Glory to God on high.

Glory is excellency,* greatnes, and goodnes with the eminency of it, so as it may be discovered. There is a fundamentall Glory, in things that are not discovered at all times, God is alwayes glorious, but alas, few have eyes to see it, but here I take it for the excellency and eminency of the goodnesse and greatnesse of God discovered Page  218 and taken notice of. In the former part of the Chapter, Light is called the glory of the Lord Light is a glorious creature, nothing expresseth glory so much, as light, it is a sweet creature, but it is a glorious creature, it carries it's evidence in it selfe, it discovers all other things, and it selfe too. So excellency and eminency will discover it selfe to those that have eyes to see it, and being manife∣sted, and withall taken notice of, is glory.

In that the Angels begin with the glory of God, I might speake of this doctrine, that

*The glory of God, the setting forth of the excellen∣cies, and eminencies of the Lord, should be the end of our lives, the chiefe thing we should ayme at.

The Angels here begin with it, and wee be∣gin with it in the Lords prayer, hallowed bee thy name, it should be our maine imployment, Of him and by him are all things, therefore to him be glory, Rom. 11.* Therefore wee should give God that which is his owne, Thine is the glory, as it is in the conclusion of the Lords Prayer; but this being, a generall point, I will passe it by, and come to the particular, in which, 〈◊〉 will more comforta∣bly appeare, as this glory shines in Christ, in the Incarnation of Christ, there is matter of glorify∣ing God, both the Angels and men.

*And here I doe not take the Incarnation of Christ, abstractively, from other things in Christ' But I take the Incarnation of Christ, as a founda∣tion, & prerequisite to all the other good we have by Christ, glory to God on high, now Christ is borne, why? only that he is borne? No; but by reason of this Page  219 Incarnation, there is a union of the two natures, God and man, so that by the Incarnation, now Christ is man, and holy man, the humane nature in Christ is pure, and holy, being sanctified by the Spirit, and united to God; now Christ be∣ing not onely man, but pure man, and God-man (God taking our nature to the unitie of his per∣son) hence it is that he comes to be qualified for all that he did, and suffered after; it was from hence, that they had their worth. What was the reason that his being made a curse, and to dye for us, should be of such worth? It came from a person that was God-man; nay, so neere is the manhood to God, that what the manhood did, God did, because the person was God, the second person taking the nature of man, and what he suf∣fred in his humane nature, God suffred according to mans nature: hence comes that phrase of the communication of properties, whatever was done or suffred in mans nature, God did as a Mediator, God did it in that nature, thereupon comes the price of it, thus the Incarnation is a pre-requi∣site, & foundation to all other benefits by Christ, therefore take it conjoyned, his Incarnation, and his death, and resurrection, and ascention, and all.

*Well then, The incarnation of Christ, together with the benefits to us by it, that is, Redemption, Adoption, &c. It is that wherein God will shew his glory most of all.

That is the doctrinall truth; the glory & excel∣lency of God doth most shine in his love, & mercy in Christ. Every excellency of God hath its proper place or Theatre, where it is seene, as his power, Page  220 in the Creation, his Wisedome in his Provi∣dence, and ruling of the world, his Justice in hell, his Majestie in heaven, but his Mercy and kindnesse, his bowels of tender mercy doe most of all appeare in his Church among his people. God shewes the excellency of his goodnesse and mercy in the Incarnation of Christ,* and the benefits we have by it; many Attributes and ex∣cellencies of God, shine in Christ, as,

*His truth, All the promises of God are, yea, and Amen in Christ, there is an accomplishment of all the promises.

*And then his wisedome, that hee could recon∣cile Justice and Mercy, by joyning two natures together, this plot was in heaven by God the Fa∣ther, the Sonne, and the Holy-Ghost, the Trinity, that God and man should be joyned together, to joyn and knit two Attributes, seeming contrary, Justice, and Mercy, to reconcile man, by recon∣ciling Justice and Mercy, and by such an excel∣lent way, that God should become man, Ema∣nuel, this was a great wisedome to reconcile Ju∣stice and Mercy, by such a Person, as should sa∣tisfie Justice, and give way to Mercy, that is, by Christ. God will lose none of his Attributes, his Justice must be satisfied, that his Mercy might be manifested; the wisdome of God found out that way, it is a plot the Angels study in.

*Likewise here is Justice, Justice fully satisfied in Christ, he became our Surety, who is God as well as man, if no creature can satisfie God, God can, when the second Person tooke our nature, Page  221 and was our Surety, and dyed for us; here was the glory of his Justice.

And of his holinesse,* that hee would be no otherwise satisfied for sinne, it was so foule a thing, that to shew his hatred of it, he punished it in his owne Sonne, when he became our Sure∣ty. How holy and pure is God? that is, what a separation is there, in the nature of God from sin, considering that he so punished it in his Son, our Surety? that he made him crie out, My God, my God, why hast thou forsaken me? We cannot see the nature of God in any thing in the world, so much as in Christ, in Christ we see, as in a glasse, his infinitie sweet Wisedome, his Justice, and Holinesse, in hating and loathing of sinne.

But the maine of all is,* his Mercy and Good∣nesse, which set him on worke, to contrive this great worke of Redemption, by the Incarnation and death of Christ; the infinite rich, glorious, aboundant mercy, that is the maine thing where∣in God is glorious now in Christ, therefore every where you have these, and the like titles put to his goodnesse and mercy, The bounty of God appeared, and the riches of his mercy, and the exceeding great height, and breadth, and depth of his love. There are no words large enough to set out the goodnesse and mercy of God in Iesus Christ. Therefore I will onely speake of this Attribute, because this beares the mastery among all the other Attributes, though God be equally power∣full and just, and yet he expresseth his mercy and grace most of all in Iesus Christ, towards poore Page  222 wretched man: For after the fall, man being mi∣serable and sinfull, what Attribute can exalt it selfe, but Mercy to misery; and grace to sinfull man, in pardoning his sinne? considering in what termes man stood; there was no other Attribute could exalt it selfe but grace and mercy, to tri∣umph over misery and sinne. As it is in a City, those that are otherwise equall in honour, yet sometimes one beares rule above another, and he that is now Magistrate and chiefe, take him at another time, he is inferiour to others so since the fall, the mercy of God beares office, and is chiefe Governour and Commander over all the Attributes of God. For as I said, what moved God to set his Wisedome on worke, to contrive such a thing as the salvation of man-kinde, to re∣concile God and man in one person? his Mercy moved him. What moved him to satisfie his Ju∣stice? It was, that an excellent way might be made, without prejudice to any other of his At∣tributes, for his free grace and Mercy, that is it that set all the other on worke, that is the maine triumphing Attribute; considering man now standing in that exigence of Mercy; therefore Glory to God in the highest heavens, especially for his free grace and Mercy in Christ.

*Now that you may understand this sweet point, which is very comfortable, and indeed the grand comfort to a Christian, doe but compare the glory of God, that is, the excellency, and emi∣nency of Gods mercy, and goodnesse, and great¦nesse of this work of Redemption by Christ, with Page  223 other things. God is glorious in the worke of Creation,1The heavens declare the glory of God: and the earth manifests the glory of God, every creature indeed hath a beame of the glory of God, especially those celestiall bodies in the heavens, they praise God in their kinds, but with our mouthes they give us matter of praise, and if we have gracious hearts, we take notice of it, and magnifie him for his goodnesse, his good∣nesse appeares in the use of the creatures, and his greatnesse in the bulke of the creatures, his wise∣dome in ordering and ranking of them, so that his mercy shines in all things in heaven and earth marvelously: oh but (beloved) heaven and earth, shall come to nothing ere long, and what is all this glory, of the goodnesse and greatnesse of God to us, if we be sent to hell, after this short life is ended? what comfort is it that we goe on the earth▪ and enjoy the comforts that God gives us in this world, and then to perish for ever? therefore the glory and goodnesse of God, doth not so gloriously appeare in the creation of the world.

Nay,2 the glory of Gods love and mercy, shi∣ned not to us so, when we were in Adam, not to Adam, for there God did good to a good man, he created him good, and shewed goodnesse to him, that was not so much wonder, but for God to shew mercy to an enemy, to a creature that was in opposition to him, that was in a state of rebellion against him, it is a greater wonder, and more glory. It was a marvelous Page  224 mercy for God to make man out of the earth; but here God was made man, he became man himselfe; there all was done with one word, Let us make man, it was easily done: But in this, for Christ to become man for us, and to suffer many things to be made a curse for us, it was not so easie a matter, therefore herein there is a great manifestation of the glory of Gods goodnesse, and mercy to us: for God hath set himselfe to bee glorious in his mercy and goodnesse, and grace in Christ, hee hath set himselfe to triumph over the greatest ill in man (which is sinne) in the glorious worke of Redemption; So that you see, here is the greatest glory, and mercy of God, appeares in our Redemption by Iesus Christ, the foundation of which, is his in∣carnation. In Exod. 34.6.* God doth make an answer to Moses, who desired to see the glory of God, that he might have it manifested to him, not out of curiosity, but that he might love God the more,* how doth God manifest his glory to him? Iehovah, strong, mercifull, glorious, pardoning sinne and Iniquity, when God would set himselfe to shew his glory in answering Moses petition, he doth it in setting out his glorious mercy and grace, and loving kindnesse, in pardoning sin and iniquity, to shew that he will now have his glory most ap∣peare, in the sweet Attribute of mercy, and com∣passion, in the forgivenesse of sinnes, &c. In Titus 2. 12. The grace of God hath appeared, teaching us to deny ungodlinesse and worldly lusts,*&c. The grace of God hath appeared; Grace hath not a body Page  225 to appeare visibly, I, but Christ appeared, and when he appeared, it was as if grace and love had beene incarnate and tooke a body, so that grace and mercy, most of all shines in the Incar∣nation of Christ.

I need not cleere the point further, but onely make a little use of it,* and so end. Doth the grace, and love, and mercy of God, those sweet Attributes, now appeare, and shew themselves in Iesus Christ. I beseech you let us remember it (there is no point of Divinitie of more use and comfort) especially in the greatest plunges, and extremities, for it answereth all objections, the greatest and strongest that can be made.

The sinner will object, my sinnes are great, of long continuance and standing, they are of a deepe dye.

Looke then upon God in Christ, and consider his end in the Incarnation of Christ; it was that his mercy, and goodnesse, and grace, should be exalted, and triumph over all mans unworthi∣nesse: the greater thy sinnes are, the greater will be the glory of his mercy, and that is it, God seekes for now, to be glorious in his mercy.

Againe, thy heart tells thee, that if there be any mercy shewed to such a wretch as thou art, it must be no ordinary mercy.

It is true, Gods mercy is no ordinary thing, of all Attributes he will triumph in that; the glo∣ry of his mercy and goodnesse, is that he seekes to have of men, by the Incarnation and Redem∣ption wrought by Christ, above all things what∣soever.

Page  226*Thou wouldt have infinite mercy.

*Thou hast it in Christ.

*Thy sins have abounded, Gods grace abounds much more.

Thy sinnes are mountaines, Gods mercy is as the Ocean, to cover those mountaines.

*But is it possible for God to forgive such a wretched sinner, that hath beene a blasphe∣mer, &c?

*It were not with men: but, saith God, My thoughts are not as your thoughts, you are vindictive in your dispositions, and will not pardon, but my thoughts are as farre above yours, as the hea∣vens are above the earth, therefore bound not the infinite mercy of God, wherein he will triumph, (with thy narrow thoughts) but let it have its scope, especially in plunges and assaults, and at such times as the best of us may be brought unto. In Hosea, 11.*I am God and not man; imply∣ing, that if he were man, we might have meane thoughts of him, confined thoughts, but I am God and not man, therefore comfort your selves in this, consider how God sets himselfe to be glo∣rious in his love and mercy, to poore miserable wretched man in Iesus Christ.

*You see the mercy of God in Christ, even in the Sacrament, he doth not onely give Christ to us, So God loved the world, that he gave his onely begotten Sonne, to be borne and to dye for us, but his mer∣cy is a boundlesse mercy; we see hee labours to strengthen our faith by these pledges, that we make us of this. What if God be mercifull in Page  227Christ? and what if Christ be gracious, and there is nothing but grace and mercy, if there be not an application, if there be not an interest, what benefit have we by it? we must interest our selves in this glorious Person, interest our selves in Christ, for it is founded upon Christ, all the glo∣rious mercy of God, is grounded upon satisfa∣ction of justice, that is, in Christ; but this is no∣thing, except wee interest our selves in Christ, and in the mercy of God; for our appropriation is the ground of all comfort.* God out of Christ, is a fountaine sealed, he is a fountaine of mer∣cy, but he is sealed up, he is a consuming fire, but in Christ, he is a chearing comforting fire; but this is nothing to us, unlesse we be in Christ, we must have interest in Christ, we must be bone of his bone, and flesh of his flesh, he hath mar∣ryed our nature, that we might have marryed to him, we have no benefit by his Incarnation else. Now all our comfort is, by this union and Com∣munion with Christ, by marrying our selves to Christ, by strengthening our faith in this Union, and Communion, that so we may make use of the boundlesse mercy of God in Christ, therefore how should we be encouraged to come to the Sacrament, to enjoy this comfort.

You have heard (Beloved) of the joy of the Angels,* of their manner of celebrating the birth of Christ, and if the Angels should leave heaven, and come downe upon earth, and take upon them bodies, how would they celebrate the In∣carnation of Christ? You see here, Glory to God on Page  228 high, this would be the course wherein they would carry themselves to glorifie God, answerable to their Song, so should we doe, if we will be like the blessed Angels, we see how to celebrate the Nativity of Christ,* we need not goe to fetch joy from hell, to celebrate it; if the Devill should be incarnate, and come to live among men, how would hee celebrate the Incarnation of Christ, otherwise then in many places it is? if we do not love to have our portion with Devils, surely we should not imitate those, whose state, and condition we are afraid of. The Angels saw matter enough in the thing it selfe, to make them sing, Glory to God on high, on earth peace, good will towards men. What, hath God heene so rich in love to us, in Christ, so wondrous in mercy, as to take our miserable nature, not at the best, but at the worst, and to take onr condition upon him? here is matter of joy, and shall we be be∣holding to the Devill for joy, when we should rejoyce for Christ? will not the thing it selfe yeeld matter of rejoycing? oh base dispositions, that we should •ot content our selves with homogencall uniforme joy, to the thing it selfe. I desire re∣pentance, and reformation, of what hath beene amisse: if there be any that have beene guilty in this kind, that intend to come neare God in these holy mysteries; let them know, that God will be honoured of all that come neere him, let them take it to heart. As Tertullian said in his time:* What, shall wee celebrate that, which is a publicke matter of joy to all the Church, for Page  229 a publike shame in a disgracefull way?

I beseech you consider of these things;*Repent, for the Kingdome of God is neare, saith the Baptist. What, shall wee therefore give carnall liberty, to all loosenesse, as if Christ came to bring Chri∣stians liberty to licenciousnesse? shall we, in∣steed of repenting, runne further and further in∣to guilt? and indispose our selves to all good∣nesse? is that the reasoning of the Scriptures? No, repent, for the Kingdome of God is at hand, change your lives, for Christ and the fruites of the Gos∣pell are at hand. The grace of God hath appeared in Christ, what? to teach us to live as we list, and to be more disordered then at other times? oh no, to live soberly, and justly, not to wrong any bo∣dy, and holy and godly in this present world, this is the Scriptures reasoning, and thus (if ever we looke for comfort from God and Christ) we must reason too.

Let none thinke it too late, to speake of these things now, but those that have not had the grace of God, to keepe them innocent, let them make use of the grace of God to repent, and as the phrase of some of the Ancients is, repentance is a boord to escape to the shore,* after wee have made shipwrack, and done things amisse; there∣fore, as I said, those that have not had the grace before to be innocent, let them make use of the grace of God, that now invites them to repen∣tance, or not presume to come to these holy things. I speake it, not onely to free mine owne soule, but to free you from contracting further Page  230 guilt: for doe you thinke to make amends by comming to the Sacrament, without repentance of what you have done before? What hast thou to doe (saith God) to take my name into thy mouth, to take my Sacrament into thy mouth, when thou hatest to be reformed? God accounted his owne Service, as the cutting off a dogges head, when they came indisposed, and unprepared. The Sacrament is bane and poyson to us, if wee come without repentance: What saith the Apo∣stle? For this cause, because you come unreve∣rently to the things of God, some are sicke, and some weake, and some sleepe, God strucke them with death for it. And it is a great cause why many are hardned in their sinnes, and goe on still, be∣cause God executes these spirituall judgements for prophaning these holy things, thinking to daube with God, and to complement with him in an easie performance.

*I know those that belong to God, are suffe∣red sometimes to doe things amisse, and to fall into errours and miscarriages, that they may know themselves better. And indeed, much of our spirituall wisedome, is gotten by the sight of our owne errours, we grow more stablished af∣ter, against the like temptations, for the time to come, and we can say by experience, it is good that I know the foolishnes of my own heart, &c. but hee that God hath no delight in, he swells, and rages against any admonition, though it be in love to his soule. I hope there are none such here, therefore those that have made their Page  231 peace with God, let them come to these ho∣ly mysteries with comfort, notwithstanding any thing before: for God hath prepared these things, not for Angels, but for weake men, whose faith stands in need to be strength∣ned.

And let us not thinke, that Christianity is a matter of complement, that because we are bap∣tised, and come to heare the Word, and receive the Sacrament, all is well: for wee may doe all this, and yet be greater sinners then Turkes, or Jewes,* or Pagans: for the most horrible sins are committed in the Church. Where is the sinne against the Holy-Ghost committed, sins against light, and against conscience, but where the conscience and understanding is most enlight∣ned? there be the horrible provoking sinnes, where there is more light, and direction to live in another way. When the grace of God, and the riches of Christ are opened, and yet men live in their sinnes against conscience, and the light of the Gospell, so farre is the outward perfor∣mance from excusing in sickenesse, and at the houre of death, that it aggravates our guilt and damnation, when we make not a right use of the holy things of God.

That which I shall next stand upon, shall be to shew,

How we may know, whether we glorifie God for Christ, or no.

And then the hindrances that keepe us from glorifying God for this excellent good.

Page  232And the meanes how we may come to glorifie God.

For the first, of glorifying God in generall, I will not speake much, it would be large: and the point of glorifying God, is most sweetly considered, as invested in such a benefit as this, when we thinke of it, not as an Idea onely, but thinke of it in Christ, for whom we have cause to glorifie God,* and for all the good wee have by him.

1First then, we hold tune with the blessed An∣gels, in giving glory to God, when we exalt God in our soules, above all creatures and things in the world, when we lift him up in his own place, and let him be in our soules, as he is in himselfe, in the most holy; God is glorious, especially in his mercy and goodnesse; let him be so in our hearts, in these sweet Attributes, above all our unworthinesse and sinne: for God hath not glo∣ry from us, till we give him the highest place in our love, and joy and delight, and all those affe∣ctions that are set upon good, when they are set upon him as the chiefe good, then we give him his due place in our soules, wee ascribe to him that Divinity, and excellency, and eminency, that is due to him. And this especially appeares in competition and opposition of other things;* when we will not offend God for any creature; when we can say as the Psalmist, Whom have I in heaven but thee,*and what is there in earth, in compa∣rison of thee? Therefore let us aske our owne thoughts often; what that is, that our affections Page  233 of delight, and joy and love, and all the sweetnes and marrow of our soules is spent on, and runs after? is it the sweet love of God in Christ, the ex∣cellent state we have in Christ? it is an excellent signe. Surely, the blessed Saints in heaven, and those that are in earth, that looke for heaven, are thus disposed for the most part, especially when they set themselves in their devotions before God. Let us examine what is highest in our soules: The loving kindnesse of the Lord, is better then life it selfe, saith the Psalmist. Then we give God glory, when we set light by life it selfe, as holy Saint Paul could say, What, doe you tell me of suffering at Ierusalem? I am not onely ready to doe that, but to die for the name of Christ: and in Philip. 1.*So God may be magnified by my life or death. I am at a point, so if the question be, whether we shall sacrifice this blood, and life of ours, or dis∣honour God, and wrong the Gospell, or be any way prejudiciall to the truth knowne, when wee are ready to part with all, with father and mo∣ther, and houses and lands, and all for Christ; then with the Angels we say, Glory be to God on high; therefore in a state of opposition, when we cannot enjoy both, let us leave the creature, and cleave to God.

Then againe,2 we give glory to God for Christ, when we take all the favours wee have from God in Christ; when we see Christ in every thing; All things are ours, because we are Christs. It is by Christ that wee are heires, that we have any comforta∣ble interest, therefore when wee accept all in Page  234Christ, and give God in Christ the glory of all, we practice this that the Angels doe here, we give glory to God.

3Then againe, we give glory to God, when we stirre up others, all the Angels consent, there was no discord in this harmony of the Angels. When we all joyne together, and stirre up one another, and labour to promote the knowledge of God in Christ, all the wayes we can, every one in our place and calling, Magistrates, and Mini∣sters, and every one in our families, labour that Christ may rule there, that God in Christ may be knowne. In Psal. 103.* there the Psalmist stirres up himselfe to glorifie God, and he stirres up the Angels, and here, the Angels stirre up men, Glory to God on high, &c. Where there is a zeale of Gods glory, and a disposition fit to glo∣rifie God, there will be a stirring up one of another, Angels, men, and men Angels, and a wishing, that God may have glory in heaven and earth. Therefore those that labour not in their places, that the truth may be made known, that for base and worldly ends, are opposers of the publishing of the Gospell any way, (as it is the fashion now, they will not appeare openly, but cunningly undermine the Gospell) under pretences. they beare no tune with these bles∣sed Angels, for those that have dispositions like them, will study how this blessed truth may be promoted, and propagated, and spread even over the world; therefore wee should labour, every one to spread the glorious Gospell of Christ,Page  235 especially those that are Ministers, whose office it is, to unfold and open the unsearchable riches of Christ.

Againe,4 we glorifie God in Christ, when wee see such glory and mercy of Christ, as it doth transforme us, and change us, and from an in∣ward change, we have alway a blessed disposi∣tion to glorifie God, as I shewed out of 1 Cor. 3.* This is the difference betweene the glasse of the Gospell, and the glasse of the Law, and of the creatures. In the Law, we see the beames of the Justice of God, Cursed is every one that conti∣nueth not in all, &c. and the beames of his power and goodnesse in the creature, but it doth not change and transforme us to be good and gra∣cious, but when wee see the glory of God, of his goodnesse and infinite mercy, shining in the face of Iesus Christ, (for wee dare not looke upon God immediatly) it changeth the soule, to be gracious like unto Christ; therefore if wee find, that the knowledge of God in Christ, hath changed our dispositions, it is a signe then, we give glory to God indeed: for to glorifie God, is an action that cannot proceed but from a disposition of nature, that is altered and chan∣ged; the instrument must be set in tune, before it can yeeld this excellent Musicke, to glorifie God as the Angels doe, that is, all the powers of the soule, must be set in order with grace, by the Spirit of God; if the meditations and thoughts of the Gospell, have altered our dis∣positions to love God, and that that pleaseth Page  236 God, to doe good to men, to delight in good∣nesse, it is a signe we are instruments in tune to glorifie God, and that we have an apprehension of the love, and mercy of God in Christ, as we should, for it hath a transforming power to worke this. The grace of God will teach us to deny ungodlinesse and worldly lusts, and to live holily. When the grace of God, that is, the free love of God in Christ, in the forgiving our sinnes, and advancing us to heaven, hath this effect in our soules, it is a signe wee have a true notion, and apprehension of the excellency, and eminency of Gods grace, otherwise, if we turne the grace of God into wantonnesse, to make the benefits by Christ, a pretence and covering for our wicked and loose lives, we know not what it is to glori∣fie God, but though in words we say, Glory be to God yet in our lives we denie it, as the Apostle saith. The Hypocrites in Isay, 66.5.* they had good speeches in their mouthes; saith God, heare the Word of the Lord, ye that tremble at his Word, your brethren that hated you, and cast you out for my name sake, said, Let the Lord be glorified, so you shall find those that are opposers, and persecutors, and haters of sinceritie, will sing Gloria Patri, God be glorified; but what good will this doe them, if they have diabolicall, satanicall dispositions, if they be like the Devill, in opposing the truth, and hating that that is good? The Devils in the Gospell, could glorifie God for their owne ends, We know that thou art the Sonne of God; so Devils incarnate can come to Church, and receive the Page  237 Sacraments, and seeme to praise God, oh but there must be a change; for to glorifie God, is a work of the whole man, especially of the Spirit, All that is within me praise his holy name: It came from the heart roote of a sanctified judgement, out of grounds, why we doe it. The wish of the Angels here, Glory to God on high, it came from a good ground, because they knew, God is to be glori∣fied in Christ: for judicious phrases are foun∣ded upon truths, so there must be a sanctified judgement to be the ground of it, and the affe∣ctions must be in tune, answerable to those truths, then we are sit to glorifie God; and all this is by the power of the Gospell, transfor∣ming us.

Againe,* we glorifie God, when we take to heart any thing that may hinder, or stoppe, or eclipse Gods truth, and obscure it, when it workes zeale in us in our places, as farre as we can, when it af∣fects us deepely, to see the cause of Religion hin∣dred any way, if there be any desire of glorifying God, there will be zeale, the heart will move, with a kind of indignation, when God is dishonoured, and his truth eclipsed, with false doctrine, or by ill practice; it cannot be otherwise, it is out of the nature of the thing it selfe; therefore those that either are instruments of stopping or obscuring the truth, or causing it to be re∣proached, by their wicked lives, or if they be not instruments, yet they doe not take it to heart, when they see God dishonoured, surely they can speake little comfort to themselves, they have Page  238 neither Angelicall, nor Evangelicall dispositi∣ons, for if they had the knowledge of the Go∣spell, it would worke this is in them.

6Againe, if we apprehend this glorious Mysterie of Christ in the Gospel aright, it will work in us a glorious joy: for joy is a disposition, especially that fits us to glorifie God, then we are fit to glorifie God, when our hearts are enlarged with joy, when we thinke of God in Christ, when we thinke of the Day of Judgement, when we thinke of heaven, when we can thinke of hell with joy, as being subdued, and blesse God for Christ, when we can thinke of all that is opposite as conquered in Christ, so that our joy is enlarged in the apprehen∣sion of our owne blessed condition, it is a good signe we are in a disposition to glorifie God; but I will not enlarge my selfe further in this point.

*This being so excellent a duty, to which wee are stirred by the Angels, Glory to God on high, &c. what are the maine hindrances of it, that we give not God more Glory?

1The maine hindrances are, a double vayle of Ignorance, and Unbeleefe that we doe not see the glorious light of God, shining in Iesus Christ; or else if we doe know it, we doe not beleeve it, and thereupon instead of that blessed dispositi∣on that should be in the soule, there comes an admiration of carnall excellencies, a delighting in base things.

This Ignorance is partly from the darknesse of our owne hearts, being overcast sometimes, that such great things are too good to be true, our Page  239 hearts have a hell of unbeleefe in them.

And sometimes the policy of Satan, who casts dust in our eyes, and labours that wee may not see the glory of God in the Gospell, 2 Cor. 4. The God of this world, hath blinded their eyes, &c. Igno∣rance arising from within or without, is a great cause why we do not see the excellencies of God, therefore no wonder, if where the Gospell is not preached, that the Devill hath a kind of reigne, and God is not honoured at all, because the De∣vill is the Prince of darkenesse and rules in dark∣nesse, that is one cause, Ignorance.

So likewise Unbeleefe,2 when we heare and see, and know the notion of mercy and of Christ, and can dispute of these things, like men that talke of that they never tasted of: the Devils know all these things better then any man, yet they doe not glorifie God, because they doe not beleeve that these things pertaine to them, men want a light, sutable to the truth of the things them∣selves, a man may see them with a naturall light, or with the light of education, or by bookes, or the like, but not in a spirituall and proper light, he sees not spirituall, heavenly things, in a spirituall light, and that is the reason hee be∣leeves them not, these two vayles are the cause why we see not the light of God, shining in the Gospell, and why wee doe not glorifie him. Light is a glorious creature, it was the first creature, it is not onely glorious in it selfe, but it shewes the glory of all other things too if we had all the sights in the world presented to us; Page  240 if there were no light to discover them, or no sight in our eyes, if either be wanting, all the glory of them would be lost. So it is in the Gos∣pell, though there be wondrous admirable things there, if we want either light or sight, if the light shine round about us, and the God of this world have blinded our eyes, and infidelity have blinded us, how can we glorifie God, wanting a heavenly, proper, peculiar, spirituall light, suta∣ble to the things: for a naturall man, by the light that he hath, cannot judge of them: these are the maine hindrances, the vayle of ignorance and un∣beleefe.

3And on the contrary, there is another hin∣drance, that is, too much light, either want of light altogether, or too much light, when by the preaching of the word of God, awaking our con∣science, and shewing our sinnes so enormous, so transcendent, so odious, that we forget mercy in Christ, and so dishonour Christ, to set the sinnes of the creature, above the infinite mercy of the Creator, as those that doubt, and from doub∣ting, proceed to despaire of the mercy of God, seeing the vilenesse of their sinnes, in the true colours of them, and seeing, and feeling Gods anger, and wrath; together with their sinnes, in the conscience, here is too much light one way, and not looking to the other light; this excel∣lent glorious, infinite light of Gods mercy, shi∣ning in the Gospell, they looke not on God in the face of Christ, out of some stubbornesse and pride, they flatter themselves, they will not be∣leeve, Page  241 they will not receive the consolations due to them, but dwell upon the consideration of their unworthinesse and sinnes, and Satan holds them in that slavery and bondage.* This is a great hinderance of glorifying of God, when we lift up our sinnes, above the mercy of God in Iesus Christ, this is to take away God and Christ al∣together: for if the mercy, and rich, and bounti∣full goodnesse of God, wherein, he will be infi∣nitely glorious, were not greater then our sinnes, it were not the mercy and bounty of a God, God should not be glorious in it, be there are but few of these that miscarry, God usually shines upon them at the last. There are three rankes of men, some are in the first, prophane, dead, loose Christians, that were never under the Law, that never understood the corruption of nature, nor themselves, some are brought from that, to un∣derstand themselves a little too much, that are under the Law, and feele the flashes of Gods wrath; and some in the third place, are brought from hence, to be under grace, that is, the onely happy condition, to be under the grace of God in Christ: some men never come to the second step, they never understand what sinne is, and what the anger and wrath of God is, they will give their conscience no leisure to tell them what their condition is, there is hope of the se∣cond, that they will come to the third rancke, but for a company of prophane persons, oppo∣sers of goodnesse, to talke of the mercy of God in Christ, they are not in the next steppe to it; a Page  242 man must be sensible of his sinnes, and of his misery, before he can have grace, therefore for those that have too much light, though it be a great fault in some, and hinders God of much glory, and themselves of much comfort, out of this peevish stubbornesse of theirs, yet there are not many of them, and as I said, few of them mis∣carry.

*Now, from these two vayles that hinder the glory of God, there come other hindrances, for the soule of man will wonder and admire at some-what, it will have some-what in the eye of it, hereupon, not seeing, or not beleeving the mercy, and goodnesse, and love of God, and the excellent prerogatives of a Christian, issuing from the goodnesse of God, and the fruits of it, they dote upon some worldly excellency, either they are proud of their parts, and so God is rob∣bed of his honour, or on creatures meaner then themselves; for the base nature of man, since the fall, it dotes upon earth, upon gold and sil∣ver, meane and base things, not to be compared to the excellency of man, or else upon some du∣ties they performe, upon their owne workes, as if God should be beholding to them, for not know∣ing themselves well, and the infinite glory of God in Christ, that God must have all the glory, not onely of happinesse, but of grace that brings us to happinesse, they glory in that they have done, as in Popery, they thinke they merit much by their performance. In the night time a Torch seemes a goodly thing, and sometimes, Page  243 rotten wood will shine, but in the day time, when the Sunne appeares, the very starres shine not, wee care not for meaner lights: for what good doe they then? so the soule, when it wants a sight of the greatest excellency, it dotes upon rotten wood, upon every Torch light, many vaine things seeme to be great; a man may see by the dispositions of many, what they admire, and stand upon most, their carryages shewes it well enough, it argues a corrupt, and weake judgement, you see what are the mayne hin∣drance•.

Now,* the way to attaine to this glorious du∣ty, to glorifie God; the next thing shall be to give some directions, because it is a most neces∣sary duty; is it not that we pray for in the Lords prayer? Hallowed be thy name; and what is the end that we were created and redeemed for, but that God may have some glory by us? there∣fore, being a necessary absolute duty, let us hearken to some directions, that may helpe us that way.

First,* therefore if we would glorifie God, we must redeeme some time to think of these things, and bestow the strength of our thoughts this way; the soule being the most excellent thing in the world, it is fit it should be set on the ex∣cellentest duty, man being in such an excellent condition, being heire of heaven, and having an understanding soule, it is fit the most excellent part, of the most excellent creature should be set upon the most excellent object. Now, the Page  244 most excellent part of the soule, is the under∣standing, it kindles all the affections, and leades all the rest, therefore let us take some time to meditate, and thinke of these things. What we are by nature, and the misery we are exposed to by sinne, that whatsoever we have more then hell, is more then we deserve: and then withall, thinke what we are advanced to in Christ, what we are freed from, that cursed condition, and what we shall be freed from, the sting of death, and all that wee feare for the time to come, thinke of what we are freed from, and what we are advan∣ced to, and by whom, by God becomming man; a mysterie that might, nay, that doth ravish the very Angels themselves; God-man now in hea∣ven, making good what he did on earth, by his Intercession, and then the ground of all, the infi∣nite love, and mercy, and bounty of God, to poore distressed man. The thought of these things, will inflame the heart: now, they never worke upon the heart thorowly, till they end in admiration, and indeed the Scripture sets it downe in termes of admiration, So God loved the world, So, how? So as I cannot tell how, I cannot expresse it, and, What love hath God shewed us, that we should be called the sonnes of God? And then the fruits that we have by this Incarnation of Christ and by his death, they are admirable: Peace that passeth understanding, joy unspeakable, and glorious, so that the mysterie is wonderfull, and the digni∣ty wonderfull, and the fruits, the comfort, and peace, and joy wonderfull, every thing is an ob∣ject Page  245 of admiration; therefore when wee thinke, and meditate of these things, let us never end, till our soules be wound up to admiration of the excellent love of God. Wee wonder at things that are new, and rare, and great: is there any thing more new, and rare, then that, that never was the like; for God to become man? Is there any thing more excellent, then the benefits wee have by Christ, becomming man, to free us from so great misery, and to advance us to so great happinesse? If any thing be an object of admi∣ration, surely it must be this. Therfore the Apo∣stle doth well to give all the dimensions, to the love of God in Christ, height, and breadth, and depth, and length, it is a love, passing knowledge, Eph. 3.*

What good will come by this?*

When the soule is thus exercised,* then it will be fit to glorifie God,* when it is in this frame, it will thinke it selfe too good, for any base ser∣vice of sinne: Eagles will not catch at flies; when the soule is lift up to consider Gods love, and mercy in Christ, will it be catching at every base thing in this world? No, it will not, the soule never sinnes, but when it looseth this frame, to have a judgement sutable to things, when our judgement and affections are lost of the best things, then comes in a judgement, and affe∣ction to other things as better; so losing that frame the soule should be in, we fall to the crea∣ture, to commit spirituall fornication with that.

Let us labour to keepe our soules in this tem∣per, Page  246 begin every day with this meditation, to thinke what we were▪ what we are now in Christ, what we shall be, and by what glorious meanes all this was wrought, that so the soule may be warmed with the love of God in Christ; this frame of spirit, will not suffer the soule to sinne, to stoope to base sinfull lusts.

2Now, to helpe this, (in the next place) begge of God, the spirit of revelation, to discover to us these things in their owne proper light, for they are spiritually discerned. Now, the Spirit knowes the brest of God, what the love of God is to every one in particular, and he knowes our hearts too. Therefore the Apostle desires of God, the Spirit of wisedome, and revelation to discover these things to us, not onely that they are truths, but that they are truths to us: for, un∣lesse we know these things belong to us in par∣ticular, wee cannot glorifie God as wee should, they are in themselves glorious things, to heare of Gods mercy in Christ, of God becomming man, to heare of Kingdomes and Crownes, oh but when there is a spirit of appropriation to make these our owne, that God in Christ loves us, Who loved me, and gave himselfe for me, Gal. 2.* then the soule cannot but breake forth, with the Angels here, Glory to God on high, therefore begge the Spirit, to reveale to us our part, and portion, that he would shew his face to us, that he is to us a Father in Christ, surely in hearing meditation and prayer, &c. wee shall finde a se∣cret whispering, and report from heaven, that Page  247 God is our Saviour, and that our sinnes are for∣given, especially, when wee stand in most need of this comfort: let us therefore begge of God, to take away the vayles of Ignorance and Unbe∣leefe, and openly to reveale his Fatherly bowels, and tender mercy to us in Christ, to discover to us in particular, more and more our interest in the same by his Spirit, that onely knowes the secret of our hearts, and being above our hearts, can settle our doubts, onely the Spirit can doe it: for as God onely works salvation, so the Spi∣rit only can seale to our soules, our salvation: this is one excellent way to helpe us to glorifie God.

And adde this as motive,* as a plea, not to move God so much, as to move, and to satisfie our hearts, and to strengthen our faith, that it is the end of our lives, and the pitch of our de∣sires to glorifie God: therefore we desire God, to reveale himselfe so farre to us, to be our Fa∣ther in Christ, that we may glorifie him, surely it is a forcible plea, God will doe that that is sute∣able to his end, He hath made all things for his owne glory, especially the worke of Redemption in Christ, is for the glory of his rich mercy, and we desire the sense of his mercy and love, for this end, that we may be fitter to glorifie God; it is a prevailing argument, fetched from Gods owne end.

And let us labour daily more and more,3 to see the vanity of all things in the world: put the case we have honours, and large possessions in Page  250〈1 page duplicate〉Page  251〈1 page duplicate〉Page  248 the world, that we wanted nothing; if this were severed from Gods love in Christ, for life ever∣lasting, what comfort could wee have in this, especially, at the houre of death? let us see therefore the vanity and emptinesse of all things else out of Christ, and the good we have by Christ, what all will be ere long, the daily thoughts of that will be a good meanes: for we must empty our selves of that we are, that we may be filled with that we are not, and we must daily consider, the emptinesse of the creature, wherewith we la∣bour to support our selves. For when men have no goodnesse in themselves, they will have an excellency in the creature, therefore when wee see our selves out of Christ, to be nothing but fuell for Gods vengeance, and see that the crea∣ture can afford us nothing but vexation, these thoughts, that these things are so, and out of experience, will make us draw neere to God, upon all occasions, it will make us glorifie him, and abase our selves: what made Iob abase him∣selfe, and glorifie God?* when he drew neere to God, and God drew neere to him, I abhorre my selfe, and so we see in Abraham. Let us draw neere to God upon all occasions, in the Word▪ and Prayer, and in the Sacrament, and this will make us see our owne nothingnesse, and Gods great∣nesse: for that is the way to honour him, to see his greatnesse, and a nothingnesse in the creature, that all things in him are so excellent, and out of him, nothing and worse then no∣thing.

Page  249Now, wee are to draw neere to God in the Sa∣crament, and the neerer to God, the more we ho∣nour him:* who honours God most? surely Christ, because he is so neere him, being God and man, in one Person, and next to him, the blessed An∣gels glorifie God, they are neere him, therefore in Isay 6.* they cover their faces, it being impossi∣ble for the creature, to comprehend the great Majestie of God, and they cover their feet in mo∣desty: the neerer we draw to God, in the medita∣tion and consideration of his excellencie in the ordinances, the more humble, and abased wee shall be in our selves, and the more we shall ho∣nour God, seeing his excellency, especially of his love. So next to the Angels, the Saints: All thy workes praise thee. Psal. 145.* They give matter and occasion, but, Thy Saints blesse thee. If it were not for a few Saints on earth, though all the workes of God are matter of praise, they could not praise God. Thy Saints blesse thee: and the neerer we come to God, the fitter we are for this. Now there is a wondrous neere comming to God in the Sacrament, if we come prepared, we come to have communion and strengthening in Christ, he is both the Inviter, and the Feast it selfe; we come to be made one with him, bone of his bone, and flesh of his flesh; therefore if wee come prepared, this is the way to bring us to a disposi∣tion to glorifie God: you see here the wondrous infinite love of God, in the Sacrament, to stoupe so low to his creature, to strengthen our faith, by giving us these things, God had beene good to Page  250 us, whether he had given us his Oath, and his Seale, or no, but he knowes we are weake, and unbeleeving, and doubting, therefore to helpe us, he hath given us not onely his promise, but his Oath, and besides his Oath, hee hath gi∣ven us signes and Seales, here is wondrous mercy. Let us be encouraged to come in, and admire the love of God, not onely in giving his Sonne Christ for us, but in affording us other meanes to strengthen our faith. Let none be discouraged in the sight, and sense of their owne sinnes, but let them come in, and they shall glorifie God the more, where sinne hath abounded in their sence and feeling, there grace shall more abound. And those that have beene good, and have slipped any way, let them consider Gods infinite love in Christ, it is not a Cisterne, but a Spring▪ Gods mercy in Christ, and the blood of Christ is a Foun∣taine opened for Iudah, &c. that is, it serves not for our first conversion onely, but every day upon every occasion, when we have made any breach with God, we may come and wash in that Bath, Christs blood. The blood of Christ purgeth, it is in the present tense, it runnes continually in the vigour of it. There is a spring of corruption in us, there is a Spring of mercy in God, there is a Spring of Christs blood, that hath a perfect efficacy to wash our soules. Therefore if we have not yet beene converted, and humbled, and cast downe •or our sinnes, let us now come in, and give God the glory of his mercy; and if we have fallen againe, consider there is a Fountaine opened for Iudah, Page  251 and Ierusalem to wash in; and let us come and re∣new our repentance and faith at this time.