternal Justice of God, therefore Christ did offer his soul and body as a sacrifice to his Fa­ther.

7 And yet further, Christ was wonderful in his Priestly Office, for hee was not onely the Sacrifice, but the Altar. It would bee wonderful to hear of a Priest that should offer himself, but the Priest to bee the Sacrifice, and the Altar too that should sanctifie the Sacrifice, it is a greater wonder: and because this expression seems to bee very hard, I take this out of Heb. 9.14. How much more shall the [Page 86] bloud of Christ, who through the eternal Spirit, offered himself without spot to God; he offers his body and soul as it were upon his Divine Nature, that as the Altar did sanctifie the Offering, so the Divine Nature of Christ did sanctifie the offering of his Humane Nature, so that he indeed became both the Altar, and the Sacrifice.

8 And then further, Christ is wonderful in his Priestly Office, and that is in this, That he offered but one Sacri­fice, and at one time; now the Priests in former time, they offered many Sacrifices, and they offered often; but now if you would read of Christs Priestly Office, read especi­ally the seventh, eighth, and ninth Chapters of the Epistle to the Hebrews, and there you shall have as much almost as in all the Scripture besides, of the Priestly Office of Jesus Christ; The Priests in the Law they offered often, but Christ offered but once, and having but once offered hee sits down in glory, upon his offering of himself but once be­fore the Father it was available for ever, for so the Scrip­ture tells us in divers places of the Hebrews, and hee was able to save to the uttermost, upon his once offering of him­self.

And then further, Christ is wonderful in his Priestly Of­fice in this, which is as much as in any thing, and that is, that he doth now exercise it in heaven at the right hand of the Father by his intercession, for so the Scripture saith in the eighth of the Hebrews, That we have such an high Priest, who is set on the right hand of the throne of the Majesty in the heavens, and there he is making intercession. As the Priest (you know) in the time of the Law did exercise his Priestly Office, not only by offering Sacrifice, but by going into the Holy of Holies, and there had the names of the Tribes ingraven upon his brest, and so presented them be­fore God, and made intercession for all the Tribes. Also Christ he is our wonderful High Priest, for he having offe­red himself a Sacrifice to the Justice of his Father, hee is gone to Heaven, and hath the names of all Beleevers upon his brest, upon his heart, and there presents them all before [Page 87] his Father, and is their Advocate, makes intercession for them, hee is alwayes holding before the Father all his Sufferings, as it were pleading before God the Father for them. Why thou art a poor Creature here, and art, it may be, fallen down in thy closet pleading with God for mercy, and thou art discouraged for the straitnesse of thy heart, and the like, but now learn how to make use of thy faith, look upon Jesus Christ, hee is the object of thy faith; I, but you must beleeve in Christ as the High Priest that is gone be­fore into Heaven, and now is at the right hand of the Fa­ther making intercession for thy soul. It may bee thou art discouraged because thy prayers are poor and weak; I but thy faith must bee exercised upon that God-man, who is pleading with God the Father for thee, and that by his own merits, that are worth more than ten thousand thou­sand Worlds, and except you doe exercise your faith upon Christ as a Priest thus, you doe not exercise your faith a­right; Oh what strangers are most people in the world to the exercising of faith! I appeal to you, when did you ex­ercise your faith upon Christ as such an High Priest? you would see him to be a wonderful Saviour indeed, if by the eye of faith you did behold him to be thus.

Thus he is wonderful in his Priestly Office; oh what won­derful things are these, if they were made real to us by faith! How wonderful would be the comfort and joy of the Saints of God in the exercising of their faith, upon this that I doe but now name unto you, whereby as wee goe along you may see how farre short you have come from exercising your faith upon Christ as such a Saviour, as the Scripture doth present him to you.

9 Again, his Priestly Office endures for ever, hee lives for ever to make intercession; the Priests in the Law they dyed, but Christ he is a Priest for ever, and hee makes in­tercession himself, he hath no Deputy, nor no Successors as others had, but he himself makes intercession for ever for his people, and his Priest-hood is confirmed by an Oath,Psal. 110.41 The Lord sware; the Lord by an Oath confirmed the Priest­hood [Page 88] of Christ after the order of Melchisedeck, to the end that we might bee the more sure of such a wonderful mer­cy of God to Mankind, that is the reason that he added an Oath to the Priest-hood of Christ, because that aymed at higher things than the Priest-hood of Aaron did, that was but an external Priest-hood, but this ayming at such high things, yea that Sacrifice that must bee tendered up to God for a full attonement for the sin of Mankind, therefore God confirmed this by an Oath; for beleevers when they hear such things (those that are weak) I but Lord (think they) are these things so? is it possible that God should have such thoughts of Mankind, to work so wonderful for mans Salvation! therefore saith God, I have confirmed this by an oath.

And then this Priest-hood of Christ is a Priest-hood of a better covenant, the other was but after a carnal Comman­dement; and in comparison of this it was but an external covenant, for there was certainly a covenant of Works be­sides that of Grace, that God did renew with the people of Israel, even when he gave the Law, the Ceremonial Law did not only typifie the Covenant of Grace that should bee revealed hereafter more fully, but it was annexed to the Covenant of Works, as it appears plainly in the Epistle to the Hebrews, but yet still I say they had a Covenant of Grace that was coucht darkly in the Ceremonial Law, therefore Christ is said to be a Mediator of a better Cove­nant, he comes to deal between God and Man in a better Covenant than was before.

And then further, the Priest-hood of Christ it comes to have more efficacy than that of Aaron had, for it prevails to the purging of conscience, which that could not doe.

And it brings the Saints into the Holy of Holies, and that with boldnesse, and for that you have a most excellent Scripture of the Saints being brought into the Holy of Holies by the Priest-hood of Christ, in the tenth to the Hebrews, Having therefore boldnesse to enter into the holiest by the bloud of Jesus, Heb. 10.19. by the Sacrifice that this our Priest hath of­fered [Page 89] to the Father, we come to enter into the Holiest of all, and that with boldnesse.

It was not so in the time of the Law; no, but after the High Priest had offered Sacrifice, hee alone goes into the Holy of Holies; but now mark, here not only Christ our High Priest, but we, may come with boldnesse, which none of the people could doe in the Law, that is thus, there is such an efficacy in the Sacrifice of our High Priest, as that every beleever may come, though hee hath never so many sins of his own, he may come with boldnesse into the Holy of Holies, into the most immediate presence of God the Fa­ther, through the sacrifice of this our Priest, that hath made such a way by his Bloud for us, to come and enter into the Holy of Holies; the People in the time of the Law were to stand at a distance, for this Sacrifice was not actually offe­red; but since Christs coming, and his actual offering up his Sacrifice, now the Saints of God may come with boldnesse into the holy, immediate, and glorious presence of God that can bee; let God appear never so gloriously, yet the Saints have liberty and boldnesse to come into the most glo­rious presence of God; and therefore Christ is wonderful in this Priestly Office of his. Two or three things more should have been spoken.

That Christ hath made us Priests unto God, wee have the glory of his Priest-hood upon our selves, if wee belong unto him; Priests, that wee may offer up Sacrifice to God now acceptable; were it not through the vertue of this Priestly Office of Christ, we could not doe it: But it is by the Priest­ly Office of Christ that all Beleevers are now made Priests unto God, so as they may offer Sacrifice to God acceptable; it may be thou goest to God in Prayer, and offerest up a Sa­crifice to God, and thinkest God will be well pleased with it, I pray now upon what terms dost thou offer them up? Thy Prayers should bee Sacrifices, but in the time of the Lavv none must offer a Sacrifice but a Priest; Hast thou an interest in the Priestly Office of Christ, and doest thou goe unto Jesus Christ by faith, and give up thy Sacrifice into his [Page 90] hands, and desire that hee vvould present it to the Father? certainly except thou dost so, all thy Sacrifices are cast out as dung and filth in thy face, and are an abomination unto God. As in the time of the Law we know, let a man offer never so good a Bullock, or Sheep, though they were worth never so much, yet if hee did not offer them by the Priest, we know they were abomination unto God: so our servi­ces are as our Sacrifices, and they must be offered up unto God by this our High Priest; and in this Jesus Christ is wonderful in his Priestly Office, for by vertue of that Sa­crifice of his that he offered to the Father, all the Sacrifi­ces of all the elect ones are tendered up to the Father, and so come to be accepted; And then doe wee exercise our faith upon Christ aright, when we can look upon our High Priest, and tender up our Sacrifices by faith unto the Fa­ther through him. To beleeve in Christ is to have thy faith a [...]t upon Christ in his several Offices. Oh what strangers are most unto the glory of Jesus Christ? what little glory hath Christ from you, when you understand him not in those things that are his glory? or you that doe understand him, oh but how seldome hath your faith acted upon him, accor­ding as hee hath been set out unto you in these several things?

The Prophetical Office of Christ.

Christ is wonderful in his Prophetical Office; I will but name one or two particulars about that, which is exceeding comfortable.

First, a wonderful Prophet he must needs be, for hee is one that knowes all the minde of God the Father perfectly, which certainly all the Creatures in the world doe not; take all the Angels in Heaven, and Men in the World, and they know not all that is in the heart of God the Father. Now Christ he knows all that is in the very heart of the Father, and whatsoever the Father doth, Jesus Christ knows it; in the fifth of Joh. vers. 20. For the Father loveth the [Page 91] Son, and sheweth him all things that himself doth; there is nothing that God the Father doth, but he shews it all to Jesus Christ; and in the first of John, vers. 18. No man hath seen God at any time, but the only begotten Son which is in the bo­some of the Father. This is a wonderful Teacher indeed, a glorious Prophet, wee may well call him Wonderful in regard of his teaching. He is called (the) Prophet, and (that) Prophet in Scripture, because he is one that came from the bosome of the Father, and lives in the bosome of the Father, and whatsoever the Father hath done or will doe, he shewes it unto him, and therefore he knowes all the mind of his Father, and knowes all things that doth any way concern his Church, or whatsoever shall befall his Church, it is hee that knowes it, and is able to make it known as he pleases; and hee is anoynted by God the Fa­ther to be the teacher of all those that are elect ones, and that doe belong to Christ, he hath taken the charge of every one of them, to teach and instruct them in all the mind of his Father; now next unto the Sacrifice of Christ, there is no one thing in Scripture of greater use than this to the Servants of God; beleevers many times goe away, and say, oh I have heard of great and wonderful things, but we can­not understand them; oh doe not goe away discouraged, but remember the last thing that is said in the Sermon, that Christ is wonderful in his Prophetical Office, and hath un­dertaken the charge of thy soul to instruct it in all the mind of his Father, and so farre as is necessary for thy Salvation thou shalt be instructed, or Christ must be unfaithful in his Office; now that cannot be, but except thou be instructed this must be so, for Christ hath the charge of thee. And this is made in Scripture as a fruit of his being slain, in the fifth of the Revelation, vers. 6. And I beheld, and loe in the midst of the Throne, and of the fear Beasts, and in the widst of the Elders, stood a Lamb as it had been slain, and hee came and opened the seals, opened the Prophecies, and so fore-told what should befall the Church to the end of the World; it was a Lamb slain that did it, [...]oting, that it is a [Page 92] fruit of the death of Christ, that those things which con­cern the Saints come to bee opened and made known unto them, and Christ cannot plead to his Father, and say, that thou gavest me the charge of such and such, but they were dull and could not learn, and therefore that is the second thing.

2 That the dulnesse cannot hinder, whether they have strong parts, or weak parts, it is all one to the teaching of Jesus Christ, it may be a hinderance to a Ministers teach­ing, but if they come under the teaching of Jesus Christ, it is all one, whether strong parted, or weak parted, it makes no difference at all; and there is one Scripture that doth declare the faithfulnesse of Christ in his Office, and an in­finite treasury of comfort it is to the Saints; in the fif­teenth of John, vers. 15. there is an expression of the Pro­phetical Office of Christ, saith Christ there, Henceforth I call you not servants, for the servant knoweth not what his Lord doth; but I have called you friends, for all things that I have heard of my Father I have made known unto you. Jesus Christ knows the counsels of his Father perfectly, and all his will and mind; now saith he, all things that I have known of the Father, that is, that concerns you to know, there is nothing that I have known of my father from eternity, that any way concerns you to know, but I have revealed it to you; Christ he is the Prophet of his Church, to reveal to thy soul, if thou beest a beleever, whatsoever he knowes of his Father, all those treasures of wisdome, and counsels of his Father concerning thy eternal estate, Christ is de­signed by his Father to make these things known unto thee, first or last thou must come to know what thou art capable to know. Oh how wonderful is Christ in this Prophetical Office of his, to undertake to teach all the elect from the beginning of the world to the end; this indeed is the rea­son why many poor weak people doe understand more of Christ than many learned men doe; you will say, Wee never can beleeve it, that such poor ignorant people should understand things of religion better than Learned men, and great Rabbies.

Thou speakest ignorantly, and carnally, thou dost not understand what the Prophetical Office of Jesus Christ doth mean, for God the Father hath anoynted Jesus Christ to come to instruct his elect ones in all the mystery of god­linesse, and whatsoever he hath heard from the Father hee tells them. When God the Father sent Christ into the World, he saith, Goe your way; and this is the charge that I lay upon you, that whatsoever you have heard of me from all eternity, first or last, reveal it to those souls; it is a wonderful benefit that the Saints have by this Prophetical Office of Christ; and this is spoken to his Disciples, not as eminent only, but he calls them friends, in the fourteenth verse, And all things that I have heard of my Father I have made known to you; here is the fruit of Christs friendship; you are my friends, and here is the fruit of my love to you; he doth not say, I have called you friends, therefore I will give you great possessions in the World; no, but I have called you friends, for all things that I have heard of my Father I have made known to you; for Jesus Christ to make known these blessed things that he hath heard of the Father, that are kept from the wise of the world, this is the fruit of Christs friendship; therefore though Christ doth not give you Possessions in the world, though you bee poor and mean, yet you may be dear friends to Jesus Christ.

Q. How shall I know this?

A. Why? if Christ reveals to your souls those great things of eternal life that he hath heard from the Father, certain­ly you are the friends of Jesus Christ; oh that wee could exercise our faith in this Prophetical Office of Christ, in which he is wonderful; when you would exercise faith up­on Christ, exercise your faith upon him as a Prophet; Lord, I am weak and dull, but Lord thou hast anoynted thine own Son to reveal unto me thy will, as much as concerns my everlasting good; look upon Jesus Christ as the wonder of the world in all these things, in his Kingly, Priestly, and Prophetical Office, and then doe you honour the Son of God as the Son of God, when you look thus upon him. And [Page 94] then another Scripture wee have in Joh. 17.8. I have given unto them the words which thou gavest mee, and they have re­ceived them, and have known surely that I come out from thee, and they have beleeved that thou didst send mee. When I was in thy bosome from eternity, thou gavest mee such words, and diddest put this upon mee, that I should reveal thy will to such and such, and every particular one was mentioned unto Christ, whom such words should bee made known too; saith Christ, I have done it, I have given unto them the words which thou gavest mee, and therefore Christ hee is called the Word, especially in regard of his Prophe­tical Office, The Word was made Flesh, the Word was God; Christ comes to rexeal the minde of his Father unto the children of men; as by the words of a man, the minde and counsels, and thoughts of a man come to bee made known, so Christ was the Word of God; though I say not that this is all the sense from that, but there is a higher sense; but this is one thing aimed at, that by him the counsels of God come to bee made known to the children of men, therefore Christ saith, That no man knows the Father but the Son, and him to whom the Son shall reveal him: Hee comes to reveal God to the children of men. And that may bee a third particular.

3 The wonder of Christs Prophetical Office, it is in the great things that hee is sent to reveal, in the high things, the supernatural things, things that are so infinitely above the reach of reason. Let a man bee elevated unto the greatest height of reason, hee is not able to reach into the mysteries of godliness, no, as the Apostle saith in a place in the Corinthians before named, it must bee the Spirit of God that searches the deep things of God; now this is the Spirit of God that is sent from the Father and the Son, that searches the deep things of God, they are deep, high, supernatural, glorious things that Jesus Christ doth dis­cover; Oh there are unsearchable riches, the Apostle calls the Gospel, Unsearchable riches, rich things that have no footsteps at all in the creature; wee can never come by any [Page 95] knowledge that wee can have from the creature, to under­stand those things: There is nothing written in the book of Nature, in the gre [...]t book of Gods Creation and Provi­dence, not one letter written of the glorious things of the Gospel: Now these are the things that Christ is wonder­ful in, to reveal things that are so high, and so wonderful and glorious, therefore in Luke 4.22. When Christ was performing that Prophetical Office of his, the Text saith, That all wondered at the gracious words that proceeded out of his mouth; as if they should say, Oh here are wonderful things indeed, these are secret things indeed that wee were not taught, they all did wonder at the gracious things that proceeded out of his mouth. It is true, before Christ was Incarnate, there was somewhat of the mystery of the Go­spel, and our fore-fathers that were saved, were saved by the same Gospel, but the knowledge of the glorious my­steries of the Gospel were kept hid till that great Prophet should come into the world, and that is a special reason why all the time before the Incarnation of Jesus Christ, there was so little knowledge; God, and the way of eter­nal life was known so little, because the Lord would reserve the Revelation of himself, and those great Counsels of his Will concerning mans eternal estate, hee would reserve them for the great Prophet to come to reveal, and when Christ came, then broke forth light into the world; and as Christ comes to any place, so there breaks forth the light of those glorious supernatural things that are above the reach of reason, yea such things as Angels could never have un­derstood, therefore I remember it is said in one place. That those things are made known to Angels by the Gospel, the Lord sending his Ministers in his Name to preach those things from Christ, that so the Angels come to understand further things in the mystery of the Gospel, than they did before; therefore they are things above the reach of any mens understanding whatsoever.

4 And especially, it will make the Prophetical Office of Christ wonderful, if wee adde to this a fourth consi­deration, [Page 96] that these things are not revealed to the wisest and the great ones of the world,☞ but to such men and wo­men that ordinarily have the least understanding in the things of the world, those men that have the dullest ca­pacity to understand the reason of things in the world, those that are the most ignorant people in the world, why Jesus Christ chuses out them, and makes them to bee ap­prehensive of the mysteries of the Gospel, such things as Angels themselves desire to pry into. 1 Pet. 1.12. Here is a wonder, that such poor, weak, dull, ignorant creatures, sometimes that can scarce be able to speak two or three sentences in good sense together to a man, yet that they should have the clear un­derstanding of the chief mysteries in the Gospel, and such things as Angels desire to pry into, here is a wonderful work, and therefore wee read in Matth. 21.15. when the poor children came to understand somewhat of Christ, When the chief Priests and Scribes saw the wondeful things that hee did, and the children crying in the Temple and saying, Hosanna to the Son of David,☞ they were sore displeased. Mark how this is joyned to the wonderful things, they saw the wonderful things that Christ did, and the children crying in the Temple, Hosanna to the Son of David, they were displeased. It is one of the most wonderful things in the world to see that sometimes poor young children, and such as understand but very little in the matters of the world, and yet that these shall come to understand the deepest mysteries of godliness, those things that exercise the un­derstanding of Angels, and shall exercise them to all eter­nity, yet poor children and youths shall come to under­stand these things further than the great Rabbies and Do­ctors of the world, is not this a wonderful thing in the dis­pensation of the Prophetical Office of Christ? You make this use when you see poor youths come to have under­standing in the great things of the Gospel, you think surely it is but a conceit: Oh, but rather make this use, let your thoughts bee carried to admire at the wonderful dispensa­tion of the Prophetical Office of Jesus Christ; and so in [Page 97] Matth. 11.25, 27. you shall see what a wonderful thing it is made, even this dispensation of Christs Prophetical Office, in vers. 25. and so on. At that time Jesus answered and said, I thank thee 0 Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. Now that the Father did hide them from the wise of the world, and revealed them unto babes, it was by Christ, though hee thanks the Father, and that it was done by Christ it appears in vers. 27. All things are delivered to mee of my Father, and no man knoweth the Son, but the father, neither knoweth any man the Father save the Son, and hee to whom the Son will reveal him. All things are delivered to mee; so that Christ here makes the revelation of God unto babes, to bee the fruit of Gods delivering up all things to him; All things are deli­vered to mee, and no man knoweth the Father but the Son, and him to whom the Son will reveal him; so that Christ having received all power from the Father, upon this it is that these babes come to have such understanding in the myste­ries of godliness, and the wise of the world never come to understand.

And then that is very remarkable as wee go along, that upon this ground Jesus Christ doth invite souls to come to him, Come unto mee all yee that labour, and are heavy laden, and I will give you rest. As if hee should say thus, Conceive now as if Jesus Christ were preaching now personally to you, and hee were saying thus to you, All power is com­mitted to mee by the Father, and as a fruit of this, that the Father hath committed to mee, I do reveal him to whom I please, and none can know the Father but by mee, I have the dispensation of all the treasures of wisdome, and the revelation of all the mysteries of eternal life from my Fa­ther; Oh therefore come to mee, come to mee all yee that labour, and are heavy laden; you labour under the burden of your ignorance, perhaps you complain, alas, I do not know God, nor understand the great mysteries of sal­vation; I pray, and hear, and yet I cannot come to under­stand [Page 98] what God is, Why come to mee saith Christ, for all things are given to mee, and if I reveal the Father, you shall know him; therefore all you that labour and are heavy laden, all you that see the need you have of the knowledge of my Father, and of the way of eternal life, come to mee, and I will reveal these things unto you, and so will bring rest unto your souls. Wonderful is Christ in the way of his Administrations, and that is another consi­deration in the Prophetical Office of Christ.

5 But further, Christ is a wonderful Prophet in this, that hee reveals things many times suddenly, hee is not bound to those wayes that any man or Angel is bound to; if a man or Angel would come to instruct others in the truths of the Gospel, they must instruct them by degrees, to understand one thing at once, and another at another time, and so de­duct one thing from another in that way, but Christ hee can make known the things of eternal life in an instant to the soul. Whosoever comes to Christ, must bee convinced of sin, and bee emptied of himself, and bee humbled, all these things are in every soul that comes to Christ; now all these things may by one beam of light bee wrought that Jesus Christ shall let into the soul. As an Apothecary may get the very quintessence of all herbs in one drop, though you cannot see the herbs: so Jesus Christ I say, sometimes by one beam of light lets in a hundred truths into the soul, so that they do apprehend the substance of all those parti­culars that are spoken of, and there is a proportionable work upon their hearts to bring them to Christ; is not this a wonderful work of Christ? that a man that hath been an ignorant, sottish blinde creature, a prophane ungodly man, hating all godliness, perhaps hee comes to hear a Sermon meerly to scorn, as many have done, this man comes in the very heat of his wickedness, so that a man would wonder that some fruit of Gods wrath comes not from heaven to strike him into the bottomless pit, yet it may bee at this very Sermon, there shall bee some one beam of light dart­ed into his spirit, that may work his soul to heaven, possibly, [Page 99] if hee should dye at that instant; though it is true, ordina­rily God begins to stir first, and doth it not all at once, but yet sometimes some that come into a Congregation most ignorant and sottish, and know no other God but Mammon and lusts, and yet coming to the word, at one instant God darts in that light into his spirit, as this man comes to have his heart turned to God, and comes to know his misery, and to know the way of salvation, and the Covenant of Grace, but not distinctly. It may bee after this beam of light is darted in, God may come over again distinctly, and reveal to him his miserable estate by nature, and humble him more, and so hee may have a little glimpse of this at one Sermon, and a little more at another, but at that very in­stant there may bee that let into the heart, that possibly may unite the heart to Jesus Christ, and save it if it should dye at that present; here is a wonderful work in the Pro­phetical Office of Jesus Christ.

6 And then Christ is wonderful in his Prophetical Of­fice, in this, he teaches the heart; no men, nor Angels, can teach the heart, but Jesus Christ; though men, or Angels may present truths before another man, and so convince the understanding, yet there is no men, nor Angels, can bee able to say thus, I will so make known such a truth to this man or woman, as I will gain his heart by it, it shall trans­form his heart into the very image of that truth that I shall present unto him, no man, nor Angel can do it; but Christ hee teaches so as no man teaches, Job 36.22. Behold God exalteth by his power, who teacheth like him? Now God teacheth by Christ in the administration of his Prophetical Office. Man may come and tell us, this and the other thing ought to bee done; Oh but who teaches like Jesus Christ? none teaches the heart but Jesus Christ, Job 38.36. Who hath put wisdome in the inward parts, or who hath given un­derstanding to the heart? certainly none living, no Angel can do it, nor no man can do it, it is onely Jesus Christ in the administration of his Prophetical Office, it is hee that teaches, and prevails with the heart when hee comes with [Page 100] truths, therefore when you see people come to hear many truths, and sit under a clear and distinct Ministry that opens many truths unto them, it may bee many will get brain-knowledge that shall make them to confer about those truths, but yet not changed: you will say, What should bee the reason why they that have so much knowledge live wickedly? why here is the ground, Jesus Christ hee hath not exercised this Prophetical Office of his so far upon them, to over-power their hearts, Here is the reason why such men have had knowledge in the brain, and yet lived wickedly a long time; yet if they belonged to Christ, at some other time they shall come to hear the Word of God, they shall hear the very same truths they heard be­fore, and perhaps delivered in a weaker manner than they have heard it, and yet their hearts shall bee a hundred times more wrought upon at that time than ever they were wrought upon before. Sometimes a man comes by acci­dent into a Congregation, and hears a Minister upon such a subject, and it may bee a Minister by the by speaks of something that hee little thought of perhaps before hee came up, and this man hath heard the same truth largely handled, perhaps many Tractates about it heretofore, and his heart never touch'd, but now hearing it mentioned by the by his heart is mightily wrought upon, and he goes away, and saith, Verily God is in this place. What is the reason? why here Christ speaks to the heart, and before man only spoke to the ear, this is a wonderful thing in the Prophetical Office of Christ, that hee speaks to the heart; and thus should wee exercise our faith upon Christ in this, when wee come to the Word, look upon Christ by the eye of faith as the great Pro­phet of the Church, that teaches so as no man teaches, that doth not onely speak unto the ear, but speaks unto the heart.

7 Further, Chr [...]t is wonderful in his Prophetical Office in this, In that hee teaches immediately himself; indeed hee doth teach mediately, that is by his Ministers, therefore you shall finde Act. 1.1. there St. Luke speaking of Christs teaching when hee lived here upon the earth, saith hee [Page 101] in vers. 1. The former Treatise have I made, O Theophilus, of all that Jesus began both to do and teach; why Luke is hee that writ the Gospel, and the Acts, hee writ the summe of what Christ did teach in the whole course of his life, and yet here hee tells us that hee did make a Treatise, and did relate what Jesus Began to do and teach; if one should have said to Luke, Why, did you not relate all that Jesus did do, and preach? why Christ is dead now. But the mean­ing is this, That indeed all that Christ did preach personally when hee was here in the world, it was but a Beginning, Christ was to teach afterwards to the end of the world, and that hee was to do partly by his Ministers that should bee to the end of the world, hee doth exercise his Prophetical Of­fice by them.

And by the way, whensoever you come to hear any Mi­nister of God to reveal any thing of the Gospel to you, you are to look upon it as Christ exercising his Prophetical Of­fice in this way; hee is wonderful in teaching in this, that hee doth not onely by instruments, but immediately him­self many times; where there is want of means, wee may there expect Jesus Christ immediately to reveal the Will of his Father to those souls that do belong to Election.

8 And then Christ is wonderful in teaching, for hee teaches infallibly, which none can do. Likewise many other particulars might bee named in the wonder of Christs Pro­phetical Office, but time doth slip mee, therefore wee will proceed to the next thing in the wonder of Christ, onely take this along with you, That in your beleeving in Jesus Christ, you must beleeve in him as Christ, that is Anointed by the Father, King, Priest, and Prophet; and when you exer­cise your faith upon him in all these three of his Offices, then you will know what it is rightly to beleeve indeed. But to go on.

The Third SERMON ON The Excellency of Christ.
Christ Wonderful in his Miracles.

CHrist is wonderful in the Miracles that hee wrought here in the World while hee lived; in the second of Acts, vers. 22. Yee men of Israel hear these words, Jesus of Nazareth, a man approved of God among you by Miracles, Wonders, and Signs which God did by him in the midst of you, as yee your selves also know. Never did any come into the Wo [...]ld to work such great Miracles and Wonders as Christ did, and indeed all that ever did Miracles and Won­ders, they did doe them by Jesus Christ. Josephus that was no great friend to Christ, hee was a Jew, and did not ac­knowledge Christ to be the Messias, yet he writing the Story of those times, could not but take notice of such an one as Christ; hee did professe, that at such a time there was a [Page 103] Wise man did arise, which they did call by the Name of Je­sus, that did work a great many Miracles; and saith he,Josephus Antiq. B. 18. e. 4 If it be lawful to call him a Man. He was afraid to call him a man, because of the wondrous things that he did.

But if any of you say, How shall wee bee able to know certainly the truth of all those Miracles that hee did? wee read in the Gospel how great things Christ did; how he cast out Devils, and cured the Blinde and Lame, and raised up the Dead, and the like, but how can we know the truth of them?

For the answer of that, Austine hath this, Either all those things are true, or they are not true; if they be, then hee is confirmed to be the Messias; but if they be not true, then saith he, this is the greatest Miracle of all, that such a super­natural Doctrin as that is, to beleeve in him that was cruci­fied, to save the World, and for men to venture their souls and eternal estates upon this, without having this to bee confirmed by Miracles at first, this is the greatest Miracle of all; but we will passe by that, only note it as we goe, that Christ was wonderful in all the Wonders that hee wrought while he lived.

Christ wonderful in his Glorious indowments and excellency of his Person.

But further, Christ he is the Wonder of the World, in regard of those glorious endowments and excellencie of his Person, those Personal endowments and excellencies that he had; and herein he is the Wonder of the World.

Now the endowments and excellencies of Jesus Christ they are great and glorious, Thou art fairer than the children of men. It is he that received the Spirit without measure, it is he that had the Treasures of wisdome and knowledge dwel­ling in him bodily, and he must needs bee the Wonder of the World; that Scripture in the second of the Colossians, doth shew unto us what a wonderful Saviour we have, it is such an expression that had wee not had it from the Holy [Page 104] Ghost we should never have dared to have ventured upon it, as in Col. 2.3. In whom are hid all the treasures of wisdome and knowledge; and then in vers. 9. For in him dwelleth all the fulnesse of the Godhead bodily; what an high ex­pression is here? All the fulnesse of the God-head doth dwell bodily in Jesus Christ; surely he hath excellent endowments then, he is filled with glorious things, his Human Nature is elevated and inlarged to the highest capacity that a Crea­ture can have to receive excellency. And God hath raised up the Humane Nature of Christ to shew how high he is a­ble to elevate a Creature, and make it capable for the re­ceiving of Glory, that he might declare it to Angels and Saints to all eternity; I say, mans nature is raised to that height, that God might to all eternity make known to the Angels and Saints this thing, and say, Behold to what a height is mine infinite power able to raise a Creature, to be capable of happinesse? Therefore Christs Human Na­ture is so raised, and our nature in him, which should be a wonderful comfort to us, that our nature should be raised to so much glory in Christ.

And a great argument to us, to take heed of the abuse of Humane Nature, of thy Body, and of thy Soul; oh that ever any one should bee given up to that sottishnesse, that is, a man that hath Humane nature in him, that should look after no greater good than meerly to eat, and drink, and play, and satisfie his lust; dost thou know oh Creature that thy nature is raised to such an height of excellency, that God might declare to Angels and men what his power was able to doe? and shalt thou that hast the same Nature, that art a kin (as it were) to Christ, shalt thou bee so base and vile, to mind thy filthy and base lusts, and mind no higher good than this? the very thought of the raising our Nature in Christ, it is a mighty argument to raise up the thoughts of one that is a man, to a higher pitch than ever they have been; think thus, certainly my nature is capable of some higher good than meerly to ear and drink, and play, and to have a little Mony here for a while; why now [Page 105] that shewes the personal excellency and endowments of Christ in general, that all the fulness of the God-head doth dwell bodily in him, and therefore Christ hee is called the Character, and the ingraven form of the Image of God, in the first of the Hebrews; it is not said so of man; though man be said to be made according to Gods Image, yet it is never said of him, That he is the brightnesse of Gods glory, and the expresse Image of his Person, so as it is said of Christ; and in the Colossians you have mighty high expres­sions about the Personal excellency of Christ, Chap. 1.15. Who is the Image of the invisible God, the first born of every Creature; and then he is the beginning of all things, ver. 18. He is the Image of the invisible God, as God and man, for so I must speak of him; he is the Image of the invisible God in another manner, and more fully, than any creature is, or possibly can be, for Jesus Christ, take him God and Man, he hath the very character and ingraven form of whatsoever glory there is in the Father; I say, take him as God and Man, as thus, hee hath an omnipotency in him, therefore it is said in the third of the Philippians latter end, Who shall change our vild bodie that it may be fashioned like unto his glo­rious body, (how) according to the working whereby he is able even to subdue all things unto himself. Now this is a great Mystery of godlinesse, that God-Man should have an Omnipotency in him; and then likewise he hath the expresse Image of all the knowledge of God: for as he is God-man, he is made the Judge of all the World, and hee will bee the Judge, not meerly as he is God, but as God and Man; now seeing hee is the Judge of all the World hee must have an infinite knowledge, he must know the hearts of men, and all the works of men; and he must have an infinite Holinesse and Justice that must judge all the World. And thus God-man hath an expresse Character of the Attributes of God, which none else hath; and then he hath an expresse character of the Immensity of God. If you speak of his Body, it cannot be every where, but God-Man is in all places; thus you have it in the third of John, vers. 13. it is a very strange [Page 106] expression, and it can never bee understood but by under­standing the personal union of the two Natures. Why at that time hee was speaking to them there upon the earth, and yet saith hee, The Son of man which is in heaven. At this time hee that is the Son of man is in heaven, his body could not bee in two places at once, but God-man was then in heaven. Thus you see the excellency of Christ, in being the character of the Father, and having the Divine Attributes in him in another manner than any crea­ture in the world could have that is a meer creature.

2 And then further, this personal excellency of Christ will appear, when wee consider how Christ comes to have those excellencies, that hee hath them all by vertue of the personal union. The humane Nature alone it is but a crea­ture if you take it distinct; But now this humane nature is filled with all excellency from the Father; and indeed the Father is the fountain of all firstly; these excellencies that Christ hath, they come from the personal union im­mediately; now God unto other creatures gives them as it were of bounty out of himself, hee doth confer from him­self, hee puts forth an act of power for the bestowing of such and such excellencies upon such creatures, but when the humane nature of Christ was to bee filled with such excellencies, it is by taking of the humane nature of Christ into himself, as wee say concerning sight. Philosophers have a dispute whether it bee by taking in the species, or by sending out something from the eye. This may a little resemble this great mystery, there are some things that God bestows by sending out from himself, other excellencies hee bestows by taking in to himself: Now all other creatures, Angels and men (but onely the humane nature of Christ) have all the excellency that they have by Gods sending out from himself; but now all the indowments of Jesus Christ, and all his excellencies, hee hath them all from God taking of him into himself, that is, in a pesonal union, not taking him into communion with himself as his Saints, but taking him into a personal union, and so comes to have all ex­cellencies [Page 107] in another manner than any other creature can possibly have.

Thirdly, Christ is wonderful, take him God and man, in this, That all his personal excellencies that hee hath, de­pend upon himself; hee is Independent, the excellency that Christs humane nature hath, it is, I say, Independent in this, that is, it depends upon his person; there is no de­pendence of the excellency that Christ hath, but upon the very person of Christ himself, all depends upon him, for hee saith of himself, That hee hath life in himself, so you have it in Joh. 5.Joh. 5.27. it is spoken concerning Christs ex­cellency there, For as the Father hath life in himself, so hath hee given to the Son to have life in himself. Indeed the Son is from the Father by an eternal generation; but now though hee bee firstly from the Father, yet now the Son hath life in himself, yea and eternally hee had life in himself, and so what excellency the humane nature hath, it doth depend upon its own person, which is a higher and a more glorious way of having excellency, than it is possible for any thing else to have.

4 And then in the fourth place, hence Christ, even God man, hee comes to bee worthy of Divine honour, Divine honour is due to Jesus Christ that is God-man; there is no creature can partake of Divine honour by coming never so near to God, but onely the humane nature of Christ being personally united: Let a childe of God, a Saint, bee ne­ver so holy, because hee comes to partake of so much ex­cellency of holiness, hee is not therefore to partake of Di­vine honour, nor an Angel; but now Christ, God and man, the very humane nature joyned with the Divine in one per­sonal union, comes to share in the Divine honour that is due to him both God and man, and it is a wonderful Work of God to bring that that is in its self but a creature, to come to have a share in Divine honour.

5 And then Christ is wonderful in this, that hence hee is an infinite object of the Delight of his Father, not onely as hee is eternally begotten of the Father, but as hee is [Page 108] both God and man,Matth. 3.17. This is my beloved Son in whom I am well pleased, I am pleased fully in him, Jesus Christ is an object even adequate to the very heart of God the Father; Oh how should wee take content in him! certainly if hee bee so excellent as hee is, as to give full satisfaction to God the Father, then hee may very well give full satisfacti­on to your souls.

Yea, and God the Father manifests his satisfaction so fully in him, that hee hath made him to bee heir of all things, Heb. 1.2. and therefore hee is said, to bee the be­ginning of all things, all do subsist by him.

Yea, and further, there is that satisfaction that the Father hath in him, that God the Father did make all things for his sake; I say, all things in the world are made for the sake of Jesus Christ, Angels are made for his sake, and this world, and seas, all the work that ever God did, or will do to all eternity, it was for the sake of Jesus Christ, that God the Father might honour himself in Jesus Christ; that Text is very full for that, and wee need no more, in Col. 1.16. All things were created by him, and for him. So that God hath a higher end in creating the world than you think for, God did not onely create that hee might manifest that hee was a mighty God, and merciful, and bountiful, and the like, but God had a higher end when hee made the world, it was to advance his Son, when hee made the An­gels, God would never have made them, but for the honour of his Son.

Oh what infinite cause have wee to honour Jesus Christ; Oh how happy are they that live to the honour of Jesus Christ, by whom God may have glory beyond a natural way! did you consider this, that you were made for the ho­nour of Jesus Christ, and the honour that God the Father would have from you is this, that you should live to the honour of his Son, and all other honour that you give un­to God, except it bee in order to his Son, it is not accepted, I say, whatsoever honour any man or woman doth endea­vour to give to God, is not accepted of him, but in rela­tion [Page 109] to the honour of Jesus Christ; therefore if you look at God in a meer natural way, and honour, and worship him never so much, as the heathens did, all this would not do; but now that honour that God hath in reference to his Son, when a poor sinner is sensible of the breach that sin hath made between him and the infinite God, and comes to see Jesus Christ, and seeks to advance Jesus Christ by faith, I saith God, here is the honour that I would have. And there­fore when all the elect ones that were given to Jesus Christ to redeem, when they are all converted and brought to Jesus Christ, the world will fall about our ears, why, be­cause saith God, I have the end that I made the world for, and now I have brought in all that do belong to my Son, and all those works by which my Son will come to have his honor eternally are done, let there be an end of the world, and the end of the world is like to be the sooner now; because that we see God is doing so much for the setting up of Jesus Christ in this latter age; as when a mans time is almost at an end for his work, then hee doth work more speedily than hee did before; now saith God, I have made the world for the ho­nour of my Son, but yet to this day how little honour hath my Son had from the world? and there is a time, saith God, that I will manifest to all the world that I did make it for Jesus Christ, hee did not make it for a company of Ty­rants to do what they would in, nor for a company of pro­phane people, to eat and drink, and follow their lusts in, but the end at which God aimed at in making the world, saith hee, I will set up my Son in the world, and all the works that ever have been done in the world, shall at length come in to conduce to the honour of my Son. And this shall bee the great work that shall bee done at the Day of Judgement, hee will shew to all the world how all those works that did seem to go most against Jesus Christ, how they were brought about for the honour of Jesus Christ: Oh blessed are those souls that come to see that all things were made for the honour of Jesus Christ, and so give glory to him accordingly. Thus you see what a [Page 110] wonderful Saviour wee have, that God hath made all things for him; Surely our Saviour is glorious and wonder­full.

6 There is one thing more, hee is wonderful in his In­dowments and Excellencies in this, that his Excellencies are in him to bee conveyed to his people,Joh. 1.16. Out of his fulness do all we receive, and grace for grace. Out of the fulness of all Excellency that is put into him. The Saints of God and elect ones, they draw all the excellency they have here, or shall have to all eternity. For you must know this, Though the Divine Nature bee the fountain of all Excellency, yet it is not to bee conveyed, but onely through Jesus Christ; this is the great mystery of godliness, and this is the won­der in the Gospel that is so much above nature, that though God bee the fountain of all in himself, yet hee hath determined that this goodness of his shall bee first let out to his Son, and so shall bee conveyed through him to the Saints, so that all the gifts and graces wee have, wee must not look upon them onely as coming from [...]od the Creator of all things, but as coming from God through him, that is God and man in this mystical way; therefore if you say you look at God, and beleeve in Gods mer­cy, without understanding the way of Gods communi­cating himself, you may utterly mistake, it must bee in Christ that wee must receive grace for grace. Now that there should bee such a thing revealed, that God should say, I will set up my Son, the second Person in Trinity, to take your nature, and to bee God and man, and hee shall bee as a Conduit to bee filled with all things whatsoever, and you shall have as it were your pipes joyned to him, and through him, you shall come to partake of what good I intend for you, This is the wonder of the world.

And hence it is that Christ is compared to all things that have any excellency in them; Is there an excellency in light, Christ is calledJoh. 1.9. Light, Christ is calledMat. 13.46. Pearl? andRev. 3.18. Gold, and Rayment, and thePsal. 84.11. Sun, andJoh. 7.38. Living [Page 111] water, any thing that hath any excellency in it,Joh. 6.50. Bread, Isa. 15.1. Wine, Milk, whatsoever in the creature hath any excel­lency in it, Christ is called by that Name, to shew that all Excellencies are in him as one; As I told you that Gods Excellency was such an excellency, as the very quintessence of all excellencies was united in one in him, so Christ hath the quintessence of all excellencies in him, and in him as in a conduit to bee conveyed to all that God in­tends eternal good unto.

Oh what a Saviour have wee, my Brethren! now mee thinks this should bee a very strong argument to draw your hearts to Jesus Christ, or at least to say as Philip said, Let us see but Jesus Christ, this wonder of the world, and wee will never wonder at any thing more in the world: Oh let us understand what Jesus Christ our Saviour is; here you may see what a full object of your faith Jesus Christ is, and how you may venture your souls upon him, and your eter­nal estates; here is enough to draw faith, and incourage faith, and inlarge faith; and oh that God would bee plea­sed, by presenting what Christ is, to work faith in some soul that hath not had it before; but now where faith is before this, look beyond your own worth, and your own inlarge­ments: And thus in these things you see how wonderful Christ is. There remains two things more.

The Fourth SERMON ON The Excellency of Christ.
Christ is Wonderful in regard of the glory of the Father that shines in him.

WEE proceed: The Name of Christ is Won­derful in regard of the wonderful glory of the Father that shines in him; It is in Jesus Christ that God reveals himself, and appears both to men and Angels: It is true, somewhat wee might know of the invisible things of God by the things that are seen, as the Apostle speaks in Rom. 1.20. by his great Works of Creation and Providence: but there is as much difference between the Glory of God that shines in all his Works of Creation and Providence, and the Glory of God that shines in the face of Christ, as be­tween the glittering of a Glow-worm in a dark night, and the glory of the Sun in the full strength of it. Now onely [Page 113] take this along with you, that God expects that those that do see his glory in Christ, should glorifie him in another manner than those that see his glory onely shining in the Works of Creation and Providence; that as there is much difference between the shining of the Sun in its full strength, and a Glow-worm, even so there should bee as much difference between beleevers glorifying God, and heathens, as there is between the Glow-worm, and the glory of the Sun; you should not satisfie your self except you finde that there is some such proportionable difference; for certainly if you have seen God in Christ, you have seen him wonderfully indeed; therefore in 2 Cor. 3.18. saith the Apostle, But wee all with open face bebolding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. This Scripture hath very much in it, hee speaks of the Gospel, and compares that to a Glass, wherein the glory of God shines, so as wee may behold it with open face, and so be­hold it, as that we are changed into the very same image of it, from glory to glory, from one degree unto another. Wee may behold the glory of God in the glass of the creature, and never bee changed into the same image; but when wee behold the glory of God in the glass of the Gospel, wee then come to bee changed into the same Image, and still to bee changed more and more; and with open face wee do behold it. And in chap. 4. vers. 6. For God who com­manded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Mark it, hee is the knowledge of God, the light of the knowledge of God, and the light of the knowledge of the glory of God; and all this is, in the face of Jesus Christ; in the face of the creature there may bee the knowledge of God, but the light of the knowledge of the glory of God, this is in the face of Jesus Christ. Hee that hath seen mee, hath seen the Father, saith Christ to Philip; It was a maxim among the Fathers in the time of the Law, that no man could see God, and live, God was so glorious, [Page 114] that they thought that hee could not bee seen, but it would overwhelm any creature that was in the flesh that should see him; but now mark in that Prophecy that wee have of the times of the Gospel in Isa. 40.3. There is a Prophecie of Christ that is apparent, The voice of him that cryeth in the wilderness, prepare yee the way of the Lord (which is in express words applied to John the Baptist the fore­runner of Christ; And in the very same words) make streight in the Desart a high way for our God, every valley shall bee exalted, and every mountain shall bee made low, and the crooked shall bee made streight, and the rough places plain; Then it follows in the fift verse, And the glory of the Lord shall bee revealed, and all flesh shall see it together; before no man could see God and live, Flesh was not able to be­hold God, but now when the Word was made Flesh, when the times of the Gospel came wherein God would make himself appear through his Son more clearly and fully, now all Flesh shall see it, shall see the glory of the Lord; now the glory of God appears wonderfully in Christ in these four or five particulars.

The Power of God appears in Christ.First, The glory of Gods Attributes do shine more brightly in the face of Christ than any other wayes; As for instance, The power of God appears infinitely more in Christ, than in making heaven and earth; for God to unite God and man together in one Person, is a greater work than making heaven and earth; there is more power of God put forth in the hypostatical union of the Natures of Christ, besides all the power of God that appears in the great Works that Christ did do, and in carrying Christ through all those great Works that hee was carried through, than in making of heaven and earth. There is more power of God appears in the conversion of one soul to Christ, than in making heaven and earth: Then what power of God appears in Christ himself?

And the wisdome of God appears more in Christ, than in the creation of heaven and earth.The Wisdome of God ap­pears in Christ. Now for God to finde out such a glorious way of Reconciliation as hee hath [Page 115] found out in his Son, in this the wisdome of God is more glorious than in all his works infinitely, the glory of Gods wisdome in other things is darkned in comparison of his wisdome in this; If God had put it to Angels to finde out a way of Reconciliation, they could never have guest at such a way as this is; that wee should bee reconciled in Christ, here is the glory of wisdome.

There likewise doth appear the glory of Gods holiness more in Christ than in any other way; it is true,The Holiness of God ap­pears in Christ the Law is a glass of Gods holiness, and those that cast reproach up­on the Law, they spit in the very face of Gods holiness; I but that is no such glass as Jesus Christ is, there wee see the holiness of God in another manner than wee can do it in the holy Law that God hath made. God never shewed his hatred of sin so much as hee did in Christ, and it can­not bee devised by all Angels and men how it were pos­sible to have such an Argument to manifest the hatred of sin so as it is manifested in Christ, that God should deal so with his Son, as hee hath done for the sin of man; I say, if an infinite Wisdome should set it self on work never so much to finde out an Argument to manifest the hatred of sin, there could not bee a greater Argument: So that when God sent his Son into the world to dye for mans sin, hee did as it were say, I have many wayes to manifest my holiness to the children of men, how infinitely I do hate sin, but here is a way that it shall appear to the uttermost, they shall see it in my dealing with my Son; certainly in Christ Gods wisdome hath found out an Argument to make us all to bee convinced of the infinite holiness of God, that God hates sin more than hell its self, and that wee should do so too.

Again, the Justice of God appears in Christ, more than in any thing else: It appears not so much in all the tor­ments of the damned, as in Gods dealings with Christ,The Justice of God appears in Christ. in that hee required such satisfaction from him as hee did; when as wee hear of the dreadful curses of the Law, and of the torments that are in hell, wee may thereby be put in [Page 116] minde of an infinite Justice; Oh how righteous is God in his wayes there, and his Justice seems to bee wonderful unto us: But when you behold in this red glass of the blood of Christ, Gods Justice, it is a great deal more glo­rious here, than in all the damned in hell. If God should grant to any of you to stand upon the very brink of hell, and there to look into the pit, and see all the torments and tortures there, and hear all the cries there, then you think your hearts would bee affected with the Justice of God, to fear it. I but when God makes himself known to you in Christ, when you hear of the sufferings of Christ for sin, God would have you to bee more affected with his Justice, and to fear it more, than if you saw all the Torments of hell. And the truth is, there is no such way to set out the Justice of God, as to shew the dealing of God with his Son for the sin of man. If I would preach but one Ser­mon that should bee my last, of the Terribleness of Gods Justice, I would speak of some Scripture that should shew the terribleness of the dealing of God with his Son, and that would set out the Justice of God to bee a great deal more glorious than any thing else.

The glory of Gods Mercy appears in Christ.And so the glory of Gods mercy and goodness is more in Christ than any other thing; wee injoy these outward comforts as a fruit of the bounty and goodness of God; I but what are all these to all the love of God in his Son? I remember a learned man compares all the good things wee receive from God, from his general bounty and pro­vidence, and his love and mercy that appears in Christ, with a few sparks that come out of a burning furnace, and the heat of it within; look what difference there is between them, such difference is there between the love of God to us in all the comforts in this world, and the love of God in Jesus Christ; God hee would have an Argument to ma­nifest the infiniteness of his love unto his creatures, and no such Argument as this, So God loved the world that hee sent forth his onely begotten Son. Joh. 3.16.

And so the glory of Gods Truth that is manifested in [Page 117] fulfilling Promises,The glory of Gods Truth appears in Christ. any promise that is fulfilled manifests the glory of Gods truth and faithfulness, but now the ful­filling that great Promise of God in sending his Son into the world, here the truth and faithfulness of God appears more gloriously than in all other; for there was never a promise so difficult as this promise; many men can bee con­tent to fulfil promises of smaller moment, when there is no great difficulty in the fulfilling of them, I but here is the greatest Promise that ever was, and there was the greatest difficulty for God to fulfil this promise of any thing that ever God did promise; and indeed when as wee hear that Christ was promised some four thousand years before hee came into the world, and yet at length hee came into the world, it is a good Argument to teach us never to doubt of the fulfilling of Gods promises; And indeed the right ap­prehension of Gods faithfulness in this great Promise of his Son, will mightily strengthen the faith of the people of God to beleeve any smaller promises, and not to stagger in them; and the reason why people are so ready to stagger in their beleef about smaller promises, it is because they have not been acquainted with the work of faith in be­leeving that great promise that God made with his people in sending his Son into the world; so that these Attributes with all other, do shine gloriously in Christ. No marvel then though the Angels upon the birth of Christ, they cry out, Glory bee to God on high; as if they should say, Oh Lord, Here is one come into the world, wherein thy glory doth appear, and by whom thou shalt have glory to all eternity: Though Christ was but a Babe in the Manger, yet the Angels did see more glory in him, than in the highest heavens; they did not see so much cause to cry, Glory bee to God on high, from any object that ever they saw, as when they saw the Babe in the Manger, then Oh glory bee to God on high, wee behold thy glory shining here, and blessed are those that shall bee inabled to behold the glory of God in the face of Jesus Christ; who would not but have beheld the glory of God in his great works? what man [Page 118] or woman that hath any knowledge of God at all, would for a world but have beheld so much of the glory of God as doth appear in the great Works of Creation and Pro­vidence; Oh what comfort have the Saints in beholding the glory of the great God, when they look up unto heaven, and upon the earth, and in the seas! Oh but then the sweetness, and soul-satisfaction that there must needs bee in the beholding the glory of God in the face of Jesus Christ!

And this by the way would bee a good evidence of your faith; have you beheld more of Gods glory in the face of Christ than ever you did in all the world besides? Yea and hath the glory of God in the face of Christ, darkned all the glory of the world besides unto you? Have your hearts been taken with that glory more, than with all the glory that there is in the world? Why here would bee a good evidence of faith indeed, that you have had a true and real fight of Jesus Christ; wee cannot have a real sight of Jesus Christ, but wee must certainly see more of God in him, than in all things else.

The glory of Gods great works in bringing man to his eternal estate appears in Christ. Eph. 1.4.And then secondly, As the glory of Gods Attributes, so the glory of the great Counsels and Works of God, espe­cially in the governing of man unto his eternal estate, that appears in Christ above all.

As the great Counsels of God in Election, Wee are chosen in Christ, the great Counsels and Works of God in Voca­tion, Justification, Adoption, Reconciliation, Sanctification, and Glorification, these are the great Works that God doth glorifie himself in, these are the great things that the thoughts and counsels of God hath been from all eternity exercised about, whatsoever your thoughts are exercised a­bout, yet I say, the thoughts and counsels of God have been exercised from all eternity about these great Works of his, Election, Vocation, Justification, Adoption, Recon­ciliation, Sanctification, Glorification, all these Works whereby hee doth order and guide mankinde unto an eter­nal estate. Now the glory of God in all these Works they [Page 119] are in Christ, Christ hee is the head of our Election, and all are chosen in him; what is Vocation but a calling unto Christ, and revealing Christ to the soul? And so Justifica­tion it is in Christ still: And wee are made children, adopted in him, and reconciled in him, and sanctified through him, and are to bee glorified through him; all these great Works about which the heart of God is so much bu­sied, the glory of God in all these, it doth shine in the face of Christ, and without the knowledge of Christ wee could never come to know any of these things. What could the heathen know of Gods eternal Election, or Vocation, or Justification, or Adoption, or Glorification, to speak such words to the Heathens as these are in reference to God, it would bee barbarism; But now these are the great things of God that are revealed to Christians by Jesus Christ, wee come to have all these glorious counsels of God in these great works of his to bee opened to us, and Christ is won­derful in all them, and all those that did know what these things mean, they see the glory of God wonderfully in them.

Thirdly, the glory of God is wonderful in Christ, in that all the good and mercy that is in order to eternal life, that God communicates to the children of men, it is through Christ.

Now wee mentioned somewhat like to this in the for­mer, when wee shewed Christs endowments, that from him wee have all Excellencies; But now I onely mention it to shew how the glory of God the Father is in him, because that God hath appointed him for the communication of all the good that hee doth intend towards the children of men in order to eternal life; now the glory of God must needs bee eminent in him this way; for God accounts it a great part of his glory to communicate himself to his creatures, therefore that through which hee doth communicate him­self, must needs bee partaker of abundance of glory; God hath honoured Christ in this, that hee hath chosen him to bee the instrument of the conveyance of all saving good [Page 120] to all the Elect. Now suppose there were a glass that all the beams of the Sun that ever could shine upon the world, were contracted in it, and no beam of the Sun could shine upon the world but thorow that glass, first it must come upon the glass, and shine thorow it, and so shine upon the world, surely this glass would bee very glorious. You may conceive of Christ thus, Conceive of God the Father as the Sun, and of all his elect ones as the world, and Jesus Christ as the glass between the Father, and all the Elect; now all the beams of the love, and mercy, and goodness that ever shall come from God upon all his elect ones, they all come thorow this glass, thorow Jesus Christ; Oh how glorious is Jesus Christ, how wonderful is he then in that glory of the Father!

Fourthly, The glory of the Father is wonderful in him in this, that God the Father attains unto his greatest de­sign, the great design that God had in making of the world, and in the preserving of the world; I say, God attains un­to it by his Son, by Jesus Christ, And that design would bee lost, if Jesus Christ did not bring things about for the glory of his Father. God hath made a world for his glory, and hee preserves a World for his glory, but the main design that God had in making the world, and that hee hath in preserving the world, it is to fetch about a great design that hee hath onely by Jesus Christ, and there­fore it is that the Father is so well pleased in his Son, be­cause that by him hee comes to attain the great design that hee hath in making the world.

Quest. You will say, What is that?

Answ. Truth it is, wee understand but little of it for the present, but wee know in the general it is this, That hee might have his elect ones eternally with himself to behold his face, and magnifie him together with Angels for his mercy in Jesus Christ, that is the great design that God had; other men have great designs in their heads, but the greatest design that God hath of all, it is to fetch about his honour in his Son, and to glorifie himself in his elect ones to all eternity, that is the great design for which hee made [Page 121] the world, without which hee would never have made it. And God, as I may so say, is well enough satisfied in the midst of all the dishonour that is done to him in this wick­ed corrupt world, with this consideration, Well, but my Son doth drive on my design, and this pleaseth mee; no matter though I bee dishonoured, though my Name bee never so much blasphemed in the world, yet my Son carries on my great design, and the glory I foresee I shall have in the ac­complishment of that great design of mine, it doth so please mee, that it is no great matter to mee what wicked men that belong not to mine Election do. Christ is wonderful in this, that hee carries on the great design that God had from all eternity in making the world.

And then lastly, The glory of God is great in Christ, and therefore wonderful, because it is through him that all the services and praises that God hath from his elect ones, do all come through him: As there is a reflection of the glory of God in the descending of it, when it doth descend upon the elect through Christ, so in the ascending of it again from beleevers it doth ascend through Christ, there is as great a necessity that when we tender up any ho­nour to God, that it should come through Christ, as when God lets down any beams of his glory, that that should come through Christ; Christ is as Jacobs Ladder, for God to come down as it were from heaven to us, and for us to as­cend up to heaven through him, Eph. 3. last, Ʋnto him bee glory in the Church by Christ Jesus thoughout all Ages world without end. Unto him bee glory in the Church (but how) by Christ Jesus; except the glory that you tender up to God goes through Christ, God accounts not himself glorified in it; For whatsoever comes from God to you, except it comes through Christ, it will bee to little purpose; so whatsoever comes from you unto God, except it comes through his Son, it is not accepted of God; therefore oh how wonderful is Christ in this, That such glory of the Attributes of God do shine in him? the great Counsels, and Works of God about mans eternal e­state are all in him: And all the good that God communicates [Page 122] to his elect ones, all is through him: And the great de­sign that God had from all eternity, hee doth attain it by his Son. Lastly, All the honour that hee hath from all his elect ones, it is through his Son. How wonderful is Christ then in regard of the glory of the Father in him? onely as wee go along, remember that when wee set Christ thus before you, wee do it not meerly to your understandings, that you may conceive thus of Christ, but as an object of your faith, you must exercise your faith upon Christ, as such a Christ in whom the glory of the Father doth so much ap­pear.

Christ Wonderful in his Humiliation.

The next thing is, Christ is wonderful in his Humiliation; and indeed this may seem to bee the greatest Wonder of all, at least to our sense it is, especially if wee do under­stand what hath been said before of Christ, what a Person Christ is; now to hear what wee shall hear of his Humi­liation, will appear to bee an amazing, and an astonishing Wonder.

As first, The wonder of his Humiliation is in this, That Christ, God and man, as you have heard before, should have all the sins of all the elect ones from the beginning of the world, to the end of the world laid upon him. For such a one as Christ is, infinitely beloved of the Father, and equal with the Father, Phil. 2.6. accounted it no robbery to bee equal with God, yet that he should stand before God the Father with all the sins of the Elect charged upon him, so the Scripture tells us, 2 Cor. 5.21. For hee hath made him to bee sin for us, who knew no sin: Hee hath made him to bee sin for us; for Christ to bee made a worm was a wonderful Humiliation, but for Christ to bee made sin was a greater Humiliation than to bee made a worm; surely this must needs bee a wonder to all the Angels in heaven, for them to see such a one, whom they knew to bee the eternal Son of God, equal with the Father, to stand before the Father cloathed [Page 123] at it were with all the sins of the Elect. Wee read in Zech. 3. a kinde of type of this, in vers. 3. of Joshua the High Priest, he was cloathed with filthy Garments, and stood before the Angel, so Jesus Christ stands cloathed with filthy Garments, hee that is cloathed with Majesty and Glory, yet hee must come and stand cloathed with filthy Garments before the Father. For one to bee cloathed with filthy garments, and yet to bee in some room alone, that no body should see him, is no great matter, but to see a great Prince to come out before the world cloathed with filthy gar­ments, it is a very great humiliation: But Christ that was infinitely above all the Princes in the world, hee comes and stands before Men and Angels, yea before God him­self cloathed with these filthy garments. For a man to have sin upon him before other men it is no great matter, but for him to come into the presence of God with sin upon him, it is a terrible thing. But now the Son of God must do it, hee comes into the presence of the Father, and stands with all the sins of the Elect upon him, what an object is here of Wonder? Luther calls Christ the greatest sinner that ever was in the world, I confess that is somewhat hard, for it was but charged upon him, but his meaning is onely this that I am speaking of: Christ had not onely the sins of David, his Murther and Adultery, and denial of Peter, and the like, but all the sins of all the elect ones, from the beginning of the world, to the end of the world, which they were, or should bee guilty of, charged upon him.

Secondly, The wonder of Christs Humiliation it is in this, that hee that was so high should bee now brought down so low for the sin of man; is not this a wonder, that hee that thunders in the heavens, should bee cry­ing in a Manger? Is it not a great wonder, that hee that framed the heavens and earth, should work with a Carpen­ter in his Trade; that hee that is the great Judge of all the world should bee accused, and should bee condemned as a Malefactor, and crucified among Theeves? That hee that is [Page 124] the Lord of Life should dye, that hee that dwelt in that light that is unapprochable, should have darkness to cover him, that hee that is the blessed God should bee made a curse for the sin of man, are not these things wonderful in Christian Religion? and yet all these are things that may bee said of Christ; for the Lord of Life to come and dye, and that accursed death, this was a wonder that all the world seemed to bee affected with, the very insensitive creatures; for at the death of Christ the Sun withdrew his light as being amazed with this wonder, not able to be­hold it, and the earth shaked and trembled, and the graves opened at this wonder, the very stones clave in sun­der at this wonder; there was such a mighty concussion of things at this time, that it made one that knew nothing of the cause of it, One Dionysius, seeing the darkness at that time,Aut Deus na­turae patitur aut mundi machina dis­solvetur. and such great things which were done, cry out, Certainly either the God of Nature suffers at this time, or the world is at an end. So great a wonder it was that the Lord of Life should thus dye an accursed death; Angels, yea all insensitive creatures they stood amazed at it, and seemed to bee exceedingly affected with it.

And then in the third place, Why, Christ may dye, and yet not suffer so much to make us wonder, many of the servants of God have died cruel deaths; But then in the third place, There is a greater wonder in C [...]ists humilia­tion, than in the sufferings of the servants of God, because though their bodies suffered, yet they had much freedome in their souls, they were filled with joy and comfort in the time of their sufferings, so it was in the Martyrs; Oh but it was otherwise with Christ, though hee were the fountain of all consolation, yet Christ suffers in his soul, hee was sorrowful in his soul to the very death, hee gave his soul to bee an offering for sin, and indeed the suffering of Christs soul, was the soul of his suffering, the chief of his suffer­ing, when as Christ was in the Garden, there hee acknow­ledges that his soul was compassed round about with sor­rows,Matth. 26.38. his soul was very sorrowful; and in another Evangelist [Page 125] hee began to bee amazed, and a third Evangelist saith,Mark 14.33. hee began to bee filled with sorrow in his soul, and the very trouble of his soul was that that drew forth from him such a won­derful sweat as never was heard of in the world before, nor never since, nor never is like to bee, that a man from di­stress and trouble of his soul should sweat so: Many a man when hee is in fear and trouble of minde, hee may sweat; but when did you ever hear of a man out of trouble of minde that did sweat blood, that blood should come and break through his skin, and run down upon him, and this through the trouble of his minde? for there was no bo­dily affliction upon Christ then, but meerly the trouble of his Spirit, and hee knowing what cup hee was to drink, and the trouble that hee suffered in his Soul, did cause the blood to break through his veyns, and come to trickle down; and not some thin blood, for so I have read of one in Paris that was condemned to dye, and the very trouble of his spirit did cause some blood to come out of his body, but thin; but the Scripture tells us that there was clodders of blood; and when was this sweat? when hee was abroad in the night time, and lay upon the ground, and in the Winter season: In a Winters night when hee was abroad, and lay upon the ground, hee sweat this sweat, and all from the trouble of his spirit: A man may sweat in Summer, and in Winter in the day time, or in a warm room, or in a bed, but for Christ in a Winters night, and lying upon the ground to sweat such a sweat, for clodders of blood to trickle down,☜ never was Garden watered as this Garden; now who would not have accounted this a Wonder of all Won­ders?

Here upon this ground lyes groveling the Son of God, the same God that made the heavens and earth, lyes here in trouble and anguish of his Spirit, while hee sweat clod­ders of blood; certainly there was some great matter upon the Spirit of Christ at this time. Wee know it by expe­rience, a Porter when hee hath a great burden upon his body, hee carries it while hee sweats again: Oh but when [Page 126] you see Porters sweating under their burdens, remember Jesus Christ sweating under the burden of sin.

Besides that other expression, If it bee possible let this cup pass from mee, and then the second time, and the third time to do it again: Why the Martyrs have gone chearfully to their deaths, whose deaths have been as cruel as the death of Jesus Christ, and more cruel for the outward part of it, but here even the great Champion from whom all the Martyrs that ever were, had their strength, hee, when hee comes to dye, If it bee possible let this cup pass from mee, saith hee; certainly hee saw that which the Martyrs never saw: Hee suffered in his Soul.

Fourthly, Christ hee suffered these things from his Fa­ther, that makes the wonder greater, and so his sufferings greater; hee did not suffer onely from wicked men and de­vils, men indeed they are like themselves malicious, the devils are like themselves cruel, I but Christ hee might have looked up to his Father, and have said, But oh blessed Father,Matth. 3.17. thou hast said from heaven, that I am thy well-beloved Son: Christ would have accounted it no great matter to have suffered from men or devils, so bee it that his Father had shined upon him; Oh no, but here is the wonder, and the greatest thing for Angels, and men to ad­mire at, that God the Father hee inflicts these sufferings with his own hand upon him, and the chief sufferings of Jesus Christ they were inflicted by the very hand of God the Father himself; for a King to come and take his own childe, and scourge him, and put him to death with his own hand, wee would say, There was never such a thing heard of! yet thus it was in the work of our Redemption, God the Father takes Christ with his own hands, and puts him to death, For hee made his Soul an offering for sin, it was hee that bruised him: If you read Isa. 53.10. you shall finde it was the Father that did it; And that was typified in Abrahams coming with his knife to sacrifice Isaac his Son, was not that a wonderful thing, that story of Abraham? Isaac must bee sacrificed, and Abraham to sacrifice Isaac [Page 127] his onely Son with his own hands, what a strange history is that? but that was but the type, here is the Antitype, here God the Father takes his Isaac, his onely Son Christ, and sacrifices him himself; surely there was some great thing to bee done, that God the Father should do it thus him­self.

Fifthly, Not onely God hee comes himself upon him, and inflicts these evils, but hee doth not spare him at all.

You will say, If God himself must bee the Executioner, and come and lay his hand upon him, hee will lay his hand gently upon his own Son. Nay, when Jesus Christ the Son of God came to take our sins upon him, the Father would not spare him one whit, but lets out the fulness of Justice upon him, lets out his Justice to the full, Rom. 8.32. it is said, That God spared not his own Son, certainly if God would have spared any, one would have thought it should have been his Son: Oh here behold the Justice of God the Father, that when his own Son takes sin upon him, and that by imputation, hee must pay to the uttermost farthing to Justice, yea though hee prayed with strong cryings and tears, as in Heb. 5.7. Though it is true, the Father did carry him through, yet in this God would not spare him, notwithstanding any of his cryes, but hee must suffer to the uttermost, and pay the uttermost farthing that Divine Ju­stice did require for the satisfying of it for mans sins. Many poor creatures think that having to deal with God who is a merc [...]ful God, though they have the guilt of great sins upon them, yet if they cry out to God for mercy, that God wil spare them; why, art thou dearer to God than Jesus Christ was, thy sins are thine own, his was but by imputation, yet when hee cryed, hee must not bee spared? What thoughts must the Angels in He [...]ven have upon this when they see him whom they knew to bee the eternal Son of God under the hand of the Father, and the Father not so much as to spare him in any thing? Certainly if wee do not know these things, or beleeve them, if wee think to put off God lightly, [Page 128] if wee think that a few cryes to God at last will bee e­nough to cause God to spare us, and pass by all our sins, do but know God in Christ, and a thousand of thy vain thoughts about God, and the pacifying God for thy sin, will vanish away and come to nothing, did wee but know God aright in Jesus Christ.

Sixthly, Yea but yet further, there is a further wonder in this humiliation of Christ. God did not spare him; I but when God deals thus with his Son, will hee leave him? For one to suffer much, yea and though it bee much from God, yet so long as they may have the presence of God with them, that God doth not leave them it is not so much. But in all these sufferings, God the Father leaves him, this is that is exprest by that speech, that wonderful speech of Christ upon the Cross, My God, my God, why hast thou for­saken mee; There was never a speech spoke in this world that had matter of so much admiration as that speech of Jesus Christ that was the eternal Son of God,Matth. 27.46. in the middest of his sufferings, that hee should thus cry out, certainly hee did not mistake, what Christ apprehended to bee, was, wee many time may apprehend that God hath forsaken us, when there is no such thing, but certainly Christ was never de­ceived in his apprehensions, but what hee did apprehend, it was true: But now what this forsaking of God was, it is a very hard thing, a great mystery, which is too deep for us to dive into, but that there was a forsaking, and that hee was not deceived, but that hee apprehended was real, that must needs bee granted, or otherwise wee must grant that Christ was deceived, which would bee blasphemy for us to say.

Seventhly, Yea again yet further, the wonder in Christs humiliation was this, that all this Christ foresaw, and yet did willingly undertake it to save mankinde, see what the heart of Christ in his sufferings towards his elect ones, was, that rather than hee would see them to bee plunged into the bot­tomless gulf of eternal misery, hee would put himself into it to keep them out, hee did it willingly; When hee did [Page 129] fir stundertake this great work with his Father, hee knew what hee should suffer, A body hast thou prepared mee, it is written in the volume of thy book I should do thy will, Heb. 10 5, 7. and lo I come, I delight to do thy will, And what was it? It was the suffering of all these things that I have named unto you, and I have but even named them unto you.

Eighthly, And yet further, the wonder of Christs humi­liation (my scope is now to present as briefly as may bee, as much of Christ as I can unto you, that you may have some help for your more clear apprehensions of Christ, and how to make him the object of your faith) The wonder of Christ appears in this, that there should bee such a way to save men as this is, that the Son of God should bee thus humbled, and this wee finde clearly in Scripture set out to us; but that God would have such a way to save sinners, and no other, this is as great a wonder as any thing, it is cer­tainly the astonishment of the Angels, and the admiration of the Saints to all eternity; that the Lord should look up­on base man, and that hee should have thoughts to save him, that was nothing; but when God saw that if hee bee saved, hee must bee saved after this way, that God should as it were trouble heaven and earth for the saving of a poor wretched sinful creature, and though God saw that it would cost him so dear to save a soul, yet that hee should go on with his work to save him, here is the wonder; but this is the way of salvation, and this is that that is infinitely above reason, not onely above sense, but above reason; which of the Heathens could have imagined that there should have been such a way to save man by as this; Why how wilt thou bee saved? I will cry to God for mercy, and break off my sin, and bee sorry with all my heart, why if this were the way there was no wonder in that; but know oh thou sinner, whosoever thou art, that if ever thou bee saved, that thou must bee saved by a wonderful way; and the truth is, considering that this is the way of saving sin­ners, wee may stand and wonder that any are saved; when you hear of but few that go to heaven, and that most [Page 130] people in the world perish, and when you come to hear the way of saving man, and what it cost, and the great diffi­culty of it, you may then stand and wonder that any should bee saved: Oh when ever you think of salvation, think wisely of this, it is a wonderful work of God to save a sin­ner, and the most wonderful work that ever God did do; why, because the way of saving a sinner is so strange; and truly my Brethren, then doth God begin to work savingly upon the heart of a sinner, when the sinner begins to stand and wonder at the way of saving, and till that time it cannot bee conceived that God is beginning savingly to work upon your hearts. I appeal to your consciences, you that have gone on in a secure dead-hearted way, when was ever your hearts taken up in admiring at the way of Gods saving sinners? why, if it hath done so, that is a good evi­dence that God is beginning to shew himself unto you in a saving way. But now if you go on, and have but low thoughts about the way of salvation, if your hearts do not sanctifie Gods Name in admiring at the wonderful way of salvation, know, that yet the Gospel is hidden to you, cer­tainly you yet do not understand the counsels of God about the way of salvation, when your hearts are not taken up with admiring at the glory of God in it.

A note of Trial.I will but leave this note of Trial with you, whether Christ bee revealed to you; have your souls wondred at him, My Brethen? there are divers things that men won­der at in the world, and their hearts are taken with them, and all because they understand not Christ the great Won­der of the world. Wee read in Rev. 17. that when Anti­christ had gotten a great deal of power, that the world did wonder at him, vers. 6. When I saw her, I wondred with great admiration, &c. Antichrist having a great deal of power makes men to wonder much at him. Now in vers. 8. The Beast which thou sawest, was and is not, and shall ascend out of the bottomless pit, and go into perdition, and they that dwell on the earth shall wonder, (whose names were not written in the book of life from the foundation of the world) when they behold [Page 131] the Beast that was, and is not, and yet is, saith hee, those whose names are not written the book of life, that was written from the foundation of the world, they shall make a wonder at Antichrist, and at his great power, and at the way of his falling too. So in Rev. 13.2, 3. And the Dragon gave him his power, and his seat, and great Authority, &c. When the Dragon had given his power to the Beast, that is the Ci­vil state and power, had given its power unto Antichrist, unto their Church-state, so that they had the Civil sword in their own hands, and were able by that Civil power to force all to come in to their Dictates, now the Text saith, That they all wondred at it; but who are they? in Chap. 17. v. 8. those whose names were not written in the book of life; so that carnal hearts now may bee taken with the wondring after the pomp and glory of the word, and after the power of Antichrist, because Antichrist prevails in the world, but they are those whose mames are not written in the book of life; those whose names are written in the book of life, they will never stand wondring at the excellency of Anti­christ, because of his outward glory; no, Those whose names are written in the book of life, they have learned to wonder at Jesus Christ, not at Antichrist; let Jesus Christ bee never so mean, and humbled, and low, and persecuted in his members, in his Ordinances, yet they see that excel­lency in Jesus Christ, as makes them wonder, and it is such a wonder as it doth darken all the wonders in the world be­sides.

The Fifth SERMON ON The Excellency of Christ.

THe point that wee are upon you may remem­ber is this, That Jesus Christ is the great Wonder of the world; As is his Name, so is hee Wonderful.

9 Ther [...] is yet more wonder in it if wee consider that God the Father was well pleased with all this, it pleased him, so you may finde in Isa. 53.10. It pleased him to bruise him. It pleased the Father; For God the Fa­ther taking such delight in his Son, and seeing him brought into such a low condition, not onely to be in the form of a servant, but in the form (I say) and similitude of an evil ser­vant, to bee beaten, and so beaten by himself, and all this to please him, certainly there was some great matter in it, that God the Father should bee well pleased with making his own Son to bee a curse for mans sin, and yet this wee finde in Scripture, that it was a thing that well pleased [Page 133] God, certainly were it not for some great and wonderful de­sign that God had to bring about, God the Father could not have been well pleased with such a thing, with the death of his own Son, and putting him to death, and that to an ac­cursed death, yet he was well pleased; certainly there was a wonderful design that God had to bring about by such a way.

10 And then further, the humiliation of Christ is won­derful in regard of the efficacy of his humiliation, that by his death, all the wrath, and the Justice of God should bee as it were swallowed up in reference to all the elect, that the wrath and justice of God should bee swallowed up in a few dayes suffering of Jesus Christ (of this man Jesus Christ) that God should account it as much as if all the elect had been under his wrath to all eternity, the efficacie of Christs suffering is a wonderful efficacie, for it is an in­finite efficacie, it is infinitely satisfactory.

11 Yea further, not onely satisfactory to Gods Justice, but it is that that takes away the sting and venome of all the sufferings of the Saints to the end of the world;Christs suffer­ings takes a­way the ve­nome and evil that is in the Saints suffer­ings. the ef­ficacie of Christs humiliation it is in reference unto God the Father, and it is in reference unto the Saints; I say in reference unto the Father, it satisfies all his Justice and Wrath; And in reference unto the elect ones, it is that which takes away the sting and the venome of all their humiliations and sufferings to the end of the world; though God hath so appointed that his Saints that hee sets his heart upon to do good unto for ever, should here in this world suffer many hard things, bee un­der grievous afflictions, yet there is such a way taken, as that Jesus Christs sufferings should take away all the sting, the venome, the evil of their sufferings, and so Christ was wonderful in his sufferings in that regard: There was ne­ver sufferings, nor such a death in the world, that it should take away the sting of all sufferings, and death too, for so many thousands of people, and yet this did it.

12 And further, Christ is wonderful in his sufferings,Christ suffered as a common Person. because hee suffered as a common Person, [...]hee did not [Page 134] suffer as a particular man, but wee are to look upon Jesus Christ in all the work of his humiliation as a common Per­son, and so all the elect from the beginning of the world to the end are looked upon by God the Father as suffering in him, as dying in him, as being made a curse in him; as the first Adam was a common person, and God looked upon all mankinde as dead in him, in Adam, so the second Adam was a common Person, and in his death all the elect are looked upon as dying, and so as satisfying Gods wrath for their sins in their own person, but vertually in him as in a head. And in this Christ was wonderful in his humilia­tion, and indeed wee do not understand Christs humilia­tion aright, except wee understand it thus. Wee some­times speak of the great sufferings of Christ, and so far wee understand perhaps that this was for us, that hee dyed for us, but wee do not understand that wee dyed in him, and that hee was a common Person, and all the elect were look­ed upon as in him, as suffering in him, and satisfying Gods wrath in him, why thus wee are to exercise our faith upon Christs humiliation; and indeed this is the mystery of the humiliation of Jesus Christ.

Christ by suf­fering enters into glory.13 And further, Christ was wonderful in his humilia­tion in this, that by such a way hee enters into his glory; that when God intended the greatest height of glory to a creature that ever was, or ever should bee, that yet hee would have such a way to lead unto it, as that Christ should first bee brought into such a low condition, to bee a worm, and no man, to bee so accused, to bee made a scorn of men, to bee indeed in the lowest estate that is almost possible to conceive a creature here to bee in, and yet that God should intend this to bee the way to the highest de­gree of glory that is possible for a creature to attain unto, here was the wonderful counsel of God, the wonderful work of God; now you know that so it was in Christ, the Scripture saith, Ought hee not to suffer these things, and so to enter into his glory? God manifested in him what way hee would have to bring us unto glory, that is by the way of [Page 135] suffering, by the way of Afflictions, by the way of trouble, to pave the way to glory by such kinde of pavement as this, this was the wonderful work of God.

14 And in this further, here was the most wonderful Argument of Gods hatred to sinIn Christs suf­fering appears Gods hatred of sin. that possibly can be imagined, and wonderfullest pattern & example of self-denial that ever was in the world, Christ was wonderful in this, in that in him there was held out the most wonderful Argument of Gods hatred of sin, as if God would say, I will set mine infinite wisdome on work to finde out an Argument to manifest my hatred to sin; there could not have been a greater, an in­finite wisdome could not have found a greater manifesta­tion of the hatred of sin.

And then hee was in his humiliation,Christ in suf­fering, a pat­tern of self-denial. I say the pattern of the greatest self-denial that ever was, or ever can bee. God holds forth his own Son to bee the pattern of self-denial to all the world; the Lord sees how wee are alto­gether for our selves, how hard it is for us to deny our selves; Well, saith God, I will not onely require of you that you shall deny your selves for mee as your duty, and bound as creatures to do it to your Creator, but I will send into the World such a pattern of self-denial, as it is impossible for men or Angels to imagine a more wonder­ful pattern of self-denial, My Son, that is equal with my self, to come in the form of a servant, although hee had right to all things, hee shall empty, and deny himself to the extremity of all kinde of misery.

And then that that makes up all the wonder is this,Christ suffered for us. that all this should bee done for us, for such poor worms, for such vile base creatures as wee are; why might not men and Angels have thought thus? why Lord, had it not been better for ten thousand thousand, and hundreds of thou­sands, and millions of such creatures to have perished to all eternity, than that thy Son should bee brought so low, to suffer so as hee did? But no, saith God, I will manifest a great wonder in the world in this, that all this shall bee done and suffered for poor worms (men) in whose eternal [Page 136] destruction I might have glorified my self for ever; though it is true, I could as well have honoured my self in their ruine and destruction, as I did in the eternal destruction of the Angels that sinned against mee, yet I will shew forth a wonderful work, that men and Angels shall wonder at to all eternity, that such and such things shall bee done and suffered to save them, so unworthy, so vile; thus Christ is wonderful in his humiliation: And these things have been but briefly presented to you, that so I might give you a general view of the mystery of godliness that there is in the humiliation of Jesus Christ.

Christ Wonderful in his Conquest.

But now it follows further, that Christ likewise is won­derful in his Conquest, hee is the most glorious and won­derful Conquerour that ever was in the world.

For first, What did hee conquer? What doth hee tri­umph over? What? hee hath conquered even Divine Justice it self, as I may so speak; the Law, Gods wrath and justice came even fighting as it were against Jesus Christ, and Christ encounters with them, yea hee encounters with the Devil, and with Hell, and with Death; all these are enemies that Jesus Christ encounters withall. And cer­tainly had any one but seen Christ go into the Lists to en­counter with these Combatants, hee could not but have stood amazed at it, Oh what will become of this Cham­pion that is entred into such a combate as this is! But stay but a little, and you shall see him leading Captivity captive, you shall see him Triumphing over all, you shall see him con­quering and saying, I have the Keyes of Hell, I that was dead, am risen, and have the Keyes of Hell and Death, you shall see him Triumphing over Wrath and Justice, and the Law, and the Devils, you shall see him fetching all that hee came for out of the hand of the Devil, yea here is the wonder of the Conquest, never was there a man that did conquer death but onely Jesus Christ that had power over [Page 137] Death: All other Conquerors they may conquer men, and kill them, but they cannot conquer Death it self; now Je­sus Christs Conquest was over Death its self, to have the very keyes of Death, and that follows, Death and Hell.

And further, which makes the wonder of his Conquest, hee doth conquer death by dying, that is the wonder of it. What man conquers his enemy by being slain himself? Jesus Christ did so, hee conquers all his enemies that came against him, hee conquers them by dying, and therefore in Col. 2. it is spoken of Christs coming to dye upon the Cross: And having spoyled Principalities and Powers, hee made a shew of them openly, Triumphing over them in it. When Christ was brought upon the Cross, one would think hee had been triumphed over himself then, for hee was brought very low indeed when hee was brought there to hang be­tween two Malefactors, as if he had been the greatest Male­factor of all; now one would have thought that Devils and wicked men, and Death, and all had triumphed over him; but mark, the Text saith, That he did there spoyl Principalities and Powers, and made a shew of them openly, Triumphing over them in it. Wee can imagine somewhat of Christs Triumph now in heaven sitting at the right hand of the Father, when hee ascended into heaven, there hee Triumphed; but to imagine a triumph of Christ in his Cross, when his ene­mies were scorning and contemning him, that then hee should spoyl Principalities and Powers, and upon the Cross Triumph over them, this is a great mystery of godli­ness, and herein is the wonder of Christs Conquest, of Christs Triumph.

And then further, the wonder of the Triumph of Christ consists in this, That hee hath not onely vanquished all the enemies of his people, but hee hath vanquished them by his own power: Conquerours have use of the strength of others, but Christ had strength enough of his own without any ad­dition, and hee did not onely quell the Adversary, but hee turns all into good to his people: It is one thing for a [Page 138] Conquerour to overcome an enemy, so as an enemy shall not bee able to do any more hurt to those that belong to him, and another thing to subdue them so far as to make them all to bee servants to him, that is a greater Conquest. Man by a strong Army may bee a Conquerour by killing his enemies, and so never to hear of them more, but if hee can subdue and bring them all to bee useful and serviceable to himself and his people, this Conquest is a great deal the more glorious; now such is the Conquest of Christ, that hee hath not onely quelled their power, but hath brought all to bee serviceable to his people, the Law is serviceable to them, and now Gods Justice is for good to them, and the very wrath of God is now for their good, and the Devil, and Death, and Hell, and wicked men, they are all made use­ful unto Jesus Christ, and so unto his people.

Lastly, Christ is wonderful in his Conquest in this, that hee conquered likewise as a common Person, as a head, and in him hee hath made all his Saints Conquerours, yea the Scripture saith that they are more than Conquerours through Jesus Christ, in him they are looked upon as having over­come all those: Thou that art the weakest in thy self, and art able to do least, art afraid of every expression of Gods wrath, and terrour of the Law, of the threats of wicked men, of the temptations of the Devil, of the very thoughts of Death or Hell, yet I say, if thou beest a beleever, thou hast conquered all these already, they are not one [...]y con­quered to thy hand, but thou hast conquered them all, that is, vertually in thy head, thou art made a Conquerour over Sin, and Death, and Hell, and as in Christ thy head, so in some measure in thy self, that is, Christ hath put such a principle into thy heart as will conquer all thine enemies that come against thee, in due time, so that this is the glory of Christs Conquest, and hee is wonderful in it.

Now more particularly there is following the Conquest of Christ, Christs Resurrection, and his Ascention, and his sitting at the right hand of the Father, and his coming to Judgement: In all these wee have a wonderful Redeemer. [Page 139] I very briefly present all these before you, but in a few words to shew you a little of the mystery of godliness in every one of these, that so I might in a very little narrow compass, present the chief glory of Jesus Christ unto you, I mean the heads of it; though wee cannot tell you the thousandth thousandth part of the glory of Christ.

Christ Wonderful in his Resurrection.

Christ was wonderful in his Resurrection; there was ne­ver such a Resurrection, nor never shall bee, as Christs was. That Christ rose from the dead, I suppose you all know, but now the mystery of godliness in this, and the wonderful work of God in it, In Rom. 1.4. it is said, That Christ was mightily declared to bee the Son of God in his Resurrection from the dead.

You will say, Why, others rise too, both godly and wick­ed shall rise, how is Christ wonderfully and mightily de­clared to bee the Son of God by the Resurrection from the dead?

Why thus, Christ hee undertaking to satisfie for mans sins, to pay the debt that man did owe to God for his Sin; God the Father comes upon him, sues out the Bond, casts him into Prison, into the Gaol: Now when Jesus Christ did arise from the dead, there was a declaration to all the world that hee had satisfied the debt fully to God the Fa­ther, that hee had paid fully what Divine Justice did re­quire for the sin of man; now this was a mighty declaration of Jesus Christ to bee the Son of God; had hee not been the Son of God, hee could never have rose again, having dyed upon such tearms as hee did; Christ did dye to satisfie Gods wrath, and undertook this, Lord I am content to come under the bonds of death till thine infinite Justice shall say, That it is satisfied, that it hath enough: If all the Angels in heaven, and men on the earth had under­took such a work, and said, Lord, Let us all dye, and abide under the power of Death, until thine infinite Justice shall [Page 140] say, It is enough, they must have abode to all eternity un­der it, they could never have come out of Prison, but have lain there; but now Christ hee undertook this work, and was content to bee under the power of Death till God should fully discharge him, as being satisfied; God saith at length I am satisfied, Let the prison doors bee opened, let him go; so that when Christ comes out of the Grave, now hee is declared before men and Angels mightily in a wonderful manner to bee the Son of God; and it is upon this that the Scripture saith in Psalm 2. Thou art my Son, this day have I begotten thee, which is applied by the Apostle in Act. 13. and some other Scriptures unto Christs Resurrection.

This is now, as if so bee that Christ had been begotten but that day; why Christ was the begotten Son of the Fa­ther from all Eternity.

I but Christ coming under the charge of mans sin, and un­der the power of death, all the while he was in that low estate of humiliation, hee doth not appear like the Son of God be­fore the world, but when hee comes and gets the power over all, and is acquitted and rises again, now hee doth ap­pear like himself indeed, the onely begotten Son of the Fa­ther, hee is now mightily declared to bee the Son of God; and in this the Resurrection of Jesus Christ was wonderful, for the wonderful power and efficacy that there is in it; Christ being acquitted, all the elect were in him acquitted, all were acquitted in him vertually, though there is another acquitting personally when they beleeve: At the very time of Christs Resurrection, all the Elect were acquitted as in a head, yet I say, There is another acquitting from God in ones own person, that is upon beleeving: From hence that notable Scripture wee have in 1 Pet. 3.21. The like figure whereunto, even Baptism doth now save us (not the put­ting away of the filth of the flesh, but the answer of a good con­science towards God) by the Resurrection of Jesus Christ.

What answer is this that the Apostle speaks of? and how is this answer by the Resurrection of Jesus Christ?

The answer that here the Apostle speaks of, it is an an­swer unto all demands that Gods Justice, that the Law, that the Devils can make, for any punishment that a sinner hath deserved: If Gods Justice should say to a sinner, Thou hast sinned, and therefore thou must dye, thou must bee punished, thou must satisfie Justice.

If the Devil should come and demand that the Threats of God should bee fulfilled because here is a sinner.

If thine own conscience should in the Name of God demand that thou shouldest answer for thy sin.

A good conscience by the Resurrectio [...] of Jesus Christ, is able to make answer to all these demands: A good conscience, that is, one that hath a good conscience can make answer through Christs Resurrection, and say, Why are these things demanded of mee? Christ hath sa­tisfied for all, hee hath satisfied for my sin, and paid my debt, and is risen again. Hath not God the Father acquitted him in raising him from the dead, and therefore in him all is satisfied, and this is the answer I make to all the Bills that are put in against mee. If there bee Bills put in against m [...]n in any Court, they come and make answer; What ever Bill can bee put in a­gainst a beleever, if the Law of God, or any Temptation should put in any Bill, saith a beleever, here is my an­swer, That all is satisfied in Christ: Now this is by the Re­surrection of Jesus Christ; if Christ had dyed, yet if hee had not risen again, thou couldest not have made answer, That all is done, all might have been doing, but thou couldest not have made answer that all is done; but by the Resurrection of Jesus Christ, thou canst make answer to any demand.

And observe, That this is the answer of a good con­science. Men and women that talk so much of faith, and yet have evil consciences, they cannot make this answer by the Resurrection of Christ: Those that tell you wee are to beleeve, and God looks at nothing else but be­leeving: It is true, if they understand it aright, in the point of Justification, that is the thing that is for the justi­fying [Page 144] of a person, but there is somewhat more that is re­quired of a justified person, and therefore no person can make this answer, by the Resurrection of Jesus Christ, but such a one as hath a good conscience: The answer of a good conscience (saith the Text) by the Resurrection of Jesus Christ: If thou hast a corrupt and vilde wicked conscience, thy conscience flyes in thy face for sins that thou livest in, know, that thou canst never make answer (to those de­mands that shall bee made against thee) by the Resurrection of Jesus Christ, with any comfort, till thy conscience comes to bee purified by faith: That is the wonder of Christs Resurrection, mightily declared to bee the Son of God.

And in his Resurrection, there is a Resurrection of all the Saints, all the elect ones; for the Scripture saith, That hee was the first fruits from the dead, that is, that look as the first fruits did sanctifie all the rest, and all were con­secrated in the first fruits being offered to God: So all the elect ones in Christs Resurrection did rise again, I say, vertually in him, and it was a pledge of their Resurrection, the Resurrection of their souls spiritually to life here, and their Resurrection to eternal life, and so wee are to exer­cise our faith upon Christs Resurrection; this is the mystery of godliness in Christs Resurrection, and hence is that known place in 1 Tim. 3.16. Without controversie, saith the Text, great is the mystery of godliness, God was manifested in the flesh, justified in the Spirit.

A wonderful mystery there is in godliness; why what mystery?

God was manifested in the flesh, the Son of God came and took our nature upon him, that was wonderful, but this is as great a wonder as the other, Justifyed in the Spirit, it is all one as by being justified upon his Resurrection, by the power of the Spirit hee was quickned, and life was put into him, and so hee rose again, and thereby was declared before all the world to bee justified, to stand acquitted from all the charge of our sins that was upon him; and so [Page 154] if you compare that place Justified in the Spirit, with that in 1 Pet. 3.18. Put to death in the flesh, but quickned by the Spirit, that is, by the power of his God-head hee was quicked, upon his Resurrection; now that that one Apostle saith (quickned) another saith (justified) to shew, that when hee was quickned, that is rose again by the power of his Deity, then both hee, and all the elect ones stood just in the presence of God, acquitted of all their sins, and this is the mystery of godliness.

There is abundance in every one of these, but it is not my purpose to handle the Resurrection of Christ, or his Assention, but meerly to give you a little glimpse of the mystery of godliness that there is therein, that you may understand him aright, so as you may bee able to exercise your faith upon him, not onely Dying and Humbled, but Conquering and Rising.

Christ Wonderful in his Ascention.

And for the Ascention of Christ into heaven the manner of it was wonderful. There comes a cloud and carries him up, and the Disciples stands gazing; it was a wonder to bee gazed at, the Ascention of Jesus Christ, body and soul into heaven, in that glorious way.

But especially if wee consider that Christ ascended like­wise as our head, ascended into heaven as the High Priest went into the Holy of Holies: And it is said, that wee are set together in heavenly places together with Christ, so you have it in Eph. 2.6. And hath raised us up together, and made us sit together in heavenly places in [...]hrist Jesus: For Christ went as in our names to take possession of heaven, this is the mystery of godliness in Christs Ascention: Hee went up to Heaven, but hee went in the name of the Elect to take possession, as a man that hath bought house and lands, may have one appointed by him to go in his name to take possession of the house and land, Jesus Christ in the name of all the elect from the beginning of the world to the end, went [Page 144] up unto heaven to take possession there, and on purpose to prepare Mansions for them against their coming: Thus wonderful was Christ in his Ascention.

Christ sitting at the right hand of the Father.

And in heaven Christ sits at the right hand of the Father, thereby declaring that God the Father was well-pleased with all that hee hath done, because hee sets him at his right hand; after Christ had made an end of all his work, hee is said to sit down, in Heb. 10.12. This man after hee had offered one sacrifice for sins for ever, sate down on the right hand of God; hee had done his work, and God the Father approves of him, and so honors him in setting him at his right hand, and there gives unto him all power to rule together with himself, as you heard in his Kingly Office, and there hee is to make Intercession continually for his Elect, and hath that weight of glory put upon him that is possible for humane nature to have put upon him, that is the meaning of sitting at the right hand of God; these four things are meant by it.

First, When hee came to heaven, God the Father, that hee might acknowledge that his Son had fully done the work that hee was sent into the world about, hee doth ho­nour him by setting him at his right hand.

Secondly, Hee gives unto him all Authority and Power to Reign together with himself.Matth. 28.18.

Thirdly, There hee is as the High Priest to make Inter­cession for his Saints, to bee their Advocate continually at the right hand of the Father to make Intercession for them.Heb. 7.25.

And then fourthly, It is to signifie that Christ hath the highest degree of glory, that it is possible for humane nature to bee capable of; Therefore you must not understand the right hand of God in a corporeal way, as if God had right hand or left, but sitting so in those four respects as I have named: And all these make Christ a wonderful Re­deemer, [Page 145] hee that shall come up to God the Father in Heaven, and to have God own his being fully pleased with what hee did upon the Earth, and there setting him upon his own Throne, to reign with him, and there to bee for ever to make intercession for the Saints, and to have the height of all glory to bee bestowed upon him; Certainly this is a wonderful Redeemer.

Christ wonderful in his coming to Judgement.

And then Christ shall in a wonderful manner come to judge the world again, then hee shall come to bee admired in­deed; so you have it in 2 Thes. 1.10.2 Thes 1.10. When hee shall come to bee glorified in his Saints, and to bee admired in all them that beleeve: Those that do beleeve in Christ, they see him to bee wonderful; now they do admire at him; but when hee shall come again in glory at the great day, then hee shall appear so wonderful, as they shall all stand admiring, and saying, Well wee indeed heard that our blessed Savi­our was the wonder of the world, and wee saw so much as made us admire at his glory; but wee never thought that wee had had such a glorious Saviour, as now wee see wee have; wonderful and glorious is Jesus Christ now, but when hee shall come with his thousand thousands of Angels, and when there shall bee such a wonderful change in the world, the Elements melt with fervent heat, and the Heavens depart like a scroul, and the Heavens and Earth shaken, and all the Princes and Monarks in the world, and all the children of men appearing before him: Oh wonderful then shall hee bee in his attendance, and then in his own person.

Wonderful shall hee bee then in the manner of his pro­ceedings, in bringing forth all the books of Gods forbea­rance, and the books of mens conscience, and the book of the word to proceed with men and Angels for their eternal estate, in this Christ will appear then to bee wonderful: Thus Christ is wonderful in his humiliation, and in his ex­altation: But further, a word or two more.

Christ wonderful in his working towards his Saints, and in the high esteem that the Saints have of him.

Great and marvellous are thy works, O Lord God Almighty, who would not fear thee, O thou King of Saints! The great things that Christ doth in the world towards his Churches, are wonderful, and the great esteem his Saints have of him, they account all things as dung and dross for the excel­lency of the knowledge of Jesus Christ.

And hee shall bee wonderful eternally hereafter in the highest Heavens, and there hee will bee the matter of the wonder of all the Angels and Saints; and the matter of the admiration, and the praises that God shall have to all e­ternity, it shall bee from what the Angels and Saints do see in Jesus Christ; therefore surely hee will bee wonder­ful in Heaven.

And then wonderful, when the understandings of the Saints shall bee elevated to the highest pitch that they are capable of: sometimes wee do wonder at things, because of our ignorance; ignorant people will wonder almost at any thing; at the works of Arts and Sciences, they wonder, because they know but little, but now that, that the most understanding man in the world shall wonder at, certainly it hath some great excellency in it: Now Christ shall not bee the wonder of the Saints onely while they are here in in this world, but when they shall bee in Heaven, and have their understandings enlightened and enlarged to the height that possibly they can bee enlarged to, and yet even then Christ shall bee their wonder, and they shall wonder at Christ more than they do now abundantly: Certainly that hath real excellency in it indeed, and great excellency, that the more understanding a man is, the more hee shall admire at it: perhaps poor people they may wonder at some men for their parts, yet if they had any great under­standing themselves, they would see such a mans parts had little in them; but if a man had such parts, that the more [Page 147] any man came to understand him, the higher in degree their understandings were, the more they should wonder, cer­tainly this man had a great deal of excellency in him in­deed: So it is in Christ, that when the Saints shall bee ele­vated to the height, they shall so much the more admire at him.

Further, In Heaven Christ shall bee wondred at for e­ver; many things are wondred at for the present, I but the wonder quickly ceases; wee use to say of strange things, they are but of nine daies wonder, but Jesus Christ is not onely a wonder at first, when the soul comes first to em­brace Jesus Christ: It is true, poor sinners at their first em­bracing Jesus Christ, for the very novelty of those things they see in him, they do admire at them, they never did un­derstand such things before; but the truth is, if that grace bee true, thou shalt not onely wonder when thou comest to Christ at first, at the excellency in him, but the longer thou continuest a Beleever, the more thou wilt wonder; and when thou comest to Heaven, after thousand millions of millions of years, thou wilt wonder as much at him as thou didst the first moment; those men that have made profession of Religion, and seem'd to come to Christ, they wonder at first hearing of the Gospel, like the stony-ground, that re­ceived the word with joy, Oh how wonderfully are they af­fected at the first hearing of the glorious things of the Gos­pel! but now mark, their wonder quickly ceases, and their joy ceases within a little while; they do not now see so great excellency to admire at it, neither have they so great joy; but where there is true Faith, there the soul doth not onely wonder at Christ, at his first comming to Christ, but still more and more to all eternity.

And now my Brethren, mee thinks that all wonders in the world should lye by a while, upon this wonder of Christs being presented to you; and as wee read in Dan. 6. of one that came in a vision, and said, Gabriel, make this man to understand the visio [...]; so shall I call to a Gabriel? no, to Je­sus Christ, to the Immanuel, hee that is the great wonder; [Page 148] Oh blessed blessed Redeemer, make these souls to under­stand these things, to understand somewhat of this wonder; wee have many wonders of our own, and wee tell this and that news, but O that Christ would but shew himself now to your souls, that you may understand somewhat of this wonder, that your hearts may bee for ever taken off from wondring at any thing in this world: I have seen, saith Da­vid, an end of all perfection, but thy Law is very broad: So wee may say, and the heart would say that were brought to Christ, Oh Lord, I have seen an end of all the great things in the world, but Jesus Christ is very great and glo­rious indeed, it is hee that hath darkened all the glory that there is in the world, but now I may say of all these things, as it is said of Daniel, in chap. 12. vers. 10. None of the wicked shall understand, but the wise shall understand these things that are spoken of Christ; the wicked they will not understand, those that God hath not given unto Jesus Christ will not understand, but they will bee content to part with Christ for any thing for all this: O detestable wickedness that there is in the heart of man, that after this that hath been revealed to you about Christ, so much of his glory held forth for the wonder of the world, that after this yet thou shouldest prize thy base lusts before all the good and the glory that there is in Jesus Christ: certainly that man or woman must needs have the Angels in Hea­ven, and all the Saints to acknowledge the righteous judgement of God in the condemnation of them, that hath lived under the Gospel, and hath heard what a wonderful Saviour is come into the world, if such a one should yet go away, and prize a base filthy lust before all the good and glory that there is in Jesus Christ; take heed of this: certainly if it bee so, if any of you bee found at the great day still going on in the waies of known fins, this will bee your charge,

You lived in such a place wherein you heard that my Son was the great wonder of the world, and glo­rious things were shewed you, to allure you to beleeve [Page 149] in him, and yet hee was nothing in your eyes, but your own vile lusts were more glorious in your eyes: O just and righteous is the condemnation of this crea­ture for ever; certainly the sin of unbeleef, the sin of rejection of Jesus Christ must needs bee a dreadful sin, because Jesus Christ is so great a wonder as you have heard.

The Sixth SERMON ON The Excellency of Christ.

NOw wee come to the Application of all, which is the work of this exercise.Application.

First, Certainly Jesus Christ is little known in the world, if this bee hee, this great wonder of the world: Oh how little is Christ known! Christ is but a meer Notion and Imagination to most people in the world; you heard the very sound of this name, and how Christ came into the world to save sinners; but I appeal unto your consciences, when were your hearts taken with the admiration of the glory of God shining in the face of Jesus Christ? hath Christ been made the greatest wonder in the world unto you? some of you have seen many wondrous works of God, some of you perhaps in the Seas, or abroad in other Countries, or if not there, yet you have seen the Heavens, and the Earth, at which you many times wonder; but [Page 151] when did God dart light into your spirits, to cause you to see so much of Jesus Christ, as made him to bee the great wonder of all his works? certainly that soul knows not God nor Christ savingly, that knows him not as the wonder of the world; it is impossible that such a poor crea­ture as man is should come to understand such great my­steries of godliness as are in Christ in any measure, but must needs admire at the glory of that great work, and say with acclamation, Oh the height, and depth, and breadth, and length of the glory of God, his Wisdome, and Mer­cy, and Truth, and Power!

Many Notes of Trial there may bee of Faith, but I know not any one more familiar than this is (at least ne­gatively, it must needs bee a true Note) that is, that there cannot bee Faith without it, namely, if the heart hath not been taken up with the wonder of Christ, so as all the wonders in the world have been darkened in the soul in comparison of Jesus Christ.

Secondly, If Christ bee so great a wonder, then O how vile a thing is it for the hearts of men to prefer any base filthy lusts before Jesus Christ? when God hath mani­fested him in that wonderful way unto the children of men, and so much of his glory in him, yet that their hearts should bee taken off from him, and every base lust to bee prefer­red before him, Oh how just must the condemnation of such bee for ever! wee may take up that complaint that there was in Psal. 106.7.Psal. 106.7. Our Fathers understood not thy won­ders, saith the Psalmist: So the truth is, as our Fathers did not, so few there are that understand the wonders of the Lord in Jesus Christ; and therefore every thing is prefer­red before him; with what infinite indignation must God needs look upon that wretched soul, that shall prefer every base lust before Jesus Christ? I remember a speech of Chrysostome, speaking of that Text, That our vile bodies shall bee made like unto the glorious body of Christ, saith hee, were all the world turned into tears, yet they were not sufficient to lament the misery of that soul that forsakes [Page 152] Jesus Christ: his heart was so much taken with the excel­lency of Jesus Christ, that hee thought it impossible to la­ment the misery of the creature that should forsake him: and so St. Paul having his heart filled with the glorious Mystery of Christ, hee breaks forth with this dreadful curse, Hee that loveth not the Lord Jesus Christ, let him bee Anathema Maran-atha, as if St. Paul should say (having his spirit filled with the glory of Christ) Oh what shall God manifest so much of his glory in his Son, and shall base wretched vile creatures prefer their lusts before him, and have their hearts taken up with other vain things, and not love the Lord Jesus Christ? let that soul bee cursed with a bitter curse, saith Paul; such a soul doth deserve indeed to bee cursed with a bitter and an eternal curse, that shall hear so much of Jesus Christ, and how God hath revealed himself in that wonderful way in his Son, and yet that soul shall not bee willing to forsake a base lust for all the good there is in Jesus Christ; let that soul bee cursed with a bit­ter curse: It deserves above all creatures to have the most bitter curse to bee upon it to all eternity: certainly the more glory there is in Christ, the more dreadful will the condemnation of wicked men bee, This is (the) con­demnation, that such glorious light is come into the world, and men chose darkness rather than light. How many hear of Christ, and minde little, but onely have a noise, they hear some strange things of Christ, and let them pass by, and think there is little reallity in what they hear, but the onely real comfort is in satisfying of the flesh in the lusts of it. In Act. 13.41.Act. 13.41. wee have an excellent Scripture for the reproof of such that hear the Gospel, and minde it not; Beware therefore, lest that come upon you which is spoken of in the Prophets, Behold yee despisers, and wonder, and perish, for I work a work in your daies, a work which yee shall in no wise beleeve, though a man declare it unto you: It is spoken concerning Christ, as appears in the verse before, And by him all that beleeve are justified from all things, by which yee could not bee justified by the Law of Moses: Now [Page 153] then it follows, Beware therefore lest that come upon you, which is spoken of in the Prophets, Behold ye despisers, and wonder, and perish; as if hee should say, you hear the Gospel about the glorious way that God hath to reconcile sinners to himself, to justifie sinners, but in the mean time your hearts do close with your own Conceits, and your own waies, with the Law of Moses, and think by your own good meanings, and your own good works, that you shall do well enough, and shall stand before God; but saith the Apostle, Beware lest that come upon you which is spo­ken of in the Prophets, Behold yee despisers, and wonder: you perhaps, when you hear such things declared unto you, you account it strange doctrine, and you stand and wonder what the meaning of those things should bee; but as you wonder, so you do despise; you condemn it as a strange thing that you were not wont to hear heretofore, and as a thing you cannot understand the reason of; this is the usu­al guize of carnal hearts, when they hear any doctrine, though there bee never so much of God in it, and of the Mystery of the Gospel that is revealed in it, yet if they understand not the reason of it, if it appear to them as a new thing, they wonder indeed, but they despise with­all, and condemn it, and slight it, and pass it over, as they did St. Pauls Doctrine, What will this babler say? hee brings us news of a strange God, and the like: so these are things that people are not acquainted withall, and so they cast them off, and despise: but mark, saith the Text, Take heed, beware lest this come upon you, that you shall behold and wonder, and despise and perish too, for I work a work in your daies, a work which you shall in no wise beleeve, though a man declare it unto you: there shall bee the great Counsels of God revealed in your daies, and in your Congregations, there shall bee revealed those Counsels of God, whereby God intends to save many souls; and here and there God will make known these things to save poor souls, but you in the mean time being conceited of your own understandings, or your own Civil Righteousness, [Page 154] that you are not so bad as others, and that you are in a good case, and in a good condition all this while, and upon a conceit, you hear, and wonder, and despise, but you shall perish, and shall never come to beleeve those great things that God in your daies shall reveal for the salvation of the souls of others; and this is a most dreadful curse that is upon the hearts of many men and women that hear the great things of the Gospel; as it is said in the second of the Acts, that they spake the wonderful things of God, and yet there was some that did but mock; this is the condition of some, that their spirits secretly despise and contemn those things that they should adore; such things as upon the hearing they should even fall down upon their faces, and adore God in the beholding of them, and yet I say, slighting of them, and resting to their own waies, and conceits, here is the curse of God upon their hearts, that though they hear them, yet they shall not beleeve them, I work a work in your daies, a work that you sha [...]l in no wise beleeve, though a man declare it unto you, saith the Holy Ghost, this Scrip­ture is very much fulfilled in Congregations where the Gos­pel comes to bee preached.

Thirdly, But further, in the third place; If Jesus Christ bee so great a wonder, certainly then the misery of man­kind is very great, it follows from hence; if there bee such need of so wonderful a Redeemer, Oh the dreadful breach that sin hath made between God and man, that required such a wonderful work of God to make it up! this is that that God would have you have a right understanding of, and have serious thoughts about it; God would not have sinful wretched man to think the breach between God and him is a light matter, a little thing: No, when the Lord hath sent his Son into the world, and hath declared him to bee thus wonderful: when the Lord shews what a wonder­ful glorious work of his there is in his Son for the saving of mankind, hee thereby doth declare unto you, and would have you know it, that the breach that your sin hath made between God and your own souls, it is a wonderful [Page 155] breach; certainly were the Misery of man no other but such as the power of Angels, as the power of any meer crea­ture could help out of, Jesus Christ had never come into the world, there had never been such a wonderful work of God to redeem man; But now when you hear that the way of God to redeem man is so wonderful, you have cause to lay your hands upon your hearts, and say, Oh the depth of misery that my soul is fallen into! Oh the desperate disease of my soul, that must have such a wonderful cure! Oh that ever the great and infinite God should work so wonderfully for the salvation of such a poor wretched crea­ture as sinful man is! My Brethren, wee do not sanctifie the Name of God in the great thing that God would bee sanctified in, except wee have right apprehensions of the dreadful breach our sin hath made between the Lord and our own souls, that so wee might have right apprehensions of this wonderful work that God hath done for the salva­tion of man-kind; this is the reason why God so many times doth bring sinful creatures into so great straights, in­to the very gulf of despair oftentimes before hee reveals the saving knowledge of Jesus Christ unto them: It is, I say, because the Lord would have his name sanctified in this wonderful work of redemption by Jesus Christ, that the sin­ner might bee prepared to stand and admire at the wonder­ful glory of God in Jesus Christ; And there is nothing in the world that God looks so much for as this, to be sanctified in these wonderful things that hee hath done for man-kind in Christ; and if wee have but slight thoughts of the breach that our sin hath made, certainly wee cannot but have slight thoughts likewise of the work that God hath done to deliver us from our sin: Thou thinkest thy sin to bee a light matter, but know, that when thou hast sinned a­gainst God, there must bee the most wonderful work of God to reconcile thee to himself, that ever God did from all eternity, or will do to all eternity; this is the greatest wonder, his sending of Jesus Christ into the world; know therefore the depth of thy misery by this; if God should [Page 156] have devised as it were from all eternity how to have ma­nifested the wonderful misery of man-kind, no greater could bee found than this wonderful work of his in the re­demption of man-kind. This is a third.

And then Fourthly, Is Jesus Christ the great wonder of the world? hence then all Beleevers have exceeding cause of rejoycing in the hearing of what Christ is, what a won­derful Saviour they have, Let the children of Zion rejoyce in their King: Rejoyce in this,

First, That God hath so honoured you, as that hee hath wrought so wonderfully for your salvation; certainly, as thy redemption is, so art thou; that is, there is some reflection of the glory of thy Redeemer upon thee; how hath Go [...] honoured thee before his Angels? and how honourable shalt thou bee hereafter, when it shall appear to all the world, that the Infinite God did so gloriously work for the saving of thy soul? God looks upon all the Kings of the Earth as worms, Yea all the Nations of the earth as the drop of the bucket, and the dust of the ballance, as nothing, less than no­thing: You see how meanly God values all the Nations of the Earth: But when hee speaks of his Son, that is thy Re­deemer, His Name shall bee called wonderful, saith hee, hee is wonderful in the eyes of God the Father; thou that hast such a wonderful Redeemer as this is, certainly thy condition must needs bee comfortable.

But Secondly, The main comfort that Beleevers may have from this glory of Christ, as hath been opened to you, is this, that hereby they may see Jesus Christ as a full ob­ject for their souls to rest upon, whatever their condition bee; thou hast an All-sufficient Saviour, thou hast an ob­ject that thou mayest venture thy soul, thy eternal estate upon, for hee is a wonderful Redeemer; conceive thy mi­sery to the uttermost that possibly can bee, suppose thou seest the guilt of all thy sins before thee, and apprehendest thy soul bound over to eternal death for thy sin; suppose thou seest the justice of God coming out against thee, to require satisfaction for thy sin; the curse of the Law, that likewise [Page 157] brings thee under it, and thou seest the bottomeless pit even ready open for thee, and the horrible vile iniquities that thou hast been guilty of, presenting themselves unto thee with all the aggravations of them; suppose all this, And thou standest now before the great God, ready to receive the sentence of thy eternal estate. Now these things may make thy heart to shake, and indeed they will where they are seen really; But in the midst of such a sight, if God do but give thee a sight of thy Redeemer that is so won­derful, here is enough to draw forth Faith, yea to be­get Faith in the soul; let this bee but presented, whatsoe­ver thy misery bee, yet know, here is a wonderful Re­deemer, who cannot onely cure ordinary diseases, and de­liver in ordinary troubles, but can wonderfully deliver, and no cure can bee too hard for him; Oh therefore thou troubled soul! that dost apprehend the evil of thy sin, and the dread [...]l danger that thou art in: Oh that thou could­est but see this wonderful Redeemer before thee! thou wouldest see him to bee an object for the most vile wretchedest sinner that ever lived upon the face of the earth to rest upon; And because God the Father accounts wonderfully of his Son; therefore it is that hee would not have us onely to beleeve in his Son in ordinary cases, but in extraordinary cases; you that are beleevers, and hope you have any part in Christ, know, that God expects that you should sanctifie his Son as a wonderful Redeemer; now, if you can onely beleeve in Christ in an ordinary way, when your condition is ordinary, and your straights not ve­ry great, this is not to sanctifie Christ as a wonderful Savi­our. Now let this bee but laid to thy heart when temp­tations are strong, and when thy heart is ready to sink in any extremity; It may bee temptation comes and tells thee thy condition is extraordinary, who was ever so left of God as thou art, then do but lay these truths upon thy heart, that have been revealed in the opening of the won­derfulness of Christ, and even say thus to thy soul, well, but oh my soul! thou hast heretofore beleeved in God, [Page 158] but hast thou sanctified the Name of Christ, as wonderful? hast thou beleeved in Jesus Christ, as in him whose Name by God himself is called wonderful? Thou hast, thou thinkest, beleeved in him as a Saviour, as a Redeemer, but hast thou beleeved in him as thus wonderful in his Natures, in his Person, in his Offices, in his indowments, and in all the great things that hee hath done, in the glory of the Father that shines in him? hast thou sanctified his Name in all those particulars wherein Christ hath been made known to bee wonderful? certainly Beleevers do not san­ctifie this Name of Christ, except there bee some kinde of proportion between their Faith, and all these glorious things that are revealed of Jesus Christ: It is hee that is a full object for thy soul to rest upon in all straights whatsoe­ver, when the men of the world shall bee at their wits end, they having their ordinary help fail them, yet thou that art a Beleever, and knowest what Jesus Christ is, [...]d the glo­ry of God that appears in him, thou needest not bee at thy wits end, for thou hast him whose Name is wonderful, to be the object of thy Faith.

Thirdly, The consolation to Beleevers from this title of Christ, is in this; That certainly, if there bee such a wonder­ful Redeemer, that God himself doth glory so much in, and account him so wonderful, then it must needs follow, that God doth intend wonderful things for the Saints; no wise man that hath abilities, will in a wonderful manner busie himself about a trifle: certainly if the Lord doth thus work for man-kind in his Son, if the Lord provide such a wonderful Saviour for the children of men, wee may fully conclude, that God hath wonderful thoughts to do great things for man-kind; the thoughts of God for the good of man-kind are very great, and very glorious, they are some high things, some glorious things that God doth aim at for man-kind. Oh raise up therefore your thoughts! let all that are but men raise up their thoughts, and think, surely there is some great happiness for the children of men; God hath revealed it from Heaven, when hee hath told us that [Page 159] there is such a wonderful Redeemer come into the Earth: But Oh you Beleevers! do you in a special manner raise up your hearts, and expect glorious things? and though you have but little from God for the present, yet con­clude, that God hath wonderful thoughts about you that are the members of Jesus Christ; and there must come a time, that there must bee wonderful things bestowed up­on you, or otherwise God should lose the honour of all the wonderful things hee hath done in Christ, and that hee will never do: God will at length bring every be­leever to such a height of glory, as before Men and An­gels it shall bee declared by the glory of your souls, that Jesus Christ was a wonderful Redeemer; such glory thou mayest have, wee cannot tell the particulars; If wee should go to open the happiness of the Saints, what it should bee in Heaven, wee should quickly bee swal­lowed up; but one would think that this one thing should bee enough to fill the heart of the Beleever with joy, I shall have so much happiness from God one day, as must declare before Men and Angels, that Jesus Christ was a wonderful Saviour, such glory as God himself will glory in.

Oh look here! look upon this poor wretch, that a while was such a vile wicked creature, and a childe of wrath, and of perdition in its self, and look now what a height of glory this soul is raised up to, and now give your testi­mony whether my Son bee not a wonderful Redeemer; this will bee the condition of every poor beleever that lives, and comfort your selves in exercising your Faith in this.

What ever I am now for the present, though but a lump of clay and filth, yet I being a Beleever, Christ be­ing mine, my condition must bee such one day as God the Father wi [...]l say before men and Angels, behold the wonderfulness of my Son, in what I have done for this soul; and that may bee enough to satisfie the soul for the present, that God will shew himself wonderful in thy [Page 160] good, and thy salvation; so that it may bee said of every particular beleever, thy estate shall bee such one day, as if there were no other saved in all the world but thy self, yet Jesus Christ will manifest himself wonderful in thy sal­vation; for indeed that is that that hee aims at, to bee won­derful in the salvation of his Saints, in bringing them un­to glory, and that is the comfort of all Beleevers from this title of Christs being wonderful. But now then as thy comforts art great from this title, so thy duties should bee some way proportionable too; thou shouldest there­fore honour God the Father of Christ, as a wonderful Savi­our: — Labour therefore first to search into this deep my­stery of the Gospel:

Oh what a shame is it that those that do profess them­selves Christians, should understand so little of Jesus Christ! this is that that God expects: I say, that wee should study the Gospel, search into the Gospel, that wee may see more of Christ; the more wee see, the more still wee shall wonder, for Christ is an infinite depth, and the more wee search into him, the more wee shall see cause to wonder: In the first of the Ephesians, mark what a pray­er Paul makes for the Ephesians, in the 17, and 18. verses, hee told them before, that hee did not cease to give thanks for them, making mention of them in his prayers: to what end? That the God of our Lord Jesus Christ the Father of Glory, may give unto you the Spirit of Wisdome and Revelation in the knowledge of him.

Hee doth not onely pray, that they might have some knowledge of him, but that they might have a Spirit of Wisdome and Revelation in the knowledge of Christ; and this from the God of our Lord Jesus Christ, and from the Father of Glory.

Mark what titles hee gives to God when hee prayes for them, that they might have the knowledge of Jesus Christ; it must bee the God of our Lord Jesus Christ that must do it, and the Father of Glory.

God doth never shew himself to bee the Father of Glory [Page 161] so much, as when hee gives the knowledge of Jesus Christ to a soul, then God doth make himself to appear indeed to bee the Father of Glory.

And further, The eyes of your understanding being en­lightened, that yee may know what is the hope of his cal­ling, and what the riches of the glory of his Inheritance in the Saints, and what is the exceeding greatness of his power to us-ward who beleeve. And in the third of the Ephesians, from the 14 verse to the 20. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family of Heaven and Earth is named, that hee would grant you according to the riches of his Glory, to bee strengthened with might by his Spirit in the Inner-man, that Christ may dwell in your hearts by Faith, that yee being rooted and grounded in love, (All this now is but a preparation to what hee would desire further, and that is this) That so you may bee able to compre­hend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that yee might bee filled with all the fulnesse of God: This is a most admirable Scrip­ture, surely the Spirit of Christ filled the heart of Saint Paul; and such kind of Scriptures as these, are migh­ty strong Arguments to evince the Scripture to bee the Word of God: when wee read such passages as these, that have a spirit in them, beyond the spirit of any man; certainly it was beyond the spirit of any man to expresse himself in such a manner, That hee bowed his knees unto the Father of our Lord Jesus Christ, that they might comprehend with all Saints what is the breadth, length, depth and height, and to know the love of Christ which passeth knowledge, that they might bee filled with all the fulnesse of God; and that is that which I would especially observe, that Christians should not content themselves with a little knowledge of Christ, but they should labour to comprehend what is the length, breadth, depth, and height, they should la­bour [Page 162] to dive into the M [...]steries of the Gospel, as it is said of Moses, when hee saw that wonderful work in the wildernesse, saith hee, I will now turn aside and see this great sight; you have it recorded in the seventh of the Acts, and 31. vers. There appeared to him in the wildernesse of Mount Sina, an Angel of the Lord in a flame of fire in a bush: When Moses saw it, hee wondred at the sight, and as hee drew near to behold it, &c. Hee had a sight of it at a distance, and yet so much, as hee won­dred at it, and then hee drew near, and the Lord spake to him: So it should bee with us, wee have some sight of Christ, but is it not at a distance? wee hear a Minister speaking of Christ to us (the great wonder of the world) and it may bee at the hearing wee are rea­dy to think, there is somewhat in Christ beyond what wee have apprehended heretofore; I but I beseech you Brethren, let it not passe away so; those things that have been spoken concerning Christ, God will require an account of; and know, it is a dangerous thing to have the glory of Jesus Christ to pass by any soul, and to do it no good: If wee had been preaching to you of Moral Vir­tues, or any deep discourse about any point, save a­bout Jesus Christ, there had not been so much danger of letting it passe without profit; but when God sets before you the glory of his Son, know, there is a great deal of danger upon the hearing of such things without profit; therefore you had need say upon the hearing of such things, as Moses said, That you will draw near, you will go and pray over these again; and beseech the Lord that hee would reveal these things unto you: Pray with David, O Lord, open mine eyes, that I may see the wonderful things of thy Law: By Law there is meant those things that were revealed in the Word of God; and surely upon our hearing what God hath revealed in his Word, wee have cause to pray with more earnestnesse, Lord open our eyes that wee may see the wonderful things of thy Gospel; but mark, When Moses drew [Page 163] near, Then God spake to him, and revealed himself fur­ther to him: If Moses had stood wondring at this sight, and went no further, it may bee hee had not had God revealing himself so clearly to him; but when hee draws near, then God speaks to him: So if your hearts bee taken with what you hear of this wonderful Saviour, and then you draw near, and take pains in your closets by me­ditation and prayer, to see what is the meaning of this wonder: Why Lord shall I hear of such things, and not understand them? they are things that do nearly con­cern mee, and shall I not understand them? If you la­bour to draw near, God will speak and reveal further of his mind to you: But further, of this Text in the Ephesians, Wee must labour to comprehend the heights and depths, and to know the love of Christ which passeth know­ledge.

You wi [...]l say, these are too wonderful things for us to know.

Nay, The Apostle praies that they may know that which passeth knowledge: Though the fulnesse of the glo­ry of it passeth all knowledge, yet still there may bee so much of the knowledge of these things, as may help you to sanctifie Gods Name, and make your hearts spiritual; for saith the Text, That yee may know the love of God which passeth knowledge, that yee might bee filled with all the fulnesse of God: It is a very strange phrase (for the creature to bee filled with God) and had wee it not in Scripture, wee should not have dared to have used such an expression: But here it is to bee filled with all the fulnesse of God: This phrase is a great deal higher; but how comes this to passe? by compre­hending the height, and depth, and length, and breadth; that is, by understanding Jesus Christ, and the Glory of God in him, by this means doth the soul come to bee filled with all the fulnesse of God.

What is the reason that Christians are so empty in [Page 164] their spirits, in their conversations? but because they know so little of the Mystery of the Gospel: If thou didst but understand the Mystery of the Gospel, but how the Lord makes known himself in the face of Je­sus Christ, this would fill thy heart with all the ful­nesse of God; those Christians are the Christians filled with excellency indeed, that do comprehend the height, and depth, and length, and breadth of this wonder­ful work of God in Christ: There is nothing sancti­fies the heart so much, as the knowledge of Christ in a right way.

Seneca hath such an expression concerning the Hea­vens: Oh the Heavens are a wonderful spectacle, and a spectacle fit for a reasonable creature to bee imploy­ed about! Though wee should get little benefit by knowing the Motions of the Heavens, the Sun, Moon, and Stars, yet the beauty and excellency that is there, and the wonderful work of God in the Heavens, it can­not but take a rational creature: Now, if the wonder­ful work of God in the Heavens bee such, as it must needs take a rational creature: Oh what is the won­derful work of God in Jesus Christ! therefore let us make it the chief of our study, to study the Lord Je­sus.

Luther hath an expression to the same purpose, O saith hee, I vehemently, I extreamly am displeased with my self, and displease my self, yea (saith hee) I hate my self, because I cannot get that great bene­fit, that great work that there is in mans Redemption, because I cannot get it to bee transfused into my very bones and marrow; I would fain get it in there. Saint Paul, in Gal. 1.15, 16. said, hee was separated from his Mothers womb, and called by Grace, and had Christ revealed in him. O blessed is that soul that the Lord hath separated for himself, that Jesus Christ might bee revealed in it, that is a blessed soul: — You know [Page 165] how Paul accounted the knowledge of Christ, The ex­cellent knowledge, the excellencie of knowledge, and accounted all things dung and drosse in comparison; and so David, in Psal. 119.27. Make mee to understand the way of thy Precepts, so shall I talk of thy wondrous works: When you come together, you can bee talking of this News, and the other News, but were your hearts fil­led with the knowledge of Jesus Christ, you could not but talk of the wonderful things that God hath done for your souls in Jesus Christ.

And as wee are to labour to search that wee may know more, so to give God the praise of this his won­der that hee hath done; In Psal. 107.8. Oh that men would praise the Lord for the wonderful things that hee hath done for the children of men: It is meant there I confesse of the wonderful works of Gods providence; but surely if God bee to bee praised and magnified for his wonderful works of providence, much more for the wonderful works that hee hath done for the soul in Je­sus Christ. And so in Psal. 86.9, 10. You have an ex­pression there to the same purpose: All Nations whom thou hast made, shall come and worship before thee, O Lord, and shall glo [...]ifie thy Name, for thou art great, and dost wondrous things: Oh that this Scripture were fulfilled, that all Nations might come and worship the Lord, and glorifie God upon this ground, because God is great, and doth wonderful things; The wonderful things of God in his works of Creation and Providence, are nothing so much regarded of God himself, as the wonderful things hee hath done in Christ; and there­fore the Lord expects that the Saints should glorifie him more for that, than for any thing else: And the truth is, God re [...]ects all the glory that hee hath from his crea­tures, except hee hath it, because of the wonders that hee hath done in his Son.

And as wee should study Christ, and praise and bless [Page 166] God, and have our hearts enlarged for Jesus Christ: So this is the duty of beleevers, to whom God hath reveal­ed Christ as wonderful, that in their conversations they should hold out the wonderful Glory of Jesus Christ; thou shouldest so walk before men, as to manifest to all the world that thy Saviour is a wonderful Savi­our.

And thou shouldest manifest it by thy wonderful change; that soul that hath part in Christ, whose Name is won­derful, honours Christ in this, If hee doth manifest that since hee came to know Jesus Christ, there is a wonder­ful change made in him; what a change is there made in this youth, or childe, young-man, or neighbour, or friend! Not long since what an ignorant sot was hee? but since hee went to hear the Word, Oh the under­standing in a little time that such a one hath got in the Mysteries of the Gospel! such a one was not able to go into Gods presence to expresse himself in prayer any o­therwise but upon a book, but now, Oh what a spirit of prayer hath God given to such a poor wretch, that was so ignorant the other day! Now, O how can hee pour out his soul before the Lord! Such a one that not long since was a prophane and loose liver, and sensual and base in his life and conversation, now oh how ho­ly, how heavenly, how spiritual, and would not com­mit the lest known sin, if hee might gain a thousand worlds for it! such a one that was false in his service before, now how trusty! one may trust ones life, and all that one hath with him now; such a one that heretofore was a swearer, oh how doth hee reverence the Name of God! such a one that was a froward passionate spi­rited man or woman, now how meek and gentle are they! what a mighty change is there in the spirit of such a servant, or wife, or husband, or neighbour! And such a one that was altogether for himself, and proud, and haughty, but now, oh how humble, and submissive! [Page 167] now hee can deny himself of any thing: As wee read of Christ, that when hee commanded the winds and the waves, the Text saith, all people wondred at him: So when the winds of thy passion are up, if thou canst but bid them bee still, all would wonder at it: Oh how comes there so great a change! such a one that was im­patient before in any suffering, now what ever hee suf­fers, how like a Lamb is hee, and opens not his mouth! Now in the midst of afflictions, and pains, and troubles, hee can lye rejoycing and praising God; And such a one, though hee hath never such strong temptations to draw him on the other side, yet now hee can resist the strongest temptations; before, if a companion did but hold up his finger, hee must go, but now I say hee can re­sist strong temptations, and oh how hee accounts it his glory and happinesse to suffer for Jesus Christ: Now this doth manifest Christ a wonderful Saviour. As it was the speech of a Heathen, seeing the Christians suffer with so great patience, hee cries out, Of a truth, the God of the Christians is a great God, that doth inable them to do such great things: So thou must so walk in thy life, that thou must manifest that Jesus Christ is a wonderful Saviour.

And bee ashamed to complain of any difficulty in a­ny duties that thou art set about; thou art set about such a duty, and oh thou complainest they are hard, and difficult, and tedious! Is it for thy Saviour that thou doest it? thou shouldest bee willing to go thorow fire and water; and in this one thing the wonderfulness of the change of a soul doth appear as much as in any thing, That those things that before were accounted burdens, now the soul accounts them as a priviledge, and the joy of its heart; others cannot do so: Now the Gos­pel makes such a change, and in this change of thy heart, and of thy life, Jesus Christ is held forth in the world to bee a wonderful Saviour; but now, if thou canst do no [Page 168] more than those that are strangers to Jesus Christ, what honour hath Christ in thy life and conversation? One pas­sage or two more.

If Christ bee a wonderful Saviour, hence then every one that hears of Christ, should think it to bee a dread­ful thing to misse of Jesus Christ: Oh then let all souls to whom Christ is made known, make after him! Oh thou wretched soul, that hast not yet understood the way of God towards man-kind, now labour to know it! If the Lord hath wonderful thoughts for the saving of man-kind, then let thy thoughts bee such: And after all this shall my soul perish eternally? shall I bee cast away, notwithstanding God hath wrought in such a glorious and wonderful way for the salvation of souls? must I perish at last for all this? Thy heart should make towards God, and bee incouraged in this, because the way of salvati­on is so wonderful: why, may not thy soul come in like­wise and bee saved? there is not the worst of you all, but here is help in this wonderful Saviour to help you, and redeem you; had you but hearts now to come in and to fall down before the Lord when you get alone in your closets, and say, Lord, I have heard that there is a won­derful Saviour come into the world, and hath done wonderfully for the redeeming of man-kind; Oh that hee might bee wonderful in my salvation also! that I may bee among the number of those that may to all eternity bee admiring at thy glory in Jesus Christ; many of you rejoyce in this, that God hath wrought wonderfully to preserve you some times out of dangers, I but what are all the wonderful works of God towards you, except you have your part in him whose Name is called wonder­ful?

And last of all, Let us long for that time when Jesus Christ shall appear in all his glory; hee doth appear now to the souls of his Saints very wonderful, as hee is set out in the Word; but there is a time when Christ shall [Page 169] come and appear in all his glory in another manner than wee are able to set him out: After the blowing of the se­venth Trumpet that you read of in the book of the Revela­tions, then is the Mystery finished, and what is the finishing of it? in chap. 11. then is the voice heard, saying,Rev. 11.15. The Kingdomes of this world are become the Kingdomes of our Lord, and of his Christ, and hee shall reign for ever and e­ver: Then shall the Lord Jesus Christ come and appear in all his wonderful works to the children of men, and to bee admired in the Saints; then shall bee fulfilled the Scrip­ture wee have in John 14.20, 21. Mark what Christ pro­mises there to his Disciples, At that day yee shall know that I am in my Father, and you in mee, and I in you: hee that hath my commandements, and keepeth them, hee it is that loveth mee, and hee that loveth mee, shall bee loved of my Father, and I will love him, and will manifest my self to him. — At that day you shall know it: It seems his Disciples understood but little of this Mystery before, but saith Christ, there is a day that you shall know that I am in my Father, and you in mee, and I in you: And bee of good comfort, all beleevers, there is a time coming that you will see Christ more wonderful than now you do; you do now see Christ to bee wonderful, and your hearts are taken in some measure, taken off from all the Creatures, to ad­mire at Jesus Christ; in Act. 3.11, 12. when the people wondered at the cure that the Apostles wrought upon the lame man; mark at the 12th. vers. When Peter saw it, hee answered unto the people, Yee men of Israel, why marvel yee at this? or why look yee so earnestly on us, as though by our own power or holiness wee had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our Fathers hath glorified his Son Jesus, &c. As if they should say, Why do you wonder a [...] us? know, that the God of Abraham, and of Isaac, and of Jacob, hath glorified his Son Jesus; it is hee that you are to wonder at: The Saints have their hearts taken off from Creatures, from men, from in­struments, [Page 170] and they look upon him, that the God of Abra­ham, Isaac, and Jacob hath glorified, even Jesus Christ; and hee is the matter of their wonder. But dost thou wonder at Jesus Christ now? know, Christ will come ere long in ano­ther manner to bee admired at by his Saints in all his glo­ry; Christ was wonderful when hee came with sin, and when hee comes without sin hee shall bee more wonderful; hee shall come in all his glory with his holy Angels, to make good all that hee hath promised, and to bring with him all that hee hath purchased, and then wee shall see him as hee is. — Now wee see Jesus Christ but thorow a glass, and yet our hearts are taken with him; and wee wonder at him now, but oh how shall wee wonder when wee come to see him as hee is! when wee shall behold his face in glory; wee see now the Lord Christ in his Ordinances, but as in a picture; As at the first, when there are treaties between one Prince and another about a march, the first sight that they have of one another, it is but by a picture, and if they bee de­lighted with but seeing the picture one of another, much more will they bee delighted and inamoured with the per­son, when they come to see it its self: so it is with the Saints, here all that the Saints can see of Jesus Christ, that makes them so wonder at him, and to account him to bee the chiefest of ten thousand, all is but by seeing of him by a picture; Jesus Christ is in Heaven, and hee sends us his picture in his Ordinances; so St. Paul saith, in Gal. 3. con­cerning the Ministry of the Word, that Jesus Christ had been evidently set forth crucified among them. Now are your hearts taken with the sight of Christ, when you see him as it were in a picture? know, as Christ said to Nathanael, Be­cause I said unto thee, I saw thee under the Figg tree, be­leevest thou? thou shalt see greater things than these. So thou shalt ere long see Jesus Christ as hee is; Wee are now the Sons of God, but it appears not what wee shall bee, for when hee shall appear, wee shall bee like him, for wee shall see him as hee is.

And thou shalt not onely see him, but so see him, as hee shall never go out of thy sight; thou hast but a little glimpse of him now for the present, and thy soul rejoyces in that, the time is coming when thou shalt see him, and thy eyes shall feed upon him for ever; the Lord Christ shall go up and down the Heavens as the wonder of the Angels, and all the Saints shall bee following, wondring at him to all e­ternity; The luster of the deity shall bee shining thorow the humanity of Christ, and men and Angels shall stand gazing and wondring at the glory of Jesus Christ to all eternity: Oh let us comfort one another with these sayings, and in the ex­pectation of the glorious appearing of Jesus Christ. And those that shall long for the glorious appearing of Jesus Christ, upon the seeing of him here, have a good evidence that they do belong to Jesus Christ, and shall bee parta­kers of the wonderful things that Jesus Christ hath wrought and purchased with his own blood.

And thus wee have opened to you and applied this glori­ous wonder of Jesus Christ; His Name shall bee called Wonderful; hee is wonderful in the Word, Oh that hee may bee wonderful in your hearts, and in your lives.

The First SERMON ON The Excellency of the Soul.

I Have endeavoured to shew somewhat unto you about the Excellency of the Name of God, and likewise the Excellency of Jesus Christ, and what hee is, that so you might have right apprehensions of God and Christ. Now in the third place, I shall desire to shew you somewhat about the Excellency of your own Souls: And to that end attend to Matth. 16.26.

For what is a man profited if hee shall gain the whole world and lose his own Soul?The Text.or what shall a man give in exchange for his Soul?

OUr Saviour going himself to suffer, tells his Disciples what they must expect in the following of him,Vers. 24. If any man will come after mee, let him deny himself, and take up his cross and follow mee. These are the tearms, saith Christ, up­on which you must follow mee, you must bee willing to de­ny your selves, and to take up your cross, to suffer hard things if you follow mee. Christ would have his Disciples know the worst at first, and not please themselves in a fools Paradise, thinking that by following of him they should [Page 202] get great matters to themselves in the world; no, saith hee, expect no such matter, but deny your selves, and take up my cross. But this may seem to bee hard, it may bee our cross may bee the loss of all, the loss of our lives, and must wee take up that? yes, saith Christ, in the verse before my Text, bee not solicitous what your cross is like to bee, onely bee willing to take it up. And the truth is, the more willing you are to take it up, the better will it bee for you, and you will get nothing by seeking to shift for your selves, For whosoever will save his life shall lose it, and who­soever will lose his life for my sake shall finde it. Vers. 25. It may bee when you meet with sufferings in the world, you will think to shift this way, or that way, but you will get nothing: If you would save your lives by forsaking the truth, it is the onely way to lose your lives: But if you bee willing to lose your lives for my truth, you shall save them; or what if by forsaking mee and my truth, when you meet with suffering, you should save your lives, and your estates, and live brave­ly in the world, do you think you are any gainers by this? you are infinitly mistaken: If you cast up the account, you will finde that you have gotten nothing all: For what is a man profited if hee shall gain the whole world, and lose his own soul? And thus you see how the words come in.

These words that I have read unto you, are of exceeding serious consideration: And indeed they should bee as Thunder in every mans ears. Some Scripture that a Minister may preach on, may concern some particular person in a Congregation more than others: But here is a Text concerns every one that hath a soul, Man and woman, high and low, old and young, What shall it profit any one to gain the whole word, and to lose their own soul? — I have read of one that gave counsel to John King of Portugal, that hee would repeat this Text to himself, and spend one quarter of an hour in the meditation of it, What shall it profit a man if hee gain the whole world, and lose his own soul? and that hee would make the words of this Text to bee the cloze of his prayer continually, What shall it profit a man to gain the [Page 203] whole world, and lose his own soul? This was wholesome counsel; and certainly the tight meditation and understand­ing of this Text would bee of admirable use to every soul. You have in the words these two things plainly hinted.

First, That there is in every man a soul, a spiritual sub­stance, besides what is visible and sensible.

And secondly, That this soul of man is more worth than all the world, it hath that excellency, that if a man gains all the world, and loses that, when hee hath cast up his account, hee may put his gains in his eye, hee shall finde himself a miserable creature.

Wee might make more divisions, or subdivisions of the words, but I will content my self onely with those two things, and speak chiefly to the latter. Now to make way for that, I will speak a little of the former, What is a man pro­fited if he shall gain the whole world, and lose his soul? his Soul.

Every man hath a soul, a rational spiritual substance be­yond that that is visible or sensible; in Job 32.8. But there is a spirit in man, and the inspiration of the Almighty giveth him understanding. There is a spirit in man besides the bodily substance that you see, there is a spirit in man, such a spirit as is capable of the inspiration of the Almighty to give un­derstanding, &c. And in Gen. 2.7. it is said, That God form­ed man of the dust of the earth, and breathed into his nostrils the breath of life. Here is another manner of mans-creation, [...] than of other creatures; God did but say of other creatures let them bee, Let the earth bring forth creep­ing things &c. And it was so: But when hee comes to man, hee forms man out of the dust of the earth, that is for his body, and for his spirit, hee breathes into his nostrils the breath of life. I have read of a people that would not bee perswaded that there was any difference be­tween beasts and them: And truly there is somewhat to do to perswade carnal hearts of any great difference between a beast and them in relation to God, or to another life: But certainly there is a spirit in man, there is somewat beyond [Page 204] that body of thine that is visible, which doth infinitely con­cern thee to look to.

For first, Wee see that there are actions in men that are be­yond that which concerns the body at all: And therefore surely there is a spirit in man, besides what the body is; the highest actions of men are such as do not concern the body, as thus, The knowledge of the heavens, the knowledge of Angels, of spirits, what hath the body to do with such things? the know­ledge of the mysteries of the Gospel, and the conversing with them, they are abstracted notions from all kinde of bodily substances; the knowledge of God and Christ, yea the very knowledge of Mathematical notions, many notions there are in Arts and Sciences that are abstract from all bodily things; certainly then there is a spirit in man beyond that bo­dily substance that doth appear common with the brute beasts.

Yet secondly, There is a power in man to curb his body, to deny himself of that which is most suitable to the body, saith Paul, [...], Subactum seu dejectumpremo, in captivitatem reduco, vel, ut alii, contundo Prov. 23.1, 2. 1 Cor. 9.27. I keep under my body, and bring it into subjection. Surely there is somewhat in man that is above the body, that hath so much command of the body, as it ap­pears the spirit of man hath to beat down the body, If thou beest a man given to thine appetite, when thou sittest at the table of a great man, put a knife to thy throat, a man is able, to curb his appetite; though the body hath never so strong a desire to such and such things, yet the soul of man is able to curb his body and deny it:Matth. 18.8, 9. If thy right hand offend thee, cut it off, or thy right eye offend thee, pl [...]ck it out. There is a power in man to deny the body that which it desires never so much, which a beast cannot, that cannot deny that which is suitable to his sense every way, except therebe some stronger sensitive thing to take him off: But man is able to deny his sense, when there is no sensitive object before him to take him off: By that dominion that the soul of man hath over his body, hee is able to curb his body, and to deny his body, therefore surely there is a spirit in man.

3. Again, That which the Scripture makes the chief actions of man to consist in, which have any reference to God, is such [Page 205] things that are done by somewhat beyond the body. Whatsoever a man doth, if it bee but onely the body that is exercised, and sense, it is not acceptable to God.1. Tim 4.8. Bodily exercise pro­fiteth little, saith the Scripture, and 1 Cor. 13.3. What if I give my body to bee burnt? A man may give his body to bee burnt: there all the senses may concur in it, and yet if there bee not a spirit in man to act this upon any higher ends and grounds, than any thing that is bodily can reach unto, it is worth nothing, it is not regarded.

Fourthly, There is a spirit in man beyond this bodily sub­stance: for when this bodily substance is decaying, mouldring away, there are many thoughts in a man about an eternal estate, and more fresh and lively sometimes when the body is mouldring away, than ever there was before; there are no creatures but Angels and men that take any cognizance of an eternal estate, that take any thoughts about what is to come hereafter. Now we say, Nature doth nothing in vain,Deus & natura nihil agu [...]t frustra. surely God would not have put such kinde of workings in man about another condition, after this body shall moulder away, but that there is somewhat that doth concern some other part of man besides that bodily substance of his.

Fifthly, and then lastly, There is certainly a spirit in man be­yond his bodily substance: for wee know that there are real pains and torments upon a mans spirit. The burdens of conscience in the reflex act that a mans conscience hath upon himself sum­moning of him to appear before the great God: Though a mans body be in never such health, and hath all outward ac­commodations about him, as musick, good cheer, friends, e­state, yet there is that horror and torment in his spirit, some­times through the consciousness of the guilt of sin, that hee is not able to bear: nay were there not somewhat beyond this bodily substance, certainly this could never bee; verily then there is a spirit in man, and hence therefore you see that there is somewhat doth concern you all beyond your present, outward, and bodily condition. Let no man think that hee hath provided well for himself, when hee hath provided mony, and house, and lands, and good chear, and [Page 206] cloaths, and such kinde of things; do not think that thou art happy in that: for these are things that concern thy out­ward man, there is still another substance in thee that thou art to look after, that takes little notice of such things as these are.

Neither do you think that you have provided well for your children, when you have provided an estate, an inhe­ritance, somewhat to leave them, know, that there is ano­ther substance in your children, besides that outward bodily substance you look upon. Do you see a fine feature, come­ly parts, comely countenance, and your children finely cloathed? I but know there is a spirit in that childe besides that bodily substance that you are to look to: Certainly man is very far fallen from God, that none scarce takes notice of his own spirit: We do not only naturally live without a God in the world, so as to know little of that infinite divine Spirit that is the first being of all things; but wee live with­out the knowledge of our own spirits, of our own souls: Truly few men there are that know their own souls. As a man by his eye sees things that are without him, but he doth not see his own eye; so by the soul wee come to understand many things without us, but yet how little do wee under­stand of our own souls? well might the Psalmist therefore complain, and say, in Psal. 49.20. Man that is in honour, and understandeth not, is like the beasts that perish. God did in­deed make man at first in honour, but now hee is become like the very beasts, hee doth minde little or nothing more than the very beasts themselves, hee blesses himself if hee hath but content for the body for a while, as if there were nothing else concerned him; I appeal unto your con­sciences in this thing, whether the uttermost sphere of your thoughts have been any further than meerly within the com­pass of bodily content: If you should come to a beast, and talk to it about Trades and titles of honour, and Arts and Sciences, and such kind of things, why what is all this to a beast? Give a beast hay or corn, and such kinde of things that are suitable to it, and it mindes that more than it [Page 207] doth any high notions that you are able to tell it; and truly thus it is with sensual men, even as the Atheist who saith in his heart, That there is no God; so a kinde of Atheism there is in their hearts to say they have no souls, that there is no difference between them and the brute-beasts; hence it is that they savour spiritual things so little. Tell carnal men of the excellency of the Name of God, Tell them of Jesus Christ, how wonderful hee is, of the wonderful mysteries of the Gospel, and of the things of eternal life, they are dry things to such a one, hee savours them not: Tell him of money, and meat, and drink, and sports, and cloaths, and such kinde of things, they are suitable unto him, there is some savour in them; but for the great things of the Kingdome of God, and of eternal life, there is no savour at all in them; and thus far is man fallen from God, and lives for the most part, as if so bee hee were capable of no higher good, but meerly to eat and drink, and live for a while here like a beast: Thus doth the Devil gull and deceive most of us: Now my brethren, this is a work that I have undertaken, and it con­cerns as much the Ministers of God to shew unto you what you are your selves, what God hath made you, as to shew you what God is, and what Christ is, that you may come to understand your selves; you can never come to know your reference unto God, untill you come to know what God hath made you; this is therefore my scope in this Scripture, to shew unto you what God hath made you, and that you have souls within you, and souls of exceeding great worth (I will not say infinite, for none is infinite but God himself) but more worth than all the world, than all the creatures that God hath made, except the An­gels in heaven: The souls of the children of men are most excellent creatures; did but a man or woman consider se­riously that they have souls in them beyond their bodies, it would raise them up a little.

But this next Point that is the main and principal, Doct 2 Did they but know the worth of their souls, it could not but [Page 208] raise them very high above those poor empty vanities that they have minded all this while: Therefore there is in man not onely a soul, but that that is more worth than all the world, that if it should bee lost, that man that gained the whole world, would bee a great loser in his bargain.

Know therefore this, that there is not the poorest man or woman living, nay not the poorest childe that lyes beg­ging a crust of bread at your door, but this childe hath a soul in it that is more worth than heaven and earth, this poor ragged tattered childe that lyes in rags, I say, crying at your threshold, and begging a peece of bread, it hath a soul in it that hath greater excellency than the Sun, Moon, and Stars, than all the Heavens, than the Sea, than the Earth, put all the creatures in the world together, that are under Angels, the spirit of this poor childe hath more ex­cellency in it, than all these things, and that is the thing that I am to make out unto you.

Why natural life hath more excellency in it than any creature that hath no life. I remember Austin saith of a Flye, because it hath life, that it hath more excellency in it than the Sun its self, because though the Sun bee a glori­ous creature, yet it hath no life in it; life in the meanest creature hath a greater excellency than any thing else that hath not life.

But now the soul hath the highest natural life that is, and capable of the highest happiness that any creature is capable of, and therefore more excellent than all the world; But that wee shall come too in its order.

The excellency of the soul may bee discovered, first, In the relation it hath to God, The Excellen­cy of the Soul discovered, 1 In its rela­tion to God. God doth challenge a peculiar relation to the spirits of men; and therefore in Heb. 12.9. [...]od is called the Father of spirits, Shall wee not much ra­ther bee in subjection to the F [...]ther of spirits and live? As if God did not so much look after, and regard your bodies, the outward man, but hee is the Father of spirits. And in Zeck. 12.1. There is likewise an expression to the same purpose, That God did form the spirit of man within him: [Page 209] God accounts it a special part of his glory, that hee makes the spirits of men; hee is the Father of spirits: But now I shall not enter into that controversie of the Generation of the soul; thus far these Scriptures with others do evidence, that God hath a more special hand in the producing of this spiri­tual substance, than hee hath in other Creatures.

2 And further, The soul is onely under Gods command: No Creature can have power over the soul of a man, he may force his body, but his soul cannot bee forced by men or Angels.

3 Yea, And it is under the power of no Creature to inflict evil upon it: Fear not them, saith Christ, that can kill the body, and can do no more; there is all they can do,Mat. 10.28. Luk. 12.4, 5 they can but kill the body, fear not them, but fear him, who after hee hath killed the body, hath power to cast the soul into Hell, yea, I say unto you, fear him, saith Christ. So that it appears by the Text, that there is no Creature can do hurt to the soul; the Devils themselves they cannot do it; they can pro­pound objects before the soul, but except the soul do con­sent, they cannot force it; it is onely God that hath power over the soul, therefore saith Christ, fear him, that is, fear God that hath this power; all other creatures, this is all their do, as wee may say, they are able to kill the body.

4 But further, The excellency of the soul of man, in refe­rence unto God, appears especially in the large extent of capa­city that it hath to receive the Image of God, and its ability to work according as God doth work himself, and to enjoy communion with God, and to receive the communication of those choice excellencies that God hath to communi­cate; these things shew the excellency of the soul: the large extent I say of the soul in the capacity it hath of good (of di­vine good.)

As First, It is that that is capable to have the Image of God stampt upon it; Whatsoever the body hath, it is but in way of reflection from the soul; wee know those Princes that are great and rich Princes, except necessity compells them, do not use to stamp their Image upon Leather, or Brass, or Cop­per, [Page 210] but upon the choicest metals, upon Gold and Silver: So when God would have a Creature upon which hee would stamp his Image, hee doth not chuse a mean Creature, the brute beasts, or any sensitive Creature, but hee chuseth the most excellent of his Creatures, Angels, and the spirits of men, that are, one as Gold, and the other as Silver, and the great God stamps his Image upon these two, and onely upon these two; these are the two Principal Metals, Gold and Sil­ver, Angels and mens spirits, upon which God did stamp his Image in their first Creation.

Secondly, Not onely to have the Image of God upon them, but they are able to work as God himself works; No o­ther Creature is able to do so, but Angels and mens spirits: And this is the principal thing that shews the excellency of the soul, it is able to understand the first beeing, God himself, and to make God to bee the last end of all things; what is Gods work, wherein the very happiness, as I may so say, of God himself consists, but in the understanding of himself, as the first beeing, and the working unto himself as the last end, and the enjoyment of himself? that is Gods own happiness: Now of such excellency is the soul of man (however by sin it is de­praved) that it is capable of the understanding of an infinite eternal first beeing; it is capable of working towards this first beeing, as the last good of all, which is the same way and kinde of working, as God himself doth work.

Thirdly, And it is capable of injoyment of the commu­nion with God himself; What is Gods happiness, but to enjoy himself as the onely good? Now the soul of man is capable of the enjoyment of God, of having communion with the in­finite first beeing of all things, and so hee is capable of liv­ing the same life that God himself lives; for so the Scripture saith,Ephes. 4.18. Colos. 1.21. That the Heathens were estranged from the life of God; so that it appears then, that beleevers are not estranged from the life of God, but do live the life of God in the injoyment of communion with himself: For indeed there could bee no com­munion, except there were living the same kinde of life; as thus, A man and a beast cannot have communion together, why? [Page 211] because they live not the same life one with another, their lives are of different kindes: so, were it not that the soul were capable of the same life that God lives, it could not bee capable of communion with God.

Fourthly, And further, The soul is of such a nature, as it is capable of the communication of the choicest excellencies that ever God did, or will communicate unto any: Certainly there are very glorious excellencies in God, in the infinite foun­tain of all good, in the infinite first beeing of all things; and this God being an infinite good, doth take infinite de­light in the communication of his goodness; Now I say, the souls of men are of such a large extent, as they are some way capable of the enjoyment of any good that God hath to communicate, which hee hath revealed in his word; yea, and the truth is, when wee hear of Gods communicating of him­self to his Son, that hath a humane soul as well as a body, wee cannot but conceive that a humane soul is of that large extent, as it is capable of the highest and excellentest good that God hath to communicate to any Creature. We cannot but think that the soul of Jesus Christ hath as much of Gods goodness communicated to it, as ever creature had, or can have; now the soul of Jesus Christ is of the same nature with our souls, as his body; hee took the same kinde of flesh as wee have, onely there was no sin; and so the soul, it is the same kind of soul that wee have, onely it was not sinful, as ours are: Now, if the soul of Jesus Christ bee capable of the highest good that God the infinite good hath to communicate to any creature, then the souls of men and women are also: howsoever you have look'd after your souls no further, but onely to bee serviceable to your bodies, to get meat and drink, and bee as it were salt, Cujus anima est pro sale. as the Philosopher saith of the Epicure, that the soul serves for no other end to him, but to keep his body from stinking; yet know, whatsoever thou art, though now a sinful wretched vile creature, and art deprived of the chief excellency that thy soul is capable of, yet that soul of thine that thou hast, is capable of the highest good thing that an infinite God hath to communicate: Oh that [Page 212] God by your owning of this, would a little but raise your spirits to think that you have been deluded and deceived all this while: this is the excellency now of your souls, in refe­rence unto God.

Fifthly, And yet there is in the next place A further re­ference that your souls have to God, and that is the contiguity, as I may so speak, with God himself: that is, of all things that are here in this world, the soul of man it is that that is next unto God himself: Next to God, you will say, what do you mean when you say that the soul of man it is contiguous un­to God? I mean this, that God hath made all creatures for himself, but hee hath made them all for himself to come to him by man; hee hath made all these inferiour things in the world for man, and man for himself, and so God comes to attain the end of all things in this world by man, so that man is next unto God: God would have the glory of all the creatures in the world, but how? by man: saith God, All these things that I have made, I will have them bee in subjection to man, for so they were in their first Creation; and as I shall appear in all other of my works, so shall this creature honour mee, and fear mee, and admire mee, and magnifie mee, upon the taking notice of, and re­ceiving in that good that there is in any creature: All the goodness there is in the creature, it comes to mee, but how shall I have the glory of it all? why, I will make a creature that shall bee as it were between mee and other creatures, that shall partake of the nature of other creatures, but so as hee shall have a certain kinde of divine Beam of my excel­lency, and shall bee able to take notice of mee and to re­ceive in my goodness; what hee doth receive in of the sweetness of the creature, hee shall receive it in as my sweet, and my goodness; Incoms from mee; and so hee shall reflect it upon my face again; so that mans soul is like a Glass; as you see a Glass that takes the beams of the Sun that shines upon it, and casts it toward the Sun again, as upon a wall; the beams of the Sun comes into the Glass, and then the Glass can reflect it this way, or that way: So the glory of [Page 213] God shines in the world, and mans soul is as the glass, and when it was in its first purity, was as a clear chrystal glass, and received in all the beams of Gods glory, all the glory of God I say, that did shine in all his creatures, was received into mans soul, as the beams of the Sun into a glass, and now man was able to reflect the glory of these beams upon the face of God again, and to return all again to God; for as all things that are good come from him, so all good should return again to him; but now, how comes the Lord to have an injoyment as it were of his goodness that hee lets out from himself? How comes hee to have it return back again to himself? Why, the way of his re­turning, it is by the Angels in heaven, and the spirits of men; these are the two excellent creatures that God doth make use of to fetch in all the glory that hee hath from all his creatures, that they in an active way should reflect it all upon the face of God again; certainly the soul of man is of an excellent nature then, that is contigu­ous with God himself, next unto him; It is no matter whether a man bee rich or poor, learned or unlearned, yet hee hath a soul that is capable of this.

Yet further, For the excellency of the soul, The excellency of the soul dis­covered in its relation to An­gels. as it is excel­lent in relation to God, so in relation to the Angels. It is of the same kinde of nature that they are of, they are spirits, and so is the soul of man, yea it hath the very same name with God himself, God is a Spirit, and so is the soul of man; it is of the very same nature with the Angels, and so is able to converse with them as well as with God hims [...]lf; but for the way and manner of converse with those spirits, that is little revealed in the word, and therefore wee can say litt [...]e of it.

And further, The excellency of mans soul, 3 The excel­lency of the soul in 1 In­dowments of it. it will appear in the excellent endowments of it: Look upon the soul of man in his fallen estate, and what admirable endowments some men have, as in the excellent knowledge that some men have of Arts and Sciences, the knowledge of the heavens; it is a very g [...]orious thing that they are able to [Page 214] ascend up in their understanding, and to know all the mo­tions of the heavens, and can tell you to a minute of an hour what kinde of motions there will bee, as appears plainly by eclipses: The arts of Navigation, that they can compass the world up and down that way: If it were but in these sensible things that wee see so much art in, as in these mighty buildings, which shows that a man out of a deal of rubbish can raise and erect such a building as this is, this shows the excellency of mans soul; and if there bee so much excellency in it naturally, th [...]t it can do such things, then what can it bee raised unto, and inabled unto by a divine power? What can it do when it is inlarged by grace, and made partaker of the Divine nature?

4. The souls excellency de­monstrated from its im­mortality. Luke 12.4, 5.And further, The excellency of the soul appears in the im­mortality of it: Fear not them that can kill the body, and can do no more. Certainly if the soul were mortal, as the body is, then that man that kills the body, kills the soul too, and therefore wee may fear a man not onely because hee can kill the body, but because hee can kill the soul; but saith Christ, Fear not them that can kill the body, and can do no more. The soul is as an Eagle, when a man dyes, that gets out of the Cage, and so it flyes away; saith Stephen, when hee was to dye,Act. 7.59. Lord Jesus receive my spirit: Why, if so bee that his spirit had dyed with his body, he need not have said, Lord Jesus receive my spirit. Ph [...]l. 1.23. And so St. Paul, I am in a streight, and know not what to do, whether to live or dye, but hee thought it was better for him to bee dissolved, it was not to bee destroyed, it is but a dissolution, hee rather desired a dis­solution, that hee might bee with Christ, which is best of all: Certainly, it was this that made the streight, If I dye, I shall bee with Christ immediately, and if I live, I shall injoy some communion with him, and likewise do a great deal of service for him: If Paul had thought that his soul and body should have dyed both together, certainly hee would have desired to have lived, rather than to dye; for when hee did live, his soul did injoy communion with Jesus Christ, and hee did do abundance of service for him: [Page 215] Now is it possible to think that a man that did so much service for Christ as ever man did, and that injoyed so much sweet communion with Jesus Christ, that such a man should bee willing to dye? Certainly no, but that hee knew that upon the dissolution of his body, his soul should injoy further communion with Jesus Christ, than it could do here: It is an immortal substance, it runs parallel with eternity; of such an excellent nature the soul of man is.

And then further, in this appears The excellency of it, that it is the measure of all other kinde of excellency. 5 The so [...]ls excellency shewed in be­ing the mea­sure of all o­ther excellen­cies. The soul of man is the measure of all other kinde of excellencies, as thus, look how far any thing may bee subservient for the good of the soul, so far that thing hath an excellency in it; and if it bee not subservient for the good of the soul, it hath no worth and excellency in it; as thus, Suppose a man have a great estate in the world, great comings in, many friends, many places; now there is some excellency you will say in these things: but are these subservient for the good of thy soul, that thy soul can injoy communion with God so much the better? then these things are good to thee; but if so bee that these things hinder the work of thy soul, and do not help it forward in the service that it is most capable of, and made for, there is no excellency in these things. And indeed I know no one better sign that a man doth understand the true worth of his soul than this: What doth hee account to bee the measure of the excellency of all the things of this world? Thou wouldest fain have an estate, and outward things in abun­dance, as other men have: Why thou sayest they are the good creatures of God, I grant it, they are so; but now wherein dost thou think the excellency of these creatures doth most consist? Certainly if thou comest to know the true worth of thy soul, thou wilt say, God gives mee these outward things, and blessed bee his Name, by a more large portion of these things am I inabled to do more large ser­vice for God; my soul is freed from incumbrances in the [Page 216] world, and they do help forward the work that my soul is specially concerned in, viz. the service of God, and therefore I account it a greater good to injoy these things, than to bee without them: now if thou comest to reason in this manner, it is a sign that God hath shewn thee what the true worth and excellency of thy soul is.

6 The price paid for souls proves its ex­cellency.But that I might draw to a conclusion, This is that that above all things will demonstrate the worth and excellency of the soul, The great price that was paid for it. That Jesus Christ should bee willing to lay down his life to purchase the pardon of the sin of thy soul, to deliver thy soul from eternal misery,1 Pet. 1.18. this shews the great worth of the soul; Wee are not redeemed by silver and gold, saith the Apostle Peter, by any of these corruptible things, Vers. 19. but by the precious blood of Jesus Christ. According to the price that is paid for one, you may know the worth of such a one: Suppose there were divers men that were taken captives, one is but an ordinary Mariner, you will say perhaps forty pound will redeem such a one; but suppose the other bee a Gentleman, or a Knight, a Noble-man, there must go five hundred, or two or three thousand pounds for their redemption, according to the excellency of the man, so must bee the price of his ransome: So my brethren, when wee consider the price of mens souls, that were taken captive by sin, what was paid for them, it was a price that was more worth than ten thousand thousand worlds; certainly the soul is of an excellent na­ture: Indeed it cannot bee imagined that Jesus Christ would have taken mans nature upon him, and dyed an accursed death to have saved the whole world from being dissolved; Suppose it had lain upon this, that heaven and earth must have been dissolved, except Jesus Christ would take mans nature upon him, certainly Jesus Christ would have suffered heaven and earth to have gone to nothing, ra­ther than to have done as he did: But when Jesus Christ saw that these immortal souls by their sin were brought into such a condition, that they must perish to all eternity, ex­cept hee come and take their nature upon him, and lay [Page 217] down his life, and dye an accursed death, saith Jesus Christ, rather than such precious souls which my Father hath made capable of injoyment of so much good from him, and bringing glory to him, rather than these should perish, I am content to come and dye, and suffer the wrath of my Father; surely the price that was paid for souls, doth hold forth the great worth of them: In the death of Christ wee may read in large characters the worth of a soul.

And my brethren, Even the body its self, 7 The exc [...]l­lency of the soul proved from the body. because it is as the case of the soul, it is a very excellent thing. Of all the corporeal things that ever God hath made, the body of man is the most excellent thing, therefore David in Psal. 139. speaking of his body, saith, verse 14. I am fearfully and wonderfully made, marvellous are thy works, and that my soul knoweth right well. And then vers. 15. My substance was not hid from thee, when I was made in secret, and curi­ously wrought in the lowest part of the earth. When I was cu­riously wrought,From [...] the word in the Hebrew signifies Imbroy­dred; the body of man is Imbroydery; and hence in Gen. 2. it is said there, that God formed man,ampigore. and here in Psal. 139. God did imbroyder him: And therefore Gallen that was an Atheist a long time, when hee came to see the Anatomy of a mans body, hee cryed out, Now I adore the God of Nature. Now the Lord hath wrought the body so curiously, because it is the case of the soul, and that being such an excellent creature, must have a suitable case. As if you have a curious Watch, you will not put it into an ill-favou [...]ed dirty leather case, but will have a curious silver case for it. Now because the Lord did make a curi­ous peece, the soul of man, which was the master-peece of Gods creation, next to the Angels, therefore hee puts it into a very curious case; this shews the excellency of those spirits that are within us; howsoever they are now de­filed with sin, yet thus they were made at first. When we are speaking to men about their own excellency, one would think that then they should attend.

I have spoken of God and Christs excellency, they [Page 218] may seem to bee things above you: But now I am speak­ing of your own excellency, what you are, and what you are capable off. Oh remember this you poor people and others, for (as wee shall shew afterwards) you have souls as excellent as the greatest men in the world. And there is nothing to the contrary, but you may have that spiritual substance of yours filled with so much good as is infinitely more worth than ten thousand thousand worlds, if you have hearts to look after it.

The Second SERMON ON The Excellency of the Soul.

I Shall adde one thing more, which shews the excellency of the soul in the relation that it hath to God, and that is this,

That it is satisfied onely with God him­self, there is nothing can fill the soul of man to satisfie it, but God himself. For the true object of mans understanding, it is not this truth, or the other truth, but truth in general, and the highest truth, and that is God; and the object of this soul, it is not this or that good, but good in general, the highest and the chiefest good, and that is God: Let all the creatures in the world present them­selves before the soul of man to bee the portion of him, Mans soul would say, these are not the things that can sa­tisfie mee; saith Austin, Lord thou hast made us for thy self, and our heart is unquiet till it comes unto thy self, [Page 220] and this is the excellency of mans soul, it is above all crea­tures; it is a vertue in the soul of man to have a holy kinde of pride, to think all creatures in the world to bee too little to bee the portion of it, and God takes this well, hee likes it well, that we should know our own souls, so far, that wee should have this kinde of pride of spirit, as wee may so call it, or rather a right elevation of spirit, to look upon all creatures in the world, as too low, and too mean to bee the portion of one immortal soul.

Many other things were delivered about the excellency of mans soul, that so you might know something of your worth, that you are too good to bee slaves to the Devil, and it is good for you to know your own worth in this thing, that so your hearts might bee elevated above those bare things that you sought to have your happiness in; all those that ever have had true wisdome, have accounted souls to bee very precious. I remember Zozomen the Ecclesiastical Historian saith of the Martyrs, that they suffered torment in their bodies, as if they were other folks bodies, and not their own, they lookt not upon them as any part of them­selves, but on their souls as themselves; and so you finde it in Scripture that it is the soul of man, that is a mans self. Compare for this, my Text in Matthew, with Luke 9. where you have the same speech of our Saviour setting out the ex­cellency of a mans soul. In the one it is, What will it profit a man, if hee gain the whole world, and lose his own soul? In the other it is, If hee lose himself; this is all one, the losing of a mans soul, and the losing of himself: for a mans self it is his soul, as for the body it is but the case, it is but the out-side, and so indeed some of the Heathens accounted their bodies. Anaxarchus, Tunde tunde Anaxarchi fol­lem, Anaxar­chum enim non tundis. when hee was beaten in a Mortar to death by the Tyrants, hee calls to them, Beat, Beat as long as you will, you beat but the outward part of Anaxarchus, it is but the vessel in which hee is.

The Devil himself hath high esteem of souls, the Devil cares not, so bee it hee may gain mens souls, what they have for their bodies; the Devil doth not envy any wicked man [Page 221] to prosper in this world, to have a healthful lusty body, and to have stature and strength, and beauty; But now, if hee sees that there bee any means for the good of their souls, hee envies that, may the Devil have but their souls, hee cares not what they have otherwayes. But wee come to the application of this first point in my Text, Of the excellency of mans soul.

And the first Use is this, Use. Surely then wee ought to look upon every childe of man with some reverent respect and honour; there is not the poorest childe (as I told you the last day) that lyes crying at your doors for a crust, but hath a soul in it more worth than heaven and earth. And the consideration of this should make us look upon the meanest childe, servant, the poorest body, with an honourable esteem and respect; how ever the glory of their souls bee darkned for the present, yet they have still in them such souls as are capable of a kinde of infinite good, more than all the other works that ever God made, except the An­gels; do not look upon your servants that are under you with scorn and contempt, do not use them doggedly, as if they were brute-beasts; Remember, though you bee a Ma­ster, a Mistress, a Governour, you are a Governour of one that hath an immortal soul, more worth than all the world. A good man, saith the Scripture, is merciful to his beast, and surely then a good man will bee merciful to one that hath an immortal soul, and it may bee an immortal soul better than his Governour; how many have more respect to Dogs, to brute-beasts, than they have to servants and children, and poor people, who have immortal souls? I have read of the Turks, that though they bee noted for most cruel people to men, as you heard of their cruelty to those in the Gallies, yet they are very pittiful to brute-beasts, and therefore they will give alms and stipends out of charity, to maintain brute-beasts withall; and there is a story of a youth that abusing a bird that had a long bill, was like to have been stoned to death in the street, they did so hate cruelty to those kinde of creatures, though they bee cruel [Page 222] to men. Many have this Turkish disposition, that are dogged and cruel to those of their own kinde, to those that have immortal souls together with themselves, though pittiful even to brute-beasts. This is the first Use, Look upon all that have these souls with an honourable re­spect, considering they have that that is of so much worth.

Use. 2, And then secondly, If mans soul bee of so much worth, how can wee look upon many people, but have our hearts raised in the meditation of the dreadfulness of Gods Justice upon men for sin? thus, God hath made man an excellent creature, and given to every one a soul more worth than the world; but now when wee look upon some people that have lost the beauty of their souls, and now have no other use of their souls, but it may bee all their dayes to bee imployed in scraping of kennels, and raking in the dust-heaps in your streets, in attending upon horses and swine; and this is all that they have to do in their lives: Oh what a low condition is man fallen into, that hath no other use of such a rational immortal substance that God hath given him, but meerly to make him serviceable all his dayes, to tend swine, beasts, horses, scrape kennels, and such kinde of things as these are!

But you will say, It is lawful for men to bee imployed in these, and poor people must bee imployed in them.

That is true, It is lawful to bee imployed in such things, but now, when men and women have such poor and mean imployment, and have no higher thoughts but meerly to get bread by such imployments, and their souls busied all their dayes about nothing else but those things, this shews the woful fall of man, and manifests a dreadful fruit of Gods Justice upon the children of men for their sin, Certainly, Man that was made in honour is become like the beast that perisheth in this regard: And when wee see the condition of men to bee so low, so base and vile as they are, so beneath the ex­cellency of a rational and immortal soul; Oh let us raise our thoughts to the meditation Gods divine Justice, it is a [Page 223] fearful fruit of the justice of God upon man for sin; what, is this the creature that hath an immortal soul made by God more worth than ten thousand worlds? that lies scraping from morning to night in a kennel, and hath no other thoughts for any higher excellency, but onely if it can get a lump of bread to live by, there is all they have to do, as if they were born for no other end? Oh! think then, is this the creature that hath such an excellent soul? surely sin hath made a great breach between God and man, and hath brought man-kinde into a very low and mean condition, and yet worse are those than these that have no other use of their souls than to bee drudges to the Devil, and slaves unto their lusts, but of this wee shall speak to more afterwards; but now I onely mention it, as to give a hint to the meditation of Gods justice upon man for his sin.

Thirdly, If the soul of a man bee of so great an excel­lency, Use. 3 then certainly it must needs bee an honourable work for to bee busied about souls, an honourable imploy­ment for God to set one man or more to look to, and tend the souls of others: Oh! what a difference is there in the imployment between working in Wood and Iron all day long, or scraping in the dust heaps (as before) and in an im­ployment of attending upon souls! to bee used by God as the instrument of converting of these souls, and bringing of them to their former excellency in which they were made, yea and to raise them to a higher excellency than ever they had in the first Creation! If wee prize mens imployments by the subject of their imployment, then certainly this is the most glorious imployment that any Creature in the world can bee capable of [...] what is the reason you account a Gold-smith a better trade than a Black-smith? but because of the subject that the one works about rather than the o­ther; one works upon Iron, and the other upon Silver and Gold; therefore one is a more honourable Trade than the other: Now, if the subject upon which they work makes one to bee more honourable than the other; what Trade in the world can be so honourable as the work of the [Page 224] Ministery? that works altogether about immortal souls, in bringing them to God, to live to God, and to enjoy com­munion with him: why do wee account a Physician a more honourable Profession, than a Horse-leech? one looks to the bodies of Beasts, and the other to the bodies of Men; If there bee such a difference between the body of a Beast, and the body of a Man, that hee that is imployed about the one is accounted honourable, and hee that is imployed a­bout the other is accounted low, then certainly the imploy­ment of the Ministery must needs bee honourable, for it is about souls.

The Magistrate looks unto your peace, the Lawyer to your estates, the Physician to your bodies, and the Divine to your souls; though outward respects may bee given more, and should bee to the Magistrate, yet certainly the imployment about immortal souls, must needs bee the honourablest in the world: It is the honour of the Angels, in Psa. 91. to take care of the bodies of the Saints: If it bee the glory of Angels to take care of Gods people, what glo­ry is it that God puts upon the Ministers of the Gospel to look to souls? and truly, in this thing God hath put more glory upon Men, than upon Angels; for God hath not made it to bee his set ordinance that Angels should con­vert souls, but hee hath made it so that men should bee made use of to convert souls by preaching the word; and let all the Angels in Heaven shew an imploy­ment so honourable as this imployment is. You would account it a great honour to have the Body of a Prince to watch over; Surely there is no immortal soul but is more precious than all the Princes in the world; and if the Lord should give unto you the care of all the Creatures, except the souls of men, it were not such an honourable work as to give you the care of any one immortal soul; saith the Apostle, in 2 Cor. 4. the beginning, Let a man esteem of us as the dispensers of the Mysteries of Christ: Let them e­steem of us; it is true, Ministers of the Gospel should bee willing to lie under the feet of any to do good to their [Page 225] souls; but because wee know that it is a great hinderance to the work of their Ministery, when brutish carnal spirits have low and mean esteem of their work; therefore wee finde that the Apostle would ever bee setting up the ho­nour of this work, Let a man esteem of us as the dispencers of the Mysteries of Christ, and in 1 Thes. 5.12, 13. Wee be­seech you brethren, to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem of them very highly in love for their works sake; And so in Heb. 13.17. Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account: that they may do it with joy, and not with grief; for that is unprofitable for you. Oh it is a sad thing! if one that God sends to watch for the souls of people, shall bee forced to return his account to God with sorrow of heart, and say, Lord, thou that knowest all things, knowest what desires I have had, and what indeavours to do good to the souls of this people, how it hath been my study, my prayer, to finde out what might bee most profitable for their souls, how willing I was to venture my life in seeking to do good to their souls; but Oh Lord! I have spent care, and study, and strength, and even almost my life in vain; little good do I finde done to the souls of this people; Lord, they re­ject thy word, they contemn it, they minde it not; there are other things that their hearts are upon, to follow the lusts of their flesh, as if so bee they had no immortal souls to look unto; I say, if any faithful Minister of God shall go to God and make his moan thus unto God with grief and trouble of heart, it will bee very ill for you; it will bee a fearful moan in the ears of God against a people, when any Minister shall justly make this to God against them; therefore saith the Apostle here, Obey them that have the rule over you, and submit your selves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief. Consider, so far as any have charge of souls, it is a heavy burden that is upon them, a heavy weight; surely, whosoever should take charge of [Page 226] so many thousand souls as belongs to this Congregation would have weight and burden enough upon his shoulders, you should pitty them that have this charge over you. I remember Chrysostome in his writing upon this very Scrip­ture, saith, Hee wonders how any of these that are here said to watch over mens souls, how any of them could bee saved, because the charge is so great that is upon them: And I have read of one being called to the work of the Ministery, would by any means avoid it, and professes that hee would not for all the world have the charge of a soul one day upon him. Certainly it is a great work, and requires very much seriousness and diligence to have a soul committed to one. If a man had a precious Pearl com­mitted to his charge, that were worth ten thousand pound, that hee must look to it, and keep it, hee would hardly bee able to sleep quietly after hee had so great a charge committed to him; And truly, if men are careful that have but beasts committed to them, as Jacob said concerning his Unkle Labans cattel, that hee look'd to them so as that hee indured the frost in the night, and the heat of the day; much diligence and care then should they have, that have the charge of souls: But wee let that pass.

Yet in the fourth place, If souls have such excellency, Use. 4 then certainly those who have most soul-excellency, are the most excellent people; wee may judge here who they are that are the most excellent upon the earth, The Righteous is more excellent than his neighbour; perhaps his neighbour is richer than hee, hath a comlier body than hee, but yet hee is more excellent, why? because all excellency must be judged by that that is most proper to the Creature, and that that is the chief part of the Creature; as if you would judge of the goodness of a knife, you will not judge by the haft of it, whether it bee good or no, but you will judge by the metal of the knife, you judge by that wherein the chief of the knife is; so, if you will judge of the excellency of a man or woman, you must judge of his excellency by the excellency of that that is most proper to him: Now, for [Page 227] Sense, for the body, why the brute-beasts they have sense, they have flesh and blood as well as wee, onely wee dif­fer in these rational immortal souls that God hath given to us; therefore such, whose souls are filled with divine excellency, they are to bee most honoured, they are indeed the Lords and Ladies of the world; therefore the Scripture speaks of those, whose out-sides were mean enough; in the latter end of the 11th. of the Hebrews, that wandered in sheep-skins and goat-skins, yet they were such as the world was not worthy of them. Indeed, a man of understanding is of an excellent spirit; wee read of the Ark, the outside was of Badgers-skins, it had a poor and mean outside, but within were the Cherubims, and Gold was within; And so, many have very mean outsides, but within there is a great deal of excellency; and others that have brave outsides, and well clad without, yet if you look within them, oh what vile souls have they! the heart of the wicked is little worth, saith the Scripture; Perhaps his Land may bee somewhat worth, and his House, but his heart is little worth; As ma­ny a man that hath perhaps a hand full of sores, yet may have a fine imbroidered Glove upon it; and a dunghill may bee strewed with herbs, and in the winter time filthy dung­hills you know are covered with white Snow, that in a fair frosty day look as glistering as the Snow that is upon a fine Meddow, but still nothing but filth: So it is with many a man that hath a fine outside, covered over it may bee with a great many outward excellencies, but within their spirits nothing but carrion, nothing but abominable stuff that is fil­thy and loathsome in the eyes of God; as a sore legg may have a fine stockin o [...] boot upon it; and so a sore putrified soul may have a brave outside upon it. But that God that is a Spirit, that looks unto Spirit, and those men that know what spiritual excellency means, if they see a man or wo­man have a filthy, defiled, corrupt soul, they cannot but esteem of them accordingly. Whatsoever the body, or the out-side bee, those are the most excellent in Gods esteem, and the holy Angels, and the Saints, that have the most ex­cellent [Page 228] souls, for that is the best part of man.

Use. 5 But fifthly, If the soul of man bee so excellent, Oh let us bless God for our souls, bless God, I say, that hath given unto you these immortal souls that are of so great a worth: Oh what cause have every one of you to bless God that hee did not make you a Toad, a Dog, a Snake, that hee did not make you any vile brute creature, but that when you were before him in the common lump out of which God made his creatures, that hee would rather choose you to bee one that should have an immortal soul, so precious, rather than to bee a brute creature? Bless God, I say for this, for by this means,

First, You are looked upon by the Angels themselves, with honour, and with respect, till such time as the Angels certainly know your Reprobation, and that you bee sent down to hell: Though you bee wicked for the present, and your souls bee defiled, yet the Angels know nothing but that these souls, though now much fallen from God, may bee such as may live with them to injoy eternal communi­on with God together with them, and therefore they look upon you with honour.

And the providence of God it is more towards you, than towards any other creature in the world. Doth God take care for Oxen? saith the Scripture: True, the providence of God it is over all his works, there is not the least worm that stirs without his providence. I, but doth God take care for Oxen? that is, as if the Holy Ghost there should say, the providence of God over other creatures, it is nothing in comparison of that it is over the spirits of men, over those that have immortal souls: When God looks upon the creature, that hee hath given an immortal soul too, why saith God, My Providence shall in a special manner bee over this soul: And certainly the thoughts of God have been from all eternity working towards those that have immortal souls, in a more special manner than to­wards any of his other creatures; how ever you think of God, yet that is certain, God hath had his thoughts to­wards [Page 229] you one way or other from all eternity, and intends to fetch out a great deal of honor to his name from you one way or other, and therefore his Providence is towards you; God observes you, and marks you what way you take, his eye is upon you, for hee intends to bring some great glory out of you, God will not lose his creature fully, you may lose your own souls, but God will not lose the glory that hee might have from you, but hee will have glory from you one way or other.

And if God hath given you immortal souls, you have cause to bless him, because whatsoever you are now, yet you are such as are capable of all the good that ever Jesus Christ hath purchased, and therefore it is a happy thing for one to have an immortal soul, because they are not out of capacity of receiving that good that the Lord Christ hath purchased for his people; the brute beasts are not capable, they are capable of no higher good, but to eat and drink, and live here a while, and have their senses to bee pleased, and there is an end of them, but know, what­soever thou art, thou art capable of all the good that ever Christ hath purchased, and therefore thy condition is a great deal better in that respect than the condition of all other creatures in the world. And thou having a soul with­in thee, God hath made thee for eternity one way or o­ther, and hee intends for to have thee to live to all eter­nity in one condition or other: Now it is I say, a happi­ness to bee made such a creature, as that God should have thoughts about from all eternity.

It may bee you will say, It were better that it were other­wise with us.

I confess such is the condition of some through their sin, living and dying in it, that it were better ten thousand times that they had been Dogs, or Toads, and Serpents, I but that is but through thy wickedness, but it cannot bee said of the vildest alive, for there is none of you, but for ought Angels or men know, may live eternally to the praise of Gods grace in Christ, you have such kinde of na­tures [Page 230] as are capable of it. Now it is true, if you should dye in your sins, then it might bee said at that instance when you dye in your sins, that it had been better that you had been Toads or Serpents, or any thing in the world: But were not this a sad thing for a man that hath such an excellent nature, to live and dye so that they may wish hereafter that they had been Toads or Dogs? how many are there that are willing, so they may live like a beast, to dye like a beast, I but that thou canst not bring thy self to dye like a beast, thou must be infinitly worse, or infinitly better than the brute beasts. But bless God that thou hast a na­ture capable of so much good, whatsoever thou art in other respects, though God hath made a great difference between thee and others that are of the same kinde in thy outward estate, God hath made a great deal of difference between poor and rich, between a poor Alms-body that lives in so mean a condition, and between a Noble-man, a Prince, an Emperour; I but this difference is made in the outward estate and body, but there is no such difference made in their souls, thou hast as precious a soul within thee, that is naturally as good as ever any Emperour had in the world, so Philosophers say of the souls of men, mens souls are equal, and one is not better than another by nature, what they are better by is afterwards, by education, or by com­mon gifts of the graces of God, but by nature all men are equal. And therefore that wherein mans excellency is, is in his soul, thou art as high as any Emperour in the world, and therefore it is that the Scripture would have no difference made between the souls of men, in Exod. 30.15. you shall finde there by that Scripture, that God would not have dif­ference made of the souls of men, it is said in the 14. verse, Every one that passeth among you, that are numbred from twenty years old and above, shall give an offering unto the Lord; God would have an offering from every one of them: Now mark what hee saith in the 15. verse, The rich shall not give more, and the poor shall not give less than half a shekel when they give an offering unto the Lord to make an at­tonement [Page 231] for their souls; There must bee the same attone­ment made for souls, both for the rich, and for the poor. And as wee spake the last day in opening the excellency of the soul, it appears by the price that was paid for it; so here they are equal in this, that the poor mans soul must have as great a price paid to save it, as the richest man in the world. And therefore bless God for thy soul in this, that hee hath made thee equal with the Kings and Princes of the world in that that is thy more noble, and more excellent part.

And bless God for soul-mercies above all mercies; If the soul bee so excellent, then I say, bless God that hath granted thee soul-mercies, though hee hath denied thee bodily-mercies, it is no great matter; as suppose, If so bee that God should take away the sight of thine eyes, yet if hee opens the eyes of thine understanding, of thy soul, thou art happy: Suppose that thou art lame in thy body, yet if thou canst walk in the wayes of Gods Commande­ments, and run there, thou art a happy creature: It may be thou wantest food, I, but if God feed thy soul with spiri­tual Manna, feed thee every day with food from heaven, and take care for the feeding of thy soul, thou art not so mi­serable as thou thoughtst thy self; thou hast tattered cloaths, I but if God hath provided the righteousness of his Son to bee a garment to cloach thy soul, every time thou ap­pearest before him, thou art a happy creature in that, there­fore when thy heart is ready to murmure, that God hath denied thee bodily mercies that hee hath granted to others, think with thy self, I but hath not God recompenced mee in soul mercies? I make no question but there are ma­ny souls that bless God that ever they have lived to this time, though they have suffered hard things for their bo­dies, many that have lost, and been plundered of all, yet bless God that they have lived to the time wherein there was so much plenty of the food of souls: Oh those truths of God that have been revealed unto us since those times, but had those that had the power before, had the power still continued, wee had never had such truths made known [Page 232] unto us, they account all recompenced in soul-mercies, in Eph. 1.3. Blessed bee the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in hea­venly places in Christ. Mark what the Apostle saith there, his heart is filled with this, Blessed bee God, and the Father of our Lord Jesus Christ; Wherefore? that hee hath given us good trading, and good incomes, that hath given us food and rayment, wee are to bless God for this, I but the A­postles heart was above this, therefore saith hee, Blessed bee the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ, they are the blessings indeed that wee have cause to bless him for, spiritual blessings, soul-mercies; as for bodily-mercies, wee know that the Heathens and Reprobates have had as great a share in as any in the world; but blessed bee God, though wee bee denied these outward bodily favours, yet wee have spiritual blessings. Oh thanks bee to God, and the Father of our Lord Jesus Christ, who hath blessed us with spi­ritual blessings in heavenly places in Christ. And this now would bee a good argument that you do know the worth of your souls; if you can be blessing of God for spiritual bles­sings in Jesus Christ, above all blessings, and account your selves rich enough, if you have the riches of spiritual blessings.

And then further, Oh if the soul of man bee so precious, What great pitty is it that God should not have the honour of mens souls, of such a noble and excellent creature; it is great pitty that there should bee any creature under the Sun that God should not have the honour of; that God should not have honour from every pile of grass, from every bit of bread that is eaten, from every stone in the street: But now that God should give to mankinde such an excellent spirit, a soul more precious than all the world, and yet that God should not have the glory of this, Oh this is an evil thing under the Sun indeed, this must needs go to the heart of God; for the truth is, God hath his glory from all other creatures by the soul of man. As for other creatures, hee hath his glory but passively from them, but for mans soul hee [Page 233] doth expect to have his glory actively from that: that man by his soul should come to know this God, the infinite first-being of all things, should fear him, and worship him, and serve him, and have communion with him, and praise him; and therefore David in Psal. 103. My soul praise thou the Lord, and all that is within mee praise his holy name. And a­gain, hee concludes, My soul praise thou the Lord. And so in Psal. 104. Now upon the consideration of what hath been said of the excellency of our souls, wee should lay a charge upon them, that they do honour God, and serve God: What a sad charge will this bee to many a man at the great day, when God shall say, Haddest thou been made a Dog, I never had had so much dishonour as I have had, I should have had more honour if I had made thee a Dog, there I should have had my honour passively, and no dishonour from thee? But now, thou being made an immortal soul, as it was capable of honouring mee, so of sinning against mee; the more excellent a thing is, the more capable of evil it is, as well as of good; no creatures, but Angels and men are able to sin against God. Oh it is pitty that God should not have the honour of thy immortal soul. God had more ho­nour from Nebuchadnezzar, when hee was driven out a­mong the beasts, than when hee sat upon the Throne as a King.

And then further, that should have been another Use, to have laboured to perswade you to take heed of dishonour­ing these souls of yours. God hath put a great deal of glory and excellency upon them, do not you dishonour them; and many wayes should have been said how men do put dishonour upon their souls; only for the conclusion; Oh that you would but learn to love your own souls: To love them. It is a strange exhortation you will say to exhort men to love their souls: Oh, that you would but do it, Psal. 22. David calls his soul his Darling, the souls of men should bee indeed their Darlings, not their bodies. It was a speech of a Courtier to his friend, saith hee, I love you as mine own soul; Oh saith hee, then you love mee not at all; [Page 234] if you had said you had loved mee as your body, then I should have thought you had loved mee, but I see no love you have to your soul; It was the prayer of the Apostle St. John in the Epistle that hee writ to his host Gaius, I suppose you that know Scripture, are not unacquainted with it, in his third Epistle, Beloved, I wish above all things that thou mayest prosper, and bee in health, even as thy soul prospereth.

I shall close all I intend for the present with this Scrip­ture; it seems that Gaius was a holy man, but a man of a weakly and sick body, and therefore St. John writing to him, hee prayes thus, Above all things, I desire that thy body may but prosper, as thy soul prospereth. As if hee should say, O Gaius, thou hast an excellent gracious soul, indued with ad­mirable graces of the Spirit of God, full of God thy soul is, though thy body bee weakly: Oh that thou hadst but as good a body, as thou hast a soul. It seems Gaius had more care of his soul a great deal, than of his body: but now my brethren consider this, Would not this bee a curse to most men for one to pray thus for them, Oh Lord, give them such bodies, as they have souls? it were as much as to say, Lord, Let that body bee blasted, let it bee filled with diseases, let it bee filled with rottenness, let it consume away, let it bee a noy­some and loathsome body, for his soul is so; The souls of most men are filled with diseases, are noysome and loath­some in the eyes of God. It is a happy thing, my brethren, to have better souls than bodies, that was the happiness of Gaius, and so it would bee your happiness, if you could say so; you have great care of the bodies of your children, I, but have you a greater care of their souls? if you have, it would bee an excellent sign that God hath made you to understand what true excellency means. It is a great que­stion among Divines, and among Philosophers too, about the propagation of the soul, how it comes in, whether by the Parents, or immediate creation; truly there is one ar­gument that it is not like to come in by the Parents, be­cause wee see that there is scarce any Parents that have any care of the souls of their children, but altogether ca­ring [Page 235] that their bodies may bee fine, and that they may bee brave; and as they look at their children, so they look at themselves, they love their bodies to the uttermost, to make provision for the flesh, but no further. What a deal of do would there bee, if when any of your children goes abroad, or husband, or wife, If you should hear that they have gotten a fall and broke their legs or arms? but now when you go abroad, and fall into sin, and get a wound to your souls, as every sin it gives a deadly wound, yea such a wound as onely the blood of Jesus Christ is able [...] cure it; and there is nothing made of all this, as if wee were no­thing but lumps of flesh: Oh have a care of your souls, and labour to love them, and make them to bee your Dar­ling; you had need have a care of them, for as they are precious, so they are tender; as it is with Watches and cu­rious Instruments, those that are most curious are the ea­siest hurt, the very air will put them out of temper; and so the souls of men, because they are things so excellent, they are things of a very curious nature, and a little thing wil hurt them. As a little thing will hurt the eye, for that is a more excellent member than your finger or leg; so the soul is a more excellent part, and therefore it is that that is most in danger to bee hurt and mischiefed, yea and to perish, and if your soul perishes, your body will follow after, what will become of that if your soul bee lost and perish? but the onely way to love your bodies well, and aright, it is to love your souls.

The Third SERMON ON The Excellency of the Soul.

I Shall speak something unto a Use that was mentioned the last day, and that was this,

If God hath given unto us such precious souls, Oh then let not us dishonour our souls: Dishonour them, Why, how may a man dishonour his soul?

1 Why first when hee lives idlely, and makes no use at all of it, any more than if hee had but the soul of a Brute. Psal. 24.5. speaking of him that had not lift up his soul unto vanity, I remember the old Latin Arius Montanus turns it, Hee that hath received his soul in vain. And in­deed most people do receive their souls from God in vain, or to no purpose, they make no more use of them than the Philosopher said of the Swine that had his soul onely as salt to keep the flesh from stinking; there is all the use many [Page 237] men make of their souls, onely to keep their bodies from smelling, and from corruption.

Secondly, Wee dishonour our souls when wee imploy them about low and mean things unworthy of them, and make them to bee the chief things that wee imploy them about; It is the misery of man so to do, that I spake of be­fore, and it is the sin of man so to do: How many men that have such precious immortal souls as these are, know no higher good to imploy them about, than to bee it may bee all day or night in shuffling a pair of Cards, or casting of Dice, or at Tables? there is the highest good that they know how to imploy their souls about. What a poor mean low thing is this, what a dishonour to such a soul as this? If so bee any of you have servants that are of good breeding, good parentage, that are of excellent parts, that have lived long with you, that have skill in your Trade, if you should set them to do nothing but pick straws, they would account it a great dishonour put upon them. Truly what do you with these precious immortal souls of yours that are so much worth, even more than the world, but imploy them in such poor things, even to pick straws as it were? if a man should have pearls, that every one of them were worth a King­dome, and hee should know no other use to make of them than to stop holes in Mud walls, one would think it, as to bee great folly in him, so a great dishonour put upon those pearls that are of so much worth; why your souls are more worth every one of them than all the Pearls and King­domes in the world, and for you to do nothing else but spend the strength of your souls about gathering of a little dirt together here in this world, it is a great dishonour to your souls.

Wee have a story of Domitian that was a great Empe­rour, and yet hee had such a low and mean spirit, as that hee would spend the greatest part of his time in catching of Flies. This is recorded of him as an argument of the lowness and meanness of his spirit, unworthy a man of so great a dignity: Oh so our souls that God hath made [Page 238] so high and put such glory upon, what are they busied about in most people? I remember Gregory Nyssen, hee tells of some, and among others of Origen, to bee of that opinion, that the souls of men were made altogether at the first Creation, and lived glorious spirits till they sinned against God, and all those that sinned against God were thrust into the bodies of men, as into a prison, and those that did not sin, they [...]ive still with God in glory. And Jerome, as I re­member in his 32. Epist. speaks of that opinion that did prevail; and wee finde Plato, though a heathen, hee speaks of the souls of men, and thought that they were made al­together before their bodies, if not from eternity. These men they thought the souls of men so precious, as that they could not come into the bodies of men but for their faults, as a punishment to them, because they saw how meanly mens souls lived while they were in their bodies, and therefore thought it impossible for such a precious soul as a man had, to come to live so meanly, were it not for Gods anger punishing the soul for some sin or other: Oh do not dishonour them by imploying of them about un­worthy and low things.

Thirdly, Do not dishonour them by defiling of them by casting filth, and dirt upon them. Would not a Prince ac­count himself dishonoured, to have the filth and dirt of the street to bee cast into his face? Certainly, when thou doest defile thy soul by sin, when thou doest sin, thou doest as vile an act as casting dirt in the face of a Prince. There is no Princes body upon earth so excellent as the soul of the poorest and meanest man, no filth in the world so vile as the filth of sin, and by thy sin thou doest cast this filth up­on thy soul, and so doest all besmear it, and defile it. You love to have clean and handsome bodies, and are loath to come into company all besmeared and besooted: Oh but how often do you go into the presence of God most abominable and loathsome! Oh do not put that dishonour upon your souls!

Fourthly, Do not dishonour your souls by making them [Page 239] drudges to your bodies, by making them to bee Caters to provide for the body, and to satisfie the lusts of the flesh; I have seen (saith Solomon) servants upon horses, Eccles. 10 [...]. and Princes walking as servants upon the earth. This was an evil Solomon thought, but to see our base vile bodies to bee set up, and our souls to bee brought under, and servants and slaves to this body, Oh how vile is it! If you should see a great Prince to bee made a slave to some Scullion-boy, you would account it a great leaving of his condition, and dishonour put upon him, but while thou makest thy soul to bee a slave to thy body, it is worse a great deal. Seneca, though hee were but a Heathen, yet hath this notable speech, I am greater, and born to greater things, than that I should bee a drudge to my body, and the slave of my body: A Heathen thought himself too great, and born to greater things than that ever hee should bring that soul of his to bee a drudge and slave to his body. And indeed did wee know our souls, wee should think so, and wee should never make them drudges to our bodies, meerly to satisfie the lusts of the flesh; and yet how many men and women are loath to dye, only upon this ground, because that then they shall have no more satis­faction to the lusts of the flesh? Oh what dishonour is there put upon this precious and excellent soul in this? but much more dishonour when thou makest it a drudge and slave to the Devil? it is an evil to have our souls to bee slaves to our bodies, but a greater evil to bee a slave and drudge to the Devil, that the Devil should have command of them, and carry them up and down as hee pleases. I remember, it is reported of Theodosius, and another Em­perour that did use to call themselves the vassals of Christ; but as for those precious souls now to bee vassals to the Devil, Oh this is too great a dishonour that is put upon them.

Fifthly, Again, you dishonour your souls by grudging the time and cost that is spent upon them; how many men and women think the time is lost that is spent upon their souls more immediately! they must indeed sometime pray, and [Page 240] sometime hear the word, but the time, and all the charge they are at for their souls, they look upon it even almost as lost, and so grudge it, and so would fain bee about some thing for their bodies; speak to them about praying in their families, they have business, and what is all their business for, but onely for their bodies? Indeed wee should rather turn our plea the other way, and bee loath to spare time for our outward estate, rather than for our souls, those immor­tal souls of ours; it is a wonder, how any one that knows the worth of his soul, can finde in his heart, but upon meer necessity, and out of duty, to spare time for his outward condition. The soul is dishonoured when the time and cost that is bestowed about it is grudged, as if it were meer­ly lost, and cast away.

Sixthly, Again wee dishonour our souls when as wee lay not up provision for them against an evil day, this is a disho­nour put upon them.

Seventhly, And lastly, you dishonour your souls, when as you think to satisfie them with any thing but God himself; if you should have any of your friends that are of quality come to your house, if you should set a bowl of swill be­fore them, and think to satisfie their hunger that way, they would think it a great dishonour to them. Now if you do think to satisfie your souls with any thing here but God him­self, you do as it were bring bones to set before a Prince. It was a speech unworthy of a man which wee read of in the Gospel concerning rich Dives, Soul, Soul, take thine ease, thou hast goods laid up for many years. Soul, Soul, eat, drink, and take thine ease; Why, what had that to do with eating and drinking? How unworthy was this, I say, of one that had an immortal soul thus to speak: Oh this is a great dishonour that is put upon the soul.

Now then learn wee in a right way to put honour upon our souls, and to love them, and make them our Darlings; and manifest your love to your souls,

First, By having your thoughts often upon them; wee ma­nifest our love to a friend by having our thoughts run upon [Page 241] him: Oh let your thoughts run much upon your souls, I am thus and thus in regard of my outward estate; in re­gard of my body, through Gods mercy I have all my limbs and senses, and comfortable provision for it: Oh but my soul, how is it with thee? bee often conferring with your souls, as you know one friend loves to confer with a­nother: Can you say you love such a friend that is your next neighbour, and never spend any time in conference together, scarce ever speak one with another? Certainly so it is with the souls of men, they think but little of the tearms that their souls are in with God, of what conditi­ons their souls are in, whether good or bad, and the day is yet to come wherein many a man hath spent one half hour in conference with his soul, to know how tearms do stand between his soul and the Almighty God: Oh love your souls by thinking on them, and thinking often what should become of them.

2. And further, love them by making them Emperesses of your bodies, by keeping your bodies under them: Those that the Scripture sets out unto us which have had the most precious souls, they have ever more beat down their bodies, and kept them low: You know Paul that was one of the most precious spirited men that ever lived upon the face of the earth, yet saith hee, I beat down my body, I beat it black and blew, lest after I have preached to others, I my self become a Reprobate; hee did not think his happi­ness to consist in pampering his body, no, but hee beat it down, and therein hee shewed his love to his soul, in that hee made his soul to bee Emperess as it were.

It is the speech of a learned man upon those words, Subdue the earth, that is thy body, and all earthly things, to that spiritual part of thine, thy soul. If one should tell you what the ancient Martyrs, and worthy Instruments of God that were precious men in their time, how hardly they used their bodies, it would hardly bee beleeved by you; but this is certain, there was never any that knew the true worth of their souls, but they made them the Em­peresses [Page 242] of their bodies. Ambrose said of Valentinian, No man was ever such a servant to his Master, as Valentinians body was to his soul; Bring your bodies down, and therein you will shew the greatest love unto your souls.

3. And further, Adorn your souls, labour to put come­liness and beauty upon them as much as you can, and therein you will shew love and respect to them: Adorn them with those graces that may make them amiable and lovely in the eyes of God himself, in 1 Pet. 5.5. Bee cloathed with humility. Those that understand the Greek language, know it to bee a word that signifies a dress that Gentle­women use to have upon their heads with ribands, such as they did use to wear in those dayes, and so they thought themselves very comely, and the Apostle alludes to those kinde of dresses. Oh humility is the finest dress for a wo­man in the world, and so for men too. The finest cloaths that you can put upon you is the cloaths of humility; and so any grace of Gods Spirit it is the cloathing of the soul: Oh therefore shew your love unto your souls by labour­ing to deck and adorn them with such cloathing as this is.

4. And shew your love to your souls by providing for them, while God affords means, labour to understand the want of your souls, and bee willing to bee at any charge and cost for the good of them: If your head ake, or you have any little pain in any of your members, how do you seek out, and are willing to bee at a great deal of charge that you may have ease for your bodies? now seek out for your souls, the one is a sign that you love your bodies well, and the other will bee a sign that you love your souls as well.

5. And then shew love to your souls in the excellency of them, in things that are suitable to them, in conversing with God and Jesus Christ, with the mysteries of the Gospel, and with heavenly things.

6. Shew your love to them in labouring to bring them to the attaining of that end that they were made for, the [Page 243] uttermost happiness that they are capable of; then indeed you shew true love to your souls, when as your care is to bring them to the attainment of that end that God made them for: Certainly when God made a creature of so much excellency, hee did intend a glorious end for it: And let this now bee your great care, and manifest your love to your souls, I say, in this, by labouring to attain the end that God made them for. But this shall suffice for the first point, of the preciousness and excellency of our souls.

Wee come now to the second, and that is the main Point indeed in the Text, that is,

That the loss of this soul is a most dreadful loss. Doct 2

Skin for skin, yea all that a man hath will hee give for his life; Even the Devil himself could say so. The loss of bo­dily life wee account a great evil, and therefore the Scrip­ture calls Death by the name of the King of Terrours; and is it so great an evil to lose a bodily life, to have the soul and body but separated? Is the face of a bodily death so gastly? Oh how great an evil, and how gastly is the face of the eternal death, and the loss of the immortal soul? This Point my brethren, is a Point of exceeding great con­cernment to understand; wee shall therefore,

First, Inquire what wee mean by the loss of the soul, or when may the soul bee said to bee lost?

The second thing, Wherein doth the dreadfulness of the loss of the soul consist?

And then thirdly, I shall discover to you some aggrava­tions of the evil of the loss of the soul.

Fourthly, And then wee shall come to apply all toge­ther.

For the first then, What doth Christ mean when hee saith, What profiteth it a man, if hee gain the whole world, and lose his soul?

First, You are to know this, That wee are not said to lose our souls, because they shall bee annihilated, and cease to bee, the ceasing of the soul to bee, that is not the loss of [Page 244] the soul, the ceasing indeed of our bodily lives is the loss of our lives, but it is not so with the soul, for the soul of no man or woman shall bee lost so.

Yea, and this would not bee the greatest loss for the soul to cease to bee. There are two degrees of evil that are beyond the evil of ceasing to bee; to bee miserable, to bee in pain and torture, is worse than not to bee, and to bee sinful, is worse than to bee in pain; and therefore the cea­sing to bee, is not the greatest evil: What is the loss of the soul then?

First, The loss of the soul it is first in the privation of it of all the good and excellency that the soul is capable of, the privation of the true good that the soul was made for.

Secondly, It consists in its departing and wandring from God: As a sheep is said to bee a lost sheep that wan­ders up and down in the wilderness; so that is a lost soul that wanders away from God the fountain of all good.

Thirdly, It consists in the subjecting of it to that mi­sery and evil that is contrary to what good it is capable of.

And then fourthly, and lastly, in the succourless and helpless condition that it is brought into; wee use the phrase of Lost to all these things; when a man hath lost his estate, wee account such a man as a lost man; and when a man is brought into a great deal of misery, that heretofore was in a great deal of happiness, wee account such a man to bee a lost man; but especially when a man is succourless and helpless, when hee hath no way to help and relieve himself, then hee is a lost man indeed: And according to the degrees of these four things then a soul may bee said to bee lost. And here for the present every man and wo­mans soul in the world by nature is a lost soul.

First, Every man and woman, as they come into the world are deprived of the glory and excellency that God did indow the souls of men withall in their first creation, wee are all deprived of the glory of God, saith the Scrip­ture.

And secondly, All our souls do now naturally wander a­way from God, continually depart, and wander from the infinite glorious first-being of all things; Thou that art an old man or woman that hast lived many years, and God hath not revealed himself in working the true work of conver­sion in thee, to change thy estate, know, that thy soul hath been departing and wandring from the Lord all the dayes of thy life, to this very present, thou art like a lost sheep, wandring up and down in the wilderness, and in danger to bee destroyed every minute of an hour by some wilde beast or other; though it is true, thy soul is not made a prey to the Devil so as to destroy thee utterly, yet thou hast been in danger all the while thou hast been wandring from the Lord to bee made a prey upon by the Devil, and utterly to have been cast away.

Yea, and thirdly, There is a great deal of misery upon thy soul, if thou knewest it; as, contrary to that light that hee hath set up in thy understanding, there is blindness in thee, there is errour in thee; contrary to that holiness that was at first in thy heart and soul, there is nothing but sin and wickedness, all the spauns and seeds of all kinde of sin is in thy heart; there is a great deal of that evil that is contrary to what thy soul was made withall at first, there is enmity in thy soul against God himself.

Yea, and fourthly, Thy soul is in a succourless, helpless, shiftless condition in respect of what thou art able to do, or what all the creatures in heaven or earth are able to do for thee; let all the Angels in heaven, and men in the world, joyn together to seek to do good to thy soul, they are not able to deliver thy soul from that evil that now it is in, and that it is in further danger of. And this is the rea­son of that phrase that you have in Luke 19.10. The Son of man is come to seek and to save that which was lost. Wee are all lost sheep going astray, and Jesus Christ came to seek and to save lost souls; Souls deprived of the glory of God, Souls wandring away from God, Souls filled with evil, Souls succourless, and helpless in regard of any [Page 246] power in any creature in heaven and earth to save them: Christ beholding how such precious souls were every one of them lost, if hee had not come to save them, hee was plea­sed to come from heaven to seek and to save souls thus lost.

Now though souls bee for the present in a lost condition, yet there is a further loss of the soul than this; for if the soul be neglected here, it will bee lost forever; there are many that are lost now for the present, and yet afterwards Christ findes them, and there is joy in heaven at the find­ing of them; but there is a loss that shall bee eternal, and that loss is more dreadful than the former, yet the former hath the degree of it, but that the perfection of the for­mer: Now the loss of the soul in hell consists in these three particulars.

First, The full and perfect eternal rejection of the soul from God, and from all good in him together, with the ful­ness of all kinde of evil that the soul is capable of; this is the condition of a lost soul that perishes.

Secondly, And then in the next place it consists in the making of this soul to bee perfectly sensible of the loss of that good, and of all the evil it is possest withall, making of it perfectly sensible of it: Here men and women are in lost conditions, but they know it not, they are not sensible of it: But God will bring the soul into such a condition, as it shall bee made perfectly sensible of the loss of all the good that it might have had, and of all the evil that is upon it.

Thirdly, And then lastly, It shall bee in such a condition, so succourless, so helpless, as is not onely beyond the power of Angels, and all men to help it; but I say, so succourless, so lost, as that Gods mercy, and all the good there is in Christ shall never save it, and as God hath set and ordered things, can never save it.

Now then these things being opened to you, you will understand what this Text means: When you read this Text you think there may bee truth in it, and in general you will [...]ssent unto it, but if you come to understand but these things, then indeed you cannot but all subscribe to it [Page 247] and acknowledge: Oh it is indeed a dreadful thing the loss of the soul. But now because it is a point of so great moment, I will not satisfie my self meerly in telling you these things, but endeavour to open them unto you, what the evil of this loss is, that if it might bee, by presenting this before the souls of men, they may see more the danger that they are in, and how the Devil hath gulled and de­ceived them all this while: It may make many souls to bee at a stand, if they come to know what this loss indeed doth mean. Now I shall endeavour the opening of this in the three last particulars that I named.

First, For the rejection of the soul from God so as to bee deprived of all the good there is in God, and that it is capable of; Now for the understanding of the evil of this, wee must inquire what is that good that the souls of men are capable of, or else wee cannot come to understand what an evil thing it is to lose it.

Now for the good that the soul is capable of, I will but onely name some heads unto you, for in a Treatise that some of you have in your hands, of Moses looking to the recompense of reward, there are the principal heads of the good and excellency that the soul is capable of, and shall bee blessed in heaven eternally with: And the apprehend­ing the loss of these things, will discover much, The first part of the evil of the loss of the soul. I will but in a very brief way present them unto you.

Why the Glory of God upon the soul, the Image of God, the Life of God, the Divine nature that the soul is capable of: Now for the soul never to live the Life of God, nor to have his Image, nor any of the Glory of Gold upon it, this is a fearful evil to those that know the excel­lency of these things; of the blessed vision of God in heaven, to see him that is the infinite first-being of all things, to see him as hee is, to see him that hath all ex­cellency in him, and to see all the good there is in God, as the good of the soul. The soul is capable of the under­standing of the minde of God, to have all the glorious [Page 248] Counsels of God about his works and wayes that hee hath had from all eternity to bee revealed unto, so far as con­cerns it, and as any way may make it happy: To live to see what the wayes of God have been from all eternity, and what they shall bee to all eternity, and that for the good of this soul, that it may bee for ever in his presence, and to stand and look upon his face, and see him as the portion of it, Oh this must needs bee a glorious thing: Certainly if the presence of God put such a glory upon the heavens, it must needs put abundance of glory upon the soul that shall stand immediately alwayes in his presence: To have eternal communion with God, that is, to have the imbrace­ments of God, imbracing the soul, and delighting himself in it above all other his works, but onely the Angels and his Son; delighting, I say, himself in the soul, and imbracing it, communicating and letting out himself in all his lustre and glory when hee shall have inlarged the soul to bee able to the uttermost to receive in that glory that hee hath to communicate: And for him to converse with the souls of men to all eternity in a familiar way, as one friend with another; and for the soul to bee letting out its self again to God, for that is in communion, there is Gods letting out himself to it, and its letting out its self again to God; now, I say, it is the greatest delight to what God hath in himself, his Son, and Spirit, and Angels, the letting out of himself to the souls of men (those that shall bee saved:) And on the other side, it must needs bee an infinite de­light to the soul alwayes to bee letting out it self upon God, as now, what delight do men take in eating and drinking? now if there bee such delight from the humour in the palat meeting with a peece of meat in the mouth, because of the suitableness between one object and another? Oh what delight must there needs bee when this im­mortal precious soul being inlarged to the uttermost with all exc [...]ency shall then meet with an infinite God, the infinite first-being of all things as the most suitable ob­ject to it, and so bee letting of its self forth to God, [Page 249] and God letting of himself forth to it again.

Again, the good that the soul is capable of with God, it is to have an union with God, for the soul to be made one with God, to be united so as to be made one with him: Hee that is joyned to the Lord, is one Spirit, saith the Apostle; and saith Christ, in Joh. 17. Father, I will that those that thou hast given mee, may bee one with mee, as thou and I are one. Spi­ritual things do most unite one to another; there may bee a thousand beams of the Sun united, and almost into one point, because it is of a more spiritual nature: so when the soul shall bee made one Spirit with God, it being a Spirit, and God likewise a Spirit, there will bee an exact union one with another: And so the more spiritual things are, the more they communicate one to another; as in nature, the more corporeal a thing is, the less it communicates its self; the earth doth not communicate its self with any crea­ture; the water communicates its self more than that, and the air more than that, and the fire more than that; the Sun, that is less corporeal than any of these elements that wee have here, and therefore that communicates its self more than the element doth: Now God being a Spirit, and the souls of men spiritual, Oh what a communion will there bee of each to other!

And then further, the soul is capable of fruition of God; union, and communion, and fruition, what is that you will say? that is to have God not onely to bee united to it, but to have a kind of possession of him, to have the use of all that there is in God that can make mee happy, to have the full use of it when I will; then a man doth injoy a thing, when hee can have the use of such a thing when hee will: Now the souls of the Saints shall enjoy God, that is, shall have the use of all that glory and good there is in God that can make them happy, when they will, & shall have as much use of God as they will; surely they must needs bee happy that shall thus enjoy God: If a man had the fruition of the world, that hee could have the use of all the good things in the world, when hee would, you would think him happy; [Page 250] but this is the happiness of the souls of the Saints, that they shall have such a fruition of God, that they shall have all the use of God that they will, and when they w [...]ll.

And further, Fruition hath this in it, it hath a reflect act; A man, though hee hath a great deal of riches given him, yet if hee doth not know this, or if so bee that hee doth know it, and yet have not the comfort of it, hee doth not enjoy it; such a man, though hee bee born to a great deal, yet if hee have not the reflect act to know that hee hath it, hee doth not enjoy it: So wee enjoy but little of God now, because God, though hee bee the portion of a gracious heart, yet the heart doth not know this fully: But know­ledge, when it shall bee perfect, then the soul shall perfect­ly know what good there is in God, and how far my soul may and is happy in the enjoyment of this God; I shall know how to make use of God to the full, and shall have continually the comfort of all that good there is in God.

And yet further, the presence and communion with Je­sus Christ that the soul shall have, besides that of God the Father, it shall bee with him, where hee is: It is a blessed thing here to follow the Lamb whithersoever hee goes, but to bee alwaies with him, to have alwaies fruition of him, and to have communion likewise with all the Saints and Angels, and all the blessed spirits, that is a blessed thing indeed. I remember I have read of Cato, when hee was about to dye, Oh blessed day, saith hee, for now I shall go to the souls of wise men, and Philosophers; and so upon that ground he did ac­count the day of his death a blessed day, because hee should go to have communion with the souls of Philosophers and wise men: But how blessed is it then for our souls to have communion eternally with Angels and blessed spirits? You are come to an innumerable company of Angels, Heb. 12.22, 23 and the spi­rits of just men made perfect. When a soul is converted, it comes to have some kind of communion with innumerable company of Angels, and with the spirits of just men made perfect: It hath the assurance of it here, and [Page 251] shall have the enjoyment fully and perfectly hereaf­ter.

And then the continual exercise that the soul shall bee busied in, to bee for ever blessing, and magnifying, and praising and worshipping of God, and receiving in from God, and letting out its self to God: The eternal Sabbath that it shall keep, and then the eternal rest that the soul shall have, when it comes to God, it comes there to its Center, there it hath perfect peace and rest, and can never have trouble further.

Yea, and it shall live in God; not onely God live in it, but it shall, I say, live in God, as (though the similitude comes short of it) the fish swimming in the Sea; so the soul shall bee swimming in the infinite Ocean of the ex­cellency of the great God. It is said of John, Rev. 1.10. Col. 3.3 that hee was in the Spirit on the Lords day; so the soul shall live in God: Our life is hid with Christ in God: But our life shall bee plain and apparent, not hidden, but apparent before Angels, and all the rest of the blessed, and so our lives shall bee after another manner than now they are. Now to open every one of these things would bee very large, so that it suffices now onely to present them to you, to shew in a short view the good of the soul in the full en­joyment of God, and what it shall have from him, that so you may see what the loss of the soul means. Now if these things bee true and real, Oh what a dreadful thing is it for a man to lose his soul, for a man to come to lose all this good, that others that have souls like unto him shall come to enjoy, and that hee might have enjoyed as well as others! If there were no more in the loss of the soul but this, to bee cast away from the good that it is capable of, it might shew unto us this loss to bee very dreadful. It was a speech of Austin long since speaking of that place where Dives did desire Lazarus to come with one drop of water to cool his tormented tongue, saith hee, If there should bee but one drop of heavenly felicity let into Hell, it would quench all the fire of Hell presently: And Chry­sostome [Page 252] hath such an expression, that hee would rather suf­fer thousands of years in pain and torment in Hell, than hee would lose that good that hee might have in the enjoy­ment of God; hee accounted paena damni, the loss of God to bee the greater, and it were a good sign of a soul that did understand its own excellency, and what good it were ca­pable of, to fear as well the loss of God, and what good it might have in God, and to account that as great an evil to it, as pain, and horrour, and torment: Why, when wee come to express the wrath of God to you, and the evil that sin deserves, we speak of Hell fire, and so the Scripture doth; If wee would set out the great evil of punishment (when wee speak to men and women that are lead by sense) wee would tell them of their bodies being thousands of years in scalding Lead, and kept alive there, and this would startle and amaze them; but certainly the evil of the souls rejection from God, and being cast off from the good that there is in God, it is as great, if not a greater evil; and a good sign, I say it were, that God is going to shew what our souls are to us and the true excellency of them; If wee begin to bee affected with the loss of God himself, and the good wee might have in God, not onely afraid of Hell, because of fire and torment there, but afraid of having our souls lost, because of being deprived of such infinite good, as otherwise wee might come to enjoy with God: A gra­cious heart hath more thought about losing the good that there is in God, than of the pain that hee should feel in Hell.

To set it out a little but in this resemblance, of the eye being deprived of light: An eye that hath beheld the glory of the Heavens, and of the Creatures, though it should never have any pain, but onely there should bee such an ill humour, so as to take away all light from it; why what hurt is here to the eye? it is but onely the absence of a good thing, the eye feels no pain; but what man in the world but would rather bee willing to have his eyes to see, and not to bee blinde all his life time, than to have the enjoy­ment [Page 253] of thousands of gold and silver? Now if the bare ab­sence of the sight of a mans eyes bee so great an evil, and hee would rather almost endure any pain, than to have his eyes deprived of the light, then certainly the absence of God must needs bee a most dreadful evil to the soul: when the Sun shines in its lustre, how beautiful is it?☜ and how plea­sant to that it is at midnight, when it is dismal dark? why what is done? it is onely the absence of one Creature, one Creature is here now, and shines gloriously upon us, and at midnight the Creature is gone: so what a mighty change and alteration would there bee in the soul, if it should bee deprived of the presence of the Lord? if the Lord who is infinite in glory bee present with the soul, and shine upon it to all eternity, Oh how glorious will it bee but Gods withdrawing himself, fully and everlastingly from the soul, Oh what a dismal night of darkness will there bee! and therefore it is a most dreadful thing for the soul of a man to bee lost in regard of this first particular, in regard of the pri­vation of that good that it is capable of.

The Fourth SERMON ON The Excellency of the Soul.

NOw for the second Particular, Namely, wherein consists the eternal loss of the soul; it is this; when the soul in Hell is so possessed with sin, as to bee contrary unto God eternally: I say the soul cast away from God is possessed of all the evil of sin, so as for ever to hate God, and to abhor him, and to blas­pheme him, that is one particular of the condition of a lost soul.

As every soul here by nature is deprived of all that good in which it was created, and secondly, as it doth wander from, and is at enmity against God: so when the soul is lost eternally, then it is perfectly against God, and doth hate and blaspheme God for ever: Thou that art a wicked man, thou wilt sin, but when God hath cast thee away from [Page 255] him eternally, then, as I may say, thou shalt have thy belly full of sin, thou then shalt bee fully given up unto sin, Rev. 16.11. And they blasphemed the God of Heaven, because of their pains and sorrows: Now that is spoken of the beast, of Antichrist; but if men here blaspheme God because of pains, what shall they do that are damned in Hell? they that shall have the vials of Gods wrath poured out upon them? But you will ask, how doth it appear that for the wicked to bee given up to sin is such an evil unto them, whereas here it is their delight to commit sin? To which I answer, though they love sin, and though sin bee their de­light here, yet hereafter, when they are cast off from God for ever, then they shall not finde that delight in sin, as now they do: as to give you it in an example, put a fish into a pot of water, and the fish doth swim, and play, and delight therein, because it is the proper element of the fish to bee in the water; but now, if you do but put fire under that pot of water wherein the fish doth play and take de­light, why then that which was before the delight and ele­ment of the fish, thereby becomes its pain and torture: so, though sin in this life is delightful unto wicked men, be­cause it is their proper element to bee in sin in this life, yet hereafter sin shall bee their pain, because then there shall bee mixt with it the wrath of God, which will make it pain and torture. Again, the loss of the soul consists in this, when the soul is fully possessed of all the evils that are con­trary to all the good it is capable of: Thus shall it be with the lost soul eternally:

That as the Saints shall bee inlarged and made more capable of good, which they shall enjoy to all eternity: so, those that are wicked and lost souls, which shall bee oppo­site to God, shall bee inlarged in their capacities, and bee possessed, and made capable of all contrary evils.

First, To bee cast under the eternal curse of God, I say, to bee eternally under the curse of the Almigh­ty.

Secondly, To have all the faculties of the soul to bee [Page 256] filled with the wrath of God, to have the understanding to bee filled with what may increase torment in that, and for the conscience, to have the worm gnawing, which ne­ver dieth; and to have the thoughts employed, and running upon those things that will bee so hideous unto them, and to have the will continually crossed by God himself, and to have the heart sinking under the wrath of the infinite God in despair for ever. Brethren, the soul of man, it is a ve­ry large vessel, and because wee know but little of the large extent of our souls, therefore it is that wee are so little sensible of the loss of them, or of the pain and tor­ment they are capable of, or liable unto: But as the soul is larger than the body to take in comfort; so is it larger than the body likewise to take in pain, misery, and wrath: we should bee sensible of such an expression as this; to have the body in all the members of it to bee filled with fire, so as to bee all on a hot fiery burning coale, and that to all eternity; this you would think could not but bee an extreme misery: But the souls capacity is far larger than the bodies: And to have the soul filled in every faculty of it with the wrath of God, it is far greater pain, than to have the body in such a condition, which is the condition of a lost soul. Further, it doth consist in having the power of God stretched forth to bring evil and wrath upon it, and that to the utmost, Rom. 9.22. What if God, willing to shew his wrath, and to make his power known, endureth with much long-suffering the vessels of wrath fitted unto destruction? (As thus)

First, The infinite power of God put forth in enlarging their natures, that they may bee the more capable of evil.

Secondly, The infinite power of God put forth to uphold their natures, that they bee not sunk down with those dreadful evils that God hath to put upon them.

Thirdly, The infinite power of God to let out upon the soul, what ever it can bear to make it miserable, so as not to bee annihilated therewith, which it shall bear for ever. And [Page 257] further, A lost soul is in this condition also, to be continu­ally under the stroak of Gods justice, that when it ha [...]h lain under its pains thousands of thousands of years, saith divine Justice, I am not yet satisfied. Now that that is required, is, that the soul should lye under the wrath of God, until such time that God may have as much honour by punishing it, as hee hath had dishonour by its sinning against him, and that must bee for ever; because God can never have so much honour by the punishing of it, as hee hath had disho­nour by its sinning against him: (And then) As the soul should have had eternal communion with God and Christ, &c. it being lost, it must have communion instead thereof with the Devil and the damned spirits in Hell: And if this bee the condition of a lost soul in Hell, as it is, then what shall a man gain in gaining the world, if hee lose his soul? But further, to make this misery appear to bee mi­sery indeed, There is required a perfect sense of all these evils: for a man or woman may bee in a lost condition, as many are now, but they do not understand it, and there­fore are not sensible of it.

But that soul that is lost eternally, the Lord shall so far enlighten its understanding, as may make it sensible of all its evil; certainly many this day are in such a condition, as did they but understand the lost condition they are in, it would make them tremble: But now, when the soul is e­ternally lost, it shall then perfectly understand what its lost condition is, and then the thoughts of its mind shall bee so busied about its misery, as that it shall not bee able to ease its self one moment, but its thoughts shall be busied about its condition, so far as may make it miserable; And the Lord is able to make a creature as sensible of misery as hee pleaseth. For this is the propriety of God, to make a creature as sensible of all the evil that is upon him as hee pleaseth; and if so, then when all these evils come upon the creature, and the Lord intends to make the creature fully sensible of it; then certainly it must needs bee miserable indeed. Fur­ther, then this loss of the soul consists in this, That it must [Page 258] have nothing to support it, when the burden of the wrath of the infinite God shall bee thus upon it; (as also) there shall bee no mixture of any good to bring relief or ease, nor any intermission of time; it must not bee one moment of time out of this condition of misery, but must bee in it continually to all eternity.

Further, In this doth its misery consist, because God will keep all the faculties of the lost soul in their utmost activity, whereas now it is not so with us; for if misery and pain bee upon us here, after a while our activity and sensibleness of it is partly gone: But the Lord will make such souls as are eternally lost, as perfectly sensible of this its misery every moment, as ever it was the very first mo­ment that it went into that misery. Then

Lastly, In regard of the irrecoverableness of the lostness of the soul when it is once lost.

The soul, when it is departed from the body, and once lost, then all the power of God can never help nor reco­ver it; but then the stream of Gods wrath shall carry it with that mighty force, as that it shall not bee able to all eternity to have the least actings of its self towards its deli­verance for ever.

Secondly, There shall bee no Mediatour between God and the lost soul, none to mediate for it: Now, had not wee a Mediatour between God and us, wee were all certainly lost; but now for the soul that is once lost eternally, Jesus Christ will never tender up any work of mediation for such a soul; that is certainly gone and lost irrecoverably. And then further, the gates of mercy will bee for ever shut against such a soul.

Now for the further opening and setting forth the dread­fulness of the loss of the soul, there are divers aggravations wherein the misery of it doth further appear.

The first aggravation is this, If the soul bee thus lost, then the body is, and will be lost also: It will bring the body into the very same lost condition of misery that it is in its self, so far as it is capable of misery; and that upon these two grounds.

First, Because the body all the time a man doth live in this world, it was the onely or most immediate instrument that the soul had to work and to sin by: And certainly God must needs hate that body, and curse it, that did be­long to the soul, because it was the onely instrument of the soul to sin by.

Secondly, Miserable must the body also bee, because when such a lost soul shall bee united unto the body, the very extremity of the soul must needs bring misery upon the body also; as thus, When Christ had the apprehensions of his Fathers wrath and displeasure in his soul, how did it work upon his body even so as to cause even clodders of blood to fall from him? Now, what caused this pain in his body, but the terrors of God in his soul? and if it was so with Jesus Christ, that had but sin imputed unto him, then certainly the body of a damned creature must needs bee in very great and dreadful torment, to which this soul is uni­ted. If a holy man cried out, Thy arrows stick fast in mee, Psal. 38.2.3 and thy hand presseth mee sore, there is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin. I say, if the anger of God caused this misery unto Davids body for his sin, what misery will that bee when all the faculties of the soul shall bee filled with the wrath of God to their utmost capacity? O then, I say, what dreadful evil and pain will there bee unto the body united unto such a soul!

The second aggravation of the loss of the soul, it is this, That when it comes to bee in this lost condition, then it comes to bee in the deadfullest and most miserable con­dition that any Creature is in, except the Devils them­selves. The Scripture tells us, it is an evil thing to have riches kept for a mans hurt: But O then what an evil is it, and will it bee, for a man to have an immortal soul for his hurt? this is the condition of a lost soul.

The third aggravation of the loss of the soul, is this, It will have none to pitty it, in that its miserable lost condi­tion it is in.

If a man in this world should lose his estate, or any great loss, hee would have many to pitty him: if a man lose by fire, then hee may obtain a gathering, whereby his loss may bee partly made up, or hee relieved; or if you lose your children, you have your friends to pitty you, and to condole with you: But that man that shall have his soul lost, hee shall bee in such a condition, as that hee shall have none to pitty him.

True, wee are all lost by nature, but in that our lost condition wee have God pittying us, and Christ pittying us, and the Angels looking upon us with pitty, and Saints pittying us; But hereafter, if lost, none shall pitty that soul in that condition, when its loss is eternal. God shall not pitty it, but then the blessed God shall look upon it as an object of his eternal curse: But no pitty shall hee have of souls in that their lost condition; neither shall Je­sus Christ pitty them: True, Jesus Christ came to seek and to save those that were naturally lost, but yee have done what in you lay to frustrate the ends of Christ his coming: and as Christ shall not pitty you, so mercy it self shall not pitty you; but bee so far from pittying of you, as that it shall plead against you

And Angels they shall not pitty you, because they shall bee taken up in blessing and praising of God for his works, and righteous judgements upon you:

Neither shall the Saints pitty you, though it bee thy Fa­ther, out of whose loins thou camest; or though it bee thy Mother, out of whose womb thou camest; yet they shall not pitty thee, though thou art lost, and lost eternally, but shall rejoyce at it, and bless God for his justice upon thee: therefore miserable is the condition of a lost soul.

The fourth aggravation of a lost soul, is this, It will prove unto most that are lost, an unexpected loss: There are very few that have any apprehensions of the loss of their souls, but they think they may go on in sin, and yet do well enough.

It may bee thou hearest a Minister speak of the loss of the [Page 261] soul, but thou flatterest thy self, and thinkest thou shalt do well enough; but at length, before thou art aware, thy soul may bee lost, and that unexpectedly; then it must needs bee dreadful, because it is so great and unexpected: As (for example) if a Merchant should hear that his stock at the Indies were there safe and well, and afterward upon an instant there doth come news unexpectedly that all is lost and gone, Oh how doth it damp him! and O consider how it will damp thee hereafter, though now thou dost flatter thy self, If thy soul should bee lost eternally? I say, it will bee a dreadful loss in regard of the unexpectedness of it.

A fifth aggravation is this, It will prove to bee a dread­ful loss, because the loss of every soul that shall bee lost, will prove to bee a wilful loss: This is a great perplexity to a man in this world, when as hee doth see hee is undone, and that meerly through his own wilfulness; and this will bee the aggravation of the souls loss, that one day it shall plainly appear unto them, that it was through their own wilfulness.

Yee will not come to mee, saith Christ,John 5.40. that you might have life; and yee will not indure to hear of the danger yee are in, of being lost eternally: Oh how wilful must the loss of those souls bee, that will not give ear to hear of the dan­ger their souls are in, of being thus lost? And O how wil­fully do you run on in wicked courses, which God hath given command unto the contrary in his Word, and how do you wilfully cast off the means that God hath appointed for your salvation? But know, yee perish wilfully, if yee wilfully reject or neglect to improve the means that God hath given for the saving of your souls: I say, that man or woman that shall wilfully cast off those truths of God that should save them, that man or woman doth wilfully perish:

Well, but you will say, you do not sin wilfully, but you are overtaken with sin. To which I answer, that the sin which a man doth do, which outward carnal motives [Page 262] would bee a prevailing means to him to perswade him not to do; yet all that is in Gods Word given to perswade to the contrary, doth not; hee sins wilfully, and if hee perish, hee will bee found to perish wilfully.

It may bee you will further say, you are ignorant, and therefore if wee did know better, wee would do better; I answer, yet it is wilful, because you are wilfully igno­rant; and therefore your loss is wilful.

The sixth aggravation of the loss of the soul, it is this, because the eternal loss of the soul will bee a great loss for a little matter.

For a man to venture the loss of his soul for the gaining of a Kingdome, hee would think it something, but yet the Text tells us hee would bee a great loser; but if so great a loser to gain a Kingdome for his soul, O then how great an evil will it bee for a man or woman to lose their souls for trifles! You do not got the world for your souls, but perhaps you do venture the loss of your souls for the getting of a groat, or sixpence, or twopence, or it may bee upon the fear of the displeasure, or anger of your Master or Mi­stress; you will venture the loss of your souls in telling a lye to excuse you, or it may bee for the satisfying of a base lust one quarter of an hour, thou wilt venture the eternal loss of a precious soul, more worth than ten thousand worlds.

Did you never go into the place where condemned per­sons were, and ask them what they are there for? why, it may bee some of them will say but for a small matter, it may bee the undue gaining of two or three shillings, and now my life must go for it: So many lose their souls, even for trifles, for nothing, for a base lust, which is worse than nothing; the consideration of which will make it the more dreadful.

Seventhly, The loss of the soul will bee very dreadful upon this consideration, because many will lose their souls, that are very nigh to the saving of their souls: I say, the nearer a man or woman doth come to the saving their souls, and yet lose them; the loss of the soul upon that considera­tion [Page 263] will bee the more dreadful to them; and it is thus with many that have many good workings in and upon their hearts, so that they are in a very good forwardness unto the everlasting salvation of their souls, and yet there doth come some lust that doth drive them back again: The loss of the souls of hypocrites therefore will bee dreadful to con­sider: I that was in so fair a way to salvation in the use of means, and content to leave so many evil waies, and yet that I should have one that I would not leave, and for this have I lost my soul; I that was contented to take up so ma­ny duties, and yet by my hearts embracing of one sinful lust, to lose my soul; as Herod heard John Baptist gladly, and hee reformed many things, and yet hee had one sin that hee would not part withall: Those that are the nearest the sal­vation of their souls, and yet lost at last, this will bee a great aggravation of the misery thereof.

An eighth aggravation of the loss of the soul, is this, The consideration that they have lost their souls, and that so, as that they have nothing in lieu of them; they shall not onely lose their souls, but they shall even lose the thing for which they did venture the loss of their souls: As for example, if a man should have his heart so set upon a trifle, as to lose his whole estate for it, and after hee hath lost his estate for it, hee should lose that thing for which hee lost his estate too; this would aggravate the loss of his estate much more: Just so, if you do loss your souls for the world, or for pleasure; if your souls perish, I say yee shall both lose your souls, and that thing, bee it what it will, for which you ventured and lost your souls.

And thou shalt have no more pleasure nor I content than those that did not venture the loss of their souls for it.

The ninth aggravation of the loss of the soul, is, The shame that shall bee put upon those souls that shall be lost, that perish eternally: As when thy acquaintance, thy neigh­bours that dwelt next unto thee, that knew thee, that dwelt in the family with thee, that kept daies of fast with thee, and went unto the meetings with thee, when they shall bee those [Page 264] that shall be with God for ever eternally blessing & praising of him, and shall point thee out, as with the finger, before God, the Angels, and blessed Saints, and say, Behold, this is hee that was an hypocrite, that sate under the same word, and that did partake of the same means and ordinances as I did,Psal 52 7. and yet hee hath lost his soul: Loe this is the man that made not God his stay. So all they that perish shall stand before men and Angels, and bee pointed at by them, say­ing, Loe this is the man, and loe this is the woman, that made not God their strength, but did so love their sin, as that they would not by any means bee perswaded to part with it, but would rather venture the loss of their souls, to injoy their sins, and fulfil their lust, than part with their sins to save their souls.

The tenth aggravation of the misery of a lost soul, is this, When they shall see others taken up into the King­dome of Heaven, who were as unlikely to bee saved as themselves, and they themselves shut out, and eternal­ly lost: It may bee thou that art a carnal Master mayst see thy poor servant taken up to God, and thou thy self shut out; or it may bee the carnal Father or Mother may see their childe saved, and yet they themselves lost; Oh this will bee a sad aggravation of their loss. And thus you have heard the dreadful loss of the soul, toge­ther with the aggravations thereof in these ten particulars. Now for the Use.

Is it so, that the loss of the soul eternally is so dread­ful a loss, as you have heard it is? Oh then let every one here bless God for their souls, that their souls are not thus lost. It might have been so long ere this time; when such a kinsman of thine dyed, or thy fellow-ser­vant, or when such a neighbour or acquaintance of thine dyed, if thou hadst but dyed when they dyed, thy soul, it may bee, had been eternally lost.

This I can assure you, that naturally you are all lost, and what makes the difference between thy soul, and the condition of a lost soul, as you have heard, [Page 265] but onely the meer mercy of God? Oh therefore now bless God for his mercy unto thee, that thy soul is not as yet a lost soul, and think thus with thy self, Lord, if these things bee true, and so dreadful to hear of, Oh then what would be my misery if it should prove that I should bee the person made sensible thereof, by experiencing the misery I hear of, to bee the miserable condition of a lost soul?

The Scripture doth say concerning the joy and happiness of the Saints, That eye hath not seen, nor ear heard, 1 Cor. 2.9. neither hath it entred into the heart of man to conceive what their happiness shall bee, that shall bee saved. And the like may bee said of the misery of the souls that are eternally lost; and the Scripture doth say, That if our Gospel bee hid, 2 Cor. 4.3. it is hid to them that are lost. I beseech you therefore remember what hath been spo­ken concerning the condition of lo [...]t souls, and lay to heart what hath been spoken out of this Text, lest within a little time you feel what hath been spoken to bee a truth, and so bee forced to cry out, True it is, I heard such a day out of such a text, what was the miserable condition of a soul eter­nally lost, but now I finde it by experience to bee true, and the one half I now feel, I could not then conceive: And know the reason, my Brethren, why we lay the misery of lost souls thus before you, it is to this end, that none of you might be thus lost: And it is a blessed thing for you to hear these things; for how many are there that have lost their souls, which till they were thus lost, never so much as heard any thing about the loss of their souls, which if they had, who knows what might have been done by them for the saving of their souls? Beloved, such a subject as this cannot be spoken unto you without trembling; for certainly this subject will bee much adding to the prevention of the loss, or else it will mightily aggravate the loss of your souls, if ever they are eternally lost; therefore all I have at present to coun­sel you to, is, to lay these things to your hearts seriously, as also to bless God for your souls, that as yet they are not in this dreadful eternally lost condition.

The Fifth SERMON ON The Excellency of the Soul.

Use. IF the loss of our souls bee so dreadful as you have heard, bless God that your souls are not gone, and thus lost, as hath been opened unto you: It may bee thou hast lost thy husband, or thy wife, or thy childe, or thy friend, or a great part of thine e­state, but blessed bee God that thy soul is not lost: In a great fire where men use to lose most, if not all that they have, when a man comes to view what hee hath lost, and hee findes hee hath lost this thing that was in such a parlour, and that that was in such a chest, but if at length he comes to finde that such a Jewel that hee had in the house, or such a bagg of gold, in which most of his estate consisted, that that is not lost, though all the lumber, all the houshold-stuff is lost, that comforts him in all other of his losses: [Page 267] So it should bee here, whatever wee lose, wee are to bee comforted in this, that our souls are not gone and lost: It is a notable Scripture, in 1 Pet. 4. vers. last. Wherefore let them that suffer according to the will of God, commit the keep­ing of their souls to him in well doing, as unto a faithful Crea­tor. As if the Apostle should say, you are like to meet with great sufferings, you may likely bee deprived of all you have, of your estates, and of all your comforts, and may come to suffer much, yet commit the keeping of your souls to him in well doing, as unto a faithful Creator: Why, they might have said, but what shall become of o­ther things? if storms, and tempests, and sufferings come, what shall become of our estates? what shall become of our livelihoods, and of our bodies? why saith the Apostle, as for them, for your estates, for your bodies, it may bee they may perish; you are not so much to look after them, but commit the keeping of your souls unto him, as unto a faithful Creator. The Apostle here exhorts them what to do in times of sufferings, and by what hee doth express, hee doth imply, that they should take no care for outward e­state, and body; it is enough that your souls are well, com­mit the keeping of your souls to him, as unto a faithful Creator, wee have enough if that bee safe: You know in time of danger, as fires, and other times, if a man hath any precious thing, hee carries that presently to some speci­al friend, and commits the keeping of that to him; his writings and such things, wherein his estate is most: So saith the Apostle, in the time of publick danger, Take care to commit the keeping of your souls to him, as unto a faithful Creator, and you are well enough. That is the first.

Secondly, If the loss of the soul bee so dreadful a loss, Oh let us bless God then for Jesus Christ, without whom all our souls had been eternally lost, never a soul in the world but must have perished unto all eternity, had not Jesus Christ come into the world to bee the great Saviour of souls; All the Angels in Heaven, and men in the world could ne­ver [Page 268] have saved one soul; now Christ saw this, and his bow­els did even yearn towards so many thousands of precious souls, and rather than they should perish, hee was content to come and make his own soul to bee an offering for sin, Isa. 53.10. the soul of Christ was made an offering there, and what was that but for the saving of souls? wee may therefore, concerning Christ, well say, as the Elders, in Rev. 5.9. They sang a new song, saying, Thou art worthy, &c. for thou wast slain, and hast redeemed us to God by thy blood. Oh thou art worthy! O blessed Saviour! Hee doth not say what, but onely thus, Thou art worthy to take the book, and to open the seals thereof, for thou wert slain, and hast redeemed us to God: There is infinite worthiness in Christ, and worthy hee is of all the honour that wee are able possibly to bring to him, had wee ten thousand times more strength than wee have to do it; For hee was slain, and hath redeemed us to God by his blood. If there were a com­pany of poor people upon the Sea, and in danger to be lost, their own ship through stress of weather fallen to peeces, and they upon a plank, and ready to bee swallowed up of every wave, and there comes a ship by, and saves their lives, Oh how would they bee affected with such a mercy as this! and bless God for his goodness, that such a ship should come by at such a time; wee had all been lost if this ship had not come by just at this time: So when wee read the Gospel, wee read of Jesus Christ God-Man com­ing into the world, and standing between the wrath of the Infinite God, and sinful souls, let us then consider how infinitely wee are bound to bless God for Jesus Christ; for we were ready even all of us to bee swallowed up into the bottomless gulf of the wrath of the infinite God; the waves of Gods infinite wrath, were ready to have covered over all man-kinde, onely the Lord Jesus Christ comes, and even leaps, as it were, into the very Ocean of Gods wrath, into the very flames of the wrath and justice of God, to pluck out our souls, and to save them: Bless wee God then for Jesus Christ, considering that the loss of souls is such a dread­ful [Page 269] loss, and onely saved by that great Saviour that is come into the world.

And then thirdly, If the loss of the soul bee so dreadful, then it must needs bee a dreadful evil for any to have any hand in this loss, or to bee any furtherance of it: Take heed that thou hast no hand at all in so great an evil as this is; Oh how much better thou hadst never been born, than to have a hand in so great an evil! wee account those mi­serable creatures, that have a hand in the loss of King­domes; to have a hand in the undoing of one soul is a greater mischief, than to be the cause of the undoing of a whole Kingdome for their outward estate: If one should bee the cause of the ruine of a whole Kingdome for their outward estate, you would say that certainly it had been better that that man had never been born: Certainly thou that hast a hand in the undoing of any soul, thou wert born to do a greater mischief than such a one; if any friend of yours take a course whereby hee undoes himself, and when the evil consequence of his unwise courses appears, you are ready to say, Blessed bee God I had no hand in it. If peo­ple will damn their souls eternally, take heed you have no hand in it; and if any of your children, friends, servants, acquaintance, neighbours, should perish eternally, yet it will bee a great mercy if you have no hand in it: People may have a hand in the loss of other mens souls many waies.

As by carelesness of the souls of those committed to their charge; they may come to bee lost by thy carelesness; by thy neglect their souls may perish; and especially it concerns those that take the charge of souls, they had need look to it, that those do not cry out against them in Hell, that it was through their neglect that they are here now, and must lye here for ever? Oh the cry of a soul against a man is a dreadful thing! perhaps the souls of some of your chil­dren may bee in Hell, crying out against you for the neg­lect of them, that you regarded them not, you let them pro­phane Sabbaths, you could hear them swear, and rebuke [Page 270] them not, or but very slightly; you never instructed them in the waies of God, and eternal life: you were the cause of the destruction of their souls, by your wicked example; they saw their Parents do thus and thus, hate goodness and good men; they saw them scorn at the Word, or neglect it, and contemn it, and upon that they did so too, and now they are in Hell for it, and cursing the time that ever they were born of such Parents: And many souls, no question there are in Hell, cursing the time that ever they came into such a wicked family, wherein they saw so much wickedness, wherein there was no worshipping of God, nor no means to come to know God, and upon that they went on secure­ly in wickedness, and now are sunk down to eternal mise­ry. — You may bee the cause of the destruction of others souls, by drawing of them to sin; when you shall be active to draw any one to the commission of any sin, thou dost what in thee liest to cast away that precious immortal soul; And have never any of you had a hand in this? have you ne­ver been instruments to draw others to some sin or other? now if you have, either these that you have tempted are yet alive, or they are dead; if they bee alive, know, that you are bound in conscience to do now to the uttermost for the good of their souls; to make it your great work, if it bee possible, to do them as much good as ever you did them hurt; for certainly Soul-satisfaction is required of men, as well as Bodily-satisfaction: If you have wronged a man in his estate any way, although it were seven, twenty years ago, if God comes to awaken your consciences, it will not serve your turn to return and repent, that is, to bee very sorry that you have done it, and ask God forgiveness, but before you can have peace, you must make satisfaction where you have wronged, if God inable you: Now, doth God stand so much upon that, that if one hath but wronged a man in his estate, that all the sorrow and repenting in the world will never bring peace of conscience, without restitution, where there is ability? then certainly, if one hath wronged another in his soul, and hath indangered the damnation of that, by [Page 271] drawing of him to sin: It is not enough for thee that thou seest this thy sin, and thou art sorry for it, and thou wilt never seek to draw others any more, no, but thou art bound, if such bee alive, to go to them if thou canst, and to seek now to do them as much good for their souls, as thou wert a cause of evil; what if this soul should perish at last by this sin, that thou wert a cause to draw them to, thou hadst need look about thee while they live, that if it bee possible thou mayest make a satisfaction for that soul-wrong that thou hast done to them; and it may bee such a one is dead, and so dead, as for ought thou knowest hee never did repent him of that sin; now then see what a case thou art in: there is one drawn to a sin by thee, and now hee is in Hell for that sin that thou wert the cause of; what a case hast thou brought thy self into now? Is it any otherwise like, but that thou must follow? shall one bee in Hell for a sin that thou wert the cause of, and dost thou think alwaies to escape? here is the dreadful estate that any man brings himself to, when hee draws others to sin: thou hadst need to look about thee, and thy heart to bee affected with that sin that hath been punished with the eternal damnation of those souls that thou hast drawn to that sin.— And not onely by temp­ting to sin, but by incouraging to sin, by disswading from that that is good: It may bee some souls have been in a good forwardness to that which is good, they have begun to inquire after the waies of God, but have gotten into thy company, and thou hast sought to take them off; and what, will you bee such fools as to beleeve every thing that is said, and you will bee melancholly and mad, and who are they but a company of simple people that do thus and thus? and thus thou hast been a means to hinder the good work of God in others, and to draw them from the good way that they were a beginning to set their feet in, and now they begin to bee out of love with the good waies of God, and thou hast been the cause of it: Now, if these souls perish, and it may bee some of them are in Hell already; truly, if a mans heart we [...]e as hard as any Iron, or Steel [Page 272] in the world, one would think that such a meditation as this should break his heart in peeces: That I know nothing to the contrary but some may bee in Hell for my cause. — And so many other waies wee might name, how a man might have his hand in the loss of the souls of others; what way so­ever thou hast a hand in the sin of others, [...]or keeping of o­thers from good, so many waies thou mayest have a hand in the loss of their souls: But I intend not to stand upon this point, onely consider of it, and the Lord strike the hearts of those that are guilty in this kind; But the main use that I would spend the chief part of the time in, is this,

Use 4 If the loss of a soul bee so dreadful, then hence is re­buked the folly and madness of most people that have no care of their souls, but through their own wretchedness and vileness they suffer their souls to perish eternally; all their care is in pampering their bodies, and making much of them, but little minding their souls, and their eternal e­states: Certainly when the bodies of those souls shall meet them at the day of judgement, it will bee a very dreadful meeting: When thine immortal soul shall know what it is to bee lost for ever, and shall bee brought to joyn again with the body, Oh how do you think it will look upon that cursed carkass? Oh this is that carkass, that body of mine, for whose sake I must perish for ever, yea and wee must now bee joyned both together, to bee fuel for the wrath of the Infinite God to burn upon to all eternity! certainly souls are lost, and perish thick and threefold, they go down to Hell, as Bees flie to the hive in the time of a storm: There are many waies by which the soul may bee lost, though there bee but one by which it may bee saved.

The several waies by which men come to lose their Souls.

As first, Some there are that lose their souls by wandring up and down in darkness all the daies of their lives, by [Page 273] wandring in the waies of sin, in the dark, and so are a con­tinual prey unto the Devil: how many, yea and in many places, the generality of people, they go on continually in blindness and darkness, in the vanity of their conversations, knowing nothing of God, nor of their own souls; and the first time that the eyes of their souls are opened and enlight­ned, it is when they are irrecoverably undone; yea the first thing that many souls do ever understand concerning themselves, it is this, I am lost and undone for ever; it is so with many, certainly they know nothing about their own souls, nor about God, till they come to know this, I am cast away from God, and have lost my soul for ever.

Secondly, Others, they lose their souls by pawning of them away; by pawning of them, what is that you will say? why, you know what it is to pawn a thing, when you come and receive from a Broker such a thing, you lay something else to pawn for it, and upon this condition, that within such a time you bring them such a thing that you bargain for, and if you do not bring it against that time, then you lose your pawn: Thus many pawn away their souls; when there is a temptation to any sin, and they have a mind to it, now upon the commission of this sin thou dost lay thy soul to pawn to the Devil, onely upon this condition, that if thou dost repent and beleeve before God cuts thee off, then thou shalt have thy soul again; upon these tearms most peo­ple sin, and in case thou dost not bring repentance and be­leef in Christ, thy soul is gone: I appeal to you, there is a temptation to sin, you know it is a sin, and there is a great deal of danger in it, well but you have a mind to it, and you will needs have it, now you will acknowledge this, in­deed if I do not repent, then I shall bee damned, but before I die, I hope to repent, and so I hope that my soul shall not perish; that is as much as to say, I will lay my soul in pawn, and if I can bring repentance before I die, I will have my soul again, but if I do not, then my soul is gone; thus upon the commission of every sin, thou dost lay thy soul to pawn, the devil hath it upon such tearms as these: Now how many [Page 274] thousands have lost this their pawn, they have not brought Faith and Repentance within their time before they died, and so the Devil hath kept the pawn, and will keep it for ever: And it is more dangerous the laying of such a pawn, than the ordinary laying of pawns to Brokers.

First, There is no such pawn that possibly can bee laid as this, the soul of a man: Men and women that have any wisdome, they will not lay pawns of those things that are precious to them, Oh it goes to their hearts to think, what must I lay this to pawn! I thought I should never have lived to the day to lay such a thing to pawn, I but when thou comest to lay thy soul to pawn, thou layest a more precious thing than all the world is.

Secondly, When thou layest a thing to pawn, thou dost prefix thy own time for the redeeming of it again, per­haps two, three, four months before thou bring that, that is bargained for; but when thou layest thy soul to pawn, thou canst not set any time:Luk. 12.20 What dost thou know, oh Fool, but that this night thy soul may bee taken away from thee?

Thirdly, Yea and further, When you lay such a thing to pawn, you make a bargain for the bringing of somewhat to redeem it that you have in your own power, or make ac­count that you shall have in your own power to bring, you will not make the bargain to bring such a thing that you are sure you shall not have in your own power: Now, when you lay your souls to pawn, you lay them to pawn for that that you have not in your power, nor all the creatures in Heaven and Earth cannot help you to in your need, and that is Faith and Repentance: All the Angels in Heaven, nor men in the world cannot help you to it; it is onely in the hands of God, of the Infinite blessed God, against whom you sin, and whom you provoke, and yet how many do thus pawn their souls? and no marvel though men lose their fouls, because they pawn them thus foolishly and wretched­ly; and that is the second way of mens losing of their souls.

Thirdly, Men lose their souls by wounding them, they [Page 275] give them deadly wounds, upon which the souls of most do perish.

Quest. Wounding, how you will say?

Answ. By that I mean the commission of sins against con­science; to commit a known sin, and a wilful sin, oh this gives a wide gash in the soul, a most fearful wound! every sin against conscience gives a wound that requires a salve to heal it, that is more worth than a thousand worlds; the sins against conscience, against light, against knowledge, they are deep wounds unto the souls of men; and it is not usual for such wounds to bee healed, for they do not onely strike at the life of the soul, but they harden the heart of the sinner exceedingly, and keep off the means that might do the soul good; thou goest abroad into company, and there thou committest a sin against thy conscience, oh thou hast given a gash to that precious soul of thine, thou hast given it a deep wound, and except thou lookest to it, and that presently, thy soul perhaps may die for ever! A man that hath re­ceived a deep wound, hee presently sends for the Chyrur­gion, and if it bleeds well, hee hopes the cure is more hope­ful: so when thou hast committed sin, if indeed it bleed, that is, if thy soul presently bee sensible of it, and affected with it, and mourn and lament, and so seek after the Chy­rurgion, there may bee hopes; but men and women do wound their own souls by wilful sins, sins against their con­sciences, and yet they are not sensible of them, they do not so much as bleed, but they lye in the very open Air, as it were, and are not bound up at all, Ah! thousand thousands there are that die and perish this way.

Fourthly, And then a fourth sort there are that lose their souls by being gulled of them, by being deceived of them; Satan perswades them they are in a good condition, that all is well with them, and they need not fear, what need they to trouble themselves, these are but the melancholly thoughts of such and such kind of people; there is no such great mat­ters required in sorrow for sin, and it is but a Lord have mer­cy upon us, and but, a being in Christ, and hoping in [Page 276] Gods mercy, and the like; and thus by such kind of delu­sions as these are, many souls are gulled and deceived by the Devil, and so perish for ever. They are like unto Jonas, that was asleep, and awakened in the midst of a dreadful tempest: so certainly these souls, when they come to know themselves, and to bee awakened, it will bee in the dread­full tempest of Gods wrath: As Sampson; the Philistims are upon thee, when hee lay in Delilahs bosome; so there will bee that dreadful noise one day to these souls, the wrath of God, and the curse of the Law is upon thee, that must lye upon thee; Oh the dreadful sorrow there will bee when the soul shall see, oh I am deluded and gulled! ma­ny of you are vext extreamly, when you are gulled of any little part of your estates, but to bee deluded and gulled of your souls, so as they must bee lost for ever, this will bee extream horrour another day.

Fifthly, A fifth way of losing our souls, is, by selling of them away; selling of them away, you will say, what do I mean by that? It is said of Alexander the sixth, that was Pope, hee sold his soul to the Devil for the Popedome, there was an express contract between the Devil and him, that if in such a year hee should come to bee Pope, the Devil should have his soul: But now, there is a twofold selling of our souls to the Devil, besides such a kind of contract, as when the Devil shall appear in a bodily shape, and so people sell their souls to him.

First, As first, When men seek advantage to themselves by any unlawful means, seek the gain of the world, or any profits or pleasures, by cheating, couzening, wronging, swearing, or forswearing; seek I say to gain any thing in such a way; there is such a thing that thou wouldest have, and that thou mayest have, if thou wilt bee false in thy books, in thy reckonings, or forswear thy self for gain, I say thou dost as truly sell thy soul for the getting of that gain, as ever Conjurer did, that did contract face to face with the Devil: I would have such a gain, why, saith the Devil, (though thou dost not see him) then thou must lye, thou [Page 277] must couzen, thou must swear, and forswear, I will do it, saith the soul; and thus thou dost many times sell thy soul to the Devil: You that are chap-men, if one should come and offer you a little matter for a commodity that is of price, you have such a peece of ware in your shops that is worth forty shillings, and one comes and offers you t [...]o-pence for it, why you rise in disdain against it, what: offer mee two-pence for that which is worth forty shillings; oh now that your hearts would rise in disdain when the Devil comes to buy your souls! you should rise in disdain, what, shall I venture the selling of this soul of mine, that is more worth than ten thousand worlds, for such a poor gain as this is? and yet many of you do.

Secondly, And then there is a second way of a mans selling of his soul, and that is when a man shall resolute­ly give up himself to all manner of wickedness: Thus it is said of Ahab, 1 King. 21.20. Ahab sold himself to work wickedness, that is, Ahab in a resolute way was set upon any manner of wickedness that might serve his own turn: When a man shall bee set upon this, that what ever way of wickedness may bee subservient to the attaining of such and such designs that I have, I will venture upon it, I say, this man sells his soul in this case to the Devil, Ahab sold himself to work wick­edness.

Sixthly, And then a sixth way of mens losing their souls, it is by being poisoned, their souls are poisoned, and so they come to bee lost: now the poison of the soul it is either wicked company, or wicked errours; either of those two.

By keeping of wicked company, thou keepest in an in­fectious Air, thou goest from home sometimes and meet­est with such wicked company, thou gettest thy bain, thy poison there, and poison works divers waies; sometimes it will cause one to swell mightily; how many, when they come from their wicked company, come home with such [Page 278] swelling hearts, in such an outragious way, swearing, and fighting, and blaspheming, and scorning, and con­temning at all waies of godliness; now these have been a­broad, and have gotten poison, and so they shall, and are ready to burst with it.

Now there are other kinds of poison that will not work till a quarter or half a year after: A man may go into company, and get his bain, and yet not work till a quarter of a year after: As I remember a Philo­sopher seeing two women that were wicked, talk together, Oh! saith hee, now the Viper is taking of poison from the Asp, and indeed it seemed to bee a Proverb in Ter­tullians time, for I meet with such a proverbial speech in him, as that the Viper borrows poison from the Asp: so when wicked company are infusing wicked principles, here is the poison gotten from the Asp; wicked company perhaps they come with their sweet cups, and perhaps thou drinkest down the Wine merrily, but together with the Wine, wicked things are infused into thy spirit that are poisonful: When thou art in wicked company, and hearest the waies of God spoken against, and hearest the Saints of God railed on, and the good Word of God spo­ken against, and this thou drawest into thy heart, oh there is poison goes down in this cup; it is like to poison thy soul, and to be thy undoing for ever.

And then there is another kind of venome, and that is wicked errours and heresies, when men drink off the Cup of Fornication, as when they are taken with the great er­rours of Popery, this poisons the soul; that place in the Thessalonians is a most dreadful place, even for that very errour, 2 Thessalonians 2.11. Speaking of Antichrist, that hee should come with all deceiveableness of unrighteousness in them that perish, because they received not the love of the truth, that they might bee saved; and for this cause God shall send them strong delusions, that they should beleeve a lye, that they all might bee damned who beleeve not the truth, but had pleasure in unrighteousnesse. This is a most [Page 279] dreadful Text against those that shall drink in the errours of Popery.

But you will say, that they are learned men, and have a great deal of shew of truth, with all deceiveableness of unrighteousness: But how art thou deceived by them? because thou receivest not the love of the truth, that thou mightest bee saved: And for this cause God shall send them strong delusions to beleeve a lye, that they might bee damn­ed; to that end God sends strong delusions, that men might beleeve those errours, and drink in that cup of for­nications, that they might bee damned for ever.

If it were but onely that one errour drunk down in the grosness of it, that is, that the righteousness that I must tender up to God for satisfaction to divine Justice, and for my eternal salvation, must bee mine own righteousness, mine own works: Here is enough to poison a soul to eter­nal perdition; and many other waies there may bee that may indanger the soul extreamly, and very ill consequen­ces may bee gathered from good principles: As for that principle of our Justification by free Grace in Christ; That it is onely by Christ that wee are justified, that principle is exceeding good, but from thence such dangerous venomous consequences may bee drawn, as may extreamly indanger; and I make no question do invenome and poison many thousand souls, upon which they draw consequences for looseness, and against humiliation for sin, and against obe­dience to the Law, as by Moses. All the principles and errours that are against the strict waies of God, that tend to any looseness, certainly they are invenoming principles: Oh take heed of any doctrine, of any conceits, of any opi­nions that do any way tend to looseness! they will cer­tainly poison and invenome your souls, so that your very errours may bee enough to damn you eternally. Many lose their souls by poisoning.

Seventhly, And there are many that lose their souls by venturing of them; there are many ventures upon which many come to lose their souls; there are four cases [Page 280] wherein a man may lose his soul by venturing of it.

First, As first by rashnesse, men that are inconside­rate and rash in their waies, that will suddenly fall upon things before they examine them, that rashnesse and suddennesse of thine to fall upon things before thou dost examine them, and to go on in a rash way the most part of thy life, as many do; this indangers the loss of thy soul.

Secondly, And others venture the losse of their souls, by doing things that are doubtful, that their consci­ences mis-give them in, and tell them, Oh this is not right, I doubt I sin against God in this, and yet they will put on and venture, before they satisfie their doubts, but take heed of doing any thing with a doubt­ful conscience, for you know what the Scripture saith, in the 14. of the Romans, the latter end; Whatsoever is not of Faith is sin. If thou doubtest, thou must not ven­ture to do a thing, till thou hast examined thy doubt, and there see upon what ground thy doubt is built, for if thou wilt presume to do a thing doubtfully, it may cost thee thy life.

Thirdly, A third venture, it is to venture upon Gods patience; why, the Lord is a patient God, and hee hath spared mee so many years; all this while I have been spared, and have done well enough, why may not I hope that God will spare mee still, and bee patient with mee still? how many wretched sinful creatures venture upon this? they perhaps have been brought up in wickednesse and prophanenesse; God hath been pa­tient towards them, and yet they can to their sin a­gain and again, and live very merry lives: Now all this time thou livest upon the meer patience of God, and thou thinkest because God hath been patient thus long, therefore hee will bee so still: Wee may in­deed venture upon the Grace of God in his Son, as well for sanctification as for pardon, but not to ven­ture [Page 281] either upon patience, or any thing else, so as to continue in our sins, though God hath been patient thus long, thou dost not know but that upon thy next ven­ture the cord of mercy may crack, and thou mayest sink and perish eternally; that may befall thee in one day, that hath not befallen thee all thy life before; take heed my brethren of venturing upon patience, for that hath not a word of promise to strengthen it unto thee: Indeed Faith is a kind of venture, but that ven­tures upon the Word of God, and the Promise of God, and it is good venturing upon that, but when thou venturest upon patience, thou hast no word to assure thee that patience will hold; Thou hast no word to make this good unto thee, that though God hath been patient so many years, therefore hee will bee so still.

Fourthly, And then a fourth venture that men make, it is to venture upon their own lives; they are young, and they hope they may live many years yet, I know others they live to bee old men, and why may not I live and have my pleasure as well as they? and thus they ven­ture; Oh but what if the threed of thy life should bee snapt asunder, what will become of thee then! wilt thou venture thy eternal miscarrying upon such a brittle and frail thing as thy life is? Oh it is a desperate ven­ture, when men and women will venture thus! that if God take away my life now, certainly I must perish for ever. — Now I put it unto every soul in this place, let this bee the case now, do you examine what you think in your consciences your conditions would bee, if you should hear a voice from Heaven saying unto you pre­sently, this soul shall have no more time to make provi­sion for eternity; I am perswaded that in such a place as this is there cannot but bee many that would in their own consciences say, If God should take away my life now, I fear I should bee lost for ever; I doubt, if wee could go from one to another, and lay our ears to the bosoms of men, and could but hear what the consciences [Page 282] of men say upon this that is now put to them, that thou shouldest dye in the condition in which now thou art, and what repentance thou hast had, bee it good or bad, that thy soul must depend upon, if it bee not right, thy soul must perish; I say, I fear that upon such a message from Heaven, many a mans and womans heart would ask within them, and their consciences would tell them, I am afraid I should bee lost for ever: Oh for thee to bee con­tent to bee in such a condition any one moment, that if thou shouldest dye that moment, thy soul should bee damned, I say thou art a bold and presumptuous sinner, a most desperate wretch.

The Sixth SERMON ON The Excellency of the Soul.

8. MAny do lose their souls by starving of them, that is, such as neglect the Word, that is the food of the soul, the Word of God, upon which the soul should feed, as the body doth upon any food, that neglect Gods Ordinances, that care not to come to the Word, either to feed upon it privately or publick­ly, that think that there is no need of the Word: but if they can procure food for their bodies, and make shift to get up a living, and that that may satisfie the flesh, there is all that they look after; but for the feeding of their souls by the Word, it is that that is little minded or regarded by thousands: Oh how many that belong to this Congrega­tion perish eternally, even that way, by starving! Wee pitty [Page 284] people that wee see ready to die that are starved; if wee hear but of a prisoner starved, even the poorest body, wee account it an in humane thing in those that knew it, and did not relieve them; to see a beast to die by starving, wee account it a cruel thing; and it can scarse consist with the heart of a man to see, I say, so much as a dogg to perish by way of starving: Now to see immortal souls, thousands of them to die and perish, and drop down to Hell as thick as may bee, and that for want of the food of their souls, meer­ly for starving, it should bee an object of pitty and com­miseration. Now because wee are sensual, wee are one­ly affected with such things as concern the body immedi­ately; but for the soul, how many care not what kind of Ministry they live under? Oh the curse of God is upon them! as wee read of in Psal. 106.15. Hee gave them their requests, and sent leanness into their souls; hee gave them their requests, that is, hee gave them Quails; They lusted in the wilde [...]ness, and tempted God in the desert; and hee gave them Quails to feed upon, but sent leanness in­to their souls; wee may apply it thus, unto those that seek after nothing else but Quails, but that that may feed the flesh: Oh the curse of God is upon their souls! there is leanness there, and they are starved there even unto death; whereas those that do but know what the sweetness of the Word is to their souls, and have fed upon the Word, they had rather feed upon brown bread and water all their daies, so bee it they may have the Word, than have the greatest delicacies in the world without the Word. I put this to your consciences, answer it as in the presence of God; if this should bee put to you, can you say as in Gods presence that sees and searches the hearts of men, that upon the real sweetness and good your souls have found in the Word, that if God should put it to your choice, either to live with bread and water, and have the Word, or to live with all the delicacies in the world without the Word, you would a thousand thousand times sooner chuse to live with the Word with bread and water, rather than without the Word [Page 285] with all delicacies. Luther I remember hee hath an ex­pression, That hee had rather bee in Hell with the Word, than in Paradise without the Word.

Ninthly, In the ninth place there is another sort that lose their souls by surfeiting of them; their souls do surfeit with the cares and pleasures of this life, they glut their hearts with the delights, and pleasures, and cares of this world, until their souls get a surfeit and die of them; giv­ing liberty unto their hearts to delight themselves in all outward contentments, especially if they bee lawful: Now a man or woman may surfeit their souls,Licitis perimus omnes. and undo them­selves by lawful things; as a man may not onely destroy his life by eating poison, but by a surfeit of good meat, though the meat bee good, yet hee may surfeit upon it: so, though the things of this world, the cares, and the plea­sures may bee (as some things are) in themselves lawful, yet by an inordinate and immoderate letting out thy heart to lawful things, thou mayest surfeit thy soul, and it may die of that surfeit: Many men think themselves out of dan­ger, if the things that their hearts are upon, bee in them­selves lawful, they are not swearers, and whoremasters, and drunkards, and theeves, as others are, and therefore they think their souls may bee saved: I say, thou mayest busie thy heart onely about that which is in its self lawful, and yet thy soul may take a surfeit and perish eternally.

Tenthly and lastly; Many lose their souls by forfeiting them, and that by these two waies.

First, A man forfeits his soul, as men do their Coppy­holds, by not tendering that homage to their Lord that is due, by which they hold their Lands, and so their Lands come to bee forfeit; so dost thou; God hath given thee thy precious soul, more worth than all the world, and thou holdest it of God, but so as thou must tender up to this Lord that homage that is due to him, that is, thou must worship God: When wee come to worship God, this is that wee do, wee come to tender up that homage that wee acknowledge to bee due to God for these souls [Page 286] of ours that hee hath given unto us, that is our worship; that is the nature of worship, The tendering up some­thing by way of homage, to acknowledge that due respect wee owe unto God, as that Lord that hath the absolute dispose of us; now by neglect of worshipping of God, of tendering up his homage, thou forfeitest thy soul, and in­dangerest thy self to perish eternally; and oh how few people regard any such worship of God! and though they do the thing that God requires, as praying, and coming to hear the Word, yet do they not do it as in a way of ten­dering up homage to that God, upon whom they do onely depend; but now this is that which God requires of us, or otherwise our souls are forfeited.

Secondly, Men forfeit their souls by breaking covenant with God; however there may bee some that God will not take the forfeiture of, yet certainly upon thy breach of covenant with God thy soul is forfeited: Thou dost ingage thy soul to God every time thou dost enter into covenant with him; It may bee said of any man or woman that en­ters into covenant with God, who is this that hath ingaged his soul to God? now thou ingaging and binding thy soul to God in thy covenant, upon thy breach of it, dealing falsely, thou dost forfeit thy soul: And by these several waies souls are lost; and oh how many thousand souls perish with such waies and manners as these are! and therefore seeing there are such several waies of the loss of souls, let not people think themselves safe, though they do not go in some waies whereby they may come to lose their souls; for there are very many waies whereby thou mayest lose thy soul, and so miscarry to eternity.

Use. The other Use that remains, is this, If the loss of our souls bee so dreadful a thing, and there bee so many waies for the losing of them, then it concerns us neerly to exa­mine whether wee bee not in such a condition for the pre­sent, that if our souls should depart out of our bodies, they would certainly bee lost; this is a needful scrutiny, and a most necessary inquiry: Many men have these thoughts, [Page 287] what if I should now die? I have not made my Will, and my estate would go such and such waies, as I would not have it, it would bee squandered away, it would bee spent in Sutes of Law; I, but rather let thy thoughts run out thus, what if I should now die, would not my soul bee lost and perish for ever? Now, though I have said wee cannot set forth such a man or woman, and conclude that their souls shall certainly bee lost, because wee know not what God may do hereafter, but wee may say this, that such a man or womans soul in the condition it is, If God do no more for it than hee hath yet done, that then it will certainly bee lost: Indeed a man or woman may come to know, and certainly to conclude that they are elected, but none can come to such a conclusion, to know certainly that they are Reprobates: the vilest wretch that is upon the face of the earth, hee hath not ground sufficient to conclude against himself that hee is a Reprobate, and that his soul shall for ever bee lost; and therefore surely wee cannot conclude against another, if not against our selves. — Well, but who are they, that if God should work no other­wise upon them than hee hath done, that then their souls would bee lost?

First, In the first place, That soul to whom God hath not made known, and convinc'd it of the dangerous natu­ral condition in which it is, if such a soul should depart from the body, it would bee lost. — Onely let mee premise these two cautions; I do not speak of Infants, but of those that are come to years, and that live under means: — And I speak of Gods ordinary way; wee will not limit God, what hee may do in extraordinary waies, but in an ordi­nary course and way of Gods dealings with the children of men, that hee lets live to come to years, and bee under means, these following rules will discover who they are that at the present are in a lost condition; I say, such to whom God hath never revealed and convinced them of the evil of their natural condition, in which they were born, in which they are, if God should let them so die, and make [Page 288] known no more to them than hee hath, such a soul would bee lost, and that upon this ground, because that without Faith it must bee lost, that is acknowledged by all; hee that beleeves not shall bee damned, is condemned already. Now, there cannot bee Faith in a Saviour to save the soul, but it must needs imply that I know what a dangerous con­dition I am in by sin. For there is even a contradiction im­plied in my beleeving in Christ, as a Saviour, and yet I not convinced of the damnable condition that I am in with­out this Christ.

Secondly, That soul that yet hath not made it to bee its great care, above all outward things in this world, to save its self, that soul, if it should now depart from the body, would bee lost: I say, if God hath not first convinc'd thee, and made thee sensible of that damnable condition in which thou art in thy self, and secondly, if hee hath not taken off thy heart from the creature, from the things that are here below, and made it to bee the great care of thy soul, for to get it to bee saved, hath not made thee to bee solicitous about the work of saving of thy soul; such a soul as this is, I say, if it should now depart, would bee lost, for God doth not save souls, but by manifesting him­self to them;Phil. 2.12. hee would have all to work out their salvation with fear and trembling. Certainly, though the principle of our salvation bee without us, yet the Lord that made us without our selves, will never save us without our selves; whosoever God doth save, hee doth make them solicitous and careful about the work of the salvation of their souls: Now, if thy conscience tells thee that to this day thy care hath been about many vanities, but as for having thy heart taken up with the saving thy soul, thou knowest not what belongs to this; I say, if God should work no more in thee, than hee hath done, if thou shouldest now die, thou wouldest bee lost.

Thirdly, That soul to whom the Lord hath not revealed the glory of the mysteries of the Gospel, that yet hath the Gospel kept hidden from it, that doth not see into the glo­rious [Page 289] work of God in the covenant of Grace, in those great counsels of God, and great things that God hath done for the salvation of mankind in Jesus Christ, that soul would bee lost, if it should now go from the body, and no fur­ther work of God upon it: That Scripture that divers times you have heard named, is proof sufficient for it; If our Gos­pel bee hidden, it is hidden to those that are lost, 2 Cor. 4.3. Now certainly, my brethren, if God hath revealed to your souls the glorious things of the Gospel, they cannot but bee taking things to you, they cannot but cause much stirring, much activeness, mighty workings in your souls: when once the glorious light of the Gospel comes into a soul, I say, it cannot but cause mighty stirrings and workings in such a soul. When I see people sit deadly and dully under the means of Grace, under the preaching of the glorious things of the Gospel, I cannot but think with my self, Lord, do these people know what Jesus Christ is? and understand what the great things are that God hath done for the sal­vation of man-kind? certainly did they but know the wonderful and strange works of God about the salvation of the souls of the children of men, their hearts could not but stir within them, and work in another manner than yet they have done.

Fourthly, That soul that hath no other righteousness to tender [...]p unto God but its own righteousness, if now it should depart, would bee lost eternally: Whatever man or woman it bee that have lived the most unblameable in his life and conversation, that hath been the most righte­ous, that no man could bee able to blame him for any thing, yet I say, if this man or woman hath no other righte­ousness to tender up unto God but his own, certainly this soul would bee a lost soul for ever; the truth is, even the soul of Abraham, Isaac, and Jacob, the souls of all the Pa­triarchs, Prophets, Apostles, Martyrs, all of them would bee lost eternally, had they no other righteousness to ten­der up to God but their own, much more those who have only a Civil righteousness, and a meer natural righteousness, [Page 290] such righteousness as is attainable by the very light of na­ture, such a righteousness as St. Paul speaks on, in the 3. of the Philippians, that hee lived unblameably, how hee was a Pharisee, and hee accounted that righteousness of his conversation, to bee gain, yet afterwards, when Christ was revealed to him, hee accounted it but loss, for hee saw that it would endanger the loss of his soul eternally, the resting upon that.

Quest. You will say, the soul that hath no other righteous­ness but his own to tender up to God, is that soul lost? why, what other righteousness is there besides that which is a mans own?

Answ. To that I answer, There is a supernatural righte­ousness, the righteousness of a Mediatour, God-Man, that is come into the world to stand between lost souls, and an infinite provoked God; and that is made over to the soul by Faith, and that soul that is saved, by the hand of Faith, doth tender up the righteousness of that Mediatour, God-Man, for the satisfaction of infinite divine Justice, and the appeasing of infinite wrath, and that is the soul that is sav­ed: but that soul that is not acquainted with such a righte­ousness, that hath not such a righteousness made over to it by Faith, the righteousness of the Son of God, the righte­ousness that is by Faith in Christ, that soul, if it should now depart from the body, and the Lord work no otherwise upon it, than hee hath yet done, certainly hee would bee a lost soul; and that is the fourth evidence of a soul that would presently bee lost, if it should now depart from the body.

Fifthly, A fifth evidence is this, That soul that God hath not made (in some measure at least) to feel the weight and burden of sin, discovered sin unto it as a greater bur­den than all burdens whatsoever, if such a soul should de­part, it would prove to bee lost, and that upon this Rea­son.

Because without repentance a soul must needs bee lost, Except yee repent, Luk 13.3. yee shall all likewise perish, saith Christ. [Page 291] Now repentance cannot stand with feeling sin light, much less with joy in sin: Repentance, whether before Faith or after, wee will not now speak of, whether a Legal repen­tance, or an Evangelical repentance, yet it must bee such a repentance as must bee apprehensive and sensible of sin, as a greater evil than all the evils that it is liable to here in the world; It must feel sin, as it is against God, feel sin, as sin, so as to bee a burden to it (the measure of it, how far, and how weighty sin should bee, wee do not now stand up­on) but that sin should bee found a great burden, yea an intollerable burden, so that were it not for an infinite Mediatour, the soul could not stand under the burden, that is necessary in the work of repentance, and so the soul to come to sorrow for sin, as sin; and this is the repentance which is unto life, which cannot bee except the soul doth feel in some measure the weight and burden of sin.

Sixthly, Again, that man or woman that walks after the flesh, in a course of sin, to give satisfaction and content­ment unto the flesh, that makes it to bee the great care and indeavour of it for to satisfie the flesh, such of you, whose consciences tell you, that the contentment of your hearts is some fleshly thing, and that in the course of your lives you walk after the flesh, certainly if you should now die, your souls would bee lost; and that is clear out of Rom. 8.1. There is no condemnation to them that are in Christ Je­sus, that walk not after the flesh, but after the spirit. There­fore those that do not walk after the spirit, but after the flesh, there is condemnation unto them at the present; O! if men had but enlightened and stirring consciences, how easie would it bee for men and women to see themselves in a restless condition, and to conclude, that if these things be the truths of God, then I am in such a condition, and though I do not know what God may work for time to come, yet if I should now die, my soul would bee lost e­ternally; and so that other place, in Rom. 8. They that live after the flesh shall die; that is, perish eternally; if your hearts bee after the flesh, after fleshly things, and they are the [Page 292] things that you minde, and if you would speak as in the presence of God, you cannot but acknowledge that the things of the flesh, are the things that do take up your hearts, that are the adequate objects of your spirits, and you think your great good and contentment lies in them; so that if so bee you might but live alwaies in this world, and have those contentments to the flesh, as you desire, you would care for nothing else, but your hearts would bee fully sa­tisfied; this is living after the flesh; now the Scripture tells us clearly, that those that live after the flesh thus, shall die. It is your great care that the flesh bee satisfied, and it is Gods threat, that when you make it thus your great care to satisfie the flesh, that you shall die, so that this is a perishing condition unto you.

Seventhly, Yea further, what soul soever is but under the dominion of any one lust, that soul, if it should now depart, would certainly bee lost: Not onely such as live in all kind of sins, that the constant course of their lives is in every kind of sin; but if there bee but any one reigning, ruling sin, if there bee but any one sinful way that God hath convinc'd thy conscience of to bee a sin, and yet because of gain, or delight, or pleasure, or honours, or respects, thou dost go on in a constant course, and way, and practice of that sin, though it bee but one sin, so that thou art a slave to any one lust, certainly this soul of thine, if God works no o­otherwise upon it, than yet hee hath done, will certainly be lost; and that is clear out of Rom. 6.14. For sin shall not have dominion over you, for you are not under the Law, but under grace. I would reason from this Scripture, thus, what soul soever is not under grace, under the covenant of grace, and under the mercy that there is in that covenant, that soul, if now it should depart, must perish eternally; but whosoever is under the dominion of any one sin, is not un­der grace; for the Scripture plainly saith, That sin shall not have dominion over us, if wee bee under grace: If our souls bee in such an estate, as they bee under the grace of the Gospel, then there must not any one sin have dominion o­ver [Page 293] them; there may some sin dwell there, but not reign there: there is a great deal of difference between sins being in the soul, and ruling over the soul.

Quest. You will say then, What is it for sin to have dominion?

Answ. When sin shall set up a kind of Throne in the soul, and give Laws as a King, and thou shalt obey: It is one thing for an enemy to come with violence and take possession, and hurry one on to do that one would not do, and another thing to bee subject, and to yeeld to the laws and commandements of sin. Now sin hath dominion when it is as a King upon his Throne, that thou ye [...]ldest subjection unto it, and for the satisfying of thine own lusts, thou art willing that this sin should rule over thee: Now that you may know a little further for the meaning of this; sin and Jesus Christ cannot have dominion both together: Then thus far wee may go safely, that except Jesus Christ hath dominion over you, then sin hath: But how shall I know whether Christ hath dominion? I will but appeal to you in this plain and familiar kinde of expressing of my self; canst thou say as in the presence of God that seeth and searchest thy heart, O Lord, thou knowest that I have given up my heart to the Rule of Jesus Christ? I would put this to every soul here present, and I beseech you weigh it, for wee are speaking of matters of life and death, of salvation and damnation; now therefore I put this unto you, and think of it, canst thou appeal to God in the sincerity of thy heart, and say, Lord, thou art the seer and searcher of all hearts, and thou knowest, that though I have many weaknesses and infirmities, and am often over­come by temptation, yet thou knowest that I have given up my heart to the obedience of Jesus Christ, and I do give it up, and it is that that my soul desires above all things, that Jesus Christ may rule in it, that Christ may have dominion, that his Laws may bee set up, and if I knew any more of the mind of Jesus Christ, whatsoever it cost mee, thou that knowest all things, knowest I would submit unto it, and if there bee any thing that is against the mind of Jesus Christ, [Page 294] if it bee but known to mee, thou knowest that my heart is a­gainst it, and I would rather than a world that I were deli­vered from the power of it; canst thou speak thus as in the presence of God? and certainly a Christian, though a weak Christian, can appeal to God in the sincerity of it, and is able to venture its self upon such an appeal to God. And if there bee not this dominion of Jesus Christ, then there is the dominion of sin, and then thou art not under grace; therefore if God doth not more in thy soul than hee hath done, thou shalt perish for ever; and that man or wo­man that can sleep quietly so, hath a strange pillow to sleep upon. It is reported of Augustus Caesar, that hearing of a Gentleman that was much in debt, hee sent to buy his pillow, saying, Surely there is a great deal of virtue in that pillow, that such a man could sleep on, who was so much in debt: Truly I may say so, it is a strange kinde of pillow that men can sleep upon, who are in such a condition, that if God do no more for, than hee hath done, would certainly perish.

Eighthly, But further, That man or woman that hath not yet had such a change wrought by the power of the Spirit of God, as is a new birth, a resurrection from death, a new creation, that soul, if it now depart, would certainly perish. Certainly every one of you, as you come into the world, as you are by nature, your souls are in a lost estate, and in such a lost estate, as except the Lord make such a change in your heart, as is a new birth, by which you come to bee born a­gain; as is a new resurrection, by which you come to bee raised from the dead; as is a new creation, by which you come to bee a new Creature; certainly you perish; till this bee wrought in your hearts by the power of the Spirit, you are in a perishing condition; there is nothing more plain than this in Scripture: You know what Christ saith to Ni­codemus, Verily, verily, I say unto you, except a man bee born again, John 3.3. hee cannot see the Kingdome of God; Therefore it is not enough that it may bee thou livest somewhat better than heretofore thou hast done; It may bee when thou [Page 295] wert a young man, thou wert wanton, or unclean, and pro­phane, and abroad in the fields, and in wicked houses on the Lords day, I but now thou hast more wisdome and un­derstanding, and now thou dost not so, this is well, and good, and this is to bee encouraged; I but what is this to such a mighty change as to bee born again? If so bee that your bodies had no other kind of soul than that that is of sence, and afterwards a rational soul should bee put into it, what a mighty change would there bee in that body? before they could onely see, and hear, and feel, but now having a rational soul, they can understand, understand reason, understand the waies of men; this is a mighty change; and truly, there is as mighty a change when God puts a new life into the soul, and doth regenerate it, making it partaker of the divine Nature, and even to come to live the life of God, according as the Scripture phrase is: Now this must bee in every soul that must bee saved, and if the time bee not come, that this regeneration is wrought, then cer­tainly thy soul is yet in a perishing condition, God knows onely what hee doth intend to do hereafter, but for the present, thy soul, I say, is in a perishing condition: The first work that God made (that is, the work of Creation) by sin was quite spoiled; Now Jesus Christ the Son of God, that is his honour and his work to rear up a new world, and that is a better world a great deal than the former world was; and the special creatures of this world they are his Saints, and the new Creation in their hearts; now this is the condition of a converted soul, it is made a new Crea­ture, All old things are done away. 2 Cor. 5.17. Thou that livest in thine old waies, and art altogether for thine old customes, and what shalt thou do contrary now to what thy Fore-fathers did, and thou thy self hast done all thy life time? and the like; oh this is a dangerous kind of reasoning! why, thou must bee a new Creature, and all things are to become new in thy soul; thou must know; that the Old Man is dead in thee, and that the New Creature is reared up in thee, or else thou canst not know, that if thy soul should this night [Page 296] depart, but that thou shouldest bee an undone Creature for ever.

Yea, Shall I yet say further, because it is a point of a wonderful consequence for men and vvomen to put them­selves to it; I fear that there is many men and vvomen here, that yet all their lives time have not put this que­stion to themselves, What are the tearms betvveen God and mee? vvhy, I hope that God vvill vvork grace in mee; I but vvhat hath God done? is it so vvrought at this present, that if I were this moment to die, I were in a safe condition, and the hazard of my miscarrying to all eternity were over? A man may joyfully go thorow all condi­tions in this world, if hee were able to say, well, vvhat­ever befall mee in this world, yet my condition is such, that I know the hazard of my miscarrying for ever, bles­sed bee God that is over: Oh that people would but put this question to themselves, In what estate am I now it, if I were to die this instant?

Ninthly, Wherefore then another thing is this, That soul that yet hath not gone beyond those that the Scrip­ture doth brand and note for Hypocrites, or Reprobates, if thou hast yet no more wrought in thee than the Scrip­ture shews that they had, then certainly if thou shouldest now die, thou must needs perish. — As now, the Scrip­ture holds forth these examples.

Pharaoh confessing his sins, The Lord is Righteous, saith Pharaoh, and I have sinned.

Saul, I have sinned against the Lord.

Ahab, Hee humbled himself in sackcloath, and went soft­ly, when the Prophet threatned Gods anger against him.

The Scripture tells you of the stony-ground, which re­ceived the Word with joy.

Of Herod, That hee heard John Baptist gladly, and re­formed many things.

Of Judas, Hee came and acknowledged his sin, and brought again the thirty peeces that hee had gotten by it, and cast it down: yet these of which the Scripture thus [Page 297] speaks, all of their souls were lost for ever, and yet I say, they went thus far; Now it concerns us very nearly to look to our selves, and not to think wee are safe upon every sleight apprehension; if the Scripture holds forth such ex­amples that went thus far, and yet vvere lost, vvee had need bee careful to examine our state. — To vvhat end do you think doth God set dovvn these examples of vvicked men, vvhose souls vvere lost, and shevv you hovv much good they did? certainly this vvas Gods end, that men and vvomen might not flatter themselves vvith every little good thing that they do, but that they should bee ferious and very so­licitous in the examination of the estate of their souls, hovv the terms are betvveen God and them; this vvas Gods end in it, and this being Gods end, vvee are to make the use of it that God did aim at in holding forth these things in his Word unto us: Oh therefore do not satisfie your selves vvith a little, do not say, if I should novv die this night, and no further vvork vvrought, yet I hope the vvork is so far wrought, that my soul will not bee lost.

The Seventh SERMON ON The Excellency of the Soul.

Quest. BUt you slay wee must go further, How shall a man know that hee is gone further than those whose souls are lost?

Answ. To that I vvould briefly ansvver thus; Canst thou say vvith David, Lord, thy Word is pure, therefore doth thy servant love it? I beleeve not one of these could say so. Lord God, Thy Word is a pure Word, I see a holiness and beauty in thy Word, and therefore my soul doth close vvith it, because it is pure; this is further than a­ny of them vvent: David could say so, Saul could not, nor Ahab could not, nor Herod could not, the stony-ground, and Herod rejoyced in it, but it vvas not from the purity of it that they did rejoyce, for then they vvould have rejoyced in all the Word of God, every part of Gods Word being pure and holy.

Secondly, They could not say thus, That they did prize Jesus Christ for a Sanctifier, as well as a Saviour: None of them did look upon Jesus Christ, that hee might deliver their souls from the power of their sin, and work righteousness in them, as well as deliver them from the wrath that is to come. Therefore though some of them would bee glad to bee saved from hell by Christ, yet to look upon Christ in regard of his purity and holiness, as altogether lovely, this none of them could do.

Thirdly and lastly, None of them did lift up God as the highest end of all, and give up themselves, and all that they had, or were, or could do, being empty of themselves, so as to lift up God as revealed in Christ as the highest end, so as God and Christ to bee all in all to their souls; they went not thus far: And therefore do not think that it is a putting people to great streights, to tell them how far ma­ny went, whose souls were lost, and if they went no further, their souls would likewise bee eternally lost. — Now then, these things being so, what remains, but that you should lay them to your hearts? Oh lay them to your hearts, and if God would but bee pleased this evening to cause every one in this Congregation to examine themselves, and call their souls into question, O my soul, how is it with thee? how do things stand between God and thee? art thou in such an e­state, as if God should call for thee out of the body this mo­ment, that thou shouldest bee saved? Oh bee not satisfied in any thing in the world, till you come to a resolution in these things; And if you finde that these things speak a­gainst you, and your souls bee cast by them for the present, do not sleight them, for verily God will make them good up­on thee, these things shall stand when thy soul shall pe­rish.

Wherefore then this is the last use about this point of the dreadful loss of the soul; Use. Oh then let every man or wo­man propound this question,Act. 16.30. What shall I then do to bee sav­ed? The world is troubled with a great many questions at this day, questions that have no great necessity in them; [Page 300] but here is the great question, Men and Brethren, what shall I do to bee saved? And if people when they meet together would bee taken up, and bee asking of this question one of another, it would prevent a great many wrangling and jangling questions, that men spend their time in; oh when they are asking of you many such vain questions, answer those vain questions but thus, I but do you know how one may do to be saved? tell mee something of the way of God about the salvation of my soul; and that is that, that both Ministers and Christians should most aim at, to help one a­nother in; they should not fill peoples heads with curious questions, and specially young ones, for that is a great de­ceit of the Devil at this day: There was never a time where­in there was a more hopeful harvest of young ones, than there was two or three years since in England, and in this City, and because the Devil saw it was in vain to tempt their hearts to their former prophaneness, hee labours by all means to cause them to fall into the hands of vain jang­ling people, that shall fill their heads with a great many curious questions about controversies, and things that they do not understand, and so take away the very strength and life of the work of the Word upon them, when as the Scrip­ture tells us plainly, that wee must not receive the weak in Faith unto doubtful disputations.Rom. 14.1. But

Object. You will say, wee must inquire after all truths.

Answ. It is true, but seasonably, in their due time; It is not for young converts, before they bee setled in the main things of Religion, to have their heads filled with doubtful disputations; it is the plain Scripture, and it is as plain, if wee would understand it, as Thou shalt not steal, or commit adultery; oh this hath hindered the salvation of many a soul! Now therefore this is that that I would aim at, to turn the strength of your souls into this great question, What shall wee do to bee saved? in Ecclesiastes 7. saith the wise man there, God hath made man upright, but hee hath found to himself many inventions, so your books have it, but I finde it translated in the old Lattin, Hee hath mingled himself [Page 301] with many questions, so they turn the phrase: Now the Lord take off your hearts from those, and give you hearts to attend to this great question, What shall wee do to bee saved? It was the question, you know, of the Jaylor, in Act. 16.30. And it concerns those that yet have not assu­rance of what condition their souls are in for salvation, to ask this question speedily, and not to put it off till they come to sickness and death, and then send for Ministers and godly Christians, and say, Oh! what shall I do? how ma­ny upon their sick and death beds, that never minded to inquire before what they should do to bee saved, the [...] are in dreadful anguish, and then cry out, Oh what shall I do? Oh the distressed condition I am in! I am afraid my soul is lost for ever, what shall I do? why dost thou ask it now? is this question to ask now when thy soul is going before the great and dreadful God to have the sentence of its eternal doom to bee past upon it? Oh it concerns you betimes, you young ones, as soon as ever you come to know you have souls, it concerns you to bee asking this great question, What shall I do to bee saved? And wee have an example of this, of a young man that Christ lookt upon in love, because hee was inquisitive about the salvation of his soul; the story is in Matth. 19.16. Behold one came and said unto him, Good Master, what good thing shall I do that I may inherit eternal life, and vers. 20. It appears that this was a young man; The young man saith unto him, All these things have I done. Oh it were a comely thing for young men to come to Christ, and say, What shall wee do to have e­ternal life? and it appears that hee was a young Gentle­man, a man of great possessions, and hee is called in the Gospel by St. Luke, a Ruler; some Interpreters think that that was meant onely in the family, for the Jews had some chief in the family that did rule and govern there; but this young man hee comes to Christ, and that running,Mark 10.17. as in Mark. 10. where you have the story, and Christ lookt upon him, and loved him, as in vers. 21. Oh it is a lovely thing to see young people begin betimes to inquire what they should [Page 302] do to bee saved, and wee have had great hopes of young people; but here is the policy of the Devil, when the Lord was bringing the greatest harvest of young people within this three or four years to himself, as ever was, I think, since the beginning of the world, and the Devil knowing that hee could not get them to turn to lewdness and prophaneness presently again, therefore hee labours to put them upon turning all their Religion into questions about controversal things, which they could not be able to mannage and under­stand, and so puts them off the thoughts of that great questi­on, What they should do to bee saved? But O labour to inquire, and to bee satisfied and resolved in that question betimes.

Secondly, If you ask this question, as you are to do it betimes, so do it earnestly, do it with a great deal of fer­vency of spirit, as a matter of infinite concernment; so in Matth. 10.17. When hee was gone forth into the way, there came one running, and kneeled to him, and asked him, good Master, what shall I do that I may inherit eternal life? Hee came running with a great deal of fervency and earnestness about the business; and the fervency that youth hath should bee manifested in this, in being earnest in the inquiring af­ter the way of salvation; people that are elder, they think they are well enough, and they have not lived so long, they think, as not to know how to bee saved all this while, and therefore will not enquire; so that their spirits do not boil with that fervency and heat as young ones do; hee came running to Christ.

Thirdly, If you do inquire, inquire sincerely, with a heart truly willing to do whatsoever God shall make known to you; wee are this day about this great question, what a man should do to save his soul? I suppose many of you would bee glad to know what should bee done, and mee-thinks every one is ready to ask such a question as this is: But before wee come to answer it, let mee speak to you as in the Name of God, do you desire to know it with a heart truly willing to yeeld to whatsoever should out of Gods Word bee revealed to you? put this to your own hearts [Page 303] before wee come to give any answer, otherwise what do you hear this day, if there bee not such a heart as this, that you can appeal to God, and profess that whatsoever this day the Lord shall reveal unto me [...] from his Word that I should do to save my soul, here I am, and profess to yeeld my self up to the truths of God, if your hearts bee so fram'd, then wee may have incouragement to come and shew you what should bee done.

Fourthly, And you must inquire constantly too; if you should not bee satisfied at one time, never bee at rest till you are satisfied, do not ask what I should do, and come to hear what you should do, and then pass it over, and let e­very little thing take this out of your minds again; but when you begin to bee inquiring after the way of salvation, resolve that you will never give rest to your souls, till you have gotten this question answered to you. — And there is a great deal of reason that wee should ask this question in such a way. For,

Reas. First, Every one of your souls are in a lost con­dition naturally; therefore it concerns you to bee inquiring after the way of salvation.

Secondly, The salvation of a soul is the most difficult thing in the world; if ever thy soul bee saved, it must cost more than Heaven and Earth is worth to save it; it is not therefore such a trifling business, the saving of souls: This I dare avouch, as in the Name of God, that the soul of the poorest girl or servant that is here, if it bee saved, it must cost more than Heaven and Earth is worth to save it; there­fore there is a difficulty in it.

Thirdly and lastly, There are but few that shall bee sav­ed; there is nothing more clear in the Word of God than that, that there are but few souls that shall bee saved; wee cannot tell (as I have said) that this or the other soul can­not bee saved; wee are not to enter into Gods counsels concerning particular souls, but this wee may say,Matth. 7.13. compared with Luk. 13.24. and have warrant from the Word to say, that there are but few souls that shall bee saved: Strive to enter in at the strait gate, [Page 304] for strait is the gate, and narrow is the way, and few there bee that enter: And upon that ground Christ himself raises that exhortation, therefore strive; therefore inquire you af­ter the way of salvation with all your might; if there should a voice come from Heaven at this time, and say, there are but few in this Congregation shall go out alive, it would put every one to a stand; every one would think with himself, Oh Lord! must I die here? why there is this voice from Heaven, that there are but few souls in the world but shall perish eternally; then certainly it is not for us to bee quiet, but it concerns us to bee restless in our conditions, and e­very one to say, what, is it I? what, is it I? when Christ did but say that one of you shall betray mee, every one was inquiring, Is it I? Is it I? but when it is said that there shall bee but few saved; the flock of Christ is but a lit­tle flock, the words in the original are two diminutives, and may be translated, a little little flock; Oh it concerns you all to look about you. But now these things being premised for the putting of you on to the enquiring after salvation with all your might: now wee come to the answer of this question, What wee should do that our souls may bee saved?

And in the answer to this wee must premise further.

First, There is nothing that any man can do, that saves him, there must bee somewhat higher that what hee can do; and yet God requires that hee should do what hee can do; Indeed what any man can do of himself, yea or by as­sistance from common grace, yea wee will say further, by assistance from any grace whatsoever, though it may help forward his salvation, by an ordinance of God, yet it can­not be the thing that saves him, the thing that saves him is higher than what is done by the creature, it is what is done by Christ, or what is suffered by Christ, it is that that saves the soul, and not, I say, what is done or suffered by us.

But yet now wee must not make such a vain, and foolish, and dangerous inference, that therefore nothing is to bee done, because the things that wee do are not the things that [Page 205] save us; there is a great deal of evil comes from men and womens presuming to draw consequences; they think that if this bee true, the other will follow, and so through the weakness of their understandings,Ephes. 2.1. John 15.5. they come to draw dan­gerous consequences from true positions: Why, wee are dead in sins by nature, and without mee yee can do nothing, saith Christ; upon this here is this consequence drawn by many ignorant people that pervert the Word to their own destruction, If God bee not merciful to them; therefore why should wee pray, or read, or hear, or use any means, let us lay aside all, wee can do nothing, wee are dead in sins, and the like: Now wee are to know, that though no­thing can bee done by us (till God bring us into a state of grace and salvation) that is acceptable, so as certainly shall bring us to Heaven, yet if it bee but that that shall stop us in the contrary way a little, it is worth our labour; If it be but that that any way may tend towards the bringing of us unto any means that may do us good, why it is worth our labour, and all our pains; but especially if wee consider this, that though wee are not able to do that that shall save us, yet God is pleased often to convey his strength to those hee doth intend to save, through the use of those means; rather at that time when they do improve their natural abi­lities, than at that time when they sit idle and do nothing, and therefore you must bee up and bee doing. Wee read in the Gospel concerning the young man that I told you came to Christ, and inquired what hee should do for eter­nal life, Christ profest to him that hee was not far from the Kingdome of Heaven, hee was not so far as others; It is true, if a man abuses his doing, and rests in his doing, that sets him as far from the Kingdome of Heaven, as prophane ones, and therefore Publicans and Harlots may enter into the Kingdome of Heaven, as soon as Scribes and Pharisees; But there may bee many actions done by a common assi­stance of Gods Spirit, that may bring some nearer to the Kingdome of Heaven than others; and the denial of such a thing as that is, would bee an extream boldness in any; [Page 309] for they are the very words of Christ to the young man, That hee was not far from the Kingdome of Heaven; and there­fore notwithstanding your inability, and notwithstanding the things that wee do are not the things that save us, yet wee have ground enough to put on men and women to do.— Now the meaning of this great question is this, What is the way that God ordinarily takes to bring men and women to salvation by? or how should I follow God on in his way? that is a certain truth of the Antients, Though God made thee without thee, yet hee will not save thee without thee; God works upon us as upon rational creatures, and there­fore it doth concern all the children of men that would have their souls saved, to observe the work of God, and to stir up what is in them to joyn with the work of God in the way of salvation; and certainly whatever conceits there are to the contrary, they are not onely foolish, but extream dangerous, and Satans policy and cunning is exceedingly much seen in them.

A further thing that I would premise before I come to particulars, is this, when I speak of any thing that should bee done, I prescribe no particular order, knowing that the works of God are various; And sometimes God stirs up a soul to do one thing, and sometimes to do another thing, but take them in what order you will, yet wee must name them for memory sake in some order, and God expects them from you, and you are to joyn with God in those works, if you would have your souls to bee saved.

The great Question, of what wee should do to bee saved, answered.

First, If you would have your souls saved, do you joyn with God in what hee hath revealed to you concerning your lost condition, labouring to understand those truths clear­ly, that are delivered in the Word concerning the lost con­dition of souls by nature, and to work those truths upon your hearts, to bee sensible of them: Those whom God [Page 307] intends to save, hee shews unto them what this salvation is; hee shews them from what it is they are to bee saved, that so they may not run away vvith (the meer word (Salvation) and saving of souls) now God reveals this in his Word, and when hee intends to save a soul, hee doth by his Spirit stir it up to joyn with the Word of God, and work those things upon its self, so as to bee made sensible of them.

As thus, the soul being solicitous how it should come to bee saved, it searches the Scripture, and there it findes how wee are by nature the children of wrath; there it findes that God had made man according to his own Image at first, but man hath sinned against God, and broken the covenant upon which his eternal state did depend, and in the sin of the first man all men have sinned, and are deprived of the glory of God, and now are conceived in sin, and brought forth in iniquity, so that there is a most dreadful breach be­tween God and the soul, and that man by nature is become an enemy to the Infinite God: That now hee hath the seeds of all kind of sin in him, and that all his life, while hee continues in his natural estate here, is nothing else but a fighting against God, a flying in the very face of God: Hee findes that by sin hee is brought under a most dreadful curse, the curse of the Law, and that hee is bound over by the bonds of the Law, even to death, to eternal death, as the wages of sin; these things the soul findes in Scripture; now if thou wouldest bee saved, when thou findest God re­vealing such things, labour thorowly to convince thy soul of the truth of them; and are these things so indeed? is this my condition? am I thus and thus naturally? Oh what good then will it do to mee to have all the world, and bee in such a condition as this is? Oh my soul! when wert thou sensible of this condition? dost thou walk as it becomes one that is sensible of such a lost estate as this is? Oh! la­bour to drink in these truths, and to work them upon thy heart, and cry to God to set them home upon thy spirit, to make thy soul thorowly sensible of them, as hee uses to make those whom hee hath a purpose to save. Here's the first thing.

And yet one thing about this further, is, That you must come to a conviction, not onely of your lost estate, but of your inability to save your selves, and the inability that there is in all creatures in Heaven and Earth to save them; that thy fall from God is so dreadful, that all the created power in Heaven and Earth cannot help thee, yea and that thou thy self now art unable to help thy self to save thy soul; bee convinc'd thorowly of this: This was the way that Christ took with the young man, hee tells him of the Law first, and then afterwards because hee was conceited that hee had fulfilled the Law, and done it, Christ puts him up­on a duty (that might convince him to the contrary) which was required in the spiritual meaning of the Law, that for­bids covetousness, and requires that wee should bee willing to part with all for God, when hee calls for it; Go and sell all that thou hast, and follow mee, and take up thy cross and follow mee, saith Christ; I but the young man hee had great possessions; but because [...]e was no swearer, nor stealer, nor murderer, nor lyar, hee thought hee had fulfilled the Law, but Christ by putting that to him, did as much as if hee should say, poor young man, thou art deceived, thou think­est that thou are able to do what God requires in his Law, but didst thou but understand the spiritual part of the Law, thou wouldest see that thou art so cast by it, that all that thou art able to do in thy obedience to the Law, cannot bee sufficient (through the sinfulness of thy heart and nature) but thou must perish if thou takest such a course as that is, to think to bee saved by the Law; certainly this it is upon which thousands of souls do perish, they think indeed they are sinners, but they hope they shall do better, and they are able, they think (though not without God, God must help them) to do that that the Word of God requires of them, whereby they may come to bee saved; now certainly thou knowest not thy fallen condition, and how far off thou art from God, and what thy sinful estate is naturally, that hast such thoughts as these.

But secondly, If thou wouldest have thy soul saved, break [Page 309] off the acts of thy sin at least; you will say, why do we speak to men to break off the acts of their sin? — why, certainly wee may well speak, for God doth give men power for out­ward acts very far; thou canst not do it of thy self, that is true, but there is a common work of Gods Spirit, that doth inable men and women for outward acts very far: Let him that stole steal no more. A man now at the day of judgement cannot say, Lord, I continued in theft, because I was not able to forbear it; though thou canst not change thy heart indeed, yet forbear the outward act thou canst: one that is dumb might say, if hee could speak, Lord, I was no swea­rer, because I could not speak, otherwise thou art ready to say, I cannot help it, but God will finde it otherwise at the great day: Certainly, if thou wouldest but put thy self upon what strength God gives thee, thou mayest as well go to a Sermon, as to an Ale-house; It is a very false reasoning of people, that because they have not true grace, therefore God inables them to do no outward acts; therefore do what in thee lies to break off the outward acts of thy sin: Thou that art a company-keeper, a Sabbath-breaker, a swearer, an unclean person, take heed of continuing in the outward way of sinning against God, resolve this day against those outward acts of thy sin; do but do thus much, because thou thinkest thou canst do nothing, do but profess thus to God in his presence, when thou art gone, get alone, and say, Lord, it is true, I can do nothing-without thee, but here I do in­gage my self to joyn with whatsoever thou hast given mee, or shalt give mee to abstain from those acts of sin, which I have lived in, and this Lord I ingage my self to do, as ever I expect to bee saved in the day of Jesus Christ; canst thou not say these words? express thy self but thus to God, and certainly these things thou mayest say, and that is somewhat; That man and woman that shall wilfully go on in those vile gross acts of sin that are against the very light of nature, and the light of their consciences, for them to come and say, What shall I do to bee saved? and yet still continue in their sins, it is but a trifling with God, and taking Gods Name in [Page 310] vain, except it bee with a resolution to go thus far.

Thirdly, Thou must labour to take off thine heart as much as thou canst from the things of the world, from these outward contentments here, from seeking after them as thy greatest good; that that was thy chief desire heretofore, thou must labour to take off thy heart from, and possess thy soul vvith the one thing necessary, to conclude thus with thy self, it is not necessary that I should be rich, that I should bee ho­nourable, that I should have these and these outward com­forts in the world; but it is necessary that I should look to the salvation of my soul; when God hath a purpose to save, hee doth take the heart off very much from creature-com­forts; Oh, if peoples hearts were but taken off from the world, to seek after salvation in a constant way, as they are at some flashes, when they hear some truths that come near to their hearts, or when they are upon their sick-beds, Oh how far might they have been gone in the way of salvation! but the thoughts of the world hath taken their hearts, and all other things have vanisht and come to nothing.

Fourthly, If thou wouldest have thy soul saved, thy great care and indeavour must bee to acquaint thy self with the knowledge of the Mysteries of the Gospel of the covenant of grace, of the way that God hath chalkt out for salvation; let a man or woman have never so good meanings, never such good desires and affections, live never so fairly and civilly in the world, yet if they bee not acquainted with the way that God in the Gospel, and in the Covenant of Grace hath revealed for the salvation of souls, they may pe­rish for all that, God hath appointed but one way to save souls, and hee is set upon it and determined, that whoso­ever misses that way, must perish, whatsoever good thoughts and desires they have otherwise.

The Eighth SERMON ON The Excellency of the Soul.

Quest. NOw you will say, What is it in the Gospel, and in the Covenant of Grace that wee must la­bour to inform our selves in, that wee may bee saved?

Answ. First, Thou must labour to inform thy self of the absolute necessity of satisfa­ction to divine Justice, that is revealed in the Gospel, and that thou must come to know, I am a sinful wretched crea­ture, my soul is in a damnable condition; now that that must save mee must satisfie Gods infinite Justice, I may not bee saved meerly by my crying to God for mercy; no, if there were nothing else but my crying to God for mercy, yea, put all my good deeds into the scale, put what I have done, what I can do, what I can bee inabled to do, all [Page 312] my prayers, my cries, this will not do. — It is true, there is not enough in mee, but will not Gods mercy eke it out? — No, it is neither what thou doest, or canst do, or canst be inabled to do, and put Gods mercy meerly without any more, that doth it, but it is a satisfaction to justice, a price paid for the soul; no soul is ever saved, but it is saved in the way of a price, that is paid for it; and this thou must ac­quaint thy soul with, which thousands of people are igno­rant of; yet they hope to bee saved, but how? they will pray to God that they may bee saved, and that God would have mercy upon them; and is here all? certainly this is not the way of the Gospel; but the way of the Gospel it is that that reveals unto the soul the price that is paid for a soul, even the blood of Christ: That in Christ the great Me­diatour of the second Covenant, there is a perfect satisfa­ction to Gods Infinite Justice; this indeed is a great part of the Mystery of the Gospel; this is the saving truth of the Gospel, and thou must acquaint thy soul with this truth if thou bee saved. — And when thou hearest of this truth, perhaps thou canst not understand it for the present, Oh then thou hadst need go to God in secret, and bee crying to him that hee would reveal this truth unto thee. — But you will say, it is not our crying; — It is true, it is not meer­ly our crying, but there is something of God further: But God hath made many gracious promises of answering our cries, and now that so hee may make good his promises, hee will further reveal this Mystery of the Gospel to thee, that there is a necessity of satisfaction to divine Justice for thy sin that hath brought thy soul into a lost condition.

Secondly, And further, A necessity of a perfect Righte­ousness; wee will not speak of any thing controversal about it, which way it comes to bee applied; but this all will grant, that there is a perfect Righteousness that wee have need of; the way of salvation is a perfect Righteousness, thou must have a surety that must have a perfect Righte­ousness for thee.

Thirdly, And then the way of salvation is this, it reveals [Page 313] an absolute necessity of the Application of the satisfaction and Righteousness of Jesus Christ; the Application of that, that it must bee made thine some way, that thou must have thy part and share in it, by thy union unto Christ; and by being made one mystically with him through Faith, so that the soul is not meerly saved through mercy: Nor thus, that Christ hee hath come and done such and such things, and therefore saith God the Father, for the sake of Jesus Christ I will save thee, for hee hath satisfied mee by what hee hath done: No, but there is somewhat more; I confess it is true, in the conclusion wee are saved for the sake of Christ, but it is by our union with Christ, wee are united to Christ, and made one with him, and so what Christ hath done for our salvation, is tendred up to the Father as ours, wee be­ing one with Jesus Christ: so that now, if thou shouldest know thy miserable estate by nature, and thereupon inquire after salvation, and cry to God that hee would bee merci­ful unto thee; that is not enough, but the Gospel reveals further. Suppose thou comest to know more than thou canst understand by the light of nature, but yet the Gospel doth reveal to thee, that not onely thou must bee saved by Christ, but thou must bee united to Christ by Faith; there must bee a spiritual marriage between the Son of God, and thy soul; thou must have Christ to bee a head, and thou a member; hee thy husband, and thou his Spouse; thou must inquire after this union, and that is the way of beleeving, and the substance of the Apostles words to the Jaylor, when hee cryed, what hee should do to bee saved, why saith hee, Beleeve in the Lord Jesus Christ, and thou shalt bee saved: It must bee through Jesus Christ, the great Mediatour of the second Covenant, by thy beleeving in him, and being made one with him that thou must come to bee saved.

Fourthly, And then the Gospel it reveals further as ne­cessary to salvation, a necessity of Regeneration, of being born again, of having the Image of God renewed in the soul, by the Spirit of Jesus Christ, of being a new Creature, the want of which, if the soul should now depart, it must [Page 314] certainly perish under, but now if it come to bee saved, it must have this revealed to it; for in the Gospel there is held forth the great work of God in begetting that soul a­new to himself, that hee doth intend to save, in putting a new life into it, in sending the Spirt of Jesus Christ into it, whereby it lives, and acts, and works, being now carried on, not by its own spirit, but by the Spirit of the Son of God; this is necessary to salvation, to do acts of Regeneration: so Christ tells Nicodomus, hee must bee born again, and this onely the Gospel reveals; and thus our souls should labour to acquaint themselves with the great things of the Gospel; and as the wise man saith concerning instruction, in Prov. 4.13. Take fast hold of instruction, let her not go, keep her, for shee is thy life. So I say of these instructions that are re­vealed in the Gospel, keep them, for they are your lives; do not think that God, though hee is infinitely merciful, yet that hee will save souls any other way, for God hath set this way, and it is an infinite mercy that wee are to admire at, and adore, and praise his Name for, that there may bee salvation any way; and if there may be salvation any way, oh you poor wretched children of men! know, that you should be restless, till you come to understand further that one way; Oh that wee could make it to bee the great business of our lives, to search into the Gospel, and finde out these things, for it is through this that we come to have eternal life.

Fifthly, A fifth rule for the salvation of your souls, (If God hath put it into your hearts to seek to have them saved) you must walk with fear and trembling before the Lord all the daies of your lives; the fear of God must bee mighty and strong upon your spirits, if you would bee saved, and you must labour to keep the fear of the great God upon your spirits; that place is famous for this, in Phil. 2.12. Work out your own salvation with fear and trembling; for it is God that worketh in you both to will and to do, of his own good pleasure. As if the Holy Ghost should say, you had need walk with fear before the Lord, for the truth is, hee hath you at such infinite advantage, as you are not able to stir [Page 314] one foot to do any thing for the deliverance of your souls from eternal wrath, without the work of God upon you; you had need take heed what you do, that you do not provoke this infinite God that hath you under his feet, that you are able to do nothing towards your salvation if hee withdraw himself from you.

I appeal to you, suppose you did so depend upon any one man in the world, that your life lay at his mercy, and if hee should but speak a word you were a dead man or wo­man, would you not when you come into his presence come with fear, lest you should displease him? would you say, what do I care for him? let him bee pleased or not plea­sed, what is that to mee? you would not dare to do it: Now, shall wee have less fear, because hee with whom wee have to do is the Lord? if wee had dependence upon any man in the world, as wee have upon God, wee would fear him: Now I say, shall God have the less fear, because hee is a God? hee should have the more fear; Fear him, saith Christ, that when hee hath killed the body, can likewise kill the soul; Yea I say unto you, fear him; Christ puts an I say upon that; and truly, that soul begins to bee in a way of salvation, that begins to have the fear of the great God to fall upon him. Most people in the world they walk boldly, and presumptuously in the presence of God, as if God had nothing to do with them, and as if they had nothing to do with God. Alas! these go on in the waies of death and de­struction: but that soul that God hath a purpose to save, hee begins to reveal his glory to it, and to shine upon it, as hee did upon Saul, when hee did shine from Heaven in a glori­ous manner, and stopt him in his way when hee was riding post unto Hell and destruction; hee cries to him, I am hee that thou hast sinned against, I am hee that thou persecutest, then Saul falls down trembling, and saith, Lord, What wi [...]t thou have mee to do? as if Saul should say, Lord, I did not know thee, but I see thee now to bee a great and a dread­ful God, I see that I am in thy hands to save or destroy, as thou pleasest; and therefore Saul comes with a trembling [Page 316] heart, and cries to God, Lord, What wilt thou have mee to do? I, hee was in a good way of salvation; and so when a vile sinner that hath gone on without the fear of God upon him, shall now come in trembling, beholding the dread­fulness of the Infinite God, that eternal first-beeing that it hath to deal withall, and now shall have his fear strike into it, this soul is in a good way of salvation, it is stopt in the way of destruction, and it is in a good way of salvation; and that is very observable further in the Text, Work out your own salvation with fear and trembling, for it is God that works in you. That is a place that many people grosly a­buse, they think they need do nothing; but mark how bold­ly do these people cross the Spirit of God in the Text, for the Spirit of God makes this Argument, do you work out your salvation, because God works, and say they, It must bee God that works, and therefore I will do nothing; Oh! if you should wilfully go on in waies of provocation to God, and upon your sick-bed, and death-bed, cry, Oh Lord! that now thou wouldest bee pleased to work upon my soul, as thou usest to work upon those that thou intendest to save; If God should make this answer, Thou a bold wretch, that hast provok'd the eyes of my glory all thy daies, and dost thou now cry to mee to do it? If any of you do think that there will ever bee a time when you will stand in need of Gods mercy to save your souls, you had need walk with fear and trembling before this God; Now I put this to the soul of every one here, dost thou not think, O thou sinful soul, that there will bee a time that thou shalt stand in need of the mercy of God? and what course dost thou take now before-hand? is that course that thou takest before-hand a continu­al provocation of God? is that a good preparation to that time? if there were a man that you lived neer, though for the present you care not for him, but slighted him, yet if you knew that there would bee a time that you must stand in need of that man, so as if hee should forsake you, you would bee a lost man, would you dare to provoke that man? wee all know what need wee shall have of the mer­cy [Page 317] of God, and therefore wee had need walk with fear and trembling before him.

Sixthly, Further, If thou wouldest have thy soul saved, attend upon those means that [...]od hath appointed to save souls, wait at wisdomes posts. Now this one direction being clearly shewn out of Scripture, will be enough to confute all that talk against doing: If God hath appointed means to save, then surely hee hath appointed that wee must attend upon those means. Now in Rom. 1.16. The preaching of the Gospel there is called, The power of God to salvation. Now if you would bee saved, you must bring your souls un­der that which is the power of God to salvation. Because the Lord in the Ministry of the Gospel doth use to put forth his Almighty Power for the saving of souls, therefore it is that the Gospel is called the power of God to salvation; you cannot be saved without the Almighty Power of God, and where is that put forth but in the preaching of the Gospel? To whom is the Arm of the Lord revealed? That is, the Arm of God in the preaching of the Gospel; so you know what the Apostle saith, in Rom. 10. Faith comes by hearing, and hearing by the Word of God.

You will say, can wee do any thing towards our salva­tion? yes, you may hear, it is the duty of us as creatures to come and hear the Word; and Faith comes by hearing: so then Faith comes by somewhat that wee do, but not so that God hath tied himself to give Faith to every one that hears, I would not bee understood so: But thus, God hath appointed, that hearing should bee a means for the work­ing of Faith; It is true, it is the blessing of God in hearing, but hearing is the way that God hath set; God indeed can convey Faith from Heaven to any soul immediately; I but where there is the preaching of the Gospel, there do I ex­pect that these creatures that do intend that I should work Faith in them, should come and attend upon the preach­ing of the Gospel: Christ could have opened the blind mans eyes, without spitting upon the clay, and anointing his face, but hee would have that done, and that must bee the [Page 318] means by which hee will open his eyes: So if God will have hearing the Word of the Gospel to bee the means by which hee will work Faith in the soul, take heed how this bee neg­lected, Act. 20.18. Paul was sent to preach, to what end? To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are san­ctified by Faith that is in mee. Saith the Lord Christ to Paul, I will send thee to open the eyes of men, and to turn them from darkness unto light, and from the power of Satan un­to God, that they may receive forgiveness of sins; and this is the great ordinance that I intend for this end, and that I will accompany to those that I purpose to save at any time. Therefore when you come to hear the Word, you should come to it as the great Ordinance that God hath appointed to save souls by. Is there any soul that begins in this Con­gregation to bee awakened, and to think with it self, Oh Lord, What shall I do to bee saved? I tell thee, that every time thou comest to hear the Word preached, thou shouldest come to it with such thoughts as these; Now am I going to that great Ordinance that the Lord hath appointed to convey his power thorow, to the salvation of those souls that are appointed to eternal life; I am going to the Pool of Bethesda, and there will I wait until the Lord shall bee pleased for to send his Angel to stir in my heart, and I have begun to feel some power of Christ already, which doth incourage mee to hope for further power; There is ma­ny a soul hath met with Jesus Christ, and hee hath brought it from the power of Satan, to his own Kingdome of light, and why may not my soul meet with the same power of Je­sus Christ? however, I am resolved, that as long as I live, I will wait upon God in the way that hee hath appointed; Oh the Word it hath a great deal of efficacy for the salva­tion of souls, therefore if thou wouldest have thy soul sa­ved, attend upon it for that end. I shall apply one Scrip­ture, which may bee for the preparation to what remains.— You are about inquiring how you should bee saved, and [Page 319] wee are about answering, Oh take heed that you bee not found in this, like unto those wretched Jews (which God forbid that there should bee any one in this place found like unto) that would fain have the Prophet Jeremiah be inquiring what the mind of God was concerning them, and they profest, that whatsoever the Lord should reveal by him, that they would do, but when it came, loe they fling off all, and it was to no purpose; the Scripture is in Jer. 42.5. Then they said to Jeremiah, The Lord bee a true and a faithful witness between us, if wee do not even according to all things, for the which the Lord thy God shall send thee to us. Wee desire thee to go and know the mind of God, and tell it us, and here wee profess and call God to wit­ness, that wee will do what lies in us to perform all that the Lord thy God shall require; This was a very fair pro­mise, and I hope there are some souls, if not generally all of you, have such a kinde of disposition. Oh let his ser­vant search his Word, and finde out what should be done, and whatsoever hee shall speak according to his Word, that will wee do, and God forbid it should bee otherwise; it were just with God that our souls should perish, if wee should do otherwise; but there is a mighty deal of deceit­fulness in the hearts of men; Jeremiah went, and did as they desired him, but mark, chap. 44. 16. and you shall see what a different disposition there was in them, to what there seemed to bee before; first you shall finde in chap. 43. they begin to wrangle at what Jeremiah spake to them, all the proud men began to wrangle at what Jeremiah spake, mark, it is all the proud men, they are proud spirits that do contend with Gods Word, but mark, first they wrangle, chap. 43.2. and then they grow resolute and stubborn, chap. 44.16. As for the word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee; why, what, are these the men that called God to witness, that whatso­ever Jeremiah should declare in the Name of God, they would do it? and yet now, first they wrangle at what he saith, and then they resolve, that as for what hee hath spoken to [Page 320] them in the Name of the Lord, they will not hear it: Now God forbid that ever there should bee found among any of you such wrangling spirits with the Word of God; certain­ly God will justifie the words of his servants that they speak in his Name one day, and will make them good upon you, and they may lye heavy upon the soul that shall neglect them; but then where there is first wrangling at the Word of God, there usually grows an impudent, proud, stubborn, casting off the Word of God; As for the word that thou hast spoken unto us in the Name of the Lord, wee will not hearken unto thee. Why should not wee do what wee have a mind to? why should not wee take our liberty on the Lords day, as vvee vvere vvont, and follovv our business as vvee vvere vvont? let them say vvhat they vvill, vvee vvill do as vvee vvere vvont to do, and vvee vvill keep our com­pany, as vvee vvere vvont to do; let them speak vvhile their heart akes; this vvas the very guize of this people that made such a profession before the Lord, but oh the Lord for­bid that it should bee so vvith any of you.

But Seventhly, If thou vvouldest have thy soul saved, thou must take heed of resting upon false hopes of thy sal­vation, you must rase down even to the very ground all your false hopes of salvation; there is nothing in the vvorld hinders the salvation of souls more than false hopes; vvhen men dare build their eternal salvation upon every sleight and vain hope that they hold, The hope of the Hypocrite, the Scriptuie saith, is like the Spiders-webb, spun out of thine ovvn conceits, but every little touch is enough to strike it dovvn again: Oh the poor things that people thus venture their souls upon! I shevved you in the opening of vvhat did cause the loss of souls, that one thing vvas by venturing, and their vain hopes vvas one; novv these must bee ras'd dovvn; you vvill say, vvhat are those vain hopes that must first bee ras'd dovvn? and vvhat do you mean by rasing of them dovvn?

That I may speak plainly in this thing, that concerns the poorest and meanest, that is of the meanest capacity in the [Page 221] world, as well as the most able or learned (for the poorest hath a soul to save, as well as the richest, and the weakest, as well as the learnedst) if such a one should say, What are those things that are to bee rased down? to that I an­sw [...].

First, Such hopes as are not Scripture-hopes, if they bee not Scripture hopes, they must bee rased down; Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that wee through patience and comfort of the Scripture might have hope. Wee have hope through patience and comfort of the Scripture; how doth the hopes of those that shall bee saved arise? — Why, they rise thus, either by reading, or hearing something out of the Word of God, and God darting some light, some truths into their souls through his Word, they come to receive it, and there it lies working in them, till at length their souls relish it, and they taste the sweetness of the Word, and come to have comfort in it, and so through patience and comfort of the Scriptures, their hope comes to bee raised; the Scripture in raising hopes, first it works patience, it usually beats down the soul first, and speaks hard things to it, and the soul that God over-powers to himself, it is willing to lye under the power of the Scripture, and bee patient, notwithstanding the Scripture doth reveal such hard things, and puts it upon ne­ver such hard duties, the heart, I say, yeelds to it, and at length the soul comes to finde sweetness out of the Scrip­ture, and so hopes comes to bee raised, that is, the soul sees some eternal truth out of the Word of God, the truth of God himself that is eternal, a divine truth that it dares ven­ture its eternal estate upon, and upon this it doth raise its hope; it is able to give an account from some place of the Scripture, upon what grounds it doth hope. — I hope that God will shew mercy to mee, and save my soul in the day of Christ; will some say, I but what ground have you for your hopes? Now, if your hopes bee right, then there is somewhat in this Book of God to bee shewed as the ground of this; and indeed you can have but little comfort of your [Page 322] hopes, except you bee able to hold forth some Scripture of other upon which you build your hopes, for when you say you hope, you may not mean that you think and a [...]e per­swaded that it is so, but what Scripture have you for i [...] you will say, what Scriptures have any to ground their hop [...]s of salvation upon? what Scriptures? a great many; I will give you but this one that many have to ground their hope [...] upon, Rom. 8.1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. Upon this now saith a soul that God brings to himself; What do [...]h God say in his Word (that word upon which my soul stands, and must bee cast one day for eternity) that those that are in Christ Jesus, shall ne­ver bee condemned? I but who are they? such as walk not after the flesh, but after the Spirit, such as the bent of whose hearts, and the indeavours of whose souls are not after fleshly things, the comforts of this world, but after spi­ritual things; such whom the Lord hath made to be sensible of spiritual things, and such as the Lord doth act and guide by his holy Spirit in their waies and conversations, God saith, such shall never be condemned; then upon this I will build my hopes, for I feel that the Lord hath been pleased to work so on mee, as to bring mee to Jesus Christ to see him, to close with him, and to relye upon him, and I feel the fruit of the Spirit of Christ in mee, that whereas before I walked after the flesh, and spiritual things I did not savour, now I finde that the lusts of the flesh are mortified, and I should wrong the grace of God, if I should deny the actings, and the guidings of the Spirit in my soul; and therefore I will build my hopes, and rest upon this Scripture. — And the more any soul rests upon any Scripture (if it rests truly) the more shall it finde the power of that Scripture upon it: — Therefore you shall know the difference between an hypo­crites resting upon Scripture, and one that rests through the work of Gods Grace; an Hypocrite rests upon such a Scrip­ture, and conceits that his heart is according to the Scrip­ture; but now hee doth not finde, that the more hee rests, [Page 323] the more his heart is wrought upon by the Scripture, and dai­ly grows to bee liker and liker to the Scripture, to come nearer and nearer to what is required in the Scripture; but now when a gracious heart doth rest upon Scripture, it findes that daily it doth grow nearer and nearer to the Scripture, and that works daily more and more upon it; and indeed this is the way to grow in sanctification, and to make our hearts like to the Scriptures. Fall upon several places, and let your souls rest upon them for eternity, and so you will finde your hearts to grow more and more like to those Scriptures, and the power of those Scriptures will appear more and more in your hearts and conversations. This is the way of the Saints that have hopes to bee saved.

Secondly, Again, those hopes that are to be rased, are hopes that are not wrought in the soul by the power of the Holy Ghost: in the forenamed Chapter, The God of hope fill you with all joy and peace in beleeving, that you may abound in hope through the power of the Holy Ghost. That hope that is right for salvation, is such a hope as is wrought through the power of the Holy Ghost: Now then, that hope that is in men and women, which is born with them, and hath lived with them all their daies, that springs from the root of nature, for so that that is born with us, and grows up with us all the daies of our lives, I say, it springs from a root of na­ture, and so the hopes of most people, they are no other but such as springs from a root of nature; come from one to another, and ask them, do you think to bee saved? I, I hope so; how long have you hoped so? ever since I can remember, I thank God; I, I thought so; it is a hope that springs out of the root of nature, and therefore you have had it alwaies, whereas the true hope of the godly for salvation, it is a hope wrought in their hearts by the Al­mighty power of the Holy Ghost.

And I appeal to you now, what Almighty power of the Holy Ghost have you felt in your hearts to raise up those hopes that you have in you? — For certainly the grace [Page 324] of hope hath a difficulty in it, as well as any grace whatsoe­ver; now all people almost finde an easiness in that; but here the Scripture makes it to bee the glory of the Holy Ghost, to raise hopes in any creature; therefore those hopes that arise from a root of nature, that are not wrought by an Almighty power of the Holy Ghost in the heart, must bee rased down. — Do but put your souls to this question, I have hopes to bee saved, but Lord, how are they wrought? what power of the Holy Ghost hath been in my heart to raise these hopes? Suppose there were no Holy Ghost (as they said in the Acts, that they had not so much as heard whether there were any Holy Ghost or no) yet might not I have such a hope as I have in Gods mercy? Oh the hope that will bring to salvation is such a hope as is raised by the power of the Holy Ghost. — Now if our hopes bee raised by the power of the Holy Ghost, then they will have much of the Holy Ghost in them, and sutable to your hopes, so doth the Holy Ghost come into your hearts, and dwell in your hearts, and if it comes in and dwells in your hearts, then it doth inlighten your hearts, it doth act and guide you, you are lead by the Holy Ghost in your way; Now, can you say, that in the course of your lives, it is the Holy Ghost that guides you, that you are carried on by the Holy Ghost, and not by your own spirits; It is true, the best of all may bee acted by their own spirits, in some time of temptation, but for the course of their lives they are acted and guided by the Holy Ghost, their lives are such, as those that live by them may say, here is one that is acted and guided by the Holy Ghost; Now, can you say so? certainly if you have true hopes for salvation, it is raised by the Holy Ghost, and if it bee raised by the Holy Ghost, it doth act your lives in the waies of holiness.

Thirdly, Those hopes must bee rased down that are not lively hopes, and purging hopes, I will put them both toge­ther. — That are not lively, that you have in 1 Pet. 1.3. Blessed bee the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a [Page 325] lively hope, by the resurrection of Jesus Christ from the dead. Here is a great deal in this Scripture; First, that the hopes of the Saints are lively hopes, that is, a hope as is mightily working in them, it will not suffer their hearts to lye dead in any way of wickedness; Indeed, it may bee with the hearts of the Saints, as it is with a fountain of living water, that may have some dirt cast into it, but it being a living spring, it works out that dirt; so the children of God that have some lively hopes, may have some dirt cast in by temp­tation; some sin, I, but if their hopes bee lively, it will work it all out. — And mark, you are begotten, therefore you see that the hopes of life and salvation it is that that is not bred with us (as I spake before) but it is that that follows from our new birth. — And this is by the resurrection of Jesus Christ from the dead. The power and the virtue of the re­surrection of Jesus Christ from the dead being in the soul, and putting a new life into the soul, begets it to this lively hope.

And then it is a purging hope, 1 John 3.3. And every man that hath this hope, purifieth himself even as hee is pure. Mark, you think, what need men bee so pure and strict? are there none of you that ever have scorn'd at purity, and preciseness, and holiness? if you have, consider of this text upon which your souls lies; every man that hath this hope, that is, to see Jesus Christ, and bee made like unto him, hee doth here in this world purifie himself, as Jesus Christ is pure, that is, hee doth make Jesus Christ to bee his pattern in all that hee doth, and aims at no less purity, than the very purity of the Son of God; hee doth aim at it, hee makes it his work, though hee cannot come fully to it, and that very hope that is in him doth work him to this; Now what hopes you have had that are not such, must bee rased down to the ground, if ever you would bee saved at last.

The Ninth SERMON ON The Excellency of the Soul.

Question.

YOu will say, Rased down to the ground, what is that?

Answ. By that I mean this.

First, You should bee willing to seek to God, and that earnestly, that hee would never let you bee at quiet in any false hope, be earnest with God in prayer: O Lord, I see that the matter of my sal­vation, is a matter of infinite consequence; if I should mis­take, if I should miscarry in it, it had been better for mee never to have been born; O Lord! therefore help mee in this thing above all, that I may never rest my salvation up­on any false hopes, that so I may not at the last bee dis­appointed of my last hopes; bee earnest thus with God, and bee willing to know the worst of your selves; Lord, if [Page 327] thou seest the work bee not yet done let mee know it, let mee know it now, before it is too late; It is better to know that yet the work is to begin, while you have time to work, than to know it after when the time is gone: And then, bee willing to examine your hopes, to lay them to the rule of the Scripture, and that very narrowly: And if you finde your hopes cannot stand with the Word, then resolve thus with your selves, the work is yet to bee done, the very laying of the foundation of that great work, of the saving of my soul, it is to begin: — I but you will say, God forbid this, wee have not lived all this while, to begin to lay the work for the saving of our souls now, that were an ill thing indeed: — O I would to God it were not so! but this very thought that some have, that they are not now to begin the [...]aying of the foundation in saving their souls, is that that doth destroy them, whereas, though a man or woman have lived many years, yea though they have been Professours of Religion, yet if upon examination they can finde that the saving work of God is not wrought in their hearts, and upon that can conclude, Lord it is to begin, for ought I know, I must be­gin the work again, and better it is to begin twice, than bee damned once, therefore whatsoever becomes of mee, I will begin again; this were a good sign: Suppose you should begin again, and it may bee you thought too ill of your selves, for it may bee there was some truth in your hopes, or hearts, that you could not see, yet there is no great danger in this, that that was good will hold, though you do not see it; it is the safest way for men and women there­fore to bee willing to begin often, yea and sometimes it is the best and the readiest course for people that have lost their evidences for salvation, and they can see no clear evi­dences out of Gods Word to settle their hearts upon, for the great matter of their salvation; I say, it is the readiest way for them to do as if they were to begin again, rather than to spend time in looking out their old evidences; as a man perhaps that hath lost his evidences may have them renewed with less charge and cost than hee can seek them out, and [Page 328] so sometimes it is with the soul when it hath lost its eviden­ces for salvation, it may get new in less time, and with less charge, than to seek out the old. It may bee thou lookest to see whether thou hast not been an Hypocrite all this while, or formal: Suppose upon examination thou canst not finde any thing to satisfie thy soul, but that it hath been so, yet now, what hinders but that thou mayest this instant throw thy soul upon Jesus Christ? I but I am afraid that when I have come to Christ, I have not come rightly. — I but per­haps thou mayest come to Christ in that time that thou mayest know whether thou hast come rightly, yea or nay: — But now the best way for those that are mightily troubled and solicitous about evidences whether their estate bee right or no, I say, let those, rather than spend too much time in discouraging of their own hearts, begin the work a­gain; let such a one present Jesus Christ now as a Saviour for lost man, whose grace is infinitely full, and infinitely free; and there is nothing hinders thee but that thou mayest at this very instant cast thy self upon him to bee thy Saviour, both to save thee from sin, and from condemnation.

I but you will say, I may presume, and who hath right to do any such thing?

To that I answer, that there is nothing can give thee right to Christ, but by casting thy soul upon him, by beleev­ing in him, that right that wee have to Christ, it is by beleeving: It is not by any work before beleeving that gives thee right to Jesus Christ: So that by this you see what I mean by rasing down the old foundation.

The next is, by laying the new foundation of this great work of thy salvation, and bee sure thou lay that sure.

You will say, lay it sure, what is it?

Christ is the foundation, No other foundation can bee laid but Christ himself; lay it there: — And then that that is next to Christ the foundation, it is the true work of Faith, and the true work of Repentance; the true work of Faith that is next, that is the foundation of what is wrought in our hearts; Christ is the foundation first, but of any work [Page 329] in our hearts, the work of Faith, Beleeve, and thou shalt bee saved: Now then, this work of Faith, thou must rightly know what it is, and the way of thy beleeving; and how thou dost receive Jesus Christ in thy beleeving; and the power of thy Faith how that is wrought; and what the work of it is upon thy heart; now thou having laid Christ for thy foundation, and understood the mystery of the Gospel, then when thou comest to beleeve, in this great mystery of the Gospel, thou must consider what is it that I am now to beleeve; why I am now to beleeve this, that the thoughts of God from all eternity were for the good of the children of men; and therefore hee hath sent the second Person in Trinity into the world to take mans nature upon him, to die an accursed death for the sin of man: And for mee in particular, the thoughts of God were thus upon me from all eternity, to send his son into the world to take my nature upon him, and to bee made a curse for my sin, to pay a price for my soul, and through him (when I beleeve) I do beleeve all my sin to bee pardoned, the infinite, holy, dreadful God to bee at peace with mee, my soul to bee re­conciled; this wretched sinful soul of mine to bee received into mercy, into the love of God, as the love of a Father, to bee made an Heir of God and Eternal life, when thou dost beleeve, this is the Object of thy Faith; now this is a mighty work, a mighty thing to beleeve such things as these are: Consider therefore what thou doest, when thou sayest thou dost beleeve in Jesus Christ, put that to th [...] soul, canst thou, O my soul, close with these things? canst thou ven­ture thy soul upon such things as these are? and when thou comest to beleeve, what dost thou? it is not that thou thinkest that these things are true, but thou dost in thy be­leeving receive Jesus Christ according to the condition of the Gospel, that is, thy heart doth open to receive into it the King of glory; Oh it is Ch [...]ist that is the foundation of the New Wo [...]ld that God is to raise up; It is Jesus Christ that brings in all the good, and happiness, and glory of God to the children of men, and it is hee that my heart [Page 330] opens to receive in, to imbrace, to bee satisfied with all, as all the good and happiness I expect; and it is Christ that my heart opens too to save mee from my sin, as well as from punishment, to unite mee to God, to bring mee to u­nion with him, that I may live for ever to the praise of the great God; and it is this Christ that I take into my heart to bee King and Governour, and now to rule: Sin, Satan, Temptations, Lusts, shall not reign as they have done, but Christ shall set up his own Government in my soul. — Now then, upon this must needs follow wonderful and glorious effects upon the soul, the soul that doth beleeve such high things as these are, and doth open it self to receive Christ upon such tearms, certainly, I say, there must needs bee wonderful effects wrought in that soul; such things must needs work the soul up to God, to live to him in another manner than ever, and that is the reason of the Scripture expression,2 Cor. 5.17. Whosoever is in Christ, is a New Creature, all old things are past away, and all things are become new. For why? the Lord hath revealed new glorious things to such a soul, and the Lord therefore now acts and carries on the soul to o­ther manner of objects than ever before it was wont to bee busied about. — And such a kinde of work of Faith is this, that is the foundation of the great work of salvation next to Jesus Christ himself, as the old must bee rased down, so a new must bee raised up.

Now when you come to think of salvation, that you hope to bee saved, you must have recourse to such a kinde of work upon you, as this; how have I felt the power of the Holy Ghost rasing down old things? and how have I felt the power of God, even that power by which Jesus Christ was raised from the dead, to raise such a foundation as this is? — And upon this now followes the work of Humiliation and Repentance, that is, Godly sorrow; and so to mourn, as to have the heart to bee taken from its former courses and waies, and bee set upon the contrary good: — Now when the soul finds such workings of God upon it (as cer­tainly these things cannot bee, and no notice at all taken [Page 331] of them) when the soul takes notice how God comes in with power upon it, and beleeves, that now surely the Lord intends salvation to mee, the Lord hath laid such a ground-work upon my soul, as I dare venture all upon it, and now I have cause to hope that the hazard of miscarrying to all eternity is over. O this is that that is the joy of the Holy Ghost, joy unspeakable and glorious, when the soul upon good grounds can have hopes that the hazard of its miscarrying to all eternity is over; now, My soul return unto thy rest, Psal. 16.7. saith such a one; so that that is the next thing, the rasing down of the old, and raising up the new foundation.

Ninthly, If thou wouldest have thy soul saved, thou must keep thy soul under the authority of the Word, and maintain the authority of the Word, and the authority of conscience over thee; this is the way, if thou meanest to go in Gods way for salvation.

First, For the Word; The soul that God intends to save, hee doth reveal unto it a dreadful authority that there is in this Book of God; this is that word, saith God to the soul, wherein I have revealed my mind to the children of men: Those counsels of my will that concern the eternal good of the children of men are in this book, and all your souls are to be cast by this book, by this word, for eternity: Now this being revealed to the soul, the soul stands in awe of this word, and trembles at this word, fears the authority of it, looks upon every threatning in the Word, every command in the Word, every promise in the Word, as having a divine authority stampt upon it, sees the broad Seal of Heaven stampt upon every thing in this Book, and dares not wilfully transgress against any thing in the Word, and so continues in keeping its self under the dreadful authority of the Word; and that soul is in a good forwardness to bee sa­ved, that is kept under the dreadful authority of Gods Word, in the constant course of it: Now I appeal to you, you would fain have your souls saved, but can you say thus? Indeed I have many sins, yet God knows, (that knows all things) that my soul it is kept under the dreadful authority of [Page 332] his Word continually, and this I labour to do more and more, and I am willing it should bee so, I am not willing to have the authority of Gods Word cast off, but I am g [...]ad that ever God did discover to mee the dreadful authority that there is in his Word.

Secondly, And then the next thing is the authority of conscience; if conscience have any enlightening, it is that that will discover very much of the mind of God unto thee; there is nothing will discover Gods mind more unto the heart of a man or woman, than an enlightened conscience, and it will discover it with power; a Minister speaks, and his words many times vanish in the Air, but when con­science comes to discover Gods mind, it comes with power, and speaks particularly to this soul, and the other soul, and conscience (when it hath light) will bee pleading of Gods cause, and admonishing and plucking the soul out of the waies of death and perdition, and it will not easily bee put off; you may easily put off the counsels of such and such friends, but conscience will not easily bee put off, it will come with such majesty upon the heart of a sinner, that there is no gain-saying of it; conscience will not regard the vain shifts that people have, but still comes in a command­ing power: Oh keep the authority of conscience, many men and women, because they cannot go on freely in the waies of sin, where conscience and the word have much authority over them, therefore they seek to cast off the au­thority of the word and conscience, but know this for a truth, that that soul that hath cast off the authority of the word and conscience, is going apace to Hell, is going apace to destruction; All the while the word and conscience kept thee under, thou wert in some forwardness towards the way of life, but if thou hast once cast off that, then Oh how doth the soul grow hardened in sin! how easily are the truths of God rejected! and then it goes with greediness to satisfie the lusts of the flesh, and ten thousand to one but such a soul perishes eternally. Oh, if there bee ever a soul in this place that had the authority of Gods word and con­science [Page 333] to bee over them with power, and now through the violence of their lusts have cast it off; Oh let such a one take notice of what is said unto them in the Name of God, Oh thy soul is going apace to destruction; But as for you that begin to feel any authority of the word, or of conscience upon you, Oh keep it; for this it is that will carry and guide thee in the way that will bring to life at the last.

Tenthly, If thou wouldest have thy soul bee saved, take heed of sinning against the price of thy soul, against the blood of the covenant, and against mercy; take heed of these three things, take heed of sinning against Jesus Christ that paid the price, against the Gospel, that revealed the price of thy soul; Oh take heed above all things of turning the grace of God into wantonness! let not the free grace of God revealed in Jesus Christ bee turned to bee a means to harden thy soul in sin, to think thou mayest take the more liberty to have the satisfaction of the lusts of the flesh, why, because Jesus Christ came to save sinners; let mee say to thee, as Peter to Simon Magus, Oh Pray if it bee possible that the thoughts of thy heart may be forgiven thee. If thou hast ever had such reasonings in thy heart, why, Jesus Christ came to save sinners; and the grace of the Gospel, that is free and full enough to save souls, though they bee never such great sinners, and upon that thou hast taken more liberty; Oh thou hadst need fall down before the Lord, and cry, If it bee possible that such a thought of thy heart might bee forgiven thee; if you look into the Epistle of Jude, you shall finde a dreadful passage against such as turn the grace of God into wantonness; it is made a sign of a Reprobate, and it is as black a brand of a Reprobate as any one, to turn the grace of God (and especially that grace of God that is in the price that is paid for souls, to turn that) into wantonness is the most dreadful hinderance of saving of a soul, that possi­bly can bee; Oh take heed of sinning against Jesus Christ the great Saviour of souls, but honour Jesus Christ all the waies you can; would you fain have your souls saved? Christ is the great Saviour of souls, and you had need honour him, (Kiss [Page 334] the Son lest hee bee angry) and love him;Psal. 2.1 [...]. you had need love his ordinances, and all his members, and all his people; you had need give all the respect that may bee to him, be­cause hee is the onely Saviour of souls: — And for the blood of the Covenant, take heed you sin not against that, let it not bee accounted as a common thing; Oh do not prize the satisfying of your own lusts, rather than the blood of the Covenant, and all the good that was purchased by that blood; when any wretched sinner shall hear the Gospel preached to him, and yet shall prize the living in any base wicked way of sin, I say, such a one doth trample the blood of the everlasting Covenant under his feet, and the lan­guage of his heart and actions is nothing but this, whatsoe­ver is spoken concerning the blood of the everlasting Covenant revealed in the Gospel, I do prize the satis­fying the lusts of mine own heart, more than all the good that is in the Covenant; now do you think can such a soul as this bee saved? now you sin against the blood of the Covenant, when you come hand over head to the Sacra­ment, and thereby you come to bee guilty of the body and blood of Jesus Christ; People are mighty earnest about coming to Sacraments, now do but read 1 Cor. 11. It is a Scripture which I know you that are acquainted with Scrip­ture, are not unacquainted with, vers. 27. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall bee guilty of the body and blood of the Lord; And what then, vers. 29. Hee eateth and drinketh his own damnation. When you would have the Sacrament, as the seal of the blood of Christ, and yet come in your sin and filthiness, and do not discern the Lords body, you come to bee guilty of the blood of Christ, and so to bee guilty of your own damna­tion; and so many think to seal their souls, by eating and drinking, the damnation of their souls; for there is nothing set out in Scripture that furthers more the damnation of a soul, than to sin against the blood of the Covenant: I know some make that Scripture their damnation to themselves, that is, that they are onely to bee reproved and condemned for [Page 335] doing so, but wee are to inlarge Scripture to the utter­most that may bee; and seeing the Scripture hath made the sin against the blood of Christ in other places so dreadful, wee may very well understand that place in the most dread­ful sense that may bee: Now if in case you come unworthi­ly, you hear what the Scripture speaks, it is guiltiness of the blood of Christ, and eating and drinking your own souls damnation: — And then take heed of sinning against the mercy of God; let not mercy harden you, but let it soften your hearts; Oh that soul is in a good forwardness to bee saved, that every time it thinks of the mercy of God, it findes it self to melt before the Lord, and mourn bitterly for sin, when as it applies the mercy of God to it self, I, that is a good evidence; but now when you think or speak of Gods mercy, you finde your hearts the more hardened in sin, Oh this is dreadful! for how can such a soul be sa­ved, that sins against the mercy and love of Jesus Christ? for who shall hear and plead for thy soul before God, when as thou art guilty of the blood of Jesus Christ? and what is it that shall bee thine attonement before the Father? It must bee blood; Without shedding of blood there is no remission of sin: And what blood must bee for the remission of thy sin, when as thou tramplest the blood of the Covenant under thy feet? and when thou sinnest against mercy? what is it that must recover thee, but the mercy of God, when thou comest to God in the anguish of thy soul? Now if thy case bee thus, that Jesus Christ shall plead against thee, and say, Oh Father, Father, avenge thy self upon this wretch, that hath not onely sinned against thy work of Creation, but against the work of Redemption, that I went into the world to work; Father, let this soul perish eternal­ly, that hath rejected mee, and received every base wretch­ed lust before mee; now, shall that soul bee saved that shall have the blood of the Covenant cry against it, and mercy it self cry to the Lord against it, Lord, avenge my cause, for I have been most abominably and cursedly abused by this wretch? when not onely the Law of Gods Justice, [Page 336] and Satan accuses thee, but Christ, and his blood, and the Gospel it self, how shall such a soul bee saved? now then, if you would have your souls saved, take heed of sinning a­gainst Jesus Christ, against the Gospel, and against the blood of God, and against the mercy of God.

Eleventhly, If thou wouldest have thy soul saved, take heed of sinning against the Spirit of Grace, the good Spirit of God, that must draw thee to Christ, and guide thee in the way of salvation, if ever thou beest saved.

Now, take heed of sleighting the motions of Gods Spirit, oh do not sleight any motion of the Spirit of God; how dost thou know, but when there comes in any motion of Gods Spirit, it comes in to save thee at this time? thou canst not tell but that at any time when Gods Spirit doth assist his Word, thy soul may depend upon that time, so as God may say, had this soul followed on the work at this time, it might have been saved; but upon its not following it on, it shall not bee saved; doth Gods Spirit begin to move thy soul, when thou art hearing the Word? Oh do not go into wicked company, and so lose all again, but get alone in thy closet, and fall down even upon thy face, and cry to God, that hee would follow on the work of his Spirit, that hee hath begun in thee: Oh Lord, I lived a long time in a dead-hearted condition, never minding the good of my soul, but thou hast begun to stir mee, and Lord, I hope it is the beginning of thy saving work upon my soul; Oh that thou wouldest go on with it. How many upon their sick-beds and death-beds, would give a thousand worlds (if they had them) that they could have such stirrings of the Spirit of God, as sometimes they have felt? Oh now when the Spi­rit stirs, and temptation stirs, take heed of listening to temp­tation, and rejecting the motions of Gods Spirit, but think of that that wee read on of the people of Israel, when they were going to Canaan, they were very near Canaan, and when they were upon the borders of it, they refused to go into the Land, when God would have them, and upon that The Lord did swear in his wrath, Psal 95.10. that they should never enter [Page 337] into his rest: So when the Spirit of God begins to bring thee near to salvation, that it may bee said of thee, as Christ to the young man, Thou art not far from the Kingdome of Heaven, O take heed of hearkening to temptation, lest the Lord swear that thou shalt never enter into Heaven. The Spirit of God, which is like unto the Dove in the Ark, perhaps it comes into thy heart once, and it comes in again, and thou sendest it out again, but take heed of sending it out the third time, lest it should never come in to thee again;Gen. 6.3. but that the Lord should say, Spirit, never strive more with such a soul: Oh when God begins to stir, it doth concern you, to say with Samuel, Lord, speak, for thy servant hears. You that have been forward heretofore, and have lost the work of Gods Spirit, you had need look about you, for it is a dangerous thing to draw back; My soul, saith God,Heb. 10.38. shall have no pleasure in those that shall draw back. And if the soul of God will have no pleasure in thee, how shall thy soul bee saved?

Twelfthly, Whosoever would have their souls saved, let them take this course, account the preciousness of the time of your lives to consist in this, that it is a day of salvation; account it therefore a mercy of God that your lives are con­tinued upon this reason, not because you may get great e­states, and live and have your pleasures and delights, but because God hath appointed the time of mans life here in this world, to bee the time to provide for his eternity; few men and women in the world know how to judge aright of the preciousness of their time, the time of their lives; and that man or woman that comes to know aright how to judge of the preciousness of this time of life, and of what doth depend upon it, such a one is in a good forwardness to salvation.

Thirteenthly, The last thing that I shall Name is this, bee sure to go with those that go in the safest way, and the straightest way; many of you, you question about many things that others do, whether they need do so or no; why can none bee saved but those that do so? but I appeal to your consci­ences, do not you think the strictest way of godliness is the [Page 338] safest way for salvation? now, if it bee the safest, if you did but understand the infinite consequence of the salvation of your souls, there need bee no other Argument to per­swade you to any strict way of godliness, but this; whatever it bee, whether absolutely necessary, or no, I am sure it is the safest way; and I am sure there was never yet any upon his sick-bed that did repent him that hee was too strict and too precise, but I have known many that have repented them of being too loose, and too careless: Now in a mat­ter that is of great consequence, you will bee sure to take the safest way: If there bee any people in the world that walk so as your consciences tell you they are in a more strict way than others, more holy, more close to God, more self-denying, more faithful, it doth concern you to inquire af­ter those, and to walk after those, and joyn with them; surely those that go on in the safest way for the salvation of their souls, those I will make a pattern to mee; I will not look what the common course of the world, and the gene­rality of the world doth; The Scripture tells us that There are but few that shall bee saved; And therefore the fewness of men shall never discourage mee; bee they never so few, bee they never so mean, If I am perswaded in my con­science it is the safest way, that is the way that I will walk in, and surely it is the way for the soul to have comfort at the great day, when it shall appear before the great God and our Saviour Jesus Christ. I beseech you consider of this, if you were all now to appear before Jesus Christ, to have your e­ternal estates determined of, in what mens conditions would you wish your selves to be in? if it might bee at your liberty, and Christ should say, now I am to pass the sentence of eter­nity upon you for your salvation or damnation; now what kind of mens estates would you wish your selves to be in? who would you rather be like unto? who would you venture most upon, to be dealt withall according as your consciences do think they are most like to bee dealt with? I am perswa­ded, if this were the case, most loose, and prophane, and ungodly men, would run and cling unto those that now [Page 339] they scorn and contemn; unto those that walk with the most strictness and holiness in their conversations: Certainly if you would do so Then, it is your wisdome to do so Now; that which will bee true then, certainly is true now; and therefore that is a good way for the helping to save your souls, to joyn with those that walk in the strictest and the holiest way, to do that now, that if you were to die, you would wish you had done; and to bee with them now, that if you were to have the sentence of eternity past upon you, you would wish you had been withall. But this shall suffice for what is to bee said concerning that great Question, about the preventing the loss of our souls, and what wee should do to bee saved: — Now for the conclusion; you have heard divers things already, about the way, and direction for the saving of souls; I suppose when first the Question was raised, every one of you would bee greedy to hear an answer; There was never a one in this place but would fain have his soul saved eternally; what do you mean to do now? what are your thoughts? there hath been a question, and I have indeavoured in the Name of God to answer it; Now this is that that I desire of you even before you sleep, get into the presence of God alone, and give in your an­swer to God, what you mean to do, are you resolved upon it? will you ingage your souls now to God (this evening) that that little time that hee will let you live in this world, that your indeavours shall bee according to those particu­lars that have been opened unto you? Oh blessed bee God if this bee but in any one soul! but can any one think that among such a multitude as this is, but that the Lord would bee pleased to dart some thing or other into one or more. Let mee conclude at this time, as the servant of Naaman said to him, when the Prophet gave him direction what hee should do to bee cleansed, hee began to bee angry, and was loath to do what the Prophet bid him; why (saith his ser­vant to him) My Father, If the Prophet had bid thee do some great thing, wouldest thou not have done it? how much ra­ther then when hee saith to thee, wash and bee clean? So I say [Page 340] to you; considering what the worth of your souls is, and the danger there is of your eternal miscarrying, how if God should have said this, That so your souls may bee saved, I require of every one of you that you should for forty, fifty years lie as a head-block at the fire burning; I, and if God should have said thus unto us from Heaven, wee had all cause to have fallen upon our faces, and have blessed God for his mercy towards us; but now God doth not require any such thing as this at your hands, but requires the abandon­ing of your lusts, and the attending upon him in his Ordi­nances; and hee requires the keeping of your souls under his Word and Conscience, and the following of the motions of his Spirit, and the beleeving in his Son; such things as these the Lord requires, upon which your souls may eternally bee saved; and will not you accept? well, that soul that God intends to save, hee will perswade, and the Lord per­swade your souls in these things, that so you may bee saved in the day of our Lord Jesus Christ.

The Tenth SERMON ON The Excellency of the Soul.

NOw then having done with that point, wee are to come to the last thing; That as the loss is great, as in all the respects I opened, so it is such, that suppose a man to have gained the whole world in a way of the loss of his soul, yet that gain will never recompence it; Job 27.8. For what is the hope of the hypocrite, though hee hath gained, when God takes away his soul? There are some men that seek the world, and yet lose both the world and their souls, they neither gain the world, nor their own souls; and some there are that do gain the world and their souls both: But there is no necessary connexion be­tween either gaining the world, or losing ones soul, or lo­sing the world, and gaining the soul, but one may bee se­vered from the other.

But suppose God should let a man gain what hee will (though many men seek for gain by sinful waies, and God crosses them in it, they have not their gain, and yet they are damned eternally for seeking gain) but suppose a man had gotten all the world, as hee would desire, and yet this man wicked and losing his soul, hee is a most miserable man: Now this is the thing that I have to do, to shew unto you what a poor gain a man hath that is wicked, though hee hath got the world, when hee hath cast up all his reckonings, it may bee said of him, as wee usually say of men that have got little, They may put all their gain in their eye, and ne­ver see the worse: So certainly, if thou hast sought after gain in this world, in such a way as thou hast not provided for thine own soul, when thou comest to summe up all thine accounts, thou wilt see that very little is got: There are many waies whereby a man may come to see all the glory in the world to bee but darkness: By seeing the glory of God, the glory of Christ, and the infinite consequence of an eternal estate; those three things make the spiritual man to look upon all the glittering vanities of this world, but as meer darkness, and as nothing: — But now there bee three other things that may help a natural man to see the things of the world to bee as nothing, and the gains of it to bee very poor gain, (I mean one that is not sanctified, that hath no grace.)

The first is, If God do but please to wound his consci­ence, and terrifie him, hee will see all things to bee poor things indeed.

Or secondly, When God laies his hand upon him in af­flicting of him, upon his sick-bed, or upon his death-bed. It is reported of Musculus, that when hee lay upon his death-bed, and his friends coming about him, and seeing what a poor condition hee was in, that had been an eminent wor­thy Instrument of God, and an excellent Preacher in his time, and they mourning for the sad condition they saw him to bee in, O quid sumus? say they; as hee lay in his bed hee over-heard them, Fumus, said hee; that is, O what [Page 343] are wee? smoak: Many a carnal man in the time of his sickness, and apprehension of death, will say, that all this world it is as nothing.

A third thing that may make even a carnal heart to see all the things of this world to bee as nothing, It is strength of Reason; though there should not bee terrour of conscience, nor any afflictions, yet strength of reason may discover the gain of this world to bee as nothing, in comparing of it un­to the soul; and this strength of reason God is pleased some­times to sanctifie by his Spirit, when it is helped by the Word, by the sanctified reason that there is in the Word; I say, when it is helped by that, then God blesses it so as to work off the heart from the world, to the things that con­cern the everlasting good of the soul; And it is that that I shall speak to at this time, to convince you what a poor thing the gain of the world is, even by strength of reason, and yet such reason as is founded upon the Scripture. —I have already shewn you the things that may make a spiritual heart see a vanity in all things in the world, as the excellency of God, and of Christ, and the consequences of eternity; Now the other two, terrour of conscience, and afflictions, they are Gods work, and God, when hee pleaseth to shew the vanity of the World, [...]oth ordinarily bring them upon the creature; but now for the third way of God to discover to the creature by the sanctified saving work of his Spirit, the vanity of all things; I shall indeavour to shew it you by strength of Argument and Reason out of the Word.

As First, Surely though thou shouldest gain the world, and yet bee a man that art like to perish at last, thou hast gotten but little; and it appears first in this, that all those that ever came to have true wisdome, and that are in Scrip­ture commended for men of true wisdome, they have lookt upon all the things of the world as very poor things: — First, What do you think of him that was the wisest man up­on Earth (meer man) even Solomon? that had the greatest experience that ever man had, of what good, the honours, or pleasures, or profits of the world could do; and yet after [Page 344] all his experience, see his testimony of all, in Eccles. 1.2. Vanity of vanity, saith the Preacher, vanity of vanities, all is vanity. Observe these five things in it: — First, The things of this world are not onely vain, but vanity in the abstract: — Secondly, They are an excessive vanity, vanity of va­nities, — Thirdly, A heap of vanity, vanity of vanities, — Fourthly, All is vanity, — Fifthly, Hee adds his name to this, Saith the Preacher; Now the word that is translated here Preacher, in the Hebrew, as those that know the tongue, know, it signifies one gathered, and it is in the feminine gender, and so some think it notes the soul of Solomon, that gathered wisdome after hee had been gathering vanity so long: But this is the result of it, that all things in the world are onely vanity, and that vanity of vanities, heaps of vanity; or else a soul gathered to God, after all his departure from him, Hee saith it is so; herein Solomon is like a man that hath gotten to the top of an high hill, such a hill as there are perhaps hundreds of people of a strong conceit, that upon the top of the hill are very rich treasures to bee had, and they are all scrambling up the hill, and treading even one upon another that they may get up the hill; Now Solomon had got to the top of the hill before the rest, and hee seeing men keeping a stir to get up out of s [...]h a conceit, cries out to them, Sirs you are all deceived, you are perswaded that if you could get estates, and honours, and promotions, that then you should have a great deal of content, why, I am got upon this hill, and I finde there is nothing but dirt here, there is nothing here that will answer all your toyl, and trou­ble, and expectation, but you will bee utterly deceived; this is the meaning of this Scripture: And then next unto Solo­mon, one of the wisest and holiest men that ever lived upon the earth, St. Paul in the New Testament; mark, as soon as ever God did but work upon his heart, to shew unto him better things, Phil. 3.8. Hee professes that hee did account all things but loss for the excellency of the knowledge of Christ Jesus, vers. 7. But what things were gain to mee, those I counted loss for Christ, yea doubtless, and I account all things but loss for [Page 345] the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, but doggs-meat, that I may win Christ. This was the sleight esteem that Paul had of all the things in the world, that men kept such a stir about. — And so when God did but begin to work upon Zaccheus, when hee did but hear of the salvation of his soul, when Christ did but tell him, This day is salvation come to thy house, presently, (being a covetous rich man that had gotten his estate wrongfully) hee cries out, The half of my goods I give to the poor, and if I have wronged any man by forged cavilla­tion, I will restore fourfold. And so John the Beloved Dis­ciple of Christ, which lay in his bosome, and therefore knew so much of the mind of Christ, you know what hee saith in his first Epist. 2.15. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father. The lust of the flesh, that is pleasures and sensuality; the lust of the eyes, that is riches; and the pride of life, that is honours; these are not of the Father, but of the world, saith John; you may think they are great matters, they may bee great in your eyes, but they are not of the Father, but of the world; And the world passeth away, and the lust thereof; but hee that doth the will of God, abideth for ever. It were infi­nite to shew you this both in Scripture, and likewise in the whole course of the story of the Church, how sleightly the Martyrs did account all the things of this world, as soon as ever God gave them any true spiritual heavenly wis­dome; but because that would cost a great deal of time, therefore wee proceed to shew by strength of reason, fur­ther out of the Scripture; yet this may convince rational men, that that which the wisest men in the world, that have had from God a testimony of great wisdome, have thought to bee a little matter, certainly hath no great matter in it; but they have thought the gain of all the world to bee as nothing; therefore certainly there is no great matter in [Page 346] getting the things of the world, however men esteem of them.

Secondly, What if a man doth gain the world, but loses his soul, he is never a whit the better for any thing in the world; we say sometimes in our common language, such a man is the best man in the Parish, and I have the hands of the best men in the Parish; the truth is, wee mean the richest men in the Parish: but riches and honours make no man one whit bet­ter than hee was before:Prov. 10.20. The heart of the wicked is little worth. Let a man have never so great an estate, hee may have so many houses that are worth so much, but hee is worth no more than hee was; as a great letter makes no more to the sense of a word, than a little letter doth; so great honours, and great places, make no more to the excellency of a man, than to bee without them; these things in the world they have no goodness in them any further than wee put goodness upon them; wee may indeed make good use of them, and so by our good use wee may make our selves better through Gods Grace; but the possessing of them doth not make any soul one whit better than it was before, they make many souls worse; thousands of souls grow worse than they were before, by the enjoyment of the world, but where have you one better? none can bee better by the things of the world, no, it must bee by some grace of God that a soul grows better, and not by the things of the world: I will give you for this, this demonstration, you never finde in Scripture (that I know of) that ever any childe of God was worse for afflictions in the conclusion, but you may finde, that almost every childe of God that was in prosperi­ty, was the worse for their prosperity, there are very few to bee excepted: I confess wee read not of Daniel, nor of Ne­hemiah, and I know not any but those two, but ever were the worse for their prosperity, but not one worse for af­flictions, from Genesis to the Revelation; therefore certainly there is no such great matter in the things of the world; That is a remarkable place wee have in Dan. 11.21. And in his estate shall stand up a vile person, and hee shall obtain [Page 347] the Kingdome by flatteries. — A vile person, and yet have the honour of the Kingdome, how can this stand? yes, it is by interpreters thought to bee Antiochus Epiphanes, hee was advanc'd to that mighty height, that I remember Josephus saith,Antiq. l. 12. c. 7 that the Samaritans in their letter to him give him the Title of the mighty God; hee had that title given to him by those that were under him, and Antiochus Epiphanes, which signifies illustrious; Illustrious Epiphanes, the Mighty God, and yet the Holy Ghost gives him this title, a vile person; what good do a few herbs that are strewn upon a Carrion do? do they make the Carrion to bee less corrupt and pu­trified than it was? truly all the bravery that wicked men have, it is at the best but a few herbs and flowers strewn upon a filthy carrion, which makes them not to bee the bet­ter: The things of this world therefore in Scripture are cal­led the things of another mans, in Luk. 16.12. And if you have not been faithful in that which is another mans, who shall give you that which is your own? You may know the mean­ing of it by the verse before: If therefore yee have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? The riches of this world are called unrighteous Mammon; now these are opposite to the true riches, as if these were not True riches, and then in vers. 12. If you have not been faithful in that which is another mans, that is, in these riches of the world, who shall give you that which is your own? so that nothing is a mans own, to make him better, but grace; the good things of the soul, they are a mans own, but the other things they are the worlds things, they are not a mans own; therefore what doth it profit a man that hee hath gained the world? for hee is never a whit the better man.

Thirdly, All these things, they are things beneath the soul, things of an inferiour nature; what good is it for a man that hath gotten never so much food, that hee hath laid up for his horses and doggs, but hee hath nothing for his chil­dren or for himself? So if a man hath gotten the world, hee hath gotten somewhat for his body, his inferiour part; I but [Page 348] hee hath gotten nothing for his soul that is above it: These are things beneath and under the soul: what good would it bee for a souldier, if hee have gilt his scabbard, but hee hath a broken rusty sword within, or but a wooden sword within? Therefore I finde in Scripture that the bodies of men and women are called the sheath of their souls, Dan. 7.15. I Daniel was grieved in my spirit, in the midst of my body. So it is in your books translated, but those that un­derstand the Original Text, they know it is a word that sig­nifies a sheath, and so Arius Montanus turns it, and like­wise in your Margents, in the midst of his sheath; and by comparing this Scripture with another, it is plain, that that is the propriety of the word, 1 Chron. 21.27. Where the Text saith, The Lord commanded the Angel, and hee put up his sword again into the sheath thereof. Now the word that is here translated sheath, I finde by comparing of them toge­ther, that it is the very same word in the Original that Daniel translates body; for the body is but as the sheath unto the soul, and what will it gain a souldier to have a brave sheath, and in the mean time have nothing within it, or that that is of no use at all? thus it is with many, they seek great things for their bodies, but their souls are left in the mean time without any succour or help, and in a most miserable condi­tion; all things that are in the world should bee servants to thy soul, for they are all inferiour to it. Wee account it a great dis [...]onour to a man to marry his servant; a man of e­state in the world, if wee hear hee hath married his servant, which is very mean, wee account it a dishonour: Now for thy heart to mingle it self with the things of this world, as its chiefest good, what dost thou but marry thy soul to that which should bee thy servant? for all these things are but as servants to the soul; and for the heart of a man to bee set upon the things of this world, it is to have the curse of Cham to bee upon him; A servant of servants shalt thou bee; for the things of the world they should bee thy servants, and thou art their servant, and so a servant of servants; the curse of Cham is upon thee, when thou art a slave to thy estate, or [Page 349] thy honours, or to thy brutish lusts, a servant of servants art thou.

Fourthly, They are such things as God in his ordinary ad­ministration of providence hath denied to the choicest of his servants, specially in the times of the Gospel: Many of the choice of his servants in former times were in very low and mean conditions; but for the times of the Gospel, how did Christ himself, who was the Son of God, live? hee had not a hole to hide his head in; The fowls of the air had nests, and the Foxes had holes, but the son of man, not whereon to lay his head. Jesus Christ, that was infinitely beloved of the Father; and all the Apostles, they were in a poor mean condition, every one of them died a violent death, but one­ly John; wee have records of their several sorts of death, some crucified, some stoned, and some other kinds of death, but all put to death, save John, and read but the latter end of the eleventh of the Hebrews, Those that the world was not worthy of, how they wandered up and down, In sheep-skins, and goat-skins, and dens, and caves of the earth. That was a little before Christs time, hee speaks of those in the time of the Macchabes: Now certainly, if God hath so ordered things in his general administrations, towards such as are most dear in his eyes, as to deny them these things, that they shall have but little of them, there is no great matter in them, surely if there were any great matter in them, God would not deny them to his servants; when a wicked rich man shall look upon a poor man that walks humbly before God, and would not commit the least sin willingly for a world, meethinks such a man should think thus, Oh Lord! what a difference is there between such a poor man and I, and yet my conscience tells mee, that God hath more honour from him in one day, than hee hath from mee in all my life; surely there is no such great matter in the things of the world, that God hath denied them him: If there were any great matter in them, certainly such as walk most humbly with God, and most close with God, should have them if they were absolutely good. — And indeed, this is one great [Page 350] reason that Gods own dear servants should have so little of the world, and others so much, it is, that hee might hold this forth to all the world, that the things of this world have but little in them.

Fifthly, And consider but the next Argument which fol­lows upon this, and is of a near kin to it, That all the things of this world, the pleasures, profits, honours, they surely have no great matter in them, for they are no more than may stand with Gods eternal hatred of his creature. Now cer­tainly, those things that have no higher excellency in them than may stand with the eternal hatred of the Infinite God, certainly they have no great excellency in them; those things that Reprobates may have, surely have no great mat­ters in them, that that you give to your Swine, you make no great matter of it; take all the things of the world, they are no more than God gives to Swine, than God gives to Re­probates, than God gives to such as hee doth eternally hate; I remember that Luther hath such an expression as this of the Turkish Empire, It is but a crum that the great Master of the family casts to his Dogg: Now if all the Turkish Empire be no more than a bit of bread that you would cast to your Dogg, then what is your estate? The Lord who is so infi­nitely rich in mercy, hee can afford such bones for Doggs as these are, surely there is no great matters in these things that Reprobates may have as well as children; therefore you that are poor people (and yet godly) that want these things, do you quiet your hearts, what though you have not such an estate as others? Oh do not murmure! why, it is no great matter you want, you want but that that God gives to Reprobates; Suppose a man gains the world, if hee lose his soul, what gets hee? hee gets a bone that Doggs have, for the loss of his soul.

Sixthly, Take this Argument, That the things of this world, they have no reality in them at all, no real good in them, according to the language of Scripture, what are the things of the world divided into? take the division that you had before of St. John, The lust of the flesh, the lust of the eyes, [Page 351] and the pride of life. Take pleasures, and riches, and ho­nours, do but see what the Scripture speaks of them all.

First, For sensual pleasures, you think they have a great deal of reality in them, why in the Scripture phrase they are nothing, in Amos 6. compare the former part of the chapter with vers. 13. vers. 4. That lye upon beds of Ivory, and stretch themselves upon their Couches, and e [...] the Lambs out of the flock, and the Calves out of the midst of the stall, that chaunt to the sound of the Viol, and invent to themselves in­struments like David, that drink Wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the afflictions of Joseph. Here is the pleasures that these men liv'd in, described; but mark what hee saith, in vers. 13. Yee which rejoyce in a thing of nought: You do rejoyce in that which is nothing; all these pleasures, these brave merriments, when you get into a Tavern, there you drink, and vaunt, and have pleasure and musick, and what a brave life is this? I but, yee that rejoyce, saith the Holy Ghost, in a thing of nought, it may bee a great matter in your eyes, I but the truth is, it is nothing; that is for Pleasure.

Secondly, For Riches, see the testimony of the Holy Ghost concerning them, in Prov. 23.5. Wilt thou set thi [...]e eyes upon that which is not? That which hath no being at all; no, it is onely grace and godliness, that is that that hath a beeing, Prov. 8.21. That I may cause those that love mee to inherit substance, Junius turns it, to inherit that which is; you think that the things of grace are but imaginations, and onely worldly things are real, no, the things of the world are but fancies, and the things of grace are real.

Thirdly, And then the third is for Honours, Act. 25.23. And on the morrow when Agrippa was come and Bernice with great Pomp; With much fancy, it was but all a fancy, [...]. and the truth is, the excellency that these things of the world have, it is an excellency that our fancy puts upon them; as a peece of gold that heretofore was but twenty shillings, it is raised up to two and twenty shillings; I but though men may raise it up in their fancies to bee worth more, the gold [Page 352] is the same: So the things of this world, wee may raise them up very high by our fancies, but there is no more re­al good in them than there was before they are but sha­dows, and though a mans shadow bee longer or shorter, yet a man grows not longer and shorter with his shadow; so though a mans estate bee more or less, yet his happi­ness doth not grow more or less according to his estate; therefore still, what doth it profit a man if hee gains the world? why hee gains a shadow, hee gains that that hath nothing in it, hee gains a fancy, a dream, and hee loses his soul for all this.

Seventhly, Further, suppose there were some reality, yet there is nothing that can satisfie the heart, Isa. 55. Why do you lay out your mony for that that is not bread and for that that sati [...]fies not? Onely Grace is that that satisfies the soul; these things have so much mud at the bottom, that you cannot have a full draught of them. — And besides, there is a curse of God upon them, that they should not satisfie; yea God hath so fashioned the hearts of the children of men, that they shall never bee satisfied with these things: And the eager desire after these things, comes from a great distemper; just as Maids and Women that have green-sicknesses, or that long; you shall have them long for coals, it may bee, and dirt, and so green fruit, but though they long for it, yet this cannot satisfie them, why, because it is but trash: So the heart of a man or woman that longs for the things of this world, why it is in a distemper, as one that longs to feed upon dirt, they may feed upon them, but ne­ver bee satisfied with them.

Eighthly, Yet further; how can the gain of the world make up the loss of any spiritual good? for one that goes on in waies of looseness, that soul, whatever hee gets in the world, hee hath it without God, God in his ordinary providence may cast it in, but hee hath it without the bles­sing of God with it: What if a man had never such fine flowers in a Garden, if the Sun should never shine upon them? truly so it is w [...]th many wicked men, they have brave [Page 353] and fine estates, but they never have the Sun-shine of the blessing of God upon any thing they have; yea that that they have in a way of sin, they have it with a curse of God to­gether with it: That that wicked men feed upon, it i [...] b [...]t [...]will, and like Hoggs-meat that is wrapt up in the dirt; their meat is filthy and stinking it self, but when it is wrapt up in dirt, then it is worse, and so their estates; the Scripture calls all in the world but as doggs-meat, and it is wrapt up in their sin, and the curse of God is upon it. Suppose that that thou doest feed upon had no curse of God upon it, yet it is but as a peece of carrion, but now it is wrapt up in thy sin, and so long as thou goest on in thy sin, the curse of God is upon it: But now, the good of all the things in the world consists in this, the communication of Gods goodness towards mee in them, and Christs blessing of them to draw my heart nearer to God, and to bee instru­mental for mee the better to serve God; but Oh how few men do know wherein the true chief good of these things doth consist: I have more of the things of the world than others have, I, but wherein am I more happy? wherein? Oh! I see God letting out of himself to me in the way of his good­ness, and hee gives mee this to do him more service than others that are poor; Oh, if thou couldest say thus, this were a sign of a gracious heart indeed. A man that loses his soul, and gets the world, hee gets dogs-meat wrapt up in dirt and filth. Oh poor price for an immortal soul!

Ninthly, And then besides, wee must shew you some­what about the uncertainty of all these things. Charge those that are rich in the world, 1 Tim. 6.17. that they trust not in uncertain riches. The whole wo [...]ld is as it were upon a wheel; the Scripture saith, that the tongue sets on fire the whole course of nature, it is in the Original, the wheel of nature; all these things are turning up and down, as it were in a wheel you have heard of the wheel of him who was a great King, and having overcome others set them to draw his Charriot, but he observing of them as they drew his Charriot, [Page 354] took notice how they continually look'd back unto the wheel, and asking them what the reason was, why say they, wee by this see the turning of the things of this world, the nail that is now on the top, is by and by on the bottom, wee were high enough within a while, but now are low enough; and the consideration of this did abate the pride of that great Prince that made four Kings to draw his Charriot: So it is but a wheel of nature, and wilt thou venture thy soul for these things that have no certainty in them? I re­member Philip de Co [...]ines reports of a Duke of Exeter, which married one of the Kings of Englands Sisters, and yet hee saith, that hee was seen in the Low-Countries begging his bread bare-foot; Oh therefore would a man venture the loss of his soul for the gaining of these things that are so fading and passing away! All flesh is grass, and as the flower of the field, it passes away, and comes to nothing; yea at those times when wee have most use of the things of the world, then they are gone from us, as Absalom when hee was caught by the tree, and had the most use of his Mule, then his Mule left him, and leaves him hanging by the hair of the head; so worldly things are most out of the way, when you have the most need of them; and will a man venture the loss of his soul for the gaining of these things that will leave you when you have the most need of them; when you lye upon your sick-bed and death-bed, what good will it do you to think that I wore fine cloaths, and I had so much riches coming in yearly: Riches a­vail not in the day of wrath; but Righteousness, that delivers from death. All these things are but fading, and will fail a man when he [...] hath the most need of them. I remem­ber our Chronicles tell a strange story of Richard the third King of England, and you that have them, it is worth your reading; I do not know that ever I read of a more magnificent Coronation for a King, than of his, set out in abundance of glory, hee had one Earl that bare before him his Crown, and four Earls carrying four swords before him, one a sword of state; and another without a point, to be­token [Page 355] mercy, and two glittering swords, one in respect of the Temporalty, and the other in respect of the Clergy, and four Barons bearing a Canopy over his head, and himself in a long Purple Velvet Robe, and his Queen in all her Pomp and State; himself had a Duke to bear up his Train, and his Queen shee had a Countess to bear up hers, and divers o­ther particulars that might bee shewn to set out the grea­test pomp and glory almost that could bet conceived for a man to bee in; but behold the revolution of things, within some two years and a little more after this, this glorious Prince was slain, and his body lying naked to the view of all, and carried on a Horse with his hands and head hanging down on the one side, and his heels on the other, as Butchers carry Swine or Calves, and so hee was carried to Leicester, and there lay divers daies above ground naked and contemptible, and the very stone in which his body was laid, was afterwards made use of to bee a Trough for Horses to drink at, at a common Inne; such hatred did they shew to him, which a while before was in such a glorious condi­tion: Thus wee see that these things which are here, will not hold long, and for one to seek to make his rest in these things, is, as if a bird should build her nest in a little bush, that is floating up and down in the Sea; these things will carry you a little way, but not far; wee have all to provide for eternity. If a man had a Voyage to the Indies, and hee should provide a little Boat that should carry him from Westminster to the Bridge, it were a poor provision; so when wee pro­vide for outward comforts, and no more, wee little think of the great Voyage that wee have to go; wee have all of us to sail to eternity, and what is a Boat of these outward comforts to carry us that long Voy­age? The things of this world may well bee compa­red to a Tree in the time of a storm; when you are travelling in the way it begins to rain, and you ride under an Oak or an Elm-Tree; Now if there falls [Page 356] but a little Rain, it may keep you dry, but if it rains much, the longer you stand under the Tree, the worse you will bee: So the things of this world may comfort and quiet us against a little trouble, but Riches, as I said, Avail not in the day of wrath. They will not keep off the dreadful storm of Gods wrath; all these things are uncertain, and will disappoint us.

Now these and divers other Considerations that might bee added, are the strength of Reason ground­ed upon the Scripture, to convince a man of the va­nity of all the things of the world. Now put all these Considerations together, and well may wee say, as it was said of the price that was given for Christ, that Zechariah prophesies of, those thirty peeces, a goodly price that was given for him. You hear sometimes of Judas's sin, that hee betrayed Christ for thirty peeces, a goodly price; I may well apply this to your souls, you that venture the loss of your souls for getting the world, though you could possibly get all the world, considering what hath been said, it is a goodly price; do you not see what a goodly price is given for your soul? if these things bee but made real to you, it would bee of marvelous use to help against any temptation to any thing of this world. Now you have se [...]n what darknesse is upon all things, how they are all but glit­tering vanities, and not worth the venturing of the soul for, take heed of hazarding your souls upon any of these things, you will curse your selves hereafter when it is too late; Oh cursed wretch that I was, that I should yet venture upon sinful waies that I was told would in-danger the eternal destruction of my soul! and not­withstanding I heard what a vanity was in all these things, yet for such a vanity I was drawn aside to lose mine own soul; well, you see the upshot of all, that to venture your souls for the gain of the world, it is to venture the loss of pearls for pebble stones, to venture Gold for dirt, yea for dirt that hath a great deal of [Page 357] poison in it, for so it hath; all these things in the world being separated from God, they are not onely dirt, but there is poison in them. Now then, these things being laid together, you see the point cleared, and all that doth remain it is but to binde up this in se­veral Uses and Applications; If all these things bee so poor and mean, what use are wee to make of all these Me­ditations and Considerations?

USE.

Then for Use, If these things bee so, in the first place wee learn, not to envy at the prosperity of ungodly men, whatever it be, let them ruffle it out for a while here in this world, and carry all before them; let man have his day here in this world, there is no great cause to envy him, if hee bee going on in such a way as hee is like to lose his soul; poor miserable wretched creature that hee is, better ten thousand times hee had never been born: Poor people that are wicked, (as many are) they have the curse of God mingled in water, and rich men that are wicked, they have the curse of God like poison in their Wine; now wee know, of the twain, the poison will work more strong­ly in Wine, than in Water, and so of both, certainly un­godly rich men, that have most of the world, are the most miserable creatures, for they have more to answer for than others have, and their estates are usually fuel for their lusts, and so their condition is worse than the condition of any beggar that begs his bread from door to door; And certainly there is no wicked rich man upon the earth, but if so bee that hee dye so, hee will hereafter curse the time that ever hee had an estate, and wish hee had been a beggar, and gone begging up and down in his raggs, for then hee had not had so much to answer for before God. O hee is not a man to bee envied at! What man is there that would envy at a malefactour condemned to dye, though hee have on brave cloaths? would not any one of [Page 358] you rather save your Russet plain suit, or a Leather suit, than a suit of Velvet, and go to bee executed in it. I have read of Chrysostom, who being invited to a feast, as hee was a going, hee met with one a going to execution, and it fell out that the way to execution was a very fair way, but the way that lead him to his friends house, it was a dirty Lane, and hee makes this meditation of it, Oh how much better is it to go in this dirty Lane, to go and rejoyce with my friend, than in a fair plain way, and go as the other doth to execution! hee was not willing to go his way, though it were a fair and plain way, but rather to go his own, though a foul and dirty, hee considered that the end of the way was different: So do not look much upon men and women, what their present condition is, but look what their end is like to bee, and do not envy them. I sup­pose you cannot but have heard the story of a poor souldier, that having a command from his General not to touch any thing upon pain of death, yet coming by a Vine, takes a bunch of Grapes; the General being very strict, hee con­demns him to dye, because of his disobedience, and as hee was going to execution, hee went eating the bunch of Grapes; his fellow-souldier rebuk'd him, but hee gives him this answer, I pray yee do not envy my Grapes to mee, for they cost mee dear: So truly wee have little cause to envy the men of the world their Grapes, that they have their mirth, their merry-meetings, whatsoever they have, for it is like to cost them dear, it is like to cost them their souls, they indanger their eternal perishing; and therefore there is no cause at all to envy such. David indeed was troubled a while when hee saw the prosperity of the ungodly, but when hee went into the Sanctuary, Psal. 73. there hee understood their end; Oh my Brethren, you are come into the Sanctu­ary, you are come now in the exercise of the Word thus to hear what is like to become of ungodly men, that injoy all the world for their portion, their end is like to bee the loss of their souls eternally; do not envy them; Thou dost envy them, and suppose that God should say to thee, well, [Page 359] it shall bee with thee, as with them, that is, you shall have as much as they, and there is all the good you are like ever to have from mee; would you not see cause to give a dread­ful skreek, if such a message should come from Heaven to you? what a foolish thing were it for a childe that hath a loving Father, and a great Inheritance that hee expects from him, because hee sees a stranger that comes and sits at the Table, and have better provision than hee hath, to grumble and grutch, because hee hath not such provision made for him every day? Oh hee hath no cause to do so, for the Inhe­ritance is reserved for him. God, hee is a rich Housholder, and hee can give such things as these are to his enemies, as wee speak of, but the Inheritance is reserved for thee; en­vy not the ungodly in the enjoyment of the world, for the truth is, their portion it is but very little, it is but a poor pittance for an immortal soul to have, though hee should have all the world. It is true, wee should bee sensible of our unworthiness of the least crum of any good thing, yet though wee should bee sensible of our unworthiness, yet wee should not bee satisfied with having all the world for our portion. It was a most admirable speech of Luther, when divers of the Princes of Germany made much of him, hee began to bee afraid lest hee should have his portion in these outward things, and here should bee all, hee breaks forth in this expression, fearing lest God should give him his portion here; I did, saith hee, protest to God with all my power and strength that hee should not put mee off so with these things, hee would not bee content with them; that is the first Use; Little cause to envy at the men of the world; for the truth is, it is but a poor pittance they have, and they have made a most miserable bargain: If you should see one that professes himself to be a Merchant, and hee should venture many thousand pounds, but bring home nothing but a fair painted bauble for children to play with, would you envy it to him? Just thus it is with the men of the world, they flatter and please themselves with their baubles, but their souls are gone in the mean time.

Secondly, Wherefore in the second place, let all those that do seek to get the world in those waies wherein they are like to lose their souls, let them lay this Scripture to heart, and O that God would settle it upon their spirits, that you might when you awake in the night season think of it; when you walk up and down, when you are in your shops, in your business, think but of this Text; I remember I told you in the beginning, of one that counselled one of the Kings of Portugal to think of this Text a quarter of an hour every day, O that you would every time you awake, especially you that have been seeking after much of the world, think seriously of this Scripture, Am not I the man or woman that have hazarded my soul for seeking after somewhat of the world? hast thou never sought to gain any thing of the world in a way of sin, and to this day thy heart not thorowly humbled for it, nor repented? it may bee not to this day made restitution? hath not the eager pursuit after the things of this world taken thy heart up so much, that thou hast not favoured the things of God and eternal life? thou lookest upon the things of the world, as if they were the onely rea­lities, but for spiritual things, they are imaginations; have not the things of this world so taken up thy spirit, as made thee to have sleight thoughts of spiritual and heavenly things? hast not thou blest thy self in the injoyment of these things, though in the mean time God hath not made known to thee the riches of his Kingdome? yet thou hast thought thy self to have enough in the enjoyment of what thou hast; hast not thou often, when thou hast been at the Word, had thy thoughts and spirits about the things of the world, as the things suitable to thee, but the things of the Word thou hast not relisht? yea and any thing in the Word that hath come close to that covetous corruption of thine, thy heart hath secretly derided it; there are no men in the world that do more secretly condemn and deride the things of God, spiritual things, than worldly-minded men. In Luk. 16.14. wee read that Christ preaching to the Pharisees against their covetousness, and telling them That no man could serve two [Page 361] Masters, but either hee will hate the one, and love the other, or else hee will hold to the one, and despise the other, yee can­not serve God and Mammon, saith Christ: You cannot think to have your hearts set upon the world, and your gain, and yet serve the Lord; but if your hearts bee set so upon your estates, you will make bold with God, you will venture up­on the waies of sin, for the gaining of the things of this world; but mark, The Pharisees also who were covetous, [...]. heard all these things, and they derided him; the word in the Greek is, They blew their noses at him; as a man when hee scorns and derides another, hee will s [...]ew it by his nose; so they in a kinde of speaking in their nose, in a jeering, scorning way, they derided Jesus Christ, that talk'd after this fashion, What, that a man cannot serve God and Mammon too, that a man cannot look after the things of the world, and the things of God too: Carnal hearts, they do hear things in Religion, as unsavoury things, whose hearts are after the things of the world. And so not onely for Riches, but for thy Credit: Hast thou not often ventured to lye, to save thy credit in something, and hast been more troubled when thou hast been discovered in any thing that makes against thy credit, and esteem, than in the sin that thou hast committed against God? Now by such kinde of evidences it is clear, that men injoy the world in such a way, as wherein they are like to lose their souls to all eter­nity; and now, Oh do but look upon your estates that you have, and do but think what they cost you, and little com­fort you will have in them. It is observed of David, when hee did long for the waters of the Well of Bethlehem, and there were men ventured their lives to get him the water; when it came to him, hee would not drink of it, Oh it is the price of blood! so when thou lookest upon thy estate, and fittest at thy table, and seest that thou hast more there than other men, and lookest into thy Chest, and there thou hast plenty of Garments, and thy children are fine and brave, and the like; these are pretty things for a while to please the fancy with, I but what do they cost? as hee that would reckon [Page 362] his cloath, hee reckons that the dying and the spinning it cost him so much, I but what cost the wooll? why, that was his own, and hee accounted nothing of that: So, such and such things that thou hast, what do they cost? they cost thus much, and thus much, I but hath not thy soul gone into the bargain? and canst thou have pleasure in it, when it cost thee so dear as it hath? Psal. 31.6. the spirit of holy Da­vid rises up in indignation against such men as these are, I have hated them that regard lying vanities; My spirit cannot but with indignation and abomination rise up against them; what? that men should follow after vanity, when there are such glorious things to bee followed after? when there is the blessed God, and the glorious Riches of Grace and Salva­tion that are revealed in his Word that may take the hearts of the children of men, and yet they follow after vain things; men that have immortal souls, capable of eternal communion with the Lord in the highest Heavens, for them to follow after vanity, and satisfie themselves in such things, I hate them, saith David; certainly it is the curse of God that is upon the hearts of men, that suffers them to follow af­ter such things, and especially in the times of the Gospel, when such glorious things are revealed to their souls, I say the curse of God is upon them, Isa. 44.20. Hee feedeth on Ashes, a deceived heart hath turned him aside, that hee cannot deliver his soul, nor say, is there not a lye in my right hand: Hee feedeth of Ashes; A deceived heart hath turned him aside, that hee cannot deliver his soul, there lies the sore evil of it; A deceived heart, hee needs not cast it upon the Devil, but it is his own bare filthy corrupt heart that dares not trust God for his soul for eternity, hee will have present things, come of it what will come; hee knows what the meaning of present things are, but what those are that are to come, hee knows not; a deceived heart hath seduced him, and hee cannot deliver his soul, nor say, Is there not a lie in my right hand? that is, is not the strength of my indeavour set upon falshoods? the chief of my strength and indeavours, is it not set upon a lie? Chrysostome saith, If [Page 363] hee were to preach to all the world, hee would chuse that Text as soon as any; Oh yee children of men, why do yee love vanity, and follow after leasing? And it were happy, if it were alwaies sounding in the ears of every one, whose hearts are after present things, so that such a one may hear a voice behinde him, saying, This is not the way, but this is the way, walk in it: Thou hast deceived thy soul all this while, and wearied thy self, and that through the curse of God upon thy heart; as Hab. 2.13. Behold, is it not of the Lord of Hosts, that the people shall labour in the very fire, and the people shall weary themselves for very vanity? Is not this of the Lord of Hosts? So when wee see men and wo­men, why they have understanding in the things of the world, yet for the matter of God, they have none at all; They are very industrious and laborious to get outward things, and outward comforts of this world, and tire themselves; can sit up late, and rise early; Oh is it not of the Lord of Hosts that people should thus weary and tire themselves? by way of similitude wee may apply it to the spirits of men, that are wearying and tyring of themselves after vanity; it is the Lords curse that is upon their hearts. It is said, I re­member, of Dionysius, that when hee was upon his sick-bed, hee hears Thales the Philosopher discoursing excellently a­bout divers excellent moralities, and hee curses those plea­sures and delights that had taken off his heart from attend­ing to such things: When thou comest upon thy sick-bed, what will comfort thee then? it cannot bee thy silver nor gold; therefore oh that the Lord would make thee now for the present to see thy vanity and folly before it be too late, and thou curse thy self, and there bee no hopes for thee! But it is this point shews the folly and madness of those that seek after never such great things in the world with the hazard of their souls, but then, what shall wee say to those that will hazard their souls for every trifle? Wee spoke of that in the aggravation of the dreadfulness of the loss of the soul, onely a word or two more of it here. In Amos 2.6. God complains there, that the righteous were sold for silver, [Page 364] and the poor for a pair of shooes: That they put such a poor price upon righteous men, and upon poor men; as if God should say, Know, I put a greater price upon my righteous servants, than all the silver in the world; Oh now! the complaint may bee against many people, that sell their souls for silver, yea even for a pair of shooes, for a trifle, for a toy, for nothing; not for all the world, but for every little pittance; what is that that thou hast, or art like to have? why very poor things in comparison of the world. I remember it is reported of Alcibiades a young Gallant, that Socrates comes in a jeering way unto him for his pride, and brings him a Map of the world, and saith hee to him, Shew mee, I pray thee, where lies thy Land here: Now, if I were to speak to Princes and Emperours, yet this Text would speak dreadfully to them, that they should venture their souls for Kingdomes and Empires; but now for you that are never like to have any such things, for you to set your hearts upon such trifles, and so to damn your souls, what can you get? look upon a Map, and see what all England is: Europe is but a fourth part of the world that is known, I but then what is England to Europe, and then to all the world? and then what is one County in England, and one City, or one House? I have a great many Tenements, saith one, in a Parish, but what is all this to the world, and all this world unto Hea­ven, and Heaven and the world unto God? but now to think that thou art blessed, because thou hast but a few rot­ten Tenements, Oh what a seduced heart hath deceived thee, that thou canst bee satisfied with such things as these are? this one meditation mee thinks might sink into the hearts of those that will venture their souls for every trifle: If ever thy soul bee saved, God must set such a price upon it, that hee must give more than a thousand worlds are worth to save it, hee must give no less than the blood of his Son; and canst thou think that the infinite God should prize thy soul at such a high rate, when thou thy self dost prize it at such a low rate? If so bee that a man had lost any thing of his estate, and it could not bee redeemed without some [Page 365] great summe of mony, If his friends come to know that hee doth not prize what hee hath lost, will any friend bee so mad as to lay down five hundred pound to redeem that for his friend which hee knows aforehand that hee doth no [...] prize at twelve pence? So, canst thou think that that soul of thine that thou prizest at nothing, that the Infinite God should lay down such a price to redeem it?

Thirdly, From the consideration of the comparison of the gain of the world, to the loss of the soul; It is a Use of exhortation, To teach us to answer all temptations, or to work this upon our hearts, the answering of all temptations to any way of sin, To answer all with this, you offer mee too little, whatsoever you can offer mee, to draw mee to think well of sin, certainly it is too little, for it indangers my soul; the thorow understanding of this point, and the working of it upon the heart, is a very great help against whatsoever temptation should come to draw thee to sin.

Surely, If these things bee so, then this can bee no Argu­ment for mee to neglect any duty that God calls for at my hands, or to venture upon any way that my conscience tells mee is sin: Oh but if I do thus, it will indanger my estate, but if I do such a thing I shall get so much by it: Certainly there can bee no strength in this, if what hath been spoken out of this Text bee true. But now when there comes a temptation and prevails over thee, thou dost deny this Scripture to bee the Word of God, and thou settest thy judgement against the truth of God; but now consider with thy self which is like to stand, know, that God will make his Word stand, hee will make it good, when thou and a thousand thousand such as thou art shall perish for ever; and therefore, as you that are chapmen, when men offer you less than your ware is worth, you scorn and contemn them; so you should do when temptation offers you less than your soul is worth. Wee read of Saul, when hee saw the people following David, saith hee, What can the son of Jesse do for you? Can hee give you Olive-yards and Vine-yards, and the like? So when temptation to sin comes, ask it, what can [Page 366] you do for mee? can you save my soul in the time of di­stress? you would draw mee to such and such courses, such and such companions would draw mee to such and such waies, I but you may put them off with this, Is this the way to save my soul? if it bee, then I will do it, but if it will not do that, God forbid that I should meddle; Oh therefore remember, remember, that the fashion of this world passeth away, 1 Cor. 7.30, 31. The Apostle would take off the hearts of men from the things of this world, and bring this Argument, saith hee, The fashion of this world it passeth a­way; Therefore use the world, as not abusing it. That that you have in your English book, passes away, it is ( [...]) and I finde two very learned Writers translate it by a word that signifies to deceive; The fashion of the world will de­ceive you at last, and another by a word that signifies, To go quite cross; These two significations it hath, it doth de­ceive, or it goes quite cross; the outward shew of the world, oh it doth deceive thousand thousands of souls to their eternal perdition, and it goes quite cross; it seems to promise thee thus and thus much, but it will go quite cross in the conclusion, and will bee thy undoing, if thou dost not take heed; and therefore let not any thing in the world bee a temptation to thee, for the least sin that possibly may bee. I remember Austin in his book about an officious lye, hath this passage; saith hee, A man must not tell an officious lye (that is, a lye without an intention to do any body hurt) for the gaining of the world, nay, for the gaining of all the souls in the world, the least sin is a greater evil, than the gain of all the world is a good, because that it is dangerous to the soul, upon that very ground; and therefore it is said of Basil, when the persecutors terrified him with the loss of all that hee had, but that did not prevail, then they made him fair proffers, and great advantages that hee should have, I but Basil laught at them, and bid them go and proffer such things to children: So the story of the Mar­tyrs tells us of Austinius, that godly man, that having been a means to demolish a place for Idol worship, The Idola­ters [Page 367] afterwards came upon him, and put him to extremity of torments, and set children upon him to rake his flesh with their knives, but at length they would bee content if hee would but give never so little for the building up of the Idol Temple again, to let him go free, No, saith hee, not one half-penny. Certainly this point will bee enough to justifie any that shall lose estate, or indure any thing in the world, rather than do any thing that may in the least degree hazard their souls: And so that Martyress Juletta, when one accused her, and said, that shee was a Christian, nay, then saith the Judge, you must not have liberty of the Law, No, saith shee, then farewel riches, and life, and all; shee would bee sure to keep her soul safe, whatsoever became of all other things.

The last Use is an Use of Incouragement to those that will rather venture all in the waies of God, than to hazard their souls; thou art the wise Merchant, that art willing to sell all for the Pearl, and bless thy self in God for this, that ever God hath put this into thy heart, to look to that which is the main chance, as wee use to say: If God had left thee to thy self, thou mightest have gone on in such waies as others do, but canst thou say, the Lord hath caused the fear of himself, and the fear of eternity to fall upon my soul, and I can appeal to him, that whatever comes of mee in regard of outwards, mee thinks I can bee satisfied, so bee it all things bee well with my soul; I say, bless thy self in God; a man is not to praise himself, but in God, that is thus, When thou dost consider how God hath drawn thy heart to him, and thy interest in God, thou mayest bless thy self in God, in the grace of God, that hath given thee a heart, taken off from creature-comforts, dis-ingaged from them, and set upon the things that concern the eternal salvation of thy soul; bless thy self in God, and bee not troubled though thou beest cut short in the things of this world. One would think that that which hath been said about the vanity of the things of this world, should make people that are crossed in them (if they bee godly) to bee satisfied. What if thou [Page 368] art plundered of all, and [...]ast little p [...]ovision for thy fami­ly, and [...]ast bread for one day, and knowest not where to get bread for the next? I but is thy soul safe? I remember wee read in Genesis of the King of Sodome; hee could say to Abr [...]ham, Give mee the souls, and take the goods to thy self; though hee were but a Heathen King, hee spake of their natural l [...]ves: So do you whose hearts God hath in­clined to soul-saving waies; say to the men of the world, Do you take the riches, but let mee have the safety and welfa e of the soul: Oh if God have assured thee upon good grounds that thy so [...]l is safe, thy sin pardoned, what great matter though thou hast not some of the lumber of this world? If a malefactour that were in danger to die, should go to seek for a pardon for his life, well, when hee hath gotten it, and is coming from the presence of the King, perhaps hee loses his glove or handkerchief up­on the staires, were it not an unseemly thing for such a man to fall a crying, and wringing of his hands, because hee had lost his glove? Just thus, for all the world, is the madness and folly of people that say, they have some comfortable hope that God will have mercy upon their souls, and will save them for ever, yet when they are crost and wronged, they cry out, they are undone; man and woman thou art not undone, for thy soul is safe. Lord strike (saith Luther, strike, onely pardon my sin; And my Brethren, well may you bee incouraged to undergo any difficulties, and to bear the loss of the comforts of this world, for the saving of your souls) for indeed the Lord hath granted to us the way of salvation of souls at an easier rate than our Forefathers had; If I should but tell you the way that many of our Forefathers had for the saving of their souls, and many of the Saints of God in former times, you would have said then that it was a difficult way to save souls, and go to Heaven: As I will but give you an instance of one man, and another woman, how hardly they came to salvation. That blessed Martyr Bensesius, see but what a way hee had to Heaven for profes­sion of Christian Religion; The Persecutors came to him, [Page 369] and because hee would not deny the Truth, they strike his body in all his members out if joynt, and when they had done that, they make wounds in all parts of his body, then thirdly, they bring Iron combs sharpened, and so rake upon his body thus wounded, and when they had done that, they laid him upon an Iron grate, and with instruments of Iron open those wounds, and after that they melt hot burn­ing salt, and strew it upon those wounds being opened, and then they come with hot Irons; and fear him with those hot Irons, and after that dragg him by the heels into a dungeon, where they had prepared sharp shells, and there hee lay and perished; here is one that went to Heaven upon hard terms, you will say; but God calls not you to do so, but to deny your selves in some base lust, in some sinful and ungodly way, in something that you may spare, that you may spare as well as the water out of your shooes, as wee use to say.

And then of a woman, that was of Noble birth, and yet shee being convented for Religion, and answering boldly and resolutely, and would not yeeld, after many tempta­tions and fair speeches, they dragged her by the hair of the head from the seat of Judicature, and having dragged her, they pull off one joynt from another, and having done that, get the teeth and claws of wilde beasts, and rake her flesh from the bones, and having afterwards done that, then they came with hot Irons and Torches, and burning flames, one of one side, and another of another side, and scorch and burn her to death in such a way as that was, and yet shee goes on constantly; so bee it shee might save her soul, shee was willing to indure all this misery; wee do not know what God may call you to before you die; many of our Bre­thren have suffered very hard things, and God may call you to hard things, Oh that this Text might prepare you! And now my Brethren, as it hath been a means to carry o­thers thorow temptations, and many difficulties in this world, so if you would lay but these truths to your hearts, and if you cannot think of every particular passage, yet do but think of the Text, and take but this one Note, and that [Page 370] is, that whereas God calls others to spend their strength in suffering so great evils, to save their souls; bee you willing to spend the strength that God spares you, in doing, in ser­ving; spend your strength in active obedience so much the more, by how much the less you are called to spend it in the way of passive obedience, that so you may have cause to bless God for ever in Heaven, when you shall come to see soul and body to bee blessed and saved eternally; you may bless God for ever in Heaven for revealing such a truth, and setting home such a Text; What shall it profit a man, though hee gain the whole world, and lose his soul? and what shall a man give in exchange for his soul?