AS the faithfull devout soul admires the beauty and perfection of her beloved, sets her highest estimate upon him, makes him her sole and only glory, and in strong desires of communion with him, is so in­flamed in her affections, that she becomes even sick of Love, Cant. 2.5. So she preferres the know­ledge of him (that excellent knowledge as the Apostle cals it, Phil. 3.8.) above all the knowledge in the world, she counts that know­ledge not only her deepest learning, but highest happinesse upon earth, even her eternal life, (as Christ himselfe stiles it) John 17.3. How resolute the Apostle advances this knowledge, unwilling to exchange it for any other, you fee by that in the 1 Cor. 2.2. I determined not to know any thing among you, &c. The Corinthi­ans affected learning, many of them addicted themselves to the study of arts, and sciences, and were such good proficients in the same, that Tully calls Corinth Lumeu totius Graeciae, the eye and light of all Greece: But what was all this Corinthian learning, (the Apostle being Judge) to the glad tidings of salvation? what was all their Ethicks, Politicks, their Philosophical depths, Rhetorical straines, Poetical devices, to that great mystery of godlinesse, God manifest in the flesh? the Apostle sees such an emptinesse in mans wisdome (precisely considered in it selfe) that he will not own it, but rejects it as altogether unworthy to stand in competition with the deep things of God. As St. Austin pro­fesses of himselfe that it abated the heat of his love to Tullies Hortensius, a book whereof he was formerly much enamoured, [Page 2]only upon this ground (as himselfe makes the relation) because in that book the name of Christ was not to be found. So for all the people of God, he that hath ever rightly tasted the honey, and honey-comb of Evangelical sweetnesse, can never terminate his desires, never rest fully satisfied in any contentment (how plea­sing to flesh and blood, or glorious soever it be in the eye of the world) that relates not to Christ, is not perfumed with the odours of his merits, is not inscribed with that holy and reverend name Jesus. Hence it is that the Sunne-clothed woman, Rev. 12.1. (the embleme of the whole Church) is said to have the Moon un­der her foot, but upon her head a crown of twelve starres; as for the world, (all the inferiour things of this life, which for their inconstant mutability are as the Moone) she lightly regards: But as for the Doctrine of the Gospel, (that divine light made known to the world by those great Luminaries, those bright shining starres, in the right hand of Christ, the twelve Apostles) that she prizes as a crowne of glory, that she highly exalts, so honours, that all other things are as nothing to her in comparison of it. And this the saints do, not from a precipitate rashnesse, but from all deliberation, and advice; I count all things but losse, &c. Phil. 3.8. The word [...] in the place before quoted, 1 Cor. 2.2 and [...] here, are words of censure, and judgement, I determined, I count, as if the Apostle should say, I see good reason why I should magnifie this knowledge, I have good ground for it, why I should purchase it with the losse of all things: But why is it so desirable? what do the people of God discerne in it, to be so inamoured on it? In a word, it only availes to make wise unto salvation, 2. Tim. 3.15. It was paradventure a rash censure which was put upon Aristotle, that great Master and Prince of Philoso­phers, Vae tibi Aristoteles, laudaris ubi non es, damnaris ubi es, Wo to thee Aristotle, that art admired where thou art not, but damn'd where thou art. But I wish it prove not oft too true amongst men of highest endowments, what Austin (speaking by Anthony the hermite) was once a fraid of, for his own particular, Indocti rapiunt coelum, &c. The unlearned take heaven by violence; whilest we with all our learning, (such learning,) are tumbling down to hell. Yea it matters not what a mans qualifications be; suppose there were a man (as was spoken by one Berengarius) that did know all knowables, were wiser then he that was [Page 3]wiser then all the children of the East, 1. King. 4. were able to fathom the depths of all secrets, comprehend the mysterie of all arts and sciences; what then? did he not amidst all these his intellectual treasures, discern the unsearchable riches of Christ, as the Apostle calls them, Eph. 3.8. did he not know him the know­ledge of whom is our Justification, Isaiah. 35.11.) he would still for all this be found to abide in darknesse, still to remaine a poore miserable forlorn man. But why do I make such a preface, pre­mise such a commendation of this super-excellent evangelical knowledge, but that I might ingratiate my text, and gaine your attention to the same; for what is the substance, and burthen of it, but Christ? Christ in his relation to the Church, Christ as the aime and scope of our endeavours, Christ as the fountaine of life, the Author of our happinesse. Now (as the starre did the wise men of old) if it bring us into the sight and vision of our blessed Saviour, deserves it not to be heeded and observed ac­cordingly? Oh that it had some Apollos, some golden-mouthed Chrysostome, whose tongue might be as the pen of a ready wri­ter, every way furnisht to a full discovery of the same; then (like Peter at the transfiguration of Christ upon the mount) you would think it good to be here, good through my text (like that grate or lattice the spouse speaks of, Cant. 2.9.) to behold him that is so faire, and ruddy, Cant. 5.10. fairer then then sonnes of men, Psal. 45.2. even the expresse image and brightnesse of his Fathers glory, Heb. 1.3. Now for the answerable correspondency it beares to the present occasion.

In times of heavinesse, and dejection, when the heart is perplex­ed, and troubled, when the sould, (to speake in Jeremies phrase) is fill'd with bitternesse, and made drunk with worme-wood, what more seasonable then words of comfort and consolation? according to that of Solomon, Heavinesse in the heart of man maketh it stoop, but a good word maketh it glad, Prov. 12.25. Now for funeral heavinesse, when the mourners go abroad in the streets, for such sorrows as these that so deeply afflict us for the present, what words more comfortable, more cordial, and re­freshful, then a doctrine of life? of such a life as knows no death, as triumphs over death; as can expostulate with death, in the words of the Apostle, O death, where is thy sting? O hell, where is thy victory? such a life there is to be had in Christ, and such a life my [Page 4]my text tenders, (He that findeth me, findeth life.)

The intent and scope of my text, is to impresse upon us the knowledge of the Lord Jesus Christ, the argument is from the utility, and benefit of it; that which brings an happy and blessed life, the life of grace here, and the life of glory hereafter, such a life as my text speaks of, deserves by all meanes possible with all intention, and diligence, to be sought after, and inquired into; but such is the Lord Jevus Christ.

In the words you have first the fountaine of our happinesse, Me]

Secondly the benefit derived from the same, and that's Life]

Thirdly, the imployment of a Christian about these blessed ob­jects, and thats finding]

Lastly, the party interessed in the same, and that is set down indefinitely, and without limitation, who] That is any one, of what estate and condition soeve he be. For the first,

Whoso findeth me] Me? who is it that makes us so happy, and blessed; if found by us? The holy Spirit describes him by diverse characters, and properties, in the precedent verses; as first by his name, and title, and that is wisdome: the Hebrew word, in Prov. 1.20. and Prov. 9.1. and so in some other places of this book, is found in the plural number, to note that this wisdome is the perfection of wisdome; him in whom all the treasures of wisdome, and knowledge are hid, as the Apostle describes him. Col. 2.3. Secondly by his zeal, that he beares to the good of the sonnes of men, this wisdome stands, and calls, and cryes, and puts forth her voice, (there's her importunity) by the wayes, places of the paths, tops of the high places, the gates, entry into the city, the coming in of the doores (there's her vigilancy, cir­cumspection, laying hold of opportunities) and why doth wisdome take all this paines? the end she aimeth at is, to make us spiritu­ally wise, because we are simple and foolish she would have us to understand wisdome, and be of an understanding heart, vers. 1.2, 3, 4, 5. Thirdly from the excellency of her doctrine, Give eare and I will speak▪ &c. verse 6. There may be frowardnesse, perversenesse, wickednesse in the doctrine of men, but there's nothing but verity, truth, sincerity, righteousnesse in the do­ctrine of Christ; the doctrines of men may be vaine, fruitlesse, but this is of highest concernment; do you tell of silver, and gold, &c? [Page 5]all things thou canst desire are not to be compared to her; from the 6 verse to the 12. Fourthly, from her effects, and consequents, where wisdome is, there is prudence, counsel, strength, exaltati­on, preferment, support of thrones, decrees of justice, righte­ousnesse, holinesse, riches, durable riches, honour; from the 12. verse to the 22. Fifthly, from he eternity, before his works of old, depths, fountaines, hills, mountaines, heavens, clouds, &c. from verse 22. to the 30. Sixtly, from Gods delight and com­placency in her, I was brought up with him, &c. verse 30. Lastly, from the delight this wisdome takes amongst the sonnes of men, verse 31. From all which in the union of them, you may gather what Majesty, resides in the words of my text, here's no lesse then perfection it selfe, the uncreated wisdome of God, the Lord Jesus Christ. From when we may note the all-sufficiency of our blessed Saviour.

¶ How the Lord Jesus, the Lord of life, whom we professe, up­on whom we depend for salvation, is a Saviour every way furnisht for the accomplishment of our happinesse.

He that hath such wisdome, zeal, doctrine, endowments, eternity, acceptance with God, love to the sonnes of men, must needs prevaile in what he undertakes. How Christ is qualified for the salvation of his people, you may gather by that in Col. 1.19. It pleased the Father that in him should all fulnesse dwell; [...], fulnesse in the latitude of it, to pardon sinne, heal infirmi­ties, sanctifie corrupt natures, infuse spiritual endowments; justi­fie sinners, conferre everlasting happinesse, are high works, the least of them argues of stock of infinite mercy, infinite grace, in­finite holinesse, infinite righteousnesse: now for the accomplish­ment of all these, here was all fulnesse; here was no gift, no grace, no requisite abilities withheld from him; no, here was the fulnesse of the Godhead bodily, Col. 2.9. yea what Christ was you see by the stile, and titles the Prophet Isaiah gives, Isaiah 9.6. wonderful counsellour, mighty God, everlasting Father, &c. are we lost in Adam, he's wonderful to restore us, wonderful that is supra humanum captum, above mans thought or apprehen­sion of his power; are we destitute of heavenly wisdome? have we not the knowledge of holy things? he's the counsellour to [Page 6]advise are, we infirme and weak, to withstand the spiritual ene­mies of our soules? he is the mighty God, to save us; are we poor and indigent? he is an everlasting Father, to provide for us; are we liable to afflictions, and troubles? he is the Prince of peace, to quiet us, not only to speak peace, but to command peace to our soules. To this purpose how full and effectual is that descri­ption which the same Prophet makes of Christ as he stands in re­ference to the Church, as the spiritual house and building of God; Isaiah 8.16. Bebold, I lay in Sion for a foundation, a stone, a try­ed stone, a precious corner-stone, a sure foundation, &c. As for the meaning of the words, in general, the Prophet intimates, and that from God himselfe what a blessing God had ordeined in Christ, for the good of the Church; what a good foundation is to the structure, and building erect upon it, such is Christ to the spiritual Sion, so he supports her, so upholds her, so beares her up, that the believer rightly founded upon him, shall not make haste in a desperate, comfortlesse way, as if he were flying from the face of a pursuing, prevailing, destroying enemy, where there were no help, none to deliver; so the Apostles render it, He shall not be ashamed saith St. Paul, Rom. 9. ult. He shall not be confound­ed saith St. Peter, 1 Pet. 2.6 And what a benefit this is, the Prophet shews by the note of attention he sets upon it, Behold, I lay; as if he should say, This is no ordinary common worke, but of highest consequence and concernment: Now for the ex­plication, and better expression of this resemblance, the Prophet delivers himselfe with variety of choice words, adding one meta­phorical terme to another, for the deeper impression whereof it will not be lost labour (I suppose) especially considering they all tend to the point in hand, to examine each particular by it self; The first we meet with, is a foundation-stone, Behold I lay in Sion for a foundation, a stone; a stone in the holy Scripture is a frequent embleme of Christ, and it implies many mysteries; Daniel calls him, a stone cut out of the mountaines, without hands, Dan. 2.45. there's his divine nature, together with his ordination, and mis­sion from God. Zachary, a carved stone, therein you may read his sufferings. The Prophet Isaiah, a stumbling stone, and a rock of offence, Isaiah 8.14. There you have his judgements upon the wicked. Zachary again in the same place, Zach. 3.9. calls him a stone with seven eyes, that may note his omniscience, together [Page 7]with that light, and knowledge imparted to his Saints. Peter a loving stone, 1. Pet. 1 4. To shew how he lives in himself, and gives life to others; here in this place a foundation stone, to give us to understand how the Church is founded and built, how she rests and depends upon him. Secondly, he is said to be a tryed stone: afflictions are the trials of strength; If thou faintest in the day of adversity, thy strength is small, Prov. 24.10. Now what was the life or Christ, but a tragedy of afflictions from his nativity till his resurrection, yet (blessed be God for it) this stone crum­bled not, budged not out of his place. He came leaping by the mountaines, and skipping by the hills. By mountaines some under­stand his greater miseries, by hills his lesser afflictions; by his leaping and skipping, his alacrity and chearfulnesse in embra­cing the same. Thirdly, as he's a tryed stone, so a precious corner­stone; a corner-stone, quia utrumque parietem conjungit, because he conjoynes the several sides of the Church into one. Here men and Angels, Jewes and Gentiles, saints in heaven and earth, men of all Countreys and conditions, meet in Christ, and in him grow up into an holy temple in the Lord. And how precious he is, may appear from the gifts and graces he bestows upon us. He became poor▪ saies the Apostle, that we through his poverty might be made rich, 2 Cor. 8.9. how rich these spiritual blessings make us, you may gather by that high commendation, that Solomon sets upon wisdome, Prov. 3.14, 15. Her merchandize is better then silver, and her gain better then gold, &c. As for silver and gold, they have that credit in the world, finde that general acceptance, that I deeme it superfluous; (every one being so well conceited of them) to speak a word in their behalfe; Oh how do the Idola­trous sonnes of men adore this Sunne, and Moon, as Job calls them, Job 31.26. How do they preferre this thick clay, this red and white earth; those lumpish Idols before the strong God of their sal­vation? for the gaining of these how desparately do they hazard the losing of their dearest soules? the dammage whereof the whole world cannot recompence, Mark 8.35. In a word, there­fore (neither to abase them, nor ra [...]e them after the over­weening imagination of the world) they are in themselves the good blessings of God upon us; God seeth them requisite for us, and therefore doth promise the possession of them to his dearest servants. Job 22.2 [...]. Thou shalt lay up gold as dust, &c. But now [Page 8]this wisdome, this holy and spiritual wisdome, whose birth and pedegree is from above, Job. 32.8. whose demeanour, and carri­age in the world is pure, peaceable, gentle, &c. James 2.17. whose imployment is to fear God, and keep his commandements, Job 28.28. whose recompence to her entertainers is life, and peace, Rom. 8.6. she doth not only transcend the worth of gold, and silver, but all things else however valued; she is more precious then Rubies, &c. There is no precious pearle, but hath some egregious vertue, as Cardan the great searcher of nature affirmes, and so experience testifies; some are sovereigne against the sadnesse, and feares of melancholy, as the Topaz; some against leprosie; others against poison, as the Saphir; others quell the intemperate drunken distem­per of the braine, as the Amethist: and as they are vertuous in their operations, so opinion hath rated them accordingly; I need not instance in the great price of Cleopatrae's pearle, she dissolved and drunk in an health to Mark Athony, or others according to the relation of history, the testimony of Pliny may save that labour, Culmen principiúmque omnium rerum pretii margaritae te­nent, of all precious things in the world, Margarites are in high­est estimate and account; not much inferiour to which (as of all others most lightsome, and glorious,) is the Rubie (or Carbuncle as Junius, Tremelius, Buxtorphius and others read it;) yet all these precious things must submit and stoop to this wisdome; yea as if all this were not enough, Solomon challenges the very wishes, & desires of our hearts; our hearts can desire golden mountaines, ens and non ens, thousands of Rammes, ten thousand rivers of oile; yet omnes volunt ates tuae according to the Hebrew these very voli­tions, and wishes of thy soul (in all those glorious objects, they aime at) fall beneath the height of this wisdome, nor all things thou canst desire. Now from hence argue, If one particular grace be so precious, what are all these spiritual treasures, in the whole list, and traine of them together? and if there be such a transcen­dent excellency in them, what is there in him, from whose fulnesse they are all derived; yea he is not only the fountain of all grace, but of glory too, and therefore must needs be precious indeed. Lastly, he is a sure foundation, there are divers foundations men­tioned in the scriptures; Kings and Princes are foundations, so the Psalmist stiles them, All the foundations of the earth are out of course, Psal. 82.5. so the doctrine of the Apostles, Ephesi. 2.20. the a­bridgement [Page 9]of the doctrine of faith, Heb. 6.1. But Christ is fundamentum fundamentorum, the first and original foundation, upon whom all others depend; and for his stability and surenesse, he is Alpha and Omega, the first and the last, the beginning and end, one that never alters, never changes, yesterday and to day, and the same for ever. Now what do these and the like descri­ptions of our blessed Saviour import, but his perfection for the ac­complishment of our happinesse, how he is every way furnish't to satisfie Gods justice in our behalfe, and to gaine acceptance with God for us? yea the result of these, and the like places, can be no lesse then this, that Christ is [...], as Zachary in his hymne stiles him, the horn and strength of salvation, a mighty powerful salvation for us.

From whence in the first place, you may stand and wonder at the stupendious folly of the sonnes of men, that refuse (like ob­stinate Jerusalem, Matth 23.37.) to be gathered under the all-fostring wings of his especial goodnesse and grace, that (not­withstanding all his paines about them, all his gracious treaties with them, for the good of their soules,) will not be perswaded to know the things that belong unto their peace; He came unto his own, but his own received him not, John 1.11. No, instead of due acknowledgement and respect, they hid their faces from him, and esteemed him not, Isa. 53. so the Jewes dealt with him of old, and what better acceptance doth he finde amongst us Christians for the present? we have had a day, a faire & outstretch­ed day of grace, wherein the Lord Jesus for a long time toge­ther hath stood knocking at the doores of our hearts; proffering himselfe with all importunity, but who hath opened to his en­tertainment? no, have not we opposed his government by the rebellion of our lusts? his truth by the blindnesse of our errours? his unity by the faction of our schismes? his worship by the athe­istical profanenesse of our indevotion? his holinesse by the impu­rity of our lives, and conversations? yea, may not God as justly complaine against us, (especially considering what clearer light, what more effectuall meanes of grace we have enjoyed,) as ever against Israel of old, as you have it, Rom. 10. ult. All the day long have I stretched out mine hand to a disobedient, gain-saying people. But now consider here for thine own particular, in this thine averse­nesse from him, what a traitor art thou to thine own soul? say, [Page 10]art thou athirst? he is an everflowing fountaine: art thou hun­gry? he is the bread of life: art thou naked? he's the robe of righteousnesse: art thou afflicted? he's a hiding place from the storme, a refuge from the tempest: art thou spiritually sick? he's the Physician of our soules: art thou liable to the wrath to come? he's thine attonement: in a word he is unto us all, and in all, Col 3.11. Oh therefore, why art thou so cruel to thy self as to neglect so great salvation? what is a broken cisterne to a fountain of li­ving water? the hungry prodigall desired huskes, to the liberal plenty of his fathers house: so what are weak, empty, fading crea­ture-comforts, to the full, permanent, soule-reviving refreshments of thy Saviour? We count it weaknesse and folly in the poore In­dians that they sell their gold, pearle, richest comodities, for glasse, knives, iron, inferiour trifles; but oh that we were sensible of our own madnesse in exchanging (like Esau's birth-right, for a messe of pottage) the inestimable treasures of our happinesse, for the trash, inconsiderable, lying vanities of the world.

Secondly, here's a spring of abundant comfort, and consolation to believers; what feares? what doubts? what perplexities can now possesse thy soul? or rather what boldnesse and confidence towards God canst thou want? if Christ be so accomplisht for thine happinesse; who then (according to the triumphant chal­lenge of the Apostle in Rom. 8.) can be against us? can condemn us? can lay any thing to the charge of Gods elect? can separate from his love? To instance in particular, what is that that doth perplex and trouble thee? hast thou forgotten thy Creator in the dayes of thy youth? and doth thine offended conscience now condemning, write bitter things against thee? why in the blood of Christ, here's a fountaine opened for sin, and foruncleannesse, Zach. 13.1. like leprous Naaman in Jordan could we here wash our pollut­ed soules, the leprosie of our sinnes (how filthy and impure soever) would be cured, and done away, or in the second place, art thou dismayed in thy thoughts, and apprehensions at the rigour of Gods justice? doth thy flesh (like Davids) tremble because of him, and art thou a fraid of his judgements? Behold, there is a re­conciliation made in the blood of the Crosse such a reconciliation as shall make thee holy, and unblameable, and without fault in his sight, Col. 1.22. It was an argument of comfort to Manoahs wife the mother of Sampson, that God would not kill her, nor her hus­band, [Page 11]because he had received an offering from them, Judg. 13.23. why God hath not only received an offering from thee, a sacrifice of a sweet smelling savour to God, Ephes. 5.2. but likewise (like the Ramme that was sacrificed for Isaac) prepared it for thee, and that from all eternity. Or in the third place, art thou afraid of poverty, and want, that God will straiten thee in his out­ward mercies, the things of this life, why if he have given thee Christ, (as the Apostle argues, a majori ad minus, Rom 8.32.) what will he withhold from thee? will he not with him give us all things also? Or 4ly, art thou afraid of alteration, and change in thy condition? lest the extremity and violence of afflictions, troubles, temptati­ons should drive thee from God, and consequently from thine expected happ nesse: why, Christ is a Rock, if thou beest sounded on him, he'l hold thee up from falling, so that neither windes nor raine, nor floods, no disturbing oppositions how malignant soever, shall ever supplant thee, overturn thee from thy station. In a word, if we be his, he will be ours according to all the relations where­in we draw nigh unto him; Are we his vineyard? he will fence us about with the hedge and wall of his providence, ordering us with all requisite husbandry for fertility and fruitfulnesse, Esaiah 5.2. Are we his sheep? he will be our shepherd to feed us, and fold us in a good pasture upon the high mountaines of Israel by the rivers, Ezeck. 34.13, 14. Are we his temple? he will be graciously present with us, even dwelling amongst us, 2. Cor. 6.16. Are we his spouse? he will take pleasure in our beauty, Psal. 45.11. Are we his body? (in an holy union with us, to direct and guide us in our wayes, to order our affaires for us, to supply us, with the influ­ence of his spirit) he is our head, Col. 1.18. yea according to his proprieties in us, he will accommodate himself to our several ne­cessities, and wants: And to this purpose all his attributes are at work for us. In his strength he will subdue our iniquities (Micha. 7.19.) In his patience he will spare us as a man spareth his own sonne, that serveth him, Malach. 3.17. In his mercy and wisdome he will correct us in measure, and not leave us altogether unpunished, Jer. 30.11. In his pitty and compassion he will preach glad tidings to the poore, binde up the broken-hearted. Isaiah 61.1. Lastly, in his free and deserved goodnesse, his rich grace, as the Apostle calls it, Eph. 1.7. (because this world is a Baca, a valley of tears, a sea of glasse mingled with fire) he is gone to prepare a place for us, John 14.2. even those eternal mansions in heaven.

Thirdly, it shewes where to found and settle our hopes, all our confidence, all our expectation in the wayes of happinesse. The Apostle tells the Ephesians that they were without hope, that is, solid and substantial hope, and he gives the reason for it, in the beginning of that verse, Eph. 2.12. because that all that time they were without Christ. Christus est omnium promissionum fundamen­tum, & spei (says Calvin upon the place.) All the promises, and con­sequently all hope is founded on Christ, and therefore as they were without him, so they must needs be without hope. When the Emperour Nicephorus Phocas for his security had built a mighty wall about his palace, it's related how he heard in the night, a [...]voice saying, O King, though thou build as high as the clouds, [...]; yet the city will be easily taken, the sin within will marre all. I may apply it to all the Idolatrous sons of men, that make flesh their arme, and withdraw their hearts from the Lord; tell me, what forts, what castles, what strong holds dost thou erect and build unto thy selfe? As Pharaoh had his chariots, Asa his Physicians, Jonah his ship for Tarshish, Sena­cherib his army, Israel his rest and dependance upon Egypt: so every natural heart, hath something either in her selfe; or the creature, to betake her selfe unto, but how faire and promising those objects of our hopes be, it matters not, they (as the Lord speakes, by the strength of Pharaoh and shadow of Egypt, Isaiah 30.3.) shall be your shame and your confusion; yea, whilest ini­quity takes up her habitation in thine heart, thou shalt not prosper. As Solomon speakes by riches, that they avail not in the day of wrath: so you may say of all those glorious idols of the sonnes of men, they are all as Pharaohs chariot-wheeles, that fell off when he had the most service for them, or as the walls of Jericho that fell down when the enemy was nearest to enter, or as the brooks that Job speakes of (Job 6.19.) that were then exhaust and dryed up, when the troopes of Tema, and the companies of Sheba were the most afflicted with thirst, and stood in the greatest expecta­tion of them. And as this appears through the various passages of our liver, so ever in the approach of death; as death is the King of feares, and of all terrible things the most formidable, so that soul must needs be in an happy condition, that is then throughly furnished with well-grounded comforts, when it invades. But alas, the hope of the wicked (it matters not what the wicked man was [Page 13]how great, how glorious in the eyes of the world, nor what his hope were, how presumptuous) all then fades and failes, bequeath­ing the miserable soul to utter and endlesse desperation, Prov. 11.7. And therefore disclaiming all other dependancies, let us betake our selves to him that is the hope of our glory, Col. 1.27. this hope will never make thee ashamed, Rom. 5.5. no, this hope will abide with thee in the evil day, will call unto thee in the time of affliction (like the angel to Hagar in the wildernesse) and say, Fear not. In the time of trouble it will present thee with more fiery centinels for thy protection, then Elisha's servant once saw about beleag uered Dothan, yea, it will gve thee songs in the night, enlarge thine heart with joy, and gladnesse, though with Paul and Silas thou beest in a dungeon.

And thus we come to the second particular in my text, the Prerogative derived from him, and that is Life.

He that findeth me] [...] invenit vitas, not life; but lives in the plural number, to intimate peradventure that life in the whole current of it, in all its qualifications, and respects is de­rived from him, and depends upon him; as he is the original of life, giving life to the world, John 6.33. so he is the supporter of it too, it is he that upholds all things by the word of his power, Heb. 1.3. All things were created for him, and by him, so in him all things consist, Col. 1.17. and hence it is, that in the 30. verse of this chapter he is called [...] nutritius, nourisher, a foster-father, one that carefully and faithfully looks to the creature, to preserve and maintain them in their being, and therefore, if we discern any excel­lency in life, apprehend any comfort, take any content in it, let it (with all thankfulnesse) be ascribed to his praise, yea, as we live in him, so (in our souls and bodies, and all the parts and faculties of them both) let us live to him, and to the glory of his name. Now according to the latitude of it, we may consider of life; ei­ther as it is in via, in this world; or as it is in Patria, in the world to come; as it is in this world it runnes in a double channel; Na­ture and Grace. The life of nature since the fall of Adam (strictly and precisely considered in it selfe) is but a poor miserable life; it's incident to the unregenerate, to them that be strangers from the life of God, importing no further happinesse, then that of the [Page 14]brute beast, the vanity of it appeares; First, in the brevity of it, what's a vapour, a shadow, a flower, a dream? things of no sta­bility, no duration; such is life, had we as much happinesse in our lives, as miseries; yet was not that happinesse in respect of the brevity of our lives to be rested upon. Secondly, in respect of the difficulty of its support. O what a deal of labour is it to live in this world! what rising early, going to bed late, eating the bread of carefulnesse? a heavy burthen in this respect is laid upon all the sonnes of men. Thirdly, in respect of the sinfulnesse of it; who knowes how oft he offendeth? no, the height and multitude of our sinnes exceed imagination: Now if every sin be an oppo­sition of Gods will, a violation of Gods law, a dishonour to his name, a scandal to his saints, the hazard of our soules, what com­fort, what content can we expect from such a stained, polluted life? Fourthly, from the miseries of it, Man that is born of a woman, &c. Job. 14.1. Brevity of dayes, and plenitude of mise­ry go together, and therefore let us not terminate our desires in such a life as this, that consists only in the conjunction of soul and body; but endeavour the attainment of that holy, spiritual, supernatural life, the life of grace that consists in the union, and communion of Christ and the soul; of this life the Apostle speakes of, Gal 2.20. I am crucified with Christ; neverthelesse, I live, &c. Here was not only a living in the flesh; but by faith, a living with Christ, and this is an happy, and desircable life indeed, it carries the blessing of God along with it, and howsoever it mee s with much opposition, many temptations in this world, yet in conclusion it leades to an happy end, according to that of the Psalmist, Mark the upright man, and behold the just &c. for the discovery of this life, let us observe it first in the several degrees and heights of it, and then in its derivation from Christ. For the first, you may note in the first place, the life of righteousnesse; There is none righteous, no not one, Rom. 3.10. no none in the state of nature. But what are we when we have put on Christ? the Apostle tells us in 2 Cor. 5. ult. He that knew no sinne, was made sinne for us, &c. the righte­ousnesse of God, &c. not righteous in the concrete, but righte­ousnesse in the abstract; to note the perfection of that righteous­nesse we have in Christ; that it is such a righteousnesse, as God expects, and requires from us; the receipt of this righteousnesse from Christ, all believers are bound to acknowledge, Jer 23.6 [Page 15]This is the name whereby he shall be called, The Lord our righte­ousnesse. This is the righteousnesse in which the saints so triumph, I will greatly rejoyce, &c. Isaiah 61.10. yea, if Christ be such a righteousnesse for us, who can but rejoyce? for then are we free from the malediction and curse of the law, yea here is not only [...], an happy and blessed redemption from the bondage of the law, from the captivity of sinne and Satan; but likewise [...], power to be called the sornes of God; yea here is a bles­sed right and interest in the purchased possession. The second is the life of holinesse, he is not only wisdome, righteousnesse, re­demption, but sanctification too, 1 Cor. 1.30. Christ doth not only cast our sins into the bottome of the sea, passe an act of ob­livion upon them; but subdue them, Micha. 7.19. not only par­don sinne, but heale infirmities, Psal. 103.3. not only free us from the power of sinne, and of death, but enable us to walk in the Spirit, furnish us with all requisite graces, put his Spirit in us, and cause us to keep his commandements, Ezek. 36.27. yea, he that walks not with God in the way of holinesse, knowes not Christ, John 14.15. Thirdly, of comfort and consolation; Behold, I bring you tidings of great joy, &c. where is joy great, universal, &c? why, Christ is the ground of it, This day there is a Saviour born, &c. yea, as Christ is a Saviour, so he that experi­mentally knowes him so to be, cannot but rejoyce in him, as in the instance of the virgin Mary, My soul doth magnifie the Lord, and my spirit hath, &c. yea hence is such a joy the stranger meddles not with, a joy unspeakable and glorious, 1 Pet. 1.8. such a joy as the saints cannot conteine within themselves, They shall sing for joy of heart, Isaiah 65.14. and therefore be glad, O ye righteous, and rejoyce in the Lord, be joyful, &c. As it is a priviledge, so a du­ty too: now how doth Christ effect all this in the hearts of his people? the meanes whereby he works the same, are especially these two. First, the outward Ministery of the word, and then the inward operation of his Spirit. For the first, consider that in John 5.25. The dead shall hear the voice of the Sonne of God, and they that hear it shall live. The dead? who are they? the Atheist, the Infidel, the drunkard, the wanton, &c. are all dead? Eph. 2.1. yea, like loathsome carrions they are most odious and abomina­ble in the eyes of God, and man; but what? is there for them no possibility of life? yes; if they hear and receive the Gospel, [Page 16]they shall live: you see how hearing and living go together; this should countenance and gaine credit to the word, if thou wouldst live, heare. As for the second, the Spirit quickens the immortal seed of the word, unites unto Christ, efformes to the image of God in holinesse, replenishes the heart with good motions, and therefore called a quickening Spirit, John 6.63. the Spirit of life, Rom. 8.2. and therefore as thou tenderest life, take heed how thou quenchest, grievest, resistest the same, how both these conjoyne and work together to the production of this spiritual life, we may illustrate from the parable of the drie bones, Ezek. 37. The pa­rable (properly, and in the first place) belongs to the house of Israel upon their return and restitution from the land of their captivity; but by similitude and resemblance (as some learned divines have led me in the way) you may see the whole state of the Church prefigured in the same: in Ezekiel you have the mini­sters of the gospel; in the drie bones, the sonnes of men, all dry, and barren, and destitute of all spiritual goodnesse; in his pro­phecying upon these drie bones the dispensation of the Gospel, when those Embassadours of Christ go abroad in the world, they know not whether such and such enormous sinners may live: if any ask the question, they would with Ezekiel referre it to God, Lord, thou knowest, yet because God sends them, they go and prophesie accordingly, O ye drie bones heare the word of the Lord: and then what follows? behold, in the first place a noise, and a shaking, trouble of conscience, and perplexity of spirit, from the sense of sinne, and terrour of the Law, as in St. Peters converts that were pricked in their hearts, Acts 2.37. Then in the second place, you have a meeting of bones, bone unto his bone, the un­derstanding, will, memory, affections, &c. that were formerly scattered, and dispers't in the wayes of sinne, all now unite and conspire together to be a new creature in Christ Jesus. In the third place, flesh and sinews grow upon them, and the skin covers them; flesh, that may stand for softnesse of heart, and tender­nesse of conscience; sinews, for strength of resolution; and the skin, for boldnesse of profession. And then for the perfection, and consummation of the new creature, the winde breaths upon it, that is, the holy Spirit, (that winde that blows where it listeth) furnishes the same with saving gifts and graces, and then it lives (a spiritual life,) stands up upon his feet (to runne the wayes of [Page 17]Gods commandements) and becomes a very great army (pre­pared and ready, and enabled to fight the Lords battels) from all which together ye may note in the first place, that it is not impos­sible for the worst of sinners to be converted, dry bones may live. Secondly, the energie and activity of Gods holy ordinances, as they are from him, and tend to the glory of his name, so his power goes along with them, they work wonders, when his bles­sing is upon them. Lastly, what an alteration & change Christianity, and Religion makes, where it is embraced, it turns a valley of dry bones into an army of spiritual souldiers, fighting under the banner of Christ the Captain of their salvation. And thus we come to the last particular, Life in its perfection, the life of glory;

He that heareth my words, and beleeveth in him that sent me, hath everlasting life, Iohn 5.24. The glory of this life transcends all humane apprehension: all the powers and faculties of nature, at­tain not the sublimity of it: the eye in seeing, eare in hearing, heart in conce [...]ving, extend farre, but here they are all at a non­plus, all poor deficient; The thing which eye hath not seen, ear not heard, &c. 1 Cor, 2.9. and therefore to content our selves with a short glimps of it, we may guesse at the perfection of it, from these and the like grounds, as first from the place where this life is led, and that's the Kingdome of God, the paradise of God, the house of God, the Heaven of Heavens, the city of the living God. St. Iohn in the description of this new Jerusalem, tells us of gold, and pearle, and precious stones, there was the Emerauld, Jasper, Saphir, Berd, Tophas, things of highest estimate and price, but how farre doth he extend these precious things? why, by these he only sets out the glory of the walls, gates, pavements of the same, as for the inward furniture, the delights, pleasures, state, glory, priviledges, prerogatives of the blessed citizens, he makes no resemblance; no, all the precious things in nature, are not worthy to be tender'd for a shadow to that substance. Glorious things are spoken of thee, O thou City of God, if God hath formed so many glorious things for the creatures, why then, that which he hath formed for himselfe, for his own proper residence, and mansion, that must needs be compleated with surpassing glory indeed. Now to be admitted as a citizen to live in such a place, must needs be a priviledge of highest comfort. Secondly, from [Page 18]the glory of the inhabitants in whose communion we enjoy the same. Now who these are the Apostle tells in Heb. 12.22. You are come to mount Sion, &c. there's the place, the resident Inha­bitants follow, the company of innumerable Angels, the congre­gation of the first-born, &c. It's related of Cato an old grave Roman, that he advised in the purchase of a farme or the like in­heritance, that a man should consider of the vicinity or neighbour-hood there, Ne malum vicinum haberet, and to that purpose they relate the proclamation of Themistocles a famous Athenian cap­taine in the saile of his lands, that if any man would deal with him, he should be sure of a good neighbour. Beloved, there is a miserable neighbour-hood in hell, none but wretched sinners, impure spirits, torturing and tormenting devils; Oh take heed, lest by your sinnes, and transgressions, you purchase that land of darknesse, to your everlasting confusion. But now in heaven, O what a glorious, what a blessed society is there; for first of all, there is God himselfe, what a communion we have with him you may gather by that petition of our blessed Saviour in. John 17.21. I pray, &c. that they all may be one, as thou Father art in me, and I in thee; even that they also may be in us, there is not only a commu­nion amongst themselves, but with God too; O what an honour is this to the nature of man, What am I, saies the Prophet David, and what's my fathers house to be the Kings sonne in law! nay what are we poore creatures, to finde this acceptance with the King of glory! yea, how justly may we admire it in the words of the Pro­phet David, Lord, what is man that thou art mindful of him &c! for in this communion of God, what can we want? why, God shall be all and all unto us, he shall be beauty for the eye, musick for the eare, honey for the taste, the full content and satisfaction of our desires, and that immediately from himselfe. True it is, God is all in all in this world, In him we live, and move, and have our being, but here he works by meanes, and secondary cau [...]es, here he gives wine to make glad the heart, and oile, &c. but there all intervening means between God and us is removed, With thee is the well of life, and in thy [...]ight shall we see light; not in the light of the Sunne, or the light of a candle, there is no need of them, Rev. 22.4. but in thy light, the light of God himselfe, yea the whole life of glory, together with all the concomitants of it, flows from him, as the sole and original fountaine of it. O how [Page 19]sweet must that happinesse be that is so derived. Secondly, as we have communion with God, so with Jesus Christ the Mediator of the new Covenant, We shall see him as he is, 1 John 3. To see Christ in our natures, he that was so despised of men, a man of sorrowes, that laid down his life for us, whom we have served, and profest against all the opposition of the world, to see him (I say) so advanced sitting at the right hand of God, farre above all principalities and powers, must needs be an happy vision in­deed; If the wise-men (upon his nativity) so rejoyced to see the starre, that led them to the place where he was; although he was then in a state of humiliation, in a stable amongst brute beasts, what joy will it be to his servants, whose soules are inamoured on him, to see him in the highest Heavens? In a word, not to instance in particulars, here's a blessed communion with all the blessed company of Heaven; Many shall come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of hea­ven; Now what that will avail the saints, may appeare. First from the purity, and holinesse of that blessed company; Without shall be dogs, and inchanters, &c. there is no bad company there to in­fect or infest, all such are turned down into the lake that burns with fire and brim-stone: no, there is none but saints, they are all the servants of God, and his name is in their fore-heads, and therefore if holinesse be in acceptance, there it dwells in its per­fection. Secondly, from their state and quality; there are no mean persons there to commerce with, there's none but Angels, and Archangels, none but Patriarchs, Prophets, Apostles, none but Kings, and Priests, the meanest person there is possessor of a crown, not an earthly, corruptible crown, but a crown of endlesse and immortal glory. Thirdly, from their charity. Affection here is mutable, and liable to alteration, whom we love to day, we may hate to morrow, but there charity abideth alway, every one rejoycing in one anothers happinesse: as they are perfectly sancti­fied, and have a full communion with God, so their charity is summo gradu, absolute and perfect indeed. And thus you see, what this life is in respect of the association and fellowship with it. Lastly, what this life of glory is, you may conjecture from the immunities and priviledges of it: for brevity sake, I will referre them to these three; the first is [...], the absence of all evil, Blessed are they that die in the Lord, &c. As for deseases, [Page 20]aches, paines, the labours of this life, they have an eternal Sabbath, there's no teares. The second is, [...], the adjection of all good things. Tell me, what would you have for the body, or the soul? would you have this mortal to put on immortality, this corruptible to put on incorruption, would you have this natural body to be spiritual? to be a glorious body? to shine as the Sunne, to be like the glorious body of Christ? or for the soul, what happinesse can you expect? whereas she is depraved with actuall and original sinne, would you have her pure, and imma­culate, whereas she's liable to infirmities, imperfections, &c? would you have her accomplisht with perfect righteousnesse, perfect knowledge perfect liberty, perfect charity? would you have her to know God, as we are known, to see him face to face? Quicquid desiberabitur, ibi aderit, & quicquid aderit perfectum erit, whatsoever our desires can extend unto shall be present, and that in perfection. Lastly, an eternal and immutable abode in our hap­pinesse. In thy presence is the fulnesse of joy, and pleasures for ever­more; there are many and comfortable blessings to be had in this world, but then as Solomon speaks of riches, they betake themselves to their wings, and fly away as Eagles, there is an uncertainty, an instability attends them; had you the strength of Sampson, the time will come when the keepers of the house shall tremble, and strong men bow themselves; had you the wisdome of Solomon, the time of dotage is before you, a time when all your thoughts must perish; had you the baeuty of Absolom, the time will come when the painted dust of the complexion must be corrupted into the putrifactive dust of the grave but be interested in this happi­nesse, and eternity goes along with you, in will ab [...]de with you more millions of years then there are piles of grasse upon the face of the earth, or drops of water in the ocean, even whilest God is God. And thus as Moses from the top of Nebo had some view of the temporal Canaan, so from these and the like meditations, you may apprehend some glimpse of this promised land, the filicity of the saints in the land of the living; But as Solomons Royalty and State was but, in part related to the Queen of Sheha, so the least punctillio of this glorious condition hath scarce been discovered. O that in the thoughts of it, we might ever after be enamoured on it, ever after order our lives and con­versations to the attainment of it.

Now as all this relates to Christ as the meritorious cause of the same, we may hence learn with what love, what delight, what stirring affections we ought to devote our selves to the en­tertainment of our blessed Saviour. If the rich glutton (Luk. 16.19.) from the extremity of his hellish torments, was so desirous of a drop of water to coole the tip of his tongue; what would he have given for a full and plenary delivery from that accursed place? had he apprehended any possibility (through the merits of him that hath the keyes of hell and of death in whom there is no condemnation) that he might have been translated from that miserable condition into a state of blisse, such a life as this, would he (think you) have slighted such a redeemer? or rather in full admiration of him, (having now by that fire and brim­stone, those unspeakable torments experimentally learn'd the worth of salvation in the absence of it) would he not have en­deavoured by all meanes possible to have gain'd some interest in him? But alas! there was no such redemption now to be expected, for the outworking of his salvation: he had an opportune fitting time allowed him, whil'st he was on earth, but now being in hell there is an invincible gulfe fixt between him and Heaven, such a separation as shall divide and keep him off from all happinesse, and that (which is a confounding, heart-breaking word) for all eternity. Now if the grace of Christ be of that concernment (to the attainment wherof the time of this life is the sole and only allotted season) why then, consider and be wise for thy self, whilest thou hast existence and being in this land of the living, thine in­habitation in Sion; whilst wisdomes gates are set open to thee, her invitations so importunate with thee; let it be thy greatest care to improve these faire opportunities to the good of thy soul, to ac­cept those proffers of grace, and in due time to lay hold on him that is thine advocate, thine hope, thy peace, thy sole and only Saviour; otherwise it shall come to passe, that thou shalt la­ment over thy forlorne soule, as Christ did once over unhappy Jerusalem, O that thou hadst known the things that belong, unto thy peace, Luk. 19.42. And here to remove such obstacles as the wisdome of the flesh (that wisdome that is enmity against God, Rom. 8.17. foolishnesse with God, 1 Cor. 3.19. death, Rom. 8.6.) may cast in thy way to impede and hinder thee in thy way and progresse to Christ, (say) wherein dost thou take, exception [Page 22]at the name and profession of Christ? Art thou not in the first place offended at the alteration, and change he requires in his converts, because they be all new creatures? men of another fashion? bidding adieu to their former vanities? true it is, as he is the King of saints, holy and immaculate in himselfe; so he ex­pects holinesse in all his followers; they that are his must crucifie the flesh, with the corruptions and lusts of it. And doth not this go hard with corrupt nature, that takes no content but in the pleasures of sinne? This it was that troubled St. Austin at the time of his conversion; Dimittésne nos, & ab hoc momento non erimus tecum ultra in aeternum? what wilt thou (speaking under the name of his former sensual delights and pleasures) wilt thou cashiere and abandon us for ever? shall we even at this instant take our leaves of thee, and be with thee no more for ever? But how comes it to passe of at thou art so besotted, so bewitched with the basenesse of sinne, which is nought but filthinesse? 2 Cor. 7.1. nought but abomination, Prov. 15.9. so filthy, so abomina­ble, that it makes us a derision to our neighbours, Lam. 1.8. an abomination to the Saints, Prov. 29 ult. an abhorring to all flesh, Esa. 66.24. yea to God himselfe, Psal. 11.6. the locusts, Rev. 9.8. had the faces of men, and haire as the haire of women, but the teeth of lions, and tailes of scorpions; herein see the picture and embleme of thy sinnes, (how lovely soever they seem in their appearance) thou shalt finde to thine intolerable anguish, they have lions teeth to torment thine offended, polluted conscience, and the scorpions tayles to wound and sting thee to death. Had Amasa known that Joab had come to murther him, he would have kept a further distance from him notwithstanding all his faire salutes and fawning complements; why, behold, every sinne (how insinuating soever) is a murtherer, and comes to slay thee, and therefore instead of that fatall, unhappy way of sinne, learn to know the way of holinesse, where no lion nor ravenous beast shall be found, Isaiah 35.9. Or in the second place, art thou troubled at the condition of his Kingdome, because it is not of this world? John 18.36. because the profession of his name exposes to every mans hatred, Matth. 10.22. because a godly life (such a life as he requires) is liable to persecution, 2 Tim. 3.12. Cyrus King of Persia, to gain followers to his party, made a proclamation (as Plutarch tells us) that whosoever would [Page 23]follow him to the warres, if he were a footman, he should be made a horseman, if an horseman, he should have a chariot, if he had a cottage, he should have a village, if a village, he should have a city, if he were Lord of a city he should be a Prince of a region, or countrey; and as for gold, he would poure it out by heapes, sans nombre. But now the invitation that Christ tenders to the world runner in a quite opposite straine; If any man will come after me, let him deny himselfe and take up his crosse daily and follow me, Luk. 9.23. and therefore the men of the world (that have their portion in this life, that minde earthly things, and know no happinesse beyond the increase of corne, wine, and oile) cannot brook such a master. But herein (for an antidote to this discouragement) consider in the first place the vani [...]y and emptinesse of all earthly, and terrene things; to them that stand upon the top of the Alpes, the great cities of Campania (they say) seem but as mole-hills in their appearance; so were thy conversion in heaven, were thine affections implant­ed on things supernal, and above; didst thou converse with God, thou would [...]st then see no great matter in the world why thou should'st be so enamoured on it; thou would'st then discerne not only how uncertaine those inferiour comforts are for their continuance, betaking themselves to their wings, and flying away like Eagles, as Solomon speaks of riches, Prov. 23.5. but likewise for their use and imployment how utterly unable they are to make thee an happy man. Non domus aut sundus, &c. If neither house, nor land, nor heaps of gold, or silver (as the Poet ob­served) can cure the diseases of the body, what then can these things availe thee to the good of thy soul? had a man all the Kingdomes of the world, and the glory of them, they could not purchase the least measure of faith, of assurance of Gods love, of grace, or of spiritual comfort for us; no, oft-times they en­damage and [...]rejudice the souls welfare, choak the seed of the word, and steal away the heart from God. Secondly, consider how Christianity and Religion takes not away the comfortable use of the creatures, but only regulates the same by its subjection to Gods glory, and the good of our soules. It's reported of the Kings of Mexico, that it was their fashion alwayes to be carried aloft and upon mens shoulders, and never to touch the ground; and it is related of the King of Japan, that if he tread upon the [Page 24]searth, he forfeits his regality and place. God hath not dealt co strictly with us, we may make bold with the earth, we may comfort our selves in the desirable things of the world, only out are must be this, that we sink not into the earth, that we ly not buried under it, that we lose not the Creator in the creature, our future happinesse in our present fruition: it's only the, immo­derate, irregular love of the world that is inconsistent with the love of Christ; according to that of our blessed Saviour, He that loveth father or mother more then me, is not worthy of me, Matth. 10.3 [...]. Thirdly, consider what a happy recompence betides such sufferings: hadst thou such an eye of faith as the Israelites had in Egypt, when through that house of bondage, that iron furnace, through the sea, the wildernesse, whole armies of the sonnes of Anak, they could see a land of promise; or as Job had, that could apprehend a Redeemer, a resurrection, a restitution through a dunghill, through the discomforts of his friends, the temptations of his wife, malice of Satan, changes and armies of sorrowes; or as St. Stephen had, when through a tempest of stones he could see the heavens open, then thou would'st rejoyce (according to the paterne of the Apostles, Acts 5.41.) that thou art counted worthy to suffer rebuke for his name; what an happy issue attends such afflictions, you may see the Apostle tells us, 2 Cor. 4.17. For affliction, here's glory, for light afflicti­on, a weight of glory, for affliction which is but for a moment, a farre more exceeding and eternal weight of glory. Or in the third place, doth not the example of the world pervert thee, and keep thee at a distance from him? is not the unbeliefe of Rulers and Pharisees a ground of their infidelity? Is not that opposition of Kings and Princes, heathen and people the Psalmist speaks of in the second Psalme, an argument to confirm and strengthen thee in thine enmity against him? It was the saying of Hushai to Absolom, 2. Sam. 16.18. Whom this people and all the men of Israel chose, his will I be, and with him will I dwell. So in the mat­ter of Religion, men are resolved not to be singular, but to apply themselves according to the way of the multitude. It was said of Alcibiades a Noble man of Athens, that he was omnium hora­rum homo, a man for all companies, all times, and circumstances; that he was laborious amongst the Syracusians, but loosly carried amongst the more dissolute Athenians, grave and sober amongst [Page 25]the Lacedemonians, but intemperate amongst the Thracians, & effe­minate amongst the Persians; so in reference to religion corrupt nature, that savours not the things of the Spirit, knowes (accord­ing to the same fashion) how to garbe and apply her selfe to all factions, all opinions, all formes, all times how opposite soever they be to the Scepter of Christ, yea, she deems it her wisdome never to professe more of Christ then may stand with the com­probation and allowance of popular acceptance: well, but what will this correspondency with the multitude availe thee, when God comes to visite thee for thy sinne? Though hand joyn in hand, the wicked shall not be unpunished, Proverbs 11.21. and when the wicked shall be turned into hell, and all the people that for­get God; who will acquit thee? the counsell of the ungodly may be pleasing, the way of sinners delightful, the chaire of scorners easie, but he only is the blessed man that studies the avoidance of them. Lastly, art thou not offended at the interest and propriety, he challenges in thee, as the sole and only Monarch over thee? because he requires all thine heart, all thy strength, all thy soul, admitting no consort, no corrival to share with thee in the same? It's said of the Ido atrous heathen that were placed in Samaria, that they feared the Lord, but served their own gods too, 2 Kings 17.33. upon the like tearmes if Christ (accepting some formality for himselfe) would dispense with the sonnes or men to live to their former lusts, to persist still in the service of sinne and Satan (their old masters under whose jurisdictions they have been born, and bred,) he would then with fairer acceptance be admitted, but because he will be absolute and alone in his govern­ment, because he affoards no place for covetousnesse to reigne, drunkennesse to rage, oathes and blasphemies to domineere, the world cannot away with him, this amongst others was the rea­son, why, when Taberius propounded him to the Romane Senate (with the priviledgcs of his own suffrage) to be worshipped for a God, they rejected him, because according to his own rules he would be God alone. But O foolish people, and unwise, do you so re­quite the Lord? (as Moses expostulated with the ungrateful Israelites, Deut. 32.6.) Is not he thy Father that bought thee? hath not he made chee, and established thee? If he be all, and all un­to thee, in this way of thine happinesse, why shouldest thou not with an whole, unshared, incommunicable love devote thy selfe [Page 26]to him in the way of homage and subjection? In a word, whatsoever thy temptations, thy discouragements be, break thorow all difficulties, and then it shall come to passe that when the fear­full and unbelieving, &c shall have their part in the lake that burn­eth with fire and brimstone, thou shalt finde thy selfe in a state of happinesse, yea, he that overcometh, shall inherit all things, Rev. 21.7.

Now for the third particular in my text, the endeavour of a Christian about the attainment of the same, Who so findeth:]

The finding here spoken of is not accidental, or casual; but such a finding as presupposeth inquisition, and search: He that by harkening to this wisdome, by hearing her instruction, by watch­ing daily at her gates, by giving attendance at the posts of her doors, by keeping her wayes as the holy Spirit enjoynes in the precedent verses; he that shall thus seek her, he shall finde her, and he that findeth her, findeth life. Whence you may note,

¶ That where there is a due and right seeking of the Lord Jesus Christ, together with all these inestimable blessings im­ported in him, there in due time shall be a comfortable and blessed finding of him.

This was the argument of Solomon, to impresse upon us the study of wisdome, Prov. 2.4. If thou seek for her, &c. In the words you see how a Christian should bestow himselfe that ex­pects wisdome, he must seek and search, and that with all dili­gence, as for things most precious, and then the issue and event follows, Then shalt thou finde, &c. So, Rom. 2.7. To them that by continuance in well-doing seek, &c. So, Lam. 3.25. The Lord is good to them that trust in him, and to the soul that seeketh him. And so it must needs be, faithful seeking, can never finde God defective in granting. First because he is a gracious God, and de­lights in the prosperity of his servants. It's the argument of our blessed Saviour, If you that are evil can give good gifts, &c. Matth 7.11. evil in comparison of God, who is infinitely, and essentially good; evil in the inclination of our hearts, which in all their thoughts and imaginations are evil continually, if you know how to give good gifts, things requisite and necessary, how much more, &c? Secondly, because his glory depends upon it, if Gods people should waite upon him in the way of his ordinances, and [Page 27]serve him, as he in his word hath prescribed, and then if God should not accommodate himselfe unto him, in what they seek; who would waite upon him any longer? whose mouths would not be opened with those Atheists, in Mal. 3. It's in vaine to serve God, &c? But now when God reveales the meanes of grace, gives us hearts to apply our selves unto them, and then gives his blessing upon the same, this is an obligation to his praise, Psal. 22.26. They that seek after the Lord, shall praise him. Thirdly, because it is the prescribed way for finding: the meanes that God hath deputed must needs be effectual, but this is Gods way, Aske, and ye shall have, &c.

It shewes in the first place the vanity and emptinesse of their hopes, that expect these inestimable treasures without any paines­taking in the wayes of God; although they restreine prayer from the Almighty, prophane the Sabbaths, habitually neglect all holy duties, yet they doubt not of Gods favour, question not their future happinesse and salvation. But were not he strangely conceited that should expect victory, triumphs, spoiles, that was never in a [...]mes? the depths of knowledge, that never opened book? the return of a good voyage, that never put himselfe upon the adventure? a plentiful harvest, that affoarded no tillage to the soile? No, Dii laboribus omnia vendunt, was a proverb amongst the heathen; all the blessings we have are from God, yet obteined only by labour, and paines, in the use of the meanes. The slug­gard (saies Solomon) shall be clothed with rags. And he that will not worke must not eat, saies the Apostle, 2. Thes. 3.10. so for spiritual things, he that seekes not to God in the prescri­bed way of his worship, can expect nothing but the rags and fa­mine of spiritual poverty to betide him.

Secondly, it shews the happy issue and event of all holy endea­vours. In the things of this world, a man may seek with much dili­gence and never obteine; a man may go to the Physician expect­ing health, but finde death; to the Lawyer for justice, but finde oppression, and wrong; to his friend for acceptance, like Joseph to his brethren, but finde enmity and malice: But the Lord is nigh unto them that call upon him, all them that call upon him faithfully; the gate of heaven ever stands open to such seekers, they may go with boldnesse to the throne of grace; Gods eare is never weary of hearing their suites, like welcome favourites [Page 28]their petitions shall be granted. And therefore in the third place, let it be an encouragement to us (as we desire to prosper in the things of God) so to seek unto him for the same; They that know thy name, will put their trust in thee, Psal. 9 10. why? Thou Lord never failest them that seek thee.

And thus we come to the last particular in my text, & that is the party interessed in this happiness, and that is set down indefinitely and without limitation, Whose findeth, &c. whence you may note,

¶ The equality and indifferency of Gods acceptance to all sorts and conditions of people.

As it is not honours, preferments, greatnesse, on the one side that commends us to Gods favour: so on the other it is not afflictions, wants, necessities, outward basenesse, that makes us more despicable in his sight, whether we be high, or low, rich, or poore, it matters not, Jew, or Gentile, Scythian, Barbarian, bond, and free, are all one in Christ Jesus.

And therefore in the first place, let not great men pride them­selves in the things of this life, these are but common blessings, argue only Gods general goodnesse, not his especial mercy; It is not a man of quality (quatenus talis) because he is thus, and thus endowed, that findes these treasures, but man, precisely man, bare­ly considered, without any respect had to these outward endow­ments; And therefore, Let not the wise man glory in his wisdome, nor the rich man, &c.

The consideration hereof in the second place, may encourage poore men to seek after God, and to devote themselves to his service; Art thou base and contemptible in the eyes of the world? it matters not, thou mayest be a vessel of honour, an h [...]ire of life; as well as the greatest Emperour, or Monarch in the world, yea, in seeking the Lord Jesus Christ, this uncreated wisdome of God, thou as well as any other mayest finde him, and in him Life; It's intayled to none, but left for all seekers in general; Whoso findeth me, findeth life. And thus I have done with my text,