A practical commentary, upon the two first chapters of the first epistle general of St. Peter. By the most reverend Dr. Robert Leighton, some-time arch-bishop of Glasgow. Published after his death, at the request of his friends

Chap. Second. (Book 2)

1 Pet. Chap. 2. Verse 1.2.

Wherefore laying aside all Malice, and all guile, and Hypocrisies, and Envies, and all evil speakings,

Verse. 2. As new born babes desire the sincere milk of the Word, that ye may grow thereby.

THe same power, and goodness of God that manifests it self in giving being to his crea∣tures, appears likewise in their sustaining, and preservation; to give being is the first, and to support it, is the continued effect of that power, and goodness: Thus it is both in the first Creation, and in the second, In the first the creatures to which he gave Life, he provided with convenient nourishment to uphold that life, Gen· 1. So here in the close of the former Chapter we find the Doctrine of the New birth, and life of a Christian, and in the beginning of this, the proper food of that life, and it is the same word by which we there find it to be begotten, that is here the nourishment of it, and therefore Christians are here exhorted by the Apostle so to esteem, and so to use it, and that is the main scope of the words,

Obs. in general. The word, the principle and the support of our spiritual being, is both the in∣corruptible seed, and the incorruptible food of that new life of grace, which must therefore be an in∣corruptible life; And this may convince us, that the ordinary thoughts even of us, that hear this word, are far below the true excellency and worth of it, the stream of custom and our profession brings us hi∣ther, and we sitt out our hour under the sound of this Word, but how few consider and prize it, as the great Ordinance of God for the salvation of Souls? The beginner and the sustainer of the Divine life of Grace within us? and certainly untill we have these thoughts of it, and seek to feel it thus our selves, although we hear it most frequently, and slip no occasion, yea, hear it with attention, and some present delight, yet still we misse the right use of it, and turn it from its true end, while we take it not as that ingrafted word which is able to save our souls.

Thus ought they that Preach to speak it, to en∣deavour their utmost to accommodate it to this end, that sinners may be converted, begotten again, and believers nourish'd, and strengthned in their spiri∣tual life, to regard no lower end, but aim steddi∣ly at that mark. Their hearts and tongues ought to be set on fire with holy zeal for God, and love to souls, kindled by the Holy Ghost that came down on the Apostles in the shape of fiery tongues.

And they that hear, should remember this as the end of their hearing that they may receive spiritual life and strength by the word, for though it seems a poor despicable busines, that a frail sinful Man like

your selves speak a few words in your hearing; yet look upon it as the way wherein God communicates happiness to them that believe, and works that be∣lieving unto happiness, alters the whole frame of the soul, and makes a new creation, as it begets it again to the Inheritance of glory: Consider it thus, which is its true notion, and then what can be so pre∣cious? Let the world disesteem it as they will, know ye, that it is the power of God unto salvation. The Preaching of the cross is to them that perish fool∣lishness: but unto them that are saved, it is the power of God, sayes the Apostle, 1 Cor. 1.18. And if you would have the experience of this, if you would have life, and growth by it, you must look above the poor worthless Messenger, and call in his al∣mighty help who is the Lord of life. As the Philo∣sophers affirm, that if the Heavens should stand still there would be no generation, nor flourishing of any thing here below, 'tis the moving and influence of the spirit that makes the Church fruitful. Would you do this before you come here, present the blindness of your minds and the deadness of your hearts to God, and say, Lord here's an opportunity for thee to shew the power of thy word. I would find life and strength in it, but neither can I that hear, nor he that speaks, make it thus unto me, that's thy prerogative, say thou the word, and it shall be done. God said let there be light and it was light.

In this Exhortation to the due use of the word, the Apostle continues the resemblance of that new birth he mention'd Chap. 1.

As new born babes] Be not satisfied with your

selves till you find some evidence of this new, this supernatural life. There be delights and comforts in this life, in its lowest condition that would per∣swade us to look after it, if we knew them: The most cannot be made sensible of those, consider therefore the end of it. Better never to have been, than not to have been partaker of this new being. Except a man be born again, sayes our Saviour, he cannot enter into the Kingdome of God. Surely they that are not born again, shall one day wish they had never been born. What a poor wretched thing is the life that we have here, a very heap of follies and miseries, now if we would share in a happier be∣ing after it, that life that ends not, it must begin here; grace and glory, is one and the same Life; only with this difference, that the one is the beginning, and the other the perfection of it; or if we do call them two several lives, yet the one is the undoubt∣ed pledge of the other. 'Twas a strange word for a Heathen to say, that, that day of death we fear so, aeterninatalis est, is the birth day of Eternity: Thus it is indeed to those that are here born again, this new birth of grace, is the sure earnest and counter∣pawn of that birth day of glory. Why do we not then labour to make this certain by the former? Is it not a fearful thing, to spend our dayes in vanity? and then ly down in darkness and sorrow for ever, to disregard the life of our soul while we may and should be provident for it, and then when its going out cry, quo nunc abibis, whither art thou going O my soul?

But this new life puts us out of the danger and fear of that Eternal death, we are passed from death

to life, sayes St. Iohn, speaking of those that are born again, and being passed, there is no repassing, no going back from this life to death again.

This new birth is the same that St. Iohn calls the first Resurrection, and pronounces them blessed that partake of it, Blessed are they that have part in the first Resurrection, the second death shall have no pow∣er over them.

The weak beginnings of grace in comparison of further strength attainable even in this life, are sometimes express'd as the infancy of it, and so be∣lievers ought not to continue Infants, and if they do, 'tis reprovable in them, as we see Eph. 4.14. 1 Cor. 2.2. & 1 Cor. 14.20. Heb. 5.12. though the Apostle writes to new Converts,, and so may possi∣bly imply, the tenderness of their beginnings of grace, yet I conceive that Infancy is here taken in such a sense as agrees to a Christian in the whole course, and best estate of his Spiritual life here be∣low; and so likewise the milk here recommended is answerable to this sense of Infancy, and not to the former; as 'tis in some of those cited places, where it means the easiest and first Principles of Religion, and so is oppos'd to the higher mysteries of it, as to strong meat; but here it signfies the whole word of God, and all its wholesome and saving truths, as the proper nourishment of the Children of God. And so the Apostles words are a standing Exhortation for all Christians of all degrees.

And the whole estate and course of their Spiritual life here, is called there Infancy, not only as op∣pos'd

to Corruption and wickedness of the old man but likewise as signifying the weakness, and imper∣fection of it, at its best in this life, compar'd with the perfection of the life to come; for the weakest beginnings of grace, are nothing so far below the highest degree of it possible in this life, as that highest degree falls short of the state of glory; so that, if one measure of grace is called Infancy in respect of another, much more is all grace Infancy in respect of Glory. And sure as for Time, the time of our present life is far less to eternity than the time of our natural Infancy is to the rest of our life, so that we may be still call'd but new or lately born, Our best pace and strongest walking in obedience here, is but as the stepping of Children when they begin to go by hold, in comparison of the perfect obedience in glory, when we shall follow the Lamb wheresoever he goes, all our knowledge here, is but the Ignorance of Infants, and all our expressions of God, and of his Praises but as the first stammerings of Children in compari∣son of the knowledge we shall have of him hereafter, when we shall know as we are known, and of these praises we shall then offer him, when that new song shall be taught us. A Child hath in it a reasonable soul, and yet by the indisposedness of the body, and abundance of moysture, it is so bound up, that its difference from the beasts and partaking of a ra∣tional life is not so apparent as afterwards; and thus the spiritual life that is from above infus'd into a Christian, though it doth act and work in some de∣gree, yet is so clogg'd with natural corruption still remaining in them that the excellency of it is that

way much clouded and obscur'd, but in the life to come, it shall have nothing at all incumbring, and indisposing it, and this is the Apostle St. Pauls Doc∣trine. 1 Cor. 13.9, 10, 11, 12.

And this is the wonder of Divine grace, that brings so small beginnings to that height of perfection that we are not able to conceive of; that a little sparkle of true grace, that is not only indiscernable to others, but often to a Christian himself, Yet should be the beginning of that condition, wherein they shall shine brighter then the Sun in the Firmament. The difference is great in our natural life, in some per∣sons especially, that they that in Infancy were so fee∣ble, and wrapt up as others in swadling cloaths, yet afterwards come to excel in wisdom and in the knowledge of sciences, or to be Commanders of great Armies, or to be Kings. But the distance is far greater and more admirable betwixt the weak∣ness of these New born babes, the small beginnings of grace, and our after perfection, that fulness of knowledge that we look for, and that crown of Immortality, that all they are born to, that are born of God.

But as in some Childrens faces, or actions, have ap∣pear'd some characters, and presages of their after greatness, as a singular beauty in Moses's face as they write of him, and Cyrus made King among the Shep∣herds Children with whom he was brought up, &c. so also certainly in these children of God there be some Characters, and evidences, that they are born for Heaven by their new birth. That Holiness, and Meekness, that Patience, and Faith that shine in the actions and sufferings of the Saints, are Charac∣ters

of their Fathers Image, and shew their high Ori∣ginal, and foretel their glory to come, such a glory as doth not only surpass the Worlds thoughts, but the thoughts of the Children of God themselves. 1 Ioh. 3.2.

Now that the Children of God may grow by the word of God, the Apostle requires these two things of them. 1. The Innocency of Children. 2. The appetite of Children. For this, As I conceive, is relative, not only, to the desiring the milk of the word; but to the former Verse, the putting off ma∣lice▪ as the Aposte Paul, 1 Cor. 14.20. as concern∣ing malice, be ye children.

Wherefore laying aside.] This imports, that we are n••turally prepossess'd with these evils, therefore exhorted to put them off: our hearts are by nature no other but cages of those unclean birds, malice, envy, hypocrisie, &c. The Apostles sometimes name some of these evils and sometimes other of them: But they are inseparable all one garment, and all comprehended under that one word, Eph. 4. the old Man, which the Apostle there exhorts to put off: And here 'tis press'd as a necessary evidence of their New birth, and furtherance of their Spiritual growth, that these base habits be thrown away, ragged filthy habits, unbeseeming the Children of God; they are the proper marks of an unrenewed mind, the very Characters of the Children of Satan, for they are his Image. He hath his names from enmity, and envy and slandering, and he is that grand hypocrite, and deceiver that can transform himself into an Angel of Light.

So on the contrary the Spirit of God, that dwells

in his Children is the spirit of meekness, and Love, and Truth. That dove-like spirit that descended on our Saviour, is from him communicated to Belie∣vers. 'Tis the grossest impudency to pretend to be a Christian, and yet to entertain hatred, and envyings upon whatsoever occasion, for there is nothing more recommended to them by our Saviour's own doctrine, and more imprest upon their hearts by his spirit than love. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be taken generally, but I conceive tis that which we particularly call malice.

Malice, and envy are but two branches growing out of the same bitter root, self-love and evill speak∣ings are the fruit they bear. Malice is properly the procuring or wishing anothers evil; Envy the repining at their good, and these vent themselves by evil speaking. This infernall fire within smoaks, and flashes out by the tongue which S. Iames sayes is set on fire of hell, and fires all about it miscensuring the actions of those they hate or envy, aggravating their failings, and detracting from their vertues, taking all things by the left Ear, for (as Epictetus sayes) Every thing hath two handles, The art of taking things by the better side, which charity alwayes doth, would save much of those janglings, and heart burnings that so a∣bound in the world. But folly and perverseness possess the hearts of the most, and therefore their discourses are usually the vent of those: For out of the abun∣dance of the heart the mouth must speak. The unsavory breaths of Men, argues their inward corruption: Where shall a Man come almost in societies; but his ears shall be beaten with the unpleasant noise (sure 'tis so to a Christian mind) of one detracting, and disparaging another: And yet this is extreme base∣ness,

and the practice only of false counterfeit good∣ness, to make up his own esteem out of the ruines of the good name of others; real vertue cannot en∣dure, nor needs not that dishonest shift: It can subsist of it self, and therefore ingenuously commends and acknowledges what good is in others, and loves to hear it acknowledged, and neither readily speaks nor hears evil of any, but rather, where duty and con∣science require not discovery, casts a vail upon Mens failings to hide them, this is the true temper of the Children of God.

These evils of Malice, and envy, and evil-speakings, and such like, are not to be dissembled by us in our selves, and conveyed under better appearances: But to be cast away, not to be covered, but put off, and therefore that which is the upper garment and cloak of all other evills the Apostle here commands to cast that off too namely, hypocrisie.

What availes it to wear this mask, a Man may indeed in the fight of Men act his part handsomely under it, and pass so for a time; but know we not? There is an eye that sees through it, and a hand, that if we will not put of this mask, will pull it off to our shame either here in the sight of men, or if we should scape all our life, and go fair off the stage under it; yet there is a day appointed wherein all hypocrites shall be unvail'd, and appear what they are indeed before Men and Angels; 'tis a poor thing to be approved, and applauded by Men while God condemns, to whose sentence all men must stand or fall. Oh seek to be approved, and justified by him, and then who shall condemn? 'Tis no matter who do. How easily may we bear the mistakes and dislikes of

all the world, if he declare himself well-pleas'd with us. It is a small thing for me to be judged of Man or mans day, he that judgeth me is the Lord. Saith the Apostle.

But these evils are here particularly to be put off, as contrary to the right and profitable receiving of the word of God, for this part of the exhortation [Laying aside, Desire] look's to that which follows, and is specially so to be considered.

There is this double task in Religion. When a Man enters to it, he is not only to be taught true wisdom, but he is withall, yea, first of all, to be untaught the Errours and wickedness that are deep rooted in his mind, which he hath not only learn'd by the corrupt conversation of the world, but brought the seeds of them into the world with him, and they improve and grow indeed by the favour of that example that is round about a Man: But they are orginally in our nature as it is now, they are con∣naturall to us, besides continuall custome which is another nature. There is none comes to the School of Christ suiting the Philosopher's word ut ta••ula rasa, as blank paper to receive his doctrine, but on the contrary all scribl'd, and blurr'd with such base habits as these, malice, hypocrisie, envy, &c.

Therefore the first work is to raze out these, to cleanse and purifie the heart from these blotts, those foul characters, that it may receive the impression of the image of God. And because it is the word of God, that both begins, and followes forth this work, draws the lineaments of that divine Image on the soul, therefore to the receiving this word aright, and this proper effect by it, the conforming of the soul to

Jesus Christ, which is the true growth of the spirit∣uall life, this is prerequir'd that the hearts of them that hear it, be purged of these such and like impurities, malice, hypocrisie &c.

These are so opposite to the profitable receiving of the word of God, that while they possess and rule the soul, it cannot at all embrace those divine truths; While it is fill'd with such guests, there is no room to entertain the word.

They cannot dwell together by reason of their contrary nature, the word will not mixe with th••se; the saving mixture of the word of God in the soul, is that the Apostle speaks of, and gives the want of it, as the cause of unprofitable hearing the word. Heb. 4.2. the mixing of it with saith. For by that the word is concocted into the nourishment of the life of grace united to the soul, and mix'd with it by being mix'd with faith, as the Apostle's expression imports: That's the proper mixture it requires, but with these qualities here mention'd it will not mix: There is a naturall antipathy betwixt them, as strong as in those things in nature, that cannot be brought by any means, to agree and mingle together.

Can there be any thing more contrary than the good word of God, as the Apostle calls it, and those evil speakings? Than the word that is of such excellent sweetness, and the bitter words of a malignant tongue? Than the word of life, and words full of deadly poyson? For so slanders and diffamings of our brethren are. And is not all malice, and envy most opposite to the word, that is the message of peace and Love, how can the gall of malice and this milk of the word agree? Hyp••crisie and guile stand in direct opposition to the

name of this word, that is called the word of truth and here the very words shew this contrariety sincere milk and a double unsincere mind.

These two are necessary conditions of good nouri∣shment. 1. That the ••ood be good, and wholesome. 2. That the inward constitution of them that use it be so too: And if this fail the other profit's not. This sincere milk is the only proper nourishment of spiritual Life, and there is no defect nor undue qua∣lity in it, but the greatest part of hearers are inward∣ly unwholesom, diseas'd with the evils here menti∣on'd and others of the like nature, and therefore, either have no kind of appetite to the word at all; but ra∣ther feed upon such trash as suite with their distem∣per, as some kind of diseases incline those that have them, to eat Coales, or Lime, &c. Or if they be any wayes desirous to hear the Word, and seem to feed on it, yet the noxious humours that abound in them make it alltogether unprofitable, and they are not nourish'd by it; as this evill of malice, and envy∣ing so ordinary among Men, and (which is most strange amongst Christians) as an overflowing of the Gaul possesses their whole minds, and not only they are not nourish'd by the word they hear, but are the worse by it, their disease is fed by it, as an unwholsom sto∣mach turns the best meat it receives into that bad humour that abounds in it: Do not they thus, that ob∣serve what the Word sayes, that they may be the better inabled to discover the failings of others, and speak malitiously and uncharitablely of them, and vent themselves, as is too common? This word met well with such a one's Fault, and this with anothers: Is not this to feed these diseases of Malice, Envy, and

evill-speakings with this pure milk, and make them grow, in stead of growing by it our selves in grace and holiness.

Thus likewise the hypocrite turnes all that he hears of this word, not to the inward renovation of his mind, and redressing what's amisse there: But only to the composing of his outward carriage, and to inable himself to act his part better to be cunn∣inger in his own faculty, a more refin'd and expert hypocrite, not to grow more a Christian in deed, but more in appearance only and in the opinion of others.

Therefore it is a very needfull advertisment see∣ing these evils are so natural to Men, and so contrary to the nature of the word of God, that they be purg'd out, to the end it may be profitably receiv'd: A very like exhortation to this hath the Apostle S. Iames and some of the same words but in another Methapor Iam. 1.21. Wherefore lay apart all filthi∣ness and superfluity of naughtiness, and receive with meekness the ingrafted word. He compares the word to a plant of excellent vertue, the very tree of life, the word that is able to save your souls, but the only soyle wherein it will grow is a heart full of meekness, a heart that is purg'd of those Luxuriant weeds that grow so rank in it by nature; they pluck up and throw them out to make place for this word.

And there is such a necessity of this, that the most approv'd teachers of wisdom, in a human way, have requir'd this of their Scholars that to the end their minds might be capable of it, they should be purified from vice, and wickedness; for this reason the Phi∣losopher judges young Men unfit hearers of morall

Philosophy because of the abounding, and untamed∣ness of their passions, granting that if those were compos'd, and order'd, that they might be admitted. And it was Socrates his custome, when any ask'd him a question to be inform'd by him, before he would answer them, he ask't them concerning their own qua∣lities, and course of life.

Now if Men require a calm and purified dispositi∣on of mind to make it capable of their doctrine, how much more is it sutable, and necessary for learning the doctrine of God, and those deep mysteries that his word opens up, 'tis well express'd in that Apo∣cryphal Book of Wisdome, that forward thoughts separate from God, and wisdom enters not into a malitious soul, no indeed, that's a very unfit dwell∣ing for it, and the very Heathen could say the mind that is impure is not capable of God, and divine things. Seneca. Therefore we see the strain of that book of Proverbs, that speaks so much of this wisdom, it requires in the first chap. That they that would hear it, do retire themselves from all ungodly cust∣omes and practices. And indeed how can the soul apprehend spirituall things, that is not in some mea∣sure refin'd from the love of sin, that abuses and be∣mires the minds of Men, and makes them unable to arise to heavenly thoughts? Blessed are the pure in heart for they shall see God, sayes our Saviour, not only shall they see him perfectly hereafter, but, as they can receive him, he will impart and make known him∣self unto them here, so Iohn. 14.23. This is it that makes the word obscure namely, the filthy mists within, whereas on the contrary he will in just judgement hide himself, and the saving truth of his

word from those that entertain and delight in sin: The very sins, wherein they delight shall obscure and darken the light of the Gospel to them, that though it shine clear as the Sun at noon-day, they shall be as those that live in a dungeon, they shall not discern it.

And as they receive no benefit by the word that have these evils here mention'd reigning, and in full strength in them, so they that are indeed born again, the more they retain of these, the less shall they find the influence, and profit of the word; for this ex∣hortation concernes them, they may possibly some of them have much remainder of these corruptions un∣mortified, therefore exhorted to lay aside intirely those evils, all malice, all hypocrisie &c. And so though they hear the word often, yet be in a spirit∣uall Atrophy, eat much, and grow nothing by it, find no increase of grace, and spirituall strength.

Would we know the main cause of our fruitless hearing of the word, here it is, Men bring not meek and guiless spirits to it, not minds emptied and purified to receive it, but stuff'd with Malice, and Hypocri∣sie, and Pride, and other such evils, and where should the Word enter, when all is so taken up? And if it did enter how should it prosper amongst so many enemies? Or at all abide amongst them, ei∣ther they will turn it out again, or choak and kill the the power of it. We think Religion and our own Lusts, and secret heart-Idols should agree together, because we would have it so, but this is not possible, either therefore labour to entertain the word of Truth in the ••ove of it, and lodge the mystery of Faith in a pure conscience, as the Apostle St. Paul speaks,

joyn those together with David, Psal. 119 113. I hate vain thoughts; but thy Law do I love. And as here our Apostle, Lay aside all malice, and hypocrisie, and envy, and evil speakings, and so receive the Word, or else look for no benefit by it here, nor for sal∣••ation by it hereafter but cast out all impurity, and give your whole heart to it, so desire it, that you may grow, and then as you desire, you shall g••ow by it.

Every real Believer hath receiv'd a life from Hea∣ven, far more excelling our natural life, than that ex∣cels the life of the Beasts. And this life hath its own peculiar desires, and delights, that are the proper actings and the certain characters and evidence of it; amongst others, this is one and a main one, answer∣able to the like desire in natural life, namely, a de∣sire of food, and because 'tis here still imperfect, therefore the natural end of this, is not only nour∣ishment, but growth, as 'tis here express'd.

The sincere Milk of the word] The Life of grace is the proper life of a reasonable soul, and without it, the soul is dead, as the body is without the soul: so that without untruth, this may be rendered, reasonable milk, as some read it, but certainly that reasonable milk is the Word of God, The milk of the Word.

It was before call'd the immortal seed, and here 'tis the milk of those that are born again, and thus it is very agreeable nourishment to that spiritual life according to their saying, iisdemalimur ex qui∣bus constamus, as the milk that Infants draw from the brest, is most connatural food to them, being of

that same substance that nourish'd them in the womb. But when they are brought forth, that food followes them as it were for their supply, in that way that is provided in nature for it, by certain veins it ascends into the breasts, and is there fitted for them, and they by nature directed to find it there. Thus as a Christian begins to live by the power of the word, he is by the nature of that spiritual life directed to that same word as its nour∣ishment. To follow the resemblance further in the qualities of milk, after the Monkish way, that runs it self out of breath in an Allegory, I conceive, is neither solid nor profitable, and to speak freely, the curious searching of the similitude in other qua∣lities of milk, seems to wrong the quality here giv∣en it by the Apostle, in which it is so well resembl'd by milk, namely, the simple pureness and sincerity of the word; besides that the pressing of compari∣sons of this kind too far, proves often so con∣strain'd ere they have done with it, that by too much drawing they bring forth blood in stead of milk.

Pure and unmix'd, as milk drawn immediate∣ly from the brest; the pure word of God with∣out the mixture not only of errour, but of all o∣ther composition of vain unprofitable subtilties, or affected humane eloquence, such as become not the Majesty and gravity of Gods word. If any man speak, sayes our Apostle, let him speak as the Oracles of God; light conceits and Flowers of Rhetorick wrong the word more than they can please the hear∣ers, the weeds among the Corn make it look gay, but it were all the better they were not amongst it.

Nor can those mixtures be pleasing to any but car∣nal minds, they that are indeed the Children of God (as Infants who like their brest milk best pure) do love the word best so, and wheresoever they find it so, they relish it well, whereas Natural Men can∣not love Spiritual things for themselves, desire not the word for its own sweetness, but would have it sau••'d with such conceits as possibly spoyl the sim∣plicity of it, or at the best love to hear it for the witt, and learning, which without any wrongful mix∣••ure of it, they find in one delivering it more than another, but the Natural and Genuine appetite of the Children of God, is to the word, for it self; and only as milk, sincere milk. And where they find it so, from whomsoever, or in what way so∣ever deliver'd unto them, they feed upon it with delight: before conversion Witt or Eloquence may draw a Man to the Word, and possibly prove a happy bait to catch him, as St. Augustin reports of his hearing St. Ambrose, but once born again, then 'tis the Milk it self they desire for it self.

Desire the sincere milk] Not only hear it because it is your custom, but desire it because it is your food, and 'tis 1. A natural desire, as the Infants of milk, not upon any external respect or inducement, but from an inward Principle and bent of nature, and because natural, therefore, 2. Earnest not a cold indifferent willing, that cares not whether it ob∣tain or no, but a vehement desire, as the word sig∣nifies, and the resemblance clearly bears, as a child that will not be still'd till it have the breast; offer it what you will, Silver, Gold, or Jewels it regards them not, these answer not its desire, and

that must be answered. Thus David My soul break∣eth for the longing it hath to thy judgements; As a Child like to break its heart with crying for want of the Breast: And again because natural 'tis 3. Constant, the Infant is not cloy'd, nor weary∣ed with daily feeding on the breast, but desires it every day, as if it had never had it before; thus the Child of God, hath an unchangeable appetite for the word, 'tis daily new to him, he finds still fresh delight in it, thus David as before cited, My Soul breaketh for the longing it hath for thy judge∣ments at all times, And then Psal. 1. this Law was his Meditation day and night. Whereas a Natural Man is easily surfeited of it, and the very common∣ness and cheapness of it makes it contemptible to him. And this is our case, that wherein we should wonder at Gods singular goodness to us, and there∣fore prize his Word the more, that very thing makes us despise it: Whereas others our Brethren have bought this milk with their own Blood, we have it upon the easiest terms that can be wish'd, only for the desiring, without hazard of bleeding for it, and scarce at the pains of sweating for it.

That ye may grow thereby] This is not only the end for which God hath provided his Children with the Word, and moves them to desire it, but which they are to intend in their desire and use of it, and answerable to Gods purpose, they are there∣fore to desire it, because it is proper for this end, and that by it they may attain this end, to grow thereby. And herein indeed these Children differ from Infants in the Natural life, that are directed to their food beside their knowledge, and without intention of

its end; but this rational milk, is to be desir'd by the Children of God in a rational way, know∣ing and intending its end, having the use of Na∣tural reason renew'd, and sanctifi'd by superna∣tural grace.

Now the end of this desire is growth. Desire the Word not that you may only hear it, that is to fall very far short of its true end, Yea, 'tis to take the beginning of the work for the end of it; the Ear is indeed the mouth of the mind, by which it re∣ceives the Word, as Elihu compares it, (Iob. 34.2.) but meat that goes no further than the Mouth (you know) cannot nourish. Neither ought this desire of the Word to be only to satisfie a custom, 'twere an exceeding folly to make so superficial a thing the end of so serious a work. Again, to hear it only to stop the Mouth of Conscience, that it may not clamour more for gross impiety in contempt of it, this is not to hear it out of desire, but out of fear; to desire it only for some present pleasure, and de∣light that a man may find in it, is not the due use and end of it; that there is delight in it, may help to commend it to those that find it so, and so be a meanes to advance the end, but the end it is not. To seek no more but a present delight that evanisheth with the sound of the words, that dye in the air, is not to desire the Word as Meat, but as Mufick, as God tells the Prophet Ezekiel of his People. Ezek. 33.32. And lo, thou art unto them as a very lovely Song of one that hath a pleasant voyce, and can play well on an Instrument, for they hear thy words, and they do them not. To desire the Word for the increase of knowledge (although this is necessary and

commendable, and being rightly qualified is a part of spiritual accretion, (yet take it as going no fur∣ther) it is not the true end of the Word, nor the venting of that knowledge in speech and frequent discourse of the Word, and the Divine truths that are in it; which, where it is govern'd with Christian Prudence, is not to be despis'd, but commended; yet certainly the highest knowledge, and the fre∣quentest, and skilfullest speaking of the Wo••d se∣ver'd from the growth here mention'd misses the true end of the Word. If any one's Head or Tongue should grow apace, and all the rest stand at a stay, it would certainly make him a Monster; and they are no other, that are knowing and discoursing Christians, and grow daily in that, but not at all in holiness of heart, and life, which is the proper growth of the Children of God. Epictetus his com∣parison of the sheep, they return not what they eat, in grass; but in Wool. David in that 119. Psalm that is wholly spent upon this subject, the excellency and use of the Word of God, expresseth Verse 11, 6. his delight in it, his earnest desire to be further taught, and to know more of it, his readiness to speak of it, Verse 13, 27. but withal you know he joynes his desire and care to keep it, to hide it in his heart, &c. Psal. 119. Verse 11, 5, 24. To make it the Man of his Counsel, to be as the whole Assembly of his privy Counsellors, and to be ruled and guided by it, and with him, to use it so, is indeed to grow by it.

If we know what this Spiritual life is, and wherein the nature of it consists we may easily know what is the growth of it, when holiness increases, the sancti∣fying graces of the Spirit grow stronger in the soul,

and consequently act more strongly in the life of a Christian, then he growes Spiritually.

And as the word is the means of begetting this Spiritual life, so likewise of its increase.

1. If we consider the nature of the Word in ge∣neral, that it is Spiritual and Divine, treats of the highest things, and therefore hath in it a fitness to elevate Mens minds from the Earth, being often conversant with it to assimilate them to it self, as all kind of Doctrine readily doth to these that are much in it, and apply their minds to study it. Doubt∣less such kind of things as are frequent with Men, have an influence into the disposition of their souls. The Gospel is called Light, and the Children of God are likewise called Light, as being transform'd into its nature, and thus they are still the more, by more hearing of it, and so they grow.

If we look more particularly unto the strain and tenour of the Word, it is most fit for increasing the graces of the Spirit in a Christian; for there be in it particular truths relative to them, that are apt to excite them, and set them on work, and so to make them grow, as all habits do, by acting, it doth (as the Apostles word may be translated) stir up the sparks, and blow them into a greater flame, makes them burn clearer and hotter. That it doth both by particular Exhortation to the study and Exercise of those graces, sometimes pressing one, and some∣times another; and by right representing to them their objects. The Word feeds faith by setting be∣fore it the free grace of God, his Rich Promises, and his Power, and truth to perform them all, shews it the strength of the New Covenants, not

depending upon it, but holding in Christ, in whom all the Promises of God, are Yea, and Amen, and drawing faith still to rest more intirely upon his Righteousness. It feeds Repentance by making the vileness and deformity of sin daily more clear, and visible; still as more of the Word hath admission into the Soul, the more it hates sin, being the more discovered, and the better known in its own native colour. As the more light is in a House, the more any thing in it that is uncleanly or deform∣ed is seen, and dislik'd.

Likewise it increaseth love to God by opening up still more and more of his infinite Excellency and lovelyness, and as it borrowes the resemblance of the vilest things in nature to express the foulness and hatefulness of sin, so all the beauties and digni∣ties that are in all the creatures are call'd together in the Word, to give us some small scantling of that uncreated beauty, that alone deserves to be loved. Thus might it be instanc'd in all other graces.

But above all other Considerations, this is in the Word observable, as the increaser of grace, in that it holds forth Jesus Christ to our vieu to look upon, not only as the perfect pattern, but as the full fountain of all grace, from whose fulness we all receive the contemplating of him, as the perfect Image of God, and then drawing from him as having in himself a treasure for us, these give the soul more of that Image, which is truly Spiritual growth. This the Apostle expresseth excellently, 2 Cor. 3. ult. speak∣ing of the Ministry of the Gospel, revealing Christ that beholding in him, as 'tis Chap. 4. Vers. 6. In his face the glory of the Lord, we are changed into the

same image from glory to glory, as by the spirit of the Lord. Not only that we may take the Copy of his Graces, but have a share of them.

There be many things might be said of this spirit∣uall growth, but I will add only a few. 1. In the judging of this growth, some conluding too rigidly against themselves, that they grow not by the word, because it is not sensible to them as they desire.

But 1. this is known in all things that grow, that 'tis not discerned in motu sed in termino, not in the growing, but when they are grown. 2. Besides other things are to be considered in this, although other graces seem not to advance, yet if thou growest more self-denying, and humble in the sense of thy slow∣ness, all is not lost, although the branches shut not up so fast as thou wishest, yet if the root grow deeper, and fasten more, its an usefull growth, he that is still learning to be more in Jesus Christ, and less in himself, to have all his dependance, and com∣fort in him, is doubtless a growing believer.

On the other side a far greater number conclude wrong in their own favour, imagining that they do grow, if they gain in some of those things we men∣tion'd above, namely, if more knowledge, and more faculty of discoursing, if they find often some present stirrings of joy, or sorrow in hearing of the word, if they reform their life, grow more civil, and blame∣less &c. Yet all these and many such things may be in a naturall Man, who notwithstanding grows not, for that's impossible, he is not in that estate a subject capable of this growth, for he is dead, he hath none of this new life to which this growth relates. Herod heard gladly and obey'd many things.

Consider then what true delight we might have in this. You find a pleasure, when you see your Children grow, when they begin to stand and walk &c. You love well to perceive your estate, or your honour grow, but the soul to be growing liker God and nearer heaven, if we know it, is a pleasure far beyond them all, to find pride and Earthliness and vanity abating, and faith, and love, and spirituall mindedness increasing, especially if we think whither this growth be not as our naturall life that is often cutt off before it attain full age as we call it, and if it attain that, falls again to move downwards and decays, as the Sun, being at its Meridian begins to decline again: But this life shall grow on-in whomsoever it is, and come certainly to its fullness, after which there is no more need of this word either for growth or nouri∣shment, no death, no decay, no old age, but perpe∣tuall youth and a perpetuall spring ver aeternum, ful∣ness of joy in the presence of God and everlasting pleasures at his right hand.

Verse 3.

If so be ye have tasted that the Lord is Gra∣cious.

OUR Naturall desire of food, arises principally from its necessity, for that end which nature seeks, the growth or at least the nourishment of our bodies, but besides, there is a present sweetness, and

pleasingness in the use of it, that serves to sharpen our desire, and is plac'd in nature for that purpose; thus the Children of God in their spiritual life are naturally carried to desire the means of their nouri∣shment and of their growth, being alwayes here in a growing estate; but withall, there is a spiritual de∣light and sweetness in that word, in that which it reveals concerning God, and that addes to their de∣sire, stirres their appetite towards it, the former is in the foregoing verse, the latter in this. Nature addresses the infant to the breast, but when it hath once tasted of it, that is a new superadded attractive, and makes it desire after that the more earnestly: So here.

The word is fully recommended to us by these two, usefulness, and pleasantness, so like milk (as 'tis compar'd here) which is a nourishing food, and withall sweet and delightfull to the taste, by it we grow, and in it we taste the graciousness of God. David in that Psalm that he dedicates wholly to this subject, gives both these as the reason of his appetite, his love to it he expresses patheticaly. Psa. 119. Ver. 97. O how love I thy law? and then he addes, that by it he was made wiser than his enemies, than his teachers▪ And than the ancients; taught to refraine from every evil way, taught by the Author of that word the Lord himself, thou hast taught me to grow wiser and w••∣••ier, and holier in thy wayes, and then Ver. 103. He addes this other reason, How sweet are thy words unto my taste, yea sweeter than the hony and the hony Comb.

We shall speak 1. Of the goodness or graciousness of the Lord. 2. Of this taste. And 3. Of the In∣ference from both.

1. Gracious] Or of a bountifull kind disposi∣tion, the word Psa. 34. Whence this is taken is Tob. And which signifieth, good. The Sept there render it by the word used here by our Apostle, both the words signifie a benignity, and kindness of nature, it is one of loves attributes 1 Cor. 13. It is kind, e∣ver compassionate, and as it can be helpfull in straits, and distresses still ready to forget, and pass by evil and to do good, and in the largest most comprehen∣sive sense must we take it here, and yet still speak, and think infinitely below what his goodness is. He is naturally good, yea goodness in his nature, he is goodness and love it self, he that loveth not knoweth not God, for God is love. 1 Io. 4.8. Primitively good, all goodness is deriv'd from him, and all that is in the Creature comes forth from no other but that Ocean, and this graciousness is still larger then them all.

There is a common bounty of God wherein he doth good to all, and so the whole earth is full of of his goodness: But the goodness that the Gospel is full of, the particular stream that runs in that chan∣nel, is his peculiar graciousness, and love to his own Children; that by which they are first enliven'd, and then refresh'd, and sustain'd in their spiritual being. This that is here spoken of, gracious to them in freely forgiving their sins, and giving no less than himself unto them, frees them from all evils, and fills them with all good. Psa. 103.3.4.5. sati∣sfies thy mouth, and so it followes with good reason, Ver. 8. that he is mercifull and gracious, and his graciousness there further express'd in his gentle∣ness, and slowness to anger, bearing with the frailties

of his own, and pitying them, as a father pityeth his Children.

No friend so kind and friendly (as this word signi∣fies) and none so powerfull, a present help in trou∣ble, ready to be found, whereas others may be far off, he is alwayes at hand, and his presence is alwayes comfortable.

They that know God, still find him a real use∣full good. Some things and persons are usefull at one time, and others at another, but God at all times. A well furnish'd table may please a Man, while he hath health and appetite; but offer it to him in the hight of a fever, how unpleasant would it be then? Though never so richly deck'd, 'tis not only then useless, but hateful to him: But the kindness and love of God is then as seasonable, and refreshing to him, as in health, and possibly more; he can find sweetness in that, even on his sick bed. The bitter Choler abounding in the mouth in a fever doth not disrelish his sweetness, it transcends and goes above it. Thus all Earthly enjoyments have but some time (as meats) when they are in season but the graciousness of God is always sweet, the tast of that is never out of season. See how old age spoyles the relish of out∣ward delights in the example of Barzillai 2. Sam. 19.35. But it makes not this distastful; therefore the Psalmist prayes, that when other comforts forsake him, and wear out, ebb from him, and leave him on the sand, this may not. That still he may feed on the good∣ness of God Psa. 71.9. Cast me not off in old age, for∣sake me not when my strength faileth. 'Tis the conti∣nual influence of his graciousness makes them still grow like Cedars in Lebanon, Psa. 92. To bring forth

fruit in old age to be still fat, and flourishing, to shew that the Lord is upright, as is there added, that he is even (as the word is) still like himself, and his good∣ness ever the same.

Full chests, or large possessions, may seem sweet to a Man, till death present it self, but then, as the Prophet speaks of throwing away their idols of silver and gold to the Battes, and Moles, in the day of cala∣mity, then he is forc'd to throw all he possesses a∣way with disdain of it, and his former folly in dot∣ing on it, then the kindness of friends and Wife, and Children can do nothing, but increase his grief, and their own: But then is the love of God the good indeed and abiding sweetness. And it best relisheth when all other things are most unsavoury, and un∣comfortable. God is gracious, but 'its God in Christ, otherwise, we cannot find him so; therefore here this is spoken particular of Jesus Christ (as it ap∣pears by that which followeth) through whom all the peculiar kindness, and love of God, is con∣vey'd to the soul, and can come no other way, and the word here mention'd is the Gospel Chap. 1. Ver. ult whereof Christ is the subject. Though God is Mercy, and Goodness in himself; yet we cannot find, nor apprehend him so to us; but only looking through that medium, the Mediator.

That main point of the goodness of God in the Gospel, that is so sweet to a humbled sinner, the forgiveness of sins, we know we cannot taste of, but in Christ Ehp. 1.7. In whom we have Redemp∣tion. And all the favour that shines on us, all the grace we receive, is of his fullness, all our acceptance with God, taking into grace, and kindness again, is

in him, Ver. 6. He made us accepted in the beloved. His grace appears in both, as tis there express'd, but it is all in Christ. Let us therefore never leave him out, in our desires of tasting the graciousness and love of God: For otherwise, we shall but dishonour him, and disappoint our selves.

The free grace of God was given to be tasted, in the promises, before the coming of Christ in the flesh: But being accomplish'd in his coming, then was the sweetness of grace made more sensible: Then was it more fully broacht, and let out to the Elect world when he was pierc'd on the Cross, and his blood poured out for our redemption. Through those holes of his wounds way we draw, and taste that the Lord is gracious sayes S. August.

2. Taste] There is a tasting of temporary believers spoke of Heb. 6.4. Their highest sense of spirituall things (and it will be in some far higher than we easily think) yet is but a taste, and is call'd so in comparison of the truer fuller sense, that true beli∣evers have of the grace, and goodness of God which compar'd with temporary taste, is more than tasting, the former is tasting, rather an imaginary tast then real, but this is a true feeding on the graciousness of God, yet call'd but a tast in respect of the fulness to come, though it is more than a tast, as you difference it from the hypocrites sense, yet 'tis no more but a tast compar'd with the great marriage feast we look for.

Jesus Christ, being all in all unto the soul, faith ap∣prehending him, is all the spirituall senses, it is the eye that beholds his matchless beauty, and so en∣kindles love in the soul, and can speak of him as

having seen him, and taken particuliar notice of him. Cant. 5.9. 'Tis the eare that discernes his voyce. Cant. 2.8. 'Tis faith that smells his name poured forth as an ointment, faith it touches him and draws vertue from him, and faith that tastes him. Cant. 2.3. And here If ye have tasted, &c.

There must be, 1. a firme believing the truth of the promises, wherein the free Grace of God is exprest, and exhibited to us. 2. A particular ap∣plication, or attraction of that grace to our selves, which is as the drawing those breasts of consolation, namely the promises contain'd in the old and new Testament. 3. There is a sense of the sweetness of that grace, being applied or drawn in to the soul, and that is properly this tast. No unrenewed Man hath any of these in truth, not the highest kind of temporary believer, he cannot have so much as a real lively assent to the generall truth of the promi∣ses, for had he that, the rest would follow, but as he cannot have the least of these in truth, he may have the counterfit of them all, not only of assent, but application, yea, and a false spiritual joy ari∣sing on it, and all these so drawn to the life, that they may resemble much the truth of them, and to give clear characters of difference is not so easie as most imagine; but doubtless, the true living faith of a Chiristian, hath in it self, such a particular stamp, as brings with it, its own evidence, when the soul is clear, and the light of Gods face shines upon it: Indeed in the dark, we cannot read, nor distinguish one mark from another but when a Christian hath light, to look upon the work of God in his own soul, although he cannot make another sensible of that by

which he knows it, yet he himself is ascertain'd, and can say confidently in himself, this I know, that this faith and ••ast of God I have is true, the seal of the spirit of God is upon it, and this is the reading of that new name, in the white stone, that no Man knowes, but he that hath it. There is in a true Believer such a constant love to God, for himself, and continual desire after him, simply for his own excellency, and goodness, that no other can have. On the other side, would an Hypocrite deal truly and impartialy by himself, he would readily find out something that would discover him, more, or less to himself: but the truth is, Men are willing to deceive themselves and thence arises the difficulty.

One Man cannot make another sensible of the sweetness of Divine Grace, he may speak to him of it very excellently, but all he sayes in that kind is an unknown language to a natural Man, he hath many good words, but he cannot tell what they mean. The natural Man tastes not the things of God, for they are spiritually discern'd.

A Spiritual Man himself doth not fully conceive this swetness that he tastes of, 'tis an infinite Good∣ness, and he hath but a taste of it, the Peace of God is a main fruit of this his goodness, it passeth all under∣standing, sayes the Apostle, not only all natural un∣derstanding as some modifie it; but all understand∣ing, even the supernatural understanding of those that enjoy it, and as the Godly Man cannot conceive it all, so that which he conceives, he cannot ex∣press it all, and that which he doth express, the carnal mind cannot conceive of it by his expression.

But he that hath indeed tasted of this goodness,

O how tastless are those things to him, that the World call's sweet, as when you have tasted some∣what that is very sweet, it disrelisheth other things after it. Therefore can a Christian so easily either want, or use with disregard the delights of this earth. His heart is not upon them: for the delight that he finds in it God carryeth it unspeakably away from all the the rest, makes them in comparison seem sapless to his tast.

Salomon tasted of all the delicacies, the choisest dishes that are in such esteem amongst Men, and not only tasted, but eat largly of them, and yet see how he goes over them, to let us know what they are, and passes from one dish to another, this also is vanity, and of the next this also is vanity, and so through all, and of all in general, All is vanity and vexation of Spirit, or feeding on the Wind, as the word may be rendred.

3. We come in the third place to the Inference. If ye have tasted, &c. Then lay aside all Malice and guile and Hipocrisies and Envies, and all evil speak∣ings, Verse 1. For it looks back to the whole Ex∣hortation; sure if you have tasted of that kindness and sweetness of God in Christ, it will compose your spirits, and conform them to him, it will diffuse such a sweetness through your soul, that there will be no place for malice and guile. There will be nothing but love, and meekness, and singleness of heart, therefore they that have bitter malitious Spirits, evidence they have not tasted of the love of God, as the Lord is good, so they that taste it are made like him. Eph. 4.32. Be ye kind one to

another, tender hearted, forgiving one another, even as God for Christ sake hath forgiven you.

Again if ye have tasted, then desire more, and this is the truest sign of it; he that is in a continual hunger, and thirst after this graciousness of God, sure he hath tasted of it. My soul thirsteth for God, (saith David,) he had tasted before, Verse 4. he re∣members that he went to the house of God with the voice of Ioy.

This is that happy circle wherein the soul moves the more they love it, the more they shall tast of this goodness; and the more they taste, the more they shall still love, and desire it.

But observe, if ye have tasted that the Lord is gra∣tious, then desire the milk of the Word. This is the sweetness of the word, that it hath in it the Lords graciousness, gives us the knowledge of his love; this they find in it, that have Spiritual life and senses and those senses exercis'd to discern good, and evil; and this engages a Christian to further desire of the Word: These are fantastical deluding tastes that draw Men from the writen Word, and make them expect other Revelations. This graciousness is first conveyed to us, by the Word; there we tast it and therefore there still we are to seek it; to hang upon those breasts that cannot be drawn dry, there the love of God, in Christ, streames forth in the sever∣al promises; the heart that cleaves to the word of God, and delights in it, cannot but find in it daily new tastes of his goodness, there it reads his love, and by that stirs up his own to him, and so growes, loves every day more than the former, and thus is tending from tastes to fulness. 'Tis but little we can

receive, some drops of joy that enter into us, but there we shall enter into joy, as vessels put into a Sea of happiness.

Verse. 4, 5.

4. To whom coming unto a living Stone disal∣lowed indeed of men but chosen of God and pretious.

5. Ye also as lively Stones are built up a Spi∣tual, House, an holy Priesthood, to offer up Spiritual Sacrifices, acceptable to God by Iesus Christ.

THe spring of all the dignities of a Christian, and therefore the great motives of all his du∣ties, is, his near relation to Jesus Christ. Thence it is, that the Apostle makes that the great subject of his Doctrine, both to represent to his distress'd Brethren their Dignity in that, and to press by it, the necessary duties he exhorts unto. Having spoke of their Spiritual life, and growth in him, under the resemblance of natural life; he prosecutes it here, by another comparison very frequent in the Scrip∣tures, and therefore makes use in it, of some pas∣sages of those Scriptures, that were Prophetical of Christ and his Church. Though there be here two

different similitudes, yet they have so near Relation one to another, and meet so well in the same sub∣ject, that he joynes them together, and then illu∣strates them severaly in the following Verses, a Tem∣ple, and a Priesthood, comparing the Saints to both. The former in these words of this Verse.

We have in it. 1. The nature of the building. 2. The materials of it. 3. The structure or way of building it.

1. The nature is, a spiritual building. Time, and place (we know) receiv'd their being from God, and he was Eternaly before both, therefore stiled by the Prophet, the high and lofty one that inhabiteth Eternity: but having made the World, he fills it though not as contain'd in it, and so the whole frame of it is his Palace, or Temple; but after a more special manner, the higher and statelier part of it, the highest Heaven: Therefore call'd, his holy place and the habitation of his holiness, and glory: and on earth the houses of his Publick Worship, are called his houses; especially the Jewish Temple in its time, having in it such a relative typical holi∣ness; which others have not; but besides all these, and beyond them all in excellency, he hath a house wherein he dwells more peculiarly: than in any of the rest: even more, than in Heaven, taken for the place only, and that is, this spiritual building. And this is most suitable to the nature of God, as our Sa∣viour sayes of the necessary conformity of his Wor∣ship to himself, God is a spirit, and therefore will be worshipped in spirit and in truth. So it holds of his house, he must have a Spiritual one, because he is a spirit, So Gods Temple, is his People.

And for this purpose chiefly did he make the world, the heaven, and the earth: That in it he might raise this spiritual building for himself to dwell in for ever, to have a number of his reason∣able creatures to enjoy him, and glorifie him in e∣ternity; and from eternity he knew what the de∣mensions, and frame, and materials of it should be. The continuance of this present world, as now it is, is but for the service of this work, like the scaf∣folding about it; and therefore, when this Spiritual building shall be fully compleated, all the present frame of things in the world, and in the Church it self, shall be taken away and appear no more.

This building, is, as the particular designing of its materials will teach us, the whole invisible Church of God, and each good man is a stone of this build∣ing, but as the nature of it, is spiritual, it hath this priviledge, [as they speak of the soul] that 'its tota in toto & tota in quâlibet parte, as the whole Church is the spouse of Christ, and each believing soul hath the same title, and dignity to be called so, thus each of these stones is called a whole Tem∣ple, Temples of the holy Ghost, though taking the temple, or building in a compleater sense, they are but each one a part, or a stone of it, as here it is express'd.

The whole excellency of this building is compris'd in this, that 'tis called spiritual, differencing it from all other buildings, and preserving it to them, and because he speaks immediately after, of a Priesthood, and sacrifices, it seems to be call'd a spiritual build∣ing, particularly in opposition to that material. Temple wherein the Iews gloried, which was now

Null in regard of its former use, and was wholly after destroyed: But when it stood, and the legal use of it stood in fullest vigour, yet in this still it was inferiour, that it was not a spiritual house made up of living stones as this, but of a like matter with other earthly buildings.

The spiritual house is the palace of the great King, of his temple. The Hebrew word for palace, and temple, is one. Gods temple is a palace, and there∣fore must be full of the richest beauty, and magni∣ficence: But such as agrees with the nature of it, a spi∣ritual beauty. In that Psalm that wishes so many pro∣sperities, one is that their daughters may be, as corner stones, polished after the similitude of a palace, thus is the Church, that is called the Kings daughter. Psa. 45. but her comliness, is invisible to the World. She is all glorious within, through sorrowes, and Persecutions, she may be smoaky, and black to the World's eye, as the tents of Kedar: but in regard of Spiritual beauty, she is comely as the Curtains of Salomon, and in this the Jewes Temple resemble it right, which had most of its riches, and beauty in the inside; Holiness is the gold of this Spiritual house, and 'tis inwardly enrich'd with that.

The glory of the Church of God is not in stately buildings of Temples, and rich furniture, and Pom∣pous ceremonies, these agree not with its Spiritual nature. Its true, and genuine beauty is, to grow in spiritualness, and so to be liker it self, and have more of the presence of God, and his Glory filling it, as a cloud, and it hath been observed, that the more the Church grew in outward riches and state, the less she grew, but abated sensibly in Spiri∣tual

excellencies. But the Spiritualness of this build∣ing, will better appear in considering particularly the materials of it as here express'd.

Now 2. The whole building is Christ mysticall; Christ together with the entire body of the Elect, he as the foundation, and they as the stones, built upon him: He the living stone, and they likewise by union with him livings stones He having life in him∣self as he speaks, Iohn. 6. And they deriving it from him, he primitively living, and they by parti∣cipation: For therefore is he called here a living stone, not only, because of his immortality, and glo∣rious resurrection, being a lamb that was slain, and is alive again for ever: But because he is the prin∣ciple of spiritual, and eternal life unto us, a living foundation that transfuses this life into the whole building, and every stone of it, in whom (sayes the Apostle Eph. 2.) all the building is fitly framed to∣gether: 'Tis the spirit that flows from him, which enliven's it, and knitts it together, as a living body, for the same word is us'd chap. 4. For the Church under the similitude of a body. Now that 'its there said, Chap. 2 Ver. 20. to be built upon the founda∣tion of the Prophets and Apostles, is no other, but their doctrine, concerning Christ and therefore it is added, that he, as being the subject of their doctrine, is the chief corner stone. The foundation then of the Church lyes not in Rome, but in Hea∣ven, and therefore is out of the reach of all Enemies, and above the power of the gates of hell: Fear not then when you see the stormes arise, and the winds blow against this spiritual building, for it shall stand, it is built upon an invisible, immovable Rock, and it

great Babylon, Rome it self, that under the false title, and pretence of supporting this building, is work∣ing to overthrow it, shall be utterly overthrown, and laid equal with the ground, and never be re∣built again. But this foundation stone as 'tis com∣mended, by its quality, that 'tis a living, and enli∣vening stone, having life, and giving life to those that are built on it. 'Tis further described by Gods chusing it, and its own worth, both oppos'd to Mens disesteem, and therefore said here: To be chosen of God. God did indeed from Eternity contrive this building, and chuse this same foundation, and ac∣cordingly in the fulness of time, did perform his purpose, so the thing being one, we may take it, either for his purpose, or performance, or both, yet it seems most sutable to the strain of the words, and the place after alledged, for laying him in Sion, and opposing the rejection of Men, that we take it, for Gods actuall employing of Jesus Christ, in the work of our Redemption, he only fit for that work, impo∣ssible utterly that any other should bear the weight of that service [and so of this building] but he who was Almighty. Therefore, the spouse calls him, the select, or choyce of ten thousand, yet rejected of Men. There is that antipathy (so to speak) betwixt the mind of God, and corrupt nature; the things that are highly esteem'd with men are abomination to God; and thus we see here, that which is highly e∣steem'd with God, is cast, and disallowed by Men. But sure there is no comparison, the chusing, and esteem of God stands, and by that, (judge Men of Christ as they will) he is the foundation of this building. And he is in true value answerable to

this esteem pretious, which seems to signifie a kind of inward worth, hidden from the eyes of Men, blind unbelieving Men; but well known to God, and to those to whom he reveals him. And this is the very cause of his rejection by the most, the igno∣rance of his worth, and excellency. As a precious stone that the skilful Lapidary esteems much worth, an ignorant beholder makes litle or no account of.

These things hold likewise in the other stones of this building, chosen before time, all that should be of this building foreordain'd in Gods purpose, all written in that book before hand, and then, in due time, they are chosen by actual calling according to that purpose; hewed out, and sever'd by Gods own hand, out of the quarry of corrupt nature: Dead stones in themselves, as the rest; but made living, by his bringing them to Christ, and so made truely precious, and accounted precious by him that hath made them so. All the stones in this building are called Gods jewels, Mal. 3. Though they be vilified, and scoffed and despised by Men. Though they pass for fools, and the refuse of the world, yet they may easily digest all that in the com∣fort of this, if chosen of God, and precious in his eyes, this is the very Lot of Christ, and therefore by that the more wellcome that it conformes them to him, suites these stones to their foundation.

And if we look right on't what a poor despise∣able thing, is the esteem of Men? how soon is it past, it is a small thing for me, sayes the Apostle to be judg'd of men. Now that God often chuses for this building, such stones, as men cast away, as good for nothing, see 1. Cor. 1. And where he sayes Isa.

51. That he dwells in the high, and holy place, What is his other dwelling? his habitation in earth, is it in great palaces and Courts? No. But with him that is of a contrite and humble spirit. Now these are the basest in Mens account, yet he chuses them, and preferr's them to all other palaces, and temples Isa. 66.1.2. you cannot gratifie me with any dwelling for I my self have made all, and a surer house than any you can make me, the heaven is my throne, and the earth my footstool, but I, that am so high, am plea∣s••d to regard the lowly.

3. To whom comeing] First. Coming, then built up. They that come unto Christ, come not only from the world, that lyeth in wickedness, but out of themselves. Of a great many that seem to come to Christ, it may be said, that they are not come to him, because they have not left themselves. This is believing on him, which is the very resigning the soul to Christ, and living by him. Ye will not come unto me that ye may have life, sayes Christ. Io. 5.40. He complains of it as a wrong done to him: But the loss is ours, it is his glory to give us life, that were dead: But it is our happiness to receive that life from him. Now these stones come unto their found∣ation, which imports the moving of the soul to Christ, being moved by his spirit, and that the will acts, and willingly, for it cannot act otherwise: But as being acted, and drawn by the father. Ioh. 6. No man can come to me Except the father draw him And the outward means of drawing, is by the word, 'tis the sound of that harp, that brings the stones of this spiritual building together, and then being uni∣ted to Christ they are built up. That is as S. Paul ex∣presses

it. Eph. 2.21. They grow up unto a holy temple in the Lord.

In times of peace, the Church may dilate more, and build as it were into bredth: But in trouble, it arises more in hight, is built upwards, as in cities, where men are straitned, they build usually higher than in the country. Notwithstanding of the Churches afflictions yet still the building is going forward, 'tis built (as Daniel speaks of Ierusalem) in troubleous times. And 'tis this which the Apostle intends as suiting with his forgoing Exhortation, this may be read exhortatively too, but taking it ra∣ther as asserting their condition, 'tis for this end, that they may remember to be like it, and grow up. For this end he expresly calls them living stones, an ad∣junct, not usual for stones, but here inseperable. And therefore though the Apostle changes the simi∣litude from Infants, to stones; yet he will not let go, this quality of living, as making chiefly for his purpose.

To teach us the necessity of growth in Believers, they are therefore much compar'd to things that grow, to Trees planted in fruitful growing places, as by the River of waters; to Cedars in Lebanon where they are tallest. To the morning light, to Infants on the brest, and here where the word seems to re∣fuse it, to stones, yet (it must and well doth admit this unwonted Epithete) they are called living and grow∣ing stones.

If then you would have the comfortable perswa∣sion of that union with Christ, see whether you find your souls establish'd upon Jesus Christ, finding him as your strong foundation, not resting on your selves,

nor on any other thing either within you, or with∣out you, but supported by him alone, drawing life from him by vertue of that union as from a living foundation, so as to say, with the Apostle, I live by faith in the son of God, who both loved me, and given himself for me.

As these stones are built on Christ by faith, so they are cemented one to another by love, and therefore, where that is not, 'tis but a delusion to think them∣selves parts of this building. As it is knit to him, 'tis knit together in it self through him, and if dead stones in a building support and strengthen mutual∣ly one another, how much more ought living stones in an acttive lively way to do so, the stones of this building keep their place, the lower rise not up to be in the place of the higher, as the Apostle speaks; of the parts of the body, so the stones of this build∣ing in humility and love, keep their station, and grow up in it, edifying in love Eph. 4.16. The Apostle importing, that the want of this, much prejudges edification.

These stones because living, therefore they grow in the life of grace, and spiritualness; being a Spirit∣tual building, so that if we find not this, but our hearts are still carnal, and glued to the earth. mind∣ing earthly things, wiser in those, than in Spirituals, this evidences strongly against us, that we are not of, this building. How few of us have that spiritual∣ness that becomes the Temples of the holy Ghost or the stones of it, base lusts, and those still lodging, and ruling within us, and so hearts as Cages of un∣clean Birds, and filthy spirits.

Consider this as our happiness, and the unsolidness

of other comforts, and priviledges, if some have called those stones happy, that were taken for the building of Temples, or altars, beyond those in com∣mon houses, how true is it here, happy indeed the stones, that God chuses to be living stones in this Spiritual Temple, though they be hammer'd, and hewed to be polish'd for it, by afflictions and the in∣ward work of mortification, and repentance, 'tis worth the enduring all, to be fitted for this building, happy they, beyond all the rest of men, though they be set in never so great honours, as prime parts of politick buildings, states, and Kingdomes in the Courts of Kings, yea, or Kings themselves: For all other build∣ings and all the parts of them shall be demolish'd and come to nothing from the foundation, to the cope stone, all your houses both cottages, and pa∣laces the elements shall melt away; and the earth with all the works in it shall be consum'd, as our Apostle hath it, but this Spiritual building, shall grow up to Heaven, and being come to perfection, shall abide for ever in perfection of beauty, and glory, in it shall be found no unclean thing, nor unclean person: But only they that are written in the Lambs book of Life.

An holy priesthood] As the worship, and Cere∣monies of the Jewish Church were all shadowes of Jesus Christ, and have their accomplishment in him not only after a singular manner in his owne Person; but in a deriv'd way, in his mystical body, his Church. The Priesthood of the Law represented him, as the great high priest, that offered up himself for our sins, and that is altogether incommunicable; neither is there any peculiar Office of Priesthood for offering

Sacrifice in the Christian Church, but his alone who is head of it, but this Dignity that is here mention'd of a Spiritual Priesthood, offering Spiritual Sacrifice, is common to all those, that are in Christ as they are living stones built on him into a Spiritual Temple, so they are Priests of that same Temple, made by him, Reve. 1.6. As he was after a transcendent man∣ner, Temple, and Priest, and Sacrifice; so in their kind, are Christians all these three through him; and by his Spirit, that is in them, their Offerings through him are made acceptable.

We have here, 1. The Office. 2. The service of that Office. 3. The success of that Service.

The death of Jesus Christ, as being every way powerful for reconcilement, and union, did not only break the partition wall of guiltiness that stood be∣twixt God and Man, but the wall of ceremonies that stood betwixt the Jews, and Gentiles, made all that believe one with God, and made of both one as the Apostle speaks, united them one to another, the way of salvation made known, not to one Nation only, but to all people, that whereas the knowledge of God was confin'd to one little corner, 'its now di∣ffus'd through the Nations, and whereas the dignity of their Priesthood stayed in a few Persons, all they that believe are now thus dignified to be Priests unto God the father, and this was signified by the rending the vail of the Temple at his death, not only that those cermonies, and sacrifices were to cease, as being all fulfill'd in him: But that the people of God, that were before by that vail held out in the outer Court, were to be admitted into the holy place, as being all of them Priests and fitted to offer sacrifices.

The Priesthood of the Law was holy, and its holi∣ness was signified by many outward things sutable to their manner, by anointings, and washings, and vest∣ments; but in this spiritual Priesthood of the Gos∣pel, holiness it self is in stead of all those, as being the substance of all, the Children of God are all anoint••d, and purified, and cloath'd with holiness. But then.

2 There is here the service of this office namely to offer, There is no Priesthood without sacrifice, for these are relative, and this was the chief employ∣ment of the legal Priests, now because the Priesthood here spoke of, is altogether Spiritual, therefore the sacrifices must be so too, as the Apostle here ex∣presses it.

We are sav'd the paines, and cost of bringing bul∣locks, and rams, and other such sacrifices, and these are in their stead; as the Apostle speaks Heb. 7. of the high Priesthood of Christ, that the Priestood be∣ing changed there followed of necessity a change of the Law, so in this Priesthood of Christians, there is a change of the kind of sacrifice, from the other. All sacrifice is not taken away, but it is chang'd from the offering of those things formerly in use, to Spiritual sacrifices.

Now these are every way preferable, they are easier, and cheaper to us, and yet more precious, and acceptable to God. As here followes in the text, even in the time when the other sacrifices were in request, yet those Spiritual offerings, had ever the precedence in Gods account, and without them, he hated, and despis'd all burnt offerings, and the largest sacrifices, though they were then conforme to his

own appointment; how much more should we a∣bound in Spiritual Sacrifice, that are eas'd of the other? How much more holds that answer now, that was given even in those times, Mic. 6.6. Where∣with shall I come before the Lord, &c. you need not all that trouble and expense, it is at hand that God re∣quires most of all, Namely, to do justly, and to love mer∣cy, and to walk humbly with thy God. So Psal. 50.23. That which is peculiarly spoke of Christ holds in Christians by conformity with him.

But though the Spiritual sacrificing is easier in its own nature, yet to the corrupt nature of Man 'tis by far the harder. He would rather chuse still all the toyl, and cost of the former way, if it were in his option; this was the sin of the Jews, in those times, that they lean'd the soul upon the bodies ser∣vice too much, and would have done enough of that to be dispenst from this Spiritual service. Hence are the Lords frequent reproofs and complaints in this, Psal. 50. Isai. 1 &c. Hence the willingness in Popery for outward work, for Penances, and satis∣factions of Bodies, and Purses, any thing of that kind, if it might serve, rather than the inward work of Repentance, and Mortification, the Spiri∣tual Service, and sacrifices of the Soul, but the an∣swer of all those from God is that of the Prophet who required these things at your hands.

Indeed the works of Charity they press, if they be done with a right hand, and the left hand not so much as acquainted with the business, as our Saviour speaks, Let not thy left hand know what thy right hand doth. They must be done with a right, and singular intention, and from a right Principle mov∣ing

to them, without any vain opinon of Meriting by them with God, or any vain desire of gaining applause with Men; but merely, out of Love to God, and to Man for his sake, thus they are one of these Spiritual Sacrifices. And therefore ought by no means to be neglected by Christian Priests, that is by any that are Christians.

Another Spiritual Sacrifice is, The Prayers of the Saints, Revel. 5.8. Psal. 141.2. Let my Prayer be set forth before thee as Incense, and the lifting up of my hands as an Evening Sacrifice. 'Tis not the compo∣sure of Prayer, or the eloquence of expression that is the sweetness of it in Gods account, and makes it a Sacrifice of a pleasing smell or sweet odour to him: But the breathing forth the desire of the heart, that's it, that makes it a Spiritual Sacrifice, otherwise 'tis as carnal, and dead, and worthless in Gods account, as the carcases of Beasts. Incense can neither smell, nor ascend without fire, no more doth Prayer unless it arise from a bent of Spiritual affection, 'tis that both makes it smell, and sends it Heavenwards, makes it never leave moving upwards till it come be∣fore God, and smell sweet in His Nostrils, which few, too few of our Prayers do.

Praise also is a Sacrifice, to make respectful and honourable mention of the Name of God, and of his goodness, to bless him humbly and heartily, Heb. 13.15. Psal. 50.14.23. Offer unto God thanksgiving Whoso offereth praise glorifyeth me. And this is that Sacrifice that shall never end, but continues in Hea∣ven to Eternity. Then a holy course of life is called the Sacrifice of Righteousness, Psal. 4.6. Phil. 4.18. Heb. 13.16. Where he shews what Sacrifices suc∣ceed

to those, that thus he hath taught, so much are abolish'd. Christ Sacrific'd for us, and that only powerful to take away sin; but our gratulatory Sa∣crifices, Praise and Almes are as Incense burnt to God, of which as the standers by find the sweet smell so the holy life of a Christian, smell sweet to those with whom they live, but the wicked as putrified Carcasses are of a noysom smell to God, and Man. Psal. 14.4. They are Corrupt they have done abomi∣nable works.

In a word, that our Sacrifice, that includes all these, and without which, none of these, can be rightly offered, is Our selves, our whole selves, our Bodies a living sacrifice, Rom. 12.1. and they are not that, without our Souls, 'tis our heart given, that gives all the rest, for that commands all. My Son give me thy heart, and then the other will fol∣low. Thine eyes will delight in my wayes, this makes the Eyes, and Ears, and Tongue, and Hands, and all to be holy, as Gods peculiar, being once given, and consecrate to him, and therefore sacriledge to turn them to any unholy use. This makes a Man de∣light to hear, and speak of things that concern God, and to think on him frequently, to be holy in his secret thoughts, and all his wayes, in every thing we bring him, every Thanksgiving and Prayer we offer, his eye is upon the heart, he lookes if it be in together with our offering, and if he miss it, cares not for all the rest; but throwes it back again.

The heart must be offered withal and the whole heart, all of it entirely given to him: se totum ob∣tulit Christus pro nobis. In another sense, which crosses not this, it must not be whole but broken.

Psal. 51. But if thou find it unbroken, yet give it him, with a desire that it may be broken; and if it be broken, and when thou hast given it him, he break it more, yea and melt it too, yet thou shalt not re∣pent thy gift, for he breaks, and melts it, that he may refine it, and make it up in a new and excellent frame, and may impresse his own Image on it, make it holy, and so like to himself.

Let us then give him our selves, or nothing, and to give our selves to him, is not his advantage but ours, as the Philosopher said to his poor Scholar, that when others gave him great gifts told him, he had nothing but himself to give. 'Tis well said he, and I will endeavour to give thee back to thy self, better than I received thee. Thus doth God with us, and a Christian makes himself his daily Sacrifice, he renews this gift of himself every day to God, and receiving it every day better'd again, still he hath the more light to give it, as being fitter for God, the more 'tis sanctified by former Sacrificing.

Now that, whereby we offer all other Spiritual Sacrifices, and our selves withal, is Love, that is the holy fire that burns up all, sends up our Prayers, and our hearts, and our whole selves a whole burnt offer∣ing to God, and as the fire of the Altar, it is origi∣nally from Heaven, being kindled by Gods own love to us, and by this the Church and each Be∣liever ascends like a straight Pillar of smoak, as the word is, Cant. 3.6. going even up to God per∣fum'd with Aloes, and all the Spices, all the graces of the Spirit, receiv'd from Christ, but above all with his own Merits.

How far from this is the common Multitude of us

though professing to be Christians? Who considers his holy calling: As the peculiar holiness of the Mi∣nistry should be much in their Eye and thoughts that are call'd to't, to study to be answerably eminent in holiness, so all that are Christians consider you are Priests unto God, being called a Holy Priesthood; thus you ought to be, but if we speak what we are indeed, we must say rather we are an unholy Priest∣hood, a shame to that Name and holy Profession, in stead of the Sacrifices of a godly Life, and the in∣cense of Prayer, and Praise in Families, and alone, what is with many, but the filthy vapours of pro∣phane speaking, and a profane life, as a noysome smell arising out of a dunghil.

But you that have once offered up your selves unto God, and are still doing so, with all the ser∣vices you can reach, Continue so, and be affur'd, that how unworthy soever your selves, and all your offerings be, yet they shall not be rejected.

The 3. thing here observable is the success of that Service, acceptable to God by Iesus Christ. Heb. 13.16. The Children of God do delight in offering Sacrifices to him: but if they might not know that they were well taken at their hands, this would discourage them much; therefore this is added; how often do the Godly find it in their sweet experience? That when they come to Pray, he welcomes them, and gives them such evidences of his love, as they would not exchange for all World∣ly pleasures, and when this doth not so presently ap∣pear at other times, yet they ought to believe it, he accepts themselves and their wayes offer'd in sin∣cerity, though never so mean, though they some∣times

have no more, but a sigh or groan 'tis most pro∣perly a Spiritual Sacrifice.

Stay not away because thou, and thy gifts thou offer'st, are below others, no, none are excluded for that, only give what thou hast, and act with affection, for that he regards most: Under the Law they that had not a Lamb, were welcome with a pair of Pigeons, so that the Christian may say, What I am Lord. I offer my self unto thee, to be wholly thine, and had I a thousand times more of outward, or inward gifts, all should be thine, had I more Estate, or Wit, or Learning, or Power, I would endeavour to serve thee with all. What I have I offer thee, and it is most truly thine, it is but of thy own that I give thee. None needs forbear Sacrifice for Poverty, for that he desires is the heart, and there is none so poor but hath a heart to give him.

But meanness is not all, there is a guiltiness on our selves, and on all we offer, our Prayers and Ser∣vices are all polluted: But this hinders not neither; for our acceptance, is not for our selves; but for one, who hath no guiltiness at all. Acceptable by Iesus Christ] In him our Persons are cloath'd with righteousness, and in his cloathing, we are as Isaac said of Iacob in his Brother's garments, as the smell of a Field that the Lord hath blessed. And all our other Sacrifices, our Prayers, and Services if we offer them by him, and put them into his hand to offer to the Father, then doubt not they will be accepted in him, for this by Iesus Christ, is relative both to our Offering and acceptance, we ought not to offer any thing, but by him. Heb. 13.15. And so we are well pleasing, for he is his wellbeloved

Son, in whom his soul is delighted, not only de∣lighted, and pleas'd with himself, but in Him. with all things and Persons that appear in him, and are presented by him.

And this alone answers all our doubts, for we our selves, for as little as we see that way, yet may see so much in our best Services, so many wandrings in Prayer, so much deadness, &c. as would make us still doubtful of acceptance, and might say with Iob, although he had answered me, yet would I not b••lieve that he had hearkned to me, were it not this, that our Prayers, and all our Sacrifices pass through Christs hand, he is that Angel that hath much sweet odours, to mingle with the Prayers of the Saints, he purifies them with his own Merits, and Intercessi∣on, and so makes them pleasing unto the Father. How ought our hearts to be knit to him? by whom we are brought into favour with God, and kept in favour with him, in whom we obtain all the good we receive, and in whom all we offer is accepted. In him are all our supplies of grace, and our hopes of glory.

Verse 6.

Wherefore also it is contained in the Scripture, behold I lay in Sion a chief Corner stone, elect, precious: and he that believeth on him shall not be confounded.

THat which is the chief of the works of God, is therefore very reasonably the chief Subject of

his word, as both most excellent in it self, and of most concernment for us to know.

And this is the saving of lost Mankind by his Son. therefore is his name as precious Ointment or per∣fume diffus'd through the whole Scriptures, all these holy leaves smell of it, not only those that were written after his coming, but those before. Search the Scriptures, sayes he himself, for they testify of of me. Namely, the Scriptures of the Old Testa∣ment which were only then written, and to evidence this, both himself, and his Apostles make so fre∣quent use of their testimony, and we find so much of them inserted into the New, as being both one in substance, their lines meeting in the same Jesus Christ as their center.

The Apostle here, having express'd the happy Estate and Dignity of Christians under a double no∣tion. 1. Of a Spiritual House or Temple. 2. Of a Spiritual Priesthood, he amplifies and confirmes both from the Writings of the Prophets. The former Verse 6, 7, 8. The latter Verse 9. These places that he cites, touching this building are most pertinent, for they have clearly in them, all that he spoke of it, both concerning the foundation, and the Edifice, as the first in these words of Esay 28.16. Behold I lay in Sion a chief Corner stone, &c.

Let this commend the Scriptures much to our dili∣gence, and affection, that their great Theme is our Redeemer, and Redemption wrought by him, that they contain the Doctrine of his excellencies, are the lively picture of his matchless beauty; were we more in them, we would daily see more of him in them and so of necessity love him more, but

we must look within them, the Letter is but the case; the Spiritual sense is that we should desire to see: We usualy huddle them over, and see no further than their outside, and therefore, find so little sweetness in them, we read them, but we search them not, as he requires. Would we digg into those Golden Mines, we would find treasures of comfort that cannot be spent, but would furnish us in the hardest times.

The prophecy here cited, if we look upon it in its own place, we shall find it cast in, in the middle of a very sad denounciation of judgement against the Jewes. And this is usual with the Prophets, parti∣cularly with this Evangelicall Prophet Esay, to up∣hold the spirits of the godly, in the worst times, with this one great consolation, the promise of the Me∣ssiah; as weighing down all, both temporal distresses, and deliverances. Hence are those sudden ascents (so frequent in the Prophets) from their present subject to this great hope of Israel. And if this ex∣pectation of a Saviour was so pertinent a comfort in all estates, so many ages before the accomplishment of it, how wrongfully do we undervalue it being ac∣complish'd, that cannot live upon it, and answer all with it, sweeten all our griefs in this advantage, that there is a foundation stone laid in Sion, on which they that are builded shall be sure not to be a∣shamed.

In the words there are 4 things. 1. This founda∣tion stone. 2. The laying of it. 3. The building on it. 4. The greatness and Excellency of the work.

1. For the foundation called here a Cheif corner stone, Though the Prophet's words are not precisely

render'd, yet the substance, and sense is one: There, both the foundation and corner stone is express'd, the corner stone in the foundation being the main support of the building, and throughout the corner stones uniting and knitting the building together; and therefore this same word of a corner, is frequently taken in Scrip∣ture for Princes, or Heads of people: Iud. 20.2. 1 Sam. 14.38. because good governours, and government are that, which upholds, and unites the societies of people in states or kingdomes, as one building. And Jesus Christ is indeed the alone head, and King of his Church, that gives it lawes, and rules it in wisdom, and righteousness, the alone rock on which his Church is built, not Peter, if we will bel••eve S. Peter himself, as here he teaches us, much less his pretended Successors; he is the foundation, and corner stone that knitts together the walls of Jews and Gentiles, having made of both one, as S. Paul speaks, and unites the whole number of believers into one everlasting temple, and bears the weight of the whole fabrick.

Elected] or chosen out for the purpose, and al∣together fit for it, Isaiah hath it, a stone of triall, or a tryed stone: As things amongst Men are best chosen, after trial, so Jesus Christ certainly known by the fa∣ther, as most fit for that work, to which he chose him before he try'd him, as after upon tryal in his Life, and death, and resurrection he prov'd fully answerable to his fathers purpose, in all that was appointed him.

All the stre••gth of Angels combin'd had not suffic'd for that business, but the wise architect of this build∣ing, knew both what it would cost, and what a foun∣dation

was needful to bear so great, and so lasting a structure as he intended. Sin having defac'd, and demolish'd, the first building of Man in th' integrity of his creation, it was Gods design out of the very ruines of fallen Man to raise a more lasting edifice, than the former one, that should not be subject to decay, and therefore fitted a foundation, that might be everlasting: The sure founding is the main, there∣fore that it might stand for the true honour of his Majesty (which Nebuchadnezzar vainly boasted of his Babel) he chose his own son, made flesh; he was God that he might be a strong foundation, he was Man that he might be sutable to the nature of the stones whereof the building was to consist, that they might joyn and cement together.

Precious] Inestimably precious, by all the conditi∣ons that can give worth to any, by rareness, and by inward excellency, and useful vertues. Rare he is out of doubt, there is not such a person in the world again. Therefore called by the same Prophet, won∣derful, full of wonders, the power of God, and the frailty of Man dwelling together in his person the ancient of dayes, becoming an Infant: He that stretch'd forth the Heavens, bound up in swadling cloaths in that his Infancy; and in his full age, stretch'd forth on the crosse; altogether spotless, and Innocent, and yet suffering, not only the unjust cruel∣ties of Men; but the just wrath of God his Father; the Lord of life, and yet dying. His excellency ap∣pears in the same things, In that he is the Lord of life, God blessed for ever, equal with the father; the sparkling brightness of this precious stone is no less, than this, that he is the brightness of the fathers

glory; so bright, that Men could not have beheld him appearing in himself, therefore he vailed it with our flesh, and yet through that, it shined, and sparkl∣ed so, that the Apostle S. Iohn saves of himself, and those others that had eyes opened, and look'd right upon him, he dwelt amongst us, and he had a ••ent like ours, and yet through that, wee saw his glory, as the glory of the only begotten son of God, full of grace and truth. The Deity filling his humane nature with all manner of grace, in its highest per∣fection. And not only thus Excellent in himself; but of precious vertue, which he lets forth, and imparts to others, of such vertue, that a touch of him is the only cure of Spiritual diseases: Men tell of strange vertues of some stones, but it is certain, that this pre∣cious stone, hath not only vertue to heal the Sick, but even to raise the dead. Dead bodies he raised in the dayes of his abode on earth, and dead Souls he still doth raise by the power of his word. The Prophet Malachy calls him, the sun of righteousness, which hath in it the rareness, and excellency we speak; of he is singular, as there is but one Sun in the world, so but one Saviour, and his lustre such a stone, as outshines the Sun in its fullest brightness; and then for his usefull vertue, he addes, that he hath healing under his wings, this his worth is unspeakable, and remains infinitely beyond all these resemblances.

2 There is here the laying of this foundation, and its said to be laid in Sion, that is, it is laid in the Church of God, and first laid in Sion literaly, being then the seat of the Church and true Religion, he was laid there, in his manifestation in the flesh, and suffering, and dying, and rising again, and afterwards

being preached through the world, became the foundation of his Church in all places where his name was receiv'd, and so was a stone growing great till it fill'd the whole earth, as Daniel hath it.

He saith, I lay, by which the Lord expresseth this his own proper work, as the Psalmist speaks of the same subject. Psa. 118. This is the Lords doing, and it is marvelous in our eyes. So Isa. 9.7. Speak∣ing of this promis'd Messiah, the zeal of the Lord of Hosts will perform this.

And this is not only said I lay because he had the first thought of this great work, the model of it was in his mind from eternity, and that the accomplish∣ment of it was by his Almighty power in the morn∣ing of his Sons birth, and his Life, and death, and Resurrection, but to signify withal the freeness of his grace, in giving his Son, to be a foundation of hap∣piness to Man, without the least motion from Man▪ or motive in Man, to draw him to't; and this seem's to be signified by the unexpected inserting of these prophetical promises of the Messiah, in the midst of complaints of people's wickedness, and theatning them with punishment, intimating that there is no connexion betwixt this work and any thing on Mans part, fit to procure it; although you doe thus pro∣voke me to destroy you, yet of my self I have o∣ther thoughts, there's another purpose in my head. And Isi. 7. 'tis observable to this purpose, that, that clearest promise of the virgin's son, is given▪ not only unrequir'd, but being refus'd by that pro∣fane King.

This again, that the Lord himself is the layer of this corner stone, teaches us, the firmness of it, which

is likewise expres'd in the Prophets words very em∣phatically by redoubling the same word, Musad, Mu∣sad; fundamentum, fundamentum.

So Psal. 2.6. I have set my King upon my holy hill of Sion, who then shall dethrone him? I have giv∣en him the Heathen for his Inheritance, and the ends of the earth for his possession, and who will hinder him to take possession on his right? if any offer to do so, what shall they be, but a number of earthen vessels, fighting against an Iron Scepter, and so certainly breaking themselves in pieces. Thus here, I lay this foundation stone, and if I lay it, who shall remove it? and what I build upon it, who shall be able to cast down? For it is the glory of this great Master-builder, that the whole Fabrick, that is of his build∣ing, be unruinable, and for that end hath he laid an unmovable foundation, and for that end are we taught and remembred of its firmness, that we may have this confidence concerning the Church of God, that is built upon it. To the Eye of Nature the Church seems to have no foundation, as Iob speaks of the earth, that it is hung upon nothing, and yet as the Earth remaineth firm being establish'd in its place by the word and power of God, the Church is most firmly founded upon the word made flesh, Jesus Christ, as its chief Corner stone, and as all the winds that blow cannot remove the earth out of its place, neither can all the attempts of Men, no nor of the gates of hell prevail against the Church, it may be beat with very boysterous stormes; but it cannot fall, because founded upon this Rock. Thus it is with the whole house, and thus with every stone in it, as here it followes he that believeth shall not be confounded

3. There is next the building on this foundation This is plainly to be built on Christ, to believe in him: But in this, the most deceive themselves, they hear of such priviledges, and happiness in Christ, and pre∣sently imagine, 'tis all theirs, without any more ado, as that Mad man of Athens, that wrote up all the ships came into the haven for his own: We consider not, what this is to believe in him, and what is the necessity of his believing, that we may be partakers of the salvation that he hath wrought. 'Tis not they that have heard of him, or that have some common knowledge of him, or are able to discourse of him, and speak of His Person, and nature aright: But they that believe in him. Much of our knowledge, is, as the poor Philosopher, (or as a Geometer that can mea∣sure Land exactly in all its dimensions, but possesseth not a foot.) who defineth riches exactly, and dis∣courseth of their nature, but possesseth none; and truely 'tis but a lifeless unsavoury knowledge men have of Christ, by all books and study, till he Re∣veal himself, and perswade the heart to believe in him. Then indeed it sayes of all the reports it heard, when it sees him, and is made one with him, I heard much, yet the halfe was not told me. There is in lively faith, when it is infus'd into the soul, a clearer know∣ledge of Christ, and his excellency than before, and withall a recumbence, of the soul upon him as the foundation of its life, and comfort; a resolving to rest on him, and not to depart from him, upon any termes. Though I be beset on all hands, be accus'd by the law, and mine own conscience, and by Satan, and have nothing to answer for my self, yet here I will stay, for I am sure, in him there is salvation, and no where

else. All other refuges, are but lies, as its in the words before these in the Prophet, poor base shifts, that will do no good, and God hath laid this Precious stone in Sion, for this very purpose, that weary souls may rest upon it, and why should not I make use of it according to his intention, he hath not forbid any how wretched soever to believe, but commands it, and himself works it where he will, even in the vilest sinners.

Think it not enough that you know this Stone is laid, but see whether you are built on it by faith: The multitude of imaginary believers ly round a∣bout it, but they are never the better nor the surer for that, no more than stones that ly loose in heaps near unto a foundation, but are not joyned to't, there is no benefit to us by Christ, without union with him. No comfort in his riches, without interest in them, and title to them, by that union, then is the soul right, when it can say, He is altogether lovely, and as the spouse there, He is mine, my welbeloved. And this union is the spring of all Spiritual consolations, and faith, by which we are thus united, is a divine work; he that laid this foundation in Sion with his own hand, works likewise with the same hand faith in the heart, by which it is knit to this corner stone, 'its not so easy a thing as we imagine to believe, Eph. 1.19. Many that think they believe are amongst the others quite contrary, that the Prophet there speaks, of hardened in sin, and carnally secure, which he calls to be in covenant with hell, and death, walk∣ing in sin, and yet promising themselves impunity.

4. There is the firmness of this building, Namely, He that believeth on him shall not be Confounded]

This firmness is answerable to the nature of the foun∣dation. Not only the whole frame; but every stone of it, abideth sure. 'Tis a simple mistake, to judge the perswasion of perseverance to be self-presumpti∣on, they that have it are far from building it on them∣selves, but their foundation is that which makes them sure, because it doth not only remain firm it self, but indissolubly supports all that are once built on it. In the Prophet, whence this is cited, 'tis, shall not make hast, but the sense is one, they that are disappointed, and ashamed in their hopes run to and fro, and seek after some new recourse; This they shall not need to do, that come to Christ. The be∣lieving soul makes hast to Christ, but it never finds cause to hasten from him, and though the comfort it expects and longs for, be for a time deferr'd, yet it gives not over, knowing that in due time, it shall rejoyce; and shall not have cause to blush, and think shame of its confidence in him. David expres∣seth this distrust, by making haste. Psal. 31.22. and 116.11. I was too hasty, when I said so. Hopes frustrated, especially where they have been rais'd high, and continued long, do reproach Men with folly, and so shame them. And thus do all earthly hopes serve us, when we lean much upon them. We find these things usually, that have promis'd us most content, pay us with vexation, not only prove broken reeds, deceiving our trust, but hurtful, running their broken spinters into our hand, that lean'd on them. This sure Foundation is laid for us, that our souls may be establish'd on it, and be as Mount Sion that cannot be removed. Such times may come, as will shake all other supports, but this

holds out against all, Psal. 46.2. Though the earth be removed yet will not we fear. Though the frame of the World were cracking about a Mans ears, he may hear it unaffrighted, that is built on this Foun∣dation. Why then do we chuse to build upon the sand? Believe it, wheresoever we lay our confi∣dence, and affection besides Christ, it shall once re∣pent us, and ashame us, either hapily in time, while we may change them for him, and have recourse to him, or miserably, when 'tis too late: Remember that we must die, and must appear before the Judg∣ment Sent of God, and that the things we dote on here, have neither Power to stay us here, nor have we power to take them along with us, nor if we could, would they at all profit us there; and there∣fore when we look back upon them all at parting, we shall wonder what fools we were, to make so poor a Choyce, and then in that great day wherein all faces shall gather blackness, and be fill'd with con∣fusion, that have neglected to make Christ their stay when he was offer'd them: then it shall appear, how happy they are that have trusted in him, they shall not be confounded, but shall lift up their faces and be acquitted in him. In their present estate they may be founded, and exercis'd, but they shall not be con∣founded, nor ashamed; a double negation in the Ori∣ginal, by no means, they shall in all be more than Con∣querours through him that hath loved them.

Behold] The last thing Obs. is in that first word importing this work to be great, and remarkable, and caullng the eyes to behold it.

The Lord is marvellous in the least of his works, but in this he hath manifested more of his wisdom,

and power, and let out more of his love to Man∣kind, than in all the rest, but we are foolish, and childishly gaze about us upon trifles, and let this great work pass unregarded, scarce afford it half an Eye. Turn your wandring Eyes this way; Look upon this precious Stone, and behold him, not in mere speculation, but so behold him, as to lay hold on him: For we see he is therefore here set forth, that we may believe on him, and so not be confound∣ed, that we may attain this blessed union, that can∣not be dissolv'd, all other unions are dissoluble, A Man may be pluckt from his dwelling House and Lands, or they from him, though he have never so good title to them, may be removed from his dearest friends, the Husband from the Wife, if not by other accidents in their lifetime, yet sure by death, the great dissolver of all those unions, and of that straitest of the Soul with the Body; but it can do nothing against this union but perfects it, for I am perswaded (sayes St. Paul) that neither death nor life, nor Angels, nor Principallities, nor Powers, nor things present, nor things to come, nor height nor depth, nor any other creature shall be able to s••pe∣rate us from the Love of God, which is in Christ Iesus our Lord.

There is a twofold mistake concerning faith, 1st. They that are altogether void of it, abusing and flattering themselves in a vain opinion that they have it; and on the other side, they that have it, mis∣judging their own Condition, and so prejudging themselves of much comfort, and sweetness that they might find in their believing.

The former is the worse, and yet the far com∣moner

evil, and as one sayes of Wisdom, 'tis true of Faith, Many would seek after it, and attain it, if they did not falsly imagine that they have attained it al∣ready. There is nothing more contrary to the lively nature of Faith, than for the soul not to be at all busied with the thoughts of its own Spiritual condi∣tion, and yet this very character of unbelief passes with a great many for believing; they doubt not, that is indeed they consider not what they are, their minds are not all in these things, are not awak'd to seek diligently after Jesus, and not to rest till they find him, they're well enough without him, it suf∣fices them they hear there is such a one, but they ask not themselves, is he mine, or no? But sure if that be all, not to doubt, the Bruites believe as well. It were better out of all question to be labouring under doubtings; if it be a more hopeful condition, to find a Man groaning and complaining, than speechless, and breathless, and not stirring at all.

There be in Spiritual doubtings two things, their is a sollicitous care of the Soul concerning its own estate, and diligent inquiry into't; and that is laudable, being a true work of the spirit of God, but the other thing in them, perplexity and distrust that arises from darkness and weakness in the soul; as where there is a great deal of smoak, and no clear flame, it argues much moysture in the matter, yet it witnesseth certainly that there is fire there; and therefore dubious questioning of a Man concerning himself, is a much better evidence, than that sense∣less deadness that most take for believing. Men that that know nothing in sciences have no doubts, he never truly believ'd that was not made first sensible

and convinc'd of unbelief. This is the Spirits first er∣rand in the World to convince it of sin, and the Sin is this, that they believe not. If the Faith that thou hast grew out of thy natural heart of it self, 'tis but a Weed be sure, the right plant of Faith is alwayes set by Gods own hand, and 'tis watered and preserv'd by him, because expos'd to many hazzards, he watches it Night and Day. Isa. 27.3. I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day.

Again how impudent is it in the most, to pretend believing, while they wallow in Profaness, if Faith unite the soul unto Christ, certainly it puts it into participation of his Spirit, for if any Man have not the spirit of Christ, he is none of his, sayes St. Paul. This faith in Christ bring us into Communion with God. Now God is light, says St. Iohn, and therefore inferrs, if we say we have fellowship with God, and walk in darkness, we lie and do not the truth. The lie appears in our practise, an unsuitableness in our carriage, as he said of him that sign'd his Verse wrong, fecit solaecismum manu.

But there be imaginary Believers, that are a little more refin'd, that live after a blameless, yea, and a Religious manner, for there outward; and yet are but appearances of Christians, have not the living work of Faith within, and all these exercises are dead works in their hands. Amongst these some may have such motions within themselves, as may de∣ceive themselves, as well as their outward deportment deceives other; some transient touches of desire to Christ, upon the unfolding of his excellencies in the Preaching of the word, and upon some conviction

of their own necessity, and conceive some joy upon thoughts of apprehending him, and yet all this proves but an evanishing fancy, an embracing of a shaddow. And because Men that are thus deluded meet not with Christ indeed, do not really find his sweetness, therefore within a while, they return to the pleasure of sin, and their latter end proves worse than their beginning; their hearts could not possibly be stedfast, because there was nothing to fix them on, in all that work wherein Christ himself was wanting.

But the truly believing Soul, that is brought unto Jesus Christ, and fastened upon him by Gods own hand, abides stay'd on him, and departs not. And in these the very belief of the things that are spoken concerning Christ in the Gospel, the perswasion of Divine truth, is of a higher nature than the common consent that they call Historical, another knowledge and evidence of the mysteries of the Kingdom than natural Men can have; this is indeed the ground of all, the very thing that causes a Man rest upon Christ, when he hath a perswasion wrought in his heart by the Spirit of God, that Christ is an able Redeemer, a sufficient Saviour, able to save all that come to him. Then upon this, the heart resolves upon that course, seeing I am perswaded of this, that whoso believes in him shall not perish, but have everlasting life, as here it is, shall not be confounded, I am to deliberate no longer, this is the the thing I must doe, to lay my soul upon him, upon one that is an Almighty Redeemer. And it does so. Now these first act∣ings of Faith have in themselves an evidence, that distinguishes them from all that's counterfeit, a light

of their own, by which the soul wherein they are, may discern them, and say this is the right work of Faith, especially, when God shines upon the Soul, and clears it in the discovery of his own work within it.

And further, they may find the influence of Faith upon the affections, purifying them; as our Apostle sayes of it, Act. 15.9. Faith knits the heart to a holy Head, a pure Lord, the spring of purity, and therefore cannot chuse, but make it pure, it is a beam from heaven that raises the mind to a Heavenly tem∣per. Although there remaines of sin in a believing soul, yet 'tis a hated wearysome guest there, 'tis not there, as its delight, but as its greatest grief, and malady, that it is still lamenting and complaining of, and had rather be rid of, than gain a World. Thus 'tis purified from affecting sin.

So then where these are, a Spiritual apprehension of the Promises, and a cleaving of the Soul unto Christ, and such a delight in him, as makes sin vile, and distastful, that the heart is set against it, and as the Needle touch'd with the Loadstone, is still turn'd towards Christ, and lookes at him in all estates. The Soul that is thus dispos'd, hath certain∣ly Interest in him, and therefore ought not to affect an humour of doubting, but to conclude that how unworthy soever in it self, yet being in him, it shall not be ashamed, not only it shall never have cause to think shame of him, but all its just cause of shame in it self, shall be taken away, it shall be cover'd with his Righteousness, and appear so before the Father. Who must not think, if my sins were to be set in order, and appear against me, how would

my face be fill'd with shame? Though there were no more, if some thoughts that I am guilty of were laid to my charge, I were utterly sham'd and undone. Oh! Nothing in my self but matter of shame, but yet in Christ more matter of glorying, who endured shame, that we might not be ashamed. We cannot distrust our selves enough, nor trust enough in him. Let it be right Faith, and there is no excess in be∣lieving. Though I have sinn'd against him, and abus'd his goodness, yet I will not leave him, for whether should I go, he and none but he, hath the words of Eternal life: yea, though he being so often offended, should threaten to leave me to the shame of my own follies, yet I will stay by him, and wait for a better answer, and I know I shall obtain it, this is assur'd me for my comfort, that whosoever be∣lieves in him shall not be ashamed.

Verse 7.

Vnto you therefore which believe he is precious, but unto them who be disobedient, the stone which the Builders disallowed, the same is made the head of the Corner.

BEsides all the opposition that meets Faith with∣in, in our hearts, it hath this without, that it rowes against the great stream of the Worlds opinion. And therefore hath need, especially where it is very tender, and weak, to be strengthened against that.

The multitude of unbelievers, and the considerable quality of many of them in the world, is one con∣tinuing cause of that very multitude: And the few∣ness of them that truely believe, doth much to the keeping of them still few; and as this prejudice pre∣vails with them, that believe not, so it may some∣times assault the mind of a believer, when he thinks how many, and many of them wise men in the world, reject Christ, Whence can this be? Particularly the believing Jews, to whom this Epistle is address'd, might think it strange, that not only the Gentiles that were strangers to true Religion, but their own Nation, that was the select people of God, and had the light of his Oracles kept in amongst them only; that yet so many of them, yea, and the chief of them, should be despisers, and haters of Jesus Christ. And that these that were best vers'd in the Law, and so seem'd best able to judge of the Messiah foretold, should have persecuted Christ all his life, and at last put him to a shameful death.

That they may know, this makes nothing against him, nor ought to invalide their faith at all, but ra∣ther indeed testifies with Christ, and so serves to confirm them in believing, the Apostle make use of those Prophetical Scriptures, that foretell the unbelief, and contempt the most would entertain Christ withal, as old Simeon speaks of him, when he was come, conform to these former predictions: That he should be a sign of contradiction, as he was the promis'd sign of salvation to believers, so he should be a very mark of enmities, and contradictions to the unbelieving world; the places the Apostle here useth, suite with his present discourse, and the words cited

from Esay in the former Verse continuing the resem∣blance of a corner stone, they are partly from Psa. 118. partly out of 8th. of Esay.

Vnto you, &c.] Wonder not that others refuse him; but believe the more for that, because, you see the word to be true even in their not believing of it, it is fulfill'd and verified by their very reject∣ing it as false.

And whatsoever are the worlds thoughts, con∣cerning Christ, that imports not: For they know him not, but you that do indeed believe, I dare ap∣peal to your selves, your own faith, that you have of him, whether he is not precious to you, if you do not really find him fully answerable to all that is spoken of him in the word, and that accordingly, you have believ'd concerning him.

We are here 1. To Consider the opposition of the persons. And then 2. Of the things spoken of them. 1. They are oppos'd under the name of believers, and disobedient, or unbelievers; for the word is so neer that it may be taken for unbelief, as is by some so rendered. And the things are large as near, as the words that signify them; disobedience, and unbelief. 1. Unbelief is it self the grand diso∣bedience, for this is the work of God, that which the Gospel mainely commands, Ioh. 6.29. that ye believe: Therefore the Apostle calls it the obedi∣ence of faith. Rom. 1.5. And there is nothing indeed more worthy the name of obedience, than the subjection of the mind to receive, and believe those supernatural truths, that the Gospel teaches concerning Jesus Christ. To obey, so as to have, as the Apostle speaks, the impression of that divine pat∣tern

stamp'd upon the heart, to have the heart de∣livered up, as the word there is, and laid under it, to receive it, Rom. 6.17. The word here us'd for disobedience, signifies properly unpersuasion, and there is nothing can more properly express the nature of unbelief than that, and it is the very nature of our corrupt hearts: We are Children of disobedience or unpersuasibleness, altogether incredulous towards God, who is truth it self, and as pliable wax in Satan's hand, he works in them what he will, as there the Apostle expresses, most easie of belief to him, that is the very father of lies, as our Saviour calls him, a Liar and a murderer from the beginning, murdering by lies, as he did in the beginning.

2. Unbelief is radically all other disobedience: For all flowes from unbelief. This we least of all suspect; but 'tis the bitter Root of all that ungodli∣ness that abounds amongst us. A right, and lively persuasion of the heart concerning Jesus Christ alters the whole frame of it, brings low its high lofty Ima∣ginations, and brings not only the outward acti∣ons, but the very thoughts unto the obedience of Christ.

Concerning these disobedient unbelievers, these two testimonies taken together have in them. 1. Their rejection of Christ. 2. Their folly. 3. Their misery in so doing.

1. They did not receive him, as the father ap∣pointed, and design'd him, as the foundation, and chief corner stone, but slighted him, and threw him by, as unfit for the building, and this did not only the ignorant multitude; But the builders, they that pro••ess to have the skill, and the office, or power

of building. The Doctors of the Law, the Scribes, and Pharisees, and chief Priests, and think to carry the matter by the weight of their authority, as overbalancing the belief of those that followed Christ. Have any of the Rulers believed in him? But this People who know not the Law are cursed. Iohn. 7.48.49.

2. We need not wonder then, that not only the powers of the world are usualy enemies to Christ, and that the contrivers of policies, those builders, leave out Christ in their building, but that the pre∣tended builders of the Church of God, though they use the name of Christ, and serve their turn with that, yet reject himself, and oppose the power of his spiritual kingdom. There may be Wit, and Learn∣ing, and much knowledge of the Scriptures amongst those that are haters of the Lord Christ, and the power of godliness, and corrupters of the worship of God. 'Tis the Spirit of humility, and obedience, and ••aving faith, that teaches Men to esteem of Christ, and build upon him.

But the vanity of those builders opinion appears in this, that they are over power'd by the great Architect of the Church, his purpose stands, notwithstanding their rejecton of Christ, he is still made the head corner stone. They cast him away by their miscen∣sures and reproaches put upon him, and by giving him up to be crucified, and then cast into the grave, and a stone to be roll'd upon this Stone, which they had so rejected, that it might appear no more, and so thought themselves sure: But even from thence, did he arise, and became the head of the corner. The disciples themselves spake (you know)

very doubtfully of their former hopes, We believ'd, this had been he, that would have delivered Israel, but he corrected their mistake, first by his word, shewing them the true method of that great work, Ought not Christ to suffer first these things? And so enter into glory, and then really, by making himself known to them, risen from the dead. When he was from these rejected, and lay lowest, then was he nearest his exaltation, as Ioseph in the prison, was nearest his preferment. And thus is it with the Church of Christ; when 'tis brought to the lowest desperatest condition, then is deliverance at hand; it prospers, and gains in the event, by all the practices of Men against it. And as this corner stone was fitted to be so, by the very rejection; even so is it with the whole bulid••ng, it rises the higher the more Men seek to demolish it.

3. Their unhappiness that believe not is express'd, in the other word, He is to them a stone of stum∣bling, and a rock of offence, because they will not be saved by him, they shall stumble, and fall, and be broken to pieces on him, as it is in Esay, and in the Evangelists: But how is this? is he that came to save, become a destroyer of Men, he whose name is salvation, proves he destruction to any? Not he in himself, his primary and proper use is the former, to be a foundation for souls to build, and rest upon; but they that in stead of building upon him, will stumble, and fall on him, what wonder, being so firm a stone, though they be broken by their fall; thus we see the mischief of unbelief, that as other sins disable the Law, it dis∣ables the very Gospel to save us, and turns life it self into death to us. And this is the misery, not

of a few, but of many in Israel, many that hear of Christ, by the preaching of the Gospel, shall lament, that ever they heard that sound, and shall wish to have liv'd and dyed without it, finding so great an accession to their misery, by the neglect of so great salvation. They are said to stumble at the word; because the things that are therein testified concern∣ing Christ, they labour not to understand and prize aright; but either altogether slight them, and ac∣count them foolishness, or misconceive them, and prevert them.

The Jews stumbled at the meaness of Christ's birth, and life, and the ignominy of his death, not judging of him according to the Scriptures, and we in another way think we have some kind of belief, that he is the Savior of the world, yet not making the Scripture the rule of our thoughts concerning him, many of us undo our selves, and stumble, and break our necks upon this Rock, mistaking Christ, and the way of believing; looking on him as a Saviour at large, and judging that enough; not endeavouring to make him ours, and to embrace him upon the termes of that New-Covenant, whereof he is Mediator.

Whereunto also they were appointed.] This the Apostle addes for the further satisfaction of Believers in this point; how 'tis that so many reject Christ and stumble at him? Telling them plainly, that the secret purpose of God is accomplish'd in this, hav∣ing determin'd to glorify his justice on impenitent sinners, as he shews his rich mercy in them that be∣lieve. Here it were easier to lead you into a deep, than to lead you forth again. I will rather stand on

the shoar, and silently admire it, than enter into it. This is certain that the thoughts of God are all no less just in themselves, than deep, and unsoundable by us. His justice appears clear, in that Mans de∣struction is alwayes the fruit of his own sin: But to give causes of Gods decrees without himself, is nei∣ther agreeable with the primitive being of the na∣ture of God, nor with the doctrine of the Scrip∣tures; this is sure that God is not bound to give us further account of these things, and we are bound not to ask it, Let these two words (as S. Austin sayes) answer all What art thou O man? And O the depth!

Our only sure way to know, that our names are not in that black line, and to be perswaded, that he hath chosen us to be saved by his Son, is this, to find that we have chosen him, and are built on him by faith, which is the fruit of his love, that first chuseth us. And that we may read in our esteem of him.

He is precious] or your honour. The difference is small you account him your glory, and your gain, he is not only precious to you, but preciousness it self. He is the thing that you make acount of, your Jewel, that if you keep, though you be robb'd of all besides, you know your selves rich enough.

To you that Believe] Faith is absolutely necessary to make this due Estimat of Christ.

1. The most excellent things, while their worth is undiscern'd, and unkown, affect us not; Now faith is the proper seeing faculty of the soul, in relation to Christ, that inward light must be infus'd from above, to make Christ visible to us; without it, though he is beautiful, yet we are blind, and therefore cannot

love him for that beauty, but by faith we are in∣abled to see him that is fairer than the Children of Men, yea, to see in him, the glory of the only begot∣ten Son of God; and then it is not possible, but to account him precious, to bestow the entire affection of our hearts upon him. And if any say to the Soul what is thy beloved, more than another, it willingly layes hold on the question, and is glad of an op∣portunity to extoll him.

2. Faith as it is that which discernes Christ, so it alone appropriates him, makes him our own. And these are the two reasons of esteeming, and affecting any thing; its own worth, and our interest in it, and faith begets this esteem of Christ by both. 1. It discovers to us his excellencies, that we could not see before. 2. It makes him ours, gives us posse∣ssion of whole Christ, all that he hath, and is. As it is faith that commends Christ so much, and de∣scribes his comeliness in that song, and withal, that word is the voyce of faith, that expresses propriety, My Wellbeloved is mine, and I am his, and these toge∣ther make him most precious to the soul, having once possession of him, then it looks upon all his sufferings as endur'd particularly for it, and the benefit of them all as belonging to it self; sure it will say, can it chuse but account him precious that suffer'd shame, that he might not be ashamed; and suffered death that he might not die; that took that bitter cup of the fa∣ther's wrath, and drunk it out, that he might be free from it.

Think not that you believe, if your hearts be not taken up with Christ, if his love do not possesse your soul, so that nothing is precious to you in respect

of him, if you cannot despise, and trample upon all advantages, that either you have or would have, for Christ, and count them with the great Apostle loss and dung in comparison of him. And if you do esteem him, labour for increase of Faith, that you may esteem him more; for as Faith growes, so will he still be more precious to you. And if you would have it grow, turn that Spiritual Eye frequently to him that's the proper object of it; for even they that are Believers may possibly abate of their love, and esteem of Christ, by suffering Faith to ly dead with∣in them and not using it in beholding and applying of Christ: And the World, or some particular vani∣ties, may insensibly creep in, and get into the heart, and cost them much paines ere they can be thrust out again, but when they are daily reviewing those ex∣cellencies that are in Christ, which first perswaded their hearts to love him, and discovering still more, and more of them, his Love will certainly grow, and will chase away those follies that the World dotes upon, as unworthy to be taken notice of.

Verse 9.

But ye are a chosen Generation, a Royal Priest∣hood, an holy Nation, a peculiar People, that ye should shew forth the Praises of him who hath called you out of darkness into his marvellous light.

IT is matter of very much both consolation, and instruction to Christians, to know their own Estate, what they are, as they are Christians. This

Epistle is much and often upon this point for both those ends, both, that the reflecting on their digni∣ties in Christ, may uphold them with comfort under suffering for him, and may lead them in doing, and walking, as becomes such a condition. Here it hath been represented to us by a building, a Spiritual Tem¦ple, and by a Priesthood conform to it.

The former is confirm'd, and illustrated by testi∣monies of Scripture in the preceeding Verses, In this the latter, in these words: tho 'tis not expressly cited, yet 'tis clear, that the Apostle here hath reference to Exod. 19.5, 6. where this dignity of Priesthood, together with the other titles here express'd, is ascrib'd to all the chosen People of God. 'Tis there a promise made to the Nation of the Jewes, but un∣der the condition of obedience, and therefore is most fitly here apply'd by the Apostle, to the be∣lieving Jews, to whom particularly he writes.

'Tis true, that the external Priesthood of the Law, is abolish'd by the coming of this great high Priest; Jesus Christ being the body of all those shaddowes: But this promis'd Dignity of Spiritual Priesthood, is so far from being nulled by Christ, that it is altogether dependant on him, and there∣fore fails in those that reject Christ, although they be of that Nation, to which this Promise was made: But it holds good in all, of all Nations that believe, and particularly, sayes the Apostle 'tis verified in you. You that are believing Jewes, by receiving Christ, you receive withal this dignity.

As the Legal Priesthood was remov'd by Christs ful∣filling all that it prefigur'd, so he was rejected by them that were at his coming in possession of that Office: as

the standing of that their Priesthood was inconsistent, with the revealing of Jesus Christ; so they that were then in it, being ungodly Men, their carnal minds had a kind of antipathy against him, though they pretended themselves builders of the Church, and by their calling ought to have been so, yet they threw away the foundation stone that God had cho∣sen, and design'd; and in rejecting it, manifest that they themselves are rejected of God; but on the contrary, You that have laid your soules on Christ by believing, have this your chusing him as a cer∣tain evidence, that God hath chosen you to be his peculiar People, yea, to be so dignified, as to be a Kingly Priesthood through Christ.

We have here 1. To Consider the estate of Christi∣ans, in the words that here describe it. 2. The opposi∣tion of it to the state of Unbelievers. 3. The end of it.

A chosen Generation,] Psal. 24. The Psalmist there speaks first of Gods universal Soveraignty, then of his peculiar choyce. The earth is the Lords. But there is a select company appointed for this holy Moun∣tain describ'd and then clos'd thus. This is the gene∣ration of them that seek him. Thus Deut. 10.14, 15. So Exod. 19.5. Whence this is taken; for all the Earth is mine, and that Nation which is a figure of the Elect of all Nations, Gods peculiar, beyond all others in the World. As Men that have great va∣riety of Possessions, yet have usually their special delight in some one, beyond all the rest, and chuse to recide most in it, and bestow most expence on it, to make it pleasant. Thus doth the Lord of the whole earth chuse out to himself from the rest of the World, a number that are a chosen generation.

Chusing here, is the work of effectual calling, or se∣vering of Believers from the rest, for it signifies a diffe∣rence in their present estate, as the other words joyned with it. But this election, is altogether conform to that of Gods Eternal Decree, and is no other, but the execution, or performance of it, Gods framing of this his building, just according to the Idea of it, which was in his mind, and purpose, before all time. The drawing forth, and investing of such into this Christian, this Kingly Priesthood, whose names were expresly written up for it, in the Book of life.

Generation] This imports them to be of one race, or stock, as the Israelites who were by outward cal∣ling the chosen of God, were all the seed of Abraham according to the flesh: So they that believe in the Lord Jesus; are Children of the Promise, and all of them by their new birth, one People or Generati∣on, they are of one Nation, belonging to the same blessed Land of Promise, all Citizens of the new Ierusalem, yea all Children of the same family where∣of Jesus Christ, the root of Iesse, is the stock, who is the great King, and the great high Priest, and thus they are a Royal Priesthood, there is no de∣volving of his Royalty, or Priesthood on any other, as it is in himself, for his proper dignity, is Supreme, and incommunicable, and there is no succession in his Order, he lives for ever, and is Priest for ever. Psal. 110.4. and King for ever too, Psal. 45.6. but they that are descended from him, do derive from him by that new original this double dignity, in that way that they are capable of it, to be likewise Kings, and Priests; as he is both. They are of the

Seed-Royal, and of the holy seed of the Priesthood, in as much as they partake of a new life from Christ; First there's his own dignity express'd, then his dig∣nifying us, who is himself the first begotten among the dead, and the Prince of the Kings of the earth. Revel. 1.5. and then, as followes, Verse 6, hath made us Kings and Priests unto God the Father.

A Royal Priesthood] That the Dignity of Belie∣vers, is express'd by these two together, by Priest∣hood and Royalty, teaches us, the Worth and Ex∣cellency of that Holy Function taken properly, and so by analogy, the dignity of the Ministry of the Gospel, which God hath plac'd in his Church in stead of the Priesthood of the Law: for therefore doth this Title of Spiritual Priesthood fitly signify a great Priviledge, and Honour, that Christians are promoted to, and is joyn'd with that of Kings, be∣cause the proper Office of Priesthood was so Ho∣nourable. Before it was establish'd in one Family, the chief, the first born of each Family had right to this, as a special Honour; and amongst the Hea∣thens in some places, their Princes, and greatest Men, yea, their Kings were their Priests, and universally the performing of their Holy things, was an imploy∣ment of great Honour, and esteem amongst them. Though humane ambition hath strain'd this consi∣deration too high, to the favouring, and founding of a Monarchical Prelacy in the Christian World, yet that abuse of it ought not to prejudge us of this due and just consequence from it, that the holy Functions of Gods House have very much Honour and Dignity in them. And the Apostle we see 2 Cor. 3. preferr's the Ministry of the Gospel, to the Priest∣hood

of the Law, so then they mistake much that think it a disparagement to Men that have some advantage of Birth, or Wit more than ordinary, to bestow them thus, and judge the meanest Persons, and things good enough for this high calling, sure this conceit cannot have place, but in an unholy, Irreligious mind, that hath either none, or very mean thoughts of God. If they that are called to this Holy Ser∣vice, would themselves consider this aright, it would not puff them up, but humble them; comparing their own worthlesness with this great work, and won∣der at Gods dispensation, that should have honour'd them so Eph. 3.8. So the more a Man rightly extols this his Calling, the more he humbles himself under the weight of it, and would make them very care∣ful to walk more like it in eminency of holiness, for in that consists the true dignity of it.

There is no doubt that this Kingly Priesthood is the common Dignity of all Believers, this honour have all the Saints, they are Kings, have victory, and Dominion given them over the powers of dark∣ness, and the lusts of their own hearts, that held them captive, and domineer'd over them before. Base slavish lusts, not born to command, yet are the hard taskmasters of unrenewed minds, and there is no true subduing them, but by the power, and spi∣rit of Christ; thay may be quiet for a while in a Na∣tural Man, but they are but then asleep, as soon as they awake again, they return to hurry, and drive him with their wonted violence. Now this is the benefit of receiving the Kingdom of Christ into a Mans heart, that it makes him a King himself, all the Subjects of Christ are Kings, not only in regard

of that pure Crown of Glory they hope for; and shall certainly attain: but in the present, they have a Kingdom, that is the pledge of that other, over∣coming the World, and Satan, and themselves, by the power of Faith. Mens bona regnum possidet, 'tis true, but there is no mind truly good, but that wherein Christ dwells. There is not any kind of Spirit in the World Noble, like that Spirit that is in a Christian, the very Spirit of Jesus Christ that great King, the spirit of glory, as our Apostle calls it infr. c. 4. This is a sure way to enoble the basest, and poorest amongst us, this Royalty takes away all at∣tendors, nothing of all that is past to be laid to our charge, or to dishonour us.

They are not shut out from God, as before: But being in Christ are brought neer unto him, and have free access to the Throne of his grace, Heb. 10. They resemble in their Spiritual estate the legal Priesthood very clearly. 1. In their Consecration. 2. In their service, and 3. In their Laws of living.

1. They were wash'd; therefore this express'd Revel. 1.5. He hath washt us in his Blood, and then followes, made us Kings and Priests. There were no coming near unto God in his holy Services as his Priests, unless we were cleans'd from the guiltiness and pollution of our sins. This that pure and purg∣ing Blood doth, and it alone, no other Laver can do it, no water, but that fountain opened for sin, and for uncleanness. No blood, none of all that blood of Legal Sacrifices, Heb. 9. but only the Blood of that spotless Lamb, that takes away the sins of the World. So with this, we have that other Ceremo∣any of the Priests Consecration, which was by Sa∣crifice,

as well as by washing, for he at once offer'd up himself, as our Sacrifice, and let out his blood for our washing, and with good reason, is that pre∣fix'd there Revel. 1.5. He hath loved us, and then it followes, washed us in his blood, that precious stream of his heart blood, for our washing, told clear∣ly, that it was a heart full of unspeakable Love that was the source of it. 3. There is anointing, Namely, The graces of the Spirit, confer'd upon Believers, flowing unto them from Christ: For 'tis of his ful∣ness, that we all receive, grace, for grace, and the Apo∣stle St. Paul sayes 2 Cor. 1.21. that we are establish'd, and anointed in Christ, it was poured on him, as our head, and runs down from him unto us. He Christ and we Christians, as partakers of his anointing. The consecrating Oyl of the Priests, was made of the richest Oyntments, and Spices, to shew the precious∣ness of the graces of Gods Spirit, that are bestow'd on those Spiritual Priests, and as that holy Oyl was not for common use, nor for any other Persons to be anointed withal, save the Priests only; so is the Spirit of grace, a peculiar gift of Believers; others might have costly oyntments amongst the Jewes, but none of that same sort with the Consecration-Oyl. Natural Men may have very great gifts of Judgment and Learning, and eloquence, and Moral Vertues; but they have none of this precious Oyl, Namely, the spirit of Christ communicated to them. No, all their endowments, are but common and pro∣fane, that Holy Oyl signified particularly, Eminen∣cy of light, and knowledge in the Priests; therefore in Christians there must be light, they that are grosly ignorant of Spiritual things, are (sure) not of this

order, this anointing is said to teach us all things, 1. Iohn. 2.27. That holy Oyl was of a most fra∣grant sweet smell, by reason of its precious compo∣sition, but much more sweet is the smell of that Spirit, wherewith believers are anointed, those several odoriferous graces, that are the ingredients of their anointing oyl, that heavenly mindedness, and meek∣ness, and patience, and humility, and the rest, that diffuse a pleasing sent into the places, and societies where they comes; their words, actions, and their de∣portment smelling sweet of them. 4. Their garments wherein they were inaugurate, and were after to wear in their services, were outshin'd by that purity, and holiness, wherewith all the Saints are adorn'd: But more by that imputed righteousness of Christ, those pure Robes, that are put upon them, where∣in they appear before the Lord, and are accept∣able in his sight, these Priests are indeed cloath'd with righteousness, according to that of the Psal∣mist Psa. 132.9.

5. They were to have the offerings put into their hands; from thence, filling of the hand, signifies consecrating to the Priestood, and this doth Jesus Christ, that is the Consecrator of these Priests, he puts into their hands by his spirit these offerings, they are to present unto God. He furnishes them with prayers, and praises, and all other oblations, that are to be offer'd by them, he gives them them∣selves, that they are to offer a living sacrifice, rescuing them from the usurp'd possession of Satan and sin.

2ly· Let us Consider, their services which were divers; to name the chief: They had charge of the

Sanctuary, and the vessels of it, and the lights, and were to keep the Lamps burnings.

The heart of every Christian, is made a Temple to the holy Ghost, and he himself, as a priest consecrat∣ed unto God, is to keep it diligently, and the furni∣ture of divine grace in it, to have the light of Spirit∣ual knowledge with in him, and to nourish it by drawing continually new supplies from Jesus Christ. 2ly. They were to bless the People, and truely 'tis this Spiritual Priesthood, the Elect, that procure ble∣sings upon the rest of the world, and particularly on the places where they live; they are daily to offer the incense of prayer, and other Spiritual sacrifices unto God, as the Apostle expresseth it, supr. Verse. 5. Not to neglect those holy exercises together, and apart. And as the Priests offer'd not only for them∣selves; but for the People: thus Christians, are to extend their prayers, and to intreat the blessings of God, for others, especially for the publick estate of the Church. As the Lords Priests they are to offer up those Praises to God, that are his due from the other creatures which praise him indeed, yet cannot do it after that manner, as these Priests do. There∣fore are they to offer as it were their Sacrifices for them, as the Priests did for the People, and because the most of Men neglect to do this, and cannot do it indeed, because they are unholy, and not of this Priesthood; therefore should they be so much the more careful of it, and diligent in it. How few of these that the Heavens calls to by their light and re∣volution that they enjoy, do offer that Sacrifice which becomes, for this acknowledging the glory of God which they declare. This therefore is, as it were, put

into the hands of these Priests, namely, the God∣ly, to do.

3ly. Let us Consider their course of life. We shall find rules given to the Legal Priests, stricter than to others; of avoiding legal pollutions, &c. And from these this Spiritual Priesthood must learn an exact holy conversation, keeping themselves from the pollutions of the world, as here it follows, a holy Nation, and that of necessity, if a Priestood, than holy.

Purchas'd indeed to be a peculiar treasure to God, as Exod. 19.5. at a very high rate. He spared not his only Son, nor spared the Son himself; so that these Priests ought to be the Lords peculiar poriton: All believers are his Clergy, and as they are his por∣tion so he is theirs: The priests had no assign'd Inhe∣ritance amongst their Brethren, and the reason is added, for the Lord is their portion; and truely so they needed not envy any of the rest, they had the choycest of all, the Lord of all. Whatsoever a Christian possesses in the world, yet being of this Spiritual Priesthood, he is as if he possess'd it not, lays little account on't: That which his mind is set on, is, how he may enjoy God, and find clear assurance that he hath him for his portion.

'Tis not so mean a thing, to be a Christian, as we think, 'tis a Holy, an Honourable, a Happy estate; few of us can esteem it, or do labour to find it so. No, we know not these things, our hearts are not on them, to make this dignity and happiness sure unto our souls. Where is that true greatness of mind, and holiness to be found, that becomes those, that are Kings, and Priests unto God? That contempt

of earthly things, and minding or Heaven that should be in such? But sure, as many as find themselves indeed partakers of these dignities, will study to live conform to them, and will not fail to love that Lord Jesus, that hath purchas'd all this for them, and exalted them to it, humbled himself to exalt them.

We best discern, and are most sensible of the evils and good of things, by comparison. In outward condition how many be there, that are vexing them∣selves with causless murmurings, and discontents, that if they would look upon the many in the world that are in a far meaner condition than they, it would cure that evil, and make them not only content, but chear∣full and thankfull: But the difference here express'd is far greater, and more considerable, than any can be in outward things. Though the estate of a Christian is very excellent, and precious, and rightly valued hath enough in it self to commend it, yet it doth, and ought to raise our esteem of it the higher, when we compare it, both with the misery of our former condition, and the continuing misery of those that abide still, and are left to perish in that wofull estate. We have here both these parallels. The hap∣piness and dignity to which they are chosen, and call••d, is oppos'd to the rejection, and misery of them that continue unbelievers, and rejecters of Christ.

Not only Naturall Men; but even they that have a spiritual life in them, yet when they forget them∣selves, are subject to look upon the things that are before them with a natural eye, and to think hard∣ly, or at least doubtfully concerning Gods dispen∣sation, Beholding the flourishing, and prosperities of the ungodly together with their own sufferings,

and distresses, thus Psa. 73. &c. But when they turn the other side of the Medal, and view them with a right eye, and by a true light, they are no longer abus'd with those appearances, When they consider unbelievers, as strangers, yea enemies to God, and slaves to Satan, held fast in the chains of their own impenitency, and unbelief, and by those bound over to eternal death, and then see themselves call'd to the liberties, and dignities of the Sons of God, partakers of the honour of the only begotten Sons, on whom they have believed, made by him Kings, and Priests unto God the father: then sure they have other thoughts, it makes them no more envy, but pity the ungodly, and account all their pomp, and all their possessions, what it is indeed, no other, but a glistering misery, and themselves happy in all estates to say with David. The lines have fallen to me in a pleasant place, I have a goodly heritage. Makes them digest all their sufferings, and disgraces with patience, yea with joy; and think more of prai∣sing, than complaining, of shewing forth his honour, who hath so honoured them, especially considering the freeness of his grace, that it was that alone ma••e the difference, calling them altogether undeserved∣ly from that same darkness, and misery in which unbelievers are deservedly left.

Now the third thing here to be spoken to, is the end of their calling, to shew his praise, &c. And the more to prize the reasonableness of that their hap∣py estate, to which God hath exalted them, it is ex∣press'd in other termes, which therefore we will first consider, and then the end.

To magnifie the grace of God the more, we have

here 1. Both the termes of this motion, or change from whence, and to what it is. 2. The principle of it, the calling of God.

From darkness. There is nothing more usual not only in divine, but in humane writings, than to bor∣row outward sensible things, to expresse things intel∣lectual; and amongst such expressions, there is none more frequent, than that of Light and darkness, transfer'd, to signifie the good, and evil estate of Man, as sometimes for his outward prosperity, or adversity, but especially for things proper to his mind, the mind is called Light because the Seat of Truth, and Truth is most fitly called Light being the chief beauty, and ornament of the rational world, as Light is of the visible. And as the Light, because of that its beauty is a thing very refreshing, and com∣fortable to them that behold it, as Salomon sayes 'tis a pleasant thing to see the sun. So is Truth, a most delightfull thing to the soul that rightly ap∣prehends it.

This may hely us, to conceive of the Spiritual sense, in which it is here taken. The estate of Lost Mankind, is indeed nothing, but darkness, being destitute of all Spirituall truth, and com∣fort, and tending to utter and everlasting dark∣ness.

And it is so, because by sin the soul is separate from God, who is the first and highest light, that primitive truth, as he is light in himself, As the A∣postle 8. Iohn tells us, God is light, and in him there is no darkness at all; expressing the excell∣ency, and purity of his nature, so he is light relati∣vely to the soul of Man. Psa. 27. the Lord is my light sayes, David.

And the soul being made capable of divine light, cannot be happy without it, give it what other light you will, still 'tis in darkness, so long as 'tis without God, being the peculiar light, and life of the soul. And as truth is united with the soul in apprehend∣ing it, and light with the visive faculty, so, that the soul may have God as its light, it must of necessity be in union with God. Now sin hath broke that union, and so cut off the soul from its light, and implung'd it into spiritual darkness.

Hence all that confusion, and disorder in the soul, which is ever the companion of darkness Tohu vahohu, as at first, when darkness was on the face of the deep: Being ignorant of God, and of our selves, it followes that we love not God; because we know him not, yea (though we think it a hard word) we are haters of God, for not only doth our darkness import Ignorance of him, but an enmity to him, because he is light and we are darkness. And being ignorant of our selves, not seeing our own vileness, because we are in the dark, we are pleas'd with our selves, and having left God, do love our selves in stead of God. Hence are all the wickednesses of our hearts, and lives, which are no other but in place of obeying, and pleasing God, a continual Sacrificing to those Gillulim, those base dunghill Gods, our own lusts. For this the Apostle gives, as the root of all those evils 2 Tim. 3.2. covetous, boasters &c. Because in the first place, lovers of themselves, therefore proud. &c. And lovers of pleasures more than of God; and this self-love can∣not subsist without gross ignorance, minds so dark∣ned, that we cannot withal see what we are: For

if we did, it were not possible, but we would be far of another mind, very far out of loving, and liking with our selves. Thus our souls being filled with darkness, are likewise full of uncleaness; as that goes along too with darkness, they are not only dark as dungeons, but withall filthy as they use to be, so Eph. 4.18. understandings darkned, alie∣nated from the life of God. And therefore Ver. 19. give themselves over unto lasciviousness, to work all uncleaness with greediness. They have no light of solid comfort. Our great comfort here is not in any thing present; but in hope now being without Christ and without God, we are without hope Eph. 2.12.

And as the estate from whence we are called by grace, is worthily called Darkness, so that to which it calls us deserves as well the name of Light. As Christ likewise, that came to work our deliverance, is frequently so call'd in Scripture Io. 1. &c. Not only in regard of his own nature, being God equal with the father, and therefore light, as he is God of God, and therefore Light of light: But relating to Men Iohn. 1.4. that life was the light of Men. as he is stiled the word, and the wisdom of the father, not only in regard of his own knowledge; but as revealing him unto us Iohn. 1.18. 1 Cor. 1.24. Compared with Ver. 30. And stiled by Malachy the sun of righteousness. Now the sun, is not only a Luminous body, but a Luminary giving light unto the world, Gen. 1.

He is our light, oppos'd to all kind of darkness: to the dark shaddow's of the ceremonial Law, which possibly is here meant, as a part of that darkness,

from which the Apostle Writes that these Jews were delivered also by the knowledge of Christ: When he came, the day broke, and the shaddowes flew away: To the darkness likewise of the Gentiles superstitions, and Idolatries; therefore these two are joyned by old Simeon, a light to lighten the Gentiles, and the glory of his People Israel.

And to all that believe of both, he is Light oppos'd to the Ignorance, and slavery, and misery of their natural estate, teaching them by his Spirit, the things of God, and reuniting them with God, who is the light of the Soul. I am sayes he, the light of the World, he that followes me shall not walk in darkness.

And it is that mysterious Union of the Soul with God in Christ (which a Natural Man so little under∣stands) that is the cause of all that Spiritual Light of Grace, that a Believer does enjoy.

No right knowledge of God to Man, once fallen from it, but in his Son, no comfort in beholding God, but through him. Nothing but just anger and wrath to be seen in Gods lookes, but through him, in whom he is well pleased. The Gospel shews us the Light of the knowledge of God. 2 Cor. 4.6. but 'tis in the face of Iesus Christ; therefore the Kingdom of light, oppos'd to that of Darkness, Col. 1. is called the Kingdom of his dear Son, or the Son of his Love.

There is a Spirit of Light, and Knowledge flowes from Jesus Christ into the Souls of Believers, that acquaints them with the Mysteries of the Kingdom of God, which cannot otherwise be known. And this Spirit of Knowledge is withal a Spirit of Holiness, for Purity, and Holiness is likewise signified by this Light; he remov'd that huge dark body of sin, that

was betwixt us, and the Father, and eclips'd him from us; the light of his countenance sanctifieth by truth; 'tis a light that hath heat with it, and hath influence upon the affections, warmes them towards God, and divine things, this darkness here is in∣deed the shadow of death; and so they that are without Christ, till he visit them, are said to sit in darkness, and in the shadow of death. So this Light is Life, Ioh. 1.4. Doth enlighten, and enliven, be∣g••ts new actions, and motions in the Soul, the right notion that he hath of things as they are, work upon him, and stir him accordingly, discovers a man to himself, and lets him see his own Natural filthiness, and makes him loath himself, and fly from himself, run out of himself. And the excellency he sees in God, and his Son Jesus Christ by this new Light, enflames his heart with their Love, takes him up with estimation of the Lord Jesus, and makes the World, and all things in it, that he esteemed be∣fore, base, and mean in his eyes.

Then from this Light arises Spiritual Joy, and Comfort, so Light signifies frequently, as in that of the Psalmist, the latter clause expounds the former, Light is sowen for the Righteous, and joy for the upright in heart. As this Kingdom of Gods dear Son, that is, this Kingdom of Light, hath righteousness in it; so it hath Peace and Ioy in the Holy Ghost, Rom. 14. 'Tis a false prejudice the World hath taken up against Religion, that 'tis a sowr Melancholly thing: There is no truly Lightsome, and Comfortable life but it. All others, have what they will, they live in dark∣ness, and is not that truly sad, and comfor••less? Would you think it a pleasant life, though you had

fine Cloathes, and good Die••; but never see the Sun; and were still kept in a Dungeon with them? thus are they that live in Worldly Honour and Plen∣ty; but still without God they are in continual darkness with all their injoyments.

It is true, the light of Believers is not here per∣fect, and therefore their joy is not perfect neither: sometimes over clouded, but the comfort is this, that it is an everlasting light, it shall never go out in darkness, as is said in Iob of the light of the Wicked; ••nd it shall within a while be perfected. There is a bright morning without a Cloud, that shall arise. The Saints have not only Light to lead them in their journey, but much purer Light at home, an Inheri∣tance in Light, Colos. 1. The Land where their Inheritance lyeth, is full of Light, and their Inhe∣ritance it self is light: For the Vision of God for ever is that Inheritance, that City hath no need of the Sun, nor of the Moon to shine in it, for the glory of the Lord doth lighten it, and the Lamb is the light thereof. As we said that increated Light is the happiness of the Soul, the beginnings of it are our begun happiness, they are beams of it sent from above, to lead us to the Fountain and fulness of it. With thee (sayes David) is the Fountain of Life, and in thy Light shall we see light.

There are two things spoken of this Light, to commend it, His Marvellous Light; that it is after a peculiar manner Gods, and then that is is Marvellous. All light is from him, the light of sense, and that of reason; therefore he is called the Father of Lights: but this Light of Grace is after a peculiar manner his, being a light above the reach of Nature, in∣fus'd

into the Soul, in a supernatural way. The light of the Elect World, where God specially and graciously recides. Natural Men may know very much, in natural things, and it may be in superna∣tural things, after a natural manner. They may be full of School-Divinity, and able to discourse of God, and his Son Christ, and the Mystery of Redemp∣tion, &c. and yet want this peculiar light, by which Christ is known to Believers, they may speak of him; but 'tis in the dark, they see him not, and therefore they love him not, the light they have, is as the light of some things that shine only in the night, a cold Glow-worm-light that hath no heat with it at all.

Whereas a Soul, that hath some of His Light, Gods peculiar Light communicated to it, sees Jesus Christ, and loves, and delights in Him, and walks with Him: A little of this light is worth a great deal, yea, more worth than all that other common, speculative, and discoursing knowledge, that the greatest Doctors can attain unto, 'tis of a more excellent kind, and original, 'tis from Heaven, and ye know that one beam of the Sun is more worth than the light of ten thousand Torches together; 'tis a pure undecaying Heavenly light, whereas the other is, gross, and earthly (be it never so great) and lasts but a while. Let us not there∣fore think it Incredible, that a poor unletter'd Chris∣tian may know more of God in the best kind of knowledge, than any the wisest, and Learnedest na∣tural Man can do, for the one knowes God only by Mans Light, the other knowes him by his own light, and that's the only right knowledge; as the Sun cannot be seen but by its own light, so neither can

God be savingly known, but by his own revealing.

Now this Light being so peculiarly Gods, no mar∣vel if it be Marvellous, the common light of the world is so, though because of its commoness, we think not so, The Lord is Marvellous is Wisdom, in Pow∣er, in all his works of Creation, and Providence: But above all, in the workings of his Grace. This Light is unknown to the World, and so Marvellous in the rareness of beholding it, that there be but a few that partake of it. And to them that see, it is Mar∣vellous; because in it, they see so many excellent things, that they knew not before. As if a Man were born, and brought up, till he came to years of understanding in a Dungeon, where he had never seen light, and were brought forth on a sudden; or, not to need that imagination, take the Man that was born blind, at his first sight, after Christ had cur'd him, what wonder, think we, would seize up∣on him, to behold on a sudden the beauty of this visible World, especially of that Sun, and that Light, that makes it both Visible and Beautiful. But much more matter of Admiration is there in this Light to the Soul, that is brought newly from the darkness of corrupt Nature: They see as it were a new World, and in it such wonders of the rich Grace, and Love of God; such matchless worth in Jesus Christ, the Sun of Righteousness, that their Souls are fill'd with admiration, and if this Light of Grace be so Marvel∣lous, how much more Marvellous shall the Light of Glory be in which it ends.

Hence learn, 1. To Esteem highly of the Gospel, in which this Light shines unto us, the Apostle calls it therefore, the Glorious Gospel, 2 Cor. 4. sure we

have no cause to be asham'd of it, but of our selves that we are so unlike it.

2. Think not you that are grosly ignorant of God, and his Son Christ, and the Mysteries of Salvation, that you have any Portion as yet in his Grace; for the first Character of his renewed Image in the Soul, is Light, as it was his first work in the World. What availes it us to live in the Noon-day-light of the Gospel, if our hearts be still shut against it, and so within we be nothing but darkness, as a House that is close shut up, and hath no entry for light, though 'tis day without, still 'tis night within.

3. Consider your delight in the works of Dark∣ness, and be affraid of that great Condemnation, this is the Condemnation of the World, that light is come into it, and Men love darkness rather than Light, Joh. 3.19.

4. You that are indeed partakers of this happy change, Let your hearts be habitations of light, Have no fellowship with the unfruitful works of dark∣ness, but rather reprove them. Study much to in∣crease in Spiritual light, and knowledge, and with∣al in holiness, and obedience; if your light be this Light of God, truly Spiritual Light, these will ac∣company it: Consider the rich Love of God, and account His Light marvellous, as in it self, so in this, that he hath bestow'd it on you, and seeing you were once darkness, but now are light in the Lord, I be∣seech you, nay 'tis the Apostle and in him the Spirit of God does it, Walk as Children of the Light.

But to proceed to speak to the other parts of this Verse. 'Tis known, and confess'd to be a chief point

of Wisdom in a Man, to consider what he is, from whom he hath that his being, and to what end. When a Christian hath thought on this in his Natu∣ral being, as he is a Man, he hath the same to con∣sider over again of his Spiritual being, as he is a Chris∣tian, and so, a New Creature. And in this notion all the three are very clearly represented to him in these words. 1. What he is. First, by these Titles of Dignity in the first words of this Verse. And again by an estate of Light in the last clause of it. 2. Whence a Christian hath this Excellent being, is very expresse here, He hath called. That God, who is the Author of all kind of being, hath given you this, called you from darkness to his marvellous Light, if you be a Chosen Generation, it is he that hath chosen you, 1 Pet. 1.2. if you be a Royal Priest∣hood, you know that 'tis he that hath anointed you. If a Holy Nation, he hath sanctified you. Iob. 17.17. If a Peculiar or Purchasd People, 'Tis he that hath bought you. 1 Cor. 6.20. All are in this calling, and they are all one thing. 3. To what end, to shew forth his Praises. Of the first of these in all the se∣veral expressions of it we have spoken before, now are to be considered the other two.

2. Called you] They that live in the Society, and profess the faith of Christians, are called unto Light, the light of the Gospel that shines in the Church of God. Now this is no small Favour, and Priviledge, while many People are left in darkness, and in the shaddow of death, to have this Light arise upon us, and to be in the Region of it, the Church, the Goshen of the World, for by this outward light we are invited to this happy State of saving inward

Light, and that is here to be understood, as the means of this. These Jewes that were called to the Profession of the Christian Faith, to whom our Apostle writes, were even in that called unto a Light, hid from the rest of their Nation, and from many other Nations in the World: But because the Apostle doth (out of doubt) describe here the lively Spiri∣tual Estate of true Believers, therefore this calling doth further import the effectual work of conversion, making the day-light of Salvation, not only without, but within them, the day star to arise in their hearts, as he speaks, 2 Ep. 1.19. When the Sun is arisen, yet if a Man be lying fast in a dark Prison, and in a deep sleep too; 'tis not day to him, he is not call'd to Light, till some open the doors, and awake him, and bring him forth to it; this God doth, in the calling here meant: That which is here called, Calling, in re∣gard of the way of Gods working with the Soul, in re∣gard of the power of it, is called a rescuing, & bringing forth of the soul, so the Apostle St. Paul speaks of it, Col. 1.13. Delivered from the power of darkness, and translated to the Kingdom of his dear Son. That deli∣vering, and translating, is this calling, and 'tis from the Power of Darkness, a forcible Power, that detains the Soul Captive, as there are chaines of Eternal darkness upon damned Spirits, which shall never be taken off, wherein they are said to be reserv'd to the judgment of the great day, so there are chaines of Spiritual darkness upon the Soul unconverted, that can be taken off by no other hand, but the Pow∣erful hand of God; He calls the sinner to come forth, and withal causes by the power of that his voyce the bolts, and fetters to fall off, and inables the Soul

to come forth into the Light, 'tis an operative word that effects what it bids, as that in the creation, He said let there be Light, and it was Light. To which the Apostle hath reference, 2 Cor. 4.6. God calls Man, he works with him indeed, as with a reasonable creature, but sure he likewise works as himself, as an Almighty Creator. He works strongly, and sweetly with an Almighty easiness. One Man may call another to this Light, and if there be no more, he may call long enough to no purpose, as they tell of Mahomet's miracle that misgave, he call'd a mountain to come to him, but it stirr'd not; but His call that shakes and removes the mountains, doth in a way known to himself turn and wind the heart which way he pleaseth. The voyce of the Lord is powerfull and full of Ma∣jesty. Psa. 29. If he speak once to the heart it cannot chuse but follow Him, and yet most wil∣lingly chuses that. The workings of grace (as oyl to which it is often compar'd) do insensibly, and silently penetrate, and sink into the soul, and dilate themselves through it, that word of his own cal∣ling, disentangles the heart from all its nets (as it did the Disciples) to follow Christ; that call that brought St. Matthew presently from his receit of custom, puts off the heart from all its customes, and receits too, makes it reject gains, and pleasures, and all that hinders it, to go after Christ: And it is a call that touches the Soul so, as the touch of Elijah's Mantle, that made Elisha follow him. Go back said he, for what have I done unto thee, yet he had done so much, as made him forsake all to go with him. And this every Believer is most really to acknow∣ledge,

that knows what the rebellion of his heart was and what his miserable love of darkness was, that the gracious, yet mighty call of God, was that, which drew him him out of it, and therefore he willingly assents to that. Which is the third thing, that it becomes him, to shew forth his praise who hath so mercifully, and so powerfully called him, from so miserable, to so happy an estate.

For 1. This is Gods end in calling us, to com∣municate his goodness to us, that so the glory of it, may return to himself. The highest agent cannot work, but for the highest end, so that, as the Apostle speaks, when God would confirm his Covenant by an oath, he sware by himself, because he could swear by no greater, so in all, he must be the end of his own actions, because there is no greater, nor better end, yea none by infinite odds so great, or good, particularly in the calling, and exalting a number of lost Mankind to so great honour, and happiness, both in designing that great work, and in performing it, he aimes at the opening up, and declaring of his rich grace, for the glory of it. As the Apostle S. Paul tells us once, and again. Eph. 1.

2. As this is Gods end, it ought to be ours, and there∣fore ours, because it is His. And for this very purpose, are we elsewhere, and here, put in mind of it, that we may be true to his end, and intend it with Him: This is His purpose in calling us, and therefore our great duty being so called, to declare his praises. All things, and persons shall pay this tribute; even they that are most unwilling: But the happiness of His chosen is, that they are active in it, others passive only: Whereas, the rest have it wrested from them,

they do declare it cheerfully, as the glorious An∣gels do: As the Gospel brings them glad tydings of peace from God, declares to them, that love, and mercy that is in Him, they smother it not, but answer it, they declare it, and set forth the glory of it, with their utmost power, and skill.

There be in this Two things. 1. Not only to speak upon all occasions to the advantage of his grace, but that the frame of their actions be such as doth tend to the exalting of God: And 2. That in those actions they do intend this end, set up this for their aim.

1. Their words and actions being conform to their high, and holy estate, to which they are called, do commend, and praise their Lord, that hath called them to it; the vertues that are in them tell us of his vertues, as Brooks lead us to their Springs: When a Christian can quietly repose, and trust on God, in a matter of very great difficulty, wherein there is no other thing to stay him but God alone, this de∣clares, that there is strength enough in God that bears him up, that there must be in Him that real abundance of goodness, and truth that the word speaks of Him. Abraham believed, and gave glory to God, this is that which a Believer can do, to de∣clare the truth of God, he relies on it, he that be∣lieves sets to his seal that God is true. So also their holiness is for his praise. Men hear that there is a God who is infinitely holy, but they can neither see him, nor his holiness, but when they perceive some lineaments of it in the faces of His Children, which are in no others; this may convince them that its perfection, which must be somewhere, can be no where else, but in their heavenly Father.

When these that are His peculiar plants bring forth the fruits of holiness, which naturally they yielded not, it testifies a supernatural work of his hand, that planted them, and the more they are fruitful the great∣er is his praise. Herein (sayes our Saviour) is your heavenly Father glorified, that ye bring forth much fruit. Were it not the conscience of this duty to God, and possibly the necessity of their station, and calling, it may well be, some Christian had rather al∣together look up, and keep within any grace he hath, than let it appear at all, considering some hazards he and it runs in the discovery: and it may be could take some pleasure in the worlds mistakes, and dis∣esteem of him: But seeing both Piety, and Charity requires the acting of graces in converse with Men, That which Hypocrisie doth for it self, a real Chri∣stian may, and should do for God. The other thing mention'd as making up this rule, will give the diffe∣rence, that not only, what we speak and do should be such as agrees with this end, but that in so speaking and doing our eye be upon this end, that all our Chri∣stian conversation, be directly intended by us, not to cry up our own vertues, but to glorifie God, and His vertues, to declare his praises who hath called us.

Let your light, sayes our Saviour, shine and shine before Men too, that's not forbidden, yea 'tis com∣manded, but 'tis thus commanded. Let your light so shine before Men, that Men seeing your good works, your selves as little as may be, your works more than your selves (as the Sun gives us its light, and will scarce suffer us to look upon it self) may glorifie whom? You. No, but your father which is in hea∣ven.

Let your light shine, 'tis given for that pur∣pose, but let it shine alwayes to the glory of the Father of Lights. Men that seek themselves, may share in the same publick kind of actions with you; but let your secret intention (which God eyes most) sever you. This is the impress, that a sincere hum∣ble Chiristian sets upon all his actions, to the glory of God: He useth all he hath, especially all his graces to His praise that gives it, and is sorry he hath no more for this use and is daily seeking after more, not to bring more esteem to himself, but more honour to God. 'Tis a poor booty to hunt after that, Namely, an airy vain breath of Men. The best things in them, their solidest good, is altogether vanity. How much more that which is lightest and vainest in them. This is the mind, that is in every Christian, in all his wayes to deny himself, and be willing to abase himself to exalt his Master, to be of St. Paul's temper, that regarded not himself at all, honour, or dishonour, prison or liberty, life or death, content of any thing, so Christ might be magnified. Phil. 1. And as every godly mind, must be thus affected, especially the Ministers of the Gospel, they that are not only called with others, to partake of this marvellous Light, but are in a special manner to hold it forth to others; How pure affections, and ardent desires becomes them to his glory, who hath so called them? A rush for your praise, or dispraise, only receive Jesus Christ, and esteem highly of him, and 'tis enough. That's the thing we give to some of you. We preach not our selves (sayes the Apostle) but Christ Iesus the Lord. That's our errand, not to to catch, either at base gain, or vain applause for

our selves: But to exalt our Lord Jesus, in the hearts of Men, and to those that are so minded, there is a reward abiding them, of such riches, and honour, as they would be very loath to exchange for any thing to be had amongst Men.

But in his station, this is the mind of every one, that loves the Lord Jesus most heartily, to make a Sacrifice of himself, and all he is, and hath, means, and esteem, and life, and all to His glory, that humbled himself so low, to exalt us to these digni∣ties, to make us Kings and Priests unto God.

"Tis most just, seeing we have our Crowns from Him, and that he hath set them on our heads, that we take them in our hands, and throw them down before his throne. All our graces (if we have any) are his free gift, and are given as the rich garments of this Spiritual Priesthood, only to attire us, sutably for this Spiritual Sacrifice of his praises. As the costly vesture of the high Priest under the Law, was not appointed to make himself gay for himself, but to decore him for his holy service, and to com∣mend, as a figure of it, the perfect holiness, where∣with our great high Priest Iesus Christ was cloathed. What good thing have we, that is not from the hand of our good God, and receiving all from him, and after a Special manner Spiritual blessings, is it not reasonable, that all we have (but those Spiritual gifts especialy) declare His praise, and His only. Pas. 30.1. David doth not grow big with vain thoughts, and lift up himself, because God had lift him up: but I will extol thee, because thou hast lifted me up. The visible heavens, and all the beauty, and the lights in them speak nothing, but

His glory, that framed them, as the Psalmist teach∣eth us, and shall not these Spiritual Lights, his cal∣led ones, whom he hath made Lights so peculiar∣ly for that purpose: These stars in his right hand, do it much more? Oh! Let it be thus with us, the more he gives, be still the more humble, and let him have the return of more glory, and let it go entire to Him, 'tis all His due, and in doing thus, we shall still grow richer, for where He sees the faithfullest Servant that purloins nothing, but improves all to his Masters advantage, sure, him He will trust with most.

And as it is thus, both most due to God, and most profitable for our selves, in all, to seek his praises, with our own Interest, so 'tis the most excellent and generous intent, to have the same thought with God, the same purpose that is his, and aim no lower, than at his glory: Whereas 'tis a base poor thing for a Man to seek himself, far below that Royall dignity, that is here put upon Christians, and that Priesthood joyned with it. Under the Law, they that were squint ey'd were uncapable of the Priest∣hood, truely, this squinting out to our own interest, looking aside to that (in Gods affairs especially) so deformes the face of the soul, that it makes it altogether unworthy the honour of this Spiritual Priesthood. Oh! this is a large task, an infinite task the several creatures bear their part in this, the Sun sayes somewhat, and Moon, and Stars, yea, the lowest have some share in it, the very plants, and herbs of the field speak of God, and yet the very highest and best, Yea, altogether, the whole Con∣sort of Heaven, and earth, cannot shew forth all his

praise to the full. No, 'tis but a part, the smellast part of that glory, which they can reach.

We all pretend to these dignities, in that we pro∣fess our selves Christians, but if we have a mind to be resolv'd of the truth in this (for many, many are deceiv'd in't) we may, by asking our selves seriously, and answering truely to this. 1. Whether are my actions, and the course of my life such, as give evidence of the grace of God, and so speak his praise? if not, sure, I am not of this number, that God thus call'd, and dignified, and this (I fear) would degrade many. 2ly. If my life be somewhat regular, and Christian like, yet whether do I in it all, singly, and constantly without any self, or sini∣ster end, desire, and seek the glory of God alone? Otherwayes I may be like this chosen generation; but I am not of them: And this out of doubt, would make the number yet far less. Well, think on it 'its a miserable condition for Men, either to be gro∣ssely staining and dishonouring the holy Religion they profess, or in seeming to serve, and honour God to be serving, and seeking themselves; it is the way to lose themselves for ever. Oh! 'its a comfort∣able thing to have an upright mind, and to love God for himself, and love seeks not its own things; they are truely happy that make this their work sincere∣ly, though weakly, to advance the praises of their God in all things, and finding the great imperfec∣tion of their best diligence in this work here, are still longing to be where they shall do it better.

Verse. 10.

Which in time past were not a People, but are now the People of God, &c.

THe love of God to his Children, is the great subject both of his Word, and of their thoughts, and therefore is it, that his word (the rule of their thoughts, and whole lives) speaks so much of that love to that very end, that they may think much, and esteem highly of it, and walk answerably to it. This is the Scope of St. Pauls Doctrine to his Ephesians, and the top of his desires for them. Eph. 3.17. And this is here our Apostles aim. As he begun with it op∣posing their Election in Heaven to their Dispersion on Earth, the same consideration runs through the whole Epistle. Here he is representing to them, the great fruit of that Love, that happy, and high Estate, to which they are called in Christ, that the chusing of Christ, and Believers, is as one act, and they as one entire Object of it; one glorious Temple, He the Foundation, and head corner Stone, and they the Edifice; one honourable Fraternity, He the King of Kings and great high Priest, and they like∣wise through him made Kings and Priests unto God the Father, a Royal Priesthood &c. He the Light of the World, and they through him Children of Light, Now that this their Dignity, which shines so bright in its own innate worth, may yet appear the more, he sets it off by a double opposition.

1. Of the misery, under which others are.

2dly. That Misery under which, they themselves were before their calling. And this being set on both sides is as a dark shadowing round about their hap∣piness here describ'd, setting off the lustre of it.

Their former misery express'd in the former Verse by Darkness, is here more fully and plainly set before their view in these words; They are borrowed from the Prophet Hosea 2.23. Where (as is usual with the Prophets) he is raised up by the Spirit of God, from the temporal troubles, and deliverances of the Israelites, to consider, and foretel that great re∣storement wrought by Jesus Christ, purchasing a New People to himself, made up, both of Jews, and Gentiles that believe; and therefore the Pro∣phecy is fit, and applicable to both, so that the de∣bate is altogether needless, whether it concerns the Jews, or Gentiles: For in its Spiritual sense, as re∣lating to the Kingdom of Christ, it foretels the making up to the Gentiles, that were not before the People of God; and of the Jews likewise, that by their Apostacies, and the Captivities, and Dispersions come upon them, as just punishments of those Apo∣stacies, were degraded from the outward Dignities they had, as the People of God, and withal were Spiritually miserable and Captives by Nature, and so in both respects laid equal with the Gentiles, and stood in need of this Resti••ution, as they. St. Paul ••iseth it concerning the calling of the Gentiles, Rom. 9. And ••ere St. Peter Writing, as is most Probable, particularly to the Dispers••d Jews, applies it to them as being in the very reference it bears to the Jews, truly fulfill'd in those alone, that were Believers;

Faith making them a part of the true Israel of God, to which the Promises do peculiarly belong, as the Apostle St. Paul argue at large, Rom. 9.

Their former Misery, and so their present Happi∣ness we have here under a double expression, they were not a People, destitute of mercy, not the Peo∣ple of God, sayes the Prophet, Not a People, sayes our Apostle, being not Gods People, so base and mi∣serable as not worthy the Name of a People at all, as 'tis taken, Deut. 32.21.

There is a kind of being, a life that the Soul hath by a peculiar union with God, and therefore in that sense the Soul without God is dead, as the Body is without the Soul Eph. 2.1. Yea as the Body sepe∣rated from the Soul is not only a liveless lump, but putrifies, and becomes noysome and abominable, thus the Soul seperated from God; is subject to a more loathsome and vile putrefaction, Psal. 14.3. So that Men that are yet Unbelievers, are Not, as the Hebrewes express'd death, multitudes of them are not a People, but a heap of filthy Carcases. Again take our Natural Misery in the notion of a Captivi∣ty, which was the judgement threatned against the Jews to make them not a People, therefore their Captivity is often spoke of as a Death (by the Pro∣phets) and their reduction as their resurrection, Ezek. 37. And as a Captive People is civilly dead, as they speak, so are Souls captive to Sin and the and the Prince of darknes, Spiritually dead, want∣ing happiness and well being which if it never attain, it had better (for it self) not be at all. Nothing but disorder and confusion in the Soul without God, the affections hurrying it tumultuously.

Thus Captive sinners are not, are dead, they both want that happy being that flowes from God to the Souls that are united to himself, and consequently must want that Society and union one with another, which results from the former, from the same union that Believers have with God and the same being in Him; which makes them truly worthy to be called a People, and particularly the People of God. His People are the only People in the World worthy to be call'd a People, the rest are but refuse and dross; although in the Worlds esteem, that judges by its own rules, and favour of it self, the People of God be as no body, no People, a company of silly crea∣tures, yea, we are made (sayes the great Apostle) as the filth of the World, and the offscouring of all things, yet in his account who hath chosen them (who alone knowes the true value of things) His People are the only People, and all the rest of the World as nothing in his eyes, He Dignifies and beau∣tifies them, and loves in them that Beauty which He hath given them.

But under that term, is not only compriz'd, that new being of Believers in each one of them apart; but that tie and union that is amongst them as one People, being incorporated together and living un∣der the same Government and Laws, without which a People are but as the Beasts of the Field, or the Fishes of the Sea, and the Creeping things that have no ruler over them, as the Prophet Habak. speaks. That regular living in Society, and Union in Laws, and Polity makes many Men to be One People, but the civil Union of Men in States and Kingdoms, is nothing comparable to the Mysterious Union of the

People of God with him, and one with another. That Commonwealth hath a firmer Union then all others, Believers are knit together in Christ as their Head, not merely a Civil or Political Head ruling them, but as a Natural Head enlivening them, giv∣ing them all one Life. Men in other Societies though well ordered, yet are but as a Multitude of trees regularly planted indeed, but each upon his own Root: But the Faithful are all Branches of one Root, their Vnion is so Mysterious, that it is re∣sembled to the very union of Christ with his Father, as indeed the product of it, Ioh. 17.

People of God] I will say to them thou art my Peo∣ple, and they shall say thou art my God, Hos. 2.23. That Mutual Interest and possession is the very foun∣dation of all our Comfort, He is the first Chuser, He first sayes My People, calls them so, and makes them to be so, and then they say My God, therefore a Relation that shall hold and shall not break, be∣cause it is founded upon His choyce who changes not. The tenor of an external Covenant with a People (as the Jewes particularly found) is such, as may be broken by Mans unfaithfulness, though God remain faithful and true: but the New Covenant of Grace makes all sure on all hands, and cannot be broken, the Lord not only keeping His own part, but likewise performing ours in us, and for us, and establishing us that He departs not from us first, so we shall not depart from Him. I will betroth thee to me (sayes he there) for ever, 'tis an indissoluble Marriage that is not in danger to be broke either by Divorce or Death.

My People. There is a treasure of Instruction and

comfort wrapt up in that word, not only more than the profane world can imagine (for they indeed know nothing at all of it) but more than they that are of that number are able to conceive of, a deep unsoundible. My People. They his portion, and He theirs; He accounts nothing of all the World be∣side them, and they of nothing at all beside Him: For them He continues the World. Many and great are the priviledges of his people contain'd in that great Charter the Holy Scriptures, and rich is that Land where their Inheritance lies; but all is in this reciprocal, that he is their God. All his power and Wisdom is engag'd for their good, how great and many soever are their enemies, they may well oppose this to all, he is their God, they are sure to be pro∣tected and prosper'd and in end to have full victory. Happy then is that People whose God is the Lord.

Which had not obtained Mercy] The Mercies of the Lord to his Chosen are from everlasting, yet so long as His Decree of mercy runs hid, and is not discover'd to them in the effects of it, they are said not to have receiv'd or obtain'd mercy, and when it begins to act and work in their effectual calling, then they find it to be theirs, it was in a secret way moving forward towards them before, as the Sun after Midnight is still coming nearer to us, though we perceive not its approach till the dawning of the Day.

Mercy] The former word teaches us how great the change is that is wrought by the Calling of God, this teaches us how free it is; the People of God, that's the good attained in the change, obtain'd Mercy, that's the Spring whence it flowes; 'tis im∣plied

indeed in the words of the change of no People such as have no right to such a Dignity at all, nor in themselves no disposition for it, to be made His people, can be by no other but free grace, such mercy as supposes nothing nor seeks nothing but misery in us and works upon that. As it is express'd to have been very free to this people of the Jews, in chusing them before the rest of the World Deut. 17. So 'tis to the Spiritual Israel of God, and to every one particular∣ly belonging to that company. Why is it that he chused me of a Family, and leaves another; But because it pleaseth him, he blots out their transgres∣sions for his own Name sake. And 2. as 'tis free mercy, 'tis Tender mercy, the word in the Prophet signifies tenderness or bowels of compassion, and such are the mercies of our God towards us, Ier. 31.20. The bowels of a Father, Psal. 103.13. and if you think not that tenderness enough, those of a Mother, yea more than a Mother Isa. 49.15. 3. 'Tis Rich mercy; delights to glorifie it self in the greatest misery. Pardons as easily the greatest as the smal∣lest of Debts. 4. A constant unalterable Mercy, a stream still running.

Now in both these the Apostle drawes the eyes of Believers to reflect on their former misery and view it together with their present Estate. This is very frequent in the Scirptures, Ezek. 16. Eph. 2. 1 Cor. 6.11. &c. And it is of very great use, works the soul of a Christian to much Humility and Love, and Thankfulness and Obedience.

It cannot chuse but force him to abase himself and magnifie the free Grace and Love of God, and this may be one reason, why it pleaseth the Lord to

suspend the Conversion of many, for many years of their life, yea, to suffer some of them to stain those years with grievous and gross sins; that the riches and glory of his Grace and the freeness of his choyce may be the more legible both to themselves and others. Likewise those apprehensions of Wrath due to sin, and sights of Hell as it were, that He brings some unto, either at or after their Conversion, make for this same end. That glorious Description of the New Ierusalem, Revel. 21.16. is abundantly delighful in it self, and yet the firy Lake spoke of their makes all that's spoke of the other sound much the Sweeter.

But universally all the Godly have this to con∣sider, that they were Strangers and Enemies to God, and think whence was it that I a lump of the same polluted clay with those that perish, should be taken and purified and moulded by the Lords own hand for a Vessel of Glory? There is nothing here but free mercy makes the difference, and where can there be Love and Praises and service found to an∣swer this, all is to be ascribed to the Mercy, Gifts and calling of Christ, and His Ministers, as St. Paul 2 Cor. 4.1.

But alas! we neither enjoy the comfort of this Mer∣cy as obtain'd, nor are griev'd for wanting it, and stirr'd up to seek after it as not yet obtain'd. What do we think? Seems it a small thing in your eyes to be shut out from the presence of God and bear the weight of His wrath for ever? that you thus slight this Mercy, and let it pass by you unregard∣ed; or will that an imagin'd obtaining, divert you from the real pursuit of it? Will you be willingly

deceiv'd? And be your own deceivers in a matter of so great importance? You cannot think too high∣ly of the riches of Divine mercy, 'tis above all your thoughts, but remember and consider this, that there∣is a peculiar people of His own, to whom alone all the riches of it do belong.

And therefore how great soever it is, unless you find your selves of that number, you cannot lay claim to the smallest share of it. And you are not ignorant what is their character, what a kind of people they are, that have such a knowledge of God as him∣selfe gives, they are all taught of God, enlightned and sanctified by his spirit, a holy People, as he is a holy God, such as have the riches of that His grace by which they are saved, in most precious esteem, and their hearts by it enflamed with his love; and there∣fore their thoughts taken up with nothing so much as studying how they may obey and honour Him, rather chusing to displease all the world than offend him, and accounting nothing too dear, yea nothing good enough to doe him service, if it be thus with you, then you have indeed obtain'd mercy.

But if you be such as can wallow in the same pudle with the profane world, and take a share of their ungodly wayes, or if your outward carriage be somewhat more smooth, tho you regard iniquity in your hearts, have your hearts ardent in the love and pursuit of the World, but frozen to God, if you have some bosome Idol that you hide and entertain, cannot find in your heart to part with some one be∣loved sin, whatsoever it is, for all the love that God hath manifested to Man in the Son of his love Iesus Christ, In a word if you can please and delight your

self in any way displeasing unto God, [though His People while they are here have spots, yet these are not the spots of His people that I am now speak∣ing o••] I can give you no assurance that as yet you have obtain'd mercy, but on the contrary, 'tis certain that the wrath of God is yet abiding on you if you con∣tinue, and you are in apparent danger to perish under it; you are yet Children of Spiritual darkness, and in the way to utter and everlasting darkness. Know we what it is to be destitute of this mercy; 'tis a wo∣full estate, though you had all worldly enjoyments, and were in the top of outward prosperity, but shut out from the mercy and love of God.

There is nothing doth so kindly work repentance, as the right apprehension of the mercy and love of God, the beams of that love are more powerfull to melt the heart than all the flames of Mount Sinai, All the threatnings and terrours of the Law. Sin is the root of our misery, and therefore 'tis the pro∣per work of this mercy, to rescue the soul from it, both from the guilt and the power of it at once. Can you think there is any suitableness in it, that the peculiar People of God should despise his Laws, and practise nothing but rebellions, that those in whom He hath magnified his mercy, should take pleasure in abusing it, and that He hath wash'd any with the blood of His Son to that end that they may still tum∣ble themselves again in the mire; as if we were re∣deemed not from sin, but to sin: As if we should say We are delivered to do all these abominations, as the Prophet speaks. Oh Let us not dare thus to abuse and indignify the free grace of God, if we mean to be sav'd by it, as many as would be fou••d amongst

those that obtain mercy, walk as his people whose peculiar inheritance is, His mercy: And seeing this grace of God hath appeared unto us, Let us em∣brace it, and let it effectually teach us to deny un∣godliness and wordly lusts.

And if you be perswaded to be earnest suiters for this mercy and to fly in to Iesus, who is the true mercy Seat, then be assured it is yours, Let not the greatest guiltiness scar you and drive you from it: But rather drive you the more to it, the greater the weight of that misery is, under which you ly, the more is your necessity of this mercy, and the more will be the glory of it in you: 'Tis a strange kind of argument and yet a sure one, concludes well and strongly. Psa. 25. Lord pardon my iniquity for it is great. The Soul press'd with the greatness of its sin lying heavy upon it, may by that very great∣ness of it pressing it, presse the forgiveness of it at the hands of free mercy, 'tis for thy name sake, that makes it strong, the force of the inference lyes in that. Thou art nothing and worse than nothing, true; but all that ever obtain'd this mercy were once so, they were nothing of all that which it hath made them to be, they were not a People, had no interest in God, were strangers to mercy, yea, Heirs of wrath; yea, they had not so much as a desire after God, untill this mercy prevented them, and show'd it self to them, and them to themselves, and so moved them to desire it, and caus'd them to find it, caught hold on them and pluckt them out of the dungeon. And it is unquestionably still the same, and fails not ever expending, and yet never all spent, yea, not so much as at all diminish'd, flowing as the rivers from

one age to another, serving each age in the present, and yet no whit the less to those that come after. The Lord forgiving iniquity, transgression, and sin to all that come unto him, and yet still keeping mercy for thousands that come after.

You that have obtain'd this mercy, and have the Seal of it within you, it will certainly conform your hearts to its own nature, it will work you to a mer∣cifull compassionate temper of mind to the souls of others that have not yet obtain'd it, you will indeed as the Lord doth, hate sin, but (as he doth likewise) you will pity the sinner: You will be so far from mis∣construing and grumbling at the long suffering of God, as if you would have the bridge cut because you are over (as St. Augustin speaks) that on the contrary, your great desire will be, to draw others to partake of the same mercy with you, knowing it to be rich enough. And you will in your station use your best diligence to bring in many to it, both in love to the souls of Men, and to the glory of God.

And withall you will be still admiring and extoll∣ing this mercy as it is manifested unto you consi∣dering what it is, and what you were before it vi∣sited you. They confess'd at the offering of the first fruits to set off the bounty of God. A Syrian ready to perish was my father, and their Captivity in Egypt, far poorer; and baser is our naturall cond••tion, and more precious is that land of which this free mercy doth possess us.

Do but call back your thoughts, you that have in∣deed escap'd it, and look but into that pit of misery whence the hand of the Lord hath drawn you out, and you cannot miss to love him highly, and still

kiss that gracious hand, even while 'tis scourging you with any affliction whatsoever, because it hath once done this for you namely, pluckt you out of everlasting destruction. As the thoughts of this change will teach us to praise Psa. 40.23. He hath brought me up out of an horrible pit then followes, He hath put a new song in my mouth even praise unto our God, not only redeem'd me from destruction, but withall crown'd me with glory and honour Psa. 103.4. He not only doth forgive all our debts, and lets us out of prison▪ but enriches us with an estate that cannot be spent and dignifies us with a crown that cannot wither, made up of nothing of ours. These two will stretch and Tune the heart very high, to consider from what a low estate grace brings a Man, and how high it doth exalt him, in what a beggerly vile condition the Lord finds us, and yet doth not only free us thence, but puts such dignities on us. raises the poor out of the dust and lifts the needy from the dunghill, that he may set him with Princes even with the Princes of his people. Or as Ioshua the Priest Zach. 3.3, 4. So those of this Priesthood are dealt withall.

Now that we may be the deeper in the sense and admiration of this mercy, it is indeed our duty to seek earnestly after the evidence, and strong assurance of it, for things work on us according to our Notice and apprehensions of them, and therefore the more right assurance of mercy, the more love and thank∣fulness, and obedience springs from it: therefore 'tis that the Apostle here represents this great and hap∣py change of estate to Christians, as a thing that they may know concerning themselves, and ought

to seek the knowledge of, that so they may be duely affected with it, a happy thing to have in the soul an extract of that great Archive and act of grace towards it, that hath stood in heaven from eternity, it is sure both a very comfortable and profitable thing to find and read clearly the seal of mercy up∣on the soul which is holyness that by which he is mark'd by God, as a part of his peculiar possession, that he hath chosen out of the world: And When we perceive any thing of this, let us look back, as here the Apostle would have us to do, how God has called us from darkness, to his marvelous Light.

Verse. 11.

Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from Fleshly Lusts which war against the Soul.

THe right Spiritual knowledge that a Christian hath of God and of himself, differenceth it self from whatsoever is likest to it, by the power and in∣fluence it hath upon the heart and life. And in this it hath the lively impression of that doctrine of the holy Scriptures that teaches it. Wherein we still find throughout, that the high mysteries of Religion are accompanied with practical truths, not only as agree¦ing with them, but as drawn out of them, and that not violently draw but naturally flowing from them, as pure streams from a pure spring. Thus in this E∣pistle, we find the Apostle intermixing his divine doc∣trine with most useful and practical exhortations.

Chap. 1. Verse, 13.22. And in the beginning of this Chap. Again, and now in these words.

And upon this model ought both the Ministers of the Gospel to form their preaching, and the hearers their ear. Ministers are not to instruct only, or exhort only, but to do both, to exhort Men to holiness and the duties of a Christian life, Without instructing men in the doctrine of faith and bringing them to Jesus Christ is to build a house without a foundation, And on the other side, to instruct the mind in the knowledge of divine things, and neglect the pressing of that practice and power of godliness that is the undivided companion of true faith, is to forget the building that ought to be rais'd upon that foundation once laid, which is likewise a point of very great folly. Or if Men laying that tight foundation do proceed to the Superstructure of vain and empty Spe∣culations 'tis but to build Hay and stuble in stead of those solid truths that direct the soul in the way to happiness which are of more solidness and worth than Gold and Silver, and precious stones. 1 Tim. 3.9. Christ and the doctrine that reveals him is called the mystery of the faith and Ver. 16. The mystery of godliness, as Christ is the object of faith, so he is the spring and fountain of godliness. The Apostle hav∣ing, we see, in his foregoing discourse unfolded the excellency of Christ, and of Christians in Him, pro∣ceeds here to exhort them to that pure and Spirit∣ual temper of mind and course of life that becomes Christians.

These hearers are to blame and do prejudge them∣selves that are attentive only to such words and di∣scourse as stirre the affections for the present, and

find no relish in the doctrine of faith, and the unfold∣ing of those mysteries that bear the whole weight of Religion, and are the ground both of all Christian obedience, and all exhortations and persuasives to it. These temporary sudden stirrings of the affections, without a right informed mind, and some measure of due knowledge of God in Christ, do no good. 'Tis the wind of a word of exhortation that stirres them for the time against their Lusts, but the first wind of tentation that comes, caries them away, and thus the mind is but Toss'd too and fro like a wave of the Sea with all kind of winds, not being rooted and grounded in the faith of Christ. As it is Col. 2.7. and so in the love of Christ Eph. 3.17. Which are the conquering graces that subdue his Lusts and the world unto a Christian 1 Ioh. 5.4. 2 Cor. 5.14.15. Love makes a Man dead to himself, and the world and to live to Christ that died for him.

On the other part, they are no less, yea more to blame that are glad to have their minds instructed in the mysteries of the Christian faith, and out of a mere natural desire to know, are curious to hear such things as inform them, but when it comes to the urg∣ing of holiness and mortifying their Lusts, these are hard sayings, they had rather there were some way to receive Christ, and retain their Lusts too, and bring them to agreement: To hear of the mercies of God and the dignities of his people in Christ is very pleasing, but to have this follow upon it abstain from flesh••y Lusts, this is an importune, troublesome dis∣course: But it must be so for all that, these that will share in that mercy, and happiness, must abstain from fleshly lusts. &c.

Dearly Beloved, I beseech you] There is a faculty of reproving required in the Ministry, and sometimes a necessity of very sharp Rebukes, cutting ones. They that have much of the Spirit of meekness, may have a rod by them too, to use upon necessity: But sure the way of Meekness is that they use most wil∣lingly, as the Apostle there implies. And out of all question with ingenuous minds, the mild way of sweet intreaties is very forcible; as oyl that penetrates and sinks in insensibly or (to use that known resemblance) they prevail as the Sun beams, that without any noise, make the Traveller cast his Cloak, which all the blustering of the Wind could not do: But made him rather gather it closer, and bind it faster about him. We see the Apostles are frequent in this strain of Intreaties. I beseech you, Rom. 12.1. Now this word of intreatie is strengthned much by the other Dearly Beloved, scarce can the harshest Reproofs much less gentle Reproofs be thrown back, that have upon them the stamp of Love. That which is known to come from Love cannot readily but be so receiv'd too, and 'tis thus express'd, for that very purpose, that the request may be the more welcome, Beloved, 'tis the advice of a Friend, one that truly loves you, and aims at nothing in it but your good, 'tis because I love you that I intreat you, and intreat you as you love your selves to abstain from fleshly lusts that war against your Souls. And what is our purpose when we exhort you to believe and re∣pent, but that you may be happy in the forgive∣ness of your sins? Why do we desire you to embrace Christ? but that through him ye may have ever∣lasting life.

Howsoever you take these things, 'tis Our Duty uncessantly to put you in mind of them, and to do it with much love and tenderness of affection to your Souls, not only pressing you by frequent warnings, and exhortings, but also by frequent Prayers and tears for your Salvation.

Abstain] 'Twas a very wise abridgment that Epicte∣tus made of Philosophy into those two words, bear and forbear. These are truly the two main Duties that our Apostle recommends to his Christian Bre∣thren, as in this Epistle. 'Tis one and the same strength of Spirit that raises a Man above both the trou∣bles and pleasures of the World, and makes him de∣spise and trample upon both.

We have first briefly to explain what these fleshly lusts mean, then to consider the exhortation of ab∣staining from them.

Unchast desires are particularly called by this name indeed, but to take it for these only in this place, is doubtless too narrow. That which seems to be the true sense of it here, takes in all undue desires and use of Earthly things, and all the corrupt affecti∣ons of our carnal minds.

Now in that sense, these fleshly lusts comprehend a great part of the body of sin, all those three the Worlds acccursed Trinity, 1 Ioh. 2. are under this name here of fleshly lusts. A crew of base impe∣rious Masters they are, to which the Natural Man is a slave, serving divers lusts. Some more addicted to the Service of one kind of lust, some of another: But all in this unhappy, that they are Strangers, yea Enemies to God, and as the bruite Creatures, Servants to their flesh, either beasts of the field as covetous

with their eye still upon the earth; or voluptuous, swiming in pleasures as the Fishes of the Sea, or Fowls of the air in vain ambition. All the strifes that are rais'd about these things, all malice, and envyings all bitterness and evil speaking, which are works of the flesh and tend to the satisfy∣ing of its wicked desires, we are here requested to abstain from.

To abstain from these lusts is to hate and fly from the very thoughts and first motions of them, and if surpris'd by those, yet to kill them there, that they bring not forth: And to suspect our selves even in those things that are not sinful, and to keep afar off from all inducements to those polluted wayes of sin.

In a word, the serving of our flesh either in things forbidden us, as unjust gain or unlawful pleasures &c. And withal from immoderate desire of, and delighting in any earthly thing, although such as is lawful, yea necessary in some degree to desire and use them, to have any feverish pressing thirst after gain, even just gain or after earthly delights though lawful is to be guilty of those fleshly lusts and a thing very unbeseeming the dignity of a Christian, they that are cloath'd in Scarlet to embrace a Dunghil is a strange sight; therefore the Apostle having so cleared that immediately before, hath the better rea∣son to require this of them that they abstain from fleshly lusts.

Let their own slaves serve them, you are redeem'd and deliver'd from them, a free People, yea Kings, and suits it with Royal dignity to obey vile lusts? You are Priests consecrated to God, and will you

tumble your selves and your precious Garments in the Mire? It was a high speech of a Heathen, that he was greater and born to greater things, than to be a servant to his body; how much more ought he that's born again say so? Being born Heir to a crown that fadeth not.

Again, as the honour of a Christians estate is far above this baseness of serving his lusts, so the happiness, and pleasantness of his Estate, sets him above the need of the pleasures of sin. He said before, if ye have tasted that the Lord is graci∣ous, desire the sincere Milk of the Word, desire that word wherein you may taste more of his gracious∣ness, and as that fitly urgeth the appetites desire of the word, so it is strong to perswade this abstinence from fleshly lusts, yea the disdain and loathing of them, if you have the least experience of the sweet∣ness of his love, have but tasted of the Crystal Ri∣ver of his pleasures, the muddy pudle pleasures of sin will be hateful and loathsome to you; yea the best earthly delights that are, will be disrelish'd and unsavoury to your taste. The imbittering the breasts of the World to the Godly by afflictions, doth some∣thing indeed to their weaning from them, but the breasts of consolation that are given them in their stead, weans much more effectually.

The true reason why we remain Servants to these Lusts, some to one, some to another, is, because we are still Strangers to the Love of God, and those pure pleasures that are in him; Though the Pleasures of this Earth be poor and low, and most unworthy our pursuit, yet so long as Men know of no better, they will stick by those they have, such as they are.

The Philosopher gives this as the reason why Men are so much set upon sensual Delights, because they know not the higher pleasures that are proper to the soul, and they must have it some way, 'Tis too often in vain to speak to Men in this, to follow them with the Apostles intreaty I beseech you abstain from fleshly lusts, unless they that are spoke to, be such as he speaks of in the former words, such as have ob∣tained mercy and have tasted of the graciousness and love of Christ, whose loves are better then Wine. Oh that we would seek the knowledge of this love, for seeking it we should find it, and find∣ing it, no force would need to pull the delights of sin out of our hands, we would throw them away of our own accord.

Thus a Carnal mind prejudices it self against Re∣ligion, when it hears that it requires an abstinence from fleshly lusts, bereaves Men of their mirth and delight in sin: But they know not that it is to make way for more refin'd and precious delights, there is nothing of this kind taken from us, but by a very advantageous exchange, 'tis made up, in the World ye shall have affliction, but in me ye shall have Peace. Is not want of the Worlds peace abundantly paid with peace in him? Thus fleshly lusts are cast out of the hearts of Believers as Rubbish and trash to make room for Spiritual comforts, we are barr'd fellowship with the unfruitful works of darkness to the end we may have fellowship with God and his Son Jesus Christ, this is to make Men eat Angels food indeed, as was said of the Manna. The serving of the flesh, sets Man below himself down amongst the Beasts, and the consolations of

the Spirit and Communion with God raises him above himself and associates him with the Angels. But let us speak to the Apostles own disuasives from these lusts. 1. From the Condition of Christians. 2. From the Condition of those lusts.

As Strangers] These Dispersed Jews were Stran∣gers scatter'd in divers Countries as Chap. 1. V.1, but here that is not intended, they are called Strangers in that Spiritual sense that agrees in common to all the Saints, possibly in calling them thus, he alludes to their outward dispersion, but means their Spiri∣tual alienation from the World, and Interest in the New Ierusalem.

And this he uses as a very pertinent enforcement of his Exhortation. Whatsoever others do, the serving of the flesh, and love of the World is most incongru∣ous and unseemly in your Person. Consider what you are: If you were Citizens of this World, then you might drive the same trade with them, follow the same lusts, but seeing you are chosen and called out of this World, and invested into a new Society, made free of another City, and are therefore here but Travellers passing through to your Countrey? 'tis very reasonable that there be this difference be∣twixt you and the World, that while they live as at home, Let your carriage be such as fits Stran∣gers, not glutting your selves with these kind of pleasures, surfeiting upon their delcious fruits, as some unwary Travellers do abroad; but as wise Strangers living warily, and soberly, and still mind∣ing most of all your journey homewards, suspecting dangers and snares in your way, and so walking with holy fear, as the Hebrew word for a Stran∣ger imports.

There is indeed a miserable party even within a Christian, the remainder of corruption, that is no Stranger here, and therefore keeps friendship and correspondence with the World, and will readily betray him if he watch not the more: so that he is not only to fly the Pollutions of the World that are round about him, and to chuse his steps that he be not ensnared from without, but he is to be upon a continual guard against the Lusts and Corruption that is yet within himself, to curb and control his own lusts, and give them resolute and flat refusals when they sollicit him, and to stop up their Essayes and opportunities of intercourse with the World, and such things as nourish them, and so to do what he can to starve them out of the holds they keep with∣in him, and to strengthen that new nature which is in him; to live and act according to it, tho so he shall be sure to live as a Stranger here, and a de∣spis'd mock'd and hated Stranger.

And 'tis not the worse that it be so, if Men in Forraign Countreys be subject to forget their own at any time, 'tis sure then, when they are kindlyest us'd abroad, and are most at their ease; and thus a Christian may be in some danger when he is best ac∣commodate, and hath most of the smiles and caresses of the World, that though he can never wholly for∣get his Home that is above, yet his thoughts of it will be less frequent, and his desires of it less earnest, and it may be he may insensibly slide into Customes, and habitudes, as men will do that are well seated in some other Country: But by the troubles, and unfriendliness of the World he gains this, that when

they abound most upon him, he then feels himself a Sranger, and remembers to behave himself so, and thinks often with much delight, and strong desires on his own Country, and the rich and sure Inheritance that lyes there, and the ease and rest he shall have when he comes thither.

And this will persuade him strongly to fly all pollut∣ed ways and lusts, as fast as the World followes them; it will make him abhorr the pleasures of sin, and use the allowable injoyments of this earth warily and moderately, never engaging his heart to them as Worldlings do, but alwayes keeping that free, free from that earnest desire in the pursuit of worldly things, and that deep delight in the obtaining of them, which the Men of the earth bestow upon them. There is a diligence in his Calling and pru∣dent regard of his affairs, not only permitted to a Christian, but requir'd of him; But yet in compari∣son of his great and High Calling (as the Apostle calls it) he followes all his other businesses with a kind of coldness and indifferency, as not accounting very much which way they go, his heart is elsewhere. The Traveller provides himself as he can of enter∣tainment, and lodging where he comes, if it be com∣modious 'tis well; but if not, 'tis no great matter, if he find but necessaries, he can abate delicacies very well, for where he finds them in his way he neither can, nor if he could, would chuse to stay there, though his Inn were dressed with the richest hangings and furniture, yet 'tis not his home, he must and would leave it. That's the character of ungod∣ly Men they mind earthly things. Phil. 3. they are drown'd in them over head and ears as we say.

If Christians would consider how litle, and for how litle a while they are concern'd in any thing that's here, they would go through any estate, and any changes of estate, either to the better or the worse with very composed equal minds, always mo∣derate in their necessary cares, and never taking any care at all for the flesh to fulfill the lusts of it.

Let them that have no better home than this world to lay claim to, live here as at home, and serve their lusts, they that have all their portion in this life, no more good to look for than what they can catch here; Let them take their time of the poor profits and pleasures that are here: But you that have your whole estate, all your riches and pleasures laid up in Heaven, and reserv'd there for you, let your hearts be there, and your conversation there, this is not the place of your rest, nor your delights, unless you would be willing to change and to have your good things here, as some foolish Travellers, that spend the e∣state they should live on at home in a litle whiles braving it abroad amongst strangers, will you with profane Esau sell your birthright for a messe of pot∣tage? Sell eternity for a moment, and such plea∣sures, as a moment of them, is more worth than an eternity of the other.

It were quarrel enough against fleshly lusts, which war against the Soul. That they are so far below the Soul, that they cannot content, no not at all reach the Soul, they are not a sutable, much less a satisfying good to it. Although sin hath unspeak∣ably abus'd the Soul of Man, yet its excellent na∣ture and original does still cause a vast dispropor∣tion betwixt it, and all those gross base things of the

earth that concern the flesh and go no further. But this is not all, these fleshly lusts are no benefit to the Soul, but they are its pernicious enemies: They war against it, and their war against it, is all made up of Stratagem and slight, for they cannot hurt the Soul, but by it self, they promise it some contentment, and so gain its consent to serve them, and undo it self, they embrace the Soul that they may strangle it. The Soul is too much diverted from its own proper business, by the inevitable and uncess∣ant necessities of the body. And therefore 'tis ex∣ceeding injustice, and cruelty to make it likewise serve the extravagant and sinfull desires of the flesh, so much time for sleep, and so much for eating, and drinking and dressing, and undressing, and to many the greatest part of the time that remaines from these spent in labouring and providing for those. Look on the employments of most Men, all the labour of the Husband-men in the Countrey and Tradesmen in the City, the multitude of shops and callings, what are they all? But the interest and service of the body, and in all these the immortal Soul is drawn down to drudge for the mortal body, the house of clay wherein it dwells. And in the sense of this, those Souls that truely know, and consider themselves in this condition do often groan under the burden, and desire the day of their deliverance. But the ser∣vice of the flesh in the inordinare lusts of it, is a point of far baser slavery, and indignity to the Soul, and doth not only divert it from spiritual things for the time: But habitualy indisposes it to every Spiritual work and makes it earthly and sensual, and so unfits it for heavenly things: Where these lusts or any

one of them have dominion the Soul cannot at all perform any good, neither pray, nor hear, nor read the word aright, And in as far as any of them pre∣vail upon the Soul of a Child of God, they do dis∣joynt and disable it for holy things.

Although they be not of the grossest kind of Lusts, but such things as are scarce taken notice of in a Man, either by others or by his own conscience, some irregular desires, or entanglments of the heart, Yet these litle Foxes will destroy the vines, they will prey upon the graces of a Christian, and keep them very low: Therefore it concernes us much to study our hearts, and be exact in calling to account the several affections that are in them; otherwise even such as are called of God, and have obtain'd mercy (for such the Apostle speaks to) may have such lusts within them, as will much abate the flourish∣ing of their graces and the Spiritual beauty of the Soul.

The Godly know it well in their sad experience, that their own hearts do often deceive them, har∣bouring and hiding such things as prejudge them much of that liveliness of grace and comforts of the Holy Ghost that otherwise they would be very like∣ly to attain unto.

This warring against the Soul, meaning the mis∣chief and hurtfullness of them, hath this under it, that these lusts as breaches of Gods Law do subject the Soul to his wrath. So that by this the Apostle might well urge his point. Besides that these lusts are unworthy of you, the truth is, if you Christians serve your lusts, you kill your Souls. So Rom. 8.13.

Consider when Men are on their death-beds, and

near their entering eternity, what then they think of all their Moyling in the earth, and serving of their own hearts and lusts in any kind, when they see that of all these wayes nothing remaines to them but the guiltiness of their sin, and accusations of conscience, and the wrath of God.

Oh! that you would be persuaded to esteem your precious Souls, and not wound them as you do, but war for them, against all those lusts that war against the Soul▪ The Soul of a Christian is doubly preci∣ous, being besides its natural excellency ennobled by grace, and so twice descended of heaven, and there∣fore deserves better usage than to be turn'd into a Scullion, to serve the flesh. The service of Jesus Christ is that which only fits it, only honourable for the Soul to serve so high a Lord, and only due to serve Him that bought it at so high a rate.

Verse. 12.

Having your Conversation honest among the Gentiles, that whereas they speak against you as Evil doers, they may by your good works which they shall behold, glorify God in the day of visitation.

THese two things that a Natural Man makes least account of, are of all things in highest regard with a Christian, his own Soul, and Gods glory.

So that there be no stronger persuasives to him in any thing than the interest of these two, and by these the Apostle urgeth his present Exhortation to holi∣ness and blamelesness of life, for the substance of his advice or request in this, and the former Verse, is the same, a truely honest conversation, is only that which is Spiritual, not defil'd with the carnal lusts and pol∣utions of the world.

The abstaining from those lusts doth indeed Com∣prehend, not only the rule of outward carriage, but the inward temper of the mind, whereas this honest conversation doth more expressely concerne our ex∣ternal deportment amongst Men, as 'tis added, honest among the Gentiles. And so tending to the glory of God: So that these two are inseparably to be re∣garded the inward disposition of our hearts, and the outward conversation and course of our lives.

I shall speak to the former first as the spring of the latter, Keep thine heart with all diligence. For all depends upon that for from thence are the issues of Life. Prov. 4.23. And if so, then the regulating of the tongue, and eyes, and feet and all will follow. As there it followes, Ver. 24. That the impure streams, may cease from running, the corrupt spring must be dried up. Men may convey them closely to run under ground as it were, as they do vaults and ditches, Sentinas & cloacas; but till the heart be renewed and purg'd from base lusts, it will still be sending forth some way or other the streams of ini∣quity, as a fountain Swelleth out, or casteth forth her waters uncessantly, so she casteth out her wicked∣ness, sayes the Prophet, of that very People, and City that was called holy by reason of the ordi∣nances

of God, and profession of the true Religion that was amongst them. And therefore tis the same prophet's advice from the Lord. Wash thine heart O Ierusalem how long shall thy vain thoughts lodge within thee. Ier. 4.14.

This is the true Method, according to our Saviours Doctrine Make the tree good, and than the fruits will be good, not till then: for Who can gather grapes of thornes, or figs of Thistles. Some good outward actions avail nothing, the Soul being unrenewed. As you may stick some figs or hang some clusters of grapes upon a thorne bush, but they cannot grow upon it.

In this Men deceive themselves, even such as have some thoughts of amendment, when they fall into sin, and are reprov'd for it, they say and possibly think so too, I will take heed to my self, I will be guilty of this no more, and because they go no deeper, they are many of them ensnared in the same kind again: But however, if they do never commit that same sin, they do but change it for some other; as a cur∣rent of waters, if you stop their passage one way, they rest not till they find another. The conversa∣tion can never be uniformly, and entirely good till the fram of the heart, the affections and desires that lodge in it be changed. It is naturally an evil treasure of im∣pure lusts and must in some kind vent, and spend what it hath within. 'Tis to begin with the wrong end of your work to rectify the outside first, to smooth the conversation, and not first of all purge the heart. Evil affections are the source of evil speeches and a∣ctions. Whence are strifes and fightings (sayes St. Iames) are they not from your lusts which war in

your members: Unquiet unruly lusts within are the cause of the unquietnesses and contentions abroad in the world. One Man will have his corrupt will, and another his, and thus they chock and justle one ano∣ther, and by the cross encounters of their purposes as flints meeting, they strike out these Sparkes that set all on fire.

So then according to the order of the Apostles Exhortation, the only true principle of all good and Christian conversation in the world, is the mortifing of all earthly, and sinfull lusts in the heart while they have possession of the heart, they do clog, it and straiten it towards God and his wayes, it can∣not walk constantly in them, but when the heart is freed from them 'tis enlarg'd and so (as David speaks) fits a Man not only to walk but to run the way of Gods commandements: And without this freeing of the heart a Man will be at the best very uneven, and incongruous in his ways, one step like a Chri∣stian and another like a worldling, which is an un∣pleasant and an unprofitable way, not according to that word Psa. 18. Thou hast set my feet as hindes feet, set them even, as the word is, not only swift but straight and even, and that is the thing here requir'd the whole course and revolution of a Christian's life to be like himself, and that it may be so, the whole body of sin, and all the member•• of it, all the deceitful lusts, must be crucified.

In the words there are 3. Things 1. One point of a Christians ordinary entertainment in the world is to be evil spokne of. 2. Their good use of that evil, to do the better for't. 3. The good end and certain effect of their so doing, The glory of God.

1. Whereas they speak against you as evil doers] This is in the general the disease of Mans corrupt nature, and argues much the baseness and depraved∣ness of it, this propension to evil speaking one of a∣nother either blotting the best actions with miscon∣structions, or taking doubtful things by the left ear, not chusing the most favourable, but on the contrary the very harshest sense that can be put upon them. Some Men take more pleasure in the narrow Eying of the true and real faults of Men, and then speak of them with a kind of delight. All these kind of evil speakings are such fruits as spring from that bitter root of pride and self-love; which is naturaly deep fastened in every Mans heart: But besides this gene∣ral bent to evil speaking, there is a particular malice in the world against those that are born of God which must have vent in calumnies and reproaches. If this evil speaking be the hissing that is natural to the Serpents seed, sure by reason of their natural antipathy it must be breath'd forth most against the seed of the Woman, those that are one with Jesus Christ: If the tongues of the ungodly be sharp swords even to one another, they will whet them sharper than ordinary when they are to use them against the righteous, to wound their name. The evil tongue must be alwayes burning, that is set on fire of hell as St. Iames speaks; but against the Godly it will be sure to be heated seven times hotter than 'tis for others. Reasons of this are 1. Being naturaly ha∣ters of God and yet unable to reach him, what won∣der if their malice act it self against His Image in His Children, and labour to blot and stain that all they can with the foulest calumnies.

2. Because they are neither able nor willing them∣selves to attain unto the Spotless holy life of Chris∣tians they bemire them, and would make them like themselves by false aspersions, they cannot rise to the Estate of the Godly, and therefore they endeavour to draw them down to theirs by detraction.

3. The Reproaches they cast upon the Professors of Pure Religion, they mean mainly against Religi∣on it self, and intend them to reflect upon it.

These evil speakings of the World against pious Men professing Religion, are partly gross falshoods invented without the least ground or appearance of truth, for the World being ever credulous of evil, especially upon so deep a prejudice as it hath against the Godly, the falsest and absurdest calumnies will alwayes find so much belief as to make them odious or very suspected at least, to such as know them not; this is the Worlds Maxime, Lye confidently and it will alwayes do something. As a Stone taken out of the Mire and thrown against a white Wall, tho it stick not there but rebound presently back again, yet it leaves a spot behind it.

And with those kind of evil speakings, were the Primitive Christians surcharg'd, even with gross and horrible falshoods, as all know that know any thing of the History of those times, even such things were reported of them, as the worst of wicked Men would scarce be guilty of, The Devil for as witty as he is, makes use again and again of his old inventions, and makes them serve in several ages, for so were the Waldenses ac∣cused of inhumane banquetings and beastly pro∣miscuous uncleanness, and divers things not once to

be named amongst Christians, much less to be prac∣tised by them; so that it is no new thing to meet with the Impurest vilest slanders as the Worlds reward of Holiness, and the practice of pure Re∣ligion.

Then again Consider, How much more will the wicked insult upon the least real blemishes that they can espy amongst the Professors of Godliness. And in this there is a threefold injury very ordinary. 1. Strictly to pry into, and maliciously to object a∣gainst Christians the smallest imperfections and frail∣ties of their Lives, as if they pretended and pro∣mis'd absolute perfection. They do indeed exercise themselves (such as are Christians indeed) with St. Paul, to keep a good Conscience in all things towards God and Men, they have a regard unto all Gods Com∣mandments, as David speaks, they have a sincere love to God which makes them study the exactest obedience they can reach, and this is an imperfect kind of perfection, 'tis Evangelical, but not Ange∣lical. 2. To impute the scandalous falls of some particular Persons to the whole number: 'Tis a very short incompetent rule, to make judgement of any one Man himself by one action, much more to mea∣sure all the rest of the same Profession by it; and they yet proceed further in this way of misjudging. 3. That they impute the personal failings of Men to their Religion, and disadvantage it by the faults of those that profess it, which as the Ancients plead well, is the greatest injustice, and such as they would not be guilty of against their own Philoso∣phers. They could well distinguish betwixt their Doctrine and the manners of some of their followers,

and thus ought they to have dealt with Christians too. Consider their Religion in it self, and the Doctrine that it teaches, and if it were vitious the blame were just, but if it taught nothing but Holi∣ness and righteousness, then the blame of any un∣holiness or unrighteousness found amongst Christi∣ans was to rest upon the Persons themselves, that were guilty of it, and not to be stretch'd to the whole number of Professors, much less to the Reli∣on that they profess: And yet this is still the custom of the World upon the least failing they can espy in the Godly, or such as seem to be so, much more with open mouth upon any gross sin in any of them.

But seeing this is the very Character of a profane mind, and the badge of the Enemies of Religion, beware of sharing at all with them in it, give not easy entertainment to the reports of profane, or of mere civil Men, against the professors of Religion, they are undoubtedly partial, and their testimony justly suspected, Lend them not a ready ear to re∣ceive their evil speakings, much less your tongue to divulge them, and set them further going: Yea, take heed that you take not pleasure in any the least kind of scoffs, against the sincerity and power of Religion. And all of you that desire your selves to walk as Christians, be very wary, that ye wrong not one another, and help not the wicked against you, by your mutual misconstructions and miscen∣sures one of another, far be it from you to take pleasure in hearing others evil spoken of, whether unjustly, or though it be some way deservedly, yet let it be alway grievous to you, and no way plea∣sing

to hear such things, much less to speak of them It is the Devils delight to be pleas'd with evil speakings, The Syrian calls him an Akal Kartza eater of slaunders or Calumnies. They are a dish that please his pallate, and Men are naturally of his Diet. In the 35. Psal. V.6. There is a word that is rendered mockers at Feasts, or feasting-mockers, that feasted Mens ears at their meetings with speak∣ing of the faults of others scoffingly, and therefore shared with them of their cakes, or feasts as the word is; but to a renewed Christian mind, that hath a new taste, and all new senses, there is no∣thing more unsavoury, than to hear the defaming of others, especially of such as profess Religion, did the Law of Love possess our hearts it would regu∣late our Ear and Tongue, and make them most ten∣der of the name of our Brethren, it would teach us the faculty of covering their infirmities, and judging favourably, taking alwayes the best side and most charitable sense of their actions, and to blunt the fire-edge of our censures upon our selves, our own hard hearts and rebellious wills within, that they might remain no more sharp against others, then is needful for their good.

And this would cut short those that are without, from a great deal of Provisions of evil speaking a∣gainst Christians that they many times are furnish'd withal by themselves, through their uncharitable carriage one towards another. However this being the hard measure that they alwayes find in the World, it is their wisdom to consider it aright, and to study that good which according to the Apostles advice, may be extracted out of it, and that is the second thing to be spoken to.

2. Your Conversation] As the Soveraign power of drawing good out of evil resides in God, and argues his primitive goodness, so he teacheth his own Children some faculty this way, that they may resemble Him in it, he teacheth them to draw sweetness out of their bitterest afflictions, and in∣crease of inward peace from their outward troubles. And as these buffetings of the tongue are no small part of their sufferings, so they reap no small bene∣fit by them many wayes, particularly in this one, that they order their Coversation the better, and walk the more exactly for it.

And this no doubt in Divine Providence is in∣tended and ordered for their good, and all their other trials. The sharp censures and evil speakings that a Christian is incompassed withal in the World is no other but a hedge of thornes set on every side, that he go not out of his way, but keep straight on in it betwixt them, not declining to the right hand nor to the left; whereas if they found nothing, but the favour and good opinion of the world, they might as in a way unhedged be subject to expati∣ate, and wander out into the Meadowes of Carnal Pleasures that are about them, that would call and allure them, and often amuse them from their journey.

And thus it might fall out that Christians would deserve censure and evil speakings the more, if they did not usually suffer them undeserved. This then turnes into a great advantage to them, making them more answerable to those two things that our Savi∣our joynes, to Watch and Pray, to be the more vigi∣lent over themselves, and the more earnest with

God for his watching over them, and conducting of them, Make my wayes straight, sayes David, be∣cause of mine enemies. the word is My Observers, or those that scand my wayes every foot of them that examine them as a Verse, or as a Song of Musick, if there be but a wrong measure in them, they will not let it slip, but will be sure to mark it.

And if they that are the Godly's enemies wait for their halting, shall not they themselves scand them that they may not halt, and examin them to order them, as the wicked do to censure them, and with∣al depend wholly upon the Spirit of God as their guide to lead them into all truth, and to teach them how to order their Coversation aright that it may be all of one piece holy, and blameless and still like it selfe.

Honest] Fair, or Beautiful, the same word doth fitly signifie goodness and beauty. For that, that is the truest and lastingest beauty growes fresher in Old age as the Psalmist speaks of the Righteous Psal. 92. as trees planted in the house of God. Could the Beauty of Vertue be seen, said he, it would draw all to love it. A Christian holy Conversation hath such a beauty, as when they that are Strangers to it begin to discern it any thing right, they can∣not chuse but love it, and where it begets not love, yet it silences Calumny, or at least convinces its falshood.

The goodness, or beauty of a Christian's Con∣versation consisting in that Symmetry and Con∣formity to the word of God, as its rule▪ he ought diligently to study that rule, and to square his wayes by it, not to walk at random, but to

apply that rule to every step at home, and abroad, and to be as careful of the beauty of his wayes, to keep that unspotted, as those Women are of their faces and attire, that are most Studious of com∣liness.

But so far are we that call our selves Christians from this exact regard of our Conversation, the most part not only have many four spots, but they them∣selves, and all their wayes nothing but defilement▪ all one spot, as our Apostle calls them, blots are they and spots▪ 2 Pet. 2.13. and even they that are Christians indeed, yet not so watchful, and accurate in all their wayes as becomes; 〈◊〉〈◊〉 staining their holy Profession either with Pride, or Coveteous∣ness, or contentions, or some other such like un∣comeliness.

Let us therefore resolve all, more to study this good and comely conversation the Apostle ••ere ex∣horts to, that it may be such as becometh the Gospel of Christ, as St. Paul desires his Philippians.

And if you live amongst profane Persons, that will be to you as the unbelieving Gentiles were to these believing Jewes, that lived amongst them, tradu∣cers of you, and given to speak evil of you, and of Religion in you, trouble not your selves with many apologies, and clearings, when you are evil spoke of, but let the ••••act of your life answer for you: your honest and blameless conversation: that will be the shortest and realest way of confuting all obloquies, as when one in the Schools was proving by a sophistical Argument that there could be no 〈◊〉〈◊〉; the Philosopher answered it fully, and short∣ly by rising up and walking. If thou would'st pay

them home, this is a kind of revenge not only al∣lowed thee, but recommended to thee, be aveng'd on evil speakings, by well doing, shame them from it. It was a King that said, it was Kingly to do well and be ill spoke of. Well may Christians acknow∣ledge it to be true, when they consider, that it was the lot of their King Iesus Christ, And well may they be content, seeing he hath made them likewise Kings, as we heard V. 9.) to be conform to him in this too, this Kingly way of suffering to be unjust∣ly evil spoken of, and still to go on in doing the more good, alwayes aiming in so doing (as our Lord did) at the glory of our Heavenly Father. that is the 3d. thing.

That they may glorifie God▪] He sayes not they shall praise or commend you, but shall glorifie God. What way soever this time, this day of Visitation be taken, the effect it selfe is this, they shall glorifie God, 'tis this the Apostle stills holds before their eye, and that upon which a Christian doth willingly set his eye, and keep it fixed on it, in all his wayes; he doth not teach them to be sensible of their own esteem as it concerns themselves, but only as the glory of their God is interess'd in it, were it not this, a generous minded Christian could set a very light rate upon all the thoughts and speeches of Men concerning him, whether good or bad, and could easily drown all their mistakes in the Conscience of the favour and approbation of his God, 'tis a small thing for me to be judged of Man, or the day of Man, he that judgeth me is the Lord. Man hath a day of judging, but it and his judgment with it soon passes away, but God hath his day, and stand his sen∣tence

abideth for ever, as the Apostle there adds, as if he should say, I appeal to God.

But considering that the Religion he professes, and the God whom he worships in that Religion are wrong'd by those reproaches, and that the calumnies cast upon Christians reflect upon their Lord, this is the thing that makes him sensible, he feels on that side only, the reproaches of them that reproach thee are fallen upon me, sayes the Psalmist. And this makes a Christian desirous even to Men, to vindicate his Religion, and his God, without regard to him∣self, because he may say the reproaches of them that reproach only me have fallen upon thee.

This is his intent in the holiness and integrity of his life, that God may be glorified, this is the Axis about which all, this good conversation moves, and turnes c••n••inually.

And he that forgets this, let his conversation be never so plausible and spotless, knows not what it is to be a Christian. As they say of the Eagles who try their young ones whether they be of the right kind or no, by holding them before the Sun, and if they can look stedfastly upon it, they own them, if not they throw them away; this is the true evidence of an upright and real Christian, to have a stedfast eye on the glory of God the father of Lights. In all, Let God be glorified, sayes the Christian and that suffices, that's the summe of his desires far from glorying in himself, or seeking to raise himself, for he knows that of himself, he is nothing, but by the free grace of God he is what he is, whence any glorying to thee, rottenesse and dust? (sayes, St. Bern.) whence is it to thee if thou art holy? Is it not the holy

spirit that hath sanctified thee. If thou couldest work miracles, though they were done by thy hand, yet it were not by thy power, but by the power of God.

To the end that my glory may sing praise unto thee sayes David Psa. 30. Whether his tongue, or his soul or both. What he calls his glory he shews us; and what use he hath for it, namely to give the Lord glory, to sing his praises, and that then it was truely Davids glory when 'twas so employ'd in giving glory to him whose peculiar due glory is. What have we to do in the world as his creatures? Once and again his creatures, his new creatures created unto good works, but to exerise our selves in those, and by those to advance his glory; That all may return to him, from whom all is, as the rivers run back to the Sea from whence they came; Of him and through him and therefore, for him are all things, says the Apostle: They that serve base Gods seek how to advance and agrandize them. The covetous Man studies to make his Mammon as great as he can all his thoughts and pains run upon that service, and so the voluptuous and ambitious for theirs. And shall not they that profess themselves the servants of the only great and the only true God have their hearts much more, at least, as much possess'd with desires of honouring and exalting him, should not this be their predominant design and thought: What way shall I most advance the glory of my God, how shall I that am engaged more than they all, set in with the Heavens and the earth, and the other crea∣tures to declare his excellency his greatness, and his goodness.

In the day of Visitation] The beholding of your good works may work this in them that they may be gained to acknowledg and embrace that Religion and that God, which for the present they reject; but that it may be thus, they must be visited with that same light and grace from above which hath sancti∣fied you. This I conceive is the sense of this word though it may be, and is taken divers other ways by Interpreters. Possibly in this day of visitation is im∣plied the clearer preaching of the Gospel amongst those Gentiles, where the dispersed Jews dwell, and that when they should compare the light of that do∣ctrine with the light of their lives, and find the agree∣ment betwixt them, that might be helpfull to their e∣ffectual calling, and so they might glorify God: But to the end that they might do thus indeed, as with the word of God and the good works of his People there must be a particular visiting of their Souls by the Spirit of God: Your good conversation may be one good mean of their conversion; there∣fore this may be a motive to that: But to make it an effectual mean, this day of gracious visitation must dawn upon them. The day spring from on high must visit them, as it is Luke. 1.78.

Verse. 13, 14.

Submit your selves unto every Ordinance of man for the Lords sake, whether it be to the King, as Supreme.

Or unto governours, as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

IT is one of the falsest, and yet one of the com∣monest prejudices that the world hath always entertain'd against true Religion, that it is an enemy to civil power, and government. The Adversaries of the Jews charged this fault upon their City, the then Seat of the true worship of God. Ezra. 4.15. The Jews charged it upon the preachers of Chri∣stian Religion Act. 17.7. As they pretended the same quarrel against Christ himself. And generally the enemies of the Christians in the primitive times loaded them with the slander of Rebelion, and con∣tempt of authority. Therefore our Apostle descending to partacular rules of Christian life, by which it may be blameless, and to silence calumny, begins with this, not only as a thing of prime importance in it self, but as particulary fit for those he wrote to, being both Jews, and Christians, for the clearing of themselves and their Religion, Submit your selves &c.

There are in the words divers particulars to be considered, all concurring to press this main duty of obedience to Magistrates, not only as well consistent with true Religion, but as indeed inseparable from it, not to parcell out the words into many pieces, they may (I conceive,) be all not unfitly compris'd under these two 1. The extent of this duty. 2. The ground of it.

First The extent 1. To all Civil power, of what kind soever, for the time receiv'd, and Autoris'd. There being no need of questioning, what was the rise and original of civil power either in the nature of it, or in the persons of those that are in possession of it, for if you will trace them quite through in the succ••ssion of ages, and narrowly eye their whole cir∣cle, there be few crowns in the world in which there will not to be found some crack or other more or less. If you look on those great Monarchies in Daniel's Vision, you see one of them built up upon the rui∣nes of another, and all of them represented by terrible devouring beasts of monstrous shape, And whether the Romane Empire be the fourth there, as many take it, or no, yet in the things spoken of that fourh and the rest, it is inferiour to none of them, enlarg∣ing it self by conquests in all parts of the world; and under it, were the Provinces to which this Epistle is address'd; yet the Apostle enjoyn's his brethren subjection and obedience to its Authority.

Nor is it a Question so to be mov'd as to suspend, or at all abate our obedience to that which posse∣sses in present where we live; What forme of go∣vernment is most just and commodious?

God hath indeed been more express in the officers

and government of his own house, his Church: But Civil Societies he hath left at liberty, in the chusing and modelling of Civil government, though alwayes indeed overruling their choyce, and changes in that, by the secret hand of his wise and powerful provi∣dence; yet he hath set them no particular rule touch∣ing the frame of it, only the common rule of equity and justice were to be regarded, both in the con∣triving and managing of Government; And yet though it be some way defective in both, they that be subject to it are in all things lawful to submit to its Authority, whether suprem or subordinate as we have it here expressely, whether to the King as Supreme, Namely To the Emperour, or to the Governours sent by him, which though a Judicious Interpreter re∣fert's to God, and will not admitt of any other sense, yet it seem's most sutable both to the words, and to the nature of the Government of those Pro∣vinces to take that word To him, as relating to the King, for the them that are sent, Answers to the other, The King as Supreme, and so is a very clear designment of the inferiour Governours of those times, and places. And whatsoever was their end that sent them, and their carriage that were sent, that which the Apostle addes, expresses the end for which they should be sent to govern, and at which they should aime in governing, as the true end of all go∣vernment. And though they were not fully true to that end in their deportment, but possibly did many things unjustly, yet as God hath ordain'd authority for this end, there is alwayes so much justice in the most depraved government, as is a publick good, and therefore puts upon inferiours an obligation to obe∣dience,

and this leads us to consider the Second thing The ground of this duty.

2 The main ground of submitting to humane au∣thority, is the interest that divine authority hath in it, having both apponited Civil government as a com∣mon good amongst Men, and particularly command∣ed his people obedience to it, as a particular good to them, and a thing very sutable with their profession it is, for the Lords sake. This word carries the whole weight of the duty, and is a counter balance to the former, which seem's to be therefore on purpose so expressi'd, that this may answer it. Although Civil Authority in regard of particular formes of Govern∣ment, and the choyce of particular persons to govern, is but a humane ordinance or mans creature, as the word is; yet both the good of government, and the duty of subjection to it, is Gods ordinance, and therefore for his sake submit your selves.

1. God hath in general instituted Civil govern∣ment for the good of humane society, and still there is good in it, tyranny is better than Anarchy. 2. 'Tis by his providence that Men are advanc'd to places of authority. Psa. 75.6, 7. Dan. 4.25. Iohn. 19, 11. 3ly. 'Tis his command that obedience be yeelded to them Rom. 13.1. Tit. 3.1. &c. And the consideration of this tyes a Christian to all Lo∣yalty and due obedience, which being still for the Lords sake cannot hold in any thing that's against the Lords own command, for Then Kings and Rulers, leave their station, Now the Subjection here is, be subject to them, as it were in your rank, still in subordination to God, but if they go out of that

even line follow them not. They that obey the un∣lawfull commands of Kings do it in regard to their God no question, but that their God, is their belly or their ambition, or their avarice.

But not only ought the exercise of authority, and submission to it be in things just, and lawful in them∣selves, but the very purpose of the heart, both in command and obedience should be in the Lord and for his sake, this is the only straight, and only safe rule both for Rulers, and for people to walk by. Would Kings and the other powers of the world consider the supremacy and greatness of that King of whom they hold all their Crownes and dignities, they would be no less carefull of their submission and ho∣mage to him, than they are desirous of their Peoples submission unto them.

I will not speak at all of their civil obligations to their people, and the Covenant of justice that with good reason, is betwixt them in the funda∣mentall constitutions of all well ordered Kingdomes, nor meddle with that point of the dependance that Humane Authority hath upon the Societies of Men over whom it is, according to which it is here call'd Mans ordinance or creature. This is a thing that the greatest and most absolute of Princes cannot deny, that all their authority is dependent upon the great God, both as the Author of it in the generall, and the Soveraigne disposer of it to particular Men, giving the kingdomes of the earth to whom he will, and therefore he may most justly require obedience and fealty of them, that they serve the Lord in fear, and it they rejoyce in their dignities over Men, yet do it with trembling in sense of their duty to God,

and that they throw down their Crownes at the feet of Christ the Lords anointed.

And to this they are the more oblig'd, consider∣ing that Religion and the Gospel of Christ doth so much press the duty of their peoples obedience to them, so that they wrong both it, and themselves very far in mistaking it, as an enemy to their autho∣rity when it doth not only, not prejudge it, but con∣firms it, and pleads for it. Sure they do most in∣gratefuly requite the Lord and his Christ, When they say (as Psal. 2.) Let us break their bands asunder and cast away their cords from us. Whereas the Lord binds the cords of Kings and their Authority fast upon their People, not the cords of Tyrany indeed, to bind the Subjects as Beasts to be Sacrifices to the Passion of their Rulers, But the cords of just and due Obedience to their Kings and Governours. The Lord doth (as you see here) bind it upon all that profess his Name, and strengthens it by the respect his People carry to himself, enjoyning them, that for his sake they would obey their Rulers; so that Kings need not fear true Religion, that it will ever favour any thing that can be call'd Rebellion, but on the contrary still urges Loyalty, and Obe∣dience, so that as they ought in Duty, they may in true Policy and Wisdom befriend true Religion, as a spe∣cial friend to their Authority, and hate that Reli∣gion of Rome which is indeed Rebellion, and that Mother of abominations that makes the Kings of the Earth drunk with her cup, and makes them dream of increase of Authority while they are truly on the loosing hand. But besides that they owe their Power to the advancement of Christs Kingdom

so employing themselves, by strengthening it, and doing themselves good, they confirm their own Thrones, when they erect his, as it was said of Cesar that by setting up Pompey's Statue he setled and fa∣stened his own.

But it is an evil too natural to Men to forget the true end, and use of any good the Lord conferr's on them. And thus Kings and Rulers consider not readily, for what they are exalted, think 'tis for themselves, to honour and please themseves, and not to honour God and benefit their People, to en∣courage and reward the good (as here it is) and punish the wicked, they are set on high, for the good of those that are below them, that they may be refresh'd with their light and influence, as the Lights of Heaven are set there in the highest parts of the World for the use and benefit of the very lowest. God set them in the Firmament of Heaven, but to what end is added, to give light upon the earth, and the Mountains are rais'd above the rest of the earth, (not to be places of prey and robbery, as sometimes they are turn'd to be) but to send forth streams from their Springs into the Valleys, and make them fertile, the Mountains and Hills, greater and lesser Rulers, higher and lower are to send forth to the People the streams of Righteousness and Peace. Psal. 72.3.

But 'tis the corruption and misery of Mans nature that he doth not know and can hardly be per∣suaded to learn, either how to command aright, or how to obey; and no doubt many of those that can see and blame the Injustice of others in Authority,

Would be more guilty that way themselves if they had the same power.

'Tis the Pride and self-love of our Nature that begets disobedience in Inferiours, and violence and in••ustice in Superiours. That depraved humour that ••ies to every kind of Government a propension to a particular disease, that makes Royalty easily dege∣nerate into tyranny, and Nobles Government into faction, and popular into confusion.

As civil Authority and subjection to it, is the in∣stitution of God; so the peaceable correspondence of those two, just Government and due obedience is the especial gift of Gods own hand, and a prime blessing to States and Kingdomes, and the troubling and interruption of their Course is one of the highest Publick Judgments by which the Lord punishes of∣tentimes the other sins both of Rulers and People. And whatsoever be the cause and on which side soever be the justice of the cause, it cannot be look'd upon, but as a heavy Plague and the fruit of many and great provocations, when Kings and their People that should be a mutual blessing and honour each to other are turn'd into scourges one to ano∣ther, or into a devouring fire, as 'tis in his Parable Iud. 9.20. Fire going forth from Abimelech, to de∣vour the Men of Sechem and fire from Sechem to de∣vour Abimelech.

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Verse. 15.

For so is the will of God, that with well do∣ing ye may put to silence the ignorance of foolish Men.

Verse 16. As free, and not using your Liber∣ty for a Cloak of Maliciousness: but as the servants of God.

THis continues the same reason of the same Christian Duty, if they will obey the Lord, then they must obey Civil Powers, for that is his will, and they will not deny that their Obligation to him for they are his servants Verse. 16. The words indeed are more general than the former, but they relate chiefly in this place to the particular in hand, so that neither in that kind nor in any other they dishonour their profession, and abuse their Liber∣ty, mistaking it as an exemption from those Duties to which it doth more straitly tye them, so then here the point of civil Obedience and all other good conversation amongst Men, is recommended to Chri∣stians, as conform to the will of God, and the effectuallest clearing of their profession, and very agreeable to their Christian Liberty.

The will of God] This is the strongest and most binding reason that can be us'd to a Christian mind

that hath resign'd it self to be Govern'd by that rule, to have the will of God for its Law. Whatsoever is requir'd of it upon that Warrant, it cannot re∣fuse; although it cross a Mans own humour, or the interest of his private advantage, yet if his heart be subjected to the will of God, he will not stand with him in any thing, one word from God, I will have it so, silences all, and carries it against all opposition.

It were a great point if we could be perswaded to esteem duly of this, it were indeed all, it would make light and easy work in those things that go so hardly on with us, though we are daily exhorted to them. Is it the will of God that I should live so∣berly? Then though my own corrupt will and my companions be against it, yet it must be so; wills he that I forbear Cursing and Oaths, though my custom is for it? Yet I must offer violence to my Custom, and set against the stream of all their cus∣tomes that are round about me, to obey his will, who wills all things justly and holily; will he have my Charity not only Liberal in giving but in forgiving, and real and hearty in both? Will he have me Bless them that Curse me, and do good to them that hate me, and love mine Enemies? Though the World count it a hard task, and my own corrupt heart possibly find it so; yet it shall be done, and not as upon unpleasant necessity, but willingly and chearfully, and with the more delight because 'tis difficult: For so it proves my Obedience the more, and my love to him whose will it is. Though mine Enemies de∣serve not my love, yet he that bids me love them does, and if he will have this the touchstone to

try the uprightness of my love to him, shall it fail there? No, his will Commands me so absolutely, and he himself is so lovely, that there can be no body so unlovely in themselves, or to me, but I can love them upon his Command and for his sake.

But that it may be thus, there must be a renewed frame of mind, by which a Man may renounce the World, and the Formes of it, and himself, and his own sinful heart, and its way, to study and follow the only good and acceptable and perfect will of God, Rom. 12.2. To move most under that line, not willingly declining to any hand, to have our whole minds, taken up in searching it, and our whole heart in embracing it: Be ye not unwise but understanding, what the will of the Lord is, sayes the Apostle, Eph. 5.17· Being about to exhort to particular Du∣ties as our Apostle here is doing.

This is the task of a Christian to understand his Lords will, and with a practical understanding, that he may walk in all well pleasing unto God, thus the Apostle likewise exhorts the Thessalonians pa∣thetically, 1 Ep. Chap. 4.1 and addes Verse 3. This is the will of God even our Sactification. And then proceeds particularly against uncleanness and deceit, &c.

Let this then be your endeavour to have your wills Crucified to whatsoever is sinful, yea to will out∣ward indifferent things with a kind of indifferency, the most things that men are so stiff in, are not worth an earnest willing. In a word, it were the on∣ly happy and truly Spiritual temper to have our will quite rooted out, and the will of God placed in its

stead, to have no other will but his, that it might constantly yea (so to speak) identically fol∣low it in all things. This is the will of God there∣fore it is mine.

That with well doing ye may put to silence the igno∣rance of foolish men.] The Duties of the second Tab∣le, or well doing towards Men, are more sensible to Men void of Religion than these things that have immediate relation to God, therefore (and so in o∣ther Epistles) the Apostle is here particular in these for the vindicating of Religion to them that are with∣out. Ignorance usually is loud, and pratling, mak∣ing a mighty noyse and so hath need of a muzle to silence it. They that were ready to speak evil of it are called wittlessor foolish Men, there was pervers∣ness in their ignorance as the Word imports. And generally all kind of Evil speakings, uncharitable censurings doe argue a foolish worthless Mind whence they proceed, and yet they are the usual divertise∣ment of the greatest part, and takes up very much of Mens converse, and discourse, which is an evi∣dence of the baseness and perversness of their minds, for whereas these that have most real goodness, delight most to observe what is good and commeda∣dable in others, and to pass by their blemishes, 'tis the true Character of vile unworthy Persons, as scurvy Flies sit upon Sores, to skip over all the good that is in Men, and fasten upon their infirmities.

But especially doth it discover ignorance and fol∣ly, to turn the failings of Men to the disadvantage of Religion, none can be such Enemies to it, but they that know it not, and see not the beauty that

is in it. However the way to silence them we see is by welldoing, that silences them more than whole Volumes of Apologies. When a Christian walks unreproveably, his Enemies have no where to fasten their teeth on him; but are forc'd to gnaw their own malignant tongues, as it secures the Godly thus to stop the lying mouths of foolish Men, so it is as painful to them to be so stopt, as muzling is to Beasts, and punishes their Malice.

And this is a wise Christians way, instead of im∣patient fretting at the mistakes or willfull miscen∣sures of Men, to keep still on in their calm temper of mind and upright course of life, and silent inno∣cency, as a wind it breaks the waves into foam that Roar about it.

As free] This the Apostle addes, lest any should so far mistake the Nature of their Christian Liberty as to dream of an exemption from obedience either to God or to Men for his sake, and according to his appointment.

Their freedom he grants, but would have them understand aright, what it is. I cannot here insist at large on the Spiritual freedom of Christ••∣ans, nor is it here needful, being mention'd onely for the clearing of it in this point, but free they are, and they only that are partakers of this liber∣ty. If the Son make you free you shall be free in∣deed, the restare slaves to Satan and the World, and their own lusts, as the Israelites in Egypt, working in the clay, under hard taskmasters.

Much discourse and much Ink hath been spilt up∣on the debate of free will, but truly all the liberty it hath, till the Son and his Spirit free it, is that mi∣serable

freedom the Apostle speaks of Rom. 6.20. While ye were servants to sin, ye were free from righteousness.

And as we are naturally subject to the vile drudg∣••ry of sin, so we are condemn'd to the proper wages of sin, which the Apostle there tells us, is death, according to the just sentence of the Law. But our Lord Christ was anointed for this purpose to set us free, both to work and to publish liberty, to proclaim liberty to Captives and the opening of the prison doors to them that are bound, having pay'd our compleat ransome, he sends his word as the me∣ssage, and his Spirit to perform it effectually to set us free, to let us know it, and to bring us out of pri∣son. He was bound and scourg'd as a slave or Ma∣lefactor to purchase us this liberty, therefore ought it be our special care, first to have part in it, and then to be like it, and stand fast in it in all points.

But that we deceive not our selves as too many do, that have no portion in this liberty, we ought to know, that 'tis not to inordinate walking and licentiousness, as our liberty, that we are call'd: But from them, as our thraldome, not called from Obe∣dience, but to it. Therefore beware that you shuffle in nothing under this specious name of Liberty that belongs not to it, make it not a Cloak of malicious∣ness 'tis too precious a garment for so base an use. Liberty is indeed Christ's livery that he gives to all his followers: But the sutable living of it is not wickedness, and disobedience of any kind, but Obe∣dience and Holiness; you are called to be the ser∣vants of God, and that is your dignity and your Liberty.

The Apostles of this Gospel of Liberty, gloried in this title, the servants of Iesus Christ, David be∣fore that Psalm of praise for his victories and exal∣tations being now settled on his throne, prefixes that as more honour than all these a Psalm of David the Servant of the Lord. To Kings and Subjects and all, 'tis only happiness to be his Subjects, 'tis the glory of the Angels to be his ministring Spirits. The more we attain unto the faculty of serving him cheer∣fully and diligently the more still we find of this Spiritual Liberty, and have the more joy in it. As it is the most honourable, it is likewise the most com∣fortable, and most gainful service, and they that once know it, will never change it for any other in the world. Oh that we could live as his Servants imploying all our industry to do him service in the condition and place wherein he hath set us, what∣soever it is, and as faithful Servants, more careful of his affairs than of our own, accounting it our maine busines to seek the advancement of his glory. Happy is the the servant whom the Master when he cometh shall find so doing.

Verse. 17.

Honour all men. Love the Brotherhood. Fear God. Honour the King.

THis is a precious cluster of Divine Precepts, the whole face of the Heavens is decored with stars But of different greatness, and in some parts they are thicker set then in the rest, thus is it likewise in the holy Scriptures, and these are the two Books that the Psalmist sets open before us Psa. 19. The Heavens as a choyce piece of the works of God instructing us, And the word of God more full and clear then they. Here is a constellation of very bright stars near together. These words have [very briefly, and yet not obscur'd by briefness, but withall very plainly] the Summe of our duty towards God and Men, to Men both in general Honour all Men, and in special Relations, in their Christian or religious relation, Love the Brotherhood, and a chief civil relation Honour the King. And our whole duty to God compris'd under the name of his fear, is set in the middle betwixt these, as the common Spring of all duty to Men and of all due observance of it, and the Soveraigne rule by which it is to be re∣gulated.

I shall speak of them as they lye in the text, we need not labour about the Connexion; for in such variety of brief practical directions it hath not such place as in Doctrinal discourses. The Apostle

having spoke of one particular, wherein he would have his brethern to clear and commend their Chri∣stian profession, now accumulates these directions as most necessary, and after goes on to particular duties of Servants &c. But first observe in general how plain, and easy, and how few these things are that are the rule of our life, no dark sentences to puzle the understanding, nor large discouses and long peri∣ods to burden the memory, they are all plain. There is nothing wreathed nor distorted in them, as wisdom speaks of her instructions. Prov. 8.

And this gives check to a double folly amongst Men, contrary the one to the other, but both, agreeing in mistaking and wronging the word of God. The one is of those, that despise the word, and that Do∣ctrine and Preaching that is conform to it, for its plainess and simplicity. These certainly doe not take the true end for which the word is design'd that it is the Law of our life, and it is mainely requisite in Lawes, that they be both brief, and clear, that it is our guide, and light to happiness, and if that which ought to be our Light be darkness. how great will that darkness be?

It is true (but I am not now to insist on this piont) that there be dark and deep passages in Scripture for the exercise, yea for the humbling, yea for the amazing, and astonishing of the sharpest-sighted readers: But this argues much the pride and vanity of Mens minds when they busy themselves only in those, and throw aside altogether the most nece∣ssary, which are therefore the easiest and plainest truths in it as in nature, these commodities that are of greatest necessity God hath made commonest and

easiest to be had, so in Religion, such as these now in our hands, that are given us to live and walke by, and in the search of things that are more obscure and less useful, Men evidence that they had rather be Learned then holy, and have still more mind to the tree of knowledge, then the tree of life. And in bear∣ing of the word, they that are any whit more know∣ing then ordinary, are they not still gaping after new notions? Something to add to the stock of their speculative, and discoursing knowledge, loathing this daily manna, these profitable exhortations, and re∣quiring meat for their lust. There is an Intempe∣rance of the mind as well as of the mouth, you would think it, and may be not spare to call it a poor cold Sermon, that were made up of such plain pre∣cepts as these Honour all men, Love the brother-hood, fear God honour the King. And yet this is the Langu∣age of God, 'tis his way, this foolish despiseable way by which he guides, and brings to Heaven them that believe.

Again we have others that are still complaining of the difficulty and darkness of the word of God, and Divine truths, to say nothing of Romes doctrine, that talk thus, to excuse their Sacriledge of stealing a∣way the word from the people of God, a senseless pretext, though it were true, because the word is darke of it self, that therefore they should make it darker, looking it up under an unknowne Tongue. But we speak of the common vulgar excuse, that the gross Ignorance and Profaness of many seeks to shroud under, that they are not Learned, and cannot reach the Doctrine of the Scriptures. There be deep mysteries there indeed, but what say you to these

things, such rules as these, Honour all men, &c. Are such as these ridles that you cannot know their meaning, for doe not all understand them, and all neglect them. Why set you not on to doe these? And then you should understand more. A good understanding have all they that doe his commandments, sayes the Psalmist, and as one said well, the best way to understand the my∣sterious and high discourse in the beginning of St. Pauls Epistles, is to begin at the practice of these rules and precepts that are in the latter end of them, the way to at••ian to know more, were to receive the truth in the love of it and obey that you know. The truth is, such truths as these will leave you inexcusable, even the most ignorant of you, you could not but know, you heard often that you ought, to love one another, and to fear God, &c. And yet never apply your selves in earnest to the pra∣ctice of these things, as will appear to your own con∣sciences if they deal honestly with you in the par∣ticulars.

Honour all men.] Honour in a narrower sense is not an universal due to all, but peculiar to some kind of persons. Of this the Apostle. Honour to whom honour, and that in different degrees, to Parents, and Masters and other Superiours, there is an hon∣our, that hath, as it were, Caesar's image and Super∣scription on it; is particularly due to him, And as here it followes Honour the King; but there is some∣thing that goes not unfitly under the name of ho∣nour, generally due, from every Man without exception, and it consists (as all honour doth) part∣ly in inward esteem of them, partly in outward be∣haviour

toward them, And the former must be the ground, and cause of the latter.

We owe not the same measure of esteem to all, we may, yea, we ought to take notice of the diffe∣rent outward quality, or inward Graces and gifts of Men, nor is it a fault to perceive the shallowness and weakness of Men with whom we converse, and to esteem more of those on whom God hath con∣ferr'd more of such things as are truely worthy of esteem: But unto the meanest we doe owe some measure of esteem. 1. Negatively, we are not to entertain despising disdainful thoughts of any, how worthless and mean soever, as the admiring of Men, the very best is a foolish excess that way, so the total contemning of any, the very poorest, is against this rule, for that contemning of vile persons, the Psal∣mist speaks of, and commends, is the dislike and hatred of their sin, which is their vileness, and not to account them for outward respects worthy of such esteem, as their wickedness denudes them of. 2. We are to observe and respect the smallest good that is in any, although a Christian be never so base in his outward Condition, in Body, or Mind, of very mean Intellectuals, and natural endowments; yet they that know the worth of Spiritual things, will esteem the grace of God that is in him in the midst of all those disadvantages, as of a Pearl in a rough shell. Grace carries still its own worth, though under a deformed body, and ragged garments; yea, though they have but a small measure of that neither, the very lowest degree of Grace, as a Pearl of the least size or a small piece of Gold, yet Men will not throw't away: But as they say

the least shavings of Gold are worth the keep∣ing. The Jews would not willingly tread upon the smallest piece of paper in their way, but took it up, for possibly (said they) the name of God may be on it, though there was a litle Superstion in that, yet truely there is nothing but good Religion in it, if we apply it to Men, trample not on any. There may be some work of grace there, that thou knowest not of. The name of God may be written upon that Soul thou treadest on, it may be a Soul that Christ thought so much of, as to give his pre∣cious blood for it, therefore dispise it not, much more, I say, if thou canst perceive any appearance that it is such a one, oughtest thou to esteem wheresoever thou findest the least trait of Christ's image: If thou lovest him, thou wilt honour it; or if there be no∣thing of this to be found in him thou look'st on, yet observe what common gift of any kind God hath bestowed on him, judgement, or memory, or faculty in his calling, or any such thing, and these in their degree are to be esteem'd, and the person for them. And as there is no Man so compleat as to have the advantage in every thing; so there is no Man so low, and unworthy, but he hath some thing wherein he is preferable even to these that in other respects are much more excellent; or imagine, thou canst find nothing else in some Men, yet honour thy own na∣ture, esteem humanity in them, especialy since huma∣nity is exalted in Christ to be one with the deity, ac∣count of him as a Man, and with this esteem 3dly goes that generall good will and affection due to Men. Whereas there be that doe not only outwardly express, but inwardly bear more regard to some

Dog or Horse that they love then to poor distres∣sed Men, and in so doing doe reflect dishonour up∣on themselves and upon Mankind.

The outward behaviour wherein we owe Honour to all, is nothing but a conformity to this inward temper of mind, for he that inwardly despiseth none, but esteemeth the good that is in the Lowest, at least that they are men, and loves them as such, will accordingly use no outward sign of disdain of any, will not have a scornful Eye, nor a reproachful tongue to move at any, not the meanest of his ser∣vants, nor the worst of his Enemies; but on the con∣trary will acknowledge the good of every Man, and give unto all that outward respect that is conveni∣ent for them, and that they are capable of, and be ready to do them good as he hath opportunity and ability.

But in stead of walking by this rule of ho∣nouring all Men. What is there almost to be found amongst Men, but a perverse proneness to dis∣honour one another, and every Man ready to dis∣honour all Men, that he may honour himself, rec∣koning that what he gives to others abates of him∣self, and taking what he detracts from others as good booty to make up himselfe. Set Mens own interest aside, and that common Civility that for their own Credit they use one with another, and truly there will be found very little of this real respect to others out of their obedience to God, and love to Men, tendring their esteem, and good Name, and their wellfare as our own: For so the rule is, but mutual disesteem and Defaming filling almost all Societies.

And the bitter root of this Iniquity is, that wick∣ed accursed self love that dwells in us, every Man is naturally his own grand Idol, would be esteem'd and honoured by any means, and to magnifie that Idol selfe, kills the good Name and esteem of others in sacrifice to it. Hence is the narrow observing Eye, and broad speaking tongue upon any thing that tends to the dishonour of others, and where o∣ther things fail, the disdainful upbraiding of their Birth or Calling, or any thing that comes next to hand, that serves for a reproach. And hence arises a great part of the jarrs and strifes amongst Men, the most being drunk with an over weening opinion of themselves, and the Worthlessest most. A fool (sayes Solomon) is wiser in his own conceit then ten Men that can render a reason, and not finding others of their mind, this frets and troubles them, they take the ready course to deceive themselves; for they look with both Eyes on the failings and de∣fects of others, and scarce give their good, half an Eye, on the contrary in themselves, they study to the full their own advantages, and their weaknesses and defects (as he sayes) they skip over, as Chil∣dren do the hard words in their lesson, that are troublesome to read, and making this uneven paral∣lel, what wonder the result be a gross mistake of themselves. Men miscount themselves at home, they reckoning that they ought to be regarded, and their mind should carry it, and when they come abroad, and are cross'd in this, this puts them all out of frame.

But the humble man as he is more conform to this Divine Rule, so he hath more Peace by it, for

he sets so low a rate upon himself in his own thoughts, that 'tis scarce possible for any to go low∣er in judging of him, and therefore as he payes due respect to others to the full, and so gives no ground of quarrel that way, so he challenges no such debt to himself, and thus avoids the usual contests that arise in this. Only by Pride comes contention, sayes Solomon, a Man that will walk abroad in a crowded Street cannot chuse but be often justled, but he that contracts himself, passes through more easily.

Study therefore this excellent Grace of Humility, not the Personated acting of it in appearance, which may be a chief agent for Pride; but true lowliness of mind, to be nothing in your own Eyes, and con∣tent to be so in the Eyes of others: Then will you obey this Word, you will esteem as is meet of all Men, and not to be troubled though all Men dis∣esteem you. As this Humility is a precious Grace, it is the preserver of all other graces, and without it (if they could be with out it) they were but as a Box of precious Powder carried in the wind without a cover, in danger to be scatter'd and blown away. If you would have Honour, there's an ambiti∣on both allow'd you, and worthy of you, whosoever you are Rom. 2.7. 2 Cor. 4. other honour, though it have the Hebrew Name from weight, is all too Light, and weighs onely with cares and troubles.

Love the Brotherhood] There is a love as we said due to all included under that word of honouring all, but a peculiar love to our Christian Brethen, which the Apostle Paul calls by a like word the Houshold of Faith.

Christian Brethren are united by a threefold cord

two of them common to other Men, but the third, the strongest, and theirs peculiarly, their Bodies descended of the same Man, and their souls of the same God, but their new life by which they are most entirely Brethren, is deriv'd from the same God-Man Jesus Christ; yea in him they are all one body, receiving life from him their glorious head, who is called the first born among many Brethren and as his unspeakable love was the source of this New being, and Fraternity, so out of question it cannot but produce indissolluble love amongst them that are partakers of it. The Spirit of Love and concord is that Precious Oyntment that runs down from the Head our great High Priest to the skirts of his Garment. The life of Christ, and this Law of Love is combin'd and cannot be sever'd. Can there be enmity betwixt those hearts that meet in him? Why do you pretend your selves Christians, and yet remain not only Strangers to this Love, but most contrary to it, Biters and Devourers one of another, and will not be convinced of the great guiltiness and uncomliness of Strifes and Envyings amongst you, is this the badge that Christ hath left his Brethren, to wrangle and maligne one another? Doe you not know on the contrary that they are to be known by mutual Love? By this shall all Men know that you are my Disciples, if you love one another. How often doth that Beloved Disciple press this, he drank deep of that wellspring of Love that was in the Breast on which he leaned, and (if they relate right) he died exhorting this, Love one another. Oh that there were more of this Love of Christ in our hearts, arising from the sense of his Love to us, and

that would teach this Mutual Love more effectually, which the Preaching of it may set before us, but without that, the other cannot work it within us. Why do we still hear these things in vain? Do we believe what the Love of Christ did to us, and suf∣fer'd for us? And will we do nothing for him, not forgive a shadow, a fancy of Injurie much less a real one, for his sake? And love him that wrong'd us who ever it is, but especially being one of our Bre∣thren in this Spiritual sense.

Many are the Duties of this peculiar fraternal love, that mutual Converse and admonition, and re∣proof, and comforting, and other Duties which are in neglect, not only amongst formal, but even a∣mongst real Christians. Let us intreat more of his Spirit, who is Love, and that will mend this.

Fear God] All the Rules of equity and Charity amongst Men, flow from a higher Principle and de∣pend upon it, and there is no right observing of them without due regard to that, therefore this word that expresses that Principle of Obedience is fitly inserted amongst these. The first obligemen•• of Man being to the Soveraign Majesty of God that made him, and all their mutual Duties one to another deriv'd from that. A Man may indeed from Moral Principles be of a mild inoffensive Carriage, and do Civil right to all Men: But this answers not the Divine Rule even in these same things after the way that it requires them. The Spiritual and Religious observance of these Duties towards Men, springs from a respect to God, and terminates there too, begins and ends in him,

and generally all obedience to his Commands, both such as regulate our behaviour towards himselfe im∣mediately, and such as relate to Men, doth arise from a holy fear of his Name. Therefore this fear of God upon which followes necessarily the keeping of his Commandements is given us by Solomon as the total Sum of Mans business and Duty, and so this way to solid happiness, 'tis totum hominis after he had made his discoveries of all things besides under the Sun, gone the whole circuit, and made an exact va∣luation, and found all to amount to nothing but va∣nity and vexation of Spirit. The account he gives of it, it was all for this purpose, to illustrate and establish this truth the more, and to make it the more acceptable, to be a repose after so much wea∣riness, and such a tedious Journey, and so as he speaks there, Verse. 10. A word of delight as well as a word of truth, that the mind might sit down and quiet it self in this from the turmoyl and pursuit of vanity that keeps it busy to no purpose in all other things, but whereas there was emptiness, and vanity that's just nothing in all other things, there was not only something to be found, but all in this one this fear of God, and that's keeping of his Command∣ments, which is the proper fruit of that fear. All the repeated declaring of Vanity in other things, both severally, and altogether in that Book, are but so many stroakes to drive and fasten this nail as 'tis there Verse 11. This word of Wisdom which is the Summe of all, and contains all the rest. So Iob after a large inquest for Wisdom searching for its Vein, as Men do for Mines of Silver and Gold, hath the return of a Non inventium est, from all the Crea∣tures,

The Sea sayes it is not in me, &c. But in the close finds it in this. The fear of the Lord that is Wisdom, and to depart from evil that is un∣derstanding.

Under this fear is comprehended all Religion, the inward, and outward of it, all his worship, and Service, and all the observance of His Comman∣dements which is there Eccles. 12. and elsewhere expresly joyned with it, and therefore is included in it, when 'tis not express'd, so Iob. 28. to depart from evil that is understanding, repeating the former words by that. So Psal. 111. Verse 10. It hath in it all holiness, and Obedience, they grow all out of it. It is the beginning, and it is the top or consummation of wisdom, for the word signi∣fies both.

Think it not then a trivial common matter to speak or hear of this Subject; but take it as our great lesson, and business here on earth, that the best proficients in it have yet need to learn it better, and that it requires our uncessant dilligence and study all our dayes.

This fear hath chiefly these things. 1. A rever∣ent esteem of the Majesty of God, which is a main fundamental thing in Religion, and that moulds the heart most powerfully to the obedience of his will. 2. A firm belief of the Purity of God, and of his power, and justice, that he loves holiness and hates all sin, and can and will punish it. 3. A right appre∣hension of the bitterness of his wrath and the sweet- of his Love, that His incensed Anger is the most ter∣rible and intollerable thing in the World, absolutely the fearfullest of all evils, and on the other side His

Love, of all good things the best, the most blessed and delightful, yea only blessedness. Life is the Name of the sweetest good we know, and yet this loving kindness is better then life, sayes David. 4. It supposes likewise Soveraign love to God for his own infinite Excellency, and goodness. 5. From all these things springs a most earnest desire to please him, and in all things, and unwillingness to offend Him in the least, and because of our danger through the multitude and strength of tentations, and our own weakness a continual selfe-suspition, a holy fear least we should sin, and a care and watchful∣ness that we sin not, and deep sorrow and speedy returning, and humbling before him, when we have sinned.

There is indeed a base kind of fear that in the usual distinction they call servile fear: But to ac∣count all fear of the Judgements and Wrath of God a Servile fear (or not to stand upon words) to ac∣count such a fear improper to the Children of God I conceive is a wide mistake. Indeed to fear the pu∣nishment of sin, without regard ro God and his Justice as the inflicter of them, or to forbear to sin only because of those punishments, so as if a Man can be secur'd from those he hath no other respect to God that would make him fear to offend, this is the character of a slavish and base mind.

Again, for a Man so to apprehend wrath in re∣lation to himself as to be still under the horrour of it in that notion, and not to apprehend Redemp∣tion and deliverance by Jesus Christ is to be un∣der that Spirit of bondage, which the Apostle speaks of Rom. 8. And such fear though a Child of God

may for a time be under it, yet the lively actings of faith, and persuasion of Gods love, and the feeling of reflexe love to him in the Soul doth cast it out, according to that of the Apostle 1 Ioh. 4.18. true love casteth out fear. But to apprehend the punishments the Lord threatens against sin as certain and true, and to consider the greatness and fearfulness of them, but especially the terrour of the Lords anger, and hot displeasure above all punishments, and (though not only, no nor chiefly for these) yet in contemplation of those, as very great and weighty, to be affraid to offend that God who hath threatned such things as the just reward of sin, this I say is not incongruous with the estate of the Sons of God, yea 'tis their duty, and their property even thus to fear,

1. This is the very end for which God hath pu∣blish'd these intimations of his justice, and hath threat∣ned to punish Men if they transgress, to the end they may fear and not transgress, So that not to look upon them thus, and to be affected with them an∣swerably to their intendment were a very grievous sin, a slight and disregard put upon the words of the great God.

2. Of all others the Children of God have the right∣est, and clearest knowledge of God, and the deepest belief of his word, and therefore they cannot chuse, but be affraid, and more afraid then all others to fall under the stroak of his hand. They know more of the greatness, and truth, and justice of God then others, and therefore they fear when he threatens. My flesh trembleth for fear of thee (sayes David) and I am affraid of thy judgements, yea, they tremble

when they hear the Sentence against others, or sees the execution on them, it minds them when they see publick executions, and knowing the terrour of the Lord we persuade Men sayes S. Paul they cry out with Moses Psa. 90. Who knowes the power of thine anger even according to thy fear so is thy wrath. 'Tis not an imagination nor invention that makes Men fear more then they need, his wrath is as terrible as any that fears it most can apprehend, and beyond. So that this doth not only consist with the estate of the Saints, but is their very character to tremble at the word of their Lord, the rest neglect what he sayes till death, and judgement sieze on them: But the Godly know and believe that it is a fearfull thing to fall into the hands of the living God.

And though they have firme promises, and a King∣dome that cannot be shaken, yet they have still this grace by which they serve God acceptably with re∣verence and godly fear, even in this consideration, that our God, even he that is ours by peculiar co∣venant, is a confirming fire. Heb. 12.28, 29.

But indeed together with this, yea more then with these, they are perswaded to fear the Lord by the sense of his great love to them, and the power of that love that works in them towards him, and is wrought in them by his. They shall fear the Lord and his goodness in the latter dayes. Hos. 3.5. In those dayes his goodness shall manifest it self more then before, the beams of his love shall break forth more abundantly in the dayes of the Gospel, and shall bear more direct and hotter on the hearts of Men, and then they shall fear him more, because they shall love him more.

This fear agrees well both with faith, and love, yea, they work it, compare Psa. 31.23. with Psa. 34.9. and that same Psa. 34. Ver. 8. with 9. and Psa. 112. Ver. 1. with 7. The heart touch'd with the load-stone of divine love trembles still with this godly fear, and yet looks fixedly by faith to that star of Iacob, Jesus Christ, who guids it to the Haven of happiness.

The looking upon God in the face of Jesus Christ takes off that terrour of his countenance that drives Men from him, and in the smiles of his love that appear through Christ, there is such a power as uni∣tes▪ their hearts to him, but unites them so, as to fear his name, as the Psalmist's prayer is. He puts such a fear in their hearts as will not cause them depart from, yea, causes that they shall not depart from him.

And this is the purest and highest kind of godly fear that springs from love, and though it excludes not the consideration of wrath, as terrible in it self, and some fear of it, yet it may surmount it, and doubt∣less where much of that love possesses the heart, it will sometimes drown the other consideration, that it shall scarcely be sensible at all, and will constantly set it aside, and persuade a Man purely for the good∣ness and loveliness of God to fear to offend him, though there were no interest at all in it of a Mans own personal misery or happiness.

But do we thus fear the Lord our God▪ What mean then our oaths, and excesses, and unclean∣ness? our covetousness, and generally our unholy and unchristian conversation? This fear would make Men tremble so as to shake them out of their

profane customes, and to shake their beloved sins out of their bosomes, the knowledge of the holy one, causes fear of him Prov. 9.18.

But alas! We know him not, and therefore we fear him not, knew we but a little of the great Majesty of God, how holy he is, and how powerful a punisher of unholiness, we would not dare to provoke him thus, he that can kill both body and soul, and cast them into hell (as our Saviour tells us) and he will do so with both, if we will not fear him, because he can do so and 'tis told us that we may fear, and so not feel this heavy wrath. A little lively spiritual knowledge would go far, and work much, that a great deal, such as ours is, doth not. Some such word as that of Ioseph would do much, being engra∣ven on the heart, shall I do this evil and sin against God? it would make a man be at no more liberty to sin, in secret then in publick, no not to dispense with the sin of his thoughts more then of openest words or actions. If some grave wiseman did see our secret behaviour, and our thoughts, would we not look more narrowly to them? And not suffer such rovings and follies in our selves, sure therefore we forget Gods eye, which we could not, if we thought right on't, but respect more, then if all men did see within us.

Nor is this only the main point to be press'd upon the ungodly, but the Children of God themselves have much need to be put in mind of it, and to in∣crease in it, how often do they abuse the in∣dulgence of so loving a father, and have not their thoughts so constantly full of him, are not in his fear (as Solomon advises) all the day long, but many

times slip out of his directing hand, and wander from him, and do not so deeply fear his displeasure, and so watch over all their wayes as becomes them, and keep close by him, and wait on his voyce, and obey it constantly, and are not so humbled and afflicted in their repentings for sin as this fear requires, but slight and superficial. They offer much lip labour which is but dead service to the living God. These are things, My beloved, that concernes us much, and that we ought seriously to lay to heart, for even they that are freed from condemnation, yet if they will walk fearlesly and carelesly at any time, he hath ways enough to make them smart for't, and if there were no more, should it not wound them deeply, to think how they requite so great, so un∣speakable love.

Honour the King,] This was the particular that the Apostle press'd, and insisted on before, and here repeats, as a special duty of the Second Table, and a vindication of Religion wrongfully blamed in this point, but of this before.

This is out of question in the generall, only in the measure and rule of it, is the difference, and sure they cannot possibly be satisfied that are so drunk with power, as to admit of none at all, no measure nor rate for it, no banks nor channel for those rivers the hearts and wills of Kings to run in, but if they like to run over all, they may.

This is such a wilde conceit as destroyes both all law of reason in humane societies, and all religious obligement to the Laws of God. For the qualifi∣cation and measure, I shall mention no other, but that in the Text, that it be always regulated by this, that

here goes before it, the fear of God, that we never think of any such obedience, and honour due to Kings as crosseth that fear that is due to God, Let Kings, and Subjects, and all know, that they are absoutely bound to this, 'tis spoke to Kings Psa. 2. serve the Lord in fear. and Psa. 9.6. to all men fear before him all the earth, for he is great and greatly to be praised, He is to be feared above all Gods. What is Man in respect of him? Shall a worm whose breath is in his nostrils stand in competition with the everliving God? Shall an Earthen potsheard strive with his maker? Let the potsheard•• strive with the potsheards of the earth, Let them work one against another and try which is hardest, and so they shall often break each other, but woe to him that striveth with his maker. There's nothing there, but certain perishing. As we conlude in the question with Rome of the honour due to Saints, and Angels, honour let them have good reason, but not Divine Honour, not Gods pe∣culiar, so in this, give to Caesar the things that are Caesars but withal still give to God the things that are Gods.

But 'tis a miserable estate of a Kingdom when de∣bates arises, and increases in this, and their happi∣ness is, when Kings, and People concurre to honour God: For those that honour him, he will honour. And whosoever despises him shall be despised.

Verse. 18.

Servants be Subject to your Masters with all fear not only to the good and gentle: But also to the froward.

THy word (sayes the Psalmist) is a light to my feet, and a L••nterne to my paths, not only a light to please his eyes, by the excellent truths and comforts that are in it, but withall a light to direct his feet in the precepts and rules of life that it gives, to inform and delight his mind to order his course. That Phylosopher was deservedly com∣mended, that drew knowledge most this way, and therefore was said to have brought Phylosophy from the clouds to dwell amongst Men, calling it from empty Speculations to a practicall stram. Thus we are taught in Spiritual knowledge by the word of God. The Son, the etenal word, when he came to dwel with Men, and so brought life, and wisdom, and all blessings from the Heavens down unto them, he taught them both by his doctrine, and perfect example how to walk, and his Apostles do conformably aim at this in their holy writings, joyning with the mysteries of faith, those rules of life, that show men the straight way to happiness.

And as it is spoken of the largness of Solomons wisdom, that He spoke of all Trees, from the Cedar in Lebanon, to the Hysope that growes out of the wall:

So in this, we may see the perfection of the Holy Scriptures, that they give those directions that are needful to all ranks and sorts of Men, they speak not only of the duties of Kings, how they ought to be∣have themselves on their thrones, and the duty of their subjects to them in that dignity, and how Mi∣nisters, and others ought to carry in the House of God; but they come in to private houses, and give aeconomick rules for them, teaching Parents, and Children, and Masters, yea and Servants how to ac∣quit themselves one to another, Thus here Servants be subject to your Masters.

As this is a just plea for all the people of God, that they have right to the use of this book, being so usefull for all sorts, and that they ought not to be barr'd it, so it is a just plea against a great part of those that barre themselves the use of it, through sloathfulness and earthly-mindedness, seeing it is so contemper'd, that there be many things, yea, all the main things in it profitable for all: Fitted to the use of the lowest estate, and lowest capacities of Men, yea, it takes (as we see) particular notice of their condition, stoops down to take the meanest Servant by the hand, to lead them the way to Heaven; and not only that part of it which is the general way of Christians, but even those steps of it, that lye within the walk of their particular calling, as here, teach∣ing not only the duties of a Christian but of a Chri∣stian Servant.

Obs. 1. The Scriptures are a deep that few can wade far into, and none can wade through (as those Ezek. 47. But yet all may come to the brook and refresh themselves with drinking of the streams of

its living Water, and go in a litle way according to their strength and stature; now this (I say) may be spoken to our shame, and I wish it might shame you to amendment, that so many of you, either use not the Scriptues at all, or in using, do not use them, turn over the leaves, and it may be run through the lines, and consider not what they advise you, Masters learn your part, and Servants too hearken what they say to you, for they pass not you by, they vouchsafe to speak to you too: But you vouchsafe not to hear them, and observe their voyce. How can you think that the reading of this Book con∣cerns you not? When you may hear it address such particular directions unto you. Wisdom goes not only to the gates of Pallaces, but to the common gates of the Cities, and to the publick highwayes, and calls to the simplest that she may make them wise. Besides that you dishonour God, you prejudge your selves; for does not that neglect of God and his Words justly procure the disorder and disobedience of your Servants towards you, as a fit punishment from his righteous hand; although they are unrighteous, and are procuring further judgment to themselves in so doing; and not only thus, is your neglect of the Word a cause of your trouble by the justice of God, but in regard of the Nature of the Word, that if you would respect it, and make use of it in your Houses, it would teach your Servants to respect and obey you as here, you see it speaks for you, and therefore you wrong both it, and your selves when you silence it in your Families

Obs. 2. The Apostle having spoken of subjecti∣on

to publick Authority, addes this of subjection to private Domestick Authority, 'tis a thing much of concernment, the right ordering of Families, for all other Societies Civil, and Religious, are made up of these. Villages, and Cities, and Churches, and Commonwealths, and Kingdomes are but a Collecti∣on of Families, and therefore such as these are, for the most part, such must the whole Societies pre∣dominantly be, one particular House is but a very small part of a Kingdom, yet the wickedness and lewdness of that House, be it but of the meanest in it, of Servants one or more, though it seem but a small thing, yet goes in to make up that heap of sin that provokes the wrath of God, and drawes on publick Calamity.

And this particularly when it declines into disor∣der proves a publick evil, when Servants grow generally corrupt and disobedient, and unfaith∣ful; though they be the lowest part; yet the whole Body of a Commonwealth cannot but feel very much the evil of it, as a Man does when his Legs and feet grow diseas'd, and begin to fail him.

We have here, 1. Their Duty. 2. The due extent of it. 3. The right Principle of it.

Be subject] 1. Keep your Order and Station un∣der your Masters, and that with fear, and inward reve∣rence of mind and respect to them, that is the very Life of all Obedience. Then their Obedience hath in it diligent doing, and patient suffering. Both these are in that word, be subject, do faithfully to your utmost that which is concredited to you, and obey all their just Commands, for Action indeed goes no further, but suffer patiently even their unjust Rigours and

severities. And this being the harder part of the two, and yet a part that the Servants of those times bore, many of them being more hardly and slavishly us'd than any with us, especially those that were Christian Servants under unchristian Masters; there∣fore the Apostle insists most on this, and this is the extent of the Obedience here requir'd, that it be to all kind of Masters, not to the good only, but the evil, not only to obey, but to suffer, and suffer pa∣tiently, and not only deserv'd, but even wrongful and unjust punishment.

Now because this particular concerns Servants, Let them reflect upon their own carriage, and exa∣mine it by this Rule, and truly the greatest part of them will be found very unconform to it, being ei∣ther closely fraudulent, and deceitful; or grosly stubborn, and disobedient, abusing the lenity and mildness of their Masters, or murmuring at their just severity, so far are they from the patient endurance of the least undue word of reproof, much less of shar∣per punishment, either truly, or in their opinion un∣deserv'd. And truly if any that profess Religion dis∣pence themselves in this, thy mistake the matter very much; for it tyes them more, whether Children or Servants to be most submissive and obedient even to the worst kind of Parents and Masters, alwayes in the Lord, not obeying any unjust Command, though they may and ought to suffer patiently (as it is here) their unjust reproofes or punishments.

But on the other side, this does not justify, nor at all excuse the unmerciful Austerities, and unbridled Passion of Masters, 'tis still a perversness and croo∣kedness in them, as the word is here, and must

have its own Name, and shall have its proper re∣ward from the Soveraign Master and Lord of all the World.

2. There is here also the due extent of this Duty. Namely, to the Froward. 'Tis a more deformed thing to have a distorted crooked mind, or a froward spirit, than any crookedness of the Body. How can he that hath Servants under him expect their Obedi∣ence, when he cannot command his own Passion, but is a slave to it? And unless much Conscience of Duty possess Servants (more than is readily to be found with them) it cannot but work a Master into much disaffection and disesteem with them, when he is of a turbulent Spirit, a troubler of his own House, em∣bittering his affairs, and Commands, with rigidness and Passions, and taking things readily by that side that may offend, and trouble him, thinking his Ser∣vant slights his call, when he may as well think he heard him not, and upon every light occasion, real or imagin'd, flying out into reproachful speeches, or proud threats, contrary to the Apostle St. Pauls rule; which he sets over against the Duty of Servants, Eph. 6. Forbearing threatning, knowing that your Master also is in Heaven, and that there is no respect of Persons with him: think therefore, when you shall appear before the Judgment Seat of God that your carriage shall be examin'd, and judg'd as theirs, and think that we regard those differences much of Masters and Servants, but they are nothing with God, they evanish.

Consider who made thee to differ, might he not have made your Stations just contrary with a turn of his hand, and made thee the Servant, and thy

Servant the Master: But we willingly forget those things that should compose our minds to humility, and meekness, and blow them up with such fancies as please, and feed our natural vanity, and make us some body in our own account.

However that Christian Servant that falls into the hands of a froward Master, will not be beaten out of his Station, and Duty of Obedience by all the hard and wrongful usage he meets withal; but will take that as an opportunity of exercising the more Obedience, and Patience, and will be the more cheerfully Patient, because of his Innocency, as the Apostle here exhorts.

Men do indeed look sometimes upon this, as a just plea for impatience, that they suffer unjustly, which yet is very ill Logick: for (as he said) would any Man that frets because he suffers unjusty, wish to deserve it, that he might be patient. Now to hear them, they seem to speak so, when they ex∣claim, that the thing which vexeth them most, is, that they have not deserv'd any such thing as is in∣flicted on them: truly desert of punishment may make a Man more silent upon it, but innocency right considered makes him more Patient, guiltiness stops a Mans mouth indeed in suffering: But sure it doth not quiet his mind, on the contrary, it is that which mainly disturbs and grieves him, 'tis the sting of suffering, as sin is said to be of Death; and therefore when that is not, the pain of the sufferings cannot but be much abated by it; Yea the Apostle here declares, that to suffer undeservedly, and with∣al patiently, is glorious to a Man, and acceptable to God. It is commendable indeed to be truly patient

even in deserved sufferings, but the deserving them tarnishes the lustre of that Patience, and makes it look more constrain'd-like, which is the Apostles meaning, preferring it much before spotless suffering, and that is indeed the true glory of it, that it pleas∣eth God, so that it is render'd in the close of the 20. Verse for the other word of glory in the beginning of it 'tis a pleasing thing in Gods eyes, and therefore he will thank a Man for it, as the word is, though we owe all our Patience under all kind of afflictions as a Duty to him, and though that Grace is his own gift; yet he hath oblig'd himself by his Royal Word, not only to accept of it, but to praise it, and re∣ward it in his Children; though they lose their thanks at the World's hands, and be rather scoff'd and taunted in all their doings, and sufferings, 'tis no matter, they can expect no other there, but their reward is on high, in the sure and faithful hand of their Lord.

How often do Men work earnestly, and do and suf∣fer much for the uncertain wages of glory, and thanks, amongst Men, and how many of them fall short of their reckoning, either dying before they come through to that State where they think to find it, or find it not where they look'd for't, and so do but live to feel the pain of their dissappointment; Or if they do attain their end, such glory and thanks as Men have to give them, what amounts it to? Is it any o∣ther but a handful of nothing, the breath of their mouths, and themselves much like it, a vapour dying out in the air, and the reallest thanks they give, their solidest rewards, are but such as a Man cannot take home with him; if they go so far with him,

yet at furthest he must leave them at the door, when he is to enter his Everlasting home. All the Riches and Pallaces, and Monuments of honour that he had, and that are erected to him after death, as if he had then some interest in them, reach him not at all, enjoy them who will, he does not, he hath no Portion of all that is done under the Sun, his own end is to him the end of the World.

But he that would have abiding glory, and thanks, must turn his eye another way for them. All Men desire Glory, but they know neither what it is, nor how 'tis to be sought, he is upon the only right bargain of this kind, whose Praise (accord∣ing to St. Pauls word) is not of Men but of God. If Men commend him not, he accounts it no loss, nor no gain if they do, for he minds for a Country where that coyn goes not, and whither he cannot carry it; and therefore he gathers it not. That which he seeks in all, is, that he may be ap∣prov'd, and accepted of God, whose thanks is no less to the least of those he accepts, than a crown of unfading Glory; not a poor Servant that fears his Name and is Obedient, and Patient for his sake, but shall be so rewarded.

There be some kind of Graces, and good actions that Men (such as regard any grace) take spe∣cial notice of, and commend highly, such as are of a magnifick and remarkable nature, such as Martyrdome, or doing, or suffering for Religi∣on in some Publick way: There be again other obscure Graces, that if Men despise not, yet they esteem not much, as Meekness, and Gentleness, and Patience under private crosses known to few or

none, and yet these are of great account with God, and therefore should be so with us, they are of more universal use: whereas the other, are but for high times, as we say, for rare occasions, these are every ones work, but few are call'd to the acting of the other. And the least of them shall not lose their re∣ward, in whose Person soever, as St. Paul tells us, speaking of this same subject, Eph. 6.8. Knowing that whatsoever good thing any Man doeth, the same shall he receive of the Lord, whither he be bound or free.

This is the bounty of that great Master we serve: For what are we, and all we can do, that there should be a Name of a reward to it, yet he keeps all in reckoning, not a poor lame Prayer, not a Tear, nor a sigh poured forth before him shall go to loss. Not any cross from his own hand immediatly, or comming through Mens hands, that is taken (what way soever it come) as out of his hand and carried patiently, yea and wellcom'd, and embrac'd for his sake, But he observes our so entertaining of it, not an injury that the meanest Servant bears Christianly, but goes all upon account with him, and he sets them so, as that they bear much value through his esteem, and way of reckoning them, though in themselves they are all less than nothing, as a worthless Coun∣ter, stands for hundreds or thousands according to the Place you set it in. Happy they that have to deal with such a Lord, and be they Servant or Master, are vow'd Servants to him, When he comes his reward shall be with him.

The 3d. thing is the Principle of this Obedience and Patience, for Conscience towards God.

It imports 1. The knowledge of God, and of his will in some due measure. 2. A conscientious respect unto him and his will so known, taking it for their only rule in doing and suffering.

1. This declares to us the freeness of the grace of God in regard of Mens outward quality, that he doth often bestow the riches of his grace upon Per∣sons of mean condition. 'Tis suppos'd here, that this conscience of God, the saving knowledge and fear of his name, is to be found in Servants: Therfore the Apostle takes them within the address of his Let∣ter amongst those that are elect, according to the foreknowledge of God. Chap. 1. Ver. 2. And sharers of those dignities he mentions Ver. 9. of this Chap. A chosen generation. The honour of a Spiritual Ro∣yalty, under the meanness of a Servant, and this grace possibly conferr'd upon the Servant, and denied to the Master, as here suppos'd: It may fall out that a perverse crooked-minded Master may have a Ser∣vant uprightly minded, being endowed with a tender respective conscience towards God, and thus the Lord does to counteract the pride of Man, and set off the lustre of his own free grace, he hath all to chuse on, and yet chuses there, where Men would least imagine. Mat. 11.25. 1 Cor. 1.27.

2. Grace finds a way to act it self in every estate where it is, and regulates the Soul to the parti∣cular duties of that estate, if it find a Man high or low, a Master, or a Servant, it requires not a change of his station, but works a change on his heart, and teaches him how to live in it, the same Spirit that makes a Christian Master pious, and gentle, and pru∣dent in commanding, makes a Christian Servant faith∣full

and obsequious, and diligent in obeying. A skillful engraver makes you a Statue indifferently of Wood, or Stone, or Marble, as they are put into his hand, and grace formes a Man to a Christian way of walking in any estate, there is a way for him in the meanest condition to glorifie God, and to adorn the profession of Religion, no estate so low, as to be shut out from that, and a right inform'd, and right affected conscience towards God shews a Man that way, and causes him to walk in it. As the Astrolo∣gers say, that the same Stars that made Cyrus to be chosen King amongst the Armies of Men when he came to be a Man, made him to be chosen King a∣mongst the Shepherds Children when he was a Child: Thus grace will have its proper operation in every, estate.

In this Men readily deceive themselves, they can do any thing well in imagination, better than the real task that is in their hands. They presume that they could do God good service in some place of command, that serve him not as becomes in that which is by far the easier, the place of obeying, wherein he hath set them, They think if they had the ability and opportunities that some Men have, they would do much more for Religion, and for God than they do, and yet do nothing but spoile a far lower part than that, which is their own, and is gi∣ven them to study and act aright in; but our folly, and self ignorance abuses us, 'tis not our part to chuse what we should be, but to be what we are to to his glory, that gives us to be such: Be thy conditi∣on never so mean, yet thy conscience towards God, if it be within thee, will find it self work in that. If

it be litle that is concredited to thee in regard of thy outward condition, or any other way, be thou faithfull in that litle, as our Saviour speaks, and thy reward shall not be litle, he shall make the ruler over much.

3. As a corrupt mind debaseth the best and ex∣cellentest Callings, and Actions, so the lowest are rais'd above themselves, and ennobl'd by a Spiritual mind. A Magistrate or Minister though their call∣ing and employments be high, may have low inten∣tions, and draw down their high calling to these low intentions; they may seek themselves, and self ends, and neglect God. And a sincere Christian may e∣levate his low Calling by this Conscience of God observing his will, and intending his Glory in it. An Eagle may fly high, and yet have its eye down upon some carrion on the earth, and a Man may be stand∣ing on the earth, and that on some low part of it, and yet have his eye upon Heaven and be contem∣plating it. That which one Man cannot at all see in another, is the very thing most considerable in their actions, namely, the principle whence they flow, and the end to which they tend. This is the form and life of actions, that by which they are earth∣ly, or Heavenly. Whatsoever be the matter of them, the Spiritual mind hath that Alchimy in∣deed of turning base Mettals into Gold, Earthly employments into Heavenly. The handy work of an Artisan or Servant that regards God, and eyes him, even in that work, is much holier than the prayer of an Hypocrite, and a Servants en∣during the private wrongs and harshness of a fro∣word Master, bearing it patiently for the Consci∣ence

of God, is more acceptable to God, than the sufferings of some such, as may endure much for a publick good cause without a good and upright heart.

This habitude and posture of the heart towards God, the Apostle S. Paul pr••sses much in this very Subject Eph. 6. as being very needful to allay the hard labour, and harsh usage of many of them, this is the way to make them easy, to undergo them for God. no pill so bitter, but respect and love to God will sweeten it. And this is a very great refreshment and comfort to a Christian in the mean estate of a Ser∣vant, or other labouring Men, that they may offer up their hardship and bodily labour as a sacrifice to God, and say, Lord, this is the station wherein thou hast set me in the world, and I desire to serve thee in it, what I do is for thee, and what I suffer I de∣sire to bear patiently and cheerfully for thy sake, in submission and obedience to thy will.

For Conscience] In this there is 1. A reverent complyance with Gods disposal, both in allotting to them that condition of Life, and particularly chusing their Master for them, though possibly not the mild∣est and pleasantest, yet the fittest for their good, there is much in the firm believing of this, and hearty sub∣mitting to it: For we would naturally rather carve for our selves, and shape our own estate to our mind, which is a most foolish, yea, an impious presump∣tion, as if we were wiser that he that hath done it, and as if there were not as much, and it may be more possibility of true contentment in a mean than in a far higher condition, the Masters mind is often more toyl'd than the Servants body. And if

our condition be appointed us, at least we would have a voyce in some qualifications and circum∣stances of it, as in this, if a Man must serve, he would wish willingly, that God would allot him a meek gentle Master, and so we in other things, if we must be sick, we would be well accommodate, and not want helps, but to have sickness, and want means, and friends for our help, this we can∣not think of without horror. But this submission to God is never right till all be given up into his hand that concernes us, to do with it and every Ar∣ticle and circumstance of it as seems good, in his eyes. 2. In this Conscience is a Religious and observant respect to the rule God hath set men to walk by in that condition, so that their obedience depends not upon any external inducement, and so falls when that fails: But flows from an inward impression of the Law of God upon the heart, thus a Servant's obedience, and patience will not be pin∣n'd to the goodness and equity of his Master, but when that failes, will subsist upon its own inward ground, and generally in all estates. This is the thing that makes sure, and constant walking, makes a Man step even in the ways of God. When a Man's o∣bedience Springs from that unfailing, unchanging reason, the command of God, 'tis a natural mo∣tion, and therefore keeps on, and rather growes, than abates; but they that are moved by things outward, must often fail; because these things are not constant in their moving; as a People that are much acted by the Spirit of their rulers, as the Jews when they had good Kings. 3. In this is a tender care of the glory of God, and the adornment of

Religion, which the Apostle premis'd before these particular duties, as a thing to be specially regarded in them; the honour of our Lords name is that we should set up, as the mark, and to aim all our actions at, either we think not on it, or our hearts slip out, and start from their aim, like bowes of deceit as the Word is. 4. There is the comfortable per∣swasion of Gods approbation and acceptance, as is express'd in the following Verse (of which some∣what before) and the hope of that reward he hath promis'd, as it is Col. 3.24. No less than the in∣heritance, so then such Servants as these, are Sons and Heirs of God, Co-heirs with Christ, thus he that is a Servant, may be in a far more excellent estate than his Master: The Servant may hope for, and aim at a Kingdome, while the Master is embracing a dunghill, and he that is thus, thinks highly of Gods free grace: And the looking ever to that in∣heritance, make them go cheerfully through all paines and troubles here as light and momentany, and not worth the naming in comparison of that glory that shall be revealed. In the mean time the best and most easy condi••ion of the Sons of God cannot satisfy them, nor stay their sighs and groanes, wait∣ing, and longing for that day of their full redem∣ption.

Now this is the great rule, not only for Servants. But for all the Servants of God in what estate so∣ever, to set the Lord alwayes before them, and to study (with St. Paul) to have a conscience void of offence towards God and Man, to eye and apply con∣stantly to their actions, and their inward thoughts the command of God, to walk by that rule abroad,

and at home, in their houses, and in the several ways of their calling: As an exact workman is ever, and anon laying to his rule to his work, and squar∣ing it, and for the Conscience they have towards God, to do and suffer his will cheerfully, in every thing, being content, that he chuse their condition, and their trialls for them. Only desirous to be a∣ssur'd, that he hath chosen them for his own, and given them right to the glorious Liberty of the Sons of God, still endeavouring to walk in that way that leads to it, overlooking this moment, and all things in it, accounring it a very indifferent matter what is their outward estate here in this moment, providing they may be happy in Eternity; high or low here, bond or free, it imports little; seeing all these dif∣ferences will be so quickly at an end, and thene shall not be so much as any tract or footstep of them left with particular Men: 'Tis so in their graves, you may distinguish the greater from the less by their Tombs, but by their dust you cannot, and with the whole world it shall be so in end. All Monuments, and Palaces, with cottages made fire, as our Apostle tells us, the elements shall melt with fervent heat, and the earth and all the works therein shall be burnt up.

Verse. 21.22, 23.

For even hereunto were ye called: Because Christ also suffered for us, leaving us an example, that ye should follow his steps.

22. Who did no sinne, neither was guile found in his mouth.

23. Who when he was reviled, reviled not again; when he suffered, he threatned not: But committed himself to him that judgeth righteously.

THe rules that God hath set Men to live by are universally just, and there is an universall obligation upon all Men to obey them, but as they are particulary address'd to his own people in his word, they are out of question particularly bound to yeild obedience, and have many peculiar per∣swasives to it, that extend not to others, which are therefore usually represented to them, and press'd upon them in the Holy Scriptures. Thus the pre∣face of the Law runs to Israel, besides that, I am Iehovah and have Supreme power to give Men Laws, is added I am thy God especially thy deliverer from slavery, and bondage, and so have a peculiar right to thy obedience, so Deut. 7.6. Thus the

Apostle here urgeth this point in hand of inoffen∣siveness, and patience, particularly in Christian Ser∣vants: But so as it fits every Christian in his station, for hereunto, sayes he, ye are called. Whatsoever o∣thers do, though they think this too strait a rule, yet you are tyed to it by your own calling, and pro∣fession as you are Christians; and this is evidently the highest and clearest reason that can be, and of greatest power with a Christian, Namely, the exam∣ple of Jesus Christ himself. For Christ also suffered for us. &c.

So 'tis all but one entire Argument, that they ought thus to behave themselves, because 'tis the very thing they are called to, as their conformity to Jesus Christ, whose they profess to be, yea, with whom as Christians they profess themselves to be one.

Hereunto were ye called] This in the general is a thing that ought to be ever before our eye, to con∣sider the nature, and end of our calling, and to en∣deavour in all things to suit it, to think in every oc∣currence, what doth the calling of a Christian require of me in this; but the truth is, the most do not mind this, we profess our selves to be Christians, and never think what kind of behaviour this obliges us to, and what manner of persons it becomes us to be in all holy Conversation; but walk disorderly out of our rank inordinately, you that are Prophane, were you called by the Gospel to serve the World, and your Lusts, to Swearing and Rioting, and Voluptuous∣ness? Heare you not the Apostle testifying the con∣trary, in express termes? That God hath not cal∣led us to uncleanness, but unto holiness. You that are of proud contentious Spirits, are you suitable to

this holy Calling? No, for we are called to Peace, sayes the same Apostle, but we study not this Holy Calling, and therefore we walk so incongruously, so unlike the Gospel, we lie and do not the truth, as St. Iohn speaks, our Actions belie us.

The particular that here Christians are said to be called to, is to suffering, as their Lot; and Patience, as their Duty, even under the most unjust and un∣deserved sufferings·

And both these are as large as the Sphere of this Calling, not only Servants and others of a mean con∣dition, that lying low, are the more subject to ri∣gours and Injuries, but generally, all that are cal∣led to Godliness are likewise called to Sufferings. 2 Tim. 3.12. All that will follow Christ, must do it in his Livery, they must take up their Cross. This is a very harsh and unpleasing Article of the Gospel to a carnal mind, but it conceales it not, Men are not led blindfold upon sufferings, and drawn into a hidden snare by the Gospels invitations, they are told very often, that they pretend not a surprisal, nor have any just plea for starting back again, as our Saviour tells his Disciples, why he was so ex∣press and plain with them in this. These things sayes he, have I told you that you be not offended. I have shew'd you the ruggedness of your way, that you stumble not at it, takeing it to be a smooth plain one, but withal where this is spoke of, 'tis usually allay'd with the mention of those comforts, that ac∣company these sufferings, or that glory that followes them. The Doctrine of the Apostles which was so verified in their own Persons, Acts 14. That through much tribulation we must enter into the Kingdom of

God, an unpleasant way indeed, if you look no fur∣ther, but a Kingdom at the end of it, and the King∣dom of God will transfuse pleasure into the painful∣lest step in it all, so Psal. 34.19. It seems a sad con∣dition that falls to the share of Godly men in the World, to be eminent in sorrowes and troubles. Many are the afflictions of the Righteous, but that which followes weighs it abundantly down in conso∣lation, that the Lord himselfe is engaged in their afflictions, both for their deliverance out of them in due time, and in the mean time, their support and preservation under them. The Lord delivers them out of them all. And till he does that, he keepeth all their bones, &c. Which was literally verified in the Natural body of Christ, as St. Iohn observes, and holds Spiritually true in his mystical body. The Lord supports the Spirits of Believers in their trou∣bles with such solid consolations, as are the Pillars and strength of their Souls, as the bones are of their Body, as the Hebrew word for them imports, so he keepeth all his bones; and the desperate condition of wicked men is oppos'd to illustrate this Verse 21. But evil shall slay the Wicked.

Thus Ioh. 16.33. In the closure they are fore∣warned what to expect at the Worlds hands, as they were divers times before in that same Sermon: but it is a sweet Testament, take it alltogether, Ye shall have tribulation in the World, but Peace in me, and seeing he hath joyntly bequeathed these two to his follow∣ers, were it not great folly to cast such a bargain? And to let go that Peace for fear of this trouble, the trouble is but in the World, but the Peace is in him who weighs down thousands of Worlds.

So then they do exceedingly mistake, and misrec∣kon themselves, that would agree Christ, and the World: that would have the Church of Christ, or at least, themselves for their own shares, enjoy both kinds of peace together, would willingly have Peace in Christ, but are very loath to part with the Worlds Peace, they would be Christians, but they are very ill satisfied when they hear of any other but ease and Prosperity in that estate, and willingly forget the tenor of the Gospel in this; and so when times of trouble and sufferings come, their minds are as new and uncouth to it, as if they had not been told on't before hand. They like better of St. Peters carnal advice to Christ to avoid suffering. Mat. 16. than of of his Apostles Doctrine to Christians, teaching them that as he suffered, so they likewise are called to suf∣fering. Men readily think as he did there, that Christ should favour himself more in his own body, his Church, than to expose it to so much suffering; and most would be of Rome's mind in this, at least in affection, that the badge of the Church should be Pomp and Prosperity, and not the Cross, the true cross of Afflictions and sufferings is too heavy and painful.

But Gods thoughts are not ours, those he calls to a Kingdome, he calls to sufferings, as the way to it: He will have the heirs of Heaven know they are not at home on earth, and that this is not their rest, he will not have them with the abus'd World fancy a happiness here, and seek life, as St. Augustin sayes beatam vitam quaerere in regione mortis. The reproaches and wrongs that encounter them shall ele∣vate their minds often to that Land of Peace and

rest, where righteousness dwells. The hard Task∣masters shall make them weary of Egypt, which o∣therwise possibly they would comply too well with. and dispose them for deliverance, and make it wel∣come, which it may be they might but coldly de∣sire if they were better us'd.

He knowes what he does, that secretly serves his good ends of Mens evil, and by the Plowers that make long furrowes on the back of his Church makes it a fruitful Field to himself. Therefore 'tis great folly and unadvisedness, to take up prejudice against his way, and think it might be better as we would model it, and to complain of the order of things; whereas we should complain of disordered minds, but we had rather have all alter'd, and chang'd for us, the very course of Providence, than seek the change of our own perverse hearts, but the right temper of a Christian is, to run alwayes cross to the corrupt stream of the World, and humane iniquity, and to be willingly carried along with the stream of divine Providence, and not at all to stir a hand, no nor a thought, to row against that mighty current; and not only is he carryed with it upon necessity, be∣cause there is no steering against it, but chearfully and voluntarily, not because he must, but because he would.

And this is the other thing to which they are joyntly called, as to suffering so to calmness of mind, and patience in suffering; although their suffering be most unjust, yea, this is truly a part of that Duty they are called to, to that integrity and innofensive∣ness of Life, that may ma••e their sufferings at Mens hands alwayes unjust to the entire Duty here, is In∣nocency,

and Patience, doing willingly no wrong and yet cheerfully suffering it done to them; if ei∣ther of the two be wanting, their suffering doth not credit their Profession, but dishonours it, if they be patient under deserved suffering, their guiltiness dar∣kens their Patience; and if their suffering be unde∣serv'd, yea, and the cause of them honourable, yet impatience under them staines both their sufferings, and their cause, and seems in part to justify the very injustice that is us'd against them: But where inno∣cency and Patience meet together in suffering, there sufferings are in their perfect lustre. These are they that honour Religion, and shame the enemies of it. It was the concurrence of these two that was the very triumph of the Martyrs in times of Persecution that tormented their Tormentors and made them more then Conquerors even in sufferings.

Now that we are called both to suffering, and to this manner of suffering, the Apostle puts out of question, by the Supream example of our Lord Jesus Christ, for the Sum of our Calling is, to follow him. Now in both these, in suffering, and in suffer∣ing Innocently and Patiently, the whole History of the Gospel testifies how compleat a Pattern he is. And the Apostle gives us here a Summary, yet a very clear account of it.

The Words have in them these two things. 1. The perfection of this Example. 2. Our obliga∣tion to follow it.

I. The example he sets off to the full. 1. In re∣gard of the greatness of his sufferings. 2. Of his spot∣lesness and Patience in suffering.

The first we have in that word he suffered, and

after Verse 24. We have his crucifying, and his stripes expresly specified.

Now this is reason enough and carries it beyond all other reason, why Christians are call'd to a suf∣fering Life, seeing the Lord and Author of that Cal∣ling suffer'd himself so much. The Captain or Lead∣er of our salvation, as the Aposte speaks, was conse∣crate by suffering, that was the way by which he en∣tred into the holy place where he is now our ever∣lasting High Priest, making intercession for us, if he be our Leader to Salvation, must we not follow him in the way he leads whatsoever it is, if it be (as we see 'tis) by the way of sufferings, we must either follow on in that way, or fall short of salvation, for there is no other Leader nor other way, but that which he open'd up, so that there is not only a Con∣gruity in it, that his followers be conform to him in suffering, but a necessity, if they will follow him on, till they attain to Glory, and the considerati∣on, of both these cannot but argue a Christian into a Resolution for this via regia this Royal way of suf∣fering that leads to Glory, through which their King, and Lord himself went to his Glory. It could hardly be believ'd at first, that this was his way, and we can as hardly yet believe that it must be ours. Luk. 24. O fools and slow of heart to be∣lieve, ought not Christ to have suffer'd these things, and so to enter into his glory.

Would you be at glory, and will you not follow your Leader in the only way to it? Must there ano∣ther way be cut out for you by your selfe? O ab∣sur'd! shall the servant (sayes he) be greater than his Master. Are you not fairly dealt with if you

have a mind to Christ? You shall have full as much of the Worlds good will as he had, if it hate you he bids you remember, how it hated him.

But though there were a way to do otherwayes▪ would you not rather chuse (if the love of Christ possess'd your hearts) to take a share with him in his Lot, and find delight in the very trouble of it, is not this conformity to Jesus, the great ambition of all his true hearted followers. We carry about in the body the dying of the Lord Iesus, sayes the great Apostle, besides the unspeakable advantage to come, that goes link'd with this, that if we suffer with him, we shall reign with him; there is a glory, even in this present resemblance that we are conformed to the Image of the Son of God in sufferings. Why should we desire to leave him? Are you not one with him? Can you chuse but have the same com∣mon friends and enemies? Would you willingly, if it might be, could you find in your heart to be friends with that World, that hated your Lord and Master? Would you have nothing but kindness and ease? where he had nothing but enmity and trouble, or would you not rather, when you think right on't, disdain and refuse to be so unlike him? As that good Duke said, when they would have Crown'd him King of Ierusalem. No, said he, by no means, I will not wear a Crown of Gold, where Iesus was Crown'd with thornes.

2. This Spotlesness and Patience in suffering are both of them set here before us, the one Verse 22. the other 23.

Whosoever 'tis that makes such a noise of the in∣justice of what he suffers, and thinks to justify his

Impatience by his Innocency, let me ask thee, art thou more just and innocent then he that is here set before thee? Or art thou able to come near Him in this Point? Who did no sin, neither was guile found in his mouth. This is to signify perfect holiness, according to that Iames. 3.2. Man a litle world, a world of wickedness, and that litle part of him a litle world of Iniquity. all Christs words, and actions, and all his thoughts flow'd from a pure Spring that had not any thing de∣filed in it, and therefore no tentation either from Men, or Satan could seize on him, other Men may seem clear unstirr'd, but move and trouble them, and the mudd arises, but he was nothing but holiness, a pure foun∣tain, all purity to the bottom, and therefore stirr and trouble him as they would he was still alike clear. The Prince of this world cometh, and hath nothing in me.

This is the main ground of our confidence in him, that he is a Holy Harmeless undefil'd high Priest, and such an one became us, sayes that Apostle, that are so sinfull, the more sinfull we, the more need that our High Priest should be sinlesse, and being so, we may build upon his perfection, standing in our stead, yea, we are invested with him and his righte∣ousness.

Again there was no guile found in his mouth, this serves us concerning all the promises that he hath made us, that they are nothing but truth, hath he said? Him that comes to me I will in no wise cast out, then you need not fear, how unworthy and vile soever, do you but come to him, and you have his word that he will not shut the door against you, and as he hath promis'd access, so hath he further pro∣mis'd

ease, and Souls rest to those that come; then be confident to find that in him too, for there was never a false nor guilefull word found in his mouth.

But to consider it only in the present action, this speaks him the most innocent sufferer that ever was, not only judicially just in his cause, but entirly just in his Person, altogether righteous, and yet condemn'd to death, and an opprobrious death of Malefactours, and set betwixt two, as chief of the three, I am (sayes he) the rose Sharon and the Lillie of the valley. And the Spouse saith of him My wel beloved is White and ruddy, thus indeed in his death, ruddy in his blood∣shed, and white in his innocency, and withal in his meekness and patience, the other thing wherein he is here so exemplary.

Verse, 23. Who when he was reviled, reviled not again] This spotless Lamb of God was a Lamb both in guiltlesness, and silence, and the Prophet Esay expresses the resemblance in that, he was brought as a Lamb to the slaughter, he suffer'd, not only an un∣just Sentence of death but withall, unjust revilings, the contradictions of sinners, none ever did so litle deserve revilings, none ever could have said so much in his own just defence, and to the just reproach of his enemies, and yet in both, he preferr'd silence: None could ever threaten so heavy things as he could against his enemies, and have made good all he threatned, and yet no such thing was heard from him. The heaven and earth as it were spoke their resentment of his death that made them: But he was silent, or what he spoke makes this still good, how far he was from revilings, and threatnings, As

spices pounded, or precious ointment poured out give their smell most, thus his name was an oint∣ment then poured forth, together with his blood, and fill'd Heaven and Earth with its sweet perfume, was a favour of rest and peace in both, appeasing the wrath of God, and so quieting the Consciences of Men, and even in this particular was it then most fragrant, in that all the Torments of the cross and revilings of the multitude, that as it were rack't him for some answer, yet could draw no other from him but this, father forgive them for they know not what they do.

But for those to whom this mercy belong'd not, the Apostle tells us what he did in stead of Revil∣ings and Threatnings, he committed all to him that judgeth righteously. And this is the true method of Christian patience, that which quiets the mind, and keeps it from the boyling Tumultuous thoughts of revenge, to turne the whole matter into Gods hand, to resign it over to him, to prosecute when, and as he thinks good. Not as the most, that had rather, if they had power, do for themselves, and be their own avengers, and because they have not power do offer up such bitter curses, and prayers for re∣venge unto God, as are most hateful to him, and are far from this calm and holy way of committing matters to his judgment. The common way of re∣ferring things to God is indeed impious, and disho∣nourable to him, being really no other, but a call∣ing of him to be a Servant, and executioner to our passion, We ordinarily mistake his justice, and judge of it according to our own precipitant distemper'd minds. If wicked Men be not cross'd in their de∣signes,

and their wickedness evidently crush'd just when we would have it, we are ready to give up the matter as desperate, or at least abate of those confi∣dent, and reverent thoughts of divine justice that we owe him: Howsoever things go, this ought to be fixed in our hearts, that he that sits in Heaven judgeth righteously, and executes that his righteous judge∣ment in the fittest season, We poor wormes whose whole life is, but an hand-breadth in it self, and is as nothing unto God, we think a few months, or years, a great matter, but to him that inhabites E∣ternity, a thousand years are but as one day, as our Apostle teaches us.

Our Saviour in that time of his Humiliation and Suffering, committed himself and his cause, for that is best express'd, in that nothing is express'd but he committed, and the issue shall be that all his enemies shall become his footstool, and he himself shall judge them: But that which is given us here to learn from his carriage toward them in his Suffering, is that quietness and moderation of mind even under unjust Sufferings make us like him. Not to reply reproach with reproach as our custom is, to give an ill word for another, or two for one, to be sure not to be behind. Men take a pride in this, and think it ridiculous simpli∣city to suffer, and this make strifes and contention so abound, but 'tis a great mistake, you think it greatness of spirit to bear nothing, to put up no wrong: Where∣as it is indeed great weakness, and baseness, 'tis true greatness of Spirit to despise the most of those things that set you usually on fire one against another, e∣specially being done after a Christian manner, 'twere a part of the Spirit of Christ in you, and is there

any Spirit greater than that think you? Oh! that there were less of the Spirit of the Dragon, and more of that Spirit of the Dove amongst us.

Our obligement to the example of Christ, besides its own excellency, is in these two things in the words 1. The intendment of his behaviour for this use, to be as an example to us. 2. Our Interest in him, and those his Sufferings, wherein he so carried himself.

Leaving us an Example &c. He left his foot∣steps as a Copy (as the word is) to follow, every step of his, a letter of this Copy, and particularly in this point of Suffering, he writ us a pure and per∣fect Copy of obedience in clear and great letters in his own blood.

His whole life is our Rule, not his Miraculous works, his footsteps walking on the Sea, and such like, are not for our following: But his obedience and Holiness, and Meekenss, and Humility are our Copy, which we should continualy study. The shorter and more effectual way (they say) of teaching, is by example, but above all, this matchless example is the happiest way of teaching, He that followes me sayes he, shall not walk in darkness.

He that aimes high, shoot's the higher for't, though he shoot not so high, as he aimes. This is that which ennobles the Spirit of a Christian the propounding of this our high Patterne, the example of Jesus Christ.

The Imitation of Men in worthless things is low and servile, the Imitation of their vertues is com∣mendable, but if we seek no higher, 'tis both im∣perfect and unsafe. The Apostle St. Paul will have no Imitation, but with regard to this Supreme

Patterne, be ye follewers of me, as I am of Christ, One Christian may take the example of Christ in many things in another, but still examining all by the Original primitive Copy, the footsteps of Christ himself, following nothing, but as it conformes with that, and looking most on him, as both the perfectest and most effectual example. Heb. 12.2. there is a cloud of wittnesses and examples, but look above them all to him, that is as high above them, as the Sun is above the clouds. As the way is better, a lively one indeed, so there is this advantage in the Covenant of grace, that we are not left to our own skill for following of it, but taught by the Spirit: In the delivery of the Law, God shewed his glory and greatness by the manner of it, but the Law was written only in dead Tables, but Christ, the living Law, teaches by obeying it, how to obey it, and this is the advantage of the Gospel, that the Law is Twice written over unto believers, first in the example of Christ, and then inwardly in their hearts by his Spirit. There is together with that Copy of all grace in him, a Spirit deriv'd from him, enabling believers to follow him in their measure, they may not only see him as the only begotten Son of God full of grace and truth, as it is Io. 6. But as there it followes, they receive of his fulness grace for grace. The love of Christ makes the Soul delight to converse with him, and converse, and Love together, makes it learn his behaviour, as Men that live much together, especi∣ally if they do much affect one another, will insen∣sibly contract anothers habitudes and customes.

The other thing obliging us, is our interest in him, and his Sufferings, he suffer'd for us, and this the

Apostle returnes to Ver. 24. Observe only from the Tye of these two, that if we neglect his exam∣ple set before us, we cannot enjoy any right assu∣rance of his suff••ring for us, but if we do seriously endeavour to follow him, then we may be perswad∣ed of life through his death, and those steps of his wherein we walk will bring us ere long to be where he is.

Verse. 24.

Who his own self bare our sins in his own Body on the Tree, that we being dead to sin, should live unto Righteousness; by whose stripes ye were healed.

THat which is deepest in the heart, is readily most in the mouth. That which abounds within, runs over most by the Tongue or Pen, when Men light upon the speaking of that Subject, that possesses the affection, they can hardly be taken off, or drawn from it again. Thus the Apostles in their writings, when they make mention any way of Christ suffering for us, they love to dwell on it, as that which they take most delight to speak of: Such delicacy and sweetness is in it to a Spiritual taste, that they like to keep it in their mouth, and are never out of their theam when they insist on Jesus Christ, though they have but nam'd him by occa∣sion

of some other Doctrine, for he is the great sub∣ject of all they have to say.

Thus here, the Apostle had spoke of Christ in the foregoing words very fitly to this present Subject, setting him before Christian Servants and all suffer∣ing Christians, as their compleat example, both in point of much suffering, and of perfect Innocency, and Patience in suffering. And express'd their en∣gagement to study and follow that example; yet he cannot leave it so, but having said, that all those his sufferings wherein he was so exemplary, were for us, as a chief consideration, for which we should study to be like him, he returns to that again, and enlarges himself in it in words partly the same, part∣ly very near those of that Evangelist among the Pro∣phets Esay Chap. 53.

And it suits very well with his main scope, to press this point; as giving both very much strength and sweetness to the Exhortation, as being most reasona∣ble, that we willingly conform to him in suffering that had never been an Example of suffering, nor sub∣ject at all to sufferings nor capable of them but for us; and most comfortable in the light sufferings of this Moment, to consider, that he hath freed us from the sufferings of Eternity, by suffering himself in our stead, in the fulness of time.

That Jesus Christ is in doing and suffering, our Supream and Matchless Example, and that he came to be so, is a truth, but that he is nothing further and came for no other end, is (you see) a high point of falshood; for how should Man be enabled to learn, and follow that example of obedience unless there were more in Christ, and what would become of that

great reckoning of disobedience that Man stands guil∣ty of. No, these are too narrow, he came to bear our sins on his own Body on the tree, and for this pur∣pose had a Body fitted for him, and given him to bear this burden, to do this, as the will of his Fa∣ther, to stand for us in stead of all Offerings, and Sacrifices; and by that will, sayes the Apostle, we are Sanctified through the offering of the body of Iesus Christ once for all.

This was his business, not only to rectifie sinful Man∣kind by his example; but to redeem him by his Blood, he was a teacher come from God. As a Pro∣phet he teaches us the way of Life, and as the best and greatest of Prophets is perfectly like his Doctrine, and his actions (that in all Teachers is the livelyest part of Doctrine) his carriage in Life and death, is our great Pattern and instruction: But what is said of his forerunner, is more eminently true of Christ, he is a Prophet and more then a Prophet, a Priest satisfy∣ing justice for us, and a King conquering sin and death for us, an Example in deed, but more than an Example, our Sacrifice, and our Life, and all in all, 'tis our Du∣ty to walk as he walked, to make him the pattern of our steps 1 Ioh. 2.6. But our comfort and salvation ly∣eth in this, that he is the propitiation for our sins, Verse 2. So in the first Chapter of that Epistle Verse 7. We are to walk in the Light, as he is in the Light: For all our walking we have need of that which followes, that bears the great weight, the Blood of Iesus Christ cleanseth us from all sin, and so still that glory which he possesseth in his own Person, is the pledge of ours, he is there for Vs. he lives to make inter∣cession

for us, sayes the Apostle, and I go to prepare a place for you, sayes he himself.

We have in the words these two great points, and in the same order as the words ly. 1. The nature, and quality of the sufferings of Jesus Christ, And 2. The end of them.

In the expression of his suffering, we are to consider. 1. The commutation of the Persons, he himself, for us. 2. The work undertaken and per∣formed, he bare our sins in his own body on the tree.

1. The Act, or sentence of the Law against the breach of it standing in force, and Divine justice ex∣pecting satisfaction, death was the necessary and in∣seperable consequent of sin. If you say the Supream Majesty of God being accountable to none, might have forgiven all without satisfaction. We are not to contest that, nor foolishly to offer to sound the bottomless deep of his absolute prerogative, Christ implies in his Prayer, that it was impossi∣ble that he could escape that cup: But the impossi∣bility is resolv'd into his Fathers will, as the cause of it. But this we may clearly see following the tract of the holy Scriptures (our only safe way) that this way wherein our salvation is contriv'd is most excellent, and suitable to the greatness, and goodness of God, so full of wonders of wisdom, and love, that the Angels, as our Apostle tells us be∣fore, cannot forbear looking on it, and admiring it; for all their exact knowledge, yet they still find it in∣finitly beyond their knowledge, still in astonishment and admiration of what they see, and still in search

looking in to see more. Those Cherubims still have∣ing their eyes fixed on this Mercy Seat.

Justice might indeed have siez'd on rebellious Man, and laid the pronounc'd punishment on him, mercy might have freely acquit him, and pardon'd all: But can we name any place where mercy and justice as relating to condemned Man could have met and shined joyntly in full aspect, save only in Jesus Christ, in whom indeed Mercy and truth met, and righteousness and peace kissed each other. Yea, in whose Person the Parties concern'd, that were at so great a distance met so near, as nearer, can not be imagin'd.

And not only was this the only way, for the con∣sistence of these two, Justice and Mercy, but take each of them severally, and they could not have been in so full lustre, as in this. Gods just hatred of sin did out of doubt appear more in punishing his own only begotten Son for it, than if the whole race of Mankind had suffer'd for it Eternally. Again it raises the notion of Mercy to the highest, that sin is not only forgiven us, but for this end God's own coe••er∣nal Son, is given to us, and for us. Consider what he is, and what we are, he the Son of his love, and we Enemies. Therefore it is emphatical∣ly express'd in the words, he himself bare our sins. God so loved the World, but love amounts to this much, that it was so great, as to give his Son: But how great that is, cannot be utter'd. In this sayes the Apostle, God commendeth his love to us, sets it up to the highest, gives us the richest and strongest e∣vidence of it.

The foundation of this frame, this appearing of Christ for us, and undergoing and Answering all in our stead, lyes in the Decree of God, where it was plotted, and contriv'd in the whole way of it from Eternity, and the Father and the Son being one, and their thoughts and will one, they were perfect∣ly agreed on't, and those likewise for whom it should hold, were agreed upon, and their Names written up, according to which they are said to be given unto Christ to redeem. And just according to that Model did all the work proceed, and was ac∣complished in all points, perfectly answering to the pattern of it in the Mind of God. As it was precon∣cluded there, that the Son should undertake the bu∣siness, this matchless piece of Service, for his Father, and that by his interposing Men should be reconciled and saved, so that he might be altogether a fit Per∣son for the Work, it was resolv'd, that as he was al∣ready fit for it by the Almightiness of his Deity, and Godhead, and the acceptableness of his Person to the Father, as the Son of God, so he should be fur∣ther fitted by uniting wonderfully, weakness to Al∣mightiness, the frailty of Man to the Power of God, because that suffering for Man was a main point of the work, so as his being the Son of God made him acceptable to God, his being the son of Man made him suitable to Man, in whose business he had engaged himself, and to the business it self to be perform'd; and not only was there in him, by his humane nature a conformity with Man (for that might have been by a new created Body) but a consanguinity with Man, by a Body framed of the same piece, a Re∣deemer, a Kinsman as the Hebrew word is▪ only pu∣rified

for his use, as was needful, and fram'd after a peculiar manner in the womb of a Virgin, as 'tis Heb 10. Thou hast fitted a body for me, having no sin it self, because ordained to have so much of our sins as 'tis here, he bare them on his own body.

And this looks back to the Primitive transaction and purpose, Lo I come to do thy will, sayes the Son, and behold my servant whom I have chosen, sayes the Father, this Master-piece of my works, none in Heaven or Earth fit to serve me in it, but mine own Son, and as he came into the World according to that decree, and will; so he goes out of it again, in that way, the Son of Man goeth as is determined, it was wickedly and malitiously done by Men against him, but determined (which is that he there speaks of) wisely and graciously by his Father, with his own consent: As in those two faced pictures, Look upon the Crucifying of Christ one way, as complotted by a treacherous Disciple, and Malicious Priests, and Rulers, and nothing more deform'd and hateful than the Authors of it; but view it again, as determin'd in Gods Counsel, for the restoring of lost Mankind, and so 'tis full of unspeakable beauty and sweetness, infinite wisdom and Love, in every tract of it.

Thus to the persons for whom, as their coming unto him reflects upon that first donation, as flowing from that, all that the Father hath given me shall come unto me. Ioh. 6.

Now this being Gods great design; that he would have Men eye and consider more than all the rest of his works, (and yet is least of all considered by the most) the other Covenant made with the first Adam

was but to make way, and so to speak, to make work for this; for he knew that it would not hold, therefore as this New Coven••nt became needful by the breach of the other, so the failing of that other sets off and commends the firmness of this, the for∣mer was with a Man in his best condition, and yet he kept it not, even then he prov'd vanity, as 'tis Psal. ••9 So that the second to be stronger, is made with a Man indeed, to supply the former; but he is God-man to be surer than the former, and therefore it holds; and this is the difference as the Apostle ex∣presses it, that the first Adam, in that first Covenant, was laid as a foundation, and though we say not that the Church in its true notion was built on him, yet the estate of the whole race of Mankind, the Materials that the Church is built of, lay on him for that time, and it failed: But upon this Rock the second Adam, is the Church so firmly built, that the gates of Hell cann••t pre••ail against 〈◊〉〈◊〉. The first Adam was made a quickening, or life giving Spirit. The first had light but he transfer'd it not, yea, he kept it not, for himself drew in, and transfer'd Death, but the second by Death, convey life to all that are reckon'd his seed. he bare their 〈◊〉〈◊〉

He bare them on the tree in that outside of his suffering, the visible kind of death inflicted on him that it was hanging on the tree of the Cross; there was an Analogy with the end, and main work, and was order'd by the Lord with regard unto that, being a Death declar'd accursed by the Law, as the Apo∣stle St. Paul observes, and so declaring him that was God blessed for ever to have been made a curse, that is accounted as accursed for us, that we might

be blessed in him, in whom according to the Promise, all the Nations of the Earth are blessed.

But that wherein lay the strength, and main stress of his sufferings, was this invisible weight that none could see that gaz'd on him, but he felt more then all. In this there are three things. 1. The weight of sin. 2. The transferring of it upon Christ. 3. His bearing of it.

1. He bare as a heavy burden; so the word of bearing in general, and those two words particularly us'd by the Prophet whither these allude, are the bearing of some great mass or load, and thus sin is, for it hath the wrath of an offended God hanging at it, indissollubly tyed to it, which who can bear the least of it, and therefore the least sin, being the pro∣curing cause of it, will press a man down for ever, that he shall not be able to rise, Who can stand before thee when once thou art angry, sayes the Psalmist, and the Prophet Ier. 3. Return backsliding Israel and I will not cause my wrath to fall upon thee▪ fall as a great weight, or as a Milstone, crushes the soul.

But sensless we, go light under the burden of sin, and feel it not, complain not of it, therefore truly said to be dead in it, otherwayes it could not but press us, and press out complaints. O wretched man that I am who shall deliver me? A Prophane secure sinner thinks it nothing to break the holy Law of God, to please his flesh, or the World, counts sin a light matter, makes a mock of it as Salomon sayes, but a stirring Conscience is of another mind, Mine iniquities is gone over my head, &c. Psal. 38.4.

Sin is such a burden as makes the very frame of Hea∣ven and Earth that is not guilty of it, yea, the whole Creation to crack and groan ('tis the Apostles Doc∣trine Rom. 8.) and yet the impenitent heart whose guiltiness it is, not moved, groaneth not; for your accustomed groaning is no such matter.

Yea, to consider in the present subject where we may best read what it is, it was a heavy load to Jesus Christ, Ps. 40. Where the Psalmist speaks in the Per∣son of Christ he complains heavily, innumerable evils have compassed me about, Mine iniquities, not his, as done by him, but yet his, by reckoning to pay for them, they have taken hold of me, so that I am not able to look up, they are more then the hairs of my head, therefore my heart faileth me. And sure that which press'd him so sore, that upholds Heaven and Earth, no other in Heaven or in Earth could have sustained and surmounted, but would have sunk and and perish'd under it. Was it (think you) the pain of that common outside of his Death, though very painful, that drew such a word from him My God, my God, why hast thou forsaken me? Or was it the fear of it before hand that press'd a sweat of Blood from him? No, it was this burden of sin, the first of which was committed in the Garden, that then be∣gun to be laid upon him and fasten'd on his shoul∣ders in the Garden, ten thousand times heavier than the Cross, which he was caus'd to bear, that might be a while turn'd over to another; but this could not. This was the cup he so trembled at, that Gall and Vinegar after to be offer'd him by his Crucifiers, or any other part of his External sufferings. 'Twas the bitter Cup of wrath due to sin that his Father

put into his hand, and caus'd him drink, the very same thing that is here called the bearing our sins on his body.

And consider, that the very smallest sins, went in to make up this load, and made it so much the hea∣vier, and therefore though sins be comparatively lesser, and greater, yet learn thence to account no sin in it sell small, that offends the great God, and lay heavy upon your great Redeemer in the day of his Sufferings.

At his apprehending, besides the Souldiers, that invis••ble crowd of the sins he was to suffer for came about him, for it was they that laid strongest hold on him, he could easily have shak'd of all the rest, as appears: But our sins laid the arrest on him, be∣ing accounted his, as 'tis in that forcited place Psa. 40. Now amongst these, were even those sins we call small, they were of the number that took him, and they were amongst those instruments of his blood∣shed: If the greater were as the spear that pierc'd his side, the less were as the nails that pierc'd his Hands and his Feet, and the very least, as the Thornes that were set on his precious Head. And the multitude of them made up what was wanting in their magnitude, though they were small they were many.

2. They were transferr'd upon him by vertue of that Covenant we spoke of, They became his debt, and he responsable for all they c••me to. Seeing you have accepted of this business according to my will (may we conceive the Father saying to his Son) you must go through with it, you are engaged in it; but it is no other, than what you understood per∣fectly

before, you knew what it would cost you, and yet out of joynt love with me to those I nam'd to be saved by you, you were as willing as I, to the whole undertaking, now therefore the time is come, that I must lay upon you the sins of all those per∣sons, and you must bear them, the sins of all those Believers that lived before, and all that are to come after to the end of the world. The Lord laid on him the iniquity of us all, sayes, the Prophet, took it off from us, and chargd it on him, made it to meet on him, or to fall in together as the word is, the sins of all, in all ages before, and after, that were to be saved, all their guiltiness reencount∣ered, and met together on his back, upon the Crosse, and whosoever of all that Number had least sin, yet had ••o small Burden to cast on him; and to give accession to the whole Weight. Every man hath had his own way of wandering; as the Prophet there ex∣presseth it, and he pay'd for all; all fell on him: And as in Testimony of his meekness and patience, so in this regard likewise, was he so silent in his Sufferings; in regard that though his Enemies dealt most unjustly with him: yet, he stood as convicted before the Justice Seat of his Father, under the impu∣ted guilt of all our Sins, and so eyeing him, and ac∣counting his business chiefly with him▪ he did patient∣ly bear the due punishment of all our sins at his Fathers hand, and suited that of the Psalmist. I was as dumb and opened not my mouth, because thou didst i••. Therefore the Prophet immediately subjoynes, that of his silent carriage, Isay▪ 53. To that which he had spoken off, the confluence of our iniquities upon him.

And if this our Sins were accounted his, then in the same way, and for that very reason of necessity, his sufferings, and satisfaction must be accounted ours, as he said for his disciples to the Men that came to take him, if it be me ye seek, then let these go free: So he said for all Believers to his father, his wrath then siezing on him, if on me you will lay hold, then let these go free. And thus the agreement was. 2. Cor. 5. ult.

So then, there is an union betwixt Believers and Jesus Christ, by which this interchange is made, he charg'd with their sins, and they cloath'd with his satisfaction, and righteousness, and that union is first in Gods decree of election running this way, that they should live in Christ, and so chuse the head, and the whole mystical body as one, and reckoning their debt as his in his purpose, that he might re∣ceive satisfaction, and they salvation in their he••d Christ: The execution of that purpose and union begun in Christ's incarnation, being for them, though the nature be more common, he is said not to take on the Angels, but the seed of Abraham, the company of Believers, he became Man for their sakes, because they are Men: that he is of the same nature with unbelieving Men that perish, is but by accident, ••s ••t were, there is no good to them in that, but the great evil of deeper condemnation if they hear of him, and believe not, but he was made Man to be like, yea, to be one with the Elect, and he is not ashamed to call them Brethren, as the Apostle there sayes, 2. Then in the actual intention of the Son so made Man; he presenting himself to the Father in all he did, and suffer'd as for them, having them,

and th••m only in his eye and thoughts in all: For their sakes do I sanctify my selfe, Io. 17.1.9.3. The union is applyed and perform'd in them, when they are converted and ingrafted into Jesus Christ by faith and this doth actually discharge them of their own sins, and Entitle, them to his Righteousness, and so justifies them in the sight of God. 4. The consum∣mation of this union is in glory, which is the result and fruit of all the former, as it began in Heaven 'tis compleated there; but betwixt these Two in Heaven, the intervention of those other two degrees of it on earth were necessary, being intended in the first, as tending▪ to the attainment of the last, these steps we have distinctly in his own prayer Ioh. 17. First Ver. 2. Gods purpose that the Son should give eternal life to those he hath given him. 2. Ver. 4. I have finish'd the work. 3. Ver. 6, 8. And often after, their faith, their believing and keeping the word, and then the last Ver. 24. I will that they whom thou hast given me be with me where I am. There meets the first donation and the last.

Now to obtain this life for them he dyed in their stead, appeared as the high Priest, being perfectly, and truely what the name was on their plate of gold holiness to the Lord. Exod. 28▪ 36. And so bear∣ing▪ their iniquity, as it is added there▪ of the Priest Ver. 38. But because he was not the Redeemer, but a perfect figure of him, he did not himself suffer for the peoples sin, but turn'd it over upon the beasts, that ••he sacrific••d▪ signifying that translation of sin, by laying his hand upon the head of the Beast: But Jesus Christ is both the great High Priest, and the great Sacrifice in one, and this seem's to be here

imply'd in these words, himself &c. On his own body he bare &c. Which the Legal Priests did not, so Heb. 9.12. He made his soul an offering for sin Isa. 53. and Heb. 9. He offered up himself, his whole self, and in the History of the Gospel▪ his soul was heavy, and chiefly suffered; but the bearing on his body, and offering it that is oftenest mention'd as the visible part of the Sacrifice, and in his way of offer∣ing it▪ not excluding the other. Thus Rom. 12.1. We are exhorted to give our bodies in opposition to the bodies of beasts, and called a living Sacrifice, which they are not without the Soul, so his bearing on his body imports the bearing it on his Soul too.

3. His bearing that hintes that he was active, and willing in his suffering for us; not a constrain'd Offer∣ing: He layed down his Life, as he tells us, and this here, He bare, is, he took willingly off, lifted from us that burden to bear it himself. It was counted an ill sign amongst the Heathens, when the Beasts went unwill∣ingly to be Sacrific'd, and drew back; and goo••, when they went willingly: But never Sacrifice so willing, as our great Sacrifice was, and we may be assured, he hath appeased his Fathers wrath, and wrought Atone∣ment for Us. Isaac in this, his Type▪ we heare of no Reluctance, but quietly bound, when he was to be Offered up. There be two words in Esay, the one bearing, the other t••ki••g away, this is also that takeing away the Sins of the World in St. Iohn, 1.29. Which Answers to both, and so he, to both the Goats, Levit. 16 He did bear our Sins on his Crosse, and from then•••• to his Grave, and there they are Buried; and they whose Sins he did so bear, and take away, and Bury, they shall hear no more of them as theirs to bear. Is

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he not then worthy to behold, in that notion that Iohn took him and design'd him by: Behold the Lamb of God that beareth and takes away the sins of the World.

You then that are Gazing on vanity, be perswad∣ed to turne your Eyes this way, and behold this last∣ing wonder, this Lord of Life dying; but the most alas! Want a due Eye for this Object; 'tis the eye of Faith alone, that looks aright on him, and is daily dis∣covering new worlds of excellency and delight in this crucified Saviour, that can view him daily, as hang∣ing on the Crosse without the Childish gaudy help of a Crucifix, and grow in the knowledge of that Love, that passeth knowledge, and rejoyce it self in frequent thinking and speaking of him, in stead of these idle and vain thoughts at the best, and emp∣ty discourses, wherein the most delight, and wear out the day. What is all knowledge but painted folly in comparison of this? though thou hadst Solo∣mon's faculty to discourse of all plants, and have not the right knowledge of this root of I••sse: If thou wert singular in the knowledge of the Stars, and course of the Heavens, and could'st walk through the Spheres with a Iacob's Staff; but ignorant of this▪ Star of Ia∣cob: If thou knewest the Historye•• of all Time, and the Life and Death, of all the famousest Princes, and could rehearse them all; but dost not Spiritually know and apply to thy self the death of Iesus, as thy Life, thou art still a wretched Fool for them, and all thy knowledge with thee shall quickly perish. On the other side, if thy capacity or breeding hath denyed thee the knowledge of all these things, where∣in Men glory so much; Yet do but learn Christ

Crucified, and what wouldest thou have more? That shall make thee happy for ever, for this is life e∣ternal to know thee, &c.

Here St. Paul sets up his rest, I determined to know nothing but Iesus Christ and him Crucified. Whatsoever I knew besides, I resolv'd to be, as if I knew nothing besides this, the only knowledge wherein I will rejoyce my self, and which I will la∣bour to impart to others.

I have try'd and compar'd the rest, and find them all unworthy of their Room beside this, and my whole Soul too little for this, and have past this judge∣ment and sentence on all. I have adjudg'd my self to deny all other knowledge, and confin'd my self within this Circle, and I am not straitn'd, so there's room enough in't, 'tis larger than Heaven and Earth, and him crucified, the most despis'd and ignomini∣ous part, yet the sweetest and most comfortable part of all, the Root, whence all our hopes of life and Spiritual joyes do spring.

But the most part hear this Subject as a Story, some a little mov'd with the present found of it, but draw it not home into their hearts, to make it theirs, and find salvation in it, but still cleave to sin, and love sin better than him that suffered for it.

But you whose hearts the Lord hath deeply hum∣bled in the sense of sin, come to this depth of consolation, and try it, that you may have experi∣ence of the sweetness and ••iches of it, study this point throughly, and you will find it answer all, and quiet your consciences. Apply this bearing of sin by the Lord Jesus for you, for it is publish'd, and made known to you for this purpose, this is the

genuine and true use of it, as of the Brazen Serpent, not ••emptily to gaze on the Fabrick of it, but to cure those that look'd on it: when all that can be said, is said against you, 'its true may you say, but it is satisfied for, he on whom I rest made it his, and did bear it for me. The person of Christ of more worth than all Men, yea than all the crea∣tures, and therefore his life a full ransome for the greatest offender.

And for outward troubles, and sufferings which were the occasion of this Doctrine in this place, they are all made exceeding light by the removal of this great pressure. Let the Lord lay on me what he will, seeing he hath taken off my sin, and laid that on his own Son in my stead, I may suffer many things, but he hath b••rn that for me, which alone was able to make me miserable.

And you that have this perswasion, how will your hearts be taken up with his love? Who thus lov'd you, as to give himself for you, and by interposing himself to bear off from you the stroke of everlast∣ing death, and that encountered all the wrath due to us, and went through: with that great work by reason of his unspeakable love, Let him never go forth from my heart who for my sake refus'd to go down from the cross. That we being dead to sin, should live unto Righteousnesse.

The Lord doth nothing in vain hath not made the least of his work to no purpose, in wisdom hath he made them all, sayes the Psalmist, and that is not only in regard of their excellent frame and Order, but of their end, which is a chief Point of Wisdom;

so then to the right knowledge of this great work put into the hands of Jesus Christ, it is of special con∣cern to understand, what is this end.

This is the thing th••t his wisdom and love aim'd at in that great undertaking, and therefore will be our truest wisdom, and the truest evidence of our reflex Love to intend the same thing, that in this the same mind may be in us that was in Christ Iesus in his suffering for us, and for this very end is it express'd.

In this there are 3. Things 1st. What this death and life is. 2. The intendment of it in the suffer∣ings and death of Jesus Christ. 3. The effecting of it by them.

Whatsoever this is, sure 'tis no small change, that bears the Name of the great and last natural change that we are subject to, a death, and then another kind of life succeeding to it, and in this the greatest part are mistaken, that they take any light alterati∣on in themselves for true conversion.

There be a World deluded with superficial Mo∣ral changes in their Life, some rectifying of their out∣ward actions, and course of Life, and somewhat too in the temper and habitude of their mind, far from reaching the bottom of Natures wickedness, and lay∣ing the axe to the root of the Tree, 'tis such a work as Men can make a shift withal by themselves, but the Renovation that the Spirit of God worketh is like himself, so deep, and through a work, that it is justly called by the Name of the most substantial works, and productions a new birth, and more than that, a new Creation, and here a Death and a kind of life following it.

This death to sin, supposes a former living in it, and to it, and while a Man is so, he is said indeed, to be dead in sin, and yet withal this is true, that he lives in sin, as the Apostle joynes the expressions, speaking of Widowes, she that lives in pleasures, is dead while she liveth. So Eph. 2. dead in trespasses and sins, and he addes, wherein ye walked, which imports a life, such an one as it is, and more expresly Verse 3. We had our conversation in the lusts of our flesh. Now thus to live in sin, is call'd to be dead in it, because in that condition Man is indeed dead in re∣spect of that Divine Life of the Soul, that happy being which it should have in Union with God, for which it was made, and without which it had better not be at all: For that Life as it is different from its natural being, and a kind of Life above it, so it is contrary to that corrupt being, and life it hath in sin; and therefore, to live in sin, is to be dead in it, being a deprivement of that Divine be∣ing, that Life of the Soul in God, in comparison whereof, not only the base life it hath in sin, but the very natural life it hath in the Body, and the Body by it, is not worthy the Name of Life. You see the Body when the threed of its union with the Soul is cut, becomes not only straightway a motionless lump; but within a little time a putrified noysome Carcase, and thus the Soul by sin, is cut off from God, who is its life, as is the Soul of the Body, it hath not only no moving faculty in good, but fills full of rotteness and vileness as the word is. Psal. 14. they are gone aside and become filthy. The Soul by turning away from God turns filthy, yet as a Man thus Spiritually dead lives naturally, so

because he acts and spends that Natural life in the wayes of sin, he is said to live in sin; yea, there is somewhat more in that expression, than the mere passing of his life in that way, for in stead of that happy life his Soul should have in God, he pleases himself in the miserable life of sin, that which is his death, as if it were the proper life, of his Soul that natural propension he hath to sin, and the continual delight he takes in it, as in his Element, and living to it, as if that were the very end of his being. In that estate his Body nor his mind stirreth not without sin, setting aside his manifest breaches of the Law, those actions that are evidently and totally sinful, his natural actions, his eating, and drinking; his reli∣gious actions, his Praying, and hearing, and Preach∣ing are sin at the bottom and generally his heart is no other, but a forge of sin, every imagination, e∣very fiction of things framed there, is only evil conti∣nually, or every day, and all the day long, 'tis his very trade and Life.

Now in opposition to this life of Sin, living in it, and to it, a Christian is said to dy to sin, to be cut off or separated from it. In our miserable na∣tural estate there is as close an union betwixt us, and sin, as betwixt our Souls and Bodies, it lives in us, and we in it, and the longer we live in that condi∣tion the more the union growes, and the harder it is to dissolve it, and it is as old as the union of Soul and Body begun with it; so that nothing but that death here spoke of can part them: And this death, in this relative sense is mutual, in the work of con∣version sin dyes, and the soul dyes to sin, and these two are really one and the same, the spirit of God

kills both at one blow, Sin in the Soul, and the soul to sin, as the Apostle sayes of the World, both are kill'd the one to the other.

And there are in it chiefly these two things that make the difference. 1. The Solidness. And 2. The universallity of this change under this notion of Death.

Many things may ly in a Man's way betwixt him and the acting of divers sins, which possibly he af∣fects most, some restraints outward, or inward may be upon him, the authority of others, or the fear of shame, or punishment, or the check of an enlight∣ned conscience, and though by reason of these, he commit not the sin he would, yet he lives in it, because he loves it, because he would commit it, as we say, the soul lives not so much where it animats, as where it Loves. And generally that kind of Metaphorical life, by which a Man is said to live in any thing, hath its principal Seat in the affection that's the immediate link of the union in such a life, and the untying and death consists chiefly in the dis∣engagement of the heart, breaking off the affection from it. Ye that love the Lord hate evil. An un∣renewed mind may have some temporary dislikes e∣ven of its beloved sins in cold blood, but it returnes to like them within a while. A Man may not only have times of cessation from his wonted way of sin∣ning, but by reason of the Society wherein he is, and withdrawing of occasions to sin, and divers other causes, his very desire after it may seem to him to be abated, and yet he not dead to sin, but only asleep to it, and therefore when a temptation back'd with opportunity, and other inducing circumstances comes

and joggs him, he awakes, and arises and followes it.

A Man may for a while distaste some meat that he loves (possibly upon a surfet) but he regains quick∣ly his likeing of it: Every quarrel with sin, and fit of dislike of it, is not this hatred. Upon the lively representing the deformity of his sin to his mind, Cer∣tainly a Natural Man may fall out with it, but these are but as the litle jarres of Husband and Wife, that are far from dissolving the Marriage, 'tis not a fixed hatred, such as amongst the Jews inferr'd a divorce, if thou hate her put her away, and that is to die to it, as by a Legal Divorce the Husband and Wife are civilly dead one to another in regard of the ty and use of Marriage.

Again, some Mens Education and Custome, and morall principles may free them from the grossest kind of Sins, yea, a Man's temper may be averse from them, but they are alive to their own kind of sins; such as possibly are not so deform'd in the com∣mon account, Coveteousness, or Pride, or hardness of heart, and either a hatred or disdain of the wayes of Holiness that are too strict for them, and exceed their size. Beside for the good of humane Society, and for the Interest of his own Church, and People, God restrains many Natural Men from the height of wickedness, and gives them moral Vertues. There be very many, and very common sins that more re∣fined Natures, it may be, are scarce tempted to, but as in their Diet and Apparel, and other things in their Natural Life, they have the same kind of be∣ing with other Persons, though more neat and plea∣sant, so in this living to sin▪ They live the same life

with other ungodly Men, though in a litle more de∣icate way.

They consider not, that the Devils are not in themselves subject to, nor capable of many of those sins, that are accounted grossest amonst Men, and yet are greater Rebels and Enemies to God than Men are.

But to be dead to sin goes deeper, and extends fur∣ther than all these, Namely, a most inward alienation of heart from sin, and most universal from all sin, an antipathy to the most beloved sin. Not only he must forbear sin, but hate it, I hate vain thoughts, and not only hate some, but all, I hate every false way. A stroke at the heart does it, which is the certainest and quick∣est Death of any wound. For in this dying to sin, all the whole Man of necessity dyes to it, the mind dyes to the Device, and study of Sin, that vein and invention becomes dead; the hand dies to the acting of it; the ear to the delightful hearing of things profane, and sinful; the Tongue to the Worlds dialect of Oaths, and rotten-speak∣ing, and calumny and evil speaking, this is the com∣monest piece of the Tongues life in sin, the very na∣tural heat of sin that acts and vents most that way; the Eye dead to that intemperate look that Solomon speaks of, eyeing the Wine when it is red, and well colour'd in the cup. Prov. 23. That is, is taken with looking on the glittering skin of that Serpent, till it bite, and sting, as there he addes. Dead to that unchaste look that sets fire in the heart, to which Iob blind folded and deaded his eyes, by an express compact, and agreement with them, I have made a Covenant with mine eyes.

The Eye of a Godly Man is not on the false spark∣ling of the Worlds Pomp and Honour and Wealth, 'tis dead to them, quite dazled with a greater beau∣ty, the grass look's fine in the morning, when 'tis set with those liquid Pearles, the drops of dew that shine upon it, but if you can look but a little while on the body of the Sun, and then look down again, the Eye is as it were dead, sees not that faint shining on the earth that it thought so gay before, and as the Eye is blinded, and dies to it, so within a few hours it quite evanishes and dyes it self.

Men think it strange that the Godly are not of their Dyet, that their Appetite is not stirr'd with the delights of dainties, they know not that such as be Christians indeed, are dead to those things, and the best dishes that are set before a dead Man, give him not a stomach. The Godly Mans throat is cut to those meats, as Solomon advises in another subject. But why may not you be a litle more sociable to follow the fashion of the World, and and take a share with your Neighbours, may some say, without so precise and narrow examining every thing? 'Tis true, sayes the Christian, that the time was I advis'd as litle with Conscience as others, but sought my selfe, and pleasd my self, as they do, and look't no further, but that was when I was alive to those wayes, but now truly I am dead to them, and can you look for activity and conversation from a dead Man; the pleasures of sin wherein I liv'd is still the same, but I am not the same. Are you such a Snake, and a Fool sayes the Natural Man as to bear affronts, and swallow them, and say nothing? Can you suffer to be abus'd so by such, and such a wrong?

Indeed sayes the Christian again, I could once have resented an injury as you, or another, and had some∣what of that you call high-heartedness, when I was alive after your fashion, but now that humour is not only something cool'd, but 'tis kill'd in me, 'tis cold dead as ye say, and a greater Spirit (I think) than my own, hath taught me another Lesson, hath made me both deaf, and dumb that way, and hath given me a new vent, and another language, and another Party to speak to in such occasions, see for this, Psal. 38.12, 13, 14, 15. They that seek my hurt, speak mischievous things, and imagine deceits all the day long. What doth he in this cafe? But I as a deaf man heard not, and I was as a dumb Man that open∣eth not his mouth, And why? for in thee O Lord do I hope. And for this deadness that you despise, I have seen him that dyed for me, who when he was reviled, reviled not again.

This is the true Character of a Christian dead to sin, but alas! Where is this Christian to be found, and yet thus is every one, that truly partakes of Christ; he is dead to sin really, Hypocrites have a Historical kind of Death, like this, as Players in Tragedies. Those Players have loose bags of Blood, that receive the wound, so the Hypocrite in some externals, and it may be, in that which is as near him as any outward thing, his Purse, he may suffer some Bloodshed of that for Christ, but this death to sin is not a sounding fit that one may recover out of again, the Apostle Rom. 6. addes, that he is buried.

But this is an unpleasant Subject, to talk thus of Death and Burial, the very Name of Death, in the softest sense it can have, makes a sowr melancholly

discourse. It is so indeed, if you take it alone, if there were not for the life that's lost, a far better immediately following, but so 'tis here, Living unto righteousness succeeds dying to sin.

That which makes natural death so affrightful, the King of terrours, as Iob calls it, is mainly this faint belief, and assurance of the Resurrection, and glory to come, And without this, all mens moral resolves and discourses are too weak Cordialls against this fear, they may set a good face on't, and speak big, and so cover the fear they cannot cure, but certainly they are a litle ridiculous, that would perswade Men to be content to dy, by reasoning from the necessi∣ty and unavoydableness of it, which taken alone rather may beget a desperate discontent, than a quiet com∣pliance, the very weakness of that Argument is, that it is too strong, Durum telum. That of Company is phantastick, it may please the imagination but satisfies not the judgement; Nor are the miseries of life, though somewhat Properer a full perswasive for Death, the oldest decrepitest, most diseased persons, yet naturally fall not out with life, but could have a mind to it still, and the very truth is this, the worst cottage any dwells in they are loath to go out, till they know of a better. And the reason why that which is so hideous to others was so sweet to Mar∣tyrs, Heb. 11.35. And other godly Men, that have heartily embrac'd death, and welcom'd it though in very Terrible shapes, was, because they had firm assurance of Immortality beyond it, the ugly Deaths head when the light of glory shines through the holes of it, is comely, and lovely. To look upon death as Eter∣nitie's birth day, is that which makes it, not only tol∣erable

but aimiable. Hic dies postremus aeterni na∣tolis est. Is the word I admire most of any Hea∣then?

Thus here, the strongest inducement to this Death, is the true notice and contemplation of this Life, unto which it sets us over, 'tis most necessary to repre∣sent this, for a natural Man hath as great an aver∣sion every whit from this figurative Death, this dying to sin, as from natural Death, and there is the more necessity of perswading him to this, because his consent is necessary to't, no Man dies this Death to sin unwillingly, although no Man is naturally wil∣ing to it, much of this death consists in a Man's con∣senting thus to dye: And this is not only a lawful, but a laudible, yea a necessary self murder, Mortify therefore your members which are upon the Earth. Sayes the Apostle Col. 3.5. Now no sinner will be content to dy to sin, if that were all, but if it be passing to a more excellent Life, then he gaineth, and it were a folly not to seek this Death. It was a strange power of Plato's discourse of the Souls Immortality that moved a young Man upon reading it, to throw himself into the Sea, that he might leap through it, to that Immortality: But truely, were this Life of God, this Life to righteousness, and the excellency and delight of it known, it would gain many minds to this death that steps into't.

1 There is a necessity of a new being to be the principle of new acting, and motion; as the Apostle sayes while ye served sin ye were free from righteous∣ness, so 'tis, while ye were alive to sin ye were dead to righteousness: But there is a new breath of life from Heaven, breathed on the Soul: Then lives the

Soul indeed, when it is one with God, and sees Light in his Light, hath a Spiritual knowledge of him, and therefore Soveraignely loves him, and delights in his will, and that is indeed, to live unto righeous∣ness, which in a comprehensive sense takes in all the frame of a Christian life, and all the duties of it, to∣wards God and towards Men.

By this new Nature the very Natural motion of the soul so taken, is obedience to God, and walking in the paths of righteousness, it can no more live in the habitude, and wayes of sin, than a Man can live under water. Sin is not the Christians Element, 'tis too gross for his renew'd Soul, as the water is for his body: He may fall into't, but he cannot breath in it, cannot take delight, and continue to live in it, but his delight is in the Law of the Lord, that's the walk that his Soul refreshes it self in, he loves it entire∣ly, and loves it most, where it most crosses the re∣mainders of corruption that are in him, he bends the strength of his Soul to please God, aimes all at that, it takes up his thoughts early, and late, hath no ot∣her purpose in his being, and living: but only to honour his Lord, that's to live to righteousness, he doth not make a by-work of it, a study for his spare houres, no, 'tis his main busines, his all. In this law doth he meditate day and night. This life, as the other, is in the heart, and from thence diffuses to the whole Man; he loves righteousness, and receiveth the truth (as the Apostle speaks) in the love of it. A natural Man may do many things that for their shell, and outside are righteous: But he lives not to righteousness, because his heart is not possess'd and rul'd with the love of it, but this life makes the

godly Man delight to walk uprightly and to speak of righteousness, his Language and wayes carry the resemblance of his heart Psa. 37. Ver. 30.31. I know 'tis easiest to act that part of Religion that is in the Tongue; but the Christian ought not for that, to be Spiritually dumb: Because some Birds are taught to speak, Men do not for that give it over, and leave off to speak, the mouth of the righteous speaketh wisdom, and his Tongue talketh of judgement, and his feet strive to keep pace with his Tongue, which gives evidence of its unfainedness. None of his steps shall slide, or he shall not stagger in his steps, but that which is betwixt these, is the common Spring the Law of God is in his heart, of both, and from thence, as Salomon sayes are the issues of his life, that Law in his heart, is the principle of this living to righteousness.

2 The Second thing here is the design or Intend∣ment of this death, and life, in the sufferings and death of Christ, he bare sin, and died for it, that we might dye to it.

Out of some conviction of the consequence of Sin, many have a confus'd desire to be justified, to have sin pardon'd, and look no further, think not on the importance and necessity of sanctification, the nature whereof is express'd by this dying to sin and living to righteousness.

But here we see, that sanctification is necessary as inseparably connexed with justification, not only, as its companion, but as its end, which in some kind raises it above the other, that it was the thing which God ey'd, and intended in taking away the guilti∣ness of sin, that we might be renew'd, and sanctified:

If we compare them in point of time, either back∣ward, holiness was alwayes necessary unto happiness: But satisfying for sin and the pardon of it, was made necessary by sin, or if we look forward, the estate we are appointed to, and for which we are delivered from wrath, is an estate of perfect holiness. When we reflect upon that great work of Redem∣ption, we see it aim'd at there Redeem'd to be holy Eph. 5.25, 26. Tit. 2.14. And go yet higher to the very Spring, the decree of Election. And then its said Chosen before, that we should be Ho∣ly, and in end it shall Suit the designe, Nothing shall enter into the new Ierusalem, that is defiled, or unholy: Nothing but all purity there, not a spot of sinfull pollution, not a wrinkle of the Old Man, for this end was that great work underta∣ken by the Son of God, that he might frame, out of polluted Mankind a new holy generation to his Father, that might compasse his throne in the Life of glory, and give him pure praises, and behold his face in that eternity. Now for this end, it was needfull according to the all-wise purpose of the Father that the guiltiness of sin, and sentence of Death should be once removed, and thus the burden of that lay upon Christs shoulders on the Crosse, and that done, it is further necessary, that Souls so deliver'd, be likewise purg'd, and renew'd, for they are design'd to perfection of holiness in end, and it must begin here.

Yet is it not possible to perswade Men of this, that Christ had this in his eye, and purpose, when he was lift up upon the crosse and look'd upon the whole company of those his Father had given him

to save, that he would redeem them to be a number of holy Persons. We would be redeem'd (who is there would not) but he would have his re∣deemed ones holy, and they that are not true to this his end, but crosse and oppose him in it, may hear of redemption long, and often, But litle to their comfort. Are you resolv'd still to abuse and de∣lude your selves? Well, whither you will believe it or no, this is once more told you, there is unspeak∣able comfort in the death of Chirst, but it belongs only to those that are dead to sin, and alive to righ∣teousness. This Circle shu••s out the impenitent world, there it closes and cannot be broke through, but all that are penitent are by their effectual cal∣ing lifted in to it, translated from that accurs'd con∣dition wherein they were: So then if you will live in your sins, you may, but then resolve withal to bear them your selves, for Christ in his bearing of sin, meant of none but such as in due time are thus dead, and thus alive with him.

3. But then in the Third place, Christs Suffer∣ings and death effects all this. 1. As the exempl∣ary cause, the lively contemplation of Christ cruci∣fied, is the most powerful of all thoughts to separate the heart and sin. But 2. besides this working as a Moral cause, as that example; Christ is the effec∣tive natural cause of this death, and life: For he is one with the Believer, and there is a real influence of his death, and life into their Souls. This My∣sterious Union of Christ, and the believer is that whereon both their Justification and Sanctification and the whole frame of their Salvation and Happi∣ness depends; and in this particular the Apostle still

insists on it, speaking of Christ and Believers as one in his Death and Resurrection, crucified with him, dead with him, buried with him, and risen with him. Rom. 6.

Being arisen, he applies his death to those he dyed for, and by it kills the life of sin in them, and so is aveng'd on it, for its being the cause of his death according to that of the Psalm, raise me up that I may requite them He infuses, and then actuates and stirres up that faith and love in them, by which they are united to him and these work powerfuly in this.

3. Faith look's so stedfastly on its suffering Savi∣our, that as they say intellectus fit illud quod intel∣ligit, it makes the Soul like him, assimilates and con∣formes it to his Death as the Apostle speaks. That which some fable of some of their Saints of recei∣ving the impression of the wounds of Christ in their body, is true in a Spiritual sense of the Soul of every one that is indeed a Saint, and a believer, it takes the very print of his Death, by beholding him, and dyes to sin, and then takes that of his rising a∣gain, and lives to righteousness, as it applies it to justify, so to Mortify, drawes vertue from it. Thus sayd one, Christ aim'd at this in all those Sufferings that with so much love he went through, and shall I disappoint him, and not serve his end?

4. That other powerfull grace of Love is joynt in this work with faith, for Love desires nothing more than likeness, and conformity, though it be a painfull resemblance, so much the better, and fitter to testify love, therefore 'twill have the Soul dye with him that dy'd for it, and the very same kind of death, I am crucified with Christ, sayes the great

Apostle. The Love of Christ in the Soul takes the very Nails that fastned him to the Crosse, and cru∣cifies the Soul to the World, and to Sin, Love is strong as Death, particularly in this, the strongest and liveliest Body, when Death siezes it, must yield, and so becomes motionless that was so vigorous be∣fore; And the Soul that is most active, and unweari∣ed in Sin, when this Love siezes it, it is kill'd to Sin, and as Death seperates a Man from his dearest Friends, and Society, this Love breaks all the tyes and friend∣ship with Sin. Generally, as Plato hath it, Love takes away ones living in them selves, and transfers into the party loved, but the divine Love of Christ doth it in the truest and highest manner.

By whose stripes ye were healed] The misery of fallen Man, and the mercy of his deliverance, are both of them such a deep, as no one expression, yea, no variety added one to another can reach their bot∣tom. Here we have divers very significative ones. 1. The guiltiness of sin as an intollerable burden pressing the Soul and sinking it, and that transfer'd and layed on a stronger Back. He bare: Then 2. The same wretchedness under the same notion of a strange disease by all other means incurable, healed by his stripe's. And (3.) again represented by the forlorn condition of a Sheep wandring, and our Sal∣vation to be found only in the love and wisdom of our great Shepherd. And all these are borrow'd from that sweet and clear prophecy Isa. 53.

The polluted nature of Man is no other but a bun∣dle of desperate diseases, he is spiritually dead, as the Scriptures often teach, Now this contradicts not,

nor at all Lessen's the matter: But only, because this misery justly called death, is in a Subject anima∣ted with a natural life, therefore so it may bear the Name and sense of sickness, or wound, and therefore 'tis gross misprision, they are as much out in their Argu∣ment, as in their conclusion, that would extract out of these expressions any evidence of remains of Spiri∣tual life or good, in our corrupted Nature: But they are not worthy the contest, tho vain heads think to argue themselves into life, and are seeking that life by Logick in Miserable Nature, that they should seek by faith in Jesus Christ, Namely, in these his stripes by which we are healed.

It were a large task to name our Spiritual Ma∣ladies, how much more, severally to unfold their Natures, such a multitude of corrupt false Principles in the mind, that as Gangrens do spread themselves through the Soul, and defile the whole Man, and total gross blindness and unbelief in Spiritual things, and that stone of the heart, hardness and impeni∣tency, Lethargies of senslesness and security, and then (for there be such complications of Spiritu∣al diseases in us, as in Naturals are altogether impossi∣ble) such burning fevers of inordinate affections, de∣sires of lust, and Malice, and envy, such racking, and tormenting cares of Covetousness, and feeding on Earth and Ashes, as the Prophet speaks in ano∣ther case, according to the deprav'd appetite, that ac∣companies some Diseases: Such tumours of Pride, and self-conceit that break forth, as filthy botches in Mens words, and carriage one with another. And in a word, what a wonderful disorder must needs be in the Natural Soul by the frequent interchanges,

and fight of contrary passions within it, and to these from without, how many deadly wounds we receive from the tentations of Satan and the World? We receive them, and by the weapons they furnish us, we willingly wound our selves, as the Apo∣stle sayes of them, who will be rich, they fall in∣to divers snares, and noysome lusts, and pierce them selves through with many sorrowes.

Did we see it, no Infirmery nor Hospital ever so full of loathsome and miserable Spectacles as Spiritually our wretched Nature is in any one of us apart: How much more when multitudes of us are met together? But our evils are hid from us, and we perish miserably in a Dream of happiness. That makes up and compleats our wretchedness, that we feel it not, with our other diseases. And this makes it worse still. This was the Churches disease. Rev. 3. Thou sayest I am rich, and knowest not that thou art Poor. &c. We are usually full of complaints of triffling griefs that are of small moment, and think not on, nor feel not our Dangerous Maladies, as he who shewed a Physician his fore finger, but the Physician told him, he had more need to think on the cure of a dangerous Impostume within him, which he perceiv'd by looking to him, though himself did not feel it.

In dangerous Maladies, or wounds, there be these evils, a tendency to death, and with that the appre∣hension of the terrour, and fear of it, and the pre∣sent distemper of the Body by them, and this is in sin. 1. There is the guiltiness of sin binding over the Soul to death, the most frightful eternal Death. 2. The

terrour of conscience in the apprehension of that death, or wrath that is the consequent and end of sin. 3. The raging and prevailing power of sin, which is the ill habitude and distemper of the soul: But these stripes, and that blood that issued from them are a sound cure, applied unto the soul, they take away the guiltiness of sin, and death deserved, and free us from our engagement to those ever∣lasting scourgings, and lashes of the wrath of God, and likewise they are the only cure of those present terrours, and pangs of Conscience arising from the sense of that wrath, and sentence of death upon the Soul. Our Iniquities that met on his back, laid open to the rod, which in it self was free, those hands that never wrought iniquity, and those feet that never declined from the way of righteousness, yet for our workes and wandrings were pierced, and that Tongue dropping with Vinegar and Gall on the Cross, that never spoke a guileful nor sinful word. The Blood of those stripes are that Balm issuing from that tree of Life so pierced, that can only give ease to the Conscience, and heal the wounds of it, and they deliver from the power of sin working by their influence, and loathing of sin, that was the cause of them; they cleanse out the vitious humours of our corrupt nature, by opening up that issue of Repen∣tance they shall look on him, and mourn over him whom they have pierced.

Now to the end it may thus cure, it must be apply∣ed 'tis the only receit, but it must be received, if for healing. The most Soveraign Medicines cure not in another manner, and therefore still their first let¦ler is R, recipe, take such a thing.

This is amongst those wonders of that great work, that the Soveraign Lord of all, that binds and looses at his pleasure the influences of Heaven, and the Power and workings of all the Creatures, would himself in our flesh be thus bound, the only Son bound as a Slave, and scourged as a Malefactor, and his willing obedience, made this an acceptable and expiateing Sacrifice, amongst the rest of his suf∣ferings, he gave his back to the smiters.

Now it cannot be, that any that is thus healed, re∣flecting upon this cure, can again take any constant de∣light in sin, 'tis impossible so far to forget both the grief it bred themselves, and their Lord; as to make a new agreement with it, to live in the pleasure of it.

His stripes] Turn your thoughts all to consider this, you that are not healed, that you may be healed, and you that are, apply it still to perfect the cure in that part wherein it is gradual, and not com∣plete, and for the ease you have found to bless and love him who endur'd so much unease to that end. There is a sweet mixture of sorrow, and joy in contempla∣ting these stripes, sorrow sure by sympathy, that they were his stripes, and joy that they were our healing. Christians are too litle mindful and sensible of this, and it may be somewhat guilty of that Hos. 11.3. They knew not that I healed them.

Verse. 25.

For ye were as Sheep going astray, but are now returned to the Shepherd and Bishop of your Souls.

IN these few words we have a brief, and yet clear representation of the wretchedness of our Na∣tural condition, and our happiness in Christ. The resemblance is borrow'd from the same place in the Prophet Isai. 53.6.

Not to press the comparison, and as it is usual in a postilling way, to strain it beyond the purpose, in our lost estate. This is all or the main wherein the resemblance with Sheep holds, our wandring, as forlorn, and exposed to destruction, as a Sheep that is strayed and wandred from the fold. So it imports indeed the loss of a better condition, the safety and happiness of the Soul, that good which is proper to it, as the sutable good of the bruite creature here nam'd is safe and good Pasture.

That we may know there is none exempt in Na∣ture from the guiltiness, and misery of this wandring, the Prophet is express in the universallity of it. All we have gone astray. And the Apostle here is par∣ticular to his Brethren, so as it falls not amiss to any other. Ye were as Sheep going astray. Ye, the

Prophet there to the collective universal addes a distributive, every Man to his own way. Or a Man to his way. They agree in this, that they all wan∣der, though they differ in their several wayes. There is an imbred Propension to stray in them all, more than Sheep that are Creatures naturally wandring, but each one hath his own way of it.

And this is our folly that we flatter our selves by comparison, and every one is pleased with himself, because he is free from some wandrings of others, not considering that he is a wanderer too, though in another way, he hath his way as those he look's on have theirs. And as Men agree in wandring, though different in their way; so those wayes agree in this, that they lead unto misery, and shall end in that. Think you there is no way to Hell but the way of open Profaness? Yes sure, many a way that seems smooth, and clean in a Mans own eyes, and yet will end in Condemnation. Truth is but one, Errour endless and interminable; as of Natural Life and Death, so of Spiritual, the way to Life is one: But many out of it, Lethi mille aditus. Each one hath not opportunity nor ability for every sin, or every degree, but each after his own Mode and Power. Isa. 40.20.

Thy Tongue it may be wanders not in the com∣mon Path road of Oathes and Curses, yet it wanders in secret Calumnies, in Detraction and Defaming of others, though so conveyed as it scarce appears: Or if thou speak them not, yet thou art pleas'd to hear them: It wanders in trifling away the precious hours of irrecoverable time, with vain unprofitable bablings in thy Converse, or if thou art much alone,

or in Company much silent, yet, is not thy foolish mind still hunting Vanity▪ Following this selfe-plea∣sing design, or t'other, and seldom and very slightly, if at all, conversant with God, and the things of Heaven. Which although they alone have the truest, and the highest Pleasure in them, yet to thy Carnal Mind are tasteless and unsavory. There is scarce any thing so light and Childish that thou wilt not more willingly and liberally bestow thy re∣tired thoughts on, than upon those excellent incom∣parable delights. Oh! the foolish heart of Man, when it may seem deep, and serious, how often is it at Domitian's Exercise in his Study, catching Flies.

Men account litle of the wandring of their hearts, and yet truly, that is most of all to be consider'd: For from thence are the Issues of life. 'Tis the heart that hath forgotten God, and is roving after Vanity this causes all the Errours of Mens Words, and Actions, a wandring Heart, makes wandring Eyes and Feet, and Tongue. 'Tis the leading Wanderer that misleads all the rest, and as we are here call'd straying Sheep, so within the heart in it self of each of us, there is as it were a whole wandring Flock, such a Multitude of Fictions Gen. 8. Ungodly de∣vices, the Word that signifies a thought in Hebrew, is from that which is feeding of a Flock, and it like∣wise signifies wandring, and so these meet in our thoughts, they are a great Flock, and a wandring Flock. This is the Natural freedem of our thoughts, they are free to wander from God, and Heaven, and carry us to perdition: And we are guilty of many Pollutions this way, that we never acted. Men are less sensible of heart wickedness, if it break not

forth: But it is far more active in sin than any of the senses, or the whole body. The motion of Spirits is far swifter than of bodies, it can go more way in any of these wandrings in one hour, than the body is able to follow in many dayes.

When the Body is tyed to attendance in the exer∣cises where we are, yet know you not 'tis so much the more, if you do not know and feel it, and bewail it, know you that the heart can take its liberty and leave you nothing but a Carcase. This the unre∣newed heart doth continually: They come and sit before me, &c. But their heart is after their Cove∣tousness, it hath another way to go, another God to wait on.

But are now returned, &c.] Whatsoever are the several wayes of our straying, all our wandring is the aversion of the heart from God, whence of necessity followes a continual unsetledness and disquiet, the Mind as a wave of the Sea tossed too and fro with the Wind, it tumbles from one sin and vanity to another, and finds no rest, as a sick Person tosses from one side to another, and from one part of their Bed to another, and change their Bed it may be, in hope of ease, and still 'tis further off, thus is the Soul in all its wandrings: But shift and change as it will no rest until it come to this returning. Jer. 2.36. Why gaddest thou about so much to change thy way? Thou shalt be ashamed of Egypt as thou wast of As∣syria. Nothing but sorrow and shame till you change all those wayes, for this one. Return O Isra∣el sayes the Lord, if thou wilt return, return unto me. 'Tis not changing one of your own wayes for

another will profit you: But in returning to me is your salvation.

Seeing we find in our own experience, besides the wofull end of our wandrings, the present per∣plexity and disquiet of them. Why are we not per∣swaded to this? To give up with them all. Re∣turn unto thy rest O my Soul sayes David, this were our wisdom.

But is not that God in whom we expect rest, in∣cens'd against us for our wandering, and is he not being offended a consuming fire? True, but this is the way to find acceptance, and peace, and satisfying comforts in returning. Come first to this Shepherd of Souls Jesus Christ, and by him come unto the Father, No Man comes unto the Father sayes he, but by me, this is via Regia, the high and right way of returning unto God Io. 10, 11. I am the good She∣pherd, and Ver. 9. I am the door, by me if any Man enter in, he shall be saved: But if he misse this door, he shall miss salvation too. Ye are returned sayes the Apostle. Vnto the Shepherd, And Bishop of your Souls.

There be Three things necessary to restore us to our happiness, whence we have departed in our wandrings. 1. To take away the guilti∣ness of those former wandrings. 2. To reduce¦es into the way again. 3. To keep and lead us in it.

Now all these are alone performable by this great Shepherd 1. He did satisfy for the offence of our wanderings, and so remove our guiltiness, he him∣self, the Shepherd became a Sacrifice for his flock, a Sheep or spotless Lamb as Isa. 53. Resembled

in the 6th. Ver. We like sheep have gone astray, and immediately after our straying mention'd. The Lord laid, or Made meet on him, the iniquity of us all. Of all our strayings and Ver. 7. He that is our Shepherd, the same is the Lamb for Sacrifice, so our Apostle Chap. 1. We are redeem'd not by Silver and Gold, &c. But by the precious blood of Christ: As of a Lamb without blemish, and without spot so Io. 10. He the good Shepherd that layes down his life for his Sheep. Men think not on this, many of them that have some thoughts of returning and amendment, think not that there is a satisfaction due for by-pass'd wan∣derings, and therefore they passe by Christ, and consider not the necessity of returning to him, and by him to the Father.

2. He brings them back into the way of life, Ye are returned, but think not this is by their own knowledge, and skill that they discover their errour, and find out the right path, and by their own strength return into it, No; if we would contest Grammati∣cisms, the word here is passive, ye are returned, reduc'd, or caused to return: But this truth hangs not on so weak notions, as are often us'd, either for, or against it. In that Prophecy Ezek. 34.16. I will seek, and bring again &c. and Psa. 23. Ver. 3. He restoreth, or returneth My Soul. And that this is the work of this Shepherd the Lord Jesus God-man, is clear and frequent in the Gospel. He came for this very end, 'twas his errand and busi∣ness in the world, to seek and to save that which was lost, And in that parable, he goes after that which is lost untill he find it, and then having found it doth not only show it the way, and say to it re∣turn,

and leaves it to come after, but he layes it on his shoulder, and brings it home, and notwithstand∣ing all his pains in stead of complaining against it for wandering, he rejoyces in that he hath found and recovered it, he layes it on his shoulder rejoycing, and in this there is as much of the resemblance as in any other thing. Lost Man can no more return unsought, than a Sheep that wandereth, which is observ'd of all Creatures to have least of that skill. Men may have some confus'd thoughts of returning: But to know the way, and to come home, unless they be sought out, they cannot, this is David's suite, though acquaited with the fold. Lord seek thy Servant. This did our great and good Shepherd through those difficult wayes he was to passe, for our finding, wherein he not only hazarded, but realy laid down his life, and those shoulders that did bear the ini∣quity of our wandring by expiation, upon the same doth he bear, and bring us back from it, by effect∣ual conversion.

3. He keeps and leads us on in that way, into which he hath reduc'd us, he Leaves us not again to try our own skill, if we can walk to Heaven alone, being set into the path of it: But he still conducts us in it by his own hand, and that's the cause of our persistance in it, and attaining the blessed end of it. He returneth my Soul sayes the Psalmist, and that's not all, he addes he leadeth me in the paths of righteousness for his names sake, by those paths are the green pastures meant, and the still waters that he speaks of, And thus we may be resolv'd, if we are of his flock, are we led in the paths of righte∣ousness? Do we delight our selves in him, and his

ways? Are they the proper refreshment of our Souls? Do we find his word sweet unto our Taste? Are we taken with the green pastures in it, and the Cristall Streams of Consolations that glide through it. Can we discern his voyce, and does it draw our hearts, so that we follow it? Ioh. 10. &c.

The Shepherd, and Bishop] It was the stile of Kings to be called Shepherds, and it is the dignity of the Ministers of the Gospel to have both these names▪ But this great Shepherd, and Bishop, is peculiarly worthy of these Names, as supeme he alone Uni∣versall Shepherd and Bishop and none but an An∣tichrist, that makes himself as Christ, that kills and destroys the flock, will assume this Title that belongs only to the Lord, the great owner of his Flock, he him∣self is their great Shepherd and Bishop, All Shepherds and Bishops that are truely such have their function and place from him, hold of him, and follow his Rules, and example in their inspection of the flock; it were the happiness of Kingdomes if Magistrates and Kings would set him, his love, and meekness, and equity before their eyes in their government. And all those that are properly his Bishops, are e∣specially oblig'd to study this pattern, to warm their affections to the flock, and tender care of their sal∣vation by looking on this Arch-bishop and Arch-shepherd, as our Apostle calls him, and in their measure, to follow his foot-steps, spending their life, and strength in seeking the good of his sheep, consi∣dering that they are subordinately Shepherds of Souls, that is in Spiri••ual things so communicable.

The Lord Jesus is supremely and singularly such, they under him Shepherds of Souls: Because their

diligence concernes the Soul, which excludes not the body in Spiritual respects, as it is capable of things Spiritual, and Eternal, by its Union with the Soul; But Christ is Soveraign Shepherd of Souls above all, and singular, in that he not only teaches them the Doctrine of Salvation, but purchas'd Sal∣vation for them, and reaches the Soul powerfully, which Ministers by their own power cannot do, he layes hold on it, and reduces, and leads it, and causes it to walk in his wayes. In this sense it a∣grees to him alone as Supreme in the incommu∣nicable sense.

And from his Conduct, and Power, and Love, flowes all the comfort of his flock, considering their own folly, and weakness. This alone gives them con∣fidence, that his hand guides them, and they believe his strength far surpassing that of the roaring Lyon. Ioh. 10, 28, 29, 30. His wisdom in knowing their particular estate, and their weakness, and his tender love pitying them, and applying himself to it. O∣ther Shepherds, even faithfull ones, may mistake them, and not know the way of leading them in some particulars, and may be sometimes wanting in that, tender affection that they ow, and if they have that, yet are not able to bear them up, and support them powerfully: But this Shepherd, is perfect in all these. Isa. 40.11. The young and weak Christi∣an, or the Elder at weak times, when they are big and heavy with some inward exercise of mind, which shall bring forth advantage and peace afterwards to them: Them he leads gently, and uses them with Tenderness that their weakness requires.

And generally he provides for his Flock, and heals them when they are any way hurt, and washes and makes them fruitful; So that they are as that Flock used in the comparison Cant. 4.2. They are comely, but their shepherd much more. Formosi pecoris Custos formosior. They are given him in the Fathers pur∣pose and choice, and so they that return, even while they wander, are Sheep in some other sense than the rest that perish. They are in the secret love of election of Christs Sheep fold, tho' not actually, yet brought into it, but when his time comes wheresoever they wander, and how farr off so∣ever, even those that have strayed most, yet he reduces them, and rejoyces Heaven with their re∣turn, and leads them till he bring them to par∣take of the joy that is there. That's the end of their way wherein he guides them. Ioh. 10.27, 28. They hear my voice and follow me, and it shall not repent them to do so; to follow him is to follow life, he is the life, And he is in that Glory which we desire. And where would we be, if not there where he is. Who at his parting from the world said, where I am there they shall be also, To this happy Meeting and Heavenly abode God of his Infinite mercy bring us Through Iesus Christ our Lord. Amen.

FINIS