[Evangelion aionion eis t aionch] doxotaton, or, A glimpse of gospel glory. The first part together with a short but pithie treatise of Mr. E.D. shewing that Peter was never at Rome : to which is subjoyned as an appendix some pregnant collections by ... H. Nelson ... to a like purpose.

A GLIMPS of Gospel Glory.

2 COR: 3. 18.

But we all with open face, beholding as in a glasse the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord.

ALthough the holy Apostle Paul in modesty and humility seemes to conceale his rapture up into the third heaven, Chap: 12. 2, 3. yet the excellency of his divine and heavenly doctrine, set forth in this text, and in all this Chapter, doth plainly shew no lesse; for had he not seene such Glory he could not have been so affected with it; had he not been so eminently affected with it, he could not in such an excellent manner have discovered

unto others the illustrious nature and effica∣cy of it, as in the Text.

Our Apostle from the 14th verse of the former Chapter, celebrates the songs of his triumph in Christ for the Great efficacy of his Gospel Ministry in every place towards all sorts of persons; since he was the sweet savour of God in Christ, in them that are sa∣ved, and in them that perish, ver: 15, 16. Which occasions him to touch upon the bad practice of many Teachers in his dayes, that corrupted or dealt deceitfully with the word of God, (as is the usuall practice of such as fight for the Dragon and his Angells against Michael and his Angells) in opposition whereof he expresseth the sinceritie of his own preaching as of God in the sight of God in Christ, ver: the last.

Now in the beginning of the Chapter he prevents an objection, as if he might seeme to be vain∣glorious, or sought his own praise, or needed testimony from any man, ver: 1. He declares against both from what was wrought by his Ministry upon the Corinthi∣ans own souls, and what all men read and knew thereby, ver: 2. And shews that to be an Epistle of Christ in his behalfe written with the Spirit of the living God in the flesh∣ly

Tables of their hearts, and that this was his great encouragement, ver: 3, 4. And then beating downe all self∣confidence and ac∣knowledging all his sufficiency from God, ver: 5. From thence to my text he falls up∣on a large comparison of the New Testament Ministry with the Old in many particulars, which we shall only mention briefly, and so passe to the Text; As that the first was of the letter, the second of the Spirit, ver: 6. The first was that that killeth, the second that that giveth life, ver: 6. The first was written in Tables of stone, the second in the fleshie Ta∣bles of the heart, ver: 3. The first of the Old Testament, ver: 14. the second of the New Testament, ver: 6. The first of that which was to be done away, the second of that which remaineth, ver: 11. The first of condemna∣tion, the second of righteousnesse, ver: 9. The first lesse glorious and to be done away, the second excelling in glory and to remaine, ver: 9, 10, 11. The first dark and obscure, ver: 13, 14, 15. the second open and evi∣dent, as in the Text.

So that these words are an assertion of the clearness of the Gospel ministration & grace, in opposition to the obscure vaile that was in the ministration of Moses in the old Testa∣ment,

as appears by the Adversative particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] But we all with open face, &c. Where we have the Introduction to this Gospel dis∣covery, and the discovery it selfe: in the lat∣ter we have the description of that discove∣ry, and to whom it is made, in these words, We all with open face, beholding as in a glasse the glory of the Lord. Secondly, the efficaci∣ousnesle of that discovery upon them, [are changed into the same image, &c.] the effici∣ent cause both of the discovery and the said change, by the Spirit of the Lord, or, by the Lord the Spirit.

In the first branch observe first the persons; secondly, their exercise; thirdly, the object about which they are exercised: concerning the persons note who they are, and how ma∣ny they are, we, and we all generally. In the exercise note the excellent way of discovery, not seeking or conjecturing, but Beholding; where againe note a twofold modification; first, of illustration, with open face; the other of diminution or restriction, as in a glasse, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies: thirdly, in the object againe observe, first, the excel∣lency of the nature of it, glory; secondly, of the Author, owner, and dispencer of it, the Lord, the glory of the Lord.

In the efficaciousnesse of the discovery, ob∣serve first the nature thereof, it is a change; where note the restriction, not into the sub∣stance, into the same thing, but into the trans∣figuration of it into the same image, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes. Secondly, the manner of the proceeding in this change, not at once but by degrees, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] from glory to glory. Concerning the efficient, consider his dignitie, power, and dominion, the Lord; Secondly, his distinction from all other by any participation or substitution of his made to be Lords by him or for him, as all others are but temporall, partiall, and substi∣tuted Lords under him, who is not only spi∣tuall, but in the abstract and by an emphasis here stiled the Spirit, who is originally, essen∣tially, incomprehensibly so, and the father of spirits, and here by an excellency and incom∣municably here called the Lord the Spirit, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.]

I shall now briefly (by Gods assistance) adde something for the explication of the words: and so endeavour to proceed to the most pregnant observations from thence, and some pertinent improvement thereof.

But we all [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Some Divines, as Beza and Tremelius, and others, understand

it restrictively unto the Ministers, that as Moses's face shined in the sight of the Israe∣lites after he had been with God in the Mount; for the faithfull Ministers of the Go∣spel that are acquainted with God, and are the light of the world, should shine out in the glorious light of the Gospel into the souls of their people: but on the other part, Calvin and some others, understand [we all] largely for all both Ministers and people that have this discovery made unto them, which I conceive more consonant to the Text for these reasons [for it is of many concernments in the Text.] First, all those that are said to be∣hold the glory of the Lord, are said to be chan∣ged into the same image, which is a benefit, & ad omnes fideles Christianos pertinens licet non for san aequaliter ac ad Ministros Evange∣lii, equally belonging to all faithfull Christi∣ans as well as Ministers of the Gospel, though not alwayes in the like way, manner or de∣gree equally. Secondly, because it is in both respects said to be the work of the Lord the Spirit. Thirdly, because the Apostle in the beginning of this Chapter speaks of the Co∣rinthians, as having such a work of the Spirit wrought upon them; concerning which he said, ver: 4▪ he had such trust through Christ

to God-ward, as Divines understand those words: and that being granted it is then [proprium quarto modo] essentially belonging to all faithfull regenerate Christians, as such being both illuminated and sanctified by the efficacious grace of the Lord the Spirit; and therefore the note of Universalitie in the word all, was necessary to be annexed [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] with open face [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a face uncovered: Whereas in Moses Ministery his face was covered, ver: 13, 14. so that the Children of Israel could not look unto the end of those things which are abo∣lished. Now in Gospel times the vaile is so taken away in Christ, that the wonderfull grace of God is manifest and evident unto his people, &c. yet in reference to the metaphor, something might be observable in reference to the severall Opticall uses of severall forts of Glasses; as a Prospective to see the things of God a farre off, and small things great, or great things small; as a Multiplying Glasse, shewing the manifold wisdome of God; as a Burning Glasse, to kindle holy fire in the soule; as a Spectacle or Reading Glasse, to help our weak fight in discerning spirituall things; as a Cylinder Glasse, gathering and uniting the scattered beames of glory in the

Creatures into Christ their proper Center.

But yet with some restraint, for though with open face, yet they behold it but as in a glasse [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as the originall word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] seemes to denote with some obscuritie, with some mistinesse: or as the Apostle, 1 Cor: 13. 12. But now we see as through a glasse darkly [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in a ridle, not perfectly and fully now as we shall hereafter, as follows in the same verse; For then we shall know eve•• as we are knowne, 1 Cor: 13. 12. The glory of the Lord, not the essentiall glory of God, as Exod: 33. 18. which no mortall man can see and live, ver: 20. Not the glorious excel∣lency of Christs person, only revealed or dis∣covered in mans nature (though that funda∣mentally) of which the Evangelist John speaks so gloriously, Chap: 1. The Word was made flesh, and dwelt amongst us, and we beheld his Glory as the Glory of the only begotten of the father, full of grace and truth. Whence he is called, Heb: 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The brightnesse of his glory, and the expresse image of his per∣son. But secondly, more especially in re∣spect of the glorious grace of God manifest through Christ; of which our Apostle in the

following Chapter shews, ver: 6. that by the Gospel God gives the light of his own glo∣ry in the face of Jesus Christ, shewing by him his infinite wisdome, power, mercy, truth, justice, holinesse, goodnesse, &c. But this be∣holding of the glory of the Lord doth not only containe Gratiam gratis datam, but also thirdly, gratiam gratos facientem, (as the Schooles distinguish) not only grace freely given, but which makes effectually the re∣ceivers of it acceptable unto God. And not only all these, but in the fourth place there must be likewise added to make up this true and right Gospel discovery of this Divine glory spoken of in the Text, The certaine knowledge and sence of our particular inte∣rest and participation of that wonderfull Go∣spel grace, which God one time or other, in one good measure or other, usually vouch∣safes to all true believers in this life: So that we are to understand this object of the dis∣covery complexive and extensive to the lar∣gest and utmost dimensions, as it containes, First, the free and rich grace of God in him∣selfe towards his Church; Secondly, his won∣derfull & most glorious grace through Christ Jesus his only begotten Son revealed in the Gospel, as Chap: 4. 4. But also, thirdly▪ his

most efficacious grace, where by the Holy Spi∣rit the Lord, as followes in the Text, both, First, illuminateth; Secondly, sanctifieth; and Thirdly, comforteth, according to his owne free and gracious dispensation to every faith∣full soul its own measure and proportion, to make up the fullnesse of the body of Christ, as the Apostle excellently sets forth the re∣semblance, Col: 2. 19. Eph: 4. 16.

Are changed [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are meta∣morphosed or transformed, as men and wo∣men of old feigned to be into beasts; so con∣trarily by this men and women from worse to better, from Wolves and Tygars to Lambs and Doves, yea from a depraved polluted de∣vilish nature, into an holy gracious Divine nature, after the same image of the glorious Gospel, and of Christ Jesus, as the next words import.

From glory to glory: glory put for grace, as we shall shew afterward, being the effect or necessary consequent or fruit of true Go∣spel grace; and so though some seeme to understand it from the glory of Moses to the glory of Christ, or as others from glory in∣choate to glory consummate, or from grace to glory; yet modern Divines more soundly, of the successive growth of the knowledge

and conformity of the image of God in such as are truly sanctified from one degree and measure of grace to another; not as celesti∣all glory all at once, but by degrees, even as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Non similitudinem significat sed con∣gruentiam, saith Beza, Identitatem, saith ano∣ther: that is this [even as] here is to note the same thing, namely, that it is the Spirit of God that works all this; in the like man∣ner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh: 1. 14. As the glory of the only begotten of the father, that is, being indeed the glory of the only begotten of the father.

Lastly, By the Spirit of the Lord; or as Learned Beza more emphatically, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Lord the Spirit; which Tremelius excellently renders, a Spiritu Do∣minatore, denoting remarkably God the holy Ghost, the third person of the blessed Trini∣tie in the Unitie of essence, who only, wholly, efficaciously, inwardly and spiritually chang∣eth all his Saints truly sanctified by himselfe into that same image fore-mentioned in the Text.

And thus briefly for Explication.

Now for Observation, not to involve our selves too much with those many foldings in some sort before hinted in the Text, but to

keep to those that are more pertinent, and more naturally held out in it.

And first, from the object of this Discove∣ry, The Glory of the Lord,

Observe, [That the grace of God revea∣led in the Gospel of his Sonne, and conveyed to and conferred upon his Saints by the holy Ghost, is Emphatically his Glory; That is the greatest manifestation of his glory in this world; or Thus more briefly [Gospel grace is Gods greatest glory manifest to his true Church upon earth] None in the earth like it, to none is it discovered like as unto them; which affords unto us our next Observation from the sub∣jects in whom this discovery is made, we all; namely.

(Secondly, Observe,) That all they and only they that are renewed after that same image fore-described, have this discovery rightly made unto them.

Thirdly, from the modification of this dis∣covery to them both wayes,

Observe; That though such persons doe behold this Glory of the Lord with open face, yet it is but as in a Glasse or Ridle.

Fourthly, from the Efficient cause or au∣thor of such discovery,

Observe; That in whatsoever manner or de∣gree,

all such persons doe behold this Glory of the Lord, it is all from the most powerfull and gra∣cious work of the Lord the Spirit.

Before we come to speak of any of these, we shall first take notice of the reference of these words to the Context, unto which we are led by the Adversative particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] But we all, &c. Whereby what followes in the Text is brought in by way of dissimilitude of what was found in Moses Ministration, that whereas that was inglorious and dark in re∣spect of this under the Gospel, this is other∣wise; whence observe;

That the discovery of the mysterie of salva∣tion under the New Testament, is a much more excellent and cleare discovery then what was under the Old Testament. Although God even in the Ministration of the Old Te∣stament gave then unto his people what ever was necessary for the salvation of all the faith∣full, he being no lesse the Author of that then of what he hath since more clearely exhibi∣ted in the New; and since the substance of the grace and salvation conferred upon all true beleevers, both then and since is the same; yea and the severall ordinances (when he pleased) were aequè efficacious to the due attenders on them, though (happily) not ae∣qualiter;

yea since the Spirit of God gives an honour yea glory to them as such in their season, untill his most Soveraigne Authoritie laid them aside, we may not deny it, unlesse (as in the case the Apostle speaks of) they be sinistrously perverted to Eclypse the just glory of Gospel grace; but as the account was given by the Ancients why the Jewish Sab∣bath was for a time observed together with the Christian Sabbath: Quia vetus Synagoga cum honore erat sepelienda: so of all Ordinan∣ces under the Old Testament in their cea∣sing; yea the Apostle in this Chapter though he justly ascribes a greater glory to the Mini∣stration of the new, yet he acknowledgeth the due glory that was in the former, as is evi∣dent; it was glorious, (saith he) ver: 7. yea glory in the abstract, ver: 9. was made glori∣ous, ver: 10. Yea Moses himselfe that recei∣ved againe the second time the Moral Law, then againe restored for the use of Gods peo∣ple [after the first Sculpture thereof had (not without mysterie) been broken by his own weaknesse] to be (as the Apostles phrase is) their School-master even then to bring them to Christ; yet then even Moses had such an outward glory remaining upon his face, Exod: 34. 29, 33. that as our A∣postle

in the 13 ver: speaketh, he put a vaile, over his face for that the Children of Israel could not stedfastly look unto the end: yea this Minister of this Moral Law was all along glorious by eminent corruscations of divine grace towards, in, upon, and by him; First, be∣ing wonderfully delivered from killing and drowning, being a new-borne babe; Second∣ly, honourably, liberally, and learnedly edu∣cated in his youth, that as he in the old, and this our Apostle in the new Testament, might afford some honour unto such ordinary helps under both administrations, according to their subordinate nature and use: But more espe∣cially in him when he was carried with zeale and confidence to manifest himself eminent∣ly to be Gods means to bring them out of E∣gypt, and so selfe-denying in such a cause, that by the strength of his faith, as the Apostle, Heb: 11. shews, That he refused to be called the son of Pharoahs daughter, and chose rather to suffer affliction with the people of God, then to injoy the pleasures of sin for a season: And did not God doe as great things by him in Egypt, in the red Sea, and in the Wildernesse, both before and in his Legal Ministration. But I may not here particularize, but leave it to abler pens, or more skilfull Pilots to steere

that Ship in its right channel, with our A∣postle here to advance true Gospel grace, though I must not forget the honour of his divine buriall after the manifestation of his humane frailtie, and that in such a compas∣sionate and fatherly manner, admonishing and directing to the preparation thereof; Goe up to Mount Nebo and dye, (as if with David that other man after Gods own heart) he had been only to climbe up to the usuall bed of repose: But as this penman, so like∣wise that Law it selfe that he delivered, in the delivery of it seemeth to have in divers respects a Gospel glory put upon it, to shew that Gospel grace was then to make it up and perfect it, (because otherwise it was weak by reason of sin) and it to be subservi∣ent to Gospel grace; whence may appeare that it was not a making a Covenant of works with the faithfull people of God, but an ad∣vancing of the old Covenant of works, in what it was weak to the promoting of the per∣fection and excellency of the new Covenant of grace, and this will be further manifest; First, in that God owns his people as Abra∣ham's, Isaac's, and Jacob's Posterity, and him∣selfe to be the Lord their God, according to the tenour of it. Secondly, in that he is said

to deliver them out of the Land of Egypt, out of the house of bondage; which mystically de∣noted the spirituall deliverance out of the spirituall bondage of sin and Satan, that he might wonderfully conduct them through the wildernesse of this troublesome world, till he bring them to the possession of the celestiall Canaan: And together with this Evangelicall delivery of the Law, he gave them many Or∣dinances holding out and conveying unto the faithfull amongst them his Gospel grace by the Messiah that was to come: beside, the glorious manner and familiar way of delive∣ring them such spirituall grace, talking with Moses face to face, as a man talketh with his friend; all which may abundantly set forth (if duly weighed) the gloriousnesse of that grace, even in that ministration; but if we compare it with the clearnesse, the excellen∣cy, the largenesse, the affecting efficacy of Gospel grace now, we may say with our A∣postle, ver: 10. That which was made glorious, had no glory in this respect, by reason of the glory that excelleth. And this is further ma∣nifest in many parts of the Epistle to the He∣brewes, where he treateth much of that sub∣ject, but more especially in the 9th Chapter of that Epistle, calling that (though it had

Ordinances of Divine service, yet) a worldly Sanctuary, and passeth through many particu∣lars, whereby was mystically held out divine and spiritual grace, from the first to the 9th verse, where he tells them, That all this was but a figure for the time then present, untill the time of reformation, ver: 10. And thereupon takes advantage to advance the glory of more perfect & greater Tabernacle, of which Christ was become an high Priest, by how much the blood of Christ was above the blood of Bulls and Goats, and the purging of the consci∣ence from dead works to serve the living God, above those carnall Ordinances that only san∣ctified to the purifying of the flesh, ver: 13, 14. And so Christ is become the Mediator of a better Testament, that by means of death, for the redemption of transgressions that were under the first Testament, they which are cal∣led might receive the promise of eternall inheri∣tance, ver: 15. And so goes on largely to illustrate many particulars of the glorious grace of the new Testament above the old, as is obvious to the duly observant reader to discerne both in this and the following Chapter.

Now for some further illustration of the point, let us a little take notice of some few

particulars, wherein the excellency and clear∣nesse of New Testament Gospel grace may further appeare; as if we consider, that the first was the infancy or non-age of the Church, the second, the more growne Age thereof, I do not say the perfect Age, as some mista∣ken persons fancy of themselves, unlesse they meane that perfection of inward sinceritie; with such perfect persons God will (in∣deed) shew himselfe perfect, Psal: Now childish things agree best to an infant age, as comparatively the first were till as more suitable to a more growne estate God was pleased to put away such childish things, and constitute others more agreeable thereunto; for his Church in this world is not of a dwarfish nature, but alwayes growing to∣wards its more perfect stature. But

Secondly, The Ordinances and service of the first was much in shaddows and types, and consequently lesse discernable, lesse sa∣tisfying, but the second more in realitie and substance, and therefore more knowne and more comfortable; for as things delightfull to the eye or outward senses, doe not feed the body further then some secret nourish∣ment may by them be conveyed unto it; so neither doe carnall and bodily resemblances

profit the soul, without Gods institution and blessing upon them; who hath abundantly shewed that he hath reserved the choycest of his glorious grace for more spirituall and better things: besides the end of typicall worship is in a good degree perfected in the spirituall: but I must but touch on these things.

Thirdly, [That which depends upon the former] is in respect; the former was of old things that were to vanish away (as the Apo∣stle speaketh) the other of things that will re∣maine; a rose or violet may be more de∣lightfull to the senses than a precious stone, whereas the excellency of the one is soone gone, but the vertue of the other will long continue, and accordingly they are prized by men, and so it is in things that concerne the soul.

Fourthly, By the first were in a great measure denoted good things that were to come, but by the second are held out good things that are present; a little good in pos∣session, is better then much (many times) in reversion; Your fathers, said our Saviour, desired to see those things that ye see, and have not seen them, and to heare those things that ye heare, and have not heard them.

Fifthly, The first consisted much in bo∣dily exercises, which little profit the soul in regard of any aptitude of their owne, the o∣ther more of spirituall intendments of the soul, more suitable to the divine nature and revealed will of God.

Sixthly, The first were ordinarily lesse efficacious, and the spirituall grace seemed more restrained under them, but the second have been many times more efficacious with the powerings out of the Spirit in a more plentifull manner, as was prophesied by Joel, Chap: 3. and promised by God, and accord∣ing to both fulfilled, Acts 2. and so along in after times.

Lastly, The ordinary tenders of grace un∣der the Old Testament were more restrained and circumscribed within the bounds of the Jewish Church (unlesse now and then some few Proselytes came in) even our Saviour sometime restrained his Disciples, saying, Goe not into the way of the Gentiles, but goe ra∣ther unto the lost sheep of the house of Israel, for they were naturally the inheritours of the promises of Grace; untill (as the Apostle speaketh) they put away the word of Eternall life from them. But when the old Synagogue was to cease, the renders of Gospel grace

were abundantly inlarged; Goe Disciple ye all Nations, Math: Preach the Gospel to e∣very creature, Mark. Then shortly by a great sheete (as it were) let down from heaven the Apostle Peter is taught to call no man common or uncleane, Acts 11. And what∣soever our Apostle in those noted compari∣sons in the middle of this Chapter further observeth to these or such like purposes, may hither be reduced. But I hasten to Ap∣plication, having stayed longer than I intend∣ed in the entrance into my Text.

Ʋse 1. To teach all good Christians hence to learne to praise God for all this Gospel mercy we injoy in this kinde, above what the Church of God did under the ministration of the Old Testament; theirs was much in the letter, ours more in the Spirit; theirs a killing letter, ours a life-giving grace; theirs in Tables of stone, ours in the fleshie Tables of the hearts; theirs old, ours new; theirs to be done away, ours to remaine; theirs of con∣demnation, ours of righteousnesse; theirs lesse glorious, ours excelling in spirituall glory; theirs dark and obscure, ours open and evi∣dent; theirs burthensome and grievous, ours easie and delightfull; and though in this re∣spect the providence of God to them was ve∣ry

remarkable, for according to the multi∣tude of sacrifices, offerings, and costlinesse of his service then, he gave them a plentifull Land to supply them, according to the ap∣pearance of hazzard in attendance upon his worship three times in the yeare at Jerusa∣lem, he gave them securitie by a speciall pro∣mise, Exod: 34. 33, 34. and not only from the hands, but even from the hearts of such enemies as were round about them, [a strong engagement to all Gods people to waite up∣on him in the ways of his own service against all discouragements] againe theirs was more suitable to an Infant state, ours more agree∣ing to a more growne estate; theirs much in type, ours more in substance; theirs denoted good things to come, ours good things that are present; theirs much in bodily exercises, ours mainly in spirituall; theirs ordinarily lesse efficacious, ours usually more efficaci∣ous; theirs for the most part restrained with∣in the narrow bounds of that Jewish Church, ours largely extended to the utmost bounds of the true Christian Catholique Church: Oh! did but Christians duly weigh these things, and in some good measure were but suitably affected with them, according to the greatnesse and excellency of the glorious

Gospel grace in all such respects vouchsafed by the free and aboundant goodnesse of so glorious a God unto themselves above what he was pleased to grant unto his ancient peo∣ple the Jewes; how should it raise up their souls to large apprehensions of his goodnesse, and fill their hearts with strong affections, and earnest desires and endeavours both of thankfulnesse and obedience to his divine Majesty! and how should it set all the parts and powers of the inward and outward man on work to act both diligently and faithfully therein! how would this as a strong cord binde our souls unto the right observance of the new Law of love given by him that hath purchased this libertie, and therefore shed it abroad into the hearts of his people, Rom: 5. 5. that none of his Commandements might be grievous unto them, Joh: 3. 5.

But secondly, let this be as an impulsive motive to us to be answerable in our dutifull and faithfull obedience unto our gracious God and heavenly father, in reference to all that rich mercy that in this kinde particularly we receive at his hand, above many of those that lived in those darke dayes before us: now that his service is more spirituall, let ours be more so too; as his is more cleare

[shaddowed and typicall service being cea∣sed] let ours be suitable to Gospel light, and therein let us walk as children of that light; whereas the other was more agreeing to a childish state, let us seek after that which is more suitable to a manly state in Christ, Let us (as the Apostle exhorteth, Heb: 10. 22.) draw nigh with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bo∣dyes washed with pure water: It must be with the heart, else all seeming devotion is grosse dotage, it must be from an heart fraught with all kinde of truth, a true heart, it must be in full assurance of faith, we must be sufficiently warranted and satisfied in all that concerns it in all our performance of it, having our hearts sprinkled from an evill conscience; the guilt and power of sin being taken from us by the improvement of our faith, specially when we performe religious worship unto God; and our bodies washed with pure wa∣ter, let not there be a purifying of the soul only, but let our outward conversation also be agreeing to the Gospel in the sight of God and men.

Thirdly, Hence likewise may appeare what great matter of deep humiliation and

bitter mourning there is in our dayes, that when such bright beames of Gospel glory shines before men, there is so little enters into many of all sorts and conditions, which may appeare by the raritie of such as shew they behold it, by their right knowledge of it, high prizing of it, walk in the light and comfort of it: improving the grace and ex∣cellency of it, and by the multitude of such as understand it not, regard it not, owne it not, improve it not, yea would it might not be truly said, despise it, resist it, oppose it, and would substitute any thing in the roome of it, rather then what the Spirit of God in the manifold evidences of Gospel grace clearly directs unto; but I must hasten; therefore

Fourthly, To warne all sorts of men that live under such glorious discoveries of Go∣spel grace, to beware that because the bur∣then of Christ therein is light, that therefore they should thinke lightly and slightly both of it and him; That they should either pre∣ferre transitory things before it, or conceive they can be happie enough in them without any true interest in it: or are not affected with this choice mercy afforded to us above what the Church in the Old Testament at∣tained

unto, and consequently, make not sui∣table improvement of it; it is such a talent as no man may think to wrap in a Napkin, and not to be called to an account for it: goodnesse will not beare neglect with equals, friends, familiars, much lesse with superiours, and by how much the goodnesse is greater, or the superiory the more eminent, so much the more is the neglect thereof offensive and provoking; then how much more will the infinite, free, rich, incompatable, yea incom∣prehensible goodnesse of the eternall Al∣mightie and most glorious God, being de∣spi••ed and neglected, turne into fury against all such vaine and sinfull wretches, that un∣gratefully shut their eyes against such excel∣lence and clearness of Gospel grace, & much more if they seek to Eclipse and cloud it, or any wayes to obstruct and hinder the effica∣ciousnesse thereof unto the weak brethren, by casting stumbling blockes in the way. Let them but lay to heart that terrour of the Lord the Saviour of such contemned despi∣sed little ones by the men of this present world, in that most dreadfull denunciation of his, and woe annexed upon that account, Math: 18. 6, 7. Who so shall offend one of these little ones which believe in me, it were better

for him that a milstone were hanged about his neck, and that he were drowned in the depth of the Sea: And v: 7. Woe unto the world be∣cause of offences, for it must needs be that of∣fences come; But woe to that man by whom the offence cometh.

Lastly, Hence take notice of the wilinesse of Satan, that shews himselfe Gods Ape in this by seeking to promote an outward or seeming inward glory in any false way of Re∣ligion, as God doth in the true. Thus if God would worke wonders by Moses, the Egyp∣tian sorcerers shall do so too; if God reveals secrets to Saul by his Prophet Samuel, the Witch of Endor must doe so too; if Judah have a costly Tabernacle and Temple, Israel shall have Golden Calves to worship: yea sometimes outward and inward too, as in the Antichristian Church of Rome, since that golden Priests and wooden Chalices were changed into wooden Priests and golden Chalices, with all other outward splendor in the whorish Idolatry and superstitions, ac∣companied with an inward seeming humble devotion and reverence, with multitudes of prayers & offerings frequent and macerating penances and pilgrimages, metorious works of charitie and pietie: And is not Satan his

crafts-master like wise, when in Gospel times too, he will lay aside an outward appearance of glory, to seek to delude by an appearing glory in inward strong delusions of spirituall Enthusiasmes, Raptures and Revelations (as a more plausible way with some under the New Testament,) and among some by deny∣ing the lawful & comfortable use of outward good things, as meats, and decent apparel, and civil respect, with too much insisting upon tri∣vial matters & scruples in some things where God makes none, though of some things it may (haply) be said, as our Saviour spake of the tything of Mint, Annise, and Cummin, These things ye ought to doe, and not to leave the other undone; while cleare and manifest truths and duties are rejected and neglected.

Proceed we now to the Text it selfe, the maine subject where of is that glorious Go∣spel grace so excellently many wayes deci∣phered therein; and first by that excellent title the Spirit of God here ascribeth to it, [The glory of the Lord] whence after some short explication of the words premised, our First Observation was;

Obs: 1. That Gospel grace is the greatest Glory of God manifest to his true Church upon

earth; Which first is to be understood of re∣vealed glory, not his essentiall glory, which no man can here behold and live: yet this revealed glory is to be understood [com∣plexive and extensive) containing all the rich, free, wonderfull grace of God through Christ communicated unto his Church by the holy Ghost [Et grat is data et gratos faciens] as the Schools speak, both given freely and making men acceptable. Proceed we then to the proofe and illustration of the poynt, which First may appeare that the excellent title of Glory is so often ascribed in holy Scripture to the grace of God, that they are often put one for another, as by comparing this Text with others may be evident in 40 Chap: of Isa: ver: 5. The Prophet having foretold, ver: 3. of the coming of John Bap∣tist, whose voyce should cry in the Wildernesse, prepare the way of the Lord; he adds in this 5. ver: concerning this Gospel grace; That the glory of the Lord shall be revealed, and all flesh shall see it together; which though it was in a great degree fulfilled in Christs coming in our flesh, whose glory was the glory of the only begotten of the Father, though as being full of grace and truth, Joh: 1. 14. yet that that was not all the meaning, may be evident

from the words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 now what this seeing this Gospel glory is, our Sa∣viour teacheth, Joh: 3. 3. Except a man be borne againe he cannot see the kingdome of God, not have true faith or grace, or be in a state of salvation, Againe, all flesh shall see it toge∣ther; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because the mouth of the Lord hath spoken it, namely, that the Gen∣tiles together as well as the Jewes should come together to see this glory at his revealing of his grace to them. Thus our Apostle calls the Riches of Gods grace the riches of his glory, Rom: 9. 23. that is, his grace freely given, and in like manner he speaks of his grace, viz. that makes them acceptable, Eph: 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man: And so the othe•• side we finde grace put for glory, as 1 Pet. 3. 7. As heires together of the grace of life; that is, heires of life by grace, a phrase somewhat like to which he likewise hath, Chap: 1. 7. That the tryall of your faith might be found to glory. Hence likewise it is observable that the gracious manifestations of God, both in Old and New Testament are stiled his glory. Whence the Arke is called the glory, 1 Sam: 4. 22. So Rom: 9. 4. To whom belonged the

adoption and the glory. The like of the Taber∣nacle in the Kingly Prophet Davids dayes, Psal: 26. 8. Lord I have loved the habitation of thy house: and as in the Originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the place of the Tabernacle of thy glory, the manifestation of his grace being there. So againe, Psal: 63. 2. To see thy power and thy glory, so as I have seen thee in the Sanctuary. Thus the gracious manifesta∣tion of God in the Temple in Solomons time, though it was but by a cloud, is called the glory of the Lord, 1 Kings 8. 11. So that the Priests could not stand to minister because of the cloud, for the glory of the Lord had fil∣led the house of the Lord; yet in the very next words before, it was said the cloud filled the house of the Lord; so in that the cloud was a manifestation of Gods gracious presence and acceptance, it was therefore the glory of the Lord: and hence the pillar of the cloud by day as well as the pillar of fire by night, were equally the glory of the Lord before the Camp of Israel in the wildernesse, because they were both manifestations of his graci∣ous presence with them.

Now further to demonstrate and illustrate this soul-satisfying truth in its wayfairing condition.

First, We shall endeavour to shew, that it hath been the great designe of God to glorifie himselfe by Gospel grace, from the beginning of the world, yea from all eterni∣ty unto all eternity.

Secondly, that he hath been, is, and will be more glorious in the eyes of all his faith∣full people by this, then by any other or all other his glorious workes besides, whereby he hath any wayes discovered his glory in the world.

Thirdly, that by means of this only, men are made capable of glory, and true glory made truly glorious in their eyes.

Fourthly, that Gospel grace and celestiall glory, differ not in nature, but in degrees, and the first shall be perfected in the other, when grace shall be swallowed up of glory..

Lastly, that from this Gospel grace, shall be infinite cause for all glorified Saints and Angels, to celebrate the glory of the Lord to all eternitie: all which being done, I hope it may sufficiently appeare, how emphatical∣ly Gospel grace in the Text is stiled the glo∣ry of the Lord.

First, that it hath been the great designe of God by such Gospel grace to glorifie himselfe from all eternity, is not only cleare

from all such Scriptures as speak any thing in reference to that grace as eternall [a parte ante] for what is past: as that Christs blood was shed, and that he offered himselfe unto God through the eternall Spirit, Heb: 9. 14. and that the Gospel is called the everlasting Gospel, Rev: 14. 6. But we have a full de∣claration of Gods great designe herein from all eternity, plainly set down by the holy A∣postle Paul, Eph: 3. who having minded them in the former part of the Chapter, that the mystery of the Gospel was by revelation made knowne to him, and that he should be the Minister thereof to the Gentiles; and as ver: 9. that they might see what is the fel∣lowship of the mystery which from the be∣ginning of the world had been hid in God, who created all things by Jesus Christ, [who is the beginning of the creation of God, Rev▪ 3. 18.] But ver; 10. he more expli∣citly informeth them, that the intent was not only that the manifold wisdome of God should be known to the Church, but by the Church unto Angels, unto principalities and powers in heavenly places; and ver: 11. he sets forth as clearly, the foundation where∣upon this displaying of such glory is accom∣plished; according to the eternall purpose

which he purposed in Christ Jesus our Lord; read the place, it is full to our purpose. Now that this hath been Gods designe [a parte post] likewise unto all eternity, I shall need to say little; the current of the Gospel runs directly in that channel: Christ is the Author of eternall salvation, Heb: 5. 9. Eter∣nall life, 1 Tim: 12. Eternall glory, 2 Tim: 2. 10. Now Gods designe in this is most evi∣dent, Eph: 1. 12. That we should be to the praise of his glory, who first trusted in Christ▪ And again, ver: 14. after many excellent dis∣coveries he adds, unto the praise of his glory: And now we have a little taken notice of the foundation and drift of Gods great de∣signe in his Church; let us likewise a little observe, how ever since he had a Church up∣on earth he hath carried it on: First, as God had decreed to make his eternall Gospel (as it were his masterpelce) to manifest his greatest glory to all eternity, so he hath won∣derfully glorified himselfe in the Gospel of grace ever since the world and time had a being, and as the contemporary mystery of God was in fulfilling, as it's called, Rev: 10. 7.

So that so soon as the Arch-murtherer from the beginning, thought he had given the

dead stroake to mankinde, by seducing our first parents from their obedience to God, God himselfe, when there was no other prea∣cher, ordained to doe it by an Hell-astonish∣ing wonderfull declaration of most free and rich grace toward lost man; even whilst he denounced against the Devill his own doom, he pronounceth in those great and ingratefull transgressors own hearing, the maine disco∣very of Gospel grace, viz. The seed of the woman shall break the Serpents head: and though it was by a new grace whereby the efficie of that good newes must be applyed, yet he had taught them such means to waite upon him, wherein his servants should not faile to obtaine grace and acceptance with him: and this was seen in Abels offering, when though he parted from that vaine life that sin before had forfeited, yet since his person and Sacrifice were accepted with God, through that seed of the woman promised not long be∣fore to his immediate parents, he not only received the first fruits, but the first & speedy possession of the benefit of that eternall Go∣spel, so lately declared by the eternall God himselfe, and therefore obtained the honour of the Protomartyr of the whole world, and of a true type of the Long expected Messiah,

and of that blessed seed that was to come now what a cleare evidence of Gospel grace in a short time was here set forth from the beginning, to be known and read of all men! and did not God raise up in succession emi∣nent persons adorned with grace to be prea∣chers and patterns of piety unto men, and with his Spirit move them, untill, as even wearied by their contumacy, God would not have his Spirit strive any longer with them? and then Satan, as if he had gotten a totall and finall conquest, like a wild horse with the bridle-bit between his teeth, runs on in so full a carreire, with the world upon his back, towards Hell, that by reason of his interest he had formetly gotten in mans nature, and had likely so improved that the old world soone became so much his, that it could be no longer Gods; And therefore God will rather out of the seed and familie of Noah alone, raise up to himselfe a new Church, and make their saving in the Arke (even at that time of Satans seeming prevailing power) to be an evident type unto all the faithfull, of their certain deliverance and safetie in the time of the wicked worlds worst cala∣mities and destructions. And as the time of the coming of the promised Seed drew near∣er,

God more and more caused some beames of his glory to shine out in his Church, for the comfort of his faithfull servants. Christ is promised to Abraham, typified in Isaac, re∣vealed in vision to Jacob, shaddowed in Mo∣ses person, ministery, conduct, miracles, wor∣ship, Ordinances, even in the Evangelicall restoring, penning, giving of the Law, and what not. Oh who is able to set forth the Go∣spel grace of God, when by his strong power and mighty arme he got himselfe the victory over Pharaoh, Satan, and all the Cursed ene∣mies of his Church in Egypt, in the red Sea, in the wildernesse, in their entrance and pos∣sessing of the promised Land; all which in the substance was an actuall providenciall publishing of Gospel grace. And after good old Jacob had prophesed of the time of Shi∣loh's coming, Gen: 49▪ by degrees, the Tribe out of which, the place where, the manner how, the person by whom, by a Virgin con∣ceiving a sonne borne, given, as the Prophet Esay foretells as already come, though meane and despised in his outward aspect, yet his name was called Wonderfull, Counseller, the mighty God, the Prince of peace; so prevalent in his power and prowesse, that of the increase of his Dominion and power there should be no

end; so everlastingly prevalent in his admini∣stration, that he should sit upon the throne of David, to order it, and stablish it from thence∣forth and for ever, Psal: 9. And when the Scep∣ter was departed from Judah, that he that was the Shiloh was indeed come, there was such darknesse upon the world, yea even a∣mongst that ancient people of God the Je••s, by reason of an expectation of some out∣ward glory at his coming, that when he came unto his own, his own received him not: And so by the worlds vanitie, least Herod should loose his Kingdome, Caesar his Soveraigntie, the Rulers of the people their place and Na∣tion; though the place of his birth was glori∣ously pointed out in the Heavens by the con∣duct of a Starre to the Magi or Kings of the East, as Psal: 72. 10. Celebrated and pro∣clamed by an heavenly Host of Angels, ren∣dering to God his glory, and man his conso∣lation; though both great men and mean men heard and saw the truth of that great wonder in the world; though due adoration and homage was given to that heavenly and spi∣rituall Infant King of Kings, by those Kings of the East, as was foretold, Psal: 72. 10. The Kings of Tarshish and the Isles, shall bring presents, the Kings of Sheba and Seha shall offer

gifts: yet so was the glorious splendor of the rising of this day-starre, yea of this Sunne of righteousnesse with healing in his wi••gs, by the former or the like thick mists of dark∣nesse, obscured and clouded to the then dar∣kened world, that they did not behold his rising, they did not discerne his glory, yea not for long time after was it in any suitable manner taken notice of or displayed in pub∣lique, till the Spirit of God in a four-fold witnesse gave testimony of all these things, when after that by doctrine, by holinesse, by miracles, by sufferings, by death, and a power∣full raising of himselfe to life, [having slaine all enmitie thereby] he was powerfully de∣clared to be the Sonne of God; yea so was the light of his appearing eclypsed in the worlds eye, that after Ages could not finde out the time or season when that his birth∣glory did first shine out, and therefore the Fathers, vid: Jerome, Cyprian, upon severall grounds, have anciently argued for different seasons, as likewise later times have differed therein, divine Oracles being particularly silent; as if, of old God by the buriall of Mo∣ses body by him, would prevent the Israelites adoring of his sepulchre, so, as some conceive, he would conceale the season of his nativity;

neither doe we reade in Scripture any like celebration, but that of Herod de porcorum grege Epicurus: Nor is the day of a Con∣querors taking up Armes celebrated as glori∣ous, but the day of his victory and conquest; nor was the first day of the Creation appoin∣ted by God to be observed at first for his Sabbath, but the day when his work was fi∣nished; and by the same Law, upon Greater enforcement is the day of the Lord his Re∣surrection day, as the day of his victory, con∣quest, and triumph over sin, death, and hell, with all the powers of darknesse, by himselfe substituted as his own, for a continuall Chri∣stian Sabbath, to be observed and celebrated in his Universall Church, for the honour and glory of such their wonderfull deliverance, then accomplished by him throughout all A∣ges, from Sabbath to Sabbath, so long as the Sunne and Moone shall endure; and herein is the glorious mysterie of God so accom∣plished to be admired, that the bleer-eyed world is not able to behold the divine bright∣nesse of it, and so it hath been since in the Apostles and after Ages, as the mysterie of God hath been in fulfilling, the great things of Christ have been hid from their eyes; Christ crusified hath been to the Jewes a stum∣bling

block, and to the Greeks foolishnesse, while to them that believe it is the power of God to salvation. The Apostles were mean in the eyes of the Great ones of the world, when they went on Christs Embassie into the world, yet they went conquering and to conquer, by preaching, praying, improvement of all spiri∣tuall grace, even in suffering and dying, after the example of their great Soveraigne, they greatly prevailed over the powers of the world, over the strength and subtiltie of sin and Satan: And have not the two Witnesses, the contemporaries of Antichristian tyranny done so too? and shall they not more pre∣vaile still, and maugre all vaine imaginati∣ons of any men, or counsells taken by them against Christ? Yet will not God set his King upon his holy hill of Sion? Yea, will it not be both the honour and happinesse of the Grea∣test Potentates upon earth to kisse the Sonne, and give the glory of their Scepters unto him, that as they reigne by him, so they may reigne for him, and in his good time may likewise reigne with him in endlesse glory?

But what is this Historical hint, as it may be called, of this mystical manner of gradual fulfilling of gospel Glory, somewhat obser∣vable indeed in the eyes of the Saints, but

little in the eyes of Men of the world. But if we come to speak of the inward glory of true gospel Grace, spiritually glorious in the soules of Gods faithful people, for the Kings daughter is all glorious within; We may say of this as the Queen of Sheba, after she had heard in her own Country the same of King Solomons wisdome and magnificence, when she came to his Court to heare and see the truth of both, that she confessed the half thereof was not formerly shewed unto her: So much more may it be said of inward Divine glorious Grace, shining from Christ into the souls of his servants, in his spiritual manifestations of himself unto them, the in∣joyment of which soule-chearing solace, is incomparably beyond what any Historical narration thereof can represent it to be; and not to go about to speak of that consummate glory belonging to them, reserved for another world, here not to be conceived, much less competently decyphered; but only to touch upon that incoate glory here transmitted by the holy Spirit into the souls of the faithful, as that which is more particularly intended in our Text, & the subject now in hand, which is so great that it may well appear to be the design of God to Glorifie himself eminently

by this in his Church in this life: For should I speak but of those resemblances in Scrip∣ture, which the Spirit of God sheweth, but to shaddow out unto our weak sight the ra∣diant beams of spiritual Gospel glory, the expressions will appear much below the mat∣ter, though in themselves they be very high; as namely, the hidden Manna, The water of life for food; yea the fat things and pleasures of Gods house, the marrow and fatness there, and wines on the lees well refined, (Isa. 25. 6.) for their feasting; eye salve for medicine to make them see, Rev. 3. 18. App'es and Flaggons to keep them from sounding; Balme and Physiti∣ans from Gilead; Gold tried in the fire to make them rich garments of needlework; and wrought gold with jewels to adorn them; white rayment to make them pure; the white stone with the new name written in it, that none can read but they that have it, to secure their interest, Rev. 2. 17. with others of the like na∣ture, which are spoken to the capacity of other men; but what the inward efficacy and glory of these things is, is only rightly and really known to such as have them: by this inward work of God upon mens Souls, a truly glorious change is wrought in them; of Bond-slaves under Sin, and children of Satan,

they are made free indeed, and the chil∣dren of Abraham, yea, the Image of God is restored in them, and they are partakers of the Divine nature, 2 Pet. 1. 4. Their Souls are made Temples of the holy One, where God the Father vouchsafes his presence, Christ holds his Soveraignty, and the Holy Ghost his Residence; and hereby they have Communion with the Father, the Son, and the Holy Ghost: by which means, great dis∣coveries, great consolations, and great secu∣rity unto such poor Souls upon all good oc∣casions from time to time, are happily ad∣ministred, untill from strength to strength in grace here, they be by the Almighty power and grace of God their heavenly Fa∣ther, brought into possession of the fulness of glory with himself in the highest heavens, there with all the Celestial Angels, and per∣fected Saints, sing forth their Halelujahs to the eternall praise of his infinitely great, and glorious name.

But Secondly, we have seen it hath been the design of God, by Gospel grace to glo∣rifie himself, &c. So let us now consider that he hath been, is, and will be more glo∣rious in the eyes of all his people by this Gospel grace, then by any other, or all

other his glorious works besides, whereby he hath any wayes discovered his glory in the world. Now that we may at least represent some glimpse of this spiritual glory in some measure sutable to what it is unto mens Souls, we shall by the gracious assistance of God indeavour to tender it in this ensuing method. First, to offer some considerations of the glorious works of God in Creation, Sustentation, and Gubernation of all things in the world. Secondly, to tender some representations of the more glorious works of his Gospel grace displayed in his Church in the world. Thirdly, to shew some re∣spective considerations, wherein this work is more glorious then any, yea, then all the other.

First, God hath by all the three former great and glorious works preached unto lost mankind, how great, and how good, and how powerfull he is, as Ps. 19. 1, 2, 3. The heavens declare the glory of God; and the fir∣mament sheweth his handy work. Day un∣to day uttereth speech: night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. And though that his preaching to them hath been very clear, loud, and constant, yet usually

they have lent either a deaf or a negligent ear thereunto, they would either not heare, or not regard it.

Concerning the first, of Creation, the Apostle Paul gives us a clear evidence, Ro. 1. 20. The invisible things of him from the creation of the world are clearly seen, being un∣derstood by the things that are made, even his eternal power and Godhead, so that they [viz. the Gentiles] are without excuse. That his power was infinite, the nature of the work doth shew, since only an infinite power can create, that is, make something, any thing, all things, out of nothing; that he could make them without pains, labour, or trouble; and that he could with the same facility make multitudes of worlds if he pleased, as well as one.

That his Wisdom was wonderful therein, was manifest in the manner, order, and qua∣lity of the work, so to command creatures to be so successively in their order, to supply in their uses the wants of each other, so to dispose of their nature, qualities, pro∣perties, uses, as in Storehouses to Treasure up all their several vertues and benefits; and yet so as to have them communicable for all their several due intendments and

purposes; and yet this work so vast, so vari∣ous, yea, not only in the want of order in things before, but in want of being of things to be ordered, doth abundantly publish the wisdome of the maker and disposer of them.

His goodness in that work is as largely e∣vident; for they were not only good as God first made them, and his word witnessed of them, but even he filled (as the Psalmist saith) with his goodness every living thing, and to make them in their several courses as so many conduit pipes of goodness to all sorts of creatures in the world, and by all these wayes, and in what ever respect else the world was capable, to have discovered his wonderful glory unto it, in a work of Creation.

Now Secondly, for the work of Sustenta∣tion, whereof the Apostle Heb. 1. 3. de∣clares, he upholds all things by the word of his power; that is in him, no less great, no less wonderful and glorious then the other: All Creatures had no more power to preserve themselves of others in the State God hath made them, or preserved them, then they had to make themselves at first, or one ano∣ther, did not he as well communicate a

support to them in their Being, comforte & operations continually, as well as at their first subsistance: Creatures may by his order adde an accidental form to Gods matter, but God by his glorious work of Sustentation, by the same efficatiousness wherewith at first he made all Creatures in their kinds, keeps all, both their matter and essential forms together; to which purpose, the Apostle in that excellent discourse of his (Acts. 17. 24.) of all these temporal works of God, brings in this forcible reason, ver. 28. in some sort acknowledged by very heathens: in him we live, and move, and have our being. If God should but withhold his powerful sustentati∣on from any or all Creatures in the world, they would suddenly be resolved into their first nothing. For what is the order, or course, or strength of nature in all sorts of Creatures, but what God first assigned to them, and ever since at his pleasure pre∣serveth in them, but altereth when he plea∣seth; the Soul must needs guide and act the body, as God appointeth it, while it stayes therein, because a natural agent, but God as a free and voluntary agent, can withdraw his support and actings from the Creatures, or stop them as he pleaseth; But now to

consider, that in an ordinary way of support, God hath held up the whole Creation for now allmost 6000. years in the whole, and all the main substantial parts of it, and that in so strangly different manners and wayes. The great Ball of the Earth, to our understanding, hangs upon nothing, poy∣sed with its own weight; the Psalmist tells us that God hath founded it upon the floods. Ps. 24. 2. Yea, but the waters and the earth are two heavy bodies, that now make up one Globe; and there is nothing contigu∣ous to them but the thin adflitting penetra∣ble ayre, wherewith they are incompassed round about: and yet this Globe stands so firmly, that it cannot be moved, Psal. 93. 1. & 96. 10. In both which places, the Holy Spirit would have men know from this, that God raigneth: yet the principles moveable, the parts moveable, all things in it and upon it continual changeable, and moveable, and have been for so many thousand years, and yet the foundation re∣mains immoveable, not of its own nature▪ but at the pleasure of him that upholds it; and that after all the transactings, concussi∣ons, successions, intercourses and chang∣ings upon the earth, since the first Creation

of it, yet those foundations are never the more shaking, never the more tottering, worne or decayed▪ yet all this time the upper part of this world, the material heavens, are up∣held in a contrary course, in a strange un∣conceiveable seemingly violent circumvolu∣tion and turning about, wonderfully conti∣nued, even for the preservation, use and be∣nefit of all sorts of Creatures in the inferior Orbe, which I can now only hint at, (being not my direct business in hand) yet those heavens are as much unworn with their mo∣tion, though so quick, so constant; so fracil as much unwearied or unweakned with their work and influence, so great, so effica∣rious, so long continued; as much unde∣cayed in their beauty, in their glory, in their as primarie excellencie, though they have been as long invected with it: So that by this little touch of this matter we may see that there is a wonderful glory in Gods work of Sustentation and upholding the world.

His third glorious work in the world, which is no less wonderful and powerful, namely, his Gubernation and ruling thereof; con∣cerning which, if we had but eyes to see, and understandings to conceive aright,

wisdome to discern, memories to retain, and faith to beleeve as we ought ro do, what God hath done in his most Soveraign Ad∣ministrations in the world, ever since it had a being; not in smaller things, but in the greatest; not in some things, but in all things; not at sometime only, but at all times most powerfully fulfilling his own word, even in the most unsteadie things, as Ps. 148. 8. Fire and hail, snow and vapour, stormy wind, they all fulfill his word, most irresistably ac∣accomplishing his own purpose, most infal∣libly fulfilling his own counsel, most un∣changeably establishing all his decrees, in all things, fully, perfectly, irresistably fulfilling all his own pleasure in all things past, present, or to come, ordinary or extraordinary, what∣soever they be, whether natural or super∣natural, voluntarie or unwilling, reasona∣ble or unreasonable, they are all his sub∣ordinate, constituted, regulated, actuated, instruments, and inferior agents by them∣selves, with, under, or from others, in what way soever they work, or by what means soever they are acted, it is all to fulfil his holy, just, wise, and good pleasure, and that infallibly through all the world; though some self-will adorers, and Reason-admirers,

either for the want of true faith, or at least the due improvement of it, (as is to be feared) to their own prejudice, and others insnarement, do not fully acknowledge all this, because by their own principles they cannot reach it; but why should little Cives expect to contain the whole Ocean? the works of Gods glorious Gubernation, are a great altitude, never sufficiently to be at∣tain'd by humane capacity; they are a great deepe, no reach of understanding creatures can fathome them; his pathes are every where, as the Psalmist faith; in the seas, in the ayre, in the heavens, in the earth, amongst men, and amongst devills; and yet his foot∣steps are not known, as the Psalmist goes on: how glorious then would this work of God (being duly weighed) appear like∣wise, for we must not now inlarge upon it, but proceed to our main work, which is the second thing we mentioned to be done un∣der this head, viz. To tender some glimpses of Gods more glorious work of Gospel grace displayed in his Church in the world, though all the other are very glorious in their kind and order, such as are agreeing to the wonderful excellencie of the infinite and most glorious God, yet in the glory of

Gospel grace, it shines out more eminently then in all the other: some may by the view of a weak sighted discoverer, be pointed out to see much more, then otherwise, that undiscovered to them, they might have observed, and being in the way may dis∣cover much more; children and weak per∣sons where they know the way, may some∣times well direct strong and skilful travel∣lers advantageously in their journey.

Should we proceed to speak of this Glory of the Lord, it is the wonder of wonders, the miracle of miracles, the greatest asto∣nishment of men and angels, in the greatest perfection of their understanding and capaci∣ty, in which, for which, and by which, God will everlastingly be admired, adored, and magnified by all of them, that shall be blessed to all eternity; you heard before, it was not only Gods design, through all time, but likewise his eternal purpose before time was, and when time shall cease to be; in re∣ference unto this, not only a counsel of the blessed Trinity of persons, in the Unitie of of the divine essence, is, not only called, but most wonderfully, gloriously, power∣fully manifested, exercised more and more, so that never any thing in the world appeared

comparable to it. It is for ordinary persons to make a useful medicine of wholsome and good ingredients, but it shews the skill of an expert and learned Physitian, out of most dangerous poysons and minerals, and the like, to compound a forcible restorative in a seemingly desperate cure; so it was con∣sonant to created capacities, to conceive ex∣cellent things of the outward works of God; but how to conceive of such a work of re∣stauration, much more to contrive it, and most of all to accomplish it, was unspeakably above them. When man that was made little lower then the Angels, and crowned with glory and worship, and all things put in subjection under his feet, as the Psalmist excellently, Ps. 8. When God had put him into possession of a whole world, and allow∣ed him the comfortable use of all good things, given him dominion over all the creatures in it, had Gods Image upon him, might have near communion with him, and had his favour towards him, which would have been the very life of his then living Soule; that then such a person at the instiga∣tion of such an enemy, upon such slight sol∣licitation, for a purpose so vain & booteless, in a case that might appear so desperately

dangerous, and of which he was most cer∣tainly forewarned by God himself, and fore∣armed against it by a terrible threatning, which was wretchedly and wofully turned into a most sad prophesie; and all this to the great dishonor of so gracious a Creator, so bountiful a God and Father: Now had not God in this case wrought salvation him∣self; none would, none could, none durst, none knew how to go about the work: now therefore there is a way for a glorious Trinity, in a unity of essence, most wonder∣fully and gloriously to manifest it self be∣fore the face, and in the behalf of all crea∣tures, men and Angels; when the Al∣mighty God had been so robbed of all that glory due to him, by that great and good work of his Creation, he will now take occasion more wonderfully, and more graciously, yea, most wonderfully and most graciously to discover himself unto his formerly, so excellent, and so happy, but now so vile and so miserable depraved creature, as a Father, not only unthought of, but also altogether unsought for, by a most powerful work of redemption, and restauration; and in this, each of the three most glorious persons, in the most

holy and most blessed Trinity, doth mani∣fest himself in his own peculiar, most power∣ful, gracious, and most glorious work: God the Father reveales himself in a way of relation to his natural and only begotten Son, that by a free grace then revealed, but long after to be accomplished by him, he might, to man his now lost creature, again become his Father through grace: The son of God as a mediatour betwixt God and man, is a middle person, betwixt both, and having on him the natures both of God and man, that he might remove those par∣tition walls of the infinite wrath of God on the one side, and the stayn and guilt and power of the sin of lost man on the other hand, he offers himself as a propitiatorie sacrifice for man, to appease thereby his Fathers wrath against him, and restore him into a State of grace: And that such his goodness might not be cast away, as that be∣fore conferred by Creation upon him was, God the Father, and the Son will send the holy Spirit, who proceeds from both, by whose all-powerful efficacious grace, that most glorious manifestation of God the Fathers incomprehensible goodness towards lost man, and that most gracious manifesta∣tion

of God, the sons most tender love and compassion towards lost man, this work of salvation should be irresistably and most effectually carried on, by informing the mind, reforming the will, conforming his heart and soul to the will of God, and confirm∣ing the whole man in his reformed condi∣tion, and all this by bringing home this gospel discovery of the Glory of the Lord, spoken of in the Text, and by that his pe∣culiar work and undertaking, as we shall en∣deavour by the assistance of the said Lord the spirit, in due time to shew from the last words of the Text.

Now according to this three-fold mani∣festation of the glory of the Lord, from the beginning have all the most glorious dispen∣sations of the grace of God the Father, the Sonne, and the holy Ghost, ever since been derived, revealed, communicated, applyed, preserved, conserved, rewarded in the souls and persons of all Gods faithfull servants in all Ages, and so will be to the end of the world: and was but mens Religion setled upon this foundation of Gods own laying, and steered in a right course to his own end, that as all grace is from himselfe, so the glo∣ry thereof might be given to him alone;

how might the Church of God be setled in truth and peace? But let us a little view the most radiant beames of this incomprehensi∣ble love, this supernatural grace, this divine Glory of God the Father, Sonne, and holy Ghost, as from time to time they are darted out of Heaven, and powerfully sent home in∣to the souls of poore sinners upon earth, toge∣ther with the reflexions of those radiant beames in and upon those poor sinners souls; for I speak not here of those close stopped bottles, that will suffer no good liquor to fall into them, though much fall upon them; yea, though cast into a sea of water, yet none can enter, because they are close stopt up; or such dark Lanthorns that receive no light, though they be set in the bright Sun-shine at noon∣day: but of such, as like burning or looking glasies, in the beholding of this glory, as in the Text, receive from the Sunne of Righteous∣nesse that shines most gloriously in their He∣misphere only, as the light of old did in Go∣shen, when thick darknesse was in Egypt; re∣ceive (I say) from him both light and heate and brightnesse, and are transformed into the same Image. Where should I begin to speak of the glory of their transfiguration? or when should I make an end? Look upon their birth,

it is celestiall, it is divine, it is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] it is from above, it is from God, so they are not only a truly noble or Royall, which the vaine world is apt too much to prize alone, but they are also a reall divine Race, 2 Pet. 1. 4. But this glory of theirs be∣ing that of the Queens Daughter, is mainly within, this spirituall life of theirs is hid with Christ in God, Col. With this new birth and life is conveyed a divine and spiritual illumi∣nation into their souls, with this is insepara∣bly conjoyned a particular spiritual applica∣tion of every sacred truth, by that illumina∣tion discovered out of the word of God, by any means, whereby God sets it before them; from this application proceedeth love, which labours to manifest it selfe in an affectionate constant endeavour of all due thankfulnesse and obedience to his divine Majestie, in the improvement of all grace received, and all gracious dispositions and affections, and in the performance of all duties toward God and man; and so when the holy Spirit hath taken possession, Christ sits regent in all their souls, where he hath a spiritual and invinci∣ble Kingdome, of which there shall be no end; whose Subjects shall never be traytors, nor revolters from his Divine Majestie;

bribes shall not allure them, terrours shall not fray them, they are sworne feodaries to him, and will approve themselves his liedg Subjects; their Rule and Law is Gods word, their Strength is his grace and joy, their Teacher and counseller and comforter is his sacred Spirit, their Tower of defence and rock is the rock of Ages, their Guard the holy Angells, their Annuitie or portion the good of the earth, the ayre, the Seas, here in their non-age; their present inheritance, the grace of God, the favour of God, the pecu∣liar providence of God, the promises of God, the Covenant of God, with all the bene∣fits of redemption purchased for them by that infinite ransome of the blood of Christ, needfull for them in their pilgrimage here on earth, till they enter the possession of the heavenly and eternal Kingdome of Glory.

And this constant course of glorious Go∣spel grace, God the Father, Sonne, and holy Spirit, have manifested and magnified them∣selves by, to the true and invisible Church, throughout all generations to this very day, (though in different manners and degrees) and still will doe so to the end of the world; and this glory of the Lord is so great in the

eyes of true believers, that if all the excel∣lency of temporal glory, not only of the Kings and Kingdoms of the world, but the Glory of the Sunne Moone and Starres, were united into one, it would seeme to them obscure and contemptible in comparison of this: and so full of sound comfort is their interest in this glorious grace, that were they offered the wealth, the pleasure, the honour, the fa∣vour of men, the confluence of all the seem∣ing worth of the world, without this they would (in their right temper) refuse and re∣ject them all, as an incompetent offer; yea faithfull Moses, and all the Martyrs in their times, would rather chuse to suffer affliction with the people of God to injoy this, than to have the pleasures of sin for a season; for oh the pearless worth of their secret, but certain injoyment of the favour of God, their secu∣red interest in Christ, the guidance, the tea∣ching, the comfort of the holy Ghost, his life∣giving grace, his grace-working Ordinances, the spiritual pleasures of his house, their com∣munion with himselfe, the satisfaction, the securitie, the soul-ravishments of his love, with the reflections thereof, their love againe to his Divine Majestie, that twofold righte∣ousnesse of Christs imputed, and theirs en∣deavoured,

that peace of conscience that pas∣seth understanding, that joy in the holy Ghost unspeakeable and glorious, in which the King∣dome of Heaven doth consist, as the Apostle witnesseth, Rom: 14. 17. The Glory indeed of this Kingdome is not discerned, but by the spiritual eye of faith; the happinesle thereof is not injoyed, but in the particular applicati∣on of a truly believing soul; herein Christ shews wonders among the dead, as himselfe so strongly asserteth, Joh: 5. 25. Verily, ve∣rily, I say unto you, the houre is coming, and now is, that the dead shall heare the voyce of the Sonne of God, and they that heare shall live. Hereby Christ gaines a soveraigntie above all that is called God, as the Father promised, Psal: 2. 8. He hath the heathen for his inhe∣ritance, and the uttermost parts of the earth for his possession; neither can he be deprived of his Subjects, the gates of Hell shall not pre∣vaile against them; no not of the weakest by the strongest, none shall be able to pull any one sheep from his fold; for hereby the soul of a converted sinner is inseparably united unto him. By this Gospel grace the taste and discerning of divine and spiritual things, is made truly cordial and comfortable unto be∣lieving souls; Hereby God is set up in the

highest place in the soul, in all he reveals himselfe to be; Hereby he is sought unto for all, acknowledged in all, what ever means or instruments he useth, believed in all he saith, honoured in all he doth, in prosperitie or ad∣versitie, in particular or in general, to them∣selves or others, praise returned unto him for all mercies, how or what way so ever con∣ferred, feared above all, rejoyced in and de∣lighted in above all that can be conceived of creatures, incomparably: This makes them measure all Glory by Gods Standard, and weigh all comfort in Gods Ballance, and try all treasure by Gods Touchstone, and none of these will be approved by them, but what hath his allowance: Hereby God overcomes darknesse with light, corruption with sancti∣fication, trouble with comfort, disquiet with peace, sorrow with joy, opposition with sup∣port, weaknesse with strength, assaults with victory, danger with securitie, sufferings with rescue, death with life, and this not only once but often, not sometime only but at all times, not in some respects only but in all, not against some evills only but against all, not for some continuance only but unto the end; for though every way many be the troubles of the righteous, yet the Lord delive∣reth

them out of them all, Psal: 34. 19. And all this grace, in all the varietie of the glori∣ous manifestations thereof, is in the light of the glorious Gospel of Christ, Chap: 4. ver: 4. And in the light of the knowledge of the glory of God, in the face of Jesus Christ, v: 6.

And now in the third place, for the fur∣ther illustration of this greatest glory of the Lord, manifest to his Church in this world, let us come to those respective consi∣derations, wherein it will be yet more evi∣dent, that this Gospel glory is the greatest glory of all that in the world God hath, or doth, or will manifest, yea or any living in it can behold.

Now for manifestation of the many more glorious excellencies of Gospel grace, above all the other glorious works of the most bles∣sed God, wherein he hath discovered his wonderfull excellencies in, and for his true Church upon earth, as revealed, carried on, to be accomplished here, and fully perfected in heaven.

We shall further endeavour by his most gracious assistance, to display the transcendent glory of this work above all the other, in these ensuing particulars.

First, In respect of the more glorious na∣ture of the work.

Secondly, In respect of the more glori∣ous matter of the work.

Thirdly, In respect of the many wayes considerably more excellent foundation of the work.

Fourthly, In respect of the most glorious structure, forme, and frame of the work.

Fifthly, In regard of the long continued time for the raising of the work.

Sixthly, In regard of the way of the rai∣sing of this work, by the constant shining out of the wonderfull glory of the Father, Sonne, and holy Ghost, all the time it is in raising.

Seventhly, In respect of the subordinate means of raising up this work.

Eighthly, In respect of the object for which, and in reference to whom, it is imme∣diately contrived and raised.

Ninthly, In regard of the ends where∣fore it is contrived, carried on, raised, and to be perfected in reference both to God and Man.

Tenthly, In respect of the many excel∣lent uses to be made by all men here, of the contriving, carrying on, and raising of this work, and what will be made of it by glo∣rified Saints and Angells hereafter in hea∣ven.

Eleventhly, In respect of the effect of all that concerns the manifestation of all the glo∣riousnesse of this work to good and bad men, and Angells, here and hereafter: And if the Lord the Spirit shall be graciously pleased, to carry us along in any competent manner, but to hint or point out unto any Arts of men, the manifold transcendent glory of this Gospel glory of the Lord, I hope some men, by his blessing, may have the transforming glory thereof, if not altogether wrought, yet in some measure increased in them by the same Spirit, by whose guidance as we endeavour to doe it, so we shall endeavour to pray un∣to him for it.

First therefore; of the first, viz. the re∣spective consideration of the more glorious nature of the work, above the nature of the works of Creation, Sustentation, and Guber∣nation or Providence; which though they be the Works of the All-glorious God, in their kinde and degree suitable to the Author, yet is this more excellent worke of his in its own nature eminently many wayes much more glorious, and particularly in these Con∣siderations following.

First, In that the Creation, Sustentation, & Gubernation of the world, are of corruptible

principles and materialls in continuall trans∣mutations and changes, generations and ir∣ruptions, increases and decreases, all in suc∣cessions, nothing in continuance or stability, excepting Angells, and the souls of men, which though they be in the world, yet they are not of the world, as Christ said his King∣dome was not of, which in great part they are; but the great work of Gospel grace is of a spiritual and incorruptible nature, suitable to the Author of it; and as the nature of a thing is neerer to him, the more perfect it is.

Secondly, All the former great works of God respect inferiour creatures, and the out∣ward beeing and well-fare of man, and di∣rectly reach no further; but this respects the inward and spiritual well-fare of man, and tends directly to the advancing of that; now as the use and improvement of a thing is more excellent and glorious, much more is that which is the cause of it.

Thirdly, As the first works consisted of corruptible principles, so their continuance and use will be but for a time, and shall have their periods and cessations; but this divine Gospel grace is of an eternall being, and will remaine in its use and excellency to all eter∣nitie.

Secondly, And as in respect of the na∣ture of the work, so this Gospel grace is more glorious than all the other in respect of the matter of the work. Base and mean mate∣rialls doe obscure, and not illustrate the glo∣ry of a work; Who can bring a clean thing out of an unclean? saith Job, not one. God put at first a living soul into a body made of clay, but the body did not thereby become of the same excellency with the living soul: but this work of Gospel grace hath such a mat∣ter, as is of a divine wonderfull and incom∣prehensible excellency, which we must not understand [Materiam ex qua, as in worldly things, but circa quam] not corporeall, but notional and intellectual, not matter sub∣jectivè but objectivè, as the Schools distin∣guish; that is to say, the matter of this work is so conceived, rather in respect of our un∣derstanding, than the realitie of the thing, which is beyond measure glorious.

Thirdly, But to come to the third re∣spect, wherein it is more glorious than all the other fore-named works, and that is in the many wayes considerably more excellent foundation of this work: the more wisely, ad∣vantageously, and surely, any great underta∣king hath its foundation layd, the more ex∣cellency

it addeth to it; and if this be not provided duly for, the greater the under∣taking the more hazzard, the more cost and labour, the greater disappointment and losse; Hence because warre is a great undertaking by men, therefore saith One, With good ad∣vice make warre. Now the gloriousnesse of Gods laying the foundation of this work, will appeare greater than of all the other, in these particulars following.

First, The foundation of this is more pro∣found, and more deeply layd than of all the other.

Secondly, That it is more secretly and hiddenly layd, than of all the other.

Thirdly, That it was a more difficult foundation to be layd in severall respects, than of all the other.

Fourthly, In that it is a foundation more surely layd, than of all the other.

First, The commendation of the profound∣nesse of a foundation, is, as it is layd in the due proportion to the greatnesse of the work undertaken, whereof it is the foundation; now the greatnesse of Gods work in decree∣ing, revealing, carrying on, and accomplish∣ing his glorious work of grace, is infinitely excellent in all dimensions, intensive, exten∣sive,

yea beyond all dimensions, mentall or re∣all, eternally infinite, which cannot be said of any or all his other works, as may thus be e∣videnced.

First, In that this most glorious work was not undertaken for them, but contrarily, they were all undertaken and are carryed on for this, they were and are but the Substrata for this, and it is their greatest excellency, that their beeing is in reference unto this.

Secondly, In that this most glorious work is not subservient unto them, but they all a∣long unto it, ever since their first beginning, and must be so untill they cease to be: God makes use of all his inferiour actings in the world amongst all sorts of creatures in all times, as subservient one way or other to this glorious Grace.

Thirdly, In that they, or any, or all of them, are not the end of this most glorious work, but contrarily this is the very end, every way chiefly considerable, wherefore they were or may be done hereafter, it is their finis ope∣ris & operantis, it is their finis intentionis & durationis, that is, this is the end they were done for, the end why God did them, he purposed them for this, and no longer to con∣tinue but for this, viz. till this great mystery

of God should be finished, as in Rev:

Secondly, The next particular conside∣rable, which we named in the excellency of Gods laying the foundation of this most glo∣rious work, is the secrecy of it, it is an hid∣den foundation; this follows in some sort from the other, yet all foundations that are deep are not secret, they may be searched out, they may be discovered, they may be revea∣led, they may be inlightened; but this was a secret hidden in Gods own counsell alone, when all the other foundations were open to men and Angells; yea this was not nor could be known, till himselfe made it knowne, nor any further, then as he was pleased from time to time to cause it to be further known by men or Angells, and only rightly known to those good men, to whom he himselfe and his holy Spirit are pleased to reveal it, and make it known unto: and it is not only in generall in that respect of the great mystery of God, but in respect of particular persons; all men know not in this sense the great mystery of Godlinesse, nor the mystery of the kingdome of Heaven, though they often heare it and heare of it, but they only to whom it is given, Mar: 4. 11. Yea to all others the mystery of God, and the mystery of Godlinesse, are

mysteries indeed, hidden from their eyes: And hence things peculiar to the faith∣full are said thus to be hidden, they have an hidden life with Christ in God, the hidden Manna, the name in the white stone, that none can reade but he that hath it, Rev: 2. 17. Hidden waters of life, drawn by the secret hand of faith out of the Rock Christ; they have the hidden man of the heart, which is ac∣ceptable unto God, 1. Pet: 3. 4. And yet all these, though they be hidden from the world, are well known to them: and herein God wonderfully glorifies himselfe in his most wise counsells, that the secret issues of them cannot be discovered by any enemies, though he sees all their secret and foolish counsells to the contrary, and laughs them to scorne in all things, for he hath determined to disap∣point them all in all they mainly drive at; and what ever devices are in their hearts, his and only his counsell shall stand, Pro:

Thirdly, The next particular we shall consider, in the laying of this most glorious foundation, is, that it was a more difficult work to lay it, in several respects, then any of the other; not more hard in respect of God, for to his power and wisdome all things are alike easie, the greatest as well

as the least; but in regard, first of the nature of the work, secondly of the opposition that was, and is, and will be made against it while the world standeth, all which time, Michael and his Angels fight with the Dragon, and his Angels.

First, The laying the foundation of this work was hard, in regard of the wonder∣ful excellencie which was therein to be shewed, and infinite wisdome, power, mercy, justice, holyness, goodness, faith∣fulness and truth; and so transcendently, that nothing in the whole world in any of these respects is to be found like it, nothing to be compared with it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a received position, that excellent things are hard; here then being the greatest excel∣ency, must needs be the greatest difficulty.

Secondly, Hard, by reason of the great and strong opposition, that would ever be made against any appearance of any thing of this work in the world; when God laid the foundation of it, he perfectly knew what would be the hatred, violence, subtilty of the devill to oppose it at every turne in the world; he perfectly knew the interest the devill would have there, to be for a time, by usurpation the God of the world, Eph.

he knew what great and how many subjects he would have there, how loyal they would be to him their Liege Lord, resolving to forsake all others to cleave to his service, to be subject to his commands, to his plea∣sure, to the Scepter of his Kingdome; and he knew well long before, how many great and hypocritical nations in a great p••••t, Satan would have, though sometimes more and sometimes less, under such his Dominion, that with the whore in the Proverbs would say, they have done no evill, while their eyes, their hearts, their lives are full of adulteries in Gods sight; yea, he sees when they pre∣tend most love to his dear son Christ Jesus, they mean to murther him in his living mem∣bers, and so [sub nomine Christi militant contra Christum] under the name of Christ they fight against Christ (manibus pedibus{que}) as we say, with all their might; and no mar∣vail, for all that while, heart and hand, tooth and nayle, they are for the devill. Aboun∣dant discovery might be made of this diffi∣culty, that God fully knew, and in every particular fully discovers every moment, in every place, in every person of every ranke, in every thing. Oh would all sorts of such persons, but seriously weigh, how

foolishly they go about to make Gods great design difficult, of which, notwithstanding, he hath laid the foundation most sure, as we shall indeavour to shew; But yet here is not all, for thirdly, when God laid this foun∣dation, he saw a greater difficulty then all these from the devil, or the world; he saw (in respect of them for whom that great un∣dertaking immediately was) there was not only incapacitas, but repuguantia objecti, not only an uncapableness, but a re∣sistance by such as should receive the be∣nefit: If a most noble and vertuous Prince have his royal and dearly beloved consort, carried away by malitious and most hareful enemies, this would but incite him the more to lay out his interests for her rescue, but if when all is done, he findes her affections so alienated, that she joynes all her Interests with his enemies, not only to avoid, but also to resist her Royal and most loving husband; this deadens the design, makes the busi∣ness much more hard; this, and much worse, was the case when God laid the foundation of his most gracious work, he knew we would joyn with our hateful ene∣mies, and resist our greatest good, and this difficulty therein, he most graciously provi∣ded

against; in his other works there was no such incapacity, much less resistance; when he spake the word, they were made, when he commanded, they were created, and ever since, what ever the Lord plea∣sed he hath done in heaven, and in earth, in the seas, and in all deep places, only man is the untunable string in the harmony of the Creatures in this inferior Orbe, and so foolishly wicked, he will not only resist his God, but his own good; this was indeed exceeding hard to provide against, and a difficulty invincible in regard of all crea∣tures, but not too hard for the infinite wis∣dome and goodness of a most gracious God to provide against, and overcome by Gos∣pel grace.

Fourthly, As the foundation of this work of God was harder to lay, then of any other of his great works in the world, so likewise it is more excellent then the rest, in that it is most surely laid above all the rest, what respected man in the Creation, though an excellent Creature then, yet was on so unstable a foundation, that it was suddainly lost. Now for such questions, whe∣ther man might not have stood longer in that Estate? or how long? or what should have be∣come

of him when the world should end? or the like, we shall not meddle with them, being secret things belonging to God, and not revealed, which only belong to us, and to our children; that in his greatest perfection he did not stand, and therefore was not upon a sure foundation, while his happiness was in his own keeping, the Scrip∣tures plainly shew, and the woful experi∣ence of his whole race doth sadly declare, had not the infinite grace of the Almighty Jehovah, provided a firme basis of Gospel glory, Isai. 28. 16. Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation; a Text often recorded and expounded of Christ in the New Testament, but very fully by the Apostle Peter, 1 Ep. 2. 6, 7, 8. who is therefore called the Mediator of a better Covenant, Heb. 8. 6. and the surety of a better Testament, Heb. 7. 22. Be∣cause in that God hath not left the security thereof in any hand but his own, his arme brought salvation, upholds, applies, salva∣tion to his people, to whom he is gracious, because he will be gracious, and shews com∣passion, because he will shew compassion, in giving to them the sure mercies of David,

Isa. 55. 3. Which the same holy Kingly Pro∣phet David in his high rapture resolves us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because he hath put or set for me an everlasting Covenant, or∣dered in all things and sure, for this is all my salvation, and all my desire, 2 Sam. 23. 5. And this is Gods sure mercies to him, and if it was possible to make it more sure God adds his oath to it, Psal. 110. 4. Con∣cerning him that was to be the Mediator of it, The Lord hath sworn, and will not repent, thou art a Priest for ever, after the order of Melchisedec, which is specially applyed to this Gospel glory of the Lord, Heb. 7. 22. even through him who was after the power of an endless life, v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a life not to be loosed: And our Apostle, to declare the sure laying and remaining too of this everlasting, all-ordered, sure covenant of God to David, and sworn to Christ, adds the seal thereof, 2 Tim. 2. 19. and plainly assures us, That this foundation of God stan∣deth sure, having this Seal, the Lord knoweth them that are his. And thus at present, of that many wayes considerable foundation, of this most excellent and glorious work.

We come now in the fourth place, a little to take a view of the more glo∣rious

structure, frame and forme of this work; now though the frame and forme of the world, as it is Gods Creature made, up∣held and ordered by him, hath a great glory in it, yet that glory, as the Apostle in some∣what a like case speaketh, is not glory com∣pared with this, for as the nature and the matter of this did exceed the other, so the forme, as we shall indeavour to shew, will appear to exceed theirs much more, even as much as an essential forme exceedeth an outward shape or figure obvious to the eye; for as the Phylosophers say of the Soul, it is, tota in toto & tota in qualibet parte, so we may say of the form of this wonderful glorious work, which seems to be this [the glorious shining forth of Gods most free and infinite grace unto men and Angels here and hereafter] which, as our Saviours expression is, to all single-eyed beholders, is obvious to be discerned, yea, there is no part of the foundation or fabrick of the whole work, wherein it doth not wonderfully shine out to such soules (in their better temper at least) which if it do not unto any (at least when they are them∣selves) it is because they are not, as in the Text, transformed into the same Image: if

the glory shining in the work of the Crea∣tion, when that was finished, was the rea∣son then, wherefore the Lord blessed the seaventh Day Sabbath, and hallowed it, that his people might have a weekly opportunity to worship and celebrate his praise, for the innumerable benefits conferred on them by Creation; then how much more, may the glory shining much more brightly, when Christ Jesus our Lord having finished the whole work of redemption by his resur∣rection, gloriously triumphed over all ad∣verse powers of darkness, occasion him the Lord of the Sabbath, to put it over to the first day, and is justly therefore by his holy spirit intitled to himself the Lords day, our Christian Sabbath, Rev. 1. 10. even when in the highest raptures he communicated so divinely to that beloved Disciple, the great things to be accomplished in reference to the Church and her enemies, to the end of the world: now as the perfected glory of the Saints hereafter, shall swallow up the incho∣ate glory here, or as the glory of the Lord our redeemer, seems to ecclypse the lustre of the glory of the Lord our Creator, as the shining light of the sun doth the brightness of the Moon, when they appear both together

in our hemisphere, even so is the glorious forme and beauty of this work transcen∣dently above the other.

Fifthly, The largeness of the time, or con∣tinuance allotted for this work, above all the other excellent illustrations of it. First, Crea∣tio fit in instanti, so the Learned, Creation is done in an instant; the whole work was fini∣shed and celebrated in a weeks space at first, sustentation is the continuance of that for a limited time; and Gubernation here, is but while this course of nature, or Creatures, or rather supportation in their rankes from God, is so variously disposed of in such won∣derful manner, after the good pleasure of his will, but the time allotted for the con∣triving, effecting, applying, confirming, carrying on and perfecting this most glo∣rious work of Gospel grace, is not only a long time, but all time, and not only time, but eternity too, yea, all eternity in refe∣rence to the eternal and coequal Trinity of persons, in the unity of the divine nature: Now this illustration of the length of time, for raysing a work, may more clearly ap∣pear from a threefold evidence; First, of nature, the baser sort of creatures soon come to their height of stature, as is observable in

varieties of sorts of plants, and beasts, and fowls. Secondly, in Reason, the more ex∣cellent the nature of a work, and the more accurately it is to be wrought, the longer time is required to provide for it, to ac∣complish it. Thirdly, in experience, both of Nature & Art; by all which, the long con∣tinuance for the raysing of this work, may be manifest above all the rest, which is an other of its excellencies; unto which let us now adde the

Sixt, Namely, in regard of the way and manner of the raysing of this work, by the constant shining out of the wonderful glory of the Father, Son, and Holy ghost, all the time it is in raysing. Oh the unspeakeable splendor of the wisdome and power, of the grace and goodness, of the mercy and truth, in reference to all the holy persons in that undivided Trinity, made evident therein, from the beginning of the world, and shall be to the end thereof, in such glorious mn∣nifestations, continually, breaking forth through all successions of Ages, as can never be sufficiently admired, nor much less ce∣lebrated with praises both from men and Angels, in all things that concern the way and manner of the revealing & exhibiting, as

will be of the perfecting of that most pre∣cious grace, from and by those sacred per∣sons derived. Whether we respect the suf∣ficiency, the sureness, the efficacy, the happiness in such way and manner conti∣nually held out, and communicated unto the world; First, sufficient to make up all the Creatures wants, to answer all their doubts. Secondly, Sure to remove all their fears, & settle all desirable security to them. Thirdly, Effectually to carry on against all obstacles, and to accomplish all and more then they could hope for or desire. Fourthly, To administer what ever good they are ca∣pable of receiving, to make them perfectly blessed; let your thoughts be inlarged upon these particulars, I must leave them as the dry bones in Ezekiels Prophesie, till the Spirit causeth flesh to come upon them, to cover them; for I feare to be tedious, even in a subject so precious and pleasant, to such as have interest in it, but therefore not pleasant unto others, because they find not any to themselves, yea, they know it not, and therefore they desire it not, yea, they are not willing to know it, least they must loose those Idols wherein they take more pleasure: But thus much at presen••,

of Gods own undertaking, in the most su∣table manner to all his own most blessed purposes, respecting both himself and his creatures, according to his own good plea∣sure, as we shall indeavour afterwards to shew, and is evident from all passages to this purpose in holy writ, unspeakeably a∣bove what is to be found in any other his great and glorious works, here being a way for the magnifying of the riches of his free grace, only revealed in his word, which is therefore magnifyed above all his name, as the Psalmist saith remarkably, Ps. 138. in such a concurrence of all Divine excel∣lencies as is no where else to be found, since there and there only, we have the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 4. 6.

Seaventhly, In regard of the subordinate meanes of raising up this work, [not here to speak of the chief, the holy Spirit as pro∣ceeding from the Father and the Son] for we shall have occasion to speak of him after∣wards, as the Lord the Spirit, the prime efficient cause of the efficaciousness of all other meanes; but only of his inferior means, such as Angels, men extraordinarily inspired, ordinarily qualified, ordinances sanctified,

and providences, and many other means o•• Creatures, sometime at his pleasure blessed, to be in some sort instrumental in this work; For sometimes to use Angels in it, was an honour to it, but to have used them alwayes, would have been terrible to weak and fraile Creatures, besides otherwise incommodi∣ous to them; when as to use mans ministry is natural, familiar, affecting, as being of the same nature, and lyable to the same miserie, capable of the same happiness, provided for by the same God, tendred in the same way, concluded in the same con∣cernments, obliged by the same ingage∣ments, and yet at his pleasure to use other wayes and instruments, shewes the freness of all that grace; any of these [pro hio & nunc] in any particular case, he can use at his plea∣sure, but [ex instituto] by his appointment, the preaching of the word by men, is ordi∣narily his means, Ro. 10. 14. efficaciously to work this Spiritual grace in the Soul, yet natural, occasional, providential, morral means, he likewise sometime useth as helps thereunto, as natural affection, good ex∣amples, good institutions, good society, afflictions, judgements, dangers, troubles, as blessed by him to advance the same, and

besides extraordinary working by men, what he doth ordinarily by them, he doth with great variety, to manifest himselfe a free and voluntary agent therein, and that means cannot do it alone; and therefore sometimes by babes and sucklings, by mean and unlikely instruments, in this kind, he sets forth his own praise, Ps. 8. 2. An other time he will use more eminent instruments, a Moses in the Law, an Esay amongst the Prophets, a Paul amongst the Apostles, learned, noble, eminent persons in gifts, in parts, in reputation with men, as better helps, that they may the better advance the grace or glory of this work of the Lord; and yet again, sometimes he denies the success to them, he gives to meaner per∣sons, because he is bound to none; the Sacraments are likewise means to confirme and increase that grace, which yet is neither tied to them, nor yet cannot be had with∣out them, yet not to be neglected, or much less contemned by men, because they are instituted and appointed by him: A∣gain, prayer likewise is his own ordinary general means to be used by all persons, at all times, upon all occasions; Pray con∣tinually, Acts 6. 4. Pray without ceasing,

1 Thes. 5. 17. To which thanksgiving is to be annexed, and sometime fasting, vowes, and the like; but prayer, I say, is his general means to promote the end of all the rest, and make them useful in his own work, the better to make all men to know and remember, that the efficacy of all the other, is only to be expected from himself, in the humble, faithful, and obedient use∣ing of them all; so that all these meanes in their several times and kinds, are glori∣ous, in reference unto the end of their chief Author, but all, and only, freely and voluntarily, according to his own good pleasure; and as all the means are his, so the effects must ever be acknowledged his, because they are not like other in∣ferior means, meerly natural, but altoge∣ther voluntary to him, and all their success from his free grace.

But eighthly, for the object of this graci∣ous work, for whom, and in reference unto whom, immediatly it is by him contrived and raised, and that is man, by his defection cor∣rupted in his originall excellency, depraved in his miserable condition, forlorne, help∣lesse, hopelesse, and yet regardlesse of him∣selfe (the Epidemical disease of all his po∣steritie)

and lesse regarded of any or all other creatures, who if they had regarded his mi∣serable condition, yet notwithstanding had been altogether insufficient for his rescue or reliefe; he being a creature that had abused such precious goodnesse, slighted such pre∣cious favour, so wickedly cast away such glo∣rious excellence, foolishly lost so great happi∣nesse both for himselfe and all his posteritie; and what must he then doe? yea rather what must he needs in that case deservedly suffer? or whatsoever of wrath, woe, or misery so great a sin of ingratitude, unfaithfulnesse, re∣bellion, pride, emulation, envie, folly, yea such accumulated wickednesse against a most gracious God, and most bountifull creator, had made him and all his posteritie to all e∣ternitie justly liable to, namely, the infinite wrath of the infinitely glorious and good Je∣hovah: Oh where was then such an object of so glorious grace in the whole Creation to be found? Angells sinned in an higher rank and station, and with a more generall and high attempt against Gods Crowne and Dignitie, when man that was in a lower condition look∣ed only to be like God in knowing good and evill, not to be equall in dignitie to him; the Angels therefore are in Justice cast down

lower, and so are become desperate damned Devils; Angels sinned without a tempter, but mans assaults were primarily set on by Satans malice, secretly and subtilly carried on by the Serpent and the Woman, his subordi∣nate, or at least suborned Instruments: An∣gels sinned but individually, each for himselfe alone, they had no posteritie; but man, the roote of all his race hath worthily incurred both [Paenam Damnis & paenam sensus,] the punishment of losse, and the punishment of sense, both for himselfe and all them. How was then the Justice and mercy of the infi∣nitely wise God, in appearance, at a great contest, which should prevaile for or against man? Justice would be satisfied upon him, mercy would be glorified in him; Justice looks upon his sin against the infinite God, with all the aggravations of it; mercy looks upon the forlorne helplesse state of man, with all such mittigations and extenuations of his fall, as she could discover; here were indeed the fire and the wood, wrath and the fit object of it, but where is the burnt offer∣ing, as Isaac once said unto his father, when his father expecting he should be the Lambe, answered him more truly then he knew or thought of, God shall provide himselfe a Lamb;

and look what Abraham and Isaac here were but mysticall types and shaddows of, God had from everlasting really decreed, and in due time fulfilled, concerning that immacu∣late Lamb his only begotten Sonne, slaine in the same decree of his Father, before the foundations of the world were layd; In him were Mercy and Truth so met together, Righ∣teousnesse and Peace so kissed each other, Ps: 85. 10. And what from everlasting he so de∣creed, in fullnesse of time he accordingly ac∣complished: The true Isaac beares the full burthen of his fathers wrath, and yet injoyes the fullnesse of his love, whilest that he beares it not for himselfe, but others, not for any the least declining of his own, but to finish the work his Father had sent him for into the world; not ignorantly and unknowingly, as his type, nor with reluctancy, as ••eeding to be bound, but willingly and readily yeelding himselfe, reckoning it even Satans assault in a zealous Peter, when out of seeming love he adviseth him against it, saying, Get thee be∣hinde me Satan; nor was he forcibly constrai∣ned by his fathers power, but resolved of himselfe to lay it down voluntarily, being in his own power; and yet not so as to cast him∣selfe away like a desperate helplesse man,

but still retained his power against all oppo∣sition to raise himselfe againe. O wonderfully mercifull Father! O wonderfully gracious Redeemer! how are all the discerning abili∣ties of thy most excellent creatures swallow∣ed up by this bottomlesse depth of thy infi∣nite grace! When thou sawest there was none to deliver, that there was no Intercessour, therefore thine own arme brought salvation, and thy righteousnesse it sustained thee, Isa: 59. 16. Here, here was an object fit only for the wisdome, power, and goodnesse of an infinite God to shew it selfe, and in a way and means suitable to the otherwise helplesse condition of such a wretched creature, who shall there∣fore have a wonderfull deliverer; but yet his misery at present shall not altogether be ta∣ken away, but he shall yet continue in that world wherein he first had sinned, that shall be to him the place of his prison, where he committed his first his late most hainous offence, and that the more remarkably, in that his former happy Palace, is now by his sin be∣come a stinking Dungeon to him; his Paradise of pleasure formerly, is now become a very Bridewell for his correction; his painlesse ex∣ercise before, is now exchanged for painfull toyle, manifest by the sweat of his browes;

instead of his successfull labour without wea∣rinesse, he shall be vexed with much lost la∣bour and wearinesse therewith, [Aethiopem lavabit, magno conatu magnas nugas aget,] he shall often endeavour to no purpose, and greatly endeavour to no purpose, and greatly endeavour to small purpose; but yet worse than this, in his prison he shall have a Jaylour too, but the worst of creatures by de∣fection, and his own worst enemy, his hate∣full and first murtherer (at least in his hopes and purposes,) had not God then in such a case speedily, graciously, and unexpectedly stept in for his rescue or reprieve: But be∣fore such deliverance particularly can come home, by reason this cursed Jaylour, having man in some sort in his custody, endeavours to make him his perpetual vassal, and when in this he finds he doth prevaile sometime, such shall have the priviledge of his prison∣house, but only for this most wretched end, to make them the more sworne slaves to himselfe, to others he will not vouchsafe the like libertie of their prison, but holds them fast in hard bondage, and because he would the more harden them for hell-torments hereafter, he begins to plague them with an hell upon earth, but not as men sometimes put in Bedlam by their friends to regaine

their wits, but to make them spiritually the more mad, and eternally the more misera∣ble; any way to engage them the most tem∣porally to his vassallage, and eternally to his torments, and the rather, because that envi∣ously and spitefully, he yet surely knowes, there is a yeare of Jubile proclaimed from the most Soveraigne and Almightie King, and that there is a Deliverer Come, by whose appointment Heralds at Armes, or rather Embassadours of peace, are sent abroad to publish the same with the conditions there∣of, upon abundant testimony under his hand and seales with sufficient authoritie and most certain evidence for mans securitie therein; but yet I say upon his own tearmes alone. But how doth the Devil their Jaylour now play his pranks, to disappoint the purpose of such published grace, and to keep his priso∣ners either from hearing (if possible) the sound of this good newes, by stopping it from their eares, or if he cannot doe that, to stop their eares against it by many diversions of hopes, or ease, or pleasure, or profit, or else by prejudice, or danger, or reproach, or feare, or persecution, or any thing, or all (if it may be) to hinder the same, that they may not come neare to hearken to those commissiona∣ted

Heralds at Armes, or Embassadours of peace; but if they must needs be within the hearing of them, he will disparage their termes, as too hard, impossible, not sure, not warrantable, or too damnifying, or the like; he will tell them false tales of golden apples, and sweet and pleasant grapes, which are growing for them in his Garden, when they are indeed but apples of Sodome, and grapes of Gomorrha, ashie apples, and bitter grapes; he will tell them much of great treasures and pleasures with him to be had, when they are, but as men say of Witches feasts in the caves of the earth, only phantasticall, but nothing reall; he will tell them of golden mountaines they shall have by his service, when there is nothing but fire and flames of brimstone in the bowells thereof, belching forth continu∣ally before-hand their noysome stench, with flames and smoake and ashes of Gods wrath∣full displeasure against them; Yet all the Devills prisoners will hearken more to his lyes, than unto Gods Embassadours, or his truth, all the while they are in his bondage, and knowing nothing better than what they at present conceive they find, they will not be perswaded that there is any thing better than what they think they know; Neither

will they believe that they shall finde any thing worse hereafter, than what they at pre∣sent feele; and so what with his charmes and baits on the one hand, and what with his gyves, manacles, and chaines on the other hand, their eares are either stopped like the deafe Adders that refuse to heare, or else bored through at his doore, like voluntary slaves readily agreeing with him for their own perpetuall bondage. But here the won∣der-working God againe appeares, who ha∣ving sealed some to the day of Redemption, and having given those unto the Redeemer, whom likewise the Redeemer hath particu∣larly and fully ransomed, even those he will rescue out of that bondage, yea out of that death of sin and Satan; unto them are his Embassadours specially sent, but they likewise will not heare, and therefore while he sends many times and often for a long continuance, (it may be) and importunately by them in his own name, beseecheth them to be recon∣ciled to him for their own good, though (happily) they may be roused a little some∣times, yet they are not raised from that sleep, and death, till God the Father, and God the Redeemer, by the Allmightie power of the Lord the Spirit, speaks home to their souls,

what outwardly, and only outwardly, they had heard before with their eares, many times (perhaps) only, but not regarded to retaine, till he himselfe comes in, and sets on the im∣pression of his grace-revealing truth upon their hearts, with a secret quickening spiri∣tuall life; Upon discovery or feare whereof in any of Satans prisoners, their former Jay∣lour attempts with speed to hinder (if he can) if not to consent, yet to divert or re∣••ard, but (if he cannot doe that) he will still endeavour to make them drive on as heavily as may be, that, if at all, they will receive the offers of peace, yet they may doe it, as late as may be, that they may have the lesse comfort, others the lesse benefit, and their spirituall blessed Lord and Soveraigne the lesse honour or advantage thereby: But if they will, when once marked for Christs sheep, be departing from his Wolves and Goats, range and walk, he will help them to as much bread and water of affliction (if he can) while they are passing on in their jour∣ney to their new Master, as may last them all the way thither. And what mischiefe he is kept any way from doing against them, he will send Heards of his gracelesse Wolves, and of his filthy Goats and Swine, to doe for

him, and against Christs sheep, to destroy or defile them, or rend them for their pearles, or like his wild Boares out of the Woods to destroy them: But whilst they are passing a painfull pilgrimage, and often fall into a Wildered condition in this world, the great Shepheard of his sheep, that will loose none of them that are of his fould, he readily seeks them out, not so much for the place where, (for his eye is alwayes toward them, and up∣on them) as for the condition wherein, and the fit season of grace to be used for their advantage, they shall not then want needfull comfort, or needfull support, or necessary supply, oft they have all these largely allow∣ed them, and if they have not at present, they have a store-house, a full treasure of all good to goe unto at need, and in their worst times they have two good friends at hand that will not fail them then, to wit, a good Conscience, and the holy Ghost, who hath taken possessi∣on of their soules; and these are strong hel∣pers against the fierce and fiery assaults of Men and Devils, yea, they have hereby more help with them, and for them, than they ma∣ny times themselves discerne; Their God is a God at hand, and not a farre off, Christ Je∣sus stands by them, being the grand Captain

of their salvation, the Author and Finisher of their faith and patience; the holy Angells oft have a charge to keep them in all their wayes, Psal: 91. 11. The Saints on earth assist them by their prayers, direct them by their coun∣sells, excite them by their examples, and en∣courage them by their confidence; And though sometime they must needs forgoe much, endure hard onsets, and combate long, yet this encouragement is inwardly given them, they shall have the victory infallibly in the issue; and so they come by degrees to know there are more with them, than with their enemies, and that therefore they shall have more strength to overcome, because their God is the Lord of Hosts, and com∣mands (when he pleaseth) the Armies of their Adversaries, yea, when they least think of it, he then no lesse doth it, and when it seemes the most unlikely, he makes them know it the most infallibly. But if from the Worlds wildernesse, Christ at any time calls any of his servants particularly, for the exer∣cise of any eminent grace he hath sent (as a love-token) into their soules, with Peter to walk towards Christ (when he calls them) upon a Sea of troubles, where there is no sooting, but what faith finds; if at any time

their foote of faith should slip, or strength of grace begin to stagger, Christ is alwayes neere at hand to stay them, to hold them up; if they be weak, he will give them strength, if sick, he will be their Physitian, if they mistake their way, or know it not well, he will shew it, he will teach them; if they la∣bour of any want, he will supply it; if they are liable to any danger, fall, or hurt, he will support them, he will deliver them, if they be any wayes hardly bestead in their wo•••• estate, he will rescue them, and never for∣sake them, even all the while he is bringing them through a red Sea of adversitie, unto their everlasting celestiall Canaan; but some∣time likewise he dryes up those waters, and when their implacable enemies pursue them most furiously and confidently, he makes those appearing raging Seas of troubles to become water-walls for their defence, whilst they speedily and safely passe through them unto a place of rest, and makes them inevita∣ble executioners of their enemies ruine; In such tryed tracts of Grace, Christ walks on secretly but securely, with the Lot of his own inheritance, with the Camp of all his true Israel, that fight under his Banner, as with a pillar of a cloud to guide them by

day, and a pillar of fire to enlighten their Camp in the might, all the time they are pas∣sing from Egypt to Canaan, from Babylonian bondage, to be made free Denizens of the New Jerusalem.

Now for such an object, in such a conditi∣on, so to receive such mercy, from such an holy and glorious Creator, so dishonoured, so disobeyed, so provoked, in such a manner, by such a deliverer, so applyed, so made ef∣fectuall, and that against such opposition, otherwise invincible, and otherwise inevita∣bly sinking into desperate misery, never to be ended, eased, or remedied, and this in a set∣led certain course continued and made effe∣ctuall through all successions of Ages; may well be the wonder of mercy to all the world, and matter of admirable thanksgiving and praise, to all glorified Saints and Angels, through all eternitie to render unto his great name; no object therefore of goodnesse like this to be found in all Gods other works, as man so wretchedly miserable, so gloriously delivered.

Ninthly, For the ends wherefore it is con∣trived, carried on, raised, and to be perfect∣ed in reference both to God and man.

First, The chiefe end is glory, to the God

of all glory, the originall fountaine of it, the end and intendment of it, the dispencer and bestower of it, the primary and perpetu∣all owner of it, which whatsoever Creature assumes without his allowance, is therein an highly sacrilegious robber of God; for no man hath any thing but what he hath recei∣ved from him, 1 Cor: 4. 7. Now there is no way wherein God hath manifested himselfe unto the world, or in any kinde in the world, comparably glorious unto this, and therefore this most excellent supreame end of his, must necessarily in the same proportion be advan∣ced therein, to wit, in an higher degree by that work, than by any, or all others be∣sides.

Secondly, That the revealing and exhibi∣ting the excellency and goodnesse of this work, unto intelligible creatures, in this way, might afford them alway matter, and occasi∣on, and the greatest inforcement to set forth his praise suitably to what is discovered to them or received by them; and because the discoveries here are sometimes so great and wonderfull unto the Saints, they are there∣fore strangely carried on with divine and spi∣rituall ravishment of soul, to magnifie the soul-quickening, sanctifying, and saving grace

of their most good God and mercifull Fa∣ther, and that many times upon renewed re∣turnes of his favours, after not only their trou∣bles and afflictions, but after their manifold failings and sins, yea, sometimes after their hainous offences; & to others in the increase of spirituall indowments, experiences, graci∣ous incomes of Spirit, heavenly communion and manifestations of Gospel glory to their souls, to the great dimming and obscuring of the lustre of all worldly glory in their eyes, and the beautifying of a very afflicted out∣ward condition, in any way of the faithfull service of their great and good God, and even in their very sufferings for their most blessed Lord and Saviour Jesus Christ, which they by a gracious inward operation upon their souls, are not only inabled to think well of, and to observe favourable aspects of Di∣vine grace in such seeming dark times, but much to rejoyce many times and triumph in assurance of victory afore-hand, yea, to e∣steeme it their great honour, that they are counted by him worthy so to doe him ser∣vice, and suffer for his name; yea, to esteeme it a peculiar favour, and sometime to finde such strange support, and sometime to have such inlargement of comfort, to the stupify∣ing

(as it were) the sence of paine (as some of the Martyrs in their sufferings acknow∣ledged) and sometime by the strong piercing sight of the eye of faith, through the greatest and heaviest Crosse of Christ to discover the Crowne; and strangely to beholders, to seeme to neglect their contempt, and (with their Saviour Heb. 12. 2.) to despise their shame, and even to forget their sorrows, yea, and sometime (with Stephen, Acts 7.) to be∣hold high and heavenly visions of glory in the lowest ebbe of their temporal sufferings, and all this, many times, not only to the a∣stonishment, but even to the confusion of the face of persecuting enemies, according to that promise of our Saviour, Luk. 21. 15. I will give you a mouth and wisdome, which all our adversaries shall not be able to gainsay, nor resist, which is many times fulfilled by mean and contemptible instruments, which being the foolish of the world, God chuseth to confound the wise, and the weak things of the world, to confound the things that are mighty, and base things of the world, and things that are not, to bring to nought things that are, 1 Cor. 1. 27, 28. And thus in the manifold varieties of the dispensations of God to∣wards his people, as they receive both good

and evill at his hand here, which they will∣ingly with holy Job alwayes acknowledge to be from him, who or whatsoever be the in∣struments, there are continual springs and fountains, flowing forth with new matter of prayse and glory, from the poor despised flock of Christ, in this their uncertain pil∣grimage, from the manifold strong discove∣ries of the Gospel glory of God, in and to∣wards them in all his wayes, and from some comfortable apprehensions, from what a foundation of Free grace, all such dispen∣sations toward them are derived, and unto what ends they tend, with frequent obser∣vations of Gods glorious appearances there∣in, so that they are sometime at a stand, whether they should more wonder at such Gods appearances, and glorious opera∣tions, or praise him for his grace therein. Oh who is able to set forth the fathomless depth of Gods misterious mercy, in such sort to his faithful servants in all ages, that men are ordinarily capable of knowing in this kind? in regard of the innumerable varieties of godly mens experiences in all times, which have been matter of such glory to God in their own persons, or before others, through all generations in all pla∣ces,

of all conditions, upon all occasions, is but the least part [as we say of all knowledge] of that which in this kind might be known: but as the Evangelist John, chap. the last, v. the last, speaks in those high expressions of Christs works upon earth: so may we say of these, the weake understandings, and me∣mories of all men upon earth, are not able to reach or remember them; but when those manifold foldings of Divine wisdome, held out in so many great Folioes of undecyphe∣red Characters, in such his dispensations of his grace and goodness, shall be, and be∣fore the glorified Saints and Angels fully explained, and opened, and the injoyments of everlasting fulness of glory in clear vision, shall not only reveale the originall spring of all such currents of flowing mercy to all sorts of men, but shall hold out in clear manifestations, how in all these, or what ever the like, or other, or greater actings, which have been towards themselves, in the won∣der of the mistery of that glorious grace, re∣vealed and exhibited in their temporal and spiritual being in the world, and after∣ward in their eternal happiness in the King∣dome of heaven, was from God the Father, through God the Son, and by God the holy

Spirit, according to the eternal Gospel, given to the Saints throughout all Ages; the wonderfull goodness whereof, and the glo∣rious excellencies of God therein, and there∣by shining out unto them in their full glory, in that most blessed vision and fruition of him, which all glorified creatures then shall obtain, will make them break forth with continual and unexpressible praises, and glory to the great God, and to the lambe, and to the Lord the Spirit, to all eter∣nity.

And herein, according as they have been appointed and exercised by those soveraign dispensations in the work, in the greater service, they shall be glorified accordingly with the greater measure of happiness in the world to come, and so much the more largely shall they discern the excellency of the glorious, and gracious workings of the Father, Son, and Holy Ghost, for the true Church, through all generations, and ac∣cordingly be inlarged with rejoycing there∣in to the everlasting praise of his, incompre∣hensibly glorious grace displayed thereby.

So that Gods ends in respect of man, is, to have his part in this great service, and to have his portion in the other great happiness,

and both according to the measure and pro∣portion dispensed, and conveyed in the way of Gospel glory, and both, and all to the eternal glory of the author thereof; we will not attempt to trace out here any of the more remarkable pathes of such mercy of God, least even in them, we loose our selves so far, as to forget that we have here much other work to do, and eternal vision will better, yea, perfectly dis∣cover it, and is allotted for it: but no such excellent end of any other works, saving in reference unto this, and so the drift of Gods bounty is advanced higher to man hereby, then otherwise it could have been, for in stead of an earthly Paradise, he shall now be brought to the possession of an heavenly; instead of knowing God as a Creator only, he shall now both know and injoy him as his Creator and Redeemer; instead of an uncertain and temporal happiness, he shall have a most certain and eternal happiness; instead of lower matter of praise, he shal have unspeakeably higher matter of praise, and consequently (through this free Gospel grace) the more inlargement of glory therewith: And hence let us pass to the 〈◊〉〈◊〉 Tenth Respective consideration, that

is in respect of the many excellent uses, to be made here of by all men here, but e∣specially by Gods servants here and here∣after, above all the consideration of any other of Gods glorious works in the world.

First, For all men that heare of such a glorious Gospel discovery in the world a∣bove the rest.

First, to admonish them to learn in the method of young Children, directed by their experienced Teachers, First, to know the letters and sillables, and then put toge∣ther the words to know the sence of what they from time to time may reade in any or all the books of God in this world, set forth for their learning, wherin God sets before all sorts of men, new lessons of all kinds, if they would not be such dullards and trewants, that they will not take them out; look then upon the letters of Gods great folioes in the world, the Creation, the upholding, the disposeing and ordering of it, and all things in it; Look first to the motions illuminations and influences of the heavens, look upon the successions of times, dayes and nights, winter and summer, seed time, and harvest; but thou wilt say, how shall I put these together, and make silla∣bles

and sentences of them, look unto the 19 Psalme, and there the word of God shall be thy schoole-master herein, it tells thee, the heavens declare the glory of God, and the firmaments sheweth his handy-work; and day unto day uttereth speech, and night unto night sheweth language, that is, they hold out matter for thy understanding, knowledge or experience to work upon such works of God to his praise and glory: so again Gen. 8. 22. Gods word instructs us, that seed time, and harvest, cold and heat, summer and winter, day and night shall not cease, which is another syllable to spell the truth of God by in such things, how that he hath ever since the destruction of the old world fulfilled that his promise; in times of plenty, the Psalmist shewes how he crowns the earth with his goodness, Ps. 65. 11: when all sorts of Creatures are full of re∣joycing and comfort; the Scriptures in∣forms us to spell out thereby, Ps. 145. 16. That God openeth his hand, and satisfieth the desire of every living thing: and so to come to thy own particular case and condi∣tion in outward things, thou mayest spell out words and sentences by the help of many instructers which God allows thee;

as thy Reason, (if rightly regulated) thy own and others experience, observations, exam∣ples of others, Gods judgements, provi∣dences, mercies, and all sorts of outward Dispensations of God, whereby thy capacity may be raised up toward the attainment of higher learning by degrees, upon thy well using thy first rudiments of Divine know∣ledge, for they should all discover God unto thee; and so thou mayest by degrees come to attain a good measure of skill in the truly liberal sciences in the schoole of spiri∣tual and heavenly grace or glory; if the use of the former bring thee not neerer to God, they will make thee go further from him, as it was with the Gentiles, Ro. 1. 21. Because when they knew God (by his outward works) they glorified him not as God, neither were thankful, therefore he gave them up; if such works of God discover him not more unto thee, they will cause him the more to hide his face from thee; as is observed of some skilful experienced Physitians, they know and see so much of the secret opera∣tions of Nature, that by that means they become more Atheistical, forgetting and neglecting the God of Nature; they pore so much upon the excellencies of the Crea∣tures,

which they think they know and make use of by their own skill & industry, for their temporall advantage, that they therefore for∣get and neglect the Creator, and the glory therefore due unto him; and doth not this Atheisme grow upon men for the want of spelling the words and sentences of Gods or∣dinary Books in the world, by the teaching of his Word, whilest men would chuse rather to be thought great Naturalists and Politici∣ans in the world by others, when without that teaching they become meere naturalls, fooles, and Ideots, rather than soundly judi∣cious persons in that which mainly ought to be knowne, observed, and acknowledged by them, to the glory of the all-working God.

Secondly, Let this direct such men as have learned to spell out Gods names in his outward works, by the help of his Word, then to set themselves better to reade him in his word of grace, let them know the principles of his Religion, and know the maine foundations of his divine truth; espe∣cially, let them take notice of these two maine principles of such excellent know∣ledge.

First▪ That all glory is to be rendred un∣to

God, as the only true Originall of all good: And

Secondly, That all emptinesse is ever to be ascribed to the creature in it selfe, further than God makes it any way capable of good∣nesse, and puts such goodnesse into it, or makes it communicative of that goodnesse unto others, or of further enlargement or longer injoyment of goodnesse from him∣selfe, even as he pleaseth, unto whom the praise thereof is ever therefore to be ascri∣bed; and if thou wilt but then take up that teaching word, and use those meanes which God thereby directs thee, to improve them, and continue therein, he will then more and more discover himselfe unto thee; yea, when once thou art set in such a serious seek∣ing of him this way, it is evident thou wert sought of him before, and he hath begun al∣ready to make himselfe knowne unto thee, and so thou dost and wilt seek him still, and shalt finde him more and more in that way, wherein thou shalt behold his glorious grace, which is the sure way for thee to become ac∣ceptable unto him, and shalt be truly bles∣sed by him.

Thirdly, But for others who have these glorious discoveries in any good measure

already made unto them; Let them hence learne, with the most inlarged apprehensions that may be, to behold them, and with the most earnest bent of their affections to enter∣taine them, and with the highest and fullest expressions of joy in their inward, and with their outward man, to mainfest and declare them to the everlasting praise of the Author of them; let them improve them to his glo∣ry, and the good of others; let them more be transformed into the image of them, that they may have the greater measure of true comfort, and glory by them.

Againe, Let men wisely hence observe the divine excellency of a truly gracious spi∣rit, when once a transfiguration is made in it, what an excellent, yea, heavenly frame is put uponit, what glorious discoveries are made unto it, what celestiall Joyes are put into it, what everlasting happinesle is prepared for it: O that these things were setled upon mens souls, and that they could with such divine meditations, and spirituall Soliloquies (by the assistance of the Lord the Spirit) so rivet them into their own hearts, and keep them there, that they might still soar higher and higher in such heavenly contem∣plations, till they attaine to the top of most

glorious eternitie, to receive in fullnesse what here in their measure only they can but taste of.

Againe, Let them hence learne to be thankfull, above all things in this world, for such gracious discoveries, in any measure or degree, by their good God vouchsafed unto them; Let them be humbled in the sence of their unworthinesse thereof, as great, as ma∣nifold, as continuall (if Divine grace mani∣fest towards them, did not otherwise order them some way or other) as is discernable in any others, who have hearts all alike, as face in water answers to face, Pro: 27. 19. And there is no difference, but what God him∣selfe makes in these wayes of his grace, for who makes thee to differ from another, 1 Cor: 4. 7. Let them walk in the light and com∣fort of such discoveries, which amongst ma∣ny Christians is often received in varieties of measures, and ought to be improved to va∣rieties of purposes; Let them long more af∣ter them than any other things desireable; as the Spouse in Cant: 1. 2. Kisse me with the kisses of thy Mouth; thy love is better than wine. Let them pursue after them more earnestly, resolvedly, indefatigably, than for all things here besides, and with the due use

of all other good meanes besides, ••ith hum∣ble, faithfull and importunate prayer before the throne of the heavenly grace, for them; and ever to render the more glory and praise unto his divine Majestie, in the ob∣taining of such their request.

Again; Let it be a strong Argument at all times in our spiritual approaches unto God, in the due sense and sight of such gracious discoveries, which we have received, to worship him in a manner suitable the••eunto▪ As Moses, when he had been with God upon the Mount, the glory of God appear∣ed very bright upon him; so in such duties let the glory of those discoveries more e∣minently appear; the heavenly flames kind∣led in a soule, set on fire from those divine graces of true faith and fervent love, when they are blown up as it were, by taking up the bellowes of such discoveries, will much promote the sweet odours of spiritual in∣sence ascending up to heaven, and be a special means, whereby all the soul ob∣lations, sacrifices, and services in those wayes offered unto God, become very ac∣ceptible to him in his beloved Son, as being sweetly perfumed with his spiritual grace, upon his own special dispensations, which he

would not have neglected at any time, yea, which he would have improved at all times, but then especially in his Divine worship, when the Soule is chiefly to make her re∣turns to God, for such incomes from him. How free then should the soule be in such service, which is so various in all mens souls, and so forcing and prevalent in many mens souls, and the chief part of acceptable ser∣vice to God, consisting much therein; yea, and he requires thereby to be sanctified, as he instructed Moses upon a like occasion, Lev. 10. 3. But lastly, in respect of glo∣rified Saints and Angels in the world to come. First, for glorified Saints; how will they by and from this glory be fully trans∣formed into the same Image? How shall they then be filled with the fruition of all that goodness of God, which in such wayes of his towards them in the world before, in some sort he had discovered himself un∣to them by: And how triumphantly will they rejoyce, and glory in Gospel grace, in the fulness of that fruition, as being that great current, whereby the fulness of that fruition is conveyed and continued, yea, perpetuated unto them, so largely as no soule can sufficiently conceive of, nor all

glorified Saints shall ever be able fully to comprehend: How shall such glorified Saints to the uttermost then apply themselves yet most delightfully and happily to sound forth his praise, upon this most blessed ad∣vantage, to all eternity, and that the more emergently when they come thither, in that regard; then all former mysteries, and dark proceedings of God in the world be∣fore, will be clearly un••oulded, all difficul∣ties resolved, all obstacles removed, all evill of sin, or punishment, or misery, with all the feare thereof, utterly abolished, all mists and darkness dispelled, all interrupti∣ons abandoned, all hoped for injoyments perfected, and most securely possessed.

And what then by glorified Saints will be done to their best ability, will be more amply accomplished by the glorious Angels who never sinned, who are of far higher and greater excellency, higher in degree, and therefore more eminent instruments of Gods praise; they have larger capacities, and therefore fit to receive greater discoveries of his glory; they are faithful and ancient (though secret) Ministers of the Almigh∣ty, in all such willing and active service, as he hath at any time assigned them unto,

even from the beginning, through the car∣rying on and perfecting of his Gospel glory; they are of long experience, and through∣out all times, have had exceeding excel∣lent discoveries thereof: upon all which considerations, they may then in many re∣spects be happily helpful to saved Saints, to afford them their better assistance, and their more eminent examples, in doing that which is all their happiness, of which this is but the brief comprisal [All Glory to the God of Glory, and to the Lambe that was slain, sitting upon the Throne, and to the most holy Lord the Spirit, for ever and ever.] But what we can but now dimly hint at, in this Gospel glofirying grace, beleeving souls shal in their season fully and perfectly find by most happy experience accomplished: we come there∣fore to the last respective consideration, and that is

Eleventhly, The blessed effects thereof above all other his works, which how great, how various, how many, how admirable, how strong, how glorious, how invincible, how comfortable, how delightfull, how satisfying, even in this present pilgrimage, where no∣thing else is either sure or satisfying, how truly and really good in it selfe, where no∣thing

is besides it, or without it, how largely it extends its force, how infallibly it will shew forth its vertue, how prevalently it will carry on against all opposition, how most cer∣tainly it will attaine its end, because the power of God, the wisdome of God, the ho∣ly Spirit of God, is alwayes in the wheels of its motion, as in Ezekiels Vision, Chap: 1. 20. So that time would faile me, strength would faile me, opportunitie would faile me, (and much more able Heralds of the renowne of this glorious grace) in any com∣petent measure to display the same. I shall only advise all sorts of Christians at present, by the due uses (or the like) even now in some measure pointed out unto them, to la∣bour to finde in themselves, such effects, which by such due improvement, they may (through grace) in their times and seasons, discover or obtaine; Concerning which the holy Prophet of old, and our Apostle here, 1 Cor: 2. 9. tells us, Eye hath not seene, nor eare, heard, neither hath it entered into the heart of man, not only what God hath pre∣pared, and will conferre in another life, but what he hath prepared and doth conferre in this life too, according to the good pleasure of his own holy will, and likewise to the

praise of his present so excellent Gospel grace, manifest in all his Saints, in all such varieties of the happy and glorious effects thereof. And so without any further inlarge∣ment at present, in this so vast a field of con∣sideration of the manifold excellent effects of Gospel glory, in regard of men, and An∣gells, good and bad, here and hereafter, (a subject well worth weighing by the best mens best abilities) for as the contemplation there∣of will be a spring of comfort and happinesse to the one sort, so the abundant conviction and experience of the realitie of the same, will be the sting of the misery of all the other sorts, it will so grinde and gnaw and tor∣ment the damned spirits and persons, so to finde what they have lost for a shaddow, for nothing, yea, for that which is worse than no∣thing, even so unconceiveable good, that it is Questioned in the Schools (and not without cause,) whether [Paena damni or paena sensus] that is, whether the punishment of the Damned in regard of what they have lost, or the punishment of sence and feeling, in regard of what shall be inflicted on them in Hell, shall be (as I may say) the greater Hell unto them hereafter: But I say at pre∣sent, we shall passe from this head to the

next, namely, The third demonstration of this excellent truth, in which, and in the rest, we purpose (if God will) to be more brief, and that is to manifest Gospel Glory to be the great Glory of the Lord, which his peo∣ple discerne in this world, in that regard it is the only and excellent, yet generall meanes for them all, to bring them to the reall par∣ticipation of true spirituall glory here, and the fruition of eternall glory hereafter; and to make indeed grace and glory to be both gracefull and glorious to them.

Something we have spoken of this by way of comparison of its transcendent excellen∣cy with that which was lesse: But here we are to take notice, that as it is the efficacious way, and appointed by God unto that high and happy end; so it is the only meanes, no other to be expected, none else to be used directly in reference unto that end; for as there is no name given under heaven where∣by we can be saved, but by the name of Christ; so no other meanes to convey that salvation to us, but by this Gospel of grace; If any would be changed from evill to good, Go∣spel grace must doe it; if any would be freed from the evill One, and owned by him that is only good, Gospel grace must doe it: if

any would be freed from the mischiefe of sin, and obtaine the blessing of Divine favour, Gospel grace must doe it; If any man would ascend up to heaven, or descend down to hell, or take the wings of the morning, and fly in∣to the utmost parts of the earth, as Psal: 139. 8. Either to escape Gods wrath, or obtaine his favour any other way, it were but all in vaine; If any would try all the Mountebank Chyrurgery that Satan hath used in all the Ages of the world, all his false Religions, all the multitudes of his Hell-devised wayes of false worship, all his strong delusions, all his heartlesse, (except of seduced deceived hearts) fruitlesse, bootlesse ceremonies, con∣stitutions, beggarly rudiments, bodily exer∣cises, not warranted by the word of God, to cure the festered wounds of their sin-pollu∣ted defiled consciences, and that most in∣dustriously all their dayes, they would but miserably all that time, loose their own la∣bour, defeat their own hopes, forsake their own mercy, obstruct their own happinesse, remedilesly plunge themselves into eternall misery. So that by this, men must be both sanctified and saved, if at all, and without this, and besides this, there is no other means to attaine the same. All Gods brood of tra∣vellers

have passed along in this roade, till they came to appeare before God in the hea∣venly Zion; and none can otherwise possi∣bly attaine to that only desireable issue of their pilgrimage here upon earth.

I shall not here need to speak any thing of the freenesse of this now most necessary means in regard of men, [for there is neither necessitie of nature, or of any coaction from creatures in respect of God] but only the good pleasure of his most holy Will, is the prime originall of all. I need not touch upon the proportionablenesse of the meanes, this only salve or Balsome so prepared by him, to cure the souls wounds, being every way fit∣ted and suited for its soares. I shall not need to insist upon the easinesse, the amiablenesse, the naturallnesse, the familiarnesse of the way of dispencing and bestowing this Gospel grace. I shall not need to insist upon the ef∣ficaciousnesse of this most gracious dispensa∣tion by the holy Ghost; all which tend to de∣monstrate this particular, that it is the ex∣cellent and only meanes to bring Gods peo∣ple to the reall participation both of grace and glory here and here-after; because un∣der the former head we have touched upon divers things bordering upon these, and we

likewise study brevitie, though here may be large and excellent matter for Christian meditation; Only in a word, I shall endea∣vour to touch upon the other branch, name∣ly, [that without this discovery of Gospel glory unto the soule, grace would neither be rightly gracefull, nor true glory truly glori∣ous in the eyes of men;] even as such men who are guided by sense, mainely live more like beasts than men, like the mil-horse in his tract, follow the desires of their own eyes, and are led on by every vaine deludeing ob∣ject, and neither regard to know, or pursue better things, but wholly in a manner pro∣ceed to prostitute their reasonable souls, to sensitive bruitish pleasures, as if they were capable of no greater good; and as those men, that upon a better improvement of the like (it may be) a lesse, and yet againe sometimes a greater abilitie, are raised up to an higher attainment; as many of the ancient Philosophers and Heathens Sages, who by study, contemplation, and industry in the use of pertinent means, attained to the discovery of an excellencie of morality, in their kind, which they called (vertue) wherein they did sometime seem to behold such lovelyness, that it made them not only

to commend it to others, but deemed that men could not know the beauty and comli∣ness of it, and not be in love with it: The like, and much more we may say of the ex∣cellency of Gospel grace, to such as obtain any competent discovery thereof; O how are they inamoured with it! How do their hearts run after it! How highly do they prize it! How earnestly do they pursue it! How unwilling are they to part with it! yea, what high resolution do they take up, not to part with it, upon any termes; they will buy the truth, but not sell it, as Pr. 23. 23. yea, and rather to part with all besides, then that; but as on the other hand Morallists, for all their discoveries and commenda∣dations, do not, cannot prevail with sensual brutish persons, to forsake their swinish lusts, to love or like, much less to pursue their vertues, and yet those Sages knew the worth thereof, to be incomparably above the o∣ther; even so it is with that much more ex∣cellent discovery of Gospel glory, though a truly regenerate and sanctified soul sees such beauty, such loveliness, such joy and sollace, yea, true happiness in those Gospel gracious discoveries, that they not only like it, and commend it, but as some Ancients,

concerning some amorous persons, were wont to phrase it, [perdite amant alias] they love others to the looseing of them∣selves: so it may be said of their loving of Gospel grace, but in a good and necessary sence, as our Saviour speaks, Mat. 10. 5. If any love Father or Mother, Wife or Children, more then me, he is not worthy of me [perdite amant gloriam Evangelicam,] they destructively love Gospel glory, that they will rather loose friends and credit, ease and possessions, liberty, life and all, then to suffer a divorce between that and their own soules: But for all other men, or any other man to desire it, to pursue it, upon a true Gospel account, as beleeving or seeing it to be so excellent and glorious, or upon such termes to pursue or retain it, by pur∣chasing or suffering for it; the heathen Sages might much more easily have prevailed with any such beasts in the shapes of men, then any sanctified soul or Embassador of Christ can prevaile with any, to take right no∣tice of, or much less to be so enamoured, of that most excellent object of soul sollacing grace, untill they come to be transformed into the same image, by the spirit of God.

Fourthly, But this will yet further appear

in the next demonstration, namely; In that such Gospel grace in the souls of the Saints, differs not in nature from their heavenly glory, but only in degrees: A man that is in any good measure in heaven in his spiritual part, here upon earth, shall certainly inherite the kingdome of Heaven hereafter; and such within: whom (as our Saviour speaks Luk. ••7. ••1.) the kingdome of heaven is really here seated by Gospel grace, they shall in∣fallibly obtain a Crown of glory, which will never fade to all eternity; and indeed heaven would not be heaven unto them then, when they should come to possess it, if that kingdom of heaven had not taken possession of their souls before, to fit them for it: a blind man may as soon be affected with the meer placeing of pleasant sights before him, or a deaf man delighted with the sound of any musick which he cannot heare, as men or women truly rejoyce in the glorified Saints and Angels happiness hereafter, if they have not here their Celestial frame of spirit wrought upon their souls; yea, the very society of glorified Saints, would be a kind of hell to wicked men remaining such, if they had no other hell to suffer; for as it cannot be expected the wolfe should lye

down with the Lambe, untill Gospel grace have wrought the change of nature here, as the spirit of God hath foretold, Is. 11. 6, 7. 8. so until that nature be changed, yea, a contrary put into the soule of a man, the Saints perpetual songs of prayse to God, and the Lambe, and the Lord the Spirit, would not only be unsutable and unpleasant, but a senceless subject to such a soule, that ne∣ver had followed Christ in the regeneration, nor seen, nor felt, nor rightly known before∣hand, the Divine power of Gospel grace, the mistery of the gospel, then the matter of the Saints everlasting rejoycing would be, such an hidden sealed mistery, that such unbeleeving and disobedient souls would not understand it, saving only so far as to have convinced and self-condemned con∣sciences thereby, little understanding what they may sometime seem to pray or hope for here, concerning the kingdom of heaven, who in their dispositions and depraved nature doe [toto caelo deferre] stand at the greatest distance from it; but when that na∣ture is once changed, that Lions are at peace with the Lambes, and the hurtful creatures lye down with the harmeless, Is. 11. 7. then grace shall appear glorious unto such,

and as their measure thereof shall be greater, the more it will appear so; and the more they grow in such grace, the more they will delight in it; and the greater measure they shall obtain of it, the more heavenly glory hereafter will be allotted to them: It is true indeed, our heaven upon earth will have a mixture of vanity and corruption, and weakness together with it, till that which is perfect be come, then that which is im∣perfect shall be done away, 1 Cor. 13. 10. I shall not stand here to inlarge upon the many considerations, which might to this pur∣pose be produced, in regard of the souls in∣capacity of glory till it be changed, and of its unsutableness unto such glory; be∣sides the sence of the want of any right, title, or interest in such glorified Saints happiness, with their own self condemnation upon it; and the apprehension of that in∣tollerable, eternal, infinite, divine dis∣pleasure against them; as also the utter detestation that perfected Saints with An∣gels, will have of the hateful qualities of all devils and unsanctified souls of men or wo∣men, and even the very heavens natural re∣pugnancy, and antipathy against them, to the utter expulsion of all such, as poyson,

out of them, since into them no unclean thing shall enter, Rev. 21, 27. As Christal glasses, rather then hold poyson will break asunder; even so the most pure, Chrystaline heavens would rather break, then any devil or unsanotified persons should abide or in∣habite in them. Here indeed the Hony Bee and the toad or spider have both their places and imployments, and their injoyments too, together; the one to gather up its hony, the other to suck up their poyson, the one to lurke in the nastie corrupted or noysome corners of the earth, the other in their sweet and pleasant hives and hony; the one inrich themselves or feed upon their own destructive poyson, the other inrich them∣selves with, and feed upon their own plea∣sant, wholsome, healing, and strengthning hony, which they have by diligent labour acquir'd: But when that woofull, poyso∣nous, destructive nature of such men, is in any good measure subdued, by the preva∣lent power of Gospel grace, O how sweet will the spiritual kingdome of heaven be unto such souls? how will the true Citizens of the spiritual Zion be owned and imbraced by them? How will their portion, their delicates be desired above all others?

How will grace and glory be then longed for, sought for by them above other things, yet these [passibus aequis (as we may say) in their due proportions, when they are in their right frame] not glory more then grace, but grace as the right promoter of glory; and indeed, that which is only truly glorious in its own nature, and which will meet with glory as the consequent, the result, the re∣ward of it; by grace we have the first fruits, Ro. 8. 33. the earnest penny, Eph. 1. 14. of glory and happiness, in the injoyment of that, we injoy the sanctifying spirits resi∣dence, the witness of our peace, the sealer of our redemption, the comforter of our souls, the teacher of all our sound wisdome and knowledge, the guider and orderer and preserver of our whole spirits, soules, and bodies in the way of truth, peace, and glory, unto the appearing of Christ; and from thence their preserver, in and unto e∣ternal life, 1 Thes. 3. 13. So that since grace is of such neer consanguinity, yea, of such Identitie and oneness of the same essence and nature, with glory hereafter, and glory being not only the perfecting and consum∣mation of grace, but the result, recompence and reward of it too, it is no wonder it is

here dignified with the most excellent title of Glory in the text, and that as proceeding from the most excellent author and fountain of it, the Lord, the glory of the Lord; the greatest glory he hath manifested in this world, or greater, then to all other Crea∣tures in the world, save his true Church therein, at least in that inward, spiritual, efficacious manner to their transformation into the same Image; and even greater then to his true Church under the old Testa∣ment, though transformed likewise, yet in these gospel times, it is more clear, more excellent, (as we formerly declared) and therefore such as now with those primative Saints spoken of in the Text, behold it, after the like manner, must needs (happily) be∣hold the glory of the Lord, though but as in a glass, yet with open face. And thus much briefly of this particular likewise.

The Fifth Demonstration is from the consideration, that it will be the everlasting fountain, and never failing spring, continually affording matter of the perpetual Halelu∣jahs, blessings, and prayses of the glorified Saints and Angels, unto the Lord God Al∣mighty, & unto the Lambe, and unto the Lord the Spirit for ever and ever; In that perfect

Estate of their happiness, all the greatness of this glory, in the particulars we formerly set before you, besides what ever else may most display it, I say, the greatness of it a∣bove all others, will then be most clearly unfolded, most largely discerned, most perfectly manifest unto them, to the infinite praise and glory of the Author, worker, and dispenser of all grace and glory; and their own happiness and glory will be so much the more inlarged, as they know and feel, and canperform this most glorious work of praise; and as there are such multitudes of such ex∣excellent companions and consorts in this soule-satisfying, celestial, divine, and per∣fectly happy harmony; the profound depth, the misterious secrecy, the otherwise, then by an infinite God, insuperable difficulties, the most certain sureness, and most settled security, of the laying of that foundation, how will it be known and admired, to the honour of him, that from eternity had so laid it? How will the glorious nature, mat∣ter and forme thereof be in like manner dis∣played & improved by them? How will all that they shall observe or discern of the time, durance and manner of raysing such a glorious structure, be celebrated by them

with their due praise? How will then the infinite wisdome, mercy, grace, compassion and riches of goodness, with the power, truth, holyness, justice, and all the ex∣cellencies of God, so gloriously shining out in the face of Jesus Christ, chap. 4. 6. and by the holy spirit discovered before un∣to the Saints, be continually in an happy measure obvious to the vision? How will the knowledge of such poor, yet suitable in∣strumental means, that had such treasure in earthen vessels, to convey such glorious grace unto such mean and unsutable objects, as men in their lost Estate, so wonderfully, powerfully, and graciously, throughout all generations in the world, spring out unto them, with matter of continued, renewed melodie, in that most blessed, and glorious, heavenly harmony? How will the uses then observed and improved by them to the uttermost, be compleated? How will the blessed operations and effects of this glory, then be fully known, noted, decla∣red, celebrated by them, with all due honor to the worker of them to all eternity? Here Gods Saints, according to their disco∣veries in such contemplations; may adore, and admire, in some poor measure, and by

the eye of faith, discerne such things as God hath, both so wrought, revealed, and con∣ferred, in and by the Gospel of his Son. But the most happy inlargements, beatifical vision, and perfect fruition of these things, both for their own most secure and satisfying happiness, and the infinite and eternal praise of the Almighty One, will be then the everlasting imployment of all such glorifi∣ed Saints and Angels to all eternity; then will the unspeakable excellencies of this glorious grace fully appear unto such: O that men would therefore labour above all things, to get their part in it here, that they may have their portion in that happy society hereafter, everlastingly, by these means to praise God with them, and in so doing to be perfectly blessed with them: And thus we have done with the proofe and illustration of this glorious truth: Proceed we now to add some further improvements, then what we have formerly touched upon, and so to draw on to a conclusion of the point.

Ʋse. First, Let men above all turne their eyes, I meane the eyes of their souls and minds to the beholding of Gospel glory: glorious things are delightful things, to every

discerning faculty [provided there be suita∣bleness, & in a due proportion thereunto.]

First, For the senses; it is a pleasant thing for the eyes to behold the Sun, saith Solomon, Ec. 11. 7.

Secondly, For Reason. The contemplati∣on of Moral, Natural, and Metaphysical objects, and subjects, was so pleasing unto the ancient Phylosophers and Sages amongst the Heathen, that they were so inwardly ravished with the excellency thereof, that they conceived happiness consisted therein: but that soul that by the eye of faith, and by the efficacious grace of the Spirit of God, comes once to behold, in any good measure, this Gospel glory, finds by this a dim shade cast upon all seeming glories in the world besides; as the sun shining in his glory at noon day, upon the light of many small can∣dles burning in the bright beams thereof.

Qu. But thou wilt say, how shall I do this? Blind men cannot see pleasing objects, and deaf men cannot here delightful musick; the Scrip∣ture tells me, I am such by nature.

Ans. And doest thou beleeve that is true? If many others did so too, they would be much neerer the cure, and so art thou like to be; for thou couldest not

rightly have acknowledged that, but by the holy Ghost: But to help the good work forward, and to point out unto others, what course they should take, give me leave to set down a few directions.

First, Go to Christ the true Physitian of souls for his Collyrium, his spiritual eye salve, which he makes proclamation of, Rev. 3. 18. and buy it of him by prayer, by faith, by the use of all his means.

Secondly, To cure thy deafness, let him put his fingers into thine eares, and say, (Mar. 7. 33, 34.) Ephphatha, be ye opened; but it may be thou art dumb too, and canst not speak unto him, get him to touch the tyed strings of thy tongue likewise, that they may be loosed; but being blind, deaf, and dumb too, thou wilt say, how shall I find him? how shall I come at him? how shall I make any application to him for his help? Ans. Call for his embassadours, or come to his stewards, his messengers, make thy case known to them, take their direction or advice, and use their help, and walk on in all the wayes of Christ with them according∣ly, they will bring thee to the place where Christ keeps his Mart, for the cure of all thy spiritual diseases and infirmities; they

are thy brethren, they have love towards thy soul; they are compassionate, they have a fellow-feeling of thy condition; they are men that have like passions as other mens, and therefore know how to shew compassion towards their brethren; they have had experience many times, both of the sence of thy condition, and of their own cure; they have sometimes frequented Christs Marts long, and perhaps have much helped off with his commodities unto others; how∣ever, they are willing, and ready many times, to conduct thee; and it is their office to in∣struct thee in the way, and to intreate for thee, yea, and to plead for thee too, (if need be) that Christ should either take thee in hand, or goe on and perfect his cure, begun upon thy soule; and to beseech the Lord the Spirit to make a right, home, and effectuall application of all Christs Physick to compleat the cure; And remember that by the way, which even the better part of men in the world, have much forgotten of late yeares, [That they are an Ordinance of Christ, ap∣pointed by himselfe to be used, by all his people to the end of the world] and they are many times good friends in the Court of heaven, and may much prevaile for thee, if

thou wilt duly use them; they have authori∣tie from Christ, and therefore they may be bold and couragious in this worke; besides the experience, they get and feele more and more of his goodnesse; Yea, let me tell thee, thou hast no other meanes, whereby thou mayst expect to be helped in the businesse of thy soules sound cure, if thou wilt neglect them, and reject them; For how canst thou heare without a preacher, Rom: 10. 14.

Object: But times and places may not happily afford such, for many may not be qua∣lified with gifts and graces, as such, if some have gifts, they may be depraved in their lives, yea ordinances may be disgraced with mixtures of heaven and earth together, of Gods and mans constitutions in the world.

Answ: The case will then indeed be hard; for as the Eunuch in the case of his own conversion, said unto Philip, Acts 8. 31. How can I understand, except some man guide me; yet God can in such a case (as he did to him) send such a Messenger, one of a thousand, and indeed his grace never brings to the birth, but he will give strength to bring forth; by what ever way or meanes the seed thereof hath been sowne, it will surely spring up; But for Messengers altogether unqualified,

either with gifts, or graces, or both, where any such offer themselves, they are not Gods: Men will not imploy a Physician, or Lawyer, so called, when they know they have no skill in their profession; and surely men ought to be more choice for the health of their soules, than of their bodily health, or the right of their outward estate: But if they be out∣wardly qualified, authorized, and have sui∣table gifts, They sit (as our Saviour said of the Scribes and Pharisees) in Moses chaire, all therefore they say from Gods authoritie, heare; but if they be depraved in life, then againe doe not after their workes, (as he goes on) if they will binde burthens upon men not to be borne, Mat: 23. 2. as the teachers of the Law, Luk: 11. 46. There is a woe denoun∣ced against them by Christ himself for so do∣ing. If there be mixtures of Ordinances, whilst they be but of circumstantiall things, when all the essentialls of Gods institutions stand intire, neglect not duties upon small discouragements; but if persons, practises, Ordinances be so depraved, that Gods rules are so infringed, his faithfull servants so (justly) scandalized, that they have cause with those in the time of the Ministration of Elies wicked sonnes, to loath the offerings

and services of the Lord; the peoples con∣dition is then very grievous, but such Tea∣chers condition is, if not altogether so de∣sperate as Elies said sonnes, yet at least very dangerous, if reformation be not hastened; but in this kinde there will be great need many times to seek for particular, speciall advise and counsell, both from God and his faithfull Embassadours, when he affords ad∣vantage for it, wherein who so humbly and faithfully seek unto him, are not like to be disappointed; For he that will doe the will of God, shall know the doctrine, whether it be of him, or whether men speak of themselves, Jo: 7. 17. But when in Israel the contemptible of the people were made Priests, and the gol∣den Calves, upon politique considerations, were set up in Dan & Bethel, so to busie Israel with home-spunne worship, that they might not goe into Judea or unto Jerusalem, unto the true worship, and that they approved and practised it, did foreshew, and justly caused Israel to be led into captivitie by the King of Assyria.

But what ever discouragements thou mee∣test with from men, never give over thy humble and faithfull addresses to Christ, to discover his Gospel glory unto thee; and if

men hinder or faile, thou wilt finde he will the more help, he can send an extraordinary Messenger, as Philip to the Eunuch; he can make a little meanes help much; in mixtures he can make the good profitable, and the mixture of men to vanish as nothing; he can speak himselfe unto thy soul, as to Saul in an evill course, and send thee to an Ananias to help thee, whom thou never knewest before; in seeking to behold this Glory, God will not reject thee, as he did Moses, in seeking to see his essentiall glory, Exod: 33. 20, 23. but seeking it earnestly and faithfully, as there is all reason thou shouldest, thou shalt be sure to finde it effectually.

Secondly, This is to discover the great condemnation of the world, that then when such light, such glorious Gospel light is come into the world, men yet love darknesse more than light; yea they are such Moules bur∣rowed in the bowells of the earth, that they cannot either see or desire, neither are they willing to see the bright beames of this light, shine they never so clearely, yea the brighter they shine, the lesse they desire them, the lesse they discerne them; their owle-eyes cannot indure to behold the Sunne, their de∣light is in darknesse, in the wayes of dark∣nesse

in the workes of darknesse, and for the most part chuse rather to fall (by death) into utter darknesse, than to come to this light of life; so that such as put this light from themselves, or such as hinder, and cloud it, or hide it from others, they must needs fall into a sad condemnation; was there not only invincible ignorance, but obstinacy pre∣valent upon the souls of men? did they not willingly upon their own hearts and consci∣ences [Callum inducere] draw such a braw∣nish hardnesse, even to stand against the bat∣teries which God many wayes makes against the strong holds of Satan therein? so that they are not only Gospel-proofe, but Law∣proofe too, so that neither the Boanerges or Barnabae, the sons of thunder, or the sons of consolation that are sent unto them, can either pierce them, or melt them, bow them or break them, but they will doe as they have done; if they have made cakes for the Queene of heaven, they will doe so still; if they have served God out of custome more than conscience, they will doe so still; if they have added drunkennesse to thirst, they will doe so still; if they sacrificed upon the moun∣taines, they will doe so still; if they have hated such as beare the image of God upon

them, they will doe so still; yea though the greatest and forciblest of Gods Ordinances play upon the Forts of their Hell-hardened Consciences, they remaine impenetrable. What cleare light hath shined long in this Nation above all her neighbours? how hath God poured his Spirit remarkably, upon many persons eminent amongst us for Di∣vine endowments, being greatly inlarged with the gifts and graces of Gods Spirit, and as willing as able to improve their talents, to their Masters advantage, and the salvation of the soules of all sorts of people! But if they come neere the soares of their soules, how doe men kick and spurne against them? then they are their enemies, because they tell them the truth; if they would take away the vaile of ignorance from before their eyes, they will answer with the Pharisees, those blind leaders of the blind, that they see al∣ready; and therefore as our Saviour told them, so such likewise might be told, there∣fore your sin remaineth; if they would make them sencible of their lost estate, they have good hearts and meanings, and make many prayers, and it may be, if they were tryed through the whole Law of God, as Christ tryed the young man in the Gospel, they

would be ready to plead for themselves not guiltie, all these have we kept from our youth, when their plea is as false, as mistaken by them; If Gospel grace be never so much discovered to them, if the termes thereof be never so often and urgently pressed upon them, they heare them not, they receive them not, they observe them not; if Satan or men will offer any thing else, vaine or foolish, sencelesse, or frivolous, a little coun∣tenance from men, a little ingagement in the world will prevaile for their seducement, when Divine truth hath been little regarded for a long time, in reference to their conver∣sion, as our Saviour told the Jewes, when they would not regard his heavenly counsel, If any shall come to them in his owne name, him they would heare, Joh: 5. 43. And hath not Satan varieties of designes and agents, to Eclypse, or cloud, or hide, or even to guish (if possible) Gospel-glory, now for many yeares brightly shining amongst us? holding out varieties of strong and strange delusions, sometimes really grosse and despi∣cable to ordinary capacities, sometimes more refined, and seemingly more spirituall, and appearing more neere to perfection, and yet still wandering from the way of truth, yea

sometime to set up iniquirie by Law, and to obstruct the most efficacious wayes and meanes to promote the advancement of Go∣spel glory? Have there not been sad expe∣riments of these things in our former and later Popish persecutions? And let all reall and sound Christians earnestly pray, there may not be any the like againe amongst us; for shall we Question it, That whilst with Capernaum we are lifted up unto heaven in Christs speciall approaches and intercourses amongst us, so much neglected, and oppo∣sed too, by the generalities almost of men and women, that we shall not be equally with her cast downe into Hell? Let not any per∣sons deceive themselves, God is not mocked, but as each man sowes, so let him look to reape at his hands, Mat: 6. 7. If men weave the Spiders webs, and hatch the Cockatrice eggs, may they not justly expect that their webs should faile to become garments, and that their eggs break forth into Vipers, to sting or destroy themselves or others? Isa: 59. 5, 6.

Thirdly, To admonish all good Christi∣ans, as they desire to have much glory in heaven, to labour much to behold the Go∣spel glory of the Lord in his Church upon

earth, and so to behold it, as to be still more and more transformed into the same image, yea in being so exercised, heaven will more come down unto them, and enter into their soules, there will be such a glory as will make their souls truly delightfull, com∣fortable, happie, such as they would not ex∣change, or part with for the whole world; let them be much taken up with the con∣templation and admiration of such Gospel grace and glory, and let their hearts and mouthes be filled with the high praises of God for it, in all respects of the shining glo∣ry of it, oh to what an height of divine ex∣cellency will it raise their spirits! what large possession will it give the Lord the Spirit of their soules? what earnest longings will it cause after more of the same grace? what rejoycings and triumphings will it cause in the Lord of glory? what resistance will it af∣ford against worldly discouragements, intan∣glements, ingagements, and all obstructions and oppositions whatsoever against it? how will it sweeten troubles, season every con∣dition, and administer unto them the oyle of joy, even with the garments of heavinesse? oh who would not drinke well of the wine of such sweet consolation, to make them in ••

good measure, to forget their sorrow, when (by faith) in the depth of sorrow they shall so see Christ a Saviour for them, sitting glo∣riously and triumphantly at the right hand of God, as Stephen did wonderfully, while he was in stoning to death, Acts 7.

Fourthly, Let this incite and stirre up all such as have any true spirituall discoveries of Gospel glory made unto their soules, hence to learne spiritually to exult and triumph in the name of the Lord, and in the power of his might, and in the evidence of his divine grace; for as our Saviour said unto his Dis∣ciples in another case, the like may be said unto such, Flesh and blood bath not revealed this unto their soules, but the Lord the Spi∣rit, who is from heaven. Doe not the Starres standing in the cleare aspect of the Sunne, send forth their cleare and bright shining rayes in the view of the world? Doth not the earth when it receives its seasonable and sweet showers and influences from the hea∣vens, send forth her tender sprouts and plea∣sant fruits; for the use of creatures inhabiting upon it? Doe not the Valleys standing thick vvith Corne, laugh and sing, as the Psalmist speaketh, Psal: 65. 13. And doe not all li∣ving creatures under the materiall heavens,

when God opens his hand, and fills them with his goodnesse, sing and rejoyce? and all of them materially praise the Lord, as shewing forth unto man such ample matter of his praise and glory in all such respects, continually due unto his divine Majestie from Men and Angells? which either doe, or ought to learne, that great lesson from them? But then above all, when that inward, secret, divine grace, and spirituall glory, hidden from the eyes of all creatures, which none else attaine to know but those to whom such inward spirituall discovery is made, and none know their own, but they that have it; from whence there is gladnesse put into the hearts of such, as have this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] prero∣gative to become the children of God, Joh: 1. 12. To be borne from above, Joh: 3. 3. yea to be borne of God, ver: 8. Being effectually chan∣ged into the same image, as in the Text, by the Lord the Spirit; not only above that when mens corne and wine and oyle inoreaseth, as Psal: 4. 7. But as the Apostle speaketh, with joy unspeak able and full of glory; and indeed when the glory of God hath once filled their souls, it is no wonder if they triumph in the God of all glory. O how should this true sight of the spirituall heavenly Canaan upon

the top of Mount Nebo, at some distance, make them with Moses to be willing to leave a Wildernesse-worldly condition, and glad∣ly to goe unto that God, whose glittering beames of glory, have not only shined upon their countenance, as visibly once on Mo∣ses, but into their soules, so seasoning, sancti∣fying, sweetning, supporting, comforting them, answerably to all that his most sove∣raigne, divine, all-guiding and ordering pro∣vidence shall dispence unto them; That nei∣ther life nor death, Angels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other crea∣ture, shall be able to seperate them from his love, which is in Christ Jesus their Lord, Rom: 8. 38, 39. or it from them; Yea, up∣on this advantage, God, Christ, spirituall and eternall joy, is really and truly here, and per∣petually and perfectly hereafter shall most infallibly be conveyed into, and for ever be continued unto their souls, and their whole man to all eternitie: O then know thy worth, (O sanctified soule) that thou mayst here in some measure suitably praise thy God, which, as such, thou canst not but desire free∣ly to doe now, and shalt most certainly and

most happily performe hereafter, incessantly, unweariedly, and most delightfully; Let thy name whereby thou mayest remarkably be knowne in the world, be [Barachiah] blesse or praise the Lord, let his praise be ever in thy mouth, ever in thy heart, ever endea∣voured after, and aimed at in thy life; so will thy name be truly glorious, so will thy end be truly blessed, but thy portion perfect beatitude, everlasting felicitie.

Fifthly, and lastly, Let none content them∣selves with an outward profession of Christs Religion, unlesse with the regenerate and truly sanctified souls, they in some good mea∣sure likewise so behold the glory of the Lord, as to be therewithall changed into the same image, without which men may long enough beare the name of Christ, and yet never be owned by Christ, they may eate and drinke often in his presence, and have him preached often in their streets, and yet notwithstand∣ing heare him say unto them, Depart from me ye cursed, I never knew you, I never ap∣proved of you, nor your seeming service; yea, some also may preach Christ unto others, and that in many respects well too, and yet they themselves be meer cast-awayes, if they

do not aright behold this glory of the Lord. Were such truths well considered, owned, believed, applyed, Christians would be lesse in seeming, more in substance, lesse in for∣malitie, more in realitie, lesse in shews, and more in truth, Satan could delude lesse, grace would prevaile more, the Devil should have fewer slaves, Christ would have more servants, sin would have fewer Subjects, grace would have more favourites, hell would have fewer everlastingly condemned prisoners, heaven would have more eternal∣ly enfranchized Citizens, to possesse or inha∣bite them.

Now for the better promoting of this great worke, let me offer unto thee these ensuing Considerations, amongst many others which might be added.

First, Consider that the obtaining of this Burgesship, or being so free-borne unto it, is the first thing that ought humbly, faithful∣ly, and constantly to be sought for, by every Wise Virgin, and none but the foolish neg∣lect it; It is to be sought for, first, in order, by the direction of our best Teacher, by the injunction of the best and infinitely greatest King; First seeke the Kingdome of heaven, and

the righteousnesse thereof, Math: 6. 33.

First, in intention, with the converted Jay∣lour, What must I doe to be saved?

First, in value and worth incomparable, What will it profit a man, saith our Saviour, (and he knowes best that it profits nothing) for a man to gaine the whole world (were it possible, as it is not) and to loose his own soule, Mark 8. 36.

First, in necessitie; For except (saith Christ) a man be borne againe, or borne from above, he cannot see the kingdome of God, he cannot enter into the kingdome of God, Joh: 3. 3, 5.

First, In dignity or excellency, for it is in∣comparably more to be borne of God, (as all his Saints are) then to be borne of bloods, or of the will of the flesh, or of the will of man, Jo. 1. 13.

First, In truly comfortable fruition, with∣out which the soule is like the needle in the marriners compasse, till it be this way poin∣ted at God for its rest, will alwayes be in disturbed motion. It was not only more truly honorable for David, that he was the truly faithful servant of the Lord, and the sweet singer of Israel, the man after

Gods own heart, then that he was the King of Israel, the renowned Conqueror of Gods and his own enemies; but it was more true comfort, sound satisfaction, un∣speakeable and glorious joy, over and above all the rest that he was, or did, or possessed in the world.

Secondly, Consider that this is only the really, true, and the only heaven upon earth, whereas all others (supposed heavens) with∣out this, are but Phantastical conceits, va∣nishing delusions, sweet poysons, putative pleasures, but intoxicating, and killing re∣joycings.

Thirdly, Consider what a great advance∣ment it is in the world, yea, above the world, and that in respect, both of her frownes, and her favours.

First, Saith the Apostle, yea are come unto the Mount Sion, and unto the City of the living God, the heavenly Hierusalem, and to an innumerable company of Angels, to the general Assembly and Church of the first born, which are written in heaven, and to God the judge of all, and to the Spirits of just men made perfect, and to Jesus the Mediator of the new Covenant,

and to the blood of sprinkling, which speaks better things then that of Abel, Heb. 12. 22. Hence all things were esteemed in com∣parrison, but dross and dung, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but very loathsome garbidge.

Fourthly, Consider what an unparralleld match thy soul utterly looseth the opportuni∣ty of obtaining; if it be not thus in this life united unto Christ, in this Gospel discove∣ry of the glory of the Lord unto her, for she must either be married to Christ in that way here, or else the Devill will carry her as his captive slave to his most wicked lust, and loathsome vassallage, without any hope of future respite, ransome or rescue: but if once it be so married unto Christ, how will she be dignified, not only received into a Royal Estate, but be partaker of the divine na∣ture, 2 Pet. 1. 4. happy in her own good qua∣lity, happy in her manifold interests in the Covenant, in all the promises of this life and a better, and thereby in Christ, in God, in Angels, in the Saints, in the good of both worlds, present and to come, happy in the present society, union, and communion, with any or many of these (at the present) as we shewed even now, from Heb. 12. 22.

but unspeakeably more for the future; and happy (above all persons that are void of this) in the present satisfaction, rest, and support they will find in, and from this, above all earthly vanities, which only by this be∣come sweetned comforts, as the love, care, and goodness of this spiritual bridegroome is delightfully tendred to his spouse thereby: O what true Saints security in evill times, in all times, is there in this condition; what health, what wealth, what honor, what pleasure, what joy, what solace, what true contentment if such poore creatures would not unfaithfully, or foolishly be deficient to themselves! O that Christians would suffer their poor souls, yea, that they would by all good means afford them assistance, to make large comments upon every particular branch here offered to them, to the manifold ad∣vancement of their own good? I being now restrained by many circumstances from in∣largeing in these, and divers other things, (as it were hinted only) in this subject, yet what is said, may point out many pleasant paths for thy soule, to expatiate and walk at large, in to her present greate refreshment in this her earthly Pilgrimage; and I dare

say, if she be but once well acquainted with them, she will never be willing to forsake them, and if upon error at any time, she loose her way, she will never be at rest, for quiet till she find it again. I can here only now like the Statues used in cross pathes, but point out to thee the right way: if thou be once in it, let it be thy care to keep it, it will be thy safety, it will be thy security, it will by thy satisfaction; thou wilt never repent thee of thy walking long or far there∣in; yea, the further thou goest, the more thou gainest and advancest thy best designes thereby. O that men would consider these things, and improve their time, their talents, their opportunities, their abilities to this excellent advantage, while time and seasons of Grace continue, that God may have the glory of his Gospel grace at their hands, their own souls and consciences may there∣by receive their sound peace and true con∣solation here, and eternally by the same means obtain their perfect happiness, which he grants of his infinite compassion to poor wandring souls, through him who hath fully paid the price of their iniquities, and pur∣chased for them such a glorious grace, and

sent his holy spirit to make it effectual to them of his own good pleasure; unto which undivided and most holy Trinity of persons, in the Unity of the divine essence, be all the praise of all such grace, by all his people, rendred and paid (as is most due) both now, henceforth, and for evermore,

Amen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉