Light from heaven discovering the fountaine opened. Angels acclamations. Churches riches. Rich povertie. In foure treatises. By the late learned and reverend divine, Rich. Sibs, Doctor in Divinitie, Master of Katherine Hall in Cambridge, and sometimes preacher at Grayes-Inne. Published according to the authors owne appointment, subscribed with his hand; to prevent imperfect copies.

ANGELS ACCLAMATIONS.

LUKE 2.13, 14.

And suddenly there was with the Angell, a multitude of the heavenly Host praising GOD and saying,

Glory to GOD in the highest, and on earth peace, Good will towards men.

THE Words are few, and preg∣nant, very precious, having much excellency in a little quantity. The Heavens never opened but to great purpose; when God opens his mouth, it is for some speciall end, and when the Angels appeared, it was upon some extraordinary occa∣sion; This was the most glorious Apparition that ever was,* 1.1 setting aside that that was at Christs Baptisme, when the Heavens opened, and the Father spake, and the Holy-Ghost ap∣peared in the likenesse of a Dove, upon the head of Christ:* 1.2 when all the Trinity appeared; but

there was never such an apparition of Angels, as at this time, and there was great cause, for there was never such a ground for it,1 1.3 whether we regard the matter it selfe, the incarnation of Christ, there was never such a thing from the be∣ginning of the World, nor never shall be in this World, for God to take mans nature on him, for Heaven and Earth to joyne together, for the Creator to become a creature.

2 1.4Or whether we regard the benefit that comes to us thereby; Christ by this meanes brings God and man together since the fall; Christ is the accomplishment of all the Prophesies, of all the promises, they were made in him, and for him, therefore he was the expectation of the Gen∣tiles. Before he was borne, he was revealed by degrees.* 1.5 First, generally, The seed of the woman, &c. Then more particularly, to Abraham and his seed, and then to one Tribe, Iudah, that hee should come of him; then to one family, the house of David; and then more particularly, a Virgin shall conceive and beare a sonne, and the place, Bethlehem, till at the last Iohn Baptist pointed him out with the finger, Behold the Lamb of God, which taketh away the sinnes of the world. Even as after midnight, the Sun growes up by little and little, till his beames st••••ke forth in the morning, and after it appeares in glory, so it was with the Sunne of Righteous∣nesse, as he came nearer, so hee discovers him∣selfe more gloriously by degrees, till hee was borne indeed, and then you see here a multitude of Angels celebrate his Nativity.

Now as before his birth,* 1.6 hee was revealed by degrees, so after his incarnation, hee was revea∣led to all sorts, to the old in Simeon, to women in Anna, a Prophetesse, to wise men, and to silly shepheards to all rancks of men; and to whom∣soever the incarnation of Christ was revealed, when he was borne, they all entertained it with joy. The Angels they sang and praised God; Simeon was even content then to dye, and Zacha∣ry you see before hand breakes forth, Blessed bee the Lord God of Israel, &c. and the shepherds went away rejoycing. There is a speciall passage of divine providence in the carriage of this mani∣festation, for Christ was reveiled to the wise men that were Gentiles, by a Starre, because they were given to starre-gazing, he was discovered to the shepherds by the apparition of Angels: The Scribes that were conversant in Scripture, they found it out by searching the Scriptures. God applies himselfe to every mans condi∣tion.

And suddenly there was with the Angel a multitude, &c.

You see here,* 1.7 how ever Christ lay in the Cratch, in the Manger; yet notwithstanding there were some circumstances that shewed the greatnesse of his person, that he was no ordinary person; he lay in the Cratch indeed, but the wise men came and adored him, and he appeared to the shepherds, poore men, yet notwithstanding,

heere is an Host of Angels that praise him; so likewise at his death, he converted the good Thiefe, and shadowed the Sun it selfe, and then he gloriously rose againe; so that there were some beames of his divine nature that brake forth in all his abasements, we see here an appa∣rition of Angels. In the words consider these things.

* 1.8Here is first of all, an apparition of heavenly Angels.

And then their celebration of Christs birth.

The apparition; and suddenly there was with the Angel, a multitude of the heavenly Host.

The celebration of it, praising God and saying;

The matter of the celebration, and praising God.

• ...Glory to God in the highest;
• ...In earth peace,
• ...Good will towards men.

I shall especially stand upon those words, but somewhat is to be touched concerning the appa∣rition of these Angels.

1 1.9The circumstances of their apparition; they appeare to poore Shepherds.

* 1.10God respects no callings.

He will confound the pride of men, that set so much by that, that God so little respects, and to comfort men in all conditions.

* 1.11Againe, the Angels appeared to them in the middest of their businesse, and callings; and in∣deed Gods people, as Moses, and others, have had the sweetest entercourse with God in their

affaires; and oft times it is the fittest way to hin∣der Satans temptations, and to take him off, to be imployed in businesse, rather then to struggle with temptations; we many times meet with comfort in our businesse in our callings, that without it in speculation, and otherwise, wee should never have.

And then they appeared to them in the night.

God discovers himselfe in the night of affliction.

Our sweetest and strongest comforts are in our greatest miseries:* 1.12 Gods children find light in darkenesse, nay God brings light out of darke∣nesse it selfe, we see the circumstances then of this apparition.

He calls these Angels a heavenly Host,* 1.13 in di∣vers respects, especially in these:

An Host for number,* 1.14 here are a number set downe. A multitude is distinct from an Host, but in that they are an Host, they are multi∣tude, as in Dan. 7.10.* 1.15 Ten thousand times ten thou∣sand Angels attend upon God. And so Rev. 5. 11. There are a world of Angels about the Church; in Heb. 12.22.* 1.16 We are come to have communion with an inumerable company of Angels: he sets not downe the number, and here appeares a multi∣tude of Angels. Worldly sottish men that live here below, they thinke there is no other state of things then they see, they are only taken up with sence, and pleasures, and goodly shews of things; alas, poore soules, there is another manner of state, and frame of things, if they had spirituall eyes to see the glory of God, and of Christ our

Saviour, and their attendants there, an Host, a multitude of heavenly Angels.

2 1.17An Host likewise implies order, or else it is a rout, not an Host or Army; God is the God of or∣der, not of confusion. If you would see disorder, goe to hell, surely disordered places, and companies, are rather hells, then any thing else, nay in some respects worse; for there is a kind of order even among the devils themselves, they joyn together to destroy the Church, and the members there∣of, I note this by the way: here was an Host of Angels, that is, they are an orderly company: what that order is,* 1.18 I confesse with S. Austin, is undetermined in Scripture, we must not rashly presume to looke into these things.

3 1.19Againe here is consent, an Host all joyning to∣gether in praising God, Glory to God on high. And sure it is a heaven upon earth, when a company of Christians, led with one Spirit, shall joyne in one worke to praise God, to helpe one ano∣ther in some spirituall way, when they meet to∣gether to heare the Word, and to pray to God, all with one consent, their prayers meet in hea∣ven. Christ commends union, and con••ent: Where two or three are met together in my name, I will be in the middest of them, and whatsoever two or three shall aske in my name, if they agree (if there be no ja••ring, nor schisme, nor breach among them) I will grant it; Agreement in good, is a notable resemblance of that glorious condition we shall enjoy in hea∣ven, this multitude of Angels, they all agree with one consent.

An Host of Angels,4 1.20 it shewes likewise their imployment; an Host is for defence or offence, that is the imployment of Angels here below especially, for the defence of the Church, and for the offence of the enemies of the Church: It is a great comfort to the Church, and children of God; The Church is in the middest of divels here, wee are all strangers in the way to heaven, wee live in the middest of Devils, and Devils incarnate, devillish minded men, that are led with the spirit of the Devill; but here is our comfort, wee have a multitude, an Host of An∣gels, whose office is to defend the Church, and to offend the enemies of the Church, as wee see in Scripture.

Againe an Host implyes strength,5 1.21 we have a strong garrison, and guard, we are Kings in Christ, and we have need of a guard, and God hath ap∣pointed us a strong guard, a guard of Angels. Angels severally are strong creatures, we see one of them destroyed all the first borne in Egypt, one of them destroyed the Host of Senacherib the Assyrian in one night: If one Angell destroyed a whole Host, consisting of many thousands, what can a multitude of heavenly Angels doe? Yet all are for the service of Christ, and of his Church; these and such like observations we may gather hence, that they are said to be an Host of An∣gels.

Beloved,* 1.22 we have need of such comforts, and let it not seeme slight unto us, to heare of An∣gels, because we see them not; It is a thing for∣gotten

of us, too much, why are we so cold, and dead, and dull, and distrustfull in dangers? wee forget our strength and comfort this way. There is now at this time an earthly Host against the Church, men led with antichristian spirits; Let us comfort our selves, we have an heavenly Host with us, as Elizeus said to his servant, there are more with us then against us. If God see it good, this outward Host of Heaven, the Sun, the Moon, and Starres, hee can make them fight for his Church, as in Sisera's case. But there is another Host, that see the face of God, that is, that ob∣serve, and wait on his will, and command, wee have an heavenly Host within the heavens, that having a command from God, can come downe quickly, for the defence of the Church, and for every particular Christian, not onely one Angell, that is but an opinion that every one hath his Angell, but even as God sees good, one or two, or more, a multitude, an Host of Angels.

* 1.23God useth Angels, not for any defect of pow∣er in himselfe to doe things, that hee must have such an Host, but for the further demonstration of his goodnesse; he is so diffusive in goodnesse, he will have a multitude of creatures, that they may be a meanes to diffuse his goodnesse, An∣gels to the Church, and the Church to others, it is for the spreading of his goodnesse, for hee is all in all in himselfe. Let it take impression in us, that we have such glorious creatures for our service.

We see here this Host of heavenly Angels,

they attend upon the Lord of Hosts at his birth:* 1.24 for Christ is the Creator of Angels, the Lord of them, not onely as God, but as Mediator, As God, he is the Creator of Angels, as Mediator, hee is the head of Angels, Col. 1.16.* 1.25 It was fit therefore, that an Host of Angels should attend upon the Lords of Angels. It was for the honour of Christ. God would let the world know, (al∣though they heeded it not, there was no such thought in Augustus Court at that time) that there was an excellent glorio••s person, borne into the world, God himselfe tooke our na∣ture, Christ, Emanuel, though he were negle∣cted of the world, and faine to lye in a manger; yet God tooke better notice of him then so, hea∣ven tooke notice of him, when earth regarded him not: therefore God, to shew that he had an∣other manner of respect, and regard to Christ, then the world had, he sends a multitude, an Host of heavenly Angels, to celebrate the nativity of Christ.

There is much solemnity at the birth of Prin∣ces, and God that is the King of Kings, and Lord of Lords, he makes a solemnity likewise at the birth of his Sonne, the greatest solemnity that ever was, an Host of heavenly Angels, but these things I doe but touch.

And suddenly there was, &c.

Suddenly,* 1.26 in an unperceivable time, yet in time, for there is no motion in a moment, no creature moves from place to place in a moment, God is every where: Suddenly, it not only shewes

us somwhat exemplary from the quick dispatch of Angels in their businesse,1 1.27 we pray to God in the Lords prayer, Thy will be done on earth, as it is in heaven, that is, willingly, suddenly, cheerefully.

2 1.28But also it serves for comfort, if we be in any sudden danger, God can dispatch an Angell, a multitude of Angels to encampe about us sud∣denly, therefore though the danger be present, &c the Devill present, and devilish minded men pre∣sent to hurt us, God hath a multitude, an Host of Angels as present to defend us; nay as himselfe is every where, so in the middest of his Church, he is present more then Angels can be, he is not onely among us, but he is in us by his Spirit, to comfort and strengthen us, therefore let us stirre up the Spirit of God in us, in all difficulties, and dangers whatsoever, considering we have such grounds of comfort every way.

* 1.29What is the use, and end of this glorious ap∣parition, in regard of the poore shepherds, to confirme their faith, and in them ours, for if one or two witnesses confirme a thing, what shall a multitude doe? If one or two men confirme a truth, much more an Host of heavenly Angels. Therefore it is base infidelity to call this in que∣stion, that is confirmed by a multitude of An∣gels: and to comfort them likewise in this Appa∣rition; we see by the way, that for one Christi∣an to confirme,* 1.30 an Angelicall worke, for one man to discourage another, it is the worke of a Devill: when Christ was in his agony, the

Angels appeared to comfort him, wee may take notice how willing, and ready these glorious Spirits were to attend upon our blessed Saviour Iesus Christ, in all the passages from his Incar∣nation to his glory we see they appeared here at his Incarnation, they ministred unto him after his temptation, at his Resurrection, then they were ready to attend him, and at his Ascension, they were ready then, but oh the welcome, when he entred into Heaven! There was the glorious imbracings, when all the Host of heaven en∣tertained him at his Ascension: In the garden (as I said) they comforted him, let us imitate them in this blessed worke, if there be any in di∣stresse that need comfort, and confirmation, we love examples of great noted persons, here you have an example above your selves, the example of Angels, who to confirme and comfort the poore Shepherds, appeare in an host, 〈◊〉〈◊〉 multitude of hea∣venly Angels.* 1.31 The Angels, as they attend upon Christ, so for his sake, they attend upon us too, for he is that Iacobs Ladder, Iacobs Ladder you know stood upon the earth, but it reached to Heaven, and the Angels went up and down upon the Lad∣der, that is, it is Christ that knits heaven and earth together, God and man, and the Angels by Christ, have communion and fellowship with us, as I noted out of the place, Heb. 12.22.* 1.32 Wee are come to an innumerable company of Angels, so that they attend upon us for Christs sake, whose members we are, they attend upon Christ mysti∣call, as well as Christ naturall: For they are mini∣string

Spirits for the sakes of them that shall be saved, Heb. 1.* 1.33 And therefore in our childhood, and tender yeeres, they have the custody of us com∣mitted to them, as Christ saith, Their Angels behold the face of God, and in our dangers, they pitch their Tents about us, and at our death, they carry our soules to the place of happinesse, as they carryed Lazarus soule into Abrahams bosome, and at the resurrection, they shall gather our dead bodies together, so that as they never left our blessed Saviour from his birth to his Ascension, so they alwayes at∣tend upon his members, his Spouse, for his sake we have communion with the blessed An∣gels. These things may be of some use, but it is not that I mainly intend: thus much for the Apparition.

2 1.34Now the celebration is, a Multitude of the hea∣venly Host, praising God.

The word signifies singing, as well as praise, it implies praise expressed in that manner, and indeed praising God, it is the best expression of the affection of joy. The Angels were joyfull at the birth of Christ their Lord. Joy is no way better expressed, then in praising God, and it is pitty, that such a sweet affection as Joy, should runne in any other streame, if it were possible, than the praising of God. God hath planted this af∣fect on of joy in the creature, and it is fit hee should reape the fruit of his owne garden, it is pitty a cleare streame should run into a puddle, it should rather runne into a garden, and so

sweet and excellent affection as Joy, it is pitty it should be imployed otherwise, then in praising God, and doing good to men.

They expresse their joy in a sutable expression in praising God; the sweetest affection in man, should have the sweetest imployment, the swee∣test imployment that joy can have, is to be in∣larged in love, to praise God, and for Gods sake to doe good to others.

See here the pure nature of Angels,* 1.35 they praise God for us, we have more good by the Incarnation of Christ, then they have, yet notwithstanding such is their humility, that they come downe with great delight from heaven, and praise, and glorifie God, for the birth of Christ; who is not theirs, but our Redeemer. Some strength they have, there is no creature but hath some good by the Incarnation of Christ, to the Angels themselves, yet however they have some strength from Christ, in the increase of the number of the Church, yet he is not the Redeemer of Angels, in some sort he is the head of Angels, but he is our Redeemer;* 1.36 To us a child is borne, to us a Sonne is gi∣ven. And yet see, their nature is so pure, and so cleare from envie, and pride, that they even glo∣rifie God, for the goodnesse shewed to us, meaner creatures then themselves, and they envie not us, though we be advanced by the Incarnation of Christ, to a higher place then they: For (beloved) the very Angels have not such affinity to Christ in this, as wee, they are not the Spouse of Christ, they make not up mysticall Christ, the Church

doth, the Church is the Queene, as Christ is the King of all, it is married to Christ, Angels are not, and yet although they see us advanced in di∣verse respects above them, yet they are so pure, and free from envie, that they joyne in praising God, here in love to us.

* 1.37Let us labour therefore for dispositions An∣gelicall, that is, such as may delight in the good of others, and in the good of other meaner then our selves.

* 1.38And learne this also from them, shall they glorifie God for our good especially, and shall we be dull, and cold in praising God, on our owne behalfe? Shall they come suddenly from heaven, and cheerefully and willingly, and to praise God for his goodnesse to us, and shall we be frozen and cold in this duty, that is for our good more es∣pecially? I hasten to that that followes.

What is the matter of their celebration, and gratulation?

• ...Glory to God in the highest;
• ...In earth peace,
• ...Good will towards men.

There is some difference in the readings, some copies have it, On earth peace, to men of good will, to men of Gods good will, and so they would have it two branches, not three; if the word be rightly understood, it is no great matter.

1 1.39First, the Angels begin with the maine, and chiefe end of all; it is Gods end, it was the An∣gels end, and it should be ours too, Glory to God on high.

Then they wish the chiefe good of all,2 1.40 that whereby we are fitted for the maine end, Peace. God cannot be glorified on earth, unlesse there be peace wrought: for man else conceives God as an enemy; by this Peace we are fitted to glo∣rifie God, if wee find reconciliation with God through Iesus Christ, then the sence of Gods love, in the worke of reconciliation, will enflame our hearts to glorifie God, therefore next to the glo∣ry of God, they wish Peace on earth.

Then thirdly,3 1.41 here is the ground of all happi∣nesse, from whence this peace comes, from Gods good will, from his good pleasure, or free Grace, To men of Gods goodwill. So if we goe back againe, The good will and pleasure of God, is the cause and ground of peace in Christ, and peace in Christ puts us into a condition, and stirs us up to glori∣fie God, so we see there is an order in these three.

To begin with the first.

Glory to God in the highest.

The Angels, those blessed and holy Spirits, they begin with that which is the end of all, It is Gods end, in all things his owne glory, he hath none above himselfe, whose glory to ayme at. And they wish, Glory to God in the highest Hea∣vens.

Indeed he is more glorified there,* 1.42 then any where in the world; it is the place where his Ma∣jestie most appeares, and the truth is, we cannot perfectly glorifie God, till we be in heaven, there is pure glory given to God in Heaven, there

is no corruption there in those perfect soules, there is perfect glory given to God in heaven. H••re upon earth, God is not glorified at all by many. The whole life of many, being nothing but a dishonouring of God, by abusing his ordi∣nances, trampling upon his Church and children, by slighting his word, and Sacraments, there is little honour given to God in the world, but on∣ly by a few whom he intends to glorifie for ever, and indeed if we will glorifie God here, we must raise our thoughts to heaven at that time, raise them above the world, to heaven, where we shall for ever glorifie him, where we shall joyne with the blessed Saints and Angels, and sing, holy, holy, holy Lord God of Hosts, &c. In the meane time, (let me adde this by the way) that in some sort we may glorifie God more on earth,* 1.43 then in heaven. It may seeme a Paradox, but it is true, that is thus, here upon earth we glorifie God in the middest of enemies, he hath no enemies in hea∣ven, they are all of one spirit; here upon earth, we live not onely among Devils, but among men led with the spirit of the Devill, where God is dishonoured; and if here we take Gods side, and the truth, and Gospels side, and stand for Gods cause, (in some sort) we honour God more here then we are capable to doe it in heaven, where there is no opposition. In this respect, let us be encouraged to glorifie God, what we can here; for if we begin to glorifie God here, it is a signe we are 〈◊〉〈◊〉 number that he intends to glori∣fie with him forever.

The verbe is not set downe here whether it should be, Glory is given to God, or whether by way of wishing, Let glory be given to God, or by way of prediction, or prophesie for the time to come, glory shall be to God, from hence to the end of the world, the verbe being wanting, all have a truth. For first, it cannot be a wish, unlesse it were a positive doctrinall truth, that all glory is due to God in the Incarnation of Christ, and be∣cause all glory is due to him, thereupon comes the ground of wishing, and of prayer, Let God be glorified, why? because it is due, if it were not a positive doctrinall truth, there could be no foun∣dation to raise a wish, or a prayer, for what is a prayer, but the turning of a promise or truth, into a prayer? and what is praise, but the turning of a truth into praise? so it is a doctrinall truth, First, that God is to be glorified especially in Christ, and in Christ, in this particular, in the Incarnation of Christ. And it is a wish for the time to come, let him be glorified, and a predi∣ction, God shall be glorified in the Church, hee shall alway have some to glorifie him for Christ, and especially for his Incarnation.

Glory to God on high.

Glory is excellency,* 1.44 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

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

* 1.45The 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.* 1.46 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.

* 1.47And 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

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.

* 1.48Well 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,

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,* 1.49 and the benefits we have by it; many Attributes and ex∣cellencies of God, shine in Christ, as,

* 1.50His truth, All the promises of God are, yea, and Amen in Christ, there is an accomplishment of all the promises.

* 1.51And 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.

* 1.52Likewise 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,

and was our Surety, and dyed for us; here was the glory of his Justice.

And of his holinesse,* 1.53 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,* 1.54 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

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.

* 1.55Now 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

other things. God is glorious in the worke of Creation,1 1.56 The 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 1.57 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

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.* 1.58 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,* 1.59 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,* 1.60 &c. The grace of God hath appeared; Grace hath not a body

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,* 1.61 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.

* 1.62Thou wouldt have infinite mercy.

* 1.63Thou hast it in Christ.

* 1.64Thy sins have abounded, Gods grace abounds much more.

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

* 1.65But is it possible for God to forgive such a wretched sinner, that hath beene a blasphe∣mer, &c?

* 1.66It 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.* 1.67 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.

* 1.68You 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

Christ? 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.* 1.69 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,* 1.70 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

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,* 1.71 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:* 1.72 What, shall wee celebrate that, which is a publicke matter of joy to all the Church, for

a publike shame in a disgracefull way?

I beseech you consider of these things;* 1.73 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,* 1.74 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

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.

* 1.75I 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

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,* 1.76 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.

And 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,* 1.77 and for all the good wee have by him.

1 1.78First 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;* 1.79 when we will not offend God for any creature; when we can say as the Psalmist, Whom have I in heaven but thee,* 1.80 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

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.* 1.81 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 1.82 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

Christ, and give God in Christ the glory of all, we practice this that the Angels doe here, we give glory to God.

3 1.83Then 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.* 1.84 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,

especially those that are Ministers, whose office it is, to unfold and open the unsearchable riches of Christ.

Againe,4 1.85 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.* 1.86 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

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.* 1.87 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

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,* 1.88 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

neither Angelicall, nor Evangelicall dispositi∣ons, for if they had the knowledge of the Go∣spell, it would worke this is in them.

6 1.89Againe, 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.

* 1.90This 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?

1 1.91The 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

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 1.92 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;

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.

3 1.93And 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,

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.* 1.94 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

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.

* 1.95Now, 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,

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,* 1.96 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,* 1.97 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

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

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.* 1.98

What good will come by this?* 1.99

When the soule is thus exercised,* 1.100 then it will be fit to glorifie God,* 1.101 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,

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.

2 1.102Now, 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.* 1.103 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

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,* 1.104 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 1.105 to see the vanity of all things in the world: put the case we have honours, and large possessions in

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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?* 1.106 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.

Now, wee are to draw neere to God in the Sa∣crament, and the neerer to God, the more we ho∣nour him:* 1.107 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.* 1.108 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.* 1.109 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

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,

and Ierusalem to wash in; and let us come and re∣new our repentance and faith at this time.

Peace on Earth.

The same holy affection in the Angels, that moved them to wish God to have his due of glory from the creature, it moves them to wish peace to men likewise, to shew this (by the way) that, There can be no true zeale of Gods glory,* 1.110 but with love to man-kind.

They were not so ravished with the glory of God, as to forget poore man on earth, oh no; they have sweet, pure affections to man, a poorer creature then themselves. Therfore let them that are injurious and violent in their dispositions, and insolent in their carriage, never talke of glo∣rifying God, when they despise and wrong men: there are some that overthrow all peace in the earth, for their owne glory; but he that seekes Gods glory, will procure peace, what he can, for they goe both together, as we see here, Glory to God in the highest, peace on earth.

Now their end of wishing peace upon earth, it is, that men might thereby glorifie God, that God being reconciled, and peace being stabli∣shed in mens consciences,* 1.111 they might glorifie God; hence observe this likewise, that We cannot glorifie God, till we have some knowledge of our peace with him in Christ.

We must have the first act, to cast our selves upon Gods mercy in Christ, and adhere, and cleave to that mercy, and then we shall feele so much comfort, as shall make us glorifie God, though we may question it in desertion some∣times: here the Angels intending, that God should have glory of all, they wish peace on earth, in the consciences of men especially.

* 1.112The reason is, peace comes from righteous∣nesse: Christ, is first the King of righteousnesse, and then King of peace, righteousnesse causeth peace; now, unlesse the soule be assured of righ∣teousnesse in Christ, it can have no peace; what saith the Virgin Mary? My soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour, she begins with magnifying the Lord, but what was the ground? she rejoyced in God, as a Saviour, therefore, she magnified him, so in the Lords Prayer, wee say, Our Father, which is a word of the Covenant of grace, when the soule conceives of God as a gracious Father reconciled in Christ; and then comes, Hallowed be thy Name: insinua∣ting that, till we know in some measure God, to be our Father, we cannot with a gracious spirit say, Hallowed be thy Name; for can we heartily wish, for the manifestation of the glory of him, that we thinke is our enemy, and him that wee have no interest in his greatnesse, and goodnesse? the heart of man will never doe it, therefore God must first speake peace to the soule, (the An∣gels knew that well enough) and then we are fit to glorifie God▪

Peace on Earth.

What is peace?* 1.113 It is the best thing that man can attaine unto, to have peace with his Maker and Creator. Peace, in generall, is a harmony and an agreement of different things. This peace, here you may know what it is by the contrary, as the Apostle saith, Ephes. 1.10.* 1.114 the word there is very significant Anakephaliosis, there is a recapitu∣lation, or gathering all to a head in Christ: out of Christ,* 1.115 there is a division, a separation and a skattering, a breach, that is five-fold.

First,1 1.116 there is a skattering, and a division from God; the Fountaine of good, with whom we had communion in our first creation, and his delight was in his creature; we lost that blessed com∣munion, and our sinnes have separated betweene God and us, as the Prophet saith.

Then there is a separation betweene the good Angels and us;2 1.117 for they being good subjects, tak part with their Prince, and therefore joyne against Rebels, as we are•• hence it is, that upon the sight of Angels, the very hearts of good men, have sometimes beene stricken, considering that there is no very good termes betweene us, and the Angels, till we come to Christ againe.

Then there is a division,3 1.118 and skattering between man, & man: no common Spirt of God, will keep men together, till they be in Christ, as it is said, God sent an evill spirit, a spirit of division be∣tweene the men of Sichem; so since the fall, there is an ill spirit of division among men, till the Go∣spell

againe bring peace, especially there is no sound peace betweene men, in the state of na∣ture, and others that are Gods children: nor with the ordinances of God, for men apprehend the ordinances of God as enemies; the word cuts and lanceth him: it is as the sentence of a Judge, to condemne him, therefore he feares and trem∣bles, at the powerfull opening of the word. The ordinance of God speakes no comfort to a carnall man; he is as Ahab, he never had a word of peace from the Prophet: the word alway speakes ill to him, he is under the Law, and it speakes nothing but terrour and curses to him.

4 1.119And then there is a division, and separation betweene a man and the creature, which is ready to be in armes against any man that is in the state of nature, to take Gods quarrell, as we see in the plagues of Egypt, and other examples; if God doe but give them leave, they presently make an end of sinfull man, and they would glory in it too, to serve their Creator, it is part of their va∣nity to be subject to wicked men; they have no peace with the creature.

5 1.120And they have no peace with themselves, they speake peace to themselves, but alas God speaks none to them, they make a Covenant with death and hell, but death and hell make no Covenant with them, so it is a forced sleepy peace, it is a dead sl••ep, the peace they have, it is but ad••er∣sion to oth••r things, they 〈…〉〈…〉 selves, and the warre the〈…〉〈…〉 themselves, and 〈…〉〈…〉

••••uce that they take up for a time; when God opens their conscience, there is a hell in their hearts and soules, that when it is loosed, makes them to suffer a hell upon earth, they enter into the paines of hell before their time, so there is no peace to the wicked at all, there is since the fall, a separation betweene God and man, betweene Angels and man, betweene man and the crea∣tures, betweene man and himselfe.

Now,* 1.121 Christ at his comming, taking our na∣ture upon him, brings all into one againe, hee brings God and man together againe, by offe∣ring himselfe a Sacrifice, by making full satisfa∣ction to the Justice of God; and sinne, which is the cause of his displeasure, being taken away, God being gracious, and mercifull, his mercy runnes amaine on us, sinne onely separates between God and us, and that Christ takes away, therefore he is called by Saint Paul, Christ our peace, Ephes. 2.* 1.122 and the Prince of peace: he was qualified to be our peace, hee was a friend to both parties, having marryed our nature of purpose, that hee might, in our nature bring God, and us together, as it is 1 Pet. 3.18. Hi•• whole worke, was to bring us backe againe to God, from whom wee fell at the first.

Then if wee be at peace with God, all other peace will follow: fo•• good subjects will be at peace with rebels, when they are brought in sub∣jection to their King, and all joyne in one obe∣••ience; therefore the Angels are brought to 〈◊〉〈◊〉 againe by Christ.

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And so for men, there is a spirit of union be∣tweene them, the same spirit that knits us to God by faith, knits us one to another by love.

And we have peace with the creature, for when God, who is the Lords of Hosts, is made peace∣full to us, hee makes all other things peacea∣ble. The Heathen could say, Tranquillus Deus, tranquidat omnia; when God is at peace, he makes all so.

So there is peace in our owne hearts we are as∣sured by the Spirit of God, that he is our Father, he seales it to our conscience by his Spirit, be∣cause the blood of Christ is set on by the Spirit of God, and not by our owne, so that now God and we are brought to one, and Angels and we, and all other things: therefore now the Angels say, Peace on earth, when Christ was borne.

* 1.123Now, we will shew that this blessed peace, in all the branches of it, is founded in Christ; Christ is the cause and the foundation of it: for though these words were spoken at the Incarnation of Christ, yet wee referre them to the whole worke of his Mediator-ship, in the state of his abase∣ment, and his state of exaltation, our peace is wholly founded upon him: for he was borne, and became man, and became sinne, that is, a Sacrifice for sinne for us, he became a curse for us, to stablish a peace, and to satisfie Gods an∣ger; and then hee rose againe, to shew that he had fully satisfied God anger, and that peace was fully established: therefore the holy Ghost was sent after the Resurrection, as a testimony,

that God was appeased, and now in heaven, he is ever there as a Priest, to make Intercession for us: so that Christ is our peace, from his Incarna∣tion to his death, from thence to his Resurre∣ction and Ascension, and Intercession, all peace with God, with Angels, and with creatures is stablished in Christ▪

And why in Christ?* 1.124

Christ is every way fitted for it:* 1.125 for he is the Mediator betweene God and man,* 1.126 therefore by office he is fit to make peace betweene God and man, he is Emanuel, himselfe God and man in one nature, therefore his office is to bring God and man together.

It is fit it should be so in regard of God,1 1.127 who being a consuming fire, will no peace with the creature without a Mediator, it stands not with his Majestie, neither can there euer be peace with us otherwise. Now Christ is a fit Mediator, being a friend to God, as the Son of God, and a friend to us, taking our nature upon him, to be a mercifull Redeemer.

It was also fit in respect of us,2 1.128 it should be so: Alas! who can dwell with everlasting burnings? who can have communion with God, who is a consu∣ming fire? No, we cannot indure the sight of an Angell, the Israelites could not indure the sight of Moses, when he came from the mout, his face shone so; & can we indure the glorious presence of God, who dwelleth in light, that none can attaine unto? Therefore God derives all good to us in our flesh, that though we cannot see God directly in

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himselfe, yet in the flesh we can see God Incar∣nate: we may see the Sunne in the water, though we cannot directly looke on that creature with∣out hazard. It was a comfort to the Patriarches, that they had Ioseph their brother, the second man in the Kingdome: So it may be to every Christian, that now we have the second Person in heaven, our brother, in our nature; he is the Steward of heaven and earth, to dispense all Gods treasures to us. Will not he acknowledge us, that are bone of his bone, and flesh of his flesh? When he tooke our nature for this end, to be a mercifull Redeemer. It is most suteable to our condition, that Christ should be the foundation of our peace.

3 1.129If we looke to Christ himselfe, he being Gods Sonne, and the Sonne of his love: for him to make us sonnes, and sonnes of Gods love, is it not most agreeable, that he that is the Image of God, should againe renew the Image of God, that we lost? Iacobs Ladder knit heaven and earth together;* 1.130 so Christ knits heaven and earth, God and us together. You know if a Ladder lye upon the ground it doth no good, or if it be kept above it serves for nothing, so if Christ were onely God, or onely man, there could be no Union wrought betweene God and man; but now being both, he is a fit Mediator betweene both. Christ is the foundation of our peace, (in the gracious Cove∣nant that God hath made with us) in all his Offices. For as a Prophet, he proclaimes peace, he preached before 〈◊〉〈◊〉 the time of Noah, he pub∣lished

peace as the Prophet of his Church; in himselfe when hee lived, and by his Ministers, when he left the world. And as a Priest, he did worke our reconciliation, offering himselfe a Sacrifice, he made a peace betweene God and us, and is now in heaven, to make intercession be∣tweene God and us. And as a King, he subdues the corruptions of our soules, he puls downe the pride of our thoughts, to bring the heart into subjection to him by his mighty power, (which indeed requires an almighty power,) also by his Kingly office, he rules, and governes, and sub∣dues all the enemies of his Church, without and within. You see then, without further illustra∣tion, that Christ is the foundation of our peace, by his Incarnation, death, Resurrection and Ascension.

This should teach us,* 1.131 first, that whatsoever entercourse we have with God the Father, wee should take Christ, take our Benjamin, our belo∣ved with us: we must not offer Sacrifice without the high Priest: let us offer nothing to God without Christ: there is no entercourse betweene God and us, till wee be reconciled in Christ, in whom we must offer all our Sacrifices and indea∣vours. Therefore let us not owne an absolute God in our devotious, let us thinke of God re∣conciled in Christ and at peace with us, and a Fa∣ther in Covenant in Christ, and then our persons and prayers, and all shall be accepted for the Sacrifice of Christ, in whom he smells a sweet sa∣vour, as it is said concerning Noah, hee offered

a Sacrifice to God, a sweet smelling Sacrifice of rest, so doth God in Christ; he is the true mer∣cy seate in Christ, in looking to whom, God frees us from the curse of the Law. Ierusalem was the glory of the world, and the Temple was the glory of Ierusalem, but the mercy-seate was the glory of the Temple, because that pointed to Christ, the mercy-seate, in whom we have inter∣course with God the Father.

We conceive not high enough of the Maje∣stie of God, when wee goe to him immediatly, we must goe to him in his Sonne, whom he hath sent, and annoynted, and set forth, as the Propitia∣tion for our sinnes, and him hath God the Father sealed▪ he commeth with authority: therefore God will be reconciled in Christ; we may bind God him∣selfe, when we offer Christ, he is the foundation of reconciliation, and peace, by Gods appoint∣ment, he is The Prince of peace, of his owne an∣nointing, therefore we may goe boldly to God, to the Throne of grace in Christ.

* 1.132And let us often seriously meditate of the sweet favour and reconciliation stablished now betweene God and us, through Christ; it is the sweetest meditation.

First, to thinke in what ill tearmes we are with God, by nature, and then thinke how neare wee are now to God in Christ, that wee are at peace with him. Me thinks the word is too short, there is more meant then is spoken. At peace with God in Christ, nay, nay now we are friends, nay we are sonnes and heires, fellow heres, fellow

Kings with Christ: for Gods favours are compleat as a God, he stablisheth not a peace as men doe, onely to doe them no harme, that they are at peace with, but where he makes a peace, he con∣ferres all that is good, reconciliation, adoption, giving us the liberty of sonnes, and friends, to goe boldly to God as a Father in all our wants: let us thinke more of this, and improve this bles∣sed priviledge every day.

Peace upon Earth.

Why doth he say,* 1.133 Peace on Earth?

Because peace was here wrought upon earth by Christ,* 1.134 * 1.135 in the dayes of his flesh, when he of∣fered himselfe a Sacrifice of a sweet smelling sa∣vour to his Father.

Because here in earth, we must be partakers of it, we oft times deferre to make our peace with God, from time to time, and thinke there will be peace made in another world•• oh beloved, our peace must be made on earth. We must live godly and righ∣teously, and soberly in this present world, we must enter into the Kingdome of heaven here. Further entrance must be ministred here, by growing in grace daily more and more. If heaven be not entred into here, it shall never be entred afterwards; for the Church is the seminary of the heavenly Paradise, all that are taken to heaven, to be set there for ever, they are set in the Church before•• they are planted, and grow up there a while, under the meanes of salvation. Therefore labour to have this peace on

earth, or else we can never glorifie God on earth, and if we glorifie him not on earth, we shall never doe it in heaven.

* 1.136But to come to some tryals, whether we have this peace made or no, whether we can say in spi∣rit and truth,1 1.137 there is a peace established between God and us. For a ground of this, that may lead us to further tryall, know that Christ hath recon∣ciled God and us together, not only by obtaining peace, by way of satisfaction, but by way of ap∣plication also; whom he dyed for, to obtaine peace, he gives a spirit of application to im∣prove that peace, to improve Christ the Prince of peace: as their owne; for there is a mutuall com∣merce betweene God and man, who is an under∣standing creature; and there is nothing that God doth for man, if we looke to the generall and head of benefits, but there is somewhat in man wrought, by the Spirit to answer it againe. God is reconciled to man in Christ, man must be reconciled to God in Christ, in 2 Cor. 5. God was in Christ,* 1.138 reconciling the world; when hee was on the Crosse, God was there reconciled in Christ. Is that all? no, God by us intreates you to be reconciled to God. A strange condescending, that God should intreate us to be good to our owne soules, by his Ministers, We intreate you to be reconciled, that is, to accept of the reconcilia∣tion wrought by Christ, and to lay aside all wea∣pons of rebellion, whereby you fought against God, in the course of your vanity, wee beseech you to be reconciled, and to repent, because the

Kingdome of God is at hand: so that except there be reconciliation wrought by a spirit of applica∣tion on mans part, it is not sufficient, that God is reconciled in Christ, because God will alway have a reflex act from man; as he chooseth man, so man by grace chooseth him, as he loves and delights in man, so he will have man by a spirit of sweetnesse, delight in him againe above all the world; Whom have I in heaven but thee? so there is some▪what wrought by the Spirit to God againe. Why should God be at good termes with us, but to enjoy the friendship of his poore creature? unlesse therefore there be a gracious disposition wrought in the creature, to looke backe, to love, and delight in God, as God doth in him; there is no actuall reconciliation, there must be a forcible application by the Spirit: if God should not give a spirit of application, as well as Christ obtaine heaven for us; those that are in the Covenant of grace, should not be stablished, but God by this meanes brings them so neare, that he loving them, loves them for ever, and they have an everlasting Covenant, and an everla∣sting union.* 1.139 The carnall heart of man is a poyson∣full thing, and hates God naturally, it wishes that there were no God to judge him; he may thinke well of God, for the good things of this life, but when he thinkes of God as a Judge, to cast him into hell, he wisheth with all his heart; oh that there were no God, that I might have my full of the pleasures of sinne. Now the soule, when it is at peace with God, when God by his Spirit,

speakes to the soule and saith, I am thy salva∣tion, thy sinnes are forgiven thee; and as Christ, to the good Theefe on the Crosse, This day shalt thou be with me in Paradise; when he whispers to the soule, thou art mine, and I am thine, then the soule becomes sweet, and peaceable to God againe, and studies to advance the glory of Gods mercy by all meanes, and to advance the Go∣spell of peace, it becomes friendly to God.

To come to some more familiar evidences, whether wee be at peace with God, and whether we have the comfort of this peace, stablished by Christ, or no.

2 1.140Those that are reconciled one to another, have common friends, and common enemies, if there∣fore there be peace betweene God and us, it is so with us; we love all, where we see any evidence of Gods love, we love Christians as Christians, and whom God loves not, we love not, what God hates we hate in our selves and others, wee hate corruptions in our selves and others, though we love their persons.

3 1.141Another evidence of peace made in Christ, betweene God and us, is a boldnesse of spirit, and acquaintance with God, Acquaint thy selfe with God, and be at peace with him, Iob 22.* 1.142 A Christian being at peace with God in Christ Iesus, he goes boldly to the Throne of grace, in all his necessi∣ties, as a poore child goes boldly to his father, and moves the bowels of his father by his peti∣tions. When two Kingdomes are at peace, there is trading set up afresh againe, so when God is

at peace with the soule,* 1.143 there is a heavenly inter∣course, and trading set up: there is no man that is at peace with God, but hee calls upon God in his person, in his family, he sets up the woship of God there, he labours to bring all to God that he can, hee thinkes it the most gainefull trade in the world. In the want of grace, and spirituall comfort, he goes to the Fountaine of grace, and improves that blessed prerogative, we have by peace in Christ; those that have not the Spirit of God to improve it in Communion, and tra∣ding with God, it is a signe there is no peace: strangenesse shewes, that there is no peace. Alas how strangely doe many walke towards God, that from Sunday to Sunday, skarce lift up their hearts to heaven for a blessing, but walke in the strength of their owne mother-wit, and support themselves with the successe of second causes, and blesse themselves, they are strangers from the God of peace: let us take notice of this, and ac∣count it a great prerogative, that wee may goe to God with boldnesse, that it is not now as it was in Paradise, there is no Angell with a sword to shut us from heaven, but now there is an en∣trance to the Throne of grace, we may goe bold∣ly in the name of Christ, to offer our selves, and all our indeavours.

A Christian that hath made his peace with God,4 1.144 will never allow himselfe in any sin against conscience, because he knowes sinne is odious in it selfe, loathsome to God, and hurtfull to his soule, therefore he will not be in league with any

sinfull, unjust course, what, to be in league with God, and to be at peace with that that God hates more then the Devill himselfe? hee hates sinne more then the Devill: for he hates him for sinne, therefore a man that allowes himselfe in knowne sinnes, there can be no peace betweene God and him, as he saith, why doe you talke of peace, as long as the witchcrafts and whoredomes of Iesa∣bel remaine? a man that lives in sinnes against conscience, that is an open swearer, an unjust person, that cares not by what meanes he advan∣ceth himselfe; what doth he talke of peace with God, when hee is in league with Gods enemy? therefore, though such men (out of the hardnesse of their hearts, which are harder then the nether mil∣stone, and God seales them up under a hard heart to damnation, except some terrible judgement awake them) force a peace upon themselves, they ought to speake none, and they shall find it to their cost ere long, therefore let us examine our owne hearts, how we stand affected to any sinfull course. There may be infirmities, and weakenesses hang upon the best, that are besides their purposes, and resolutions, but for a man resolvedly, to set himselfe in an ill way, how can he be at peace with God, and with Satan at the same time? let us take notice of these things, and not daube with our owne conscien∣ces.

5 1.145Againe, where there is a true peace establi∣shed, there is a high esteeme of the Word of peace, the Gospell of reconciliation, as St. Paul

calls it, 2 Cor. 5. He hath committed to us the word of reconciliation, those that find this peace there, is stirred up by the Spirit in their breasts, a high esteeme of the ordinance of God, as being the word of their peace; how come we to have peace betweene God and us? is it not by opening the riches of Gods love in Christ, in the Scriptures? Therefore saith the Scripture, blessed are the feet of them that bring glad tidings; the meanest part of their body, their feete are blessed, therefore those that have despicable conceits of the Mi∣nistrie of the Word, and place their happinesse, in depraving the labour, and paines of that office and calling, it is a signe they have pro∣phane hearts, for whosoever hath had any grace wrought, by the word of reconciliation, and of peace, they will highly esteeme it, and re∣spect them for their office sake, it cannot be otherwise.

Lastly,6 1.146 those that have found peace, ••are peacea∣ble, it is universally true, God doth make an im∣pression of the same disposition in us to others, we apprehending God in Christ, to be peaceable to us, wee are peaceable to others: therefore in Isay 11.* 1.147 The knowledge of God in Christ, it al∣ters and changeth mens dispositions,, it makes Wolves and Lions, to be of a milder disposi∣tion and temper, harsh, proud, sturdy disposi∣tions, they never felt peace and mercy themselves, therefore they are not ready to shew it to others. In the nature of the thing it selfe, it is impossi∣ble for the soule, to apprehend peace, in the love

of God, and not to have the disposition wrought upon, to shew what it hath felt: let us thinke of these and such like evidences daily, to keepe our hearts from speaking false peace.* 1.148 The greatest danger in the world (in this regard) is in the Church, for people under the Gospell speake false peace to themselves, there is a spirit of delu∣sion, that carries them along to their death, and deceives them also in death, and so they are in hell before they be aware, and then too late, they see, that they were never in good tearmes with God, in all their life, because they looked on Christ making peace, without any consideration of the spirit of application.

* 1.149There must be a sprinkling of the blood of Christ on our soules, to make it our owne▪ We are come to the blood of sprinkling, it is not the blood of Christ that makes our peace onely as blood, but as it is sprinkled by the hand of faith, that is as the I••ope that sprinkled the blood of the Sacrifice upon the people. We must not thinke to have any good by the blood of Christ, when we want the blood of sprinkling, that is, this particular faith: Christ loved me, and hath chosen me, and I choose him, and love him againe, and so goe with boldnesse to God as a Father, unlesse there be this passage of the soule, betweene God and us, let us not talke of peace: for if we might have good by Christ, without a spirit of application, and if there were not a necessity of sprinkling the blood of Christ upon our soules by faith, all the world should be saved.

In the next place,* 1.150 to give a few directions to maintaine this peace actually, and continually every day.* 1.151 To walke with God, and to keep our daily peace with God, it requires a great deale of watchfulnesse, over our thoughts, for he is a Spirit; over our words and actions: watchfulnes is the preserver of peace; where there is a great di∣stance, betweene two that are at peace, it is not kept without acknowledgement of that distance, and without watchfulnesse: it is not here as it is in a peace that is betweene two Kings, that are coordinate one with another, but it is a peace be∣tweene the King of heaven, and Rebels▪ that are taken to be subjects, therefore we must walke in humble low tearmes, humble thy selfe and walke with thy God; we must watch over our carriage, that we doe not grieve the Spirit of God: for then how-ever the first peace stablished in conversion, should be never taken away, yet God interdicts our comfort, wee cannot daily enjoy our daily peace, without watchfulnesse; but God suffers our knowledge, and our former illumination, to las•• our conscience, and to be more miserable in our inward man, than a carnall man that never had sight of goodnesse; oh the misery of a man, that is fallen into ill tearmes with God, that had peace before, of all men such a man hath most hor∣rour, till he have made his peace againe, watch∣fulnesse will prevent this.

And because it is a difficult thing to maintaine tearmes of peace with God,2 1.152 in regard of our in∣disposition, we fall into breaches with God dai∣ly,

therefore wee should often renew our cove∣nants, and purposes every day.

And if wee have fallen into any sinne, let us make use of our great peace-maker, Christ, who is in heaven to make peace betweene God and us, let us desire God for his sake, to be reconciled unto us, for God is in Christ, reconciling us unto him still, the fruit of Christs death remaines still, let us desire him, to testifie it unto us by his ho∣ly Spirit.

3 1.153And take that direction of the Apostle, in Philip. 4. When we find any trouble in the world, not to trouble our selves over-much:* 1.154 In nothing be carefull, &c. No, shall we cast away all care? Cast your care upon God, let your requests be made knowne to God with thankesgiving, let your prayers be made to God, and let him have his tribute of thankesgiving, for what you have received already. What then? The peace of God that passeth all understanding, shall keepe and preserve your hearts and minds in Christ Iesus: perhaps we shall not have what we p••ay for, when we have made our requests knowne to God, if wee have not that we pray for presently, yet we shall have the peace of God, that passeth all understanding, shall keepe our hearts and mindes; therefore when any thing troubles us, let us consider there is peace made betweene God and us; and put up our requests in the Name of Christ, and wee shall finde that peace that passeth understan∣ding.

4 1.155Againe, if we would maintaine th••s peace, let

us be alway doing some-what that is good, and pleasing to God: in the same Chapter, Phil. 4.8.* 1.156 Finally Brethren, whatsoever things are honest, what∣soever things are just, whatsoever things are pure, &c. Think of these things, and what then? The God of peace shall be with you, The peace of God and the God of peace shall be with you: there must be a thinking of whatsoever is good, the thoughts must be exercised that way, and there must be a practice of that we thinke of; this is one meanes to maintaine this peace with God. The very Hea∣then had this reward of God, (I meane) in this life, that when they did good to their Country, and one to onother, they had content of con∣science, they had a peace sutable. For in this world, there is a sutable pleasure of conscience & contentment upon every thing that is good, God rewards it in this world: for as the heat followeth the fire alway, naturally it cannot be without heat; so the thinking and practising of that which is good, especially when it is joyned with some op∣position of corrupt nature, when the light of na∣ture is above the corruption of nature. If a man be a Pagan, he shall have this reward in this world, a kind of inward peace: for we see, how comforta∣bly they speake sometimes, upon some notable performance for then Country. Now, the God of peace will be with us much more, when we have laid the foundation of our peace aright, in the mercy of God in Christ, besides what is reserved, heaven and happines; in this world, we shall find the peace of God, in the doing that which is good.

* 1.157As for those that live in the Church, and are not yet in the state of grace, that have lived wicked lives, let them consider, that yet the day of grace continues, as yet the Scepter of mercy is held forth: in the Ministery, there is a day of Jubily for them, to returne from their former captivity; let them not abuse the patience of God, and thinke to doe it afterward, for that is the way to harden the heart more and more. And this Scripture puts an effectuall argument, into the hearts of all that are in ill termes with God, that have not made their peace, or that have had peace, and have broken it; here is an effectuall way of pleading with God: Glory to God on high, &c. If the soule can say, I consider my folly, and madnesse, in running into sinne, thou mightest justly damne me, if tho•• wouldst, it is thy mercy, I am not sent to hell: oh! but thou shalt have the greater glory: if I find mercy therefore that I may say, Glory to God on high; let me finde peace on earth, speake peace by thy Spirit to my soule, say, I am thy salvation•• This was the end of thy sen∣ding of Christ, the end of Creation, the end of Providence, all to bring thee glory: thou migh∣test have the glory of thy Justice to damne me; oh! but it will be the glory of thy mercy to save me, that as my sins have abounded, so thy glory shall more abound. Oh Lord, extend the bowels of thy mercy, will not the Lord be jealous of his glory, when you alleage it? certainely he will, you see the Angels here crie, Glory to God on high, peace on earth: the way to bring peace, is to alleadge

the glory of Gods mercy in Christ, it is a prevai∣ling way.

Now,* 1.158 to stirre us up more and more, to search the grounds of our peace•• I beseech you, let us consider the fearefull estate of a man that hath not made his peace with God,1 1.159 how-ever Christ have dyed, that will not serve the turne; but if Christ be food, if he be not eaten, if he be a garment, and not be put on, if Christ be a foundation, if we doe not build on him, what benefit is it to us? Therefore those that have not been brought by the Spirit of God, to communion with Christ, alas, they are under the wrath of God, however God doth use them, as Princes doe Traytors in the Tower, he gives them the liberty of the pri∣son, yet the sentence of death is not revoked; all the delights of a Prisoner in the Tower, doth not content him, he knowes he is in ill tearmes with his Prince: so till wee have made our peace with God, by hearty confession of our sinnes, by shaming of our selves by a particu∣lar faith, beleeving the forgivenesse of our sinnes, and a resolution against all sinne, for the time to come, alas wee have not sued out our par∣don, all our delights are but as those of a priso∣ner in the Tower. Therefore, aske thy soule; hast thou sued out thy pardon? is there recon∣ciliation wrought betweene God and thee, and accounts made even? If we confesse and forsake our sinnes, we shall find mercy; it is the Word of the God of heaven, who is truth it selfe, he hath pawned his fidelity and truth on it, to forgive us, if wee

confesse, hee is content to be thought unjust and unfaithfull, if he doe not forgive, if wee inge∣nuously without all guile of spirit, lay open our sinnes,* 1.160 and take shame to our selves. If wee doe not make our peace with God,2 1.161 what a case are we in? God himselfe ere long, will appeare our enemy, Christ, whom we thinke will save us, will be our Judge, and a terrible Judge, the Lambe will be angry; Who shall cover us from the wrath of the Lambe? we thinke of Christ, as an innocent meeke Lambe onely, that will not be angrie. The rebellious Kings and Potentates, that ••ight against Christ and his Church, they thinke to trample on Christ and his Gospell; but the time will come, when they shall desire the moun∣taines to cover them, and if his wrath be kindled, Psal. 2.* 1.162 Who shall abide it? hee speakes there of Christ,3 1.163 Happy are they that trust in him. As for the Holy-Ghost, how can they looke for comfort from him? they have grieved him, therefore hee will grieve their conscience. The Holy-Ghost, as he is the God of all comfort and conso∣lation, so he is the ground of all terrour to wic∣ked men, when he hath knocked at their hearts, by the ministery of his Word to open, and to let him in, but they would not. And the An∣gels are ready executioners of Gods vengeance, upon any occasion:4 1.164 and others creatures, wayte but for a command from God, to execute his wrath upon sinners, the heavens are ready to raine upon them, as in the flood, and the earth is ready to swallow them, as it did Corah; the

beasts that carry us, the creatures wee use, waite for a command from God to destroy us, our meate, to choake us, the ayre to infect us, the water to drowne us, they are all ready to serve the Lord of Hosts, against his enemies, as hee saith, Isay 1.* 1.165 Ah I will be avenged on mine enemies. Indeed here God shewes his patience: and our long life, that we thinke a great favour: It is a treasuring up of wrath, against the day of wrath: and then when Gods wrath comes, at the day of Judgement, when God hath forsaken sinfull men, when God the Judge of all, hath said, de∣part ye cursed, no creature shall minister them the least comfort, the Sunne shall shine upon them no more, the earth shall beare them no longer, as wee see Dives, hee had not a drop of water to comfort him in those flames, therefore if wee be not at peace with the Lord of Hosts, every creature is ready to be in armes against us.

As for the Devils,5 1.166 they will be ready to be tormentors, they that are incentives to sinne, will be tormentors for sinne afterwards.

As for the Church,6 1.167 what comfort can a wic∣ked man looke for from the Church, whom he hath despised, and whose Ministery he hath re∣jected.

And for the damned spirits,7 1.168 they are all in that cursed condition, with himselfe, therefore Where shall the ungodly appeare? ere long whence shall hee hope for comfort? neither from God, nor Angels, nor Devils, nor wicked men, nor

good men, none of them all will yeeld him a dram of comfort.

* 1.169Let us not therefore delude our selves, but get into Christ, get into the Arke in time, that when any publike calamity shall come,* 1.170 wee may be safe in Christ, if wee be at peace with God, by repentance of sinnes, and by faith in Christ, every thing will minister thoughts of comfort to us; we cannot thinke of God, but as our Father, of Christ as our Redeemer, and recon∣ciler, that hath brought God and us together, the Holy-Ghost takes upon him the terme of a comforter for such; Angels, they are ministring Spirits; as for the Church it selfe, Gods peo∣ple, they all have a common stocke of prayers for us, every one that saith, Our Father, thinks of us,* 1.171 and all other things, they are at peace with us, as Iob saith••, The stones in the street, nay the stone in a mans body, the terrible pangs that comes from that disease, they have a bles∣sing upon them; in the greatest extremities, a soule that is at peace with God, however God doe not deliver him from the trouble, yet he de∣livers and supports him in the trouble, and as the troubles increase, so his comforts increase, and the very troubles themselves are peace with him, all worke for the best to them that love God.* 1.172 And in the greatest confusions and tumults of States, yet the righteous is affraid of no ill tydings, Psal. 112.* 1.173 Because his heart is fixed upon Gods love in Christ. The wicked, when warre and desolation, and signes of Gods anger appeare from heaven,

they shake as the trees of the Forrest, as a wicked Ahaz, Isay 7. as Belshazzer, when there is but a feare of trouble; how did he know that the hand∣writing was against him? it was nothing but this naughty conscience, hee knew not what it was, till it was expounded; so when any trou∣bles comes upon wicked men, their consciences upbra••d them with their former life, their knees knocke together, and they grow pale as Belshaz∣zar; oh the misery of a man, that hath not made his peace with God in the evill day, and the comfort of a man that hath! there is the dif∣ference betweene godly, and ungodly man, con∣sider them in calamities, the one is at peace with God, in the middest of all calamities and trou∣bles, nay, as I said, even troubles themselves are peaceable to him.

Yea when death comes,* 1.174 which is the upshot of all, the sting of it is taken away, and it is for our greatest good: he that hath made his peace with God, hee can say with old Simeon, Lord, now let thy servant depart in peace, for mine eyes have seene thy salvation; mine eyes have seene Christ with the eye of ••aith, he is willing to yeeld his soule to God, because he is at peace with God, their graves are their beds, and their soules rest with God, they dye in peace, and commend their soules to God, as to a faithfull Creator, with a great deale of confidence, as Saint Paul saith, I have fought the good fight, I have kept the faith, I have runne my race, henceforth is reserved for me a Crowne of righteousnesse, and not for me onely, but

for all those that love the blessed and glorious appearing of Christ: oh the comsort of a gracious soule, in the houre of death, that hath made its peace with God: when the King of feares, death, shall looke with a gastly terrible looke upon men, that have not made their pea••e; but to the other, it is the end of misery, the in let to eternall hap∣pinesse, Blessed are those that dye in the Lord, in the peace of the Lord, They rest from their labours, from the labour of sinne, of callings, of afflicti∣ons, there is no resting till then. Saint Paul himselfe was troubled with the remainders of sinne, with afflictions, and troubles of his cal∣ling, but blessed are they that dye in the peace of God in Christ, they rest from their labours. And after death,* 1.175 what comfort are those in, that have made their peace with God in Christ? then their Saviour is to be their Judge, hee that makes intercession for them in heaven, will be their Judge, and will the head give sentence against the members, the Husband, against the Wife and Spouse? oh no; therefore the god∣ly have comfortable and sweet thoughts of those blessed times, that astonisheth wicked men, they have a glorious expectation of the times to come, they cannot thinke of death and judge∣ment (when their soules are in a good frame) without much comfort; Lift up your heads, for your redemption drawes neere. Therefore let us not conceive sleightly of this peace, it is not a free∣dome from petty ills, and an advancement to a little good, but it is a freedome from ills,

that are above nature, from the wrath of God, be∣fore which, no creature can stand, no, not the An∣gels themselves, from hell and damnation, the curse of God, from the Kingdome of Satan, it is a freedome from that condition, that all the powers of the world shall tremble at: how can they stand before the Anger of God? and it is an advancement to the greatest good, a freedome from bondage, an advancement to Son-••hip; therefore let us have high thoughts of this peace, as the Angels had, when they sang, Glory to God on high, on earth peace.

Good will towards men.

Divers Copies have it otherwise, On Earth peace to men of good will; some have it; Good will towards men; the sence is not much different: Peace on earth, To men of Gods good will, of Gods good pleasure; that God hath a pleasure to save, or good will towards men, of Gods good pleasure, Peace on earth, to men of Gods good will and pleasure, or Gods good pleasure towards men.

Good will towards men.

This is the spring and roote of all: the Angels begin with, Glory to God, and then they come to peace among men, because without peace and re∣conciliation with God, the heart of man cannot be inlarged to glorifie God: the Angels would have men glorifie God, as well as themselves,

therefore they desire peace on earth,* 1.176 that God may be glorified in heaven. Now there is no peace, but issues from grace, grace is Gods free good will and pleasure, therefore the Angels say, Good will towards men.

The holy Apostles, they could not have bet∣ter teachers for their salutations in their Epi∣stles, then to learne of the Angels, as you have Saint Pauls Prefaces, the same with this Evan∣gelicall celebration, and gratulation here to men, Grace, mercy, and peace; so here, Peace on earth, good will towards men; onely the Apostles they begin, Grace and peace, and here the Angels, Peace and grace; but the meaning of the Angels and Apostles, is all one: for the Angels, when they wish peace on earth, they goe to the spring of it, Good will towards men; the Apostles, they begin with grace, the spring, and then goe to peace after.

Good will towards men.

The words need not further to be explicated there is no great difficulty in them, the points considerable are these.

• ... [ 1] God now hath a gracious good will towards men.
• ... [ 2] This good will, is the foundation of all good.
• ... [ 3] And this is founded upon Christ.

The first of these I will but touch, because it doth but make way to the other.

* 1.177God, shewes now good pleasure towards men.

The love that God beares towards man, hath divers termes, from divers relations, as it is a

propension in him to doe good, so it is love. As it is his free, so it is his good pleasure or grace, as it is to persons in miserie, it is mercy. The foun∣taine of all is love. But as the object is diversely considered, so the termes be divers, good pleasure and grace imply freedome in the par∣ty loving, and mercy implies misery in the par∣ty loved.

Now this free good will and grace, it is towards Men, towards man-kind, hee saith not, towards Angels; it is more towards men, then (even) to good Angels (in some sort,) for now man is ta∣ken to be the Spouse of Christ, good Angels are not so: neither is it good will to evill Angels, for their state is determined, there is no altering of their condition: therefore God is called Phi∣lanthropos, not Philangelos; and the Scripture calls this Philanthropia, the love that God hath shew∣ed to men in Christ. Therefore wee should have thoughts of God, as gracious, loving our nature, more then the Angelicall nature in some respects.

And learne this for imitation,* 1.178 to love man∣kind. God loved mankind, and surely, there is none that is borne of God, but hee loves the nature of man, wheresoever hee finds it, hee will not stand altogether, whether it be good or bad, &c. But because we are now in the way, and our state is not determined, and because God loves the nature of man, therefore every man that hath the Spirit of God, loves mankind, he will labour to gaine Turkes, or Indians, &c. if

hee can, because hee loves the very nature of man, but I passe from this point to the se∣cond.

* 1.179This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good will of God, to restore lapsed man, by the sending of his Sonne, is the ground of all good to man, and hath no ground but it selfe.

Gods grace and love to the creature, is alto∣gether independant, in regard of the creature, God fetcheth not reasons of his love from the creature,* 1.180 but from his owne bowels. What can he foresee in persons that were dead? nay, in persons that were in a contrary disposition to goodnesse? there is nothing but enmity in our na∣ture, to supernaturall goodnesse, can God foresee grounds of love in enmity?

* 1.181As Moses tels the people of Israel in divers places, Deut. 7. and 8. That it was not for any foresight of good in them, they were the stub∣bornest people under heaven; therefore God, to shew his free love, hee chose a stubborne peo∣ple, and singled them out to be the object of his mercy: so God oftimes takes the unlikeliest then in the world, and passeth by many, other∣wise of sweete natures: so wee see, even the meanes themselves, they are of Gods free mercy and love.

* 1.182We have whatsoever we have, by vertue of the Covenant: for what could wee looke for from God but in Covenant, wherein he hath bound himselfe? now since the fall, this Covenant is called, the Covenant of grace: That now, if we be∣lieve

in Christ, we shall not perish, but have life and sal∣vation: in all the parts of it, it is of Gods free grace and good pleasure. What is the founda∣tion of the covenant?* 1.183 Christ, Christ is of free grace, God so loved the world, that he gave his onely Sonne. There is nothing freer then gift, Christ is a gift, the greatest gift, he came freely from God, he gave him to death for us all, Rom. 8.

And then whatsoever good thing wee have in Christ,* 1.184 * 1.185 it comes freely too, hee that gave Christ freely, shall hee not with him give us all things too?

Then the very grace to keepe the covenant, re∣pentance and faith, they are the gift of God, I will take away your stony heart, and give you new hearts, and cause you to walke in my statutes; I will circumcise your hearts: so the grace to walked in the cove∣nant of grace, it comes from God, God doth his part, and ours too, to shew not only, that the co∣venant of grace is a covenant of wondrous love, to give us grace here, and glory herafter: but that the foundation is of grace, and the performance on our part is of grace: nay, it is of grace, that hee would enter into covenant at all, hee hum∣bled himselfe wondrously, to vouchsafe to enter into covenant, it was humiliation on Gods part, and exaltation to us, therefore as it is in Zacha∣rie, we may cry, Grace, grace, there is nothing but grace, and free love, in the whole carriage of our salvation.

If whatsoever good come to man, be meerely from Gods good will;* 1.186 let us emptie our selves,

and give him the glory of all; it is easily spoken and heard, but not so easily done, for man natu∣rally is proud, and for flesh and bloud, to bee brought to goe out of it selfe, and acknowledg nothing in it selfe, to give the glory of all good∣nesse, and happinesse to Gods free grace, and goodnesse, it is hard to bring proud nature to doe this; but we must begge grace of God, to worke our hearts to this, more and more, to emp∣ty our selves of our selves, and to give God the glory of all: But,

I come to the last point, because I would end this text at this time.

* 1.187This free love and grace of God, is onely in Christ.

Therfore the Angels pronounce it now at the birth of Christ, Good will to men. All these agree very well, Ch••••sts free grace, and faith. For what wee have by grace, wee have onely by Christ, because he hath given satisfaction to Gods Ju∣stice, that so grace may be conveyed, and deri∣ved unto us without prejudice to any other At∣tribute in God, and then the imbraceing power, and grace in us is faith: so these three agree, I say, whatsoever wee have from Gods free love now, wee have it in Christ, the free love of God is grounded in Christ, wee in our selves, especial∣ly considered in the corrupt masse, cannot bee the object of Gods love, God cannot looke upon us, but in him, the best beloved first; therefore all is Christ, in the carriage of it, wee are elected in Christ, called in Christ, justified by

Christ, sanctified by the Spirit of Christ, glorified in Christ: We are blessed with all spirituall blessings, in heavenly things in Christ. This is my beloved Sonne, I am well pleased in him, it is the same word there, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In whom I delight, Isay, 42. Out of which the Father takes his speech, This is the Sonne I de∣light in. Now, all Gods delight, is first fixed in his Sonne, and in us, because we must have com∣munion with the Sonne: so the first object of Gods free love is Christ, and then he lookes upon us in him.

The Trinity have a wondrous complacencie in looking upon mankind: now in Christ, God loves us, as redeemed by Christ, Christ loves us as electe•• by the Father, and given by the Fathers choyce, to him to redeeme; the Holy Ghost hath a speciall liking to us, as seeing the love of the Father in chusing us, and of the Son in redeeming us. And surely if wee would see like∣wise, those sweet interviewes, of God the Fa∣ther, Sonne, and Holy Ghost, it should be our maine delight too, to see how God hath cho∣sen us, and given us to Christ to save; how Christ hath redeemed us, from this very respect, that the Father hath chosen us, and given us to him, as it is in Iohn 17.* 1.188 Thine th••y were, thou gavest them me, and how the Holy Ghost is a spirit of com∣munion, the Communion of the Holy Ghost, that hath communion with the Father, and the Son, and issue••, and proceedes from them both; how he witnesseth this love to our soules, and ap∣plies it to us; the Holy Ghost applies all, the

Father decreed and ordained all, the Sonne workes and dispenseth all; the consideration of the point is wondrous comfortable.

Whatsoever good will the Father hath to us, it is as we are in Christ.

* 1.189And why in Christ?

Because Christ is the first thing that God can love, hee is the onely begotten Sonne of God, whosoever is loved to glory in a spirituall order, is loved in the first beloved: Christ is loved of God, as the character of his owne image: the Sonne represents the Father, he is loved of God, as Mediator by office, so God lookes upon us in Christ, as the Sonne of his love, so he is called by Saint Paul, Coloss. 1.* 1.190

Then if we consider our selves, this must bee so, alas, we are not objects of Gods love in our selves, nor cannot be, but in some other that is loved first, for what are we? and what is the glory to which God loves us? To love such as wee, to such glory, and to free us from such mi∣sery due, it must be by another foundation then our selves, therefore Gods good pleasure is foun∣ded upon his Son Christ: this is a cleare point, the Scripture beates much upon it, hee is our elder brother, and wee must bee conformed to him.

* 1.191To make some use of it.

* 1.192First of all then we see here, that all that are not in Christ, lye open to the vengeance, and wrath of God: his good wil towards men, is only in Christ.

Againe,* 1.193 if all Gods good will and pleasure, be in Christ; as our high Priest, without whom we can offer no sacrifice, as wee know whatso∣ever was not offered by the high Priest, it was abhominable. Therefore wee should looke to God in Christ, love God in Christ, performe ser∣vice to God in Christ, pray to God in Christ, give thanks to God in Christ, desire God in Christ, to to make all things acceptable for Christs sake, be∣cause it is in Christ that God hath any good will, and pleasure to us.

It is a point of marvellous comfort, that Gods love and good pleasure,* 1.194 is so well founded, as in Christ; he loves Christ eternally, and sweetly, and strongly, is not Gods love to us the same? doth he not love us, with the same love that hee loves his Son? he loves his mysticall body with one love, that is Christ, head, and members, Iohn 17. That the love thou bearest to me, may bee in them; what a sweet comfort is this? God loves Christ, and me with one love, he loves me strong∣ly, and sweetly, and constantly, as hee doth his owne Sonne, his love to me is eternall, because the foundation of it is eternall, it is founded upon Christ. The love of a Prince, if it be foun∣ded on a Favourite he loves dearely, must needs be firme, and strong. Now Gods love to Christ, is ardent and strong, and sweet, as possibly can be conceived, therefore it is so to us, his good will to us being founded on Christ.

Why should a believer feare that God will cast him away? he will as soone leave his love to

his owne Sonne, as to us, if we continue mem∣bers of his Sonne, it is an undefeasable love: it is a point of wondrous comfort, What shall sepa∣rate us (saith the Apostle, Rom. 8.* 1.195) from the love of God founded in Christ? neither things present, nor things to come, nor life, nor death, nor any thing; ma∣ny things may sever the soule, and body, but there is nothing in the world, but sinne, that shall sever, either soule or body, from the love of God in Christ, because both body and soule, are members of Christ, therefore let us treasure it up, as a point wondrous comfortable.

* 1.196To come to an use of tryall, how shall wee know wither Gods good will be to us in Christ, or no? how shall I know that he loves my per∣son, that I am in the state of grace and love with him.

* 1.197The Holy Ghost must ascertaine this: for as the worke of salvation was so great, that onely God could satisfie God, so the doubts of mans heart, and the guilt of his conscience, when it is upon him, and the feare of Gods wrath, upon just guilt, is such, that God must assure him, that God is reconciled to him, God the Sonne must reconcile God the Father, and God the ho∣ly Ghost, must seale and ascertaine this to the soule. The soule will never bee quiet, before it see and know in particular, God reconciled in Christ; the Spirit that is God, that is above con∣science, must seale it to the Soule, being above conscience, he can set downe and quiet our con∣science. Now this Spirit that worketh this in us,

and assures us of Gods good pleasure, it alters and changeth our dispositions, that wee shall have a good pleasure in God, for there is a mu∣tuall good pleasure,* 1.198 God hath a good pleasure in us as his, and we have a good pleasure in God, wrought by the Spirit; the Spirit not onely witnesseth, but worketh this sweet, and gracious disposition to God, God delights in us, and we in God, God delights in the Church above all things, the Church is his wife and Spouse, his body, his friends, his children, and those that have the Spirit of God, delight in them too: Psal. 16,* 1.199 All my delight is in the excellent, and Pro. 8. My delight is in the Sonnes of men, saith Christ; which he shewed, by taking the base na∣ture of man upon him: so all that have the Spi∣rit of Christ, delight in the Church and people of God, All my delight is in the Saints on earth: God saith, his delight is in his Church, Hos. 2.* 1.200 So all that have the Spirit of God, they delight in the people of God.

God delights in obedience, more then Sacri∣fice: Gods people that he delights in, they yeeld their bodies and soules a Sacrifice to God, Rom. 12.* 1.201 They will seeke out what is well pleasing, and acceptable to God: God accepts them in Christ, and he is acceptable to them in Christ Iesus, and they seeke out what pleaseth him, and is acceptable to him: as the sonnes of Isaac, sought out what might please their old father, what he could re∣lish, so Gods children seeke out, what duties God relisheth best. Thanksgiving is a Sacri∣fice,

with which God is well pleased: is it so? then they will seeke out, that that may please him; God by his Spirit will worke in them a disposi∣tion, to please him in all things, therefore the people of God, are said, to bee a voluntary, free people, zealous of good workes, being set at liberty, the Spirit infusing and conveying the love, and good pleasure of God in Christ to them, it sets their wils at liberty, to devise to please God in all things,* 1.202 they have as David prayes, Psal. 51. A free Spirit. As God, not out of any respect from us, but freely from his owne bowels loved us, and gave Christ to us, and delighted in us, so the soule freely without any base respects, loves God againe. Those therefore that doe duties for base aymes, and forced, as fire out of a flint, not as water out of a spring, that duty comes not naturally and sweetly from them, God hath no pleasure in them, because they have none in God, but the good they doe is extorted, and drawne from them.

Let us try our selves therefore, if wee have tasted Gods good will towards us, we will have a good pleasure to him againe, whatsoever is Gods pleasure shall be our pleasure, what plea∣seth him, shall please us. If it please him to ex∣ercise us with crosses, and afflictions, and losses, what pleaseth God shall please me, for when he hath once loved me freely in Christ, every thing that comes from him, tastes of that free love, if hee correct me, it is out of free love and mer∣cie, all the wayes of God are mercy and truth, his

way of correction and sharp dealing, it is a way of love, and free mercy, therefore, if it please him, it shall please me, my will shall be his will.

Againe,* 1.203 if wee finde the free love of God to us in Christ, it will quicken us to all duties and strengthen us in all conditions, but these evidences shall suffice; let us search our hearts how we stand affected to God, and to the best things wee delight in them, if God delight in us.

And if wee doe not find our selves yet to be the people of Gods delight,* 1.204 towards whom, God hath thoughts of love, (as the Prophet speaks) what shall we doe?

Attend upon the meanes of salvation, the Gos∣pell of peace, and reconciliation, and wayte the good time, and doe not stand disputing: this is that that hinders many, their disputing and ca∣villing, that perhaps God hath not a purpose to save me, and that the greatest part of mankind goe the broad way, &c. Leave disputing, and fall to obeying: God hath a gracious purpose, to save all that repent of their sinnes, and believe in Christ, this is Gospell, I will leave secret things, they belong to God, revealed things belong to me; I will desire of God his Spirit, to repent of my sinnes, and to believe and cast my selfe in the armes of his mercy in Christ, and then let God doe as hee please; if I perish, I will perish in the armes of Christ: let us labour to bring our hearts to waite in the use of the means, for Gods good Spi∣rit

to inable me to see my state by nature, and to get out of it, by casting my selfe upon Gods love in Christ.

And object not the greatnesse of any sinne, to hinder the comfort of Gods mercy,* 1.205 it is a free mercy, the ground of it is from himselfe, and not from thee. It was free to Manasses, that had sinned, no man more, being a King, and be∣ing the sonne of a good father, his sinnes spread further then ours can doe, answerable to the greatnesse of his person; being an infinite and free mercy, it extends to the greatest sinners: let no man pretend any sinne or unworthinesse, if he seriously repent, if any sinne or unworthinesse could keepe it backe, it were something, but it is a free mercy and love from Gods owne bowels in Christ.

And consider how God offers this in the Gos∣pel, and layes a command,* 1.206 it is thy duty to have a good conceit of God in Christ: We ought not to suspect a man that is an honest man, and will God take it wel at our hands to suspect him, that he is, so and so? he maks a shew of his love & mer∣cy in Christ, but perhaps he intends it not: put it out of question by believing: if thou have grace to believe the mercy of God in Christ, thou ma∣kest thy selfe a member of Christ, and an heire of heaven: thou questionist, whether thou bee one that Christ dyed for, or no? believe in him, and obey him, and thou puttest that question out of question: thou doubtest whether God love thee or no? cast thy self upon the love of God in Christ,

and then it is out of question: whosoever hath grace, to cast himselfe upon the free love of God, he fulfils the covenant of grace: stand not dispu∣ting and wrangling, but desire grace to obey, and th••n all questions concerning thy eternall estate, are resolved, all is cleare.

If these things will not move you,* 1.207 then let all men know, that live in a sinfull condition, that they had better have lived in any part of the world, then in these glorious times, and places of light: for when they heare the love of God in Christ, laid open to them, if they will come in, and receive Christ, and cast themselves upon him, and be ruled by him, and they will not, it shall be easier for Sodome and Gomorrha, for Jewes, and Turkes, and Pagans, and those that worship Devils, then for us: for when God offers his free love and mercy in Christ, if we will entertaine it, and we will none of it, then justice alone shall not condemne us, but mercy shall condemne us; wee will none of mercy. There is not the worst man, but would have pardoning mercy; hee is content to have God pardon his sinne, but hee will not take the whole mercy, and love of God in Christ, curing, healing mercy: there are those that live in filthy courses, in prophanenesse, in swea∣ring, &c. it is food to them to be malicious,* 1.208 to deprave the best things: Serpents feed on poy∣son. They are content to have their sinnes pardo∣ned, if God will let their filthy nature alone their poysonfull, blasphemous disposition, that, exalts it selfe against God, and let them goe on in

their course, they will have one mercy, but not another; but wee shall never be saved without entire mercy, healing as well, as pardoning, whom God loves, hee doth not onely pardon their sinnes, but heales their nature, and makes it like unto Christs, holy and pure.

Those that have not the Spirit in them, desi∣ring, altering, and changing, and healing grace, as well as pardoning grace, they are hypo∣crites.

Let us remember this especially, because it is most usefull, and most men are deceived in this, they thinke, oh God is mercifull, and his love is free in Christ, and though I be unworthy, yet God will have mercy upon me; but hast thou a secret desire, to partake of Gods whole mercy and love, to make thee good as well as to make thee his sonne, and intitle thee to heaven, to have thy nature altered, to see the deformity of sinne, and the beauty of grace? if thou hadst ra∣ther to have the Image of God upon thee, more then any favour in the world, that thou hadst rather be free from the bondage of sinne, then any other deliverance? if it be thus thy state is good.

* 1.209To hasten, considering Gods free love, opened now in Jesus Christ, I beseech you, let us study Christ, and labour to get into Christ, daily more and more, that wee may be members of Christ, and desire God, daily more and more, to re∣veale himselfe in Christ to us, that we may see his face in Christ, that wee may know him, in

the sweet relations, hee hath put on him in the Gospell.

To know God in generall as a Creator, and doing good, &c. the Heathens did that by the light of nature, but we should labour to ••ee him in the face of Christ, that is, to see him appeased, and loving us, wishing us well, concerning eter∣nall glory, that must be by the light of the Gos∣pell, and by the Spirit: therfore in hearing of the Word, and reading, and meditating, desire God above all, to reveale by his Spirit, his gra∣c••ous face in Christ, that in Christ we may see him as a Father, as a Husband, as a Friend, in those sweet relations of love that he hath taken upon him. It should be our daily desire of God, to ma∣nifest his love more to us in Christ Iesus, then in a∣ny other fruits of his love: for there be common fruits, as to give us health, and friends, and li∣berty, and quiet governement, which are great favours, that we see denyed to many nations: oh! but the soule that is touched with the spi∣rit of God, and the sence of his owne conditi∣on by nature, is thus disposed; Lord I desire, that thou wouldest shew the fruits of thy love to me, but I desire not so much those common fruits, that the reprobates may have as well as I: oh! shew me by thy holy spirit,* 1.210 that thou hast a particular, and peculiar love to me in Christ, and for this end, give me grace to know the mistery of Christ, more and more, & the mystery of my natu∣rall corruption; that knowledge, that may drive me to make much of thy love, and grace in Christ.

Now the Spirit, that knowes the deepe things of God, the depth of Gods love to any one in par∣ticular, and the depth of our hearts, if we begge the Spirit, to reveale the good pleasure of God to us; in time God will shew unto our soules, that he delights in us, and that he is our salvation, this shewes, that the soule is an excellent tem∣per, that it sets a right price and value on things, that it prizeth Gods favour above all things, that is the nature of faith, for what is faith, onely to believe in generall, that Christ dyed, &c? No, but to esteeme Gods love better then all the world: for Gods love is entire in pardoning, and curing too, by this the soule is raysed up, to esteeme the love and mercy of God, in pardoning, and healing sinne,* 1.211 above life it selfe, Psal. 63. Thy lo∣ving kindnesse is better then life.

* 1.212To conclude all with this one motive, the lo∣ving kindnesse of God, when wee have it once, it is no barren complementall kindnesse, it is a loving kindnesse, that reacheth from everlasting to everlasting, from Gods love, in chusing to his love, in glorifying us: it is a love that rea∣cheth to the filling of nature, with all the happi∣nesse it is capable of. In this world, in all mise∣ry, one beame of Gods loving kindnesse, will scatter all clouds whatsoever: what raised the spirit of Daniel in the Lions Den, of the three young men in the middest of the Furnace, of St. Paul in the Dungeon? the beames of Gods love in Christ, brake into the prison, into the Dun∣geon, a few beames of that, will enlarge the

heart more, then any affliction in the world, can cast it downe. It is excellent that Moses saith, Deut. 33.* 1.213 The good pleasure of him that dwelt in the bush; &c. You know that God appeared in the bush, when it was flaming, the flaming bush shewed the state of Israel, in the middest of the Furnace of persecution, yet notwithstanding, the bush was not consumed, why? because the good will of God was in the bush; so let us be in any persecution, put case wee bee like Moses bush, all on fire, yet the fire shall not consume, nor hurt us, why? the good pleasure of him that dwelt in the bush is with us, in Isai 43.* 1.214 I will bee with thee in the fire, and in the water, not to keepe thee out, but I will be with thee in it, so that in the greatest persecutions that can be in the fiery tryall, as Saint Peter cals it, the good will of him that dwelt in the bush, will bee with us, so that wee shall not be consumed, though we bee in the fire; afflicted, but not despaire, why? the good pleasure of God dwels in the bush, in the Church; in the middest of afflictions, and persecutions, hee is with us; who can bee miserable, that hath the presence of God, the favour and good will of God? but this shall be sufficient for this time, and Text.

FINIS.

Notes

• * 1.1

  Matth. 3.••••6.
• * 1.2

  The Appariti∣on glorious.
• 1 1.3

  In regard of the matter.
• 2 1.4

  Of the benefit.
• * 1.5

  Gen. 3.15.
• * 1.6

  Christ revea∣led to all sorts.
• * 1.7

  Beames of Christs Divini∣ty in his abase∣ment.
• * 1.8

  Division of the words.
• 1 1.9

  The appariti∣on.
• * 1.10

  God respects no callings.
• * 1.11

  The Angels appeare to them in their callings.
• * 1.12

  God appeares in the night of affliction.
• * 1.13

  These Angels called an Host.
• * 1.14

  For number.
• * 1.15

  Dan. 7.10. Rev. 5.11.
• * 1.16

  Heb. 12.22.
• 2 1.17

  For Order.
• * 1.18

  August.
• 3 1.19

  For consent.
• 4 1.20

  For imploy∣ment.
• 5 1.21

  For strength.
• * 1.22

  Guard of An∣gels comfor∣table.
• * 1.23

  Why God useth the mi∣nistery of An∣gels.
• * 1.24

  Angels attend Christs birth, why,
• * 1.25

  Coloss. 1.16.
• * 1.26

  Angels appa∣rition sudden.
• 1 1.27

  For our Ex∣ample.
• 2 1.28

  For our com∣fort.
• * 1.29

  The end of this appariti∣on, in respect of men.
• * 1.30

  Mutuall com∣fort from Christians, a worke Ange∣licall.
• * 1.31

  Angels attend upon the Church.
• * 1.32

  Heb. 12. 22.
• * 1.33

  Heb. 1.
• 2 1.34

  The celebrati∣on.

  Ioy how to be imployed.
• * 1.35

  The pure na∣ture of An∣gels without envie.
• * 1.36

  Esay 9.6.
• * 1.37

  To imitate Angels herein.
• * 1.38

  Specially to praise God for our own good.
• 1 1.39

  The chiefe end.
• 2 1.40

  The chiefe good.
• 3 1.41

  The chiefe ground.
• * 1.42

  Why they wish glory to God in hea∣ven.
• * 1.43

  How we may glorifie God on earth more then in hea∣ven.
• * 1.44

  Glory, what.
• * 1.45

  The glory of God, our chiefe end and ayme.
• * 1.46

  Rom. 11.
• * 1.47

  Incarnation of Christ, the foundation of other benefits by him.
• * 1.48

  Wherein God will most of all shew his glo∣ry.
• * 1.49

  Gods Attri∣butes in Christ.
• * 1.50

  2 Cor. 1. Truth.
• * 1.51

  Wisedome.
• * 1.52

  Iustice.
• * 1.53

  Holinesse.
• * 1.54

  Mercy.
• * 1.55

  The glory of God in Re∣demption ex∣ceeds.
• 1 1.56

  The worke of Creation.
• 2 1.57

  The state of Adam in inno∣cency.
• * 1.58

  Exod. 34.6.
• * 1.59

  Wherein Gods glory appea∣red to Moses.
• * 1.60

  Tit. 2.12.
• * 1.61

  Mercy in God answereth all objections in man.
• * 1.62

  Object.
• * 1.63

  Answer.
• * 1.64

  Object.
• * 1.65

  Object.
• * 1.66

  Answer.
• * 1.67

  Hos•••• 11.
• * 1.68

  Application to the Sacra∣ment.
• * 1.69

  God out of Christ terri∣ble.
• * 1.70

  These Ser∣mons were preached at the feast of Christs nativi∣ty.
• * 1.71

  How to cele∣brate Christs Nativitie.
• * 1.72

  Tertullian.
• * 1.73

  What use to make Christs of com∣ming.
• * 1.74

  Repentance, what.
• * 1.75

  Why Gods children were suffred to fall.
• * 1.76

  Greatest sins committed in the Church.
• * 1.77

  How to know whether we glorifie God.
• 1 1.78

  When we exalt him above all.
• * 1.79

  Especially in opposition.
• * 1.80

  Psal. 73.
• * 1.81

  Philip. 1.
• 2 1.82

  When we take all favours in Christ.
• 3 1.83

  When we stir up others to glorifie God.
• * 1.84

  Psal. 103.
• 4 1.85

  When our dis∣positions are altered by be∣holding Gods glory in Christ.
• * 1.86

  1. Cor. 3.
• * 1.87

  Esay. 66.5.
• * 1.88

  When wee grieve at the hinderances of Gods glory.
• 6 1.89

  When it works a glo∣rious joy.
• * 1.90

  The hinderan∣ces of Gods glory.
• 1 1.91

  Ignorance.
• 2 1.92

  Vnbeleefe.
• 3 1.93

  Too much light.
• * 1.94

  When wee thinke our sins greater then Gods mercy.
• * 1.95

  Doting on outward things.
• * 1.96

  How to come to glorifie God.
• * 1.97

  Meditations of Gods mer∣cy in Christ.
• * 1.98

  Ephes. 3.
• * 1.99

  Question.
• * 1.100

  Answer.
• * 1.101

  The benefit of this medita∣tion.
• 2 1.102

  Begge the spi∣rit of revela∣tion.
• * 1.103

  Gal 2.
• * 1.104

  To glorifie God, the end of our life.
• 3 1.105

  See the vani∣ty of all things else.
• * 1.106

  Draw neere to God.
• * 1.107

  Application to the Sacrament.
• * 1.108

  Esay. 6.
• * 1.109

  Psal. 145.
• * 1.110

  They that glo∣rifie God, also love men.
• * 1.111

  We cannot glorifie God till we know we are at peace with him.
• * 1.112

  Whence peace comes.
• * 1.113

  Peace what.
• * 1.114

  Ephes. 1.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.115

  Out of Christ a separation.
• 1 1.116

  Betweene man and God.
• 2 1.117

  Betweene man and Angels.
• 3 1.118

  Betweene man and man.
• 4 1.119

  Betweene man and other creatures.
• 5 1.120

  Betweene man and himselfe.
• * 1.121

  Christ our peace.
• * 1.122

  Ephes. 2. Esay 9.7.
• * 1.123

  Peace founded on Christ.
• * 1.124

  Question.
• * 1.125

  Answer.
• * 1.126

  Why peace is wrought by Christ.
• 1 1.127

  In regard of God.
• 2 1.128

  In respect of us.
• 3 1.129

  In regard of Christ.
• * 1.130

  Simile.
• * 1.131

  No enter∣course with God, without Christ.
• * 1.132

  Meditate of this peace.
• * 1.133

  Question.
• * 1.134

  Answer.
• * 1.135

  Why is it said peace on earth.
• * 1.136

  How to know God and we are at peace.
• 1 1.137

  If God be re∣conciled to us, we are recon∣ciled to him.
• * 1.138

  2 Cor. 5.19.
• * 1.139

  Man naturally hates God.
• 2 1.140

  Gods friends and enemies are ours.
• 3 1.141

  Boldnesse of spirit.
• * 1.142

  Iob 22.
• * 1.143

  Acquaintance with God.
• 4 1.144

  Hatred of knowne sins.
• 5 1.145

  High esteeme of the Gospell. 2 Cor. 5.
• 6 1.146

  Peaceablenes with others.
• * 1.147

  Isay 11.
• * 1.148

  Danger of false peace.
• * 1.149

  Necessitie of application.
• * 1.150

  How to main∣taine this peace.
• * 1.151

  Watchfulnes.
• 2 1.152

  Renewing our Covenant.
• 3 1.153

  Prayer to God.
• * 1.154

  Ph••l••p 4.
• 4 1.155

  Good imploy∣ment.
• * 1.156

  Philip. 4.8.
• * 1.157

  Motive to un∣regenerate men to get peace.
• * 1.158

  To stirre us up to search the grounds of this peace.
• 1 1.159

  The danger without it.
• * 1.160

  In resp••ct of God.
• 2 1.161

  Christ.
• * 1.162

  Psal. 2.
• 3 1.163

  The Holy-Ghost.
• 4 1.164

  Creatures
• * 1.165

  Esay. 1.
• 5 1.166

  Devils.
• 6 1.167

  The Church••••
• 7 1.168

  Damned spi∣rits.
• * 1.169

  Exhortation to make our peace.
• * 1.170

  Happinesse of him that is at peace with God.
• * 1.171

  Afflictions sanctified to those that are at peace with God.
• * 1.172

  Difference of men in trouble.
• * 1.173

  Psal. 112.
• * 1.174

  Confidence of Christian•• in death.
• * 1.175

  Comfort after death.
• * 1.176

  Peace comes from grace.
• * 1.177

  Gods good pleasure to men.
• * 1.178

  To love man∣kind.
• * 1.179

  Gods good will, the g••ound of all good.
• * 1.180

  Gods love independent.
• * 1.181

  Deut. 7.8.
• * 1.182

  Covenant of grace.
• * 1.183

  Foundation of the cove∣nant free.
• * 1.184

  Rom. 8.
• * 1.185

  All good by Christ, free.
• * 1.186

  To empty our selves.
• * 1.187

  Gods free love onely in Christ.
• * 1.188

  Iohn 17.
• * 1.189

  Why God•• love to us is in Christ.
• * 1.190

  Col. 1.
• * 1.191

  Vse.
• * 1.192

  The misery of man out of Christ.
• * 1.193

  To looke to God in Christ in what we do.
• * 1.194

  Gods love in Christ, ground of comfort.
• * 1.195

  Rom 8.
• * 1.196

  How to know Gods love to us.
• * 1.197

  The Holy Ghost testifies Gods love.
• * 1.198

  The Spirit al∣ters mans dis∣position to delight in God.
• * 1.199

  Psal. 16.
• * 1.200

  Hos. 2.
• * 1.201

  Rom. 12.
• * 1.202

  Psal. 51.
• * 1.203

  Love of God quickeneth to dutie.
• * 1.204

  Direction to those that find not God, love to them.
• * 1.205

  Greatnesse of sin hinders not Gods love.
• * 1.206

  To have a good conceit ••o God.
• * 1.207

  Danger of neglecting Gods offer.
• * 1.208

  Mistake in a••∣plying Gods mercy.
• * 1.209

  Study Christ daily.
• * 1.210

  Beg the Spirit of revelation.
• * 1.211

  Psal 63.
• * 1.212

  Gods love fruitfull.
• * 1.213

  Deut. 33.
• * 1.214

  Isay. 43.